〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
OR
,
A
being
filled
with
the
Spirit
.
Ephes.
5.
the
latter
part
of
the
18
verse
:
But
be
filled
with
the
SPIRIT
.
CHAP.
I.
The
coherence
,
and
sense
of
the
words
opened
.
What
it
is
to
be
filled
with
the
Spirit
:
Four
Doctrines
raised
from
the
words
:
Proved
from
the
Scriptures
that
it
is
the
duty
of
all
Christians
to
be
filled
with
the
Spirit
.
THe
tenour
of
the
former
part
of
the
verse
is
this
:
Sect.
1
And
be
not
drunk
with
Wine
,
wherein
is
excess
:
but
be
filled
with
the
Spirit
.
The
Apostle
having
in
the
former
part
of
this
Epistle
(
as
his
usual
method
was
)
declared
and
laid
down
foundation-wise
,
that
great
Doctrine
of
the
Christian
Religion
;
namely
justification
by
[
or
through
]
faith
in
Jesus
Christ
;
In
the
latter
part
thereof
,
he
builds
upon
this
foundation
Precepts
and
Exhortations
,
to
such
duties
and
behaviours
,
which
may
very
justly
and
equitably
be
expected
,
upon
the
account
of
such
rich
grace
,
from
God
vouchsafed
unto
sinful
men
,
in
their
free
justification
by
Christ
.
Now
in
Precepts
and
Exhortations
unto
Christian
duties
,
there
is
not
alwaies
a
dependence
or
relation
of
coherence
,
between
duty
and
duty
,
or
between
that
which
goeth
before
,
and
that
which
followeth
after
:
But
Exhortations
are
many
times
like
unto
Solomons
Proverbs
,
which
resemble
Jewels
or
precious
stones
,
not
set
together
in
order
,
or
in
any
form
of
special
aspect
,
one
upon
another
,
but
as
it
were
laid
together
in
great
heaps
:
Yet
there
is
(
I
confess
)
a
relative
opposition
,
between
the
words
read
,
and
the
former
part
of
the
verse
plainly
intimated
by
this
adversative
Particle
But
:
And
be
not
drunk
with
wine
,
wherein
is
excess
:
But
be
filled
with
the
Spirit
.
Which
Particle
clearly
implies
,
that
to
be
drunken
with
wine
,
(
as
we
have
it
)
or
,
as
the
word
(
elsewhere
)
frequently
signifieth
,
To
drink
wine
freely
,
or
to
be
given
inordinately
unto
it
,
to
sit
upon
the
brink
of
the
pit
of
drunkenness
,
though
(
possibly
)
you
may
not
fall
into
it
;
Is
a
thing
inconsistent
with
your
being
filled
with
the
Spirit
.
For
wine
being
freely
drank
,
as
it
inflames
a
man
,
or
the
body
of
a
man
:
So
on
the
contrary
it
quencheth
the
Spirit
in
him
,
and
causeth
that
to
abate
its
fervency
by
degrees
,
and
to
withdraw
more
and
more
from
the
Soul
;
or
else
obstructeth
his
entrance
into
a
man
.
For
the
clearing
the
sense
and
meaning
of
the
words
there
are
three
things
briefly
to
be
opened
.
First
,
Sect.
2
What
is
here
meant
by
the
Spirit
.
Secondly
,
What
it
is
to
be
filled
with
the
Spirit
.
Thirdly
,
why
the
Apostle
exhorts
and
perswades
,
to
a
being
filled
,
or
to
a
filling
of
themselves
,
with
the
Spirit
,
by
occasion
of
the
preceding
dehortation
,
viz.
from
being
drunken
with
,
or
from
being
given
to
much
wine
.
For
the
first
,
There
are
several
significations
of
the
word
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
yet
it
is
as
clear
as
the
Sun
,
that
the
Apostle
hath
nothing
to
do
with
in
this
place
.
1.
It
sometimes
signifieth
the
wind
,
Joh.
3.8
.
2.
Sometimes
it
signifieth
courage
,
or
such
a
frame
of
heart
which
is
opposite
to
despondency
,
or
extremity
of
fear
,
Josh.
5.1
.
Neither
was
there
Spirit
in
them
any
more
.
3.
It
sometimes
signifieth
the
mind
,
disposition
,
or
inclination
of
a
man
,
Pro.
14.29
.
But
he
that
is
hasty
[
or
rather
according
to
the
original
,
short
,
]
of
Spirit
.
i.
e.
that
is
of
a
Cholerick
,
or
rash
temper
,
or
disposition
,
being
not
able
to
contain
himself
,
or
hold
out
in
patience
,
for
a
little
season
under
temptations
,
exalteth
folly
.
4.
It
sometimes
signifieth
the
soul
of
a
man
;
and
this
is
a
frequent
acceptation
of
this
word
in
the
Scripture
.
I
need
not
cite
any
instances
for
this
,
places
of
this
import
are
obvious
and
frequent
.
Sometimes
the
understanding
,
or
discerning
powers
,
or
faculties
of
the
soul
are
signified
thereby
.
Exod.
35.21
.
Every
one
whom
his
Spirit
made
willing
;
i.
e.
whose
judgment
and
understanding
in
artificial
work
inclined
him
to
a
willingness
in
that
kind
,
viz.
for
the
work
of
the
Sanctuary
.
There
are
these
,
and
several
other
significations
of
the
word
Spirit
,
which
by
comparing
the
place
in
hand
with
the
particularities
of
them
,
it
will
be
found
as
clear
as
the
Sun
at
noon
day
,
that
they
are
none
of
them
to
be
understood
,
or
meant
in
this
place
:
and
therefore
for
expedition
sake
I
shall
omit
them
;
Neither
shall
I
argue
against
any
of
those
several
senses
,
of
the
word
Spirit
even
now
mentioned
.
That
by
the
Spirit
,
Sect.
3
here
is
meant
the
holy
,
blessed
,
and
incomprehensible
Spirit
of
God
,
the
third
of
the
three
Persons
in
the
divine
Being
,
or
Essence
;
Besides
the
concurrent
judgment
of
the
best
Expositors
upon
the
place
,
It
may
be
evinced
from
the
Antithesis
,
or
opposition
the
words
read
have
unto
the
former
part
of
the
verse
;
As
also
from
the
comportance
and
perfect
agreement
in
the
next
verse
,
with
this
signification
of
the
word
Spirit
.
For
the
first
,
the
Apostle
opposeth
their
being
filled
with
the
Spirit
,
to
their
being
drunken
,
or
filled
with
wine
.
Now
take
the
word
Spirit
,
in
any
other
signification
whatsoever
,
besides
that
we
have
pitched
upon
,
viz.
for
the
Holy
Ghost
,
or
Spirit
of
God
,
and
you
will
not
find
any
such
emphatical
liveliness
,
in
opposition
between
being
drunken
with
wine
,
and
being
filled
with
the
Spirit
:
you
may
make
trial
,
and
take
an
account
of
particulars
at
your
leisure
.
But
now
between
being
drunk
with
wine
,
and
being
filled
with
the
Holy
Ghost
,
or
Spirit
of
God
,
there
is
such
a
strong
clear
and
pregnant
opposition
,
that
the
one
fighteth
against
(
and
excludeth
)
the
other
;
For
he
that
is
drunk
with
wine
,
is
full
of
the
spirit
of
sin
,
and
of
the
devil
;
and
during
either
the
act
or
the
habit
,
but
especially
the
act
of
such
a
drunkenness
,
such
a
person
is
utterly
uncapable
for
that
time
in
sensu
composito
,
so
long
as
he
is
under
the
power
of
his
drunkenness
,
of
being
filled
with
the
Spirit
of
God
:
As
on
the
contrary
,
he
that
is
filled
with
the
Spirit
of
God
,
is
in
no
capacity
,
during
this
his
fulness
,
of
being
made
drunk
with
wine
wherein
is
excess
:
But
,
Secondly
,
That
by
the
Spirit
,
here
is
meant
the
Holy
Ghost
,
or
Spirit
of
God
,
is
further
evident
from
what
the
Apostle
immediately
subjoyns
,
in
the
next
verse
:
Speaking
to
your selves
in
Psalms
,
and
Hymns
,
and
spiritual
Songs
,
making
Melody
in
your
hearts
unto
the
Lord
.
As
men
that
are
drunken
or
enflamed
with
wine
are
apt
to
speak
to
themselves
,
and
to
entertain
one
another
,
with
light
,
vain
,
and
unsavoury
mirth
,
and
Songs
of
carnal
and
sinful
jollity
:
In
like
manner
,
if
ye
be
filled
with
the
Spirit
of
God
,
you
will
be
apt
,
and
able
to
speak
to
your selves
,
and
solace
and
delight
your selves
,
and
be
in
a
steady
posture
to
teach
,
and
admonish
one
another
,
with
matters
of
a
spiritual
and
heavenly
import
.
So
that
God
himself
will
take
a
holy
contentment
in
your
mirth
,
and
rejoyce
with
you
.
Whereas
the
vain
and
sinful
mirth
of
the
others
,
namely
,
of
those
that
are
drunken
with
wine
,
is
the
hatred
and
abhorring
of
his
soul
.
But
now
there
is
no
filling
with
the
Spirit
in
any
other
sense
of
the
word
Spirit
(
that
only
excepted
which
is
pleaded
for
)
that
is
proper
or
likely
to
qualifie
men
or
women
for
these
spiritual
exercises
of
an
heavenly
mirth
:
It
is
only
a
being
filled
with
the
Spirit
of
God
that
is
like
to
act
or
work
the
heart
and
soul
of
a
man
into
such
a
posture
or
frame
of
spiritual
rejoycing
.
We
might
further
confirm
this
exposition
,
by
taking
into
consideration
all
those
instances
in
the
Scriptures
(
which
are
many
)
where
men
are
said
to
be
filled
with
the
Holy
Ghost
;
and
by
comparing
them
in
their
respective
context
with
the
Scripture
in
hand
,
we
might
shew
that
the
Holy
Ghost
there
,
and
the
Spirit
here
,
are
one
and
the
same
,
See
Acts
2.4
.
c.
4.31
.
c.
9.17
.
c.
13.52
.
We
read
likewise
of
persons
full
of
the
Holy
Spirit
,
Luke
4.1
.
Acts
6.3
,
5.
c.
7.55
.
c.
11.24
,
&c.
thus
you
see
what
is
meant
by
the
Spirit
.
Secondly
,
Sect.
4
What
is
it
to
be
filled
with
the
Spirit
?
Or
,
What
is
it
that
the
Apostle
means
,
or
what
is
the
nature
or
property
of
the
duty
he
requireth
of
them
,
and
which
is
imposed
upon
them
when
he
chargeth
them
to
be
filled
with
the
Spirit
,
or
,
as
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
ye
filled
,
in
,
or
with
,
or
through
the
Spirit
?
For
to
be
filled
with
the
Spirit
,
or
through
the
Spirit
,
is
one
and
the
same
.
Now
,
fulness
or
filling
,
in
the
Scripture
Language
,
do
not
alwaies
(
indeed
very
seldom
,
if
at
all
)
signifie
,
an
absolute
or
exact
fulness
,
or
a
filling
up
to
the
brim
,
(
as
we
use
to
say
)
or
as
great
a
quantity
or
proportion
of
a
thing
as
the
subject
or
vessel
is
any
waies
able
to
contain
or
receive
;
for
,
in
this
sense
,
no
man
was
ever
filled
with
the
Holy
Ghost
,
except
it
was
he
that
was
more
than
a
man
,
the
Lord
Christ
himself
,
to
whom
God
is
said
to
have
given
the
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
measure
,
or
not
by
measure
,
Joh.
3.34
.
But
things
or
persons
,
in
Scripture
Phrase
,
are
said
to
be
full
or
filled
with
a
thing
when
they
have
a
good
,
rich
,
and
plentiful
proportion
of
it
.
Thus
Acts
9.36
.
Dorcas
is
said
to
be
full
of
good
works
when
she
had
done
or
performed
many
,
and
been
fruitful
in
well
doing
.
In
this
sense
of
the
word
,
the
Heathen
;
of
whom
Paul
speaketh
,
Rom.
1.29
.
are
said
to
be
filled
with
all
unrighteousness
;
Not
as
if
the
meaning
was
,
that
they
had
as
much
wickedness
as
they
were
capable
of
,
or
as
it
was
possible
for
them
to
be
filled
withall
:
But
that
there
was
a
great
degree
of
wickedness
amongst
them
,
and
some
doubtless
were
more
vile
,
unworthy
,
and
abominable
than
others
.
But
it
is
said
,
that
they
were
full
;
that
is
,
There
was
abundance
of
unrighteousness
in
them
,
or
amongst
them
.
Besides
other
like
instances
.
So
then
,
when
the
Apostle
wills
them
to
be
filled
with
the
Spirit
,
or
with
the
Holy
Ghost
,
his
meaning
is
,
that
he
would
have
them
have
the
Holy
Ghost
very
actuous
and
operative
within
them
;
or
more
plainly
,
That
he
would
have
them
take
such
a
course
,
go
so
to
work
,
(
as
we
use
to
say
)
and
so
behave
themselves
,
that
the
Holy
Ghost
might
be
very
actuous
,
operative
,
and
vigorous
,
and
put
forth
himself
,
or
his
power
abundantly
in
them
.
Or
if
we
shall
urge
the
strict
litteral
sense
,
Then
the
meaning
will
be
to
this
effect
,
Be
ye
filled
with
the
Spirit
;
that
is
,
Let
the
Spirit
advance
his
presence
and
power
in
you
as
far
and
to
what
degree
and
height
himself
pleaseth
:
Do
not
distaste
,
check
,
or
grieve
him
in
his
way
,
by
any
neglect
,
or
rejection
of
any
of
his
motions
,
by
any
unworthiness
whatsoever
;
Do
not
obstruct
him
in
his
Progress
,
but
comport
with
him
in
all
his
applications
unto
you
;
and
do
not
think
you
have
enough
of
him
untill
you
be
filled
with
him
even
to
the
brim
,
and
the
receptacles
of
your
Souls
will
hold
no
more
.
This
Exposition
supposeth
that
Christians
should
desire
and
labour
to
obtain
as
much
,
or
as
great
,
and
as
rich
a
presence
of
the
Spirit
of
God
as
they
are
capable
of
,
and
as
the
heart
,
and
soul
,
and
nature
of
man
is
able
to
bear
.
This
sense
of
the
word
may
very
well
stand
.
And
then
his
meaniag
is
not
,
as
if
the
Apostle
did
impose
a
necessity
upon
them
to
reach
and
attain
unto
such
a
fulness
as
we
speak
of
,
in
the
highest
degree
;
but
only
,
that
they
should
not
content
themselves
with
,
or
pitch
upon
any
degree
inferiour
unto
,
or
beneath
the
highest
enjoyment
of
the
Spirit
of
God
,
they
are
capable
of
.
As
when
a
man
bids
his
child
to
shoot
at
the
Sun
,
he
doth
not
intend
,
or
imagine
that
his
child
should
hit
the
Sun
;
His
meaning
is
,
that
he
would
have
him
put
forth
his
strength
in
shooting
as
high
as
he
is
able
:
So
when
the
Apostle
layeth
and
imposeth
this
upon
the
Ephesians
by
way
of
duty
,
that
they
should
be
filled
with
the
Spirit
,
his
meaning
is
;
That
they
should
behave
themselves
with
all
wisdom
and
understanding
in
the
use
of
all
means
,
within
the
reach
of
their
own
arm
,
as
if
their
design
and
resolution
was
to
be
filled
with
the
Spirit
as
full
as
possibly
they
could
.
If
it
be
demanded
by
way
of
Objection
:
Sect.
5
But
is
the
Holy
Ghost
in
the
power
of
men
?
Or
can
men
do
any
thing
to
fill
themselves
with
the
Holy
Ghost
?
Is
he
obnoxious
unto
men
,
or
within
the
compass
of
their
wisdom
and
endeavours
?
Have
men
any
thing
in
their
hands
to
do
,
whereby
,
or
by
the
means
whereof
,
they
may
fill
themselves
with
the
Spirit
of
God
?
We
shall
hereafter
have
occasion
fully
to
answer
to
this
question
;
only
by
the
way
,
(
reserving
that
till
God
shall
give
opportunity
)
for
men
to
do
such
and
such
things
,
upon
the
doing
whereof
they
shall
have
the
Spirit
of
God
more
operative
and
active
,
more
intensive
,
and
more
raised
in
their
hearts
and
souls
:
I
say
,
If
the
Apostle
maketh
the
doing
of
such
things
a
means
whereby
they
may
be
filled
with
the
Spirit
,
and
cause
him
to
delight
in
them
;
and
withal
supposeth
men
to
be
capable
of
doing
such
things
,
or
using
such
means
whereby
this
blessed
end
may
be
accomplished
;
As
it
is
evident
he
doth
by
the
Exhortations
and
Injunctions
which
he
layeth
upon
them
:
Then
men
in
this
sense
may
be
truly
said
to
be
capable
of
filling
themselves
,
or
of
being
filled
with
the
Spirit
,
when
they
shall
be
faithful
in
the
use
of
such
means
,
which
will
certainly
accomplish
this
most
desirable
effect
.
Yet
doth
it
not
follow
from
hence
,
or
from
what
hath
been
spoken
,
That
the
Spirit
of
God
is
subject
unto
men
,
or
that
men
have
any
power
(
to
speak
properly
)
over
him
,
or
that
he
is
any
way
obnoxious
unto
them
.
This
indeed
follows
from
what
hath
been
spoken
,
viz.
That
the
Spirit
of
God
hath
graciously
subjected
himself
unto
his
own
Laws
,
and
Rules
,
and
Will
in
this
case
;
and
hath
been
pleased
to
make
such
gracious
promises
unto
men
,
that
if
they
will
go
along
with
him
,
and
follow
his
leading
and
ducture
,
they
shall
have
as
much
of
his
presence
and
company
as
their
hearts
can
desire
.
I
say
,
If
men
will
but
give
up
themsElves
to
his
leading
,
yea
,
and
shall
love
to
be
moved
unto
,
and
acted
in
,
things
that
are
excellent
,
and
to
be
carried
or
transported
this
way
,
or
that
way
,
by
Him
:
Such
a
demeanour
of
men
towards
the
Spirit
of
God
will
put
him
into
a
holy
and
honourable
capacity
to
advance
in
his
presence
in
them
,
and
towards
them
(
I
had
almost
said
)
to
what
degree
they
please
;
and
so
to
work
them
up
from
one
degree
of
holiness
unto
another
,
and
consequently
of
joy
,
comfort
,
and
peace
,
untill
he
hath
(
as
it
were
)
brought
them
up
into
the
Heavens
.
So
then
,
the
Premises
considered
,
the
reason
why
men
by
doing
thus
,
shall
be
filled
with
the
Spirit
,
is
not
simply
or
meerly
because
men
do
such
and
such
things
;
or
as
if
there
were
any
thing
considerable
in
what
men
do
in
order
to
their
being
filled
with
the
Spirit
,
as
if
there
were
any
thing
either
of
merit
or
desert
in
them
;
No
nor
yet
,
as
if
there
were
any
thing
in
what
men
do
,
in
a
natural
way
,
able
or
tending
to
produce
such
an
effect
as
the
being
filled
with
the
Spirit
:
But
the
reason
of
this
Connexion
and
Conjunction
of
these
two
things
;
namely
,
that
upon
the
use
of
such
means
,
as
we
speak
of
,
this
great
effect
shall
be
produced
,
or
end
attained
unto
,
viz.
a
being
filled
with
the
Spirit
:
The
reason
(
I
say
)
of
this
Connexion
,
is
,
the
eternall
Counsel
,
the
gracious
Law
and
Decree
of
God
,
and
so
of
the
Spirit
of
God
himself
:
He
having
set
it
down
,
and
determined
it
,
and
accordingly
revealed
it
,
That
thus
it
shall
be
;
so
that
the
effect
of
being
filled
with
the
Spirit
of
God
,
is
not
the
result
of
the
means
:
but
the
proper
product
of
that
Eternal
Law
and
Decree
which
God
himself
hath
made
.
For
otherwise
,
if
we
shall
suppose
that
there
were
no
such
Law
or
Decree
of
God
in
being
;
if
men
should
use
never
so
much
means
,
do
the
same
things
a
thousand
times
over
,
it
would
never
be
accomplished
;
so
that
the
reason
why
men
come
to
be
filled
with
the
Spirit
of
God
upon
the
using
such
and
such
means
,
is
not
because
of
the
means
:
but
it
ariseth
from
the
mighty
force
,
and
irresistible
power
of
the
Decree
of
God
;
this
is
that
which
triumpheth
over
all
the
use
of
means
.
The
Decrees
of
God
are
so
full
of
grace
and
bounty
,
that
they
do
not
stand
to
measure
inches
(
as
we
use
to
speak
)
in
the
things
of
men
,
so
,
that
unless
they
find
so
much
worth
or
goodness
in
them
,
they
shall
never
pass
with
God
,
neither
the
performers
of
them
be
made
partakers
of
any
rich
anoynting
from
him
.
No
:
This
is
not
the
tenour
of
the
Decrees
of
God
in
general
,
nor
of
that
of
which
we
are
speaking
particularly
;
but
it
hath
a
more
favourable
aspect
upon
his
Creature
man
,
and
importeth
such
a
thing
as
this
.
I
know
the
nature
of
my
Creatures
,
Men
,
and
Women
,
and
the
utmost
of
what
they
are
able
to
do
,
their
weaknesses
and
frailties
being
considered
;
Yet
let
them
but
do
what
they
can
,
let
them
shew
their
willingness
to
comply
with
me
,
and
they
shall
have
as
much
assistance
from
me
,
and
from
my
Spirit
,
to
help
them
on
in
this
blessed
design
,
of
being
filled
with
my
Spirit
,
as
their
hearts
can
desire
.
And
indeed
,
this
is
one
of
the
highest
and
greatest
vouchsafements
of
God
unto
the
children
of
men
,
that
he
hath
opened
unto
them
such
an
effectual
door
or
way
whereby
they
may
fill
themselves
,
or
be
filled
with
the
Spirit
;
All
other
means
which
God
by
his
providence
hath
vouchsafed
unto
men
,
of
another
nature
,
as
to
make
them
great
,
rich
,
honourable
,
&c.
amongst
them
all
,
there
is
none
greater
;
Nay
,
none
so
great
,
and
of
so
sacred
an
import
unto
them
,
as
this
which
we
are
speaking
of
,
viz.
That
God
hath
shewed
them
a
way
,
and
vouchsafed
unto
them
means
to
be
filled
with
the
Spirit
;
which
hath
this
blessed
tendency
in
it
,
to
raise
them
to
the
highest
pitch
they
are
capable
of
in
the
love
and
favour
of
God
.
When
men
are
filled
with
the
Spirit
,
they
are
no
more
like
unto
other
men
;
They
are
more
excellent
than
their
neighbours
:
Prov.
12.26
.
For
by
this
means
(
as
we
shall
hereafter
shew
more
at
large
)
they
shall
be
enabled
to
act
in
a
peculiar
Sphere
by
themselves
,
leaving
the
world
,
yea
,
and
the
Saints
themselves
,
who
have
but
a
little
or
small
proportion
of
the
Spirit
,
to
move
in
a
lower
and
more
inferiour
Region
;
Whereas
they
shall
mount
up
on
high
,
and
be
carried
(
as
it
were
)
on
Eagles
wings
,
enabled
to
do
worthily
:
Great
and
excellent
things
shall
put
forth
themselves
in
them
,
things
that
shall
have
more
of
heaven
,
more
of
glory
,
more
of
beauty
,
more
matter
for
admiration
,
than
can
be
found
in
,
or
raised
from
the
stirrings
,
movings
,
and
doings
in
the
world
round
about
them
.
So
that
by
this
you
may
easily
judge
,
of
what
a
blessed
consequence
it
is
unto
men
to
be
filled
with
the
Spirit
of
God
.
3.
The
third
and
last
particular
,
Sect.
6
proposed
for
the
opening
of
the
words
,
was
to
shew
why
the
Apostle
subjoyns
this
positive
Exhortation
or
Precept
,
concerning
their
being
filled
with
the
Spirit
,
by
way
of
Antithesis
or
opposition
to
the
negative
dehortation
not
to
be
drunken
with
wine
.
I
answer
,
this
seems
to
be
the
reason
thereof
;
because
that
which
invites
men
to
drunkenness
is
a
certain
kind
of
jollity
,
lightness
,
or
freeness
of
spirit
that
is
occasioned
by
the
drinking
of
wine
,
according
to
the
judgments
of
many
who
write
concerning
the
tempers
of
men
,
who
say
,
that
there
is
a
kind
of
lightness
and
frenziness
of
Spirit
,
which
is
occasioned
by
the
drinking
wine
,
wherein
some
men
take
more
content
and
satisfaction
than
they
do
in
any
other
thing
.
And
therefore
the
Holy
Ghost
doth
direct
them
to
such
a
course
wherein
they
shall
have
far
better
contentments
,
not
(
indeed
)
of
the
same
kind
,
or
flowing
from
the
same
cause
:
but
however
they
shall
be
satisfied
in
that
which
they
so
much
desire
;
they
shall
have
jollity
,
lightness
,
and
chearfulness
of
Spirit
indeed
of
a
far
better
nature
,
and
upon
far
better
and
more
excellent
terms
than
what
they
could
expect
from
their
being
filled
or
drunken
with
wine
.
That
jollity
or
mirth
of
spirit
which
men
please
and
solace
themselves
in
,
when
they
are
under
the
influence
of
wine
,
is
but
melancholy
,
and
dull
or
dead
,
in
comparison
of
that
mirth
and
rejoycing
,
that
pleasantness
of
mind
and
spirit
which
they
shall
certainly
attain
unto
,
and
be
made
partakers
of
,
if
they
would
but
take
the
same
course
to
be
filled
with
the
Spirit
which
they
do
to
be
filled
with
Wine
.
So
that
this
is
the
reason
(
as
I
conceive
)
why
the
Apostle
subjoyns
this
affirmative
Precept
unto
the
negative
Dehortation
.
The
Doctrines
,
which
we
shall
raise
from
the
words
thus
opened
,
Sect.
7
are
only
these
four
:
First
,
from
the
adversative
Particle
[
But
]
which
(
as
hath
been
said
)
notes
an
opposition
between
the
latter
part
of
the
verse
and
the
former
.
Doctrine
1
This
Doctrine
springeth
forth
,
viz.
That
drunkenness
with
Wine
,
or
inordinate
drinking
,
is
altogether
inconsistent
with
a
being
filled
with
the
Spirit
.
Or
if
you
will
,
we
may
phrase
it
thus
:
That
inordinateness
in
drinking
is
inconsistent
with
a
filling
with
the
Spirit
.
Secondly
,
From
the
Phrase
here
used
,
Be
ye
filled
with
the
Spirit
;
The
Apostle's
meaning
only
being
(
as
was
shewed
)
that
he
would
have
them
use
the
means
,
take
such
a
course
that
they
might
be
filled
with
the
Spirit
;
Doctr.
2
The
Doctrine
is
:
That
in
matters
of
Religion
,
and
things
appertaining
unto
Salvation
,
to
use
the
means
,
and
to
obtain
the
end
,
are
interpretatively
and
in
effect
one
and
the
same
.
Or
thus
:
That
in
spiritual
concernments
,
a
regular
use
of
means
,
and
the
obtaining
the
end
,
are
by
the
Counsel
and
Decree
of
God
inseperably
joyned
together
.
The
Apostle
had
in
vain
exhorted
the
Ephesians
to
be
filled
with
the
Spirit
,
if
having
used
the
best
means
they
were
able
thus
to
be
filled
,
they
might
notwithstanding
remain
empty
.
The
Counsels
and
Exhortations
of
God
in
the
Gospel
are
not
like
unto
a
Lottery
,
into
which
a
man
may
cast
his
money
,
and
yet
be
far
enough
from
drawing
a
Prize
.
Thirdly
,
Doctr.
3
Whereas
the
Apostle
layeth
it
upon
them
by
way
of
duty
to
be
filled
with
the
Spirit
,
this
Doctrine
ariseth
:
That
neither
men
,
nor
women
,
can
expect
(
I
mean
upon
any
sufficient
,
yea
,
or
tolerable
grounds
)
te
be
filled
with
the
Spirit
of
God
,
but
by
the
use
of
such
means
as
are
proper
and
appointed
by
God
thereunto
.
If
the
Ephesians
had
had
any
reason
or
ground
to
have
expected
this
blessed
accommodation
here
spoken
of
(
viz.
a
being
filled
with
the
Spirit
of
God
)
without
their
endeavours
for
the
obtaining
of
it
,
it
had
been
impertinent
and
needless
for
him
to
have
imposed
it
upon
them
by
way
of
duty
.
Fourthly
,
(
and
lastly
)
From
the
plain
,
express
,
and
full
import
of
the
Precept
or
Exhortation
we
may
observe
:
Doctr.
4
That
it
is
the
duty
of
all
persons
(
especially
of
all
the
Professors
of
the
Gospel
,
or
of
Christianity
)
to
be
filled
with
the
Holy
Ghost
,
or
spirit
of
God
.
This
being
the
Point
that
lieth
most
clear
and
large
in
the
words
read
:
Contenting
our selves
with
the
bare
mentioning
the
other
three
(
unless
something
relating
unto
them
shall
occasionally
fall
in
;
in
our
intended
discourse
)
we
shall
proceed
only
with
it
.
First
,
Sect.
8
for
the
truth
of
the
Doctrine
;
had
we
no
other
proofs
for
it
from
the
Scriptures
but
the
Text
in
hand
,
this
alone
by
reason
of
the
evidence
and
expressness
of
it
were
sufficient
to
carry
it
:
But
there
are
other
Scriptures
also
,
which
being
well
understood
,
and
throughly
searched
into
,
speak
and
import
the
same
thing
;
as
(
viz.
)
that
it
is
matter
of
duty
lying
upon
all
men
(
especially
those
who
do
profess
Christianity
)
to
be
filled
with
the
Spirit
,
Jude
v.
19.
Sensual
,
not
having
the
Spirit
[
namely
,
of
God
]
as
is
clear
from
the
Character
he
gives
of
the
persons
here
spoken
of
,
unto
the
Christians
that
he
writeth
unto
:
For
,
what
should
be
the
reason
,
why
the
Apostle
taketh
this
notice
of
them
?
Namely
,
that
,
whereas
they
separated
themselves
from
the
Congregation
of
the
Saints
,
yet
were
they
sensual
,
not
having
the
Spirit
;
who
though
they
did
pretend
to
a
greater
degree
of
light
,
and
more
familiarity
and
acquaintance
with
the
Spirit
of
God
than
other
Christians
did
;
yet
the
Apostle
tells
those
Christians
to
whom
he
wrote
that
they
should
not
believe
them
,
because
they
were
sensual
,
only
talking
and
boasting
of
the
Spirit
;
which
conceit
,
and
confident
presumption
in
them
,
of
their
having
the
Spirit
,
was
the
ground
or
occasion
of
their
separation
and
dividing
from
the
Assemblies
of
other
Christians
:
But
the
truth
is
(
saith
our
Apostle
)
they
are
sensual
,
not
having
the
Spirit
:
Nay
,
they
take
a
course
not
to
have
the
Spirit
,
which
is
by
their
giving
themselves
up
to
sensuality
.
They
(
indeed
)
pretend
to
the
Spirit
,
that
so
they
might
the
better
satisfie
themselves
and
others
concerning
the
liberty
which
they
take
in
the
waies
of
the
flesh
,
such
as
other
Christians
did
not
take
;
bearing
themselves
,
and
others
in
hand
that
they
had
the
warrant
for
their
practice
by
special
revelation
:
And
they
understood
their
liberty
better
than
other
Christians
:
and
that
they
came
to
this
priviledge
by
the
super-Evangelical
Communion
which
they
had
with
the
Spirit
of
God
;
And
yet
notwithstanding
all
these
pretences
the
Apostle
positively
concludes
,
that
these
men
had
not
the
Spirit
;
clearly
implying
withal
,
that
this
was
their
sin
not
to
have
him
;
yea
,
and
futther
,
that
their
not
having
of
him
,
did
interess
them
in
the
guilt
of
many
other
sins
.
That
it
was
sinful
in
these
(
and
is
so
in
all
others
)
not
to
have
the
Spirit
,
is
evident
from
hence
;
because
they
might
have
had
and
enjoyed
him
,
would
they
but
have
complied
with
God
in
the
use
of
such
means
as
he
had
vouchsafed
unto
them
for
that
end
.
And
that
it
was
nothing
but
sin
and
iniquity
committed
by
them
that
kept
the
Spirit
of
God
from
them
;
this
may
be
gathered
from
the
testimony
of
God
himself
by
his
Prophet
,
Your
iniquities
have
turned
away
these
things
,
and
your
sins
have
withholden
good
things
from
you
Jer.
5.25
.
And
that
the
Spirit
of
God
is
withheld
from
none
,
but
only
from
those
that
do
refuse
or
neglect
to
ask
him
of
God
by
prayer
,
is
somewhat
more
than
affirmed
by
Christ
in
this
high
assertive
Interrogation
:
If
ye
then
being
evil
,
know
how
to
give
good
gifts
unto
your
children
:
How
much
more
shall
your
Father
which
is
in
heaven
give
the
Holy
Spirit
to
them
that
aske
him
?
Luke
11.13
.
So
also
Joh.
4.10
.
compared
with
Chap.
7.38
,
39.
and
Acts
5.32
.
God
is
said
to
give
the
Holy
Ghost
to
them
that
obey
him
.
So
that
it
was
unquestionably
sinful
in
these
sensual
Separatists
in
Jude
,
that
they
had
not
the
Spirit
.
Now
then
,
if
this
was
matter
of
sin
in
them
,
not
to
have
the
Spirit
:
It
clearly
follows
,
that
it
was
their
duty
,
and
a
thing
that
they
ought
to
have
sought
after
,
to
possess
and
invest
themselves
with
him
.
And
if
it
were
a
matter
of
duty
,
incumbent
upon
them
simply
to
have
the
Spirit
,
to
have
him
in
any
measure
or
degree
;
then
it
followeth
,
by
a
streight
line
in
reason
,
or
by
a
necessary
consequence
,
That
it
was
matter
of
duty
also
unto
them
,
to
have
him
in
the
greatest
measure
,
and
in
the
highest
degree
or
proportion
that
they
were
capable
of
attaining
unto
.
For
this
is
clear
in
reason
,
that
whatsoever
is
our
duty
simply
to
do
,
if
the
duty
,
or
the
doing
of
it
,
will
admit
of
degrees
,
that
it
may
be
done
more
or
loss
perfectly
,
(
which
is
the
condition
of
most
duties
,
if
not
of
all
:
)
then
it
is
our
duty
to
do
it
in
the
highest
degree
,
and
with
the
greatest
perfection
.
If
it
be
our
duty
to
love
God
(
simply
)
then
certainly
,
to
love
him
to
a
greater
degree
,
yea
,
to
the
greatest
degree
of
all
,
is
our
duty
also
;
namely
,
to
love
him
with
all
our
hearts
,
Mark
12.30
.
souls
,
mind
,
and
strength
.
So
likewise
,
if
it
be
our
duty
to
love
our
neighbour
:
Then
is
it
our
duty
also
,
to
love
him
with
a
pure
heart
,
fervently
,
1
Pet.
1.22
.
which
is
the
highest
pitch
or
degree
of
this
affection
.
The
case
is
the
same
in
all
other
duties
whatsoever
,
and
therefore
we
ought
to
endeavour
,
and
stir
up
our selves
unto
the
most
perfect
manner
of
performance
.
A
duty
is
more
our
duty
,
and
nearer
to
the
intent
of
the
Precept
,
or
Exhortation
enjoyning
it
,
when
performed
with
much
intensness
of
mind
and
spirit
,
and
when
it
drinketh
up
much
of
the
heart
and
soul
of
him
that
performeth
it
,
and
consequently
more
acceptable
unto
God
than
when
it
is
only
simply
,
barely
,
and
cursorily
performed
.
So
that
this
Scripture
doth
prove
plainly
enough
the
truth
of
the
Doctrine
in
hand
:
viz.
That
it
is
the
duty
of
all
Christians
to
be
filled
with
the
Spirit
:
And
if
any
man
do
fail
of
this
grace
of
God
,
and
become
sensual
,
it
is
because
he
doth
not
comport
with
the
Spirit
in
his
motions
and
applications
of
himself
unto
him
;
for
by
this
means
the
Spirit
withdraweth
his
former
influences
from
such
a
person
,
and
affordeth
him
but
a
faint
and
scanty
presence
of
himself
afterwards
.
Again
,
Sect.
9
from
the
Apostles
Exhortation
,
1
Thes.
5.19
.
Quench
not
the
Spirit
,
the
truth
of
the
Doctrine
may
be
further
argued
,
even
to
a
demonstration
;
For
if
it
be
a
duty
lying
upon
Christians
not
to
quench
the
Spirit
:
i.
e.
Not
to
do
any
thing
that
may
justly
occasion
him
to
cease
from
his
wonted
activity
within
them
,
stirring
their
hearts
,
and
causing
them
to
burn
with
inflamed
desires
after
God
and
Jesus
Christ
,
and
the
things
of
their
eternal
peace
;
I
say
,
If
it
be
a
duty
to
take
heed
of
quenching
the
Spirit
in
such
a
way
as
this
:
Then
must
it
needs
be
a
duty
lying
upon
them
to
be
filled
with
the
Spirit
,
the
fulness
of
whose
presence
(
as
was
formerly
more
than
hinted
)
will
cause
their
hearts
to
burn
within
them
,
and
(
as
it
were
)
to
mount
up
unto
heaven
in
a
flame
.
It
is
an
approved
Rule
,
frequently
made
use
of
by
learned
Ministers
,
for
the
right
understanding
of
the
Decalogue
or
Moral
Law
:
That
every
Negative
Commandment
includeth
the
Affirmative
contrary
unto
it
:
As
that
which
forbiddeth
the
destroying
,
or
the
taking
away
the
life
of
a
man
,
enjoyneth
withal
the
preservation
of
his
life
with
all
tenderness
and
care
.
There
is
another
Rule
,
delivered
by
some
worthy
Expositors
of
the
Scriptures
,
very
necessary
to
acquaint
us
with
the
emphatical
import
of
some
expressions
here
.
The
Rule
is
to
this
effect
:
Adverbs
of
denying
do
very
frequently
import
the
contrary
unto
that
word
unto
which
they
are
joyned
.
Many
instances
of
this
Rule
might
readily
be
given
,
but
this
may
be
done
upon
some
other
occasion
:
only
for
the
present
take
notice
,
that
this
Scripture
agreeth
to
that
which
is
imported
in
both
these
Rules
.
This
Negative
dehortation
,
Quench
not
the
Spirit
,
carrieth
in
it
some
such
Affirmative
and
commanding
Precept
as
this
:
See
that
you
be
prudently
industrious
,
and
careful
,
with
all
diligence
,
to
nourish
and
advance
the
life
and
vigour
of
the
Spirit
of
God
within
you
;
entertain
him
with
all
worthy
and
honourable
respects
in
your
souls
,
let
him
have
all
the
obedience
that
he
desireth
or
requireth
of
you
:
By
this
means
you
shall
be
so
far
from
quenching
him
in
his
motions
and
operations
,
that
he
will
burn
like
a
bright
flame
of
heavenly
fire
within
you
,
and
work
wonderfully
in
your
souls
.
That
some
such
sense
as
this
was
intended
by
the
Apostle
,
in
the
said
Dehortation
,
is
not
obscurely
intimated
by
that
negative
Precept
,
not
to
despise
Prophecying
,
immediately
subjoyned
unto
that
,
of
not
quenching
the
Spirit
;
(
especially
)
if
it
be
interpreted
by
one
,
or
both
the
Rules
given
for
the
interpretation
of
the
former
passage
.
For
then
,
Not
to
despise
Prophecying
will
signifie
,
to
put
an
high
esteem
upon
Prophecying
;
(
that
is
,
in
the
Ministry
or
Preaching
of
the
Gospel
:
)
which
is
done
,
partly
,
by
a
constant
or
frequent
attendance
upon
it
;
as
with
reverence
and
fear
;
so
with
a
lively
and
steady
expectation
of
meeting
with
God
and
much
good
in
it
;
partly
also
,
by
a
consciencious
subjecting
all
a
mans
waies
,
words
,
and
works
,
unto
the
authority
and
guidance
of
it
.
Now
not
to
despise
[
that
is
,
to
honour
]
Prophecying
,
upon
such
terms
as
these
,
(
and
duly
honoured
it
cannot
be
upon
any
other
:
)
is
a
direct
and
pregnant
course
,
to
cause
the
Spirit
to
take
pleasure
in
us
,
and
to
be
as
fire
in
our
breasts
and
bones
,
not
suffering
us
to
be
in
the
dark
,
concerning
any
such
spiritual
things
,
which
are
necessary
or
meet
for
us
to
know
;
nor
yet
to
be
remiss
,
negligent
,
or
cold
,
as
to
waies
and
works
that
are
truly
honourable
,
and
worthy
our
high
calling
.
And
what
doth
all
this
signifie
,
being
interpreted
,
but
to
be
filled
with
the
Spirit
?
Nor
is
there
any
way
more
dangerous
unto
men
,
or
more
threatening
the
great
evil
and
misery
of
being
emptied
of
the
Spirit
,
than
to
despise
Prophecying
,
or
the
Ministry
of
the
Gospel
,
which
is
called
,
The
ministration
of
the
Spirit
,
(
2
Cor.
3.8
.
)
And
the
Ministers
of
it
;
The
Ministers
not
of
the
Letter
;
that
is
,
Not
so
much
of
the
words
,
matter
,
or
contents
of
the
Gospel
;
but
of
the
Spirit
:
Because
the
Spirit
of
God
,
according
to
the
counsel
and
good
pleasure
of
God
,
in
this
behalf
,
is
wont
to
joyn
himself
,
with
the
glorious
truths
of
the
Gospel
,
published
and
proclaimed
by
his
Messengers
,
when
he
hath
an
intent
or
desire
to
go
forth
into
the
world
,
and
to
visit
the
hearts
and
consciences
of
the
Sons
and
Daughters
of
men
.
See
upon
this
account
Acts
10.44
.
Gal.
3.2
,
5.
And
as
the
Spirit
(
ordinarily
)
cometh
unto
the
souls
of
men
in
a
golden
shower
of
Evangelical
truths
,
rained
down
upon
them
from
the
mouth
of
a
Church
Angel
:
So
doth
he
not
only
continue
,
but
increase
and
inlarge
his
presence
in
them
,
proportionably
to
that
honour
and
obedience
which
is
given
by
them
unto
those
truths
by
which
he
was
brought
into
their
souls
.
Therefore
as
the
despising
of
Prophecying
,
whether
it
be
by
undervaluing
or
neglecting
the
Ordinance
,
or
dispensation
of
it
;
or
whether
it
be
by
disobeying
,
and
casting
behind
their
backs
the
holy
Counsels
,
and
divine
Injunctions
of
it
,
is
a
ready
way
to
quench
the
Spirit
:
So
on
the
contrary
,
to
have
this
heavenly
Ordinance
in
high
esteem
,
and
with
constancy
in
attending
upon
it
,
to
joyn
a
reverential
and
awful
subjection
unto
the
voice
of
it
in
our
lives
and
conversations
,
is
a
method
or
means
sealed
by
God
whereby
to
obtain
that
inestimable
treasure
of
being
filled
with
the
Spirit
.
Thus
you
see
how
the
Apostles
charge
of
not
quenching
the
Spirit
leadeth
us
directly
,
and
by
a
clear
light
to
the
acknowledgment
of
this
:
That
it
is
every
mans
duty
to
be
filled
with
the
Spirit
.
That
other
Dehortation
of
the
same
Apostle
,
Sect.
10
(
Parallel
in
Expression
,
and
partly
in
sense
,
unto
the
former
)
Grieve
not
the
holy
Spirit
of
God
,
(
Ephes.
4.30
.
)
being
rightly
argued
and
searched
into
,
will
give
us
the
light
of
the
same
truth
at
the
bottom
of
it
.
But
let
us
first
consider
what
it
is
to
grieve
the
Spirit
,
and
then
we
shall
see
by
the
light
of
the
two
rules
,
mentioned
in
the
opening
of
the
former
proof
,
how
it
doth
follow
from
hence
,
That
it
is
the
duty
of
Christians
to
be
filled
with
the
Spirit
.
The
Spirit
here
spoken
of
is
neither
the
Spirit
of
Man
nor
Angel
,
(
as
we
shall
have
occasion
to
shew
hereafter
)
but
the
eternal
Spirit
of
God
,
the
third
Person
in
the
Trinity
.
Now
to
speak
properly
,
this
Spirit
is
not
subject
unto
grief
,
nor
any
other
Passion
whatsoever
:
But
men
are
said
to
grieve
the
Spirit
,
when
they
cause
him
to
do
,
and
act
towards
them
that
which
men
are
used
to
do
under
the
Passion
of
grief
.
Now
you
know
that
men
,
whilst
they
are
under
the
guidance
of
that
Passion
,
are
listless
,
and
indisposed
unto
action
;
Grief
contracts
and
straightens
;
it
is
of
a
wasting
and
consuming
nature
unto
the
heart
and
spirit
,
(
Psal
,
31.9
,
10.
)
It
makes
men
heavy
,
lumpish
,
and
sad
,
averse
unto
all
action
,
as
if
they
had
neither
life
nor
soul
,
(
as
we
use
to
say
)
being
like
unto
Davids
Images
,
That
have
hands
,
and
handle
not
;
feet
,
and
walk
not
,
&c.
Psal.
115.7
.
And
Jobs
three
Friends
(
Job
2.13
.
)
cast
themselves
down
with
him
upon
the
ground
,
and
for
seven
daies
,
and
seven
nights
together
none
of
them
speaking
so
much
as
a
word
unto
him
;
the
reason
is
given
,
because
they
saw
that
his
grief
was
very
great
:
Meaning
,
as
Junius
well
interprets
it
,
That
the
greatness
of
that
grief
,
which
they
perceived
had
taken
hold
of
the
spirit
and
soul
of
their
Friend
,
so
afflicted
them
,
and
because
that
sympathy
&
commiseration
had
wrought
such
a
grief
in
them
,
that
they
sate
all
this
while
as
persons
astonished
,
and
were
not
able
to
stir
up
themselves
to
comfort
him
;
by
these
instances
you
may
see
it
is
the
nature
of
grief
to
contract
the
heart
,
and
to
make
men
listless
unto
action
.
In
like
manner
,
the
Spirit
,
through
the
ungrateful
,
disobedient
,
and
unworthy
behaviour
of
men
towards
him
,
is
said
to
be
grieved
,
when
by
such
means
men
have
wrought
him
(
if
we
may
so
speak
)
to
the
like
listlessness
of
acting
,
and
putting
forth
the
excellencie
of
his
power
in
their
hearts
and
souls
as
formerly
he
did
,
and
doth
sometime
in
others
.
On
the
other
hand
,
a
man
is
never
in
a
right
posture
for
action
,
or
for
the
doing
of
any
thing
that
is
of
any
good
,
or
great
concernment
unto
others
,
but
when
he
enjoyeth
himself
upon
the
highest
and
richest
terms
of
satisfaction
and
contentment
:
So
then
,
the
Spirit
of
God
is
said
to
be
grieved
by
men
,
when
they
shall
deal
so
unkindly
with
or
by
him
as
to
reject
and
neglect
his
heavenly
motions
,
and
inspirations
,
by
giving
over
such
and
such
waies
of
honour
,
Christian
excellency
and
worth
,
which
they
had
sometime
lift
up
their
hearts
and
hands
unto
,
and
walked
with
delight
in
them
:
When
men
(
I
say
)
shall
cease
to
go
on
in
such
waies
as
these
,
and
prefer
the
ignoble
and
base
motions
of
the
Flesh
,
or
of
the
World
,
before
those
that
come
from
him
,
and
which
are
all
honourable
,
and
heavenly
,
such
a
demeanour
of
men
towards
the
Spirit
of
God
grieveth
him
;
that
is
,
Maketh
him
listless
unto
action
,
and
causeth
him
to
abate
,
and
to
fall
lower
in
his
operations
,
and
to
give
out
himself
more
faintly
than
before
:
Whereas
he
had
been
active
,
and
ever
and
anon
stirring
,
and
provoking
them
,
and
this
with
efficacie
and
power
unto
this
and
that
good
way
and
work
;
now
he
withdraweth
by
degrees
,
and
declineth
these
motions
and
operations
,
upon
which
the
soul
of
man
becomes
listless
,
and
dull
to
any
thing
of
a
spiritual
concernment
;
like
a
Ship
becalmed
on
the
Seas
,
whose
Sails
a
little
before
were
filled
with
fresh
and
pleasant
gales
of
wind
,
carrying
her
amain
to
her
desired
Port.
Now
then
,
if
it
be
a
duty
lying
upon
Christians
not
to
grieve
the
Spirit
;
Then
by
the
authority
of
both
the
Rules
(
by
which
we
found
out
the
true
sense
of
our
former
proof
,
both
of
them
being
as
proper
and
useful
here
)
it
is
their
duty
also
to
chear
and
delight
the
Spirit
;
I
mean
,
to
keep
themselves
in
such
a
frame
or
posture
both
inwardly
in
heart
and
soul
,
and
outwardly
in
life
and
conversation
,
that
he
may
take
delight
in
them
.
And
if
it
be
the
duty
of
Christians
to
be
pleasing
unto
,
and
compliant
with
the
Spirit
,
simply
,
indefinitely
,
and
in
any
degree
;
Then
upon
the
grounds
formerly
argued
and
made
good
,
it
is
more
their
duty
to
endeavour
with
their
whole
heart
and
soul
to
please
him
in
the
highest
.
Now
,
when
he
taketh
delight
and
pleasure
in
any
man
,
in
more
than
an
ordinary
degree
,
he
will
signifie
not
only
his
contentment
in
this
kind
,
but
even
the
measure
and
degree
of
it
also
,
by
a
proportionable
advancement
of
his
gracious
activity
upon
all
occasions
.
This
is
that
we
intend
,
and
hold
forth
in
the
Doctrine
from
the
Apostles
expression
of
being
filled
with
the
Spirit
,
which
also
by
warrant
of
the
same
authority
we
affirm
to
be
a
duty
lying
upon
all
Christians
.
We
shall
insist
only
upon
one
proof
more
to
confirm
the
truth
of
the
Doctrine
:
Sect.
11
Be
kindly
affectioned
(
saith
the
Apostle
)
one
unto
another
,
&c.
Be
not
slothful
in
business
:
but
fervent
in
spirit
,
serving
the
Lord
,
Rom.
12.10
,
11.
To
be
fervent
in
Spirit
,
especially
in
the
Service
of
God
,
or
of
Christ
,
requires
a
great
presence
or
fulness
of
the
Spirit
of
God
in
a
man
;
For
the
Spirit
of
a
man
acted
only
by
it self
,
or
by
its
own
strength
,
wisdom
,
or
goodness
will
never
rise
so
high
in
any
true
and
real
Service
of
god
as
fervency
of
spirit
doth
import
.
Neither
will
an
ordinary
presence
or
assistance
of
the
Spirit
of
God
(
himself
)
carry
the
heart
of
a
man
up
unto
any
such
pitch
of
devotion
:
He
that
will
have
an
ear
to
hearken
to
the
voice
of
this
Exhortation
,
of
being
fervent
in
spirit
in
the
Service
of
the
Lord
,
must
find
out
a
way
how
to
engage
,
and
how
to
comport
with
the
Spirit
of
God
,
that
he
may
vouchsafe
unto
him
a
measure
of
his
presence
heaped
up
to
make
him
capable
of
so
great
and
worthy
an
undertaking
.
Yea
,
men
(
I
suppose
)
cannot
be
fervent
in
spirit
in
doing
any
thing
which
they
call
,
or
judge
to
be
the
Service
of
God
,
although
it
be
a
Service
of
their
own
fansie
,
or
genius
,
or
of
some
worse
deity
,
unless
they
be
acted
therein
by
a
spirit
more
active
than
their
own
.
So
then
,
if
it
be
a
duty
lying
upon
all
Christians
to
be
fervent
in
spirit
,
serving
the
Lord
;
then
is
it
a
duty
that
beareth
with
the
same
weight
upon
them
to
be
filled
with
the
Spirit
:
Inasmuch
as
the
performance
of
the
former
of
these
duties
cannot
stand
but
by
the
performance
of
the
latter
:
so
that
from
hence
it
is
evident
that
it
is
a
duty
incumbent
upon
all
Christians
to
be
filled
with
the
Spirit
.
Besides
these
Scriptures
now
argued
,
we
might
(
if
need
were
)
increase
their
number
for
the
proof
of
our
Doctrine
,
by
arguing
in
like
manner
all
those
Scriptures
which
require
such
things
of
men
that
cannot
be
performed
by
men
without
a
being
filled
with
the
Spirit
;
such
passages
of
these
(
which
are
not
a
few
)
do
clearly
import
,
that
it
is
a
duty
,
yea
,
a
duty
of
duties
;
such
a
duty
without
the
performance
whereof
great
numbers
of
other
duties
will
suffer
,
and
never
appear
in
their
glory
.
Texts
of
this
import
are
these
,
with
their
fellows
,
Rom
8.13
.
Joh.
16.24
.
Luke
21.36
.
CHAP.
II.
The
first
Reason
of
the
Doctrine
propounded
and
argued
,
viz
,
That
it
is
the
duty
of
all
persons
(
especially
of
all
the
Professors
of
the
Gospel
,
or
Christianity
)
to
be
filled
with
the
Holy
Ghost
,
or
Spirit
of
God
;
Because
if
men
be
not
filled
,
or
in
a
way
of
being
filled
,
with
the
Spirit
of
God
,
they
will
be
filled
with
some
evil
Spirit
one
or
other
.
IT
is
therefore
the
duty
of
all
Christians
to
be
filled
with
the
Spirit
;
Sect.
1
because
if
they
be
not
filled
,
Reason
1
or
do
not
endeavour
to
be
filled
with
the
Spirit
of
God
,
they
will
certainly
be
filled
with
some
one
or
other
worse
Spirit
,
which
will
lead
them
aside
into
the
waies
of
sin
and
vanity
,
and
of
darkness
and
death
:
And
most
certain
it
is
the
duty
of
all
Christians
to
do
all
things
that
are
requisite
and
necessary
for
the
preventing
of
so
great
an
evil
and
misery
coming
upon
them
as
this
,
namely
,
of
being
filled
with
any
spirit
contrary
to
the
Spirit
of
God
;
and
spirit
of
sin
and
wickedness
whatsoever
.
That
it
is
simply
necessary
to
prevent
such
a
polution
or
defilement
,
so
miserable
a
state
and
condition
as
this
;
is
not
(
or
at
least
ought
not
to
be
)
a
question
unto
any
man
,
who
minds
but
to
any
degree
the
things
of
his
peace
.
Now
that
it
is
a
duty
lying
upon
all
,
&c.
to
be
filled
with
the
Spirit
is
evident
,
if
we
shall
consider
;
that
there
are
many
other
Spirits
abroad
in
the
world
,
every
one
of
which
hath
a
direct
antipathy
to
the
holy
Spirit
of
God
.
That
which
the
Apostle
John
speaketh
more
particularly
of
Doctrines
:
Beloved
,
believe
not
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
,
1
Joh.
4.1
.
may
be
said
of
Spirits
in
general
:
For
there
are
many
Spirits
walking
up
and
down
in
the
World
,
Isa.
19
3.
a
spirit
of
perverseness
,
Deut.
32.5
.
a
spirit
of
whoredom
,
Hos.
4.12
.
a
spirit
of
covetousness
,
Ezek.
33.31
.
a
spirit
of
slumber
,
Rom.
11.8
.
a
spirit
of
fear
,
2
Tim.
1.7
.
Now
when
principles
,
or
dispositions
in
men
,
whether
they
be
disposions
unto
vertue
and
holiness
,
or
unto
sin
and
vice
,
are
grown
up
unto
any
fulness
,
so
that
they
put
forth
themselves
with
force
,
and
are
vigorous
and
active
in
them
;
It
is
usual
in
the
Scripture
language
,
dialect
,
or
manner
of
speaking
,
to
express
such
or
such
principles
or
dispositions
by
the
name
of
Spirit
:
As
when
love
acteth
vigorously
in
men
,
to
express
it
by
the
name
of
the
spirit
of
love
:
So
a
meek
and
humble
frame
of
heart
,
by
a
spirit
of
meekness
:
So
on
the
other
hand
,
a
perverse
and
froward
spirit
,
by
a
spirit
of
perverseness
:
an
inordinate
love
of
money
,
or
inordinate
coveting
after
riches
,
by
a
spirit
of
covetousness
.
Sect.
2
Now
the
reason
of
this
denomination
to
call
covetousness
where
it
is
strong
and
raised
in
men
,
and
when
they
favour
strongly
of
it
,
by
the
name
of
a
spirit
of
covetousness
;
and
so
,
of
fear
,
when
it
is
active
and
vigorous
in
men
,
by
a
spirit
of
fear
:
There
is
the
same
consideration
to
be
had
of
love
,
meekness
,
holiness
,
&c.
for
these
principles
or
dispositions
,
when
they
are
active
and
vigorous
,
are
as
well
denominated
unto
us
by
the
name
of
spirit
,
as
those
which
are
of
a
contrary
nature
and
import
.
The
reason
hereof
,
is
,
First
,
to
shew
that
when
principles
and
dispositions
in
men
are
raised
to
any
great
degree
of
strength
,
and
become
vigorous
and
active
,
and
have
gotten
any
considerable
power
,
in
,
or
over
men
(
if
I
may
so
speak
)
they
are
hard
to
be
resisted
;
Even
as
Spirits
[
or
Angels
]
who
,
as
the
Psalmist
saith
,
excell
[
or
according
to
the
Hebrew
reading
in
the
Margin
,
are
mighty
]
in
strength
,
Psal.
103.20
.
they
are
yery
potent
and
powerful
,
not
easie
to
be
resisted
in
their
operations
:
Even
so
it
is
with
principles
,
and
dispositions
,
when
they
are
grown
to
any
considerable
height
in
men
,
and
become
strong
,
and
potent
,
they
are
hard
to
be
resisted
,
and
therefore
called
by
the
Holy
Ghost
by
the
name
of
Spirit
.
Or
else
happily
the
reason
may
be
(
which
I
chiefly
eye
)
because
all
dispositions
in
men
,
and
principles
of
action
,
whether
good
or
evil
,
when
ever
they
are
raised
any
whit
high
,
and
have
gotten
strength
within
them
;
there
is
some
spirit
or
other
,
good
,
or
evil
,
that
mingleth
it self
with
them
,
and
by
this
means
doth
add
vigour
and
strength
unto
them
,
and
doth
raise
them
above
that
measure
and
pitch
of
strength
and
activity
,
which
they
would
never
be
raised
unto
without
the
interposure
of
some
such
Spirit
,
good
or
evil
,
properly
so
called
.
It
is
true
,
When
holy
dispositions
in
men
are
in
their
greatest
strength
and
glory
,
there
is
but
one
Spirit
by
which
they
are
acted
,
and
that
is
,
the
Spirit
of
God
,
or
the
Holy
Ghost
;
who
through
the
infiniteness
of
his
power
doth
answer
,
yea
,
more
than
anwer
,
yea
,
even
far
surpass
in
power
,
the
innumerable
company
of
unclean
Spirits
:
and
therefore
when
holy
dispositions
and
inclinations
are
raised
in
men
,
though
they
be
many
and
various
,
and
spring
from
different
principles
in
the
heart
and
soul
of
a
man
;
Yet
this
one
and
indivisible
spirit
is
able
through
,
or
by
means
of
his
concurrence
with
them
,
and
influencing
of
them
,
to
add
strength
,
power
,
and
energie
unto
them
,
and
enable
every
one
of
them
to
fructifie
,
and
bring
forth
genuine
fruit
according
unto
its
respective
kind
.
But
now
as
concerning
evil
and
sinful
principles
and
dispositions
;
it
is
very
probable
that
the
case
is
far
otherwise
:
For
as
there
is
a
vast
number
and
company
of
devils
and
unclean
spirits
,
so
is
it
no
waies
dissonant
unto
reason
,
to
conceive
that
they
have
their
distinct
imployments
and
offices
:
One
sort
of
them
may
be
employed
to
raise
,
stir
up
,
and
strengthen
a
spirit
of
uncleanness
in
men
:
Another
,
a
spirit
of
covetousness
:
A
third
,
a
spirit
of
malice
and
revenge
:
A
fourth
,
a
spirit
of
gluttony
and
excess
,
&c.
The
[
](A41499-e16090-b)*
*
Eph.
1.21
.
Col.
2.15
.
Mat.
12.25
,
26.
Scripture
,
and
that
not
obscurely
,
seems
to
countenance
this
notion
,
(
viz.
)
that
they
are
ranged
into
orders
,
and
are
under
a
kind
of
regiment
,
and
that
they
are
in
a
straight
band
,
league
,
and
confederacy
to
carry
on
one
and
the
same
grand
design
.
And
if
so
,
their
nature
considered
(
viz.
their
wisdom
and
subtilty
)
it
is
most
probable
that
every
one
of
them
is
imployed
according
to
his
proper
genius
.
Some
,
because
they
are
of
a
more
bloudy
and
cruel
nature
than
others
,
may
be
employed
to
stir
up
,
and
to
strengthen
in
men
a
spirit
of
malice
and
persecution
;
Others
,
that
are
otherwaies
disposed
,
may
be
imployed
to
stir
up
,
and
cherish
a
spirit
of
pride
and
wantonness
;
A
third
sort
of
them
,
whose
genius
lyeth
that
way
,
to
strengthen
and
increase
a
spirit
of
error
:
But
we
may
have
occasion
to
speak
more
of
this
afterwards
.
In
the
mean
season
this
is
that
which
we
say
in
the
reason
in
hand
:
Sect.
3
That
unless
men
shall
take
a
course
to
be
filled
with
the
Spirit
of
God
,
they
will
by
degrees
,
(
at
least
)
and
perhaps
sooner
than
they
are
aware
,
be
filled
with
some
evil
and
contrary
spirit
;
a
spirit
of
some
sin
and
wickedness
,
one
or
other
.
The
reason
hereof
is
plain
,
and
near
at
hand
,
because
the
evil
and
unclean
Spirit
,
that
is
,
the
old
Serpent
,
Job
1.7
.
commonly
called
the
Devil
,
who
walketh
up
and
down
the
world
,
compassing
the
earth
too
and
fro
(
as
his
own
expression
is
)
seeking
whom
he
may
devour
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
whom
he
may
devour
at
once
,
1
Pet.
5.8
.
and
with
as
much
haste
as
possible
may
be
;
meaning
by
filling
them
with
all
unrighteousness
,
with
uncleanness
,
love
of
this
world
,
fearlesness
of
God
,
and
of
his
Laws
,
Precepts
,
and
Commands
.
For
he
(
namely
Satan
)
hath
no
other
weapons
to
destroy
men
and
women
withal
but
these
:
And
in
these
(
and
in
these
only
)
lye
his
murthering
and
devouring
attempts
.
So
that
where
he
meets
not
with
one
that
is
greater
,
and
stronger
than
himself
to
oppose
him
:
And
there
is
but
one
to
stand
in
his
way
,
of
whom
the
Apostle
John
gives
this
testimony
,
That
he
that
is
in
you
(
namely
,
the
Saints
)
is
greater
than
he
that
is
in
the
world
,
1
Joh.
4.4
.
I
say
,
When
he
meets
not
,
and
is
not
encountred
by
this
Spirit
of
God
,
that
is
stronger
than
he
;
Yea
,
if
this
Spirit
have
not
advanced
in
his
strength
and
assistance
(
by
the
means
before
spoken
of
)
to
some
good
degree
in
the
hearts
and
souls
of
men
;
He
(
namely
,
the
evil
one
)
is
very
likely
to
prevail
,
yea
,
and
questionless
will
prevail
over
men
,
and
fill
the
hearts
and
inward
parts
of
men
with
all
unrighteousness
,
covetousness
,
love
of
the
world
,
&c.
and
with
all
manner
of
sinful
inclinations
,
dispositions
,
and
propentions
,
which
will
be
their
ruine
.
For
sin
(
as
the
Apostle
James
testifieth
)
when
it
is
finished
bringeth
forth
death
,
Jam
,
1.15
.
When
it
is
finished
,
i.
e.
impenitently
persisted
in
,
unto
the
last
,
it
certainly
bringeth
damnation
,
or
eternal
destruction
upon
men
:
Or
if
you
will
thus
,
Sin
when
it
is
finished
[
or
perfected
,
]
that
is
,
when
it
is
raised
,
hath
much
of
strength
and
power
in
the
heart
and
soul
of
a
man
,
and
when
they
are
full
of
sin
:
Then
it
is
apt
and
likely
to
bring
forth
death
;
the
workings
and
operations
thereof
incline
,
and
tend
strongly
that
way
,
yea
,
and
will
certainly
issue
in
Death
(
as
was
even
now
hinted
)
if
it
be
not
stopped
in
its
way
by
a
more
than
ordinary
care
and
diligence
to
make
resistance
against
it
.
Now
,
that
Satan
or
the
evil
Spirit
will
certainly
prevail
with
men
and
women
to
fill
themselves
with
him
,
or
with
his
fruits
,
unless
they
be
filled
,
or
in
a
way
of
filling
themselves
with
the
Spirit
of
God
is
evident
upon
these
two
gradual
considerations
taken
together
.
First
,
Sect.
4
If
men
shall
be
found
to
be
wholly
destitute
and
devoid
of
the
Spirit
of
God
,
and
(
as
it
were
)
altogether
flesh
;
so
that
they
have
not
wherewith
to
oppose
,
or
to
make
any
resistance
against
the
devil
,
or
evil
Spirit
in
any
kind
,
or
(
at
least
)
to
any
considerable
degree
:
Then
is
it
no
marvel
if
he
prevail
over
men
.
For
that
which
is
flesh
in
men
,
whether
we
take
it
for
that
which
is
properly
so
called
,
the
body
or
outward
man
,
considered
(
simply
)
as
such
;
or
whether
by
flesh
we
mean
that
which
is
born
of
the
flesh
,
according
to
our
Saviours
expression
,
Joh.
3.6
.
i.e.
inordinate
desires
,
sinful
inclinations
,
and
lusts
that
are
ingendred
and
occasioned
by
the
flesh
:
I
say
,
in
both
these
considerations
,
whether
we
take
the
flesh
either
litterally
,
or
metaphorically
,
it
is
wholly
confederate
with
Satan
against
the
soul
and
spiritual
life
of
man
,
ready
to
open
unto
him
,
and
comport
with
him
in
all
his
dangerous
and
destructive
applications
of
himself
unto
them
:
and
consequently
,
such
men
,
that
are
only
flesh
,
or
full
of
it
,
receive
the
Laws
of
their
minds
from
the
inspiration
thereof
,
and
are
not
furnished
with
any
principles
wherewith
to
oppose
him
;
and
as
it
is
said
concerning
John
the
Baptist
,
That
they
that
persecuted
him
did
unto
him
whatsoever
they
listed
:
[
](A41499-e16410-b)(a)
(a)
Mat.
17.12
.
Mar.
9.13
.
Even
so
the
Scriptures
speak
of
,
or
concerning
such
persons
as
we
are
now
treating
of
;
That
Sathan
carrieth
them
captive
at
his
will
,
[
](A41499-e16430-b)(b)
(b)
2
Tim.
2.26
.
and
filleth
them
with
what
kind
of
lusts
and
uncleanness
he
pleaseth
,
yea
,
and
to
what
degree
he
pleaseth
.
When
men
are
filled
with
the
Holy
Spirit
,
so
that
it
acteth
with
much
strength
and
vigour
in
them
,
and
that
they
are
subdued
and
brought
under
the
power
thereof
,
the
Scripture
is
used
to
speak
of
them
as
wholly
diabled
and
debilitated
to
sin
.
So
the
Apostle
Paul
speaketh
concerning
himself
,
(
and
of
such
others
that
were
made
partakers
of
the
same
anointing
with
him
:
)
For
we
can
do
nothing
against
the
truth
,
but
for
the
truth
,
2
Cor.
13.8
.
So
on
the
contrary
,
they
that
are
filled
with
the
spirit
of
the
devil
have
nothing
in
them
but
what
is
born
of
the
flesh
,
and
therefore
they
can
do
nothing
for
,
but
against
the
truth
;
no
not
in
their
own
souls
,
judgments
,
and
consciences
:
still
comporting
with
Sathan
against
the
truth
,
and
their
own
peace
and
comfort
.
But
It
is
a
Question
(
perhaps
)
of
no
easie
resolution
;
Whether
there
be
any
person
,
man
or
woman
under
heaven
who
is
wholly
destitute
of
the
Spirit
of
God
,
unless
it
be
those
which
have
blasphemed
the
Spirit
of
God
,
and
have
stumbled
at
that
stumbling
stone
,
which
will
certainly
not
only
break
,
but
grind
all
to
powder
which
shall
fall
under
it
:
That
sin
which
is
the
seed
of
immortal
,
eternal
,
and
irreconcileable
hatred
and
alienation
between
the
Spirit
of
God
and
the
Spirit
of
him
whosoever
he
be
that
hath
committed
it
:
I
mean
the
sin
against
the
Holy
Ghost
.
I
rather
(
at
present
)
incline
to
the
affirmative
part
of
the
Question
,
and
do
conceive
,
That
there
is
no
person
of
mankind
,
who
from
,
or
after
his
first
enlightening
by
the
Spirit
of
God
,
upon
,
and
after
his
coming
into
the
world
,
under
the
guilt
of
any
sin
or
sins
whatsoever
(
except
that
sin
only
before
excepted
)
that
is
,
at
any
time
untill
the
day
and
hour
of
his
death
,
wholly
bereaved
of
the
presence
,
and
assistance
of
the
Spirit
of
God
with
him
.
Of
which
my
apprehensions
I
have
(
as
I
remember
)
heretofore
given
some
account
,
and
may
(
possibly
)
have
occasion
to
speak
more
largely
unto
it
hereafter
.
But
for
the
present
,
Whereas
some
in
the
Scripture
are
said
not
to
have
the
Spirit
.
Jude
the
19
verse
sennsual
,
not
having
the
Spirit
(
a
Scripture
formerly
made
use
of
upon
another
occasion
.
)
I
answer
,
the
meaning
is
not
,
as
if
they
had
no
degree
or
presence
,
Sect.
5
or
no
assistance
of
,
or
from
the
Spirit
of
God
within
them
:
But
this
,
by
not
having
the
Spirit
,
is
meant
,
That
there
was
no
appearance
of
the
exercise
of
the
Spirit
,
is
meant
,
That
there
was
no
appearance
of
the
exercise
of
the
Spirit
of
God
in
them
:
They
appeared
unto
the
judgments
of
men
,
as
such
who
had
not
the
Spirit
;
their
lives
and
conversations
were
such
which
did
not
shew
forth
any
presence
of
the
Spirit
of
God
in
them
.
A
person
,
in
the
Scripture
Phrase
,
is
said
not
to
have
that
which
he
doth
not
make
use
of
,
or
improve
,
or
that
which
he
doth
not
seem
to
have
;
For
unto
every
one
that
hath
(
saith
our
Saviour
,
Mat.
25.29
.
)
shall
be
given
,
and
he
shall
have
abundance
:
But
from
him
that
hath
not
,
shall
be
taken
away
even
that
which
he
hath
.
By
him
that
hath
,
(
in
the
former
clause
)
to
whom
more
shall
be
given
,
must
needs
be
meant
a
man
that
useth
,
or
imployeth
that
which
he
hath
,
so
,
and
upon
such
terms
,
that
he
gives
an
account
unto
the
world
,
makes
it
known
unto
men
that
he
hath
received
some
Talent
,
one
or
more
from
God
:
For
otherwise
if
we
shall
take
the
word
[
hath
]
in
a
Grammatical
,
and
proper
sense
,
it
will
follow
,
that
every
one
shall
have
more
given
,
and
so
every
one
shall
have
abundance
.
For
all
men
have
in
such
a
sense
of
having
.
All
men
have
somewhat
from
God
originally
:
But
now
in
as
much
as
he
(
namely
,
who
had
the
one
Talent
)
is
said
to
have
buried
it
in
a
napking
,
therefore
our
Saviour
presents
him
under
this
notion
,
and
character
of
one
that
had
not
;
because
he
did
not
make
use
,
or
improve
that
which
he
had
;
took
no
course
to
make
it
appear
unto
men
that
he
had
any
such
Talent
,
or
means
from
God
.
So
it
is
frequent
,
and
ordinary
in
the
Scripture
,
to
express
one
who
useth
not
what
he
hath
,
and
which
giveth
no
testimony
or
account
of
what
he
hath
,
by
the
Phrase
of
not
having
at
all
.
In
like
manner
,
in
the
place
under
consideration
,
where
it
is
said
,
that
men
of
such
a
Character
have
not
the
Spirit
;
The
meaning
is
not
,
that
they
had
not
the
Spirit
at
all
,
or
in
no
degree
:
But
only
this
that
they
being
sensual
,
were
chiefly
guided
,
and
that
their
waies
and
works
were
influenced
,
by
the
flesh
,
and
fleshly
principles
:
But
as
for
the
Spirit
of
God
,
he
was
wholly
neglected
,
neither
did
they
take
any
course
to
improve
his
presence
in
them
,
nor
to
give
any
account
unto
men
by
their
lives
and
conversations
of
any
presence
of
his
with
them
.
This
is
one
consideration
from
whence
(
in
conjunction
with
that
which
follows
)
it
appears
,
that
he
that
is
not
filled
,
or
at
least
in
a
way
of
being
filled
with
the
Spirit
of
God
,
is
in
eminent
danger
of
being
filled
with
an
evil
or
contrary
spirit
.
The
consideration
(
as
you
heard
)
was
this
,
that
whosoever
is
destitute
of
the
Spirit
of
God
,
or
is
wholly
flesh
,
(
in
the
sense
declared
)
hath
nothing
wherewith
to
resist
the
unclean
spirit
that
shall
seek
to
enter
into
him
,
and
to
fill
him
with
his
presence
,
but
all
things
which
are
confederate
with
him
,
and
assist
him
.
Secondly
,
Sect.
6
As
we
intimated
before
our
sense
to
be
,
that
no
persons
whatsoever
,
who
have
not
sinned
the
sin
against
the
Holy
Ghost
,
(
which
few
now
living
,
if
any
have
done
:
)
but
have
the
Spirit
of
God
in
some
measure
or
degree
in
them
:
I
therefore
add
for
the
further
confirmation
of
the
reason
in
hand
,
That
men
by
the
Spirit
of
God
himself
,
when
he
resideth
in
them
in
some
low
,
and
ordinary
degree
only
,
and
when
not
stirred
up
by
them
,
being
not
regarded
,
but
neglected
;
I
say
,
such
a
presence
,
or
residence
of
the
Spirit
of
God
himself
in
men
,
will
not
put
them
into
a
meet
posture
,
or
capacity
to
resist
Sathan
,
in
case
he
shall
engage
himself
(
which
certainly
he
will
)
to
fill
them
with
his
spirit
.
It
is
said
of
Christ
(
Mar.
6.5
.
)
That
being
in
his
own
Country
he
could
do
no
great
works
there
because
of
their
unbelief
:
The
Evangelist
Matthew
,
speaking
of
the
same
thing
,
or
recording
the
same
History
,
(
Mat.
13.58
.
)
rendereth
it
thus
:
That
he
did
not
many
mighty
works
,
&c.
Now
that
which
Matthew
expresseth
only
in
these
terms
,
That
he
did
not
,
Mark
,
expressing
the
same
thing
,
doth
it
with
more
Emphasis
and
weight
,
namely
:
That
he
could
there
do
no
mighty
works
,
&c.
He
could
not
work
himself
to
be
willing
to
do
any
great
works
:
he
had
not
any
motive
before
him
to
incline
his
will
that
way
:
but
on
the
other
hand
,
a
grand
diswasive
from
it
,
and
that
which
did
quench
and
take
off
his
will
,
and
made
him
listless
to
any
such
action
,
namely
,
their
unbelief
.
Now
what
a
man
cannot
will
to
do
,
he
may
properly
enough
be
said
not
to
be
able
to
do
;
because
a
consent
,
or
concurrence
of
the
will
,
is
every
whit
as
necessary
to
an
action
as
the
ability
or
power
of
acting
.
There
are
two
things
equally
necessary
to
every
action
:
The
one
is
,
That
the
will
be
consenting
thereunto
;
The
other
is
,
That
the
person
so
willing
and
consenting
have
a
respective
power
,
or
ability
of
acting
:
when
either
of
these
shall
be
wanting
,
the
thing
or
action
can
never
be
done
or
performed
.
As
if
a
man
have
not
a
will
unto
a
thing
or
action
,
impossible
it
is
that
ever
it
should
proceed
from
him
,
or
by
his
means
.
Now
certain
it
is
,
that
the
will
cannot
rise
up
unto
a
consent
and
concurrence
with
the
executive
power
in
order
to
an
action
,
unless
it
have
potent
and
congruous
motives
(
one
,
or
more
)
to
help
it
up
,
or
raise
it
:
No
man
can
will
any
thing
but
only
that
which
he
conceiveth
to
be
good
,
there
being
no
other
object
capable
of
affecting
or
moving
the
will
:
So
then
,
the
working
of
Miracles
,
or
great
works
about
Nazareth
,
the
sottish
and
wilful
unbelief
of
the
people
considered
,
had
not
in
the
understanding
of
Christ
rationem
boni
,
the
consideration
of
good
in
it
;
and
so
it
was
impossible
that
his
will
should
be
moved
,
and
affected
by
it
,
to
consent
unto
it
;
and
consequently
it
may
very
properly
be
said
,
that
he
could
not
do
any
such
things
.
In
the
same
dialect
of
speech
,
the
Spirit
of
God
himself
may
be
said
not
to
be
able
to
oppose
and
resit
Satan
in
his
attempting
to
fill
men
with
sin
and
wickedness
,
when
his
presence
in
and
with
men
is
despised
and
neglected
,
when
they
take
no
knowledge
of
his
being
so
near
unto
them
,
nor
of
his
gracious
offers
to
relieve
,
help
,
and
assist
them
against
their
spiritual
enemies
.
For
though
his
power
of
executing
,
namely
,
for
the
frustrating
and
dissolving
the
attempts
of
Sathan
which
we
are
speaking
of
,
be
not
impaired
,
nor
(
indeed
)
impairable
(
to
speak
properly
)
by
any
negligence
,
unfaithfulness
,
or
unfruitfulness
of
men
whatsoever
;
Yet
the
exerting
,
or
putting
forth
of
this
power
of
his
in
such
cases
,
may
be
hindred
by
men
,
namely
,
when
they
shall
so
demean
themselves
towards
him
,
that
he
hath
no
consideration
before
him
to
render
him
willing
to
do
it
,
but
many
to
make
him
unwilling
.
Hence
it
comes
to
pass
that
the
Spirit
may
truly
and
properly
be
said
not
to
be
able
to
exert
his
power
,
or
not
to
unbare
his
arm
for
the
assisting
of
men
in
their
resisting
and
vanquishing
of
Sathan
in
such
attempts
as
we
speak
of
.
Another
Scripture
of
the
same
character
with
the
others
even
now
mentioned
you
have
,
Joh.
14.17
.
Where
our
Saviour
,
speaking
of
the
Spirit
,
tells
his
Desciples
,
that
the
world
cannot
receive
him
;
the
reason
he
renders
,
is
,
because
it
)
namely
,
the
world
)
seeth
him
not
,
neither
knoweth
him
:
So
that
the
reason
why
the
world
did
not
receive
the
Spirit
in
that
measure
that
the
Disciples
did
,
is
,
because
they
did
not
see
him
,
neither
know
him
.
Though
he
be
near
unto
them
,
yea
,
though
he
be
in
their
hearts
by
his
word
;
yet
they
not
minding
nor
contemplating
this
word
of
his
,
nor
regarding
his
motions
in
their
souls
,
but
suffering
the
eyes
of
their
minds
to
be
fixed
upon
this
present
world
,
and
the
sins
and
vanities
thereof
,
do
not
see
him
though
he
be
near
unto
them
,
and
ready
to
do
great
things
for
them
,
had
they
a
mind
to
imploy
him
:
But
their
thoughts
,
and
mind
being
otherwise
engaged
,
and
entangled
,
they
do
by
this
means
,
and
during
the
Regency
of
such
principles
,
render
themseles
(
upon
the
matter
)
in
an
utter
incapacity
of
receiving
the
Spirit
;
because
they
favour
so
much
of
the
Spirit
of
this
world
,
and
render
themselves
such
a
kind
of
sinners
,
and
such
an
unworthy
generation
,
that
the
Spirit
of
God
can
have
no
will
,
or
lust
,
can
take
no
pleasure
or
content
to
manifest
himself
unto
them
.
This
is
the
second
consideration
,
by
which
you
may
perceive
,
that
unless
men
shall
take
a
course
to
be
filled
with
the
Spirit
of
God
,
they
will
lay
themselves
open
and
obnoxious
to
be
filled
with
some
unclean
spirit
or
other
.
If
it
be
here
objected
,
Sect.
7
and
said
,
Is
not
the
Spirit
of
God
a
gracious
,
and
free-working
Spirit
?
Objection
.
And
will
he
not
,
doth
he
not
,
for
his
own
name
sake
(
as
the
Scriptures
often
speak
)
put
forth
his
might
and
strength
to
aide
and
assist
men
and
women
against
Sathan
,
and
his
evil
practices
towards
them
,
when
,
and
where
he
pleaseth
,
without
any
motive
or
inducement
from
them
by
way
of
compliance
with
him
,
or
any
goodness
of
behaviour
in
one
kind
or
other
towards
him
?
How
then
can
we
say
that
it
doth
depend
upon
any
compliance
of
the
creature
Man
with
him
,
or
any
kind
of
behaviour
of
his
towards
him
?
I
answer
,
Answer
.
most
true
it
is
,
That
the
Spirit
of
God
is
a
most
gracious
and
free-working
Spirit
,
exerting
,
and
putting
forth
himself
,
rising
up
in
his
might
and
heavenly
vigour
,
where
,
when
,
and
in
whom
he
pleaseth
:
Nor
doth
he
receive
Laws
,
Terms
,
or
Directions
from
men
for
any
of
his
motions
or
actions
in
the
world
,
but
from
himself
,
his
own
grace
and
wisdom
only
.
Secondly
,
I
answer
further
,
That
though
the
Spirit
of
God
be
most
gracious
and
free
in
all
his
operations
and
workings
;
Yet
,
as
the
Apostle
Peter
,
speaking
of
the
Promise
of
the
Lord
Christ
concerning
his
coming
,
saith
,
The
Lord
is
not
slack
concerning
his
Promise
,
as
some
men
count
stackness
,
2
Pet.
3.9
.
Even
so
say
I
of
the
Spirit
of
Christ
,
That
he
is
neither
gracious
,
nor
free-working
,
as
some
men
count
gracious
and
free-working
,
he
is
neither
the
one
,
nor
the
other
in
any
way
of
contrariety
unto
himself
,
I
mean
,
either
to
his
own
holiness
,
or
his
love
of
holiness
in
men
,
nor
yet
to
his
wisdom
,
or
the
interest
of
his
glory
,
but
only
in
a
direct
and
clear
consistency
with
these
.
Some
mens
imagination
or
notion
concerning
the
gracious
and
free
working
disposition
of
the
Spirit
of
God
is
,
1.
That
there
have
been
,
and
are
some
men
,
to
whom
he
never
hath
,
nor
ever
will
vouchsafe
his
gracious
presence
to
the
least
degree
,
and
meerly
out
of
his
freedom
,
hath
willed
never
to
have
to
do
with
them
little
,
or
much
;
not
because
of
any
peculiar
strain
of
wickedness
in
them
,
but
meerly
,
and
only
(
as
I
even
now
said
)
from
his
own
will
and
pleasure
.
2.
On
the
other
hand
they
conceive
,
That
God
vouchsafeth
such
a
presence
unto
some
others
,
so
powerful
and
effectual
,
that
they
are
not
able
to
resist
the
motions
,
influences
,
and
workings
of
it
:
but
are
necessitated
thereby
to
repent
,
believe
,
and
work
righteousness
.
3.
And
lastly
,
Others
notion
of
this
grace
and
working
of
the
Spirit
is
such
,
as
if
no
course
or
strain
of
sin
and
wickedness
whatsoever
in
men
,
though
still
persisted
in
,
no
impenitency
,
no
neglect
,
or
contempt
,
whether
precedent
,
or
present
of
the
Gospel
,
and
of
the
great
Salvation
offered
therein
,
were
,
or
are
any
way
considerable
,
as
to
the
obstructing
or
hindering
the
Spirit
of
God
from
vouchsafing
even
the
richest
,
highest
,
and
fullest
measure
of
himself
and
his
gracious
presence
unto
them
.
Now
that
Neither
the
grace
of
God
,
nor
the
freedom
of
the
Spirit
in
working
is
to
be
estimated
,
measured
,
or
computed
by
any
such
notions
or
principles
as
these
hath
been
already
sufficiently
evinced
,
and
proved
,
and
might
here
be
done
again
would
it
not
occasion
too
long
a
digression
.
That
graciousness
and
freedom
of
working
which
the
Scripture
any
where
,
yea
,
and
sound
reason
it self
,
asserts
unto
the
Spirit
of
God
,
consists
and
shews
it self
in
these
particulars
:
First
,
All
men
without
exception
having
sinned
in
Adam
,
and
thereby
justly
deprived
themselves
of
all
friendly
converse
and
communion
with
God
;
yea
,
and
justly
incurred
his
high
displeasure
,
hatred
,
and
indignation
:
There
was
nothing
of
any
engaging
,
or
inviting
,
much
less
of
any
obliging
import
in
man
to
move
or
encline
the
God
of
Heaven
to
have
any
thing
more
to
do
with
him
in
any
way
of
love
,
favour
,
mercy
,
goodness
,
or
the
like
,
to
the
daies
of
Eternity
:
So
that
God
having
been
pleased
,
notwithanding
this
low
,
and
despicable
condition
of
his
Creature
man
,
to
comport
with
him
again
upon
terms
of
grace
,
and
reconciliation
,
and
to
offer
himself
unto
him
;
namely
,
to
be
re-enjoyed
upon
terms
(
and
these
very
possible
to
be
performed
)
by
him
,
and
to
put
him
into
a
capacity
of
blessedness
and
glory
,
his
former
provocations
notwithstanding
:
must
needs
be
matter
of
pure
and
meer
grace
,
and
consequently
of
free
grace
,
so
far
as
it
was
matter
of
grace
at
all
.
If
any
shall
say
,
The
misery
and
sad
extremity
of
the
Creature
man
,
Sect.
8
in
the
condition
wherein
he
had
now
plunged
himself
,
Objection
.
might
be
some
moving
cause
unto
God
,
or
upon
God
,
to
look
back
again
in
mercy
towards
him
:
And
so
in
this
respect
there
might
be
somewhat
in
man
inviting
him
unto
that
merciful
compliance
with
him
,
which
now
he
hath
vouchsafed
,
and
consequently
,
his
grace
in
this
vouchsafement
is
not
so
absolutely
and
purely
free
.
To
this
I
answer
:
Answers
.
That
no
man
(
as
I
suppose
)
ever
oppoed
misery
unto
grace
,
or
freeness
of
grace
in
him
that
sheweth
mercy
or
relieveth
.
It
is
not
repugnant
to
the
greatest
freeness
of
grace
that
can
be
imagined
,
that
a
man
should
be
induced
to
vouchsafe
help
,
shew
mercy
,
and
relieve
a
person
that
is
in
misery
,
yea
,
upon
the
occasion
thereof
,
or
that
his
misery
should
be
an
inducement
thereunto
.
2.
That
compliance
,
which
God
vouchsafed
unto
his
Creature
man
,
considered
as
now
misrable
,
is
not
properly
matter
of
grace
,
or
an
act
of
grace
,
but
of
mercy
:
so
that
though
the
mercy
of
God
,
out
of
which
he
hath
vouchsafed
means
of
relief
unto
man
,
may
be
said
to
have
been
invited
,
or
wrought
upon
by
his
misery
;
and
in
this
respect
not
so
absolutely
free
:
Yet
this
hinders
not
,
but
that
the
grace
of
God
(
properly
so
called
)
out
of
which
he
hath
been
moved
to
do
any
thing
for
the
good
of
this
Creature
of
his
,
may
be
absolute
,
and
in
all
respects
every
way
free
:
For
the
object
,
or
opportunity
for
grace
to
shew
it self
,
or
for
to
act
,
is
not
in
strictness
of
consideration
,
misery
,
or
extremity
:
these
are
the
appropriate
objects
,
and
opportunities
of
mercy
.
But
the
proper
opportunity
for
grace
to
shew
it self
,
is
either
:
1.
A
flat
,
or
dead
irrelativeness
in
point
of
merit
in
him
to
whom
grace
is
shewn
,
or
to
be
shewn
,
in
reference
unto
him
that
is
supposed
to
shew
grace
,
so
that
the
person
is
no
waies
beholding
,
no
waies
debtor
unto
him
,
to
whom
he
is
willing
to
shew
himself
gracious
:
Or
else
,
2.
A
relation
of
demerit
,
injury
,
or
provocation
in
him
to
whom
grace
is
shewed
,
towards
him
that
sheweth
grace
,
or
dealeth
graciously
by
him
:
So
that
he
that
sheweth
grace
,
hath
not
only
no
tye
,
or
ingagement
at
all
upon
him
to
shew
any
such
thing
;
but
on
the
other
hand
,
hath
much
before
him
to
disswade
and
take
him
off
from
it
:
Now
,
if
he
shall
be
pleased
to
overlook
all
these
injuries
,
and
shall
(
these
)
notwithstanding
deal
graciously
,
and
shew
kindness
,
this
is
properly
an
act
of
grace
.
3.
Neither
was
it
simply
,
or
only
the
misery
wherein
men
lay
plunged
,
that
wrought
upon
the
mercy
of
God
so
far
as
to
move
,
and
prevail
with
him
to
open
that
door
of
relief
and
deliverance
unto
him
which
now
he
hath
done
;
but
it
was
his
misery
so
,
and
so
circumstantiated
in
one
respect
or
other
:
as
is
evident
from
hence
;
because
otherwise
the
misery
whereinto
those
more
excellent
Creatures
of
his
,
the
lapsed
Angels
,
are
fallen
,
being
every
whit
as
great
,
if
not
far
greater
,
than
that
of
man
,
would
have
had
the
same
motive
or
operation
upon
the
mercy
of
God
to
do
the
like
for
them
,
which
the
misery
of
man
had
;
and
so
have
prevailed
with
him
to
have
provided
deliverance
for
them
also
.
But
this
only
by
the
way
.
4.
(
And
lastly
for
this
)
That
which
was
properly
matter
of
grace
in
God
towards
man
being
fallen
,
was
not
procured
,
or
drawn
from
him
by
any
thing
in
man
any
waies
obliging
him
thereunto
,
or
by
any
consideration
whatsoever
relating
unto
man
,
or
his
condition
;
But
was
every
way
free
,
meerly
,
intirely
,
and
absolutely
from
himself
.
And
this
is
one
thing
,
and
the
first
thing
wherein
the
graciousness
,
and
freeness
of
acting
in
the
Spirit
of
God
consists
:
viz.
That
without
any
moving
or
obliging
cause
whatsoever
from
without
,
or
on
mans
part
,
He
is
pleased
to
intreat
him
sweetly
,
and
lovingly
,
and
to
come
unto
him
(
as
it
were
from
heaven
)
to
visit
him
,
to
converse
with
the
Children
of
men
in
the
secret
of
their
hearts
and
souls
,
to
instruct
and
teach
them
the
things
of
their
eternal
peace
,
to
admonish
and
excite
them
to
the
imbracing
and
prosecuting
of
them
,
yea
,
and
to
follow
them
with
his
Promise
to
look
after
them
,
and
assist
them
.
And
these
things
he
doth
to
all
men
without
exception
to
a
certain
degree
when
they
first
come
by
the
use
of
their
judgments
and
understanding
,
and
by
the
putting
forth
of
their
consciences
to
be
capable
of
them
;
yea
,
and
doth
increase
,
and
advance
these
his
gracious
workings
in
them
,
untill
either
by
a
long
continued
neglect
of
his
presence
with
them
,
or
by
some
higher
hand
of
sin
and
wickedness
practiced
in
opposition
to
such
gracious
motions
and
transactions
of
his
within
them
,
they
weary
him
,
and
quench
those
gracious
operations
which
his
presence
affordeth
unto
them
,
and
bring
it
so
to
pass
that
he
taketh
no
pleasure
or
delight
in
them
.
Secondly
,
Sect.
9
Another
thing
(
and
that
which
already
in
part
hath
been
mentioned
)
wherein
the
graciousness
and
freedom
of
the
Spirit
of
God
in
his
working
consists
,
is
this
,
viz.
That
he
is
pleased
sweetly
and
graciously
to
intreat
men
not
only
without
any
cause
on
their
part
moving
or
obliging
him
thereunto
:
But
against
many
provocations
that
might
in
reason
have
perswaded
him
to
the
contrary
;
I
mean
to
have
absented
himself
from
them
,
and
to
have
abandoned
,
and
abhorred
them
for
ever
,
and
left
them
to
have
perished
in
their
sin
eternally
.
Who
can
number
all
that
variety
of
sins
and
provocations
which
centred
and
met
together
in
and
about
that
first
and
great
transgression
of
Adam
?
What
strain
of
sin
and
wickedness
was
there
wanting
?
There
was
unthankfulness
,
pride
,
unbelief
,
contempt
of
God
,
sensuality
,
murther
of
Posterity
,
and
that
without
end
,
and
what
not
(
almost
)
of
all
that
the
soul
of
God
abhorreth
?
And
all
this
great
concourse
and
assembly
of
all
sorts
of
Impieties
and
Provocations
,
from
the
greatest
to
the
least
of
them
,
were
as
so
many
Orators
,
and
Pleaders
against
man
before
God
,
and
disswaders
of
him
from
ever
respecting
,
or
taking
the
least
care
or
thought
what
became
of
him
:
and
yet
the
grace
of
God
,
and
of
the
good
Spirit
,
(
as
we
have
both
heard
and
known
to
our
comfort
)
hath
through
that
abundant
freeness
thereof
magnified
it self
against
them
all
.
It
had
been
grace
,
yea
,
freeness
of
grace
(
in
the
strictest
consideration
of
both
words
)
if
God
,
or
the
Spirit
of
God
should
have
moved
in
mercy
,
or
love
towards
his
creature
Man
upon
a
level
,
or
plain
ground
,
I
mean
,
without
any
worthiness
or
desert
,
or
any
inviting
consideration
in
man
:
But
that
the
Spirit
of
God
should
be
in
his
visiting
of
men
like
a
river
of
water
running
up
a
steep
hill
;
my
meaning
is
,
should
vouchsafe
to
make
applications
of
himself
unto
them
,
in
order
to
their
eternal
peace
,
against
such
height
,
and
fierceness
of
demerit
,
injury
,
and
provocation
,
is
(
indeed
)
somewhat
more
than
simply
and
meerly
free
grace
,
if
we
had
a
word
of
more
excellent
signification
to
express
it
by
;
and
the
truth
is
,
we
want
words
to
express
it
:
For
that
grace
which
God
hath
vouchsafed
unto
men
in
their
salvation
,
and
in
the
means
thereof
,
and
in
the
great
condescension
of
the
Spirit
of
God
unto
men
,
is
more
,
and
somewhat
of
a
higher
nature
,
it
carries
a
richer
,
and
more
glorious
notion
in
it
than
simply
of
grace
,
of
meer
grace
,
or
of
free
grace
;
because
this
free
grace
might
have
been
shewed
unto
men
,
in
case
they
had
never
sinned
.
It
was
the
grace
of
God
to
create
man
upon
those
terms
that
he
did
,
to
put
him
in
a
capacity
of
continuing
in
that
honour
and
happiness
wherein
he
was
created
,
and
to
adorn
him
with
such
rich
and
excellent
qualifications
;
because
the
Creature
could
deserve
none
of
these
things
,
it
could
deserve
nothing
before
it
was
:
But
having
sinned
,
for
God
to
exhibit
such
terms
of
love
,
and
goodness
,
and
bounty
,
as
he
hath
done
,
this
is
somewhat
more
,
if
we
know
what
to
call
it
,
than
meer
grace
,
or
free
grace
.
The
Apostle
Paul
makes
it
more
than
so
:
and
an
higher
expression
of
it
than
his
,
I
think
,
could
not
have
been
given
down
from
Heaven
(
at
least
,
2
Amat
compositiones
Paulus
cum
Prepositione
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
should
in
any
degree
have
been
intelligible
by
men
:
)
(
a
)
For
he
takes
his
beloved
Preposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
compounds
it
with
a
Verb
,
which
without
it
,
signified
somewhat
more
than
simply
an
abundance
,
and
so
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Grace
superabounding
,
or
rather
grace
superredounding
,
But
where
sin
aboundeth
grace
superaboundeth
,
or
abounded
much
more
,
Rom.
5.20
.
Thirdly
,
Sect.
10
A
third
thing
,
wherein
the
graciousness
and
freeness
of
the
Spirit
consists
,
Huge
Grot.
in
Rom.
5.20
.
is
,
that
in
all
that
he
acts
,
and
moves
,
and
works
in
men
,
according
to
all
that
variety
and
manifoldness
of
working
,
which
proceeds
from
him
at
any
time
,
he
doth
proceed
by
his
own
Laws
,
and
these
every
waies
gracious
,
full
of
equity
and
sweetness
;
and
not
by
any
thing
,
any
Law
,
engagement
,
or
terms
imposed
upon
him
by
men
.
When
men
by
having
(
as
the
Scripture
expression
is
)
that
is
,
by
imploying
and
improving
what
they
have
(
viz.
from
the
Spirit
;
for
men
have
nothing
of
any
spiritual
or
gracious
import
but
from
him
)
come
to
have
more
given
,
(
viz.
by
this
gracious
Spirit
)
more
light
,
more
knowledge
,
more
wisdom
,
love
,
zeal
,
courage
,
faithfulness
,
&c.
they
come
by
this
means
to
have
in
abundance
.
Now
they
that
have
(
in
this
sense
according
to
our
Saviours
promise
)
this
advance
of
his
presence
,
and
growing
tenour
of
his
operation
,
do
not
procure
or
draw
it
from
him
by
any
vertue
,
or
engagement
of
merit
,
nor
by
any
terms
imposed
upon
him
by
the
endeavours
,
actings
,
or
improvements
of
their
own
;
but
only
the
rich
efficacy
and
vertue
of
his
most
gracious
good
pleasure
and
will
,
who
was
pleased
to
prescribe
the
Law
of
this
grace
and
goodness
unto
himself
.
As
when
God
justifies
and
saves
those
that
believe
,
he
doth
it
freely
of
himself
,
and
from
himself
,
because
he
hath
made
this
Law
unto
himself
,
and
established
it
;
he
hath
published
and
declared
,
That
whosoever
believeth
in
Jesus
Christ
shall
be
justified
,
and
consequently
,
saved
,
he
doth
it
freely
,
and
of
meer
grace
,
not
by
judging
himself
obliged
to
do
it
by
any
worth
or
merit
found
in
mens
believing
;
and
yet
he
doth
it
constantly
toties
quoties
,
and
without
failing
;
as
oft
as
he
meets
with
believers
in
Jesus
Christ
,
he
justifieth
them
,
he
saveth
them
.
And
(
indeed
)
it
is
impossible
he
should
do
otherwise
,
because
(
as
the
Apostle
informeth
us
)
he
cannot
lie
,
neither
can
he
deny
himself
in
his
truth
and
faithfulness
:
In
like
manner
the
Spirit
of
God
hath
prescribed
unto
himself
the
like
Laws
and
terms
for
all
his
transactions
,
dealings
,
and
proceedings
with
men
according
to
the
tenour
whereof
,
he
will
inlarge
and
advance
his
presence
in
the
hearts
,
and
souls
,
and
spirits
of
men
,
and
will
not
walk
contrary
to
them
,
nor
advance
or
put
forth
himself
in
any
eminency
of
working
;
but
only
where
his
lower
or
former
motions
have
been
obeyed
,
and
consented
unto
:
Yet
he
doth
not
this
because
men
regard
his
presence
,
but
because
he
regards
his
own
righteous
counsels
and
purposes
.
That
which
the
Creature
doth
in
this
case
,
is
but
a
weak
and
inconsiderable
thing
to
ingage
such
an
infinite
Spirit
,
as
the
Spirit
of
God
is
,
to
do
such
great
things
as
those
in
men
.
And
as
God
will
not
save
those
that
believe
,
because
of
any
merit
that
is
in
their
Faith
,
but
because
the
counsel
of
his
will
is
so
to
do
:
So
the
Spirit
of
God
will
not
do
as
hath
been
said
,
because
of
any
worthiness
in
mens
compliance
with
him
,
but
he
hath
made
this
for
a
Law
unto
himself
,
(
and
honoureth
his
own
Law
,
and
himself
too
,
by
observing
it
)
To
him
that
hath
shall
be
given
,
and
he
shall
have
more
abundantly
:
but
from
him
that
hath
not
,
shall
be
taken
away
even
that
which
he
hath
.
Now
we
shall
prove
from
that
very
passage
,
that
it
is
a
Law
which
the
Holy
Ghost
hath
made
,
and
declares
that
he
would
walk
by
it
towards
the
Sons
and
Daughters
of
men
in
all
their
succeeding
Generations
to
the
worlds
end
.
To
him
that
[
hath
]
that
is
,
that
shews
that
he
hath
,
that
declares
that
he
hath
,
that
improves
and
imploys
that
which
he
hath
,
(
namely
,
that
which
is
given
originally
to
him
by
way
of
stock
from
the
Spirit
of
God
)
to
him
,
that
thus
hath
,
shall
be
given
;
namely
,
by
way
of
addition
,
he
shall
have
more
abundantly
;
he
shall
still
be
going
on
,
and
be
having
,
and
having
,
and
having
;
he
shall
have
,
and
have
still
:
At
last
he
shall
have
abundance
,
he
shall
have
a
full
and
glorious
estate
in
Spiritual
riches
,
in
wisdom
,
in
knowledge
,
in
understanding
,
in
Faith
,
in
humility
,
in
love
,
in
zeal
,
in
temperance
,
in
patience
,
and
whatever
else
is
necessary
to
enrich
the
soul
of
a
man
,
and
to
prepare
him
,
and
put
him
into
a
capacity
of
the
richest
and
highest
glory
.
So
that
we
see
this
is
a
clear
and
declared
method
,
by
which
the
Holy
Ghost
will
proceed
with
men
and
women
in
his
communications
of
himself
unto
them
.
And
though
their
be
nothing
in
the
creature
to
invite
and
move
him
in
this
kind
,
yet
nevertheless
there
is
his
own
wisdom
,
his
own
righteousuess
and
goodness
,
by
which
he
made
this
Law
,
and
imposed
it
upon
himself
:
these
are
sacred
ingagements
upon
him
,
to
do
all
that
he
doth
in
the
case
we
speak
of
.
And
(
doubtless
)
there
was
abundance
of
reason
which
did
induce
him
to
it
:
whereof
though
we
be
not
so
capable
(
for
his
Counsels
are
very
deep
)
yet
something
in
the
business
may
,
with
good
probability
,
be
conceived
by
us
.
But
for
the
thing
it self
,
he
(
it
seems
)
will
do
it
as
constantly
as
universally
(
at
least
in
his
ordinary
dispensations
)
as
if
it
were
the
greatest
injustice
in
him
,
and
most
inconsistent
with
the
rectitude
and
purity
of
his
nature
,
not
to
do
it
.
It
may
be
here
objected
,
Sect.
11
and
said
,
that
the
Holy
Ghost
doth
not
observe
any
such
Law
or
Rule
in
his
actings
or
workings
in
men
as
now
you
ascribe
unto
him
,
or
(
at
least
)
tell
us
,
that
he
hath
prescribed
unto
himself
.
For
doth
he
not
sometimes
come
upon
such
men
that
have
been
formerly
prophane
,
vain
,
and
sinful
above
measure
?
Doth
he
not
sometimes
come
upon
such
men
after
some
such
manner
as
he
came
upon
the
Apostles
,
at
the
time
of
Pentecost
,
like
a
mighty
rushing
wind
,
I
mean
,
with
an
high
hand
of
power
and
conviction
,
and
so
in
short
time
works
the
great
work
of
Conversion
and
Repentance
in
them
?
Was
not
Paul
a
stiff-necked
Pharisee
and
Blasphemer
,
a
Persecutor
of
the
Gospel
,
and
of
the
Saints
,
all
his
daies
before
?
Yea
,
(
as
himself
saith
)
the
chiefest
of
sinners
?
And
did
not
the
Spirit
of
God
come
upon
him
,
as
a
whirlwind
,
with
a
strong
and
high
hand
in
an
irresistible
and
miraculous
manner
,
to
effect
his
Conversion
?
To
this
I
answer
:
First
,
That
when
with
the
Holy
Ghost
himself
,
we
say
,
that
unto
him
that
hath
shall
be
given
,
and
interpret
this
to
be
meant
of
the
Holy
Ghost
,
advancing
his
presence
and
operations
in
men
,
even
as
they
hearken
unto
him
,
and
(
respectively
)
comport
with
him
in
his
preventing
and
lower
motions
;
And
so
again
on
the
other
hand
,
That
from
him
that
hath
not
,
shall
be
taken
away
even
that
which
he
hath
,
understand
it
of
the
Spirits
withdrawing
of
himself
from
men
,
and
falling
lower
and
lower
in
his
presence
,
and
motions
,
proportionably
to
mens
unthankfulness
,
neglect
,
and
opposition
to
him
:
we
do
not
conceive
either
of
the
one
or
the
other
of
these
Lawsor
Rules
,
as
if
the
Holy
Ghost
would
universally
,
and
in
all
cases
whatsoever
,
bind
himself
unto
them
,
especially
to
that
in
either
of
them
,
which
beareth
hard
upon
the
Creature
;
but
that
our
Saviours
meaning
was
only
to
declare
unto
the
world
what
the
Common
Laws
or
terms
of
the
Spirits
proceedings
and
dealings
with
men
would
be
,
and
what
men
were
to
trust
to
,
and
expect
ordinarily
from
him
,
and
so
bethink
themselves
of
behaving
themselves
accordingly
.
If
you
ask
me
,
what
I
mean
by
that
which
beareth
hard
upon
the
Creature
in
each
of
the
Laws
or
Rules
mentioned
?
I
answer
,
concerning
the
former
Rule
,
to
him
that
hath
,
shall
be
given
;
if
it
should
be
meant
,
that
the
Holy
Ghost
will
give
unto
none
,
but
unto
him
that
hath
,
(
that
is
)
that
improveth
and
maketh
use
of
what
he
hath
received
,
this
would
bear
hard
upon
the
Creature
.
By
bearing
hard
,
I
do
not
mean
any
manner
of
injustice
or
unrighteousness
,
or
hard
dealing
of
the
Holy
Ghost
towards
men
;
but
only
such
a
thing
,
which
if
it
should
take
place
,
and
be
done
,
would
turn
to
the
damage
or
loss
of
the
Creature
,
as
it
must
needs
do
unto
many
,
if
that
the
Holy
Ghost
should
give
only
unto
those
,
and
to
none
other
but
those
that
are
said
to
have
:
because
the
greatest
part
of
men
have
not
(
in
the
sense
of
this
saying
)
but
the
Holy
Ghost
may
walk
by
this
Rule
;
that
is
,
may
give
to
every
one
that
hath
(
in
the
sense
declared
)
and
yet
may
give
to
many
also
that
have
not
:
as
a
rich
man
may
give
relief
to
all
his
poor
neighbours
,
and
yet
sometimes
give
an
alms
to
him
that
is
a
stranger
also
.
As
to
the
latter
Law
,
From
him
that
hath
not
,
shall
be
taken
away
even
that
which
he
hath
,
it
is
not
necessary
to
suppose
,
neither
,
that
this
should
import
,
that
the
Holy
Ghost
should
universally
,
or
in
all
cases
without
exception
,
wholly
desert
or
forsake
him
that
hath
not
,
(
that
is
)
doth
not
alwaies
entertain
his
motions
respectfully
,
and
apply
himself
unto
them
.
Nay
,
I
suppose
,
that
in
the
rigour
of
this
sense
this
Law
is
never
observed
by
him
.
For
according
to
this
sense
it
would
follow
,
that
if
a
man
should
for
never
so
short
a
time
,
were
it
but
for
a
day
,
or
an
hour
,
deal
unkindly
by
the
Holy
Ghost
,
neglect
,
or
reject
his
motions
,
that
he
would
out
of
hand
totally
and
finally
withdraw
himself
from
him
.
But
as
to
this
point
,
the
Scriptures
frequently
shew
the
case
to
be
far
otherwise
,
and
that
the
Spirit
of
God
is
full
of
patience
and
long-suffering
towards
men
,
even
towards
froward
and
gain-saying
men
,
waiting
a
long
time
upon
them
,
if
yet
they
will
consider
and
bethink
themselves
of
compliance
with
him
.
How
long
ye
simple
ones
(
saith
the
Spirit
of
wisdom
,
Pro.
1.22
.
to
foolish
and
froward
men
)
will
ye
love
simplicity
,
&c.
which
shews
that
this
Spirit
had
for
a
long
time
attended
upon
them
.
And
so
2
Chron.
36.15
.
The
Lord
God
of
their
Fathers
sent
unto
them
by
his
Messengers
,
rising
up
betimes
and
sending
;
because
he
had
compassion
on
his
people
,
and
on
his
dwelling
place
.
And
they
mocked
the
messengers
of
God
,
and
despised
his
Prophets
,
and
misused
his
messengers
,
untill
the
wrath
of
God
rose
upon
them
,
and
there
was
no
remedy
.
This
passage
plainly
sheweth
,
that
the
Spirit
of
God
fought
(
as
it
were
)
a
pitched
battel
with
them
,
or
rather
with
their
wickedness
,
endeavouring
to
overcome
it
.
He
had
them
under
his
hand
,
and
was
perswading
and
instructing
them
for
a
long
time
,
before
he
withdrew
himself
wholly
from
them
.
And
therefore
when
our
Saviour
threatens
,
from
him
that
hath
not
,
shall
be
taken
away
,
&c.
the
meaning
,
first
,
must
needs
be
this
:
From
him
that
hath
not
,
(
viz.
)
within
some
considerable
time
,
after
that
the
Spirit
of
God
hath
graciously
intreated
him
,
and
lovingly
stroven
with
him
.
He
that
doth
not
within
the
time
of
a
man
(
as
we
may
say
)
that
is
,
in
which
men
may
very
well
,
and
(
as
we
use
to
say
)
at
leisure
,
bethink
themselves
of
the
grand
concernments
of
their
souls
,
and
within
which
,
usually
such
men
,
as
do
ever
repent
,
are
wont
to
repent
,
and
return
unto
God
;
from
such
a
man
the
Spirit
of
God
will
withdraw
.
Secondly
,
Concerning
that
clause
,
shall
be
taken
away
even
that
he
hath
;
the
meaning
is
not
,
as
if
all
that
such
a
man
hath
,
all
the
presence
,
or
gifts
,
or
gracious
workings
of
the
Spirit
,
shall
be
withdrawn
from
him
suddenly
,
or
at
once
;
but
shall
be
taken
away
(
viz.
)
by
degrees
,
and
in
time
:
Such
a
man
shall
still
be
on
the
losing
and
declining
hand
,
as
long
as
he
is
amongst
the
number
of
those
that
have
not
,
and
at
last
will
be
stripped
of
all
,
and
left
utterly
naked
.
Thirdly
(
and
lastly
)
That
which
I
would
have
especially
to
be
considered
in
this
Minatory
,
or
Penal
Law
,
asserted
by
the
Scripture
,
From
him
that
hath
not
,
shall
be
taken
away
even
that
which
he
hath
,
is
not
so
to
be
understood
,
either
as
if
in
no
case
,
or
for
no
accommodation
,
either
of
the
Gospel
,
or
of
Men
,
or
of
the
Glory
of
God
,
or
the
like
,
it
were
dispensable
;
or
as
if
the
Holy
Ghost
had
so
obliged
himself
by
it
,
that
upon
no
occasion
whatsoever
he
would
vary
from
it
;
but
this
Law
is
enacted
in
Heaven
upon
these
terms
,
that
it
should
be
the
express
,
the
usual
,
and
ordinary
course
,
which
the
Holy
Ghost
would
observe
in
treating
with
men
,
about
the
great
matters
of
their
peace
,
and
that
no
man
shall
expect
other
dealings
from
him
,
the
said
Law
being
most
equitable
and
just
,
meetest
(
indeed
)
to
be
the
standing
Law
of
his
transactions
with
men
;
however
,
in
some
special
cases
,
a
strict
observance
of
it
might
not
be
so
expedient
.
It
is
very
frequent
in
the
Scriptures
,
Sect.
12
for
God
to
deliver
and
express
as
well
threatnings
,
as
promises
,
absolutely
,
in
respect
of
the
tenour
or
form
of
words
wherein
they
are
delivered
,
without
the
least
whisper
or
noyse
of
any
exception
or
clause
of
restriction
;
when
as
notwithstanding
both
the
one
,
and
the
other
,
are
conditional
,
and
were
by
him
intended
for
none
other
:
Instances
of
Conditional
Promises
,
delivered
in
words
absolute
,
and
without
mention
of
any
Condition
,
we
may
find
,
1
Sam
,
2.30
.
I
said
indeed
(
speaking
unto
Ely
)
that
thy
Fathers
house
should
walk
before
me
for
ever
;
there
was
no
Condition
expressed
in
this
Promise
of
God
unto
Ely
his
Fathers
house
:
But
yet
it
is
clear
in
Ely
his
own
case
,
and
the
instance
of
his
own
person
,
that
God
in
this
promise
intended
a
Condition
which
he
had
reserved
to
himself
,
which
was
,
that
in
case
his
Father
,
and
those
of
his
Posterity
,
should
walk
uprightly
,
and
serve
him
in
the
great
Office
and
Dignities
of
the
Priesthood
,
as
became
the
Honour
,
and
Holiness
,
and
Majesty
of
it
,
then
the
Priesthood
should
never
have
been
translated
from
him
.
And
so
Acts
27.24
.
Paul
saith
that
an
Angel
of
God
appeared
unto
him
,
bidding
him
to
be
of
a
good
courage
,
God
had
given
him
the
lives
of
all
that
were
in
the
Ship
with
him
.
Now
,
though
this
was
absolutely
delivered
unto
Paul
by
the
Angel
,
yet
in
the
31
verse
it
appears
that
it
was
a
conditional
promise
,
for
(
saith
Paul
to
those
in
the
Ship
concerning
the
Mariners
)
except
these
abide
in
the
ship
ye
cannot
be
saved
.
And
so
Ezek.
33.13
.
When
I
shall
say
unto
the
righteous
man
,
he
shall
surely
live
;
that
is
,
when
I
shall
declare
it
as
my
positive
and
real
purpose
and
intention
,
yet
if
he
shall
trust
to
his
own
righteousness
,
and
commit
iniquity
,
notwithstanding
this
promise
of
mine
,
in
his
iniquity
he
shall
dye
.
And
(
indeed
)
more
generally
all
the
threatnings
of
destruction
denounced
by
God
against
wicked
and
ungodly
persons
,
you
shall
find
them
(
more
generally
I
say
,
if
not
constantly
)
delivered
in
positive
and
absolute
forms
of
speech
,
1
Cor.
6.9
.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
.
Be
not
deceived
;
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
&c.
shall
inherite
the
Kingdom
of
God
.
Here
you
see
that
this
threatning
against
wicked
men
is
deliver'd
absolutly
.
And
yet
we
all
know
,
that
there
is
a
Condition
of
repentance
included
;
which
intervening
keepeth
off
the
threatning
from
being
executed
upon
the
offender
.
If
a
man
be
a
covetous
person
,
or
an
unclean
person
,
the
threatning
goeth
forth
against
him
absolutely
;
and
yet
,
through
the
grace
of
the
Gospel
,
if
this
person
shall
repent
,
and
turn
him
from
the
evil
of
his
ways
,
he
shall
not
be
excluded
from
the
Kingdom
of
God
.
Jonah
3.4
.
Yet
forty
daies
and
Nineveh
shall
be
destroyed
;
yet
we
know
,
that
forty
and
twice
forty
daies
passed
over
their
heads
,
and
yet
the
City
not
destroyed
:
The
reason
was
because
the
threatning
was
but
Conditional
,
though
not
a
letter
or
tittle
of
it
did
appear
unto
Jonah
untill
the
event
declared
it
.
So
that
,
when
by
authority
of
our
Saviour
his
declaration
of
that
great
Law
of
heaven
mentioned
touching
the
Holy
Ghosts
proceedings
,
and
treatings
with
men
,
in
and
about
the
great
matters
of
their
Salvation
,
we
teach
and
affirm
,
that
the
Holy
Ghost
still
advanceth
,
or
retreateth
in
the
souls
of
men
,
as
his
entertainment
is
,
either
kind
or
unkind
;
We
do
not
intend
to
affirm
,
either
that
there
never
was
,
or
that
there
never
will
be
any
case
wherein
he
will
not
take
liberty
to
act
above
the
line
of
that
grace
which
is
stretched
over
the
world
in
that
Law
:
But
only
thus
(
as
hath
been
already
touched
)
that
the
Law
mentioned
(
so
understood
as
has
been
opened
)
is
the
common
Law
,
it
is
all
the
Law
God
would
have
the
world
to
take
notice
of
;
in
particular
,
and
according
unto
which
he
would
have
men
expect
measure
from
him
,
and
from
his
Spirit
.
If
sometimes
he
acts
by
another
Law
,
this
is
but
Lex
horae
(
as
the
Jewish
Doctors
are
wont
to
call
a
Precept
or
Law
given
man
in
an
extraordinary
Case
)
the
Law
of
an
hour
;
whereas
the
other
is
,
Lex
seculi
,
the
Law
of
an
Age
,
and
this
doth
not
reflect
any
error
,
falshood
,
or
disparagement
upon
the
general
Law
.
Secondly
,
Sect.
13
We
have
oft
signified
upon
occasion
that
God
in
Scripture
treatie
frequently
applies
himself
unto
men
,
in
such
usages
,
and
forms
of
transactions
,
as
are
ordinarily
found
amongst
men
themselves
,
and
used
by
them
in
their
occasions
;
yea
,
and
walking
with
them
by
the
same
principles
and
notions
of
reason
and
equity
,
which
are
in
request
amongst
them
,
and
generally
owned
by
them
,
and
practised
by
those
of
them
that
deal
any
thing
regularly
.
Thus
because
amongst
men
,
a
Covenant
,
or
Deed
in
writing
is
made
good
in
Law
by
a
Seal
(
regularly
)
affixed
to
it
;
therefore
God
will
seal
his
Covenant
likewise
:
And
so
because
amongst
men
,
an
Oath
for
confirmation
is
an
end
of
all
strife
;
therefore
God
also
,
because
he
would
put
an
end
to
all
doubtings
,
jealousies
,
and
troublesome
debates
in
the
minds
of
men
concerning
his
truth
,
and
faithfulness
in
his
Word
,
and
great
Promises
of
the
Gospel
,
he
swears
too
.
So
likewise
in
Laws
enacted
by
men
,
this
being
a
common
and
standing
principle
,
Lex
non
curat
particularia
,
the
Law
doth
not
regard
and
take
notice
of
particular
or
extraordinary
Cases
.
Laws
are
made
,
and
ought
to
be
made
,
only
for
ordinary
Cases
,
for
Cases
of
ordinary
and
frequent
occurrence
or
concernment
amongst
men
.
There
may
be
a
Constellation
,
or
meeting
together
of
such
Circumstances
,
once
,
or
at
some
one
time
,
which
are
not
like
to
be
found
in
the
same
Position
again
for
many
Ages
after
:
And
so
may
constitute
a
case
extraordinary
,
like
unto
which
another
may
not
fall
out
in
many
Generations
.
Therefore
men
do
not
(
nor
,
indeed
,
well
can
)
make
Laws
for
the
regulating
of
such
Cases
,
but
leave
all
such
to
be
regulated
by
the
known
and
general
principles
of
common
Equity
,
together
with
the
Soveraign
Law
,
the
good
,
and
benefit
,
and
welfare
of
the
Publick
,
for
which
the
ordinary
and
standing
Law
was
made
.
So
that
in
case
the
benefit
of
a
variation
,
or
digression
from
the
standing
Law
be
manifestly
expedient
for
the
good
and
safety
of
the
Publick
,
the
standing
Law
is
not
thereby
violated
or
broken
:
And
(
doubtless
)
it
was
the
very
intention
,
of
the
Law-makers
themselves
,
that
their
Law
,
calculated
for
the
regulating
ordinary
cases
only
,
in
such
cases
as
these
(
I
mean
extraordinaries
)
should
be
waved
:
So
that
now
,
upon
the
account
of
the
benefit
and
safety
of
the
Publick
,
men
may
walk
contrary
to
the
Letter
of
the
Law
,
and
yet
be
blameless
,
and
no
transgressours
of
the
Law
.
In
like
manner
,
when
God
maketh
general
Laws
,
and
Rules
,
and
declares
them
unto
the
world
,
that
these
are
they
by
which
he
will
move
,
and
act
,
and
treat
with
the
children
of
men
;
his
intent
is
notwithstanding
,
to
leave
these
Laws
to
be
regulated
by
himself
according
to
the
exigency
and
requirement
of
the
general
good
,
and
publick
benefit
of
mankind
;
which
by
his
wisdom
he
is
able
to
estimate
and
judge
of
,
knowing
how
to
regulate
all
his
proceedings
with
men
,
as
well
in
extraordinary
as
ordinary
cases
,
for
their
profit
,
in
conjunction
with
his
own
glory
.
Thirdly
,
Sect.
14
As
there
is
nothing
ought
to
cause
a
suspension
of
,
or
variation
from
any
general
Law
justly
and
equitably
made
and
established
amongst
men
,
but
only
that
soveraign
or
supreme
Law
of
Laws
,
the
good
and
benefit
of
the
Society
of
men
,
for
which
the
Law
it self
was
established
:
So
neither
doth
God
,
or
the
Spirit
of
God
,
at
any
time
,
or
in
any
case
,
take
liberty
to
digress
or
vary
from
his
common
and
standing
Law
,
but
only
when
some
grand
necessity
,
either
of
the
glory
of
God
,
or
the
benefit
and
accommodation
of
men
,
intervene
.
And
as
in
case
those
,
who
are
Law-givers
amongst
men
,
could
have
foreseen
such
a
case
,
or
cases
,
wherein
a
suspension
of
a
just
and
good
Law
could
be
necessary
;
it
would
not
have
been
their
wisdom
,
nor
for
the
interest
of
the
people
,
to
make
mention
of
it
in
their
Law
,
but
to
leave
the
regulation
of
such
cases
to
that
supreme
Law
we
speak
of
.
In
like
manner
,
when
the
Holy
Ghost
cometh
in
unto
,
or
falls
upon
any
person
,
man
or
woman
,
on
the
sudden
,
when
they
have
been
formerly
and
untill
then
vain
,
loose
,
and
prophane
,
it
is
upon
some
special
and
weighty
occasion
,
and
of
high
importance
for
the
benefit
of
the
generallity
of
men
;
not
so
much
for
the
benefit
of
any
single
or
particular
person
;
no
:
but
for
matter
of
greater
consequence
and
more
comprehensive
than
the
good
or
benefit
of
any
one
.
I
say
,
when
ever
God
varies
from
a
general
Rule
,
it
is
alwaies
in
order
to
the
benefit
and
relief
of
the
communities
of
men
,
as
(
for
example
)
for
the
preserving
and
keeping
alive
,
in
the
judgments
and
consciences
of
men
,
some
great
principle
of
truth
,
one
,
or
other
,
which
was
ready
to
dye
,
and
so
be
lost
in
those
parts
of
the
world
where
his
providence
so
acted
.
Now
to
preserve
and
keep
such
a
principle
alive
in
the
souls
and
consciences
of
men
,
if
God
shall
appear
in
an
extraordinary
manner
,
or
the
Holy
Ghost
work
out
of
course
,
it
is
a
sign
that
it
was
not
likely
to
be
preserved
by
any
other
means
;
or
however
,
not
by
any
means
so
proper
,
or
so
well
consistent
with
the
wisdom
of
God
as
this
.
For
that
is
to
be
minded
:
when
there
is
any
ordinary
way
,
or
means
,
to
accomplish
any
end
,
as
(
to
instance
in
our
present
case
)
to
preserve
and
keep
alive
any
great
truth
,
then
,
and
in
such
cases
,
God
never
betaketh
himself
to
that
which
is
extraordinary
.
But
as
to
the
business
in
hand
;
an
instance
may
be
in
the
Apostle
Paul
his
Case
:
he
giveth
this
account
of
Gods
going
out
of
his
ordinary
way
of
Grace
,
in
bringing
him
unto
himself
,
viz.
That
it
was
for
the
benefit
of
men
,
yea
,
of
such
men
,
who
were
not
like
to
be
wrought
upon
otherwise
.
For
this
cause
(
saith
he
)
I
obtained
mercy
,
[
not
so
much
for
mine
own
sake
principally
,
but
]
that
in
me
Christ
might
shew
forth
all
long-suffering
,
for
a
pattern
to
them
that
should
afterward
believe
on
him
to
eternal
life
,
1
Tim.
1.16
.
As
if
he
should
have
said
;
God
in
vouchsafing
that
extraordinary
grace
to
me
in
my
conversion
,
in
bringing
me
to
the
knowledge
of
Christ
,
did
not
look
so
much
on
my
salvation
,
nor
upon
the
great
benefit
that
I
should
receive
from
it
;
but
was
pleased
to
pitch
upon
me
,
that
he
might
shew
forth
all
long-suffering
,
for
a
pattern
to
them
that
should
afterwards
believe
,
he
speaks
here
of
his
own
Countrymen
,
the
Jews
,
that
were
called
,
or
to
be
called
,
to
believe
on
Christ
.
And
because
God
would
give
an
advantage
unto
them
for
their
believing
,
being
a
stubborn
and
stiff-necked
Generation
,
a
people
that
had
desperately
rebelled
against
the
Gospel
,
he
was
pleased
to
set
this
Apostle
as
a
Pattern
for
them
;
that
when
they
had
such
a
Pattern
before
them
,
they
might
conceive
thus
with
themselves
:
There
was
a
man
every
whit
as
wicked
as
we
,
as
unworthy
,
as
great
an
enemy
to
Christ
and
the
Gospel
,
as
we
;
yet
he
was
called
,
and
with
a
high
hand
of
acceptation
received
,
therefore
(
doubtless
)
we
may
trust
in
him
,
and
expect
,
that
if
we
will
subject
to
him
,
and
come
in
and
accept
of
mercy
,
we
shall
be
received
into
grace
and
favour
also
.
So
now
,
if
there
can
be
any
such
instance
produced
in
our
daies
,
or
in
the
places
where
we
have
conversed
,
viz.
That
any
extraordinary
thing
hath
been
done
for
men
in
a
way
of
a
real
and
through
repentance
and
conversion
,
(
for
a
seeming
repentance
and
conversion
may
be
in
many
where
true
repentance
is
seldom
wrought
)
but
if
(
I
say
)
there
can
be
the
truth
and
reality
of
any
such
unusual
work
of
the
Holy
Ghost
demonstrated
;
(
doubtless
)
there
was
,
or
is
,
some
great
principle
,
one
or
other
,
some
important
truth
in
a
declining
condition
,
in
those
parts
and
places
where
any
such
extraordinary
power
of
God
,
and
of
his
Spirit
doth
appear
;
and
it
is
to
keep
alive
,
and
in
power
and
authority
such
a
Doctrine
.
As
for
instance
,
it
may
be
the
free
grace
and
mercy
of
God
,
and
that
readiness
in
him
to
entertain
and
receive
Sinners
when-ever
they
shall
return
unto
him
;
this
great
truth
(
I
say
)
may
be
so
weakened
in
the
judgments
and
minds
of
men
,
that
it
may
need
more
than
an
ordinary
confirmation
:
And
so
that
men
have
no
cause
to
be
jealous
of
their
former
courses
,
as
if
these
having
been
so
wretched
and
vile
,
they
might
repent
,
and
yet
be
cast
out
from
God
.
Again
,
That
wicked
men
have
as
much
right
unto
,
as
much
to
do
(
if
not
more
)
with
the
Promises
of
the
Gospel
,
as
Believers
themselves
:
and
so
that
persons
,
that
have
not
been
so
,
or
so
,
humbled
,
or
terrified
by
the
Law
,
may
as
lawfully
,
yea
,
and
as
truly
believe
as
those
that
have
been
in
the
greatest
terrours
of
Conscience
by
means
of
it
;
Now
,
for
the
relieving
and
reviving
of
such
Evangelical
Principles
and
Conclusions
as
these
,
and
the
like
in
the
hearts
and
Consciences
of
men
,
there
may
[
possibly
]
be
some
extraordinary
working
of
the
Holy
Ghost
,
in
and
about
the
conversion
of
some
man
,
or
some
few
.
Fourthly
,
Sect.
15
When
God
beginneth
,
or
first
entreth
upon
a
new
kind
of
Dispensation
,
or
series
of
Providence
,
or
Administrations
in
the
world
;
the
first
instance
,
or
example
,
of
such
a
kind
of
dispensation
,
is
not
to
be
(
indeed
in
some
particular
Cases
cannot
be
)
regulated
by
such
Laws
,
unto
which
the
subsequent
practice
of
the
same
Administrations
are
to
be
governed
afterwards
:
I
say
,
the
first
Dispensation
in
any
kind
,
cannot
be
a
reasonable
or
perfect
measure
by
which
all
other
after
Administrations
are
to
be
measured
.
Men
of
reason
and
learning
have
delivered
this
for
a
Maxime
,
Primum
in
unoquoque
genere
est
excipiendum
:
That
the
first
of
every
kind
of
things
is
to
be
excepted
(
meaning
,
from
the
Common
Law
of
the
rest
:
)
So
that
in
this
case
God
doth
go
along
with
men
in
their
own
manner
of
proceedings
.
To
make
the
observation
clear
;
When
God
gave
being
to
the
first
man
Adam
,
intending
by
him
the
propagation
of
great
numbers
of
men
,
he
did
not
observe
the
decrees
or
Laws
of
nature
or
natural
production
,
which
he
doth
in
giving
life
and
being
to
other
men
:
So
when
he
began
that
Church
,
the
members
of
which
were
afterwards
numerous
,
even
the
whole
Nation
of
the
Jews
,
he
appeared
unto
,
and
called
Abraham
in
somewhat
an
extraordinary
manner
:
This
was
the
first
beginning
,
the
head
of
that
kind
of
dispensation
in
the
world
.
For
God
had
not
a
peculiar
Church
raised
out
of
any
stock
or
generation
in
the
world
before
:
it
was
to
him
the
beginning
of
Churches
.
No
marvel
then
that
he
should
begin
this
Church
after
another
manner
,
and
in
a
method
somewhat
varying
from
that
which
he
took
in
after
Ages
for
the
propagating
of
the
members
of
it
:
Yea
,
or
of
such
of
the
members
of
it
,
who
in
Faith
and
holiness
resembled
Abraham
their
head
.
So
likewise
when
God
began
to
take
unto
himself
a
Church
of
the
Gentiles
;
he
proceeded
(
we
know
)
in
sundry
particulars
in
somewhat
an
extraordinary
manner
;
which
we
shall
not
at
present
stand
to
mention
.
We
may
yet
take
another
instance
:
When
God
set
on
foot
that
great
Ordinance
of
Circumcision
,
the
Command
was
,
that
Abraham
,
being
now
ninety
nine
years
old
,
should
be
circumcized
;
whereas
the
common
and
standing
Law
for
the
administration
of
this
Ordinance
afterwards
,
was
,
that
the
Male-child
was
to
be
circumcized
at
eight
days
old
.
So
likewise
in
case
of
Baptism
,
in
the
beginning
of
this
ministration
,
there
was
one
called
to
this
imployment
in
an
extraordinary
manner
,
and
who
himself
had
not
been
baptized
,
but
none
of
the
after
Dispensations
of
this
Ordinance
was
to
be
performed
,
or
practised
upon
such
terms
,
either
in
the
one
respect
,
or
the
other
.
So
then
,
Paul
being
the
first
Founder
under
Christ
,
and
great
Father
,
of
the
Gentile
Churches
(
1
Cor.
4.15
.
)
as
Abraham
was
(
though
in
somewhat
another
sense
)
of
the
Church
of
the
Jews
,
and
being
intended
by
God
(
as
we
lately
heard
)
for
a
Pattern
of
believing
unto
the
unbelieving
Jews
,
it
is
agreeable
to
the
general
Rule
concerning
beginnings
,
and
beginners
of
Administrations
(
formerly
mentioned
)
that
there
should
be
somewhat
more
than
ordinary
in
his
conversion
.
Fifthly
,
But
then
(
in
the
next
place
)
though
God
,
Sect.
16
for
the
most
part
in
laying
the
foundation
of
a
new
Administration
,
doth
not
proceed
or
go
by
such
a
Law
,
by
which
he
doth
intend
to
carry
on
the
course
of
this
Administration
in
the
future
practices
of
it
,
yet
he
doth
not
wholly
vary
from
,
nor
altogether
decline
,
those
general
Rules
,
by
which
he
intends
to
carry
on
the
same
dispensation
afterwards
.
Though
it
be
true
,
that
Paul
said
of
himself
,
that
he
was
the
chiefest
of
sinners
,
yet
notwithstanding
this
(
saith
he
)
I
obtained
mercy
,
because
I
did
it
ignorantly
and
in
unbelief
.
Therefore
there
was
something
in
Paul
,
though
far
from
any
thing
that
did
ballance
in
value
or
consideration
the
extraordinary
mercy
vouchsafed
unto
him
,
yet
something
(
I
say
)
there
was
,
there
was
a
certain
negative
frame
of
heart
(
as
we
may
call
it
)
in
him
,
and
that
during
all
the
time
of
his
wickedness
,
which
God
did
take
notice
of
as
comparatively
good
;
and
had
it
not
been
found
in
him
,
the
grace
,
which
he
so
much
magnifies
,
had
not
been
vouchsafed
to
him
.
For
if
therefore
he
was
received
to
mercy
,
because
,
though
he
did
thus
and
thus
wickedly
and
unworthily
,
yet
he
did
it
ignorantly
and
in
unbelief
(
that
is
,
not
knowing
,
not
believing
the
Gospel
to
be
from
God
,
nor
those
to
be
his
servants
whom
he
persecuted
)
he
did
it
upon
lightning
and
easing
Circumstances
,
which
took
off
much
of
the
guilt
and
provocations
of
it
in
the
eyes
of
God
.
If
this
was
the
reason
,
why
he
received
mercy
,
or
at
least
,
that
,
without
which
he
had
not
received
mercy
,
it
followeth
clearly
,
that
had
he
done
these
things
with
knowledge
,
and
against
the
light
of
his
judgment
and
conscience
,
or
believing
the
things
of
the
Gospel
to
have
been
true
,
certainly
he
had
never
seen
that
great
salvation
of
God
,
but
had
been
excluded
from
it
with
the
rest
of
the
wicked
of
the
world
.
So
he
had
another
strain
,
which
God
was
much
delighted
in
,
which
was
,
to
be
zealous
for
him
,
and
in
his
cause
according
to
the
real
perswasion
of
his
soul
and
conscience
:
and
therefore
(
saith
he
)
God
who
counted
me
faithful
putting
me
into
the
Ministry
,
1
Tim.
1.12
.
And
thus
we
see
,
that
even
in
Pauls
Conversion
it self
,
which
was
objected
to
infringe
the
credit
,
and
disparage
the
truth
,
of
that
which
(
from
the
Scriptures
)
we
shewed
to
be
the
general
standing
Law
,
or
Rule
,
by
which
the
Holy
Ghost
walks
towards
men
in
all
things
,
wherein
he
hath
to
do
with
them
,
as
in
his
fluxes
and
refluxes
,
in
his
advances
,
and
in
his
retreats
,
&c.
We
may
see
(
I
say
)
in
the
case
of
Pauls
Conversion
(
as
it
hath
been
briefly
,
and
in
some
particulars
only
,
presented
)
that
when
he
doth
upon
some
extraordinary
occasions
recede
from
the
said
Rule
,
yet
he
keeps
as
close
and
near
to
it
,
as
conveniently
he
may
,
he
walks
(
as
it
were
)
within
sight
of
it
.
For
though
Paul
had
been
a
grievous
sinner
and
blasphemer
(
as
we
heard
)
yet
he
had
not
debauched
his
conscience
,
nor
offered
any
indignity
or
affront
to
this
great
Vicegerent
of
God
within
him
.
For
as
himself
afterwards
(
when
he
was
not
like
to
speak
an
untruth
,
being
now
filled
with
the
Spirit
of
Christ
)
professed
;
He
verily
thought
with
himself
that
he
ought
to
do
many
things
against
the
name
of
Jesus
of
Nazareth
,
Acts
26.9
.
And
that
as
touching
the
righteousness
of
the
Law
he
was
blameless
,
Phil.
3.6
.
That
he
was
zealous
towards
God
,
Acts
22
,
3.
And
for
his
great
sins
of
persecuting
,
and
blaspheming
,
these
were
committed
by
him
,
not
only
ignorantly
(
that
is
,
without
his
knowing
them
to
be
sins
)
but
out
of
ignorance
,
that
is
,
upon
such
terms
of
an
ingenuity
of
conscience
,
that
had
he
but
known
them
to
be
sins
,
he
would
not
have
committed
them
.
For
he
that
is
zealous
towards
God
,
(
as
Paul
was
,
as
we
lately
heard
)
cannot
but
,
upon
knowledge
and
conviction
that
any
of
his
waies
are
hateful
unto
God
,
presently
hate
and
abandon
them
.
Now
such
things
as
these
being
in
Paul
before
his
Conversion
,
though
I
am
not
willing
to
say
(
because
I
am
not
confident
in
believing
it
)
that
they
did
reduce
him
into
the
number
of
those
,
who
,
in
our
Saviours
Rule
(
all
this
while
discoursed
)
are
said
to
have
(
in
the
sense
formerly
declared
)
to
whom
it
is
promised
,
that
more
shall
be
given
,
and
that
they
shall
have
abundantly
,
yet
(
doubtless
)
they
were
both
of
them
of
such
an
import
in
themselves
,
and
of
such
an
interpretation
with
God
,
as
to
place
him
in
a
very
near
neighbourhood
unto
them
.
So
that
if
it
must
be
granted
that
God
,
or
the
Spirit
of
God
did
not
,
in
Pauls
Conversion
,
act
by
that
Rule
,
which
we
affirmed
to
be
his
odinary
or
standing
Rule
observed
by
him
in
his
actings
,
yet
certainly
he
did
herein
act
by
such
a
rule
,
which
holds
good
correspondence
therewith
,
and
is
of
near
affinity
with
it
.
However
,
By
what
hath
been
formerly
argued
,
and
said
,
you
may
see
clearly
,
that
it
is
no
derogation
from
the
truth
,
or
from
the
authority
of
a
general
rule
,
that
there
are
some
instances
now
and
then
that
do
digress
and
vary
from
it
.
The
credit
and
authority
of
the
Law
,
or
Rule
under
present
consideration
,
is
not
impaired
,
nor
at
all
shaken
thereby
;
because
in
such
Cases
there
is
another
Rule
,
and
Law
of
grace
,
(
though
this
be
a
Law
of
grace
too
)
yet
there
is
a
Law
of
superiour
grace
,
and
of
more
transcendent
goodness
,
which
doth
over-rule
the
common
and
standing
Law
which
God
hath
thought
fit
to
propose
unto
himself
,
and
unto
his
Spirit
,
for
his
dealing
with
the
world
.
And
for
exceptions
,
it
is
a
common
saying
and
true
,
that
an
exception
from
a
general
Rule
,
strengthens
and
confirms
the
Rule
in
all
particulars
not
excepted
(
for
there
is
no
general
Rule
,
as
the
saying
is
,
that
hath
not
some
exceptions
.
)
Now
these
exceptions
that
are
to
be
found
,
from
the
general
Rule
we
speak
of
,
are
so
far
from
taking
it
away
,
or
making
any
breach
upon
it
,
that
(
indeed
)
they
give
great
confirmation
and
authority
unto
it
.
By
that
standing
Rule
we
speak
of
,
God
doth
explain
himself
to
this
effect
,
that
men
should
not
expect
any
extraordinary
coming
of
the
Holy
Ghost
upon
them
,
but
wait
for
him
in
his
ordinary
way
.
And
the
truth
is
,
those
standing
Laws
and
Rules
,
of
which
we
have
spoken
,
may
be
the
result
of
the
choisest
and
most
excellent
wisdom
of
the
Holy
Ghost
,
and
of
God
in
ordaining
them
;
and
yet
it
may
be
a
point
of
the
same
wisdom
likewise
in
some
cases
to
act
contrary
to
them
.
There
is
a
time
(
saith
the
wise
man
)
to
build
,
and
a
time
to
pull
down
;
though
these
be
contrary
actions
,
yet
according
to
the
exigency
of
differing
times
,
and
seasons
,
and
occasions
,
both
may
be
done
with
a
like
wisdom
.
So
that
the
Holy
Ghost
may
ordinarily
walk
by
one
rule
,
and
yet
in
extraordinary
cases
may
walk
by
another
Rule
,
and
both
with
uniformity
unto
his
grace
and
goodness
towards
the
world
.
But
it
will
be
still
objected
,
That
the
Holy
Ghost
doth
not
move
,
or
act
,
by
any
determinate
Law
prescribed
unto
himself
,
no
,
Sect.
17
not
in
his
ordinary
proceedings
with
men
.
For
doth
he
not
many
times
,
ever
and
anon
,
shew
himself
in
his
might
,
and
in
the
glory
of
his
strength
and
power
,
in
working
effectually
upon
the
hearts
and
consciences
of
men
,
that
have
been
loose
and
vain
,
and
a
long
time
wicked
and
prophane
.
In
answer
hereunto
we
might
commend
unto
you
those
particulars
which
we
have
formerly
delivered
upon
this
account
to
consider
of
.
But
in
the
sixth
place
we
shall
add
this
,
(
to
the
five
preceding
,
which
we
will
not
stand
now
to
name
)
that
persons
,
that
have
been
loose
,
prophane
,
despisers
of
God
and
the
Gospel
,
&c.
may
on
the
sudden
,
and
at
once
,
seem
to
be
truly
converted
and
brought
home
unto
God
,
when
that
which
is
wrought
in
or
upon
them
in
this
kind
,
is
but
either
that
which
some
call
a
Sermon-sickness
,
when
the
Conscience
of
a
man
is
only
troubled
,
or
wounded
with
the
dreadful
concernment
of
the
things
he
hears
,
but
soon
after
recovers
himself
out
of
this
fit
,
and
is
the
same
man
he
was
,
or
worse
than
before
.
As
when
Paul
before
Felix
was
reasoning
of
Righteousness
,
Temperance
,
and
Judgment
to
come
,
it
is
said
that
Felix
trembled
,
Acts
24.25
.
But
this
was
but
like
an
earthquake
,
under
which
the
earth
is
much
troubled
,
and
shaken
,
as
if
it
would
be
removed
out
of
its
place
,
but
soon
after
recovers
,
and
returns
to
its
wonted
stability
.
Or
else
the
work
we
speak
of
,
suddenly
wrought
in
loose
,
sensual
,
and
prophane
persons
may
possibly
not
vanish
and
come
to
nothing
,
and
yet
not
be
a
real
work
of
Conversion
;
yet
doth
it
not
follow
,
that
the
Holy
Ghost
should
be
found
therein
to
recede
from
his
own
Law
mentioned
,
To
him
that
hath
shall
be
given
:
because
(
possibly
)
a
man
may
have
more
in
him
by
way
of
improvement
within
the
space
of
one
hour
,
and
perhaps
in
a
far
shorter
time
than
another
in
the
space
of
several
hours
,
yea
,
or
years
,
and
yet
be
an
Haver
too
(
in
the
sense
formerly
declared
)
my
meaning
is
this
,
That
a
man
or
woman
,
may
(
possibly
)
with
a
less
assistance
of
the
Spirit
more
effectually
provoke
,
and
stir
up
themselves
,
and
advance
their
minds
,
and
attentions
,
to
the
hearing
and
considering
of
the
Gospel
,
the
words
of
eternal
life
,
when
they
are
speaking
unto
them
,
than
another
man
with
a
greater
measure
of
assistance
of
the
same
Spirit
may
do
within
the
space
of
a
far
longer
time
,
and
yet
be
doing
somewhat
all
the
while
.
As
in
matters
of
a
Civil
concernment
,
one
man
with
a
lesser
stock
,
only
with
more
diligence
and
wisdom
,
may
advance
his
estate
more
within
the
space
of
one
year
,
than
another
with
a
greater
stock
,
being
less
industrious
and
provident
may
do
in
three
,
and
this
man
may
not
go
backward
neither
.
That
hath
been
heretofore
signified
unto
you
,
that
the
Holy
Ghost
seldom
or
never
withdraws
from
any
man
so
low
(
unless
it
be
in
the
case
of
the
unpardonable
sin
)
but
that
a
person
may
,
by
means
of
his
gracious
presence
with
him
,
if
he
will
provoke
and
stir
up
himself
accordingly
,
he
may
consider
the
things
of
his
eternal
peace
,
and
act
and
behave
himself
accordingly
.
That
God
is
said
to
open
the
heart
of
Lydia
,
Acts
16.14
,
So
that
she
attended
to
the
things
that
were
spoken
by
Paul
,
doth
not
prove
that
Lydia
had
a
greater
presence
,
or
assistance
of
the
Spirit
of
God
,
than
any
other
that
were
present
at
the
preaching
of
the
Gospel
whereby
she
was
converted
:
But
only
notes
the
happy
event
and
success
,
which
that
assistance
she
had
,
had
in
,
and
upon
her
heart
,
like
unto
which
there
was
none
wrought
or
produced
,
in
any
other
there
present
,
by
any
presence
or
assistance
of
the
Spirit
which
they
had
.
This
is
a
Principle
,
or
Rule
,
according
to
which
many
things
are
spoken
,
and
are
to
be
taken
and
understood
in
the
Scriptures
,
viz.
that
when
one
and
the
same
action
is
raised
and
produced
by
a
joynt
concurrence
of
two
different
causes
:
one
principal
and
independent
in
its
efficacy
,
or
working
,
the
other
subordinate
and
dependent
in
the
acting
thereof
;
the
effect
,
or
work
,
produced
between
them
is
sometimes
(
as
in
good
propriety
of
speech
it
may
be
)
ascribed
to
the
one
,
and
sometimes
to
the
other
;
but
more
commonly
to
the
former
,
that
which
is
the
principal
.
So
that
act
of
opening
Lydia's
heart
,
because
God
was
the
principal
agent
in
it
,
and
cause
independent
in
working
it
,
though
this
was
not
,
could
not
be
without
Lydia's
act
in
consenting
.
God
opened
,
and
she
opened
too
,
for
she
repented
and
believed
,
(
see
Rev.
3.20
.
)
yet
the
work
is
ascribed
only
unto
God
:
But
this
by
the
way
.
Seventhly
,
Sect.
18
(
and
lastly
)
When
there
is
any
such
example
in
reality
and
truth
,
as
the
objection
mentioneth
(
viz.
)
a
person
on
the
sudden
converted
and
brought
home
unto
God
,
which
hath
formerly
been
loose
,
vain
,
and
prophane
,
there
may
be
somewhat
more
than
an
ordinary
presence
of
the
Holy
Ghost
,
in
and
about
the
work
,
without
any
declining
of
that
Law
or
Rule
before
mentioned
;
from
him
that
hath
not
,
shall
be
taken
away
even
that
which
he
hath
.
For
it
is
to
be
supposed
,
and
not
at
all
to
be
doubted
,
that
even
he
that
hath
not
(
in
our
Saviours
sense
of
the
word
have
)
that
hath
not
any
thing
upon
improvement
of
his
original
stock
,
yet
may
have
somewhat
commodious
and
advantageous
unto
him
at
this
turn
upon
the
account
of
some
other
,
one
or
more
,
that
hath
laboured
with
God
in
prayer
for
him
,
(
I
mean
,
for
his
repentance
or
conversion
.
)
Neither
do
I
conceive
it
incident
to
any
of
your
thoughts
,
that
the
Holy
Ghost
should
act
or
move
by
any
such
rule
,
which
should
render
the
effectual
fervent
prayer
of
a
righteous
man
,
much
less
the
effectual
fervent
prayers
of
many
righteous
men
on
the
behalf
of
another
,
of
none
effect
.
It
must
needs
(
I
conceive
)
grate
upon
any
mans
understanding
to
think
so
.
For
God
hath
commanded
men
to
pray
one
for
another
.
And
Parents
especially
are
bound
to
lay
up
in
Prayers
for
their
Children
,
as
well
as
in
Lands
,
or
money
,
and
that
which
is
laid
up
(
or
,
if
you
will
,
laid
out
)
by
worthy
Parents
for
their
Children
in
Prayers
,
is
like
to
turn
to
a
more
certain
account
in
benefit
,
and
good
unto
them
,
than
that
which
is
laid
up
,
or
out
,
for
them
otherwise
.
And
to
this
purpose
,
Ambrose
.
that
saying
of
Jerome
unto
Monica
,
Austins
Mother
,
who
wept
and
prayed
for
her
Sons
Conversion
night
and
day
for
a
long
time
together
,
whilst
he
,
like
a
lost
sheep
,
was
going
astray
in
the
errour
and
vain
practices
of
the
Manichees
;
this
woman
(
I
say
)
making
her
moan
to
Jerome
about
this
her
Son
,
received
this
answer
from
him
,
full
of
comfort
,
Non
potest
perire
filius
tot
lacrymarum
:
A
Child
that
hath
so
many
tears
bestowed
on
him
by
a
Parent
could
not
perish
;
meaning
,
could
not
lightly
perish
.
As
when
we
express
any
great
hope
,
concerning
the
obtaining
or
coming
to
pass
of
a
thing
,
we
often
express
our selves
by
such
a
kind
of
Hyperbole
,
and
say
,
It
cannot
be
otherwise
.
For
it
is
worthy
our
taking
notice
of
,
(
by
the
way
)
that
when
we
pray
for
the
repentance
,
or
the
conversion
,
of
a
child
,
or
friend
,
or
whoever
,
if
we
pray
regularly
,
and
agreeable
to
the
mind
and
will
of
God
,
we
do
neither
pray
simply
,
or
absolutely
,
for
his
repentance
;
as
if
in
case
he
should
not
be
brought
to
repentance
,
then
God
cannot
be
said
to
have
heard
,
or
granted
our
Prayers
;
nor
yet
conditionally
neither
in
such
a
sense
,
as
if
we
should
,
or
in
duty
ought
to
leave
him
at
liberty
whether
he
would
grant
our
Prayers
in
this
kind
or
no
,
(
for
he
hath
not
left
himself
at
liberty
in
such
cases
,
neither
would
he
have
us
leave
him
at
such
a
liberty
)
but
when
we
pray
for
the
conversion
of
a
Child
,
Husband
,
Wife
,
or
any
other
person
,
our
Prayers
ought
to
be
absolute
in
this
kind
;
that
he
would
be
pleased
to
vouchsafe
to
intreat
the
person
,
for
whom
we
pray
,
very
graciously
,
and
effectually
by
his
Spirit
,
in
order
to
the
bringing
him
to
repentance
;
that
he
will
move
and
encline
his
Will
with
a
high
hand
of
perswasive
power
,
that
if
it
be
possible
he
may
not
any
longer
remain
impenitent
.
This
is
the
tenour
,
or
effect
of
any
Prayer
that
can
be
made
advisedly
,
and
regularly
according
to
the
will
of
God
,
for
the
repentance
or
conversion
of
any
.
But
if
this
be
the
sense
of
our
Prayers
,
that
God
would
compel
men
to
repent
,
or
(
which
is
the
same
,
though
there
hath
been
much
beating
of
the
air
to
find
,
or
rather
to
make
a
difference
)
that
he
would
incline
his
will
by
an
irresistible
power
hereunto
;
this
is
not
according
to
the
will
of
God
,
nor
doth
he
convert
any
man
,
nor
will
he
,
upon
the
Prayers
of
an
Angel
in
Heaven
,
bring
any
man
to
repentance
upon
such
terms
as
these
.
Nor
doth
it
stand
with
his
wisdom
,
nor
with
the
great
end
of
his
glory
,
which
he
hath
on
foot
,
and
carrieth
on
from
day
to
day
in
his
Government
and
Administration
of
the
World
.
Yea
,
and
though
the
repentance
of
the
person
,
for
whom
we
pray
for
upon
such
terms
,
should
follow
,
yet
it
is
not
to
be
imputed
to
our
Prayers
,
as
if
they
obtained
it
;
though
(
haply
)
that
good
and
Christian
intention
,
out
of
which
we
may
pray
in
such
a
case
,
may
prevail
with
God
for
that
grace
to
be
given
unto
him
,
who
is
prayed
for
,
by
which
he
is
brought
to
repentance
.
So
then
,
that
which
I
say
is
this
,
That
though
a
person
hath
been
a
long
time
loose
,
careless
,
and
prophane
,
a
despiser
of
God
,
and
of
his
Grace
,
yet
if
his
condition
hath
been
frequently
and
fervently
commended
unto
God
by
Prayer
,
and
this
by
persons
of
any
considerable
interest
in
God
,
such
as
Noah
,
Daniel
,
and
Job
;
all
their
Prayers
may
possibly
meet
together
in
one
,
and
center
in
some
more
than
ordinary
excitation
of
the
heart
and
soul
of
such
a
person
by
the
Holy
Ghost
,
as
in
the
hearing
of
a
Sermon
,
or
some
other
like
opportunity
,
by
the
advantage
whereof
he
may
possibly
be
brought
to
repent
and
believe
.
And
in
such
interposures
of
the
Holy
Ghost
,
as
these
,
he
is
not
to
be
conceived
to
make
any
digression
from
the
standing
and
common
Rule
,
To
him
that
hath
,
shall
be
given
,
&c.
For
the
person
we
speak
of
,
though
all
this
while
wicked
and
prophane
,
yet
may
be
said
to
have
,
upon
the
account
of
that
which
hath
been
put
up
to
God
for
him
,
the
prayers
and
intercessions
,
the
cries
and
tears
that
have
been
presented
by
any
person
or
persons
,
who
have
been
in
favour
with
God
:
this
hath
been
given
unto
him
,
and
is
of
the
same
consideration
in
Heaven
,
and
with
God
in
relation
to
his
case
and
condition
,
as
if
he
himself
had
made
such
an
improvement
of
what
he
had
,
which
is
wont
to
bring
men
under
the
blessing
of
the
Promise
.
To
him
that
hath
,
shall
be
given
,
&c.
And
thus
much
for
answer
and
satisfaction
to
that
objection
concerning
the
sudden
conversion
of
men
formerly
ungodly
,
and
prophane
,
and
for
the
first
reason
of
the
Doctrine
.
If
men
be
not
filled
,
or
in
the
way
of
being
filled
with
the
Spirit
of
God
,
they
are
in
danger
of
being
filled
with
some
other
spirit
.
CHAP.
III.
The
second
Reason
of
the
Doctrine
;
without
being
filled
with
the
Spirit
,
the
hearts
of
men
and
women
will
never
serve
them
to
do
excellent
things
for
God
,
Acts
5.3
.
Ch.
13.9
,
10.
Ch.
20.22
.
2
Cor.
5.13
.
in
part
opened
.
THe
second
Reason
of
the
Doctrine
is
this
:
Sect.
1
Every
man
and
woman
is
bound
to
be
filled
with
the
Spirit
of
God
.
Because
without
such
a
filling
the
hearts
of
men
and
women
will
never
serve
them
to
do
any
excellent
things
for
God
,
their
hands
will
never
bestrong
enough
to
be
lift
up
to
the
high
Commandments
of
God
;
which
yet
doubtless
is
the
duty
of
every
Servant
of
God
,
I
mean
upon
occasion
to
lift
up
his
hands
even
to
the
highest
of
the
Commandments
of
God
.
Men
and
women
,
without
some
competent
fulness
of
the
Spirit
,
will
ever
and
anon
be
apt
to
stumble
,
and
betray
the
honour
of
God
,
and
the
peace
and
comfort
of
their
own
souls
.
For
where
there
is
not
such
a
fulness
of
the
Spirit
of
God
,
there
must
needs
be
space
left
in
the
hearts
and
souls
of
men
for
foolish
apprehensions
,
vain
desires
,
and
carnal
projections
to
lodge
there
;
and
these
will
watch
their
opportunity
,
and
sooner
or
later
will
break
out
and
shew
themselves
in
the
world
:
Or
if
they
should
not
break
out
into
action
,
yet
they
will
greatly
incumber
and
break
the
very
heart
,
and
cut
the
sinews
of
the
motions
and
excitations
of
the
Spirit
of
God
in
men
.
The
motions
of
the
Spirit
of
God
,
where
these
inmates
are
,
hardly
thrive
,
or
come
to
any
maturity
;
but
will
be
as
the
untimely
fruit
of
a
woman
,
which
never
comes
to
see
the
Sun
.
There
are
some
actions
so
necessary
to
be
atchieved
for
the
honour
of
Christ
,
that
this
is
like
to
suffer
much
,
unless
they
be
performed
.
And
these
are
of
such
a
contrariety
to
the
flesh
,
that
unless
men
be
filled
with
the
Spirit
of
God
,
the
flesh
will
never
give
way
for
the
performance
of
them
;
because
they
have
such
a
desperate
antipathy
to
it
,
and
to
the
works
thereof
:
But
when
a
man
is
full
of
the
Holy
Ghost
,
he
is
now
so
full
of
the
sense
of
the
goodness
of
those
honourable
purposes
,
that
are
conceived
in
his
soul
,
and
of
all
high
atchievements
in
the
service
of
God
,
which
he
judgeth
will
be
both
for
the
glory
of
God
,
the
advancement
of
the
Gospel
,
and
for
the
good
of
mankind
,
as
also
for
his
own
peace
and
comfort
;
that
there
is
no
place
left
within
him
for
the
flesh
to
suggest
any
thing
to
the
contrary
,
either
to
take
him
him
off
from
,
or
to
retard
him
in
the
prosecution
thereof
;
He
is
as
full
of
such
occasions
and
ingagements
,
as
these
,
as
ever
he
can
hold
,
which
keep
out
the
motions
and
insinuations
of
the
flesh
.
Whereas
if
there
were
room
for
them
to
interpose
,
it
is
a
thousand
to
one
,
but
they
would
strangle
,
or
stifle
all
good
purposes
and
resolutions
within
him
.
You
may
the
better
understand
what
it
is
to
be
filled
with
the
Spirit
of
God
,
Sect.
2
in
reference
to
the
matter
in
hand
,
by
considering
the
contrary
,
namely
,
what
it
is
to
be
filled
with
an
evil
spirit
.
Why
hath
Satan
filled
thine
heart
to
lye
to
the
Holy
Ghost
,
(
saith
the
Apostle
to
Annanias
,
Acts
5.3
.
)
The
Apostle
supposes
that
Satan
had
filled
his
heart
,
upon
this
ground
,
because
he
had
reason
and
grounds
in
abundance
to
speak
the
truth
,
in
as
much
as
he
saw
and
knew
that
Peter
was
indued
with
a
miraculous
and
extraordinary
presence
of
the
Spirit
of
God
,
whereby
he
could
discern
whether
he
spake
the
truth
or
not
;
but
Satan
had
filled
his
heart
with
foolish
imaginations
,
and
vain
conceits
about
the
profit
or
benefit
that
he
presumed
would
accrue
unto
him
by
his
lye
;
that
there
was
no
room
for
the
consideration
of
those
grounds
and
reasons
as
were
before
him
to
speak
the
truth
,
though
these
were
pregnant
and
near
at
hand
.
So
on
the
contrary
,
when
a
man
is
so
full
of
the
consideration
of
the
high
services
of
God
,
and
of
purposes
and
resolutions
to
quit
himself
worthily
therein
,
that
there
is
no
place
left
in
his
soul
to
encertain
any
contrary
thoughts
or
suggestions
that
might
insnare
him
and
turn
him
aside
;
now
is
he
full
of
the
Spirit
,
and
in
a
meet
frame
and
posture
to
lift
up
his
heart
and
his
hands
to
the
great
and
high
Commandments
of
Jesus
Christ
.
It
is
said
,
Acts
4
8.
Then
Peter
,
filled
with
the
Holy
Ghost
,
said
unto
them
,
ye
Rulers
of
the
people
,
and
Elders
of
Israel
,
&c
And
Acts
13.9
,
10.
Then
Paul
filled
with
the
Holy
Ghost
sit
his
eyes
on
him
,
(
viz.
Elimas
the
Sorcerer
)
and
said
,
O
full
of
all
subtilty
and
all
mischief
,
thou
child
of
the
Devil
,
thou
enemy
of
all
righteousness
,
wilt
thou
not
cease
to
pervert
the
right
waies
of
the
Lord
?
The
reason
,
why
here
is
mention
made
of
the
Apostles
being
filled
with
the
Holy
Ghost
,
when
he
was
ingaged
in
such
a
notable
service
for
Jesus
Christ
,
as
to
reprove
a
man
of
that
great
authority
and
esteem
which
Elimas
was
of
amongst
them
:
the
reason
hereof
(
I
say
)
was
to
shew
that
he
was
not
like
to
have
performed
such
a
work
as
this
,
had
he
not
been
so
full
of
the
Spirit
of
God
,
that
there
was
no
room
in
his
heart
for
any
fearful
apprehensions
,
nor
thoughts
of
danger
,
or
reward
,
to
obstruct
him
herein
.
So
elsewhere
the
Apostle
(
in
a
Phrase
a
little
differing
)
saith
,
Behold
I
go
bound
in
the
Spirit
unto
Jerusalem
,
Acts
20.22
.
To
be
bound
in
the
Spirit
,
is
(
upon
the
matter
)
to
be
filled
with
the
Spirit
.
As
a
man
that
is
bound
hand
and
foot
,
may
be
ordered
any
way
,
he
can
make
no
resistance
,
any
man
may
carry
him
whither
he
will
;
So
saith
Paul
,
I
go
bound
in
the
Spirit
,
or
by
means
of
the
Spirit
.
He
hath
brought
me
into
these
bonds
,
having
filled
me
with
satisfaction
touching
the
excellency
of
the
service
that
I
shall
do
unto
Christ
by
going
to
Jerusalem
in
the
face
of
all
those
great
Enemies
I
shall
there
meet
with
:
Yet
saith
he
,
notwithstanding
any
danger
that
may
befall
me
,
I
go
bound
in
the
Spirit
;
so
filled
with
what
the
Spirit
hath
put
into
my
judgment
,
and
conscience
,
and
soul
,
touching
the
acceptableness
of
the
service
,
that
I
can
give
no
audience
to
any
reasons
or
proposals
against
it
:
I
cannot
resist
the
motion
carrying
me
to
it
.
And
2
Cor.
5.13
.
The
same
Apostle
speaks
of
being
besides
themselves
;
For
whether
we
be
besides
our selves
,
it
is
unto
God
:
or
whether
we
be
sober
,
it
is
for
your
cause
.
For
the
love
of
Christ
constraineth
us
,
&c.
Constraineth
us
;
namely
,
to
both
kinds
of
practices
,
those
wherein
they
should
seem
unto
many
to
be
besides
themselves
;
and
those
also
wherein
they
should
seem
to
be
sober
;
wherein
he
supposeth
,
that
there
are
many
turns
,
wherein
the
honour
of
Jesus
Christ
cannot
be
provided
for
,
as
it
ought
,
but
some
men
must
act
like
unto
men
besides
themselves
to
make
the
provision
:
And
of
all
kind
of
actions
and
services
these
are
the
highest
,
and
most
spiritual
,
and
of
the
greatest
consequence
unto
the
interest
of
Jesus
Christ
and
his
affairs
.
And
the
truth
is
,
that
setting
a
very
few
persons
aside
,
that
are
more
spiritually
wise
than
the
common
sort
of
men
,
yea
,
of
Christians
themselves
,
there
are
not
sufficient
witnesses
of
the
worthiness
of
such
actions
but
Jesus
Christ
himself
,
because
the
grounds
and
reasons
by
which
such
actions
must
be
promoted
are
so
high
,
and
have
so
much
of
God
in
them
,
that
persons
of
an
ordinary
understanding
have
no
skill
of
them
:
they
cannot
cast
it
,
or
conceive
in
their
minds
,
but
that
such
a
man
might
have
done
better
,
might
have
been
wiser
,
and
might
have
kept
a
good
conscience
,
though
he
had
not
run
such
an
hazard
,
and
exposed
himself
to
such
or
such
a
trouble
,
or
loss
,
&c.
Sect.
3
Now
it
is
only
the
Holy
Ghost
that
can
enable
men
to
do
that
,
can
inlarge
their
hearts
unto
such
actions
and
services
as
those
wherein
they
shall
be
looked
upon
as
men
besides
themselves
.
And
when
the
Holy
Ghost
shall
come
and
fill
the
heart
,
and
display
the
worthiness
and
glory
of
such
a
service
,
that
seems
vain
,
rash
,
or
needless
in
the
eyes
of
most
men
;
then
the
glory
of
it
shall
shine
round
about
him
,
and
he
shall
see
(
as
in
a
vision
of
the
noon
day
)
this
conveniency
and
that
,
this
consequence
and
that
,
attending
upon
it
,
all
great
,
and
excellent
,
and
worthy
;
and
by
this
means
the
heart
comes
to
be
full
of
it
,
full
of
the
greatness
,
and
the
goodness
,
and
the
worthiness
of
it
;
full
of
the
sense
of
the
benefit
and
blessing
,
which
it
will
bring
along
with
it
.
So
that
though
all
the
world
should
rise
up
against
him
,
to
disswade
him
from
it
,
they
could
not
do
it
:
For
(
in
such
a
case
)
there
would
be
no
opportunity
,
no
roomth
in
his
heart
or
soul
for
any
carnal
disswading
interposure
to
enter
,
or
to
intermeddle
about
taking
him
off
from
it
.
As
when
the
glory
of
the
Lord
had
filled
the
Temple
,
the
Priests
could
not
enter
into
it
,
(
to
do
their
Office
,
or
any
work
belonging
to
them
here
)
2
Chron.
7.2
.
In
like
manner
,
when
the
Holy
Ghost
hath
filled
the
Temple
of
the
soul
with
the
glory
of
great
and
high
ingagements
for
God
,
and
for
the
Gospel
,
such
reasonings
and
conceits
,
which
are
wont
to
purvey
for
the
flesh
,
and
to
sacrifice
all
that
comes
to
net
,
pleasures
,
and
profits
unto
it
,
cannot
now
find
entrance
hither
,
to
inveigle
,
or
intice
the
hearts
or
consciences
of
men
to
hearken
unto
them
.
So
that
we
see
the
truth
of
this
reason
,
That
unless
men
and
women
be
filled
with
the
Spirit
of
God
,
they
will
never
be
able
to
advance
in
such
waies
,
and
courses
,
and
to
hold
out
in
many
practices
,
and
services
,
without
which
the
honour
of
God
,
the
reputation
and
credit
of
the
Gospel
of
Christ
cannot
be
maintained
like
unto
themselves
in
the
world
.
The
Gospel
will
suffer
loss
,
and
lose
ground
,
unless
it
be
held
up
,
and
the
present
interest
of
it
maintained
by
some
such
worthy
practices
and
undertakings
of
the
Saints
,
as
those
we
have
now
spoken
of
;
and
which
we
have
shewed
will
hardly
be
attempted
,
much
less
performed
,
and
carried
through
with
that
height
of
courage
and
resolution
,
which
will
make
the
face
of
the
Gospel
to
shine
,
unless
they
,
that
shall
be
called
to
be
Actors
of
them
,
shall
be
so
emptied
of
themselves
,
as
to
be
filled
with
the
Holy
Ghost
,
and
by
this
means
be
lifted
up
above
themselves
.
CHAP.
IV.
The
Doctrine
demonstrated
by
a
third
ground
,
viz.
That
we
are
never
like
to
be
any
great
Benefactors
unto
the
world
,
which
yet
we
stand
bound
in
duty
to
be
,
unless
we
be
filled
with
the
Spirit
.
He
is
a
great
Benefactor
unto
the
world
,
that
gives
a
real
account
of
his
believing
in
Christ
.
Why
Abraham
called
the
Father
of
Believers
.
The
force
of
Example
.
A
mans
keeping
the
Commandments
of
Jesus
,
a
great
benefit
and
accommodation
unto
the
world
,
in
two
respects
,
Gal.
6.2
.
in
part
opened
.
2
Tim.
3.8
.
in
part
opened
.
So
Eph.
3.14
,
15
,
16.
The
Saints
praying
for
any
good
thing
,
frequently
in
their
prayer
mention
the
means
,
by
which
God
is
wont
to
give
,
or
effect
it
.
THe
third
Reason
of
the
Doctrine
is
this
:
Sect.
1
Every
man
stands
bound
upon
this
account
to
be
filled
with
the
Spirit
of
God
.
Because
otherwise
a
man
will
never
become
any
great
and
signal
benefactor
unto
the
world
:
He
will
never
bless
,
or
serve
his
Generation
at
any
worthy
rate
,
or
as
become●h
an
heir
apparent
to
life
and
immortality
to
do
.
There
are
two
things
in
this
Reason
,
the
one
supposed
or
taken
for
granted
,
as
clear
and
evident
enough
in
it self
;
the
other
plainly
affirmed
.
That
which
is
supposed
is
this
,
That
it
is
every
mans
duty
to
become
a
Benefactor
,
and
this
in
some
degree
considerable
unto
the
world
:
This
is
nothing
but
what
every
man
stands
charged
with
by
God
;
I
mean
to
be
singularly
,
and
signally
active
for
the
real
and
crue
interest
of
the
world
,
whilst
he
continueth
and
abideth
in
it
.
That
which
is
plainly
laid
down
and
affirmed
,
is
,
That
a
man
without
being
filled
with
the
Spirit
will
never
be
in
any
rich
or
competent
capacity
to
perform
his
duty
in
this
kind
.
Now
concerning
the
former
,
though
it
be
a
truth
shining
clear
enough
with
its
own
light
,
yet
because
every
mans
eyes
(
haply
)
are
not
sufficiently
opened
to
see
it
,
let
us
make
a
little
eye-salve
of
the
Word
of
God
to
anoint
them
with
,
that
they
may
be
opened
to
see
it
.
First
then
,
that
all
men
are
bound
to
believe
in
Jesus
Christ
,
at
least
all
men
that
have
the
Gospel
preached
unto
them
(
though
there
be
little
question
,
indeed
,
of
others
.
)
Secondly
,
That
they
are
bound
to
do
the
best
they
can
to
make
the
world
believe
this
concerning
them
;
I
mean
that
they
do
(
indeed
)
believe
on
him
.
As
will
the
one
as
the
other
,
of
these
is
(
I
suppose
)
every
mans
apprehension
,
and
no
mans
question
or
doubt
.
Now
if
this
be
true
:
Full
,
that
every
man
and
woman
of
us
stands
bound
to
believe
in
Jesus
Christ
:
And
secondly
,
to
do
that
which
is
proper
and
sufficient
to
convince
the
world
that
we
do
thus
believe
,
it
evidently
followeth
,
That
every
man
stands
bound
to
do
some
great
and
worthy
thing
for
the
World
,
and
to
be
a
Blessing
to
his
Generation
.
For
there
is
nothing
,
lies
within
the
sphere
of
humane
activity
,
of
more
worthy
or
higher
accommodation
,
or
concernment
unto
the
World
,
than
to
present
it
with
a
clear
Vision
of
the
sight
of
a
man
Believing
with
his
whole
heart
in
Jesus
Christ
,
or
else
to
shew
unto
men
the
sight
of
the
World
it self
Conquered
,
and
Overcome
by
a
man
.
With
both
these
sights
every
such
man
or
woman
presenteth
the
World
,
who
telleth
the
World
,
with
authority
and
power
,
(
that
is
,
by
a
manifest
contempt
of
the
World
in
all
,
that
it
can
either
do
for
him
or
against
him
,
)
that
he
believeth
in
Jesus
Christ
.
There
is
not
a
greater
sight
to
be
shewed
,
or
seen
in
the
world
,
than
to
shew
it
plainly
,
and
cause
it
to
see
distinctly
,
the
heart
of
a
throughout
Believer
in
Christ
,
or
to
shew
it
in
like
manner
the
World
Overcome
by
a
weak
and
mortal
man
.
Now
both
these
sights
a
man
doth
shew
when
he
doth
cast
contempt
upon
the
World
:
Such
a
man
presents
the
World
with
both
these
,
with
a
man
really
believing
in
Jesus
Christ
,
and
with
a
man
having
the
World
under
his
feet
.
Most
men
,
when
they
pretend
,
or
go
about
,
to
let
the
World
know
that
they
believe
in
Jesus
Christ
,
speak
like
unto
the
Spirits
of
Divination
:
the
manner
of
whose
speaking
the
Pophet
Isaiah
describeth
,
by
peeping
and
muttering
,
(
Isa.
8.19
.
)
as
if
they
were
afraid
to
speak
out
,
or
plainly
,
lest
they
should
be
taken
tardy
with
speaking
a
lye
;
being
conscious
to
themselves
of
their
inability
(
positively
)
to
declare
the
truth
concerning
the
things
which
are
inquired
about
at
their
hands
by
their
Proselites
and
Customes
.
In
like
manner
,
the
generality
of
Professors
amongst
us
,
who
pretend
to
give
the
world
to
know
that
they
believe
in
Jesus
Christ
,
do
but
peep
and
mutter
,
their
lives
and
doings
speak
their
Faith
but
brokenly
,
and
indistinctly
;
they
do
but
whisper
,
so
that
the
generality
of
men
can
understand
but
little
of
what
they
say
in
this
kind
:
They
speak
in
their
way
as
men
that
were
jealous
,
and
half
afraid
,
least
in
time
they
should
,
or
might
,
be
discovered
to
speak
untruth
,
when
they
say
they
believe
in
Jesus
Christ
.
Such
a
broken
,
intricate
,
and
uncertain
account
,
as
this
,
given
by
men
unto
the
World
that
they
believe
in
Jesus
Christ
,
doth
no
great
service
unto
the
World
.
For
all
such
a
testimony
,
or
assertion
of
these
mens
believing
in
Christ
,
the
World
will
be
at
liberty
,
and
find
it self
loose
enough
,
from
being
perswaded
,
or
convinced
,
that
such
men
do
in
deed
and
in
truth
believe
in
him
.
And
whilst
they
remain
at
liberty
in
this
kind
,
they
are
but
where
they
were
;
the
Faith
of
a
person
made
known
but
by
halves
,
hath
but
a
weak
influence
,
but
a
faint
operation
upon
men
;
being
like
unto
a
Trumpet
,
that
gives
an
uncertain
sound
,
upon
which
no
man
prepares
unto
the
battel
(
as
the
Apostle
speaketh
.
)
But
now
he
that
shall
speak
out
,
shall
speak
plainly
,
and
without
a
Parable
,
that
shall
with
authority
give
,
or
rather
make
the
World
to
know
,
that
he
doth
really
and
in
truth
believe
on
Christ
;
he
will
do
some
worthy
execution
upon
them
,
he
will
make
work
to
some
purpose
in
the
hearts
and
consciences
of
men
:
Such
a
testimony
will
cause
men
to
awake
out
of
their
sleep
,
and
stand
up
from
the
dead
,
and
so
prepare
and
put
them
in
an
immediate
capacity
of
receiving
the
light
of
life
from
Christ
,
Eph.
5.14
We
know
there
is
an
attracting
,
an
encouraging
,
Sect.
2
,
and
provoking
force
in
Example
to
the
similitude
and
likeness
of
actions
;
yea
,
and
sometimes
to
the
similitude
of
passions
or
of
sufferings
also
,
at
least
,
to
the
adventure
making
of
like
suffering
;
as
Paul
said
,
Many
waxed
confident
by
his
bonds
and
suffering
,
(
Phil.
1.14
.
)
and
were
hereby
much
more
bold
to
speak
the
Word
without
fear
.
For
seeing
Paul
make
no
more
of
his
bonds
than
he
did
,
they
began
to
think
that
suffering
persecution
for
the
Gospel
was
no
very
great
matter
.
Therefore
now
they
also
would
preach
the
Word
confidently
and
with
all
boldness
,
as
he
had
done
.
In
like
manner
,
when
men
shall
see
the
World
neglected
,
trodden
and
trampled
upon
,
by
a
person
believing
in
Jesus
Christ
by
means
of
this
his
believing
,
and
shall
behold
this
person
raised
in
his
spirit
,
enlarged
in
his
comforts
,
and
enjoyments
,
with
the
World
under
his
feet
;
the
sight
of
such
an
example
as
this
will
provoke
them
also
,
to
trample
the
World
under
their
feet
likewise
.
Your
Zeal
(
saith
the
Apostle
,
speaking
of
their
great
forwardness
and
alacrity
in
contributing
towards
the
necessities
of
the
poor
Saints
,
2
Cor.
9.2
.
)
hath
provoked
very
many
,
(
viz.
in
the
same
kind
,
to
the
like
bounty
and
liberality
.
)
And
yet
we
know
men
are
as
hard
,
as
unlikely
to
be
provoked
by
examples
in
this
kind
(
I
mean
,
to
part
with
their
money
)
as
by
any
other
kind
of
example
whatsoever
.
In
like
manner
,
the
zeal
of
any
man
in
believing
in
Jesus
Christ
,
being
made
visible
unto
men
,
by
such
deportments
and
actions
,
which
can
in
reason
,
or
in
the
judgment
of
conscience
have
no
other
root
to
bear
them
but
this
;
the
zeal
(
I
say
)
of
such
a
Believer
may
set
the
whole
World
on
fire
round
about
him
,
and
provoke
many
to
do
likewise
.
Abraham
may
very
probably
be
thought
to
have
the
spirit
of
this
glory
cast
upon
him
,
to
be
stiled
the
Father
of
Believers
,
because
his
notable
Example
was
in
the
nature
and
proper
tendency
of
it
so
generative
,
so
apt
and
likely
to
replenish
and
fill
the
World
with
a
generation
of
Believers
.
And
the
Apostle
Heb.
12.1
,
brings
a
cloud
of
Witnesses
to
this
very
end
,
unto
those
to
whom
he
writes
;
viz.
to
encourage
,
strengthen
,
and
provoke
them
to
believing
yet
more
and
more
,
and
to
continue
believing
unto
the
end
.
So
then
this
is
one
Reason
,
which
plainly
demonstrates
an
Obligation
lying
upon
every
man
to
be
a
signal
Benefactor
unto
the
world
;
viz.
That
he
stands
obliged
,
by
command
from
God
,
to
believe
in
Jesus
Christ
,
and
not
only
this
,
but
to
compel
the
World
to
know
that
he
deth
(
indeed
)
thus
believe
.
He
that
shall
do
this
,
shall
lift
up
his
hand
on
high
to
bless
the
Generation
of
the
Sons
and
Daughters
of
men
,
amongst
whom
he
converseth
,
and
shall
take
a
course
to
open
a
door
unto
them
,
to
become
the
Sons
and
Daughters
of
God
by
believing
likewise
,
and
consequently
to
become
happy
and
blessed
for
ever
.
And
because
of
this
notable
efficacy
,
and
potent
tendency
which
a
man's
Faith
in
Christ
,
demonstratively
asserted
by
life
and
waies
appropriate
to
it
,
hath
to
bless
the
World
,
by
drawing
men
into
Communion
in
the
same
course
of
engagement
with
him
,
the
Lord
Christ
hath
(
I
conceive
)
imposed
it
in
the
nature
of
a
spiritual
Assessment
on
every
man
and
woman
in
the
World
that
believeth
,
namely
,
that
they
make
Profession
of
this
their
Belief
in
the
Face
of
the
World
;
that
so
the
World
may
be
made
to
know
,
that
they
believe
:
yea
,
and
hath
included
it
in
the
same
act
,
by
which
Salvation
it self
is
granted
unto
believers
.
Thus
Rom.
10.9
.
If
thou
shalt
confess
with
thy
mouth
the
Lord
Jesus
,
and
believe
in
thy
heart
,
&c.
Now
,
because
Confession
is
one
way
by
which
the
Faith
of
men
may
be
made
known
to
the
World
,
therefore
doth
he
impose
by
way
of
Tax
the
Confession
of
the
mouth
,
his
meaning
is
(
as
Expositors
generally
understand
it
)
the
whole
life
and
conversation
.
He
that
believes
and
is
baptized
shall
be
saved
.
Here
he
joyns
faith
,
or
believing
,
and
profession
together
,
and
insures
Salvation
upon
both
.
Baptism
,
or
to
be
baptized
,
in
those
daies
(
especially
)
was
(
as
it
were
)
the
first
born
of
their
profession
of
Faith
in
Jesus
Christ
.
And
therefore
I
take
it
to
be
an
assertion
that
is
to
be
understood
figuratively
,
or
syneedochically
,
viz.
for
a
solemn
or
serious
Profession
of
their
Faith
.
He
that
believeth
and
is
baptized
,
that
is
,
he
that
believeth
,
and
shall
let
the
World
know
that
he
believeth
,
such
a
man
shall
be
saved
.
So
Mat.
10.32
.
He
that
confesseth
me
before
men
,
him
will
I
confess
,
&c.
So
that
we
still
find
,
that
upon
mens
Believing
,
or
upon
their
Conversion
,
they
have
had
some
such
spiritual
imposition
as
this
laid
upon
them
,
viz.
to
be
helpful
to
others
.
When
thou
art
converted
,
strengthen
thy
Brethreu
;
So
behave
thy self
,
that
this
Conversion
of
thine
may
efficaciously
tend
unto
the
Conversion
,
or
Confirmation
of
others
.
And
so
David
knew
what
his
duty
was
,
what
was
imposed
upon
him
,
when
as
God
should
restore
unto
him
the
joy
of
his
salvation
:
Psal.
51
13.
Then
(
saith
he
)
shall
I
teach
transgressers
the
way
,
and
sinners
shall
be
converted
unto
thee
;
As
if
he
had
said
,
I
know
the
task
that
is
laid
by
the
hand
of
the
Righteousness
of
Heaven
upon
me
;
namely
,
that
recovering
my self
again
from
my
sins
,
and
receiving
grace
and
favour
from
God
,
restoring
me
to
my
former
enjoyments
,
I
should
teach
transgressors
his
way
.
This
then
is
one
reason
to
prove
clearly
that
it
lyeth
upon
every
man
and
woman
of
us
to
be
great
and
signal
Benefactors
to
the
World
.
First
,
Because
we
stand
bound
to
believe
in
Jesus
Christ
.
Secondly
,
To
make
the
world
know
that
we
do
really
and
indeed
thus
believe
.
Secondly
,
Sect.
3
There
is
yet
another
thing
which
is
of
some
affinity
with
the
former
,
yet
not
the
same
;
which
plainly
evinceth
the
point
in
hand
,
viz.
That
every
person
of
mankind
,
man
and
woman
,
and
more
especially
the
Generation
of
Believers
,
stand
bound
,
according
to
their
several
capacities
,
means
,
and
opportunities
,
to
cast
liberally
into
the
treasury
of
the
World
that
which
is
likely
and
proper
to
enrich
and
bless
it
.
This
is
the
keeping
the
Commandments
of
Jesus
,
the
translating
of
all
his
Words
,
of
all
his
Sayings
and
Precepts
into
Actions
and
Practice
before
the
World
.
He
that
stands
bound
to
do
this
,
without
all
Controversie
,
standeth
bound
to
be
a
most
worthy
Benefactor
to
the
World
by
doing
that
,
which
is
of
a
most
blessed
accommodation
to
it
.
Now
,
that
we
all
stand
bound
to
keep
the
Commandments
of
Jesus
,
and
not
to
cast
the
least
of
them
behind
our
backs
,
or
tread
them
under
our
feet
,
is
(
I
presume
)
voted
long
since
by
all
our
consciences
with
a
Nemine
Contradicente
:
and
therefore
we
shall
not
stand
to
prove
this
.
Now
,
that
the
performance
of
this
great
and
worthy
engagement
,
and
the
quitting
our selves
in
it
like
men
,
is
of
a
most
soveraign
import
and
tendency
to
bless
the
World
;
I
shall
nor
need
to
go
far
,
nor
make
any
long
work
,
to
prove
.
The
World
may
be
said
to
be
blessed
in
two
Considerations
,
or
in
two
different
degrees
;
First
,
In
the
things
of
its
present
peace
,
Secondly
,
In
the
things
of
its
future
and
eternal
peace
.
Now
,
That
he
that
diligently
and
faithfully
keepeth
the
Commandments
of
Jesus
,
is
a
worthy
Benefactor
unto
it
in
both
,
is
a
truth
near
at
hand
,
and
prepared
(
in
a
manner
)
with
its
own
evidence
,
for
every
mans
understanding
and
consent
.
First
,
That
worthy
thing
we
speak
of
,
the
obeying
Jesus
Christ
in
what
he
hath
commanded
,
is
matter
of
a
rich
and
precious
import
to
bless
the
World
in
the
things
of
their
present
comfort
and
peace
.
And
this
in
two
respects
(
in
the
general
)
may
be
made
clearly
to
appear
.
First
,
By
shewing
that
the
very
Acts
themselves
of
Conformity
and
Obedience
unto
the
Laws
and
Commands
of
Christ
,
are
simply
and
in
themselves
of
a
sweet
and
beneficent
nature
,
full
of
a
spirit
of
goodness
and
comporting
with
the
present
peace
and
comfort
of
the
World
.
Secondly
,
By
shewing
that
the
exemplariness
of
such
Conformity
,
though
exhibited
and
given
by
one
single
person
,
or
a
very
few
at
first
,
may
in
a
short
time
turn
to
a
very
good
account
for
the
further
accommodation
and
benefit
of
the
World
.
First
,
The
whole
Systeme
and
Body
of
the
Laws
of
Christ
is
composed
with
a
most
exquisite
and
clear
proportion
,
Sect.
4
to
the
present
benefit
and
comfort
of
the
World
:
these
have
a
beneficent
nature
in
them
,
they
are
full
of
a
spirit
of
goodness
,
insomuch
that
were
they
all
observed
and
kept
on
all
hands
,
it
would
presently
turn
the
Waters
of
the
World
into
Wine
,
it
would
change
the
Earth
,
which
is
now
as
a
roaring
Wilderness
,
into
an
Eden
,
or
Garden
of
God
to
the
Inhabiters
of
it
:
Whereas
now
the
prospect
of
the
World
,
as
it
appeareth
in
the
eyes
of
God
,
and
Angels
,
and
Men
,
is
as
of
men
taking
one
another
by
the
throat
,
every
man
tearing
out
of
anothers
bowels
or
belly
,
to
put
into
their
own
.
Upon
the
supposition
mentioned
,
the
prospect
or
face
of
it
would
be
quite
contrary
:
For
then
the
World
would
seem
,
yea
,
and
really
be
,
quite
another
thing
:
Every
man
would
be
found
,
what
Moses
was
unto
Aaron
,
(
Exod.
4.16
.
)
instead
of
God
unto
another
:
There
would
be
no
Emulation
,
or
Contest
,
between
men
,
but
only
who
in
giving
honour
,
and
doing
good
,
should
go
before
other
.
Our
Saviour
(
Mat.
22
,
37
,
38.
)
reduceth
the
Law
of
God
to
these
two
heads
:
Thou
shalt
love
the
Lord
thy
God
with
all
thy
soul
,
with
all
thy
strength
,
&c.
And
thy
Neighbour
as
thy self
.
Now
,
if
these
two
general
Laws
were
,
in
their
due
compass
and
extent
,
observed
in
the
World
,
you
would
soon
have
a
new
Heaven
,
and
a
new
Earth
.
If
we
could
perswade
those
,
who
have
Silver
and
Gold
in
abundance
to
minister
with
these
unto
the
necessities
of
the
poor
and
needy
,
and
those
that
have
other
things
(
though
they
want
these
)
wherewith
they
may
bless
the
World
otherwise
,
to
serve
the
occasions
of
it
accordingly
,
(
as
Peter
and
John
had
neither
Silver
nor
Gold
,
Acts
3.6
.
yet
they
had
wherewith
they
blessed
men
at
a
far
better
rate
than
those
who
had
most
of
these
.
)
I
say
,
if
mens
hearts
were
really
and
truly
set
within
them
to
promote
the
welfare
and
prosperity
of
mankind
with
what
they
have
available
and
conducing
in
any
kind
hereunto
(
which
is
nothing
but
what
the
Royal
Law
of
Christ
requireth
at
their
hand
)
would
not
all
tears
be
soon
wiped
away
from
the
eyes
of
the
world
,
and
men
on
all
hands
be
as
those
that
dream
,
or
as
if
the
Kingdom
of
God
had
prevented
them
,
and
come
upon
them
unawares
?
Charge
them
that
be
rich
in
this
world
,
that
they
be
not
high
minded
,
&c.
1
Tim.
6.17
.
If
this
one
Precept
of
Jesus
Christ
were
but
duly
and
conscienciously
practiced
and
observed
from
time
to
time
,
what
a
mighty
change
would
there
be
made
in
the
World
by
the
means
of
it
?
How
would
the
faces
shine
,
which
now
through
hunger
and
cold
have
gathered
blackness
?
How
would
the
voice
of
joy
,
and
health
,
and
thanksgiving
,
be
heard
in
those
Habitations
,
which
are
now
filled
with
sighings
,
groanings
,
and
lamentations
?
And
so
there
is
another
Law
of
Christ
,
which
the
Apostle
calleth
his
(
namely
,
Christ's
)
in
an
especial
manner
.
This
is
to
bear
one
anothers
burthens
.
Bear
ye
one
anothers
burthens
:
and
so
fulfil
the
Law
of
Christ
,
Gal.
6.2
.
This
also
would
make
a
great
and
happy
change
and
alteration
in
the
World
,
if
persons
would
but
bear
the
burthens
one
of
another
.
But
what
is
it
to
bear
the
burthens
one
of
another
?
I
answer
,
When
we
do
not
make
our selves
strangers
unto
men
,
nor
draw
back
our
helping
hand
from
them
,
nor
refuse
to
do
them
any
office
or
service
of
love
,
because
of
such
and
such
infirmities
;
as
because
they
are
not
so
discreet
or
well-advised
in
some
of
their
waies
or
doings
,
as
they
might
have
been
;
or
because
either
in
a
Passion
,
or
through
want
of
Consideration
,
they
have
spake
unkindly
to
us
,
or
unworthily
of
us
;
or
have
acted
somewhat
to
our
prejudice
in
one
kind
or
other
,
or
the
like
.
But
men
generally
are
so
far
from
bearing
the
burthens
of
others
,
that
they
throw
them
upon
their
necks
,
and
make
them
bear
them
themselves
.
For
when
because
of
any
weakness
or
infirmities
,
which
men
are
subject
unto
,
or
because
of
any
discourteous
behaviour
in
word
,
or
deed
,
used
towards
us
,
we
shall
be
at
any
greater
distance
from
them
,
or
shall
be
less
kind
or
serviceable
unto
them
,
than
otherwise
we
would
be
,
in
case
no
such
weakness
were
found
upon
them
,
or
no
such
unkindness
had
been
done
unto
us
;
this
is
the
casting
of
mens
burthens
upon
their
own
necks
,
and
to
reject
the
Commandment
of
Christ
,
by
which
we
(
our
selves
)
stand
charged
to
bear
them
.
The
Apostle
in
this
injunction
of
hearing
one
another
;
burthens
,
seems
to
suppose
,
that
even
in
men
of
the
best
temper
,
and
most
Consciencious
and
Circumspect
in
their
lives
and
waies
,
there
is
somewhat
,
more
or
less
,
that
is
burthensome
,
that
is
distasteful
,
unpleasing
,
and
(
in
some
degree
)
offensive
unto
others
.
This
notwithstanding
,
if
men
would
but
fulfil
the
Law
of
Christ
,
and
cut
Tallies
one
with
another
,
every
man
gratifying
other
with
bearing
his
burthens
,
the
great
Common-wealth
of
Mankind
would
be
prosperous
and
happy
,
and
little
or
no
damage
or
inconvenience
accrue
unto
it
by
the
weaknesses
,
or
want
of
wisdom
,
in
the
respective
members
of
it
:
There
would
be
the
same
,
as
full
,
as
quick
,
an
entercourse
and
commerce
of
love
,
and
of
the
services
thereof
,
as
there
would
,
or
could
be
in
case
they
were
all
perfect
,
and
as
so
many
Angels
of
God
.
Yea
,
(
my
Brethren
)
this
bearing
the
burthens
of
one
another
,
did
we
freely
submit
unto
it
,
and
practice
it
,
would
turn
to
a
very
happy
account
ot
us
in
another
day
.
For
God
will
not
give
greater
rewards
for
any
kind
of
works
,
or
service
,
than
for
bearing
the
burthens
of
men
,
especially
,
the
burthens
of
the
Saints
;
and
most
of
all
for
the
bearing
the
burthens
of
Christ
,
(
viz.
)
persecution
for
righteousness
and
a
good
conscience
sake
.
We
shall
hardly
find
any
of
the
Commands
of
God
,
or
of
jesus
Christ
,
but
the
keeping
of
them
would
turn
to
the
peace
and
comfort
of
men
:
These
are
they
that
in
the
very
nature
of
them
all
,
are
apt
to
create
peace
and
prosperity
in
the
World
;
and
the
want
of
a
diligent
and
faithful
performance
of
them
is
that
,
that
doth
occasion
trouble
between
man
and
man
,
and
maketh
breaches
upon
their
mutual
Comforts
.
You
can
hardly
break
any
of
the
Commands
of
Jesus
Christ
,
but
you
will
make
a
breach
upon
the
peace
of
the
World
,
you
will
fall
foul
one
of
another
:
But
so
long
as
you
keep
on
in
the
waies
of
Christ's
Commands
,
you
comply
and
comport
with
the
peace
and
comfort
of
the
World
round
about
you
.
Secondly
,
Sect.
5
The
very
Example
of
a
through
Conformity
and
subjection
to
the
Law
of
God
must
needs
be
of
a
very
choice
and
high
accommodation
to
the
World
,
besides
the
nature
and
tendency
of
the
actions
themselves
.
The
very
Example
,
though
but
of
one
single
person
his
Conformity
to
the
Laws
of
God
,
may
be
of
singular
concernment
to
the
World
.
Your
Zeal
(
saith
the
Apostle
to
the
Corinthians
)
hath
provoked
many
,
2
Cor.
9.2
.
And
(
as
the
Scripture
demandeth
)
a
little
fire
how
great
a
matter
,
or
how
great
a
wood
,
(
for
so
it
is
in
the
original
)
how
great
a
wood
or
forest
of
wood
doth
it
kindle
,
or
set
on
fire
?
So
one
person
,
one
man
,
or
woman
,
that
doth
clearly
,
and
in
the
face
of
the
World
,
walk
in
a
through
Conformity
to
the
Law
of
Christ
,
that
is
,
tender
,
and
circumspect
,
and
taketh
all
his
Commands
in
their
respective
seasons
,
along
with
him
in
his
course
,
may
propagate
a
great
Generation
of
Conformists
in
the
same
kind
.
For
who
knoweth
how
many
trees
of
the
Forest
of
this
World
may
be
set
on
fire
by
this
Example
?
Men
and
Women
(
more
generally
)
seem
to
look
upon
the
Laws
of
Jesus
Christ
as
if
they
were
given
to
men
only
to
hear
,
and
speak
of
,
or
at
most
to
live
by
in
another
World
;
and
so
the
neglect
,
or
breach
of
them
toucheth
few
mens
Consciences
,
makes
no
breach
upon
their
peace
.
Whereas
,
if
these
Laws
were
but
translated
into
practice
by
flesh
and
bloud
,
by
men
and
women
subject
to
like
passions
and
infirmities
with
themselves
,
this
would
beget
other
manner
of
thoughts
in
the
hearts
and
consciences
of
the
World
(
generally
)
concerning
them
:
Did
men
but
seriously
consider
it
with
themselves
,
that
if
flesh
and
bloud
,
men
of
the
same
nature
,
liable
to
the
same
tentations
with
themselves
,
by
the
same
means
and
assistance
,
both
inward
and
outward
,
which
are
afforded
unto
them
,
can
keep
the
Commandments
of
Jesus
Christ
,
and
walk
holily
;
they
could
not
lightly
but
be
convinced
,
that
certainly
the
God
of
Heaven
will
look
for
it
at
their
hands
,
that
they
go
and
do
likewise
.
Again
secondly
,
Sect.
6
He
that
shall
diligently
and
faithfully
keep
the
Commandments
of
Jesus
in
the
view
and
sight
of
the
World
,
must
needs
be
a
signal
Benefactor
unto
it
in
the
things
of
their
Eternal
peace
,
which
are
of
a
thousand
times
greater
consequence
than
all
the
concernments
of
this
life
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
,
&c.
Mat.
5.16
.
Our
Saviour
in
this
passage
clearly
implies
,
that
there
is
a
proper
tendency
in
mens
good
works
to
prevail
with
others
to
glorifie
their
Father
which
is
in
Heaven
(
viz.
)
by
repenting
and
believing
in
him
,
and
living
unto
him
,
and
this
is
a
most
blessed
accommodation
unto
the
World
.
The
Apostle
speaketh
concerning
the
faithful
behaviour
of
Servants
towards
their
Masters
,
Tit.
2.9
,
10.
telling
them
that
by
such
a
carriage
and
behaviour
,
they
shall
adorn
the
doctrine
of
God
our
Saviour
in
all
things
.
Now
(
Brethren
)
What
is
the
reason
that
the
hearts
of
men
are
not
drawn
out
more
freely
to
the
Doctrine
of
God
and
Christ
?
Why
do
mens
hearts
stand
off
,
and
make
no
more
treasure
of
it
than
they
do
?
Doubtless
one
main
reason
hereof
is
,
it
wants
adorning
and
beautifying
;
it
is
not
set
forth
before
their
eyes
with
that
advantage
,
to
take
the
hearts
of
men
,
wherewith
it
might
and
ought
to
be
.
But
who
are
they
that
do
adorn
this
Doctrine
,
and
consequently
,
that
commend
it
in
the
sight
of
men
,
and
make
it
a
beautiful
,
lovely
,
and
desirable
object
unto
them
?
They
that
deal
by
their
Great
Lord
and
Master
Jesus
Christ
,
as
the
Apostle
would
have
other
Servants
to
deal
by
theirs
,
viz.
by
being
obedient
unto
them
,
and
pleasing
them
well
in
all
things
,
Tit.
2.9
.
They
that
shall
diligently
and
faithfully
observe
and
keep
the
Commands
of
Jesus
Christ
,
they
will
adorn
it
,
they
will
commend
it
with
authority
and
power
to
the
souls
and
consciences
of
men
.
Such
men
when
they
shall
but
utter
and
assert
the
plain
words
of
the
Gospel
,
when
they
shall
say
unto
any
man
,
or
unto
any
numbers
of
men
,
that
certainly
Jesus
Christ
is
He
:
He
is
the
Saviour
of
the
World
,
and
whosoever
cometh
unto
him
shall
be
saved
by
him
,
or
the
like
;
such
persons
(
I
say
)
as
these
we
speak
of
,
by
such
plain
and
known
words
as
these
,
are
like
to
pierce
and
wound
the
hard
hearts
and
consciences
of
sinful
and
unbelieving
men
:
The
words
of
God
in
the
mouths
of
such
men
are
as
Arrows
in
the
hand
of
a
Giant
,
(
as
David
speaketh
,
Psal.
127.4
)
they
pierce
deep
,
and
do
execution
afar
off
.
Other
men
,
that
for
matters
appertaining
unto
God
,
are
but
like
the
rest
of
the
World
,
and
have
nothing
singular
in
their
lives
and
conversations
,
though
using
and
uttering
the
same
words
with
the
former
,
are
yet
but
as
sounding
Brass
or
tinkling
Cymbals
in
comparison
of
them
.
Yea
,
when
men
shall
be
found
or
known
to
be
(
as
it
were
)
rent
,
and
torn
,
or
broken
in
their
obedience
unto
the
Gospel
,
(
alas
)
they
know
,
or
may
know
,
that
when
they
shall
preach
the
Doctrine
of
Faith
,
Repentance
,
Mortification
,
or
the
like
,
men
will
have
wherewith
to
answer
all
that
shall
be
spoken
unto
them
by
such
men
,
from
their
own
mouths
.
For
who
regards
words
and
sayings
,
where
actions
and
works
are
of
a
contrary
import
?
As
he
that
speaks
Contradictions
,
one
while
affirming
one
thing
,
and
at
another
time
the
quite
contrary
,
this
man
edifies
no
man
by
such
a
kind
of
discourse
,
no
man
can
tell
whether
he
speaketh
truth
in
the
former
Proposition
,
or
whether
in
the
latter
,
and
so
they
go
away
as
if
nothing
had
been
spoken
:
they
who
speak
at
no
better
a
rare
,
destroying
one
saying
with
the
other
.
In
like
manner
,
they
,
whose
lives
and
actions
rise
up
against
their
teachings
or
speakings
,
are
of
kin
to
those
dumb
Dogs
of
which
the
Scripture
speaks
,
(
Isa.
56.10
.
)
For
what
they
teach
or
affirm
in
words
,
they
deny
in
works
,
and
so
in
effect
teach
nothing
at
all
.
The
reason
why
Christ
is
said
to
have
taught
with
authority
,
and
not
as
the
Scribes
and
Pharisees
,
is
given
by
some
to
be
this
,
(
and
I
conceive
it
very
pertinent
)
viz.
because
he
did
what
he
said
and
taught
,
and
they
said
and
did
not
.
So
when
they
that
keep
the
holy
Commandment
,
and
walk
up
to
the
Rule
of
the
Gospel
,
shall
teach
,
admonish
,
and
instruct
,
they
shall
do
it
with
power
and
authority
;
the
Conscience
and
Judgments
of
men
will
give
them
reverence
and
do
homage
unto
them
.
As
it
is
said
of
Herod
,
that
he
feared
John
,
knowing
that
he
was
a
just
man
and
an
holy
,
and
observed
him
,
and
when
he
heard
him
,
he
did
many
things
,
Mar.
6.20
.
And
our
Saviour
taketh
notice
else-where
of
his
righteousness
and
holy
life
,
as
making
his
Doctrine
much
more
commendable
,
and
of
force
upon
the
Consciences
of
men
,
and
withal
chargeth
such
persons
very
high
who
did
not
embrace
and
submit
unto
his
Doctrine
:
John
(
faith
he
)
came
unto
you
in
a
way
of
righteousness
,
and
yet
you
believed
him
not
,
(
Mat.
21.32
.
)
as
who
should
say
,
You
declared
your selves
a
Generation
of
Vipers
,
indeed
,
when
as
having
such
a
man
as
John
come
among
you
,
a
person
so
innocent
and
holy
,
that
you
could
lay
nothing
to
his
charge
,
yet
you
reject
his
Doctrine
,
you
believe
him
not
;
which
is
contrary
to
the
light
of
Reason
,
and
argues
a
preposterous
and
perverse
spirit
,
frowardly
bent
against
the
Truth
.
So
that
if
men
be
not
of
this
Generation
,
men
of
a
viperous
spirit
,
and
desperately
set
upon
their
own
ruine
and
destruction
;
it
cannot
lightly
be
,
but
the
Gospel
coming
from
the
mouthes
of
just
and
holy
men
,
will
do
great
execution
upon
them
,
and
make
the
powers
of
sin
and
darkness
to
fly
before
it
.
Thus
we
have
made
good
that
in
the
Reason
given
,
which
was
supposed
,
being
this
,
That
every
man
standeth
bound
in
duty
towards
God
,
to
act
the
part
of
a
worthy
Benefactor
unto
the
World
round
about
him
,
and
as
far
as
in
him
lieth
,
to
bless
his
Generation
.
The
other
thing
which
is
affirmed
in
the
Reason
,
Sect.
7
was
,
That
no
man
or
woman
can
be
in
any
good
or
(
indeed
)
tolerable
capacity
to
discharge
this
Obligation
,
unless
they
be
filled
with
the
Spirit
of
God
.
And
this
we
have
in
part
made
good
already
in
what
was
delivered
in
opening
the
former
Reason
.
There
we
shewed
,
That
men
and
women
will
never
do
any
great
,
any
singular
thing
for
God
and
the
interest
of
the
Gospel
,
unless
they
take
a
regular
and
due
course
to
be
filled
with
the
Spirit
.
There
is
the
same
consideration
of
doing
great
things
for
the
World
:
Men
and
women
will
fall
extremely
short
of
their
duty
herein
also
,
and
with-hold
that
from
the
World
which
is
its
due
,
unless
they
take
an
effectual
course
to
strengthen
their
hand
,
and
their
heart
,
to
the
work
,
which
must
be
by
filling
themselves
with
the
Spirit
of
God
.
For
as
they
,
who
give
munificently
and
like
Princes
,
had
need
be
Princes
,
or
at
least
have
the
the
Estate
and
Revenues
of
Princes
:
So
such
men
and
women
who
shall
cast
in
any
thing
considerable
into
the
Treasury
of
the
World
,
to
cover
the
nakedness
,
and
feed
the
hunger
,
and
heal
the
poverty
of
it
,
had
need
be
full
of
the
Divine
Nature
,
and
have
a
special
Magazine
within
them
of
Faith
and
Love
,
of
Wisdom
and
Knowledge
,
of
Patience
and
Humility
,
of
Mortification
,
and
elf-denial
,
and
many
other
heavenly
endowments
:
Otherwise
they
shall
never
be
able
to
rejoyce
over
mankind
,
to
do
it
much
good
,
nor
to
sow
liberally
and
plentifully
unto
it
.
As
the
Lord
Christ
;
had
he
not
been
Rich
(
as
the
Apostle
faith
,
2
Cor.
8.9
.
)
the
making
of
himself
Poor
would
not
have
extended
to
the
making
of
many
Rich
;
so
in
case
that
a
person
hath
but
a
little
inward
worth
in
him
,
if
he
be
scanted
in
true
excellency
and
nobleness
of
spirit
,
though
he
should
empty
and
pour
out
himself
to
the
World
,
the
poverty
of
it
is
such
,
and
the
necessity
of
it
so
extreme
craving
,
and
so
devouring
above
measure
;
that
such
an
estate
would
do
little
more
towards
the
relief
of
it
,
than
the
seven
fat
Kine
in
Pharaohs
dream
did
toward
the
seven
that
were
lean
and
ill
favoured
;
the
Text
faith
,
when
they
had
devoured
them
,
they
were
not
seen
upon
them
,
but
they
were
as
lean
and
starven
,
and
as
evil
favoured
as
before
;
the
fat
had
need
(
it
seems
)
to
have
been
seven
and
seven
,
and
twenty
times
seven
times
fatter
than
they
were
,
to
have
wrought
a
Cure
upon
the
leanness
and
hard-favouredness
of
the
other
.
And
as
Andrew
(
Simon
Peters
Brother
)
informed
Christ
of
a
Lad
that
had
five
barly
loaves
and
two
small
fishes
,
but
viewing
the
multitude
that
were
to
be
fed
,
demanded
,
but
what
are
they
amongst
so
many
?
Joh.
6.9
.
And
the
truth
is
,
without
the
miraculous
interposure
of
a
Divine
Power
for
their
multiplication
,
they
had
been
very
little
(
indeed
)
amongst
the
multitude
,
that
was
to
be
relieved
by
them
:
In
like
manner
,
he
that
shall
diligently
consider
,
and
compute
,
not
so
much
the
numberless
multitude
of
souls
,
or
of
men
and
women
,
in
the
World
round
about
him
,
as
the
numberless
multitude
of
their
spiritual
necessities
,
and
those
very
sad
,
and
threatning
with
open
mouth
eternal
ruine
and
destruction
on
every
side
,
cannot
lightly
but
confess
upon
the
view
,
that
he
,
that
shall
minister
unto
them
with
any
likelihood
of
recovering
them
to
any
degree
of
health
,
and
soundness
of
mind
,
had
need
be
one
of
a
thousand
(
as
the
present
stature
and
constitution
of
the
World
generally
now
is
:
)
I
mean
,
had
need
be
a
person
as
like
unto
an
Angel
of
God
,
as
flesh
and
bloud
is
capable
of
the
assimilation
,
a
person
so
deeply
baptized
into
the
hope
of
life
and
immortality
,
so
acted
and
carried
out
of
himself
by
the
Spirit
of
the
World
to
come
,
that
he
hath
left
the
know
ledge
both
of
persons
and
of
things
after
the
flesh
,
and
knoweth
nothing
,
neither
the
one
nor
the
other
,
but
according
to
the
Spirit
only
,
that
is
,
how
they
relate
unto
the
honour
and
glory
of
God
,
and
how
they
may
be
made
serviceable
unto
the
peace
and
comfort
of
men
.
The
Apostles
being
made
by
the
Lord
Christ
Feoffees
in
trust
for
the
World
,
in
the
managing
and
ordering
the
invaluable
Treasure
of
the
Gospel
to
the
best
profit
and
advantage
for
the
Inhabitants
of
it
,
yet
as
concerning
the
preaching
of
this
Gospel
,
were
directed
by
him
to
stay
at
Jerusalem
,
untill
they
were
endued
with
strength
from
on
high
,
untill
they
were
baptized
with
the
Holy
Ghost
,
Luke
24.49
.
The
reason
hereof
was
,
least
,
in
case
they
should
go
forth
into
the
World
no
better
provided
with
Wisdom
,
Knowledge
,
Faith
,
and
Courage
,
&c.
than
they
were
at
present
,
and
before
the
golden
shower
had
rained
upon
them
;
the
work
and
service
they
had
to
do
for
the
World
in
preaching
to
Gospel
and
otherwise
,
would
have
been
found
too
hard
for
them
,
and
to
overcharge
them
,
and
have
been
unto
them
as
New
wine
in
old
bottles
,
which
by
reason
of
the
strength
and
high
working
of
the
Spirit
of
it
,
it
being
yet
new
,
is
like
to
rent
and
break
them
in
peices
,
and
so
to
make
both
them
and
it self
useless
.
And
indeed
men
had
need
be
endued
with
strength
and
power
from
on
high
,
to
do
such
things
as
will
reach
the
necessities
of
the
World
with
any
likelihood
to
relieve
them
.
For
these
(
the
necessities
of
the
World
)
are
very
many
,
and
some
of
them
very
great
,
and
hard
,
and
difficult
to
come
at
;
yea
,
there
is
nothing
more
difficult
than
to
make
the
men
themselves
willing
to
receive
a
Cure
.
Therefore
he
upon
whose
hand
it
lyeth
to
relieve
the
deep
poverty
of
the
World
(
as
it
lyeth
upon
all
our
hands
to
bear
a
part
,
and
this
as
large
as
may
be
in
so
great
and
blessed
a
work
)
had
need
be
endued
with
special
strength
and
power
from
on
high
.
And
what
is
this
but
to
be
filled
with
the
Spirit
,
these
being
desirous
to
let
the
World
know
,
and
cause
men
to
understand
he
was
their
Messiah
,
without
which
knowledge
he
could
not
bless
them
;
this
(
I
say
)
being
his
design
,
and
desire
,
he
was
necessitated
,
upon
this
account
,
to
do
such
things
among
them
which
no
man
ever
did
,
nor
(
indeed
)
could
do
,
Joh.
15.24
.
otherwise
they
had
been
in
no
capacity
of
receiving
any
benefit
or
soul-accommodation
by
his
heavenly
Doctrine
,
nor
by
any
work
that
he
should
have
done
among
them
,
unless
they
had
had
this
distinguishing
and
peculiar
Character
,
whereby
to
have
been
known
from
all
the
works
in
the
World
besides
,
and
that
they
were
such
that
no
other
man
could
do
.
For
if
they
had
been
no
other
than
what
others
could
do
as
well
as
he
,
it
is
like
they
would
have
proved
but
like
to
the
former
works
of
Moses
,
which
wrought
not
at
all
upon
Pharaoh
,
or
the
Aegyptians
,
because
Jannes
and
Jambres
,
the
Aegyptian
Sorcerers
,
did
the
like
:
whilst
their
hand
held
out
with
Moses
all
that
he
did
was
to
no
purpose
,
as
to
any
conviction
upon
Pharaoh
,
or
his
people
,
that
Moses
was
sent
by
God
.
The
Sorcerers
,
by
doing
things
like
unto
those
which
Moses
did
,
are
said
to
have
resisted
,
or
withstood
him
,
2
Tim.
3.8
.
(
viz.
in
his
attempt
and
endeavours
,
by
working
miracles
,
to
convince
Pharaoh
that
he
was
sent
unto
him
by
God
to
require
of
him
the
dismission
of
his
People
out
of
his
Land
.
)
For
as
long
as
his
Inchanters
were
able
to
vie
Miracles
with
Moses
(
at
least
as
name
of
God
.
But
now
when
Moses
came
to
do
such
works
,
which
neither
Jannes
,
nor
Jambres
,
nor
their
Master
himself
(
the
Devil
)
could
do
,
nor
any
like
to
them
,
then
Pharaoh
and
his
Aegyptians
began
to
look
about
them
;
and
the
Magicians
themselves
acknowledged
in
these
the
finger
of
God
,
Exod.
8.19
.
So
if
we
intend
to
bless
the
World
,
or
do
any
great
things
for
our
Generation
,
so
long
as
our
waies
,
and
course
,
and
Spirit
that
works
in
us
,
are
but
like
the
waies
and
spirits
of
other
men
,
that
do
not
declare
stoutly
and
aloud
for
Jesus
Christ
:
whose
live
and
doings
have
no
peculiar
relation
to
him
;
so
long
(
I
say
)
as
we
go
but
their
pace
,
and
act
at
their
rate
,
alas
!
the
World
will
despise
us
,
and
all
our
sayings
and
doings
.
For
whilst
natural
and
carnal
mens
works
will
hold
out
with
the
works
of
Professors
,
all
this
while
the
World
stirs
not
,
but
keeps
its
wonted
posture
of
security
and
obduration
:
whilst
those
that
pretend
to
Faith
in
Jesus
Christ
,
shall
not
rise
up
in
Acts
of
Christianity
above
the
Line
and
Level
of
all
that
can
be
done
by
any
other
hand
or
spirit
whatsoever
,
(
but
only
that
same
most
glorious
spirit
of
Faith
)
all
this
while
they
minister
little
or
nothing
to
the
necessities
of
the
World
.
My
Brethren
,
our
arrows
will
fall
short
of
the
mark
,
and
we
shall
do
little
more
than
beat
the
air
:
if
we
think
to
do
any
worthy
service
unto
the
World
,
unless
we
shall
quit
our selves
as
a
peculiar
People
,
a
Royal
Priesthood
,
and
a
chosen
Generation
.
We
must
be
a
Generation
by
our selves
,
and
in
all
heavenly
worth
and
excellency
above
the
World
,
before
we
can
have
any
power
over
it
to
work
and
fashion
it
into
any
shape
or
form
that
God
may
take
pleasure
in
.
And
if
we
shall
do
works
distinguished
by
a
Character
of
such
excellency
and
beauty
in
them
,
like
unto
which
there
is
none
found
amongst
the
Children
of
men
,
(
excepting
such
who
are
eminently
the
Children
of
God
also
)
this
is
that
which
will
reach
the
World
,
and
make
the
foundations
of
the
unbelief
and
wickedness
thereof
to
quake
and
tremble
:
Then
,
and
not
till
then
,
are
we
like
to
stand
the
World
in
some
considerable
stead
.
but
consider
we
a
little
the
particular
in
hand
:
We
gave
instance
of
three
things
(
in
general
)
which
all
persons
stand
bound
to
do
,
and
by
the
performance
whereof
they
shall
approve
themselves
signal
Benefactors
to
the
World
,
and
occasion
many
to
say
unto
them
these
,
or
like
words
;
Blessed
are
the
Wombs
that
bare
you
,
and
the
Paps
that
gave
you
suck
.
The
first
was
.
to
believe
with
the
Centurions
Faith
,
(
Mat.
8.10
.
)
I
mean
,
with
a
Faith
so
great
,
that
there
is
none
to
be
found
like
unto
it
,
no
not
in
Israel
,
to
believe
above
the
Faith
of
ordinary
Believers
.
Yea
,
(
doubtless
)
it
is
the
duty
of
every
soul
of
us
,
to
believe
above
the
present
degree
of
the
Faith
of
the
greatest
and
best
resolved
Believers
amongst
the
Children
of
men
.
The
second
thing
was
this
;
to
display
,
manage
,
and
act
this
Faith
before
the
World
,
that
they
may
see
it
(
as
it
were
)
face
to
face
;
and
that
the
fruit
,
evidence
,
testimony
,
and
account
of
it
,
may
be
fully
adaequate
and
Commensurable
to
the
truth
,
and
all
the
degrees
of
the
reality
of
it
.
The
third
(
and
last
)
thing
,
whereunto
all
men
stand
bound
,
and
by
the
performance
whereof
they
must
needs
bless
the
World
,
was
the
keeping
of
the
Commands
of
God
.
How
,
and
in
what
respects
,
the
performance
of
all
these
must
needs
stand
the
World
in
eminent
stead
,
was
shewed
formerly
:
We
have
now
only
to
shew
,
how
they
cannot
be
performed
without
their
being
filled
with
the
Spirit
of
God
who
shall
perform
them
.
First
,
Sect.
8
For
that
notable
strain
,
and
generous
kind
of
believing
we
spake
of
:
As
no
Faith
,
no
kind
,
or
degree
of
believing
can
be
attained
or
raised
in
the
soul
,
but
by
the
Holy
Ghost
;
so
much
less
can
any
excellent
or
worthy
strain
hereof
be
raised
or
exerted
in
men
,
but
by
the
glorious
might
of
the
same
Holy
Ghost
.
Doubtless
,
there
is
no
man
believeth
upon
any
other
terms
,
than
those
did
,
who
are
said
(
Acts
18.27
.
)
to
have
believed
through
grace
,
that
is
,
through
the
gracious
operation
and
assistance
of
the
Holy
Ghost
.
So
likewise
,
1
Pet.
1.22
.
Seeing
you
have
purified
your
hearts
,
(
or
souls
)
in
obeying
the
Truth
through
the
Spirit
,
&c.
implying
,
that
neither
had
they
obeyed
the
truth
(
meaning
the
Gospel
)
that
is
,
believed
it
(
the
Gospel
being
there
,
under
the
notion
of
truth
,
as
elsewhere
,
made
the
Object
of
Faith
)
had
not
the
Spirit
of
God
done
very
graciously
by
them
in
awaking
and
exciting
them
hereunto
:
They
would
never
in
any
serious
manner
,
have
so
much
as
though
upon
this
believing
,
had
not
the
Holy
Ghost
put
them
upon
it
.
The
Gospel
,
and
mens
hearts
are
commonly
strangers
:
the
World
,
and
their
sensuality
,
and
folly
,
make
them
so
.
They
have
little
knowledge
one
of
another
,
and
(
doubtless
)
would
never
have
been
brought
together
but
by
the
mediation
of
that
most
gracious
and
blessed
Spirit
.
Now
the
Spirit
of
God
bringeth
the
hearts
of
men
,
and
the
Gospel
together
,
by
causing
a
kind
of
enterview
to
be
between
them
for
a
while
,
upon
which
if
there
be
not
an
extream
frowardness
,
and
desperateness
of
folly
in
the
hearts
of
men
,
the
glory
and
beauty
of
the
things
to
be
believed
,
being
presented
unto
them
by
the
Holy
Ghost
,
will
overcome
them
,
and
so
there
will
follow
a
blessed
union
and
agreement
between
them
.
Now
,
as
the
first
and
lowest
greeting
,
between
the
Souls
and
consciences
of
men
and
the
Gospel
,
was
procured
by
the
simple
interposure
of
the
Spirit
of
God
;
so
must
that
glorious
and
more
near
interview
between
them
,
which
we
call
face
to
face
,
viz.
such
a
Faith
which
giveth
presentiality
,
or
real
subsistence
unto
the
great
things
of
the
Gospel
in
the
spirits
and
souls
of
men
(
which
alone
is
the
Faith
that
will
bless
the
World
,
by
amazing
it
with
its
glory
breaking
forth
in
semblable
actions
)
this
(
say
we
)
must
be
obtained
not
simply
by
the
Holy
Ghost
,
but
by
him
in
his
more
sublime
and
raised
actings
,
Eph.
3.14
,
16.
For
this
cause
(
faith
the
Apostle
)
bow
I
my
knees
to
the
Father
of
our
Lord
Jesus
Christ
,
of
whom
the
whole
Family
in
Heaven
and
Earth
is
named
,
that
he
would
grant
you
,
according
to
the
riches
of
his
glory
,
to
be
strengthened
with
might
by
his
Spirit
in
the
inward
man
,
&c.
The
Apostle
travelling
in
birth
with
a
great
matter
of
grace
and
spiritual
blessing
,
for
this
people
and
Church
of
God
,
he
telleth
them
,
he
bowed
his
knees
to
the
Father
of
our
Lord
Jesus
Christ
,
of
whom
the
whole
Family
in
Heaven
and
Earth
is
named
,
&c.
meaning
by
this
Character
and
Consideration
,
that
he
is
the
Root
of
all
that
Family
that
is
worthy
to
be
put
into
account
,
that
is
,
of
all
that
are
holy
and
righteous
where
ever
they
be
,
and
that
they
take
their
denomination
,
as
well
as
their
spiritual
and
happy
being
,
from
him
.
But
for
what
did
he
bow
his
knees
to
the
Father
of
,
&
c
?
It
was
,
That
he
would
grant
them
,
according
to
the
riches
of
his
glory
(
see
how
he
laboureth
and
toyleth
to
be
delivered
of
what
he
had
conceived
to
ask
of
God
for
them
)
to
be
strengthened
with
might
by
his
Spirit
,
&c.
But
why
doth
he
insert
this
clause
,
according
to
the
riches
of
his
glory
?
Doubtless
,
his
meaning
is
,
to
inform
them
,
that
though
the
request
,
which
he
was
now
making
unto
God
for
them
,
was
exceeding
great
(
viz.
that
they
might
be
strengthened
with
might
by
his
Spirit
,
&c.
)
yet
there
was
good
ground
of
hope
that
he
should
obtain
it
,
because
the
grant
of
it
was
,
but
according
to
the
riches
of
his
glory
,
that
is
,
proportionable
or
sutable
to
that
glorious
abundance
of
Grace
,
Love
,
Bounty
,
Power
,
&c.
which
reside
in
him
,
and
are
his
Glory
.
So
that
he
knew
that
God
could
very
well
afford
it
,
notwithstanding
the
greatness
of
it
,
being
so
richly
furnished
with
all
things
necessary
for
the
performance
of
it
.
So
that
it
is
,
as
if
he
had
said
,
I
know
it
were
in
vain
for
me
to
how
my
knees
to
God
for
any
such
benefit
for
you
,
as
your
strengthening
with
might
by
his
Spirit
,
did
not
I
know
he
is
exceeding
rich
in
Glory
,
in
Bounty
,
in
Grace
,
in
Love
,
&c.
Therefore
in
this
you
may
be
comforted
,
that
I
do
not
beg
this
heavenly
bread
for
you
out
of
any
desolate
place
,
or
at
such
a
hand
where
it
was
not
to
be
had
;
or
from
any
such
heart
,
which
is
shut
up
against
you
:
no
,
but
from
him
,
who
is
both
able
,
and
willing
to
give
unto
all
that
ask
,
Good
measure
,
heaped
up
,
pressed
down
,
and
running
over
,
Luke
6.8
.
Yea
,
and
this
in
things
of
greatest
consequence
and
value
,
well
knowing
that
it
is
his
glory
thus
to
do
.
Now
to
be
strengthened
with
might
in
the
inner
man
signifies
more
than
simply
to
believe
:
Yea
,
more
than
simply
to
be
strengthened
in
,
or
by
believing
;
it
imports
a
powerful
strengthening
,
or
an
excellent
and
high
degree
of
corroboration
,
or
stoutness
,
in
their
spirits
,
hearts
,
and
souls
;
by
means
whereof
they
should
be
able
both
to
do
,
and
to
suffer
,
and
this
without
much
regret
,
or
trouble
,
greater
things
for
God
,
and
for
the
Gospel
,
than
the
common
sort
of
Believers
can
.
But
why
doth
pray
,
that
this
mighty
strengthening
in
the
inner
man
might
be
wrought
by
the
Spirit
?
I
answer
,
Because
it
is
the
appropriate
work
of
the
Spirit
,
thus
to
elevate
and
raise
the
hearts
and
spirits
of
men
above
fears
and
doubtings
;
God
never
conferring
this
high
Priviledge
upon
Believers
themselves
without
his
interposure
.
And
besides
,
it
is
considerable
,
that
it
is
the
manner
of
the
Saints
throughout
the
Scriptures
(
and
so
it
was
observed
by
Christ
himself
in
his
Prayer
,
Joh.
17.11
,
17
,
19
,
20.
that
whenever
they
make
any
great
request
unto
God
,
they
do
not
simply
mention
,
or
insist
upon
what
they
desire
;
but
they
desire
it
in
Gods
way
,
and
by
that
means
by
which
they
knew
God
was
wont
or
likely
to
confer
it
.
Thus
when
Christ
prayed
for
the
Sanctification
of
his
Apostles
,
he
prayed
not
simply
,
that
God
would
sanctifie
them
,
but
that
he
would
sanctifie
them
by
his
truth
;
because
he
knew
that
,
that
was
Gods
standing
way
and
method
,
by
which
he
was
wont
to
sanctifie
men
.
So
the
Apostle
here
knowing
that
God
would
not
do
that
great
thing
,
for
the
Ephesians
,
which
he
prayed
for
on
their
behalf
(
viz.
that
they
might
be
strengthened
with
might
in
their
inner
man
,
be
made
glorious
in
their
Faith
,
and
believe
like
Princes
)
but
by
the
interposure
of
his
spirit
,
He
frameth
his
prayer
for
it
accordingly
.
And
this
is
further
to
be
considered
,
that
to
be
strengthened
with
might
in
the
inner
man
,
(
supposeth
that
the
Spirit
of
God
must
advance
above
his
ordinary
degree
of
acting
to
effect
it
:
He
must
not
only
act
or
interpose
,
in
men
to
work
it
,
but
at
such
a
rate
of
energy
and
power
,
which
is
proportionable
to
such
an
effect
.
And
that
is
another
Rule
to
be
minded
:
when
any
thing
is
prescribed
,
or
mentioned
,
by
way
of
means
in
order
to
such
or
such
an
end
,
though
the
proportion
of
the
means
be
not
expressed
;
yet
it
is
to
be
estimated
and
judged
of
by
the
nature
and
quality
of
the
end
,
to
be
obtained
thereby
.
But
we
have
not
time
to
stand
upon
this
.
So
that
the
Apostle
(
we
see
)
plainly
supposeth
this
,
that
there
is
no
strengthening
with
might
in
the
inner
man
,
which
in
plain
English
is
,
that
there
is
no
believing
,
at
any
high
rate
,
but
by
the
interposure
of
the
Spirit
;
yea
,
and
of
such
an
interposure
,
wherein
he
must
give
out
himself
at
another
manner
of
rate
,
than
it
is
requisite
that
he
should
do
in
making
men
simply
to
believe
.
Secondly
,
Sect.
9
Concerning
the
second
particular
,
which
was
,
when
this
Faith
doth
triumph
in
the
soul
,
when
a
man
is
full
of
the
glory
and
power
of
it
,
to
give
an
adaequate
and
Commensurable
account
of
it
,
to
shew
men
this
Faith
in
its
just
magnitude
by
works
;
and
not
simply
so
,
but
by
such
a
Systeme
of
works
,
such
a
constant
tenour
of
Conversation
,
which
according
to
the
interpretation
of
a
man
,
comparing
Causes
with
effects
,
it
may
be
rationally
said
,
that
such
a
series
of
actions
,
such
a
strain
of
life
and
conversation
,
cannot
proceed
from
,
cannot
call
any
other
Faith
,
or
Belief
,
Father
,
or
Mother
,
but
only
such
a
Faith
,
which
lifts
up
its
head
unto
the
Heavens
.
For
unless
such
a
thing
as
this
be
done
we
shall
not
fill
up
the
deep
pit
of
the
poverty
of
the
World
,
nor
repair
the
sad
breaches
which
ignorance
,
security
,
and
unbelief
have
made
upon
the
safety
of
it
.
For
this
is
the
case
of
the
World
(
as
before
was
signified
)
it
is
very
low
,
the
vanity
,
sloathfulness
and
folly
of
it
have
brought
it
to
a
morsel
of
bread
.
Now
,
as
when
the
visive
faculty
,
or
sight
,
is
dim
,
or
any
waies
maimed
,
or
weak
,
the
object
had
need
be
very
visible
,
or
to
have
many
degrees
of
visibility
or
lightsomness
in
it
,
to
produce
,
or
cause
an
Act
of
Sensation
:
In
like
manner
the
capacity
and
principle
,
in
the
World
,
whereby
it
is
in
any
degree
apprehensive
,
or
sensible
of
the
things
of
its
own
recovery
,
welfare
,
and
peace
,
being
depressed
,
scant
,
and
low
,
they
who
desire
to
work
effectually
upon
it
,
and
make
it
serviceable
unto
the
World
notwithstanding
,
must
present
it
with
such
things
,
which
are
very
notorious
,
and
next
to
miraculous
in
their
awakening
,
effecting
,
and
restoring
property
.
Or
as
when
the
stone
or
wood
is
hard
,
or
very
resistive
against
the
incission
,
or
impression
that
is
desired
to
be
made
upon
it
,
the
Tool
or
Instrument
used
for
this
purpose
had
need
be
sharp
and
keen
:
So
the
temper
of
the
World
being
very
obdurate
,
and
stubborn
against
such
impressions
,
that
are
like
to
benefit
and
accommodate
them
in
their
miserable
condition
,
that
which
is
any
waies
probable
,
or
hopeful
to
work
a
cure
upon
them
,
or
to
bring
them
to
an
effectual
and
lively
remembrance
of
themselves
,
must
have
so
much
the
more
of
the
Spirit
,
and
of
the
life
,
of
the
vigour
and
power
of
Faith
in
it
.
Therefore
if
mens
waies
,
and
works
,
shall
be
but
low
,
and
ordinary
,
and
but
level
with
those
of
the
common
sort
of
men
in
the
World
;
yea
,
if
they
shall
not
be
much
above
them
,
and
magnifie
themselves
beyond
them
(
though
it
were
supposed
that
the
Faith
of
the
persons
we
speak
of
,
were
very
Royal
,
and
Prince-like
)
yet
will
they
not
come
at
the
World
,
nor
reach
the
obdurate
Consciences
,
and
besotted
Judgments
of
men
by
the
mediation
or
interposure
of
such
works
and
waies
.
The
Faith
which
is
in
men
,
though
it
be
of
never
so
large
a
growth
and
stature
,
yet
will
it
not
reach
the
sore
and
sad
malady
of
the
World
;
but
only
by
an
outstretched
arm
of
Works
.
For
let
me
say
this
,
(
though
(
haply
)
the
thing
may
seem
otherwise
unto
you
)
that
a
mans
works
do
not
alwaies
hold
out
weight
and
measure
with
his
Faith
,
nor
are
the
greatest
Believers
alwaies
the
greatest
Doers
.
A
full
fountain
(
indeed
)
alwaies
sends
forth
a
stream
of
water
answerable
to
the
fulness
of
it
:
But
this
is
because
a
fountain
is
a
natural
cause
,
and
so
alwaies
gives
out
it self
to
the
uttermost
of
its
power
;
whereas
a
Believer
being
a
voluntary
Agent
,
may
moderate
and
temper
himself
as
he
pleaseth
,
in
the
exercise
of
those
principles
,
out
of
which
he
acteth
.
Hence
it
cometh
to
pass
,
that
some
men
though
they
be
large
in
believing
,
yet
are
they
strait
in
giving
testimony
to
their
own
Faith
.
We
know
many
have
the
gift
of
wisdom
,
who
have
not
the
gift
of
utterance
;
many
that
are
very
excellent
in
wisdom
and
deep
in
understanding
,
yet
they
are
flow
of
utterance
,
and
so
under
a
great
disadvantage
to
get
forth
their
wisdom
.
so
many
having
an
excellent
and
a
glorious
work
of
Faith
,
yet
may
they
suffer
through
an
ineptitude
,
or
backwardness
of
spirit
to
assert
that
high
degree
of
Faith
by
Works
proportionable
thereunto
,
or
any
waies
competent
to
evince
what
manner
of
Faith
it
is
that
reigneth
.
The
frequent
and
fervent
exhortations
unto
good
works
,
and
fruitfulness
in
well-doing
,
given
by
the
Lord
Christ
himself
,
and
by
his
Apostles
,
unto
Believers
,
sufficiently
prove
,
that
the
Faith
of
men
doth
not
necessarily
,
or
alwaies
,
give
out
its
strength
in
good
works
.
For
what
need
he
to
press
and
importune
men
to
such
things
,
which
they
cannot
refrain
,
or
forbear
,
whether
they
be
perswaded
or
pressed
unto
them
or
no
?
Yea
,
perswasions
and
exhortations
are
most
proper
(
if
not
only
proper
)
where
there
is
some
degree
(
at
least
)
of
a
backwardness
,
or
indisposition
unto
the
things
exhorted
,
or
perswaded
unto
,
in
those
,
who
are
perswaded
and
exhorted
unto
them
.
When
the
Apostle
Paul
writeth
thus
to
Titus
,
(
Tit.
3.14
.
)
And
let
ours
also
learn
to
maintain
good
works
for
necessary
uses
,
that
they
be
not
unfruitful
;
he
clearly
supposeth
,
that
they
who
truly
believe
in
God
,
are
in
danger
,
notwithstanding
their
Faith
,
of
being
unfruitful
:
and
that
to
maintain
the
honour
and
necessity
of
good
works
by
an
exemplariness
in
the
practice
of
them
,
requireth
a
peculiar
strain
of
wisdom
and
care
,
over
and
besides
a
mans
believing
.
But
this
only
by
the
way
,
to
shew
that
mens
Works
do
not
alwaies
keep
pace
with
their
Faith
,
but
are
very
frequently
much
behind
it
.
Thirdly
,
Sect.
10
There
is
the
same
consideration
of
the
third
thing
mentioned
,
which
is
,
the
keeping
of
the
Commands
of
God
.
If
we
do
this
,
we
shall
do
something
like
unto
the
Children
of
God
,
and
worthy
the
heirs
Apparent
of
Heaven
,
and
of
the
glory
of
the
world
to
come
.
And
(
indeed
)
it
becomes
these
to
quit
themselves
like
Princes
in
the
World
;
and
to
be
Soveraign
Benefactors
to
the
Community
of
men
.
For
wherefore
are
they
called
the
Sons
of
God
,
more
than
other
men
,
if
they
be
not
like
unto
god
in
blessing
the
World
in
their
capacity
,
as
he
doth
in
his
?
And
yet
neither
shall
they
be
in
any
capacity
for
this
so
honourable
a
work
or
imployment
(
I
mean
to
bless
the
World
by
keeping
the
Commands
of
God
)
unless
they
be
filled
with
the
Spirit
of
God
.
For
(
my
Brethren
)
the
Commands
of
God
,
and
so
of
Christ
(
we
know
)
are
spiritual
:
The
Law
,
faith
the
Apostle
,
is
spiritual
,
Rom.
7.14
.
and
Believers
themselves
,
even
they
that
believe
in
the
highest
,
the
worthiest
Believers
under
Heaven
are
carnal
in
a
very
great
measure
;
whilest
they
carry
about
them
the
body
of
flesh
,
that
will
still
be
importuning
them
to
take
care
and
make
provision
for
it
,
yea
,
for
the
inordinate
desires
and
lusts
of
it
in
several
kinds
.
It
will
ever
and
anon
be
putting
,
even
the
best
men
,
upon
projecting
and
contriving
its
gratification
,
in
this
pleasure
and
in
that
,
in
this
enjoyment
and
in
that
,
without
end
.
As
the
dunghil
sendeth
forth
noysome
and
offensive
vapours
and
stenches
continually
:
So
the
Flesh
all
the
day
long
ceaseth
nor
to
breath
upon
us
,
in
many
unsavoury
,
foolish
,
troublesome
,
and
importune
suggestions
and
motions
still
lusting
(
as
the
Apostle
expresseth
it
)
against
the
Spirit
.
And
(
doubtless
)
it
was
an
obnoxiousness
in
this
kind
,
that
drew
from
him
that
sad
complaint
,
not
only
of
his
being
carnal
,
but
even
sold
under
sin
,
Rom.
7.14
(
meaning
that
he
was
a
man
seldom
free
from
some
sinful
insinuations
or
other
from
his
flesh
)
yea
,
and
that
pathetical
lamentation
also
,
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
Ver.
24.
Now
these
continual
workings
and
movings
of
the
flesh
,
are
of
a
strong
antipathy
against
,
and
next
to
an
utter
inconsistency
with
the
keeping
of
the
Commands
of
Jesus
Christ
.
For
(
as
we
lately
heard
)
it
lusteth
against
the
Spirit
,
and
so
fighteth
against
the
soul
,
1
Pet.
2.11
.
And
therefore
the
Apostle
himself
was
fain
to
take
order
with
his
body
,
to
keep
it
under
,
and
teach
it
subjecton
(
to
the
Spirit
and
Word
of
God
)
1
Cor.
9.27
.
So
we
should
nurture
it
likewise
,
and
teach
it
to
demand
,
and
require
of
us
only
things
that
are
regular
,
and
agreeable
to
the
mind
of
God
,
and
to
be
content
with
things
that
are
requisite
,
needful
,
and
comely
for
it
.
And
if
the
Flesh
would
but
contain
it self
within
this
compass
,
and
not
exceed
in
craving
,
and
desiring
the
bounds
of
that
Law
which
God
hath
prescribed
unto
it
,
it
would
not
much
interrupt
us
in
our
course
of
obedience
unto
Christ
:
But
now
there
is
no
mans
flesh
so
well
taught
or
nurtured
,
or
brought
into
any
such
subjection
,
but
that
it
will
be
importuning
him
for
things
that
are
inconvenient
,
and
be
unreasonable
in
its
motions
,
as
it
alwaies
is
,
when
it
lusteth
against
the
Spirit
.
Sometimes
,
and
in
some
things
,
it
lusteth
with
the
Spirit
,
as
when
it
requires
(
I
mean
[
or
doth
]
without
impatience
,
or
frowardness
)
only
such
things
as
are
convenient
and
meet
for
it
;
as
such
meats
and
drinks
,
such
cloathing
and
harbour
,
such
rest
,
&c.
which
is
for
the
support
of
it
,
and
without
which
,
the
health
and
strength
,
and
serviceable
activity
and
vigour
of
it
cannot
,
in
a
natural
or
ordinary
way
,
be
maintained
:
All
this
while
it
lusteth
with
the
Spirit
;
for
the
Spirit
demands
and
requires
such
things
of
us
for
the
flesh
and
outward
man
.
But
now
for
the
most
part
it
lusteth
against
the
Spirit
,
as
in
seeking
to
be
gratified
in
things
contrary
to
the
Spirit
and
the
dictates
hereof
,
to
those
Laws
of
holiness
and
righteousness
,
which
God
himself
hath
judged
meet
to
prescribe
unto
it
.
So
that
unless
we
be
in
a
great
measure
spiritual
,
(
which
must
be
by
being
filled
with
the
Spirit
of
God
)
certain
it
is
,
we
shall
ever
and
anon
faulter
,
and
be
broken
in
the
course
of
our
obedience
,
and
not
carry
on
the
great
design
of
observing
the
Commands
of
God
,
with
that
throughness
,
with
that
evenness
of
tenour
,
with
that
authority
,
life
and
power
,
which
are
very
requisite
and
necessary
to
be
found
in
those
,
whose
worth
and
goodness
have
ingaged
them
to
attempt
the
Blessing
of
the
World
.
For
if
there
shall
be
any
breaches
and
empty
places
found
in
our
obedience
,
if
we
shall
ever
and
anon
fall
foul
upon
any
of
the
more
remarkable
Commands
of
Jesus
Christ
:
alas
,
we
shall
endanger
the
repute
and
worth
of
the
goodness
of
those
other
things
,
wherein
we
shall
obey
,
and
walk
regularly
;
they
will
lose
much
of
their
virtue
and
authority
in
the
hearts
and
consciences
of
men
,
if
they
shall
be
mated
and
coupled
with
actions
and
practices
that
are
ignoble
and
base
;
yea
,
though
it
be
but
with
omissions
and
neglects
of
such
duties
,
which
the
World
knows
we
stand
bound
to
perform
,
as
well
as
those
which
we
do
in
their
sight
.
Therefore
there
is
an
eminent
and
clear
necessity
for
the
interposure
of
the
Spirit
of
God
,
both
to
enable
,
and
make
us
willing
,
to
nurture
and
keep
under
the
flesh
,
that
it
moves
orderly
and
regularly
,
so
as
not
to
be
troublesome
unto
us
with
craving
any
thing
that
is
sinful
and
inordinate
,
or
which
intrencheth
upon
the
glory
of
God
,
and
honour
of
the
great
Law-giver
Jesus
Christ
,
or
at
least
to
make
us
resolute
and
peremptory
to
reject
with
indignation
,
all
dishonourable
and
unseemly
motions
,
that
it
shall
make
unto
us
,
and
to
hearken
unto
it
in
nothing
,
in
our
condescension
whereunto
any
of
our
great
interests
,
or
spiritual
concernments
are
like
to
suffer
in
the
least
.
Even
this
is
an
high
and
holy
priviledge
,
and
not
to
be
obtained
or
enjoyed
by
men
without
the
high
exertions
and
workings
of
the
Spirit
of
God
in
them
.
And
by
the
careful
and
constant
exercise
and
use
hereof
,
we
spin
such
an
even
and
strong
thread
of
obedience
to
the
Commands
of
God
,
whereby
we
shall
be
able
to
draw
the
world
unto
him
.
For
as
Christ
said
long
since
unto
the
Jews
,
(
Joh.
4.48
.
)
Except
ye
see
signs
and
wonders
,
ye
will
not
believe
.
So
the
truth
is
,
that
men
generally
will
never
look
into
their
hearts
,
nor
reflect
seriously
,
or
to
any
purpose
,
upon
themselves
till
they
be
some
way
or
other
amused
and
struck
with
admiration
.
If
we
shall
not
reduce
the
World
to
some
such
pass
as
to
marvel
,
and
to
wonder
,
and
to
think
strange
of
us
,
what
manner
of
persons
we
are
,
or
what
we
mean
,
or
whence
we
have
our
Principles
,
&c.
we
shall
never
come
at
the
dull
hearts
,
and
at
the
sleepy
Consciences
of
worldly
and
carnal
men
;
They
must
see
signs
and
wonders
of
Righteousness
,
Goodness
,
and
Humility
,
Love
,
Patience
,
Meekness
,
and
other
like
Christian
Vertues
,
whereof
they
are
capable
:
Otherwise
they
will
think
themselves
excusable
in
their
not
believing
.
So
then
this
is
a
third
reason
of
the
Doctrine
,
Without
being
filled
with
the
Spirit
,
we
are
never
like
to
be
any
great
Benefactors
to
the
World
.
CHAP.
V.
The
fourth
Reason
of
the
Doctrine
propounded
,
and
argued
:
Men
are
not
capable
of
receiving
the
rich
Consolations
of
the
Gospel
,
unless
they
be
filled
with
the
Spirit
,
1
Pet.
2.9
.
in
part
opened
.
So
Heb.
6.17
,
18.
Eph.
3.17
,
19.
1
Pet.
1.8
.
Eph.
1.18
.
Jam.
2.13
.
Prov.
19.16
.
Acts
17.28
.
Mar.
4.5
.
and
6.16
.
Sect.
1
The
fourth
Reason
:
It
is
therefore
a
duty
lying
upon
every
man
and
woman
(
especially
upon
those
who
pretend
to
the
honour
of
the
high
Calling
of
Saints
)
to
be
filled
with
the
Spirit
of
God
,
because
otherwise
they
will
be
in
no
capacity
to
receive
from
the
hand
of
God
,
and
to
be
filled
with
those
rich
and
strong
Consolations
,
during
their
abode
here
in
the
World
,
which
God
hath
provided
for
them
in
the
Gospel
:
And
which
he
will
actually
confer
upon
all
those
that
shall
be
found
meet
to
receive
them
.
In
this
reason
(
as
in
the
former
)
we
suppose
one
thing
and
,
affirm
another
.
The
thing
we
suppose
and
take
for
granted
,
as
not
questioning
the
truth
of
it
:
Yet
for
the
satisfaction
of
those
,
who
possibly
may
question
it
,
we
shall
a
little
put
to
the
consideration
.
The
thing
is
this
(
I
mean
that
which
the
reason
supposeth
)
viz.
That
it
is
every
mans
duty
,
and
more
especially
every
Believers
,
to
desire
and
seek
after
part
and
fellowship
,
not
only
in
the
Consolations
of
the
Gospel
,
but
in
the
highest
and
richest
Consolations
which
the
Gospel
administreth
,
or
which
are
attainable
by
means
of
it
:
Upon
what
account
this
is
,
or
may
be
,
a
duty
,
will
appear
presently
by
inquiring
into
it
.
But
that
which
we
affirm
in
the
Reason
,
is
this
,
That
without
being
filled
with
the
Spirit
of
God
,
we
are
not
meet
Subjects
,
nor
Vessels
regularly
prepared
to
be
filled
with
the
strong
and
excellent
Consolations
of
the
Gospel
.
For
the
former
of
these
(
the
thing
supposed
)
That
it
is
every
mans
duty
,
and
more
especially
,
the
duty
of
all
that
look
upon
themselves
,
or
are
looked
upon
by
others
,
as
Believers
,
to
thirst
after
the
sweetest
and
richest
waters
of
life
,
that
the
heavenly
Fountain
the
Gospel
,
from
any
place
or
vent
of
it
,
one
,
or
more
,
sendeth
forth
;
and
to
break
through
all
impediments
,
all
difficulties
,
to
come
at
them
,
is
evident
enough
upon
this
ground
,
viz.
That
we
all
stand
bound
to
declare
and
testifie
unto
the
World
,
and
this
as
well
by
deeds
,
or
real
demonstrations
,
as
by
words
,
or
verbal
account
or
assertion
,
the
unsearchable
riches
of
the
grace
,
and
great
bountifulness
of
God
towards
the
Children
of
men
,
in
this
present
world
,
as
well
as
in
that
which
is
to
come
,
1
Pet.
2.9
.
But
we
are
a
chosen
Generation
,
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
People
;
Why
all
this
?
To
shew
forth
the
praises
,
or
vertues
,
or
(
as
the
Etymology
of
the
word
imports
)
the
pleasing
or
lovely
things
of
him
who
hath
called
you
out
of
darkness
,
into
his
marvelous
light
,
&c.
That
you
may
shew
forth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
signifies
to
speak
out
,
or
declare
aloud
,
so
that
all
may
hear
that
your
sound
may
go
forth
into
all
the
World
.
Now
when
he
minds
them
,
that
they
are
a
chosen
Generation
,
a
Royal
Priesthood
,
&c.
that
they
should
throughly
,
and
effectually
,
shew
forth
the
vertues
of
God
,
&c.
He
plainly
sheweth
that
it
was
Gods
intent
in
honouring
and
enabling
them
,
in
making
them
Kings
,
and
Priests
,
and
Princes
,
by
the
Gospel
,
to
put
them
into
a
way
or
capacity
of
informing
the
World
,
upon
terms
of
the
best
advantage
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
shew
,
or
declare
out
,
imports
)
to
make
known
unto
the
World
what
manner
of
God
he
is
,
how
abounding
in
all
excellent
,
desirable
,
and
delightful
properties
,
and
dispositions
,
and
with
whatever
else
is
likely
to
commend
him
,
and
his
service
,
and
waies
unto
his
Creatures
the
Children
of
men
.
Now
,
if
God
desires
such
a
thing
as
this
,
casting
such
a
Spirit
of
Glory
upon
men
by
the
Gospel
,
in
making
them
a
separate
and
choice
people
,
that
they
should
thus
publish
and
proclaim
all
that
which
is
excellent
and
glorious
in
him
,
certainly
it
is
their
duty
to
do
it
,
and
this
upon
the
most
worthy
terms
they
know
how
;
and
consequently
,
to
enlarge
their
Capacities
to
the
utmost
,
that
they
may
do
it
effectually
,
that
they
may
do
it
with
authority
and
power
:
Yea
,
if
it
be
possible
,
to
the
astonishment
and
holy
amazement
of
the
World
round
about
them
.
This
certainly
is
the
duty
of
men
,
to
contrive
and
cast
about
,
how
they
may
recover
or
gain
the
best
ground
of
advantage
,
for
the
performance
of
such
a
service
,
as
this
is
,
unto
God
.
So
then
this
is
that
,
which
we
said
,
that
all
that
claim
the
dignity
of
Saintship
(
especially
)
stand
bound
by
vertue
of
this
claim
,
above
other
men
,
to
steer
such
a
course
,
to
use
such
means
,
that
they
may
be
Children
of
the
richest
and
most
glorious
Consolations
of
the
Gospel
,
because
otherwise
they
will
stand
upon
a
lower
,
and
less
advantageous
ground
for
the
service
;
they
will
be
but
in
an
under
capacity
to
make
known
unto
the
World
the
things
that
God
hath
prepared
for
them
that
love
him
;
they
will
not
be
able
to
publish
them
without
some
detriment
and
loss
of
their
transcendent
worth
and
excellency
:
which
inconvenience
they
might
,
in
a
great
measure
at
least
,
have
prevented
by
the
course
mentioned
.
For
first
,
the
Consolations
administred
by
the
Gospel
,
take
them
in
their
height
,
and
strength
,
where
they
rise
highest
,
they
are
very
glorious
,
unspeakably
glorious
.
Secondly
,
Such
persons
,
who
do
not
provoke
and
stir
up
themselves
mightily
,
that
do
not
lift
up
their
hearts
to
such
means
which
are
proper
to
obtain
them
,
are
not
likely
to
obtain
them
.
Thirdly
(
and
lastly
)
they
that
are
not
possessed
of
them
,
that
do
not
enjoy
them
,
are
in
no
better
posture
to
shew
forth
the
vertues
,
or
lovely
things
of
God
,
like
themselves
,
and
as
they
might
,
and
ought
to
shew
them
,
than
Zatheus
,
by
reason
of
the
Iowness
of
his
stature
,
was
to
see
Christ
in
a
great
throng
and
press
of
people
,
until
he
climed
up
into
the
Sycamore
tree
,
Luke
19.3
.
So
long
as
men
have
their
Vessels
only
washed
with
the
water
of
life
,
and
not
filled
up
to
the
brim
,
they
will
never
be
upon
such
terms
of
advantage
,
to
do
that
great
Service
for
God
,
whereunto
the
Law
of
their
high
and
heavenly
calling
obligeth
them
.
First
,
That
the
Consolations
of
the
Gospel
,
Sect.
2
especially
where
they
have
most
of
God
,
and
of
the
Gospel
in
them
,
are
very
rich
and
glorious
,
need
not
be
any
mans
doubt
or
question
,
if
he
considers
a
little
what
the
Holy
Ghost
speaketh
of
them
in
the
Gospel
:
Wherein
God
(
saith
the
Apostle
)
willing
more
abundantly
to
shew
the
Heirs
of
the
Promise
the
immutability
of
his
Counsel
,
confirmed
it
by
an
Oath
,
that
by
two
immutable
things
,
by
which
it
was
impossible
for
God
to
lye
,
we
might
have
(
valid
,
or
)
strong
Consolation
,
who
have
fled
for
refuge
to
lay
hold
upon
the
hope
set
before
us
,
Heb.
6.17
,
18.
We
see
God
hath
raised
the
Pin
of
the
Gospel
to
such
a
height
,
that
it
is
not
only
able
to
furnish
men
and
women
with
a
good
proportion
of
comfort
and
peace
,
but
he
hath
put
so
much
of
himself
,
of
his
grace
and
love
,
bounty
and
magnificence
into
it
,
that
it
powreth
out
unto
men
abundantly
of
the
highest
and
strongest
Consolations
;
although
there
be
very
few
that
understand
,
how
or
where
,
to
hold
their
hearts
,
that
these
pourings
out
of
the
Gospel
may
run
,
or
fall
into
them
.
Now
,
the
Consolation
which
is
strong
and
potent
(
indeed
)
is
able
,
not
only
to
suppress
,
and
subdue
its
enemies
(
discouragements
,
doubts
,
fears
,
&c.
)
and
withal
to
maintain
it self
in
peace
against
them
:
but
also
to
discourage
(
as
it
were
)
and
dishearten
these
Enemies
from
ever
attempting
any
thing
against
it
.
For
he
properly
is
strong
whose
strength
being
known
maketh
an
enemy
to
have
no
mind
to
meddle
with
him
,
but
causeth
him
to
fear
to
rise
up
in
opposition
against
him
;
by
means
whereof
be
enjoyes
himself
with
little
or
no
trouble
or
disturbance
.
Such
is
the
Consolation
of
the
Gospel
,
and
is
accordingly
found
by
men
,
when
it
is
received
in
the
power
and
glory
of
it
.
It
is
not
only
able
to
suppress
,
and
keep
under
fears
,
and
doubtings
,
and
sad
apprehensions
in
every
kind
,
which
are
enemeies
to
it
;
But
to
enjoy
it self
in
fulness
of
peace
and
security
,
without
any
danger
of
being
infested
,
or
annoyed
by
them
.
This
is
the
height
of
the
Consolation
of
the
Gospel
,
he
that
is
baptized
into
the
Spirit
of
it
,
enjoyeth
himself
with
a
divine
security
,
in
the
frailty
of
a
weak
and
mortal
man
.
To
this
we
may
add
that
of
Peter
,
1
Pet.
1.8
.
Whom
having
not
seen
,
ye
love
,
in
whom
,
though
now
ye
see
him
not
,
yet
believing
,
ye
rejoyce
with
joy
unspeakable
,
and
full
of
glory
.
Now
in
telling
them
,
that
believing
they
rejoyce
with
joy
unspeakable
,
and
full
of
glory
;
I
suppose
his
meaning
was
not
,
that
they
did
now
at
this
time
actually
enjoyce
at
the
rate
he
speaks
of
,
however
at
other
times
they
may
be
pensive
and
said
:
But
that
they
were
in
such
a
state
or
condition
,
and
had
such
a
Gospel
preach'd
,
known
,
and
believed
amongst
them
,
whereby
they
might
and
ought
to
rejoyce
habitually
,
and
as
oft
as
they
should
set
their
hearts
about
it
.
For
in
Scripture
Phrase
,
Persons
many
times
are
said
to
do
that
,
not
only
which
they
actually
,
or
at
present
,
do
,
but
which
they
may
,
or
have
opportunity
,
and
means
,
and
are
like
to
do
:
And
sometimes
it
speaketh
of
men
as
doing
that
which
is
their
duty
,
and
what
they
ought
to
do
,
whether
they
actually
and
indeed
do
it
or
no.
Thus
Rom.
1.21
.
it
is
said
of
the
Heathens
,
when
they
knew
God
;
that
is
,
when
they
had
opportunity
and
means
to
know
him
,
they
stood
upon
account
to
him
as
men
that
did
know
God
;
so
that
if
they
did
not
walk
,
and
act
,
and
glorifie
him
as
became
men
and
women
that
did
really
and
truly
know
God
,
they
were
as
deep
in
condemnation
,
as
such
persons
would
be
,
who
did
know
him
,
and
yet
refuse
,
or
neglect
,
to
glorifie
him
.
So
1
Joh.
4.2
.
Hereby
know
ye
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
Spirit
of
God
,
&c.
that
is
,
you
may
at
any
time
know
and
discern
this
Spirit
.
Thus
Rom.
13.3
.
Rulers
are
said
to
be
,
not
a
terrour
to
good
works
,
but
to
the
evil
;
not
,
that
they
are
actually
,
or
alwaies
are
,
either
the
one
or
other
(
I
mean
,
no
terrour
to
good
works
,
but
unto
evil
;
too
frequent
experience
proves
the
contrary
,
viz.
That
they
are
a
terrour
to
good
works
,
and
not
to
evil
)
but
because
they
ought
to
be
so
.
so
Verse
8.
they
are
said
to
attend
continually
upon
this
very
thing
(
the
Service
of
God
in
the
due
execution
of
their
places
)
not
that
they
do
thus
attend
,
but
because
the
Law
of
their
Institution
binds
them
unto
it
,
they
ought
to
attend
continually
hereupon
.
This
kind
of
expression
occurs
frequently
in
the
Scripture
.
We
might
add
that
of
our
Saviour
,
Joh.
10.10
.
I
am
come
that
they
might
have
life
,
and
that
they
might
have
it
more
abundantly
.
I
am
come
upon
such
terms
unto
the
World
,
and
have
brought
along
with
me
such
a
Gospel
out
of
the
bosome
of
my
Father
,
and
opened
unto
men
such
Counsels
and
gracious
intendments
of
his
touching
his
love
,
and
favour
,
and
that
affection
towards
the
world
,
that
they
may
have
life
in
what
measure
or
proportion
they
please
:
They
may
have
life
,
that
is
,
comfort
and
peace
,
joy
,
happiness
,
&c.
(
for
life
,
in
Scripture
,
frequently
imports
,
a
being
with
much
contentment
;
death
,
the
contrary
)
more
abundantly
,
viz.
than
ever
they
will
seek
or
endeavour
to
have
and
enjoy
;
or
more
abundantly
,
that
is
,
that
they
may
have
it
with
all
the
variety
of
pleasures
and
delights
they
can
desire
.
So
likewise
,
Luke
1.14
.
That
he
would
grant
to
us
,
that
being
delivered
out
of
the
hands
of
our
enemies
,
we
might
serve
him
without
fear
,
&c.
To
serve
God
without
fear
(
my
Brethren
)
this
also
doth
amount
to
matter
of
strong
Consolation
.
For
what
can
a
man
or
woman
desire
more
for
their
comfort
,
than
to
be
exalted
above
fears
,
sorrows
,
troubles
,
and
every
thing
that
is
of
a
discouraging
and
disconsolating
nature
in
,
or
from
the
World
?
The
horn
of
Salvation
is
lift
up
to
such
an
height
in
the
Gospel
,
that
,
by
beholding
of
it
in
its
Elevation
,
we
may
serve
God
without
fear
of
any
enemy
,
or
evil
whatsoever
;
and
that
not
only
for
such
a
time
,
day
,
or
year
,
as
when
,
or
whilst
,
we
are
,
or
may
be
extraordinarily
acted
,
or
superacted
by
a
spirit
of
joy
,
but
even
all
the
daies
of
our
lives
.
This
horn
of
Salvation
is
so
raised
in
the
Gospel
,
that
peace
,
and
joy
may
flow
in
the
hearts
and
souls
of
men
uniformly
;
as
a
great
River
whose
waters
fail
not
.
Secondly
,
We
added
this
,
that
they
whose
hearts
do
not
serve
them
,
Sect.
3
to
quit
themselves
like
men
indeed
,
for
obtaining
that
incomparable
prize
we
speak
of
;
the
first
born
of
the
Consolations
of
the
Gospel
,
are
not
like
to
obtain
it
.
It
was
the
saying
of
an
Heathen
man
,
Deus
omnia
labore
vendit
:
God
sells
all
his
Commodities
unto
men
for
labour
and
pains
;
His
meaning
was
,
that
God
was
wont
not
to
give
,
or
grant
,
any
thing
(
at
least
ordinarily
)
but
upon
a
diligent
use
of
means
and
endeavours
.
That
which
he
is
said
to
do
,
or
give
freely
,
most
freely
,
(
I
mean
,
the
grace
of
Justification
)
yet
he
gives
it
not
but
by
,
and
upon
the
use
of
means
;
I
mean
,
Believing
.
Neither
doth
he
give
Faith
,
or
Believing
,
but
by
,
and
through
,
means
used
to
obtain
it
,
viz.
by
diligent
hearing
,
attending
unto
,
and
considering
the
Gospel
preached
.
Faith
cometh
by
hearing
,
Rom.
10.17
.
compared
with
Mark
4.24
.
and
Act.
16.14
.
Cha.
17.11
,
12.
As
for
those
that
think
Justification
cannot
be
free
,
or
of
Free
Grace
,
in
case
it
be
obtained
by
believing
,
they
declare
hereby
,
that
they
little
understand
what
the
Scripture
means
by
Grace
,
or
by
God's
doing
any
thing
freely
.
You
may
do
well
to
take
notice
of
this
,
though
it
falls
in
only
Collaterally
with
the
business
in
hand
.
It
is
worthy
your
observation
,
and
will
help
you
to
understand
many
passages
of
Scripture
,
(
viz.
)
That
when
Grace
is
opposed
to
Works
it
is
not
opposed
to
Works
simply
,
much
less
any
kind
of
Works
,
but
to
Works
in
point
of
merit
,
and
as
in
the
strictest
Justice
they
deserve
,
that
he
who
doth
them
should
be
justified
by
God
.
In
this
sense
Grace
is
opposed
to
Works
in
Justification
:
If
it
were
by
Works
in
this
sense
,
that
is
,
by
,
or
upon
,
the
merit
of
Works
,
then
(
indeed
)
it
could
not
be
of
Grace
,
or
freely
given
unto
men
,
because
it
should
be
due
to
them
in
point
of
Justice
.
But
Justification
is
said
therefore
to
be
free
,
and
of
Grace
,
because
though
God
confers
it
upon
no
man
,
but
by
,
and
through
,
his
belieeving
,
and
this
believing
requires
much
of
a
man
to
compass
it
;
yet
he
gives
it
upon
such
terms
,
or
upon
such
Works
,
which
are
far
from
any
meritoriousness
of
so
high
a
reward
as
Justification
:
Yea
,
he
gives
it
so
,
that
he
stood
no
waies
bound
to
justifie
any
person
under
Heaven
upon
any
such
terms
,
nor
(
indeed
)
upon
any
other
.
In
this
respect
he
is
said
to
justifie
men
freely
,
and
of
meer
Grace
.
Yea
,
whereas
he
now
requires
of
men
Faith
simply
,
and
only
,
for
their
Justification
,
if
he
had
required
a
full
assurance
of
Faith
,
or
faith
in
the
utmost
perfection
of
it
;
yea
,
or
any
hard
or
difficult
work
or
service
besides
,
in
order
hereunto
,
yet
had
Justification
been
free
notwithstanding
,
yea
,
of
Free
Grace
,
as
now
it
is
.
For
whatsoever
good
thing
a
person
is
no
waies
bound
to
do
,
and
yet
doth
it
,
he
is
free
in
the
doing
of
it
,
and
doth
it
of
Grace
.
But
this
only
by
the
way
.
The
business
before
us
is
to
shew
,
that
no
man
is
like
to
carry
the
high
priviledge
or
prize
,
of
being
lifted
up
to
Heaven
upon
the
wing
of
Gospel
Consolations
,
but
only
he
that
is
willing
to
advance
a
proportion
of
means
answerable
to
it
.
He
that
intends
to
make
his
nest
among
the
Stars
,
whilst
he
carries
a
body
of
flesh
and
bloud
about
him
,
must
resolve
to
climbe
up
the
Ladder
of
many
rounds
and
staves
,
to
carry
life
and
Salvation
on
the
end
,
which
yet
(
we
know
)
may
be
done
by
the
lowest
and
least
degree
of
Faith
,
if
it
be
unfeined
and
sound
:
Life
(
I
say
)
and
salvation
,
in
the
very
lowest
terms
,
where
they
are
to
be
compassed
by
men
,
yet
cannot
be
obtained
but
by
great
diligence
and
care
.
What
striving
,
what
contention
of
mind
heart
and
soul
,
doth
it
require
of
men
to
be
counted
worthy
or
meet
for
that
blessed
Inheritance
?
This
the
Scripture
takes
notice
of
,
and
runs
very
high
in
expressions
of
this
import
(
of
getting
to
Heaven
,
of
obtaining
Salvation
upon
any
terms
)
Luke
17.24
.
Strive
to
enter
in
at
the
streight
gate
,
for
many
I
say
unto
you
will
seek
to
enter
in
and
shall
not
be
able
.
So
Luke
21.36
.
Watch
and
pray
continually
that
ye
may
be
counted
worthy
to
escape
all
these
things
that
shall
come
to
pass
,
and
to
stand
before
the
Son
of
man
.
So
Joh.
6.27
.
Labour
not
for
the
meat
which
perisheth
,
but
for
that
which
endureth
to
eternal
life
.
So
again
,
Heb.
4.11
.
Let
us
labour
therefore
to
enter
into
that
rest
Heb.
6.12
.
See
that
ye
be
not
slothful
,
but
followers
of
them
,
who
through
Faith
and
Patience
inherite
the
Promises
,
(
with
many
the
like
.
)
By
these
places
it
appeareth
,
that
for
a
man
to
get
to
Heaven
in
the
lower
or
lowest
way
of
all
,
and
that
which
is
most
passable
with
flesh
and
bloud
,
will
yet
put
him
hard
to
it
,
and
impose
on
him
much
labour
both
of
Flesh
and
Spirit
.
If
this
requires
so
much
labour
and
travel
both
of
body
and
soul
,
be
a
matter
of
so
much
difficulty
,
and
is
not
to
be
effected
without
such
intentions
of
mind
,
such
strainings
and
strivings
of
the
heart
and
soul
,
as
the
Scriptures
now
mentioned
clearly
imply
;
What
will
it
require
to
go
by
the
way
of
the
Mountains
,
to
be
carried
thither
in
a
Triumphant
Chariot
of
confidence
and
rejoycing
,
to
be
accompanied
with
that
joy
,
which
is
unspeakable
and
full
of
glory
,
all
along
a
mans
Pilgrimage
through
this
World
?
I
say
,
if
a
creeping
,
or
scambling
Faith
,
(
as
we
may
call
it
)
ever
and
anon
ready
to
be
assaulted
and
encumbred
with
fears
and
doubtings
,
will
take
so
much
of
a
man
,
of
the
heart
and
soul
of
a
man
,
to
procure
and
raise
it
,
and
then
to
feed
,
maintain
,
and
keep
it
in
life
and
being
unto
the
end
;
What
will
such
a
Faith
require
in
this
kind
,
which
shall
trample
all
fears
and
doubtings
under
its
feet
;
Which
shall
make
the
face
of
the
inward
man
to
shine
like
the
face
of
an
Angel
:
which
shall
dissolve
more
than
the
one
half
of
the
difference
between
this
present
World
,
and
the
World
which
is
to
come
?
Therefore
certainly
,
as
the
Captain
said
concerning
his
freedom
of
the
City
of
Rome
,
that
he
purchased
and
obtained
it
with
a
great
sum
of
money
,
Acts
22.28
.
So
if
any
man
be
free
of
the
Jerusalem
which
is
from
above
,
and
of
the
Consolations
thereof
;
I
mean
,
be
free
from
all
fears
of
the
wrath
which
is
to
come
,
and
raigns
with
assurance
like
a
Prince
,
he
hath
obtained
it
by
a
very
great
sum
of
spiritual
labour
,
and
with
many
high
Contests
of
soul
.
The
water
of
this
Well
cannot
be
come
at
,
cannot
be
drank
,
but
by
breaking
through
an
Host
of
the
Philistines
:
I
mean
,
of
many
temptations
and
allurements
from
the
Flesh
,
and
from
the
World
,
which
are
hard
and
tedious
to
be
encounted
,
resisted
,
and
overcome
by
flesh
and
bloud
.
The
Apostle
requires
a
being
rooted
and
grounded
in
love
,
(
Eph.
3.17
,
18
,
19.
)
to
put
men
into
a
capacity
of
comprehending
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
,
and
to
know
the
love
of
Christ
which
passeth
knowledge
,
and
so
to
be
filled
with
all
the
fulness
of
God
.
Consider
the
place
;
he
clearly
implies
,
that
without
being
rooted
and
grounded
in
love
,
men
and
women
are
not
in
a
capacity
,
or
condition
,
of
comprehending
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
of
the
love
of
Christ
which
passeth
knowledge
.
He
doth
not
speak
of
a
full
,
or
absolute
comprehension
of
this
love
:
For
this
no
Creature
whatsoever
,
how
deeply
and
firmly
soever
rooted
and
grounded
in
love
,
is
capable
of
.
Yea
,
the
Apostle
himself
,
presently
speaking
of
the
love
of
Christ
,
saith
,
it
passeth
knowledge
;
meaning
,
that
the
compass
or
riches
of
this
love
are
greater
,
and
more
vast
,
than
to
be
fully
estimated
and
computed
by
men
,
yea
,
or
by
any
finite
or
created
understanding
whatsoever
;
but
he
speaketh
of
such
a
comprehension
(
or
apprehension
rather
)
which
the
nature
of
man
may
by
means
and
helps
be
advanced
and
carried
up
unto
;
which
is
a
comprehension
comparatively
;
I
mean
,
in
respect
of
that
narrow
,
imperfect
,
and
obscure
knowledge
hereof
,
which
is
generally
found
amongst
the
Saints
themselves
:
because
the
hearts
of
so
few
of
them
serve
them
to
be
at
the
costs
and
charges
of
that
which
is
more
raised
,
and
would
do
double
the
service
of
the
other
.
But
first
,
What
doth
he
mean
,
by
being
rooted
and
grounded
in
love
?
Sect.
4
Secondly
,
Why
doth
he
require
such
a
qualification
as
this
,
a
being
rooted
and
grounded
in
love
,
to
put
them
into
a
capacity
of
comprehending
the
heights
,
and
depths
,
and
lengths
,
and
breadths
thereof
(
of
the
love
of
Christ
?
)
I
suppose
these
dimensions
here
spoken
of
do
denote
four
special
things
considerable
in
the
mystery
of
the
love
of
Christ
.
First
,
The
breadth
of
it
,
I
conceive
,
imports
the
extent
of
the
love
of
Christ
,
as
it
is
held
forth
and
declared
in
the
Gospel
,
in
reference
to
the
Persons
to
whom
it
is
vouchsafed
and
born
.
As
concerning
this
dimension
(
the
breadth
,
or
extent
)
of
it
;
he
had
a
little
before
(
viz.
in
the
former
part
of
this
Chapter
,
and
all
along
the
second
)
taught
them
,
that
it
was
Commensurable
unto
the
World
,
and
that
it
did
not
contain
it self
within
the
bounds
of
the
Jewish
Nation
,
but
dilated
and
spread
it self
over
the
whole
World
,
and
rejoyced
over
all
the
Nations
of
the
Earth
.
Secondly
,
The
length
of
it
seems
to
note
the
duration
of
it
,
which
reacheth
from
Eternity
to
Eternity
,
or
(
in
the
Scripture
expression
)
from
Everlasting
to
Everlasting
.
It
was
conceived
in
his
breast
of
old
before
the
Foundations
of
the
World
were
laid
:
from
thence
it
brake
forth
,
and
discovered
itself
in
time
,
and
now
it
runs
along
,
and
hath
continued
in
and
with
the
World
,
and
will
continue
together
with
the
glorious
fruits
and
effects
of
it
to
Eternity
.
Thirdly
,
The
depth
of
this
love
may
point
at
either
the
great
and
most
profound
Condescention
,
whereunto
Christ
was
drawn
by
it
for
the
benefit
of
men
,
as
when
he
stooped
from
the
height
of
all
glory
in
the
highest
Heavens
,
to
seek
for
a
lost
World
in
the
heart
or
lower
parts
of
the
Earth
,
having
undergone
by
the
way
a
most
dolorous
,
painful
,
and
ignominious
death
;
or
else
,
at
the
peculiar
manner
of
the
efficacy
,
or
working
of
this
love
,
in
that
it
wrought
downwards
,
even
to
the
depth
and
bottom
(
as
it
were
)
of
that
misery
,
wherein
the
World
lay
plunged
,
and
out
of
which
there
had
been
no
redemption
for
it
,
had
not
the
love
of
Christ
we
speak
of
,
by
its
most
adorable
virtue
,
strength
,
and
vigour
,
made
its
way
to
it
,
and
wrought
the
Cure
.
Fourthly
(
and
lastly
)
By
the
height
of
this
love
,
the
Apostle
(
questionless
)
signifieth
,
either
the
lifting
up
,
and
magnifying
of
it self
over
and
above
the
high
misdemeanours
and
provocations
of
the
World
,
by
which
it
was
not
turned
out
of
its
way
,
nor
so
much
as
put
to
the
least
stand
;
Or
else
the
efficacious
and
successful
tendency
of
it
to
raise
the
blessedness
of
those
,
that
should
reap
the
fruits
of
it
,
exceeding
high
.
Now
to
put
you
into
a
capacity
to
comprehend
these
dimensions
of
the
love
of
Christ
to
comprehend
them
(
I
say
)
as
they
may
be
comprehended
by
you
to
your
unspeakable
comfort
and
joy
,
you
must
be
rooted
and
grounded
in
love
.
But
what
is
it
to
be
rooted
and
grounded
in
love
?
(
For
this
was
the
former
question
propounded
.
)
I
answer
:
Some
by
the
love
here
spoken
of
,
wherein
the
Apostle
requests
of
God
,
that
they
might
be
rooted
and
grounded
,
understand
the
love
of
God
;
that
is
,
that
love
which
God
beareth
unto
mankind
,
and
expresseth
in
the
Gospel
.
But
though
it
be
good
to
be
rooted
and
grounded
in
this
love
,
yet
is
not
this
the
meaning
of
the
Holy
Ghost
here
:
As
for
other
reasons
,
so
more
especially
for
this
.
That
this
love
is
,
upon
the
matter
,
and
for
substance
,
the
same
thing
which
he
would
have
them
to
be
in
a
capacity
of
comprehending
.
For
the
love
of
God
and
of
Christ
are
(
in
effect
)
the
same
.
Now
,
to
be
rooted
and
grounded
in
any
love
(
whatsoever
,
cannot
be
said
to
be
a
means
to
make
us
able
to
comprehend
(
in
the
sense
lately
declared
)
the
same
love
.
Because
it
must
thus
be
comprehended
,
before
we
can
be
rooted
and
grounded
in
it
.
Therefore
(
doubtless
)
the
love
here
spoken
of
,
is
that
affection
of
love
,
which
is
,
or
ought
to
be
in
men
;
whether
towards
God
,
or
towards
man
,
or
both
:
though
I
judge
it
best
to
understand
it
of
both
.
But
what
is
it
to
be
rooted
in
this
love
?
Rooting
in
a
tree
implies
a
kind
of
conveying
,
working
,
or
insinuating
it self
into
the
Earth
,
by
those
parts
of
it
,
which
we
call
the
root
which
are
given
unto
it
by
God
in
Nature
for
that
end
and
purpose
.
By
this
means
it
comes
to
have
a
kind
of
firm
footing
and
standing
in
the
earth
,
where
also
,
being
once
rooted
,
it
grows
.
Now
to
be
rooted
in
love
seems
to
import
some
such
thing
as
this
:
Namely
,
that
a
man
hath
by
the
use
of
his
Reason
,
Judgment
,
Understanding
,
and
Conscience
(
faculties
and
powers
given
unto
him
for
this
,
and
such
like
purposes
)
as
it
were
conveyed
himself
into
the
midst
of
such
Reasons
,
Motives
,
and
Arguments
(
whereof
there
are
plenty
in
the
Scriptures
;
yea
,
and
many
in
the
book
of
Nature
and
Conscience
also
)
which
are
effectual
and
proper
to
fill
him
,
heart
and
soul
,
with
these
affections
of
love
to
God
and
men
.
Many
there
are
,
that
may
be
said
(
in
a
sense
,
and
that
according
to
truth
)
to
love
God
,
and
to
love
men
,
that
yet
are
not
rooted
and
grounded
in
this
affection
.
Either
they
have
conceived
,
or
taken
hold
of
some
light
thoughts
,
perswading
them
to
the
love
of
God
and
men
,
or
convincing
them
of
their
duty
in
this
kind
.
Or
it
may
be
there
being
in
men
a
kind
of
natural
love
to
God
,
as
in
Children
to
their
Parents
,
they
are
under
some
impressions
of
this
affection
.
But
then
a
person
,
man
or
woman
,
may
properly
be
said
to
be
rooted
and
grounded
in
love
,
when
they
have
considered
over
and
over
,
and
throughly
beaten
their
hearts
,
and
souls
,
and
consciences
with
such
considerations
and
motives
,
which
are
as
natural
and
proper
,
not
only
to
provoke
and
ingage
them
to
love
both
God
and
men
,
but
also
to
continue
resolute
and
firm
in
this
affection
;
as
the
Earth
is
to
give
unto
the
Trees
fixedness
and
fastness
of
standing
,
where
its
place
at
present
is
of
standing
,
when
it
hath
once
shot
its
roots
into
it
,
and
wrapped
them
about
the
stones
of
it
,
as
Job
8.17
.
When
a
tree
is
thus
rooted
it
will
bear
a
strong
gust
of
wind
,
without
being
borne
down
,
or
overturned
by
it
:
So
when
a
man
hath
had
his
soul
,
judgment
,
and
conscience
much
exercised
with
,
interessed
,
and
ingaged
in
;
when
he
hath
throughly
pondered
,
and
kindly
digested
those
great
and
blessed
truths
,
which
have
a
kind
of
imperious
and
commanding
influence
upon
men
,
to
cause
them
to
love
God
and
men
,
he
will
become
one
spirit
with
this
heavenly
affection
,
and
so
(
as
it
were
)
incorporated
in
soul
with
it
,
that
the
strength
of
death
it self
will
hardly
be
able
to
separate
him
from
it
,
much
less
is
he
in
any
great
danger
of
being
overcome
by
other
temptations
.
For
the
other
Metaphor
of
being
grounded
(
or
rather
as
the
word
signifies
,
founded
)
in
love
,
this
(
I
conceive
)
notes
the
constant
exercise
,
or
practice
of
the
affection
,
as
the
former
of
rooting
,
pointed
at
the
method
or
means
of
introducing
and
setting
it
in
the
soul
.
And
as
an
house
or
building
(
for
from
these
it
is
borrowed
)
stands
firm
and
fast
upon
its
foundation
,
and
is
not
removed
of
,
and
on
,
at
any
time
;
So
he
prayes
for
the
Ephesians
,
That
,
in
order
to
the
end
mentioned
,
they
may
be
and
continue
as
uniform
and
constant
in
shewing
love
both
unto
God
and
men
,
as
well
in
doings
,
as
in
sufferings
,
without
interruption
,
or
declining
at
any
time
.
But
(
to
come
to
the
latter
Question
propounded
)
how
,
Sect.
5
or
why
a
being
rooted
and
grounded
in
love
should
make
men
capable
,
or
able
,
to
comprehend
the
love
of
Christ
,
in
the
four
Dimensions
specified
.
There
are
two
things
to
be
considered
in
the
business
.
First
,
Love
is
of
a
dilating
and
enlarging
nature
,
it
opens
the
heart
to
a
greater
wideness
,
and
makes
it
capacious
to
receive
many
things
,
which
otherwise
it
would
not
.
Charity
or
Love
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Apostle
)
believeth
all
things
,
hopeth
all
things
,
(
1
Cor.
13.7
.
)
meaning
that
it
disposeth
and
inclineth
men
to
believe
and
hope
the
best
in
all
things
concerning
others
,
viz.
where
there
is
no
apparent
ground
to
judge
otherwise
.
Whilst
the
heart
of
a
man
is
destitute
of
the
love
of
God
and
men
,
it
is
scant
,
and
narrow
,
and
(
as
it
were
)
clung
together
;
there
is
no
room
in
it
for
things
of
any
great
extent
or
compass
to
be
received
or
entertained
there
.
Men
that
love
none
but
themselves
,
their
hearts
are
shut
up
against
God
and
men
,
and
they
think
that
all
other
hearts
are
so
likewise
.
Whereas
if
a
man
be
sensible
that
he
himself
hath
a
large
heart
,
can
do
and
suffer
thus
,
and
thus
,
can
spend
,
and
be
spent
upon
the
Service
of
God
,
and
the
Generation
of
men
round
about
him
;
such
a
man
will
be
ready
to
say
of
others
,
it
may
very
well
be
that
they
likewise
are
the
same
,
or
rather
greater
in
goodness
with
my self
.
That
men
find
themselves
inclined
by
nature
to
give
good
things
unto
their
Children
that
ask
them
,
is
,
as
Christ
plainly
intimateth
(
Mat.
7.11
.
)
a
rise
and
advantage
unto
their
Faith
,
to
believe
that
God
much
more
is
ready
and
willing
to
give
good
things
unto
those
that
shall
by
prayer
ask
them
of
him
.
Therefore
when
a
man
shall
find
his
heart
drawn
out
in
this
heavenly
affection
of
Love
,
far
beyond
his
Children
,
even
unto
God
his
Father
,
and
unto
all
his
Brethren
;
descending
from
the
same
Progenitors
,
and
partakers
of
the
same
flesh
and
bloud
with
him
,
and
shall
for
some
space
of
time
have
had
the
experience
of
the
real
,
genuine
,
and
constant
working
of
this
affection
in
him
,
this
must
needs
facilitate
and
prepare
the
way
of
his
Faith
throughly
to
believe
all
that
immense
love
which
Christ
bare
,
and
yet
beareth
unto
the
World
,
as
it
is
held
forth
and
asserted
in
the
Gospel
.
And
this
is
(
in
the
Apostles
Phrase
before
us
)
to
comprehend
the
love
of
Christ
in
all
the
Dimensions
of
it
.
This
then
is
one
Consideration
in
which
to
be
rooted
and
grounded
in
love
,
must
needs
be
conceived
to
enable
men
to
the
said
comprehension
.
Or
else
another
thing
may
be
,
that
God
,
considering
how
highly
he
doth
honour
and
prize
this
heavenly
affection
of
Love
,
where
he
findeth
it
,
how
greatly
he
delighteth
in
it
in
his
Creature
,
therefore
hath
reserved
such
a
great
and
excellent
reward
as
that
comprehension
we
speak
of
,
to
stir
up
the
hearts
of
men
to
desire
and
possess
themselves
of
it
.
And
(
haply
)
this
may
be
the
meaning
,
1
Cor.
2.9
.
As
it
is
written
,
eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
the
things
which
God
hath
prepared
for
them
that
love
him
.
The
place
hath
formerly
been
understood
,
as
if
it
were
meant
of
the
enjoyments
in
Heaven
;
but
now
men
more
generally
,
and
more
truly
understand
,
that
by
the
things
here
spoken
of
are
meant
the
hidden
and
secret
things
of
the
Gospel
,
the
several
strains
and
contrivances
of
the
manifold
wisdom
and
counsel
of
the
righteousness
and
love
of
God
that
are
couched
there
:
Eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
the
things
,
&c.
Some
understand
the
heart
of
a
natural
man
,
or
of
a
person
not
yet
converted
.
But
I
conceive
he
means
as
well
the
heart
of
a
man
converted
,
but
meanly
and
weakly
furnished
with
the
Love
of
God
,
as
unconverted
.
God
is
said
to
have
prepared
(
in
the
Gospel
)
things
of
most
rare
and
wonderful
consideration
,
for
those
that
love
him
[
meaning
those
that
love
him
like
himself
,
that
love
him
,
as
Peter
speaketh
,
with
a
pure
heart
fervently
]
because
he
reserveth
for
,
and
intendeth
the
discovery
and
revelation
of
His
most
wise
and
profound
Counsels
here
unto
such
persons
,
judging
them
the
only
meet
and
worthily
qualified
subjects
for
such
Communications
.
Love
and
true
Friendship
are
the
most
reasonable
and
equitable
grounds
of
imparting
secrets
unto
men
;
according
to
that
of
our
Saviour
to
his
Disciples
.
Henceforth
I
call
you
not
Servants
:
for
the
Servant
knoweth
not
what
his
Master
doth
:
but
I
have
called
you
Friends
[
that
is
,
have
dealt
with
you
as
with
Friends
,
knowing
that
you
truly
love
me
]
for
all
things
that
I
have
heard
of
my
Father
I
have
made
known
unto
you
,
Joh.
15.15
.
The
Gospel
consists
of
the
plain
and
easie
things
of
God
,
and
of
the
deep
things
of
God
(
as
the
Apostle
distinguisheth
,
1
Cor.
3.10
.
)
Now
the
spirit
of
a
man
,
by
the
ordinary
assistance
only
of
the
Spirit
of
God
,
may
search
and
comprehend
the
easie
and
plain
things
of
God
in
the
Gospel
:
but
it
must
be
the
Spirit
of
God
,
which
he
is
wont
in
special
manner
to
give
to
those
that
obey
him
,
Acts
5.32
.
(
that
is
,
who
express
their
love
to
him
by
obeying
him
,
Joh.
14.21.23
.
)
which
Spirit
is
called
the
Spirit
of
Revelation
,
Eph.
1.17
.
that
searcheth
(
that
enableth
men
to
search
and
dive
into
)
the
deep
things
of
God
(
in
the
Gospel
)
which
deep
things
are
very
emphatically
and
significantly
expressed
,
by
what
the
eye
hath
not
seen
,
nor
ear
heard
,
nor
have
entred
into
the
heart
of
man
,
&c.
meaning
,
that
they
are
things
so
transcendently
wonderful
for
the
excellency
and
ravishing
import
of
them
,
that
nothing
like
unto
them
in
such
a
consideration
,
ever
came
within
the
apprehension
,
either
of
any
of
the
senses
,
or
of
the
understanding
,
or
imagination
,
or
discoveries
of
men
.
Amongst
the
deep
things
of
God
,
there
are
none
deeper
or
more
profoundly
wonderful
,
none
more
remote
from
the
ordinary
thoughts
and
apprehensions
of
men
than
the
dimensions
of
the
love
of
Christ
specified
,
the
breadth
,
and
length
,
and
depth
,
and
height
of
this
love
.
Now
,
as
God
is
said
to
have
prepared
things
of
so
mysterious
and
glorious
an
import
,
to
impart
in
a
way
of
friendship
,
or
friendly
retribution
,
unto
those
that
love
him
,
so
(
doubtless
)
he
is
more
free
,
and
large-hearted
,
in
these
Communications
,
unto
those
that
are
rooted
and
grounded
in
this
affection
,
that
is
,
who
have
expressed
most
love
to
him
,
and
hereupon
are
most
likely
to
continue
herein
unto
the
end
.
Thus
then
we
see
that
men
are
not
like
ever
to
know
what
the
rich
and
glorious
Consolations
of
the
Gospel
mean
,
unless
they
take
a
regular
and
due
course
to
interess
themselves
in
so
high
a
priviledge
,
and
more
particularly
,
unless
they
shall
be
rooted
and
grounded
in
love
,
as
hath
been
shewed
.
The
third
(
and
last
)
particular
of
the
three
mentioned
,
Sect.
6
was
this
,
that
they
who
are
not
children
of
the
richest
and
highest
Consolations
of
the
Gospel
,
are
not
in
any
competent
posture
,
or
worthy
capacity
for
shewing
forth
the
vertues
,
or
lovely
things
of
God
;
which
yet
is
every
man's
duty
to
do
(
as
hath
been
declared
.
)
For
the
proof
of
this
,
it
is
to
be
considered
,
First
,
That
a
competent
posture
(
as
I
call
it
)
or
richness
of
capacity
,
for
any
worthy
service
or
employment
,
especially
relating
unto
God
,
requireth
these
two
things
:
First
,
That
a
mans
heart
be
full
of
the
work
,
that
he
hath
a
strong
propension
to
be
active
in
it
.
Secondly
,
This
is
required
also
,
that
he
hath
skill
,
or
strength
,
dexterity
and
abilities
otherwise
,
for
the
worthy
and
due
performance
of
it
.
For
if
either
of
these
be
wanting
,
(
viz.
)
either
a
good
will
to
the
service
,
or
else
skill
and
dexterity
,
to
manage
it
,
the
work
will
suffer
,
either
in
the
performance
,
or
by
the
non-performance
of
it
.
First
,
It
is
clear
,
that
no
man's
heart
will
be
full
of
the
service
we
speak
of
,
unless
the
strength
of
the
Gospel-Consolations
hath
taken
his
heart
kindly
,
and
made
it
(
in
a
sense
)
like
unto
the
heart
of
God
himself
.
Secondly
,
As
evident
likewise
it
is
,
that
he
that
hath
not
been
made
drunk
with
the
New
Wine
of
the
Gospel
,
that
hath
not
drank
deep
of
the
sweet
and
rich
Consolations
of
it
,
must
needs
be
defective
in
point
of
dexterity
and
skill
how
to
manage
such
a
work
.
For
first
,
That
the
heart
of
a
man
will
never
be
full
of
the
excellency
of
the
work
or
service
,
unless
it
hath
had
intimate
and
familiar
converse
with
those
rich
Consolations
of
the
Gospel
,
we
may
conceive
upon
this
account
:
Such
a
frame
and
temper
of
heart
and
soul
,
as
we
now
speak
of
,
that
is
carried
out
with
strength
of
desire
to
be
shewing
forth
the
vertues
of
God
in
the
World
,
cannot
reasonably
but
be
supposed
,
and
judged
such
a
frame
and
complexion
of
soul
,
which
is
morally
distant
by
many
degrees
from
that
which
we
call
(
though
not
so
truly
or
properly
)
the
natural
frame
of
it
,
or
that
frame
which
at
first
commonly
it
worketh
or
reduceth
it self
unto
.
For
take
the
heart
of
a
man
,
in
the
natural
frame
and
temper
of
it
,
that
is
,
wherein
it
was
found
before
the
Gospel
came
at
it
,
and
made
an
alteration
in
it
,
and
compare
it
with
the
frame
of
the
heart
we
now
speak
of
,
the
distance
between
them
will
be
found
as
great
as
that
betwixt
Heaven
and
Earth
;
the
heart
,
before
the
Gospel
touched
it
,
was
a
dull
heart
,
full
of
it self
,
of
its
own
thoughts
,
of
its
own
interest
,
of
its
own
lusts
;
no
thought
stirring
or
moving
in
it
of
the
least
contriving
,
or
intendment
,
to
bestead
the
name
of
the
great
God
of
Heaven
and
Earth
upon
such
terms
,
not
the
least
impulse
or
inclination
,
to
bring
forth
the
vertues
and
heavenly
things
of
God
into
the
World
.
The
Soul
,
until
it
be
Evangelically
inspired
,
is
at
as
great
a
distance
from
such
a
constitution
or
frame
,
wherein
it
should
be
active
for
God
,
and
zealously
addicted
to
the
declaring
of
his
Name
unto
the
World
,
as
lightly
can
be
imagined
.
Now
then
consider
,
that
as
the
Heavens
and
the
Earth
,
being
at
so
great
a
distance
the
one
from
the
other
,
and
so
fixed
to
their
respective
Centers
,
as
they
are
,
can
never
greet
or
kiss
one
another
,
nor
touch
one
another
,
nor
ever
change
places
,
or
situation
,
but
it
must
be
by
a
strong
,
and
mighty
,
and
out-stretched
arm
:
So
likewise
,
in
case
we
shall
suppose
so
great
and
wonderful
an
alteration
in
the
heart
and
spirit
of
a
man
,
that
whereas
it
was
full
of
it self
,
and
no
place
found
in
it
for
any
thought
concerning
God
,
for
the
magnifying
of
him
,
or
for
the
doing
any
great
thing
for
him
;
it
is
now
altered
and
changed
in
such
a
strange
manner
,
that
it
comes
to
be
filled
to
the
brim
with
zeal
for
the
glory
of
God
,
and
with
a
desire
to
have
him
great
in
the
World
,
and
to
have
his
Name
exalted
upon
a
high
Throne
amongst
men
;
this
change
(
I
say
)
must
needs
be
supposed
to
be
brought
to
pass
by
the
intervening
of
some
means
or
other
of
an
admirable
and
transcendent
vertue
,
of
such
an
efficiency
which
is
proper
and
likely
to
effect
it
.
This
must
of
necessity
be
supposed
;
For
Reason
will
not
endure
to
think
of
Effects
brought
to
pass
without
proportionable
Causes
;
great
Effects
without
great
and
weighty
Causes
answerable
unto
them
.
Now
the
change
of
the
heart
mentioned
,
being
so
wonderful
and
incredible
a
change
,
it
is
next
to
that
which
is
impossible
to
conceive
,
or
for
the
understanding
of
Men
,
or
Angels
to
imagine
,
how
such
a
Change
as
this
should
be
brought
to
pass
,
as
namely
,
that
a
man
should
be
wholly
driven
out
of
himself
,
and
out
of
his
own
heart
and
soul
,
that
all
his
foolish
and
unworthy
desires
to
advance
and
seek
himself
should
be
cast
out
of
him
:
And
that
desires
of
glorifying
God
in
the
World
like
unto
himself
should
spring
up
in
their
stead
;
Nothing
(
I
say
)
lightly
imaginable
that
should
alter
the
property
of
the
heart
of
a
man
upon
such
terms
as
these
,
but
the
soul-ravishing
Consolations
of
the
Gospel
,
and
that
joy
in
the
Holy
Ghost
,
which
is
unspeakable
and
full
of
glory
:
These
,
being
all
spirit
and
life
,
and
of
an
heavenly
activity
,
are
a
means
rationally
promising
even
as
great
and
strange
a
turn
in
the
soul
of
a
man
as
this
.
As
we
see
New
Wine
,
because
of
the
spirit-fulness
,
the
heat
and
activeness
of
it
,
being
freely
drank
,
will
make
men
that
are
of
a
slow
speech
or
discourse
,
backward
and
indisposed
to
much
talk
,
will
make
(
I
say
)
even
these
men
to
forget
themselves
,
and
to
pour
out
words
apace
,
after
the
manner
of
those
that
love
,
as
we
say
,
to
hear
themselves
talk
;
the
pleasant
vapour
of
the
Wine
over-coming
with
the
warmth
and
heat
of
it
the
coldness
of
the
Brain
,
and
so
giving
free
motion
unto
the
Tongue
,
under
such
a
provocation
or
encouragement
as
this
,
even
men
that
are
naturally
slow
will
speak
and
utter
themselves
at
another
manner
of
rate
than
ever
they
were
known
to
do
before
:
Even
so
when
the
strong
and
high-spirited
Consolations
of
the
Gospel
have
once
taken
the
head
,
and
the
heart
and
soul
of
a
man
,
and
seated
themselves
there
,
they
will
soon
alter
and
change
the
inward
constitution
and
temper
of
the
man
;
So
that
whereas
before
he
was
dull
and
heavie
,
yea
,
and
as
dead
unto
God
,
and
could
savour
and
relish
nothing
but
his
own
things
,
his
own
personal
interest
,
as
his
ease
,
pleasure
,
and
the
like
:
Now
he
is
(
as
it
were
)
turned
quite
about
,
and
is
all
for
God
;
these
Gospel
Consolations
,
when
they
are
apprehended
clearly
in
their
strength
,
and
height
,
and
set
to
work
in
the
soul
accordingly
,
then
they
are
operative
like
unto
themselves
,
and
have
such
a
property
,
and
peculiarity
of
vertue
in
them
,
so
to
affect
the
heart
and
soul
,
that
they
will
not
be
able
to
refrain
,
or
contain
themselves
,
but
will
be
still
speaking
of
their
great
and
heavenly
Benefactor
:
When
once
they
shall
have
received
a
strong
sense
and
feeling
of
that
abundant
grace
from
him
,
which
the
Gospel
presenteth
,
and
tendereth
unto
the
World
,
and
are
possest
of
those
matters
of
joy
,
and
high
exaltation
of
spirit
,
all
the
waters
of
this
World
will
never
be
able
to
quench
this
flame
,
but
they
will
be
ever
and
anon
breaking
forth
against
all
oppositions
of
the
Flesh
,
and
all
carnal
Interests
whatsoever
,
laughing
all
these
to
scorn
;
and
if
it
be
possible
,
they
will
lift
up
the
Name
of
the
Great
God
that
hath
done
such
great
things
for
them
,
that
hath
(
in
effect
)
prevented
them
with
life
and
immortality
already
.
Secondly
,
Sect.
7
Unless
a
person
hath
drunk
liberally
of
the
Consolations
we
speak
of
,
unless
he
be
like
a
Prince
in
his
spiritual
estate
and
demesns
,
and
lives
in
high
satisfaction
of
soul
,
he
will
never
be
able
to
speak
out
,
like
an
Angel
,
the
vertues
,
the
pleasant
and
lovely
things
of
his
God
,
he
will
never
attain
unto
a
lip
of
excellency
for
the
service
:
But
the
expressions
of
such
a
man
,
whether
by
words
or
actions
,
will
be
lean
and
starveling
,
no
waies
Commensurable
,
nor
holding
out
with
the
Heights
and
Depths
,
with
the
great
and
worthy
things
of
God
.
No
man
can
discourse
the
Royal
state
and
excellency
of
a
King
or
Prince
,
but
an
observant
Courtier
that
hath
had
Communion
with
the
grandeur
,
and
glory
,
and
goodly
things
belonging
thereunto
.
So
a
man
that
hath
but
lightly
tasted
of
the
grace
,
goodness
,
and
bounty
of
God
in
the
Gospel
,
that
hath
alwaies
kept
in
the
valleys
of
the
visions
thereof
,
and
had
Communion
only
with
the
rudiments
and
first
beginnings
of
Evangelical
knowledge
,
can
never
be
able
to
shew
out
the
the
vertues
of
God
,
or
bring
them
forth
into
a
perfect
light
.
Something
in
this
kind
such
a
person
possibly
may
do
,
he
may
(
as
it
were
)
whisper
,
and
stammer
out
,
in
some
broken
manner
,
somewhat
of
the
transcendent
excellencies
of
God
.
And
verily
this
is
the
length
of
such
a
mans
arm
:
he
can
lift
up
the
Name
of
God
no
otherwise
,
or
upon
no
better
terms
in
the
World
.
But
now
persons
that
have
(
for
a
considerable
space
of
time
)
dwelt
much
in
the
upper
Regions
of
the
Gospel
which
border
upon
the
third
Heavens
,
where
life
and
immortality
dwell
(
as
it
were
)
bodily
,
persons
that
have
,
with
a
clear
eye
of
Faith
,
seen
the
unsearchable
riches
of
the
grace
of
God
in
Christ
,
and
know
not
how
to
fear
,
or
whereof
to
be
afraid
,
being
full
of
the
love
of
God
,
which
casteth
out
fear
;
they
are
the
only
men
that
are
able
to
speak
a
Dialect
proper
to
express
those
glorious
things
of
God
,
which
are
otherwise
hard
to
be
uttered
,
especially
unto
the
World
,
being
so
dull
of
hearing
in
this
kind
;
the
only
men
that
know
how
to
translate
the
vertues
of
God
into
such
a
Language
,
whether
by
words
or
actions
,
that
the
World
may
come
to
some
reasonable
and
competent
knowledge
of
them
.
To
this
purpose
the
Apostle
,
Peter
admonished
his
scattered
Saints
,
to
whom
he
writeth
thus
,
1
Pet.
2.9
.
You
are
a
Royal
Priesthood
:
that
you
should
shew
forth
the
praises
of
him
that
calleth
you
;
meaning
,
that
they
were
Evangelical
Priests
,
of
a
Royal
and
Princely
Extraction
,
and
had
withal
spiritual
or
Evangelical
Demesns
and
Revenues
of
joy
,
peace
,
and
heavenly
contentments
,
answerable
to
both
their
great
dignities
of
Kings
and
Priests
,
Rev.
1.6
.
and
that
they
had
received
these
great
things
from
God
,
that
hereby
they
might
be
fit
,
and
in
a
capacity
to
shew
forth
the
vertues
of
God
,
and
of
Jesus
Christ
that
had
called
them
out
of
darkness
,
&c.
clearly
implying
,
That
they
which
are
not
Royal
(
that
is
,
royally
spirited
,
and
so
far
from
all
servility
,
and
slavishness
of
spirit
,
through
fear
)
are
not
in
a
condition
to
shew
unto
the
World
,
either
their
Creator
,
or
Redeemer
,
in
all
their
glory
,
or
like
unto
themselves
.
It
is
the
Prayer
of
David
,
Psal.
51.15
.
O
Lord
open
thou
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
.
Now
God
hath
no
way
,
or
means
,
at
least
none
so
proper
to
open
any
man's
lips
to
a
due
wideness
for
the
shewing
forth
of
his
praise
,
as
by
causing
him
to
know
that
by
the
bloud
of
Jesus
Christ
his
Conseience
is
purged
from
dead
works
,
see
Heb.
9.14
.
And
thus
we
see
the
second
thing
also
cleared
,
that
they
that
are
not
the
Sons
and
Daughters
of
the
richest
and
choisest
Consolations
of
the
Gospel
are
in
no
advantagious
or
worthy
capacity
to
shew
forth
,
or
make
a
declaration
unto
the
World
of
the
vertues
,
or
lovely
things
of
God
.
And
if
they
shall
attempt
to
do
any
thing
in
this
kind
,
they
will
do
it
to
loss
and
disadvantage
,
I
mean
comparatively
,
in
respect
of
what
they
might
have
done
,
had
they
stood
upon
an
higher
ground
of
Gospel
peace
.
For
otherwise
in
simple
consideration
,
it
is
most
true
which
the
Levites
acknowledged
,
Neh.
9.5
.
that
the
glorious
Name
of
God
excelleth
(
or
,
is
exalted
above
)
all
blessing
and
praise
.
Consonant
whereunto
are
these
sayings
of
the
Son
of
Sirach
,
What
power
have
we
to
praise
him
?
For
he
is
above
all
his
works
.
Praise
ye
the
Lord
,
and
magnifie
him
as
much
as
ye
can
,
yet
doth
he
far
exceed
,
&c.
Ecclus.
43.28.30
.
And
thus
we
have
done
with
the
proof
of
that
,
which
was
supposed
and
taken
for
granted
in
the
Reason
,
which
was
,
That
it
is
every
man's
duty
,
and
more
especially
the
duty
of
every
Believer
,
to
desire
,
and
seek
after
part
and
fellowship
in
the
highest
Consolations
,
which
the
Gospel
administreth
,
and
which
are
attainable
by
men
thereby
;
because
without
being
baptized
with
such
a
baptism
as
this
,
men
will
not
be
in
that
singular
and
signal
capacity
to
shew
forth
the
vertues
or
pleasant
and
lovely
things
of
God
,
which
they
ought
to
lift
up
their
hearts
and
desires
unto
.
That
which
(
as
we
said
)
is
asserted
plainly
in
the
Reason
,
Sect.
8
is
,
that
without
being
filled
with
the
Spirit
,
men
and
women
will
never
be
able
to
reach
the
Consolations
of
the
Gospel
,
where
they
run
high
,
and
carry
in
them
a
strong
savour
of
life
and
immortality
.
Now
,
for
the
opening
and
clearing
of
this
unto
you
,
you
are
to
take
knowledge
,
and
consider
,
that
men
and
women
may
so
go
to
work
,
may
stand
upon
such
terms
before
God
,
and
the
Gospel
,
for
many
years
together
,
that
according
to
the
ordinary
and
settled
course
of
Divine
Providence
in
the
World
,
and
the
exigency
of
second
causes
,
they
will
not
be
like
(
I
mean
,
whilst
they
continue
in
such
a
way
)
to
know
what
the
Consolations
of
the
Gospel
in
those
veins
of
it
,
in
which
they
are
most
soveraign
,
rich
,
and
glorious
,
mean
.
Yea
,
the
truth
is
,
considering
the
present
experiment
which
persons
of
both
Sexes
generally
give
of
themselves
in
the
World
,
there
is
scarce
one
of
a
City
,
or
two
of
a
Tribe
,
whose
hearts
do
in
any
measure
serve
them
to
live
up
to
such
terms
which
are
like
to
render
them
capable
of
eating
the
fat
and
drinking
the
sweet
of
the
Gospel
.
For
,
First
,
men
that
savour
(
as
the
Scripture
speaks
)
the
things
which
are
of
men
,
and
love
this
present
World
,
are
not
in
any
likely
capacity
,
but
only
upon
the
changing
of
the
frame
of
their
mind
,
and
of
their
course
of
life
,
ever
to
know
what
is
the
hope
of
their
Calling
(
as
the
Apostle
speaks
)
either
in
respect
of
the
ground
of
it
,
what
pregnant
,
lively
,
and
abundantly
satisfactory
arguments
and
grounds
there
are
,
why
they
should
hope
for
,
and
expect
all
the
great
things
,
which
the
Gospel
promiseth
,
or
else
what
is
his
hope
in
respect
of
the
object
of
it
;
how
glorious
,
excellent
,
and
wonderful
these
things
are
,
which
are
now
hoped
for
,
and
will
be
found
of
all
those
that
shall
with
Faith
and
Patience
wait
upon
God
for
them
.
Men
and
women
(
I
say
)
that
stick
fast
with
their
minds
and
hearts
in
the
mire
and
clay
of
this
present
World
,
are
never
like
to
know
what
the
hope
of
the
Gospel-calling
is
,
(
in
either
consideration
)
and
consequently
,
not
to
inherit
or
enjoy
in
this
World
the
riches
of
the
glory
of
the
Gospel
Consolations
.
The
Reasons
hereof
are
many
,
we
shall
hint
only
two
.
First
,
Because
when
the
intellectual
powers
and
faculties
of
the
Soul
are
drunk
up
with
worldly
and
sensual
engagements
,
or
over-acted
upon
the
things
which
are
seen
,
they
become
aukward
,
indisposed
,
and
unserviceable
for
spiritual
negotiations
,
and
imployments
about
heavenly
things
.
By
such
low
and
mean
Converse
as
this
,
they
contract
an
habit
of
a
kind
of
intellectual
rudeness
,
and
disingeniousness
,
by
reason
whereof
they
know
not
how
to
quit
,
or
behave
themselves
about
more
noble
and
high-born
objects
;
nor
indeed
care
not
much
to
have
to
do
with
them
,
or
come
into
their
company
.
Even
as
persons
that
have
been
alwaies
bred
and
brought
up
inter
sordes
,
amongst
rude
and
rustical
people
,
of
course
and
rough
behaviour
,
cannot
presently
change
their
temper
and
disposition
,
and
so
become
capable
of
conversing
orderly
,
and
according
to
the
principles
of
Civility
,
with
persons
of
better
quality
and
more
refined
carriage
;
and
by
reason
of
a
consciousness
to
themselves
in
this
kind
,
they
avoid
as
much
as
well
they
may
the
company
of
such
persons
:
In
like
manner
,
those
divine
discoveries
made
in
the
Gospel
,
those
veins
of
wisdom
,
and
of
the
knowledge
of
God
there
,
upon
which
(
I
mean
,
upon
the
apprehension
of
which
)
the
high
raisings
and
liftings
up
in
Evangelical
Consolations
(
of
which
we
speak
)
chiefly
depend
;
being
of
a
very
fine
spinning
,
very
spiritual
,
and
remote
from
the
common
thoughts
and
apprehensions
of
men
,
and
much
more
from
the
thoughts
of
such
minds
and
understandings
which
have
accustomed
themselves
wholly
(
in
a
manner
)
to
this
Worlds
affairs
;
persons
of
this
Character
,
knowing
that
these
things
lie
out
of
the
way
of
their
Genius
,
and
that
they
are
not
able
to
conceive
of
them
with
much
contentment
to
themselves
,
nor
to
speak
of
them
with
contentment
unto
others
,
in
these
respects
take
little
or
no
pleasure
to
enquire
after
them
,
nor
to
engage
themselves
to
any
purpose
in
the
study
of
them
.
So
then
,
this
is
one
reason
why
such
persons
,
who
are
over-intent
and
bent
upon
this
present
World
,
are
not
like
to
ascend
in
spirit
into
the
Region
of
light
,
where
the
Consolations
we
speak
of
have
their
dwelling
,
and
are
to
be
found
,
(
viz.
)
because
,
by
continual
digging
in
the
earth
with
their
reasons
,
apprehensions
,
and
understandings
,
they
make
them
blunt
and
dull
,
and
altogether
unapt
to
take
the
Genuine
and
through
impressions
of
such
Gospel-notions
,
wherein
the
riches
of
the
comforts
thereof
are
laid
up
as
in
a
store-house
.
Secondly
,
Another
Reason
hereof
is
,
because
(
as
we
lately
heard
)
the
revelations
and
discoveries
of
these
Treasures
of
Wisdom
and
Knowledge
,
that
are
hid
in
the
Gospel
,
in
the
understanding
and
clear
apprehension
whereof
(
as
we
lately
likewise
shewed
)
the
strength
of
the
said
Consolations
lye
are
made
over
;
or
(
as
we
may
speak
safely
enough
,
and
yet
more
plainly
)
are
promised
by
God
by
way
of
reward
unto
those
that
love
him
;
and
proportionably
,
the
fuller
measure
of
them
to
those
that
love
him
above
the
rate
of
his
ordinary
friends
.
Now
,
the
Holy
Ghost
expresly
informs
us
,
1
Joh.
2.15
.
That
if
any
man
love
the
World
,
the
love
of
the
Father
is
not
in
him
.
Yea
,
the
Apostle
James
goeth
somewhat
further
,
or
at
least
speaketh
more
plainly
,
affirming
,
That
the
friendship
of
the
World
is
enmity
with
God
:
and
that
whosoever
will
be
a
friend
unto
the
World
,
is
an
enemy
unto
God
.
James
4.4
.
If
the
love
of
the
Father
(
of
God
the
Father
)
be
not
in
men
,
the
deep
things
of
God
in
the
Gospel
,
such
as
eye
hath
not
seen
,
nor
ear
heard
,
&c.
are
not
prepared
or
made
ready
to
be
communicated
unto
them
;
nor
(
indeed
)
are
they
prepared
,
or
fit
to
receive
and
understand
them
.
This
then
(
in
a
word
)
is
another
Reason
,
why
persons
,
much
addicted
to
this
present
World
,
are
not
like
to
sit
at
the
upper
end
of
the
Table
which
is
spread
with
the
Consolations
of
the
Gospel
.
Secondly
,
Sect.
9
Neither
are
they
like
to
taste
of
the
Feast
we
speak
of
,
or
be
filled
with
the
best
and
choycest
of
the
comforts
of
the
Gospel
,
who
are
hard
of
bowels
,
cruel
,
unmerciful
,
hard
to
forget
and
forgive
injuries
;
yea
,
who
have
not
eyes
,
and
hearts
full
of
commiseration
,
and
of
pity
,
hearts
well
exercised
with
mercy
.
For
as
mercy
(
in
the
Apostle
Jame's
expression
,
Jam.
2.13
.
)
rejoyceth
against
judgment
,
in
one
sense
,
so
doth
judgment
rejoyce
against
unmercifulness
in
another
.
But
how
,
or
in
what
sense
,
mercy
rejoyceth
against
judgment
,
we
have
opened
unto
most
of
you
formerly
upon
another
occasion
:
[
](A41499-e25270-b)*
*
In
a
Sermon
entituled
,
Mercy
in
her
Exaltation
.
we
shall
briefly
remind
you
of
it
again
.
Mercy
is
said
to
rejoyce
against
judgment
,
because
a
person
that
is
conscious
to
himself
,
that
he
is
of
a
merciful
disposition
,
and
that
he
hath
abounded
in
works
of
mercy
,
stands
upon
a
ground
of
advantage
to
be
made
,
or
to
become
confident
,
that
God
will
not
deal
severely
by
him
,
or
destroy
him
.
It
is
a
frequent
Dialect
in
Scripture
to
attribute
that
to
the
abstract
,
or
form
,
which
properly
belongeth
to
the
subject
as
qualified
therewith
:
Charity
(
saith
Paul
)
beareth
all
things
.
believeth
all
things
,
hopeth
all
things
,
1
Cor.
13.7
.
That
is
,
not
only
inableth
,
but
effectually
also
enclineth
the
person
who
is
the
subject
of
it
,
to
do
all
this
,
meaning
,
that
a
person
endued
with
Charity
doth
the
one
and
the
other
.
So
mercy
rejoyceth
against
judgment
,
that
is
,
a
person
,
in
whom
mercy
resideth
,
is
qualified
and
strengthened
hereby
to
rejoyce
against
judgment
,
that
is
,
not
to
be
afraid
of
judgment
;
whether
by
judgment
we
understand
an
appearing
before
God
to
be
judged
,
or
that
Condemnation
,
which
God
threatneth
in
his
Word
against
wicked
and
unbelieving
men
,
which
frequently
passeth
under
the
name
of
judgment
,
it
cometh
much
to
one
.
Now
,
to
rejoyce
against
a
person
or
a
thing
,
that
is
terrible
in
it self
,
and
unto
others
of
the
same
nature
and
condition
with
us
,
imports
,
or
rather
supposeth
,
and
includes
a
kind
of
neglect
,
or
non-fearing
of
it
,
in
him
who
is
said
thus
to
rejoyce
;
Rejoyce
not
against
me
oh
mine
Enemy
,
Mic.
7.8
.
that
is
,
Do
not
despise
me
,
or
look
upon
me
as
if
I
were
a
People
or
Nation
forsaken
of
my
God
;
because
I
am
brought
low
and
afflicted
;
please
not
your selves
over-much
with
my
present
distress
,
be
not
too
confident
,
as
if
I
should
never
recover
out
of
this
afflicted
state
and
condition
.
And
as
mercy
in
this
sense
is
said
to
rejoyce
against
judgment
,
so
may
judgment
,
in
a
sense
little
differing
,
be
said
to
rejoyce
against
unmercifulness
;
because
of
all
other
kind
of
sin
or
sinners
it
will
prevail
and
magnifie
it self
against
these
:
the
Judgments
of
God
will
handle
unmerciful
men
most
terribly
;
or
according
to
that
of
James
(
in
the
same
place
)
he
shall
have
judgment
without
mercy
that
hath
shewed
no
mercy
.
They
that
shut
up
their
bowels
of
compassion
(
as
John
speaketh
,
1
Joh.
3.17
.
)
against
their
Brethren
,
that
have
need
,
lye
under
this
judgment
of
darkness
in
common
with
other
wicked
men
,
viz.
to
think
that
God
is
like
unto
them
(
Psa.
50.21
.
)
Therefore
being
regardless
of
other
mens
miseries
,
and
no
waies
enclined
to
acquaint
their
souls
with
the
sufferings
and
sorrows
of
any
but
their
own
,
they
are
apt
to
transform
or
change
in
their
imaginations
the
glory
of
the
most
gracious
and
merciful
God
into
the
similitude
of
their
own
hard-heartedness
towards
others
,
and
so
must
needs
be
under
a
most
sad
disadvantage
to
apprehend
and
believe
those
most
glorious
things
which
the
Gospel
speaketh
concerning
the
love
,
and
mercy
,
and
tenderness
of
compassion
in
God
towards
men
.
Which
yet
must
be
clearly
apprehended
,
and
steadily
believed
to
invest
the
hearts
and
souls
of
men
with
the
blessed
priviledge
of
being
lift
up
to
Heaven
upon
the
wing
of
Gospel-Consolation
.
So
then
,
of
all
kind
of
offenders
and
transgressors
in
the
World
,
men
that
are
straight
of
bowels
,
and
uncompassionate
,
are
the
most
uncapable
of
part
and
fellowship
in
the
Consolatory
Enjoyments
of
the
Gospel
,
those
especially
that
are
fullest
of
spirit
and
life
;
the
Gospel
every
where
lowring
and
frowning
upon
them
,
staving
and
beating
them
off
from
all
hopes
,
and
conceit
of
finding
mercy
at
the
hand
of
God
,
or
of
Salvation
,
but
only
upon
the
change
and
turning
of
their
hearts
within
them
upside
down
.
Yea
,
Thirdly
(
and
lastly
)
persons
in
any
kind
who
despise
their
waies
(
as
Solomon's
expression
is
,
Pro.
19.16
.
)
who
live
at
peradventure
,
Sect.
10
and
(
as
we
use
to
say
)
hand
over-head
,
who
do
not
narrowly
and
tenderly
ponder
all
their
paths
,
lest
any
of
them
should
be
found
too
light
.
Neither
are
such
as
these
like
to
eat
of
that
choice
fruit
that
groweth
on
that
tree
which
is
in
the
midst
of
the
Paradise
of
God
,
nor
to
be
fed
with
the
marrow
and
fatness
of
the
Gospel
Consolations
.
The
reason
is
,
because
it
is
a
thousand
to
one
but
they
,
who
shall
despise
their
waies
,
and
resolve
to
walk
on
in
such
and
such
courses
de
bene
esse
,
and
(
as
it
were
)
upon
proof
when
no
Letter
of
the
Law
presently
and
expresly
riseth
up
against
it
,
(
I
say
)
it
is
a
thousand
to
one
but
that
they
will
be
polluted
in
some
or
other
of
their
paths
;
and
however
,
the
very
neglect
of
enquiring
at
the
mouth
of
God
in
the
Scriptures
,
what
is
his
mind
concerning
us
in
all
our
actions
and
waies
,
must
needs
grieve
the
good
Spirit
of
God
within
us
:
as
(
indeed
)
every
practice
,
yea
,
and
omission
also
doth
,
about
which
his
interest
lieth
to
instruct
and
direct
us
,
if
recourses
be
not
made
unto
him
accordingly
.
Now
,
if
men
shall
pitch
upon
a
course
ex
tempore
,
and
(
as
we
lately
expressed
it
)
hand
over-head
,
and
not
consult
with
him
about
the
goodness
or
lawfulness
thereof
,
this
is
enough
to
intangle
us
with
the
guilt
of
grieving
the
Spirit
of
God
.
And
if
the
good
Spirit
of
God
in
men
be
still
grieved
,
and
not
again
in
time
relieved
and
recovered
from
under
this
Passion
;
certain
it
is
,
that
all
this
while
men
are
in
no
capacity
at
all
to
be
carried
up
by
him
into
the
Mount
of
the
Gospel
,
where
the
glory
of
the
Consolations
thereof
shineth
;
No
,
if
the
Spirit
beginneth
to
withdraw
himself
from
men
,
or
forbears
his
wonted
activeness
and
employment
,
and
stirring
in
them
,
and
doth
as
men
,
who
in
time
of
solemn
sorrow
and
grief
are
wont
to
retire
themselves
from
their
wonted
company
and
employments
;
Now
,
they
are
in
a
very
ill
capacity
,
and
much
disqualified
for
the
enjoyment
of
the
Consolations
of
the
Gospel
in
their
strength
and
glory
.
Men
will
never
be
mightily
strengthened
(
as
the
Apostle
speaketh
)
in
the
inward
man
but
by
the
Spirit
of
God
;
nor
will
they
ever
be
mightily
strengthened
there
by
him
,
when
he
is
grieved
,
or
upon
any
other
terms
,
than
when
he
is
highly
pleased
with
the
deportments
,
and
comportments
of
men
.
Now
these
things
being
so
,
first
,
that
neither
men
addicted
to
this
present
World
;
secondly
,
nor
men
of
straight
and
hard
bowels
;
nor
lastly
,
men
that
despise
their
waies
in
any
kind
,
are
meet
subjects
or
vessels
prepared
to
receive
the
waters
of
life
from
the
Gospel
,
where
they
are
richest
and
sweetest
,
and
most
quickning
to
the
soul
;
It
plainly
followeth
,
that
without
a
very
great
presence
of
the
Spirit
of
God
they
are
not
like
to
arrive
at
,
or
to
obtain
that
capacity
we
speak
of
:
I
mean
,
of
being
filled
with
these
heavenly
Consolations
.
This
is
that
which
we
said
was
directly
laid
down
and
affirmed
in
the
Reason
given
.
For
the
proof
hereof
we
shall
not
need
to
add
much
to
what
hath
been
already
delivered
upon
the
same
account
.
For
we
have
shewed
and
proved
from
that
of
the
Apostle
,
Rom.
8.13
.
That
the
deeds
of
the
body
cannot
be
mortified
but
by
the
Spirit
;
yea
,
and
by
the
Spirit
acting
and
working
at
some
excellent
and
very
considerable
rate
,
which
imports
a
mans
being
filled
with
the
Spirit
(
in
the
sense
first
declared
.
)
Again
,
from
that
of
the
same
Apostle
,
Eph.
3.16
.
we
proved
,
that
no
person
could
be
mightily
strengthened
in
the
inner
man
but
by
the
Spirit
of
God
;
And
this
(
as
we
said
in
the
former
case
)
advancing
himself
to
some
worthy
degree
in
his
operation
and
working
upon
the
heart
and
consciences
of
men
.
So
then
,
he
that
is
not
filled
with
the
Spirit
is
like
to
be
a
man
of
this
present
World
,
addicted
to
the
waies
,
pleasures
,
or
profits
of
it
;
and
consequently
,
in
an
incapacity
of
those
Soveraign
Consolations
of
the
Gospel
we
speak
of
(
according
to
what
was
lately
proved
.
)
For
inordinacy
of
addiction
to
this
present
World
,
and
the
things
thereof
,
is
a
lust
of
the
flesh
;
and
consequently
will
not
,
cannot
be
effectually
subdued
or
mortified
but
by
the
assisting
efficacy
of
the
Spirit
of
God
.
For
,
it
is
the
Spirit
(
as
the
Apostle
informs
us
)
that
lusts
against
the
flesh
,
Gal.
5.17
.
And
(
indeed
)
it
is
the
Spirit
only
that
lusts
against
it
,
as
being
contrary
to
it
(
as
the
Apostle
there
speaks
)
and
nothing
else
contrary
,
at
least
nothing
so
vigorously
,
so
perfectly
contrary
unto
it
as
the
Spirit
.
If
you
ask
me
,
In
what
sense
or
consideration
is
the
Spirit
of
God
said
to
lust
against
the
Flesh
?
I
answer
,
First
,
The
nature
,
or
native
and
proper
Genius
of
the
Spirit
of
God
is
to
desire
,
and
to
delight
in
,
and
to
act
such
things
as
are
of
a
contrary
nature
and
tendency
to
the
Flesh
,
and
to
the
things
which
that
desireth
and
delighteth
in
;
and
in
this
respect
may
be
said
to
lust
against
the
Flesh
,
(
viz
)
because
it
desireth
,
and
this
very
strenuously
,
things
opposite
to
the
things
desired
by
the
Flesh
.
Secondly
,
The
Spirit
may
be
said
to
lust
against
the
Flesh
,
because
he
stirs
up
motions
,
and
desires
in
men
contrary
unto
those
which
are
occasioned
by
the
flesh
.
As
the
flesh
inwardly
provokes
unto
,
and
causeth
men
to
desire
things
that
are
unjust
,
unholy
,
and
things
displeasing
unto
God
,
&c.
The
Spirit
secretly
exciteth
to
all
things
contrary
hereunto
,
as
to
things
which
are
just
,
and
righteous
,
and
holy
.
Or
Thirdly
(
and
lastly
)
the
Spirit
may
be
said
to
lust
against
the
flesh
,
or
the
unregenerate
or
corrupt
part
of
the
soul
,
or
rather
that
weakness
,
or
aptness
unto
sin
which
cleaveth
unto
the
soul
;
because
it
seeketh
the
utter
abolition
and
destruction
of
it
;
or
because
it
admonisheth
the
Saints
to
desire
and
endeavour
this
abolition
of
it
;
yea
,
the
utter
extirpation
and
rooting
of
it
out
of
their
Kingdom
.
Now
then
,
as
no
man
is
slain
,
or
ruined
by
any
person
(
unless
it
be
casually
or
against
his
will
,
which
is
no
common
or
ordinary
case
)
but
only
by
him
who
lusteth
against
his
life
,
and
this
at
an
high
tate
of
lusting
(
for
every
motion
of
envy
,
and
hatred
,
or
wishing
that
a
man
were
dead
,
will
not
lead
a
man
so
far
as
violently
to
take
away
his
life
)
so
neither
is
the
flesh
like
to
be
abolished
,
crucified
,
and
destroyed
by
any
,
but
only
by
such
,
or
by
that
,
which
lusteth
against
the
very
life
and
being
of
it
,
and
this
with
some
potency
and
strength
of
lusting
.
And
this
must
needs
be
the
Spirit
of
God
,
because
there
is
nothing
that
lusteth
against
the
life
,
and
being
,
and
continuance
of
it
but
the
Spirit
of
God
.
If
it
be
objected
and
said
,
Sect.
11
That
Reason
and
Conscience
in
men
may
lust
against
the
Flesh
,
as
well
as
the
Spirit
:
And
consequently
,
may
attempt
the
crucifying
and
destroying
of
it
,
as
they
did
in
some
Philosophers
,
and
moral
men
amongst
the
Heathen
;
and
so
men
may
be
put
into
a
capacity
of
the
first-born
Consolations
of
the
Gospel
without
being
filled
with
the
Spirit
;
viz.
by
being
filled
with
Reason
,
or
Conscience
at
least
,
if
the
crucifying
of
the
flesh
be
sufficient
to
invest
men
with
this
capacity
.
To
this
I
answer
.
First
,
That
if
Reason
or
Conscience
do
at
any
time
lust
against
the
flesh
,
oppose
or
stop
the
lustings
,
or
movings
of
it
,
they
do
it
by
vertue
of
a
certain
superintendency
and
instigation
of
the
Spirit
of
God
:
It
is
the
Spirit
of
God
which
puts
them
upon
it
.
For
in
him
[
that
is
to
say
,
through
or
by
means
of
him
]
(
saith
the
Apostle
,
speaking
of
God
,
and
more
particularly
and
appropriately
of
the
Spirit
of
God
)
we
live
,
move
,
and
have
our
being
,
Acts
17.28
.
When
he
saith
,
in
him
we
live
,
he
doth
not
mean
,
we
Saints
,
we
Believers
,
as
if
none
lived
in
God
,
or
through
the
Spirit
of
God
but
such
men
:
But
we
men
(
for
it
was
spoken
by
a
Heathen
Poet
)
and
the
Apostle
doth
justifie
the
saying
by
incorporating
it
with
the
Word
of
God
,
by
using
it
as
,
or
instead
of
,
a
saying
from
God
himself
:
For
so
it
was
,
though
it
passed
through
a
corrupt
hand
,
yet
it
came
from
God
.
In
him
we
live
;
we
move
,
we
men
,
all
men
in
the
World
,
Saints
,
or
others
,
we
live
in
God
,
that
is
,
by
God
,
or
through
God
(
for
so
the
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
,
often
signifieth
)
that
is
,
by
means
of
his
supporting
us
.
If
men
do
not
only
live
in
,
by
,
or
through
Gods
supporting
of
us
,
but
move
also
;
and
this
as
well
morally
as
naturally
;
with
our
hearts
and
wills
,
as
well
as
with
our
bodies
,
or
the
members
hereof
.
Certainly
,
when
we
move
regularly
,
and
as
becometh
us
,
as
we
do
when
either
Reason
or
Conscience
within
us
do
their
office
in
any
kind
,
and
when
they
do
not
regard
the
flesh
within
us
,
when
ever
(
I
say
)
we
act
or
move
thus
regularly
,
we
do
it
by
somewhat
more
,
at
least
by
nothing
less
,
than
an
ordinary
exertion
or
putting
forth
of
his
gracious
presence
in
us
.
If
we
move
one
way
or
other
,
morally
or
naturally
,
sinfully
or
righteously
;
yet
every
of
these
motions
that
proceed
from
us
,
proceeds
also
from
,
or
by
the
Spirit
of
God
,
(
though
the
sinfulness
of
no
motion
proceeds
from
him
)
much
more
when
we
move
according
to
Rule
,
then
certainly
this
is
by
means
,
at
least
of
his
ordinary
,
if
not
to
a
degree
more
than
an
ordinary
putting
forth
of
himself
and
his
gracious
presence
with
us
.
Thus
then
in
the
first
place
,
if
Reason
or
Conscience
do
at
any
time
,
or
in
any
particular
case
,
lust
against
,
or
oppose
the
flesh
,
or
corruption
in
man
,
they
do
it
by
means
of
the
Spirit
of
God
within
them
.
For
as
there
is
an
inhabitation
,
and
consequently
an
operation
of
the
Spirit
appropriate
to
the
Saints
or
Believers
;
so
there
is
an
inhabitation
(
though
of
another
kind
.
or
upon
other
terms
)
of
the
same
Spirit
,
which
is
common
to
all
those
that
are
not
yet
in
the
number
of
Believers
.
Sect.
12
But
Secondly
,
When
Reason
or
Conscience
lusts
against
the
Flesh
,
only
by
such
an
instigation
or
incitement
hereunto
of
the
Spirit
of
God
,
which
is
wont
to
proceed
from
him
,
when
,
and
whilst
his
dwelling
is
with
men
unregenerate
,
and
according
to
the
manner
of
his
presence
here
;
this
lusting
against
it
is
,
first
,
but
particular
,
only
against
some
of
the
desires
,
motions
,
and
waies
of
it
;
others
being
dispensed
with
,
as
Herod's
case
was
,
(
Mar.
6.20
.
)
who
did
many
things
at
the
preaching
of
John
Baptist
,
but
some
things
(
it
seems
)
he
would
not
do
.
By
the
maniture
and
help
of
the
Spirit
,
he
layed
many
channels
of
the
flesh
dry
,
and
turned
the
waters
running
there
out
of
their
course
,
but
he
suffered
them
to
run
elsewhere
,
and
to
have
a
vent
or
issue
another
way
;
and
as
it
is
often
seen
that
a
Tree
,
which
is
too
luxuriant
in
branches
,
prospers
,
and
flourisheth
more
,
and
bears
more
fruit
when
some
of
those
branches
are
lopt
off
;
So
the
Flesh
many
times
being
abridged
of
some
of
the
wonted
haunts
and
eruptions
of
it
runs
with
the
fuller
and
higher
stream
and
tide
,
and
rageth
more
some
other
way
.
This
appears
by
several
things
upon
record
to
have
been
the
case
of
many
Heathen
;
who
by
some
Authors
,
in
respect
of
many
things
commendable
in
them
,
are
reported
to
have
been
very
vertuous
and
worthy
men
;
who
yet
are
known
by
the
observations
and
relations
of
others
to
have
been
vicious
otherwise
:
So
that
the
Flesh
careth
not
for
such
lusters
against
it
as
Reason
and
Conscience
are
.
And
concerning
those
Heathen
men
we
speak
of
,
many
of
them
by
what
is
extant
upon
good
Record
,
though
in
respect
of
sundry
of
their
waies
and
courses
they
were
very
excellent
and
worthy
praise
,
yet
they
had
their
secret
issues
and
vents
for
the
flesh
,
and
those
corruptions
which
wrought
effectually
in
them
,
and
in
a
most
notorious
kind
and
fuller
measure
than
in
ordinary
men
.
So
that
(
as
I
say
)
the
Flesh
suffers
not
much
,
is
not
in
danger
of
being
crucified
by
Reason
and
Conscience
,
although
these
(
in
a
sense
,
and
in
respect
of
some
of
the
beloved
waies
thereof
)
lust
against
it
.
When
they
are
put
upon
this
lusting
,
and
backed
therein
,
only
by
the
lighter
and
weaker
puttings
on
by
the
Spirit
,
wherein
he
is
wont
to
appear
in
persons
who
have
not
attained
an
effectual
or
saving
knowledge
of
God
;
it
is
not
that
body
of
the
flesh
(
as
the
Apostle
calls
it
)
but
some
members
of
it
only
upon
which
execution
is
done
:
Whereas
the
lustings
of
the
Spirit
against
the
Flesh
in
persons
that
are
regenerate
,
especially
when
he
is
in
his
advance
,
and
they
filled
with
his
presence
,
are
comprehensive
,
and
extend
themselves
to
all
the
avenues
of
the
flesh
;
yea
,
and
seek
,
and
attempt
the
very
life
of
it
,
by
stifling
it
,
and
stopping
all
the
breathing
passages
and
spirations
of
it
,
provoking
and
engaging
such
men
universally
to
an
utter
abolition
,
to
a
through
mortification
of
it
.
That
of
the
Apostle
,
Rom.
6.6
.
imports
as
much
,
Knowing
this
,
that
the
old
man
is
crucified
,
that
the
body
of
sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
.
This
is
that
which
the
Spirit
lusteth
after
in
the
Saints
,
that
is
(
according
to
a
Rule
not
long
since
delivered
)
which
he
stirreth
up
in
them
,
and
prevails
with
them
to
lust
after
,
at
least
when
he
fills
the
Temple
of
their
Soul
with
the
Glory
of
his
Presence
,
even
to
have
the
body
,
the
whole
and
entire
body
of
sin
destroyed
;
and
not
only
here
and
there
a
member
of
this
body
maimed
or
disabled
,
other
members
in
the
mean
time
remaining
sound
and
serviceable
,
that
so
the
Saints
might
not
serve
sin
;
meaning
,
in
any
of
the
services
thereof
,
or
in
any
thing
tending
to
the
establishing
,
or
advancement
of
the
Kingdom
,
or
power
of
it
in
the
World
.
Again
,
Thirdly
,
Sect.
13
Those
lustings
against
the
Flesh
,
which
are
found
in
Reason
and
Conscience
,
being
only
occasioned
and
conceived
in
them
by
such
an
inspection
or
influence
which
the
Spirit
of
God
hath
over
,
or
upon
the
hearts
and
consciences
of
men
yet
in
a
state
of
unbelief
,
are
but
faint
and
low
spirited
,
easily
check'd
,
quenched
,
and
conjured
down
again
by
temptations
,
if
they
come
in
the
way
,
like
the
goodness
of
the
Jews
of
old
,
as
it
is
in
several
places
described
in
the
Scriptures
,
Hos.
6.4
.
Judg.
2.
Joh.
5.35
.
to
be
like
the
morning
cloud
,
and
early
dew
.
We
know
the
morning
cloud
hath
nothing
but
a
kind
of
light
substance
in
it
,
hath
no
body
of
rain
in
it
.
Thus
it
was
with
the
Jews
;
as
the
early
dew
doth
not
continue
,
but
is
soon
licked
up
with
the
Sun
,
because
it
is
but
thin
,
and
hath
no
root
;
so
their
goodness
was
but
superficial
and
slight
,
it
had
no
depth
in
their
hearts
,
like
the
Seed
in
the
stony
ground
:
It
had
no
root
in
them
,
and
so
in
a
short
time
came
to
nothing
.
We
read
in
several
places
,
that
they
could
speak
of
great
matters
that
they
would
do
,
they
would
do
all
that
the
Lord
would
have
them
to
do
,
they
would
serve
the
Lord
,
&c.
and
you
shall
find
that
when
any
new
Calamity
came
upon
them
,
they
were
full
of
repentance
,
they
would
humble
themselves
,
and
never
provoke
God
more
:
But
all
this
notwithstanding
they
soon
forgat
God
:
For
as
soon
as
deliverance
from
their
present
trouble
came
,
their
goodness
left
them
,
they
presently
returned
again
to
their
former
folly
.
And
in
the
fifth
of
John
,
John
being
(
as
our
Saviour
here
describeth
him
)
a
burning
and
shining
light
,
their
goodness
held
out
in
hearkening
unto
him
for
a
season
,
yea
,
and
thus
far
they
rejoyced
in
his
light
.
But
why
did
they
not
continue
and
hold
out
so
to
do
?
John's
light
was
as
burning
and
shining
when
they
withdrew
,
and
declined
him
,
as
before
.
How
came
it
then
to
pass
that
they
did
not
continue
to
delight
and
rejoyce
in
him
?
The
word
they
received
from
him
had
but
little
or
no
root
in
them
:
it
lay
but
shallow
in
their
judgments
and
souls
.
It
is
said
of
the
stony
ground
,
that
the
seed
which
fell
upon
it
withered
away
,
because
it
had
no
root
:
and
the
reason
why
it
had
no
root
,
or
none
to
any
purpose
,
was
because
it
had
not
much
earth
upon
it
,
(
Mark
4.5
.
&
6.16
.
compared
)
By
which
is
signified
,
that
the
reason
why
the
Gospel
,
or
Word
of
God
,
hath
no
faster
hold
upon
the
judgments
and
consciences
of
men
than
commonly
it
hath
,
is
,
because
when
they
have
heard
it
preached
unto
them
,
they
do
not
(
as
it
were
)
bury
it
under
many
serious
thoughts
,
and
much
meditation
bestowed
on
it
,
but
presently
betake
themselves
to
some
worldly
business
,
or
else
fall
upon
some
impertinent
discourse
;
and
so
what
they
heard
is
never
thought
of
more
.
How
then
should
it
settle
,
or
sink
to
any
great
depth
in
their
souls
?
And
if
men
be
not
rooted
and
grounded
in
this
knowledge
of
the
truth
,
they
are
not
like
to
walk
in
the
practice
of
it
long
:
a
little
occasion
will
turn
them
aside
,
they
will
soon
lose
their
goodness
.
So
then
,
this
is
the
case
of
those
lustings
against
the
flesh
which
sometimes
appear
in
heathen
men
,
they
are
powerless
,
seldom
victorious
,
or
long
liv'd
:
Reason
and
Conscience
are
soon
bribed
to
keep
silence
.
It
is
likely
we
may
have
such
cases
and
instances
among
many
Professors
of
Christianity
amongst
us
,
that
may
at
times
have
lustings
against
the
flesh
,
and
yet
these
soon
vanish
and
wither
,
because
they
have
not
any
great
root
in
themselves
(
as
our
Saviour
speaks
)
they
did
not
make
a
business
of
it
to
consider
the
weight
,
and
worth
,
and
important
concernment
unto
them
to
have
their
corruption
and
deeds
of
the
flesh
more
and
more
mortified
.
Now
the
truth
is
,
there
is
no
good
action
,
nothing
that
doth
concern
men
;
there
is
no
good
disposition
,
no
good
principle
in
the
soul
,
no
lusting
against
the
flesh
at
any
time
,
in
any
man
,
but
that
if
men
would
take
a
course
accordingly
,
they
might
reduce
the
matter
to
such
a
pass
that
these
good
things
should
never
forsake
them
,
but
that
they
should
take
possession
of
them
,
and
enjoy
them
continually
.
For
weak
and
faint
they
commonly
are
at
first
in
the
best
of
men
;
but
the
reason
why
in
good
men
they
gather
strength
,
remain
and
hold
out
to
the
end
,
is
,
because
they
have
much
earth
in
such
men
,
and
consequently
they
have
good
rooting
:
They
have
many
serious
thoughts
bestowed
upon
them
,
they
are
again
and
again
considered
and
weighed
in
their
minds
:
such
men
digest
businesses
of
this
nature
between
God
and
themselves
,
contemplating
,
and
feeding
heartily
upon
the
worth
,
and
high
consequents
of
abounding
in
such
and
such
holy
dispositions
and
practices
,
and
continuing
in
them
.
When
such
a
practical
resolution
as
this
comes
to
be
incorporated
in
the
heart
,
then
it
continues
and
abides
in
men
:
now
they
will
not
regard
any
voice
behind
them
from
the
flesh
,
to
gratifie
themselves
in
any
sinful
or
unworthy
kind
.
But
this
by
the
way
.
Now
the
lustings
against
the
flesh
which
the
Spirit
of
God
is
wont
to
stir
up
in
holy
men
,
that
are
filled
with
him
,
are
potent
and
strong
;
they
will
not
(
ordinarily
)
admit
of
parties
,
nor
stand
to
dispute
with
temptations
:
No
,
but
will
set
them
on
fire
to
prosecute
the
flesh
,
and
to
pursue
and
follow
the
victory
against
it
,
until
it
be
brought
low
,
and
shall
have
little
list
or
heart
to
stir
,
or
move
,
or
be
any
further
troublesome
unto
them
.
It
is
true
,
there
are
very
few
that
attain
to
any
such
lustings
against
the
flesh
as
these
,
;
few
whose
lustings
are
so
strong
,
and
potent
,
and
glorious
.
The
reason
is
,
because
there
is
not
one
of
a
thousand
that
grows
up
to
the
state
or
stature
of
a
perfect
man
in
Christ
;
(
I
speak
of
that
perfection
which
the
Scripture
often
ascribes
unto
men
,
and
of
which
we
are
all
capable
.
)
But
alas
!
my
Brethren
,
we
are
voluntary
Dwarfs
,
and
love
to
keep
our selves
babes
in
Christ
;
we
are
loath
to
go
to
the
price
,
to
be
at
the
cost
and
charges
of
any
thing
that
is
spiritual
,
excellent
,
and
glorious
.
Indeed
,
it
is
an
unworthy
principle
,
and
it
is
to
be
feared
that
there
is
a
touch
and
tincture
,
if
not
the
whole
body
and
element
of
it
in
the
hearts
of
far
the
greater
part
of
us
,
viz.
that
if
we
can
but
possess
our selves
of
so
much
Grace
,
and
such
a
Faith
,
which
will
be
sufficient
at
last
to
save
us
,
we
need
care
for
no
more
;
as
if
herein
lay
the
high
strain
,
and
excellency
of
wisdom
in
men
,
not
to
do
more
to
be
saved
than
is
of
absolute
necessity
to
be
done
;
or
to
enjoy
as
much
of
the
pleasures
or
profits
of
sin
as
is
possible
to
be
enjoyed
without
being
damned
,
and
so
to
order
,
rank
,
and
couple
both
Worlds
together
as
to
drive
them
both
before
them
:
esteeming
those
,
who
trouble
themselves
,
and
labour
more
than
they
themselves
do
,
for
the
meat
that
endureth
to
eternal
life
,
no
whit
wiser
than
those
who
over-by
their
Commodities
,
and
to
whom
in
that
respect
men
are
wont
to
apply
that
Proverb
of
disparagement
;
A
fool
and
his
money
are
soon
parted
.
But
(
my
Brethren
)
as
it
was
said
to
the
Jews
in
another
case
,
If
you
will
not
believe
,
you
shall
not
be
established
,
Isa.
7.9
.
So
if
men
will
not
weigh
,
and
consider
,
and
believe
that
it
is
better
for
them
,
that
both
their
feet
stand
upon
the
World
to
come
,
that
their
hearts
,
affections
,
and
desires
were
wholy
removed
from
the
Earth
,
and
from
this
present
World
;
they
will
never
be
able
to
do
any
great
things
for
God
,
or
for
their
own
souls
;
their
hands
will
never
be
steady
in
their
liftings
up
unto
those
Commandments
of
God
,
in
the
keeping
whereof
there
is
the
greatest
reward
.
Some
pretend
and
plead
,
that
whilst
they
are
men
they
must
be
subject
to
infirmities
,
and
there
will
be
miscarriages
;
and
therefore
since
it
will
be
so
,
they
care
not
how
many
they
be
:
They
think
it
not
worth
the
while
to
strive
to
reduce
themselves
into
as
narrow
a
compass
of
sinning
as
flesh
is
able
to
keep
or
move
in
;
but
without
much
regret
or
care
divide
themselves
between
Christ
and
Belial
,
between
righteousness
and
unrighteousness
,
between
things
present
and
things
that
are
to
come
.
And
so
the
truth
is
,
they
do
enjoy
only
a
kind
of
compounded
life
,
living
in
an
estate
wherein
Heaven
and
Earth
are
(
as
it
were
)
mingled
together
,
and
many
times
they
are
stung
and
pierced
through
with
troubles
and
sorrows
in
respect
of
both
.
For
first
,
they
can
attain
unto
no
stability
,
or
well-grounded
comfort
,
or
hope
in
God
;
because
their
hearts
are
not
entire
and
perfect
with
him
.
And
secondly
,
many
times
that
which
they
do
,
or
desire
to
do
,
in
matters
relating
to
Salvation
,
is
troublesome
unto
them
;
and
incumbers
them
,
because
of
their
concernments
in
this
present
World
:
And
so
between
the
one
and
the
other
they
enjoy
themselves
in
neither
.
Whereas
,
if
they
would
discharge
their
hearts
from
all
inordinate
and
impertinent
lustings
after
the
things
of
this
present
World
,
and
remove
their
joy
and
delight
into
the
World
which
is
to
come
,
then
they
would
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
the
Apostle
James
speaketh
,
Jam.
1.4
.
)
they
would
have
(
as
it
were
)
their
possession
entire
,
they
would
have
their
inheritance
round
about
them
on
every
side
,
and
would
be
compleatly
happy
:
Neither
would
they
complain
in
the
least
of
any
loss
they
sustained
by
withdrawing
themselves
from
their
carnal
interest
,
from
the
importune
delights
,
and
pleasures
,
and
great
things
of
this
present
World
.
Thus
you
see
upon
a
rational
debate
of
the
matter
,
that
it
is
impossible
,
without
the
Spirit
of
God
,
yea
,
without
being
filled
with
this
Spirit
,
that
men
should
ever
rise
to
any
capacity
of
being
filled
with
the
rich
and
lively
Consolations
of
the
Gospel
.
CHAP.
VI.
The
fifth
(
and
last
)
Reason
of
the
Doctrine
argued
:
Men
stand
bound
in
duty
to
put
themselves
into
a
capacity
of
the
fullest
,
and
highest
rewards
which
God
hath
prepared
for
,
and
holdeth
forth
unto
the
Children
of
men
.
Inequality
of
rewards
in
glory
argued
.
The
Parable
of
the
Penny
,
Mat.
20.
considered
.
The
advantages
of
late
Converts
.
Inconveniences
incident
to
the
early
,
which
yet
may
be
avoided
.
Dan.
12.3
.
in
part
opened
.
1
Cor.
3.8
.
Eph-6
.
8
.
Gal.
6.7
.
1
Cor.
15.58
.
Rom.
6.23
.
Psa.
138.2
.
Psa.
25.8
,
10.
Mat.
13.43
.
Phil.
3.21
.
2
Tim.
4.8
.
Mat.
20.20
,
21.
Rom.
9.15
.
Mat.
5.48
.
Num.
25.11
,
12
,
13.
2
Thes.
1.10
.
Eph.
1.23
,
2
Pet.
1.4
.
1
Joh.
3.3
.
2
Cor.
7.1
.
Heb.
11.10
,
17
,
18
,
19
,
26.
Heb.
12.2
.
Joh.
17.5
.
Luke
22.43
.
THe
fifth
(
and
last
)
Reason
;
Sect.
1
Every
man
is
therefore
bound
to
be
filled
with
the
Spirit
of
God
;
that
so
he
may
be
capable
of
the
fullest
and
highest
rewards
that
God
holdeth
forth
to
the
Sons
and
Daughters
of
men
,
to
provoke
them
to
waies
and
works
of
greatest
excellency
and
worth
.
In
this
Reason
there
are
two
things
supposed
,
and
one
affirmed
;
the
two
particulars
supposed
are
these
:
First
,
That
the
rewards
,
which
God
holds
out
to
invite
and
incourage
men
unto
holiness
and
worthiness
of
Conversation
,
are
different
in
their
respective
values
and
degrees
.
Or
(
if
you
please
)
thus
:
As
some
may
do
well
,
and
others
do
better
(
as
the
Apostle
supposeth
,
1
Cor.
7.38
.
)
so
may
some
men
be
well
rewarded
by
God
for
well-doing
,
and
yet
others
be
more
graciously
,
or
more
bountifully
rewarded
by
him
for
doing
better
.
The
other
thing
supposed
is
this
,
That
every
man
stands
bound
in
duty
towards
God
to
render
himself
capable
of
the
richest
and
greatest
reward
which
God
judgeth
meet
to
confer
upon
any
man
.
The
thing
affirmed
in
the
Reason
is
this
;
That
without
being
filled
with
the
Spirit
men
will
never
be
found
in
a
capacity
of
being
thus
rewarded
;
(
I
mean
with
the
highest
and
richest
rewards
which
God
hath
in
store
for
men
)
Let
us
with
all
the
brevity
that
may
be
shew
you
all
these
from
the
Scriptures
.
For
the
first
,
That
God
intends
the
Collation
of
greater
rewards
upon
those
,
who
shall
abound
in
the
work
of
the
Lord
more
than
others
,
is
clearly
laid
down
in
the
Scriptures
from
place
to
place
.
But
this
I
say
(
saith
the
Apostle
to
the
Corinthians
)
2
Cor.
9.6
.
He
which
soweth
sparingly
shall
reap
sparingly
,
and
he
which
soweth
bountifully
shall
reap
bountifully
.
Whether
we
understand
this
place
of
temporal
,
or
spiritual
rewards
,
or
both
,
of
reaping
in
this
life
,
or
in
that
which
is
to
come
,
it
is
of
the
same
import
thus
far
:
It
plainly
proves
an
intent
and
purpose
in
God
,
to
reward
those
more
liberally
than
other
men
,
who
shall
quit
themselves
in
well-doing
accordingly
.
As
he
rewarded
Phineas
the
Son
of
Eleazer
,
for
that
zealous
act
of
his
in
executing
judgment
upon
Zimri
and
Cozby
,
by
which
he
turned
away
his
wrath
from
the
Children
of
Israel
,
(
Num.
25.10
,
11
,
12.
)
above
the
rate
of
other
godly
persons
in
the
same
Generation
with
him
.
And
if
God
put
a
difference
between
the
different
walkings
and
services
of
men
in
matters
of
reward
relating
to
this
present
life
,
Why
should
we
not
conceive
that
he
doth
the
like
,
if
not
much
more
,
in
the
life
and
world
to
come
,
at
least
in
respect
of
such
persons
,
whose
signal
Faithfulness
unto
him
hath
not
been
signally
recompensed
before
death
?
Which
is
the
case
(
generally
)
of
those
who
are
faithful
unto
death
for
righteousness
sake
,
or
for
the
profession
of
the
truth
.
The
Saints
of
old
,
Heb.
11.35
.
are
said
not
to
have
accepted
deliverance
,
when
they
were
tortured
(
meaning
when
it
was
offered
them
upon
unworthy
terms
,
or
else
not
to
have
accepted
it
,
that
is
,
not
much
to
have
desired
or
minded
it
)
that
they
might
obtain
and
receive
the
better
Resurrection
;
that
is
,
the
better
state
and
condition
in
the
Resurrection
,
that
they
might
rise
again
with
so
much
the
more
glory
.
There
is
one
glory
(
saith
the
Apostle
)
of
the
Sun
,
and
another
glory
of
the
Moon
,
and
another
glory
of
the
Stars
.
For
one
star
differeth
from
another
star
in
glory
;
So
also
is
the
resurrection
of
the
dead
,
&c.
1
Cor.
15.41
.
meaning
,
that
there
will
be
a
proportionable
inequality
in
the
glory
and
blessedness
of
the
Saints
in
the
Resurrection
.
This
exuberance
,
or
redundance
of
reward
that
we
speak
of
,
is
clearly
held
forth
in
the
Parable
of
the
Talents
delivered
out
by
the
Master
unto
several
Servants
,
Mat.
25.
And
there
is
this
reason
why
it
should
be
so
,
as
we
have
now
presented
the
case
unto
you
,
why
God
should
reward
some
above
the
line
of
others
,
supposing
(
that
which
we
all
know
to
be
true
)
an
inequality
among
the
Saints
in
zeal
,
and
service
,
and
faithfulness
unto
God
(
viz.
)
because
though
the
Collation
,
or
bestowing
of
eternal
life
upon
the
Saints
,
be
,
in
one
respect
,
an
act
of
free
grace
and
bounty
in
God
;
in
which
respect
it
is
said
to
be
the
gift
of
God
,
and
that
which
is
conferred
in
this
kind
upon
them
,
is
sometimes
termed
a
reward
,
which
may
be
the
same
,
where
services
have
been
different
,
if
the
Donor
pleaseth
;
yet
in
another
respect
,
this
Act
of
God
we
speak
of
is
an
Act
of
justice
,
of
distributive
,
or
remunerative
justice
,
and
so
most
frequently
represented
in
the
Scriptures
;
and
consequently
,
must
of
necessity
proceed
,
and
be
carried
according
to
all
the
variety
,
and
diversity
of
worth
,
and
excellency
that
shall
be
found
in
the
waies
,
and
works
,
and
services
of
all
those
that
shall
be
rewarded
.
How
,
and
in
what
respect
,
that
Act
of
God
,
we
speak
of
,
is
an
Act
of
Free
Grace
,
or
Bounty
,
and
in
what
respect
again
,
an
Act
of
Justice
,
we
shall
not
now
stand
to
declare
;
because
we
desire
to
hasten
:
upon
which
account
also
we
shall
(
at
present
)
forbear
the
answering
of
such
objections
,
or
difficulties
which
seem
to
lye
against
,
and
to
incumber
the
Doctrine
of
inequality
of
rewards
in
glory
.
Sect.
2
Only
we
shall
desire
your
patience
to
speak
a
word
or
two
for
the
clearing
of
the
said
Doctrine
from
having
any
thing
in
it
contrary
to
the
scope
of
our
Saviour
in
that
Parable
,
Mat.
20.
where
those
that
were
hired
at
several
hours
of
the
day
to
labour
in
the
Vineyard
,
some
early
in
the
morning
,
some
at
the
third
hour
,
some
at
the
sixth
,
some
at
the
ninth
,
and
some
at
the
eleventh
,
are
said
notwithstanding
to
receive
every
man
a
Penny
.
This
Parable
is
so
interpreted
,
and
understood
by
some
,
as
if
it
held
forth
such
a
Doctrine
as
this
,
and
implied
,
that
all
true
Believers
,
and
all
true
Servants
of
God
shall
be
equally
rewarded
by
God
:
and
as
if
this
was
the
principle
drift
of
it
.
For
answer
hereunto
:
First
,
I
confess
(
and
Interpreters
generally
acknowledge
the
same
with
me
)
that
the
Parable
is
of
a
very
difficult
interpretation
,
and
that
it
is
hard
to
draw
all
the
parts
and
passages
of
it
to
a
clear
comportance
or
Coherence
with
that
which
is
expressed
to
be
the
drift
,
intent
,
and
scope
of
it
.
But
,
secondly
,
it
is
a
true
rule
(
and
is
delivered
frequently
by
Expositors
)
That
though
there
be
some
reason
,
and
some
use
of
every
clause
and
member
of
every
Scripture
Parable
,
yet
every
clause
and
member
is
not
necessarily
or
essentially
relative
to
that
which
is
the
main
scope
or
drift
of
it
,
as
if
this
could
not
stand
,
or
be
made
out
without
them
,
or
as
if
every
clause
were
to
be
interpreted
with
a
special
accommodation
to
it
.
In
most
Parables
there
are
some
passages
that
serve
only
as
Emblemata
,
Embellishments
,
or
Ornaments
unto
them
,
which
make
them
both
more
pleasant
to
read
and
consider
;
and
besides
,
help
the
memory
the
better
to
carry
away
the
intire
Series
or
Story
of
the
Parable
,
being
much
of
the
same
use
in
Parabolical
Discourses
,
which
some
kind
of
Pictures
,
and
antique
works
is
in
Maps
.
These
do
not
concern
the
principle
use
of
the
Map
,
which
is
to
shew
the
Forms
,
Compass
,
Situations
,
Climates
,
Names
,
&c.
of
Countries
and
Places
,
but
only
to
gratifie
the
Fancy
,
and
make
the
Map
seem
more
delightsome
.
And
if
they
that
use
Maps
thus
beautified
,
and
set
out
,
will
needs
draw
Conclusions
for
their
instruction
from
these
byparts
of
their
Maps
,
as
from
the
strange
Forms
of
Fishes
,
and
Mermaids
,
which
they
find
painted
here
and
there
in
the
vacant
places
thereof
,
they
may
very
possibly
deceive
themselves
,
and
judge
that
to
be
meant
by
him
,
that
made
the
Map
,
which
was
never
intended
by
him
:
In
like
manner
there
are
,
or
may
be
Clauses
in
Parabolical
Narrations
that
serve
to
make
up
the
Sentence
,
to
make
it
an
entire
Story
and
body
of
Discourse
,
when
they
have
not
any
essential
Connexion
with
,
or
relation
to
that
which
is
the
main
end
of
the
Parable
.
And
it
is
a
passage
of
Calvin
in
his
Explication
of
the
Parable
in
hand
,
Siquis
exactè
singulas
hujus
Parabolae
partes
discutere
velit
,
inepta
erit
ejus
curi●sitas
:
If
so
be
any
man
will
undertake
to
discuss
and
examine
every
part
of
this
Parable
,
it
will
be
found
to
savour
more
of
Curiosity
,
than
of
Sobriety
or
wisdom
.
Thirdly
,
Sect.
3
As
concerning
the
scope
and
intent
of
the
Parable
,
Calvin
(
doubtless
)
is
in
the
right
,
both
as
to
the
Negative
,
and
Affirmative
,
in
both
which
most
likewise
of
the
best
Expositors
agree
with
him
,
though
some
few
dissent
;
but
for
the
Negative
,
he
expresseth
himself
thus
,
Atquinec
disputat
Christus
,
vel
de
Coelestis
gloriae
aequalitate
,
vel
de
futuro
Piorum
statu
:
But
Christ
in
this
Parable
doth
not
dispute
,
or
discourse
concerning
an
equality
or
inequality
of
rewards
of
Saints
in
glory
;
nor
doth
he
at
all
relate
to
the
future
condition
of
godly
men
after
this
life
.
And
for
the
Affirmative
he
saith
,
Haec
Parabola
nihil
aliud
est
,
quàm
proximae
sententiae
confirmatio
;
Erunt
primi
novissimi
,
&
novissimi
primi
:
This
Parable
is
nothing
else
but
only
a
confirmation
of
that
Sentence
which
did
immediately
precede
,
contained
in
the
last
words
of
the
foregoing
Chapter
.
But
many
that
are
last
shall
be
first
,
and
the
first
last
.
Therefore
this
Parable
must
be
so
interpreted
,
that
it
may
be
a
convenient
proof
,
or
a
rational
Explication
of
this
Conclusion
or
Saying
,
Many
that
are
first
shall
be
last
,
and
the
last
shall
be
first
.
Now
,
it
is
true
,
that
Christ
in
this
Saying
(
and
so
in
the
Explication
and
Confirmation
of
it
)
had
a
further
End
than
simply
the
assertion
of
,
or
the
possessing
of
his
Disciples
,
or
others
,
with
the
truth
of
that
Saying
;
viz.
effectually
to
excite
,
stir
up
,
and
admonish
both
the
one
and
the
other
to
hold
on
and
persevere
in
the
waies
of
righteousness
and
well-doing
,
if
at
any
time
their
feet
were
slipping
;
considering
,
that
though
they
were
,
or
should
be
before
others
in
the
Profession
of
the
truth
,
either
in
time
,
or
enjoyment
of
means
,
or
in
zeal
and
fervency
of
Profession
,
yet
they
might
through
pride
,
carelesness
,
and
security
,
be
thrown
back
behind
many
,
who
were
at
first
,
and
for
a
time
far
behind
them
,
and
in
whom
,
for
a
long
time
,
nothing
of
God
,
or
of
any
goodness
appeared
.
This
(
I
say
)
was
our
Saviours
drift
in
his
inculcating
,
and
backing
this
Saying
,
with
so
much
importunity
,
into
the
hearts
and
consciences
of
his
Apostles
,
and
others
;
and
consequently
,
the
remote
intent
of
the
Parable
it self
.
But
that
which
is
the
more
immediate
and
proper
scope
of
it
,
is
,
to
give
some
further
light
to
that
saying
,
Many
that
are
first
shall
be
last
:
and
the
last
shall
be
first
.
Now
,
that
this
is
the
proper
and
immediate
end
of
this
Parable
is
evident
,
both
from
the
beginning
of
the
Parable
,
and
likewise
from
the
Application
and
winding
up
,
or
end
of
it
in
Verse
14.
In
the
beginning
of
the
Parable
,
that
rationative
Particle
,
For
;
For
the
Kingdom
of
Heaven
is
like
,
&c.
clearly
sheweth
that
the
Parable
(
in
the
words
following
)
doth
relate
to
that
which
went
immediately
before
;
and
(
indeed
)
it
was
not
so
well
considered
by
him
(
whoever
he
was
)
that
made
the
beginning
of
this
Chapter
here
:
For
this
Parable
should
have
gone
along
with
the
former
words
,
being
the
Explication
,
or
an
account
given
of
what
was
delivered
there
,
that
the
first
shall
be
last
,
&c.
Secondly
,
This
appears
from
the
close
,
or
winding
up
of
this
passage
,
which
is
(
as
it
were
)
the
Application
of
it
,
Ver.
16.
So
the
last
shall
be
first
,
and
the
first
last
:
for
many
be
called
,
but
few
chosen
.
So
that
by
all
this
discourse
in
this
Parable
you
may
easily
gather
that
it
will
come
so
to
pass
,
that
many
,
that
are
last
,
shall
be
first
:
and
the
first
,
last
.
But
thirdly
(
and
lastly
)
the
Question
is
,
How
the
main
Current
of
the
Parable
can
be
drawn
to
run
in
this
Channel
;
or
in
what
sense
this
Saying
,
The
first
shall
be
last
,
can
be
understood
to
make
the
natural
result
of
the
Parable
,
or
to
make
this
Parable
to
be
the
confirmation
,
or
illustration
of
it
?
First
,
It
is
to
be
considered
,
that
this
Saying
,
The
first
shall
be
last
,
Sect.
4
and
the
last
first
,
was
a
Proverbial
kind
of
Sentence
frequently
used
amongst
the
Jews
.
Grotius
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tritam
usu
communi
,
in
Mat.
19.30
.
a
Sentence
worn
with
common
usage
.
Many
Sayings
and
Sentences
of
this
kind
(
I
mean
,
which
passed
familiarly
,
and
in
the
nature
of
Proverbs
,
amongst
the
Persons
with
whom
Christ
conversed
)
were
taken
up
by
him
,
and
upon
occasion
inserted
into
his
heavenly
discoursings
unto
them
,
The
Reason
whereof
we
shall
not
here
stand
to
consider
:
but
for
the
truth
of
the
observation
see
Mat.
9.12
.
&
12.37
.
&
13.57
.
Joh.
4.37
.
(
to
omit
others
.
)
Secondly
,
It
is
observed
by
many
(
and
the
observation
is
true
and
pertinent
to
the
present
occasion
)
that
Proverbial
Sayings
have
(
very
frequently
)
different
senses
,
and
may
be
,
and
are
accordingly
applied
unto
different
cases
.
Proverbium
vulgare
aptavit
ad
praesentem
Causam
,
Christus
verò
ad
sensum
Paulò
diversum
inflectit
,
&c.
Calvin
in
Mat.
12.37
.
Solent
Proverbiales
Sententiae
variis
modis
aptari
,
Hugo
Grotius
in
Mat.
20.16
.
Instances
hereof
might
be
given
.
For
,
Thirdly
,
This
very
saying
,
The
first
shall
be
last
,
and
the
last
first
,
may
be
understood
either
in
a
more
general
and
comprehensive
sense
,
as
comprehending
all
kinds
,
or
any
kind
of
priority
;
together
with
the
persons
possest
of
,
or
enjoying
any
priority
in
one
kind
or
other
;
and
so
lastness
,
or
worstness
,
in
estate
,
or
condition
,
as
well
in
one
kind
as
another
,
together
with
the
persons
reduced
to
any
such
condition
;
or
else
in
a
more
particular
and
restrained
sense
,
viz.
importing
only
a
firstness
,
or
precedency
before
others
in
matters
of
Religion
,
and
things
appertaining
unto
God
;
together
with
the
persons
invested
at
present
with
the
priviledge
of
such
a
precedency
;
and
so
a
lastness
,
opposite
to
such
a
priority
,
or
precedency
,
together
with
the
persons
either
prevented
with
,
or
reduced
to
this
lastness
,
or
poorness
of
condition
.
Again
,
admitting
this
restrained
sense
,
yet
the
meaning
of
the
Saying
may
be
,
either
that
the
first
(
in
this
sense
)
shall
or
will
prove
so
secure
,
negligent
,
and
unworthy
in
their
way
,
that
they
will
be
cast
behind
those
that
sometimes
were
far
behind
them
in
their
spiritual
estate
,
yet
not
so
as
wholly
to
Apostatize
,
or
make
shipwrack
of
Faith
,
or
not
to
be
saved
in
the
end
;
and
so
that
they
that
were
sometimes
nothing
,
or
worse
than
nothing
,
in
things
relating
unto
God
,
shall
before
they
die
quit
themselves
at
such
a
worthy
rate
of
wisdom
,
zeal
,
and
diligence
,
in
approving
themselves
unto
God
,
that
they
shall
obtain
a
greater
interest
in
his
favour
and
love
than
those
that
had
been
highly
interessed
in
these
long
before
they
began
to
look
after
them
;
or
else
(
the
meaning
may
be
)
that
those
that
were
at
first
,
and
for
a
time
zealously
forward
in
good
waies
,
will
afterwards
suffer
themselves
to
be
so
enticed
away
from
them
by
the
World
,
and
by
the
Flesh
,
as
to
make
shipwrack
of
all
,
and
of
Salvation
it self
at
the
last
:
Whereas
many
,
who
for
a
long
time
walked
in
the
paths
of
Death
,
and
savoured
not
in
the
least
the
things
of
God
,
shall
at
last
lay
hold
(
as
it
were
)
with
both
their
hands
on
eternal
life
.
Besides
,
the
Proverbial
Saying
we
speak
of
may
be
understood
of
Nations
,
or
greater
Communities
of
People
,
in
their
succeeding
Ages
,
and
Generations
,
as
well
as
of
particular
or
individual
persons
,
so
as
to
import
,
that
such
Nations
,
Cities
,
or
Countries
,
who
embraced
the
true
Worship
and
Service
of
God
before
others
,
or
with
greater
zeal
and
vigour
of
Profession
,
many
times
after
a
while
fall
from
their
first
love
,
and
suffer
others
,
other
Cities
,
or
Countries
,
even
those
who
had
been
a
long
time
without
God
in
the
World
,
to
take
away
their
Crown
.
And
in
this
sense
we
find
it
used
by
our
Saviour
,
Luke
13.30
.
and
applied
to
the
National
Apostacy
,
and
rejection
of
the
Jews
,
who
alone
,
for
many
Ages
past
,
of
all
the
Nations
on
the
earth
,
had
a
zeal
for
the
true
God
,
and
professed
his
true
Worship
;
)
and
to
the
gracious
entertainment
of
the
Gentiles
by
God
for
his
people
upon
their
free
and
cordial
entertainment
of
the
Gospel
.
But
,
Fourthly
(
and
lastly
)
in
which
of
the
senses
mentioned
the
Parable
of
the
Penny
(
which
our
engagement
is
to
reconcile
with
the
Point
in
hand
,
the
different
advancement
of
the
Saints
in
glory
by
God
)
may
be
conceived
to
be
the
confirmation
,
or
illustration
of
it
(
as
by
the
consent
of
almost
all
Expositors
it
is
,
and
by
the
express
tenour
of
the
Context
must
needs
be
,
as
hath
already
been
proved
)
and
how
it
may
be
interpreted
so
as
not
to
favour
that
equality
of
the
Saints
in
glory
,
which
some
maintain
hath
yet
some
difficulty
in
it
.
Yea
,
those
Expositors
,
who
unanimously
conclude
that
it
holds
no
intelligence
,
or
correspondency
with
that
opinion
,
are
yet
much
divided
in
their
judgments
about
the
carriage
of
it
,
and
the
sense
of
several
passages
in
it
.
I
shall
not
trouble
you
with
the
variety
of
their
notions
in
this
kind
;
but
briefly
acquaint
you
with
mine
own
,
and
with
what
I
judge
most
agreeable
unto
the
truth
.
First
,
Sect.
5
I
suppose
the
Parable
in
hand
to
be
an
Explication
or
proof
of
the
Saying
,
Many
that
are
first
shall
be
last
,
&c.
taken
in
the
more
restrained
sense
of
the
two
mentioned
,
and
that
the
tendency
of
it
is
to
declare
and
shew
,
that
many
,
who
in
matters
of
Religion
,
and
in
priviledges
depending
hereon
,
were
,
(
in
one
sense
or
other
,
viz.
either
in
reality
and
truth
,
or
in
their
own
opinion
)
before
others
,
would
yet
be
found
at
last
far
inferiour
in
both
unto
those
,
in
respect
of
whom
they
had
formerly
a
signal
preheminency
in
both
,
and
that
these
,
in
the
issue
,
would
have
the
Crown
of
their
preheminence
,
or
precedency
,
awarded
,
and
given
unto
them
.
This
(
I
presume
)
the
express
tenour
of
the
Parable
maketh
manifest
.
Secondly
,
It
is
not
to
be
questioned
but
that
our
Saviour
in
this
Parable
did
overture
,
and
insinuate
(
at
least
)
the
rejection
of
the
Jews
(
plainly
enough
characterized
by
those
that
were
first
called
into
the
Vineyard
,
who
only
are
said
to
have
been
hired
by
express
Compact
for
a
Penny
a
day
,
and
to
have
murmured
against
him
that
hired
them
for
not
valuing
their
work
above
theirs
,
who
were
called
into
work
after
them
,
and
laboured
not
so
long
as
they
;
both
symptomes
of
a
Jewish
temper
)
together
with
the
receiving
of
the
Gentiles
into
grace
and
favour
with
God
,
signified
by
those
that
were
called
into
the
Vineyard
after
the
others
(
though
not
all
at
the
same
time
,
but
some
after
others
,
as
we
know
the
Gentiles
in
their
respective
Countries
and
Cities
were
called
)
as
likewise
by
their
greater
ingenuity
and
more
Evangelical
temper
than
were
found
in
the
other
,
in
that
they
did
not
indent
with
the
Housholder
(
God
)
for
any
certain
wages
,
or
hire
,
but
were
content
to
refer
themselves
,
for
their
work
and
labour
,
unto
his
good
will
and
pleasure
.
It
was
the
manner
of
Christ
rather
to
insinuate
somewhat
darkly
,
and
covertly
,
unto
the
Jews
their
approaching
rejection
,
together
with
the
calling
of
the
Gentiles
,
than
to
declare
it
openly
,
or
in
plainness
of
words
.
In
the
following
Chapter
,
Mat.
21.45
.
Luke
20.19
.
It
is
said
,
that
when
the
chief
Priests
and
Pharisees
had
heard
his
Parables
,
they
perceived
that
he
spake
of
them
[
meaning
,
of
them
and
their
Nation
.
]
They
perceived
,
that
is
(
as
we
use
to
say
)
they
smelt
fire
;
they
had
a
strong
jealousie
,
and
somewhat
more
,
that
the
persons
or
people
against
whom
his
Parables
were
bent
were
they
and
their
Nation
.
Therefore
,
Thirdly
,
Whereas
it
is
said
,
that
the
first
hired
likewise
received
every
man
a
penny
(
viz.
as
the
others
had
done
)
it
is
not
to
be
supposed
,
that
those
signified
by
them
received
the
same
recompense
of
reward
from
God
(
especially
if
by
the
Penny
they
received
,
we
understand
the
Kingdom
of
Heaven
)
which
the
other
Labourers
had
received
.
For
there
is
no
murmuring
against
God
,
nor
envying
of
their
Fellows
amongst
the
Saints
in
their
Heavenly
Kingdom
;
a
Consideration
strongly
insisted
on
by
Chrysostome
among
the
Ancients
,
and
Musculus
(
with
some
others
)
amongst
our
modern
Expositors
to
prove
,
that
the
word
Penny
doth
not
signifie
one
and
the
same
thing
,
that
is
,
[
materially
,
or
in
the
Letter
]
where
ever
it
is
used
in
the
Parable
,
but
the
same
thing
in
proportion
only
,
viz.
such
a
recompense
,
or
reward
,
which
according
to
the
rules
of
equity
answereth
the
nature
,
quality
,
and
proportion
of
every
mans
work
,
whether
it
be
good
,
and
so
rewardable
with
glory
;
or
whether
it
be
evil
,
and
so
rewardable
with
shame
and
punishment
:
And
again
,
whether
it
be
more
considerably
good
,
and
so
according
to
equity
rewardable
with
more
glory
;
or
more
demeritoriously
evil
,
and
so
upon
the
same
account
rewardable
with
the
greater
punishment
.
This
Notion
of
the
word
Penny
is
countenanced
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ver.
8.
which
properly
signifieth
wages
,
being
here
used
as
parallel
to
it
,
and
explicative
of
it
.
When
Even
was
come
,
the
Lord
of
the
Vineyard
saith
unto
his
Steward
,
Call
the
Labourers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
give
them
their
wages
.
Now
,
as
it
is
not
unusual
in
the
Scripture
to
express
the
punishment
,
which
is
due
unto
sin
,
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wages
,
recompense
,
or
reward
,
as
well
as
the
glory
,
honour
,
and
peace
which
are
due
by
Promise
and
Covenant
from
God
unto
righteousness
and
well-doing
.
For
the
wages
of
sin
is
death
,
Rom.
6.23
.
So
again
,
Receiving
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
recompense
[
or
wages
]
of
their
errour
which
was
meet
,
Rom.
1.27
.
And
every
transgression
and
disobedience
received
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
just
rerecompense
of
reward
,
Heb.
2.2
.
(
to
omit
other
places
.
)
That
likewise
is
further
observable
to
our
present
purpose
,
that
the
Holy
Ghost
sometimes
useth
the
same
word
,
not
only
in
the
same
Contexture
of
Scripture
,
but
even
in
the
same
Sentence
,
to
signifie
things
that
are
only
Analogically
,
or
in
proportion
the
same
,
and
not
the
same
properly
,
or
specifically
,
Neque
novum
est
,
ut
idem
nomen
,
quem
admodum
hîc
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
duobus
sensibus
serviat
,
Grotius
,
Mat.
26.29
.
When
Christ
said
,
Let
the
dead
bury
their
dead
,
(
Luke
9.60
.
)
By
dead
in
the
latter
place
,
he
meaneth
such
as
were
properly
,
and
in
a
more
common
acceptation
of
the
word
dead
:
But
in
the
former
place
,
such
who
were
Analogically
,
and
by
way
of
resemblance
only
,
dead
.
So
,
by
the
water
,
of
which
he
speaks
,
Joh.
4.13
.
he
means
material
or
common
water
:
but
by
the
same
word
in
the
next
verse
,
he
meaneth
water
of
a
quite
different
nature
,
and
that
which
is
such
only
by
way
of
similitude
,
or
proportion
.
It
were
easie
to
add
more
instances
of
this
character
of
speaking
in
the
Scripture
,
if
it
were
needful
.
Therefore
Fourthly
,
When
those
that
were
first
hired
are
said
to
have
murmured
against
the
Lord
of
the
Vineyard
,
not
because
he
had
punished
them
,
but
only
because
he
had
made
those
that
were
hired
after
them
(
and
therefore
,
as
they
thought
,
had
both
laboured
less
,
and
so
deserved
less
than
they
)
equal
[
in
reward
]
unto
them
;
it
is
to
be
construed
and
understood
only
as
an
Hypotyposis
,
or
lively
representation
of
the
evil
and
malignant
genius
of
the
Jews
[
and
in
part
,
of
all
Justiciaries
like
unto
them
who
stand
upon
terms
of
Merit
,
or
Works
,
with
God
,
for
their
justification
]
against
the
Gentiles
,
and
their
entertainment
by
God
for
his
people
.
This
was
a
scourge
in
their
sides
,
and
a
thorn
in
their
eyes
;
they
looked
upon
it
as
a
sore
punishment
inflicted
upon
them
by
God
,
or
at
least
,
as
very
hard
measure
measured
unto
them
;
that
People
so
unworthy
,
and
despicable
in
their
eyes
,
yea
,
so
hated
and
abominated
by
them
,
as
the
Gentiles
were
,
should
be
made
equal
unto
them
in
their
great
and
darling
priviledge
,
(
I
mean
)
their
being
the
People
of
God
;
a
Priviledge
whereof
they
and
their
Forefathers
had
been
in
possession
for
so
many
Generations
.
That
this
was
as
a
Sword
passing
through
their
Soul
,
and
a
burthen
next
to
insupportable
unto
them
,
the
Scripture
witnesseth
in
several
places
.
God
himself
of
old
prophesied
,
and
described
the
Calling
of
the
Gentiles
,
as
a
penal
requital
(
and
this
very
sharp
and
sore
)
upon
the
Jews
for
their
Idolatries
,
and
other
contempt
of
him
.
They
have
moved
me
to
jealousie
with
that
which
is
not
God
,
they
have
provoked
me
to
anger
with
their
vanities
:
and
I
will
move
them
to
jealousie
with
those
which
are
not
a
People
;
I
will
provoke
them
to
anger
with
a
foolish
Nation
,
Deut.
32.21
.
Rom.
10.19
.
The
like
is
observable
from
Mal.
1.10
.
compared
with
verse
11.
The
Holy
Ghost
likewise
maketh
observation
(
Acts
22.
)
that
the
Jews
gave
audience
unto
Paul
(
in
his
Apology
)
with
some
patience
unto
these
words
,
And
he
[
God
]
said
unto
me
,
depart
:
for
I
will
send
thee
far
hence
unto
the
Gentiles
;
but
that
upon
these
words
,
They
lift
up
their
voices
,
and
said
,
Away
with
such
a
Fellow
from
the
Earth
;
for
it
is
not
fit
that
he
should
live
.
And
as
they
cried
out
and
cast
off
their
Cloaths
,
and
threw
dust
in
the
dir
,
&c.
ver.
21
,
22
,
23.
These
deportments
of
theirs
,
the
occasion
considered
,
plainly
shew
,
that
Gods
mercy
and
goodness
towards
the
Gentiles
in
making
them
equal
unto
them
[
the
Jews
]
in
their
reception
into
grace
and
favour
with
him
,
and
making
them
his
People
,
was
interpreted
and
resented
by
them
as
a
just
ground
,
or
occasion
of
murmuring
,
or
complaining
even
against
God
himself
,
as
a
thing
unequal
,
and
unworthy
of
him
,
in
case
he
should
do
it
.
And
if
we
should
understand
,
or
conceive
,
that
because
the
first
hired
are
said
to
have
received
likewise
every
man
a
Penny
,
and
so
to
have
been
made
equal
unto
those
that
were
hired
afterwards
,
that
therefore
they
received
the
same
Salvation
with
them
,
or
were
made
equal
to
them
in
this
,
there
will
be
nothing
at
all
found
in
the
whole
Parable
to
answer
this
Reason
.
For
many
are
called
,
but
few
chosen
,
given
by
Christ
(
in
the
Apodosis
or
Application
of
it
)
of
that
Doctrinal
Conclusion
(
intended
,
as
hath
been
said
,
to
be
declared
or
illustrated
by
it
)
The
last
shall
be
first
,
and
the
first
last
.
For
1.
Evident
it
is
,
that
by
the
first
,
here
said
to
become
,
or
to
be
made
last
,
are
meant
those
upon
whom
this
punishment
or
misery
should
fall
,
by
means
of
their
not
being
chosen
[
that
is
,
approved
by
God
as
meet
to
be
rewarded
with
eternal
life
.
]
2.
It
is
not
reasonable
to
suppose
,
that
any
of
the
after
Called
(
in
the
Parable
)
became
last
,
through
any
such
defect
as
this
,
or
otherwise
,
but
that
they
were
all
chosen
and
approved
by
God
,
and
graciously
rewarded
by
him
,
though
not
equally
neither
(
as
we
shall
shew
further
presently
.
)
Therefore
by
the
Penny
,
which
the
first
hired
received
,
cannot
be
meant
the
Kingdom
of
Heaven
,
or
Salvation
,
nor
yet
the
same
thing
,
or
the
same
reward
(
materially
taken
)
with
the
Penny
received
by
those
that
were
called
afterwards
.
Fifthly
,
If
by
the
word
Penny
,
by
which
is
expressed
that
wages
or
consideration
which
all
the
respective
Labourers
,
at
what
time
soever
called
,
are
said
to
have
received
for
their
labour
(
respectively
)
should
be
meant
the
Kingdom
of
Heaven
,
or
the
great
reward
of
Salvation
;
yet
neither
will
it
follow
from
hence
,
that
therefore
they
were
equally
rewarded
,
or
that
they
had
equal
shares
in
this
Kingdom
.
All
the
twelve
Tribes
were
safely
brought
into
the
Land
of
Canaan
(
the
well-known
Type
of
Heaven
)
and
were
planted
,
and
dwelt
in
it
:
yet
had
they
not
all
equal
proportions
of
the
Land
assigned
unto
them
for
their
(
respective
)
Possessions
or
Inheritances
:
Yea
,
it
is
scarce
questionable
,
but
that
every
one
of
their
several
allotments
differed
more
or
less
in
compass
or
extent
of
Territory
from
all
the
rest
.
There
is
nothing
more
usual
in
the
new
Testament
than
to
promise
the
recompense
of
reward
unto
all
that
shall
persevere
in
Faith
and
Love
unto
the
end
,
under
the
same
terms
,
or
expressions
,
as
sometimes
of
life
,
sometimes
of
everlasting
life
,
sometimes
of
a
Kingdom
,
of
a
Kingdom
that
cannot
be
shaken
(
besides
many
the
like
)
yet
by
other
places
(
some
of
which
we
shall
consider
ere
long
)
it
plainly
appeareth
,
that
there
shall
be
some
greater
,
and
some
lesser
in
these
heavenly
enjoyments
.
Every
Labourer
may
receive
his
Penny
:
and
yet
the
Penny
received
by
one
may
have
more
Silver
in
it
,
and
be
more
weighty
upon
the
Ballance
than
that
received
by
another
:
although
it
is
to
be
presumed
that
the
lightest
of
all
is
full
weight
;
not
only
,
or
not
so
much
,
according
to
the
standard
of
equity
,
but
of
the
greatest
and
most
magnificent
bounty
.
According
to
the
rule
or
standard
of
which
bounty
notwithstanding
the
great
God
judgeth
it
but
equal
,
and
meet
for
him
to
reward
the
services
done
unto
him
by
his
Saints
:
And
that
by
the
Penny
,
which
he
[
as
Lord
of
the
Vineyard
in
the
Parable
]
caused
to
be
given
to
the
Labourers
,
called
in
at
several
times
of
the
day
unto
his
work
,
for
their
labour
,
is
not
meant
a
Penny
,
or
reward
simply
of
the
same
value
or
worth
,
is
evident
from
his
expressions
to
those
hired
at
the
third
hour
,
and
to
those
hired
at
the
eleventh
hour
,
compared
together
.
To
the
former
he
said
,
Go
ye
also
into
the
Vineyard
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
whatsoever
is
right
[
or
just
,
meet
,
or
equal
]
I
will
give
you
.
Upon
the
same
terms
,
and
with
the
same
words
he
hired
those
also
that
were
called
at
the
eleventh
hour
,
Go
ye
also
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Ver.
4.7
.
By
these
expressions
it
is
manifest
,
that
though
in
his
expostulation
with
those
that
murmured
,
he
saith
,
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
&c.
Ver.
15.
Yet
he
did
proceed
by
a
rule
of
righteousness
,
or
equity
in
rewarding
all
those
that
wrought
in
his
Vineyard
.
And
proceeding
by
this
rule
in
rewarding
,
he
did
with
his
own
what
he
willed
,
or
pleased
to
do
:
for
his
Will
was
to
do
that
which
is
right
,
meet
,
or
equitable
in
rewarding
the
labours
of
his
Servants
.
But
now
it
is
not
equitable
,
right
,
or
meet
,
that
he
that
laboureth
more
,
with
equal
,
and
especially
with
greater
faithfulness
unto
his
Master
,
should
in
his
reward
be
reduced
to
the
proportion
of
him
that
laboureth
less
,
or
with
less
faithfulness
.
So
that
unless
it
shall
be
supposed
(
which
,
I
presume
,
is
no
man's
supposal
)
that
all
the
Saints
are
uniformly
,
or
equally
diligent
,
and
faithful
,
and
zealous
in
their
servings
of
God
;
it
cannot
be
supposed
that
God
,
who
rewardeth
them
all
by
a
rule
of
proportion
,
or
according
to
what
is
right
or
meet
,
should
reward
them
all
alike
,
and
not
consider
those
that
have
abounded
in
his
work
above
those
that
have
been
more
sparing
and
remiss
in
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
doth
all
things
by
Geometrical
Proportions
,
was
the
Saying
of
an
ancient
Philosopher
.
Sixthly
(
and
lastly
,
to
add
this
also
)
The
reason
why
the
Lord
of
the
Vineyard
gives
order
unto
his
Steward
to
give
the
Labourers
their
hire
,
beginning
from
the
last
unto
the
first
(
v.
8.
)
may
be
to
signifie
,
that
the
heart
of
God
is
more
set
upon
those
,
who
after
long
continuance
and
obduration
in
waies
of
sin
and
wickedness
,
yet
unfeignedly
repent
,
and
turn
unto
him
at
the
last
,
than
upon
those
that
have
been
trained
from
their
youth
up
in
his
service
,
though
they
have
not
declined
from
it
.
This
disposition
in
God
,
our
Saviour
seteth
forth
by
several
Parables
in
the
Gospel
,
as
of
the
joy
for
the
lost
sheep
that
was
found
,
Luke
15.6
.
And
so
for
the
lost
Groat
,
or
piece
of
Silver
being
found
,
ver.
9.
And
most
Emphatically
by
the
Parable
of
the
Prodigal
,
whom
,
whilst
he
was
yet
a
great
way
off
,
in
his
return
,
his
Father
ran
to
meet
,
fell
on
his
neck
,
and
kissed
him
,
with
several
other
expressions
of
great
affection
and
high
contentment
for
his
return
,
Ver.
20
,
22
,
23
,
&c.
Upon
this
account
it
is
,
that
(
as
the
Lord
Christ
,
who
perfectly
understood
the
temper
and
disposition
of
Heaven
,
informeth
us
)
there
is
more
joy
in
Heaven
over
one
sinner
that
repenteth
,
than
over
ninety
and
nine
just
persons
,
that
need
no
repentance
.
And
again
,
that
there
is
joy
in
the
presence
of
the
Angels
of
God
over
one
sinner
that
repenteth
,
(
Luke
15.7.10
.
)
Doubtless
,
the
joy
that
is
before
the
Angels
of
God
ariseth
proportionably
to
that
contentment
,
joy
,
or
satisfaction-which
they
observe
in
God
himself
,
either
upon
his
own
,
or
his
Creatures
acting
,
to
his
glory
.
If
it
be
any
mans
objection
,
Sect.
6
But
how
doth
it
stand
with
that
Rule
of
Equity
,
according
unto
which
you
lately
taught
us
that
God
alwaies
rewardeth
his
Saints
and
Servants
,
that
his
heart
should
be
more
set
upon
rewarding
those
that
have
of
a
long
time
done
him
the
greatest
disservice
,
and
provoked
him
to
his
face
,
only
because
at
last
they
repent
,
and
do
him
some
service
for
a
short
time
,
than
those
that
have
served
him
in
righteousness
and
true
holiness
all
the
daies
of
their
life
?
I
answer
;
That
such
a
disposition
in
God
as
this
(
with
his
actings
sutable
to
it
)
is
no
waies
inconsistent
with
the
strictest
Rule
of
Equity
in
rewarding
.
Only
this
is
to
be
known
,
and
considered
by
the
way
;
that
he
doth
not
alwaies
,
or
in
all
cases
without
exception
,
walk
according
to
it
,
but
only
for
the
most
part
,
or
more
generally
.
As
any
particular
disposition
in
a
person
truly
prudent
and
wise
,
though
never
so
strong
,
may
by
some
extraordinary
circumstance
intervening
be
sometimes
over-ruled
.
Our
Saviour
himself
seems
to
intimate
some
such
caution
,
or
restriction
as
that
now
hinted
,
in
that
method
of
proceeding
in
God
about
the
rewarding
of
his
Saints
,
according
to
which
he
maketh
;
the
last
,
first
(
and
consequently
,
the
first
,
last
)
or
giveth
order
to
have
the
last
called
,
to
be
rewarded
in
the
first
place
.
For
when
he
saith
,
Many
that
are
first
shall
be
last
,
he
seemeth
to
suppose
,
that
it
will
not
universally
so
prove
,
or
that
all
(
without
exception
)
that
are
first
shall
be
last
,
but
that
for
the
most
part
it
will
be
so
.
So
again
,
where
he
saith
,
There
are
last
that
shall
be
first
,
and
there
are
first
that
shall
be
last
(
Luke
13.30
.
)
he
implyeth
,
that
there
may
be
some
last
who
shall
not
be
first
:
and
so
,
that
there
may
be
some
first
that
shall
not
be
last
.
The
reason
hereof
we
shall
shew
presently
.
This
caution
premised
,
the
equity
of
Gods
proceedings
in
making
the
last-called
of
his
Saints
the
first
in
their
reward
(
ordinarily
)
may
be
demonstrated
upon
these
four
grounds
.
First
,
Those
that
have
been
great
sinners
,
and
have
stood
out
long
in
rebellion
against
God
,
when
their
great
evil
is
overcome
by
the
goodness
of
God
in
the
Gospel
,
and
they
,
notwithstanding
all
their
wretched
and
fierce
Provocations
,
are
received
into
grace
and
favour
with
him
,
only
upon
their
repentance
and
believing
,
commonly
prove
the
greatest
and
most
cordial
friends
unto
him
amongst
all
his
Saints
,
become
most
naturally
and
genuinely
affected
towards
him
,
are
most
free
and
willing
to
spend
,
and
to
be
spent
upon
the
service
of
his
name
and
glory
:
Whereas
old
disciples
,
and
those
that
of
a
long
time
,
and
from
their
youth
have
been
accustomed
to
the
yoke
of
Religion
,
are
apt
,
in
process
of
time
,
to
grow
drowsie
,
and
next
unto
formal
and
customary
in
their
performances
:
and
seldom
have
that
courage
,
that
spirit
and
life
in
them
,
to
act
any
thing
,
or
suffer
any
thing
out
of
course
,
or
upon
any
extraordinary
account
,
for
the
interest
of
God
,
and
of
Jesus
Christ
,
in
the
World
,
which
are
found
in
late
Converts
,
and
those
that
come
off
from
many
and
great
abominations
unto
God
.
The
longer
,
and
harder
the
Earth
hath
been
bound
by
a
Frost
,
the
mellower
,
and
more
tender
and
capable
of
any
impression
it
is
found
when
a
through
thaw
cometh
:
No
heart
so
pliable
under
the
Word
,
Spirit
,
or
Interest
of
God
as
that
which
is
made
soft
by
him
after
the
greatest
hardness
.
The
Scripture
beareth
witness
unto
this
,
as
a
truth
,
in
many
instances
and
places
.
He
,
who
by
his
own
confession
(
1
Tim.
1.15
.
)
was
the
greatest
of
sinners
,
whilst
unconverted
,
when
the
evil
property
of
his
heart
was
altered
by
the
Grace
of
God
,
Laboured
in
his
service
more
abundantly
than
they
all
(
than
all
his
fellow
Apostles
)
1
Cor.
15.10
.
That
which
is
recorded
of
Zacheus
,
Luke
19.7.8
.
and
of
Mary
Magdalen
(
though
her
name
be
not
mentioned
)
Luke
7.
from
ver.
37
,
to
48.
gives
a
lightsome
evidence
of
truth
in
the
Notion
in
hand
,
and
that
Saying
of
Christ
,
To
whom
little
is
forgiven
,
he
loveth
little
,
with
his
discourse
preceding
,
doth
abundantly
confirm
it
.
Secondly
,
They
who
have
long
,
and
even
unto
weariness
,
and
to
the
brink
of
despair
,
walked
in
the
vanity
of
their
minds
,
and
waies
of
wickedness
,
being
upon
repentance
received
unto
mercy
,
commonly
prove
more
Evangelical
in
the
frame
of
their
minds
,
and
temper
of
their
spirits
,
and
cleave
unto
God
with
a
more
pure
and
entire
dependence
upon
his
grace
in
Christ
for
their
Justification
,
and
Salvation
,
than
they
that
are
Professors
of
a
long
standing
,
and
were
early
at
work
in
the
Vineyard
.
It
is
very
incident
unto
these
,
after
some
years
continuance
in
a
religious
course
,
to
be
insensibly
corrupted
in
their
minds
from
the
simplicity
of
the
Gospel
,
and
to
warp
towards
a
spirit
of
legality
,
associating
(
as
it
were
)
their
own
Righteousness
with
the
Grace
of
God
in
Christ
to
keep
up
their
hearts
in
hope
of
Justification
by
him
.
This
difference
between
the
one
and
the
other
,
in
the
spirit
of
their
minds
,
was
(
doubtless
)
intimated
by
Christ
in
the
different
behaviours
,
or
expressions
of
the
Prodigal
or
younger
Brother
,
who
personates
the
late
Convert
or
the
person
that
after
much
wickedness
returns
unto
God
,
and
upon
his
Conversion
,
and
of
the
Elder
Brother
,
who
seems
to
represent
the
Genius
and
temper
of
those
that
have
been
old
servants
in
the
House
of
God
.
The
former
(
the
younger
)
at
his
return
discovereth
the
frame
of
his
heart
end
Spirit
,
to
his
Father
,
thus
:
Father
,
I
have
sinned
against
Heaven
,
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
Son
,
Luke
15.21
.
As
he
had
no
temptation
upon
him
to
plead
any
thing
he
had
done
for
his
Father
,
to
render
him
worthy
in
the
least
degree
of
his
favour
,
so
was
he
far
from
looking
this
way
with
the
least
of
his
thoughts
:
his
hope
of
acceptance
with
his
Father
depended
wholly
upon
his
Fathers
goodness
,
and
readiness
to
receive
him
upon
his
return
;
Whereas
the
Elder
Brother
,
in
a
Contest
with
his
Father
,
claims
a
kind
of
right
and
title
to
more
of
his
love
,
than
as
he
thought
,
he
had
yet
at
any
time
shewed
unto
him
.
And
he
answering
,
said
unto
his
Father
,
Lo
,
these
many
years
do
I
serve
thee
,
neither
transgressed
I
at
any
time
thy
Commandment
,
and
yet
thou
never
gavest
me
a
Kid
,
that
I
might
make
merry
with
my
friends
.
But
,
&c.
Ver.
29.
David
hath
this
Saying
,
Psal.
62.10
.
If
riches
encrease
,
set
not
your
heart
upon
them
:
As
it
is
an
hard
matter
for
those
that
are
rich
in
this
present
World
to
keep
off
their
hearts
from
trusting
in
their
uncertain
riches
,
or
to
keep
them
in
trust
or
dependence
upon
the
living
God
(
1
Tim.
6.17
.
)
whereas
afflicted
and
poor
people
,
and
the
widow
that
is
desolate
,
do
,
as
it
were
of
course
,
and
by
a
kind
of
necessity
,
trust
in
the
name
of
the
Lord
(
Zeph.
3.12
.
compared
with
1
Tim.
5.5
.
)
In
like
manner
,
when
men
have
wrought
righteousness
for
many
years
together
,
and
have
heaped
up
Prayers
upon
Prayers
,
and
hearings
upon
hearings
,
with
great
constancy
,
intermixing
(
it
may
be
)
now
and
then
Fasting
with
some
Alms-deeds
,
or
other
works
of
Charity
,
without
making
any
scandalous
digression
from
the
waies
of
God
all
their
daies
,
it
requires
more
spiritual
strength
and
wisdom
,
than
are
found
in
ordinary
Believers
,
for
a
man
not
to
look
upon
so
much
beauty
with
an
adulterous
eye
,
and
not
,
in
secret
at
least
,
to
think
that
God
,
in
consideration
of
so
much
,
such
long
and
faithful
service
done
unto
him
,
may
well
forgive
him
his
sins
and
trespasses
,
and
so
not
to
wear
somewhat
flat
and
superficial
in
their
esteem
of
,
and
dependence
upon
the
meer
grace
of
God
in
Christ
:
Whereas
they
whose
course
of
life
hath
been
nothing
but
sin
,
and
wickedness
,
and
enmity
against
God
,
when
they
are
converted
and
reconciled
unto
God
,
cannot
(
lightly
)
but
be
pure
end
chaste
in
their
dependence
upon
his
grace
and
goodness
,
for
all
the
good
they
expect
from
him
,
their
conscience
plainly
telling
them
that
they
have
no
self-righteousness
,
nor
are
in
a
capacity
of
having
any
whereon
to
build
,
or
wherewith
to
feed
the
least
hope
or
expectation
in
that
kind
.
Now
it
is
but
reasonable
,
that
God
,
who
hath
designed
the
Salvation
of
men
according
to
the
terms
of
that
Gospel
,
which
himself
hath
conceived
,
and
communicated
unto
the
World
for
that
end
,
in
the
exact
and
precise
model
whereof
himself
also
is
infinitely
delighted
,
should
be
more
intent
upon
rewarding
those
with
salvation
,
who
expect
it
from
him
with
the
greatest
and
strictest
conformity
to
his
own
mind
,
and
to
the
terms
on
which
he
offereth
it
,
than
those
who
are
less
observant
of
his
counsel
in
this
behalf
,
and
,
to
a
degree
,
lingering
and
hankering
after
another
Gospel
.
Thirdly
,
Neither
is
it
contrary
to
any
Principle
or
Rule
of
Equity
,
that
God
should
order
the
rewarding
of
those
in
the
first
place
,
who
have
glorified
him
most
in
the
World
.
Now
1.
to
believe
the
truth
and
faithfulness
of
God
in
his
Promises
,
and
his
power
,
is
to
glorifie
him
,
or
to
give
glory
unto
him
,
Rom.
4.20
.
2.
From
hence
it
followeth
[
](A41499-e29070-b)*
*
By
the
mediation
and
authority
of
this
known
principle
in
arguing
(
easie
to
be
conceived
in
the
Latine
expression
,
but
hard
to
be
Englished
to
ordinary
apprehensions
)
Ut
se
habet
simpliciter
ad
simpliciter
,
ita
magis
ad
magis
.
,
that
to
believe
the
truth
and
faithfulness
of
God
in
his
Promises
,
and
his
power
to
perform
them
,
in
such
cases
,
wherein
the
performance
is
more
rare
,
and
more
difficult
to
be
believed
,
is
a
greater
glorifying
of
God
,
and
in
a
higher
degree
than
to
believe
them
in
more
ordinary
cases
only
;
and
wherein
the
belief
is
nothing
so
generous
and
noble
,
or
so
remote
from
the
common
Principles
of
reason
.
The
high
commendation
and
strain
of
Abraham's
Faith
,
by
which
(
as
we
lately
heard
)
he
is
said
to
have
given
gl●ry
unto
God
(
meaning
,
in
a
very
signal
and
transcendent
manner
)
is
expressed
in
these
words
;
Who
against
hope
believed
in
[
or
,
under
]
hope
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Rom.
4.18
.
)
that
he
might
become
[
or
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
that
he
did
become
,
or
was
made
,
viz.
by
God
,
as
Ver
17.
]
the
Father
of
many
Nations
.
The
meaning
is
,
that
Abraham's
Faith
,
breaking
through
those
strong
oppositions
,
which
the
constant
experience
of
the
World
,
and
the
common
dictates
of
reason
,
or
of
nature
made
against
it
,
was
so
highly
pleasing
unto
God
for
that
abundance
of
glory
,
which
in
that
respect
it
cast
upon
him
,
that
he
judged
it
but
a
meet
consideration
for
it
,
to
make
Abraham
the
Father
of
many
Nations
;
that
is
,
to
confer
and
settle
this
great
dignity
upon
him
,
to
be
for
ever
after
reputed
,
and
acknowledged
the
great
Exemplar
or
Pattern
of
all
that
to
the
end
of
the
World
should
believe
,
who
for
their
numbers
should
equalize
many
Nations
.
Therefore
that
believing
in
God
,
which
sympathizeth
most
with
this
Faith
of
Abraham
,
hath
most
of
the
spirit
and
power
of
it
,
and
lifteth
up
it self
in
the
soul
against
the
stronger
assaults
or
encounters
,
must
needs
glorifie
God
more
,
than
that
which
hath
only
the
common
impediments
and
obstructions
in
the
way
of
it
,
to
oppose
it
.
Now
it
is
a
plain
case
,
that
he
that
hath
been
an
inveterate
and
obdurate
sinner
,
and
hath
the
heavy
burthen
of
the
guilt
of
many
thousand
most
enormous
and
hideous
provocations
upon
his
conscience
and
soul
,
and
of
many
years
rebellion
against
God
,
when
he
believeth
,
hath
,
in
his
Faith
,
much
communion
with
Abraham
in
the
excellency
of
his
Faith
,
believeth
against
many
fierce
Lions
and
bears
in
his
way
,
against
the
strongest
and
most
violent
temptations
to
diffidence
and
despair
(
the
conscience
,
I
mean
,
of
many
horrid
perpetrations
,
and
of
enmity
against
God
,
desperately
persisted
in
for
a
long
time
together
,
&c.
)
whereas
he
that
cometh
unto
God
early
,
and
believeth
in
the
morning
of
his
years
,
not
having
debauched
his
Conscience
with
any
the
bold
and
daring
affronts
,
so
frequently
given
unto
God
,
and
his
holy
Commands
by
this
miserable
World
,
hath
no
such
mountains
in
the
way
of
his
Faith
to
be
leaped
over
,
hath
no
such
armed
fears
,
no
such
imperious
contradiction
of
sin
to
encounter
:
and
consequently
,
his
Faith
,
though
it
holds
good
correspondency
with
the
Faith
of
Abraham
,
in
the
nature
and
truth
of
it
,
yet
is
it
far
beneath
it
in
that
Crowning
property
of
it
,
whereby
it
gave
glory
unto
God
so
abundantly
;
I
mean
,
the
conception
and
birth
of
it
in
the
soul
,
in
the
very
face
and
presence
of
many
strong
opposers
,
who
fought
against
it
with
an
high
hand
,
and
sought
to
stifle
it
in
the
breaking
forth
.
This
then
is
another
reason
to
vindicate
the
equity
of
that
disposition
in
God
according
unto
which
he
(
ordinarily
)
maketh
the
last
first
[
and
consequently
the
first
last
in
the
sense
oft
declared
.
]
Fourthly
(
and
lastly
)
there
is
a
principle
,
or
disposition
,
found
in
the
nature
of
man
,
frequently
(
and
almost
constantly
,
upon
the
occasion
)
acted
by
men
,
and
this
without
the
reasonable
or
just
offence
of
any
man
,
which
doth
justifie
that
disposition
in
God
,
with
his
acting
semblably
to
it
,
of
which
we
are
now
speaking
;
and
which
God
himself
pleadeth
in
the
Scriptures
,
as
well
by
way
of
proof
of
the
reality
and
truth
,
as
of
the
righteousness
,
or
equity
of
this
disposition
in
him
being
parallel
to
it
.
When
any
part
of
a
mans
substance
,
which
he
valueth
,
or
any
person
neerly
related
to
him
,
to
whom
he
dearly
wisheth
prosperity
and
peace
,
have
been
a
long
time
missing
,
so
that
he
gives
them
(
as
we
use
to
say
)
for
little
better
than
lost
,
if
by
the
favour
of
divine
Providence
,
above
his
expectation
and
hope
,
he
comes
to
re-enjoy
both
the
one
and
the
other
,
he
is
cast
into
a
kind
of
ecstasie
of
joy
over
them
,
and
takes
more
contentment
in
them
,
than
in
those
in
both
kinds
,
for
which
he
never
was
in
the
like
sorrow
or
heaviness
.
This
disposition
(
I
say
)
and
behaviour
in
men
God
insisteth
upon
,
partly
to
assure
those
that
shall
doubt
that
there
is
such
a
principle
or
disposition
in
him
(
there
being
nothing
in
the
nature
of
man
,
but
by
way
of
extract
from
the
nature
of
God
,
who
created
him
in
his
own
Image
,
or
likeness
;
)
partly
also
,
to
justifie
the
righteousness
,
or
reasonableness
of
such
a
disposition
in
him
,
unto
those
that
shall
question
this
,
in
as
much
as
the
like
is
found
in
the
generality
of
men
without
the
reproof
,
or
censure
of
any
man
.
The
Lord
Christ
in
those
three
Parables
in
the
same
Chapter
,
(
Luke
15.
)
The
first
,
of
the
lost
Sheep
;
The
second
,
of
the
lost
Piece
of
Silver
;
The
third
,
of
the
Prodigal
or
lost
Child
,
representeth
that
temper
,
or
disposition
in
men
,
with
their
practice
,
or
behaviour
,
answerable
to
it
,
which
sembleth
with
that
principle
in
God
,
out
of
which
he
so
frequently
maketh
the
last
first
(
in
the
sense
oft
explained
.
)
When
he
that
had
lost
one
of
his
hundred
sheep
,
leaving
the
ninety
and
nine
in
the
wilderness
,
to
seek
after
the
one
which
was
lost
,
having
found
it
,
he
is
said
to
have
laid
it
upon
his
shoulder
,
rejoycing
:
and
coming
home
,
to
have
called
together
his
friends
and
his
neighbours
,
saying
unto
them
,
Rejoyce
with
me
,
for
I
have
found
my
sheep
which
was
lost
,
ver.
4.5
,
6.
Read
the
other
two
Parables
at
your
leisure
,
especially
the
latter
,
wherein
,
not
only
the
great
contentment
and
joy
of
the
Father
of
the
Prodigal
,
upon
his
return
,
is
largely
expressed
;
but
his
affection
also
,
and
choice
respects
towards
his
Son
himself
,
being
now
reclaimed
from
his
dissolute
and
destructive
courses
are
emphatically
represented
;
(
ver.
20.22
,
23
,
24.
)
although
he
is
said
to
have
had
another
,
an
elder
Son
,
who
had
been
regular
,
and
well
ordered
all
his
daies
.
Yea
,
when
this
Son
made
himself
agrieved
that
greater
respects
were
shewed
by
his
Father
to
his
Brother
,
that
had
lately
and
for
a
long
time
together
been
a
Son
of
Belial
,
than
unto
him
,
who
had
alwaies
been
observant
of
his
Counsels
and
Commands
,
his
Father
pleads
,
not
simply
the
lawfulness
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
meetness
,
or
comliness
of
that
which
he
had
done
in
that
case
,
in
these
words
:
It
was
meet
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
oportebat
,
or
it
was
as
it
should
,
or
ought
to
be
]
that
we
should
make
merry
,
and
be
glad
:
For
this
thy
Brother
was
dead
,
and
is
alive
again
:
and
was
lost
,
and
is
found
,
Ver.
32.
So
that
the
way
of
God
in
making
the
last
first
,
and
the
first
last
(
a
way
wherein
he
frequently
walketh
)
that
is
,
his
giving
the
precedency
of
reward
unto
those
who
having
lived
long
in
a
lost
condition
,
and
whose
repentance
was
against
hope
,
and
above
expectation
,
yet
unfeignedly
repent
and
turn
with
their
whole
heart
unto
him
at
the
last
,
rather
than
unto
such
,
who
,
from
the
dawnings
of
their
daies
,
have
plodded
on
in
a
regular
course
,
and
profession
of
his
Worship
and
Service
,
without
any
scandalous
or
reproachful
deviation
at
any
time
;
this
way
of
God
(
I
say
)
is
justifiable
by
the
like
demeanours
of
the
generality
of
men
in
like
cases
.
But
,
Notwithstanding
this
,
or
any
thing
formerly
argued
,
or
pleaded
,
Sect.
7
to
evince
the
equity
and
fairness
of
those
proceedings
of
God
between
his
last
and
his
first
,
his
Evening
and
his
Morning
Converts
,
which
have
been
mentioned
,
yet
nothing
hinders
but
that
they
who
began
early
,
and
were
the
first
in
service
,
or
of
the
first
,
may
,
if
they
quit
themselves
accordingly
,
keep
their
place
of
priority
unto
the
end
,
so
as
never
to
be
cast
behind
,
or
come
into
the
number
of
those
that
shall
be
last
in
reward
.
For
if
they
shall
all
along
their
progress
be
diligent
to
stir
up
themselves
daily
,
to
be
like
unto
those
that
come
late
into
the
work
and
service
of
God
,
in
their
love
,
their
zeal
,
their
humility
,
their
self-denial
,
and
chastity
of
dependence
upon
the
grace
of
God
in
Christ
for
their
Justification
and
Salvation
,
and
their
other
Christian
excellencies
,
and
shall
not
grow
drowsie
or
sleepy
because
the
Bridegroom
tarrieth
,
nor
wax
weary
of
well
doing
,
nor
suffer
their
love
to
wax
cold
,
nor
let
their
left
hand
know
what
their
right
hand
doth
in
works
of
righteousness
,
nor
stumble
at
any
other
of
those
stones
which
are
commonly
laid
in
the
way
of
a
long
profession
by
the
Flesh
,
the
World
,
and
the
Devil
,
doubtless
they
shall
have
equal
respects
from
God
in
their
reward
with
the
best
of
his
late
Proselytes
,
or
Converts
.
Nor
is
it
impossible
on
the
other
hand
,
but
that
even
they
,
who
have
waxed
old
in
the
service
of
Sin
and
Satan
,
and
so
upon
their
repentance
have
had
much
forgiven
them
,
and
withal
,
more
reasonable
advantages
and
engagements
than
their
Brethren
early
called
to
excell
in
holiness
,
and
so
to
approve
themselves
,
towards
,
and
in
the
close
of
their
daies
,
upon
terms
of
highest
acceptance
with
God
,
and
upon
this
account
,
to
be
of
the
first
in
reward
,
may
notwithstanding
,
before
they
die
,
through
an
unmanlike
oscitancy
,
and
the
allurements
of
the
Flesh
,
and
of
the
World
,
turn
their
backs
upon
all
the
great
advantages
of
their
late
Conversion
,
and
either
suffer
themselves
to
be
overtaken
with
the
usual
drousiness
,
dulness
,
or
formality
of
old
Professors
,
and
so
become
last
in
reward
in
the
better
sense
of
the
clause
;
or
(
which
is
much
more
sad
)
cast
in
their
lot
with
final
Apostates
,
and
so
become
last
,
in
the
worst
and
hardest
sense
of
all
.
As
it
was
no
part
of
the
intent
or
meaning
of
Christ
in
presenting
the
Lord
of
the
Vineyard
(
in
the
Parable
yet
in
hand
)
giving
order
to
his
Steward
to
pay
the
Labourers
their
wages
in
this
order
,
beginning
at
the
last
unto
the
first
(
in
the
sense
so
oft
,
and
at
large
declared
)
either
to
discourage
men
from
remembring
their
Creator
in
the
daies
of
their
youth
,
and
believing
with
the
first
,
but
only
to
caution
and
admonish
those
,
who
shall
thus
believe
,
that
they
take
heed
of
those
evils
which
are
so
incident
to
a
long
race
of
Profession
,
and
that
they
be
careful
so
to
grow
in
grace
daily
all
along
their
course
,
that
every
new
day
may
seem
to
be
the
first
day
of
their
conversion
unto
God
;
or
to
encourage
men
to
defer
their
Repentance
unto
old
age
,
and
until
sin
hath
abounded
:
but
only
to
encourage
those
for
whom
Satan
hath
been
too
hard
,
all
,
or
the
greatest
part
of
the
best
of
their
daies
,
yet
to
repent
at
the
last
,
by
assuring
them
,
that
though
it
be
very
late
in
the
day
of
their
lives
ere
they
repent
and
turn
unto
him
,
yet
their
repentance
shall
be
most
acceptable
,
and
their
entertainment
by
him
with
more
,
or
greater
respects
of
grace
and
favour
than
he
is
wont
to
vouchsafe
unto
their
Brethren
,
who
have
been
of
far
more
ancient
standing
in
his
service
.
As
these
(
I
say
)
were
the
things
intended
,
and
not
intended
by
Christ
in
the
passage
in
hand
,
so
neither
is
there
any
other
thing
intended
in
all
that
explication
that
hath
now
passed
on
it
.
The
gloss
doth
all
homage
and
reverence
unto
the
Text
,
and
trembleth
to
make
it
speak
any
thing
which
is
not
in
the
heart
and
inward
parts
of
it
:
Yea
,
and
would
not
willingly
conceal
any
of
those
gracious
and
comely
things
,
wherewith
the
heart
of
it
is
full
even
to
the
brim
.
And
(
for
a
cloze
)
I
shall
here
subjoyn
this
;
that
it
is
the
sense
of
some
good
Expositors
(
and
this
so
probable
,
that
I
could
with
very
little
regret
of
Judgment
espouse
it
,
and
make
it
mine
own
)
that
the
passage
last
insisted
on
,
Give
the
Labourers
their
wages
,
beginning
from
the
last
unto
the
first
,
is
the
Master
vein
in
the
Parable
,
and
that
all
the
passages
in
it
besides
are
subservient
to
it
,
and
face
towards
it
,
as
well
those
in
the
rear
of
it
,
as
those
in
the
front
,
and
that
they
were
framed
by
Christ
,
either
only
,
or
chiefly
,
to
make
way
for
a
rational
and
commodious
introduction
of
it
.
However
by
that
narrow
and
large
survey
,
that
hath
been
taken
of
the
Parable
,
it
sufficiently
(
I
presume
)
appears
,
that
which
way
soever
it
be
managed
,
or
the
interpretation
and
sense
of
it
carried
,
so
it
be
with
reason
,
and
with
due
respects
to
the
ground
or
occasion
,
and
so
to
the
scope
of
it
,
or
conclusion
intended
by
Christ
to
be
illustrated
by
it
,
together
with
the
proper
import
of
the
principle
clauses
and
passages
in
it
,
That
there
can
nothing
reasonably
be
inferred
from
it
,
in
favour
of
that
opinion
,
which
undertaketh
to
reduce
all
the
Crowns
of
righteousness
,
that
shall
be
set
upon
the
heads
of
the
Saints
,
to
one
and
the
same
weight
in
glory
.
We
shall
at
present
add
a
few
Scriptures
,
Sect.
8
and
some
Arguments
(
very
briefly
)
to
demonstrate
the
truth
of
what
is
supposed
in
the
Reason
in
hand
,
viz.
that
God
distributeth
rewards
unto
his
Saints
by
different
measures
,
and
degrees
.
And
they
that
be
wise
shall
shine
as
the
brightness
of
the
firmament
,
and
they
that
turn
many
unto
righteousness
,
as
the
stars
for
ever
and
ever
,
Dan.
12.3
.
Doubtless
the
Holy
Ghost
would
not
particularize
a
special
and
eminent
service
,
such
as
the
turning
of
many
to
righteousness
is
,
as
that
they
who
have
been
diligent
and
faithful
in
it
should
be
signally
rewarded
by
God
in
the
Great
Day
;
if
all
services
,
or
the
most
profitable
kind
of
services
otherwise
,
should
be
rewarded
,
and
recompensed
by
God
upon
equal
terms
with
them
.
Consider
the
plain
tenour
of
the
words
;
They
that
be
wise
shall
shine
as
the
brightness
of
the
firmament
,
and
they
that
turn
many
unto
righteousness
,
as
the
stars
for
ever
and
ever
.
If
so
be
that
he
had
intended
,
or
if
this
had
been
his
sense
,
That
all
Believers
,
or
that
all
the
Servants
of
God
,
all
that
fear
God
without
exception
,
should
have
been
partakers
of
these
rewards
signified
by
the
shining
of
the
stars
for
ever
and
ever
;
there
can
no
reason
be
given
,
nor
a
colour
of
reason
,
why
he
should
single
out
a
certain
vein
of
persons
from
amongst
the
great
Community
of
the
Saints
;
namely
such
,
as
turn
many
to
righteousness
,
[
that
is
,
that
have
endeavoured
,
and
done
that
which
was
in
their
power
to
do
,
to
turn
many
unto
righteousness
]
as
if
none
should
be
rewarded
at
the
Resurrection
with
that
peculiarity
of
reward
but
such
.
Nay
,
doubtless
his
intent
is
to
shew
,
that
whereas
there
shall
be
very
many
rewarded
,
and
that
very
graciously
and
bountifully
at
that
day
;
yet
there
will
be
appropriate
rewards
,
Crowns
(
as
it
were
)
made
on
purpose
,
more
weighty
and
massie
in
glory
than
the
rest
for
such
persons
as
these
.
Then
again
,
consider
that
passage
of
our
Saviour
to
the
Mother
of
Zebedeus
children
,
Mat.
20.
She
came
to
him
desiring
a
certain
thing
of
him
,
which
was
,
that
he
would
grant
that
her
two
Sons
might
sit
,
the
one
on
his
right
hand
,
and
the
other
on
his
left
hand
in
his
Kingdom
.
Now
I
suppose
that
here
,
by
sitting
on
the
right
and
on
the
left
hand
of
Jesus
Christ
in
his
Kingdom
,
are
meant
(
and
I
think
no
man
did
ever
lift
up
a
thought
to
the
contrary
)
the
chiefest
and
highest
places
of
glory
and
spiritual
preferment
in
his
Kingdom
.
Possibly
she
might
look
to
an
earthly
Kingdom
,
and
direct
her
request
in
reference
thereunto
;
but
when
Christ
gave
his
answer
unto
her
,
he
doth
not
deny
but
that
there
was
a
right
hand
,
and
a
left
hand
in
his
Kingdom
;
some
more
honourable
,
and
richer
manifestations
,
and
communications
of
the
infinite
blessedness
of
God
than
others
.
For
thus
saith
he
,
Ye
shall
drink
indeed
of
my
Cup
,
and
be
baptized
with
the
Baptism
wherewith
I
am
baptized
;
but
to
sit
on
my
right
hand
and
left
is
not
mine
,
&c.
He
here
supposeth
,
and
giveth
that
to
her
for
granted
,
that
there
was
such
a
thing
,
such
Prerogative
honour
in
his
Kingdom
,
as
sitting
on
his
right
hand
,
and
left
,
but
withal
informeth
her
thus
,
that
they
were
not
his
to
give
,
save
only
to
such
for
whom
they
were
prepared
of
his
Father
;
implying
,
that
God
hath
prepared
these
places
for
persons
of
the
greatest
worth
and
eminency
in
his
service
,
on
whom
only
they
shall
be
conferred
.
And
so
1
Cor.
3.8
.
there
is
a
place
that
springs
yet
another
Notion
relating
to
the
Point
in
hand
.
He
that
planteth
,
and
he
that
watereth
is
one
:
and
every
man
(
the
Translation
is
somewhat
dull
,
and
takes
off
the
edge
of
the
Scripture
much
;
it
should
not
be
,
and
every
man
,
but
,
but
every
man
)
shall
receive
his
own
reward
according
to
his
own
labour
.
The
latter
part
of
this
verse
seems
clearly
to
imply
thus
much
,
That
every
man
hath
a
Labour
of
his
Own
,
[
that
is
,
a
measure
,
or
degree
of
service
so
appropriately
his
,
that
the
service
of
no
other
Saint
shall
be
precisely
in
worth
or
value
commensurable
to
it
]
and
consequently
,
that
he
shall
have
a
Reward
of
his
Own
(
in
the
same
sense
)
somewhat
which
doth
,
according
to
the
standard
of
divine
bounty
,
exactly
answer
his
labour
.
So
that
that
which
I
conceive
to
be
hinted
here
,
is
not
simply
this
,
that
there
are
either
different
,
or
indifferent
rewards
,
reserved
in
the
heavens
by
God
to
be
conferred
upon
different
Saints
,
but
that
there
will
be
no
two
Saints
in
heaven
whose
rewards
shall
be
equal
.
For
though
we
cannot
find
a
real
difference
between
the
serviceableness
,
the
faithfulness
,
and
worthiness
of
every
Saint
throughout
the
World
,
throughout
the
whole
armies
of
them
,
yet
God
who
weigheth
with
a
more
exact
ballance
than
men
do
;
if
so
be
there
be
never
so
little
more
,
if
any
Saint
hath
but
the
advantage
of
an
hairs
breadth
in
any
spiritual
worth
above
another
,
God
(
I
say
)
is
perfectly
apprehensive
of
it
,
and
will
interpose
by
his
righteousness
,
that
he
shall
have
his
own
reward
.
Now
if
we
shall
suppose
that
every
one
shall
receive
anothers
reward
,
and
so
according
to
anothers
labour
(
which
he
must
needs
suppose
that
holdeth
all
rewards
equal
)
then
shall
no
man
(
or
no
more
than
one
)
receive
his
own
reward
(
in
the
sense
lately
declared
)
or
that
which
is
exactly
proportionable
unto
his
own
labour
.
But
in
that
adversative
Particle
,
but
,
I
suppose
the
Apostle
secretly
glances
at
the
neglect
,
and
contempt
,
which
the
Corinthians
cast
upon
him
,
preferring
(
as
we
know
)
and
highly
prizing
,
and
setting
up
in
their
esteem
other
teachers
above
him
:
those
that
were
not
so
sound
in
Doctrine
,
or
beneficial
in
teaching
,
or
safe
for
them
to
hearken
,
or
lean
unto
,
being
men
that
were
eloquent
,
and
spake
fairly
and
smoothly
,
and
carried
themselves
with
a
kind
of
stately
deportment
;
these
kind
of
Teachers
did
insinuate
apace
and
win
ground
of
Paul
in
the
hearts
and
minds
of
the
Corinthians
.
Now
,
the
Apostle
after
that
he
had
in
the
former
part
of
the
Context
propounded
these
questions
:
Who
is
Paul
?
And
who
is
Apollos
?
And
further
said
,
I
have
planted
,
and
Apollos
watered
;
he
tells
them
,
that
he
that
planteth
and
he
that
watereth
are
one
[
meaning
,
in
their
end
and
scope
of
their
labour
both
the
one
and
the
other
,
seeking
after
and
endeavouring
the
peace
,
and
comfort
,
and
salvation
of
men
;
He
that
planteth
,
that
is
,
he
that
converteth
men
;
and
he
that
watereth
,
that
is
,
he
that
edifieth
and
helpeth
men
to
persevere
unto
the
end
,
these
are
one
,
they
meet
together
in
the
same
end
.
]
But
(
saith
he
)
every
one
shall
receive
of
the
Lord
his
own
reward
;
as
if
he
had
said
,
Ye
may
judge
of
me
as
you
please
;
you
may
set
me
beneath
the
meanest
of
all
your
Teachers
,
and
value
my
work
in
the
Ministry
accordingly
:
but
the
best
is
,
I
shall
not
be
considered
,
or
rewarded
by
God
according
to
your
estimate
or
opinion
of
me
,
but
according
to
mine
own
labour
,
diligence
,
and
faithfulness
in
his
service
[
that
is
,
according
to
what
my
labour
,
&c.
shall
by
the
standard
of
his
grace
and
bounty
amount
unto
.
]
If
I
have
laboured
more
abundantly
than
they
all
,
I
shall
be
rewarded
above
them
all
.
So
Ephes.
6.8
.
(
compared
with
Gal.
6.7
.
)
Knowing
this
(
speaking
unto
,
and
encouraging
Servants
to
shew
all
faithfulness
unto
their
Masters
,
to
adorn
the
Gospel
of
Jesus
Christ
)
that
whatsoever
good
thing
any
man
doth
,
the
same
he
shall
receive
,
that
is
,
shall
be
punctually
and
particularly
considered
by
God
for
it
.
And
so
Gal.
6.7
.
For
whatsoever
a
man
sows
,
the
same
shall
he
also
reap
.
It
cannot
reasonably
be
understood
only
of
the
sameness
of
the
Seed
,
as
if
his
meaning
was
,
that
he
should
reap
the
same
kind
of
seed
with
that
which
he
soweth
;
as
when
(
for
instance
)
he
that
soweth
wheat
reapeth
wheat
,
so
he
that
soweth
the
seed
of
Sanctification
,
or
of
good
works
,
shall
reap
a
harvest
of
Sanctification
or
of
good
works
;
this
cannot
(
I
say
)
reasonably
be
judged
to
be
the
meaning
of
the
Apostle
;
but
thus
,
whatever
a
man
sows
,
that
is
,
whatever
seed
,
either
for
quantity
,
or
proportion
,
or
of
nature
and
quality
any
man
soweth
,
as
whether
it
be
the
seed
of
life
and
glory
,
or
of
shame
and
punishment
,
he
shall
reap
in
life
and
glory
,
and
so
,
in
shame
and
punishment
accordingly
.
Whatsoever
a
man
soweth
:
it
doth
not
only
import
the
species
or
kind
;
but
the
degree
also
or
the
proportion
of
the
goodness
or
badness
of
the
Seed
that
shall
be
sown
in
any
kind
.
And
so
in
the
other
place
,
Eph.
6.8
.
knowing
that
whatsoever
good
thing
any
man
doth
,
the
same
shall
he
receive
of
the
Lord
,
whether
he
be
bond
or
free
.
The
Particle
whatsoever
must
needs
be
comprehensive
,
and
distributive
,
of
all
a
mans
good
actions
,
whether
they
have
been
hundreds
or
thousands
,
or
millions
of
thousands
,
together
with
all
the
degrees
of
their
several
goodnesses
(
respectively
)
which
are
all
exactly
known
unto
,
weighed
,
and
estimated
by
God
.
Now
these
good
actions
of
men
,
be
they
never
so
many
for
number
,
or
so
excellent
in
worth
and
goodness
,
yet
the
doers
of
them
shall
receive
the
same
things
of
the
Lord
;
that
is
,
shall
have
in
their
reward
a
particular
and
appropriate
consideration
,
which
shall
answer
not
in
strictness
of
justice
(
for
God
doth
not
reward
according
to
such
a
Rule
)
but
in
the
most
gracious
and
bountiful
esteem
of
God
,
both
every
one
of
their
said
actions
,
and
every
degree
of
goodness
found
in
any
of
them
,
and
in
them
all
.
Suppose
a
person
,
who
from
his
youth
up
until
old
age
,
and
the
hour
of
his
death
,
should
continue
diligent
,
and
faithful
,
fervent
in
spirit
serving
the
Lord
,
should
receive
no
better
,
or
greater
,
reward
from
him
than
he
who
,
amongst
Believers
,
shall
have
brought
forth
least
fruit
unto
God
,
and
been
coldest
in
his
service
;
this
person
could
not
in
this
case
be
said
to
receive
whatsoever
good
thing
he
had
done
,
but
only
some
few
of
these
things
,
viz.
so
many
of
them
as
shall
answer
,
in
number
and
worth
,
the
services
of
the
other
,
who
is
supposed
to
have
done
little
unless
we
shall
say
that
this
other
shall
receive
of
the
Lord
,
not
only
whatsoever
good
thing
himself
hath
done
,
but
whatsoever
any
other
hath
done
in
this
kind
.
)
But
this
word
whatsoever
,
is
(
as
was
said
)
comprehensive
,
and
includes
the
whole
body
of
a
mans
service
,
and
obedience
,
or
laying
out
of
a
mans
self
for
God
,
and
for
righteousness
sake
,
and
implieth
so
many
particular
services
;
so
many
particular
rewards
(
upon
the
matter
)
For
that
very
reward
,
whatever
it
be
which
such
a
man
shall
receive
,
will
have
all
his
worthy
actions
and
services
in
it
:
there
will
be
a
Crown
calculated
and
framed
by
God
(
as
it
were
)
on
purpose
for
him
,
and
fitted
to
his
head
,
wherein
every
thing
that
he
hath
done
for
God
,
and
upon
the
account
of
Jesus
Christ
,
will
be
found
in
a
sutable
weight
of
glory
.
I
shall
insist
only
upon
one
place
more
(
at
presen●
)
1
Cor.
15.38
.
Therefore
,
my
beloved
Brethren
,
be
ye
steadfast
,
unmovable
,
alwaies
abounding
in
the
work
of
the
Lord
,
forasmuch
as
you
know
that
your
labour
is
not
in
vain
in
the
Lord
.
You
see
he
enforceth
this
point
of
advice
or
exhortation
to
them
,
alwaies
to
abound
in
the
work
of
the
Lord
,
upon
this
motive
or
ground
;
because
they
knew
[
namely
,
in
their
continual
abounding
in
the
work
of
the
Lord
]
that
their
labour
should
not
be
in
vain
in
the
Lord
.
But
if
we
shall
suppose
that
they
that
abound
most
of
all
in
the
labour
and
work
of
the
Lord
,
shall
receive
no
more
upon
the
account
of
such
their
abundant
labour
than
they
that
should
labour
least
of
all
,
being
the
most
unprofitable
of
all
Believers
,
and
whose
Faith
should
be
little
better
than
an
empty
Vine
;
in
this
case
their
labour
[
namely
,
in
the
excellent
degree
,
or
abundance
of
it
]
would
be
in
vain
:
that
is
,
it
would
turn
to
no
account
of
profit
,
or
recompense
of
reward
,
to
him
that
should
undergo
the
burthen
of
it
.
For
certainly
the
Apostle
reminding
them
that
their
labour
in
the
Lord
,
how
abundant
soever
,
should
not
be
in
vain
,
doth
not
speak
of
the
fruit
,
or
success
of
such
their
labour
in
the
world
,
as
that
they
might
or
should
do
good
unto
,
or
convert
many
by
such
their
example
,
or
the
like
,
but
of
the
bettering
their
own
accounts
at
the
Great
Day
;
giving
them
to
understand
,
that
if
they
should
nor
slack
their
hand
in
so
great
and
blessed
a
business
,
they
should
consult
honour
and
glory
in
abundance
for
themselves
in
the
day
of
Christ
.
Now
if
you
please
let
us
add
to
the
Scriptures
,
opened
and
argued
,
a
few
reasons
to
strengthen
your
Faith
yet
further
in
the
Point
in
hand
.
First
,
Such
a
dispensation
of
God
,
as
his
conferring
of
rewards
with
an
equal
inequality
,
giving
greater
things
to
those
that
do
more
,
and
be
more
faithful
:
Such
a
dispensation
(
I
say
)
as
this
,
being
proclaimed
in
the
midst
of
the
World
,
hath
more
spirit
and
life
in
it
to
provoke
and
strengthen
every
mans
heart
and
hand
unto
Godliness
,
and
this
in
the
highest
degree
,
than
to
declare
,
that
they
that
sow
most
sparingly
shall
notwithstanding
reap
as
plentifully
as
they
who
sow
most
liberally
.
For
such
a
declaration
as
this
,
in
effect
,
they
ascribe
unto
God
who
make
him
a
distributor
of
rewards
without
any
distinction
of
the
services
rewarded
by
him
.
But
(
doubtless
)
such
a
Notion
or
Doctrine
as
this
,
That
all
Believers
shall
fare
alike
,
is
of
a
dangerous
and
quashing
import
to
the
spirit
of
all
signal
excellency
,
and
of
a
destructive
antipathy
to
all
heroick
conceptions
of
Christianity
.
When
men
have
an
opportunity
to
raise
an
estate
,
and
get
wealth
for
themselves
,
How
will
they
rise
early
,
and
go
to
bed
late
,
and
eat
the
bread
of
carefulness
?
They
will
be
more
industrious
by
far
than
when
they
work
only
for
stinted
wages
,
which
they
know
they
shall
have
whether
they
work
little
or
much
:
Alas
working
under
such
a
Notion
weakeneth
the
hand
,
and
enfeebleth
the
arm
of
any
man
.
But
on
the
contrary
,
when
there
are
rewards
held
forth
,
and
promised
according
to
that
which
any
man
shall
lift
up
his
hand
unto
in
working
;
Do
more
,
and
have
more
;
Do
more
,
and
receive
more
;
this
raiseth
,
incites
,
and
quickens
the
spirit
to
its
utmost
activity
.
Were
it
so
that
all
should
be
equal
,
that
they
that
wrought
least
should
have
as
much
from
God
as
they
that
laboured
most
,
such
a
disposition
of
things
as
this
must
needs
be
of
this
tendency
,
namely
,
to
debase
the
Spirit
,
and
unnoble
the
hearts
of
the
Saints
themselves
:
to
plant
the
Lebanon
of
the
Church
with
shrubs
instead
of
Cedars
,
to
produce
a
generation
of
Dwarf-Christians
.
We
see
many
that
pass
for
Christians
,
and
possibly
they
may
be
such
indeed
,
that
study
,
and
cast
about
,
and
enquire
as
narrowly
as
they
can
what
is
the
lowest
degree
of
Faith
and
obedience
,
under
which
it
is
possible
for
men
to
be
saved
?
because
they
desire
to
do
as
little
of
the
will
of
God
,
and
as
much
of
their
own
,
as
will
any
waies
stand
with
the
saving
of
the
great
Stake
of
their
Souls
.
Whether
the
minds
of
such
men
as
these
be
touched
with
the
evil
spirit
of
that
Doctrine
,
which
confounds
infima
cum
summis
,
the
lowest
and
highest
services
together
,
in
their
reward
,
I
know
not
:
but
certain
I
am
,
that
such
a
Doctrine
as
this
is
of
a
most
clear
and
manifest
tendency
to
work
the
hearts
,
and
spirits
,
and
consciences
of
men
to
such
a
pass
.
For
if
there
be
no
more
for
the
greatest
Servants
of
God
than
for
those
of
the
least
faithfulness
of
all
(
alas
)
men
(
as
we
know
)
being
apt
to
be
guided
(
or
rather
hurried
on
)
in
their
way
by
principles
sutable
unto
their
flesh
,
they
will
presently
cast
about
,
and
reason
with
themselves
after
some
such
manner
as
this
:
Since
it
is
so
,
that
our
portion
in
the
World
to
come
is
fixed
,
and
we
cannot
add
to
it
,
nor
lay
up
any
more
treasure
for
our selves
there
,
than
only
that
which
will
accrue
to
us
meerly
upon
our
believing
;
therefore
we
will
make
our selves
as
wise
for
this
present
World
as
we
can
;
we
will
treasure
up
riches
,
and
live
at
ease
,
and
take
our
comforts
and
contentments
freely
in
the
World
,
and
go
as
near
the
brink
of
hell
and
destruction
as
we
can
without
falling
into
it
.
And
the
truth
is
,
that
the
conceit
we
speak
of
(
I
mean
,
of
an
equality
of
reward
)
is
a
dangerous
snare
unto
men
,
not
simply
to
beat
down
(
as
it
were
)
the
price
of
their
salvation
as
low
as
they
can
,
and
to
keep
out
of
the
way
of
all
excellency
as
far
as
they
dare
,
but
also
never
to
advance
so
far
in
a
course
of
godliness
and
obedience
as
whereby
,
or
wherein
to
be
saved
.
My
Brethren
,
let
me
say
this
unto
you
,
and
consider
it
well
,
That
he
that
will
be
intent
and
wary
of
doing
any
thing
more
than
what
is
simply
necessary
to
Salvation
,
it
is
ten
thousand
to
one
that
he
will
never
do
so
much
.
He
is
like
to
shoot
short
of
his
mark
that
is
afraid
of
over-shooting
it
:
So
he
that
is
loath
to
do
any
thing
upon
a
religious
account
,
or
for
Christ
,
or
the
Gospel
,
without
the
doing
of
which
he
may
be
saved
,
is
in
eminent
danger
of
not
doing
that
,
without
the
doing
of
which
he
shall
never
be
saved
.
Secondly
,
Such
a
dispensation
as
that
for
which
we
plead
excellently
commends
and
sets
off
unto
the
World
the
great
love
that
God
bears
unto
righteousness
and
well-doing
.
For
if
he
should
recompense
and
reward
the
less
excellent
and
the
more
excellent
waies
of
men
alike
,
would
it
not
argue
that
he
did
not
bear
any
great
affection
unto
holiness
or
Christian
worth
,
at
least
in
their
exaltation
,
and
where
they
advance
flesh
and
bloud
to
the
nearest
proximity
unto
the
holy
Angels
?
Or
would
it
not
rather
import
some
such
thing
as
this
(
which
is
very
unworthy
of
him
)
namely
,
as
if
he
did
not
care
to
have
men
singularly
holy
,
or
that
any
man
amongst
his
Saints
should
be
more
excellent
than
another
,
or
out-shine
him
in
good
works
?
For
if
he
doth
so
highly
approve
of
,
and
take
delight
in
those
that
strive
to
out-run
their
fellows
in
the
waies
of
his
Commandments
,
why
doth
he
not
encourage
men
of
this
strain
and
temper
?
Or
why
doth
he
not
take
a
course
to
propagate
such
a
Generation
in
the
World
?
Or
is
there
any
means
so
natural
and
proper
to
do
it
,
as
to
distinguish
and
sever
persons
of
this
honourable
Character
,
from
those
of
a
more
vulgar
and
ordinary
allay
,
by
promises
of
greater
and
more
honourable
rewards
to
be
conferred
on
them
?
As
Caleb
,
by
that
generous
promise
of
giving
Achsa
his
daughter
to
Wife
unto
him
that
should
smite
Kiriath
S●pher
,
and
take
it
,
sprang
valour
and
courage
in
the
breast
of
Othniel
to
undertake
the
enterprize
,
and
perform
it
with
success
,
Josh.
15.16
,
17.
In
like
manner
,
God
by
raising
his
Promises
higher
unto
those
that
shall
quit
themselves
at
an
high
and
worthy
rate
in
his
service
,
than
unto
persons
that
shall
move
in
a
more
common
Sphere
of
Christianity
,
declareth
that
he
seeketh
a
Generation
of
such
as
will
excel
in
holiness
,
and
that
he
delighteth
to
be
served
with
Prince-like
strains
of
zeal
and
faithfulness
.
Yea
,
if
God
did
not
regard
righteousness
and
true
holiness
,
where
they
are
found
in
greater
perfection
,
more
than
where
he
findeth
them
in
less
only
,
he
could
not
reasonably
be
thought
to
regard
them
at
all
.
For
those
degrees
of
the
one
,
and
of
the
other
,
which
in
persons
highly
qualified
with
them
,
do
super-exceed
that
measure
,
or
degree
of
them
which
are
found
in
Christians
of
a
lower
pitch
and
stature
,
are
true
righteousness
,
and
true
holiness
as
well
as
they
.
Therefore
unless
it
be
granted
that
God
regardeth
them
(
I
mean
,
those
super-exceeding
degrees
of
righteousness
and
holiness
,
of
which
we
speak
)
it
cannot
,
in
congruity
of
reason
,
be
said
that
he
regardeth
them
(
righteousness
and
holiness
)
at
all
.
Thirdly
,
Such
a
dispensation
,
or
disposition
as
that
for
which
we
plead
a
Collation
of
Rewards
,
an
inequality
answering
the
inequality
of
the
services
of
men
,
commends
that
manifoldness
of
the
wisdom
of
God
,
of
which
the
Scripture
speaketh
,
which
a
contrary
dispensation
would
not
do
,
nor
afford
any
opportunity
for
the
doing
it
.
For
if
there
be
but
one
and
the
same
degree
of
glory
,
one
and
the
same
reward
for
all
the
Saints
;
here
is
no
matter
for
choiceness
of
wisdom
to
shew
it self
in
finding
out
,
and
setting
forth
every
mans
reward
in
a
true
and
exquisite
proportion
to
his
works
and
labour
,
to
his
love
and
faithfulness
.
But
now
if
we
shall
suppose
this
to
be
the
case
(
as
doubtless
it
is
)
that
God
hath
an
innumerable
company
of
Saints
to
be
rewarded
in
glory
;
and
to
receive
Crowns
of
blessedness
from
him
,
proportionable
to
the
endless
variety
and
difference
of
their
waies
and
doings
in
the
World
:
Now
for
him
perfectly
to
understand
,
and
compute
the
just
and
exact
weight
and
worth
of
every
mans
service
,
and
to
set
out
respectively
unto
the
persons
to
be
rewarded
;
rewards
exactly
proportionable
,
must
needs
argue
and
declare
a
mighty
depth
,
a
marvelous
comprehensiveness
and
exquisiteness
of
wisdom
in
him
.
Christ
maketh
it
a
Point
as
well
of
wisdom
,
as
of
faithfulness
,
in
a
Steward
being
made
Ruler
over
an
Houshold
,
to
give
them
their
portion
[
respectively
]
in
due
season
:
Who
is
then
that
faithful
and
wise
Steward
?
Who
,
&c.
Luke
12.42
.
The
transcendent
excellency
of
that
wisdom
and
understanding
,
which
God
gave
unto
Solomon
,
is
thus
expressed
,
And
God
gave
Solomon
wisdom
and
understanding
exceeding
much
,
and
largeness
of
heart
,
even
as
the
sand
that
is
on
the
Sea-shore
,
1
Kings
4.29
.
So
where
we
read
.
his
understanding
is
infinite
(
spoken
of
the
understanding
of
God
himself
,
Psal.
147.5
.
)
the
Margent
,
out
of
the
original
hath
it
:
Of
his
understanding
there
is
no
number
.
To
accommodate
a
great
multiplicity
of
various
and
different
occasions
,
so
that
none
of
them
suffers
through
any
defective
or
undue
management
,
requireth
an
understanding
either
very
numerous
,
or
rather
without
number
.
This
is
another
reason
to
prove
,
that
God
intendeth
to
walk
by
the
Rule
of
proportion
,
not
of
an
uniform
or
absolute
equality
in
rewarding
of
his
servants
.
Fourthly
(
and
lastly
)
If
God
will
punish
differently
more
,
or
less
,
according
as
men
have
sinned
,
more
,
or
less
,
according
to
the
different
degrees
of
their
demerits
;
then
there
is
little
question
to
be
made
,
but
that
he
will
proportionably
reward
men
,
more
or
less
,
according
to
the
different
degrees
of
their
righteousness
and
faithfulness
.
Now
the
reason
of
this
Consequence
,
viz.
That
if
God
will
punish
sinners
,
more
,
or
less
,
according
as
they
have
sinned
in
greater
or
lesser
measures
;
then
is
it
reasonable
to
conceive
,
that
he
will
reward
righteousness
accordingly
;
the
reason
(
I
say
)
of
this
Consequence
is
,
because
otherwise
he
would
seem
to
be
more
intent
upon
the
punishment
of
evil
doers
than
he
is
upon
the
rewarding
of
the
righteous
.
We
see
that
he
is
intent
,
and
resolved
upon
a
course
of
Justice
in
the
punishment
of
wicked
men
,
both
according
to
the
nature
and
measure
of
their
wickedness
:
which
sheweth
,
that
he
hateth
sin
with
a
perfect
hatred
.
So
that
if
he
should
not
reward
righteousness
where
it
is
exalted
to
a
greater
degree
,
and
shines
with
greater
beauty
answerable
to
the
line
and
lustre
of
it
,
it
would
argue
,
that
his
affection
of
love
were
but
cold
and
dead
to
righteousness
in
her
greatest
advancements
;
in
comparison
of
what
his
affections
of
hatred
and
revenge
are
unto
sin
in
the
high
provocations
of
it
.
But
it
is
a
common
saying
among
learned
Divines
(
and
questionless
not
more
common
than
true
)
that
God
alwaies
punisheth
all
sin
citra
condignum
,
short
of
the
demerit
and
desert
of
it
:
Yet
it
is
more
unquestionably
and
apparently
true
of
the
two
,
that
he
rewardeth
all
righteousness
ultra
condignum
,
over
and
beyond
the
worth
and
desert
thereof
.
This
,
many
expressions
in
the
Scriptures
,
concerning
the
bounty
of
God
in
rewarding
his
Saints
,
do
fully
manifest
.
That
passage
of
Christ
in
the
Parable
of
the
Talents
,
(
Mat.
25.
)
which
he
putteth
into
the
mouth
of
the
Lord
(
personating
himself
)
as
speaking
to
his
good
and
faithful
servants
,
one
after
another
sufficiently
evinceth
it
:
Well
done
,
thou
good
and
faithful
servant
,
thou
hast
been
faithful
over
a
few
things
:
I
will
make
thee
Ruler
over
many
things
,
&c.
ver.
21
,
23.
So
again
he
confirms
the
same
,
where
he
saith
,
And
whosoever
shall
give
to
drink
unto
one
of
these
little
ones
a
cup
of
cold
water
only
in
the
name
of
a
Disciple
,
verily
I
say
unto
you
,
he
shall
in
no
wise
lose
his
reward
[
meaning
,
according
to
the
notion
and
import
of
the
figurative
expression
,
he
shall
be
abundantly
rewarded
]
Mat.
10.42
.
Those
expressions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
verily
I
say
unto
you
,
and
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
shall
in
no
wise
lose
,
&c.
shew
both
that
Christ
is
very
intent
upon
,
and
(
as
it
were
)
taken
up
with
thoughts
and
purposes
of
rewarding
even
the
meanest
services
of
his
Saints
;
and
likewise
,
that
such
services
as
these
shall
most
assuredly
be
rewarded
(
the
redoubling
of
the
Negative
Particle
in
the
Greek
Tongue
fortifying
the
Negation
.
)
And
whereas
the
services
performed
unto
God
by
sufferings
for
righteousness
sake
are
deservedly
judged
the
greatest
and
highest
of
all
services
,
yet
even
of
these
the
Apostle
saith
,
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
,
2
Cor.
4.17
.
compared
here
with
Mat.
5.10
,
11
,
12.
But
the
truth
of
this
Point
,
That
God
in
rewarding
righteousness
surmounts
all
merit
thereof
,
needs
little
proof
,
being
(
I
suppose
)
acknowledged
by
all
that
are
called
Christians
.
And
as
for
that
,
which
was
the
bottom
and
ground-work
of
the
Argument
in
hand
,
viz.
That
God
doth
punish
sin
and
sinners
differently
,
the
Scripture
is
yet
more
manifest
,
Luk.
12.47
,
48.
And
that
servant
that
knew
his
Lords
will
,
and
prepared
not
himself
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
But
he
,
&c.
Nothing
can
be
more
plain
,
than
that
men
that
shall
sin
against
knowledge
,
and
contrary
unto
knowledge
,
shall
be
punished
more
than
they
that
sin
out
of
ignorance
,
especially
if
it
be
not
voluntary
or
affected
,
So
again
,
Mat.
11.21
,
22.
It
shall
be
easier
for
Tyre
and
Sidon
in
the
day
of
judgment
,
&c.
And
so
,
easier
for
Sodom
and
Gomorrah
,
&c.
which
clearly
sheweth
,
That
God
doth
intend
different
punishments
,
proportionable
to
the
several
degrees
of
sin
and
wickedness
committed
in
the
World
;
Rods
,
for
lesser
and
fewer
,
Scorpions
,
for
greater
and
more
sins
.
Nor
shall
we
need
to
say
more
for
the
clearing
of
this
,
the
matter
being
so
evident
.
And
for
the
reason
built
in
the
Consequential
way
upon
this
foundation
it
cannot
reasonably
be
denied
(
as
was
formerly
argued
)
viz.
That
if
God
hateth
sin
in
all
the
degrees
and
aggravations
of
it
proportionably
,
and
punisheth
it
accordingly
with
greater
and
lesser
punishments
,
it
can
with
no
good
congruity
of
his
love
unto
righteousness
,
in
all
the
measures
and
advancements
of
it
,
be
supposed
but
that
he
intends
to
honour
it
with
rewards
answerable
in
proportion
unto
them
all
;
and
so
with
greater
,
where
he
finds
it
in
a
greater
clevation
;
as
with
lesser
,
where
it
only
reacheth
an
inferiour
line
.
Only
against
this
Doctrine
two
or
three
things
may
be
objected
,
Sect.
10
which
we
shall
briefly
propose
,
and
answer
.
1.
Eternal
life
is
said
to
be
the
gift
of
God
,
Rom
6.23
.
If
so
,
then
must
it
not
be
supposed
that
he
giveth
it
freely
,
and
so
may
give
it
uniformly
unto
all
his
Saints
,
and
without
any
unequal
distribution
of
it
unto
them
,
according
to
their
several
attainments
in
righteousness
(
respectively
.
)
I
answer
;
1.
That
Eternal
life
may
be
called
the
gift
of
God
,
because
the
collation
of
it
proceedeth
from
the
free
purpose
and
good
pleasure
of
God
to
make
a
donation
of
it
unto
men
upon
any
terms
at
all
,
upon
any
condition
,
or
conditions
whatsoever
,
or
without
condition
.
He
might
have
kept
it
without
any
breach
of
Justice
,
had
he
so
pleased
,
as
an
appropriate
treasure
to
himself
,
and
his
holy
Angels
for
ever
.
2.
Because
he
is
now
pleased
to
confer
it
upon
them
without
any
merit
or
desert
of
theirs
,
which
in
strictness
of
justice
can
be
so
called
.
But
2.
It
doth
not
follow
from
either
of
these
senses
,
wherein
Eternal
life
may
be
called
the
gift
of
God
,
that
therefore
he
divideth
it
unto
his
Saints
by
a
line
of
equality
.
For
supposing
that
this
life
may
be
enjoyed
in
several
proportions
,
or
degrees
of
the
glory
and
good
things
of
it
(
as
the
Land
of
Canaan
was
possessed
and
enjoyed
by
the
Israelites
,
and
their
respective
Tribes
,
by
unequal
portions
,
and
as
Christ
saith
,
that
in
his
Fathers
House
there
were
many
Mansions
,
Joh.
14.2
.
)
the
collation
of
it
in
any
of
these
,
may
properly
be
called
the
gift
of
God
.
Nay
,
3.
(
And
lastly
,
for
this
)
Though
God
,
simply
considered
,
and
as
not
having
made
any
disposal
of
what
is
his
own
,
as
either
by
promise
,
agreement
,
or
the
like
,
may
do
with
his
own
what
he
pleaseth
(
as
it
is
in
the
Parable
lately
opened
at
large
,
Mat.
20.25
.
)
yet
having
once
made
a
disposition
of
it
in
one
way
or
other
,
and
ratified
it
by
his
word
,
he
is
not
at
liberty
to
do
with
it
any
thing
contrary
hereunto
:
For
he
cannot
,
he
is
not
at
liberty
to
deny
himself
,
2
Tim.
2.13
.
And
David
,
speaking
of
him
,
Psal.
138.2
.
saith
,
Thou
hast
magnified
thy
Word
above
all
thy
name
;
meaning
,
that
his
Word
or
Promise
shall
have
(
as
it
were
)
and
exercise
a
kind
of
Soveraignty
over
all
his
Prerogatives
and
Attributes
,
Wisdom
,
Justice
,
Power
,
&c.
So
that
men
need
not
fear
that
any
of
them
shall
at
any
time
,
or
in
any
case
whatsoever
,
move
in
the
least
contrariety
thereunto
.
So
that
as
Peter
said
to
Ananias
concerning
the
money
,
which
he
pretended
to
have
brought
to
the
Apostles
,
Whilst
it
remained
,
was
it
not
thine
own
?
And
after
it
was
sold
,
was
it
not
in
thine
own
power
?
Meaning
,
that
he
was
not
compelled
to
devote
it
unto
the
service
of
the
Church
;
but
having
done
it
,
and
declared
it
,
he
was
not
now
at
liberty
to
resume
it
,
either
in
whole
,
or
in
part
:
In
like
manner
,
God
(
I
little
question
)
might
(
at
least
without
being
liable
to
any
just
imputation
from
any
Creature
for
so
doing
)
have
communicated
Eternal
life
equally
unto
his
Saints
,
had
he
not
declared
himself
by
Promise
that
his
purpose
was
to
do
otherwise
(
as
hath
been
formerly
shewed
)
but
now
having
spoken
it
,
he
will
also
bring
it
to
pass
:
He
hath
purposed
,
he
will
also
do
it
(
as
himself
speaketh
in
another
case
,
Isa.
46.11
.
)
The
word
that
hath
once
passed
his
mouth
returneth
not
,
but
holdeth
on
its
course
until
it
hath
passed
his
hand
likewise
.
Only
it
may
be
some
question
,
whether
such
a
dispensation
,
as
that
we
now
contend
against
(
a
levelling
of
all
Saints
in
their
rewards
)
would
not
have
been
opposed
by
some
of
his
Attributes
,
as
Wisdom
,
Righteousness
,
&c.
in
case
he
had
kept
himself
free
in
respect
of
any
promise
or
declaration
to
the
contrary
?
We
touched
somewhat
upon
this
lately
.
A
second
Objection
against
our
present
Tenent
may
be
made
from
those
passages
in
the
Parable
lately
mentioned
,
Sect.
11
Mat.
20.
in
which
all
the
Labourers
,
called
,
and
coming
in
,
some
early
,
and
some
at
the
eleventh
hour
of
the
day
,
to
work
in
the
Vineyard
,
are
notwithstanding
said
to
have
received
at
even
,
every
man
a
Penny
,
ver.
9
,
10.
I
answer
,
That
the
sting
of
this
Objection
was
formerly
pulled
out
,
where
we
traversed
the
Parable
at
large
,
and
argued
upon
several
accounts
,
that
though
all
the
said
Labourers
be
said
to
have
received
every
man
a
Penny
:
yet
every
man's
Penny
which
he
received
might
be
,
or
rather
was
of
a
different
stamp
and
value
from
that
received
by
another
.
And
this
reasoning
proceeded
upon
a
supposal
,
that
not
only
the
Labourers
first
,
and
last
,
called
into
the
Vineyard
,
but
that
those
also
called
at
the
hours
between
,
as
at
the
third
,
sixth
,
and
ninth
hour
,
received
every
man
a
Penny
.
But
upon
a
more
steady
and
narrow
view
of
the
Parable
,
I
find
nothing
at
all
mentioned
concerning
the
proportion
or
value
of
what
those
intermediate
Labourers
received
:
It
is
not
said
of
them
,
that
they
received
every
man
a
Penny
,
but
only
of
the
first
,
and
last
.
Concerning
them
,
it
only
appears
that
the
Steward
had
order
from
the
Lord
of
the
Vineyard
to
give
them
their
hire
,
or
wages
,
as
their
turn
came
amongst
the
rest
of
the
Labourers
:
But
most
probable
it
is
,
that
it
was
not
a
Penny
,
or
the
same
in
value
with
the
hire
of
the
first
and
last
.
For
if
so
,
why
should
it
not
be
as
expresly
said
to
have
been
a
Penny
as
theirs
is
?
Besides
(
as
was
formerly
argued
)
it
cannot
reasonably
be
conceived
that
these
received
alike
amongst
themselves
,
or
that
those
of
the
third
hours
call
received
no
more
than
those
of
the
sixth
,
or
those
of
the
sixth
no
more
than
those
of
the
ninth
;
at
least
supposing
that
they
were
all
,
third
,
and
sixth
,
and
ninth
hour
men
alike
diligent
and
faithful
in
their
labour
:
For
they
were
by
the
Lord
of
the
Vineyard
called
in
to
labour
upon
these
terms
(
respectively
)
whatsoever
is
right
[
or
just
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
I
will
give
you
.
These
words
plainly
point
at
rewards
answerable
in
Equity
,
Reason
,
or
Justice
,
in
one
kind
or
other
,
unto
what
their
several
labours
should
be
.
He
doth
not
say
unto
any
of
them
,
whatsoever
I
give
to
the
rest
of
the
Labourers
,
whether
they
or
you
work
more
or
less
,
I
will
give
unto
you
.
So
that
nothing
can
be
more
evident
,
than
that
there
is
nothing
to
be
found
in
the
said
Parable
that
countenanceth
in
the
least
that
equality
among
the
Saints
in
their
rewards
of
blessedness
and
glory
which
some
imagine
.
If
it
be
yet
urged
,
and
demanded
,
but
why
,
or
how
should
they
that
were
called
at
the
eleventh
hour
,
and
laboured
but
one
hour
only
,
be
made
equal
in
their
wages
,
or
reward
,
unto
those
that
were
called
early
,
and
bare
the
heat
and
burthen
of
the
day
(
for
it
is
said
expresly
of
both
these
that
they
received
every
man
a
Penny
)
if
God
intended
not
equal
rewards
unto
all
his
Saints
?
I
answer
;
1.
We
have
an
English
Proverb
,
Early
up
and
never
the
nearer
:
They
that
are
longest
at
work
do
not
alwaies
the
most
,
or
best
service
.
Men
may
busie
themselves
,
and
take
pains
(
as
we
use
to
say
)
about
lifting
a
feather
.
And
on
the
other
hand
,
some
in
a
short
time
are
as
much
or
more
beneficial
with
their
endeavours
,
unto
those
that
imploy
them
,
as
some
others
that
are
doing
all
the
day
long
.
The
Apostle
Paul
saith
of
himself
,
that
he
was
born
out
of
due
time
(
as
our
Translators
render
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
not
so
properly
as
I
conceive
,
1
Cor.
15.8
.
)
but
certain
it
is
that
he
was
born
an
Apostle
,
and
came
into
the
work
of
God
some
considerable
space
of
time
after
all
his
fellows
;
yet
we
know
he
laboured
more
abundantly
there
than
they
all
,
1
Cor.
15.10
.
In
like
manner
,
they
that
were
called
at
the
eleventh
hour
might
do
as
much
good
and
acceptable
service
as
those
that
were
called
early
.
And
therefore
no
marvel
if
they
received
equal
consideration
for
their
work
with
these
.
Besides
,
God
(
represented
by
the
Lord
of
the
Vineyard
)
estimateth
(
as
we
know
)
the
frame
of
the
heart
and
inward
disposition
of
the
mind
into
the
outward
works
and
services
of
men
.
So
that
the
body
and
bulk
(
as
it
were
)
of
their
services
may
be
fair
and
large
,
when
as
the
spirit
,
of
their
value
and
acceptation
with
God
,
may
not
answer
by
much
,
and
yet
their
persons
,
nor
services
,
be
wholly
rejected
neither
:
As
on
the
other
hand
,
where
the
hidden
man
of
the
heart
is
beautiful
and
lovely
in
his
sight
,
a
performance
or
service
,
which
is
but
slender
and
ordinary
in
appearance
,
may
be
highly
prized
and
accepted
of
by
him
;
and
this
according
to
the
most
exact
Rules
of
Justice
,
Reason
,
and
Equity
.
Christ
pronounced
a
just
and
true
Sentence
,
when
he
said
,
that
the
poor
Widow
,
who
cast
in
only
two
Mites
into
the
Treasury
,
had
cast
in
more
than
all
the
rich
men
,
who
yet
are
said
to
have
cast
in
much
,
Mar.
12.41
,
43.
Now
it
is
not
improbable
,
but
that
by
the
early-called
into
the
Vineyard
,
may
be
set
forth
such
a
kind
of
Christian
,
or
Believer
,
who
savours
much
of
the
justiciary
and
legal
spirit
,
and
is
commonly
active
and
zealous
enough
in
his
way
for
God
,
but
inclined
to
a
rugged
,
harsh
,
and
peremptory
temper
:
which
unpleasant
complexion
and
frame
of
heart
,
though
it
doth
not
make
void
their
Faith
,
nor
exclude
them
from
the
saving
love
of
God
,
yet
it
much
abates
and
brings
down
the
value
and
esteem
of
their
outward
services
and
performances
with
him
.
So
that
Believers
of
a
more
Evangelical
,
sweet
,
and
Christian
constitution
and
frame
of
soul
,
may
equalize
them
in
acceptance
with
God
,
although
they
have
not
had
time
,
or
opportunity
,
to
equalize
them
in
the
one
half
of
their
external
services
.
If
it
be
yet
urged
,
and
said
;
But
the
Lord
of
the
Vineyard
doth
not
alledge
against
the
early-called
,
either
any
defect
in
them
,
or
in
their
work
or
labour
,
nor
any
thing
more
commendable
in
those
called
at
the
eleventh
hour
,
as
any
reason
why
he
should
make
these
equal
in
reward
unto
them
,
but
only
his
will
and
pleasure
;
I
will
give
unto
this
last
,
even
as
unto
thee
,
&c.
ver.
14.
From
whence
it
seems
that
the
will
and
good
pleasure
of
God
is
the
only
Rule
,
by
which
the
Saints
are
rewarded
,
and
that
by
this
Rule
they
shall
be
rewarded
equally
,
whether
their
works
have
been
more
or
fewer
,
more
or
less
excellent
,
according
to
any
computation
.
I
answer
,
These
words
from
the
Lord
of
the
Vineyard
to
one
of
the
first-called
(
in
the
name
of
them
all
)
I
will
give
unto
this
last
,
even
as
unto
thee
,
&c.
do
not
at
all
prove
,
either
that
the
Will
of
God
is
the
sole
Rule
by
which
the
Saints
shall
be
rewarded
,
or
that
no
consideration
to
the
difference
of
their
works
,
whether
they
have
been
more
,
or
fewer
,
more
or
less
excellent
,
shall
be
had
therein
.
They
only
prove
,
that
God
(
typified
in
the
Lord
of
the
Vineyard
)
will
not
acquaint
proud
,
quarrelsome
,
or
high
minded
persons
with
the
Counsels
of
his
Will
,
or
Reasons
of
his
Doings
,
especially
with
such
as
are
more
secret
,
but
will
put
them
off
with
telling
them
what
his
peremptory
Will
is
,
and
an
asserting
the
justness
and
lawfulness
of
it
;
even
as
men
likewise
are
wont
to
do
by
persons
of
a
like
evil
temper
whereas
they
are
willing
and
free
to
give
account
of
matters
unto
those
that
are
ingenuous
,
and
of
good
spirits
.
And
this
disposition
is
found
in
God
himself
,
according
to
these
sayings
of
David
,
The
meek
he
will
guide
in
judgment
[
that
is
,
he
will
acquaint
him
with
the
grounds
and
reasons
of
all
that
he
requires
of
him
to
do
]
the
meek
he
will
teach
his
way
[
viz.
by
shewing
him
the
goodness
and
desirableness
of
it
.
]
Psal.
25.9
.
So
again
,
The
secret
of
the
Lord
is
with
them
that
fear
him
,
ver.
14.
And
Prov.
3.32
.
His
secret
is
with
the
righteous
.
God
is
most
wont
to
communicate
things
of
a
more
spiritual
and
mysterious
cognizance
but
only
unto
those
that
are
of
meek
and
yielding
spirits
,
and
reverently
affected
towards
him
.
So
that
it
is
no
marvel
if
the
Lord
of
the
Vineyard
would
give
no
other
reason
,
but
his
will
,
unto
persons
that
were
evil-spirited
and
contentious
,
of
such
a
dispensation
as
seemed
hard
unto
them
,
although
he
was
able
and
ready
to
give
reason
enough
thereof
otherwise
.
This
for
answer
to
the
second
Objection
.
The
third
(
and
last
)
Objection
,
Sect.
12
which
pleads
against
all
preheminence
amongst
the
Saints
in
glory
,
is
taken
from
such
Scriptures
,
which
intitle
the
Saints
,
indefinitely
taken
,
or
the
whole
species
of
them
,
not
only
unto
the
same
glory
,
but
unto
such
glory
,
greater
than
which
none
can
(
lightly
)
be
imagined
.
The
places
of
this
import
are
these
(
with
others
.
)
Then
shall
the
righteous
shine
forth
as
the
Sun
in
the
Kingdom
of
their
Father
,
Mat.
13.43
.
So
where
it
is
said
of
Christ
,
Who
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
unto
his
glorious
body
,
&c.
Phil.
3.21
.
So
again
(
to
mention
no
more
)
where
the
Apostle
Paul
having
said
,
Henceforth
is
laid
up
for
me
a
Crown
of
righteousness
,
which
the
Lord
,
the
righteous
Judge
shall
give
me
at
that
last
day
,
and
not
to
me
only
,
but
unto
them
also
that
love
his
appearance
,
2
Tim.
4.8
.
All
these
Texts
of
Scripture
speak
of
the
Saints
in
general
,
and
without
any
differencing
some
from
others
by
way
of
greater
excellency
:
and
yet
they
promise
unto
them
all
shining
like
the
Sun
in
their
Fathers
Kingdom
,
and
having
their
vile
bodies
changed
by
Christ
,
and
fashioned
like
unto
his
own
glorious
body
,
the
receiving
Crowns
of
righteousness
from
God
,
as
well
as
Paul
himself
:
Which
all
seem
to
be
expressions
of
as
great
glory
as
the
greatest
of
Saints
are
capable
of
.
Therefore
it
is
not
to
be
conceived
that
one
Saint
shall
differ
from
another
in
glory
.
But
,
To
this
also
I
answer
;
That
these
,
and
the
like
places
,
only
prove
an
identity
,
or
sameness
,
in
the
species
,
or
kind
of
that
glory
whereof
all
the
Saints
shall
be
partakers
,
not
that
they
shall
all
partake
of
this
glory
in
the
same
degree
.
They
shall
all
shine
with
a
Sun-like
lustre
and
brightness
,
and
yet
some
out-shine
others
.
The
Sun
it self
doth
not
alwaies
shine
forth
with
the
same
lustre
and
glory
.
Debora
(
Judg.
5.31
.
)
prayeth
,
that
those
that
love
God
may
be
as
the
Sun
when
he
riseth
or
goeth
forth
in
his
might
:
which
supposeth
that
sometimes
he
riseth
with
a
weaker
and
less
glorious
splendour
.
Yea
,
it
is
said
,
that
the
face
of
the
Lord
Christ
himself
,
in
his
transfiguration
on
the
Mount
,
did
shine
as
the
Sun
(
Mat.
17.2
.
)
Yet
I
think
it
is
no
mans
Faith
,
that
either
the
faces
,
or
the
bodies
of
the
Saints
shall
shine
with
equal
glory
unto
his
.
For
how
should
he
then
in
all
things
have
the
preheminence
,
which
yet
the
Apostle
affirms
concerning
him
?
Col.
1.18
.
Therefore
when
it
is
also
said
,
That
he
shall
change
the
vile
body
of
the
Saints
,
that
it
may
be
fashioned
like
unto
his
glorious
body
;
the
word
like
doth
not
import
the
quantity
or
degree
,
but
only
the
quality
,
or
nature
of
the
glory
of
the
body
of
Christ
,
unto
which
their
vile
body
shall
be
conformed
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
.
)
For
otherwise
the
import
would
be
,
that
the
bodies
of
all
the
Saints
should
be
equal
in
glory
unto
the
body
of
Christ
himself
:
which
is
a
thing
so
little
worthy
belief
,
that
(
as
was
even
now
hinted
)
Christians
generally
are
either
ashamed
,
or
affraid
to
affirm
it
.
So
that
the
meaning
of
the
passage
must
needs
be
this
,
or
to
this
effect
:
That
Christ
,
by
the
Almightiness
of
his
power
,
will
so
alter
the
property
and
condition
of
the
bodies
of
the
Saints
,
which
now
in
the
state
of
mortality
are
vile
[
that
is
,
of
an
abasing
and
humbling
complexion
and
frame
]
as
to
invest
them
with
an
heavenly
splendour
and
brightness
of
the
same
kind
with
that
wherewith
his
own
body
is
made
most
transcendently
glorious
;
not
but
that
he
should
be
known
amongst
them
by
the
surpassing
glory
of
his
body
above
theirs
,
as
readily
as
the
Sun
may
be
known
from
the
rest
of
the
Stars
,
whose
light
nevertheless
is
of
the
same
kind
with
the
light
of
the
Sun
,
and
derived
from
it
.
Nor
yet
as
if
all
the
Saints
,
who
shall
all
partake
of
this
glory
,
should
partake
hereof
in
the
same
measure
or
degree
.
As
though
all
the
Stars
in
the
firmament
of
Heaven
(
which
to
us
are
without
number
)
shine
with
one
and
the
same
kind
of
light
(
namely
,
that
which
is
originally
vested
in
the
Sun
,
and
is
by
and
from
him
communicated
unto
them
)
yet
are
they
not
equal
among
themselves
in
the
participation
of
this
light
,
the
Apostle
himself
attesting
the
judgment
of
our
sense
in
this
,
that
one
star
differeth
from
another
in
glory
,
(
1
Cor.
15.41
.
)
meaning
,
not
in
respect
of
the
nature
or
kind
,
but
in
the
quantity
,
measure
,
or
degree
of
that
light
,
which
makes
them
all
glorious
.
And
if
that
notion
of
some
Philosophers
,
as
well
as
of
some
learned
Christians
,
be
true
(
which
many
thoughts
bestowed
upon
the
Contemplation
,
have
made
little
questionable
unto
me
)
that
God
hath
stamp'd
the
matters
of
the
visible
and
invisible
World
,
with
the
same
seal
,
and
made
the
things
that
are
seen
in
a
rational
correspondency
with
the
things
that
are
not
seen
,
that
so
by
the
one
men
might
the
more
easily
ascend
to
the
knowledge
and
belief
of
the
other
:
I
cannot
but
judge
it
a
probability
of
the
first
magnitude
,
that
God
,
as
the
Author
of
Nature
,
hath
created
such
Creatures
,
as
the
Sun
on
the
one
hand
,
and
the
rest
of
the
Stars
(
respectively
)
on
the
other
,
and
so
contrived
dependencies
,
respects
,
and
relations
between
,
and
amongst
them
,
not
only
(
if
so
much
)
to
serve
the
World
in
those
inferiour
accommodations
of
light
,
influence
,
distinction
of
seasons
,
&c.
(
for
,
in
reason
,
he
might
have
as
well
provided
for
these
,
and
all
such
ends
and
purposes
,
by
some
other
contrivance
and
ordering
of
them
,
at
least
in
some
particulars
)
but
that
they
might
be
a
natural
type
or
representation
,
wherein
he
purposeth
to
appear
,
in
glorifying
his
Son
Jesus
Christ
,
on
the
one
hand
,
and
his
Saints
(
respectively
)
on
the
other
.
For
he
purposeth
to
confer
and
settle
upon
Christ
such
an
heaped
measure
of
glory
,
by
which
he
shall
be
known
to
be
the
only
begotten
of
the
Father
(
Joh.
1.14
.
)
and
be
eminently
conspicuous
amongst
,
and
over
all
his
Saints
,
and
from
which
all
these
,
according
to
their
different
capacities
,
shall
be
furnished
,
and
filled
with
glory
;
even
as
all
the
stars
,
according
to
their
several
magnitudes
and
receptivities
,
have
their
fill
of
light
communicated
unto
them
,
by
,
and
from
the
Sun
,
whose
superabounding
light
,
by
degrees
without
number
,
surmounteth
theirs
.
So
when
the
Apostle
Paul
promiseth
,
or
declareth
,
that
Crowns
of
righteousness
shall
be
given
to
all
the
Saints
by
Christ
(
for
these
he
meaneth
,
by
those
that
love
his
appearance
)
as
well
as
unto
himself
(
although
there
will
be
found
very
few
or
none
of
them
equal
in
service
unto
him
)
his
meaning
only
is
,
that
they
shall
be
advanced
to
royal
honour
and
dignity
,
and
wear
Crowns
as
well
as
he
:
But
amongst
Kings
themselves
there
is
(
we
know
)
a
great
difference
in
respect
of
riches
,
extent
of
Dominion
,
number
of
Subjects
,
strength
for
war
,
and
consequently
,
in
Magnificence
,
Grandeur
,
Majesty
;
Yea
,
all
Crowns
are
not
of
equal
weight
or
value
.
Nor
doth
the
Apostle
(
in
the
place
in
hand
)
give
the
least
intimation
of
an
equality
in
worth
or
richness
in
all
the
Crowns
that
shall
be
given
by
Christ
unto
his
Saints
in
glory
.
The
current
of
the
Scripture
(
as
was
lately
shewed
unto
you
)
runs
another
way
.
And
thus
we
have
at
last
(
we
trust
)
made
good
the
first
of
the
two
supposals
in
the
reason
last
propounded
:
Which
was
,
that
there
is
a
variety
of
rewards
,
greater
,
and
lesser
,
intended
by
God
to
be
counferred
upon
his
Saints
,
according
as
his
grace
shall
be
found
to
have
wrought
in
them
more
or
less
effectually
in
this
present
World
.
The
second
thing
supposed
in
the
Reason
was
,
that
every
man
,
every
person
of
mankind
stands
bound
in
duty
towards
God
(
yea
,
Sect.
13
and
towards
himself
also
)
to
put
himself
(
by
the
grace
vouchsafed
unto
him
)
into
a
capacity
of
the
greatest
rewards
,
to
seek
and
labour
for
the
richest
investiture
of
glory
that
such
a
Creature
as
he
is
capable
of
.
There
is
a
sense
(
indeed
)
wherein
the
seeking
of
such
a
thing
is
so
far
from
being
matter
of
duty
,
that
it
is
nothing
else
but
sin
and
vanity
to
do
it
.
And
this
is
such
a
seeking
as
that
which
we
read
of
in
the
Mother
of
Zebedees
children
,
Mat.
20.20
,
21.
and
so
in
the
Children
themselves
,
Mar.
10.35
.
Now
the
Mother
sought
for
the
highest
preferments
in
Heaven
,
signified
by
sitting
on
the
right
and
left
hand
of
Christ
in
his
Kingdom
,
she
sought
(
I
say
)
for
this
in
the
behalf
of
her
Sons
,
in
the
nature
of
a
gratuity
,
hoping
,
that
seeking
in
time
,
and
before
the
said
places
were
disposed
of
,
she
might
be
gratified
in
her
request
,
as
if
the
first
desires
were
likest
to
speed
.
And
so
the
Sons
themselves
sought
it
after
the
like
manner
,
or
upon
the
same
terms
;
if
the
honours
,
or
high
places
in
Christs
Kingdom
,
were
to
be
obtained
by
meer
petitioning
,
or
asking
for
them
.
The
meaning
therefore
of
the
supposition
is
,
That
it
is
every
mans
duty
not
simply
to
ask
,
or
only
to
desire
,
the
most
excellent
things
of
the
World
to
come
:
but
to
put
themselves
into
a
regular
capacity
to
attain
them
;
that
is
,
to
endeavour
to
make
themselves
such
by
a
Christian
worthiness
of
life
and
conversation
,
and
deporting
of
themselves
in
every
kind
,
both
towards
God
and
Man
,
as
best
becometh
them
.
These
high
and
choice
preferments
in
Heaven
must
be
for
whom
they
are
prepared
.
It
is
not
(
saith
Christ
being
solicited
by
the
Mother
for
the
Sons
)
it
is
not
mine
to
give
,
but
(
saith
our
Translation
)
it
shall
be
given
unto
them
for
whom
it
is
prepared
of
my
Father
.
Now
these
words
[
it
shall
be
given
unto
them
]
are
not
in
the
original
,
neither
were
they
spoken
by
Christ
.
The
words
of
the
Text
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
is
,
It
is
not
mine
to
give
,
but
unto
those
[
or
except
it
be
unto
those
;
or
but
only
unto
those
:
the
restrictive
Particle
,
only
,
being
frequently
to
be
understood
,
as
I
have
shewed
by
several
instances
upon
another
occasion
]
for
whom
it
hath
been
prepared
.
Therefore
his
meaning
(
doubtless
)
is
this
,
not
to
deny
that
they
were
his
to
give
,
but
that
they
were
not
his
to
give
to
any
other
,
but
only
unto
those
,
that
is
,
to
that
kind
of
person
,
or
to
such
for
whom
they
were
prepared
,
designed
,
or
appointed
by
the
Father
.
By
the
way
,
this
Particle
or
Pronoun
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
for
whom
,
doth
not
point
at
any
particular
person
or
persons
by
name
,
as
if
(
for
example
)
there
were
any
two
persons
amongst
the
universality
of
mankind
,
for
whom
in
a
personal
consideration
,
or
because
they
were
such
and
such
individual
persons
,
places
were
prepared
,
or
intended
by
God
for
them
;
but
the
said
Particle
is
to
be
taken
adjectively
,
as
it
is
in
several
other
places
,
and
not
meerly
nominally
or
pronominally
;
that
is
,
not
as
signifying
naked
,
or
meer
subjects
,
but
subjects
so
and
so
qualified
or
disposed
.
So
you
have
it
in
other
places
of
Scripture
besides
this
,
as
in
2
Tim.
1.12
.
For
I
know
whom
I
have
believed
;
that
is
,
what
manner
of
one
,
what
manner
of
God
,
how
great
,
how
faithful
,
and
how
full
of
power
he
is
in
whom
I
have
believed
.
So
that
the
Pronoune
whom
here
doth
not
meerly
signifie
the
Person
or
Essence
of
God
,
but
God
with
his
Attributes
,
as
endued
with
those
excellencies
and
perfections
which
make
him
a
God
meet
to
be
trusted
in
,
and
relied
upon
.
And
so
our
Saviour
himself
,
Joh.
3.18
.
speaking
unto
the
rest
of
his
Disciples
of
Judas
and
his
treachery
,
I
know
(
saith
he
)
whom
I
have
chosen
,
meaning
,
not
how
many
,
or
what
persons
by
name
,
but
what
manner
,
or
what
kind
of
persons
they
are
,
how
affected
,
how
inclined
,
or
disposed
,
whom
I
have
made
choice
of
to
be
my
Disciples
;
I
know
the
frame
of
their
heatts
,
and
of
their
spirits
;
I
know
the
rest
of
you
are
true
and
faithful
,
and
will
not
betray
me
;
I
know
likewise
,
concerning
one
of
you
,
that
he
is
unfaithful
,
and
will
prove
a
Traytor
unto
me
.
And
so
Rom.
9.15
.
God
saith
to
Moses
,
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
,
that
is
,
on
what
kind
of
persons
I
please
,
or
on
persons
qualified
to
mine
own
mind
and
liking
;
and
not
on
such
whom
men
shall
obtrude
upon
me
,
as
persons
more
meet
and
worthy
in
their
eye
,
on
whom
I
should
have
mercy
[
that
is
,
whom
I
should
justifie
and
save
.
]
The
meaning
is
not
(
although
it
be
frequently
so
carried
and
understood
)
that
God
will
shew
mercy
on
whom
,
that
is
,
on
what
persons
,
or
individuals
,
of
mankind
,
personally
and
by
name
considered
,
as
he
pleaseth
;
but
by
those
on
whom
he
so
peremptorily
,
and
resolvedly
asserteth
and
declareth
that
he
will
have
mercy
,
and
that
he
will
not
be
altered
in
his
purpose
concerning
them
;
he
meaneth
,
the
whole
Species
of
Believers
,
whoever
,
or
how
many
soever
they
shall
be
;
these
being
persons
qualified
to
his
mind
on
that
behalf
(
I
mean
,
judged
meet
by
him
to
have
the
mercy
here
spoken
of
shewed
on
them
)
and
the
only
persons
thus
qualified
.
For
by
the
mercy
here
specified
,
is
not
meant
the
mercy
of
Conversion
,
repentance
,
regeneration
,
believing
,
or
the
like
,
but
the
mercy
of
justification
,
or
acceptance
with
God
.
For
this
(
justification
)
was
the
subject
of
the
Apostles
discourse
,
where
he
insisteth
on
the
words
before
us
,
not
any
of
the
other
.
And
God
may
well
express
his
justifying
of
men
,
or
his
pardoning
their
sins
,
by
shewing
mercy
unto
them
,
because
whilst
they
lie
under
the
guilt
of
sin
,
they
are
in
a
state
of
greatest
misery
.
But
the
sense
of
this
Text
of
Scripture
we
have
diligently
inquired
after
in
our
exposition
on
Rom.
9.
Pag.
150
,
151
,
&c.
to
the
end
of
pag.
160.
where
(
I
trust
)
you
may
amply
satisfie
your selves
about
it
.
The
said
Particle
who
,
or
whom
,
you
may
find
used
again
(
and
this
twice
together
)
in
the
same
Concrete
or
adjective
sense
(
as
I
call
it
)
a
little
after
,
viz.
ver
.
18.
Therefore
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
;
that
is
,
he
hardeneth
what
manner
of
persons
,
or
what
kind
of
sinners
or
wicked
men
he
pleaseth
.
Again
,
in
these
words
of
the
Jews
unto
Christ
,
Joh.
8.25
.
Whom
makest
thou
thy self
to
be
?
Their
meaning
was
,
What
manner
of
person
,
how
great
,
how
holy
,
how
far
above
all
other
men
wouldest
thou
make
us
to
believe
thee
to
be
?
To
forbear
more
instances
at
present
;
when
David
demands
,
Lord
,
who
shall
abide
in
thy
Tabernacle
,
&
c
?
(
Psal.
15.1
.
)
his
meaning
is
,
what
kind
of
persons
,
how
qualified
,
or
what
lives
and
conversations
must
they
be
?
(
as
appears
by
the
sequel
of
the
Psalm
,
and
the
description
of
the
men
here
.
)
But
this
only
by
the
way
;
and
occasionally
for
the
clearing
the
place
cited
,
Mat.
2.20
.
That
which
we
have
at
present
to
shew
,
is
,
That
it
is
not
at
every
mans
,
nor
(
indeed
)
at
any
mans
liberty
or
pleasure
whether
he
will
live
,
or
act
so
,
or
at
such
a
rate
of
righteousness
and
holiness
,
whilst
he
liveth
in
the
World
,
as
simply
to
be
saved
,
and
no
more
;
but
the
whole
World
of
mankind
,
joyntly
and
severally
stand
charged
,
by
him
that
is
the
great
King
thereof
,
as
with
matter
of
duty
,
to
design
the
greatest
and
most
desirable
glory
in
the
Kingdom
of
Heaven
;
the
first-born
of
that
glory
which
is
competent
to
the
Children
of
men
;
they
stand
bound
to
project
mansions
for
themselves
,
as
near
to
the
mansion
of
the
Lord
Christ
as
may
be
,
where
they
may
have
the
richest
Communication
of
the
Great
God
unto
them
,
which
he
judgeth
meet
to
make
of
himself
unto
men
:
they
ought
to
strive
(
respectively
)
for
the
wearing
of
the
richest
and
weightiest
Crown
of
glory
,
that
is
prepared
and
laid
up
in
heaven
for
those
whose
hearts
will
serve
them
with
an
holy
and
heavenly
ambition
to
aspire
unto
it
.
Now
,
Sect.
14
that
it
is
a
duty
lying
upon
all
men
to
strive
after
that
which
the
Scripture
calleth
perfection
;
and
consequently
,
to
exercise
themselves
in
such
things
which
are
proper
to
invest
them
with
such
a
capacity
as
we
speak
of
,
to
qualifie
them
for
the
high
places
in
the
World
to
come
,
is
of
easie
demonstration
and
proof
both
from
the
Scripture
,
and
otherwise
.
Be
you
therefore
perfect
as
your
heavenly
Father
is
perfect
,
Mat.
5.48
.
It
might
be
translated
more
emphatically
,
you
shall
therefore
be
perfect
;
for
so
the
Future
Tense
in
the
Indicative
Mood
is
many
times
used
instead
of
the
Imperative
,
only
with
the
greater
seriousness
and
weight
.
As
he
that
enjoyneth
,
or
commandeth
,
when
he
would
signifie
and
express
his
authority
to
the
height
,
he
doth
not
simply
say
unto
him
,
that
he
would
have
him
to
do
a
thing
;
do
this
,
or
that
;
but
he
saith
unto
him
,
you
shall
do
it
,
or
you
must
do
it
.
So
here
,
You
shall
be
perfect
as
your
Father
which
is
in
heaven
is
perfect
;
as
if
he
should
say
,
I
impose
it
upon
you
as
a
matter
of
soveraign
concernment
,
both
unto
me
and
to
your selves
,
that
you
give
out
your selves
to
the
utmost
in
striving
to
imitate
the
perfection
of
your
heavenly
Father
,
and
to
be
as
absolute
in
all
things
appertaining
unto
you
to
do
,
as
he
is
in
all
things
that
are
honourable
and
proper
for
so
great
a
Majestie
to
do
;
you
must
not
indulge
the
Flesh
,
nor
be
careless
or
loose
hearted
in
observing
this
my
charge
which
I
lay
upon
you
;
but
endeavour
with
all
your
might
to
express
all
the
goodness
,
and
sweetness
,
and
excellency
in
every
kind
,
which
you
see
in
your
Heavenly
Father
:
Your
consciencious
submission
unto
this
my
Command
will
both
honour
me
highly
,
as
you
are
my
Disciples
,
and
I
your
Lord
and
Master
;
and
will
make
your
faces
also
to
shine
in
glory
above
theirs
who
shall
be
more
remiss
or
negligent
in
obeying
it
.
Therefore
if
you
regard
me
,
or
your selves
,
you
must
remember
it
.
And
so
of
Mar.
10.21
.
to
the
young
man
that
came
to
him
to
know
what
he
should
do
to
inherit
eternal
life
,
If
(
saith
Christ
)
thou
wilt
be
perfect
,
go
and
sell
all
that
thou
hast
,
and
give
unto
the
poor
,
and
thou
shalt
have
treasure
in
Heaven
.
Surely
,
our
Saviours
meaning
was
not
to
leave
the
young
man
at
liberty
,
whether
he
would
be
perfect
,
yea
or
no
,
whether
he
would
be
a
complete
Christian
and
Disciple
of
his
own
,
but
rather
to
impose
this
by
way
of
Command
upon
him
.
Certainly
Christ
did
not
tolerate
or
allow
any
man
in
any
imperfection
.
He
is
(
indeed
)
very
graciously
and
mercifully
indulgent
unto
men
in
pardoning
many
weaknesses
and
imperfections
:
but
yet
he
never
so
hideth
them
,
as
not
to
let
them
understand
that
they
fall
short
of
what
they
ought
to
do
,
or
to
reprove
them
for
it
.
Again
,
2
Cor.
13.4
,
11.
This
also
we
wish
,
even
your
perfection
.
So
that
perfection
,
that
is
compleatness
in
all
the
Will
of
God
(
as
the
Apostle
somewhere
expresseth
it
)
is
nothing
but
what
is
matter
of
duty
imposed
upon
all
Saints
.
There
is
no
fear
in
love
:
but
perfect
love
(
saith
the
Apostle
1
Joh.
4.18
.
)
casteth
out
fear
.
By
the
way
,
perfection
in
love
,
argueth
perfection
in
every
thing
besides
,
for
love
is
said
to
be
the
keeping
or
fulfilling
of
the
whole
Law
.
But
why
should
he
say
,
there
is
no
fear
in
love
?
The
meaning
(
questionless
)
is
not
,
That
there
is
no
fear
mingled
with
the
affection
of
Love
;
or
that
fear
was
not
any
part
or
ingredient
in
it
.
(
These
are
too
flat
Notions
for
the
Holy
Ghost
)
No
:
but
there
is
no
fear
in
Love
,
that
is
,
with
Love
[
](A41499-e32620-b)*
*
The
Preposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
,
is
frequently
used
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
.
;
so
that
where
Love
hath
place
,
proportionably
to
the
degree
of
it
,
there
is
no
fear
;
that
is
,
there
is
no
reasonable
occasion
,
much
less
any
necessity
of
fear
[
viz.
That
God
is
a
man's
enemy
]
Love
doth
not
admit
[
I
mean
,
if
the
nature
and
genius
of
it
be
duly
considered
,
and
consulted
,
it
incourageth
all
those
that
have
it
not
to
admit
]
so
much
as
a
disposition
of
fear
in
the
same
lodging
with
it
.
But
(
saith
he
)
perfect
Love
,
that
is
,
Love
when
it
is
sincere
,
and
cometh
to
any
perfection
,
to
any
considerable
maturity
and
strength
,
that
it
beginneth
to
fill
the
soul
of
a
man
,
and
commandeth
all
things
to
be
done
,
which
the
nature
of
Love
requireth
,
now
it
casts
out
,
and
dischargeth
the
heart
and
soul
of
such
a
troublesome
and
sad
Companion
as
Fear
is
;
he
speaketh
of
Fear
that
hath
torment
or
pain
[
or
rather
punishment
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
,
meaning
for
sin
]
in
it
.
It
is
a
certain
sign
that
he
that
feareth
,
that
is
,
that
feareth
wrath
,
and
vengeance
,
and
destruction
from
God
,
is
not
perfect
in
Love
towards
God
,
but
his
Love
is
maimed
,
and
weak
,
and
acteth
at
a
low
rate
.
Now
,
when
a
man's
Love
is
thus
broken
,
it
is
not
of
sufficient
authority
and
power
to
do
the
execution
we
speak
of
,
but
Fears
and
Jealousies
of
God's
displeasure
will
keep
possession
in
the
same
heart
with
it
,
and
will
be
ever
and
anon
●nsulting
over
it
.
But
(
saith
he
)
being
made
perfect
,
and
grown
to
any
strength
,
that
it
filleth
the
soul
;
now
it
throweth
off
all
such
fears
.
The
reason
(
in
a
word
)
why
,
or
the
manner
how
,
Love
casteth
out
the
fear
specified
,
when
perfect
,
may
be
thus
conceived
.
A
man
when
he
loveth
God
perfectly
,
with
an
intireness
and
throughness
of
affection
,
he
cannot
(
lightly
)
but
know
that
he
doth
love
him
:
A
man
can
hardly
carry
fire
in
his
besome
and
not
know
it
.
But
when
his
Love
acteth
brokenly
,
and
is
at
many
defaults
in
the
course
of
it
,
as
if
it
had
a
miscarrying
womb
,
now
a
man
is
apt
to
suspect
whether
indeed
he
doth
really
and
truly
love
him
or
not
;
because
they
that
love
him
not
may
now
and
then
,
by
fits
,
and
by
starts
(
as
we
use
to
say
)
and
in
a
good
mood
,
quit
themselves
,
both
in
words
and
in
deeds
,
like
unto
those
who
do
truly
and
unfeignedly
love
him
.
Yea
,
those
many
things
,
which
Herod
did
at
the
preaching
of
John
,
were
such
a
kind
of
fruit
which
the
true
love
of
God
oft-times
beareth
.
Now
,
when
a
man
cometh
to
reflect
upon
himself
,
as
one
that
truly
and
unquestionably
loveth
God
,
it
is
not
likely
that
he
should
be
jealous
whether
God
loveth
him
or
no
;
(
only
supposing
that
he
certainly
knoweth
and
believeth
that
God
knoweth
as
well
,
nay
,
much
better
,
than
himself
that
he
loveth
him
.
)
Men
loving
themselves
,
and
their
own
welfare
and
peace
,
cannot
so
far
destroy
nature
out
of
them
,
as
to
seek
the
prejudice
or
ruine
of
those
whom
they
certainly
know
to
be
their
fast
and
faithful
Friends
.
Nor
can
the
Judgments
or
Consciences
of
persons
,
that
know
least
of
God
,
be
so
far
ignorant
,
or
misprizant
of
him
,
as
to
think
that
he
intends
the
misery
,
or
destruction
of
any
of
those
whom
he
most
infallibly
knows
to
be
with
their
whole
hearts
and
souls
devoted
in
love
unto
him
,
and
to
his
glory
.
But
this
by
the
way
,
to
give
a
little
light
to
a
Scripture
of
most
rich
and
precious
importance
,
to
those
that
either
desire
to
love
God
in
the
highest
,
or
else
love
themselves
to
such
an
height
,
as
to
be
willing
to
purchase
their
freedom
from
all
penal
fears
in
a
way
of
the
greatest
honour
that
can
be
imagined
;
I
mean
,
by
giving
their
hearts
whole
and
entire
in
Love
unto
God
.
That
which
we
look
at
in
the
passage
as
serving
our
purpose
,
is
,
that
the
Saints
are
therein
encouraged
and
provoked
to
perfection
in
Love
;
which
(
being
interpreted
,
as
was
lately
hinted
)
is
to
all
perfection
.
Now
certainly
,
it
is
the
duty
of
every
Creature
to
drink
in
all
encouragements
from
God
,
as
Fishes
drink
water
,
naturally
,
constantly
,
and
with
delight
,
and
to
lift
up
their
hearts
and
hands
unto
whatsoever
by
them
they
are
invited
and
quickened
.
And
he
that
encourageth
,
or
inviteth
unto
perfection
,
doth
by
the
same
act
,
invite
also
,
and
encourage
unto
the
seeking
after
the
greatest
and
best
things
that
Heaven
will
afford
.
We
might
pursue
the
Point
in
hand
yet
further
,
by
insisting
on
several
other
veins
of
Scriptures
in
which
the
truth
thereof
beats
quick
and
high
:
and
more
especially
on
that
large
passage
,
Ephes.
4.
from
ver.
11.
to
the
end
of
v.
15.
together
with
Col.
1.28
.
In
the
former
of
which
places
the
Apostle
affirmeth
,
that
the
great
end
projected
by
the
Lord
Christ
in
his
magnificent
bounty
unto
the
World
at
his
Ascension
into
heaven
when
he
gave
gifts
unto
men
,
some
Apostles
,
some
Prophets
,
some
Evangelists
,
and
some
Pastors
and
Teachers
,
was
the
perfecting
of
his
Saints
,
the
building
up
the
body
of
Christ
in
all
and
every
the
members
of
it
unto
a
perfect
man
.
In
the
latter
the
same
Apostle
professeth
his
comportment
with
the
said
great
end
of
his
great
Lord
and
Master
,
in
these
words
(
speaking
of
him
)
Whom
we
preach
,
warning
every
man
,
and
teaching
every
man
in
all
wisdom
,
that
we
may
present
every
man
perfect
in
Christ
Jesus
.
But
enough
(
I
suppose
)
hath
been
already
alledged
,
and
argued
from
the
Scriptures
to
settle
this
in
the
judgments
and
consciences
of
men
for
truth
,
that
there
is
no
person
of
mankind
,
at
least
not
amongst
the
Saints
,
but
standeth
bound
in
duty
to
lay
himself
out
with
all
his
might
,
for
the
obtaining
of
the
highest
Prize
in
glory
.
If
you
shall
now
ask
me
a
reason
of
this
assertion
(
because
it
may
seem
somewhat
strange
unto
you
that
it
should
be
matter
of
duty
unto
men
and
women
to
desire
and
seek
after
the
greatest
excellency
in
glory
;
Sect.
15
however
it
may
be
their
duty
to
excel
in
all
righteousness
,
and
to
strive
after
perfection
in
this
life
,
&c.
for
these
two
seem
to
be
of
a
much
differing
consideration
)
I
shall
endeavour
to
satisfie
you
with
presenting
you
with
two
or
three
Considerations
,
which
(
if
you
please
)
you
may
call
so
many
Reasons
of
the
Point
.
First
,
It
is
the
duty
of
every
person
amongst
the
Children
of
men
(
and
much
more
amongst
those
that
believe
)
to
consult
and
endeavour
the
clearest
and
fullest
manifestations
of
how
high
an
esteem
and
value
the
services
of
his
poor
Creature
,
man
,
are
with
God
when
they
are
performed
upon
the
best
terms
,
that
he
enables
them
to
perform
them
.
This
is
a
Consideration
,
unto
the
truth
whereof
every
man's
judgment
and
conscience
(
I
may
well
presume
)
will
readily
subscribe
:
For
there
is
nothing
in
God
,
but
what
being
discovered
and
made
known
maketh
for
his
glory
.
And
the
fuller
and
more
convincing
any
discovery
of
his
things
,
is
,
his
glory
proportionably
is
so
much
the
more
advanced
.
Now
it
cannot
appear
,
at
least
not
so
manifestly
,
or
with
that
demonstrative
evidence
,
by
any
lower
investitures
of
men
with
glory
,
at
how
wonderful
a
rate
he
prizeth
righteousness
and
faithfulness
found
in
their
exaltation
in
men
.
But
they
who
shall
strengthen
the
hand
of
God
by
their
high
actings
in
waies
and
works
of
righteousness
and
true
holiness
,
to
bring
forth
the
best
Robe
of
glory
to
put
upon
them
,
these
are
the
men
that
will
do
their
God
that
most
worthy
and
acceptable
service
,
to
give
him
an
opportunity
of
declaring
upon
the
most
unquestionable
terms
of
satisfaction
unto
the
World
,
of
how
sacred
a
repute
and
esteem
with
him
so
poor
and
vile
a
Creature
,
as
man
is
,
may
come
to
be
,
if
he
quitteth
and
behaveth
himself
,
only
for
the
few
daies
of
his
earthly
Pilgrimage
accordingly
.
God
delighteth
in
those
Creatures
most
,
that
will
draw
him
forth
,
in
his
goodness
and
bounty
,
most
freely
and
fully
;
as
appears
by
his
extraordinary
rejoycing
over
Phinehas
,
for
the
performance
of
such
an
act
,
which
gave
him
a
regular
opportunity
to
shew
the
riches
of
his
grace
and
mercy
in
sparing
the
lives
of
his
people
,
which
otherwise
his
just
severity
against
their
sins
would
not
,
as
it
seems
,
have
permitted
him
to
do
.
See
and
diligently
consider
,
Numb.
25.11
,
12
,
13.
And
certainly
,
it
is
the
duty
of
every
Creature
,
and
much
more
of
the
Saints
,
to
seek
to
give
the
choicest
pleasures
they
are
able
to
the
soul
of
their
Great
Creator
:
and
consequently
,
to
set
their
hearts
upon
drawing
out
of
his
hand
the
largest
portion
of
that
glory
,
and
blessedness
,
wherewith
he
hath
judged
meet
to
reward
the
services
of
men
.
Secondly
,
It
is
said
(
2
Thes.
1.10
.
)
that
Christ
,
in
the
end
of
the
World
,
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
.
This
is
to
be
understood
in
respect
of
that
glorious
and
blessed
estate
and
condition
,
whereunto
it
will
then
appear
,
that
such
a
vast
multitude
of
poor
and
despicable
Creatures
,
as
his
Saints
sometimes
were
,
are
now
,
by
his
Grace
,
and
work
of
Mediation
,
advanced
.
In
this
respect
,
the
body
of
Christ
,
consisting
of
the
whole
number
of
his
Saints
and
Believers
,
is
said
to
be
his
Fulness
,
Eph.
1.23
.
which
is
his
body
,
the
fulness
of
him
that
filleth
all
in
all
:
Namely
,
because
he
will
never
be
seen
in
the
fulness
of
his
glory
,
or
rather
because
he
cannot
be
duly
estimated
in
his
heavenly
worth
and
greatness
,
but
by
the
glorious
happiness
,
unto
which
so
many
Millions
of
Creatures
,
lately
poor
,
vile
,
and
sinful
,
have
been
orderly
,
aad
honourably
advanced
by
him
.
Now
certain
it
is
,
that
if
Christ
shall
be
glorified
(
over
and
besides
his
own
personal
glory
)
in
,
and
by
the
glory
of
his
Saints
,
and
be
admired
in
the
blessedness
,
wherewith
all
that
believe
shall
be
invested
by
him
;
the
greater
the
glory
and
felicity
of
any
of
them
shall
be
,
he
must
needs
be
the
more
glorified
and
admired
in
them
.
And
if
it
be
the
duty
of
all
the
Saints
,
not
only
,
or
simply
,
to
desire
and
seek
after
those
things
,
whereby
Christ
may
be
made
glorious
and
wonderful
,
but
rather
after
those
,
whereby
he
may
be
lift
up
in
glory
and
admirableness
to
the
highest
;
evident
it
is
from
the
Premises
,
that
it
must
be
their
Duty
also
to
press
with
all
their
might
after
the
greatest
Excellency
in
that
glory
which
is
intended
and
held
forth
by
God
unto
men
.
Thirdly
,
Unless
men
shall
stir
up
their
hearts
,
and
strengthen
their
hands
,
by
a
desire
and
expectation
of
the
greatest
rewards
assigned
by
God
unto
righteousness
,
and
Christian
worth
in
any
kind
,
their
hearts
will
never
serve
them
to
fly
that
high
pitch
of
righteousness
and
true
holiness
which
(
without
controversie
)
they
stand
engaged
in
duty
to
do
;
nor
yet
to
suffer
those
things
from
the
World
,
which
their
Christian
Profession
may
very
possibly
require
at
their
hands
.
This
I
might
clearly
shew
you
by
the
light
of
Nature
,
and
grounds
of
Reason
:
but
I
shall
content
my self
to
demonstrate
it
by
the
clearer
light
of
the
Scriptures
only
.
First
,
It
is
evident
from
many
passages
here
,
Sect.
16
that
men
are
not
wont
to
undertake
any
thing
of
difficulty
,
trouble
,
or
charge
(
at
least
if
they
so
apprehend
it
)
but
upon
hope
of
reaping
some
advantage
or
benefit
in
one
kind
or
other
by
it
.
Who
planteth
a
Vineyard
(
saith
the
Apostle
)
and
eateth
not
of
the
fruit
thereof
?
[
Meaning
,
that
no
man
would
be
at
the
cost
and
trouble
of
planting
a
Vineyard
,
did
he
not
desire
and
hope
to
eat
of
the
fruit
thereof
;
that
is
,
to
accommodate
himself
in
one
kind
or
other
by
it
.
]
So
again
,
Who
feedeth
a
Flock
,
and
eateth
not
of
the
Milk
of
the
Flock
?
1
Cor.
9
7.
Soon
after
,
For
our
sakes
no
doubt
this
is
written
;
that
he
that
ploweth
should
plow
in
hope
;
and
that
he
that
thresheth
in
hope
(
he
supposeth
that
no
man
thresheth
upon
any
other
terms
)
should
be
partaker
of
his
hope
.
Afterwards
,
towards
the
end
of
the
same
Chapter
,
And
every
man
that
striveth
for
the
mastery
is
temperate
in
all
things
.
Now
they
do
it
for
a
corruptible
Crown
,
&c.
meaning
,
out
of
a
desire
and
hope
to
obtain
such
a
Crown
.
It
is
repugnant
to
the
very
nature
and
frame
of
a
rational
being
,
to
be
drawn
forth
into
action
,
in
one
kind
or
other
,
but
by
a
desire
and
hope
of
compassing
some
end
.
But
of
this
there
is
little
question
.
Secondly
,
Mens
ingagements
and
actings
are
never
like
to
rise
higher
than
the
level
of
that
good
which
is
desired
and
hoped
to
be
obtained
by
them
;
I
mean
,
if
they
understand
the
just
value
and
worth
of
it
.
Men
will
not
(
as
our
common
Proverb
is
)
buy
Gold
too
dear
:
If
they
put
themselves
to
any
hardship
,
to
knowingly
expose
themselves
to
any
danger
,
they
must
be
inspired
hereunto
both
by
a
desire
and
hope
of
some
purchase
proportionably
considerable
in
their
eye
.
They
that
strove
for
Masteries
would
not
have
been
so
districtly
and
austerely
abstemious
,
as
the
Apostle
intimates
(
as
we
lately
heard
)
they
were
,
had
it
not
been
for
a
Crown
,
which
,
however
corruptible
(
as
he
there
speaketh
)
was
notwithstanding
in
their
apprehensions
highly
valuable
.
David
,
indeed
,
endeavouring
to
render
himself
as
a
person
inconsiderable
unto
Saul
,
expressed
himself
to
him
thus
:
For
the
King
of
Israel
is
come
out
to
seek
a
Flea
,
as
when
one
hunteth
a
Partridge
in
the
mountains
,
1
Sam.
26.20
.
But
if
Saul
had
not
looked
upon
the
suppressing
of
David
as
a
matter
of
a
thousand
times
greater
consequence
unto
him
than
the
catching
of
many
Fleas
,
or
the
taking
of
many
Partridges
,
he
would
not
have
put
himself
to
the
trouble
and
charge
of
coming
out
with
an
Army
of
men
to
pursue
him
.
And
if
the
life
of
Sampson
had
not
been
judged
a
great
Prize
by
the
Philistines
of
Azzah
,
they
would
not
have
lost
their
sleep
,
and
watched
all
night
to
have
made
themselves
Masters
of
it
:
Yea
,
God
himself
knowing
that
men
would
never
take
the
Yoke
of
his
Son
Jesus
Christ
upon
them
,
nor
submit
unto
the
holy
Discipline
of
the
Gospel
in
the
exercises
of
Repentance
,
Mortification
,
Self-denial
,
&c.
nor
expose
themselves
to
the
bloudy
hatred
and
malice
of
the
World
for
righteousness
sake
,
unless
their
spirits
were
raised
and
heightned
to
such
great
engagements
as
these
by
hopes
of
very
signal
and
glorious
recompenses
and
rewards
;
he
applieth
himself
unto
,
and
treateth
with
them
accordingly
,
giving
them
assured
hopes
of
life
and
immortality
,
and
blessedness
for
evermore
,
upon
their
obedience
.
He
(
doubtless
)
considered
,
that
lesser
or
lighter
encouragements
,
or
retributions
than
these
,
though
in
Conjunction
with
the
most
prevailing
Arguments
and
Motives
otherwise
,
as
Ingenuity
,
Goodness
of
Nature
,
Love
of
Righteousness
,
Love
of
God
,
&c.
yet
would
not
do
that
holy
and
happy
execution
upon
the
hearts
and
spirits
of
men
,
which
must
be
done
to
make
them
Proselytes
unto
true
godliness
,
and
persons
after
his
own
heart
to
fulfil
all
his
pleasure
.
This
the
Holy
Ghost
himself
plainly
teacheth
in
several
places
:
By
which
(
saith
Peter
,
that
is
,
by
which
glory
and
power
of
God
;
or
according
to
some
Copies
,
which
read
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
whom
,
viz.
Christ
)
are
given
unto
us
most
great
(
for
so
the
Original
)
and
precious
promises
;
that
by
these
you
might
be
partakers
of
the
Divine
Nature
,
having
escaped
the
corruption
that
is
in
the
World
through
lust
,
2
Pet.
1.4
.
Clearly
implying
,
that
God
had
no
other
way
[
agreeable
to
his
Wisdom
,
and
meet
to
be
taken
with
such
a
Creature
as
man
]
to
reduce
men
from
their
sensual
,
vain
,
and
wicked
dispositions
and
practices
,
wherein
they
were
deeply
habituated
,
and
engaged
with
the
rest
of
the
World
,
unto
a
conformity
to
himself
in
holiness
,
but
only
by
promises
,
and
these
no
whit
less
,
for
the
matter
and
good
things
contained
in
them
,
nor
less
precious
[
in
respect
of
the
abundant
assurance
given
for
the
performance
of
them
]
than
those
that
he
hath
now
given
unto
them
in
the
Gospel
.
The
express
tenour
of
the
words
,
if
they
be
diligently
minded
,
give
out
this
Notion
:
Men
would
never
have
been
wooed
from
Sin
and
Vanity
,
to
espouse
Righteousness
,
and
true
Holiness
,
by
any
other
means
,
motives
,
or
perswasions
whatsoever
,
without
being
invested
with
an
hope
,
and
this
pregnant
and
lively
,
of
as
great
things
as
the
Gospel
promiseth
to
be
possessed
and
enjoyed
in
due
time
.
Of
the
same
import
is
this
also
of
the
Apostle
John
,
And
every
man
that
hath
this
hope
in
him
purifieth
himself
,
even
as
he
is
pure
,
1
Joh.
3.3
.
The
Particle
and
Pronoun
,
this
,
is
emphatical
;
intimating
,
that
it
is
the
Prerogative
,
or
signal
priviledge
of
that
hope
,
which
he
had
immediately
before
mentioned
,
ver.
2.
to
set
men
on
work
to
purifie
themselves
,
according
to
that
great
Exemplar
of
all
purity
and
holiness
,
Jesus
Christ
;
and
that
none
other
hope
but
this
[
either
formally
,
or
materially
]
nor
any
,
nor
all
other
means
,
without
it
,
are
able
to
engage
the
Sons
or
Daughters
of
men
about
so
heroick
and
heavenly
a
work
.
Now
,
this
hope
,
of
which
he
speaks
,
this
glorious
thing
,
that
it
puts
every
man
,
that
hath
it
,
upon
purifying
himself
by
the
best
pattern
,
and
as
near
unto
it
as
he
is
able
(
humane
infirmity
considered
)
he
signifies
,
to
be
an
hope
of
being
like
,
or
of
being
made
like
unto
Christ
himself
in
respect
of
his
glorified
and
blessed
estate
:
which
by
a
near-hand
interpretation
amounteth
to
as
much
as
is
contained
in
all
those
great
and
precious
Promises
of
the
Gospel
lately
spoken
of
.
I
shall
,
upon
this
account
,
touch
only
one
place
more
(
at
present
)
though
there
be
very
many
consorting
with
it
:
Having
therefore
these
Promises
[
meaning
,
of
that
high
and
sacred
consequence
,
as
those
now
mentioned
,
ver.
16
,
17
,
18.
of
the
preceding
Chapter
]
let
us
cleanse
our selves
from
all
filthiness
both
of
Flesh
and
Spirit
,
perfecting
holiness
in
the
fear
of
God
,
2
Cor.
7.1
.
As
if
he
should
say
;
Had
you
only
matters
of
lighter
concernment
,
or
less
desirableness
promised
,
and
proposed
unto
you
,
for
your
encouragement
and
reward
than
those
insured
you
by
God
in
the
Gospel
,
you
might
much
more
reasonably
demur
upon
the
exhortation
now
given
you
,
yea
,
or
absolutely
reject
it
.
I
know
it
is
a
very
tedious
and
uncouth
thing
unto
you
,
and
next
unto
death
(
if
not
equal
to
it
,
yea
,
or
above
it
)
to
abandon
all
Sensuality
,
to
crucifie
the
Flesh
with
all
the
lusts
and
deeds
thereof
,
and
seriously
to
strive
after
perfection
of
holiness
both
in
Flesh
and
Spirit
.
But
the
things
promised
,
and
confirmed
unto
you
by
God
in
the
Gospel
,
are
so
above
measure
desirable
,
and
super-transcendently
glorious
,
that
for
the
enjoyment
of
them
you
shall
offer
no
violence
at
all
to
your
reasons
or
judgments
;
but
rather
highly
satisfie
and
content
them
by
hearkening
and
submitting
unto
all
that
the
Exhortation
requireth
of
you
.
Gospel
Precepts
are
not
to
be
reconciled
with
flesh
and
bloud
,
but
only
by
the
mediation
of
Gospel
Promises
;
but
these
are
proper
to
make
peace
,
yea
,
and
more
than
peace
,
even
mutual
love
and
delight
between
them
.
This
for
a
second
consideration
.
Thirdly
,
Sect.
17
(
According
to
the
import
of
this
last
particular
,
and
in
pursuance
of
our
present
design
)
it
is
observable
,
that
the
most
generous
and
heroick
services
performed
unto
God
by
the
best
and
worthiest
of
men
are
by
the
Holy
Ghost
still
ascribed
unto
the
desires
and
expectations
,
which
they
had
of
those
magnificent
rewards
,
and
that
superlative
glory
,
which
he
hath
promised
unto
those
that
obey
him
;
which
cannot
reasonably
imply
less
,
than
that
such
desires
and
expectations
were
,
amongst
other
motives
and
inducements
,
which
(
it
is
like
)
strengthened
their
hand
also
to
those
great
undertakings
,
predominant
in
them
.
That
one
Chapter
,
Heb.
11.
recordeth
many
more
instances
in
this
kind
than
at
present
we
judge
needful
to
insist
upon
:
And
the
Chapter
following
one
that
is
much
greater
than
all
those
.
In
the
former
of
these
Chapters
:
The
reason
of
that
ready
and
signal
obedience
which
Abraham
yielded
unto
God
,
when
he
called
him
to
go
out
into
a
strange
Country
(
he
knew
not
whither
)
where
he
dwelt
in
Tabernacles
with
Isaac
and
Jacob
,
is
thus
expressed
,
ver.
10.
For
he
looked
for
a
City
,
which
hath
foundations
,
whose
builder
and
maker
is
God
.
So
that
which
enabled
him
to
another
as
great
an
act
of
submission
unto
God
,
if
not
a
greater
;
I
mean
,
the
offering
up
of
his
only
Son
Isaac
in
sacrifice
unto
him
upon
his
Command
,
is
intimated
to
have
been
a
certain
expectation
and
hope
,
that
according
to
the
import
of
this
Declaration
or
Promise
made
unto
him
,
In
Isaac
shall
thy
Seed
be
called
,
God
being
able
to
do
it
,
would
raise
him
up
from
the
dead
,
in
case
he
had
been
actually
sacrificed
,
ver.
17
,
18
,
19.
Those
most
eminent
and
renouned
strains
of
Self-denial
in
Moses
,
as
that
he
refused
to
be
called
the
Son
of
Pharaoh's
Daughter
,
that
he
chose
rather
to
suffer
affliction
with
the
People
of
God
than
to
enjoy
the
pleasures
of
sin
for
a
season
,
that
he
esteemed
the
reproach
of
Christ
greater
riches
than
the
treasures
in
Aegypt
;
all
these
high
actings
(
I
say
)
are
ascribed
unto
the
influence
,
which
the
hope
of
the
great
things
promised
by
God
unto
those
that
should
quit
themselves
with
the
like
faithfulness
had
upon
him
.
For
(
saith
the
Text
)
he
had
respect
unto
the
recompense
of
reward
(
ver.
26.
)
as
if
it
should
have
been
said
,
It
is
the
less
to
be
marvelled
,
that
he
should
deny
himself
at
that
most
worthy
and
exemplary
rate
,
considering
that
he
was
seriously
intent
upon
,
and
taken
up
with
confident
expectations
,
of
those
soul-ravishing
enjoyments
,
which
he
knew
God
had
promised
unto
Self-denying
men
.
Doubeless
,
both
Moses
and
Abraham
were
persons
of
as
great
ingenuity
,
of
as
gracious
spirits
,
as
great
lovers
and
friends
of
God
,
and
of
all
righteousness
and
goodness
,
as
the
ordinary
,
nay
,
the
more
choice
and
improved
sort
of
Christians
are
;
yea
,
and
(
doubtless
)
these
worthy
Principles
were
not
asleep
in
them
,
when
they
acted
those
magnalia
hominum
,
those
stately
things
of
men
which
have
been
mentioned
:
Yet
the
Holy
Ghost
(
as
we
have
seen
)
attributeth
none
of
those
great
things
done
by
them
unto
any
of
these
,
neither
unto
the
love
of
God
,
love
of
righteousness
,
or
the
like
,
but
only
unto
the
inspirations
of
those
desires
,
and
hopes
of
the
excellent
things
,
which
God
had
set
before
them
,
as
rewards
of
their
obedience
,
which
wrought
in
them
(
respectively
.
)
By
the
way
then
,
that
Doctrine
,
which
teacheth
it
to
be
unlawful
to
serve
God
,
or
do
the
best
actions
,
with
an
eye
to
the
reward
promised
unto
them
,
cannot
but
seem
very
uncouth
and
strange
to
considering
men
.
Certainly
,
the
express
tendency
of
it
,
is
at
once
to
destroy
,
if
it
were
possible
,
both
Nature
and
Grace
out
of
men
.
Yea
,
let
me
add
(
upon
this
occasion
)
that
were
it
possible
,
yea
,
were
it
never
so
probable
,
or
likely
,
that
men
out
of
the
meer
love
of
God
,
or
of
goodness
,
without
any
thought
of
,
or
respect
had
unto
the
recompense
of
reward
,
might
or
would
live
holily
,
and
quit
themselves
as
worthy
Christians
,
yet
should
they
sin
in
tempting
God
,
and
in
spreading
a
snare
in
their
own
way
,
in
case
they
should
neglect
the
great
and
sacred
Encouragements
which
God
hath
given
them
by
promise
to
strengthen
their
hand
unto
such
waies
.
For
when
God
hath
prescribed
and
vouchsafeth
a
plurality
of
means
,
for
the
enabling
of
men
to
the
performance
of
any
duty
,
it
is
a
sin
,
even
a
tempting
both
of
God
and
a
man's
self
also
,
to
despise
or
neglect
the
use
of
any
one
of
them
.
But
this
occasionally
only
.
If
you
desire
more
instances
,
where
the
high
services
of
the
Saints
are
imputed
,
as
well
sufferings
as
doings
,
unto
their
desires
and
hopes
of
inheriting
the
great
and
precious
Promises
of
God
,
you
may
at
leisure
peruse
,
ver.
7
,
15
,
16
,
35.
of
the
late
mentioned
Chapter
(
Heb.
11.
)
Paul
himself
seems
to
profess
himself
(
as
it
were
)
a
debtor
to
that
incorruptible
Crown
he
speaks
of
,
for
those
high
animations
,
by
which
he
was
acted
to
do
,
and
to
suffer
,
at
an
(
almost
)
incredible
rate
,
for
Christ
,
and
for
the
Gospel
,
1
Cor.
9.
from
22
,
to
the
end
.
But
the
instance
in
this
kind
,
and
above
all
others
,
is
that
of
the
Lord
Christ
(
blessed
for
ever
.
)
It
is
said
of
him
also
,
that
for
the
joy
that
was
set
before
him
,
he
endured
the
Cross
,
and
despised
the
shame
,
&c.
Heb.
12.2
.
It
was
that
high
exaltation
,
which
God
the
Father
had
set
in
the
eye
of
his
Faith
,
that
made
that
deep
humiliation
passable
with
him
,
wherein
he
descended
into
the
lower
parts
of
the
Earth
(
Eph.
4.9
.
)
having
first
made
himself
of
no
reputation
,
but
took
on
him
the
form
of
a
servant
,
and
became
obedient
unto
death
,
even
unto
the
death
of
the
Cross
,
Phil.
2.7
,
8.
And
upon
this
account
,
when
he
was
now
ready
to
drink
that
Cup
,
which
was
of
that
horrid
taste
unto
the
humane
nature
,
we
find
him
full
of
the
meditation
of
that
glory
which
he
fully
believed
would
be
conferred
on
him
upon
his
sufferings
,
praying
unto
his
Father
thus
:
And
now
,
O
Father
,
glorifie
thou
me
with
thine
own
self
,
with
the
glory
which
I
had
with
thee
before
the
World
was
,
Joh.
17.5
.
The
meaning
of
the
Petition
seems
to
be
this
:
That
whereas
the
glory
of
his
Godhead
had
now
been
veiled
many
years
by
his
living
in
the
form
of
a
Servant
,
and
was
now
like
to
be
veiled
much
more
,
by
suffering
as
a
Malefactor
,
that
ignominious
and
cruel
death
,
which
now
attended
him
,
his
Father
would
please
to
make
it
fully
known
unto
the
World
,
by
such
means
,
as
he
well
knew
how
to
do
it
,
that
he
was
not
the
person
,
which
hitherto
,
during
his
abode
in
the
World
,
he
was
judged
to
be
,
a
meer
man
,
but
truly
and
really
God
,
even
the
same
God
with
himself
.
For
this
(
doubtless
)
is
the
glory
(
the
glory
of
the
Godhead
)
which
he
had
with
the
Father
before
the
World
was
.
This
also
by
the
way
.
But
pertinent
to
the
Notion
in
hand
(
That
it
was
the
minding
of
his
Exaltation
to
ensue
that
supplied
him
with
strength
to
be
baptized
with
that
bloudy
Baptism
which
he
endured
)
is
that
which
we
read
concerning
an
Angel
from
Heaven
appearing
to
him
,
and
strengthening
him
:
When
he
was
so
earnest
in
Prayer
with
his
Father
to
remove
the
Cup
of
his
Sufferings
from
him
,
and
ready
,
upon
the
thoughts
of
it
,
to
fall
into
that
most
grievous
Agony
,
in
which
he
sweat
(
as
it
were
)
drops
of
bloud
,
Luke
22.43
,
44.
That
which
the
Angel
did
to
strengthen
him
in
this
sad
condition
[
that
is
,
to
support
him
in
a
willingness
,
and
contentedness
of
mind
,
to
drink
the
said
Cup
from
his
Father's
hand
[
was
(
say
some
with
probability
enough
)
a
vigorous
and
vivid
representation
to
his
mind
and
thoughts
of
all
that
most
superlative
glory
wherewith
he
was
most
assuredly
to
be
rewarded
by
God
,
for
,
and
upon
the
drinking
of
it
;
according
to
the
Doctrine
of
the
Apostle
,
Phil.
2.9
,
10
,
11.
Wherefore
God
also
hath
highly
exalted
him
,
&c.
And
therefore
I
cannot
here
but
give
notice
(
by
the
way
)
that
the
Note
upon
the
passage
lately
cited
from
Heb.
12.2
.
which
is
found
in
the
Margin
of
some
of
your
larger
Bibles
of
the
former
Translation
,
leading
you
to
a
by-sense
of
the
place
,
is
no
waies
intended
by
the
Holy
Ghost
,
nor
at
all
comporting
with
the
scope
of
the
Apostles
discourse
.
But
to
open
the
occasion
of
the
mistake
in
this
Note
(
which
seems
to
be
a
defect
,
either
in
the
knowledge
,
or
in
the
memory
of
the
Authors
of
it
,
that
the
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
frequently
used
in
a
causal
sense
,
signifying
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
,
that
is
,
for
the
sake
of
,
as
well
as
in
a
local
sense
;
in
which
it
signifies
,
for
,
that
is
,
in
the
place
,
or
,
in
the
stead
of
another
,
whether
thing
or
person
)
together
with
the
reasons
evincing
that
there
is
a
mistake
in
it
,
would
occasion
too
large
a
digression
.
This
therefore
for
a
third
consideration
towards
the
demonstration
intended
.
Fourthly
,
Upon
the
same
account
it
is
yet
further
considerable
,
Sect.
18
that
according
as
men
pitch
their
desires
,
either
higher
;
or
lower
,
so
will
they
proportion
their
endeavours
for
the
obtaining
of
them
.
The
higher
the
mark
is
,
at
which
the
Archer
,
or
Cann●n●er
,
intendeth
to
strike
or
hit
,
the
higher
the
one
directeth
the
point
or
head
of
his
Arrow
,
and
the
other
mounteth
the
muzle
of
his
Cannon
.
What
men
judge
may
be
compassed
,
or
procured
by
weaker
or
fewer
means
,
they
will
not
put
themselves
to
the
trouble
or
charge
of
Levying
more
or
greater
for
the
Atchievement
.
The
men
that
were
sent
by
Joshuah
to
view
the
City
of
Ai
,
returning
,
advised
him
thus
:
Let
not
all
the
people
go
up
,
but
let
about
two
or
three
thousand
men
go
up
to
smite
Ai
,
and
make
not
all
the
people
to
labour
thither
:
for
they
are
but
few
,
Josh.
7.3
.
It
is
observed
,
that
whilst
the
people
were
fewer
,
and
so
the
Sacrifices
fewer
,
and
consequently
,
the
work
of
the
Sanctuary
so
much
the
lighter
,
and
more
easie
to
be
performed
,
the
Levites
,
and
those
that
were
to
be
employed
about
it
,
were
taken
into
the
Service
not
until
thirty
years
of
age
and
upwards
,
Num.
4.3
.
whereas
afterwards
,
in
David's
time
,
when
the
people
were
encreased
,
and
so
the
Sacrifices
more
numerous
,
and
in
that
respect
required
more
to
attend
the
service
about
them
,
the
persons
of
this
charge
were
,
by
the
order
and
appoitment
of
God
himself
,
taken
into
the
work
from
twenty
years
old
and
upwards
,
1
Chron.
23.24
,
27.
compared
with
Chap.
28.13
,
19.
Let
us
now
go
forward
upon
this
ground
.
It
is
little
(
or
rather
not
at
all
)
questionable
,
but
that
Salvation
simply
,
or
any
the
inferiour
degrees
in
glory
,
may
be
attained
at
much
lower
rates
of
Sanctity
,
Zeal
,
Faithfulness
,
&c.
than
those
that
are
more
sublime
,
and
nearer
unto
Christ
himself
:
This
,
besides
that
it
is
rational
,
and
worthy
belief
of
it self
,
may
be
proved
,
above
all
contradiction
,
from
the
answer
which
Christ
gave
unto
the
Sons
of
Zebedee
,
when
they
desired
of
him
to
sit
,
the
one
,
on
his
right
hand
,
the
other
,
on
his
left
,
in
his
Kingdom
;
Ye
know
not
(
saith
he
)
what
ye
ask
[
meaning
that
they
did
not
know
,
or
not
consider
upon
how
arduous
and
difficult
terms
or
services
those
high
places
were
to
be
obtained
;
as
appears
by
what
follows
]
Are
ye
able
to
drink
of
the
Cup
that
I
shall
drink
of
,
and
to
be
baptized
with
the
Baptism
that
I
am
baptized
with
?
Evidently
implying
,
that
those
great
dignities
,
which
they
desired
,
were
not
so
much
as
to
be
thought
of
(
with
expectation
)
but
only
by
persons
who
were
endued
with
a
sufficient
strength
of
Faith
,
and
Love
to
glorifie
God
by
the
deepest
sufferings
.
Yea
,
it
appears
from
the
words
of
his
reply
to
their
Answer
,
wherein
they
had
said
unto
him
:
They
were
able
[
viz.
to
drink
of
his
Cup
,
&c.
]
that
simple
Martyrdom
it self
,
without
other
qualifications
of
Excellency
and
Worth
,
in
conjunction
with
it
,
was
not
able
to
reach
the
height
of
these
places
.
For
are
not
his
words
these
?
Ye
shall
drink
indeed
of
my
Cup
,
and
be
baptized
with
the
Baptism
that
I
am
baptized
with
:
But
to
sit
on
my
right
hand
and
on
my
left
,
is
not
mine
to
give
,
but
unto
those
for
whom
it
is
prepared
of
my
Father
,
Mat.
20.23
.
of
the
rendring
,
and
meaning
of
which
latter
words
we
spake
formerly
in
this
Reason
:
Let
us
now
advance
a
step
further
upon
the
ground
on
which
we
stand
.
If
Salvation
simply
,
or
an
entrance
into
the
Kingdom
of
Glory
may
be
obtained
in
the
lower
waies
of
Godliness
,
and
men
in
their
desires
design
no
more
,
nothing
higher
than
these
;
certain
it
is
,
from
the
unquestionable
ground
on
which
we
now
argue
,
that
men
will
not
provoke
,
or
strain
themselves
to
walk
in
the
upper
or
higher
waies
of
Godliness
for
the
obtaining
of
them
,
at
least
,
if
they
be
satisfied
in
their
Judgments
and
Consciences
,
that
the
lower
waies
,
we
speak
of
,
will
carry
them
up
to
them
.
And
now
upon
the
Premises
let
us
gather
up
to
our
intended
Conclusion
.
If
it
be
the
duty
of
all
the
Saints
and
Servants
of
God
to
lift
up
their
hearts
and
hands
to
the
highest
,
and
holiest
,
and
greatest
of
the
Commandments
of
God
,
and
every
one
to
strive
to
go
before
other
in
adorning
their
Profession
,
and
magnifying
the
Lord
Jesus
in
the
World
(
which
I
presume
is
no
man's
doubt
or
question
)
then
must
it
needs
be
their
duty
also
to
ascend
up
in
their
desires
unto
those
Mansions
in
Heaven
;
in
which
they
shall
be
as
near
Neighbours
unto
Christ
himself
as
may
be
,
and
not
content
themselves
with
seeking
meerly
to
be
saved
,
and
to
escape
hell
fire
.
The
Reason
of
this
Consequence
is
evident
from
the
Premises
,
viz.
because
:
1.
Men
will
not
rise
higher
in
their
endeavours
,
or
in
the
use
of
means
for
obtaining
the
ends
projected
,
and
desired
by
them
,
than
they
judge
necessary
for
their
attainment
.
2.
Because
it
cannot
(
lightly
)
but
be
known
,
and
concluded
,
by
the
Saints
,
that
they
must
quit
themselves
at
another
manner
of
rate
,
in
all
Christian
Worth
and
Godliness
,
to
be
made
capable
of
sitting
at
the
right
hand
and
left
of
Christ
in
his
Kingdom
,
or
in
any
of
the
places
near
adjoyning
than
is
necessary
to
give
them
a
bare
entrance
into
this
Kingdom
.
Desires
and
hopes
of
the
lesser
and
lower
enjoyments
in
Heaven
,
will
not
wind
up
their
hearts
to
that
height
of
zeal
and
resolution
for
the
glory
of
God
,
and
Jesus
Christ
,
which
the
greater
things
there
would
do
,
were
they
ardently
desired
,
and
accordingly
hoped
for
and
expected
.
It
is
somewhat
more
than
probable
unto
me
,
that
the
neglect
of
that
duty
,
the
face
whereof
we
have
now
endeavoured
to
unveil
(
I
mean
,
the
duty
of
desiring
,
and
designing
,
not
the
bare
,
but
the
heaped
up
measure
of
Salvation
)
hath
occasioned
and
bred
that
dwarfe
generation
of
Professing
Christians
,
which
I
cannot
suddenly
resolve
,
whether
I
should
rather
call
the
shame
or
the
honour
of
the
Churches
of
Christ
in
the
World
.
Fifthly
(
and
lastly
;
For
I
shall
propose
only
one
consideration
more
(
and
this
very
briefly
)
for
the
clearing
up
of
that
truth
,
which
we
are
now
pleading
)
The
desire
,
not
simply
of
good
,
but
of
that
which
is
the
best
for
us
,
and
so
apprehended
by
us
,
is
planted
by
God
himself
in
the
frame
of
the
nature
of
man
.
This
Assertion
(
I
conceive
)
needs
no
proof
,
being
,
if
not
one
of
those
common
Notions
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
with
the
knowledge
or
belief
of
which
men
are
prompted
by
nature
,
without
discourse
,
yet
very
near
of
kin
unto
sundry
of
them
.
However
this
Reason
(
in
a
word
)
evinceth
it
.
If
there
were
in
men
only
a
desire
of
that
which
is
simply
and
positively
good
,
and
not
of
that
which
is
superlatively
good
,
or
best
of
all
;
than
whensoever
that
which
is
only
positively
good
,
or
good
in
a
lower
degree
,
and
that
which
is
excellently
good
,
are
set
together
before
them
,
though
they
should
apprehend
the
difference
between
them
;
yet
should
they
be
necessitated
in
their
choice
,
or
desires
,
to
that
which
is
evil
(
for
so
a
lesser
good
is
,
in
respect
of
a
greater
)
and
not
at
liberty
to
chuse
,
or
desire
that
which
is
really
and
absolutely
good
for
them
.
Therefore
(
doubtless
)
there
is
in
every
man
by
nature
from
the
God
thereof
an
inclination
or
desire
unto
that
which
they
apprehend
to
be
best
for
them
,
all
circumstances
considered
and
weighed
together
.
I
remember
a
Saying
of
one
of
the
Fathers
,
somewhat
to
this
purpose
,
Etiam
perditâ
felicitate
,
voluntatem
felicitatis
non
perdidimus
.
Though
we
have
lost
our
happiness
,
yet
have
we
not
lost
our
will
,
or
desire
of
being
happy
.
Now
all
desires
,
or
inclinations
,
which
are
in
men
from
God
,
ought
to
be
cherished
,
strengthened
,
and
improved
by
them
:
Nor
are
they
at
liberty
to
neglect
,
or
suffer
them
to
languish
,
or
to
lose
any
thing
of
their
native
force
or
vigour
within
them
.
For
they
are
implanted
in
them
by
God
,
to
lead
them
into
such
waies
,
and
unto
such
actions
,
whereby
himself
,
as
the
Author
and
Donor
of
them
,
may
be
glorified
,
and
themselves
,
following
their
conduct
,
be
made
meet
to
be
rewarded
by
him
.
So
then
,
the
Saints
,
as
they
are
men
,
being
invested
by
God
,
not
with
desires
of
things
that
are
simply
good
,
but
of
the
things
that
are
of
greatest
and
best
concernment
unto
them
,
when
they
may
be
had
,
stand
bound
in
duty
to
nourish
and
maintain
these
desires
,
and
not
to
despise
,
or
turn
aside
from
them
.
From
whence
it
clearly
follows
,
That
it
is
not
a
matter
of
indifferency
,
or
what
they
may
do
,
or
not
do
as
they
please
;
but
a
matter
of
duty
,
and
of
obedience
unto
God
,
to
awaken
and
stir
up
desires
in
them
after
the
greatest
enjoyments
in
Heaven
;
knowing
in
themselves
that
these
may
be
obtained
by
waies
and
means
both
honourable
,
and
such
which
are
,
or
may
be
,
by
seeking
unto
God
accordingly
,
within
their
power
to
use
.
But
two
things
may
be
here
said
:
1.
Sect.
19
The
Saints
may
be
ignorant
whether
they
be
under
any
possibility
of
obtaining
those
greater
things
in
Heaven
you
speak
of
,
what
means
soever
they
shall
use
in
order
thereunto
:
How
then
should
they
desire
them
?
It
being
a
true
Notion
,
as
well
in
Divinity
as
Philosophy
,
that
voluntas
non
vult
impossibile
:
The
will
never
willeth
that
[
with
a
settled
,
or
deliberate
act
of
willing
]
the
attainment
whereof
a
man
judgeth
to
be
impossible
unto
him
.
To
this
I
answer
;
That
if
any
of
the
Saints
be
ignorant
of
such
a
thing
,
it
is
their
sin
,
and
such
their
ignorance
is
not
justifiable
:
and
therefore
it
cannot
excuse
them
under
the
omission
of
that
which
otherwise
is
their
duty
to
do
;
although
the
difficulty
of
overcoming
it
,
being
in
some
degree
considerable
,
may
qualifie
,
in
part
,
the
guilt
of
it
;
and
so
likewise
of
that
other
sin
which
it
occasioneth
.
For
though
I
judge
it
too
hard
to
call
it
an
affected
ignorance
in
any
of
the
Saints
:
Yet
I
fear
,
that
in
many
of
them
it
may
,
without
any
breach
of
charity
,
be
termed
,
a
voluntary
or
willing
ignorance
;
because
it
may
,
by
a
diligent
search
into
,
and
pondering
and
comparing
of
the
Scriptures
,
be
clearly
found
(
God
being
no
respecter
of
persons
,
and
standing
declared
that
he
will
judge
,
and
reward
every
man
according
to
his
works
)
that
any
person
of
mankind
,
that
will
advance
,
and
lay
out
himself
in
waies
and
works
of
righteousness
,
and
true
holiness
,
accordingly
,
may
receive
from
him
a
Crown
of
the
greatest
weight
of
glory
.
Secondly
,
It
may
be
said
to
the
Argument
last
propounded
,
That
the
Saints
,
at
least
a
great
part
of
them
,
do
verily
judge
or
think
,
that
,
all
things
considered
,
as
the
weakness
of
their
Faith
,
their
undergrowth
in
knowledge
,
the
unruliness
and
unsubduedness
of
their
flesh
,
and
the
intolerable
burthen
it
would
be
unto
it
to
be
compelled
to
keep
them
company
in
the
severe
Exercises
of
Mortification
,
and
high
acts
of
Self-denial
,
&c.
(
which
must
be
performed
by
those
that
look
to
lift
up
their
heads
in
glory
above
other
their
Brethren
,
the
Saints
in
Heaven
)
and
withal
how
full
of
joy
and
blessed
contentment
it
will
be
unto
them
,
if
they
shall
be
counted
meet
to
enjoy
,
be
it
the
meanest
place
amongst
those
that
are
saved
;
these
things
(
I
say
,
haply
with
many
more
)
considered
,
they
may
conclude
,
that
it
is
best
for
them
to
content
themselves
with
designing
nothing
higher
than
Salvation
simply
;
or
the
scantest
entrance
into
Heaven
,
and
not
to
lift
up
their
desires
unto
the
heights
of
glory
there
.
Therefore
the
consideration
mentioned
doth
not
put
them
to
rebuke
;
although
they
do
not
desire
part
and
fellowship
in
the
highest
advancements
in
Heaven
.
To
this
I
answer
;
That
it
is
an
Objection
,
or
Plea
,
savouring
of
the
Flesh
,
though
it
may
express
the
case
of
persons
(
in
some
degree
)
spiriritual
.
It
is
somewhat
of
kin
to
that
award
of
the
sluggard
(
who
,
as
Solomon
informeth
us
,
is
wont
to
be
wise
in
his
own
conceit
,
Prov.
26.16
.
)
between
one
handful
,
and
two
;
when
one
may
be
had
with
ease
and
quietness
,
but
two
not
without
labour
and
trouble
.
Better
(
saith
the
Wiseman
,
speaking
of
the
spirit
of
such
a
fool
,
as
he
here
calls
him
)
is
an
handful
with
quietness
,
than
both
the
hands
full
with
travel
and
vexation
of
spirit
,
Eccles.
4.6
.
For
he
that
judgeth
it
best
for
him
to
pitch
his
desires
upon
getting
into
Heaven
only
,
and
not
to
strain
,
or
raise
them
to
the
best
and
greatest
of
the
enjoyments
here
;
let
this
his
judgment
proceed
upon
what
Reasons
or
Considerations
soever
,
yet
will
it
be
found
Erronious
,
and
therefore
cannot
acquit
him
from
sin
that
shall
build
or
act
upon
it
.
For
the
Circumstances
mentioned
in
the
Objection
,
weakness
in
Faith
,
under-growth
in
Knowledge
,
unsubduedness
of
the
Flesh
,
&c.
these
being
all
sinful
defects
and
imperfections
,
cannot
justifie
such
an
act
which
under
due
Circumstances
would
be
sinful
.
But
enough
(
if
not
more
than
so
)
hath
been
argued
,
to
evince
it
,
not
simply
lawful
,
but
even
necessary
,
as
Duty
makes
Actions
necessary
for
the
Saints
and
Servants
of
God
,
to
kindle
a
spirit
of
this
holy
and
heavenly
Ambition
:
even
to
desire
to
be
as
great
in
the
Kingdom
of
Heaven
as
the
greatest
of
them
all
;
I
mean
,
of
the
greatest
of
those
whom
the
Grace
and
Spirit
of
Jesus
Christ
shall
bring
thither
.
And
thus
(
I
trust
)
we
have
made
good
the
second
thing
supposed
in
the
fift
and
last
reason
of
our
Doctrine
,
viz.
That
the
Saints
are
under
an
Obligation
of
Duty
to
put
themselves
into
a
capacity
of
the
most
sublime
investitures
with
glory
,
which
God
hath
prepared
for
the
Children
of
men
.
That
which
was
assertively
laid
down
,
Sect.
20
and
affirmed
in
this
Reason
,
was
,
that
unless
men
shall
be
filled
with
the
Spirit
(
in
the
sense
declared
towards
the
beginning
)
they
are
never
like
to
be
in
any
capacity
of
putting
themselves
into
a
capacity
of
such
investitures
,
or
of
sitting
in
any
of
the
uppermost
seats
at
that
Table
,
at
which
the
Saints
shall
eat
bread
with
Abraham
,
Isaac
,
and
Jacob
in
the
Kingdom
of
God
.
But
for
the
proof
and
confirmation
of
this
,
we
shall
not
need
to
add
any
thing
to
what
we
have
so
largely
argued
from
the
Scriptures
in
our
demonstration
of
the
fourth
ground
and
reason
of
the
Doctrine
.
It
must
not
be
a
sparing
,
or
a
thin
,
but
a
very
rich
anointing
with
the
Spirit
,
that
will
prepare
and
strengthen
men
so
to
wrestle
against
principalities
,
against
powers
,
against
the
Rulers
of
the
darkness
of
this
World
,
against
spiritual
wickedness
in
high
places
[
or
,
heavenly
things
]
yea
,
and
against
their
own
flesh
and
bloud
also
(
for
th●se
are
their
enemies
likewise
in
their
spiritual
warfare
)
that
God
may
judge
their
Victories
and
Conquest
over
them
worthy
the
greatest
Triumphs
in
Heaven
,
that
are
designed
and
granted
here
to
the
chief
of
the
Worthies
of
Christ
.
But
for
your
satisfaction
in
this
(
if
you
desire
more
than
you
have
)
you
are
desired
to
repair
with
your
minds
and
memories
to
what
hath
been
,
upon
the
same
or
like
account
,
formerly
delivered
.
We
shall
now
proceed
to
the
Use
and
Application
of
the
Doctrine
.
Only
there
are
two
or
three
Questions
relating
to
the
Doctrine
delivered
,
that
being
cleared
will
(
I
conceive
)
give
some
further
light
into
it
.
CHAP.
VII
.
Three
Questions
propounded
,
to
give
further
light
into
the
Doctrine
;
The
first
of
them
enquired
into
,
namely
,
who
,
or
what
this
Spirit
(
mentioned
in
the
Tex
)
is
,
viz.
Whether
he
be
an
increated
Spirit
,
even
God
blessed
for
ever
;
or
whether
a
created
Spirit
?
Several
Scriptures
opened
and
argued
(
both
from
the
Old
and
New
Testament
)
proving
that
the
Spirit
,
spoken
of
in
the
Text
,
is
none
other
than
Jehovah
,
or
the
most
high
God
.
The
several
Pleas
brought
against
these
Scriptures
,
by
persons
contrary
minded
,
taken
off
,
and
rendered
invalid
.
As
also
some
Grounds
in
Reason
propounded
and
argued
to
prove
that
the
Holy
Ghost
is
very
God
.
THe
first
of
these
Questions
(
being
occasioned
by
some
unhappy
importune
spirits
of
Error
lately
gotten
abroad
amongst
us
)
shall
be
this
:
Sect.
1
Who
,
or
what
this
Spirit
,
mentioned
in
the
Text
,
and
much
spoken
of
in
the
Doctrine
,
is
?
Or
more
particularly
,
whether
he
be
an
infinite
,
and
increated
Spirit
;
one
of
the
Three
which
the
Apostle
John
saith
;
are
one
,
1
Joh.
5.7
.
commonly
known
amongst
us
by
the
name
of
Three
Persons
(
some
weaker
Judgments
do
not
like
the
expression
.
)
Or
whether
he
be
some
excellent
Creature
,
some
high-born
Angel
,
or
the
like
;
who
is
near
unto
God
?
This
is
the
first
Question
which
we
shall
a
little
search
into
,
Whether
the
Spirit
of
God
,
sometimes
,
yea
,
oft
in
Scripture
called
the
Holy
Ghost
,
be
truly
God
,
or
a
Creature
?
The
second
shall
be
this
,
How
,
or
in
what
respect
,
and
when
a
person
,
man
or
woman
,
may
be
said
to
be
filled
with
the
Spirit
,
and
so
may
be
said
to
have
obeyed
the
voice
of
the
Exhortation
of
the
Apostle
?
The
third
(
and
last
)
shall
be
,
How
a
man
,
or
woman
,
that
is
indeed
filled
with
the
Spirit
of
God
may
be
known
from
a
person
which
is
filled
with
another
spirit
,
viz.
a
spirit
of
Vanity
and
Delusion
?
There
is
a
fourth
Question
,
every
whit
as
necessary
and
edifying
as
any
of
these
,
which
we
shall
have
occasion
to
speak
somewhat
unto
afterwards
,
when
we
come
to
the
Exhortation
;
The
Tenour
of
which
Question
will
be
this
:
How
,
and
by
what
means
,
men
and
women
may
come
to
be
filled
with
the
Spirit
?
Concerning
the
Question
first
propounded
:
Who
,
or
what
this
Spirit
,
or
the
Spirit
of
God
should
be
,
whether
God
,
an
increated
Spirit
,
or
whether
a
created
Spirit
?
Many
of
you
that
are
present
(
I
suppose
)
know
that
there
is
an
Antitrinitarian
Spirit
that
hath
broken
prison
of
late
,
and
gotten
abroad
amongst
as
,
very
busie
in
making
Proselytes
:
And
as
in
the
daies
of
Old
this
Spirit
,
laboured
to
fill
the
World
with
this
Doctrine
:
That
only
one
of
the
Three
(
which
John
,
as
you
heard
,
saith
,
are
one
)
viz.
He
that
is
known
unto
us
by
the
name
of
the
Father
is
truly
God
:
And
that
the
other
two
,
the
Son
,
and
the
Holy
Ghost
,
or
the
Spirit
,
are
but
the
Father's
Creatures
,
receiving
,
though
very
excellent
,
yet
only
finite
,
and
limited
Being
from
him
.
Wherefore
,
as
Moses
said
unto
Aaron
(
Num.
16.46
.
)
There
is
wrath
gone
out
from
the
Lord
,
the
Plague
is
begun
;
and
hereupon
wisheth
him
to
go
quickly
unto
the
Congregation
to
make
attonement
for
them
:
Even
so
the
Plague
of
this
most
dangerous
Errour
we
speak
of
,
being
begun
amongst
us
already
,
and
several
being
intangled
,
and
insnared
by
it
;
It
therefore
concerns
those
who
are
in
a
special
manner
intrusted
with
the
great
concernments
both
of
God
,
and
men
,
and
upon
whose
shoulders
it
lieth
(
more
especially
)
to
contend
for
the
truth
:
I
say
,
it
concerns
them
to
lay
about
them
with
all
wisdom
and
faithfulness
in
order
to
the
convincing
gainsayers
,
or
the
Adversaries
of
this
Truth
.
We
do
not
intend
at
present
to
speak
any
thing
directly
,
and
particularly
for
the
vindication
of
the
God-head
of
the
Second
Person
:
The
Name
by
which
he
is
best
known
unto
us
,
is
Christ
:
But
only
to
plead
the
cause
of
him
,
whom
we
(
with
the
ancient
Christians
)
call
the
Third
Person
in
the
Trinity
,
or
the
Holy
Ghost
:
and
briefly
from
the
Scriptures
to
demonstrate
him
to
be
an
infinite
,
and
uncreated
Spirit
,
and
truly
God
.
Amongst
very
many
passages
,
as
well
in
the
Old
as
in
the
New
Testament
,
which
with
greatest
evidence
demonstrate
the
Holy
Ghost
to
be
God
,
we
shall
only
insist
upon
some
few
,
which
we
judge
to
be
most
clear
and
convincing
.
Exod.
4.12
.
Jehovah
(
translated
Lord
)
speaketh
thus
to
Moses
,
Now
therefore
go
,
and
I
will
be
with
thy
mouth
,
and
teach
thee
what
thou
shalt
say
.
From
hence
it
appears
,
that
it
is
only
proper
for
Jehovah
,
or
him
that
is
God
,
to
be
in
the
mouth
of
the
Prophets
,
and
to
teach
them
what
to
say
.
Add
hereunto
,
that
which
we
have
,
Num.
12.6
.
And
he
said
,
hear
now
my
words
,
If
there
be
a
Prophet
among
you
,
I
the
Lord
(
or
,
I
Jehovah
)
will
make
my self
known
unto
him
in
a
vision
,
and
will
speak
unto
him
in
a
dream
.
Now
most
evident
it
is
from
hence
,
that
he
who
spake
by
the
Prophets
,
and
other
Holy
men
of
God
,
as
the
Apostles
,
was
true
Jehovah
,
true
God
.
And
hence
it
was
,
that
when
the
Prophets
were
about
to
deliver
any
Message
to
the
People
in
the
Name
of
God
,
they
commonly
used
this
Preface
,
Thus
saith
Jehovah
,
or
the
word
of
Jehovah
,
that
Jehovah
spake
unto
them
,
or
appeared
unto
them
;
or
the
like
places
,
of
this
kind
are
without
number
in
the
Writings
of
the
Prophets
.
And
the
Apostle
himself
(
Heb.
1.1
.
)
expresly
saith
,
That
God
in
times
past
spake
unto
the
Fathers
by
the
Prophets
.
Now
the
Lord
Christ
himself
affirmeth
,
That
it
is
the
Spirit
of
God
,
or
the
Holy
Ghost
,
that
thus
speaketh
in
men
,
Take
no
thought
how
,
or
what
ye
shall
speak
,
for
it
is
not
ye
that
speak
,
but
the
Spirit
of
your
Father
speaketh
in
you
,
Mat.
10.19
.
Therefore
now
,
if
it
,
was
God
that
spake
by
the
Prophets
then
,
and
is
interpreted
by
Christ
to
be
the
Holy
Ghost
,
then
Jehovah
,
or
the
Lord
in
the
Old
Testament
,
is
the
Spirit
,
or
the
Holy
Ghost
in
the
New
.
And
the
Apostle
Peter
expresly
affirmeth
,
that
it
was
the
Spirit
of
Christ
that
spake
in
the
Prophets
,
1
Pet.
1.11
.
And
elsewhere
he
saith
,
that
Holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
,
2
Pet.
1.21
.
Thus
David
also
a
little
before
his
departure
,
The
Spirit
of
the
Lord
spake
by
me
,
and
his
word
was
in
my
tongue
;
The
God
of
Israel
said
,
the
Rock
of
Israel
spake
to
me
,
2
Sam.
23.2
.
And
so
Ezek.
2.2
.
And
the
Spirit
entred
into
me
when
he
spake
unto
me
.
So
that
evident
it
is
from
these
Scriptures
,
diligently
compared
and
laid
together
,
that
the
Holy
Ghost
,
who
is
from
place
to
place
said
to
have
spoke
unto
the
Prophets
,
and
Holy
men
of
God
,
was
none
other
but
Jehovah
,
God
himself
.
Another
place
may
be
Lev
19.1
,
2.
where
Jehovah
is
said
to
have
spake
unto
Moses
,
saying
,
Speak
unto
all
the
Congregation
of
the
Children
of
Israel
,
and
say
unto
them
,
Ye
shall
be
holy
:
for
I
the
Lord
your
God
am
holy
.
Now
he
that
spake
these
words
unto
Moses
,
and
ordered
all
these
Ceremonies
,
is
in
the
New
Testament
said
to
be
the
Holy
Ghost
,
Heb.
9.8
.
The
Holy
Ghost
this
signifying
,
&c.
Yet
again
,
Lev.
26.12
.
And
I
will
walk
among
you
,
and
be
your
God
,
and
ye
shall
be
my
people
,
compared
with
1
Cor.
6.19
.
2
Cor.
6.16
.
1
Cor.
3.16
.
In
all
these
places
you
shall
find
that
the
Saints
in
their
Holy
Assemblies
are
said
to
be
the
Temple
of
God
,
and
that
God
is
said
to
be
there
,
and
to
walk
amongst
them
.
Know
ye
not
that
ye
are
the
Temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
1
Cor.
3.16
.
So
again
,
ver.
17.
For
the
Temple
of
God
is
holy
,
which
Temple
ye
are
,
1
Cor.
6.19
.
What
,
know
ye
not
that
your
body
is
the
Temple
of
the
Holy
Ghost
,
&
c
?
2
Cor.
6.16
.
What
agreement
hath
the
Temple
of
God
with
Idols
?
For
ye
are
the
Temple
of
the
living
God
,
&c.
Now
these
persons
(
you
see
)
in
whom
God
is
said
to
dwell
,
are
said
to
be
the
Temple
of
the
Holy
Ghost
:
And
that
God
that
dwelleth
amongst
them
is
the
Holy
Ghost
,
Deut.
9.8
.
Also
in
Horeb
ye
provoked
the
Lord
,
so
that
the
Lord
was
angry
with
you
,
compared
with
Isa.
63.10
.
But
they
rebelled
and
vexed
his
holy
Spirit
.
That
,
which
in
the
former
place
is
termed
,
a
provoking
the
Lord
unto
wrath
,
so
that
he
was
angry
,
Is
in
the
latter
,
by
the
Evangelical
Prophet
,
termed
,
a
vexing
of
his
holy
Spirit
,
Psal.
95.7
,
8.
The
Psalm
begins
thus
,
Come
let
us
rejoyce
unto
Jehovah
;
And
soon
after
,
ver.
7.
To
day
if
ye
will
hear
his
voice
,
&c.
He
that
contested
with
,
and
complained
of
the
People
in
the
Wilderness
was
true
Jehovah
,
as
appears
also
from
several
other
Scriptures
:
And
they
tempted
God
in
the
Desart
,
Psal.
106.14
.
and
Psal.
78.18
.
Yet
the
Apostle
,
Heb.
3.7
.
plainly
affirms
,
that
it
was
the
Holy
Ghost
that
was
tempted
;
wherefore
,
as
the
Holy
Ghost
saith
,
To
day
if
ye
will
hear
his
voice
harden
not
your
hearts
,
&c.
So
that
you
see
by
these
,
and
many
other
such
like
,
places
(
which
might
be
readily
produced
,
if
need
were
)
that
he
,
called
Jehovah
,
the
Lord
of
Hosts
in
the
Old
Testament
,
is
called
the
Holy
Ghost
in
the
New
.
Yet
again
,
Isa.
6.9
,
10.
The
Prophet
in
the
beginning
of
this
Chapter
seeth
in
a
Vision
the
Lord
Jehovah
sitting
on
a
high
Throne
,
with
Seraphims
about
it
.
Afterwards
,
about
the
ninth
and
tenth
verses
,
he
signifies
unto
them
the
obstinacy
and
obduration
of
the
Jews
,
whereupon
the
Prophet
had
a
Message
from
the
Lord
Jehovah
to
declare
unto
this
People
,
which
was
this
,
Make
the
heart
of
this
people
fat
,
&c.
Now
the
Apostle
Paul
plainly
affirms
,
(
Acts
28.25
.
)
That
it
was
the
Holy
Ghost
,
by
the
Prophet
Isaiah
,
that
had
foretold
this
their
obstinacy
and
obduration
.
Yet
once
more
,
Isa.
48.16
.
And
now
the
Lord
God
,
and
his
Spirit
hath
sent
me
.
He
here
clearly
attributes
the
same
act
of
mission
,
or
sending
unto
the
Spirit
of
God
,
which
he
attributes
unto
God
the
Father
himself
.
He
doth
not
say
,
that
God
sent
him
with
his
Spirit
,
or
furnished
,
or
filled
with
his
Spirit
:
but
his
Spirit
joyned
in
the
same
act
of
sending
.
Lastly
,
Jer.
31.31
.
Behold
the
daies
come
(
saith
the
Lord
Jehovah
)
that
I
will
make
a
new
Covenant
,
&c.
compared
with
Heb.
10.15
.
Against
these
Testimonies
produced
from
the
Old
Testament
,
Sect.
2
to
prove
the
Deity
of
the
Holy
Ghost
,
and
the
management
of
them
in
order
thereunto
;
the
Spirit
,
which
contradicteth
this
Doctrine
,
hath
this
exception
(
in
general
)
to
disable
the
validity
of
them
,
viz.
That
though
the
same
things
be
ascribed
in
the
New
Testament
to
the
Holy
Ghost
which
are
attributed
to
Jehovah
,
or
God
himself
in
the
Old
(
for
this
indeed
is
the
common
sinew
of
these
proofs
;
)
yet
(
saith
this
Spirit
)
this
proveth
not
that
the
Holy
Ghost
is
God
,
because
the
same
things
,
the
same
actions
,
wherein
God
and
the
Creature
joyn
,
may
be
attributed
either
to
the
one
or
the
other
,
and
are
(
in
Scripture
)
sometimes
attributed
to
the
one
,
and
sometimes
to
the
other
:
For
instance
,
because
the
converting
and
saving
of
men
are
actions
wherein
God
,
and
the
Creature
man
(
as
well
the
Minister
of
the
Gospel
as
the
person
himself
who
is
converted
)
do
co-operate
,
and
act
joyntly
;
therefore
these
actions
,
or
effects
,
are
ascribed
sometimes
to
the
one
,
and
sometimes
to
the
other
.
As
conconversion
,
or
turning
of
men
is
ascribed
unto
God
,
Jer.
31.18
.
Psal.
85.4
,
&c.
To
the
Minister
,
and
others
instrumental
in
the
conversion
of
men
Dan.
12.3
.
Jam.
5.20
.
To
the
persons
themselves
converted
,
Ezek.
18.30
.
2
Kings
23.25
.
So
the
act
of
saving
is
ascribed
unto
God
,
2
Tim.
1.9
.
Tit.
3.5
.
And
yet
unto
men
also
,
1
Tim.
4.16
.
Jam.
5.20
,
&c.
So
again
(
to
give
another
instance
)
Jehovah
,
or
God
himself
is
said
to
have
brought
the
Children
of
Israel
out
of
Aegypt
,
Exod.
20.2
.
and
in
very
many
places
besides
:
Yet
Moses
also
is
said
to
have
brought
them
forth
likewise
,
because
he
joyned
with
God
,
and
was
subservient
unto
him
in
the
Action
,
Exod.
3.10
.
Num.
16.13
.
In
like
manner
,
say
they
,
who
deny
the
Holy
Ghost
to
be
God
;
that
the
same
things
are
ascribed
to
Jehovah
,
God
in
the
Old
Testament
,
which
are
ascribed
to
the
Holy
Ghost
in
the
New
,
yet
doth
it
not
prove
the
Holy
Ghost
to
be
God
:
but
only
that
the
Holy
Ghost
is
subservient
unto
God
,
or
hath
part
and
fellowship
in
these
actions
,
which
he
may
have
though
he
be
a
creature
.
To
all
which
I
reply
.
That
though
one
and
the
same
Action
may
be
ascribed
to
several
Agents
really
,
yea
,
and
specifically
distinct
the
one
from
the
other
,
(
as
God
and
the
Creature
are
)
when
they
have
a
joynt
Agency
in
the
Action
:
yet
it
doth
not
follow
from
hence
but
that
the
same
Action
may
be
ascribed
,
in
several
places
,
to
one
and
the
same
Agent
under
different
names
,
and
appellations
:
or
that
because
that
Action
which
in
the
Old
Testament
is
expresly
ascribed
unto
Jehovah
,
or
God
,
is
ascribed
to
the
Holy
Ghost
in
the
New
,
therefore
the
Holy
Ghost
must
needs
be
a
Creature
,
and
not
the
same
Jehovah
with
him
,
to
whom
it
is
ascribed
elsewhere
:
As
because
he
that
is
said
to
have
reigned
in
Josiahs
stead
is
called
Jehoahaz
,
2
Kings
23.30
.
So
again
,
2
Chron
36.2
.
it
doth
not
follow
that
therefore
it
was
not
the
same
person
who
is
called
Shallum
,
Jer.
22.11
.
and
here
said
to
have
reigned
in
Josiahs
stead
also
.
So
again
,
because
the
same
act
of
arising
and
following
Christ
upon
his
call
,
which
is
ascribed
unto
Matthew
,
Mat.
9.9
.
is
ascribed
unto
Levi
,
Mar.
2.14
.
it
doth
not
follow
,
that
therefore
Matthew
and
Levi
must
needs
be
two
distinct
persons
.
In
like
manner
it
doth
not
follow
,
that
because
the
the
same
things
which
are
ascribed
unto
Jehovah
,
or
God
in
the
Old
Testament
,
are
ascribed
unto
the
Holy
Ghost
in
the
New
;
that
therefore
Jehovah
,
and
the
Holy
Ghost
must
needs
be
two
distinct
Agents
.
If
it
be
here
replied
and
said
,
yea
,
but
this
Reply
of
yours
doth
all
this
while
but
only
prove
,
that
Jehovah
in
the
Old
Testament
may
be
the
same
Agent
with
the
Holy
Ghost
in
the
New
,
notwithstanding
the
diversity
of
Names
used
in
the
one
,
and
in
the
other
;
but
this
doth
not
prove
that
they
are
,
or
must
of
necessity
be
the
same
.
For
the
reason
formerly
mentioned
,
viz.
because
one
and
the
same
Action
may
be
,
and
oft
is
in
the
Scripture
attributed
to
two
several
Agents
specifically
distinct
.
To
this
I
reply
.
First
,
If
it
be
proved
,
and
granted
that
the
Holy
Ghost
(
so
called
)
in
the
New
Testament
may
be
the
same
with
Jehovah
in
the
Old
,
this
reacheth
so
far
(
at
least
)
as
to
abate
the
confidence
of
that
opinion
,
which
denieth
them
to
be
the
same
,
or
that
the
Holy
Ghost
is
truly
God
.
For
if
it
be
true
,
that
the
Holy
Ghost
may
be
Jehovah
,
or
true
God
,
then
is
not
the
contrary
demonstrable
by
any
argument
or
proof
whatsoever
,
viz.
that
he
is
not
God
.
For
that
which
is
demonstrably
,
so
or
so
,
such
or
such
,
there
is
no
possibility
that
it
should
be
altered
,
or
not
so
,
or
such
,
as
it
is
demonstrated
to
be
.
So
that
though
it
should
be
granted
that
the
exception
made
against
the
proofs
insisted
upon
,
to
prove
the
Holy
Ghost
to
be
God
,
doth
so
far
take
off
the
validity
of
them
that
they
do
not
conclude
the
Affirmative
,
viz.
that
the
Holy
Ghost
is
God
;
yet
do
they
remain
in
so
much
strength
,
this
exception
notwithstanding
,
as
to
conclude
that
He
may
be
God
;
and
consequently
,
that
the
Negative
,
which
saith
He
is
not
God
,
may
be
false
.
If
it
be
here
said
,
it
is
true
,
your
reply
wherein
you
prove
that
the
Scriptures
sometimes
ascribe
the
same
action
in
several
places
to
the
same
Person
or
Agent
,
under
several
names
;
this
proves
that
the
Holy
Ghost
,
in
the
New
Testament
having
the
same
things
ascribed
unto
him
which
Jehovah
in
the
Old
,
may
notwithstanding
this
variety
of
name
,
or
appellation
,
be
the
same
with
him
:
But
this
proves
not
but
that
upon
some
other
account
,
and
for
other
reasons
it
may
be
impossible
that
they
should
be
the
same
.
As
he
that
is
in
2
Kings
23.30
.
called
Jehoahas
,
and
he
that
is
in
Jer.
22.11
.
called
Shallum
,
may
notwithstanding
this
diversity
of
appellation
be
the
same
Person
:
But
yet
there
may
be
other
considerations
which
make
it
evident
that
they
are
not
,
nor
can
be
the
same
.
To
this
we
reply
:
It
is
true
,
if
there
be
any
such
consideration
,
or
ground
by
which
it
may
be
substantially
proved
,
that
the
Holy
Ghost
is
a
created
Angel
,
and
not
Jehovah
,
then
that
diversity
of
appellation
we
speak
of
will
not
evince
so
much
as
a
may
be
,
or
a
possibility
of
their
being
the
same
.
But
that
all
the
reasons
that
have
been
yet
levied
(
so
far
as
they
are
commonly
known
,
or
have
been
heard
of
)
to
prove
this
impossibility
,
I
mean
,
that
they
should
not
be
the
same
are
defective
,
and
fall
short
of
any
such
proof
shall
(
God
willing
)
be
made
appear
in
due
time
.
but
,
Secondly
,
That
the
said
proofs
,
notwithstanding
the
said
Answer
,
or
exception
made
to
them
,
do
sufficiently
conclude
the
Jehovah
of
the
Old
Testament
in
the
Texts
cited
,
and
the
Holy
Ghost
in
the
New
,
to
be
one
and
the
same
,
appears
by
the
light
of
this
consideration
:
Because
it
is
the
genius
,
or
property
of
the
New
Testament
to
enlighten
the
darkness
of
the
Old
,
and
still
in
mentioning
the
transactions
,
or
sayings
thereof
,
to
speak
more
plainly
,
fully
,
and
particularly
,
according
to
that
common
Saying
;
That
the
New
Testament
is
nothing
else
but
the
Old
with
the
veil
of
obscurity
taken
off
from
the
face
of
it
.
As
the
Old
is
nothing
but
the
New
with
the
same
veil
spread
upon
it
.
Instances
of
what
we
now
affirm
,
viz.
that
the
New
Testament
,
speaking
of
the
passages
of
the
Old
,
speaketh
more
expresly
,
and
particularly
those
things
,
which
the
Old
speaketh
more
generally
,
and
obscurely
,
are
many
,
and
every
where
to
be
found
.
We
shall
at
present
only
mention
one
which
is
of
some
affinity
with
the
business
in
hand
;
They
who
with
stood
Moses
in
his
applications
unto
Pharaoh
by
way
of
miracles
and
wonders
to
perswade
him
to
suffer
the
Israelites
to
depart
out
of
his
Land
,
are
mentioned
in
the
Old
Testament
but
by
the
general
names
of
Sorcerers
,
Magicians
,
and
Inchanters
,
Exod.
7.11
.
but
the
New
Testament
,
speaking
of
them
,
calls
them
,
by
their
proper
names
,
Jannes
and
Jambres
,
2
Tim.
3.8
.
Thus
,
He
which
the
Old
Testament
,
in
all
the
Texts
and
places
cited
,
stiles
Jehovah
,
God
,
which
is
a
general
name
common
to
all
the
Three
subsisting
in
the
Divine
Nature
,
or
Essence
;
the
New
Testament
,
speaking
of
him
,
terms
him
the
Holy
Ghost
,
which
is
the
name
appropriate
to
the
third
Person
there
subsisting
.
And
if
we
shall
suppose
that
the
Old
Testament
ascribes
such
things
plainly
,
expresly
,
and
without
Parable
unto
Jehovah
,
or
God
himself
,
which
the
New
Testament
ascribes
unto
such
a
creature
which
no
man
knows
what
to
make
of
him
,
nor
what
kind
of
Creature
he
is
(
for
such
must
the
Holy
Ghost
needs
be
supposed
to
be
,
if
we
make
a
Creature
of
him
:
)
It
is
a
plain
case
,
that
the
Old
Testament
shall
be
light
,
where
the
New
is
dark
,
and
what
the
Old
speaks
plainly
the
New
shall
speak
obscurely
,
which
is
contrary
(
as
hath
been
said
)
to
the
nature
of
it
,
and
the
Counsel
of
God
in
it
;
For
that
the
Holy
Ghost
is
by
them
,
who
deny
his
Godhead
,
affirmed
to
be
a
created
Angel
,
one
,
or
more
,
some
Archangel
,
or
the
like
,
is
but
gratìs
dictum
,
affirmed
at
peradventure
,
and
cannot
be
proved
,
not
so
much
as
by
one
Argument
of
any
competent
probability
.
Besides
,
if
the
Holy
Ghost
shall
be
supposed
to
be
a
creature
never
so
well
known
,
as
suppose
to
be
some
great
Angel
;
yet
in
case
it
should
be
supposed
,
that
what
the
Old
Testament
expresly
ascribeth
unto
God
,
the
New
Testament
,
having
occasion
to
speak
of
the
same
thing
,
should
ascribe
it
to
this
Angel
;
then
the
New
Testament
must
be
supposed
to
speak
short
of
the
Old
,
and
with
loss
and
disadvantage
as
to
matter
of
edification
unto
the
World
:
For
instance
,
where
the
Apostle
(
Heb.
10.15
.
a
place
formerly
insisted
on
)
makes
the
Holy
Ghost
witness
of
this
great
Evangelical
truth
,
or
saying
,
viz.
That
Christ
by
one
offering
hath
perfected
for
ever
them
that
are
sanctified
;
if
we
shall
suppose
the
Holy
Ghost
to
be
but
a
Creature
,
we
must
suppose
withal
that
this
Apostle
doth
diminish
the
weight
,
credit
,
and
authority
of
that
important
saying
,
in
comparison
of
what
the
Old
Testament
giveth
unto
it
,
where
it
maketh
Jehovah
,
or
God
himself
the
Author
and
Assertor
of
it
.
For
(
as
the
Apostle
John
saith
)
if
we
receive
the
witness
of
men
:
So
we
say
,
If
we
receive
the
witness
of
an
Angel
,
the
witness
of
God
is
greater
,
i.e.
Is
to
be
received
,
and
believed
with
far
less
scruple
,
or
hesitancie
of
mind
,
or
rather
with
far
more
readiness
of
mind
,
with
a
far
more
raisedness
,
and
enlargement
of
confidence
and
assurance
of
truth
than
the
witness
of
an
Angel
.
So
that
if
the
Old
Testament
shall
be
conceived
to
build
the
judgments
and
consciences
of
men
touching
the
truth
of
the
Gospel
upon
the
authority
or
testimony
of
Jehovah
,
or
God
himself
,
and
the
New
upon
the
credit
only
of
an
Angel
;
the
Old
Testament
shall
give
the
good
measure
of
peace
and
comfort
,
heaped
up
,
pressed
down
,
and
running
over
,
and
the
New
only
that
which
is
scant
and
bare
.
Yet
again
,
Sect.
3
If
the
Holy
Ghost
in
that
other
place
(
Heb.
9.8
.
insisted
on
likewise
)
shall
be
supposed
to
be
an
Angel
,
or
Creature
,
then
it
will
follow
.
-
1.
That
Angels
had
thorough
insight
into
,
and
perfect
knowledge
of
the
mysteries
of
Christ
,
and
of
the
Gospel
.
Yea
,
-
2.
That
they
were
the
Authors
and
Contrivers
of
all
those
Evangelical
types
and
figures
in
the
Old
Testament
,
and
of
their
respective
and
mysterious
significations
and
relations
to
the
spiritual
things
signified
and
pointed
out
by
them
.
-
3.
(
And
lastly
)
The
Tenour
of
the
Text
it self
will
be
low
,
and
poor
in
comparison
,
and
have
nothing
that
Majesty
,
which
it
must
needs
be
conceived
to
have
,
if
the
Holy
Ghost
here
shall
be
apprehended
to
be
Jehovah
,
or
God
himself
:
These
things
will
plainly
appear
,
if
the
context
be
narrowly
looked
into
.
The
Apostle
(
Heb.
9.1
,
2
,
3.
)
having
in
the
beginning
of
the
Chapter
declared
some
particulars
of
the
Worldly
Sanctuary
(
as
he
calls
it
)
under
the
first
Covenant
,
viz.
the
Candlestick
and
Table
for
the
Shew-bread
in
the
outer
part
of
the
Tabernacle
,
called
the
Holy
place
as
also
the
golden
Censer
,
the
Ark
overlaid
with
Gold
,
with
the
golden
Pot
wherein
Manna
was
kept
,
and
Aarons
Rod
that
budded
,
having
over
it
Cherubims
of
Gold
,
&c.
of
all
which
(
he
saith
)
he
could
not
at
present
speak
particularly
:
He
goeth
on
thus
,
Ver.
6
,
7
,
8.
Now
when
these
things
were
thus
ordained
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Holy
Ghost
this
signifying
.
1.
(
As
we
said
)
If
by
the
Holy
Ghost
here
be
meant
an
Angel
,
one
or
more
,
then
must
the
Angels
be
supposed
to
have
understood
the
mystery
of
Christ
,
and
all
the
deep
secrets
of
the
Gospel
,
even
from
Moses
his
daies
at
least
,
and
this
very
punctually
and
exactly
:
For
to
be
able
to
read
a
Lecture
upon
,
and
to
give
the
spiritual
sense
and
signification
of
all
the
Types
and
Figures
under
the
Levitical
Law
,
argues
an
excellency
of
knowledge
in
the
whole
mystery
of
Christ
;
Whereas
the
Apostle
Paul
,
speaking
of
the
Gospel
in
his
daies
,
calls
it
a
mystery
,
which
from
the
beginning
of
the
world
had
been
hid
in
God
,
Eph.
3.9
,
10.
And
that
we
should
not
interpret
this
concealment
,
or
hiding
of
it
in
God
,
with
limitation
unto
men
only
,
as
if
it
had
been
revealed
unto
Angels
long
before
,
though
not
unto
men
.
He
immediately
adds
(
in
the
next
verse
)
To
the
intent
that
now
unto
the
Principalities
,
and
powers
in
heavenly
places
,
might
be
known
by
the
Church
the
manifold
wisdom
of
God
;
therefore
(
questionless
)
no
Creature
,
nor
Angel
whatsoever
,
had
any
such
particularity
of
knowledge
of
the
mystery
of
the
Gospel
,
as
the
clear
understanding
of
the
Types
of
the
Law
import
,
until
the
coming
of
Christ
in
the
flesh
,
yea
,
untill
the
coming
down
of
that
golden
shower
of
the
the
Holy
Ghost
in
that
visible
manner
upon
the
Apostles
in
the
day
of
Pentecost
,
Acts
2.1
,
2.
And
that
the
Angels
were
little
other
than
strangers
to
the
mysteries
of
the
Gospel
in
Peter's
daies
seems
clear
from
that
Passage
,
1
Pet.
1.12
.
where
speaking
of
the
great
and
excellent
mysteries
of
the
Gospel
he
calleth
them
things
into
which
the
Angels
themselves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
desire
(
by
bowing
or
bending
of
themselves
)
to
look
or
prie
into
.
Where
(
observe
)
it
is
very
remarkable
to
our
present
purpose
,
that
the
Apostle
makes
a
plain
opposition
or
distinction
between
the
Holy
Ghost
and
Angels
,
Unto
whom
(
saith
he
)
it
was
revealed
,
that
not
unto
themselves
,
but
unto
us
they
did
minister
the
things
which
are
now
reported
unto
you
,
by
them
that
have
preached
the
Gospel
unto
you
,
with
[
or
by
]
the
Holy
Ghost
sent
down
from
Heaven
,
which
things
the
Angels
desire
to
look
into
.
If
the
Holy
Ghost
,
which
he
here
saith
was
sent
down
from
Heaven
,
had
been
an
Angel
,
he
would
(
in
reason
)
not
have
said
which
things
the
Angels
desire
to
look
into
,
but
rather
into
which
the
other
Angels
,
or
the
rest
of
the
Angels
desire
to
look
:
This
had
been
an
intimation
(
indeed
)
that
the
Holy
Ghost
had
been
an
Angel
.
If
it
be
here
pretended
(
by
way
of
reply
)
that
when
the
Holy
Ghost
is
said
to
have
signified
such
and
such
Evangelical
mysteries
by
such
and
such
types
and
shadows
of
the
Law
,
it
is
not
necessarily
implied
,
that
therefore
he
must
needs
understand
these
significations
,
or
relations
between
the
type
and
the
spiritual
thing
typified
;
but
only
,
and
simply
that
he
imparted
unto
Moses
these
types
and
figures
,
by
which
were
signified
such
and
such
mysteries
,
&c.
To
this
I
answer
,
Then
according
to
this
supposition
it
must
be
conceived
that
the
Holy
Ghost
learned
his
Lesson
by
rote
from
God
,
and
received
wisdom
or
instructions
from
him
to
deliver
unto
Moses
,
the
sense
or
meaning
whereof
he
understood
not
:
whereas
the
Apostle
Paul
,
speaking
of
the
Holy
Ghost
,
or
the
Spirit
of
God
,
saith
of
him
that
he
doth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
search
out
all
things
,
even
the
deep
things
of
God
,
1
Cor.
2.10
.
i.
e.
qualifie
,
or
enable
men
to
search
out
,
and
understand
even
the
deep
things
of
God
:
as
elsewhere
he
is
said
to
cry
,
and
groan
,
and
make
intercession
for
men
,
Rom.
8.26
.
Gal.
4.6
.
Psal.
94.10
.
Now
if
he
enableth
men
to
discover
and
understand
the
deep
things
of
God
,
certainly
he
must
needs
be
conceived
to
know
and
understand
them
himself
.
He
that
teacheth
man
knowledge
,
shall
not
he
know
?
2.
If
the
Holy
Ghost
(
in
the
Scripture
in
hand
)
be
a
created
Angel
,
and
not
Jehovah
,
true
,
or
truly
God
,
then
doth
it
plainly
follow
from
hence
,
that
the
Angels
,
one
or
more
,
should
be
the
Architects
,
Founders
,
and
Framers
of
the
whole
Mosaical
Oeconomy
,
and
Levitical
Dispensation
:
For
he
that
gave
these
types
and
figures
these
respective
significations
,
and
appointed
that
Ceremony
to
signifie
one
thing
,
and
this
another
,
was
doubtless
the
Author
and
Founder
of
them
;
as
he
that
gives
such
properties
,
or
parts
unto
things
,
that
are
natural
and
essential
to
them
,
is
certainly
the
Creator
of
them
;
As
he
that
gives
such
properties
,
and
qualities
,
and
parts
to
the
natural
bodies
which
are
intrinsical
,
and
essential
unto
them
,
must
be
their
Maker
and
Creator
:
In
like
manner
,
he
that
gives
types
and
shadows
to
their
substance
,
must
needs
be
their
Author
and
Founder
.
If
it
be
said
,
But
might
not
Moses
himself
be
said
to
signifie
such
and
such
things
,
by
such
and
such
Ordinances
,
Rites
,
and
Ceremonies
administred
by
him
,
in
case
these
Ordinances
and
Rites
do
indeed
and
in
truth
signifie
such
things
?
And
if
so
,
Why
may
not
the
Angel
also
that
revealed
or
imparted
these
things
unto
him
?
I
reply
.
Though
the
things
,
or
Types
themselves
may
(
in
a
sense
)
be
said
to
signifie
such
or
such
things
,
yet
he
,
that
only
administers
these
Types
by
order
from
another
,
cannot
(
in
any
tolerable
construction
)
be
said
to
signifie
such
a
thing
,
especially
,
if
it
be
supposed
that
he
understand
not
their
signification
.
Now
if
the
Holy
Ghost
were
an
Angel
,
then
he
did
not
understand
the
signification
,
and
substance
,
and
relation
between
the
Type
,
and
the
Evangelical
things
typified
,
or
imparted
by
them
,
and
then
in
no
tolerable
construction
of
words
can
be
said
to
signifie
them
.
3.
(
And
lastly
)
If
by
the
Holy
Ghost
(
in
the
place
before
us
)
shall
be
meant
an
Angel
,
the
Tenour
of
the
words
will
be
low
,
uncouth
,
and
poor
in
comparison
of
that
height
and
lip
of
excellency
wherewith
he
spake
.
To
say
that
the
Holy
Ghost
should
thus
signifie
,
whereas
it
was
only
an
Angel
that
did
thus
signifie
;
this
would
not
look
like
one
of
the
Sayings
of
the
living
God
,
therefore
the
sense
of
the
place
cannot
be
understood
to
be
any
other
but
Jehovah
,
God
himself
.
Having
evinced
from
several
Testimonies
in
the
Old
Testament
(
whereunto
many
more
of
like
import
might
readily
have
been
added
)
the
Deity
or
Godhead
of
the
Holy
Ghost
:
Sect.
4
And
having
vindicated
the
sufficiency
of
proof
lying
in
those
Testimonies
against
such
objections
,
as
those
that
are
contrary
minded
either
are
wont
,
or
able
to
raise
against
the
same
;
we
now
proceed
to
the
New
Testament
for
a
more
full
and
satisfactory
evidencing
of
the
same
truth
.
The
first
place
we
shall
insist
upon
for
this
purpose
shall
be
that
of
the
Evangelist
,
Mat.
3.16
.
And
Jesus
,
when
he
was
baptized
,
went
straightway
out
of
the
water
,
and
loe
the
Heavens
were
opened
unto
him
,
and
he
saw
the
Spirit
of
God
descending
,
and
lighting
on
him
;
and
loe
a
voice
from
heaven
,
&c.
In
Mark
1.10
.
it
is
said
,
that
he
saw
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Heavens
rent
,
or
cloven
,
and
the
Spirit
,
like
a
Dove
,
descending
on
him
.
Luke
also
mentioneth
the
opening
of
the
Heavens
,
and
the
coming
down
of
the
Holy
Ghost
in
a
bodily
shape
like
a
Dove
upon
him
,
Chap.
3.21
.
From
these
passages
compared
together
,
the
Divinity
of
the
Holy
Ghost
,
who
is
said
to
have
come
down
upon
Christ
,
upon
his
being
baptized
,
may
be
clearly
evinced
.
First
the
opening
,
renting
,
or
cleaving
of
the
Heavens
,
expresly
mentioned
in
all
these
places
,
plainly
prove
the
Holy
Ghost
,
that
is
said
to
have
come
down
upon
Christ
,
to
be
no
Creature
,
no
created
Angel
,
but
true
God
.
Let
the
Scriptures
be
searched
from
first
to
last
,
we
shall
no where
find
the
rending
,
cleaving
,
opening
,
or
bowing
of
the
Heavens
to
be
mentioned
upon
occasion
of
any
created
Angel
coming
down
,
but
very
frequently
upon
any
solemn
,
or
more
than
ordinary
appearance
,
or
coming
down
of
God
himself
unto
men
:
Bow
the
Heavens
,
O
Lord
,
and
come
down
,
Psal.
144.5
.
2
Sam.
22.10
.
(
saith
David
in
his
affectionate
addressment
of
himself
by
Prayer
unto
God
)
Bow
the
heavens
,
and
come
down
,
i.
e.
Shew
some
Majestick
and
Godlike
token
or
sign
of
thy
Presence
;
shew
thy self
like
unto
thy self
,
like
a
God
indeed
,
in
Umpiring
the
Affairs
of
the
World
between
upright
and
wicked
men
.
In
like
manner
,
the
Prophet
Isaiah
,
or
the
Church
of
God
personated
by
him
,
Isa.
64.1
.
O
that
thou
wouldest
rent
the
Heavens
,
and
come
down
.
Doubtless
,
his
meaning
was
not
to
desire
of
God
that
he
would
display
the
Ensign
of
an
Angel
before
him
,
and
so
come
down
to
help
his
Church
,
and
People
;
no
:
but
(
as
was
said
before
)
that
he
would
appear
in
his
appropriate
and
God-like
Majesty
.
It
came
to
pass
(
saith
the
Prophet
Ezekiel
)
that
the
Heavens
were
opened
,
and
I
saw
Visions
of
God
,
Ezek.
1.1
.
The
Heavens
are
never
said
to
open
,
or
be
opened
,
but
upon
the
account
of
some
immediate
or
extraordinary
appearance
of
God
:
as
Steven
is
said
to
have
seen
the
Heavens
opened
,
and
Jesus
standing
at
the
right
hand
of
God
,
Acts
7.56
.
As
for
that
of
our
Saviour
in
John
,
Verily
,
verily
,
I
say
unto
you
,
that
hereafter
you
shall
see
Heaven
open
,
and
the
Angels
of
God
ascending
and
descending
upon
the
Son
of
man
,
Joh.
1.51
.
Whether
we
understand
the
place
Metaphorically
(
with
some
)
concerning
more
full
and
manifest
discoveries
of
his
Divinity
,
that
should
shortly
be
made
in
the
World
by
a
more
clear
preaching
of
the
Gospel
by
the
Apostles
;
or
more
literally
(
with
others
)
of
the
Day
of
the
general
Judgment
of
the
World
,
when
the
Angels
shall
accompany
him
from
Heaven
,
and
minister
unto
him
during
the
continuance
of
the
Judgment
,
it
no
waies
contradicts
that
Principle
of
truth
,
on
which
we
build
,
viz.
That
the
Heavens
are
never
said
to
be
opened
,
rent
,
or
bowed
down
,
but
upon
some
extraordinary
appearance
of
God
.
This
is
one
consideration
from
the
place
cited
to
evince
and
prove
the
Holy
Ghost
,
coming
down
upon
Christ
,
to
have
been
truly
God
;
viz.
That
the
Heavens
are
said
to
have
been
opened
,
rent
,
or
cleft
,
at
,
or
immediately
before
his
coming
down
.
2.
Another
thing
in
the
same
passage
evidently
evincing
the
same
Truth
,
is
,
that
this
Spirit
of
God
is
said
to
have
descended
and
lighted
upon
him
:
John
adds
,
that
this
Spirit
abode
upon
him
,
I
saw
(
saith
John
)
the
Spirit
descending
from
Heaven
like
a
Dove
,
and
it
abode
on
him
,
Joh.
1.32
,
33.
First
,
if
this
Spirit
were
but
a
meer
Creature
,
a
created
Angel
,
he
must
be
supposed
to
have
been
locally
and
essentially
absent
from
,
or
out
of
the
World
,
some
space
(
at
least
)
before
his
coming
down
upon
Christ
;
for
John
saith
(
as
we
heard
)
expresly
that
he
saw
him
,
not
simply
descending
,
but
descending
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
,
or
our
of
Heaven
;
therefore
he
was
in
Heaven
some
while
(
at
least
)
immediately
before
his
coming
down
.
If
then
he
were
a
created
Angel
,
he
could
not
be
,
at
the
same
instant
of
time
,
in
Heaven
and
in
Earth
too
;
and
consequently
the
World
must
needs
Universally
,
and
in
all
,
and
every
the
members
of
it
,
have
been
utterly
destitute
of
the
Holy
Ghost
some
while
before
Christ
was
baptized
;
yea
,
the
Lord
Christ
himself
must
be
supposed
to
have
been
wholly
without
the
Holy
Ghost
untill
now
,
whereas
the
Scriptures
make
it
an
unquestionable
Character
of
an
ungodly
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
have
the
Spirit
,
Jude
v.
19.
So
that
it
clearly
follows
,
that
in
case
the
Spirit
of
God
,
which
descended
on
Christ
upon
his
baptism
,
was
but
a
meer
Creature
,
or
a
created
Angel
,
that
there
was
never
a
holy
and
good
man
in
the
World
for
some
time
before
;
no
,
nor
that
the
Lord
Christ
himself
was
such
;
which
I
know
not
how
any
man
,
that
desireth
to
be
counted
a
Christian
,
can
own
without
trembling
.
2.
This
Spirit
is
not
only
said
to
have
descended
,
or
come
down
upon
Christ
,
but
also
(
as
we
beard
from
John
)
to
have
continued
,
or
remained
on
him
:
Now
,
no
created
Angel
whatsoever
is
said
,
or
reasonably
can
be
said
to
remain
upon
him
.
Created
Angels
are
said
to
minister
unto
him
,
to
stand
by
him
,
to
ascend
,
and
descend
upon
him
,
are
commanded
to
worship
him
,
&c.
but
are
no
where
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
remain
in
him
.
By
the
way
,
this
expression
of
the
Holy
Ghost's
remaining
on
Christ
,
signifies
his
uniform
,
and
equitable
presence
with
him
in
the
fullest
,
or
highest
measure
,
that
he
was
capable
of
,
and
that
he
was
not
subject
to
ebbing
and
flowing
,
to
rising
or
falling
,
as
he
is
in
the
best
of
men
;
and
besides
,
it
may
import
,
that
this
Spirit
is
not
communicable
unto
any
other
person
of
mankind
but
only
from
,
through
,
or
by
means
of
Christ
.
Sed
hoc
obiter
.
Again
,
Were
this
Spirit
of
God
a
finite
,
or
created
Angel
,
in
case
he
shall
rest
or
abide
upon
Christ
,
the
rest
of
the
World
,
and
all
mankind
besides
must
needs
perpetually
want
him
;
For
nothing
that
is
finite
,
or
that
hath
bounds
,
and
limits
of
essence
,
and
being
,
can
be
,
or
abide
with
one
person
in
one
place
,
and
yet
be
present
with
another
person
,
though
at
never
such
a
distance
form
him
.
3.
When
the
Evangelists
report
,
that
Christ
soon
after
his
Baptism
was
led
of
the
Spirit
to
be
tempted
of
the
devil
in
the
wilderness
,
they
speak
(
doubtless
)
of
the
same
Spirit
which
came
down
from
Heaven
upon
him
immediately
upon
his
Baptizing
:
Now
it
is
marvellous
,
improbable
(
at
least
)
that
He
,
whom
all
the
Angels
of
God
are
streightly
commanded
to
worship
,
should
be
acted
,
and
led
by
one
of
them
into
the
Wilderness
,
and
this
for
such
an
end
and
purpose
as
to
be
tempted
by
the
devil
.
That
Jesus
Christ
is
God
,
is
(
I
suppose
)
evident
enough
from
hence
,
not
only
that
one
,
or
some
few
,
but
that
all
the
Angels
of
God
,
without
exception
of
any
,
are
commanded
to
worship
him
,
Heb.
1.6
.
Certainly
,
God
would
not
command
one
Creature
to
worship
another
;
no
,
not
the
Inferiour
to
worship
the
Superiour
,
much
less
the
Superiour
to
worship
the
Inseriour
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
,
Luke
4.8
.
Now
then
if
Jesus
Christ
be
the
Lord
of
all
the
Angels
,
it
is
not
like
that
he
should
be
led
,
or
acted
,
or
prevailed
with
by
any
of
them
,
one
or
more
,
especially
into
an
engagement
or
undertaking
of
such
a
nature
as
to
be
tempted
of
the
Devil
,
to
combate
with
his
greatest
and
most
potent
Enemy
.
Masters
are
not
wont
to
be
led
,
or
acted
by
their
Servants
(
especially
such
Masters
who
are
prudent
and
wise
)
into
undertakings
of
a
difficult
nature
.
4.
(
and
lastly
)
If
we
look
throughout
the
Scriptures
,
we
shall
not
find
any
Angel
that
ever
appeared
unto
men
in
any
other
form
,
likeness
,
or
shape
of
any
other
Creature
but
only
of
a
man
;
whereas
we
read
of
appearances
of
God
himself
in
the
forms
of
several
other
Creatures
besides
men
.
He
appears
in
a
cloud
of
fire
upon
mount
Sinal
,
Exo.
24.16
,
17.
So
again
,
in
a
cloud
to
the
seventy
Elders
,
Num.
11.25
.
As
for
the
Angel
which
is
said
to
have
appeared
unto
Moses
in
a
flame
of
fire
out
of
the
midst
of
the
bush
,
Exod.
3.2
.
and
so
Acts
7.30
.
It
is
evident
from
the
fourth
verse
of
that
Chapter
(
Exod.
3.
)
and
so
from
Mat.
22.31
,
32.
that
it
was
not
a
created
Angel
,
but
he
that
is
elsewhere
called
the
Angel
of
the
Covenant
,
the
Angel
of
the
face
and
presence
of
God
,
Christ
himself
,
who
is
called
an
Angel
very
frequently
,
as
Calvin
and
others
the
best
and
soundest
of
Interpreters
teach
and
prove
.
Evident
it
is
,
that
the
Counsel
and
intent
of
God
the
Father
,
in
sending
down
the
Holy
Ghost
from
heaven
in
that
bodily
shape
we
heard
upon
his
Son
Jesus
Christ
,
was
for
the
publick
,
and
solemn
inauguration
of
him
into
his
Prophetical
Office
,
the
Great
Office
of
preaching
and
publishing
the
Gospel
unto
the
World
.
This
appears
from
that
voice
which
was
heard
from
Heaven
,
which
was
an
Interpreter
of
the
whole
Transaction
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
hear
him
.
So
then
,
God
the
Father
,
and
God
the
Holy
Ghost
did
together
inaugurate
,
solemnly
invest
Jesus
Christ
into
his
Great
Prophetical
Office
,
wherein
from
henceforth
he
was
to
minister
unto
the
World
,
and
immediately
upon
this
inauguration
he
began
to
execute
it
;
That
which
the
Father
acted
in
the
business
,
was
in
that
audible
voice
that
came
from
Heaven
.
That
which
the
Holy
Ghost
did
,
was
by
that
visible
appearance
,
and
lighting
on
him
like
a
Dove
:
So
that
the
interposure
,
or
action
of
the
one
and
of
the
other
were
much
alike
;
the
one
had
little
or
no
preheminence
above
the
other
.
Now
,
it
being
the
proper
Interest
of
God
alone
,
and
not
appertaining
to
the
Creature
,
to
raise
up
and
send
Prophets
,
one
or
other
:
certainly
,
it
was
not
proper
for
any
Creature
whatsoever
to
have
a
hand
in
the
sending
that
Prophet
of
Prophets
,
that
Prophet
of
the
World
,
Jesus
Christ
.
A
second
place
(
from
the
New
Testament
)
shall
be
that
of
our
Saviour
himself
,
Mat.
28.19
.
Go
ye
therefore
and
teach
all
Nations
,
Sect.
5
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
Concerning
this
place
I
suppose
these
two
things
:
1.
It
is
spoken
of
that
Baptism
which
is
unto
Remission
of
sins
,
i.
e.
which
was
given
,
and
appointed
by
God
to
secure
or
seal
unto
men
the
forgiveness
of
their
sins
upon
their
repentance
,
whether
they
have
already
repented
or
no.
2.
That
He
,
into
whose
name
any
person
is
baptized
with
such
a
Baptism
as
this
,
a
Baptism
of
this
import
,
must
be
in
a
capacity
of
forgiving
sins
upon
repentance
.
These
two
things
supposed
,
I
argue
thus
:
If
the
Holy
Ghost
be
such
a
Person
,
in
whose
Name
,
together
with
the
Name
of
the
Father
,
and
of
the
Son
,
it
is
meet
for
men
to
be
baptized
,
then
is
He
truly
God
:
But
such
a
person
He
is
,
&c.
This
latter
Proposition
is
unquestionable
from
the
words
of
the
Scripture
before
us
;
For
doubtless
the
Lord
Christ
would
not
have
commanded
his
Apostles
to
baptize
in
his
Name
,
were
he
not
a
Person
meet
in
whose
NameBaptism
should
be
administred
.
The
other
Proposition
cannot
reasonably
be
denied
neither
;
because
He
,
in
whose
Name
it
is
any
waies
meet
for
a
person
to
be
baptized
,
for
the
Remission
of
sins
upon
Repentance
,
must
in
reason
be
in
a
full
capacity
to
give
such
a
Remission
,
and
this
not
Ministerially
,
or
declaratively
only
;
(
For
then
Paul
might
lawfully
have
baptized
in
his
own
name
,
yea
,
every
Minister
of
the
Gospel
may
baptize
in
their
own
names
,
for
in
this
sense
they
are
said
to
remit
,
or
forgive
sins
,
Joh.
20.23
.
Mat.
18.18
.
)
but
Originally
,
and
Authoritatively
.
For
(
questionless
)
it
is
the
appropriate
Priviledge
or
Prerogative
of
God
thus
to
forgive
sins
;
it
being
He
against
whom
all
sin
is
committed
,
and
to
whom
men
become
debtors
by
sinning
.
And
as
there
is
no
reason
or
equity
in
it
,
that
one
man
should
have
power
to
forgive
another
man's
debt
,
especially
,
that
the
Inferiour
should
have
power
to
remit
that
which
is
due
to
the
Superiour
:
So
is
there
much
less
reason
to
conceive
that
any
meer
Creature
whatsoever
hath
power
to
forgive
another
Creature
what
it
oweth
unto
God
.
Upon
this
account
it
was
,
that
when
Christ
said
to
the
sick
of
the
Palsie
,
Son
,
thy
fins
be
forgiven
thee
;
the
Scribes
and
Pharisees
,
not
believing
him
to
be
God
,
were
startled
at
it
,
and
demanded
,
Why
doth
this
man
speak
blasphemies
,
who
can
forgive
sins
but
God
alone
?
Mar.
2.7
.
And
the
Lord
Christ
,
to
justifie
himself
against
the
horrid
imputation
of
blasphemy
,
doth
not
contradict
their
sense
in
making
it
blaspemy
for
any
but
God
to
undertake
to
forgive
sins
:
Nor
yet
pleads
,
that
he
had
a
special
Warrant
or
Commission
from
God
to
forgive
sins
where
he
pleased
:
but
only
vindicates
his
Godhead
,
saying
to
him
that
was
sick
,
with
Authority
in
his
own
Name
,
Arise
,
take
up
thy
bed
and
walk
;
and
demanding
of
those
who
charged
him
with
blasphemy
,
Whether
it
is
easier
to
say
to
the
sick
of
the
Palsie
,
Thy
sins
are
fergiven
thee
,
or
to
say
,
Arise
,
take
up
thy
bed
and
walk
?
Meaning
,
that
they
could
not
but
well
enough
understand
and
conceive
,
that
he
that
could
say
the
latter
with
authority
and
effect
,
could
be
no
less
than
God
,
and
consequently
might
say
the
former
without
contracting
the
sin
of
blasphemy
.
Besides
,
it
is
altogether
irrational
to
conceive
,
that
He
,
that
charged
the
Jews
,
not
to
plow
with
an
Oxe
and
an
Ass
together
,
nor
to
wear
a
Garment
made
of
Linnen
and
Wollen
,
should
couple
the
Name
of
an
infinite
and
incomprehensible
God
and
the
name
of
a
mear
finite
Creature
together
,
to
make
one
and
the
same
Name
in
,
or
into
which
the
Creatures
are
to
be
baptized
.
For
it
is
not
here
said
,
Names
,
but
Name
,
Baptizing
them
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
which
likewise
implies
,
that
all
the
three
here
mentioned
,
have
but
one
and
the
same
Name
,
i.e.
one
and
the
same
power
and
authority
amongst
them
.
A
third
place
from
the
New
Testament
,
Sect.
6
which
clearly
evinceth
the
Holy
Ghost
to
be
God
,
is
extant
,
Joh.
3.5
.
Jesus
answered
,
verily
,
verily
,
I
say
unto
you
,
Except
a
man
be
born
of
water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
The
worke
of
Regeneration
is
here
plainly
and
in
expressness
of
words
attributed
to
the
Holy
Ghost
,
or
Spirit
of
God
.
So
Tit.
3.5
.
we
are
said
to
be
saved
by
the
washing
of
Regeneration
,
and
by
the
renewing
of
the
Holy
Ghost
.
And
1
Cor.
6
,
11.
we
are
said
to
be
washed
,
sanctified
,
and
justified
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
God
.
The
parts
likewise
of
Regeneration
,
the
several
graces
,
or
holy
dispositions
,
of
which
the
body
of
Regeneration
is
made
up
,
is
attributed
to
the
Holy
Ghost
,
Gal.
5.22
.
But
the
fruit
of
the
Spirit
is
love
,
joy
,
peace
,
long-suffering
,
&c.
From
the
Scripture
then
propounded
,
with
the
rest
consorting
(
as
ye
have
heard
)
with
it
,
I
reason
thus
:
If
the
work
of
Regeneration
be
the
appropriate
work
of
God
;
appropriate
,
I
mean
,
so
that
it
cannot
be
effected
by
any
meer
Creature
without
him
;
then
must
the
Holy
Ghost
,
to
whom
this
work
is
attributed
,
needs
be
God
.
But
such
is
the
work
of
Regeneration
.
Ergo.
This
latter
Proposition
(
I
suppose
)
will
not
be
denied
,
because
evident
it
is
,
both
from
the
Scriptures
,
and
from
the
consideration
of
the
nature
of
the
work
it self
,
which
we
call
Regeneration
,
that
it
is
not
,
cannot
be
effected
without
the
interposure
of
the
hand
and
power
of
God
.
True
it
is
,
God
may
use
Creature
instruments
about
the
raising
and
production
of
it
,
as
he
commonly
useth
men
,
his
Ministers
,
and
their
gifts
,
together
with
his
Word
(
I
mean
his
written
Word
)
but
yet
all
these
without
his
interposure
will
not
do
the
deed
,
will
not
reach
the
blessed
effect
of
Regeneration
.
The
Scripture
is
very
express
and
clear
in
this
,
I
have
planted
(
saith
Paul
)
and
Apollo
watered
,
but
God
gave
the
increase
:
So
then
neither
is
he
that
planteth
any
thing
,
neither
he
that
watereth
,
but
God
that
giveth
the
increase
,
1
Cor.
3.6
,
7.
When
he
saith
,
that
neither
is
he
that
planteth
nor
he
that
watereth
any
thing
,
he
speaks
not
absolutely
,
as
if
their
agency
in
the
business
were
simply
nothing
(
for
he
had
said
of
himself
and
Apollo
a
little
before
,
that
they
were
Ministers
by
whom
they
believed
)
but
he
speaks
this
comparatively
,
meaning
,
that
that
which
they
did
in
the
work
of
their
conversion
to
the
Faith
was
nothing
in
comparison
of
that
which
God
did
in
it
.
God
could
have
effected
it
,
if
he
had
so
pleased
,
without
them
:
but
all
that
they
did
,
or
were
in
a
capacity
of
doing
,
was
nothing
unless
his
hand
had
been
with
them
.
Elsewhere
,
those
that
are
regenerate
,
or
born
again
,
are
said
to
be
born
of
God
,
Whosoever
believeth
that
Jesus
is
the
Christ
is
born
of
God
:
and
every
one
that
loveth
him
that
begat
,
loveth
him
also
that
is
begotten
of
him
,
1
Joh.
5.1
.
And
again
,
ver.
4.
Whatsoever
is
born
of
God
overcometh
the
World
,
&c.
(
to
omit
many
other
places
.
)
So
that
evident
it
is
from
the
Scriptures
,
that
Regeneration
is
a
work
which
is
appropriate
unto
God
,
and
cannot
take
place
without
him
.
The
Minor
Proposition
then
in
the
Argument
last
propounded
is
unquestionable
.
But
to
the
Major
Proposition
it
is
like
it
will
be
replied
,
that
though
the
work
of
Regeneration
be
attributed
to
the
Holy
Ghost
,
and
withal
,
cannot
be
effected
but
by
God
himself
,
yet
it
doth
not
necessarily
follow
from
hence
that
the
Holy
Ghost
should
be
God
:
because
the
Holy
Ghost
may
have
an
agency
,
or
efficacie
in
it
,
in
conjunction
with
,
and
subordination
unto
God
,
as
Ministers
of
the
Gospel
,
and
the
Persons
themselves
,
who
are
regenerated
,
have
.
To
this
I
reply
:
If
the
operation
,
or
efficacy
of
the
Holy
Ghost
,
in
and
about
the
work
of
Regeneration
,
were
subordinate
,
or
instrumental
,
we
could
not
be
said
to
be
begotten
or
born
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
spirit
;
but
only
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
or
through
the
Spirit
;
as
we
are
not
said
,
nor
can
in
any
tolerable
propriety
of
speech
be
said
to
be
begotten
of
men
,
as
of
the
Ministers
of
God
,
though
they
be
instrumental
in
our
Regeneration
;
but
only
by
men
,
according
to
the
Apostles
expression
(
lately
mentioned
)
1
Cor.
3.5
.
Who
is
Paul
,
who
is
Apollo
,
but
Ministers
BY
whom
ye
believed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
as
the
Word
of
God
is
instrumental
or
subordinate
to
our
Regeneration
,
we
are
said
to
be
begotten
by
it
,
1
Pet.
1.23
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
being
born
again
not
of
corruptible
seed
,
but
of
incorruptible
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
,
or
through
the
Word
of
the
living
God
.
And
elsewhere
(
Jam.
1.18
.
)
God
is
said
to
have
begotten
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
,
or
through
the
Word
of
truth
.
The
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
still
notes
either
the
principle
efficient
cause
;
or
else
the
material
cause
of
things
produced
,
but
seldom
or
never
the
instrumental
efficient
cause
.
Thus
men
are
said
to
be
begotten
of
their
Parents
,
You
(
saith
Christ
to
the
wicked
Jews
)
are
of
your
Father
the
Devil
,
Joh.
8.44
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
the
Angel
to
Joseph
concerning
Mary
,
Mat.
1.20
.
That
which
is
begotten
in
her
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
to
omit
instances
of
this
kind
without
number
:
)
Therefore
there
is
little
question
but
that
in
the
same
sense
,
wherein
men
are
said
to
be
born
,
or
born
again
of
God
,
they
are
said
to
be
regenerate
,
or
born
again
of
the
Spirit
.
It
is
true
,
sometimes
the
Spirit
is
spoken
of
as
instrumental
,
or
subservient
in
the
works
of
believing
,
mortification
,
&c.
Peter
tells
the
Saints
unto
whom
he
writes
,
1
Pet.
1.22
.
that
they
had
purified
their
souls
in
obeying
the
truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
Spirit
,
i.e.
by
means
,
or
by
the
help
of
the
Spirit
.
So
Paul
to
the
Romans
,
Rom.
8.13
.
If
ye
through
the
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
,
or
through
the
Spirit
mortifie
the
deeds
of
the
flesh
,
ye
shall
live
.
But
first
,
it
is
to
be
considered
,
that
that
subserviency
which
in
these
,
or
the
like
passages
,
seems
to
be
attributed
to
the
Holy
Ghost
,
is
attributed
unto
him
in
reference
unto
men
,
not
unto
God
;
and
the
reason
of
the
attribution
is
not
to
imply
that
He
(
the
Holy
Ghost
)
is
not
the
principal
or
prime
cause
both
of
our
believing
,
and
so
of
our
mortification
;
but
only
that
with
his
agency
,
or
interposure
about
these
works
,
he
never
effects
them
without
the
consent
and
compliance
of
men
themselves
therewith
:
So
that
in
this
respect
men
are
said
to
purifie
their
hearts
in
believing
the
Truth
,
through
the
Spirit
:
and
so
to
mortifie
the
deeds
of
the
flesh
,
through
the
Spirit
;
when
they
fall
in
,
and
comport
with
the
preventing
motions
of
the
Spirit
in
order
to
these
great
and
blessed
works
,
which
may
well
,
and
,
with
clearness
of
apprehension
,
stand
with
the
Spirits
being
the
first
Author
of
,
yea
,
and
the
principal
Actor
in
them
;
only
it
implies
,
that
He
works
none
of
these
spiritual
or
heavenly
things
within
us
irresistibly
,
or
whether
we
will
or
no.
And
therefore
,
Secondly
,
Such
attributions
of
subserviency
unto
men
,
as
these
,
do
no
waies
prove
,
or
so
much
as
intimate
the
Holy
Ghosts
not
being
truly
God
,
but
rather
assert
and
affirm
it
;
Because
the
Apostle
Paul
teacheth
us
,
Phil.
2.12
,
13.
that
it
is
God
,
and
not
an
Angel
,
that
worketh
in
us
to
will
and
to
do
of
his
good
pleasure
;
and
upon
this
account
admonisheth
us
to
work
out
our
Salvation
with
fear
and
trembling
;
which
admonition
clearly
implies
these
two
things
:
1.
That
that
working
of
God
in
men
to
will
and
to
do
,
doth
not
make
men
actually
to
will
,
and
to
do
,
but
that
over
and
besides
that
which
God
doth
in
this
kind
,
mens
own
endeavours
,
to
provoke
them
to
comport
with
God
in
these
preventing
interposures
of
his
,
are
requisite
and
necessary
:
Otherwise
the
Apostle
need
not
to
have
admonished
them
to
work
out
their
Salvation
with
fear
and
trembling
:
nor
needs
there
more
to
be
done
by
men
for
their
Salvation
,
but
only
to
will
,
and
to
do
.
2.
The
said
admonition
,
considering
the
ground
,
and
motive
upon
which
it
is
given
and
administred
,
clearly
implies
,
that
God's
preventing
grace
vouchsafed
unto
men
,
termed
by
the
Apostle
,
His
working
in
men
to
will
and
to
do
,
is
a
most
dreadful
engagement
upon
men
to
take
the
opportunity
,
and
advantage
thereof
,
to
bestir
themselves
about
the
great
business
of
their
Salvation
.
Now
he
doth
not
simply
warn
,
and
charge
them
to
work
out
their
Salvation
,
but
to
work
it
out
with
fear
and
trembling
,
and
that
because
it
is
God
that
worketh
in
them
.
This
clearly
implies
,
that
much
of
this
engagement
would
be
taken
off
;
if
it
should
be
a
Creature
only
,
as
suppose
an
Angel
,
and
not
God
himself
that
should
work
in
us
to
will
and
to
do
.
Bat
Before
we
proceed
to
a
fourth
proof
from
the
New
Testament
,
Sect.
7
to
prove
the
Holy
Ghost
to
be
God
,
we
shall
answer
the
Objections
made
against
the
Scriptures
already
produced
,
and
argued
upon
that
account
.
The
first
place
insisted
upon
from
the
New
Testament
was
Mat.
3.16
.
which
mentions
the
opening
,
or
cleaving
of
the
Heaven
,
and
the
descending
of
the
Spirit
of
God
;
from
whence
we
argued
several
things
.
But
because
some
of
contrary
judgment
importunely
,
and
vainly
boast
,
that
this
Scripture
is
for
them
,
and
that
they
desire
no
better
advantage
of
ground
for
their
opinion
than
what
this
passage
affords
(
though
they
cannot
reasonably
object
,
or
except
against
any
thing
that
was
delivered
against
their
opinion
from
it
;
)
let
us
here
briefly
weigh
what
their
confidence
in
this
kind
amounteth
unto
,
or
what
there
is
in
that
plea
whereon
they
build
themselves
from
any
thing
found
in
this
Scripture
.
The
strength
,
which
they
pretend
unto
from
the
place
,
lieth
(
it
seems
)
in
that
metaphorical
expression
of
the
Holy
Ghosts
descending
upon
Christ
.
Their
notion
,
or
conceit
is
this
,
He
that
removes
,
and
descends
from
one
place
to
another
,
cannot
be
God
,
or
the
most
high
God
.
But
this
is
here
and
elsewhere
attributed
to
the
Holy
Ghost
.
Ergo.
To
this
I
reply
,
First
,
To
the
Major
,
He
that
removes
,
or
descends
from
place
to
place
,
&c.
1.
Simply
to
the
principle
of
those
men
themselves
who
thus
argue
,
this
Proposition
,
taken
in
the
most
literal
sense
or
construction
that
can
be
put
upon
it
,
is
untrue
;
For
they
say
and
hold
,
that
even
their
most
high
God
is
bounded
and
limited
in
his
Essence
,
contained
and
comprehended
within
the
Circle
of
the
Heavens
,
and
that
he
is
not
Omnipresent
,
unless
(
haply
)
it
be
in
respect
of
his
knowledge
and
power
.
Though
out
of
their
bountiful
respects
towards
him
they
grant
him
to
be
Omniscient
,
and
Omnipotent
,
yet
their
liberality
will
not
hold
out
to
grant
him
an
Immensity
,
or
an
Omnipresence
in
respect
of
his
Essence
.
So
that
in
making
a
capacity
of
removing
from
one
place
to
another
,
a
demonstrative
Argument
of
a
created
Essence
and
Being
,
they
prevaricate
with
their
own
grounds
and
principles
,
and
fall
fowl
upon
their
own
Tenets
(
which
is
a
seldom
failing
Character
of
men
intangled
with
error
.
)
For
if
God
,
the
most
high
God
(
as
they
love
to
call
him
)
be
bounded
in
his
Essence
,
and
his
ordinary
residence
be
circumscriptively
in
the
Heavens
,
what
should
hinder
but
that
he
may
remove
from
place
to
place
,
and
,
as
well
as
Angels
,
or
created
Spirits
do
,
ascend
,
and
descend
at
his
pleasure
?
Therefore
they
,
that
reason
so
as
we
have
heard
,
pull
down
with
the
right
hand
what
they
build
up
with
the
left
.
But
1.
As
to
the
said
Proposition
,
simply
considered
,
and
in
it self
,
true
it
is
,
that
he
that
removes
,
descends
,
or
ascends
from
one
place
to
another
[
viz.
literally
,
properly
,
and
after
the
manner
of
Creatures
,
or
finit
beings
]
is
not
,
cannot
be
God
,
the
most
high
God
:
But
it
follows
not
from
hence
,
that
he
that
is
figuratively
,
and
in
some
particular
respect
only
said
to
remove
,
or
descend
from
place
to
place
,
must
needs
be
a
Creature
,
or
some
finite
being
.
For
it
is
well
known
,
and
generally
acknowledged
amongst
Christians
and
men
learned
in
the
Scriptures
,
that
most
of
those
things
(
if
not
the
whole
sum
of
them
)
which
are
spoken
of
God
,
(
I
mean
,
the
most
High
God
)
in
the
Scriptures
are
spoken
figuratively
,
and
with
the
exclusion
of
such
particularities
importing
imperfection
,
which
the
same
things
spoken
of
men
,
or
any
other
Creature
,
do
commonly
imply
and
signifie
:
So
that
God
may
in
Scripture
Language
,
and
(
indeed
)
oft
is
said
to
remove
from
his
place
,
Psal.
18.9
.
without
any
breach
made
upon
the
infinity
of
his
Essence
,
or
without
any
repugnancy
thereunto
.
Thus
Gen.
18.21
.
He
is
said
to
go
down
:
So
Exod.
19.18
.
to
descend
or
come
down
;
Hos.
5.15
.
He
is
said
to
return
to
his
place
.
Now
God
may
be
said
to
descend
,
or
remove
from
place
to
place
;
not
because
his
Essence
,
or
substance
of
being
,
changeth
his
place
,
or
ceaseth
to
be
where
it
was
before
,
or
beginneth
to
be
where
it
was
not
:
thus
to
descend
argues
finiteness
of
being
,
and
limitedness
of
Essence
,
and
consequently
imperfection
,
and
so
is
no
waies
attributeable
unto
God
;
but
he
(
I
say
)
is
said
to
descend
when
he
makes
any
glorious
,
or
more
than
ordinary
appearance
,
or
discovery
of
himself
in
one
kind
or
other
in
these
sublunary
parts
,
upon
,
or
near
unto
the
earth
,
or
amongst
men
;
the
ordinary
place
where
he
gives
an
interview
of
his
face
,
glory
,
and
Majesty
unto
his
Creature
,
being
the
Heavens
above
:
Even
as
a
person
that
ordinarily
makes
his
abode
in
the
upper
rooms
of
an
house
,
when
he
desires
to
shew
himself
to
those
below
;
and
who
cannot
with
conveniency
go
up
to
him
,
descends
,
or
goes
down
to
them
.
And
God
is
said
to
return
unto
his
place
(
as
in
the
expression
cited
from
Hosea
)
when
having
been
graciously
present
with
a
Person
,
or
People
for
a
time
,
as
either
by
a
more
than
ordinary
protection
over
them
,
or
by
a
more
than
ordinary
communication
of
his
Counsels
unto
them
,
or
the
like
;
when
he
shall
now
withdraw
these
signs
of
his
gracious
presence
from
them
:
In
such
a
case
as
this
he
is
said
to
return
to
his
place
;
because
he
doth
like
a
Prince
,
who
,
in
his
Progress
thorough
some
part
of
his
Dominion
,
makes
his
abode
in
some
Country
Town
,
and
whilst
he
stayeth
in
it
,
much
enricheth
,
and
graceth
it
;
but
upon
some
offense
given
unto
him
by
the
Inhabitants
,
leaves
them
,
and
returns
to
his
principal
or
chief
City
,
where
the
standing
place
of
his
residence
is
.
These
things
(
I
presume
)
are
no
new
or
strange
things
unto
the
most
of
you
:
And
the
truth
is
,
that
to
frame
an
Argument
against
the
Deity
or
Godhead
of
the
Holy
Ghost
,
from
the
expressions
of
his
descent
,
argues
no
depth
of
insight
in
the
Scriptures
,
nor
great
acquaintedness
with
their
Dialect
.
From
that
which
hath
been
said
,
a
ready
Reply
may
be
shaped
to
the
other
,
the
Minor
Proposition
in
the
Argument
.
This
Proposition
was
,
That
to
descend
or
remove
from
place
to
place
is
in
that
third
of
Matthew
ascribed
unto
the
Holy
Ghost
.
The
Reply
is
,
That
such
a
descent
which
hath
been
described
,
and
avouched
as
competent
unto
God
,
and
is
frequently
ascribed
unto
him
in
the
Scriptures
,
is
indeed
attributed
unto
him
:
But
as
for
any
other
descent
,
and
particularly
such
as
is
appropriate
unto
the
Creature
,
it
neither
hath
been
,
nor
ever
will
be
proved
to
be
either
here
,
or
any
where
else
,
ascribed
unto
him
.
Concerning
the
second
place
(
Mat.
28.19
.
Go
teach
all
Nations
,
baptizing
them
,
&c.
)
and
what
was
argued
for
the
Divinity
of
the
Holy
Ghost
from
hence
,
our
Adversaries
(
it
seems
)
know
not
how
to
evade
the
manifest
conviction
hereof
,
but
by
denying
that
,
which
(
I
suppose
)
all
the
Christian
World
besides
themselves
,
do
,
and
ever
did
grant
,
viz.
that
the
Baptizing
,
which
our
Saviour
enjoyneth
his
Disciples
to
administer
,
together
with
their
Preaching
of
the
Gospel
,
is
the
baptizing
with
water
,
so
much
spoken
of
in
the
New
Teftament
;
what
account
or
reason
they
give
of
this
their
denial
I
understand
not
;
but
certainly
,
the
strongest
and
most
demonstrative
reason
that
the
judgments
and
understanding
of
men
are
capable
of
,
had
need
be
given
to
justifie
,
or
bear
men
out
in
the
denial
of
that
which
the
whole
World
(
in
a
manner
)
of
the
religious
,
grave
,
and
learned
in
the
mysteries
of
Christian
Religion
do
affirm
.
But
not
to
burthen
our
Adversaries
with
the
bare
Authority
of
the
whole
Christian
World
(
this
being
a
burthen
of
that
weight
,
that
it
ought
to
shake
any
man's
judgment
and
conscience
where
it
lies
,
and
cause
them
to
look
about
;
)
but
waving
this
(
I
say
)
at
present
,
I
would
gladly
understand
from
them
some
tolerable
reason
(
at
least
)
why
that
baptizing
,
which
is
here
spoken
of
,
should
not
be
that
baptizing
which
the
Gospel
describeth
to
be
the
Baptism
of
Repentance
for
the
Remission
of
sins
:
Or
what
other
Baptism
than
that
of
water
for
the
Remission
of
fins
,
can
reasonably
be
imagined
that
the
Lord
Christ
should
enjoyn
the
Administration
of
unto
his
Disciples
.
That
Baptism
,
which
is
with
the
Holy
Ghost
,
and
with
fire
,
is
appropriate
unto
Christ
himself
,
and
immediately
administrable
by
him
only
,
as
all
the
Evangelists
testifie
,
Mat.
3.11
.
Mar.
1.8
.
Luke
3.16
.
Jeh.
1.26
.
Therefore
this
was
not
the
Baptism
here
prescribed
.
As
for
that
which
some
call
Baptisma
Sanguinis
,
the
Baptism
of
Martyrdom
,
or
Affliction
,
even
that
Baptism
which
our
Saviour
mentions
to
the
Sons
of
Zebedeus
,
Mat.
20.22
,
23.
Are
ye
able
to
be
baptized
with
the
Baptism
that
I
am
baptized
with
?
&c.
Meaning
hereby
,
could
they
drink
of
such
a
Cup
as
he
was
ready
to
drink
of
?
The
Baptism
here
spoken
of
,
cannot
in
any
tolerable
sense
be
conceived
to
be
meant
of
that
Baptism
which
Christ
commanded
his
Apostles
;
For
certainly
,
Christ
did
not
command
them
to
make
Martyrs
where
they
came
,
nor
to
subdue
them
by
bloud
;
they
might
teach
men
(
indeed
)
to
suffer
persecution
,
and
animate
,
and
instruct
them
that
way
;
but
who
can
reasonably
judge
or
conceive
that
such
a
thing
as
this
should
be
intended
in
such
a
Phrase
as
this
,
Go
and
teach
all
Nations
,
baptizing
them
in
the
Name
of
the
Father
,
&c.
Besides
,
the
very
name
into
which
they
baptized
men
maketh
it
fully
to
appear
,
that
it
was
not
any
such
kind
of
Baptism
;
and
therefore
if
our
Adversaries
can
invent
,
or
devise
,
or
find
out
in
the
Scriptures
any
other
Baptism
than
that
we
speak
of
,
which
is
likely
that
the
Lord
Christ
should
commit
to
his
Disciples
to
administer
in
the
World
,
where
they
went
to
teach
the
Gospel
;
then
their
Exception
may
have
some
colour
or
shew
in
it
.
But
in
the
mean
season
,
there
being
that
Baptism
of
water
which
is
every
where
urged
,
and
imposed
upon
persons
upon
their
believing
,
and
which
was
administred
to
all
those
that
came
to
desire
it
of
John
;
and
this
being
the
most
famous
Baptism
,
and
such
a
kind
of
Action
which
was
very
proper
for
the
Apostles
Ministry
,
or
at
least
to
proffer
the
ministration
of
it
where
they
preached
the
Gospel
;
therefore
in
the
eyes
of
all
considering
men
it
must
needs
be
that
Baptism
which
is
called
the
Baptism
of
Repentance
for
the
remission
of
sins
,
Mar.
1.4
.
And
if
so
,
then
the
Holy
Ghost
,
in
whose
name
this
Baptism
is
to
be
administied
,
is
without
all
question
and
dispute
truly
God
.
But
It
seems
there
is
another
evasion
or
shift
,
by
which
the
Adversary
thinks
to
convey
himself
out
of
the
dint
of
this
Scripture
before
us
,
viz.
That
where
the
Apostles
are
enjoyned
to
baptize
in
the
name
of
the
Holy
Ghost
,
the
meaning
(
saith
he
)
is
to
baptize
men
into
the
guidance
and
ducture
of
the
Holy
Ghost
:
Not
as
if
the
Holy
Ghost
and
the
Father
were
one
.
And
they
seem
in
their
own
eyes
to
give
much
strength
to
this
Evasion
by
comparing
it
with
1
Cor.
10.2
.
where
all
the
Fathers
(
the
Israelites
)
are
said
to
be
baptized
unto
Moses
.
It
is
clear
(
say
they
)
that
being
baptized
unto
[
or
into
]
Moses
,
here
is
nothing
else
meant
but
a
being
baptized
in
Moses
his
conduct
and
guidance
:
And
so
(
say
they
)
to
be
baptized
into
the
Holy
Ghost
,
or
in
the
Holy
Ghost
,
doth
not
signifie
any
thing
more
,
than
being
baptized
into
the
Holy
Ghost
,
so
as
to
follow
,
and
give
up
our selves
unto
the
Holy
Ghost
for
our
Teacher
and
director
.
For
Answer
hereunto
,
First
,
by
way
of
Concession
,
It
is
very
true
,
that
here
is
somewhat
of
the
Baptism
here
spoken
of
,
somewhat
of
that
nature
,
namely
,
an
engagement
,
and
obligement
upon
the
persons
who
are
thus
baptized
to
give
up
themselves
unto
the
guidance
of
the
Holy
Ghost
.
But
secondly
,
by
way
of
Exception
;
1.
That
which
is
somewhat
more
in
this
Baptism
,
is
,
That
they
be
baptized
into
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
for
the
Remission
of
sins
.
Now
,
this
is
the
intent
of
the
message
of
Baptism
,
viz.
That
upon
their
Repentance
their
sins
are
forgiven
them
;
or
in
case
they
have
repented
,
their
sins
shall
be
forgiven
:
This
is
the
mind
and
counsel
of
God
in
Baptism
.
But
then
in
the
second
place
it
followeth
,
That
those
persons
that
have
been
baptized
upon
their
Repentance
,
are
enjoyned
by
way
of
consequence
to
deliver
up
themselves
into
the
hands
of
God
the
Father
,
Son
,
and
Holy
Ghost
.
So
that
you
see
the
instance
of
Moses
is
quite
of
another
nature
:
For
they
were
not
baptized
with
any
such
Baptism
,
as
to
relyeupon
Moses
for
the
remission
of
sins
,
for
Moses
was
not
able
to
to
give
it
:
But
that
for
which
they
were
baptized
unto
Moses
,
he
was
able
to
do
for
them
.
Therefore
for
any
man
to
argue
,
that
because
the
Israelites
were
baptized
unto
Moses
,
in
such
a
Baptism
;
that
therefore
it
follows
from
hence
,
That
Baptism
which
is
for
the
Remission
of
sins
was
enjoyned
to
be
administred
unto
men
upon
the
same
terms
(
and
no
other
)
is
to
reason
at
a
very
low
rate
of
understanding
.
And
the
truth
is
,
that
all
that
hath
been
argued
from
the
Scripture
in
hand
is
so
plain
,
and
full
to
the
business
,
that
there
is
no
rising
up
against
it
.
But
though
things
be
never
so
clear
,
yet
there
may
be
shifts
and
evasions
,
and
such
colours
which
persons
of
light
and
desultory
judgments
are
not
able
to
see
through
.
We
know
a
silly
Fly
is
caught
in
a
Spiders
Web
,
even
so
men
of
light
judgments
,
and
who
are
unstable
,
unballanced
,
and
that
are
not
grounded
in
the
truth
,
will
easily
be
turned
aside
by
things
that
have
but
a
very
slight
and
slender
apparence
,
and
will
be
carried
away
with
every
puff
of
new
Doctrine
;
whereas
men
whose
Judgments
and
Consciences
are
stable
,
will
not
easily
be
shaken
or
removed
;
and
therefore
,
the
Premises
considered
,
we
ought
greatly
to
take
heed
,
and
to
look
over
and
over
,
again
and
again
,
such
things
as
we
do
receive
into
our
Judgments
;
especially
such
things
which
are
contrary
to
the
Church
of
God
,
and
have
been
generally
disowned
by
the
generality
of
sober
and
learned
men
amongst
them
.
Now
,
howsoever
though
their
owning
of
some
particular
truth
be
no
demonstrative
proof
of
the
truth
thereof
,
and
therefore
cannot
bind
the
Conscience
:
Yet
notwithstanding
,
whatsoever
shall
be
opposed
thereunto
,
men
had
need
have
Argument
upon
Argument
,
yea
,
the
most
pregnant
and
clear
grounds
that
may
be
,
before
they
give
up
their
Judgments
unto
it
.
But
this
by
the
way
.
A
fourth
Testimony
upon
the
same
account
from
the
New
Testament
shall
be
those
words
of
our
Saviour
,
Sect.
8
Joh.
14.26
.
compared
with
Joh.
15.26
,
But
the
Comforter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
name
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
what
soever
I
have
said
unto
you
.
In
the
latter
place
thus
:
But
when
the
Comforter
is
come
,
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
Truth
,
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
.
Here
are
several
particulars
considerable
for
the
evincing
of
this
truth
,
that
the
Holy
Ghost
is
God
,
and
more
especially
these
.
1.
The
very
Name
or
Title
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Comforter
,
or
as
some
,
the
Advocate
,
here
given
to
the
Holy
Ghost
,
is
no
light
Argument
that
he
is
truly
God
.
By
the
way
to
give
notice
of
this
once
for
all
in
the
managing
of
the
Controversie
,
or
Question
in
hand
;
When
we
use
the
word
God
,
or
truly
God
,
we
do
not
mean
any
Creature
whatsoever
;
not
any
Angel
,
or
other
to
whom
the
Name
or
Appellation
of
God
may
by
way
of
participation
,
or
possibly
in
some
particular
respect
be
found
attributed
in
the
Scriptures
:
but
the
only
true
God
,
and
most
high
God
,
or
him
that
is
God
by
Nature
(
as
the
Scripture
distinguisheth
)
We
judge
it
meet
to
give
this
Item
for
remembrance
,
because
those
that
are
contrary
minded
in
the
business
,
affirm
,
and
say
,
that
whilst
we
simply
or
only
prove
the
Holy
Ghost
to
be
God
,
we
prove
no
more
than
what
they
grant
and
say
with
us
:
For
they
grant
,
and
say
also
,
that
the
Holy
Ghost
is
,
and
may
(
in
a
sense
)
be
truly
God
,
but
that
which
they
hold
,
and
teach
,
is
,
That
he
is
not
the
most
high
God
;
therefore
that
we
may
not
be
thought
to
prevaricate
with
the
cause
we
undertake
to
plead
,
and
to
prove
no
more
than
only
to
accommodate
our
Adversaries
,
we
desire
to
give
notice
,
that
when
we
endeavoured
hitherto
to
prove
the
Holy
Ghost
to
be
truly
God
;
by
his
being
truly
God
,
we
meant
and
intended
his
being
the
most
High
God
,
not
imagining
that
any
person
would
have
stumbled
at
such
an
expression
,
or
conceit
that
there
should
be
any
more
true
Gods
than
one
,
and
he
the
most
High
God
.
And
we
suppose
,
and
this
not
upon
light
grounds
,
that
our
proofs
,
at
least
some
of
them
,
held
out
accordingly
,
and
reached
home
to
such
a
Conclusion
.
And
we
desire
to
be
so
understood
likewise
for
the
future
,
viz.
That
when
we
use
the
expression
of
the
true
God
,
we
intend
none
other
but
the
only
God
by
nature
,
who
is
sometimes
in
Scripture
termed
the
most
High
God
.
Sed
hoc
obiter
.
To
return
to
the
Scripture
before
us
.
1.
We
were
saying
unto
you
that
the
very
Appellation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Comforter
,
here
attributed
to
the
Holy
Ghost
,
is
some
intimation
that
he
is
truly
God
:
1.
We
do
not
find
this
gracious
Act
,
or
Work
of
comforting
,
any
where
ascribed
unto
Angels
,
but
frequently
unto
God
himself
,
as
well
as
unto
men
,
we
shall
not
need
to
instance
places
for
this
.
It
is
indeed
said
,
Luke
22.43
.
that
when
the
Lord
Christ
was
in
his
Agony
,
there
appeared
unto
him
an
Angel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strengthening
,
or
in
strengthening
him
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comforting
him
.
And
though
it
should
be
granted
,
that
there
is
but
little
,
if
any
difference
at
all
,
between
comforting
and
strengthening
,
and
that
it
is
as
proper
a
work
for
an
Angel
to
comfort
as
to
strengthen
;
yet
it
is
not
improbable
,
but
that
the
Holy
Ghost
keepeth
to
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
comfort
,
when
it
speaketh
of
God
,
and
of
his
comforting
;
using
some
other
word
when
he
speaks
of
Angels
,
and
of
comforts
administred
by
them
.
If
it
be
replied
,
that
even
when
God
is
said
to
comfort
,
it
is
not
necessary
to
conceive
that
he
doth
it
immediately
by
himself
,
but
it
may
be
done
by
Angels
ministerially
;
and
by
God
only
Originally
and
Authoritatively
.
To
this
I
answer
;
Though
this
be
granted
,
yet
will
it
not
disable
the
Argument
in
hand
,
taken
from
the
Scripture
before
us
;
because
that
Office
or
work
of
comforting
is
here
in
special
manner
attributed
to
the
Holy
Ghost
,
where
he
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Comforter
.
This
implies
,
that
how
many
ministerial
,
or
subordinate
Comforters
soever
there
are
,
whether
Angels
or
men
,
yet
there
is
one
supreme
,
who
doth
praesidere
,
i.
e.
oversee
,
order
,
and
direct
the
whole
negotiation
of
comforting
all
the
world
over
:
who
issues
forth
Commissions
unto
,
and
furnisheth
with
abilities
,
and
means
for
the
work
,
all
those
that
are
imployed
in
a
ministerial
way
about
it
.
Now
,
he
that
is
capable
of
such
a
high
and
excellent
dignity
as
this
,
that
is
able
to
stand
under
the
weight
of
such
an
important
affair
,
which
at
one
and
the
same
time
is
to
be
expedited
,
and
put
in
execution
in
all
the
four
winds
of
the
Heaven
,
in
places
without
number
,
and
these
very
far
distant
one
from
another
,
and
to
provide
that
the
work
should
be
done
regularly
,
and
effectually
in
all
these
places
at
once
,
must
in
reason
,
upon
a
diligent
consideration
of
the
business
,
be
judged
to
be
greater
than
any
Creature
,
to
have
an
arm
far
more
out
stretched
than
any
Angel
in
Heaven
;
therefore
cercainly
our
Saviours
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Comforter
here
said
to
be
the
Holy
Ghost
,
must
needs
be
greater
than
a
finite
Angel
,
and
consequently
God
himself
,
even
the
most
High
God
.
Nor
is
it
pertinent
,
or
much
to
the
purpose
here
to
pretend
,
that
the
business
of
temptation
,
of
tempting
men
and
women
unto
sin
,
is
managed
,
and
that
very
effectually
,
and
with
too
much
success
all
the
World
over
,
at
one
and
the
same
time
;
and
yet
he
that
presideth
in
chief
over
the
World
is
but
a
finite
Creature
,
and
is
styled
in
the
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Tempter
,
Mat.
4.3
.
1
Thes.
3.5
.
therefore
why
may
not
the
work
of
Consolation
be
managed
,
and
carried
on
all
the
World
over
by
an
Angel
,
or
finite
Spirit
,
&c.
To
this
I
answer
,
1.
That
there
are
many
tempted
and
drawn
away
unto
sin
,
who
are
not
tempted
of
the
Devil
;
Let
no
man
(
saith
James
)
say
when
he
is
tempted
,
I
am
tempted
by
God
[
no
,
let
not
every
man
when
he
is
tempted
,
say
,
I
am
tempted
of
the
Devil
]
For
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
man
.
Nor
doth
the
Devil
tempt
every
man
,
especially
,
as
oft
as
he
committeth
sin
.
But
every
man
[
i.e.
the
generality
,
or
far
greater
part
of
men
]
is
tempted
when
he
is
drawn
away
of
his
own
lust
and
enticed
,
Jam.
1.13
,
14.
And
we
know
the
Devil
himself
was
tempted
and
drawn
away
with
his
own
lust
,
and
enticed
to
the
greatest
impiety
,
whilst
yet
there
was
no
Tempter
;
much
more
may
men
be
tempted
and
drawn
away
by
their
own
lusts
.
So
that
the
tempting
of
men
all
the
World
over
at
one
and
the
same
time
doth
not
prove
,
that
therefore
the
Devil
tempteth
all
the
World
over
at
the
same
time
.
And
the
Devil
himself
confesseth
in
the
Scriptures
,
Job
.
1.7
.
that
he
compasseth
the
earth
two
and
fre
,
and
walketh
up
and
down
in
it
.
And
elsewhere
it
is
said
of
him
that
he
goeth
about
like
a
roaring
Lion
seeking
whom
he
may
devour
,
1
Pet.
5.8
.
Therefore
the
Devil
is
not
present
all
the
World
over
at
the
same
time
,
doing
one
thing
or
other
either
by
himself
,
or
by
inferiour
Devils
his
subservient
instruments
.
But
now
the
Holy
Ghost
,
whom
our
Saviour
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
must
of
necessity
be
present
all
the
World
over
,
where
there
is
any
comfort
administred
;
because
no
inferiour
Comforter
,
whether
men
themselves
,
Ministers
of
God
,
or
others
,
whether
Angels
or
men
,
can
perform
the
work
with
effect
,
or
success
without
the
presence
and
interposure
of
him
that
comforteth
in
chief
.
Paul
may
plant
,
and
Apollo
may
water
,
but
it
is
God
that
giveth
the
encrease
:
So
then
neither
is
he
that
planteth
any
thing
,
nor
he
that
watereth
,
but
God
that
giveth
the
encrease
,
1
Cor.
3.6
,
7.
Neither
man
nor
Angel
is
any
thing
[
i.
e.
comparatively
,
or
,
able
to
effect
any
thing
,
of
any
Evangelical
import
,
without
the
immediate
,
or
actual
presence
,
or
interposure
of
God
:
]
therefore
if
the
Holy
Ghost
were
not
God
he
could
not
render
the
Word
of
God
effectual
in
the
hearts
of
men
,
as
to
matter
of
spiritual
Consolation
;
and
that
he
should
be
termed
the
Comforter
,
and
not
be
able
to
comfort
authoritatively
,
of
and
by
himself
,
or
any
otherwise
than
as
men
commissionated
,
or
delegated
from
God
ministerially
to
comfort
,
is
most
irrational
,
and
no
waies
worthy
to
be
believed
.
But
some
,
that
are
otherwise
minded
in
the
business
in
hand
,
except
against
the
English
Translation
for
translating
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Comforter
,
when
as
they
should
have
translated
it
the
Advoeate
,
as
they
have
done
,
1
Joh.
2.1
.
I
reply
,
1.
That
to
him
that
is
weak
,
the
Grashopper
is
a
burthen
;
and
he
that
is
afraid
of
falling
,
is
apt
to
catch
hold
of
every
twig
in
his
way
,
though
it
hath
little
or
nothing
in
it
to
keep
him
from
falling
:
For
what
will
be
gained
to
the
adverse
cause
,
in
case
the
learning
,
and
judgment
of
the
Translators
should
be
made
to
bow
down
at
the
feet
of
him
who
thus
excepteth
?
And
if
we
should
condemn
the
Comforter
to
justifie
,
and
set
up
the
Advocate
,
will
the
Advocate
plead
his
cause
who
stands
so
much
for
him
with
more
strength
than
the
Comforter
?
Doubtless
not
at
all
;
For
if
the
Holy
Ghost
be
an
Advocate
,
in
such
a
sense
of
the
word
Advocate
as
Christ
is
(
which
it
seems
is
the
sense
contended
for
)
he
must
mediate
,
and
plead
the
cause
of
all
the
Saints
on
earth
,
as
he
doth
with
God
the
Father
,
and
so
must
know
the
estates
and
conditions
of
all
the
Saints
on
earth
respectively
,
and
particularly
,
and
consequently
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
knower
,
or
searcher
of
the
heart
,
Acts
1.24
.
&
Chap.
15.8
.
(
which
is
the
incommunicable
property
of
God
:
)
Or
if
he
doth
not
know
the
hearts
of
the
Saints
perfectly
,
how
shall
he
be
able
to
perform
the
part
of
a
worthy
Advocate
?
He
that
is
a
man's
Advocate
had
need
understand
his
cause
perfectly
.
Or
,
2.
If
he
that
excepteth
against
the
said
Translation
would
have
the
Holy
Ghost
an
Advocate
in
some
other
sense
of
the
word
,
viz.
because
he
pleads
the
cause
of
the
Saints
at
the
Tribunal
of
their
own
hearts
and
consciences
,
and
informs
these
Judges
(
I
mean
,
the
consciences
of
the
Saints
respectively
)
such
things
relating
to
his
Clients
,
upon
the
account
of
which
they
ought
to
justifie
and
absolve
them
:
or
else
because
he
pleads
the
cause
of
the
truth
and
innocency
of
their
Christian
Profession
before
the
World
,
and
the
Rulers
thereof
,
when
they
are
called
before
them
,
or
questioned
by
them
,
according
to
that
of
our
Saviour
,
It
is
not
you
that
speak
,
but
the
Holy
Ghost
that
speaketh
in
you
,
Mar.
10.20
.
Mar.
13.11
.
Luke
12.12
.
(
namely
,
by
way
of
Apology
for
the
Christian
Profession
which
you
make
:
)
Take
(
I
say
)
the
word
Advocate
in
either
of
these
significations
(
and
I
think
there
is
hardly
a
third
imaginable
,
except
that
of
Christ
his
being
an
Advocate
)
the
Godhead
of
the
Holy
Ghost
will
be
every
whit
as
much
countenanced
and
asserted
,
either
by
the
one
,
or
by
the
other
,
applied
to
him
,
as
by
being
styled
,
the
Comforter
;
Yea
,
the
truth
is
,
that
is
cannot
well
be
conceived
how
,
or
in
what
respect
,
other
than
in
one
or
both
of
these
,
the
Holy
Chost
should
be
called
,
or
understood
a
Comforter
.
Therefore
the
Exceptor
against
the
said
Translation
in
seeking
the
change
thereof
,
is
but
like
a
sick
man
,
who
conceits
if
he
changes
either
his
Chamber
,
or
his
Bed
,
he
shall
be
better
and
find
ease
,
whereas
the
change
upon
experience
turns
to
no
account
at
all
unto
him
in
this
kind
.
But
3.
And
lastly
)
his
faulting
of
the
Translation
in
the
particular
under
debate
,
doth
not
at
all
commend
his
skill
in
the
Original
,
or
his
acquaintance
with
the
frequent
use
and
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
whence
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
derived
;
For
this
word
(
almost
constantly
,
at
least
very
frequently
)
signifies
to
comfort
:
sometimes
to
exhort
(
which
is
of
near
affinity
with
the
other
)
but
never
(
at
least
to
my
present
remembrance
)
to
plead
a
cause
,
or
to
perform
the
part
of
an
Advocate
.
It
is
said
of
Rachel
mourning
for
her
children
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
she
would
not
be
comforted
,
Mat.
2.18
.
to
translate
it
she
would
not
be
Advocated
,
would
be
uncouth
,
and
next
to
ridiculous
.
So
our
Saviour
(
Mat.
5.4
)
speaking
of
those
that
mourn
,
pronounceth
them
blessed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
shall
be
comforted
;
not
because
they
shall
be
Advocated
.
And
(
to
pass
by
other
instances
without
number
)
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Verbal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
no
less
than
six
times
within
the
compass
of
three
Verses
,
and
four
times
in
one
verse
,
used
by
the
Apostle
Paul
in
the
sense
of
comforting
,
2
Cor.
1.3
,
4.
Blessed
be
God
,
even
the
Father
of
our
Lord
Jesus
Christ
,
the
Father
of
mercies
,
and
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
all
comfort
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
comforteth
us
in
all
our
tribulation
,
so
that
we
are
able
[
or
that
we
may
be
able
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
comfort
those
in
tribulation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
,
or
through
the
comfort
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wherewith
we
are
comforted
by
God
,
because
as
the
sufferings
of
Christ
abound
in
us
,
so
through
Christ
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
consolation
aboundeth
.
It
is
thrice
more
used
in
the
same
signification
in
the
verse
immediately
following
,
and
once
again
in
the
verse
after
that
;
so
that
there
is
no
ground
,
or
just
occasion
to
quarrel
with
the
Translation
we
have
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
any
thing
gained
to
the
cause
of
our
Adversaries
by
the
change
.
But
2.
(
To
the
main
objection
)
I
answer
,
Sect.
9
that
however
Temptations
,
and
other
Actions
proper
to
the
Devil
,
as
the
catching
away
the
seed
sown
,
by
filling
mens
hearts
with
wickedness
,
&c.
which
are
done
in
the
World
in
a
thousand
different
or
distant
places
at
one
and
the
same
time
,
are
,
or
may
be
attributed
to
Satan
,
or
the
Devil
in
the
singular
number
;
yet
our
Adversaries
themselves
will
confess
,
that
all
these
actions
are
not
done
in
one
and
the
same
instant
of
time
by
one
and
the
same
Devil
:
but
though
they
may
be
acted
by
many
subordinate
Devils
,
yet
(
according
to
the
Scripture
Dialect
)
they
are
,
or
may
be
ascribed
to
him
that
is
the
head
,
or
chief
of
the
Corporation
.
For
that
is
frequent
in
the
Scriptures
to
attribute
that
unto
one
which
is
joyntly
transacted
by
many
,
Num.
36.2
,
5.
There
was
but
one
of
the
Fachers
of
the
Children
of
Gilead
that
spake
unto
Moses
,
yet
that
which
this
one
said
is
attributed
also
unto
many
of
them
.
I
might
spend
time
in
multiplying
instances
in
this
kind
,
but
they
that
desire
satisfaction
in
this
may
receive
it
abundantly
by
perusing
a
few
lines
in
Mr.
Ainsworth's
Preface
before
his
Notes
on
Genesis
(
well
towards
the
middle
of
the
said
Preface
)
where
he
hath
collected
many
such
passages
,
wherein
that
is
ascribed
unto
one
which
yet
is
done
by
many
.
Besides
the
word
Devil
or
Sathan
may
be
understood
specifically
,
or
(
if
you
will
)
generally
for
the
whole
species
,
or
kind
of
Devils
,
or
indefinitely
for
Devils
,
be
they
fewer
or
more
.
The
Scripture
likewise
admits
this
construction
,
Gen.
13.7
.
But
we
make
hast
.
Bat
now
those
actions
which
are
appropriate
to
the
Holy
Ghost
,
and
are
done
by
him
at
one
and
the
same
time
in
a
thousand
different
places
in
the
World
;
As
the
inspiring
,
inhabiting
,
and
comforting
the
Saints
,
&c.
are
not
attributed
unto
him
,
as
directing
or
commissionating
other
subordinate
Angels
to
assist
him
in
the
work
,
or
as
performing
of
them
,
partly
by
them
,
he
only
owning
the
name
of
them
;
Bur
(
saith
the
Text
)
1
Cor.
12.4
,
13.
they
are
performed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.e.
by
the
self-same
one
Spirit
.
There
are
(
saith
he
)
diversity
of
gifts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
Spirit
is
the
self-same
.
Now
this
Spirit
(
in
the
words
immediately
preceding
)
he
had
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Holy
Ghost
.
And
ver.
13.
For
we
have
all
been
baptized
into
one
body
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
through
one
Spririt
;
and
in
the
end
of
the
verse
,
have
been
all
made
to
drink
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
(
in
the
Scripture
elsewhere
)
he
is
more
particularly
expressed
,
and
his
individuality
circumscribed
by
our
Saviour
(
Joh
15.26
.
and
11.26
.
)
who
styleth
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Spirit
of
truth
,
which
proceedeth
from
,
or
out
of
the
Father
.
If
our
Adversaries
could
find
the
Devil
,
who
(
as
they
say
)
performs
one
and
the
same
Action
at
one
and
the
same
time
in
a
thousand
different
places
in
the
World
,
to
be
thus
individuated
,
as
the
Holy
Ghost
from
place
to
place
is
;
and
all
the
particulars
of
that
Action
,
which
is
supposed
to
be
done
at
one
and
the
same
time
in
remote
places
,
attributed
unto
one
particular
Devil
,
so
,
or
by
any
such
Characters
,
or
expressions
distinguished
from
all
other
Devils
,
as
the
Holy
Ghost
(
as
we
have
heard
)
is
from
all
other
Spirits
;
there
had
been
some
colour
of
an
Evasion
from
the
Argument
in
hand
:
Otherwise
they
do
but
,
like
Jannes
and
Jambres
,
resist
the
truth
,
as
they
did
,
by
pretended
likeness
of
Moses
real
Miracles
.
And
as
those
Sorceries
and
counterfeit
Miracles
,
which
Jannes
and
Jambres
wrought
,
being
the
same
in
appearance
to
the
true
Miracles
wrought
by
Moses
,
prevailed
over
Pharaoh
and
the
Aegyptians
to
the
hardening
of
their
hearts
against
God
,
and
this
to
their
own
destruction
and
ruine
in
the
end
:
So
it
is
much
to
be
feared
that
by
such
likenesses
and
Colours
by
which
men
do
resist
the
Truth
,
setting
fair
glosses
upon
foul
faces
,
that
this
will
harden
the
hearts
of
men
,
and
entangle
,
and
corrupt
their
Judgments
;
and
God
grant
that
it
be
not
to
their
own
destruction
.
But
we
must
hasten
,
because
the
blasphemy
of
that
error
which
we
now
oppose
,
and
which
most
presumptuously
,
daringly
,
and
desperately
,
in
the
face
of
God
,
Angels
,
and
men
strikes
off
the
Crown
of
increated
glory
from
the
head
of
the
Holy
Ghost
(
God
blessed
for
ever
)
hath
been
heretofore
broken
to
pieces
,
stamped
,
and
ground
to
powder
by
the
learning
,
zeal
,
and
faithfulness
of
many
famous
lights
burning
and
shining
in
the
Church
of
God
of
old
,
and
by
some
of
latter
times
,
and
particularly
,
by
a
late
Treatise
published
in
the
English
Tongue
,
by
way
of
Answer
to
those
twelve
Arguments
levied
by
him
who
hath
of
late
revived
the
said
Error
.
The
Treatise
is
gravely
,
and
with
solidity
penned
,
and
worthy
the
perusal
of
those
whose
feer
are
taken
in
the
snare
of
that
Error
;
or
others
remaining
in
any
measure
dis-satisfied
about
the
Point
;
Though
the
truth
is
,
they
have
as
much
reason
to
be
dis-satisfied
about
their
Christianity
it self
,
and
whether
Salvation
is
to
be
obtained
by
Jesus
Christ
,
and
Faith
in
his
bloud
,
as
to
be
dis-satisfied
about
the
Holy
Ghost
being
God
.
We
might
argue
the
Deity
of
the
Holy
Ghost
from
other
particulars
observable
,
Sect.
10
upon
such
an
account
from
the
said
passages
of
Scripture
lying
yet
before
us
:
As
1.
That
Christ
saith
of
him
that
he
should
teach
them
all
things
.
2.
That
he
should
bring
to
their
remembrance
all
things
that
he
had
spake
to
them
.
3.
That
he
proceedeth
from
God
the
Father
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
I
shall
but
only
glance
at
them
.
First
,
our
Saviour
undertakes
for
the
Holy
Ghost
,
that
when
he
comes
he
shall
teach
his
Disciples
all
truth
.
To
be
able
to
teach
all
truth
,
is
a
Royalty
too
rich
to
be
vested
in
any
Creature
,
it
is
most
worthy
God
himself
,
and
meet
only
for
him
.
The
(
Eph.
3.9
,
10.
)
Angels
learn
many
things
from
the
Church
,
and
from
the
Min
stry
,
and
Dispensation
of
the
Gospel
there
.
And
the
Apostle
Paul
himself
professeth
of
himself
,
and
the
rest
of
his
fellow
Apostles
,
1
Cor.
13.9
.
who
knew
more
than
all
the
World
besides
of
the
mystery
of
Christ
,
and
of
God
,
that
they
knew
but
in
part
;
Therefore
no
Angel
was
in
a
capacity
to
teach
them
all
things
,
when
as
they
themselves
were
in
a
condition
to
learn
some
things
of
them
.
If
it
be
demanded
,
But
how
can
these
two
stand
together
,
1.
That
Christ
should
say
unto
the
Apostles
that
the
Holy
Ghost
should
teach
them
all
things
,
and
lead
them
into
the
way
of
all
truth
;
And
yet
,
2.
That
Paul
should
say
notwithstanding
,
that
they
knew
but
in
part
:
Can
he
be
said
to
know
but
in
part
,
who
hath
been
taught
all
things
,
or
led
into
the
way
of
all
Truth
?
I
answer
,
1.
That
the
all
things
,
which
the
Holy
Ghost
(
according
to
our
Saviours
Promise
here
)
was
to
teach
the
Disciples
,
is
to
be
restrained
to
the
business
in
hand
(
which
is
very
frequent
in
Scripture
)
and
so
such
things
as
were
necessary
and
meet
for
them
to
know
in
order
to
the
performance
of
their
Apostolical
Office
,
as
well
in
teaching
,
as
in
planting
Churches
,
and
ordering
the
Government
hereof
.
For
it
was
not
for
them
to
know
the
times
and
seasons
which
God
had
reserved
in
his
own
hand
.
Nor
doth
it
follow
from
hence
,
either
that
the
Holy
Ghost
was
not
able
to
teach
them
,
that
restrained
all
things
,
or
that
the
teaching
of
this
restrained
all
things
,
should
be
no
sufficient
proof
of
the
Holy
Ghosts
being
God
.
The
former
of
these
is
evident
enough
from
the
common
principle
in
reason
.
God
and
Nature
,
as
they
are
not
defective
in
things
that
be
necessary
,
so
neither
do
they
abound
in
things
that
be
superfluous
.
And
therefore
if
the
Apostles
had
no
need
of
any
further
knowledge
of
any
thing
which
did
any
waies
conduce
to
the
performance
of
their
great
Office
,
as
they
were
Apostles
,
It
is
not
to
be
conceived
that
the
Holy
Ghost
should
impart
such
things
unto
them
which
were
not
expedient
for
them
to
know
.
The
latter
,
viz.
That
the
teaching
of
that
limited
all
things
we
speak
of
(
especially
)
taken
with
that
Clause
that
goeth
along
with
it
,
and
bring
all
things
to
your
remembrance
whatsoever
I
have
said
unto
you
,
Joh.
14.26
.
is
an
Argument
no
waies
defective
in
proof
that
the
Holy
Ghost
,
who
was
to
do
all
these
things
,
is
truly
God
;
this
(
I
say
)
is
evident
from
hence
.
For
1.
He
,
that
shall
be
able
to
teach
all
that
was
necessary
for
the
Apostles
to
know
for
the
discharge
of
their
great
Office
,
must
be
supposed
to
know
all
the
heights
and
depths
of
the
Scriptures
,
all
things
that
are
contained
and
comprehended
there
:
For
doubtless
,
there
is
nothing
in
the
Word
of
God
but
what
was
fitting
and
necessary
for
the
Apostles
to
know
and
understand
:
As
namely
,
the
sitting
and
applying
of
all
the
Figures
,
Shadows
,
and
Ceremonies
under
the
Law
to
and
with
the
Gospel
;
and
so
likewise
to
know
and
understand
all
obscure
Prophesies
;
for
otherwise
they
might
have
been
foyled
and
intangled
by
their
Adversaries
,
which
would
have
been
matter
of
prejudice
to
them
in
the
fulfilling
of
their
Office
.
Now
then
,
to
be
able
to
do
this
certainly
,
doth
prove
sufficiently
that
he
must
needs
be
God
.
For
(
1
Cor.
2.1
1.
saith
the
Apostle
)
what
man
knoweth
the
things
of
a
man
save
the
Spirit
of
a
man
which
is
in
him
?
It
is
the
Spirit
within
a
man
who
knoweth
all
the
motions
of
the
heart
,
all
the
Purposes
,
Counsels
,
Hopes
,
Sorrows
,
&c.
No
man
knows
all
these
things
but
the
spirit
of
a
man
which
is
within
him
,
which
is
intimous
to
him
,
and
upon
the
matter
himself
:
Even
so
,
after
the
same
manner
we
may
say
,
no
man
knows
the
things
of
God
but
the
spirit
of
God
;
The
Spirit
God
searcheth
the
deep
things
of
God
.
As
the
Spirit
of
a
man
is
privy
to
the
most
secret
things
of
a
man
,
even
so
the
Spirit
of
God
is
privy
to
the
secrets
of
God
:
So
there
is
no
man
,
and
consequently
no
Spirit
besides
,
no
Creature
,
no
Angel
,
though
never
so
great
and
near
unto
God
in
point
of
Office
and
Ministry
,
that
is
able
to
search
the
deep
things
of
God
but
only
the
Spirit
of
God
,
which
is
intimately
acquainted
with
the
deep
things
of
God
.
2.
He
that
was
able
to
bring
so
the
Apostles
remembrance
whatsoever
Christ
had
said
unto
them
must
neds
be
God
,
because
he
must
know
their
hearts
,
and
their
thoughts
,
and
what
of
themselves
they
did
remember
without
him
,
and
withall
to
know
what
was
worn
or
blotted
out
of
their
memories
.
For
(
I
suppose
)
the
meaning
is
not
,
that
when
the
Spirit
comes
he
should
be
a
Remembrancer
unto
them
of
such
things
which
they
remembred
already
;
and
therefore
it
supposes
that
the
Holy
Ghost
(
of
whom
it
is
said
he
should
remember
them
of
all
things
that
Christ
had
formerly
spoken
unto
them
)
did
know
the
state
of
their
minds
and
inward
parts
,
and
that
he
knew
what
things
they
had
,
or
did
remember
,
and
what
things
they
had
forgotten
and
lost
,
and
accordingly
shouldsupply
them
.
Which
is
another
consideration
that
doth
argue
that
certainly
this
Spirit
of
God
,
this
samje
great
Remembrancer
of
the
Apostles
,
can
be
no
other
but
God
.
3.
We
might
also
argue
from
that
other
Clause
where
our
Saviour
describes
the
Holy
Ghost
,
or
the
Spirit
of
God
,
(
there
being
no
plurality
of
Holy
Ghosts
)
to
be
one
individual
Spirit
of
Truth
;
And
then
denotes
his
Process
;
which
proceeds
from
,
or
out
of
the
Father
.
For
both
words
should
be
put
in
,
from
the
Father
,
and
proceeds
out
of
the
Father
(
after
an
ineffable
and
inconceivable
manner
.
)
Now
,
if
any
such
Character
as
this
,
or
any
near
to
it
,
can
be
found
to
be
given
of
any
Angel
or
Spirit
;
that
he
proceedeth
out
,
of
,
or
from
God
the
Father
;
then
(
haply
)
this
will
not
prove
the
Holy
Ghost
to
be
one
and
the
same
God
with
the
Father
,
that
is
the
most
high
God
.
For
as
for
that
word
indeed
our
Adversaries
do
marvellously
please
and
gratifie
their
weak
Disciples
with
it
;
Sect.
11
falling
foul
,
and
uttering
evil
speeches
against
several
kinds
of
expressions
which
the
Scriptures
themselves
,
speaking
of
God
,
as
three
and
one
do
invite
and
lead
men
unto
.
Now
,
because
these
things
cannot
be
explained
nor
made
sutable
to
the
minds
of
men
by
any
thing
found
in
the
Creature
that
should
answer
them
,
they
fall
foul
upon
them
,
and
say
that
they
are
nothing
but
devices
,
tricks
,
and
subtilties
of
men
,
which
(
they
say
)
are
contrary
to
Principles
of
Reason
and
Understanding
;
Whereas
the
truth
is
,
they
are
things
that
are
most
rational
,
and
of
an
elevating
nature
unto
those
who
understand
them
whose
Element
they
are
,
who
are
versed
in
the
traversing
of
such
curious
questions
,
and
mysterious
speculations
;
I
say
,
they
are
most
rational
unto
them
,
and
admit
of
the
most
curious
debates
.
But
that
which
in
the
general
may
satisfie
the
meanest
capacity
concerning
the
Three
in
One
we
may
thus
conceive
.
That
according
to
the
Nature
,
Essence
,
or
simple
Being
of
every
thing
whatsoever
,
such
likewise
is
the
Modus
or
manner
of
that
respective
Being
;
For
there
is
nothing
that
hath
a
simple
Being
but
it
hath
a
Modus
,
or
a
particular
manner
of
Being
according
to
which
it
is
or
hath
its
subsistence
.
Now
,
this
Modus
,
or
manner
of
Being
,
or
subsistence
,
take
it
where
you
will
,
it
alwaies
follows
the
Being
,
as
the
shadow
doth
the
body
or
substance
whose
it
is
:
For
Essence
or
Being
is
one
thing
,
but
the
manner
of
its
subsistence
this
is
another
.
If
you
cannot
so
well
consent
unto
this
at
the
first
view
,
yet
you
will
find
upon
a
diligent
enquiry
that
the
Notion
is
true
,
viz.
That
every
thing
hath
a
manner
of
Being
as
well
as
a
Being
it self
,
and
that
this
Modus
or
manner
of
Being
is
something
which
is
distinct
from
the
Essence
or
Being
it self
.
Now
then
look
,
as
things
are
more
excellent
in
their
simple
Essence
and
Nature
,
so
have
they
a
more
excellent
Modus
,
or
manner
of
Being
,
than
such
things
whose
Nature
and
Essence
are
beneath
,
and
less
noble
and
excellent
in
the
order
of
Creatures
.
So
now
,
if
we
shall
carry
up
this
Rule
or
Principle
unto
God
,
and
apply
it
unto
his
Essence
and
Being
,
it
will
be
no
manner
of
offence
to
any
man's
Reason
and
Understanding
that
he
should
not
be
able
to
comprehend
how
,
or
after
what
manner
the
Divine
Nature
and
Essence
doth
subsist
;
Because
his
Essence
is
so
infinitely
above
,
and
differing
from
all
created
Essences
or
Beings
.
Otherwise
we
shall
conceive
rudely
of
God
,
and
pollute
his
Nature
,
and
bring
him
down
from
what
he
is
,
and
mingle
him
amongst
finite
and
limited
Creatures
,
if
we
shall
seek
for
any
parallel
or
likeness
of
his
Being
;
And
if
so
,
then
we
must
conceive
that
the
manner
of
his
Being
is
of
the
same
kind
,
and
commensurable
unto
his
Being
it self
:
A
peculiar
and
appropriate
manner
of
subsisting
,
which
is
not
to
be
parallelled
in
the
subsistence
of
any
finite
Being
whatsoever
.
And
besides
,
we
have
the
help
and
light
of
Scriptures
to
help
us
in
this
,
namely
,
to
find
out
what
manner
of
subsistence
this
is
,
that
is
One
in
Three
:
This
(
I
say
)
we
have
from
the
Scriptures
.
And
though
some
men
do
undertake
to
make
it
to
be
nothing
but
what
is
very
agreeable
to
the
Principles
of
Reason
and
Understanding
that
is
in
man
,
to
cnceive
that
there
should
be
such
a
subsistence
in
the
Divine
Nature
:
Yet
for
this
we
shall
not
undertake
,
nor
advance
so
high
in
such
a
mystery
as
this
is
.
Only
this
is
clear
,
and
the
foundation
is
as
a
Rock
under
our
feet
,
that
there
must
be
a
peculiar
Modus
,
or
manner
of
Tubsistence
appropriate
to
the
Divine
Essence
or
Being
,
which
doth
not
parallel
,
nor
cannot
be
matched
by
the
whole
Creation
.
And
that
it
may
be
thus
,
as
well
as
any
otherwise
,
I
think
is
as
clear
as
the
other
;
For
whatsoever
you
will
imagine
,
or
whatsoever
your
Understandings
should
project
unto
you
to
be
the
peculiar
manner
of
this
subsistence
,
most
certain
it
is
that
it
will
be
as
hard
to
explain
,
and
bring
it
down
to
the
capacity
,
and
apprehension
of
men
,
as
the
Being
it self
,
which
is
infinite
,
or
as
the
subsistence
of
Three
in
One.
Sect.
12
I
shall
only
add
a
few
more
Testimonies
from
the
Scriptures
wherein
the
Deity
or
Godhead
of
the
Holy
Ghost
shineth
as
light
at
the
noon
day
;
and
then
proceed
to
shew
the
fallacies
,
and
other
weaknesses
of
those
pretenses
,
wherein
our
Adversaries
rejoyce
so
much
as
if
they
were
Arguments
above
Answer
,
and
so
put
an
end
to
our
present
debate
.
The
first
Scripture
shall
be
,
Joh.
20.22
.
And
when
he
had
said
this
he
breathed
on
them
,
and
saith
unto
them
,
Receive
ye
the
Holy
Ghost
,
whose
soever
sins
ye
remit
,
they
are
remitted
unto
them
,
and
whose
soever
sins
ye
retain
,
they
are
retained
.
First
,
When
Christ
,
breathing
upon
his
Disciples
,
said
unto
them
,
Receive
ye
the
Holy
Ghost
,
Is
it
tolerable
to
imagine
that
his
meaning
should
be
,
Receive
ye
an
Angel
,
or
the
supreme
Angel
?
That
by
the
Holy
Ghost
here
he
doth
not
,
cannot
mean
the
gifts
of
the
Holy
Ghost
(
so
called
)
but
the
gift
of
the
Holy
Ghost
himself
,
appears
,
1.
From
the
nature
of
the
Symbol
,
or
outward
sign
,
which
Christ
useth
in
communicating
or
giving
the
Holy
Ghost
unto
them
,
viz.
That
inflation
,
or
breathing
upon
them
.
The
Holy
Ghost
himself
is
elsewhere
compared
unto
the
wind
,
which
is
a
kind
of
breathing
,
or
moving
of
the
air
;
and
fitly
so
may
be
,
partly
,
because
his
manner
of
proceeding
from
the
Father
and
the
Son
is
by
way
of
spiration
or
breathing
[
i.e.
The
ineffable
,
and
inexplicable
manner
of
his
proceeding
amongst
all
created
things
,
or
things
intelligible
unto
men
,
is
best
resembled
by
,
or
comes
nearest
unto
a
spiration
or
breathing
:
]
Partly
also
,
because
as
the
original
or
first
cause
,
and
so
likewise
that
which
becomes
of
the
wind
,
or
that
which
is
done
by
the
wind
,
is
very
secret
unto
men
:
So
is
the
first
spring
,
or
original
of
the
Spirits
entring
,
or
coming
into
men
,
as
likewise
the
end
which
the
Spirit
makes
with
men
,
into
whom
he
cometh
are
great
secrets
,
hidden
mysteries
unto
the
generality
of
men
;
very
hard
,
and
dissicult
,
and
of
an
abstruse
definition
and
demonstration
.
This
our
Saviour
(
Joh.
3.8
.
)
describes
by
the
nature
of
the
wind
.
The
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
nor
whither
it
goeth
:
So
is
every
one
that
is
born
of
the
Spirit
.
It
is
very
likely
that
God
made
this
same
material
World
in
such
a
shape
as
he
hath
now
done
,
and
such
and
such
Creatures
,
as
now
are
made
;
And
so
,
such
Laws
for
these
Creatures
to
act
,
and
move
by
,
and
furnished
,
and
endued
them
with
such
properties
and
qualities
as
now
he
hath
done
:
That
so
there
might
be
fit
resemblances
to
train
and
nurture
up
the
Minds
,
Understandings
,
and
Reasons
of
men
in
the
knowledge
and
apprehension
of
the
mysteries
of
Christ
,
and
the
great
things
of
Eternity
.
And
I
make
no
question
but
that
God
in
Nature
hath
contrived
,
and
ordered
the
matter
so
with
that
Creature
which
we
call
the
Wind
,
that
it
poseth
and
troubles
all
the
Philosophers
,
that
though
they
hear
the
sound
of
it
,
yet
not
any
one
of
them
can
give
an
account
of
it
,
what
it
should
be
,
and
whence
it
should
come
,
and
when
once
it
is
up
in
motion
,
why
it
should
Fall
.
Nay
,
God
hath
so
ordered
the
original
of
the
wind
,
and
things
appertaining
to
it
(
at
least
,
to
the
Vnderstandings
of
men
,
that
they
should
not
be
able
to
give
so
steady
an
account
of
the
rising
and
falling
of
it
,
as
they
are
to
do
of
the
rising
and
setting
of
the
Sun
;
that
so
there
might
be
a
kind
of
rising
advantage
administred
unto
men
to
conceive
the
better
of
the
Holy
Ghost
,
or
Spirit
of
God
,
and
of
his
Transactions
and
manner
in
doing
matters
with
the
Creatures
.
So
that
now
we
see
the
Holy
Ghost
himself
is
resembled
with
the
wind
,
and
very
aptly
so
may
be
;
but
the
gifts
of
the
Holy
Ghost
neither
are
in
Scripture
,
nor
with
any
commodiousness
of
resemblance
,
can
be
resembled
by
breathing
,
or
by
wind
;
therefore
by
the
Holy
Ghost
(
in
the
place
in
hand
)
cannot
be
meant
the
Gifts
of
the
Holy
Ghost
,
but
the
Person
of
the
Holy
Ghost
himself
.
Again
,
this
might
be
made
to
appear
further
,
by
comparing
herewith
several
other
places
of
Scripture
,
by
which
it
is
evident
that
it
was
the
Holy
Ghost
himself
that
was
to
be
given
unto
the
Apostles
,
and
to
be
,
and
to
abide
with
them
,
Mar.
13.11
.
Joh.
14.16
,
17.
So
grieve
not
the
Spirit
,
quench
not
the
Spirit
,
Eph.
4.30
.
1
Thes.
5.19
.
besides
other
places
.
Now
then
,
if
Christ
said
unto
them
,
Receive
ye
the
Holy
Ghost
,
there
is
no
question
but
they
did
receive
him
;
they
,
I
mean
all
those
to
whom
he
thusspake
:
Now
,
if
he
were
a
created
Angel
,
or
meer
Creature
,
how
could
more
than
one
receive
him
at
once
?
Especially
,
how
could
he
be
in
,
and
remain
with
many
at
the
same
time
,
when
these
shall
be
dispersed
,
and
scattered
up
and
down
the
World
in
Nations
,
and
places
far
distant
,
as
the
Apostles
(
we
know
)
soon
after
were
?
We
never
read
nor
heard
of
any
more
than
one
Holy
Ghost
(
as
was
observed
)
therefore
the
Argument
in
hand
cannot
be
put
off
with
common
Evasions
,
viz.
That
the
Holy
Ghost
might
be
in
the
Apostles
,
though
never
so
remote
,
at
one
and
the
same
time
by
his
Deputies
,
or
Vicegerents
(
other
inferiour
Angels
under
his
command
,
or
the
like
.
)
For
1.
we
have
no
ground
in
Scripture
to
conceive
any
such
power
given
unto
one
Angel
over
another
as
that
any
one
should
be
at
the
command
,
or
disposal
of
his
Fellows
.
Besides
,
when
Christ
said
to
his
Disciples
,
Receive
ye
the
Holy
Ghost
,
if
it
be
supposed
that
there
is
but
only
one
Holy
Ghost
(
and
certain
I
am
that
the
Scripture
supposeth
no
more
)
and
that
this
Holy
Ghost
could
be
but
only
in
one
of
them
at
the
precise
time
of
Christ's
so
speaking
unto
them
(
which
must
likewise
be
supposed
if
the
Holy
Ghost
be
a
finite
and
created
Angel
)
then
it
undeniably
follows
,
that
though
Christ
indifferently
said
to
all
his
Disciples
,
Receive
ye
the
Holy
Ghost
,
and
indifferently
breathed
upon
them
all
,
yet
that
he
gave
him
unto
one
only
,
and
that
the
rest
had
some
other
Angel
given
unto
them
,
not
the
Holy
Ghost
.
We
might
likewise
reinforce
it
from
the
words
following
,
touching
the
power
of
remitting
,
and
retaining
sin
,
conferred
at
the
same
time
upon
the
Disciples
when
they
received
the
Holy
Ghost
;
from
hence
,
(
I
say
)
we
might
re-assert
our
former
Argument
for
the
Divinity
of
the
Holy
Ghost
,
viz.
His
power
to
forgive
sins
.
For
the
power
of
forgiving
,
and
retaining
sins
being
given
unto
the
Apostles
upon
their
receiving
of
the
Holy
Ghost
,
plainly
sheweth
,
that
Primarily
and
Authoritatively
it
resideth
in
the
Holy
Ghost
himself
;
and
that
it
was
derived
unto
them
only
in
a
Ministerial
way
,
and
as
they
were
to
be
acted
and
guided
by
him
in
the
administration
and
exercise
of
it
.
And
if
the
case
were
so
with
the
Holy
Ghost
(
as
our
Adversaries
conceit
it
to
be
)
viz.
The
Holy
Ghost
himself
should
only
have
a
power
by
way
of
Commission
from
God
,
and
ministerially
to
forgive
sins
;
and
that
he
is
,
or
must
be
regulated
and
bound
up
in
the
exercise
of
this
power
by
his
Commission
,
as
well
as
the
Disciples
were
by
theirs
:
Then
why
might
not
they
baptize
in
their
own
Names
as
well
as
his
?
Besides
,
if
the
Holy
Ghost
were
Commissionated
by
God
to
forgive
sins
,
he
had
no
power
to
give
Commission
either
to
the
Apostles
or
any
other
to
transact
the
same
work
;
it
being
a
general
and
known
Rule
,
and
this
very
equitable
,
that
he
that
is
Deputed
,
or
Commissionated
by
another
,
having
a
lawful
Authority
so
to
depute
,
to
transact
any
business
,
hath
no
power
to
depute
or
substitute
others
in
his
stead
for
the
transacting
the
business
committed
unto
him
.
Another
Scripture
,
or
pair
of
Scriptures
evincing
the
same
great
Truth
with
the
former
,
that
without
controversie
the
Holy
Ghost
is
truly
God
,
is
Acts
1.16
.
compared
with
Acts
4.24
.
In
the
former
place
Peter
speakech
thus
,
Men
and
Brethren
,
this
Scripture
must
needs
have
been
fulfilled
,
which
the
Holy
Ghost
by
the
mouth
of
David
spake
before
concerning
Judas
,
&c.
In
the
latter
place
the
Disciples
express
themselves
thus
:
And
when
they
heard
that
,
they
life
up
their
voice
to
God
with
one
accord
,
and
said
,
Lord
,
thou
art
God
which
hast
made
Heaven
and
Earth
,
and
the
Sea
,
and
all
that
in
them
is
;
Who
by
the
mouth
of
thy
Servant
David
hast
said
,
Why
did
the
Heathen
rage
,
&
c
?
He
who
in
the
former
place
is
termed
the
Holy
Ghost
,
is
styled
(
in
the
latter
)
Lord
and
God
who
made
Heaven
and
Earth
,
and
the
Sea
,
&
c
?
To
say
,
that
God
may
be
said
to
speak
by
the
mouth
of
David
because
he
gave
order
unto
the
Holy
Ghost
to
move
David
so
,
or
so
to
speak
,
is
to
oppose
the
direct
and
clear
Letter
of
the
Scripture
,
with
a
man
's
own
thoughts
,
and
these
weak
and
groundless
.
If
it
had
been
said
,
that
God
by
the
mediate
,
or
intervening
motions
of
the
Holy
Ghost
spake
so
,
or
so
by
the
mouth
of
David
,
it
had
been
somewhat
colourable
for
our
Adversaries
purpose
(
and
indeed
no
more
)
or
if
there
were
any
such
expression
to
be
found
in
all
the
Scripture
,
that
God
spake
so
,
or
so
,
one
thing
or
other
to
any
person
by
the
mediation
of
the
Holy
Ghost
,
this
had
been
somewhat
,
though
less
than
the
other
:
But
now
,
the
constant
tenour
of
the
Scripture
speaking
(
as
to
the
point
in
hand
)
being
either
that
God
spake
,
or
the
Lord
spake
,
or
else
that
the
Holy
Ghost
spake
so
,
or
so
,
but
never
that
God
by
the
Holy
Ghost
spake
either
so
,
or
so
;
it
is
a
plain
case
that
all
these
Expressions
are
synonymous
and
equivalent
,
and
that
he
that
is
in
one
place
called
God
,
in
another
Lord
,
is
the
same
God
,
and
the
same
Lord
with
him
that
in
other
places
is
called
the
Holy
Ghost
.
It
is
indeed
said
of
the
Lord
Christ
,
in
regard
that
he
was
man
as
well
as
God
,
that
he
gave
Commandments
unto
his
Apostles
by
the
Holy
Ghost
,
Acts
1.2
.
to
shew
,
that
though
he
spake
unto
them
in
the
Humane
Nature
,
and
as
a
man
,
yet
was
directed
by
the
Holy
Ghost
in
what
he
said
:
But
if
it
should
be
supposed
that
the
Holy
Ghost
,
by
whom
he
is
said
to
give
Commands
to
his
Apostles
,
were
a
Creature
,
or
a
created
Angel
,
it
had
rathet
been
a
disparagement
than
any
manner
of
reverence
or
advantage
unto
them
in
this
kind
,
that
they
should
be
given
by
him
;
and
this
according
to
the
Principles
of
our
Adversaries
themselves
,
who
hold
and
teach
that
the
Holy
Ghost
is
inferiour
howsoever
unto
Jesus
Christ
,
be
he
man
only
,
as
they
,
or
God
and
man
both
,
as
we
say
.
Now
,
for
one
that
is
superiour
in
Gifts
,
Wisdom
,
and
Understanding
,
&c.
to
be
acted
,
or
directed
in
what
he
speaketh
,
by
him
that
is
beneath
him
in
these
abilities
,
is
rather
detractive
from
the
weight
and
worth
of
what
he
so
speaketh
,
than
any
waies
adding
thereunto
.
Thus
we
see
that
the
Scripture
seldom
hath
any
occasion
to
mention
or
speak
of
the
Holy
Ghost
,
but
there
is
somewhat
or
other
near
at
hand
which
bewrayeth
him
to
be
,
that
which
indeed
he
is
,
God
blessed
for
ever
.
We
might
further
argue
,
Sect.
13
and
prove
the
Deity
of
the
Holy
Ghost
from
Acts
5.3
.
compared
with
v.
4.
&
9.
But
Peter
said
,
Ananias
,
why
hath
Satan
filled
thy
heart
to
lye
to
the
Holy
Ghost
,
and
to
keep
back
,
&c.
That
which
he
calls
Lying
to
the
Holy
Ghost
in
this
verse
,
he
calls
lying
unto
God
in
the
next
,
Why
hast
thou
conceived
this
thing
in
thy
heart
,
thou
hast
not
lyed
unto
men
,
but
unto
God
.
The
Adversary
,
finding
himself
somewhat
hard
beset
with
this
passage
,
after
his
wonted
manner
,
casts
about
,
and
bestirs
himself
to
espy
how
he
may
break
loose
from
hence
also
.
So
hard
a
thing
is
it
for
a
man
,
that
hath
an
opinion
of
his
own
to
establish
,
to
submit
unto
the
Word
of
God
,
though
speaking
plainly
,
and
without
Parable
.
One
while
he
cavils
at
the
Translation
,
ver.
3.
and
tells
us
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
not
be
translated
,
to
lye
to
the
Holy
Ghost
,
but
to
counterfeit
the
Holy
Ghost
.
I
think
it
not
worthy
your
time
to
stand
upon
the
exception
,
or
to
shew
the
lightness
of
it
;
especially
,
it
having
been
done
substantially
already
,
in
a
discourse
published
in
English
upon
the
Subject
we
are
now
upon
,
somewhile
since
,
entituled
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
A
Treatise
of
the
Holy
Ghost
,
p.
3
,
4
,
5
,
6.
Only
by
the
way
you
may
please
to
take
notice
of
this
,
that
there
is
nothing
more
clear
than
that
the
Apostle
Peter
having
charged
Ananias
,
ver.
3.
with
suffering
Satan
to
fill
his
heart
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
we
translate
it
to
lye
unto
the
Holy
Ghost
,
or
to
belye
,
or
counterfeit
,
the
Holy
Ghost
interprets
his
meaning
therein
,
ver.
4.
Thou
hast
not
lyed
unto
men
,
but
unto
God
.
For
there
is
no
colour
,
or
ground
to
think
that
here
he
chargeth
him
with
a
new
sin
.
And
ver.
9.
he
expostulateth
with
Sapphira
his
Wife
,
Why
have
ye
agreed
together
to
tempt
the
Spirit
of
the
Lord
?
Now
to
speak
an
untruth
unto
persons
,
in
whom
there
was
so
manifest
and
great
a
presence
of
the
Holy
Ghost
,
as
was
in
Peter
,
and
the
rest
of
the
Apostles
,
was
more
properly
a
tempting
him
[
viz.
whether
he
were
Omnipotent
,
or
no
,
and
could
tell
when
,
or
whether
men
spake
untruth
or
not
,
and
again
whether
he
were
so
severe
to
discover
it
in
case
he
knew
it
,
&c.
]
in
these
respects
(
I
say
)
to
lye
unto
the
Holy
Ghost
is
more
properly
a
tempting
him
,
than
to
pretend
a
motion
from
the
Holy
Ghost
which
was
not
from
him
.
Besides
,
it
no
waies
appears
,
that
either
Ananias
or
Sapphira
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
our
Adversaries
sense
,
i.e.
counterfeit
the
Holy
Ghost
,
or
pretend
that
what
they
did
,
in
denying
they
sold
their
Possession
for
so
much
,
they
did
it
by
motion
from
the
Holy
Ghost
;
neither
is
there
the
least
probability
of
such
a
thing
.
Besides
some
Greek
Copies
have
the
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
clause
contended
about
,
reading
it
thus
,
Why
hath
Satan
filled
your
heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
cuts
off
all
Pretext
against
the
Translation
.
But
the
Adversary
,
as
one
while
he
pleaseth
himself
with
signifying
his
displeasure
against
the
Translation
;
so
otherwhile
he
attempts
to
come
off
from
the
said
Contexture
of
Scripture
,
which
frowns
so
terribly
upon
his
opinion
by
that
trivial
and
common
shift
,
viz.
That
men
may
be
said
to
lye
unto
God
when
they
lye
unto
his
Messengers
;
and
that
upon
this
Principle
,
because
that
which
is
done
to
an
Embassadour
or
Messenger
redounds
to
him
that
sent
him
.
Therefore
that
Ananias
is
said
to
lye
unto
God
,
because
he
lyed
unto
the
Holy
Ghost
,
proves
no
more
(
saith
he
)
but
only
this
,
that
the
Holy
Ghost
is
the
Messenger
of
God
,
and
sent
by
him
,
not
that
he
is
God
himself
.
This
Fig-leaf
also
might
easily
be
rent
and
torn
,
but
that
it
hath
been
done
already
by
the
former
hand
we
spake
of
.
For
though
that
which
is
done
to
a
Messenger
,
Embassadour
,
or
the
like
,
whether
in
a
way
of
honour
or
dishonour
may
be
said
to
redound
,
or
(
in
a
general
sense
and
consideration
)
to
be
done
to
the
King
or
Prince
that
sends
him
;
yet
the
particularity
of
what
is
done
in
this
kind
to
a
Messenger
cannot
with
truth
,
in
custom
of
speaking
,
be
said
to
be
done
unto
any
other
but
himself
.
It
is
a
common
saying
,
that
what
measure
is
measured
out
unto
Embassadours
,
it
is
done
unto
the
Person
himself
that
is
the
sender
of
them
:
But
now
this
is
to
be
understood
of
the
general
nature
of
that
which
is
done
;
Be
it
good
or
evil
which
is
measured
to
an
Embassadour
,
it
doth
(
I
say
)
redound
in
a
general
way
unto
the
King
or
Prince
that
sends
him
:
But
as
for
the
particularity
of
discredit
which
is
done
to
the
Embassadour
,
this
cannot
in
reason
or
in
truth
be
attributed
unto
the
Prince
.
If
the
Embassadour
be
killed
,
it
cannot
be
said
that
the
Prince
is
killed
,
only
that
he
had
a
very
great
affront
offered
unto
him
:
So
if
the
Embassadour
had
a
high
reward
,
a
Chain
of
Gold
,
or
the
like
,
it
cannot
be
said
that
the
King
had
one
,
only
that
this
was
done
in
honour
to
the
King
.
Take
an
instance
or
two
from
the
Scriptures
:
Hanun
(
we
read
2
Sam.
10.4
.
)
shaved
off
the
one
half
of
the
beards
of
David's
Messengers
,
and
cut
off
their
Garments
to
the
middle
,
and
so
sent
them
away
.
That
which
Hanun
did
in
this
case
reflected
upon
David
,
and
was
an
affront
put
upon
him
;
but
the
particular
things
done
unto
his
Messengers
cannot
be
truly
said
to
be
done
unto
David
;
Hanun
cannot
be
said
to
have
shaved
off
the
one
half
of
David's
beard
,
or
to
have
cut
off
David's
Garment
in
the
middle
.
Take
one
instance
more
,
Paul
styles
himself
(
2
Cor.
6.4
.
)
and
those
who
preach
the
Gospel
,
the
Ministers
of
God
,
and
elsewhere
(
2
Cor.
5.20
.
)
Embassadours
[
meaning
of
God
]
for
Christ
,
i.
e.
for
Christ's
sake
to
procure
acceptance
for
him
with
men
.
Now
in
case
these
Ministers
or
Embassadours
of
God
be
evil
intreated
by
men
in
the
World
in
one
kind
or
other
,
the
evil
that
is
done
unto
them
God
accounts
as
done
to
himself
:
But
however
not
in
respect
of
the
specifical
or
particular
nature
of
the
evils
done
to
them
,
but
in
the
general
as
being
highly
affronted
.
When
men
killed
the
Apostles
(
as
our
Saviour
foretold
they
would
)
God
doth
not
look
upon
himself
as
killed
by
them
,
but
highly
injured
and
despised
.
In
like
manner
,
in
case
the
Holy
Ghost
in
Peter
,
or
other
holy
men
,
were
only
a
Messenger
sent
from
God
,
and
men
should
lye
unto
him
;
yet
they
cannot
in
this
respect
,
with
any
tolerable
congruity
,
or
truth
of
speech
,
be
said
to
lye
unto
God
;
but
only
in
lying
unto
his
Messenger
,
to
have
dealt
wickedly
and
unworthily
by
him
.
So
that
what
our
Adversary
layeth
in
,
by
way
of
answer
or
reply
to
these
passages
of
Scripture
yet
before
us
,
when
it
comes
to
be
sifted
,
and
narrowly
searched
into
,
vanisheth
into
smoke
.
Another
Text
of
Scripture
,
Sect.
14
evincing
above
all
contradiction
the
Deity
of
the
Holy
Ghost
,
is
,
1
Joh.
5.7
.
For
there
are
three
that
bear
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
You
see
it
is
expresly
said
,
that
these
three
,
the
Father
,
together
with
the
Son
,
and
the
Holy
Ghost
,
are
one
.
If
they
be
one
,
then
one
in
Nature
,
one
in
Essence
,
one
in
Subsistence
,
otherwise
there
could
not
be
that
unity
in
any
sense
.
Now
this
could
not
be
expressed
in
more
emphaticalness
of
words
,
and
which
better
bear
such
a
Notion
as
this
.
Here
again
we
have
an
evasion
,
as
indeed
there
is
no
end
of
these
things
.
Satan
is
an
old
Fox
,
and
hath
his
devices
to
keep
men
from
the
knowledge
of
all
truths
,
but
more
especially
such
which
lie
any
whit
remote
from
the
common
and
ordinary
thoughts
of
men
;
such
that
men
must
take
a
long
journey
to
come
at
,
such
are
these
which
we
are
now
treating
of
.
Now
Satan
takes
the
slightest
occasion
to
colour
over
and
bedawb
them
,
knowing
that
there
is
not
one
man
among
many
that
will
be
willing
to
take
the
pains
,
or
undergo
any
hard
travel
to
wipe
off
the
colours
that
Satan
puts
on
them
.
And
as
in
long
journeys
there
are
many
bottoms
,
and
hills
,
and
Wood-sides
,
and
there
you
are
in
danger
of
Thieves
and
Robbers
:
So
there
are
some
Doctrines
,
some
matters
in
the
Christian
Religion
where
you
are
to
expect
and
hear
of
this
great
Destroyer
of
the
Souls
of
men
,
lying
in
wait
to
rob
them
of
their
spiritual
Treasure
,
by
labouring
to
confound
the
World
,
according
to
the
state
of
things
there
,
for
he
well
knows
the
state
of
it
,
and
how
it
goes
from
day
to
day
:
But
Now
as
to
the
business
in
hand
,
several
exceptions
there
are
,
which
being
searched
into
vanish
into
nothing
but
air
.
As
one
while
the
Adversary
pretends
that
these
words
are
wanting
in
some
Greek
Copies
.
Now
for
that
,
when
there
was
no
Printing
in
the
World
,
and
consequently
,
Copies
of
Books
,
especially
,
such
great
Books
as
the
Scripture
,
when
it
was
written
,
and
translated
,
they
were
but
few
in
comparison
of
what
they
are
now
;
and
if
there
were
any
Sect
,
or
any
great
Faction
of
men
:
As
for
instance
,
of
the
Arians
(
when
they
spread
the
whole
Christian
World
(
in
a
manner
)
over
like
a
Deluge
:
)
Now
during
such
a
time
,
the
men
of
this
Notion
being
very
many
,
they
very
well
might
,
and
in
all
probability
they
did
corrupt
and
falsifie
Copies
;
and
that
is
the
ground
that
you
hear
sometimes
that
one
Copy
reads
it
thus
,
and
a
second
thus
,
and
a
third
thus
,
and
a
fourth
different
from
all
the
former
.
And
it
is
not
likely
but
that
there
should
be
such
difference
and
variety
of
Copies
.
We
know
that
the
Papists
now
have
a
great
deal
of
the
Christian
World
under
their
Jurisdiction
;
and
how
they
are
wont
,
and
that
of
latter
times
(
the
fruit
is
fresh
in
memory
)
to
take
and
to
throw
out
what
they
thought
good
out
of
the
Notes
and
Copies
of
the
Fathers
;
wherein
we
may
see
the
very
footsteps
of
the
Pope
.
There
are
Books
extant
,
which
they
call
Indices
expurgatorii
,
which
are
Indexes
or
Tables
of
what
Sentences
are
left
out
,
and
what
are
put
in
;
and
these
are
great
Books
,
and
there
are
two
or
three
several
kinds
of
them
.
Even
so
it
might
very
well
be
that
men
of
this
Opinion
(
I
mean
,
the
Arians
)
whilst
it
spread
it self
,
might
expunge
,
and
put
out
such
passages
,
and
such
Texts
of
Scripture
as
these
,
which
they
saw
did
bear
so
hard
,
and
with
so
mighty
and
strong
hand
upon
their
opinion
;
but
this
Clause
is
found
in
one
of
the
ancientest
of
all
Writers
that
we
know
of
,
in
Cyprian
,
who
lived
about
two
hundred
and
forty
years
after
Christ
.
Now
then
,
seeing
we
find
that
in
his
writings
,
which
are
more
ancient
than
all
those
Copies
where
it
is
wanting
,
it
is
(
at
least
)
a
very
probable
Argument
that
it
was
in
the
original
Copies
.
Again
,
another
Pretext
he
hath
against
this
,
viz.
in
that
the
Apostle
saith
in
ver.
8.
that
these
three
agree
in
one
,
meaning
only
,
that
they
did
testifie
and
assert
the
same
truth
:
Not
that
they
are
one
[
in
Essence
]
but
(
as
I
said
)
that
they
agree
,
namely
,
in
their
Testimony
they
avouch
one
and
the
same
truth
:
So
now
saith
the
Adversary
,
the
other
three
which
bear
record
in
Heaven
are
only
one
in
their
Testimony
,
joyning
together
in
asserting
one
and
the
same
thing
;
but
it
doth
not
follow
from
hence
that
these
three
are
one
and
the
same
in
Nature
and
Essence
:
For
answer
to
this
,
we
must
know
that
the
Apostle
John
doth
make
a
very
apparent
and
express
difference
in
the
expressing
the
one
and
the
other
:
As
in
the
former
verse
,
where
he
speaks
of
three
that
bear
Record
in
Heaven
,
He
doth
not
say
,
that
these
three
agree
in
one
,
but
that
these
are
one
;
but
when
he
speaks
of
the
three
that
bear
witness
on
Earth
,
He
doth
not
say
that
they
are
one
,
but
that
they
agree
in
one
.
So
that
(
as
I
said
)
here
is
a
signal
and
manifest
difference
between
the
expression
of
that
unity
or
Oneness
which
is
attributed
to
the
three
former
,
and
that
which
is
ascribed
unto
the
three
latter
.
Neither
can
the
former
union
be
understood
of
agreement
and
consent
only
,
unless
he
will
grant
the
Holy
Ghost
to
be
God
;
because
speaking
of
the
joynt
Testimony
of
the
three
together
,
the
Apostle
calls
it
the
Testimony
of
God
,
ver.
9.
If
we
receive
the
witness
of
men
,
the
witness
of
God
is
greater
.
So
that
the
witness
of
Father
,
Son
,
and
Holy
Ghost
is
the
Testimony
of
God
,
and
it
is
the
Testimony
of
three
which
are
one
and
the
same
God
:
One
in
Essence
and
in
Nature
.
And
whereas
it
is
still
further
argued
upon
this
ground
,
viz.
That
our
Saviour
(
Joh.
17.11
.
)
prayes
unto
his
Father
that
they
(
the
Disciples
)
may
be
one
,
as
we
are
one
;
and
this
doth
imply
a
unity
,
or
oneness
in
consent
and
agreement
only
:
but
it
doth
not
imply
a
union
or
oneness
in
Essence
;
because
Christ
did
not
pray
,
that
they
who
believe
in
him
should
be
one
in
the
same
Essence
;
Christ
could
not
pray
that
the
Apostles
should
be
one
as
they
(
namely
,
Christ
and
his
Father
)
were
;
for
it
was
impossible
that
they
that
believe
in
Christ
should
be
one
in
Nature
and
in
Essence
,
and
distinct
only
in
Person
.
To
this
the
Answer
is
,
When
Chirst
laid
this
injunction
upon
his
Disciples
,
Be
ye
therefore
perfect
even
as
your
Father
which
is
in
heaven
is
perfect
,
Mat.
5.48
.
He
did
not
intend
to
lay
any
such
command
upon
them
as
this
,
namely
,
to
be
infinitely
perfect
as
God
is
,
but
that
they
should
advance
towards
perfection
,
and
that
he
should
be
their
Pattern
;
that
they
should
be
as
perfect
for
men
as
he
is
for
God
:
So
when
Christ
would
lay
a
Pattern
before
his
Father
,
how
he
would
desire
that
those
who
do
believe
should
be
intirely
one
,
and
most
absolutely
knit
together
as
pefect
in
unity
as
could
be
imagined
;
he
(
I
say
)
prescribes
the
most
perfect
and
absolute
Pattern
of
Unity
.
But
he
doth
not
imply
,
as
if
therefore
the
Disciples
,
or
they
that
believe
in
him
should
be
one
,
after
the
same
manner
that
Christ
and
his
Father
were
one
;
but
he
prayes
that
they
might
be
all
one
;
that
is
,
that
God
would
so
deal
with
the
hearts
of
Believers
,
and
so
direct
them
by
his
Spirit
,
and
that
he
would
provoke
,
and
stir
them
up
,
according
unto
his
interest
,
untill
they
did
attain
unto
,
and
grow
up
in
the
most
absolute
perfection
of
union
and
agreement
that
possibly
might
be
attained
unto
;
that
they
might
be
of
one
heart
,
and
of
one
soul
,
as
it
is
said
of
the
Christians
in
the
Acts
:
And
in
this
God
doth
hear
the
Prayer
of
Christ
,
and
doth
perform
it
as
far
as
his
interest
is
concerned
in
it
.
There
is
another
interpretation
that
might
be
given
of
the
place
that
is
far
more
probable
,
and
better
prepared
for
the
understandings
and
apprehensions
of
men
by
far
than
that
which
our
Adversary
pretendeth
:
as
namely
,
that
God
would
make
them
one
as
He
and
his
Father
is
one
:
that
is
,
that
he
would
bring
his
Saints
to
be
one
in
Consent
,
to
be
one
in
the
same
Truth
.
But
doubtless
our
Saviours
Prayer
reached
further
than
to
a
simple
consent
.
In
a
word
,
the
meaning
of
the
place
is
by
some
conceived
to
be
this
in
effect
;
and
it
is
a
very
good
interpretation
,
That
God
the
Father
would
grant
unto
those
who
do
believe
in
Christ
,
that
they
might
believe
more
and
more
,
For
as
he
that
believeth
more
in
Christ
hath
a
more
and
greater
unity
in
him
than
he
that
believeth
less
;
as
a
thing
may
cleave
closer
or
faster
to
a
thing
,
and
where
the
thing
cleaves
faster
,
there
is
a
greater
union
:
just
so
the
meaning
of
the
place
seems
to
these
to
be
,
That
God
would
prevail
with
his
Saints
,
and
those
that
believe
in
Jesus
Christ
,
that
they
would
strive
to
get
further
and
further
,
closer
and
closer
,
and
more
and
more
united
to
him
,
that
so
they
might
be
absolutely
one
as
much
as
possible
might
be
;
and
withal
,
that
one
Saint
might
fortifie
and
strengthen
another
more
and
more
,
and
that
Jesus
Christ
,
who
is
the
stem
and
stock
to
whom
all
the
branches
were
fastened
,
that
he
might
have
so
much
the
more
honour
and
glory
,
by
having
his
body
reduced
into
one
,
and
so
to
have
it
more
absolutely
compleat
.
The
last
Scripture
we
shall
insist
upon
assertively
to
prove
the
Holy
Ghost
to
be
God
shall
be
Isa.
6.2
,
3.
compared
with
some
others
;
Sect.
15
Above
stood
the
Scraphims
,
each
one
had
six
wings
,
&c.
And
one
cried
unto
another
,
and
said
,
Holy
,
Holy
,
Holy
is
the
Lord
of
Hosts
,
the
whole
earth
is
full
of
his
glory
[
or
according
to
the
Hebrew
reading
in
the
Margent
,
his
glory
is
fulness
of
the
whole
earth
.
]
Here
it
is
evident
,
that
the
Angels
worshipped
the
Lord
of
Hosts
,
and
we
need
not
question
but
that
the
holy
Angels
did
very
well
know
and
understand
whom
they
worshipped
,
and
that
they
were
not
like
the
Samaritans
who
(
according
to
our
Saviours
Testimony
concerning
them
)
worshipped
they
knew
not
what
,
Joh.
4.22
.
Go
we
forward
to
ver.
8.
Also
I
heard
(
saith
the
Prophet
here
)
the
voice
of
the
Lord
(
meaning
the
Lord
of
Hosts
,
whom
the
Angels
worshipped
)
saying
,
whom
shall
I
send
,
and
who
will
go
for
us
?
Where
(
obiter
)
we
may
observe
a
plain
intimation
of
the
three
persons
(
at
least
a
plurality
of
persons
)
in
the
unity
of
the
Divine
Essence
;
Whom
shall
I
send
,
and
who
will
go
for
us
?
In
the
former
Clause
,
where
we
have
a
Verb
of
the
Singular
number
,
the
unity
of
the
Godhead
,
or
Divine
Essence
is
signified
:
In
the
latter
,
where
we
have
a
Pronoune
of
the
Plural
number
,
the
Plurality
of
Persons
subsisting
in
this
Essence
.
But
to
pass
this
by
;
the
Prophet
to
this
demand
of
the
Lord
of
Hosts
returneth
this
answer
(
as
himself
reporteth
.
)
Here
am
I
,
send
me
;
upon
this
the
Lord
said
to
him
go
,
and
tell
this
people
,
Here
ye
indeed
,
but
understand
not
:
make
the
heart
of
this
people
fat
,
and
make
their
ears
heavy
,
and
shut
their
eyes
,
&c.
So
that
comparing
these
passages
together
it
is
evident
,
1.
That
he
whom
the
Angels
worshipped
was
the
Lord
of
Hosts
,
and
consequently
,
the
true
,
yea
,
the
most
high
God
.
And
2.
That
it
was
the
same
Lord
of
Hosts
,
or
the
most
High
God
who
put
the
words
mentioned
into
the
mouth
of
the
Prophet
,
saying
to
him
,
Go
tell
this
people
,
&c.
Now
that
he
,
that
put
the
words
of
this
Prophesie
into
the
mouth
of
Isaiah
,
was
the
Holy
Ghost
(
and
consequently
,
that
the
Holy
Ghost
is
the
Lord
of
Hosts
,
and
he
that
was
worshipped
by
the
Angels
)
is
as
evident
as
evidence
it self
can
make
it
;
and
this
by
the
unquestionable
Testimony
of
the
Apostle
Paul
(
Acts
28.25
,
26.
)
And
when
they
agreed
not
among
themselves
,
they
departed
after
that
Paul
had
spoken
one
word
,
Well
spake
the
Holy
Ghost
by
Isaiah
the
Prophet
unto
our
Fathers
,
saying
,
Go
unto
this
people
,
and
say
,
Hearing
ye
shall
hear
and
not
understand
,
and
seeing
ye
shall
see
and
not
perceive
.
For
the
heart
of
this
people
is
waxed
gross
,
&c.
What
can
be
more
plain
than
that
he
who
was
worshipped
by
the
Seraphims
,
and
is
termed
the
Lord
of
Hosts
by
Isaiah
,
is
by
the
Apostle
Paul's
interpretation
the
Holy
Ghost
?
And
if
he
was
worshipped
by
the
Angels
,
certainly
he
was
no
Angel
,
no
created
Angel
himself
,
but
truly
God
.
Neither
can
our
Adversaries
take
Sanctuary
under
the
wing
of
their
common
Evasion
,
viz.
by
pretending
that
it
might
be
the
Lord
of
Hosts
,
or
the
most
High
God
that
put
the
words
specified
into
the
mouth
of
Isaiah
,
and
yet
do
it
too
by
an
Angel
:
For
1.
here
is
no
ground
at
all
,
no
touch
or
breathing
of
any
circumstance
to
build
such
a
conceit
or
pretense
upon
.
2.
That
which
the
Lord
of
Hosts
did
unto
Isaiah
by
the
Ministery
of
an
Angel
in
his
Vision
is
expresly
ascribed
to
the
Angel
who
did
minister
unto
him
in
this
kind
,
Isa.
6.6
,
7.
Then
flew
one
of
the
Seraphims
unto
me
,
having
a
live
coal
in
his
hand
,
which
he
had
taken
with
the
tongs
from
off
the
Altar
;
and
he
laid
it
upon
my
mouth
,
and
said
,
Lo
,
this
hath
touched
thy
lips
,
and
thine
iniquity
is
taken
away
,
and
thy
sin
purged
:
What
God
did
by
an
Angel
unto
Isaiah
is
(
as
we
hear
)
expresly
attributed
to
the
Angel
that
did
it
.
And
if
it
had
been
an
Angel
that
by
order
and
Commission
from
God
dictated
that
Prophesie
unto
Isaiah
which
here
he
is
commanded
to
utter
unto
the
People
,
why
should
not
this
have
been
mentioned
,
and
the
act
of
dictation
we
speak
of
ascribed
unto
the
Angel
,
as
well
as
that
other
?
Especially
considering
that
the
Angel
,
which
is
pretended
to
have
been
ministerial
unto
God
,
in
the
latter
(
I
mean
,
in
suggesting
the
words
of
the
Prophesie
unto
the
Prophet
)
is
supposed
to
be
an
Angel
of
far
greater
worth
and
dignity
than
the
other
(
for
such
the
Holy
Ghost
is
supposed
to
be
by
our
Adversaries
,
viz.
the
supreme
Angel
in
dignity
.
)
Now
it
is
no
waies
reasonable
to
suppose
that
the
Act
of
an
inferiour
Agent
or
Instrument
should
be
recorded
,
and
the
act
of
a
far
greater
Instrument
,
in
and
about
the
same
business
,
should
be
buried
in
silence
.
Nay
,
3.
(
And
lastly
for
this
)
the
Prophet
Isaiah
is
expresly
said
(
ver.
11.
)
to
have
called
him
Lord
who
had
said
unto
him
,
Go
tell
this
people
,
&c.
Then
said
I
,
Lord
how
long
?
If
men
had
though
but
a
competent
anoynting
with
that
wisdom
which
is
from
above
(
as
James
speaketh
,
Jam.
3.17
.
)
and
so
were
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
easie
to
be
perswaded
(
indeed
possible
to
be
perswaded
)
by
the
truth
,
or
to
the
truth
;
these
things
might
satisfie
and
perswade
them
.
For
what
greater
proof
or
argument
can
there
be
to
evince
the
Holy
Ghost
to
be
truly
God
,
or
God
by
Nature
(
as
the
Apostle
distinguisheth
)
than
that
he
should
be
worshipped
or
adored
by
the
Angels
,
who
very
well
know
to
whom
worship
belongeth
?
Yea
,
as
Christ
the
Son
of
God
is
directly
prayed
unto
by
Stephen
,
Acts
7.59
.
Lord
Jesus
receive
my
Spirit
;
and
again
by
John
,
Rev.
22.20
.
Even
so
come
Lord
Jesus
:
So
is
the
Holy
Ghost
by
the
Church
or
Spouse
of
Christ
,
Cant.
4.16
.
Awake
thou
North
wind
,
and
come
thou
South
,
blow
upon
my
Garden
that
the
Spices
thereof
may
flow
out
;
q.d.
O
Spirit
of
God
breath
upon
my
heart
and
soul
;
be
thou
operative
by
thy
grace
and
power
upon
me
,
that
so
my
Graces
,
my
holy
Dispositions
and
Affections
may
freely
utter
themselves
in
the
World
with
sutable
actions
and
deportments
.
Some
(
I
know
)
understand
this
,
as
if
it
were
rather
spoken
by
Christ
to
the
Holy
Ghost
in
reference
to
his
Church
,
whom
they
conceive
he
calleth
his
Garden
,
than
by
the
Spouse
in
respect
of
her self
;
but
the
words
in
the
latter
end
of
the
verse
seem
to
evince
the
contrary
,
for
they
must
needs
be
understood
as
spoken
by
the
Spouse
,
Let
my
Beloved
come
into
his
Garden
and
eat
his
pleasant
fruits
:
Here
she
styles
her self
his
Garden
,
because
of
the
pleasure
and
delight
she
knew
he
took
in
her
,
and
invites
him
into
his
Garden
to
eat
his
pleasant
fruits
:
i.
e.
Desires
him
to
take
contentment
in
her
Graces
and
Services
.
We
heard
not
long
since
,
that
the
Spirit
of
God
is
in
the
Scriptures
resembled
by
the
wind
,
and
why
.
Yet
more
plainly
than
this
,
Sect.
16
John
prays
for
mercy
and
peace
for
the
seven
Churches
of
Asia
,
not
only
from
God
the
Father
,
and
from
Jesus
Christ
,
but
also
from
the
Holy
Ghost
,
Rev.
1.4
.
signified
by
the
seven
Spirits
before
the
Throne
of
the
Father
for
the
multiplicity
of
his
distributions
and
gifts
given
unto
men
.
And
here
it
may
be
noted
,
that
the
Holy
Ghost
is
not
only
joyned
together
with
the
Father
and
the
Son
by
John
,
as
with
them
constituting
one
and
the
same
object
of
Divine
Worship
;
but
is
likewise
mentioned
out
of
the
order
wherein
they
are
more
usually
named
,
when
all
three
are
mentioned
together
,
viz.
not
in
the
last
place
,
but
in
the
middle
,
between
the
Father
and
the
Son
;
which
is
(
I
suppose
)
occasioned
from
hence
,
because
John
had
more
to
say
in
the
immediate
sequel
of
the
Context
concerning
Christ
,
and
therefore
(
according
to
the
usual
manner
of
the
Scriptures
in
like
case
)
reserved
the
last
place
in
the
enumeration
for
him
,
though
his
proper
place
were
before
.
If
any
man
shall
here
object
,
and
say
,
That
John
doth
not
properly
,
or
directly
pray
(
in
the
passage
mentioned
)
to
the
Holy
Ghost
,
no
,
nor
yet
to
the
Father
,
or
the
Son
,
but
only
wisheth
Grace
and
Peace
unto
the
seven
Churches
from
them
joyntly
.
To
this
I
answer
,
1.
If
it
be
conceived
that
John
only
wisheth
or
desireth
Grace
and
Peace
unto
the
Churches
;
yet
it
is
plain
,
that
he
wisheth
them
equally
and
indifferently
from
the
Spirit
of
God
as
well
as
from
the
Father
and
the
Son
;
therefore
he
supposeth
him
to
be
a
joynt
Donour
,
with
the
other
two
,
of
these
Blessings
.
Doubtless
he
would
not
have
wished
or
desired
them
from
one
that
had
no
power
or
right
of
interest
to
confer
them
;
and
if
the
Holy
Ghost
hath
power
to
confer
them
,
what
can
either
God
the
Father
or
the
Son
have
more
?
If
it
be
said
,
God
the
Father
may
have
an
original
power
,
and
the
Holy
Ghost
a
derivative
or
communicated
power
only
:
I
reply
,
1.
Here
as
not
the
least
intimation
of
any
such
difference
between
the
power
of
the
one
,
and
of
the
other
(
in
the
sense
,
at
least
,
of
him
that
objecteth
:
)
For
there
is
a
sense
(
indeed
)
wherein
it
may
be
admitted
(
without
any
prejudice
to
the
Deity
of
the
Holy
Ghost
)
that
he
hath
only
a
derived
or
communicated
right
or
power
to
give
Grace
and
Peace
,
and
the
Father
alone
the
power
Original
in
this
kind
.
As
his
Personality
or
Subsistence
in
the
Divine
Nature
or
Essence
is
communicated
unto
him
by
and
from
the
Father
,
together
with
the
Son
;
so
may
all
Rights
and
Powers
belonging
hereunto
,
and
founded
in
such
a
Subsistence
,
be
said
to
be
derived
and
communicated
unto
him
also
:
But
as
he
partakes
of
,
or
subsists
in
the
same
Divine
Essence
with
the
Father
and
the
Son
;
so
his
Right
and
Power
is
in
every
kind
the
same
with
the
Father
and
the
Sons
,
and
as
Original
as
theirs
.
But
2.
If
the
Holy
Ghost
hath
only
a
derived
and
communicated
Power
(
in
the
Sense
of
the
Objection
)
to
give
Grace
and
Peace
,
i.
e.
a
power
depending
on
the
Will
and
Pleasure
of
God
the
Father
limited
by
Instructions
,
Provisoes
,
or
the
like
;
then
John's
wish
or
desire
of
Grace
and
Peace
from
him
for
the
Churches
was
but
a
Wish
at
Rovers
,
without
substantial
ground
or
bottom
:
For
how
should
John
know
whether
the
Holy
Ghost
had
it
in
his
Commission
,
or
no
,
to
confer
Grace
and
Peace
upon
those
,
on
whose
behalf
he
wished
or
desired
it
?
3.
(
And
lastly
for
this
)
It
is
no
waies
probable
that
John
should
spread
such
a
snare
of
danger
before
men
,
as
this
;
to
joyn
a
Creature
with
his
Creator
blessed
for
ever
,
in
so
great
an
Interest
or
Power
as
this
,
to
confer
Grace
and
Peace
upon
his
Fellow
Creatures
,
and
so
minister
an
occasion
unto
them
to
adore
and
worship
him
as
God
.
And
this
seems
yet
much
more
improbable
,
if
we
consider
that
John
was
guided
and
directed
by
the
Holy
Ghost
himself
in
drawing
up
and
penning
this
Passage
,
as
well
as
the
rest
of
the
Book
of
the
Revelation
.
For
it
can
at
no
hand
be
imagined
(
within
the
limits
or
bounds
of
Reason
)
that
the
Holy
Ghost
,
in
case
he
were
a
Creature
,
and
not
truly
and
compleatly
God
,
should
be
the
Author
of
such
representations
of
himself
from
place
to
place
in
the
Scriptures
(
and
particularly
in
the
Passage
now
before
us
)
whereby
men
should
be
so
dangerously
ensnared
,
and
so
effectually
tempted
to
Idolatry
:
I
mean
,
to
conceive
and
judge
him
to
be
God
,
and
to
worship
him
accordingly
.
The
Angels
we
find
in
sundry
places
(
as
likewise
the
Apostles
and
Holy
men
)
to
have
been
so
tender
at
this
Point
,
so
jealous
of
preserving
the
Rights
and
Priviledges
of
Heaven
entire
,
that
when
Divine
Honours
or
Worship
were
tendered
unto
them
,
they
presently
rejected
them
;
chusing
rather
to
discover
their
nakedness
unto
those
that
were
about
to
worship
them
,
and
to
profess
and
acknowledge
themselves
their
Fellow
Creatures
,
than
to
accept
of
any
thing
from
them
which
was
above
their
Line
,
and
of
right
appertaining
to
God
only
.
Several
Instances
hereof
we
might
produce
,
being
near
at
hand
:
but
because
I
presume
them
sufficiently
known
unto
you
already
I
shall
not
insist
upon
them
.
So
that
(
questionless
)
if
the
Holy
Ghost
were
not
God
,
the
first
born
of
things
,
it
is
incredible
unto
me
(
and
I
suppose
will
be
so
to
any
considering
man
)
that
such
things
should
by
his
order
,
motion
,
and
direction
be
delivered
unto
the
World
by
the
Penmen
of
the
Scriptures
,
concerning
him
,
which
do
so
strongly
,
and
with
such
effectualness
of
perswasion
,
tempt
the
hearts
and
thoughts
of
men
to
adore
,
reverence
,
and
worship
him
as
God
.
That
a
Reprobate
Angel
,
or
Devil
,
who
hath
nothing
to
lose
,
nor
whereby
to
make
himself
more
miserable
or
accursed
than
he
is
,
should
seek
and
project
the
ruine
and
destruction
of
men
;
or
out
of
the
pride
of
his
heart
should
entice
men
to
fall
down
before
him
and
worship
him
as
a
God
,
is
no
matter
of
wonder
at
all
:
But
that
the
Holy
Ghost
,
being
(
as
our
Adversaries
notion
him
)
not
only
an
Elect
Angel
,
but
the
greatest
and
highest
of
all
Angels
in
Dignity
,
Honour
,
and
Blessedness
;
that
He
should
dash
his
foot
against
such
a
stone
as
this
,
or
should
cast
such
a
snare
of
death
upon
the
World
,
upon
the
poor
and
weak
Generation
of
the
Children
of
men
,
as
to
turn
himself
into
the
similitude
and
likeness
of
the
most
High
God
himself
(
as
he
hath
done
from
place
to
place
in
the
Scriptures
:
)
so
inviting
,
tempting
,
and
alluring
men
to
commit
spiritual
Fornication
with
him
,
to
worship
him
as
God
,
is
a
Notion
or
Saying
,
that
a
man
had
need
to
borrow
the
Faith
of
such
a
man
who
hath
abjured
all
Principles
of
Reason
and
Understanding
,
yea
,
and
of
common
sense
it self
,
to
believe
it
.
If
it
be
pleaded
and
objected
on
the
other
hand
,
Sect.
17
that
if
the
Holy
Ghost
be
indeed
and
in
truth
God
,
the
most
High
God
;
then
it
will
argue
that
which
is
more
inconsistent
with
his
nature
,
viz.
That
He
should
make
,
or
(
which
is
the
same
)
cause
to
be
made
,
such
obscure
,
dark
,
and
imperfect
representations
of
himself
,
which
tend
only
to
keep
the
World
in
suspense
whether
he
be
God
or
no
;
and
to
minister
occasion
of
doubtful
Disputations
,
yea
,
and
of
troublesome
and
unchristian
Contests
and
hearts
amongst
men
:
and
thus
shall
seem
rather
to
envy
the
spiritual
peace
and
prosperity
of
the
Souls
of
men
,
by
hiding
so
great
and
important
a
truth
from
their
eyes
,
than
to
desire
the
promotion
or
advancement
of
it
,
&c.
there
being
no
express
Text
or
Testimony
of
Scripture
which
affirmeth
him
to
be
God
.
To
this
I
answer
,
1.
That
it
is
proper
to
God
,
i.
e.
sutable
to
his
Nature
,
Interest
,
and
Design
,
which
he
drives
in
the
World
,
to
conceal
a
thing
(
as
Solomon
speaks
:
)
but
it
is
proper
for
a
Creature
,
Angel
,
or
Man
,
to
search
a
thing
out
,
to
make
a
secret
thing
plain
and
evident
.
The
passage
of
Solomon
is
this
.
It
is
the
glory
of
God
to
conceal
a
thing
:
but
the
honour
of
a
King
is
to
search
out
a
matter
,
Prov.
25.2
.
Psal.
111.2
.
If
it
be
demanded
,
How
,
in
what
cases
or
respects
it
is
the
glory
of
God
to
conceal
a
thing
?
I
answer
,
1.
That
concealing
of
a
thing
,
which
is
here
said
to
be
the
glory
of
God
,
is
not
meant
of
such
a
concealing
or
hiding
of
a
thing
,
whereby
it
becomes
absolutely
impossible
to
be
discovered
or
found
out
by
men
:
The
concealing
of
a
thing
after
such
a
manner
,
or
upon
such
terms
,
cannot
well
be
conceived
how
it
should
turn
to
any
account
of
glory
unto
God
.
For
as
David
speaketh
of
the
dead
,
Psal.
88.10
.
Shall
the
dead
arise
and
praise
thee
;
or
wilt
thou
shew
wonders
to
or
amongst
the
dead
?
So
we
may
say
,
that
things
concealed
after
such
a
manner
are
absolutely
dead
,
and
so
cannot
praise
or
glorifie
God
;
therefore
that
concealing
of
a
thing
,
of
which
Solomon
speaks
,
is
such
a
concealing
which
removes
it
to
a
certain
distance
out
of
the
way
of
the
common
or
ordinary
thoughts
or
apprehensions
of
men
;
but
yet
disposeth
of
it
so
,
or
putteth
it
into
such
a
posture
or
condition
,
that
men
by
stadious
search
,
or
diligent
enquiry
may
come
to
discover
and
find
it
out
:
as
the
Apostle
Peter
,
2
Pet.
3.16
.
speaking
of
the
Writings
of
Paul
,
saith
,
there
were
some
things
in
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hard
to
be
understood
,
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
impossible
to
be
understood
:
In
like
manner
there
are
things
thus
covered
,
scattered
here
and
there
up
and
down
the
Scriptures
.
Now
such
a
concealing
,
or
hiding
of
a
thing
as
this
,
is
said
to
be
the
glory
of
God
,
either
because
such
a
veil
or
covering
as
this
preserves
the
reverence
and
esteem
of
things
that
are
covered
.
Or
else
2.
Because
it
makes
for
his
glory
that
the
Creature
should
labour
and
travel
for
the
knowledge
of
divine
mysteries
and
secrets
;
this
argues
the
exceeding
worth
of
them
.
But
whatsoever
the
particular
reason
be
why
the
concealing
of
a
thing
shovld
be
the
glory
of
God
;
there
is
little
question
but
,
it
being
his
glory
,
that
he
practiseth
it
,
and
doth
conceal
things
,
and
makes
only
some
sparing
discoverie
of
them
.
And
this
is
the
condition
of
very
many
Mysteries
and
divine
Truths
in
the
Scriptures
,
viz.
to
be
concealed
,
and
(
as
it
were
)
removed
out
of
the
way
of
mens
ordinary
thoughts
and
apprehensions
:
yea
,
and
to
be
so
situate
or
disposed
of
in
respect
of
their
discovery
or
finding
out
,
that
without
much
application
unto
God
in
waies
of
Righteousness
,
Love
,
Humility
,
Prayer
,
&c.
they
should
not
be
apprehended
or
discovered
by
any
man
.
This
our
Saviour
himself
plainly
signifieth
,
Joh.
7.17
.
If
any
man
will
do
his
will
[
i.e.
the
will
of
God
]
he
shall
know
of
the
Doctrine
(
meaning
,
which
he
taught
)
whether
it
be
of
God
,
or
whether
I
speak
of
my self
:
Which
saying
clearly
supposeth
,
that
men
who
are
negligent
or
remiss
in
doing
the
Will
of
God
[
in
living
holily
,
righteously
,
and
soberly
]
may
very
possibly
never
come
to
see
or
understand
many
things
contained
and
held
forth
in
the
Doctrine
of
Christ
,
and
of
the
Scriptures
;
For
it
would
be
a
meer
impertinency
to
limit
the
attaining
of
such
or
such
a
thing
to
the
performance
of
a
certain
condition
,
in
case
the
thing
thus
limited
might
be
obtained
without
the
performance
of
this
condition
.
So
then
it
is
no
competent
argument
against
the
Holy
Ghosts
being
God
to
say
that
he
is
no
where
plainly
and
expresly
called
God
,
or
affirmed
to
be
God
.
It
is
sufficient
to
prove
him
to
be
God
,
in
that
such
things
are
spoken
of
him
,
and
attributed
to
him
,
which
to
a
judgment
or
understanding
spiritually
enlightened
do
by
natural
and
clear
consentience
evince
him
to
be
God
.
We
are
not
to
appoint
or
teach
the
Holy
Ghost
,
how
,
or
after
what
manner
,
or
with
what
words
or
Phrases
he
shall
express
the
things
of
God
,
things
of
a
spiritual
nature
:
But
we
are
to
be
content
with
such
expressions
and
discoveries
of
them
as
himself
pleaseth
and
judgeth
meet
to
vouchsafe
unto
us
;
and
to
embrace
for
Truth
,
not
only
that
which
lieth
in
the
Superficies
and
first
face
of
the
Letter
,
but
also
that
which
lieth
deep
down
,
yea
,
and
whatsoever
is
consequentially
comprehended
in
the
Letter
.
As
when
God
himself
said
to
Moses
,
Exod.
3.6
.
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
;
here
is
no
mention
in
the
words
,
no
jot
or
title
in
the
Letter
of
any
such
thing
as
the
Resurrection
of
the
dead
,
yet
our
Saviour
proves
the
Resurrection
of
the
dead
from
these
words
;
yea
,
and
blames
the
Sadduces
that
were
so
perfunctory
in
reading
and
perusing
the
Scriptures
as
not
to
observe
it
,
Mar.
12.26
.
Have
ye
not
read
(
saith
he
)
in
the
Book
of
Moses
,
how
in
the
bush
God
spake
unto
him
,
saying
,
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
;
ye
therefore
do
greatly
err
,
not
knowing
the
Scriptures
:
clearly
implying
,
that
however
the
Resurrection
of
the
dead
was
not
in
the
Letter
or
surface
of
the
words
;
yet
it
lay
deeper
,
and
was
within
the
reach
of
these
words
,
and
might
have
been
wrought
out
of
them
by
consideration
and
strength
of
discourse
:
And
because
they
(
the
Sadduces
)
did
not
do
this
,
they
fell
into
a
most
dangerous
and
horrid
Error
to
deny
the
Resurrection
of
the
dead
,
as
if
there
had
been
no
such
Doctrine
taught
in
the
Scriptures
:
whereas
the
Lord
Christ
himself
clearly
and
with
evidence
of
deduction
findeth
it
in
that
one
passage
of
God
to
Moses
.
2.
That
is
further
considerable
,
in
reference
to
the
business
in
hand
,
that
the
Scriptures
were
indited
and
drawn
up
in
that
frame
of
words
and
Phrases
,
in
which
we
now
have
them
,
by
the
Holy
Ghost
himself
.
This
is
confessed
by
our
Adversaries
themselves
:
now
then
,
in
this
respect
,
it
is
the
less
probable
,
that
he
should
broadly
and
plainly
,
and
as
it
were
in
expressness
of
terms
,
any where
affirm
himself
to
be
God
,
or
any
otherwise
inform
the
World
of
this
great
Mystery
or
Secret
than
by
secret
intimations
or
insinuations
from
whence
this
might
be
collected
,
or
made
out
by
the
Reasons
and
Consciences
of
men
;
it
is
a
Rule
prescribed
by
himself
unto
men
,
Prov.
27.2
.
Let
another
man
praise
thee
,
and
not
thine
own
mouth
:
A
stranger
,
and
not
thine
own
lips
.
It
may
be
less
marvel
unto
us
if
we
see
this
Law
practised
and
submitted
unto
by
the
Law-giver
himself
:
yea
,
it
may
be
observed
(
and
worth
our
observation
it
is
)
how
those
Three
that
are
One
(
as
John
speaketh
)
the
three
Persons
in
the
Trinity
(
as
Christians
have
been
wont
hitherto
to
express
themselves
)
are
wont
to
express
,
and
with
plainness
of
terms
to
give
honour
one
unto
another
(
as
the
Apostle
exhorteth
Christians
to
do
one
by
another
,
Rom.
12.10
.
and
commonly
either
to
wave
,
or
at
most
with
some
kind
of
obscurity
and
remoteness
of
expression
to
assert
or
insist
upon
that
which
is
their
supreme
glory
respectively
.
Thus
we
find
the
Lord
Christ
very
frequently
,
plainly
,
and
without
Parable
giving
Testimony
unto
the
Godhead
of
the
Father
,
and
plainly
enough
too
,
unto
the
Godhead
of
the
Holy
Ghost
;
as
in
some
passages
already
insisted
upon
,
so
in
several
others
also
:
But
speaking
(
at
least
ordinarily
)
at
an
under-rate
concerning
himself
and
his
own
transcendent
dignity
,
veiling
this
with
such
words
which
must
be
narrowly
looked
into
,
and
dextrously
interpreted
before
such
a
thing
can
be
found
in
them
.
We
know
the
common
style
which
he
observed
,
speaking
of
himself
,
was
,
that
he
was
the
Son
of
Man
,
he
no
where
expresly
calleth
himself
the
Son
of
God
,
but
by
consequence
only
;
and
so
these
words
of
his
are
to
be
understood
,
Joh.
10.36
.
Say
ye
of
him
whom
the
Father
hath
sanctified
and
sent
into
the
World
,
thou
blasphemest
,
because
I
said
I
am
the
Son
of
God
?
His
meaning
is
not
,
that
he
had
at
any
time
in
so
many
words
said
unto
them
that
he
was
the
Son
of
God
;
but
only
that
he
had
spoken
such
things
unto
them
,
from
which
they
gathered
it
(
and
that
truly
)
in
a
like
sense
,
the
charge
of
the
High
Priest
is
to
be
taken
likewise
,
or
otherwise
it
will
be
found
untrue
:
For
(
saith
he
,
Mat.
27.43
.
)
he
said
I
am
the
Son
of
God
,
but
this
was
true
interpretatively
and
constructively
only
(
as
hath
been
said
:
)
Yet
both
the
Father
and
the
Holy
Ghost
do
expresly
(
and
as
we
use
to
say
)
totidem
verbis
,
cast
this
honour
upon
him
.
This
is
my
beloved
Son
(
saith
the
Father
in
a
voice
from
Heaven
,
Mat.
3.17
.
)
in
whom
I
am
well
pleased
.
So
Acts
13.33
.
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
The
Holy
Ghost
doth
not
only
in
Psalm
110.
(
which
we
shall
not
need
to
mention
)
give
this
honourable
Testimony
unto
him
,
but
in
several
places
expresly
calleth
him
simply
God
,
Rom.
9.5
.
Of
whom
,
as
concerning
the
flesh
,
Christ
came
,
who
is
over
all
God
blessed
for
ever
.
Observe
these
words
,
as
concerning
the
flesh
:
which
words
are
restrictive
,
plainly
intimating
,
That
Christ
had
another
Nature
than
that
of
the
Flesh
,
or
Humane
Nature
,
and
derived
it
also
,
or
had
it
communicated
unto
him
from
another
,
and
not
from
those
from
whom
his
Humane
Nature
was
derived
.
So
again
,
1
Tim.
3.16
.
Without
Controversie
great
is
the
mystery
of
Godliness
,
God
was
manifest
in
the
flesh
,
&c.
Tit.
2.13
.
Looking
for
the
blessed
hope
,
and
glorious
appearance
of
the
great
God
,
and
our
Saviour
Jesus
Christ
.
Thus
then
the
Second
Person
of
the
Three
,
Jesus
Christ
,
overshadowed
his
own
supreme
honour
and
dignity
,
with
such
kind
of
words
and
expressions
which
did
only
remotely
or
by
consequence
hold
forth
the
same
,
never
in
plain
terms
calling
himself
either
God
,
or
the
Son
of
God
.
It
is
most
reasonable
to
conceive
,
that
the
Third
Person
also
should
do
likewise
;
especially
considering
,
that
what
Christ
did
and
spake
in
this
kind
,
he
both
did
and
spake
by
the
Holy
Ghost
.
And
therefore
it
is
an
Objection
without
strength
against
the
Godhead
of
the
Holy
Ghost
to
pretend
that
he
is
no
where
called
God
in
the
Scriptures
.
But
yet
thirdly
(
and
lastly
)
These
things
which
are
delivered
in
the
Scriptures
by
the
Holy
Ghost
,
insinuating
by
way
of
Argument
and
Discourse
his
being
God
are
such
,
and
so
full
of
insinuation
this
way
,
that
they
no
waies
become
a
Creature
,
or
him
that
is
not
God
:
For
though
it
well
becometh
God
(
as
we
lately
heard
)
to
conceal
a
thing
,
and
in
some
cases
to
make
darkness
his
Pavilion
round
about
him
(
as
the
Psalmist
speaketh
)
I
mean
,
to
shroud
or
hide
Divine
Majesty
in
such
Expressions
and
Dispensations
wherein
he
cannot
be
discovered
but
by
a
diligent
exercise
of
the
Mind
and
Understanding
of
men
;
yet
it
no
waies
becometh
a
Creature
to
conceal
or
hide
his
Creatureship
,
or
his
being
a
Creature
,
under
any
such
veil
or
covering
of
words
which
are
far
more
apt
and
likely
to
tempt
the
thoughts
and
reasons
of
men
to
think
him
to
be
God
than
a
Creature
.
It
is
indeed
the
property
of
that
Creature
,
who
is
the
first-born
Son
of
Perdition
the
Devil
,
thus
to
do
all
that
he
is
able
,
both
by
word
and
deed
,
to
entice
the
World
into
a
consent
,
or
opinion
,
that
he
is
God
;
and
we
know
that
he
hath
prevailed
upon
the
far
greatest
part
of
the
World
with
his
subtile
Enchantments
in
this
kind
,
who
to
this
day
worship
him
as
God
:
but
that
an
Angel
of
light
,
nay
,
the
first
born
of
this
blessed
Generation
(
for
such
our
Adversaries
suppose
the
Holy
Ghost
to
be
)
should
lay
wait
,
in
Ambushments
of
words
and
Phrases
,
to
surprise
and
ravish
the
hearts
and
consciences
of
men
with
adulterous
perswasions
of
his
being
God
;
whereas
he
is
conscious
to
himself
that
he
is
of
the
same
house
and
linage
of
vanity
,
descended
from
the
same
nothing
with
them
,
is
at
too
great
a
distance
with
all
Principles
,
as
well
of
Reason
as
Religion
,
for
any
confidering
man
to
believe
or
once
imagine
:
and
yet
such
things
are
from
place
to
place
in
the
Scriptures
attributed
unto
,
and
spoken
of
the
Holy
Ghost
(
and
this
must
needs
be
by
his
own
directions
and
procurements
,
he
being
the
Author
of
what
is
there
delivered
in
this
kind
,
as
hath
been
said
;
)
which
are
abundantly
perswasive
to
the
Judgments
and
Consciences
of
men
to
apprehend
and
conceive
him
to
be
God
;
and
this
not
only
the
proper
signification
and
direct
import
of
the
words
and
passages
themselves
do
sufficiently
prove
(
as
hath
in
part
,
and
might
be
further
and
in
more
particulars
yet
argued
:
)
But
the
experience
also
of
all
Ages
since
the
daies
of
the
Apostles
,
the
whole
Succession
(
in
a
manner
)
of
Christians
,
yea
,
of
the
most
Learned
,
Grave
,
Pious
,
and
considerate
amongst
them
,
having
been
drawn
and
perswaded
by
the
said
expressions
and
passages
of
Scripture
concerning
the
Holy
Ghost
,
to
conceive
him
to
be
God
,
and
to
worship
him
accordingly
.
Besides
,
if
we
consider
the
great
jealousie
of
God
over
his
Name
,
Honour
,
and
Glory
which
the
Scriptures
frequently
speak
of
,
and
represent
as
very
terrible
unto
those
who
shall
provoke
it
;
it
will
appear
altogether
irrational
and
unlikely
that
the
Holy
Ghosts
,
in
case
he
were
a
Creature
,
and
not
God
,
should
cause
such
things
to
be
spoken
or
thought
of
him
,
as
the
Scripture
often
speaketh
and
suggests
unto
the
minds
and
thoughts
of
men
.
The
nature
of
jealousie
is
to
be
provoked
and
wrought
upon
,
not
only
when
the
person
or
thing
beloved
is
accidentally
seized
upon
,
and
unlawfully
enjoyed
by
another
Competitor
or
Corrival
,
but
when
any
thing
is
done
that
hath
a
tendency
such
a
way
,
or
which
bewrayeth
an
affection
or
inclination
in
a
man
to
injure
him
in
such
a
kind
.
An
Husband
that
zealously
loves
his
Wife
cannot
only
not
brook
or
bear
an
Adulterer
,
but
is
highly
provoked
with
any
immodest
,
light
,
or
wanton
behaviour
in
any
man
towards
her
:
In
like
manner
,
the
Jealousie
of
God
over
his
name
and
glory
is
not
only
incensed
and
provoked
by
an
express
and
right
down
assuming
or
claiming
divine
honour
by
a
Creature
;
but
by
any
carriage
or
behaviour
in
a
Creature
,
whether
by
word
or
deed
,
which
containeth
any
semblance
in
it
of
such
a
thing
,
or
which
is
apt
or
likely
to
draw
divine
respects
unto
it self
from
any
other
Creature
,
one
or
more
.
Herod
,
Acts
12.22
,
23.
did
not
assame
or
claim
divine
honour
,
no
,
nor
yet
expresly
own
or
accept
it
when
it
was
cast
upon
him
by
the
people
;
only
because
he
did
not
presently
and
out
of
hand
testifie
his
abhorrency
of
the
peoples
act
in
that
kind
,
he
was
smitten
by
an
Angel
,
and
presently
died
an
ignominious
and
loathsome
kind
of
death
.
Now
most
evident
and
unquestionable
it
is
,
that
the
Holy
Ghost
in
the
Scripture
,
if
he
doth
not
explicitely
and
directly
attribute
things
proper
unto
God
to
himself
,
and
so
claim
divine
honour
;
yet
he
doth
very
little
less
.
He
speaketh
such
things
of
himself
once
and
again
,
over
and
over
,
which
according
to
the
ordinary
(
yea
,
and
somewhat
more
than
ordinary
)
apprehensions
of
men
amount
unto
as
much
as
the
assuming
of
such
honour
unto
him
;
which
(
doubtless
)
so
well
knowing
the
terror
of
the
Jealousie
of
God
as
he
doth
,
he
would
never
do
if
he
were
conscious
to
himself
of
a
Creature
Parentage
,
and
did
not
know
himself
to
be
God
indeed
.
Thus
much
for
answer
to
this
Objection
.
In
the
answer
we
have
found
further
Argument
and
proof
both
from
the
Scriptures
themselves
,
and
from
clear
Principles
of
Reason
,
that
the
Holy
Ghost
is
God
.
Though
for
brevities
sake
I
pass
by
sundry
Texts
of
Scripture
which
are
very
pregnant
for
the
Deity
or
Godhead
of
the
Holy
Ghost
,
Sect.
18
as
Mat.
12.31
.
and
2
Cor.
13.14
.
(
with
others
)
yet
before
we
pass
on
to
answer
those
Arguments
that
our
Adversaries
have
levied
,
and
trust
unto
,
for
the
maintenance
of
their
cause
,
I
desire
to
trie
their
Doctrine
and
Opinion
(
in
the
Point
in
hand
)
whether
it
be
truth
or
no
by
that
definition
or
description
of
the
Gospel
which
the
Apostle
delivereth
,
1
Tim.
6.3
.
and
elsewhere
,
calling
it
a
Doctrine
according
unto
Godliness
;
i.e.
(
as
heretofore
upon
occasion
we
have
interpreted
)
a
Doctrine
every
way
,
and
in
all
the
parts
and
veins
of
it
,
composed
and
framed
for
the
advancement
of
Godliness
in
the
World
,
or
for
the
making
of
men
Godly
:
So
that
every
Doctrine
or
Opinion
,
the
face
whereof
is
set
towards
Godliness
,
and
which
hath
a
tendency
in
it
to
promote
the
interest
thereof
,
not
contradicting
or
overthrowing
another
Doctrine
which
hath
a
more
express
and
potent
tendency
to
the
same
end
,
is
undoubtedly
a
vein
or
branch
of
the
Gospel
,
and
consequently
from
God
;
for
that
is
to
be
considered
(
at
this
turn
)
that
not
every
Opinion
or
Doctrine
which
hath
some
inferiour
and
fainter
tendency
unto
Godliness
is
hereby
evinced
to
be
an
Evangelical
Truth
,
in
case
it
opposeth
and
riseth
up
against
another
Doctrine
which
is
fuller
of
the
same
Spirit
than
it
:
but
only
then
when
the
Doctrine
or
Opinion
contrary
unto
it
hath
either
no
tendency
at
all
this
way
(
I
mean
,
to
further
Godliness
)
or
else
only
such
a
tendency
in
this
kind
which
is
weak
in
comparison
of
the
other
;
As
for
Instance
,
that
God
will
save
those
that
will
live
godlily
from
the
wrath
and
vengeance
which
ungodly
men
shall
suffer
by
an
utter
annihilation
of
them
,
or
by
putting
them
into
such
a
condition
as
if
they
had
never
been
born
,
is
a
Doctrine
or
Opinion
which
hath
some
kind
or
degree
of
a
tendency
unto
Godliness
,
as
is
evident
,
viz.
It
is
better
(
saith
our
Saviour
,
speaking
concerning
Judas
)
that
a
man
should
never
have
been
born
,
than
that
he
should
suffer
the
vengeance
of
Eternal
fire
:
But
because
it
contradicteth
another
Doctrine
which
hath
a
far
more
potent
and
efficacious
tendency
unto
Godliness
than
it
,
viz.
that
Doctrine
which
encourageth
and
provoketh
unto
Godliness
,
not
by
a
promise
of
escaping
the
wrath
which
is
to
come
by
an
utter
Annihilation
,
but
by
the
inheritance
and
enjoyment
of
eternal
blessedness
and
glory
.
That
tendency
which
the
former
Doctrine
hath
unto
Godliness
is
no
Argument
or
Proof
that
therefore
it
is
a
Truth
,
or
any
part
of
the
Gospel
.
On
the
other
hand
,
that
Doctrine
that
the
Saints
may
lawfully
converse
in
civil
affairs
with
the
Fornicators
,
and
Covetous
,
or
Extortioners
of
this
World
(
as
the
Apostle
speaketh
,
1
Cor.
6.10
.
)
although
it
hath
nothing
?
of
that
rich
and
powerful
tendency
unto
Godliness
which
many
other
Doctrines
of
the
Gospel
have
;
yet
is
that
inferiour
tendency
that
it
hath
this
way
an
Argument
that
it
is
an
Evangelical
truth
,
because
it
contradicteth
no
other
Doctrine
which
hath
any
superiour
tendency
unto
Godliness
than
it self
.
Many
more
instances
of
both
kinds
might
be
given
if
it
were
needful
:
any
man
remembring
the
Principle
or
Rule
may
at
leisure
,
and
with
a
little
consideration
,
furnish
himself
with
Instances
in
abundance
.
So
then
(
to
apply
the
Rule
to
the
case
in
hand
)
if
upon
due
consideration
it
shall
appear
that
that
Doctrine
which
denying
the
Holy
Ghost
to
be
God
(
the
most
High
God
)
affirmeth
him
to
be
a
Creature
,
opposeth
and
contradicteth
a
Doctrine
which
is
of
a
more
express
,
pregnant
,
and
potent
tendency
to
the
advancement
of
Godliness
than
it self
;
certain
it
is
,
that
it
is
no
member
of
the
Doctrine
which
is
according
unto
Godliness
,
and
consequently
,
no
truth
of
the
Gospel
;
therefore
to
make
this
appear
,
it
is
to
be
considered
first
,
The
greater
and
more
honourable
the
Agent
is
,
that
is
sent
and
imployed
by
God
to
negotiate
his
Affairs
with
men
,
about
the
things
of
their
eternal
Peace
and
Salvation
,
his
Agency
or
Message
is
so
much
the
more
likely
to
be
regarded
by
,
and
take
place
with
men
themselves
:
As
on
the
other
hand
,
the
less
honourable
or
worthy
the
Agent
is
,
or
is
apprehended
by
men
to
be
,
who
shall
be
thus
imployed
,
the
business
he
is
to
transact
is
so
much
the
less
likely
to
succeed
or
prosper
in
his
hand
.
This
Principle
is
delivered
unto
us
in
the
Scriptures
themselves
;
in
the
Parable
of
the
Vineyard
;
our
Saviour
presenteth
the
Husbandmen
,
to
whom
it
was
let
out
,
as
misusing
the
Servants
,
or
the
Lord
thereof
,
whilest
he
sent
only
persons
of
this
capacity
to
receive
the
Fruits
of
his
Vineyard
of
them
;
The
Husbandmen
took
his
Servants
(
saith
the
Parable
,
Mat.
21.33
.
)
and
beat
one
,
and
killed
another
,
and
stoned
another
.
Again
,
he
sent
other
Servants
more
(
or
rather
greater
,
or
more
honourable
,
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
oft
signifieth
)
and
they
[
the
Husbandmen
]
did
unto
them
likewise
.
Again
secondly
,
He
presenteth
the
Lord
of
this
Vineyard
(
by
whom
God
himself
according
to
all
Expositors
is
signified
)
as
intending
to
send
his
own
Son
unto
them
,
and
that
upon
this
account
,
viz.
Because
he
thought
,
that
though
they
neglected
,
and
evilly
entreated
his
Servants
,
being
inferiour
persons
(
comparatively
)
yet
they
would
reverence
his
Son
,
being
a
more
worthy
and
honourable
person
;
meaning
,
that
they
would
hearken
unto
him
,
and
yield
to
those
terms
that
he
should
propound
to
them
:
From
whence
it
evidently
appears
,
that
there
is
so
much
the
greater
likelihood
,
that
whatsoever
God
hath
to
do
with
men
,
or
seeks
to
bring
them
over
unto
,
they
will
be
the
more
easily
won
or
prevailed
with
,
by
how
much
the
greater
or
more
excellent
his
Agent
or
Minister
is
who
shall
be
employed
herein
.
The
same
Principle
is
asserted
also
by
the
Apostle
,
Heb.
2.1
.
Therefore
we
ought
to
give
the
more
carnest
heed
,
&c.
The
reason
why
there
is
the
less
hope
of
escaping
the
severe
judgment
of
God
by
those
who
should
despise
him
that
speaketh
from
heaven
(
as
elsewhere
he
expresseth
it
)
the
Lord
Christ
in
the
Gospel
,
than
was
of
their
escaping
who
despised
Moses
(
who
notwithstanding
were
most
severely
punished
even
for
despising
him
;
)
the
Reason
(
I
say
)
hereof
is
this
,
because
Jesus
Christ
is
a
more
honourable
Person
than
Moses
was
;
and
consequently
,
men
were
more
engaged
and
bound
to
hearken
unto
God
,
and
obey
him
upon
His
Agency
with
them
than
they
were
in
or
upon
the
Agency
of
the
other
:
this
reason
is
intimated
in
the
Text
it self
,
as
also
,
Heb.
10.28
.
and
12.25
.
Upon
this
ground
it
was
that
King
Balak
sent
Princes
and
Nobles
unto
the
false
Prophet
Balaam
,
desiring
him
to
come
up
,
and
to
curse
the
Israelites
,
Num.
22.15
.
But
when
God
came
unto
him
in
a
Dream
,
and
charged
him
not
to
do
it
:
Upon
this
Balak
thought
that
the
repulse
,
which
he
had
received
from
the
Prophet
,
was
because
the
Messengers
which
he
had
sent
were
not
either
great
enough
in
place
of
honour
and
dignity
,
or
otherwise
not
competent
in
number
;
therefore
he
sendeth
more
,
and
these
more
honourable
,
making
account
that
these
great
persons
next
unto
himself
would
prevail
.
And
upon
this
account
it
is
,
the
more
holy
,
innocent
,
and
righteous
the
Messengers
and
Ministers
of
the
Gospel
are
,
who
are
sent
unto
us
by
God
to
preach
the
Gospel
,
it
is
so
much
the
more
reasonable
that
we
should
hearken
unto
God
in
them
;
and
we
deserve
,
and
have
cause
accordingly
to
expect
,
to
meet
with
so
much
the
greater
punishment
from
God
if
we
do
it
not
:
The
reason
hereof
is
,
because
the
more
holy
the
Messengers
which
God
sendeth
unto
us
are
,
and
the
more
they
have
of
himself
in
them
,
so
much
the
nearer
they
are
unto
him
,
and
proportionably
so
much
the
more
honourable
.
Hence
it
is
,
that
our
Saviour
insists
upon
it
,
as
an
aggravation
of
the
sin
of
the
Scribes
and
Pharisees
,
that
they
did
not
repent
and
believe
under
the
Ministry
of
John
,
when
as
he
came
unto
them
in
a
way
of
righteousness
,
Mat.
21.32
.
which
also
he
mentioneth
as
contributing
towards
the
repentance
and
believing
of
the
Publicans
and
Harlots
upon
his
Preaching
.
Much
more
might
be
added
from
the
Scriptures
for
the
confirmation
of
the
Principle
and
ground
you
are
now
upon
.
But
let
us
work
the
business
we
have
in
hand
by
the
Rule
we
have
now
explained
and
found
straight
.
The
Question
is
,
Sect.
19
which
Opinion
of
the
two
,
either
that
which
affirmeth
the
Holy
Ghost
to
be
God
,
truly
and
essentially
God
;
Or
that
which
denieth
him
to
be
so
,
and
affirmeth
him
to
be
a
Creature
,
be
of
the
truest
and
most
effectual
calculation
for
the
advancement
of
Godliness
in
the
World
?
Examine
them
as
to
this
Point
,
and
try
them
by
the
Rule
now
specified
;
and
you
will
easily
discern
to
which
of
the
two
the
preheminence
in
this
kind
belongeth
.
It
hath
been
manifest
unto
us
by
the
Scripture
that
the
greater
and
more
honourable
Agent
God
shall
send
unto
men
to
perswade
them
unto
Godliness
,
to
transact
Affairs
of
any
such
kind
or
import
with
them
,
especially
the
greatness
of
this
Agent
being
made
known
and
apprehended
by
men
,
he
is
so
much
the
more
likely
to
prevail
;
Men
being
naturally
more
inclined
and
disposed
to
mind
and
consider
what
is
spoken
unto
them
by
Persons
of
Eminency
and
greatest
worth
,
than
what
is
spoken
by
those
of
an
inferiour
Line
.
Now
then
whether
he
that
is
really
,
naturally
,
and
substantially
God
be
greater
in
Wisdom
,
Worth
,
and
Dignity
than
a
Creature
,
take
it
where
the
glory
of
Creation
shineth
with
the
greatest
brightness
,
is
(
I
presume
)
no
man's
question
;
every
man
without
any
hesitancy
or
debate
in
himself
,
or
doubtfulness
of
disputation
,
subscribing
the
preheminence
of
Divine
Being
,
in
all
manner
of
perfection
of
dignity
and
worth
,
above
the
Creature
.
If
it
be
thus
,
then
it
is
a
clear
case
,
that
that
Opinion
or
Doctrine
which
affirmeth
the
Holy
Ghost
(
sent
by
God
the
Father
abroad
into
the
World
unto
,
and
into
the
hearts
and
consciences
of
men
,
to
negotiate
with
them
about
the
great
business
of
Godliness
)
to
be
truly
and
substantially
God
,
equal
with
God
the
Father
who
sendeth
him
,
is
a
Doctrine
of
a
far
richer
,
and
of
a
more
glorious
tendency
,
hath
ten
times
more
spirit
and
life
in
it
to
promote
and
carry
on
the
cause
and
interest
of
Godliness
in
the
World
,
than
the
contrary
Doctrine
hath
;
(
I
mean
)
that
which
denieth
the
Holy
Ghost
to
be
God
,
and
affirmeth
him
to
be
a
Creature
only
.
We
might
in
the
second
place
justifie
and
make
good
the
same
tenour
of
the
comparison
between
the
two
Doctrines
,
by
another
Principle
and
ground
also
,
which
upon
such
an
Argument
as
this
might
be
framed
.
That
Doctrine
which
rendreth
the
encouragement
,
countenance
,
or
reward
promised
by
God
unto
those
that
shall
live
godly
,
greater
and
more
desirable
,
is
a
Doctrine
of
a
more
forceable
and
effectual
tendency
towards
the
promotion
of
Godliness
,
than
that
which
maketh
all
these
less
,
and
less
desirable
:
This
Proposition
(
I
suppose
)
needeth
no
further
proof
,
or
clearing
,
being
built
upon
this
unquestionable
Principle
,
That
a
great
reward
promised
upon
the
same
,
or
like
terms
of
security
,
is
a
greater
encouragement
,
a
more
effectual
motive
unto
action
or
work
than
a
lesser
.
Therefore
I
go
on
and
assume
thus
:
But
that
Doctrine
,
which
affirmeth
the
Holy
Ghost
to
be
God
,
rendereth
the
encouragement
,
countenance
,
and
reward
promised
by
God
unto
those
that
shall
live
godly
much
greater
,
and
more
desirable
than
that
which
denieth
him
to
be
God
;
therefore
that
is
the
Doctrine
that
hath
the
most
effectual
tendency
for
the
advancement
of
Godliness
.
The
Reason
of
this
latter
Proposition
is
likewise
near
at
hand
,
and
is
this
,
viz.
Because
God
hath
promised
the
gift
of
the
Holy
Ghost
,
or
at
least
the
encrease
or
enlargement
of
this
gift
(
which
is
the
same
as
to
our
purpose
)
by
way
of
encouragement
and
reward
unto
those
that
live
godlily
,
or
that
shall
believe
,
which
we
know
is
the
entrance
upon
,
or
the
beginning
of
a
godly
life
:
This
is
evident
from
many
places
of
Scripture
,
which
we
shall
not
need
upon
this
account
at
present
to
insist
upon
.
Now
it
is
(
I
presume
)
no
manner
of
doubt
,
but
as
the
gift
of
Jesus
Christ
,
the
natural
Son
of
God
unto
men
,
was
,
and
is
a
greater
gift
,
a
greater
encouragement
unto
men
to
believe
in
him
for
Justification
than
the
gift
of
a
meaner
person
would
have
been
;
So
likewise
is
the
gift
of
such
a
Spirit
to
quicken
,
enlighten
,
teach
,
comfort
,
and
support
the
hearts
and
souls
of
men
,
who
is
naturally
and
substantially
God
himself
,
a
greater
gift
,
a
far
higher
and
greater
encouragement
to
perswade
men
to
believe
,
and
live
holily
and
godlily
than
the
gift
of
any
inferiour
or
created
Spirit
would
have
been
:
So
that
it
appeareth
by
the
light
shining
in
at
this
window
also
,
that
the
Doctrine
maintained
by
us
in
the
Question
yet
depending
,
and
which
asserteth
the
Holy
Ghost
to
be
God
,
is
far
more
sympathizing
with
the
interest
of
Godliness
in
the
World
,
than
the
other
.
To
this
we
might
add
a
third
Argument
to
prove
the
Opinion
,
which
denieth
the
Holy
Ghost
to
be
God
,
not
to
be
a
Doctrine
according
unto
Godliness
comparable
with
that
which
affirmeth
it
:
And
that
is
this
.
That
doctrine
which
rendereth
the
threatnings
against
ungodliness
,
lighter
,
less
considerable
,
or
more
easie
to
be
born
,
is
not
a
Doctrine
so
effectual
for
the
advancement
of
Godliness
,
as
that
which
holdeth
forth
these
to
be
more
terrible
:
but
so
does
that
Doctrine
contended
against
.
CHAP.
VIII
.
The
most
material
Arguments
that
are
generally
insisted
on
,
by
those
who
deny
the
Divinity
of
the
Holy
Ghost
,
are
weighed
in
the
balance
of
the
Sanctuary
.
Wherein
also
those
Scriptures
which
are
generally
insisted
on
by
those
who
perswade
themselves
,
and
would
also
perswade
others
,
that
he
that
is
the
Searcher
of
hearts
is
but
of
a
finite
extraction
;
Or
the
Holy
Spirit
of
God
is
but
a
Creature
,
are
all
discharged
from
bearing
that
burthen
which
is
laid
upon
them
.
As
also
the
great
profitableness
,
yea
,
the
great
necessity
of
this
Discourse
(
though
somewhat
large
)
is
asserted
.
LEt
us
hear
now
what
our
Adversaries
are
wont
to
plead
for
the
supporting
of
their
Cause
;
Sect.
1
we
shall
find
their
Arguments
(
generally
)
to
be
empty
subtilties
,
built
upon
a
mistake
of
the
Scriptures
,
and
ignorance
of
the
true
nature
of
God
.
First
,
To
prove
that
the
Holy
Ghost
is
not
truly
God
they
argue
thus
:
He
that
is
distinguished
from
God
,
is
not
God
:
but
the
Holy
Ghost
is
distinguished
from
God
,
therefore
he
is
not
God
.
To
both
these
Propositions
in
order
I
reply
,
first
to
the
former
,
and
then
to
the
latter
.
To
the
Major
or
former
Proposition
I
reply
,
by
distinguishing
or
explaining
it
;
there
being
a
sense
,
whereof
the
words
are
capable
,
wherein
it
is
to
be
admitted
;
and
a
sense
also
wherein
it
is
to
be
denied
;
and
so
it
is
an
ambiguous
Proposition
,
and
of
an
uncertain
signification
.
Therefore
when
this
Proposition
saith
,
He
that
is
distinguished
from
God
,
is
not
God
:
If
his
meaning
be
this
,
that
he
that
is
distinguished
[
in
Nature
and
Essence
]
from
God
,
is
not
God
,
the
Proposition
is
most
true
;
for
that
which
is
●inite
cannot
be
infinite
;
that
which
is
Created
,
and
partaketh
not
of
the
increated
Nature
and
Essence
of
God
,
cannot
be
God
:
But
in
this
sense
of
the
word
,
distinguished
from
God
,
the
Minor
is
false
;
for
the
Holy
Spirit
is
not
thus
distinguished
from
God
(
viz.
in
Essence
and
Nature
)
as
we
have
formerly
proved
.
Secondly
,
The
said
Proposition
,
that
which
is
distinguished
from
God
,
is
not
God
,
may
be
understood
in
this
sense
,
That
that
Person
who
is
distinguished
from
another
person
,
who
is
truly
and
really
God
,
is
not
God
:
but
in
this
sense
it
is
false
,
and
neither
is
,
nor
can
be
proved
by
the
Proposers
of
it
.
For
such
a
person
who
is
distinguished
from
another
person
who
is
God
,
may
be
God
likewise
;
yea
,
the
same
God
with
him
,
though
not
the
same
person
:
Otherwise
it
would
follow
,
that
because
the
Lord
Jesus
Christ
is
often
distinguished
in
the
Scriptures
from
the
person
of
God
the
Father
,
as
when
he
is
called
the
Son
of
God
;
and
so
when
it
is
said
that
God
sent
him
(
with
the
like
)
and
also
where
he
is
called
Jesus
,
it
would
follow
(
I
say
)
that
he
should
be
truly
God
no
more
than
the
Spirit
or
Holy
Ghost
;
for
these
,
and
many
such
like
expressions
in
the
Scriptures
import
a
manifest
distinction
between
him
and
God
the
Father
:
Nor
doth
it
therefore
prove
,
that
because
the
Son
is
distinct
from
the
Father
,
that
he
is
not
God
;
yea
,
as
the
Scripture
frequently
distinguisheth
between
God
,
and
the
Father
;
therefore
if
the
Proposition
before
us
were
true
,
in
the
latter
sense
it
would
follow
that
neither
should
the
Father
be
God
;
because
(
as
I
say
)
the
Scriptures
distinguish
him
from
God
,
as
Rom.
15.6
.
God
even
the
Father
of
our
Lord
Jesus
Christ
;
You
have
the
same
expression
,
2
Cor.
1.3
.
So
also
Ephes.
1.3
.
Blessed
be
God
and
the
Father
of
our
Lord
Jesus
Christ
.
So
likewise
Eph.
5.20
.
Unto
God
and
the
Father
,
to
omit
others
.
But
the
Author
and
Avoucher
of
the
Argument
now
in
hand
cryeth
ou●
upon
that
distinction
which
is
made
between
the
Essence
and
Person
of
God
;
terming
it
a
wretched
distinction
,
and
an
ignorant
refuge
.
What
he
meaneth
by
a
wretched
distinction
I
do
not
well
know
or
understand
;
if
he
therefore
termeth
it
wretched
because
it
is
poor
and
destitute
of
means
or
friends
to
support
it
,
he
had
small
reason
so
to
defame
it
:
For
certain
it
is
,
that
it
hath
both
means
and
Friends
in
abundance
to
support
it
;
it
hath
the
whole
glory
(
in
a
manner
)
of
all
the
chief
and
choice
Gifts
,
Parts
,
Wisdom
,
Learning
that
hath
been
found
in
the
Christian
World
from
the
daies
of
the
Apostles
untill
now
to
stand
by
it
and
maintain
it
,
which
have
ministred
Arguments
and
Proofs
very
bountifully
unto
it
for
its
defense
,
therefore
in
this
sense
it
is
not
,
it
cannot
be
wretched
;
upon
the
same
account
he
had
small
reason
to
call
it
an
ignorant
refuge
:
That
which
had
all
the
Wisdom
,
Knowledge
,
and
Learning
(
well
nigh
)
of
all
the
Christian
World
to
erect
and
build
it
,
cannot
reasonably
be
suspected
for
an
ignorant
refuge
.
If
he
calleth
it
a
wretched
distinction
,
because
it
is
the
object
of
his
hatred
;
and
he
meant
so
to
handle
it
,
so
to
bruise
,
batter
,
and
deface
it
,
by
bending
the
force
of
his
Wit
and
Learning
against
it
,
that
hereby
it
should
become
desolate
and
miserable
,
his
spirit
of
Prophesie
hath
failed
him
at
this
point
:
For
the
distinction
is
at
this
day
notwithstanding
all
the
contempt
he
hath
poured
upon
it
,
all
that
he
hath
done
to
misfigure
it
,
it
is
in
as
much
honour
and
esteem
with
sober
,
learned
,
and
understanding
men
as
before
;
yea
,
his
ignorant
Zeal
to
dishonour
and
disparage
it
hath
provoked
the
learned
zeal
of
many
to
maintain
it
,
yea
,
and
to
add
more
beauty
and
strength
unto
it
.
But
leaving
his
swelling
words
of
vanity
against
this
distinction
,
let
us
hear
and
consider
what
his
more
sober
and
express
Arguments
or
Reasons
are
against
it
.
First
,
he
saith
,
That
it
is
unheard
of
in
Scriptures
,
and
so
to
be
rejected
,
it
being
presumption
to
affirm
any
thing
of
the
unsearchable
Nature
of
God
which
he
hath
not
first
affirmed
of
himself
in
the
Scriptures
:
(
these
are
his
own
words
.
)
By
the
way
,
before
we
come
to
reply
to
this
Reason
it
is
not
unworthy
observation
,
how
directly
he
treadeth
in
the
steps
of
those
who
have
a
mind
to
oppose
that
which
they
fear
they
cannot
solidly
,
and
substantially
confute
or
overthrow
.
For
,
whereas
those
men
,
whom
he
would
be
thought
to
oppose
in
his
Doctrine
against
the
Godhead
of
the
Holy
Ghost
,
are
wont
to
distinguish
between
God
taken
Personally
,
and
Essentially
;
he
represents
them
as
if
they
distinguished
between
the
Essence
and
Person
of
God
,
which
distinction
is
of
a
much
differing
import
from
the
former
.
I
do
not
remember
any
learned
man
that
ever
asserted
a
distinction
(
a
real
distinction
of
which
our
Adversaries
seem
to
speak
)
between
the
Essence
of
God
and
the
Person
of
God
;
as
if
the
Essence
or
Nature
of
God
were
one
thing
,
and
the
Person
of
God
,
or
any
Person
in
the
Godhead
,
another
thing
,
differing
really
from
it
;
yet
the
distinction
of
God
,
taken
Essentially
and
Personally
,
is
frequent
amongst
those
who
write
about
the
Trinity
.
How
the
word
God
may
be
taken
sometimes
Essentially
,
and
otherwhile
Personally
,
without
supposing
any
real
difference
between
the
Essence
of
God
,
and
a
Person
in
the
Godhead
,
may
be
shewed
in
due
time
,
or
however
may
appear
by
what
God
shall
enable
us
to
speak
upon
the
subject
matter
in
hand
.
But
to
the
Reason
or
Argument
propounded
against
the
distinction
of
God
taken
Personally
and
Essentially
,
(
viz.
)
it
is
unheard
of
in
the
Scriptures
.
I
reply
first
,
that
if
he
meaneth
that
these
words
Personally
and
Essentially
are
not
literally
or
formally
found
in
the
Scriptures
,
in
this
sense
the
truth
of
his
Argument
is
granted
:
But
the
pertinency
and
strength
of
it
in
point
of
proof
of
that
which
he
infers
from
it
,
viz.
that
therefore
it
is
to
be
rejected
,
is
denied
.
For
it
doth
not
follow
,
that
every
distinction
,
the
terms
whereof
are
not
,
in
expressness
of
words
,
of
the
same
oneness
of
the
Letter
,
to
be
found
in
the
Scripture
,
is
therefore
to
be
rejected
;
for
when
the
Notion
or
Substance
of
what
is
delivered
in
the
Scriptures
,
either
in
a
plurality
or
greater
number
of
words
,
or
else
in
words
whose
signification
is
more
obscure
or
dark
unto
the
generality
of
men
,
or
else
in
some
Principle
or
Assertion
which
vertually
contains
and
comprehends
it
;
When
this
(
I
say
)
is
put
into
one
,
or
fewer
terms
,
or
into
words
of
a
more
ready
and
easier
signification
,
or
is
drawn
out
by
clearness
of
deduction
from
such
words
or
sayings
which
vertually
contain
it
,
it
is
not
therefore
to
be
rejected
because
it
is
not
word
for
word
found
in
the
Scripture
.
For
if
the
mind
of
God
,
which
hath
been
more
immediately
delivered
by
him
in
such
words
which
the
Holy
Ghost
(
as
Peter
speaketh
)
taught
the
Apostles
,
and
other
Penmen
of
the
Scriptures
,
shall
be
expressed
and
conveyed
to
the
minds
of
men
in
other
words
than
those
(
and
taught
them
it
may
be
too
by
the
Holy
Ghost
as
well
as
they
)
it
is
not
therefore
to
be
rejected
,
because
it
is
not
thus
conveyed
in
those
very
Terms
or
Phrases
wherein
it
came
immediately
from
God
.
For
if
such
a
thing
should
be
,
there
would
be
no
place
left
for
interpreting
,
opening
,
or
expounding
the
Scriptures
,
but
only
for
reading
of
them
;
and
this
without
conceiving
or
forming
any
sense
or
meaning
of
them
in
one
kind
or
other
in
the
mind
either
of
him
that
readeth
them
,
or
of
him
that
heareth
them
read
:
for
a
man
cannot
lightly
form
the
sense
of
any
Phrase
or
passage
of
Scripture
in
his
mind
and
understanding
but
by
the
opportunity
and
advantage
of
some
other
words
(
though
only
inwardly
spoken
)
which
are
more
familiar
and
better
known
to
him
.
And
certain
it
is
,
that
the
Holy
Ghost
did
not
only
reveal
the
substance
and
subject
matter
of
the
Scriptures
unto
those
whom
he
made
choice
of
for
his
Penmen
;
but
also
bound
them
up
in
such
particular
words
and
phrases
as
those
wherein
they
are
now
written
,
that
so
there
might
be
the
greater
necessity
of
the
work
and
service
of
such
Persons
whom
God
should
anoynt
with
the
gifts
of
interpretation
,
and
stir
up
accordingly
to
the
work
from
time
to
time
.
For
it
is
no
waies
to
be
believed
but
that
had
God
only
given
instruction
unto
the
Penmen
of
the
Scriptures
to
deliver
the
substance
,
and
matter
,
and
notions
of
what
they
have
now
delivered
,
if
he
had
left
them
at
liberty
to
have
put
it
into
their
own
terms
(
I
say
)
there
is
little
question
to
be
made
,
but
that
they
would
have
contrived
and
put
it
into
such
terms
that
they
should
have
shut
out
,
and
left
no
place
nor
opportunity
for
those
gifts
of
interpretation
,
and
of
that
service
and
employment
which
God
hath
now
opened
a
door
effectually
unto
,
and
hath
layed
a
necessity
upon
men
to
seek
after
:
in
which
kind
of
employment
the
God
of
Heaven
hath
a
great
stock
of
glory
going
,
and
great
concernments
amongst
men
for
the
promoting
of
Godliness
and
growing
in
Grace
(
I
say
)
all
this
would
have
been
cut
off
,
and
the
necessity
of
it
,
if
the
Scripture
had
been
drawn
up
,
or
put
into
such
words
and
terms
,
as
men
possibly
may
think
had
been
better
to
have
been
done
.
So
that
now
,
as
the
Eunuch
(
Acts
8.31
.
)
demanded
,
when
Philip
asked
him
this
question
,
viz.
Whether
he
understood
what
he
read
in
the
Scriptures
?
How
(
saith
he
)
can
I
understand
unless
some
man
guide
me
?
(
meaning
who
is
able
to
interpret
the
Scriptures
:
)
in
like
manner
may
the
generality
and
far
greater
part
of
men
and
women
say
,
How
shall
we
understand
the
Scriptures
aright
,
unless
,
some
such
Interpreter
as
Job
speaketh
of
,
one
of
a
thousand
shall
guide
us
?
But
not
to
insist
upon
this
at
present
,
evident
it
is
from
that
little
which
hath
been
said
,
that
the
distinction
of
God
,
taken
Essentially
and
Personally
,
is
not
therefore
to
be
rejected
,
because
the
words
or
terms
of
it
are
not
heard
in
the
Scriptures
,
in
case
the
notion
,
sense
,
and
substance
of
them
be
to
be
found
there
.
Secondly
,
Sect.
2
therefore
we
reply
,
That
though
it
be
no
where
in
so
many
letters
or
words
said
in
Scripture
,
that
God
,
or
the
word
God
is
sometimes
taken
Essentially
,
sometimes
Personally
;
yet
that
it
must
or
ought
to
be
taken
sometimes
in
the
sense
meant
by
the
one
word
,
and
sometimes
again
in
the
sense
meant
by
the
other
word
,
may
be
clearly
evinced
from
the
Scripture
;
at
least
if
that
be
acknowledged
and
owned
as
evinced
and
proved
by
the
Scriptures
,
which
is
requisite
to
make
the
Scriptures
speak
sense
,
and
with
congruity
to
the
apprehensions
and
understandings
of
men
:
and
I
know
not
what
can
be
reasonably
thought
to
be
more
substantially
proved
from
the
Scriptures
than
such
a
thing
.
Now
that
the
word
God
must
of
necessity
,
to
make
the
Scriptures
speak
sence
,
be
taken
sometimes
Essentially
,
and
sometimes
Personally
,
is
evident
from
the
consideration
and
comparing
of
such
Texts
and
places
wherein
such
a
construction
or
acceptation
of
the
words
cannot
reasonably
be
avoided
;
Consider
we
these
two
Verses
together
,
Heb.
1.8
,
9.
which
is
quoted
from
Psal.
45.
But
unto
the
Son
he
saith
,
(
Ver.
8.
)
Thy
Throne
O
God
is
for
ever
and
ever
:
A
Scepter
of
righteousness
is
the
Scepter
of
thy
Kingdom
;
thou
hast
loved
righteousness
,
and
hated
iniquity
,
therefore
God
,
even
thy
God
hath
anointed
thee
,
&c.
This
Clause
therefore
,
God
,
even
thy
God
hath
anointed
thee
,
is
rendred
both
by
Beza
in
the
place
cited
in
the
New
Testament
,
Heb.
1.9
.
And
so
by
Junius
and
Tremelius
out
of
the
original
Hebrew
in
the
Old
Testament
,
Psal.
45.6
.
Therefore
O
God
,
thy
God
hath
anointed
,
&c.
In
the
former
verse
,
in
that
Clause
,
Thy
throne
O
God
is
for
ever
and
ever
;
And
likewise
in
the
former
place
of
the
clause
mentioned
in
the
latter
verse
,
according
to
the
Translation
specified
,
Therfore
O
God
,
thy
God
hath
,
&c.
the
word
God
is
to
be
understood
personally
,
and
that
of
Christ
the
Second
Person
subsisting
in
the
Godhead
or
divine
Essence
,
as
in
the
latter
place
of
this
Clause
,
Therefore
O
God
,
thy
God
hath
anointed
thee
,
it
is
to
be
understood
personally
of
the
Father
or
First
Person
.
Now
if
Christ
the
Son
be
God
,
and
the
Father
be
God
(
both
which
are
plainly
enough
asserted
in
the
passages
mentioned
)
and
yet
notwithstanding
be
not
two
Gods
,
but
one
and
the
same
(
our
Adversaries
themselves
not
granting
a
plurality
of
Gods
)
then
it
undeniably
followeth
,
that
the
word
God
when
it
is
attributed
unto
them
both
thus
,
the
Father
and
the
Son
are
God
,
or
are
the
same
God
;
evident
(
I
say
)
it
is
,
that
that
word
God
in
such
Propositions
or
Sayings
as
these
must
of
necessity
be
taken
Essentially
,
not
Personally
,
because
it
is
manifestly
untrue
to
say
,
that
the
Father
and
the
Son
are
one
and
the
same
Person
,
and
as
manifestly
true
too
it
is
,
that
they
are
one
and
the
same
God
(
there
being
no
more
Gods
than
One.
So
that
the
word
God
in
such
Sayings
as
these
cannot
be
taken
Personally
,
but
of
necessity
must
be
taken
Essentially
,
viz.
as
signifying
the
Divine
Nature
or
Essence
,
wherin
both
Persons
,
Father
and
Son
,
do
partake
;
so
that
the
sense
and
meaning
of
this
Proposition
is
,
That
the
Father
and
the
Son
do
subsist
,
or
are
partakers
of
the
same
Divine
Nature
and
Essence
,
which
Divine
Nature
or
Essence
is
sometimes
expressed
by
the
word
God
.
So
again
,
when
God
is
said
to
be
a
Spirit
,
as
Joh.
4.24
.
it
is
not
to
be
taken
Personally
,
as
if
the
meaning
were
,
either
that
the
Father
,
or
the
Son
,
or
the
Spirit
were
a
Spirit
;
for
though
it
be
true
of
every
of
them
that
they
are
Spirits
,
the
Father
is
a
Spirit
,
and
so
the
Son
is
a
Spirit
;
yet
that
our
Saviour
should
here
affirm
it
determinately
or
particularly
of
any
one
of
them
more
than
other
,
no
sufficient
Reason
can
be
given
;
Therefore
the
meaning
of
our
Saviour
saying
,
God
is
a
Spirit
,
must
needs
be
this
,
That
the
Divine
Nature
and
Essence
,
which
is
communicated
to
the
Three
Persons
,
or
wherein
the
Three
Persons
subsist
,
and
so
are
Essentially
one
and
the
same
God
,
that
th●s
Nature
and
Divine
Essence
is
spiritual
,
immaterial
,
and
invisible
.
And
yet
more
plainly
,
Rom.
16.27
.
where
God
is
termed
only
wise
,
To
God
only
wise
be
Glory
.
The
word
God
is
to
be
taken
Essentially
,
because
,
if
it
should
be
here
taken
Personally
,
viz.
for
God
the
Father
(
which
our
Adversary
conceiveth
and
contendeth
for
with
might
and
main
;
affirming
,
That
to
take
God
otherwise
than
Personally
,
is
to
take
him
otherwise
than
he
is
,
and
to
mistake
him
,
and
that
there
is
no
such
acceptation
of
the
word
God
in
the
Scriptures
,
with
the
like
.
)
But
(
I
say
)
that
in
the
place
now
before
us
,
To
God
only
wise
be
Glory
,
the
word
God
must
needs
be
taken
essentially
,
and
not
Personally
,
is
evident
from
hence
;
because
otherwise
the
Apostle
must
suppose
,
that
neither
Christ
nor
the
Holy
Ghost
had
any
wisdom
in
them
,
or
none
considerable
but
God
the
Father
only
:
which
how
near
or
far
off
it
is
from
Blasphemy
,
I
leave
to
sober
men
to
determine
.
Other
places
there
are
without
number
,
wherein
the
word
God
must
needs
be
taken
Essentially
;
But
these
few
produced
and
insisted
on
,
are
sufficient
for
the
proof
thereof
.
Therefore
the
distinction
of
God
taken
Personally
,
and
Essentially
,
is
not
a
distinction
unheard
of
in
Scriptures
,
as
our
Adversarie
groundlesly
affirmeth
,
unless
(
as
we
noted
before
)
by
being
unheard
of
,
he
meaneth
,
in
respect
of
the
sound
of
words
,
not
in
respect
of
the
truth
and
substance
of
the
matter
;
neither
do
they
who
speak
of
God
according
to
the
sense
and
import
of
that
distinction
,
Affirm
any
thing
of
the
unsearchable
Nature
of
God
which
he
hath
not
first
affirmed
of
himself
in
the
Scriptures
,
and
so
are
free
from
all
the
guilt
of
presumption
upon
such
an
account
.
But
the
Adversary
cannot
be
perswaded
himself
,
Sect.
3
nor
be
willing
that
others
should
be
perswaded
,
that
the
Scriptures
should
own
or
countenance
any
such
distinction
as
that
of
God
taken
Personally
,
and
Essentially
;
and
therefore
trieth
his
skill
to
make
us
believe
that
it
is
disclaimed
by
reason
,
and
accordingly
levieth
three
Arguments
or
Reasons
against
it
:
We
shall
propound
them
in
their
order
as
himself
hath
drawn
them
up
,
and
give
replies
unto
them
one
by
one
.
First
,
(
saith
he
)
It
is
impossible
for
any
man
,
if
he
would
but
endeavour
to
conceive
the
thing
,
and
not
to
delude
himself
and
others
with
empty
terms
and
words
without
understanding
to
distinguish
the
Person
from
the
Essence
of
God
,
and
not
to
frame
two
Beings
,
or
things
in
his
mind
,
and
consequently
two
Gods
.
This
is
his
first
Reason
,
to
which
we
reply
three
things
:
1.
Whereas
to
perswade
others
into
his
own
Judgment
,
or
opinion
,
he
would
put
them
upon
endeavouring
to
conceive
the
thing
[
distinctly
to
mould
,
frame
,
and
fashion
in
their
minds
or
imaginations
the
manner
how
a
Divine
Person
should
be
distinguished
from
the
Divine
Nature
,
or
Essence
;
]
Doth
he
not
put
men
upon
a
direct
course
to
make
shipwrack
of
their
Christianity
,
and
all
they
believe
touching
the
Gospel
and
Christ
Jesus
?
For
whereas
there
are
many
things
plainly
asserted
,
and
partly
clearly
supposed
of
the
main
Pillars
of
that
Religion
and
Worship
of
God
which
the
Gospel
commendeth
unto
the
World
,
the
mode
or
distinct
manner
.
whereof
cannot
be
conceived
or
understood
by
men
;
if
so
be
men
shall
reject
or
deny
them
upon
this
account
(
I
mean
)
because
they
cannot
distinctly
conceive
,
or
satisfie
their
imaginations
how
they
should
be
,
they
must
together
with
the
rejection
of
these
reject
all
that
which
is
built
or
hangs
upon
them
;
which
is
(
as
hath
been
said
)
the
main
Fabrick
or
body
of
Christianity
.
As
to
give
an
instance
:
Because
it
is
once
and
again
plainly
affirmed
in
the
Gospel
,
that
a
Virgin
conceived
and
brought
forth
a
Child
;
and
upon
this
Conception
and
Child
thus
brought
forth
we
know
that
the
whole
projection
and
frame
of
the
Gospel
dependeth
;
Yet
who
is
able
to
conceive
in
his
mind
the
distinct
manner
how
she
should
or
did
Conceive
;
or
what
the
Holy
Ghost
particularly
acted
or
did
in
order
to
enable
,
or
make
her
to
Conceive
;
or
what
she
her self
likewise
did
towards
or
about
this
Conception
?
For
to
Conceive
as
well
as
bring
forth
is
a
Verb
Active
,
and
importeth
the
doing
of
somewhat
either
per
modum
naturae
,
or
per
modum
voluntatis
,
or
both
by
her
who
is
said
to
Conceive
.
But
that
the
whole
Transaction
between
the
Holy
Ghost
and
the
Virgin
,
about
the
Conception
of
the
Lord
Jesus
Christ
,
God
blessed
for
ever
,
was
mysterious
and
secret
,
and
the
manner
of
it
,
in
respect
of
particulars
,
purposely
veiled
by
God
,
is
plainly
enough
intimated
by
the
words
or
Phrases
wherein
the
Holy
Ghost
himself
expresseth
the
said
business
by
the
mouth
of
the
Angel
,
who
first
brought
tidings
from
Heaven
unto
the
Virgin
of
this
high
Favour
intended
by
God
towards
her
.
The
Holy
Ghost
(
saith
the
Angel
unto
her
)
shall
come
upon
thee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
vertue
or
power
of
the
most
High
shall
overshadow
thee
,
Luk.
1.35
.
Shall
overshadow
thee
,
i.
e.
shall
secretly
,
and
after
a
manner
unknown
,
not
fit
to
be
revealed
unto
men
,
negotiate
this
great
business
with
thee
.
Now
,
if
a
man
should
reason
so
,
or
speak
thus
unto
us
(
about
the
Virgins
Conception
;
)
It
is
impossible
for
any
man
,
if
he
would
but
endeavour
to
conceive
the
things
,
and
not
delude
both
himself
and
others
with
empty
terms
and
words
without
understanding
,
to
understand
or
comprehend
how
a
Virgin
should
Conceive
;
Should
he
not
attempt
to
perswade
us
out
of
the
belief
of
the
Gospel
,
and
to
abandon
our
Christianity
,
only
upon
this
account
,
because
it
requireth
us
to
believe
such
a
thing
which
we
cannot
conceive
how
it
was
or
should
be
?
And
what
doth
he
less
,
that
argueth
after
the
same
manner
to
draw
us
from
believing
that
a
divine
Person
and
the
divine
Essence
can
be
distinguished
,
because
we
cannot
conceive
the
particular
manner
how
they
are
,
or
may
be
distinguished
?
Take
another
Instance
of
a
thing
oft
supposed
in
the
Scriptures
,
and
which
is
,
though
in
another
kind
,
very
Fundamental
too
to
Christian
Religion
,
at
least
to
our
embracing
and
professing
of
it
.
The
reasonable
soul
of
a
man
is
united
unto
the
body
,
and
so
the
body
is
united
likewise
unto
the
Soul
,
so
as
to
make
one
and
the
same
man
or
person
:
This
the
Scripture
supposeth
in
twenty
places
and
ten
,
we
shall
not
need
to
cite
any
for
the
proof
of
it
;
But
who
is
there
that
is
able
distinctly
to
conceive
,
or
shape
in
his
mind
,
how
,
or
after
what
manner
,
by
what
Ligament
or
bonds
the
Soul
is
united
and
knit
unto
the
Body
,
and
the
Body
to
it
:
Or
how
,
or
by
what
vertue
or
property
,
inherent
in
the
Soul
,
it
should
enliven
,
strengthen
,
or
give
motion
unto
the
Body
?
To
omit
many
particulars
more
relating
to
the
state
and
condition
of
the
Soul
and
Body
in
their
union
.
The
things
themselves
being
certain
,
though
the
distinct
manner
of
them
,
or
of
their
being
be
inscrutable
unto
men
,
will
a
man
charge
him
with
deluding
himself
and
others
,
with
empty
terms
,
and
words
without
understanding
,
who
himself
believeth
,
and
would
have
others
believe
also
,
that
the
reasonable
soul
in
natural
union
,
or
conjunction
with
an
humane
body
,
maketh
one
and
the
same
intire
man
or
person
of
man
,
only
because
he
cannot
distinctly
conceive
the
manner
how
such
a
thing
should
be
?
Will
a
man
go
about
to
perswade
himself
that
he
is
not
a
man
?
Surely
no
,
all
the
Philosophers
in
the
World
,
and
all
the
Learned
men
,
who
have
called
up
all
their
Learning
and
Principles
to
enquire
about
it
,
were
never
able
to
reach
the
manner
how
such
a
thing
should
be
.
We
know
not
(
as
Solomon
informeth
us
,
Eccles.
11.5
.
)
what
is
the
way
of
the
Spirit
,
or
how
the
bones
do
grow
in
the
womb
of
her
that
is
with
Child
:
Shall
we
therefore
deny
that
there
is
any
such
thing
as
the
growing
of
a
Child
in
the
womb
of
her
that
bears
it
,
because
no
man
knoweth
how
they
do
grow
?
It
is
not
a
more
common
than
true
saying
,
That
many
effects
are
visible
,
and
certain
,
the
reason
or
causes
whereof
are
hid
from
men
:
as
the
flowing
and
ebbing
of
the
Sea
(
that
is
a
famous
instance
)
and
the
saltness
of
the
water
;
the
Spots
in
the
Moon
;
the
pointing
of
the
Loadstone
towards
the
North
,
with
many
the
like
in
Nature
.
And
if
the
Reasons
and
Causes
of
things
be
so
hard
to
be
come
at
,
so
inaccessible
to
the
Capacities
and
Understandings
of
men
,
How
much
more
are
the
modes
,
the
respective
manner
of
the
beings
and
subsistings
of
things
;
these
being
many
degrees
more
subtil
and
farther
remote
from
the
Understandings
of
men
than
the
Causes
and
Reasons
of
the
other
?
And
if
the
modi
,
the
intrinsical
manner
(
as
the
Schoolmen
term
them
)
of
created
beings
and
their
subsisting
be
so
difficult
to
be
conceived
and
understood
;
it
needeth
not
seem
strange
to
us
,
that
the
manner
of
the
infinite
and
increated
being
(
which
we
call
God
)
and
of
his
subsisting
should
be
so
far
above
our
Apprehensions
and
capacities
.
So
that
to
put
men
upon
endeavouring
to
conceive
in
their
minds
the
particular
manner
how
every
thing
should
be
,
or
may
be
,
which
the
Scriptures
only
affirm
to
be
;
and
in
case
they
cannot
thus
conceive
of
them
;
to
perswade
them
to
deny
their
beings
;
is
(
in
effect
)
to
perswade
and
bear
them
in
hand
,
that
if
they
cannot
he
wise
above
that
which
is
written
,
they
had
as
good
throw
up
or
cast
aside
that
wich
is
written
as
vanity
and
untruth
.
Most
true
it
is
,
that
we
ought
not
to
believe
any
thing
in
matters
of
Religion
,
but
what
we
have
a
sufficient
and
substantial
ground
in
Reason
why
we
should
believe
it
:
i.
e.
unless
we
have
the
Word
of
God
for
it
,
which
is
the
most
substantial
ground
in
Reason
of
all
others
why
a
thing
should
be
believed
.
But
the
Word
of
God
revealeth
many
things
simply
to
be
,
the
distinct
manner
of
the
being
whereof
it
doth
not
reveal
:
in
which
respect
we
stand
bound
to
believe
the
truth
and
being
of
many
things
,
the
manner
of
whose
beings
we
are
no
way
bound
to
believe
,
because
it
is
not
revealed
.
So
that
though
we
can
not
conceive
,
nor
stand
bound
to
believe
,
how
,
or
after
what
manner
the
divine
Person
differeth
from
the
divine
Essence
;
nor
again
this
Essence
from
such
a
Person
,
yet
we
may
and
do
stand
bound
to
believe
that
they
are
distinguished
;
the
Scripture
revealing
this
,
and
not
the
other
.
This
for
reply
to
the
Argument
propounded
in
the
first
place
.
Secondly
,
Whereas
the
Argument
affirmeth
;
Sect.
4
That
it
is
impossible
for
any
man
to
distinguish
the
Person
from
the
Essence
of
God
,
and
not
to
frame
two
beings
in
his
mind
,
and
consequently
two
Gods
.
We
reply
further
,
That
this
is
manifestly
untrue
,
if
by
two
beings
he
meaneth
two
things
compleatly
?
subsisting
each
a
part
by
it self
;
as
for
instance
:
In
Intellectual
created
Beings
I
can
conceive
a
man
,
or
the
person
of
a
man
;
and
again
,
the
humane
Nature
or
Essence
of
a
man
(
which
differs
from
his
Person
;
for
a
man
,
as
Thomas
,
or
any
other
,
is
not
the
Humane
Nature
,
but
only
partakes
of
it
,
or
subsists
in
it
;
)
I
say
,
I
can
conceive
in
my
mind
the
Person
of
Thomas
,
and
the
Nature
of
Thomas
,
and
yet
not
conceive
two
things
compleatly
and
a
part
subsisting
,
and
consequently
not
conceive
two
Thomases
:
For
the
Nature
of
Thomas
,
I
mean
,
the
Humane
Nature
,
doth
not
any where
subsist
in
Thomas
his
person
a
part
by
it self
,
but
only
in
the
several
and
respective
persons
of
mankind
:
In
like
manner
,
I
can
very
well
conceive
in
my
mind
a
divine
Person
,
for
instance
the
Father
,
or
the
Son
;
and
likewise
can
conceive
the
divine
Nature
and
Essence
;
and
yet
not
necessarily
conceive
or
frame
two
beings
,
i.e.
two
things
completely
and
apart
subsisting
in
my
mind
;
for
the
Divine
Nature
or
Essence
doth
not
really
subsist
apart
from
,
or
out
of
the
divine
Persons
,
which
partakes
therein
,
be
they
one
,
or
be
they
more
;
as
the
Humane
Nature
doth
not
any where
subsist
but
in
Thomas
,
John
,
and
the
rest
of
the
individual
persons
of
mankind
who
partake
of
this
nature
.
But
though
the
Divine
Essence
be
one
and
the
same
thing
really
and
substantially
with
a
divine
Person
,
and
with
all
the
Three
,
yet
doth
it
differ
from
it
in
consideration
and
respect
;
so
that
I
may
conceive
a
divine
person
in
my
mind
,
and
conceive
the
divine
Essence
also
,
and
yet
not
necessarily
conceive
two
things
really
distinct
(
much
less
two
Gods
)
but
two
things
distinct
only
in
consideration
,
but
really
one
and
the
same
.
As
in
the
divine
Attributes
the
Justice
of
God
and
the
Mercy
of
God
(
and
so
the
Wisdome
,
Patience
,
Goodness
,
&c.
)
they
are
really
one
and
the
same
thing
in
God
;
but
they
differ
in
consideration
;
for
when
I
conceive
or
consider
the
Justice
of
God
,
the
inward
conception
of
my
mind
differeth
much
from
that
which
I
raise
or
conceive
within
me
when
I
consider
of
the
Mercy
or
Wisdom
of
God
,
&c.
And
so
again
,
Abraham
the
Father
of
Isaac
,
and
Abraham
the
Father
of
the
Faithful
are
really
but
one
and
the
same
thing
,
yet
differ
in
consideration
or
respect
;
for
when
I
conceive
of
him
,
or
consider
him
as
the
Father
of
Isaac
,
my
consideration
is
differing
much
from
what
it
is
when
I
conceive
of
him
as
the
Father
of
the
Faitful
.
I
might
instance
in
those
and
many
more
particulars
which
are
really
one
and
the
same
,
and
yet
may
truly
be
considered
or
conceived
in
my
mind
very
differently
;
so
that
it
is
but
an
illiterate
and
weak
Allegation
to
affirm
,
That
it
is
impossible
for
a
man
to
distinguish
the
Person
from
the
Essence
of
God
,
and
not
to
frame
two
things
or
beings
in
my
mind
,
and
consequently
two
Gods
.
Why
may
I
not
as
well
distinguish
the
Person
from
the
Essence
of
God
without
framing
in
my
mind
two
Gods
,
as
distinguish
the
Person
of
an
Angel
,
as
Gabriel
,
Michael
,
or
the
like
,
from
the
common
Essence
or
Nature
of
Angels
,
wherein
both
Gabriel
,
Michael
,
and
other
Angels
partake
?
That
is
to
be
taken
along
as
a
general
Rule
in
all
disputes
concerning
God
,
and
the
divine
Nature
,
that
when
we
borrow
resemblances
or
notions
from
one
kind
or
other
,
from
the
Creature
to
explain
matters
relating
unto
God
,
it
is
not
to
be
expected
that
these
resemblances
or
notions
should
hold
in
all
particulars
,
nor
necessarily
in
any
more
than
in
that
one
only
,
unto
which
they
are
applied
,
viz.
When
we
shew
and
prove
,
that
a
man
may
very
well
distinguish
the
Person
from
the
Essence
of
God
,
without
framing
any
such
thing
in
his
mind
which
should
imply
two
Gods
;
by
shewing
that
a
man
may
distinguish
the
person
of
an
Angel
or
a
man
from
the
common
Nature
or
Essence
of
either
,
without
framing
in
his
mind
either
two
Angels
,
or
two
men
:
it
cannot
be
excepted
against
this
proof
or
resemblance
,
that
it
is
not
pertinent
,
or
that
it
reacheth
not
the
business
for
which
it
is
brought
,
because
the
person
of
an
Angel
(
and
so
of
a
man
)
as
well
as
the
Nature
or
Essence
of
both
are
finite
beings
;
whereas
a
divine
Person
and
the
divine
Essence
are
both
infinite
,
or
the
like
.
The
notion
or
comparison
is
sufficient
for
that
end
for
which
it
is
used
and
insisted
upon
,
if
by
way
of
similitude
it
sheweth
and
proveth
that
a
man
may
frame
in
his
mind
a
distinct
consideration
of
a
person
subsisting
in
,
or
partaking
of
such
or
such
a
Nature
or
Essence
;
and
again
,
of
this
Nature
or
Essence
,
wherein
they
do
partake
,
without
framing
a
conceit
of
two
such
things
which
should
imply
or
include
two
persons
of
either
kind
.
Thirdly
(
and
lastly
)
For
answer
to
our
Adversaries
first
Reason
against
distinguishing
the
Person
of
God
from
the
Essence
of
God
,
Sect.
5
if
himself
grant
both
,
which
clearly
he
seems
to
do
(
neither
was
there
ever
any
man
yet
who
acknowledge
a
God
that
denied
either
)
viz.
That
there
is
a
divine
Nature
and
Essence
;
and
again
,
that
there
is
a
person
(
suppose
one
only
,
as
his
erroneous
supposition
indeed
is
;
)
who
partakes
of
the
Nature
;
then
himself
owns
and
grants
the
distinction
which
with
so
much
clamour
he
falls
foul
upon
.
When
he
saith
in
his
third
and
last
Reason
against
the
said
distinction
,
That
to
talk
of
God
taken
only
essentially
is
ridiculous
,
he
clearly
granteth
and
supposeth
,
that
God
may
be
taken
Essentially
(
though
not
Essentially
only
)
and
consequently
,
that
there
is
a
divine
Essence
as
well
as
a
divine
Person
:
if
so
,
Why
may
I
not
conceive
and
consider
in
my
mind
as
well
the
one
as
the
other
?
Or
what
is
this
but
to
distinguish
the
one
from
the
other
?
Or
when
himself
acknowledged
as
well
the
one
as
the
other
,
did
he
acknowledge
them
under
one
and
the
same
notion
or
inward
conception
of
them
in
his
mind
;
so
that
when
he
acknowledged
a
divine
Person
,
he
had
no
other
notion
and
impression
in
his
mind
than
he
had
when
he
acknowledged
a
divine
Nature
or
Essence
?
Now
then
this
is
that
,
I
say
,
if
he
did
thus
acknowledge
or
thus
conceive
of
them
,
then
is
he
himself
guilty
of
that
presumption
,
which
he
chargeth
upon
his
Adversaries
(
as
we
heard
)
viz.
Of
affirming
that
of
the
unsearchable
Nature
of
God
,
which
he
hath
not
first
affirmed
of
himself
in
the
Scriptures
.
For
most
certain
it
is
,
that
God
hath
affirmed
no
such
thing
of
himself
here
,
viz.
That
the
divine
Person
and
his
divine
Nature
or
Essence
are
to
be
apprehended
and
conceived
by
one
and
the
self
same
notion
or
conception
in
the
minds
of
men
,
without
any
variation
or
distinction
at
all
.
So
that
the
Adversaries
first
Reason
against
the
forementioned
distinction
of
God
taken
Personally
and
Essentially
is
very
weak
,
and
hath
nothing
of
weight
or
strength
in
it
;
and
what
there
is
in
it
,
it
is
every
whit
as
much
against
himself
,
as
those
whom
he
would
seem
to
oppose
.
His
second
Reason
against
the
said
Distinction
he
draweth
up
in
these
words
:
If
the
Person
be
distinct
from
the
Essence
of
God
,
Sect.
6
then
it
is
either
something
,
or
nothing
;
If
nothing
,
How
can
it
be
distinguished
,
since
nothing
hath
no
accidents
?
If
something
,
then
either
it
is
some
finite
or
infinite
thing
:
If
finite
,
then
there
will
be
something
finite
in
God
;
and
consequently
,
since
by
the
confession
of
the
Adversaries
themselves
,
every
thing
in
God
,
is
God
himself
,
God
will
be
finite
;
which
the
Adversaries
themselves
will
likewise
confess
to
be
absurd
:
If
infinite
,
then
there
will
be
two
infinites
in
God
,
to
wit
the
Person
and
Essence
of
God
,
and
consequently
,
two
Gods
,
which
is
more
absurd
than
the
former
.
This
is
the
account
of
his
second
Reason
against
the
oft
mentioned
distinction
;
but
that
this
also
is
of
the
same
calculation
with
the
former
,
and
hath
as
little
in
it
as
that
;
and
that
which
it
hath
is
as
much
against
himself
as
his
Adversaries
,
may
be
made
readily
to
appear
.
For
First
,
Whereas
he
reasoneth
thus
:
If
the
Person
be
distinguished
from
the
Essence
of
God
,
then
it
is
either
something
or
nothing
;
there
is
no
great
weight
either
of
Learning
,
or
Understanding
in
the
Proposition
.
For
first
,
In
the
former
part
of
this
Proposition
,
If
the
Person
be
distinct
from
the
Essence
of
God
,
he
supposeth
the
Person
to
be
somewhat
;
otherwise
the
meaning
of
the
clause
should
be
this
,
If
nothing
,
or
that
which
is
nothing
,
be
distinct
from
the
Essence
of
God
,
which
is
ridiculous
.
And
yet
having
thus
in
the
former
part
of
the
Proposition
supposed
it
to
be
somewhat
;
from
this
supposition
in
the
latter
part
of
it
he
infers
it
to
be
either
something
or
nothing
.
Who
ever
reasoned
at
such
a
rate
as
this
,
If
nothing
be
distinct
from
something
,
then
is
it
either
something
or
nothing
?
They
that
can
make
sense
of
this
must
have
sharper
understandings
than
mine
.
Secondly
,
Let
the
word
Person
in
the
Antecedent
of
the
Proposition
be
supposed
to
signifie
either
something
or
nothing
;
either
that
which
is
,
or
that
which
is
not
;
yet
it
doth
not
follow
that
it
should
be
determinately
either
something
or
nothing
from
hence
,
because
it
is
distinct
from
the
Essence
of
God
:
so
that
the
Major
Proposition
in
this
Syllogism
vanisheth
into
a
meer
Nothing
.
Thirdly
,
Whereas
in
the
process
of
his
Argument
he
reasoneth
thus
:
If
finite
[
meaning
,
if
a
Person
be
finite
.
]
then
there
will
be
something
finite
in
God
;
if
infinite
,
then
there
will
be
two
infinites
in
God
,
the
Person
and
the
Essence
,
both
which
(
he
presumeth
)
are
accounted
absurd
by
his
Adversaries
themselves
.
We
reply
,
First
,
that
whatsoever
his
Adversaries
do
in
the
case
,
he
himself
holdeth
,
not
only
that
there
is
something
finite
in
God
,
but
that
all
things
appertaining
to
him
are
finite
:
For
holding
the
Essence
of
God
to
be
finite
and
locally
circumscribed
,
he
must
consequently
hold
and
maintain
,
that
all
other
things
belonging
to
his
Essence
are
finite
and
circumscribed
also
;
so
that
it
is
no
absurdity
with
him
to
grant
that
there
is
something
finite
in
God
:
But
he
that
granteth
Passions
also
properly
and
formally
so
called
in
God
,
as
Anger
,
Grief
,
Sorrow
;
and
consequently
,
an
obnoxiousness
or
an
exposedness
unto
Trouble
,
Pain
,
Torment
,
yea
,
and
death
it self
(
for
all
this
directly
followeth
upon
such
a
Tenent
:
)
it
is
no
marvel
if
he
holds
all
things
finite
in
God
.
But
secondly
,
I
reply
further
,
that
it
no
way
follows
,
that
if
a
person
be
infinite
,
and
the
Essence
infinite
,
that
there
should
be
two
infinites
in
God
;
The
Reason
is
plain
,
because
the
Person
and
the
Essence
are
not
two
things
really
distinct
the
one
from
the
other
,
but
in
consideration
only
.
That
is
a
common
and
true
Saying
amongst
Divines
,
In
Trinitate
omnia
sunt
unum
ubi
non
obviat
relationis
oppositio
:
All
things
in
the
Trinity
are
one
,
excepting
only
where
the
opposition
of
relation
cometh
in
the
way
:
viz.
The
Father
is
not
the
Son
,
nor
the
Son
the
Father
,
nor
the
Holy
Ghost
either
,
nor
either
the
Holy
Ghost
;
yet
they
are
all
one
and
the
same
Essence
,
and
consequently
one
and
the
same
Infinite
;
yet
doth
it
not
follow
,
that
because
there
are
more
persons
,
or
a
plurality
of
persons
,
that
therefore
there
is
a
plurality
,
or
more
than
one
Essence
;
for
it
is
the
Essence
to
which
properly
or
primarily
the
Attributes
do
belong
,
and
not
the
Persons
.
I
beseech
you
mind
this
Rule
,
which
will
give
a
great
light
into
this
deep
Mystery
:
It
is
the
Essence
to
which
properly
and
primarily
the
Attributes
do
belong
,
and
not
the
person
;
they
do
belong
indeed
to
the
person
but
only
in
consideration
of
the
Essence
whereof
each
Person
partakes
.
As
for
instance
,
the
Father
is
not
infinite
(
and
so
is
not
Omniscient
and
Omnipresent
)
because
he
is
the
Father
,
but
because
he
is
God
,
i.e.
because
he
partakes
and
subsists
in
the
Divine
Essence
:
So
likewise
the
Second
Person
,
the
Son
,
is
not
therefore
infinite
,
because
he
is
a
Person
,
or
because
he
is
the
Son
,
but
because
he
is
God
,
i.
e.
one
and
the
same
really
with
the
Divine
Essence
;
there
is
the
same
reason
of
the
Holy
Ghost
.
So
that
though
the
Father
be
infinite
,
and
the
Son
infinite
,
and
the
Holy
Ghost
infinite
,
and
the
Divine
Essence
infinite
;
yet
it
doth
not
follow
,
that
there
should
be
three
infinites
,
or
any
more
than
one
,
because
the
Essence
is
but
one
to
which
the
Attribute
of
Infinity
belongeth
.
And
the
Persons
,
as
they
partake
of
the
Divine
Essence
,
which
is
but
one
,
so
they
partake
of
the
Infinity
belonging
to
this
Essence
,
which
is
but
one
neither
.
As
it
may
be
truly
said
that
Sarahs
Husband
had
a
great
Estate
,
and
Isaac's
Father
had
a
great
Estate
,
and
the
Father
of
the
Faithful
had
a
great
Estate
,
yet
it
will
not
follow
,
that
therefore
here
were
three
great
Estates
;
the
Reason
is
,
because
all
the
Relations
were
really
founded
in
one
and
the
self-same
person
called
Abraham
;
and
the
Estate
did
not
belong
to
him
either
as
he
was
Sarahs
Husband
,
or
Isaac's
Father
,
or
the
Father
of
the
Faithful
,
but
as
he
was
such
a
person
enriched
by
God
.
I
might
shew
you
further
how
the
divine
Attributes
(
as
we
call
them
)
are
founded
,
not
in
the
Person
,
but
in
the
Essence
:
But
this
sufficeth
for
reply
to
the
second
Reason
against
the
distinction
of
God
taken
Essentially
and
Personally
.
Thirdly
(
and
lastly
)
The
last
Reason
against
the
distinction
of
God
taken
Personally
and
Essentially
,
take
it
in
his
own
words
:
Sect.
7
Thirdly
to
talk
of
God
taken
only
Essentially
is
ridiculous
;
not
only
because
there
is
no
Example
thereof
in
the
Scripture
,
but
because
God
is
the
name
of
a
Person
,
and
signifieth
him
that
ruleth
over
others
;
and
when
it
is
put
for
the
most
High
God
,
it
denoteth
him
,
who
with
soveraign
and
absolute
Authority
ruleth
over
all
:
But
none
but
a
Person
can
rule
over
others
,
all
actions
being
proper
to
persons
;
wherefore
to
take
God
otherwise
than
Personally
,
is
to
take
him
otherwise
than
he
is
,
and
indeed
to
mistake
him
.
To
this
also
we
reply
.
First
,
When
he
saith
,
That
to
talk
of
God
taken
only
Essentially
is
ridiculous
;
how
ridiculously
himself
speaketh
hath
been
formerly
shewed
in
part
,
and
will
further
appear
when
we
shall
weigh
the
grounds
of
his
windy
confidence
in
the
balance
of
the
Sanctuary
.
For
first
,
Whereas
he
saith
,
There
is
no
example
in
the
Scripture
,
this
saying
of
his
hath
already
been
weighed
and
found
too
light
.
Secondly
,
When
he
saith
,
That
God
is
the
name
of
a
Person
,
and
when
it
is
,
put
for
the
most
High
God
,
it
denoteth
him
,
who
with
soveraign
Authority
ruleth
over
all
,
&c.
We
reply
,
by
denying
that
God
is
alwaies
the
name
of
a
Person
.
For
when
we
say
that
the
Father
is
God
,
and
again
,
that
the
Son
is
God
,
the
word
God
is
not
the
name
of
a
Person
,
nor
doth
it
signifie
a
Person
as
such
:
But
rather
the
Divine
Nature
and
Essence
,
wherein
both
the
Father
and
the
Son
equally
partake
(
according
to
our
sense
,
and
the
truth
it self
:
)
And
in
the
sense
of
our
Adversarie
,
who
denieth
the
Son
to
be
the
same
God
with
the
Father
,
yet
granteth
him
to
be
God
,
it
must
needs
signifie
or
denote
some
property
,
priviledge
,
or
the
like
,
wherein
they
both
partake
.
For
certainly
,
the
Son
can
in
no
sense
whatsoever
be
termed
God
,
unless
there
be
same
Agreement
,
Similitude
,
or
Partnership
in
something
or
other
with
him
that
is
God
indeed
(
or
as
our
Adversaries
love
to
speak
)
the
most
High
God
;
so
that
when
(
according
to
the
same
sense
of
our
Adversaries
)
the
Son
is
called
God
,
the
word
God
doth
not
denote
the
proper
name
of
a
person
,
but
denoteth
,
and
is
a
word
importing
something
that
is
common
to
more
persons
than
one
.
Thirdly
(
and
lastly
)
When
he
saith
,
That
when
it
is
put
for
the
most
High
God
,
it
signifieth
him
that
with
soveraign
Authority
ruleth
over
all
;
and
addeth
,
That
all
Actions
are
proper
unto
persons
,
&c.
We
reply
,
and
grant
all
this
to
be
true
,
But
add
(
by
way
of
Explication
of
our
sense
in
this
grant
)
that
though
the
word
God
,
when
spoken
of
the
most
High
God
,
denoteth
him
that
ruleth
over
all
;
and
consequently
,
a
person
,
because
Actions
are
proper
unto
Persons
,
and
not
unto
Natures
or
Essences
:
Yet
it
doth
not
necessarily
denote
any
one
person
determinately
,
or
with
the
exclusion
of
all
others
,
but
may
signifie
either
the
Father
,
or
the
Son
,
or
the
Holy
Ghost
:
For
it
is
true
,
that
every
one
of
them
joyntly
and
severally
hath
absolute
authority
over
all
:
And
(
as
we
lately
heard
)
the
Apostle
,
speaking
particularly
of
the
Second
Person
Christ
,
calleth
him
(
Rom.
9.5
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
him
who
is
God
over
all
,
God
blessed
for
ever
;
which
supremacy
of
power
the
same
Apostle
in
the
very
same
expression
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
attributeth
unto
God
the
Father
also
,
Eph.
4.6
.
Doubtless
,
he
that
is
over
all
is
the
most
High
God
;
we
do
not
hold
or
teach
,
that
the
Divine
Nature
,
or
Essence
,
as
such
,
ruleth
over
all
,
or
performeth
any
action
;
but
only
as
personally
subsisting
in
,
or
communicated
unto
the
Father
,
Son
,
and
Holy
Ghost
.
And
this
for
reply
to
this
first
Argument
,
by
which
he
endeavoureth
to
prove
the
Son
to
be
a
sack
cloath
,
the
Holy
Ghost
to
be
a
Creature
,
and
not
God
.
His
second
Argument
is
this
:
If
he
,
Sect.
8
that
gave
the
Holy
Spirit
to
the
Israelites
to
instruct
them
,
be
God
or
Jehovah
alone
,
then
the
Holy
Spirit
is
not
Jehovah
or
God
:
but
he
that
gave
the
Holy
Spirit
to
the
Israelites
to
instruct
them
is
Jehovah
alone
,
therefore
the
Holy
Spirit
is
not
God
.
The
sequel
of
the
Major
is
plain
;
for
if
he
that
gave
the
Holy
Spirit
be
Jehovah
alone
,
and
yet
the
Holy
Spirit
that
was
given
be
Jehovah
too
;
the
same
will
be
Jehovah
alone
,
and
not
Jehovah
alone
,
which
implieth
a
contradiction
.
The
Minor
(
he
saith
)
is
evidenced
by
Neh.
9.6
,
20.
To
this
we
reply
briefly
,
that
the
sequel
of
the
Major
Proposition
,
as
plain
as
the
Author
of
it
would
suppose
it
to
be
,
is
reprovable
,
and
to
be
denied
;
though
he
that
gave
the
Holy
Spirit
to
the
Israelites
be
Jehovah
alone
,
yet
may
the
Holy
Spirit
,
who
is
said
to
have
been
given
,
be
Jehovah
also
:
Nor
doth
it
imply
any
contradiction
that
the
same
[
that
is
,
the
same
person
,
or
the
same
being
]
should
be
Jehovah
alone
,
and
not
Jehovah
alone
,
viz.
in
different
respects
and
considerations
;
as
thus
,
the
Father
(
and
there
is
the
same
reason
of
the
Son
,
and
of
the
Holy
Ghost
)
may
be
Jehovah
alone
,
[
viz.
the
exclusive
Particle
alone
excludes
all
Creatures
,
or
all
Beings
whatsoever
,
which
are
not
one
and
the
same
with
his
Being
]
and
yet
not
be
Jehovah
alone
,
if
by
the
Particle
alone
we
intend
to
exclude
the
Son
and
the
H●ly
Ghost
,
being
one
and
the
same
God
,
or
Being
with
him
.
For
the
Son
may
be
said
to
be
Jehovah
alone
,
and
the
Holy
Ghost
Jehovah
alone
as
well
as
the
Father
.
It
is
a
Rule
in
Logick
,
Ezclusiva
particula
subjecti
non
excludit
concomitantia
:
An
exclusive
Particle
annexed
to
the
subject
in
a
Proposition
doth
not
exclude
such
things
as
are
concomitant
to
the
subject
,
or
inseparable
from
it
,
but
only
these
,
whether
Things
or
Persons
,
that
are
of
a
forein
consideration
,
as
when
Christ
saith
,
Mat.
11.27
.
No
man
knoweth
the
Son
but
the
Father
,
which
is
equivalent
to
this
,
only
the
Father
knoweth
the
Son
;
the
meaning
is
not
to
exclude
the
Holy
Ghost
from
this
knowledge
of
the
Son
,
because
only
the
Father
is
said
to
know
him
;
the
Reason
is
,
because
the
Holy
Ghost
is
one
and
the
same
God
,
and
so
one
and
the
same
in
knowledge
with
the
Father
.
So
likewise
when
the
Apostle
saith
,
1
Cor.
2.11
.
The
things
of
God
knoweth
none
(
for
so
it
is
in
the
Original
,
not
no
man
)
but
the
Spirit
;
his
meaning
is
not
to
exclude
the
Son
of
God
from
knowing
these
things
as
well
as
the
Spirit
himself
;
Because
there
being
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Greek
Fathers
term
it
)
a
reciprocal
kind
of
in-being
,
or
mutual
comprehension
between
the
three
,
Father
,
Son
,
and
Holy
Ghost
,
every
one
of
them
subsisting
and
being
in
the
other
;
the
Son
must
needs
know
the
things
of
God
as
well
as
the
Spirit
:
And
those
that
are
excluded
from
part
and
fellowship
with
the
Spirit
in
this
knowledge
are
only
Creatures
,
and
such
as
are
not
Essentially
one
and
the
same
with
the
Spirit
.
If
a
man
should
say
,
only
Abraham
,
Sarahs
Husband
,
was
a
rich
man
in
his
daies
,
it
would
not
follow
from
hence
,
that
therefore
Isaac's
Father
was
not
a
rich
man
,
or
that
the
Father
of
the
Faithful
was
not
a
rich
man
.
That
he
that
gave
the
Holy
Spirit
unto
the
Israelites
,
and
the
Spirit
who
was
given
,
may
well
be
,
and
are
one
and
the
self
same
Jehovah
,
shall
be
shewed
when
we
come
to
the
seventh
Argument
;
In
the
mean
season
,
you
may
please
only
to
take
notice
of
that
of
our
Saviour
in
Joh.
10.30
.
I
and
my
Father
are
one
:
We
know
the
Father
is
said
to
have
given
his
Son
as
well
as
his
Spirit
,
and
yet
we
hear
from
Christ
himself
,
that
the
giver
and
the
gift
,
or
he
that
was
given
,
are
one
;
so
that
though
God
the
Father
be
he
that
gave
the
Son
,
the
Son
was
he
that
was
given
,
or
the
gift
,
yet
notwithstanding
our
Saviour
pronounceth
that
he
and
his
Father
,
i.
e.
the
giver
and
the
gift
,
were
one
.
His
third
Argument
is
this
;
He
that
speaketh
not
of
himself
,
Sect.
9
is
not
God
;
the
Holy
Spirit
speaketh
not
of
himself
,
therefore
he
is
not
God
.
The
Minor
he
saith
is
clear
from
Joh.
16.13
.
For
he
shall
not
speak
of
himself
.
The
Major
he
proveth
thus
;
God
speaketh
of
himself
,
therefore
if
there
be
any
one
that
speaketh
not
of
himself
,
he
is
not
God
.
This
is
the
very
strength
and
sinews
of
this
Argument
;
that
which
followeth
is
but
an
explication
of
this
,
with
a
proof
and
confirmation
of
it
taken
in
his
own
sense
and
notion
:
Yet
that
he
may
not
complain
that
his
Arguments
are
handled
like
David
his
Messengers
to
Hanun
,
whose
Garments
were
cut
off
by
the
middle●
;
I
shall
read
you
the
remainder
of
this
present
Argument
from
his
own
Pen
and
Paper
.
The
Antecedent
is
of
it self
apparent
.
To
this
Argument
and
Discourse
we
answer
;
First
,
By
distinguishing
that
Phrase
or
Expression
,
speaking
and
not
speaking
of
himself
,
used
in
both
Propositions
of
the
first
Syllogism
.
A
person
may
be
said
not
to
speak
of
himself
two
waies
,
or
in
two
several
considerations
:
First
,
(
As
our
Adversary
well
informeth
us
from
the
several
Texts
of
Scripture
which
he
mentioneth
in
the
close
of
his
Argument
)
when
he
speaketh
by
the
shewing
,
teaching
,
commanding
,
authorizing
,
or
enabling
of
another
,
viz.
that
is
extraessential
to
him
,
and
this
kind
of
not
speaking
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
himself
is
indeed
incompatible
(
as
he
truly
saith
)
with
God
,
or
with
him
that
is
truly
God
;
he
that
speaketh
not
of
himself
,
but
by
the
teaching
,
authorizing
,
or
commanding
of
another
,
really
distinct
from
him
that
speaketh
,
most
certainly
cannot
be
God
:
Secondly
,
A
person
may
be
said
not
to
speak
of
himself
(
the
main
strength
,
subtilty
,
and
fallacy
of
this
Argument
lieth
in
that
Phrase
of
himself
)
viz.
when
he
doth
not
speak
of
himself
alone
,
or
without
the
co-speaking
of
another
person
with
him
;
for
this
you
are
to
know
and
remember
,
that
many
times
the
exclusive
Particles
only
and
alone
are
not
expressed
in
the
Scriptures
when
yet
(
indeed
)
they
are
to
be
necessarily
understood
;
thus
,
Deut.
6.13
.
and
so
again
10.20
.
where
Moses
speaks
thus
unto
the
people
,
Thou
shalt
fear
the
Lord
thy
God
,
and
serve
him
;
the
meaning
is
,
Thou
shalt
serve
him
only
or
alone
,
as
our
Saviour
himself
,
citing
the
place
in
the
New
Testament
,
expoundeth
it
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
or
alone
shalt
thou
serve
,
Mat.
4.10
.
So
Joh.
12.44
.
He
that
believeth
on
me
,
believeth
not
on
me
,
but
on
him
that
sent
me
:
Believeth
not
on
me
,
i.e.
not
on
me
only
,
or
alone
,
he
hath
not
only
one
string
to
his
bow
;
for
there
is
one
besides
me
to
support
his
Faith
,
viz.
my
Father
.
And
our
Saviour
speaking
of
the
branches
of
a
Vine
in
that
Parable
(
Joh.
15.
)
opposeth
this
Phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
that
which
is
wholly
from
another
in
one
kind
or
other
,
much
less
from
another
differing
in
nature
and
substance
from
the
said
branch
,
but
to
the
solitariness
,
or
sole
vertue
of
the
branch
being
separate
from
the
Vine
:
As
the
branch
cannot
bear
fruit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
it self
except
it
abideth
in
the
Vine
,
ver.
4.
And
in
the
Application
of
the
Parable
,
ver.
5.
he
expresseth
the
spiritual
notion
,
or
thing
which
answereth
it
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
importeth
a
separation
from
,
or
exclusion
of
another
,
I
am
the
Vine
,
ye
are
the
branches
;
he
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
without
me
,
i.
e.
being
separated
or
divided
from
me
[
through
unbelief
]
ye
can
do
nothing
.
Now
then
in
this
latter
sense
of
the
Phrase
speaking
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
himself
,
it
is
true
the
Holy
Ghost
speaks
not
of
himself
,
no
more
doth
God
the
Father
:
For
God
the
Father
speaks
not
of
himself
alone
without
the
Son
,
and
without
the
Holy
Ghost
,
for
both
these
speak
together
with
him
;
i.e.
joyn
in
the
same
Action
of
speaking
,
or
of
revealing
things
unto
men
;
which
I
suppose
is
that
kind
of
speaking
which
is
attributed
to
the
Holy
Ghost
in
Joh.
16.13
.
(
which
is
the
grand
Scripture
wherein
our
Adversaries
put
their
strength
)
Howbeit
when
the
Spirit
of
truth
is
come
he
will
guide
you
into
all
truth
,
for
he
shall
not
speak
of
himself
,
but
whatsoever
,
he
shall
hear
that
will
he
speak
.
As
the
Lord
Christ
speaketh
,
Joh.
5.17
.
My
Father
worketh
hitherto
,
and
I
work
;
meaning
,
that
he
and
the
Father
wrought
together
;
and
hence
it
is
,
that
as
the
speaking
,
i.
e.
the
revealing
of
spiritual
things
is
here
attributed
unto
the
Holy
Ghost
,
so
elsewhere
it
is
ascribed
unto
the
Father
,
Mat.
16.17
.
&
11.25
.
Joh.
6.45
.
And
sometimes
to
the
Son
,
Mat.
11.27
.
Luke
10.22
.
and
frequently
,
to
God
indefinitely
taken
,
i.e.
for
God
the
Father
,
Son
,
and
Holy
Ghost
,
considered
as
one
and
the
same
God
,
Gal.
1.15
.
Phil.
3.15
.
and
elsewhere
;
so
that
when
Christ
,
for
the
comforting
and
strengthening
of
the
Faith
of
his
Disciples
,
telleth
them
,
that
the
Spirit
when
he
cometh
shall
not
speak
of
himself
;
his
meaning
is
,
that
the
Testimony
of
the
Spirit
(
in
revealing
what
he
shall
reveal
unto
them
)
shall
not
be
a
single
Testimony
(
which
is
less
creditable
)
he
shall
speak
and
reveal
nothing
unto
them
but
wherein
the
Father
and
himself
shall
agree
.
We
might
add
for
the
further
clearing
of
the
Phrase
of
himself
,
that
we
find
in
Joh.
11.51
.
where
the
Evangelist
speaketh
concerning
the
speech
of
Caiaphas
the
High
Priest
,
that
it
was
expedient
that
one
man
should
die
for
the
People
,
and
not
the
whole
Nation
to
perish
:
This
(
saith
the
Holy
Ghost
here
of
him
)
spake
he
not
of
himself
,
but
as
being
High
Priest
.
Now
the
meaning
hereof
is
not
as
if
that
Caiaphas
had
this
saying
dictated
unto
him
,
or
as
if
he
were
any
way
authorized
,
or
countenanced
,
or
had
the
saying
suggested
unto
him
from
another
;
or
that
there
was
another
that
did
over-rule
,
and
guide
,
and
govern
his
lips
or
his
tongue
in
bringing
forth
such
a
saying
:
For
the
meaning
cannot
be
,
that
he
spake
it
from
the
Holy
Ghost
,
for
certainly
the
Holy
Ghost
could
not
be
the
Author
of
any
such
Counsel
of
putting
the
Lord
of
Life
to
death
,
nor
any
way
encouraging
or
aiding
to
such
a
work
as
this
;
but
yet
the
Holy
Ghost
had
a
hand
in
the
business
,
not
in
suggesting
the
Notion
or
wicked
Counsel
into
the
High
Priest
;
but
he
did
over-rule
and
cause
his
Tongue
to
issue
such
words
and
sayings
,
which
having
another
Principle
in
his
heart
,
it
is
like
,
if
he
had
been
left
unto
himself
,
he
would
have
brought
out
some
other
kind
of
way
,
and
said
something
which
would
have
tended
to
the
destroying
or
taking
away
the
life
of
Christ
;
but
that
it
was
brought
out
in
that
form
of
words
,
which
had
a
Prophetical
face
in
them
,
there
was
some
kind
of
interposure
of
the
Holy
Ghost
,
as
there
is
in
many
Actions
and
sinful
Sayings
of
men
;
many
times
their
tongues
are
over-ruled
,
though
the
substance
of
what
they
say
is
evil
,
yet
there
are
some
strains
in
it
which
are
from
a
Principle
Superiour
unto
themselves
.
Now
(
I
say
)
apply
we
the
distinction
of
the
Phrase
(
speaking
not
of
himself
)
to
the
Argument
,
and
you
will
readily
find
the
weakness
and
insufficiency
of
it
:
And
that
there
are
four
terms
,
which
alwaies
make
a
fallacious
Syllogism
;
that
is
,
if
the
same
words
be
taken
in
one
sense
in
one
Proposition
,
and
in
another
sense
in
the
other
Proposition
,
this
now
maketh
four
terms
,
and
so
maketh
the
Syllogism
void
and
inconclusive
of
any
thing
:
So
much
for
this
Argument
,
He
that
speaketh
not
of
himself
is
not
God
,
the
Holy
Ghost
speaketh
not
of
himself
,
therefore
he
is
not
God
.
If
we
take
the
Phrase
speaking
not
of
himself
,
in
the
latter
sense
explained
,
so
the
Major
Proposition
is
false
;
for
he
may
be
,
yea
,
and
truly
is
God
,
who
(
in
this
sense
)
speaketh
not
of
himself
,
i.e.
who
speaketh
not
but
in
conjunction
with
others
.
If
you
take
the
said
words
in
the
former
sense
,
so
the
Major
Proposition
is
true
,
but
the
Minor
is
false
;
For
the
Holy
Spirit
doth
speak
of
himself
in
this
sense
,
i.
e.
he
speaketh
the
same
thing
with
the
Father
and
the
Son
,
and
doth
not
speak
by
the
motion
or
direction
of
any
person
or
being
separated
from
him
.
The
fourth
Argument
is
of
affinity
with
the
former
,
Sect.
10
and
presenteth
it self
in
this
form
,
He
that
heareth
from
another
what
he
shall
speak
,
is
not
God
;
the
Holy
Ghost
doth
so
,
therefore
he
is
not
God
.
This
Argument
is
drawn
up
in
many
swelling
words
,
after
the
manner
of
some
of
the
rest
,
but
the
sinews
and
strength
of
it
lyeth
in
this
;
that
the
Holy
Ghost
in
the
Scripture
is
said
to
hear
from
another
that
which
he
speaks
or
reveals
unto
men
,
or
which
he
did
reveal
unto
the
Apostles
;
and
that
from
hence
it
follows
(
according
to
our
Saviours
supposition
,
Joh.
8.26
.
compared
with
ver.
28.
)
that
he
is
taught
by
another
,
and
consequently
cannot
be
God
.
The
life
and
soul
of
this
Argument
is
bound
up
in
this
small
bundle
of
words
,
therefore
we
reply
briefly
to
it
.
First
,
That
the
very
bottom
and
foundation
upon
which
this
Argument
standeth
is
crasie
and
loose
,
viz.
That
he
that
heareth
from
another
what
he
should
speak
,
is
taught
,
if
by
being
taught
,
he
means
the
receiving
of
new
knowledge
,
or
of
the
knowledge
of
things
which
we
knew
not
of
before
(
which
he
must
mean
,
if
he
means
any
thing
with
sense
:
)
For
many
may
hear
from
another
what
they
are
,
or
ought
to
speak
,
without
being
taught
(
in
such
a
sense
)
as
when
a
Jury
of
men
give
in
a
Verdict
upon
Oath
,
it
doth
not
follow
,
that
he
that
speaks
or
gives
in
his
Testimony
in
the
second
or
third
place
is
taught
by
him
that
speaks
the
same
thing
before
him
in
his
hearing
,
for
he
may
speak
the
same
thing
out
of
his
own
Judgment
and
Conscience
,
and
which
he
was
otherwise
resolved
to
speak
,
though
he
had
not
heard
it
spoken
by
another
before
he
utters
it
;
and
so
they
who
spend
their
time
in
the
study
of
the
Scriptures
,
and
in
the
searching
after
truth
,
may
find
that
spoken
or
written
(
which
is
equivalent
to
hearing
,
and
is
hearing
in
a
sense
)
by
another
,
which
yet
falls
in
with
their
own
thoughts
and
apprehensions
formerly
conceived
in
this
case
,
they
may
be
said
to
hear
that
from
another
which
they
speak
,
and
yet
not
be
taught
.
Therefore
,
Secondly
,
Whereas
he
labours
to
prove
the
truth
of
that
assertion
from
these
two
passages
of
the
Scriptures
,
Joh.
8.26
,
&
28.
compared
together
,
his
labour
is
in
vain
,
for
his
proof
is
notoriously
defective
and
weak
,
and
this
upon
a
double
account
:
For
first
,
he
takes
that
for
granted
which
he
should
have
proved
,
as
being
no
waies
evident
in
it self
.
And
secondly
,
He
supposeth
,
that
if
it
be
true
in
one
case
,
that
he
that
heareth
from
another
what
he
shall
speak
,
is
taught
;
that
therefore
it
must
be
true
in
all
cases
,
which
is
very
ridiculous
.
First
,
That
which
he
takes
for
granted
in
his
proof
from
these
passages
is
,
That
our
Saviour
in
the
latter
of
the
places
,
expoundeth
himself
in
the
former
,
or
that
he
speaketh
one
and
the
same
thing
for
substance
of
Notion
in
them
both
:
This
(
I
say
)
no
way
appears
,
nor
(
indeed
)
is
much
probable
.
For
when
in
the
former
place
he
speaks
thus
,
But
he
that
sent
me
is
true
,
and
I
speak
to
the
world
those
things
which
I
have
heard
of
him
;
very
probable
it
is
,
that
he
speaks
of
the
ineffable
and
unconceivable
hearing
,
whereby
all
the
three
Persons
hear
one
another
speaking
the
same
things
,
according
to
that
of
the
same
Apostle
,
1
Joh.
5.7
.
There
are
three
that
bear
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
.
If
they
all
bear
record
in
Heaven
,
doubtless
they
hear
one
another
,
or
one
from
another
.
Or
else
our
Saviour
(
in
the
words
mentioned
)
may
be
conceived
to
speak
of
the
Eternal
hearing
from
the
Father
,
which
is
appropriate
to
him
as
being
his
Son
by
Eternal
Generation
;
for
the
Father
,
communicating
one
and
the
same
Divine
Nature
or
Essence
with
himself
unto
the
Son
by
Eternal
Generation
,
must
needs
communicate
all
the
Divine
Attributes
and
Perfections
together
with
it
,
being
(
indeed
)
but
one
and
the
same
thing
with
it
:
and
amongst
the
rest
,
that
infinite
knowledge
and
understanding
which
is
proper
to
it
;
which
communication
of
knowledge
may
properly
enough
be
termed
Christ's
hearing
of
the
Father
.
Again
,
When
he
saith
in
the
latter
place
,
Joh.
8.28
.
he
saith
,
According
as
the
Father
hath
taught
me
these
things
I
speak
;
He
speaks
of
his
teaching
,
or
being
taught
as
man
,
or
as
Mediator
,
in
which
respect
he
is
elsewhere
●ermed
the
servant
of
God
,
and
his
Father
said
to
be
greater
than
he
.
And
consequently
,
he
must
be
inferiour
to
the
Father
,
and
so
may
properly
enough
be
said
to
be
taught
by
him
.
And
that
(
indeed
)
he
speaks
here
of
his
being
taught
as
man
,
appeareth
from
the
next
Verse
,
but
that
we
must
not
stand
to
scan
all
things
.
Thus
you
see
our
Adversary
in
the
main
proof
of
his
Argument
takes
that
for
granted
which
is
not
only
questionable
,
and
uncertain
,
but
improbable
also
in
the
highest
.
Again
,
Secondly
,
Suppose
that
which
he
taketh
for
granted
without
proof
,
or
probability
in
the
case
before
us
should
be
granted
unto
him
,
viz.
That
our
Saviour
by
hearing
of
the
Father
,
and
by
being
taught
by
the
Father
,
meaneth
one
and
the
same
thing
;
or
explaineth
the
one
by
the
other
;
yet
it
no
way
followeth
,
that
therefore
all
hearing
and
all
teaching
should
be
the
same
;
or
that
every
one
that
heareth
of
another
what
he
shall
speak
should
be
taught
by
him
:
We
gave
a
sufficient
account
of
this
lately
,
it
is
a
weak
kind
of
arguing
to
reason
thus
;
Such
and
such
words
or
Phrases
are
to
be
taken
in
such
and
such
a
sense
in
this
,
or
in
that
place
of
Scripture
,
therefore
they
are
to
be
so
taken
in
all
others
.
So
that
this
Argument
also
is
of
the
same
House
and
Linage
with
the
former
;
only
before
we
dismiss
it
,
it
may
not
be
unworthy
of
your
observation
,
how
strangely
God
blindeth
the
eyes
of
him
that
composed
the
Argument
,
when
towards
the
beginning
of
it
,
to
prove
that
the
Holy
Spirit
is
taught
,
and
heareth
from
another
what
he
shall
speak
,
he
refers
us
to
Isa.
40.13
,
14.
which
place
expresly
teacheth
the
quite
contrary
,
viz.
That
the
Spirit
of
God
hath
none
to
teach
or
direct
him
,
the
tenour
of
the
place
is
this
,
Who
hath
directed
the
Spirit
of
the
Lord
,
or
being
his
Counsellor
hath
taught
him
?
With
whom
took
he
counsel
,
or
who
instructed
him
,
and
taught
him
in
the
path
of
Judgment
,
and
taught
him
knowledge
,
and
shewed
to
him
the
way
of
understanding
?
I
know
not
what
words
can
with
more
pregnant
and
express
emphaticalness
assert
the
undeceivedness
of
the
wisdom
and
knowledge
of
the
Holy
Ghost
than
these
.
The
Prophet
David
maketh
this
an
Argument
or
sign
of
the
departure
of
men
from
the
Tents
of
such
persons
who
are
secret
Enemies
unto
God
,
viz.
making
their
Tongues
to
fall
upon
themselves
,
that
is
,
their
uttering
and
speaking
such
things
which
apparently
make
against
their
own
interest
and
designs
,
Psal.
64.8
.
So
they
shall
make
their
own
Tongues
to
fall
upon
themselves
,
all
that
see
them
[
viz.
thus
ensnared
and
entangled
]
shall
fly
away
:
that
is
,
shall
forsake
their
party
,
shall
no
longer
be
confederate
with
them
.
This
for
his
fourth
Argument
.
The
fifth
Argument
followeth
:
Sect.
11
He
that
receiveth
of
another
is
not
God
;
the
Holy
Spirit
doth
so
[
i.
e.
receiveth
of
another
]
therefore
he
is
not
God
.
The
Minor
is
witnessed
from
Joh.
16.14
.
The
Major
is
proved
thus
;
God
is
he
that
giveth
all
things
unto
all
,
wherefore
if
there
be
any
one
that
receiveth
of
another
,
he
cannot
be
God
.
The
Antecedent
is
plain
from
Acts
17.25
.
Rom.
11.35
,
36.
The
Consequence
is
undeniable
,
because
he
that
is
deficient
is
not
God
,
he
that
receiveth
from
another
is
deficient
,
therefore
he
is
not
God
.
The
Major
is
unquestionable
,
for
to
say
one
is
deficient
(
which
implyeth
imperfection
)
and
yet
is
God
,
is
in
effect
to
say
,
that
he
is
God
and
not
God
.
This
is
the
compass
likewise
of
the
fifth
Argument
;
the
strength
of
this
Argument
,
such
as
it
is
,
is
easie
enough
to
be
discerned
:
the
stress
of
it
resteth
upon
these
words
of
Christ
(
as
you
may
perceive
)
concerning
the
Spirit
(
Joh.
16.14
.
)
He
shall
take
of
mine
,
and
shall
shew
it
unto
you
:
because
he
is
here
said
to
be
a
Receiver
,
therefore
our
Adversary
cannot
allow
him
to
be
God
;
because
(
saith
he
)
God
is
he
that
gives
all
things
unto
all
,
and
it
implieth
a
contradiction
,
that
he
that
giveth
all
things
unto
all
should
receive
any
thing
from
any
;
but
amongst
all
his
Arguments
this
is
the
first
born
amongst
the
poor
.
For
,
I
reply
first
,
Though
God
in
a
sense
be
said
to
give
all
things
unto
all
,
yet
withal
he
is
said
also
in
a
sense
proper
enough
to
receive
several
things
.
and
this
without
any
contradiction
at
all
:
He
is
said
to
receive
the
Prayers
of
his
Saints
,
Psal.
6.9
.
To
receive
the
Saints
themselves
,
Psal.
49.15
.
&
73.24
.
To
receive
comfort
,
Isa.
57.6
.
And
so
to
receive
glory
,
and
honour
,
and
power
,
Rev.
4.11
.
Therefore
this
Proposition
is
most
untrue
,
He
that
receiveth
of
another
is
not
God
;
yea
,
he
may
be
,
and
is
God
,
who
receiveth
something
from
another
(
as
we
have
heard
.
)
Nor
is
it
the
proper
notion
of
dependency
to
receive
of
another
,
these
things
are
very
loosely
and
unduly
affirmed
.
God
is
sometimes
(
in
Scriptures
)
said
to
give
all
things
unto
all
,
because
he
giveth
unto
all
all
things
which
they
stand
possessed
of
;
He
gives
them
Faculties
,
Principles
,
Strength
,
and
means
to
do
all
things
which
they
do
;
and
in
this
sense
he
may
be
said
to
give
them
all
the
actions
,
motions
,
and
workings
also
,
which
they
act
and
work
,
and
consequently
those
very
Praises
and
acknowledgements
which
yet
he
receiveth
from
them
too
:
As
for
example
,
He
that
gives
a
man
money
wherewith
to
buy
such
a
commodity
,
he
may
very
properly
be
said
to
give
him
the
things
which
are
purchased
with
the
money
;
(
And
so
the
Scripture
Phrase
runneth
,
for
he
is
thy
money
,
speaking
of
the
Servant
:
)
So
when
God
e●dneth
a
Creature
with
strength
and
power
to
get
wealth
,
he
may
be
said
to
give
him
wealth
it self
,
which
he
did
allow
him
by
means
of
that
power
and
understanding
infused
into
him
.
God's
giving
all
things
unto
all
in
this
sense
doth
not
hinder
but
that
he
may
receive
also
many
of
these
very
things
which
he
giveth
in
the
sense
declared
:
therefore
it
is
no
infallible
Character
of
a
true
God
not
to
receive
from
another
.
The
Apostle
himself
in
that
very
Scripture
which
the
Argument
citeth
,
Acts
17.25
.
saying
,
That
God
is
not
to
be
worshipped
with
mens
hands
,
as
though
he
needed
any
thing
,
clearly
implieth
,
that
God
may
receive
things
from
his
Creatures
:
but
not
upon
any
such
account
as
this
;
viz.
As
if
he
needed
any
thing
;
meaning
,
for
he
bettering
of
his
own
condition
,
or
compleating
of
his
happiness
;
and
unless
our
Adversary
can
prove
that
the
Holy
Ghost
received
what
was
Christs
,
for
his
own
necessities
and
supplies
;
The
simple
receiving
of
it
doth
no
way
incumber
the
plea
of
his
Godhead
.
2.
When
our
Saviour
,
speaking
of
the
Holy
Ghost
,
saith
,
He
shall
receive
,
or
shall
take
(
as
the
word
signifieth
,
and
is
accordingly
translated
in
the
next
verse
)
of
mine
,
and
shall
shew
it
unto
you
,
he
doth
not
imply
as
if
the
Holy
Ghost
had
not
then
,
when
Christ
thus
spake
,
received
or
taken
that
,
or
those
things
of
his
:
for
it
is
certain
that
he
had
taken
these
things
of
Christ
under
the
Old
Testament
;
and
had
revealed
them
unto
the
Prophets
of
God
,
and
other
holy
men
,
and
by
these
unto
the
World
,
as
is
very
evident
from
many
Scriptures
;
yea
,
certain
it
is
that
he
had
received
them
from
Eternity
:
but
our
Saviour's
meaning
in
the
Clause
or
Phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
shall
take
of
that
which
is
mine
,
seems
to
be
this
;
That
whereas
the
Holy
Ghost
had
,
(
viz.
in
his
mind
or
understanding
)
both
at
present
,
and
ever
before
,
abundance
of
that
which
was
Christs
,
even
his
whole
Treasury
,
his
relation
to
his
Father
,
his
Godhead
,
his
Incarnation
,
his
Infinite
Grace
,
Love
,
Sweetness
,
Holiness
,
&c.
together
with
all
his
Counsels
,
Purposes
,
and
Intentions
concerning
the
World
,
&c.
He
should
(
when
he
should
visibly
be
given
,
and
come
unto
them
)
take
not
simply
this
,
or
all
this
:
But
he
should
take
(
viz.
of
himself
,
and
out
of
the
Treasury
of
his
own
understanding
)
so
much
,
or
such
particulars
concerning
Christ
to
reveal
unto
them
which
should
be
necessary
for
them
to
know
,
either
for
their
own
comfort
,
or
to
furnish
or
accomplish
them
for
the
great
Office
and
work
of
Apostles
in
the
World
.
So
that
the
word
take
in
this
place
,
The
Holy
Ghost
shall
take
of
mine
,
is
used
in
some
such
sense
as
when
a
man
is
said
to
take
a
thing
which
is
already
his
own
,
or
in
his
own
possession
,
only
in
order
to
the
doing
of
something
with
it
;
in
this
sense
God
saith
,
(
Zach.
11.10
.
)
I
took
my
staff
,
even
beauty
,
and
cut
it
asunder
;
The
staffe
he
speaks
of
was
in
his
possession
before
,
only
he
is
said
to
have
taken
it
,
in
order
to
cutting
it
asunder
.
So
again
,
The
Kingdom
of
Heaven
(
Mat.
13.33
.
)
is
like
unto
Leaven
,
which
a
woman
took
and
hid
in
three
measures
of
meal
;
to
name
no
more
places
in
this
kind
,
ver.
31.
The
Kingdom
of
Heaven
is
like
a
grain
of
Mustard-seed
,
which
a
man
took
and
sowed
in
his
Field
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
in
the
words
before
us
,
The
Spirit
shall
take
of
mine
,
and
shall
shew
it
unto
you
,
i.
e.
From
amongst
many
other
things
which
he
knows
concerning
me
;
he
shall
take
such
and
such
which
shall
be
needful
for
you
to
know
,
and
shall
reveal
them
unto
you
.
Even
as
a
prudent
Minister
,
or
Scribe
instructed
for
the
Kingdom
of
heaven
,
(
As
our
Saviour
speaks
)
out
of
the
rich
and
full
treasure
of
his
understanding
taketh
and
chuseth
such
and
such
particular
notions
,
and
veins
of
spiritual
truth
,
relating
unto
God
and
Jesus
Christ
,
which
he
judgeth
meet
to
be
delivered
and
imparted
to
such
and
such
a
people
.
The
words
,
taken
in
such
a
sense
as
this
,
do
no
way
favour
the
dangerous
conceit
of
our
Adversaries
,
that
the
Holy
Ghost
is
not
God
.
There
is
another
sense
likewise
wherein
the
Holy
Ghost
may
be
said
to
receive
that
which
is
Christs
,
which
is
so
far
from
impairing
his
Divinity
,
or
Godhead
,
that
it
fully
asserts
and
confirms
it
:
But
this
being
somewhat
mysterious
,
and
requiring
some
larger
Explication
,
we
shall
not
(
at
present
)
dive
into
it
:
that
which
hath
been
given
is
more
obvious
and
agreeable
to
the
words
and
scope
of
the
place
,
and
sufficient
to
detect
the
vanity
of
the
Argument
built
upon
it
,
in
opposition
to
the
Deity
or
Godhead
of
the
Holy
Ghost
.
And
this
for
the
fifth
Argument
.
The
sixth
Argument
riseth
thus
:
He
that
is
sent
by
another
is
not
God
;
Sect.
12
the
Holy
Spirit
is
sent
by
another
,
therefore
He
is
not
God
.
The
Minor
is
proved
from
Joh.
16.26
.
The
Major
,
he
that
ministreth
is
not
God
;
this
is
the
whole
compass
of
the
sixth
Argument
.
The
substance
and
strength
of
this
Argument
is
,
That
to
be
sent
forth
by
another
to
minister
and
to
receive
commands
are
things
incompatible
to
the
Soveraign
Majesty
of
God
;
and
that
these
are
in
Scripture
affirmed
of
the
Holy
Ghost
,
therefore
he
cannot
be
God
.
To
this
we
reply
:
First
,
That
the
man
being
a
perfect
Anthropomorphite
,
notioning
and
conceiving
that
all
those
things
which
are
attributed
unto
God
in
the
Scriptures
,
after
the
manner
of
men
,
as
bodily
members
,
humane
passions
,
a
circumscriptiveness
unto
place
,
&c.
are
in
the
litteral
and
proper
nature
and
formality
of
them
to
be
found
in
him
,
builds
his
Arguments
upon
this
sandy
and
rotten
foundation
:
And
because
it
is
so
with
men
,
that
he
that
is
sent
,
or
sent
forth
by
another
is
inferiour
to
him
that
sends
him
(
though
this
be
not
alwaies
so
neither
as
we
shall
see
presently
)
he
therefore
conceiveth
,
that
when
these
things
are
spoken
of
Christ
,
or
of
the
Holy
Ghost
,
they
must
be
understood
litterally
and
formally
of
them
also
;
whereas
,
if
we
do
but
own
and
acknowledge
the
infinity
and
incomprehensibleness
of
God
,
we
must
of
necessity
admit
of
,
and
own
that
Rule
delivered
long
since
by
Austin
,
and
the
ancient
Fathers
,
and
ever
and
anon
remembred
by
all
learned
men
that
have
written
of
these
things
,
Quando
humana
transferuntur
ad
Deum
,
&c.
When
things
properly
belonging
unto
men
,
are
transferred
over
unto
God
,
they
are
to
be
understood
,
so
that
no
dishonour
nor
disparagement
be
offered
unto
the
Divine
Nature
,
and
whatsoever
in
them
imports
imperfection
is
to
be
separated
and
left
behind
,
and
only
that
to
be
conceived
to
be
meant
of
God
which
implieth
perfection
;
for
whatsoever
proceeds
from
God
,
so
far
as
it
cometh
from
him
,
hath
no
imperfection
in
it
;
therefore
nothing
which
includes
imperfection
in
it
,
so
far
as
it
includes
it
,
can
be
with
truth
attributed
unto
him
.
Secondly
,
When
the
Holy
Ghost
(
and
there
is
the
same
consideration
of
the
Son
in
this
respect
)
is
in
Scripture
said
to
be
sent
,
whether
by
the
Son
,
as
Joh.
16.26
.
or
by
the
Father
,
as
Joh.
14.26
.
it
doth
not
imply
either
subjection
or
inferiority
to
either
of
the
Persons
sending
,
because
subjection
savoureth
of
imperfection
.
Nor
secondly
doth
it
imply
any
removal
from
place
to
place
,
for
this
also
savoureth
of
Creature-like
imperfection
not
to
be
present
every
where
at
once
,
Nor
thirdly
doth
it
imply
Ministery
or
Service
properly
so
called
,
i.
e.
The
doing
of
any
thing
,
in
the
fruit
and
benefit
whereof
he
that
is
sent
hath
not
an
equal
interest
or
share
with
him
that
sendeth
him
;
For
this
also
implies
some
kind
of
imperfection
.
If
you
ask
me
,
What
then
doth
it
imply
?
I
answer
first
,
It
implies
the
plurality
of
beings
or
subsistencies
which
we
call
persons
in
the
Divine
Essence
;
for
the
sender
and
he
that
is
sent
must
needs
be
more
than
one
.
Secondly
,
It
implies
another
thing
,
as
namely
,
the
order
of
the
persons
between
themselves
;
For
he
that
is
sent
must
in
order
,
though
not
in
nature
or
dignity
,
be
after
him
that
sendeth
.
Though
there
be
not
a
superiority
and
inferiority
,
one
to
command
,
and
another
to
be
subject
:
Yet
notwithstanding
there
is
an
order
amongst
them
,
and
the
order
is
this
;
the
Father
is
,
as
the
Schoolmens
Expression
frequently
is
,
Fons
Deitatis
,
the
Fountain
of
the
Godhead
;
because
the
Son
though
he
doth
partake
of
the
same
Divine
Nature
and
Essence
with
him
,
and
is
every
way
God
with
him
,
yet
he
hath
the
Sonship
or
Divine
Person
communicated
unto
him
by
God
the
Father
.
So
the
third
Person
hath
a
divine
Nature
and
Essence
communicated
unto
him
by
a
joynt
spiration
(
as
they
express
it
)
or
by
way
of
Procession
he
hath
it
joyntly
from
the
Father
and
the
Son
.
And
hence
it
is
,
that
you
never
find
in
Scripture
that
the
Father
is
said
to
be
sent
either
by
the
Son
,
or
by
the
Holy
Ghost
:
But
you
find
concerning
both
the
Son
and
the
Holy
Spirit
;
sometimes
the
Son
is
said
to
be
sent
into
the
World
by
the
Father
;
and
so
the
Spirit
is
said
to
be
sent
.
This
therefore
sheweth
indeed
the
Plurality
of
Persons
in
the
Divine
Essence
;
and
so
likewise
the
order
of
subsistence
between
them
,
that
there
is
one
as
it
were
before
,
who
hath
a
priority
of
order
,
though
not
of
excellency
,
or
dignity
,
nor
of
greatness
,
nor
any
such
thing
.
And
then
again
,
that
(
which
I
suppose
)
is
the
principle
thing
meant
by
it
,
viz.
the
Phrase
of
sending
,
is
,
that
the
work
,
mode
,
or
manner
of
working
which
is
proper
for
the
Holy
Ghost
;
that
this
is
to
be
performed
by
him
according
to
the
order
that
we
lately
shewed
;
First
,
the
Father
,
then
the
Son
,
then
the
Holy
Ghost
;
So
that
now
every
one
of
these
,
though
as
indeed
they
have
one
and
the
same
Essence
and
Nature
;
so
they
alwaies
joyn
in
one
and
the
same
operation
and
working
ad
extra
(
without
:
)
yet
notwithstanding
they
have
every
one
of
them
a
peculiar
and
an
appropriate
and
distinct
manner
of
working
answerable
to
that
order
wherein
they
subsist
among
themselves
.
As
for
example
,
The
Father
beginneth
the
work
which
is
proper
for
the
Original
Author
of
the
Work
;
and
then
the
Son
,
he
doth
something
,
but
in
a
mediate
kind
of
way
,
between
the
beginning
,
and
consummation
or
finishing
of
it
;
and
the
Holy
Ghost
according
to
his
place
in
his
order
being
the
third
and
last
,
He
worketh
after
the
manner
of
him
that
perfecteth
,
or
finisheth
,
or
consummates
the
work
.
The
Father
he
hath
laid
the
Counsel
and
Platform
of
Salvation
for
men
:
The
Son
he
hath
carried
on
the
work
,
so
far
as
to
make
the
attonement
for
them
:
And
yet
there
remaineth
something
to
be
done
for
the
Salvation
of
the
World
and
that
is
the
reducing
and
bringing
men
to
believe
in
this
Saviour
,
and
to
accept
of
that
Attonement
which
he
hath
made
for
them
;
and
this
being
the
consummating
work
about
the
salvation
of
the
World
;
although
the
Father
and
the
Son
both
have
a
hand
in
it
,
and
it
is
doubtless
their
work
as
well
as
his
;
yet
the
manner
of
the
accomplishing
of
it
,
concluding
wise
,
this
is
appropriate
unto
the
Holy
Spirit
.
And
now
,
because
his
work
importeth
such
a
thing
as
this
is
,
therefore
he
is
said
to
be
sent
sometimes
by
the
Father
,
sometimes
by
the
Son
.
And
yet
the
same
sending
(
as
I
said
before
)
doth
not
imply
(
as
the
Argument
would
have
it
)
as
if
he
changed
his
place
,
because
he
is
said
to
be
sent
from
heaven
,
as
if
he
were
not
resident
and
present
there
still
:
But
he
is
said
to
come
from
Heaven
,
to
shew
that
the
work
which
he
doth
accomplish
and
bring
to
pass
from
day
to
day
is
a
divine
work
.
And
it
is
the
manner
of
the
Hebrew
Dialect
and
Language
to
say
,
that
that
is
spoken
from
heaven
,
or
revealed
from
Heaven
,
which
is
done
with
a
high
hand
,
and
in
a
wonderful
and
more
than
ordinary
manner
:
As
when
there
is
the
unbared
Arm
of
God
,
then
the
work
is
said
to
be
done
from
Heaven
.
The
Holy
Ghost
,
when
he
was
sent
down
upon
the
Apostles
,
was
as
much
in
heaven
as
before
.
So
much
for
answer
to
this
Argument
,
we
will
,
God
willing
,
be
briefer
in
the
rest
.
The
seventh
Argument
,
He
that
is
the
gift
of
God
,
is
not
God
;
Sect.
13
the
Holy
Ghost
is
the
gift
of
God
,
therefore
he
is
not
God
.
The
sum
and
substance
of
this
Argument
being
contracted
is
this
;
The
Holy
Ghost
cannot
be
God
because
he
is
given
;
God
being
himself
the
giver
of
all
things
,
and
so
not
capable
of
being
given
:
and
a
gift
,
or
that
which
is
given
,
being
at
the
disposal
of
him
that
giveth
:
which
is
unworthy
to
conceive
of
God
,
viz.
that
he
should
be
at
the
disposal
of
another
.
These
three
Propositions
laid
before
us
in
this
Argument
(
which
are
Pillars
and
supporters
of
it
)
are
all
weak
and
unsound
:
As
first
,
That
he
that
is
the
gift
of
God
is
not
God
,
or
cannot
be
God
.
Secondly
,
That
he
that
is
the
gift
of
God
cannot
be
the
giver
of
all
things
.
Thirdly
(
and
lastly
)
That
a
gift
is
in
the
power
and
at
the
disposal
of
another
.
For
,
To
the
first
of
these
,
God
being
sui
Juris
,
at
the
absolute
disposal
of
himself
(
for
who
shall
deny
him
this
liberty
)
may
give
himself
unto
whom
he
pleaseth
;
so
that
God
may
be
both
the
Gift
,
and
the
Giver
:
As
when
the
Husband
or
Bridegroom
giveth
himself
to
his
Bride
,
he
is
both
Gift
and
Giver
.
And
thus
Christ
gave
himself
to
his
Church
;
in
respect
of
which
Act
of
Donation
he
is
both
the
Giver
and
the
Gift
.
And
the
truth
is
that
God
in
giving
his
Spirit
unto
us
(
yea
,
though
we
should
grant
the
Adversary
his
blasphemous
Supposition
,
viz.
That
the
Spirit
is
not
truly
God
)
may
yet
be
said
to
give
himself
unto
us
;
how
much
more
when
we
(
according
to
the
Scriptures
,
which
teach
us
that
the
Spirit
of
the
Lord
,
and
the
Lord
the
Spirit
are
all
one
,
2
Cor.
1.11
.
)
do
believe
this
Spirit
is
God
,
and
consequently
giveth
himself
?
For
what
is
it
for
God
to
give
himself
unto
men
,
but
by
a
free
and
voluntary
disposing
himself
by
Covenant
or
Promise
to
become
theirs
?
Did
he
not
establish
his
Covenant
between
himself
and
Abraham
,
and
his
seed
after
him
for
an
everlasting
Covenant
to
be
a
God
unto
him
,
and
to
his
seed
after
him
,
Gen.
17.7
.
And
so
afterwards
unto
Israel
(
this
Seed
of
Abraham
)
did
he
not
say
by
the
mouth
of
David
,
Hear
oh
my
People
,
&c.
I
am
God
,
even
thy
God
?
Psal.
50.7
.
What
is
that
which
is
given
us
more
than
ours
?
Or
what
can
it
be
more
?
So
that
the
first
Proposition
mentioned
is
notoriously
untrue
.
He
that
is
the
gift
of
God
is
not
God
,
or
cannot
be
God
.
From
the
errour
of
this
Proposition
thus
evicted
(
as
you
have
heard
)
the
weakness
of
the
second
fully
appeareth
;
many
words
I
shall
not
need
for
confutation
of
it
.
The
Proposition
was
this
,
He
that
is
the
gift
of
God
,
is
not
,
cannot
be
the
giver
of
all
things
.
If
God
be
the
giver
of
all
things
(
which
our
Adversary
with
the
Scriptures
granteth
and
affirmeth
)
and
withal
be
his
own
gift
;
It
is
a
clear
case
,
that
he
that
is
the
gift
of
God
,
may
be
,
yea
,
and
is
the
giver
of
all
things
.
And
concerning
the
Spirit
of
God
it
is
expresly
said
,
(
1
Cor.
12.11
.
)
But
all
these
things
worketh
one
and
the
self
same
Spirit
,
dividing
to
every
man
severally
as
he
will
:
these
words
,
as
he
will
,
clearly
prove
,
that
those
Administrations
and
gifts
of
the
Holy
Ghost
there
spoken
of
,
are
not
only
distributed
and
given
immediately
by
him
,
but
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
at
full
liberty
of
and
from
himself
to
order
and
make
this
distribution
as
he
pleaseth
;
which
is
a
Character
,
not
of
a
derived
and
commissionated
power
,
but
of
that
which
is
soveraign
and
absolute
,
which
in
this
case
must
needs
be
divine
and
appropriate
unto
God
;
for
it
is
not
only
said
that
he
worketh
all
these
things
,
and
giveth
all
these
gifts
,
but
that
he
giveth
and
maketh
distribution
even
as
himself
pleaseth
.
Certainly
,
there
was
no
Commission
so
large
as
this
ever
given
out
by
God
for
any
Creature
whatsoever
,
to
do
by
the
great
things
of
Jesus
Christ
,
and
such
as
concern
the
Salvation
of
men
,
to
dispose
and
distribute
of
them
to
whom
,
and
where
,
and
to
what
degree
he
pleaseth
.
And
accordingly
,
he
that
in
the
place
last
cited
is
termed
,
the
Spirit
,
but
all
these
things
worketh
one
and
the
self
same
Spirit
;
He
is
in
the
sixth
verse
expresly
said
to
be
God
.
And
there
are
diversities
of
operations
,
but
it
is
the
same
God
that
worketh
all
in
all
;
therefore
certainly
the
Spirit
of
God
and
God
himself
they
are
one
and
the
same
;
these
things
duly
considered
,
they
are
impregnably
express
for
the
proof
of
the
Divinity
of
the
Holy
Ghost
.
For
the
third
(
and
last
)
Proposition
of
the
three
specified
,
viz.
That
a
gift
is
in
the
power
,
and
at
the
disposal
of
another
;
neither
is
this
necessary
and
universally
true
.
For
God
(
as
we
have
proved
)
is
a
gift
,
viz.
of
his
own
giving
,
and
yet
is
not
hereby
proved
to
be
at
the
disposal
of
another
,
but
only
and
solely
of
himself
;
so
that
this
Argument
is
crazie
and
loose
all
over
.
As
for
that
which
he
adds
(
towards
the
close
of
it
)
it
is
altogether
as
inconsiderable
as
the
rest
,
viz.
That
if
the
Person
of
the
Holy
Ghost
be
given
unto
certain
men
,
then
he
was
not
Personally
with
them
before
,
and
consequently
cannot
be
God
,
by
the
concession
of
his
Adversaries
themselves
,
who
deny
not
that
God
is
alwaies
personally
present
with
all
alike
.
For
the
Holy
Ghost
is
noted
to
be
given
unto
some
certain
men
in
respect
not
simply
of
his
Personal
presence
with
them
,
but
in
respect
of
the
fruition
and
enjoyment
of
his
Personal
presence
,
or
in
respect
of
such
a
presence
of
his
Person
with
them
which
sheddeth
or
poureth
out
the
love
of
God
abroad
in
their
hearts
[
i.
e.
perswades
men
effectually
,
and
with
power
to
believe
the
love
of
God
towards
them
:
]
stirs
up
many
holy
thoughts
and
motions
in
them
from
time
to
time
.
We
do
acknowledge
(
indeed
)
such
a
personal
presence
of
his
with
all
men
alike
,
which
produceth
the
same
effects
in
,
and
about
,
and
with
relation
unto
all
men
,
viz.
their
sustentation
or
continuation
of
their
Beings
:
but
where
he
worketh
variously
,
or
differently
we
hold
a
proportional
difference
of
his
personal
presence
with
men
;
so
that
our
Adversary
is
quite
besides
his
business
at
this
turn
also
.
His
Eighth
Argument
appears
in
the
World
with
this
face
,
Sect.
14
He
that
changeth
place
is
not
God
,
the
Holy
Spirit
changeth
place
,
therefore
he
is
not
God
.
To
prove
this
he
sendeth
us
to
the
third
of
Luke
,
where
it
is
said
,
that
the
Holy
Ghost
descended
like
a
Dove
upon
Christ
at
the
time
of
his
Baptism
;
From
this
motion
or
descending
ascribed
unto
the
Holy
Ghost
he
would
needs
infer
and
conclude
,
that
certainly
,
the
Holy
Ghost
cannot
be
God
.
And
why
?
Because
(
saith
he
)
God
cannot
change
his
place
by
reason
of
his
Immensity
,
which
the
Adversaries
themselves
do
hold
(
though
the
truth
is
,
he
himself
doth
not
hold
it
.
)
Now
,
who
can
be
said
to
change
and
alter
his
place
(
saith
he
)
such
a
person
,
whoever
he
be
,
or
such
a
thing
cannot
be
God
.
The
Breviate
of
his
Argument
cometh
only
to
this
:
That
the
Holy
Ghost
changeth
his
place
(
I
suppose
he
would
have
said
,
that
he
is
capable
of
changing
his
place
)
and
therefore
cannot
be
God
;
because
changing
of
place
is
repugnant
to
the
Omnipresence
of
God
,
which
is
God
himself
.
To
this
therefore
we
briefly
reply
.
That
the
Holy
Ghost
changeth
not
his
place
,
nor
is
capable
of
changing
it
:
nor
doth
his
proof
from
Luke
3.21
,
22.
hold
out
with
his
Conclusion
,
For
the
descending
of
the
Holy
Ghost
,
upon
Christ
in
a
bodily
shape
like
a
Dove
,
doth
no
waies
prove
any
local
motion
,
or
shifting
of
place
by
the
Holy
Ghost
;
but
only
the
Doves
changing
place
,
by
the
visible
symbole
whereof
the
Holy
Ghost
gave
Testimony
unto
Christ
,
or
sealed
him
for
the
great
Office
of
Mediatorship
,
which
he
was
now
ready
to
enter
upon
;
even
as
God
the
Father
gave
testimony
unto
him
of
being
his
beloved
Son
,
by
a
voice
from
Heaven
.
But
whereas
he
saith
,
that
(
in
the
place
cited
)
We
have
the
Holy
Spirit
in
a
bodily
shape
descending
from
heaven
,
which
is
termi●●●
a
quo
;
he
affirms
that
which
is
not
.
Here
is
no
mention
made
of
the
Holy
Ghost's
descending
from
heaven
in
a
bodily
shape
;
but
only
of
the
Holy
Ghost
descending
upon
Christ
in
a
bodily
shape
,
like
unto
a
Dove
,
without
any
terminus
a
quo
at
all
,
of
which
he
speaketh
.
It
is
indeed
said
,
concerning
the
voice
that
was
now
heard
,
that
this
came
from
Heaven
:
but
as
this
Phrase
of
coming
from
heaven
,
spoken
of
the
voice
,
doth
not
suppose
the
voice
was
first
in
the
Heaven
,
and
then
by
a
change
of
place
came
so
near
the
earth
as
where
it
was
heard
,
but
only
as
if
he
that
spake
it
had
been
in
the
air
above
those
who
heard
it
:
In
like
manner
,
if
it
had
been
said
,
that
the
Holy
Ghost
had
descended
from
heaven
in
the
visible
shape
of
a
Dove
,
it
would
not
have
implied
that
therefore
the
Holy
Ghost
was
in
heaven
before
,
and
now
by
a
local
motion
or
remove
came
unto
Christ
;
but
only
that
the
Dove
in
which
he
is
said
to
have
descended
,
came
for
some
space
down
through
the
air
.
And
as
touching
the
Metaphor
of
the
Holy
Ghost
descending
,
it
imports
nothing
but
what
the
Scriptures
very
frequently
speak
concerning
God
himself
;
expressing
this
variation
,
or
change
of
dispensation
,
or
acting
,
by
such
Phrases
which
in
the
Letter
of
them
import
change
of
place
:
Nor
do
those
Texts
of
Scripture
,
which
he
citeth
to
prove
,
that
it
was
not
God
himself
,
but
an
Angel
who
is
said
(
Gen.
18.21
.
)
to
have
gone
down
either
divisim
,
or
conjunctim
,
prove
any
such
thing
.
As
for
the
rest
of
those
places
,
Acts
7.53
.
Gal.
3.19
.
Heb.
2.2
,
3.
Heb.
2.13
.
these
have
not
so
much
as
a
colour
of
such
proof
:
nor
indeed
have
these
Texts
themselves
(
which
are
likeliest
to
serve
his
turn
of
all
other
)
Acts
7.30
,
35
,
38.
much
more
.
For
what
?
though
he
that
appeared
in
the
Bush
unto
Moses
be
termed
sometimes
an
Angel
,
or
the
Angel
of
the
Lord
:
or
otherwise
the
Lord
God
himself
.
Yet
,
First
,
Neither
followeth
it
,
that
therefore
he
was
a
created
Angel
,
as
because
Angels
are
sometimes
termed
men
,
as
Gen.
18.22
.
(
besides
other
places
without
number
)
it
doth
not
follow
that
therefore
they
were
natural
and
true
men
;
But
only
that
they
then
appeared
in
the
shapes
of
men
,
they
were
men
by
dispensation
,
and
for
a
time
only
.
Neither
,
Secondly
,
Doth
it
follow
,
That
in
case
it
be
granted
,
that
an
Angel
in
one
place
is
therefore
termed
Jehovah
,
Lord
,
or
God
,
because
he
sustaines
the
Person
,
or
speaks
in
the
name
of
God
;
that
therefore
where
any
thing
is
attributed
unto
God
,
as
spoken
in
the
name
of
God
,
it
must
needs
be
meant
of
an
Angel
,
these
are
wild
kind
of
Inferences
or
Proofs
.
By
the
way
,
I
do
not
conceive
that
any
Angel
,
properly
so
called
,
i.e.
any
created
Angel
,
ever
stiled
himself
by
the
name
Jehovah
,
or
God
:
but
that
when
he
that
thus
stileth
himself
is
any
where
called
an
Angel
,
it
is
meant
of
that
increated
Angel
who
is
called
Angelus
foederis
,
the
Angel
of
the
Covenant
;
and
in
respect
of
his
frequent
:
appearances
unto
men
,
and
transactings
of
things
aftter
the
manner
of
Angels
,
may
properly
enough
be
termed
the
Angel
of
the
Lord
.
But
suppose
we
should
cast
in
that
Text
,
Gen.
18.21
.
into
the
Treasury
of
our
Adversaries
demands
,
and
grant
that
the
Lord
,
who
then
said
that
he
would
go
down
,
signifies
a
created
Angel
,
and
not
Jehovah
himself
,
yet
this
would
not
much
enrich
him
.
For
there
are
other
places
of
Scripture
,
where
local
motion
,
and
change
of
place
is
(
upon
the
account
mentioned
)
ascribed
unto
God
,
see
2
Chron.
30.6
.
Jer.
12.15
.
Joel
.
2.14
.
Mal.
3.7
.
Acts
15.16
.
Zach.
1.16
.
&
8.3
.
(
and
possibly
in
many
other
places
besides
all
these
.
)
God
is
said
to
return
,
which
as
plainly
imports
local
motion
,
as
descending
doth
.
Yea
,
who
knows
not
that
coming
,
and
coming
forth
,
coming
out
of
his
place
,
are
frequently
attributed
unth
God
?
see
Isa.
26.21
.
Mic.
1.3
.
(
where
the
very
expression
,
now
contended
about
,
viz.
descending
,
or
coming
down
)
is
expresly
affirmed
of
God
;
as
it
is
likewise
,
Exod.
19.20
.
Num.
11.25
.
Psal.
18
9.
And
who
knoweth
how
oft
besides
?
So
that
from
the
Holy
Ghost's
descending
;
an
Argument
levied
against
his
Godhead
is
but
a
vapour
or
smoak
.
His
Ninth
Argument
is
not
made
of
much
better
materials
,
Sect.
15
however
the
form
and
matter
of
it
together
produceth
this
.
He
that
prayeth
unto
Christ
to
come
to
Judgment
,
is
not
God
;
the
Holy
Spirit
doth
so
,
Ergo
,
&c.
The
Fabrick
of
this
Argument
is
built
(
as
you
may
see
)
upon
this
foundation
:
that
the
Spirit
of
God
cannot
be
God
,
because
(
saith
he
)
that
he
prayeth
unto
Christ
to
come
to
Judgment
,
which
he
proveth
from
Rev.
22.17
.
I
reply
,
That
Text
,
Rev.
22.17
.
doth
no
way
prove
,
that
the
Holy
Ghost
prayeth
unto
Christ
to
come
to
Judgment
,
so
that
this
is
an
errour
in
the
foundation
.
For
first
,
Though
it
be
here
said
,
And
the
Spirit
and
the
Bride
say
come
;
yet
it
is
not
said
that
the
Holy
Ghost
,
or
the
Holy
Spirit
(
so
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
the
bride
say
come
.
It
is
the
sense
of
some
learned
men
,
that
by
the
Spirit
in
this
place
is
not
meant
the
Holy
Ghost
,
but
the
Angel
or
Spirit
which
Christ
is
said
(
Chap.
1.1
.
)
to
have
sent
,
to
signifie
this
Revelation
unto
John
,
and
who
conversed
with
him
all
along
hitherto
.
Angels
(
we
know
)
are
of
a
spiritual
nature
,
and
frequently
in
Scriptures
termed
Spirits
.
Now
to
reason
either
a
genere
,
or
a
specie
ad
individuum
,
from
a
general
to
a
particular
affirmatively
is
an
Argument
fitter
for
a
child
than
for
a
man
:
As
thus
,
It
was
a
man
that
did
such
or
such
a
thing
,
therefore
it
was
William
or
Thomas
that
did
it
;
such
a
reasoning
as
this
is
that
before
us
;
The
Spirit
saith
come
,
therefore
such
or
such
a
Spirit
by
name
as
the
holiest
Spirit
of
all
saith
come
.
But
grant
we
the
Adversary
that
which
his
Argument
demands
,
that
by
the
Spirit
here
is
meant
the
Holy
Ghost
.
Yet
Secondly
,
It
is
not
necessary
to
conceive
,
that
the
Holy
Ghost
spake
thus
;
(
saith
unto
Christ
come
)
as
being
without
the
Bride
,
but
as
speaking
in
and
by
the
Bride
:
Nay
,
it
cannot
reasonably
be
conceived
otherwise
.
For
if
the
Holy
Ghost
,
separated
from
and
without
the
Bride
,
shall
say
come
,
then
the
Bride
must
be
supposed
to
say
come
of
her self
,
and
without
the
presence
and
assistance
of
the
Holy
Ghost
:
In
which
case
were
she
able
to
conceive
such
a
Prayer
as
this
of
her self
,
(
which
yet
she
is
not
;
)
yet
would
it
not
be
acceptable
unto
God
;
no
Prayer
being
accepted
with
him
but
that
which
is
prayed
in
,
or
by
the
Holy
Ghost
.
Thirdly
,
Though
here
be
two
Agents
,
or
two
Speakers
(
I
beseech
you
mind
it
)
mentioned
,
the
Spirit
and
the
Bride
,
yet
here
is
but
one
Action
or
speaking
asserted
to
them
both
:
here
is
but
one
Come
,
And
the
Spirit
and
the
Bride
say
come
;
it
is
not
,
and
the
Spirit
saith
come
,
and
again
,
the
Bride
saith
come
:
No
,
but
the
Spirit
and
the
Bride
together
make
one
lip
,
as
it
were
between
them
,
and
together
they
say
,
as
it
were
with
one
voice
,
come
.
So
that
this
passage
or
expression
wherein
the
Spirit
of
God
and
the
Spouse
are
made
joynt
Agents
or
joynt
Speakers
in
one
and
the
same
Action
or
Speech
,
perfectly
agreeth
with
that
Notion
which
runs
throughout
the
Scriptures
from
place
to
place
,
according
unto
which
God
and
the
Creature
are
made
Co-workers
,
or
joynt
Agents
,
in
all
that
the
Creature
doth
worthily
and
according
to
the
will
of
God
;
in
which
respect
also
the
Act
produced
between
them
,
is
sometimes
ascribed
to
the
one
,
and
otherwhile
to
the
other
.
Many
Instances
hereof
we
have
heretofore
given
you
from
the
Scriptures
:
if
you
please
let
us
touch
one
instead
of
many
at
present
in
this
kind
(
not
formerly
observed
)
and
which
hath
a
special
affinity
with
the
place
in
hand
,
Acts
15.28
.
The
Apostles
,
Elders
,
and
Brethren
assembled
at
Jerusalem
write
thus
(
among
other
things
)
to
the
Church
of
the
Gentiles
:
For
it
seemed
good
to
the
Holy
Ghost
,
and
unto
us
,
to
lay
no
other
,
&c.
Here
the
Apostles
,
and
the
rest
with
them
,
ascribe
that
Act
of
apprehension
unto
themselves
as
well
as
unto
the
Holy
Ghost
(
though
to
the
Holy
Ghost
in
the
first
place
)
which
was
raised
in
them
by
the
assistance
and
motion
of
the
Holy
Ghost
,
though
not
without
the
joynt
concurrence
of
their
Understandings
and
Wills
also
;
the
meaning
is
not
,
that
the
things
spoken
of
seemed
good
unto
the
Apostles
,
and
the
rest
,
apart
from
the
Holy
Ghost
,
or
without
the
dictating
of
the
Notion
or
apprehension
by
the
Holy
Ghost
,
nor
again
,
that
it
seemed
good
unto
the
Holy
Ghost
simply
considered
or
apart
,
and
extrinsical
unto
them
;
For
how
then
could
they
have
told
them
that
it
seemed
good
unto
the
Holy
Ghost
and
them
?
But
it
seemed
good
unto
the
Holy
Ghost
,
and
us
;
the
meaning
is
,
that
the
Holy
Ghost
did
enlighten
and
reveal
the
thing
unto
them
,
and
gave
them
directions
,
and
put
them
upon
it
to
send
this
Counsel
unto
the
Gentiles
:
Namely
,
to
impose
upon
them
by
way
of
burthen
and
charge
no
other
thing
,
but
that
they
abstain
from
such
and
such
things
;
so
that
here
the
Holy
Ghost
and
the
Apostles
are
joyned
together
in
the
same
Act
of
apprehension
;
so
in
the
place
(
in
hand
)
the
Spirit
and
the
Bride
they
make
one
and
the
same
voice
together
;
the
Spirit
he
dictates
,
and
the
Bride
she
uttereth
.
Thirdly
,
suppose
it
had
been
so
expressed
,
And
the
Spirit
saith
come
,
and
the
Bride
saith
come
:
That
there
had
been
two
distinct
Actions
mentioned
;
the
one
ascribed
unto
the
Holy
Ghost
;
the
other
unto
the
Bride
or
Church
of
Christ
;
yet
neither
would
it
have
followed
from
hence
,
that
therefore
the
Holy
Ghost
had
prayed
unto
Christ
to
come
to
Judgment
.
When
a
Judge
prescribes
or
dictates
the
form
of
an
Oath
to
be
taken
by
a
Jury
,
or
any
Person
thereof
,
he
doth
not
swear
or
take
an
Oath
;
though
the
other
that
speaketh
the
same
words
after
him
doth
formally
and
properly
swear
:
In
like
manner
,
the
Holy
Ghost
may
teach
the
Bride
what
she
should
say
,
and
put
words
into
her
mouth
,
and
say
thus
within
the
Conscience
and
Soul
of
the
Church
,
Come
Lord
Jesus
come
quickly
.
Now
,
though
the
Holy
Ghost
spake
these
words
,
and
dictated
unto
the
Bride
what
she
should
say
and
pray
,
it
doth
not
follow
,
that
therefore
he
should
pray
himself
.
When
Christ
taught
his
Disciples
to
pray
,
Our
Father
,
&c.
it
doth
not
follow
,
that
therefore
he
himself
did
pray
;
but
he
did
put
words
into
the
mouths
of
his
Disciples
,
which
when
they
came
to
utter
,
would
be
a
Prayer
properly
and
truly
so
called
,
&c.
Mr
Brightman
understandeth
the
place
thus
.
The
Tenth
Argument
levied
against
the
Deity
of
the
Holy
Ghost
is
this
.
He
in
whom
men
have
not
believed
,
Sect.
16
and
yet
have
been
Disciples
and
Believers
,
is
not
God
;
Men
have
not
believed
in
the
Holy
Spirit
,
and
yet
have
been
so
(
viz.
Disciples
,
Believers
:
)
Ergo.
The
sum
and
substance
of
this
Argument
(
which
spreads
much
Paper
in
the
Author's
words
)
is
this
;
because
we
read
in
the
Scriptures
of
some
called
Disciples
,
who
yet
did
not
believe
in
the
Holy
Ghost
:
Nor
had
so
much
as
heard
or
known
whether
there
were
any
Holy
Ghost
or
no
;
and
withal
that
the
Apostle
Paul
did
not
take
any
occasion
thereupon
to
declare
the
Holy
Ghost
to
be
God
:
Therefore
certainly
he
is
not
God
.
To
this
I
answer
(
and
affirm
by
the
way
)
that
from
the
Crown
of
the
head
unto
the
sole
of
the
Foot
of
this
Argument
there
is
no
sound
part
in
it
.
For
first
,
The
Major
Proposition
,
which
is
the
head
of
this
Argument
,
He
in
whom
men
have
not
believed
,
and
yet
have
been
Disciples
and
Believers
,
is
not
God
:
This
Proposition
,
I
say
,
is
unsound
,
because
it
is
ambiguous
,
and
so
is
apt
to
abuse
mens
Judgments
,
and
deceive
them
,
and
not
to
instruct
them
.
For
however
there
is
a
sense
wherein
it
is
good
,
and
will
hold
:
yet
there
is
another
sense
which
lieth
more
obnoxious
to
mens
apprehensions
,
which
is
not
true
.
For
he
may
be
God
,
the
word
God
taken
Personally
,
on
whom
though
men
have
not
believed
,
viz.
Explicitely
,
yet
they
may
be
Disciples
and
Believers
:
Though
it
be
true
also
on
the
other
hand
,
that
he
that
believeth
not
in
God
Essentially
taken
cannot
be
a
Disciple
,
or
a
Believer
.
He
that
believeth
not
that
there
is
one
God
cannot
be
a
Disciple
,
or
true
Believer
as
the
case
may
be
:
But
he
that
believes
not
the
distinct
manner
of
the
subsistence
of
this
one
God
,
viz.
that
he
subsists
in
three
(
which
we
call
Persons
:
)
Or
that
doth
not
believe
,
especially
explicitely
,
and
by
name
,
and
under
relation
of
any
of
all
the
three
;
such
an
one
may
notwithstanding
be
a
Disciple
,
and
Believer
in
the
Scripture
sense
.
I
would
be
loath
to
pronounce
the
hard
Sentence
of
non-Disciple
,
or
non-Believer
,
against
all
those
that
professedly
deny
the
Godhead
of
Christ
,
or
of
the
Holy
Ghost
(
though
there
are
many
that
are
not
at
all
tender
in
doing
it
:
)
because
though
explicitely
and
in
terms
they
deny
him
,
yet
believing
there
is
one
God
,
and
this
one
God
being
Father
,
Son
,
and
Holy
Ghost
,
they
do
implicitely
,
virtually
,
and
constructively
own
and
acknowledge
them
.
As
he
that
carries
a
Box
sealed
up
about
him
,
wherein
he
thinketh
there
is
but
one
Jewel
,
he
knoweth
of
no
more
;
yet
in
case
there
be
three
more
,
he
carrieth
them
all
by
carrying
the
Box
or
Case
wherein
they
are
contained
:
In
like
manner
,
he
that
believeth
one
God
,
doth
virtually
believe
in
the
Three
Persons
;
though
I
would
not
by
this
extenuate
the
greatness
of
the
sin
,
and
dangerousness
of
the
error
of
those
who
in
words
profess
against
the
Godhead
of
the
Holy
Ghost
(
and
so
of
Christ
)
though
implicitely
,
and
by
way
of
consequence
they
acknowledge
it
.
The
ancient
Jews
(
such
I
mean
who
were
Abraham's
Seed
)
were
true
Disciples
and
Believers
;
yet
did
not
they
,
at
least
all
of
them
,
explicitely
believe
Christ
to
have
been
,
or
that
he
was
the
Son
of
God
;
but
the
Proposition
we
are
now
upon
is
not
(
indeed
)
worthy
the
labour
already
bestowed
upon
the
examination
of
it
,
Vanitate
suâ
translucet
,
A
man
may
see
through
it
.
Secondly
,
That
which
is
the
Basis
and
main
Foundation
of
the
whole
discourse
of
the
Argument
is
an
absolute
mistake
and
misapprehension
.
For
the
meaning
of
the
words
spoken
by
those
who
are
called
Disciples
,
Acts
19.2
.
We
have
not
so
much
as
heard
whether
there
be
any
Holy
Ghost
,
is
not
,
that
they
had
never
heard
of
the
name
,
or
simple
being
of
the
Holy
Ghost
(
we
shall
manifest
the
contrary
hereunto
presently
)
but
that
they
had
not
as
yet
heard
whether
the
Holy
Ghost
was
in
actu
secundo
(
as
the
School-men
speak
;
)
i.e.
whether
he
was
abroad
again
in
the
World
,
as
formerly
he
was
in
the
daies
of
their
Fore-fathers
and
Prophets
.
This
to
be
the
true
and
plain
meaning
of
the
words
appeareth
by
several
considerations
:
First
,
The
Verb
Substantive
here
used
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
the
simple
and
absolute
being
or
existence
of
a
thing
,
is
oft
used
in
the
Scriptures
for
the
being
of
a
thing
in
Act
,
Exercise
,
or
Manifestation
;
in
this
sense
it
is
used
more
than
once
by
our
Saviour
himself
.
The
Evangelist
John
useth
it
concerning
the
Holy
Ghost
himself
,
Joh.
7.39
.
This
he
spake
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
,
for
the
Holy
Ghost
was
not
yet
,
[
the
word
given
,
inserted
in
our
English
Translation
,
is
not
in
the
Original
]
the
Holy
Ghost
was
not
yet
,
because
that
Jesus
was
not
yet
glorified
;
was
not
yet
,
i.e.
was
not
yet
abroad
in
the
World
amongst
Believers
,
in
the
discovery
of
himself
by
those
miraculous
and
extraordinary
gifts
,
which
afterwards
he
conferred
upon
many
;
so
when
these
Disciples
the
Argument
speaketh
of
said
,
that
they
had
not
so
much
as
heard
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
the
Holy
Ghost
be
,
The
meaning
is
,
that
they
had
not
heard
whether
he
had
been
yet
given
or
no
;
[
viz.
upon
a
new
account
,
the
ancient
account
,
upon
which
,
as
they
conceived
,
He
was
formerly
given
,
being
expired
and
out
of
date
long
since
.
]
Our
English
Translators
might
as
well
have
inserted
the
word
given
in
this
place
as
in
that
of
John
mentioned
;
and
then
the
Clause
would
have
run
thus
,
We
have
not
so
much
as
heard
whether
the
Holy
Ghost
be
given
.
We
have
heretofore
given
you
many
instances
from
the
Scriptures
of
such
an
Adjective
sense
of
the
Verb
Substantive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
that
is
now
contended
for
,
viz.
From
Mat.
5.45
.
Rom.
7.13
,
&c.
This
sense
(
in
the
second
place
)
is
confirmed
against
that
given
,
or
supposed
by
our
Adversaries
in
the
Argument
before
us
,
from
hence
,
because
these
Disciples
had
certainly
heard
of
the
being
of
the
Holy
Ghost
,
or
Holy
Spirit
.
For
first
,
Being
Jews
(
which
appears
by
their
having
been
baptized
by
John's
,
or
some
of
his
Disciples
Baptism
in
those
daies
,
not
having
been
carried
out
amongst
the
Gentiles
,
and
after
it
was
come
abroad
unto
other
Gentiles
,
they
in
Asia
where
Ephesus
stood
were
for
a
time
denied
it
,
Acts
16.6
.
)
being
Jews
(
I
say
)
they
could
not
but
have
heard
of
the
being
of
the
Holy
Ghost
,
or
of
the
Spirit
of
God
,
mention
hereof
being
so
plainly
and
frequently
made
in
the
Scriptures
.
I
need
not
(
I
suppose
)
to
cite
places
for
this
,
but
whether
they
were
Jews
or
Gentiles
having
been
baptized
with
the
Baptism
of
John
,
it
cannot
be
imagined
,
but
that
they
had
heard
of
the
being
of
the
Holy
Ghost
:
For
John
,
when
he
baptized
men
with
water
,
admonished
them
to
believe
on
him
(
Mat.
3.11
.
)
that
should
come
after
him
,
who
,
he
told
them
,
should
baptize
them
with
the
Holy
Ghost
and
with
fire
.
And
there
is
little
question
to
be
made
,
but
that
John's
Disciples
taught
the
same
Doctrine
in
this
Point
with
their
Master
.
Again
thirdly
,
That
sense
of
the
words
,
which
we
have
given
,
makes
the
answer
of
the
Disciples
every
whit
as
congruous
and
pertinent
to
Paul's
question
put
to
them
,
if
not
more
than
that
sense
which
the
Argument
supposeth
;
Paul
said
unto
them
,
or
demanded
of
them
,
have
ye
received
the
Holy
Ghost
since
ye
believed
?
They
answer
him
(
according
to
the
sense
we
plead
)
We
have
not
so
much
as
heard
whether
there
be
any
receiving
of
him
,
or
no
,
or
whether
any
other
Believers
have
received
him
.
And
fourthly
(
and
lastly
for
this
)
there
is
this
reason
why
these
Disciples
being
Jews
(
as
we
argued
)
might
probably
say
or
mean
than
they
had
not
so
much
as
heard
whether
the
Holy
Ghost
were
now
abroad
in
the
World
,
or
no
;
because
,
from
the
time
of
Antiochus
,
who
miserably
afflicted
and
wasted
their
Church
and
State
,
the
Jews
were
wont
greatly
to
mourn
and
lament
,
as
if
,
together
with
their
last
Prophets
,
who
Prophesied
in
Ezra's
and
Nehemiah's
times
,
under
,
and
a
while
after
the
building
of
their
second
Temple
,
they
were
wont
(
I
say
)
to
mourn
(
as
the
generality
of
them
,
or
at
least
some
of
the
learned
amongst
them
do
at
this
day
)
as
if
with
those
their
Prophets
the
Holy
Ghost
had
forsaken
them
,
and
refused
to
manifest
his
presence
amongst
them
any
more
,
according
to
that
in
Psal.
74
9.
We
see
not
our
signs
,
there
is
no
more
any
Prophet
;
neither
is
there
any
amongst
us
that
knoweth
how
long
.
According
to
this
Notion
the
Disciples
,
we
are
now
speaking
of
,
might
say
to
Paul
,
that
they
had
not
so
much
as
heard
the
least
inkling
of
those
blessed
tidings
that
the
Holy
Ghost
was
again
returned
unto
the
World
.
But
then
again
,
Thirdly
(
as
to
the
Argument
it self
)
Whereas
the
Author
of
it
saith
,
That
to
take
the
Holy
Spirit
,
not
for
his
Person
,
but
for
his
Gifts
,
is
to
speak
without
example
;
he
most
palpably
contradicts
himself
,
within
two
or
three
lines
after
,
where
he
grants
that
Paul's
question
to
them
,
Whether
they
had
received
the
Holy
Ghost
or
no
,
might
be
understood
of
the
gifts
of
the
Holy
Ghost
.
Fourthly
(
and
lastly
)
Because
I
would
not
stand
any
longer
upon
this
Argument
,
whereas
he
would
infer
,
that
the
Holy
Ghost
should
not
be
God
,
from
hence
,
that
the
Apostle
,
upon
the
occasion
here
offered
,
did
not
declare
him
to
be
so
,
whereas
upon
a
lesser
occasion
he
instructed
the
Heathen
at
Athens
in
the
nature
of
the
true
God
.
We
reply
.
First
,
It
is
not
unreasonable
to
demand
of
him
who
thus
reasoneth
,
What
Oracle
he
consults
with
,
which
informs
him
that
Paul
did
not
do
that
which
he
thinketh
fit
he
should
have
done
,
in
case
the
Holy
Ghost
be
God
,
viz.
Inform
these
Disciples
accordingly
?
And
certain
I
am
,
here
is
not
the
least
ground
administred
unto
him
to
judge
the
contrary
.
It
is
said
in
the
progress
of
the
story
,
that
for
three
Months
together
publickly
,
and
afterwards
for
two
years
together
more
privately
,
he
argued
and
disputed
things
appertaining
to
the
Kingdom
of
God
.
It
is
an
old
rule
and
a
true
,
that
Argumentum
ab
Authoritate
ductum
negativâ
non
valet
:
That
Arguments
drawn
from
Authority
negatively
have
no
force
nor
value
in
them
.
Secondly
,
Whether
the
Apostle
formally
,
Totidens
verbis
,
taught
the
Disciples
that
the
Holy
Ghost
was
God
or
no
;
certainly
,
he
did
that
which
was
as
good
,
or
better
for
them
than
such
a
Doctrine
formally
delivered
would
have
been
;
yea
,
and
haply
that
which
being
interpreted
amounted
to
as
much
,
as
a
declaring
of
him
to
have
been
God
,
and
so
may
be
said
eminently
,
though
not
formally
to
have
declared
him
to
be
God
;
For
by
laying
his
hands
upon
them
,
he
obtained
the
gift
of
the
Holy
Ghost
for
them
,
by
whom
they
were
miraculously
acted
,
speaking
with
strange
Tongues
,
and
Prophesying
;
which
motions
and
actings
of
the
Holy
Ghost
,
at
one
and
the
same
time
in
them
all
,
with
the
like
in
other
Christians
up
and
down
the
World
,
might
be
to
them
a
convincing
Argument
of
his
Godhead
;
though
it
be
not
such
unto
him
who
opposeth
in
the
question
in
hand
.
However
that
which
the
Apostle
did
for
these
Disciples
in
procuring
the
Holy
Ghost
to
be
given
them
,
argueth
every
whit
as
much
,
or
more
care
and
zeal
for
their
spiritual
accommodation
,
as
his
preaching
that
God
to
the
Athenians
,
whom
they
ignorantly
worshipped
,
did
towards
theirs
;
So
that
this
Act
of
the
Apostle
was
very
impertinently
insisted
upon
for
such
a
purpose
as
that
pleaded
here
.
This
for
reply
to
this
Argument
.
Concerning
his
Eleventh
Argument
,
Sect.
17
the
heart
thereof
is
already
broken
in
our
answers
to
the
fourth
and
fifth
Arguments
,
where
we
shewed
and
proved
,
how
the
Holy
Ghost
might
both
hear
from
another
,
and
receive
from
another
without
any
prejudice
or
impeachment
of
his
Godhead
:
Nevertheless
let
us
give
this
Argument
also
the
hearing
,
and
if
there
be
any
farther
strain
of
reason
beyond
what
was
presented
in
the
former
Arguments
,
we
will
weigh
it
in
the
balance
of
the
Sanctuary
.
This
eleventh
Argument
then
proceedeth
thus
;
He
that
hath
any
understanding
distinct
from
God
,
is
not
God
;
the
holy
Spirit
hath
an
understanding
distinct
from
God
,
Ergo
,
&c.
The
two
passages
of
Scripture
which
are
the
strength
and
sinews
of
this
Argument
,
viz.
Joh.
16.13
,
14
,
15.
and
Joh.
8.26
.
compared
with
ver.
28.
We
have
formerly
had
in
consideration
,
and
found
nothing
there
to
support
that
cause
for
which
they
were
produced
;
and
if
there
was
nothing
in
them
then
for
such
a
purpose
,
certainly
there
is
nothing
since
added
unto
them
;
nor
is
there
the
least
jot
or
title
in
either
of
these
places
that
the
Holy
Ghost
heareth
from
God
that
,
whereof
he
was
ignorant
before
.
In
what
sense
he
is
said
not
to
speak
of
himself
,
to
take
of
the
things
of
Christ
to
reveal
them
unto
men
,
hath
been
formerly
opened
;
and
whatever
there
appears
in
the
said
passages
to
prove
,
that
the
understanding
or
learning
of
the
Holy
Ghost
is
distinct
from
the
understanding
of
God
teaching
,
relates
only
unto
the
humane
understanding
of
Christ
,
not
of
the
Holy
Ghost
.
But
of
these
things
formerly
.
Concerning
that
new
place
,
1
Cor.
2.10
.
From
whence
he
seeks
to
evince
the
understanding
of
the
Holy
Ghost
to
be
another
distinct
from
the
understanding
of
God
,
because
it
is
here
said
,
that
the
Spirit
searcheth
all
things
,
even
the
deep
things
of
God
;
and
the
same
understanding
cannot
be
conceived
,
or
said
to
search
it self
,
or
its
own
deep
things
.
We
reply
briefly
and
plainly
.
First
,
That
the
Spirit
is
said
to
search
the
deep
things
of
God
,
because
he
is
able
to
guide
or
lead
the
understandings
of
men
in
a
rational
and
discoursive
way
into
the
knowledge
or
discerning
of
the
deep
things
of
God
.
It
being
a
method
proper
and
natural
unto
this
kind
of
understanding
(
I
mean
,
the
understanding
of
men
)
by
certain
steps
and
degrees
to
be
led
on
to
the
knowledge
of
things
that
be
more
mysterious
and
remote
.
It
is
a
thing
familiar
and
frequent
in
Scripture
,
to
ascribe
an
Action
as
well
unto
that
which
assists
,
qualifies
,
or
enables
unto
it
;
whether
it
be
person
,
or
thing
,
as
unto
the
immediate
and
Proper
Agent
himself
,
when
the
Action
is
such
that
the
proper
Agent
who
doth
it
could
not
have
done
it
without
such
an
assistance
;
yea
,
sometimes
(
which
is
yet
more
)
in
such
case
as
we
speak
of
,
the
Action
is
denied
to
be
done
by
the
Agent
,
who
yet
properly
doth
it
,
and
is
attributed
unto
that
whether
person
,
or
thing
,
which
only
assisteth
or
enableth
to
it
,
Mat.
10.20
.
Mar.
13.11
.
Our
Saviour
encourageth
his
Disciples
not
to
be
troubled
when
they
should
be
called
before
Rulers
for
his
sake
;
For
(
saith
he
)
it
is
not
you
that
speak
,
but
the
Spirit
of
your
Father
that
speaketh
in
you
.
Now
we
know
it
was
not
the
Holy
Ghost
that
uttered
these
words
;
but
because
the
Apostles
had
not
wisdom
enough
of
themselves
to
make
such
Apologies
without
the
assistance
of
the
Holy
Ghost
;
here
is
nothing
ascribed
to
the
proper
or
immediate
Agents
the
Apostles
themselves
,
but
it
is
ascribed
to
the
Holy
Ghost
.
And
so
again
,
1
Cor.
15.10
.
But
I
labour
more
abundantly
than
they
all
(
saith
the
Apostle
)
yet
not
I
,
but
the
grace
of
God
which
is
in
me
.
But
how
doth
the
grace
of
God
labour
more
than
they
All
?
Not
properly
,
for
it
is
not
capable
of
speaking
or
journeying
:
But
because
it
did
enable
and
strengthen
Paul
,
and
raised
his
spirit
,
and
enlarged
his
heart
and
understanding
to
labour
and
fill
the
World
with
the
knowledge
of
the
Gospel
,
therefore
he
saith
he
laboured
more
abundantly
than
they
all
.
The
like
Expression
you
have
Gal.
2.
the
latter
end
,
I
am
crucified
with
Christ
,
nevertheless
I
live
:
yet
not
I
,
but
Christ
,
&c.
It
was
Paul
certainly
that
lived
;
and
it
is
true
likewise
,
that
the
life
he
speaketh
of
Christ
litterally
or
properly
did
not
live
in
him
:
But
it
was
Christ
,
the
knowledge
of
whom
,
and
the
belief
of
whom
was
Paul's
life
;
because
that
filled
him
with
so
much
peace
,
and
comfort
,
and
joy
,
which
is
that
he
meaneth
by
life
.
Therefore
that
life
which
he
lived
he
disclaimeth
it
as
to
himself
,
and
ascribeth
it
unto
him
who
did
enable
him
thus
to
do
.
Like
instances
you
have
heard
,
where
that
which
is
acted
and
done
is
ascribed
not
to
the
proper
or
immediate
Agent
,
but
to
that
which
qualifieth
or
enableth
for
the
doing
of
it
.
1
Cor.
13.4
,
7.
Charity
suffereth
long
,
&c.
not
that
Charity
doth
this
or
that
,
for
the
truth
is
,
that
Charity
doth
none
of
these
things
:
It
is
not
the
proper
or
immediate
Agent
of
these
actions
;
but
only
it
doth
dispose
,
enable
,
and
encline
the
hearts
of
men
and
women
to
do
them
.
And
so
Jam.
1.20
.
is
of
a
like
character
or
form
of
speech
,
The
wrath
of
man
worketh
not
the
righteousness
of
God
:
The
meaning
is
,
that
the
wrath
of
man
doth
hinder
or
indispose
men
for
acting
that
which
is
agreeable
unto
the
righteous
,
holy
,
and
just
Commands
of
God
.
Men
by
reason
of
their
wrath
,
if
they
be
surprized
by
it
,
are
not
in
any
good
capacity
to
do
the
will
or
to
work
the
righteousness
of
God
.
So
likewise
when
men
work
out
their
Salvation
with
fear
and
trembling
,
God
is
said
to
work
in
them
both
to
will
and
to
do
,
Phil.
2.13
.
because
he
assists
and
enables
.
So
in
the
Scripture
before
us
the
Spirit
●s
said
to
search
the
deep
things
of
God
,
not
because
he
himself
reasons
or
argues
himself
into
the
knowledge
of
these
things
;
But
because
he
assists
,
guides
,
and
leads
the
minds
and
understandings
of
men
into
the
knowledge
of
these
things
.
This
to
be
the
clear
and
express
sense
of
the
place
is
evident
from
verse
12.
Now
we
have
received
not
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
[
i.e.
that
by
him
we
might
be
directed
and
enabled
to
know
]
the
things
which
are
freely
given
unto
us
of
God
.
Which
also
agreeth
with
that
of
our
Saviours
,
Joh.
16.13
.
When
he
is
come
he
will
lead
you
into
all
truth
;
so
that
there
is
little
question
(
or
rather
none
at
all
)
but
that
that
is
the
true
sense
of
the
place
in
hand
,
which
hath
been
given
.
I
desire
the
Rule
delivered
,
with
the
several
Instances
that
have
been
given
for
the
confirmation
of
it
,
may
be
the
rather
remembred
and
observed
,
because
the
answer
of
the
next
(
and
last
Argument
)
depends
upon
it
.
But
secondly
,
If
the
understanding
of
the
Spirit
were
distinct
from
the
understanding
of
God
,
he
could
not
search
the
deep
things
of
God
,
because
the
understanding
of
God
is
infinite
;
and
how
can
a
finite
understanding
reach
or
comprehend
that
which
is
infinite
?
Even
as
the
things
of
a
man
,
or
of
the
understanding
of
a
man
,
no
understanding
or
faculty
that
is
beneath
it
,
or
inferiour
to
it
,
is
able
to
dive
into
or
comprehend
.
Thirdly
,
The
sense
given
must
needs
be
the
true
meaning
of
the
place
,
viz.
that
the
Spirit
is
therefore
said
to
search
the
deep
things
of
God
;
because
he
enableth
men
to
search
so
far
as
is
necessary
for
them
to
know
;
because
himself
by
his
own
Act
,
in
reference
to
himself
,
cannot
be
said
to
search
the
things
of
God
,
whether
deep
,
or
other
;
because
searching
properly
implieth
study
,
or
labour
,
and
diligence
of
enquiry
;
and
this
supposeth
a
want
of
knowledge
of
the
things
searched
after
untill
by
searching
they
are
found
out
;
but
neither
of
these
are
attributable
to
the
Spirit
of
God
as
is
evident
.
For
first
,
it
is
not
proper
to
the
Spirit
to
search
,
and
study
,
and
to
come
unto
the
knowledge
of
things
by
diligence
and
enquiry
;
neither
is
it
any
way
meet
to
be
spoken
of
the
Holy
Ghost
that
he
is
destitute
,
or
ignorant
of
the
things
of
God
,
and
that
by
labour
,
diligence
,
and
study
he
searcheth
them
out
;
so
that
this
passage
of
Scripture
is
utterly
a
stranger
to
the
Argument
in
hand
.
Some
other
things
are
affirmed
in
the
Argument
,
which
being
weighed
in
the
balance
would
be
found
too
light
.
But
enough
hath
been
said
for
the
uncovering
of
the
nakedness
,
and
to
discover
the
inability
of
it
to
perform
the
device
which
is
imagined
.
The
twelfth
and
last
Argument
,
we
have
to
encounter
with
,
Sect.
18
hath
(
upon
the
matter
)
received
answer
already
;
notwithstanding
being
the
last
,
let
us
hear
what
it
hath
to
say
.
He
that
hath
a
will
distinct
in
number
from
that
of
God
,
is
not
God
;
the
Holy
Spirit
hath
a
will
distinct
in
number
from
that
of
God
:
Ergo.
The
sum
of
this
Argument
is
drawn
up
thus
:
The
Holy
Ghost
is
said
,
First
,
to
intercede
with
God
,
or
to
pray
unto
God
for
the
Saints
.
Secondly
,
He
is
said
to
do
it
according
to
the
will
of
God
,
Rom.
8.26
,
27.
Therefore
in
respect
of
the
latter
,
He
must
needs
have
a
will
distinct
from
the
Will
of
God
,
and
so
cannot
be
God
:
In
respect
of
the
former
,
he
must
be
inferiour
unto
God
(
because
he
prayeth
unto
him
)
and
in
this
respect
also
cannot
be
God
.
But
to
this
Argument
we
reply
.
First
,
That
whereas
the
Spirit
is
said
to
help
our
infirmities
;
which
infirmities
are
mentioned
as
lying
in
this
,
That
we
know
not
what
we
should
pray
for
as
we
ought
,
viz.
of
our selves
,
and
by
our
own
strength
.
If
the
Holy
Ghost
should
pray
for
us
apart
by
himself
,
he
should
not
at
all
help
our
infirmities
in
this
kind
:
For
we
should
,
or
might
,
remain
under
such
Infirmities
such
Intercessions
for
us
by
the
Spirit
notwithstanding
.
If
it
be
said
,
that
the
Spirit
may
intercede
for
us
that
our
infirmities
in
this
kind
may
be
healed
;
then
it
followeth
,
that
if
our
infirmities
still
remain
,
as
(
questionless
)
they
do
,
and
will
do
to
our
lives
end
,
(
and
Paul
himself
was
not
exempted
in
this
kind
)
It
followeth
(
I
say
)
if
so
be
the
intercession
of
the
Holy
Ghost
be
that
those
infirmities
of
the
Saints
should
be
healed
,
in
case
they
be
not
healed
,
then
the
Intercession
of
the
Holy
Ghost
is
not
regarded
and
accepted
for
us
with
God
,
and
then
what
kind
of
help
should
we
receive
from
him
?
But
then
,
Secondly
,
The
Spirit
is
said
to
make
intercession
for
us
with
groans
which
cannot
be
uttered
.
Now
,
though
we
should
grant
that
groaning
may
in
a
metaphorical
sense
,
and
unproperly
be
attributed
unto
the
Spirit
,
yet
how
any
groans
or
groaning
of
his
should
be
unutterable
unto
him
who
is
the
Lord
of
all
Language
and
Speech
is
not
easie
to
conceive
.
Thirdly
,
Whereas
the
Argument
insisteth
so
rigidly
upon
these
words
in
the
end
of
ver.
27.
The
Spirit
it self
maketh
intercession
for
us
according
to
the
will
of
God
:
As
if
they
argued
a
distinct
will
of
the
Spirit
from
the
will
of
God
.
I
reply
,
that
the
words
do
not
signifie
according
to
the
Will
of
God
(
here
is
no
word
which
signifieth
Will
:
)
But
according
unto
God
,
and
they
answer
these
words
by
way
of
Antithesis
in
the
former
verse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
we
ought
.
Thus
the
Apostle
had
there
granted
that
the
Saints
did
not
indeed
of
themselves
know
how
to
pray
as
they
ought
:
here
he
tells
them
for
their
comfort
that
the
Spirit
will
enable
them
to
pray
as
they
ought
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
unto
God
,
or
the
mind
or
will
of
God
,
i.
e.
as
they
ought
,
and
as
it
becometh
them
to
pray
.
And
here
is
a
direct
answer
,
relating
to
those
infirmities
which
our
Apostle
had
expresly
affirmed
to
be
in
the
Saints
.
Fourthly
,
That
the
work
of
the
Spirit
on
the
behalf
of
the
Saints
,
doth
not
lie
in
this
,
to
pray
for
the
Saints
a
part
in
heaven
(
which
is
the
sense
of
the
Author
of
this
Argument
)
is
evident
from
Joh.
14.16
.
where
our
Saviour
saith
,
that
when
he
should
go
away
,
he
would
pray
the
Father
,
and
he
will
give
you
another
Comforter
that
he
may
abide
with
you
for
ever
,
even
the
Spirit
of
truth
,
&c.
So
that
the
work
which
the
Spirit
hath
to
do
for
the
Saints
is
not
in
heaven
since
the
Ascension
of
Christ
into
Heaven
;
Heaven
is
not
the
Stage
or
Theatre
where
the
Holy
Ghost
acteth
and
bestirs
himself
on
the
behalf
of
the
Saints
;
but
now
he
is
come
down
upon
the
earth
,
and
his
great
business
which
he
hath
to
do
lieth
in
the
earth
,
even
with
the
hearts
,
minds
,
understandings
,
and
wills
of
men
,
stirring
and
moving
there
.
But
Fifthly
(
and
lastly
)
Remember
the
Rule
that
we
delivered
unto
you
in
the
former
Argument
,
which
will
fully
give
you
the
sense
wherein
the
Holy
Ghost
is
said
to
intercede
with
groans
:
we
gave
you
many
instances
,
when
we
delivered
this
for
a
Rule
,
that
in
many
places
Actions
are
ascribed
unto
him
that
doth
assist
,
and
direct
,
and
help
men
in
the
performance
of
them
,
and
not
unto
him
that
is
the
formal
and
immediate
Agent
.
So
here
the
Holy
Ghost
doth
intercede
with
groans
,
because
he
doth
fill
the
Saints
with
his
Wisdom
and
Power
,
and
so
putteth
them
into
a
posture
to
conceive
inward
groans
,
and
secret
motions
and
desires
in
the
Soul
,
which
the
Creature
(
indeed
)
is
not
able
to
utter
,
or
come
to
God
withal
in
his
lips
:
the
Creature
cannot
utter
it self
,
when
the
heart
is
full
of
the
Spirit
of
God
;
yet
such
persons
are
acted
beyond
their
own
ability
;
and
very
well
may
be
,
because
the
Spirit
is
directing
,
guiding
,
and
strengthening
unto
this
work
.
And
this
is
the
property
of
an
Intercessor
.
To
intercede
doth
not
alwaies
signifie
to
plead
for
us
,
but
sometimes
to
plead
with
us
against
any
Enemy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
word
in
the
rigour
of
the
Grammatical
signification
of
it
is
not
alwaies
used
for
interceding
for
another
(
which
he
seemeth
to
catch
at
,
as
I
judge
from
the
Latine
word
,
which
signifieth
to
go
between
two
)
but
sometimes
to
go
in
opposition
to
an
Enemy
,
and
sometimes
it
signifieth
,
to
expostulate
and
debate
things
with
another
,
Acts
25.
So
that
all
things
being
considered
it
is
a
clear
case
,
that
this
Argument
is
wholly
defective
.
And
it
may
be
seen
further
,
Rom.
8.15
.
it
is
expresly
said
,
that
by
means
of
the
Spirit
we
cry
Abba
,
Father
;
meaning
,
that
by
the
assistance
and
impulse
of
the
Spirit
,
we
are
able
to
call
God
Father
:
which
implieth
the
whole
duty
and
management
of
this
great
service
of
Prayer
and
Invocation
on
the
name
of
God
.
And
in
the
last
place
,
Jam.
16.
speaking
of
the
Prayer
of
the
righteous
man
,
we
translate
it
the
effectual
Prayer
;
but
the
word
properly
signifieth
that
which
is
acted
within
a
person
by
a
power
which
is
superiour
to
that
which
is
natural
in
it
.
We
call
those
persons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
are
acted
by
an
unclean
Spirit
;
as
when
any
person
is
made
to
speak
a
Language
which
he
never
understood
,
we
use
to
say
,
such
a
person
is
inspired
,
acted
,
and
carried
out
by
a
power
superiour
to
his
own
.
And
so
that
Prayer
which
can
do
so
much
with
God
;
The
effectual
,
fervent
prayer
of
the
Righteous
,
it
properly
signifieth
such
a
Prayer
which
is
full
of
the
Holy
Ghost
,
which
is
inspired
into
man
,
or
whereunto
a
man
is
carried
out
,
and
thrust
forward
by
a
Divine
Power
,
greater
than
his
own
.
So
that
these
things
considered
,
it
is
a
clear
case
,
that
the
true
sense
and
meaning
of
the
place
is
only
this
,
That
the
Spirit
of
God
relieveth
our
infirmities
in
Prayer
;
that
when
as
we
know
not
how
to
pray
as
we
ought
,
and
when
the
flesh
sometimes
cometh
in
,
and
directeth
,
and
leadeth
into
such
a
method
of
Prayer
which
we
ought
not
;
the
Spirit
now
interposing
,
and
directing
,
and
leading
us
to
such
a
method
and
way
,
that
now
we
pray
according
to
the
mind
and
will
of
God
.
Now
concerning
the
business
it self
,
Sect.
19
I
mean
,
the
Controversie
,
I
would
only
say
this
before
I
leave
it
,
that
if
you
mind
it
,
or
shall
please
to
go
round
about
the
matters
in
Controversie
,
and
weigh
both
these
Doctrines
;
First
,
that
which
denieth
the
Holy
Ghost
to
be
God
:
go
I
say
round
it
,
and
take
all
the
Arguments
and
grounds
which
the
Maintainers
thereof
are
pleased
to
bring
forth
,
and
weigh
and
consider
their
tendencies
and
operations
upon
the
hearts
and
consciences
of
men
,
and
you
shall
find
them
altogether
barren
,
and
flat
,
and
no
waies
calculated
for
the
nourishment
of
men
:
neither
is
there
any
thing
in
it
that
is
any
waies
apt
to
quicken
the
hearts
of
men
to
the
Service
of
God
comparable
to
that
Doctrine
which
doth
oppose
it
,
viz.
That
the
Holy
Ghost
is
God
,
truly
God
.
In
this
Doctrine
,
and
in
the
Arguments
,
by
which
it
is
proved
,
there
is
spirit
and
life
,
there
is
as
it
were
great
strength
which
cometh
forth
from
it
,
which
bears
upon
the
Judgments
and
Consciences
of
men
;
It
rules
like
a
King
upon
his
Throne
:
Whereas
those
other
Doctrines
,
viz.
that
deny
the
Spirit
,
and
so
likewise
Christ
to
be
God
,
are
but
of
a
dull
and
flat
import
,
there
is
no
manner
of
spiritual
power
and
vigour
in
them
.
It
may
possibly
be
the
sense
of
some
,
that
the
time
wherein
we
have
been
arguing
of
this
great
Controversie
might
have
been
better
spent
in
arguing
other
things
;
they
suppose
that
these
kind
of
notions
are
not
so
affecting
unto
the
hearts
of
men
,
neither
do
they
tend
unto
the
establishing
of
them
,
nor
are
so
proper
for
the
building
of
men
up
in
their
most
holy
Faith
,
nor
so
powerful
to
excite
unto
Action
.
But
the
truth
is
(
my
Brethren
)
though
such
discourses
as
these
,
and
the
laying
out
of
such
things
for
substance
as
these
are
,
though
they
do
not
so
much
stir
the
heart
as
some
other
subjects
may
and
might
have
done
,
yet
nevertheless
these
have
somewhat
which
will
make
you
unmovable
in
the
waies
of
Christ
.
And
if
this
be
but
duly
cast
up
by
you
,
you
will
find
it
every
way
as
profitable
unto
you
,
it
will
amount
to
every
whit
as
great
a
sum
of
comfort
and
of
peace
,
as
those
Sermons
whose
property
is
to
quicken
and
work
upon
men
at
present
.
For
what
will
it
avail
you
,
if
you
should
be
carried
up
into
the
Heavens
one
day
by
a
Sermon
full
of
affection
,
and
another
day
a
deceiver
cometh
and
layeth
a
stumbling
block
in
the
way
,
and
should
make
you
call
in
question
,
and
drive
you
quite
off
from
these
great
Truths
of
the
Godhead
of
Christ
,
and
of
the
Holy
Ghost
?
I
am
very
confident
,
that
few
of
you
that
have
heard
me
in
this
question
but
know
,
that
there
are
many
young
men
that
are
able
to
puzle
you
,
and
to
put
you
to
such
a
stand
in
these
great
Principles
of
Religion
,
that
you
would
not
otherwise
be
able
to
vindicate
your selves
,
nor
your
credit
,
nor
deliver
your
Judgments
from
their
snares
and
entanglements
.
And
whereas
it
is
objected
and
supposed
by
some
,
Sect.
20
that
such
Sermons
as
these
are
sublime
mysteries
,
and
that
the
secrets
of
the
Trinity
discoursed
do
not
furnish
Christian
men
and
women
,
Masters
of
Families
,
with
matter
for
repetition
in
the
Evening
of
the
day
to
their
Families
.
To
this
I
answer
briefly
in
a
word
,
That
it
is
to
be
presumed
that
you
that
have
been
Professors
so
long
(
as
generally
you
have
been
)
are
able
of
your selves
out
of
your
own
Treasure
to
speak
things
that
are
most
commodious
and
fitting
to
be
spoken
unto
your
Servants
,
and
especially
unto
your
Children
,
and
not
alwaies
to
expect
from
the
publick
Minister
matters
for
your
private
Families
.
Strong
men
desire
strong
meat
,
and
milk
is
not
nourishment
for
them
to
make
them
grow
to
any
considerable
degree
:
But
for
Babes
and
Sucklings
,
that
are
not
grown
in
their
spiritual
stature
,
things
(
indeed
)
of
a
lower
nature
,
and
of
a
more
easie
apprehension
are
meet
and
very
fit
.
So
that
there
is
no
reason
to
desire
or
expect
this
;
that
you
should
never
hear
from
a
publick
Minister
nothing
but
that
which
is
meet
and
convenient
for
you
to
preach
over
at
home
.
No
:
you
must
be
provided
from
your selves
,
and
out
of
your
own
for
such
occasions
;
otherwise
you
must
resolve
never
to
thrive
and
grow
in
grace
,
and
in
the
knowledge
of
Jesus
Christ
,
but
alwaies
to
stand
at
the
same
stay
.
And
of
how
dangerous
a
consequence
it
is
,
that
in
this
case
you
should
have
your
desires
,
viz.
That
from
time
to
time
the
first
rudiments
only
of
Religion
should
still
be
discussed
in
your
hearing
;
do
but
consider
this
one
place
,
Heb.
6.1
,
2
,
3.
Therefore
leaving
the
Principles
of
the
Doctrine
of
Christ
,
the
Doctrine
of
Baptisms
,
&c.
And
this
will
we
do
if
God
permit
(
What
is
that
?
)
Go
on
to
perfection
:
That
is
,
carry
on
your
Judgments
to
the
most
mysterious
things
of
God
.
But
mark
now
upon
what
ground
it
is
,
that
he
resolveth
upon
this
,
that
this
he
would
do
,
and
desires
them
to
go
along
with
him
:
For
(
saith
he
)
it
is
impossible
for
those
who
were
once
enlightned
,
&c.
How
doth
this
Motive
hang
upon
this
Exhortation
or
Admonition
?
Doubtless
thus
,
that
when
Christians
shall
come
to
this
pass
,
that
this
shall
be
the
temper
,
and
state
,
and
present
frame
of
their
hearts
,
that
they
care
to
go
no
further
,
nor
to
understand
no
more
in
the
Mystery
of
their
Profession
;
this
is
a
certain
(
or
at
least
a
dangerous
)
sign
that
they
are
in
a
condition
near
to
that
of
falling
away
,
and
relapsing
from
those
very
principles
and
foundations
themselves
,
which
they
had
embraced
.
And
if
you
will
but
consider
how
it
is
in
the
course
of
nature
,
you
shall
observe
that
it
is
the
nature
of
every
Creature
to
advance
and
go
on
still
,
to
move
and
to
wax
:
But
whensoever
this
Creature
cometh
to
a
stand
,
and
goeth
no
further
,
evermore
the
next
motion
is
to
relapse
.
The
Sun
in
the
Firmament
of
Heaven
,
when
he
comes
to
his
Meridian
,
and
can
rise
no
higher
,
begins
immediately
to
decline
towards
his
setting
.
The
Waters
wax
,
and
flow
,
and
encrease
;
but
ever
when
it
is
standing
water
,
then
is
the
reflux
in
a
short
time
,
it
altereth
its
course
backwards
from
whence
it
came
.
Just
thus
is
it
in
this
great
and
important
business
of
your
Souls
,
and
of
your
Eternal
Peace
;
it
is
well
with
you
so
long
as
you
are
growing
and
gathering
,
so
long
you
are
in
a
safe
condition
,
and
out
of
danger
of
falling
away
:
But
when
you
come
once
to
such
a
pass
that
you
desire
to
rise
no
higher
,
it
is
a
thousand
to
one
but
that
the
next
news
,
that
will
be
heard
,
will
be
that
you
will
begin
to
decline
and
lose
ground
,
and
to
fall
back
again
into
your
former
ignorance
,
and
unto
the
love
of
the
World
,
and
something
which
is
of
an
utter
inconsistency
with
your
Salvation
.
CHAP.
IX
.
The
Second
Question
propounded
,
namely
,
How
,
or
by
what
means
a
Believer
,
or
any
other
Person
,
may
be
filled
with
the
Spirit
of
God
.
Some
difficulties
removed
,
with
one
direction
propounded
,
and
largely
discoursed
,
whereby
men
and
women
may
understand
the
intent
of
the
Exhortation
,
and
what
it
is
that
is
required
of
them
when
they
are
commanded
to
be
filled
with
the
Spirit
.
Wherein
also
the
Grace
of
God
,
and
the
free
working
of
his
Spirit
is
clearly
vindicated
and
asserted
.
HAving
formerly
finished
the
Demonstration
and
proof
of
the
truth
of
the
Doctrine
,
for
the
clearer
understanding
it
,
Sect.
1
and
making
better
way
to
the
Use
and
Application
,
we
propounded
three
Questions
to
be
taken
into
consideration
,
and
resolved
;
the
Questions
were
these
.
First
,
Who
,
or
what
kind
,
or
manner
of
Spirit
it
is
of
whom
both
the
Text
and
Doctrine
speaks
,
and
particularly
,
whether
a
finite
and
created
Spirit
,
or
an
infinite
and
uncreated
Spirit
,
God
himself
?
We
have
stood
somewhat
the
longer
upon
the
debate
and
arguing
of
this
Question
,
partly
,
because
of
the
great
weight
and
importance
of
the
truth
,
lying
either
on
the
one
hand
of
it
,
or
on
the
other
;
partly
also
,
because
there
is
a
Spirit
lately
,
after
a
long
banishmen
,
and
silence
,
come
forth
again
into
the
World
,
and
is
now
at
work
amongst
us
,
which
opposeth
with
might
and
main
that
part
of
this
Question
where
the
truth
heth
(
as
I
trust
we
have
made
manifests
)
and
denieth
the
Spirit
,
the
Holy
Spirit
(
so
much
spoken
of
in
the
Scriptures
)
to
be
God
.
The
debate
of
this
Question
we
have
already
finished
.
Another
of
the
three
Questions
was
,
How
,
or
what
course
a
Christian
,
or
any
other
Person
,
Man
,
or
Woman
,
may
,
and
ought
to
take
to
be
filled
with
the
Spirit
?
i.e.
How
,
or
after
what
manner
the
Exhortation
imposed
in
the
Text
is
to
be
obeyed
or
put
in
execution
?
The
third
(
and
last
)
Question
was
,
How
a
man
or
woman
may
either
come
to
discern
and
know
themselves
,
or
how
others
may
come
to
the
like
knowledge
of
them
,
whether
they
be
filled
with
the
Spirit
,
I
mean
,
the
Spirit
of
God
,
or
some
other
Spirit
of
another
nature
,
and
contrary
to
it
?
I
suppose
much
light
will
be
given
by
the
examination
of
the
truth
in
the
Former
of
the
two
Questions
for
the
decision
of
the
Latter
,
so
that
we
may
be
somewhat
the
briefer
here
.
To
begin
then
with
the
former
of
these
Questions
,
Sect.
2
how
a
Christian
,
or
a
Believer
,
yea
,
or
any
other
person
may
be
filled
with
the
Spirit
,
which
the
Text
and
Doctrine
mention
;
for
it
will
appear
by
the
way
that
any
other
Person
,
as
well
as
a
Believer
,
is
in
a
capacity
(
though
somewhat
more
remote
)
of
being
filled
with
the
Spirit
likewise
.
What
it
is
to
be
filled
with
the
Spirit
,
hath
been
formerly
declared
in
the
opening
of
the
Doctrine
;
notwithstanding
I
conceive
it
is
necessary
for
the
resolution
of
the
Question
in
hand
,
that
we
briefly
remind
you
of
what
we
delivered
in
that
kind
;
we
signified
unto
you
,
that
to
be
filled
with
the
Spirit
,
doth
not
note
and
import
an
absolute
and
precise
fulness
;
that
is
a
having
of
the
Spirit
in
such
a
precise
fulness
and
height
that
there
is
no
capacity
left
of
having
more
of
him
.
No
:
but
as
in
Scripture
Phrase
a
Vessel
is
said
to
be
full
when
there
is
a
good
and
sufficient
and
competent
proportion
in
it
;
and
so
in
ordinary
discourse
we
say
,
a
Cup
is
full
of
drink
,
not
when
it
is
full
to
the
brim
,
but
if
there
be
a
good
quantity
and
proportion
in
it
;
just
so
a
fulness
with
the
Spirit
doth
not
suppose
or
imply
such
a
uniform
kind
of
fulness
,
as
if
no
man
could
be
said
to
be
full
of
the
Spirit
,
but
only
he
that
is
fullest
of
all
:
But
if
any
person
be
acted
by
the
Spirit
,
or
doth
quit
himself
like
unto
a
man
;
he
in
whom
the
Spirit
hath
any
considerable
power
of
command
may
be
truly
said
to
be
filled
with
the
Spirit
;
as
David
had
many
Worthies
in
his
Army
,
and
yet
they
did
not
reach
or
attain
unto
the
three
first
,
though
they
were
worthy
in
their
way
;
so
there
may
be
many
Christians
,
of
several
sizes
and
degrees
,
who
yet
may
be
said
to
be
filled
with
the
Spirit
of
God
:
So
that
in
propriety
of
Phrase
it
signifieth
to
have
an
actuous
,
vigorous
,
and
operative
presence
of
the
Holy
Ghost
in
you
,
to
enjoy
his
grace
,
love
,
and
favour
upon
such
terms
,
as
to
receive
from
him
,
and
from
the
glory
of
his
power
,
ever
and
anon
,
upon
all
occasions
,
excellent
quicknings
,
incitements
,
impulses
,
enlargements
,
strengthnings
of
heart
and
soul
unto
every
worthy
way
,
and
every
good
work
;
to
have
all
contrary
workings
,
motions
,
and
risings
of
the
flesh
borne
down
with
a
strong
hand
,
and
swallowed
up
in
victory
,
so
that
a
man
or
woman
shall
find
no
great
,
no
considerable
opposition
or
turmoile
(
as
formerly
)
from
any
weakness
or
corruption
within
him
in
his
way
of
well-doing
,
but
only
such
which
he
shall
be
enabled
,
and
this
at
a
very
good
rate
to
overcome
.
I
say
,
when
this
is
found
to
be
the
case
and
condition
of
any
Christian
,
it
is
a
sign
of
such
a
presence
or
fulness
of
the
Spirit
of
God
.
I
here
describe
unto
you
only
that
kind
of
filling
with
the
Spirit
,
which
is
the
duty
of
all
Christians
(
as
of
other
persons
also
in
their
way
)
to
mind
,
look
after
,
and
be
industriously
careful
to
obtain
,
and
which
only
(
I
conceive
)
is
intended
by
the
Apostle
in
the
Text.
For
I
do
not
conceive
that
he
doth
admonish
and
exhort
the
Ephesians
to
be
filled
with
the
Spirit
;
as
if
his
meaning
should
be
,
that
he
would
have
them
be
filled
with
such
a
kind
of
filling
,
by
which
some
were
enabled
to
work
miracles
,
or
reveal
things
secret
and
unrevealed
in
the
Scriptures
,
being
yet
future
and
to
come
.
Although
I
can
easily
believe
,
that
even
such
a
filling
with
the
Spirit
as
this
(
at
least
to
a
considerable
degree
)
was
within
the
reach
of
Christians
in
the
Apostles
daies
;
yea
,
and
that
the
Apostle
did
exhort
the
Corinthians
(
1
Cor.
12.31
.
)
to
seek
after
some
such
kind
of
filling
as
this
in
these
words
,
but
covet
earnestly
after
the
best
gifts
.
Doubtless
he
would
not
have
had
them
to
lay
out
themselves
with
any
desire
after
these
extraordinary
gifts
of
the
Spirit
,
as
speaking
with
Tongues
,
and
Prophecying
,
but
that
there
was
a
means
for
the
attaining
of
them
.
But
that
filling
with
the
Spirit
which
he
commendeth
to
the
Ephesians
by
way
of
duty
in
the
words
before
us
,
is
only
,
or
at
least
principally
,
such
a
filling
as
we
have
both
formerly
,
and
even
now
described
unto
you
,
which
respecteth
the
effectual
stirring
up
,
and
strengthening
of
the
hearts
and
souls
of
men
unto
waies
and
works
of
righteousness
,
and
these
of
the
worthiest
and
most
excellent
kind
and
strain
.
And
yet
it
is
not
unlike
but
that
,
if
men
and
women
should
quit
themselves
worthily
,
and
with
faithfulness
in
this
Race
;
I
mean
,
in
their
endeavours
to
be
filled
with
the
Spirit
in
that
kind
or
sense
we
speak
of
,
there
would
be
cast
in
unto
them
,
by
way
of
heaped
measure
,
somewhat
of
that
kind
of
filling
also
;
they
should
have
a
kind
of
first
fruits
of
those
extraordinary
gifts
of
the
Spirit
also
,
as
of
healing
of
the
sick
,
declaring
things
to
come
,
&c.
I
could
give
an
account
of
my
apprehension
in
this
kind
,
and
this
in
more
particulars
than
one
,
were
it
not
for
fear
of
lengthening
out
this
Discourse
in
hand
beyond
what
you
are
willing
to
bear
.
Notwithstanding
,
Sect.
3
there
is
one
thing
more
necessary
(
I
conceive
)
to
be
touched
here
also
,
in
order
to
your
better
satisfaction
about
the
Question
in
hand
,
though
something
(
as
I
remember
)
hath
been
spoken
to
it
formerly
;
that
is
,
How
it
can
stand
with
the
weakness
and
unworthiness
of
the
Creature
man
on
the
one
hand
,
and
the
incomprehensible
Majesty
and
Glory
of
the
Holy
Ghost
on
the
other
hand
,
that
it
should
be
in
the
power
of
man
to
procure
,
or
draw
into
himself
,
i.e.
into
his
heart
and
soul
,
such
a
rich
or
glorious
presence
of
the
Spirit
as
that
wherein
our
being
filled
with
him
consists
?
Or
whether
in
this
case
the
Spirit
may
not
be
conceived
to
be
obnoxious
unto
,
or
in
the
power
of
man
?
I
am
the
rather
desirous
to
remove
this
stumbling
block
out
of
the
way
,
before
we
go
forward
to
give
reply
to
the
principal
Question
propounded
;
because
I
conceive
it
must
needs
be
an
incumbrance
upon
the
mind
and
spirit
of
a
man
,
and
so
an
hindrance
unto
him
from
attending
chearfully
to
any
thing
given
by
way
of
satisfaction
touching
the
manner
and
means
of
obtaining
a
thing
,
when
the
thought
of
his
heart
is
,
that
the
thing
is
impossible
to
be
obtained
.
Therefore
,
as
to
the
Question
propounded
about
this
,
how
such
a
thing
can
be
,
or
is
likely
to
be
,
that
the
Holy
Ghost
,
and
much
more
a
fulness
with
the
Holy
Ghost
should
be
obtained
by
the
endeavours
of
men
?
I
reply
,
First
,
That
he
is
not
to
be
obtained
by
the
endeavours
of
men
upon
any
such
terms
,
as
if
men
were
stronger
than
he
,
or
could
compel
,
or
necessitate
him
by
any
force
or
strength
(
properly
so
called
)
to
turn
in
unto
them
,
or
the
like
;
but
this
(
I
suppose
)
is
the
thought
of
no
mans
heart
,
Are
we
stronger
than
he
(
saith
the
Apostle
,
1
Cor.
10.22
.
)
therefore
certainly
it
is
not
to
be
obtained
upon
any
such
terms
.
Secondly
,
Neither
is
the
Holy
Ghost
,
nor
a
fulness
with
him
to
be
obtained
by
the
endeavours
of
men
,
upon
any
such
terms
,
or
in
any
such
consideration
,
as
if
there
were
any
thing
of
any
worth
,
goodness
,
or
the
like
in
the
endeavours
of
men
,
in
one
kind
or
other
,
which
might
in
a
way
of
merit
challenge
the
gift
of
the
Holy
Ghost
from
God
,
much
less
such
a
measure
of
the
Spirit
,
as
the
being
filled
with
him
importeth
;
No
:
the
obtaining
of
the
gift
of
the
Holy
Ghost
upon
such
terms
as
these
,
is
like
the
redeeming
of
the
Life
or
Soul
of
a
man's
Brother
from
the
Grave
,
Psal.
49.7
.
which
(
as
the
Prophet
saith
)
must
cease
for
ever
;
and
such
a
thought
of
heart
in
any
man
is
not
much
better
than
that
of
Simon
Magus
,
when
(
as
Peter
chargeth
him
)
he
thought
the
gift
of
the
Holy
Ghost
might
be
purchased
with
money
.
Therefore
there
is
no
such
thing
as
this
any
waies
implied
in
the
Doctrine
in
hand
.
Thirdly
,
Neither
is
the
Holy
Ghost
,
or
any
fulness
with
him
to
be
obtained
by
any
endeavours
of
men
,
which
originally
spring
from
themselves
,
or
whereof
they
are
the
Authors
:
Not
(
saith
the
Apostle
,
2
Cor.
3.5
.
)
that
we
are
sufficient
of
our selves
to
think
any
thing
(
or
to
reason
any
thing
,
as
the
word
signifieth
,
meaning
,
in
the
Ministry
of
the
Gospel
)
as
of
our selves
,
i.
e.
as
originally
,
or
radically
of
our selves
.
He
doth
not
deny
,
but
plainly
supposeth
and
granteth
,
that
in
a
sense
,
and
in
some
consideration
we
are
sufficient
of
our selves
,
[
viz.
by
vertue
of
those
abilities
which
are
properly
our
own
,
being
given
us
by
God
]
to
reason
or
think
,
after
such
a
manner
as
he
speaketh
of
:
Only
he
denies
,
that
in
such
a
sense
or
consideration
as
this
,
we
have
any
sufficiency
in
this
kind
,
viz.
As
if
we
our selves
were
the
Authors
of
that
sufficiency
that
is
in
us
,
either
by
way
of
nature
,
or
of
any
meritorious
procurement
;
because
(
as
he
immediately
adds
)
our
sufficiency
is
of
God
;
namely
,
originally
,
fundamentally
,
and
radically
;
not
only
by
way
of
Creation
,
as
he
that
raiseth
or
worketh
it
in
us
;
but
also
,
as
he
that
worketh
it
graciously
,
or
freely
,
without
any
meritorious
engagement
laid
upon
him
by
us
to
work
it
in
us
,
or
give
it
unto
us
.
For
that
(
in
Scripture
Phrase
)
is
said
properly
,
and
precisely
to
be
of
God
,
not
simply
which
he
acteth
,
or
worketh
,
but
that
which
he
acteth
or
worketh
freely
without
any
either
meritorious
or
demeritorious
engagement
laid
upon
him
by
the
Creature
.
As
for
example
,
in
case
either
Adam
,
or
Abraham
,
or
any
other
person
,
had
continued
in
all
things
that
are
written
in
the
Law
to
do
them
;
I
mean
,
had
perfectly
fulfilled
the
Law
,
God
would
have
justified
them
,
or
declared
them
righteous
upon
it
,
yet
had
not
this
their
justification
(
in
strictness
or
propriety
of
Scripture
Phrase
)
been
of
God
,
but
of
themselves
,
though
he
had
justified
them
;
because
they
had
wrought
for
it
,
and
God
in
strictness
and
rigour
of
justice
could
not
have
denied
it
them
.
And
so
that
of
our
Apostle
,
concerning
Abraham
,
is
(
I
conceive
)
to
be
understood
,
Rom.
4.2
.
For
if
Abraham
were
justified
by
works
,
he
hath
whereof
to
glory
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
should
not
be
translated
,
but
not
before
God
(
as
we
have
it
)
but
thus
rather
,
he
hath
whereof
to
glory
,
but
not
concerning
God
,
concerning
any
grace
or
favour
received
from
God
in
his
Justification
.
If
his
Justification
had
been
by
works
,
it
had
not
been
from
God
,
but
from
himself
:
Upon
the
account
of
that
Principle
,
which
we
now
plead
,
the
condemnation
and
destruction
of
wicked
and
impenitent
men
,
though
the
execution
be
done
by
God
,
yet
in
emphaticalness
of
Scripture
Phrase
,
it
is
said
to
be
procured
from
themselves
,
and
is
disowned
by
God
,
viz.
because
there
is
a
demeritorious
engagement
layed
upon
God
by
the
Creature
to
inflict
it
,
Hos.
13.9
.
O
Israel
,
thou
hast
destroyed
thy self
:
So
that
neither
in
this
respect
or
sense
is
it
a
truth
,
that
the
Holy
Ghost
,
or
a
being
filled
with
him
is
procured
by
the
endeavours
of
men
,
in
a
meritorious
way
,
or
as
if
any
thing
that
men
can
do
did
any
waies
oblige
God
,
in
way
of
justice
,
to
fill
any
man
with
the
Spirit
.
Therefore
,
Fourthly
,
When
we
teach
and
affirm
,
that
men
may
take
a
course
,
or
use
means
to
be
filled
with
the
Spirit
,
we
do
not
make
the
Spirit
obnoxious
unto
men
,
or
unto
their
endeavours
;
but
unto
his
own
most
gracious
and
free
promise
,
unto
his
infinite
goodness
unto
poor
Creatures
,
only
lead
and
guided
by
his
infinite
wisdom
.
Thou
hast
magnified
thy
Word
above
all
thy
Name
,
Psal.
138.2
.
that
is
,
he
had
subjected
all
his
Attributes
unto
his
Promise
,
and
unto
the
Word
that
is
gone
out
of
his
mouth
,
so
that
they
shall
serve
the
World
,
and
bless
the
Sons
and
daughters
of
men
,
according
to
what
he
hath
declared
in
his
Word
.
So
that
the
reason
why
any
man
,
by
taking
such
or
such
a
course
,
Sect.
4
or
by
using
such
or
such
endeavours
,
comes
to
be
filled
with
the
Spirit
,
is
not
because
he
doth
these
things
;
there
is
no
such
vertue
,
vigour
,
or
strength
in
them
,
in
any
thing
that
men
can
do
,
or
are
in
a
capacity
of
doing
in
this
kind
,
which
is
able
to
produce
an
effect
so
glorious
as
the
filling
of
the
heart
or
soul
of
a
man
with
the
Spirit
of
the
living
God
:
But
only
because
the
Will
of
God
,
and
Word
of
God
,
which
are
potent
and
wonderful
in
their
operation
,
do
here
interpose
,
therefore
doth
it
so
come
to
pass
.
And
if
God
will
give
his
Spirit
,
or
a
fulness
of
his
Spirit
unto
men
and
women
upon
their
observation
of
such
and
such
directions
from
his
mouth
,
who
shall
ask
him
,
Why
dost
thou
so
?
That
which
men
do
for
the
obtaining
of
that
fulness
with
the
Spirit
which
we
speak
of
is
little
other
than
Sacramental
.
Now
such
causes
which
work
and
contribute
towards
their
effects
Sacramentally
only
,
are
in
respect
of
that
which
is
litteral
,
or
natural
in
them
,
the
poorest
and
lowest
of
all
causes
being
of
that
kind
of
causes
,
which
Logicians
call
Causa
sinè
quâ
non
;
the
cause
without
which
the
effect
is
not
,
cannot
be
produced
,
which
because
it
contributeth
little
or
nothing
at
all
to
the
effect
,
unless
it
be
its
bare
presence
,
therefore
they
call
it
Causa
fatua
,
the
foolish
cause
,
or
the
fools
cause
;
I
suppose
for
this
reason
,
because
none
but
weak
and
simple
Persons
will
insist
upon
this
kind
of
cause
,
in
reasoning
about
effects
,
and
the
Causes
and
Reasons
of
them
,
viz.
if
a
Question
were
moved
,
Why
such
a
man
runs
so
swiftly
?
He
that
should
answer
,
Because
his
head
stands
on
his
shoulders
,
or
because
his
heart
is
in
his
body
,
or
the
like
,
should
shew
himself
very
weak
;
because
though
these
be
causes
Sinè
quibus
non
,
such
causes
,
as
without
which
the
effect
of
running
would
not
,
or
could
not
be
performed
,
A
man
could
not
run
unless
his
head
stood
on
his
shoulders
;
yet
his
head
standing
on
his
shoulders
,
contributes
nothing
,
unless
it
be
in
a
very
remote
and
inconsiderable
manner
towards
it
;
and
besides
takes
place
in
many
,
in
whom
no
such
effect
as
swiftness
of
runing
is
to
be
found
.
If
a
man
should
ask
the
reason
why
the
Waters
of
the
red
Sea
were
divided
when
time
was
,
and
stood
upon
heaps
like
a
Wall
,
on
the
right
hand
,
and
on
the
left
hand
of
the
Children
of
Israel
,
as
they
passed
through
?
He
that
shall
say
,
this
was
the
reason
or
cause
of
it
,
Moses
smote
these
waters
with
the
Rod
in
his
hand
,
should
quit
himself
very
weakly
in
so
saying
;
though
it
be
probable
,
that
without
this
,
without
Moses
his
so
smiting
them
they
would
not
have
been
so
divided
.
There
is
the
like
consideration
of
the
falling
down
of
the
Walls
of
Jericho
upon
the
Israelites
compassing
them
about
seven
daies
,
and
blowing
with
Trumpets
made
of
Rams
horns
;
of
Naaman's
cleansing
from
his
Leprosie
by
washing
seven
times
in
Jordan
.
This
is
an
Essential
or
distinguishing
property
or
Character
of
Sacramental
causes
;
that
though
there
be
very
little
,
or
nothing
in
them
(
I
mean
,
in
that
which
is
litteral
,
natural
,
and
external
in
them
)
any
waies
apt
or
likely
to
produce
their
effects
,
as
there
is
in
natural
causes
to
produce
theirs
;
yet
notwithstanding
they
produce
their
effects
most
vigorously
,
most
powerfully
,
and
with
an
high
hand
.
The
reason
is
,
because
the
power
of
God
is
pleased
to
interpose
,
and
mingle
it self
with
these
more
constantly
,
and
with
a
higher
advance
(
for
the
most
part
)
than
with
natural
causes
.
The
reason
of
this
good
pleasure
of
his
(
probably
)
may
be
,
not
because
Sacraments
,
or
Sacramental
causes
are
more
appropriate
and
peculiar
Institutions
or
Ordinances
of
his
than
Nature
,
or
natural
Causes
are
;
But
because
they
are
weak
,
and
of
no
strength
in
themselves
to
do
that
which
they
have
to
do
.
Upon
this
account
,
as
he
hath
taught
men
by
the
light
of
Nature
,
in
ordering
the
habit
of
their
bodies
,
Upon
their
uncomely
parts
to
put
more
comeliness
;
according
to
that
of
the
Apostle
,
2
Cor.
4.7
.
We
have
this
treasure
in
earthen
vessels
that
the
power
might
[
i.e.
might
clearly
appear
to
]
be
of
God
,
and
not
of
us
:
So
because
Sacraments
and
Sacramental
Causes
are
in
themselves
weak
;
and
without
honour
(
in
respect
of
what
Natural
Causes
have
)
therefore
God
honours
them
so
much
the
more
abundantly
with
his
strength
and
presence
in
them
.
Sed
hoc
obiter
.
Now
to
draw
the
substance
of
this
Discourse
close
to
the
business
in
hand
,
when
we
teach
that
men
by
hearkening
unto
the
Counsel
of
God
,
and
doing
that
which
he
hath
commanded
,
in
order
to
the
obtaining
of
such
a
blessedness
as
a
being
filled
with
his
Spirit
,
may
obtain
it
,
we
neither
make
the
Spirit
obnoxious
unto
men
,
but
unto
himself
,
and
unto
his
own
good
pleasure
;
Nor
do
we
attribute
any
thing
more
unto
those
Actions
or
Endeavours
of
men
,
by
which
they
obtain
a
being
filled
with
him
,
than
a
kind
of
Sacramental
Efficacy
,
and
this
depending
only
upon
the
gracious
will
and
good
pleasure
of
God
;
God
having
instituted
such
and
such
means
in
order
to
this
blessed
end
,
upon
occasion
hereof
he
standeth
engaged
to
his
truth
and
faithfulness
in
giving
out
his
abundance
of
Grace
.
Fifthly
(
and
lastly
)
When
we
do
affirm
,
that
the
Spirit
(
and
so
a
fulness
with
him
)
is
attainable
by
men
in
the
use
of
means
;
as
we
do
exclude
all
things
by
way
of
merit
,
and
likewise
all
such
endeavours
in
this
kind
which
are
originally
in
men
themselves
:
So
we
do
suppose
,
that
without
the
Spirit
,
that
is
,
without
a
being
prevented
,
and
without
some
measure
of
the
Spirit
already
given
,
no
man
is
able
to
put
forth
his
hand
unto
any
of
those
works
or
actions
,
whereby
this
same
filling
with
the
Spirit
is
to
be
obtained
.
So
that
if
we
search
the
spring
of
these
actions
and
waies
of
men
,
whereby
we
affirm
that
the
Spirit
may
be
attained
,
we
do
not
find
the
Root
in
man
,
but
in
something
that
is
Extrinsical
.
For
though
it
be
in
a
man
,
yet
is
it
not
of
the
heart
and
soul
of
a
man
,
co-substantial
with
it
;
but
the
root
of
these
actions
,
by
which
men
are
capable
of
filling
themselves
with
the
Spirit
of
God
,
is
not
in
themselves
,
nor
in
their
nature
,
but
it
is
in
an
External
Agent
,
who
is
God
,
or
rather
indeed
the
Spirit
of
God
himself
;
as
we
shall
shew
you
in
the
traversing
of
this
great
business
.
For
it
is
likely
we
shall
have
occasion
to
dive
into
that
Question
,
Whether
all
the
men
and
women
in
the
World
are
not
prevented
according
to
the
general
course
of
the
Providence
of
God
in
governing
of
the
World
,
and
setting
forth
men
and
women
upon
the
Theatre
of
the
Earth
?
Whether
they
be
not
all
prevented
without
asking
,
or
without
any
means
used
,
with
so
much
of
the
Spirit
of
God
,
and
with
such
a
presence
of
his
,
as
that
thereby
they
are
enabled
to
have
more
of
him
,
and
to
be
filled
more
with
him
?
Having
thus
with
as
much
brevity
and
plainness
,
Sect.
5
as
through
the
grace
of
God
we
were
able
to
do
,
removed
that
stumbling
stone
(
as
we
called
it
)
out
of
the
way
:
A
conceit
incident
(
as
we
conceived
)
unto
some
,
that
there
is
no
possibility
for
men
or
women
to
be
filled
with
the
Spirit
of
God
by
any
course
they
can
take
,
by
any
means
they
can
use
;
We
proceed
now
to
enquire
into
the
Scriptures
,
what
course
it
is
that
men
ought
to
take
to
possess
themselves
of
such
a
blessedness
,
as
a
being
filled
with
the
Spirit
of
God
imports
:
yea
,
and
which
they
must
take
if
ever
they
desire
to
be
made
great
in
the
sight
of
God
or
men
by
being
filled
with
the
Spirit
of
God
.
The
first
thing
to
be
done
by
us
,
in
order
to
a
being
filled
with
the
Spirit
(
it
being
supposed
we
are
clear
and
thoroughly
satisfied
about
the
possibility
of
the
thing
;
for
otherwise
this
Corner-stone
were
to
be
laid
for
the
building
)
but
this
(
I
say
)
supposed
,
the
first
thing
to
be
done
,
in
direct
order
to
a
being
filled
with
the
Spirit
,
is
,
(
in
the
Apostle's
words
in
a
like
case
,
1
Cor.
12.31
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
zealously
to
cover
or
desire
it
,
to
have
a
man's
soul
break
within
him
(
as
David's
expression
is
)
with
a
longing
desire
after
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
translate
,
the
best
gifts
[
the
better
gifts
saith
the
Original
;
]
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
,
covet
earnestly
,
signifieth
,
to
desire
with
a
zeal
or
emulation
,
i.
e.
to
desire
after
such
a
manner
,
or
upon
such
terms
,
that
we
resolve
that
nothing
shall
interpose
(
as
far
as
we
are
able
to
prevent
and
hinder
it
)
between
our
desire
and
the
thing
desired
,
viz.
so
as
to
bereave
our
desires
of
their
object
,
or
cause
them
to
cease
from
it
.
Now
evident
it
is
,
that
the
Apostle
(
in
the
place
now
cited
)
prescribeth
this
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
earnest
or
zealous
coveting
after
the
better
gifts
,
in
order
to
the
obtaining
of
them
at
the
hand
of
God
;
otherwise
,
To
what
end
or
purpose
should
he
enjoyn
such
a
thing
?
It
is
not
to
be
imagined
that
he
should
exhort
them
,
zealously
to
covet
such
things
which
were
not
possible
for
them
to
obtain
and
enjoy
.
No
:
nor
yet
such
things
the
enjoyment
whereof
were
not
to
be
obtained
or
procured
by
such
their
earnest
coveting
.
Now
if
this
earnest
or
zealous
coveting
of
those
gifts
of
the
Spirit
,
which
the
Apostle
there
means
(
and
of
which
he
had
particularly
spoken
immediately
before
)
were
a
means
,
either
in
whole
,
or
in
part
to
attain
them
;
doubtless
the
same
course
,
the
like
zealous
coveting
,
is
a
proper
means
also
,
though
not
an
adequate
or
compleat
means
for
the
obtaining
of
such
a
fulness
of
the
Spirit
of
which
we
speak
.
For
if
God
be
enclined
to
hearken
unto
,
to
accommodate
the
earnest
desires
of
men
,
when
they
are
lifted
up
unto
such
objects
,
such
things
that
are
of
a
perishing
nature
,
be
they
never
so
well
used
or
managed
(
for
of
this
kind
were
those
gifts
of
the
Spirit
,
of
which
the
Apostle
speaks
in
the
place
mentioned
,
as
himself
also
expresly
testifieth
and
confesseth
,
1
Cor.
13.8
.
)
And
consequently
are
of
affinity
with
the
outward
perishable
things
of
this
World
,
as
Silver
,
Gold
,
Meats
,
Drinks
,
&c.
if
then
(
I
say
)
God
were
so
far
indulgent
,
or
respectful
to
the
zealous
desires
of
men
after
the
transient
gifts
of
the
Spirit
,
such
whereof
Persons
who
did
not
truly
love
God
were
capable
,
that
he
was
very
propense
to
gratifie
them
;
much
more
have
we
reason
to
judge
that
he
will
look
towards
such
desires
of
men
,
especially
,
if
they
be
raised
to
any
fervency
,
or
height
,
when
they
are
bent
upon
such
a
filling
with
the
Spirit
that
will
commend
them
in
his
sight
,
and
which
being
maintained
and
persevered
in
,
will
make
them
great
in
the
Kingdom
of
Heaven
for
ever
.
Our
Saviour
,
speaking
of
things
of
a
transient
nature
,
in
reference
to
mens
seeking
of
things
that
are
permanent
and
enduring
,
expresly
informs
the
world
,
that
if
men
shall
be
diligent
in
seeking
these
latter
,
those
other
shall
collaterally
,
and
(
as
it
were
)
on
the
by
,
be
cast
upon
them
,
Mat.
6.33
.
First
seek
the
Kingdom
of
God
,
&c.
Indeed
,
men
and
women
generally
go
so
to
work
,
as
if
the
tenour
of
our
Saviours
Counsel
ran
counter
,
and
was
quite
contrary
to
what
now
it
is
.
That
in
case
men
would
seek
in
the
first
place
the
things
of
this
World
,
and
the
conveniences
thereof
,
what
they
should
eat
,
or
what
they
should
drink
,
or
wherewith
they
should
be
cloathed
,
that
then
all
things
appertaining
to
the
Kingdom
of
God
should
be
cast
in
unto
them
.
For
there
is
an
high
seeking
after
these
things
(
almost
)
on
every
hand
;
as
if
God
were
so
far
from
casting
them
in
unto
men
,
upon
the
account
our
Saviour
speaks
of
,
that
men
must
deny
themselves
in
the
things
of
God
,
and
of
their
eternal
peace
to
lay
out
themselves
whole
and
entire
with
all
their
might
,
and
all
their
strength
for
the
wresting
of
them
out
of
his
hand
.
But
whatsoever
men
think
or
do
in
this
kind
,
the
word
of
the
faithful
Witness
of
Heaven
remaineth
firm
and
stedfast
;
nor
hath
God
made
the
least
tittle
or
iota
of
any
promise
or
overture
of
casting
in
spiritual
things
unto
men
upon
their
desires
or
endeavours
after
outward
things
,
but
ever
and
anon
labours
to
reduce
men
to
sobriety
and
moderation
in
both
these
,
that
so
they
may
be
found
in
a
better
capacity
to
receive
spiritual
things
from
him
.
If
you
ask
me
,
Sect.
6
But
what
may
be
the
reason
that
God
should
so
graciously
and
highly
esteem
the
zealous
desires
or
covetings
of
men
after
spiritual
things
above
the
like
desires
in
them
after
earthly
things
?
Or
why
,
considering
that
both
kinds
of
things
are
good
and
from
himself
,
yet
zealous
covetings
after
the
former
take
his
heart
and
soul
;
the
like
after
these
are
an
offence
unto
him
,
and
separate
between
him
and
his
Creature
?
To
this
I
reply
,
first
Negatively
,
the
reason
is
not
precisely
because
the
former
desires
are
commanded
by
him
(
I
mean
,
zealous
desires
after
spiritual
things
;
)
and
the
latter
not
commanded
,
but
forbidden
.
The
commanding
of
the
former
by
God
in
conjunction
,
with
a
prohibition
of
the
latter
is
sufficient
proof
that
he
doth
indeed
accept
the
one
,
and
not
the
other
,
but
it
is
not
the
reason
,
at
least
not
the
Adequate
,
nor
the
principal
reason
why
he
doth
so
accept
them
.
A
man
may
do
that
which
is
commanded
by
God
,
and
yet
have
little
thank
for
his
labour
for
doing
it
,
viz.
when
he
knoweth
not
that
it
is
commanded
by
him
.
A
stumbling
(
as
it
were
)
at
unawares
upon
the
Letter
of
commands
,
is
of
no
great
acceptance
with
God
,
which
yet
it
would
and
must
be
,
if
it
were
simply
the
Command
of
God
,
that
rendered
an
Act
,
done
according
to
the
tenour
of
the
Letter
of
it
,
acceptable
unto
him
.
Again
,
some
things
commanded
by
God
,
may
accidentally
fall
in
with
mens
carnal
ends
and
desires
;
and
upon
such
an
account
as
this
they
may
do
them
:
As
Children
that
have
rich
Parents
,
from
whom
they
expect
great
matters
at
their
death
,
or
otherwise
,
in
the
mean
time
to
accommodate
their
hopes
and
expectations
in
this
kind
,
they
may
honour
and
obey
them
;
many
the
like
cases
might
be
readily
put
.
But
now
,
that
which
Children
do
in
such
cases
,
though
it
be
commanded
(
at
least
in
the
Letter
)
by
God
,
yet
this
renders
it
of
a
very
slender
acceptation
with
him
.
Therefore
most
certain
it
is
,
that
the
primary
reason
(
at
least
)
why
any
mans
doing
the
Command
of
God
is
accepted
with
him
is
not
this
:
because
he
doth
that
which
God
hath
commanded
;
for
then
in
what
case
soever
men
should
do
that
which
God
hath
commanded
there
would
be
acceptance
,
which
we
have
shewed
is
not
true
.
Therefore
,
Secondly
,
in
the
Affirmative
,
the
true
reason
(
or
reasons
,
for
they
are
rather
two
than
one
)
why
mens
zealous
desires
after
spiritual
things
,
and
especially
after
a
being
filled
with
the
Spirit
are
of
such
a
high
and
soveraign
acceptation
with
God
,
as
hath
been
signified
;
whereas
the
like
zealous
desires
in
them
,
after
things
appertaining
to
this
life
are
offensive
unto
him
,
are
these
:
First
,
Because
they
willingly
and
knowingly
submit
unto
his
Commands
,
he
commandeth
and
requireth
of
men
to
be
zealously
affected
towards
spiritual
things
,
whereas
he
prohibiteth
the
like
towards
earthly
things
.
And
Secondly
,
Because
it
is
reasonable
for
men
to
be
zealously
bent
for
the
obtaining
of
the
former
,
as
being
far
more
profitable
and
advantageous
unto
them
;
whereas
the
like
zeal
towards
the
latter
is
very
irrational
,
hath
no
savour
of
true
or
sound
reason
in
it
;
as
being
(
indeed
)
clearly
repugnant
to
their
supream
good
and
real
benefit
.
For
this
is
a
true
Rule
in
general
,
that
God
is
well
pleased
with
all
such
Counsels
,
Actions
,
and
waies
of
men
,
which
are
in
their
nature
,
and
according
to
a
true
estimate
and
judgment
of
them
,
profitable
and
advantageous
:
and
he
is
the
more
and
better
pleased
with
the
Counsels
,
Actions
,
and
waies
of
men
,
the
richer
and
fuller
connexion
they
have
with
their
peace
and
happiness
.
So
that
when
men
do
upon
a
good
account
,
willingly
,
knowingly
,
and
deliberately
subject
themselves
unto
his
will
and
pleasure
,
and
do
the
things
which
he
commands
,
he
is
well
pleased
with
what
they
do
:
but
the
original
and
grand
reason
why
he
is
so
well
pleased
with
what
they
do
in
this
case
,
is
not
because
they
do
what
he
hath
commanded
,
but
because
in
doing
what
he
hath
commanded
,
they
follow
the
clear
ducture
and
guidance
of
the
light
of
Reason
,
Judgment
,
and
Understanding
,
which
he
hath
planted
in
them
to
direct
them
to
the
things
of
their
peace
.
For
,
First
,
It
is
most
rational
to
do
that
which
God
commandeth
men
,
whereas
it
is
contrary
to
reason
,
and
that
in
the
highest
degree
,
to
do
that
which
he
prohibits
.
Secondly
,
Because
the
things
themselves
which
God
commandeth
,
as
they
are
in
themselves
,
and
in
their
own
nature
suted
unto
the
heart
of
God
;
so
likewise
is
it
most
agreeable
unto
reason
that
men
should
do
them
,
as
being
most
commodious
for
themselves
.
And
this
is
the
true
reason
why
God
accepteth
men
hereupon
,
it
being
most
agreeable
to
the
highest
Principles
of
Reason
in
the
World
,
that
the
Creature
should
be
subject
unto
God
.
When
men
shall
obey
him
,
he
is
not
so
much
delighted
with
them
simply
because
they
do
obey
him
,
as
because
they
quit
themselves
likemen
of
Wisdom
and
sound
Understanding
therein
,
and
steer
a
course
to
advance
their
own
happiness
;
as
is
evident
from
hence
,
because
he
is
willing
and
content
,
that
if
men
could
find
out
a
better
God
than
he
,
a
God
from
whom
they
might
tolerably
expect
better
and
greater
things
than
they
have
ground
upon
their
obedience
to
expect
from
him
;
he
is
willing
and
content
(
I
say
)
upon
such
terms
,
to
disoblige
them
from
himself
,
and
where
ever
they
can
find
him
,
to
give
them
leave
to
turn
Proselyte
to
such
a
God
,
though
he
should
lose
their
service
thereby
.
This
is
evident
from
that
saying
of
his
great
Prophet
Elijah
,
1
Kings
18.21
.
How
long
halt
you
between
two
?
&c.
As
if
he
had
said
,
never
destroy
your selves
,
do
not
sometime
go
to
the
true
God
and
worship
him
,
and
otherwhile
unto
Baal
;
for
(
saith
he
)
if
Baal
be-he
,
if
you
can
satisfie
your selves
,
or
come
at
any
substantial
reason
to
prove
,
that
Baal
is
he
that
can
bless
you
,
and
make
you
great
,
and
save
you
,
and
make
you
Kings
and
Princes
for
ever
;
If
Baal
be-he
,
then
serve
him
.
As
if
he
should
say
,
God
doth
not
desire
the
service
,
nor
the
application
of
his
Creature
to
him
in
any
way
of
obedience
or
service
,
but
only
in
reference
to
the
Creatures
good
;
and
he
doth
desire
it
on
such
terms
,
that
if
they
knew
better
to
bestead
themselves
,
or
to
find
out
a
God
of
more
grace
and
power
,
they
have
free
leave
from
heaven
to
follow
him
.
And
besides
,
the
main
end
why
God
hath
given
Precepts
and
Laws
unto
men
,
himself
hath
declared
to
be
,
not
that
he
might
be
served
simply
,
or
be
obeyed
by
them
;
but
rather
indeed
that
he
might
serve
them
,
or
(
as
himself
expresseth
it
)
that
he
might
do
them
good
in
their
latter
end
,
Dent.
8.16
.
&
6.24
.
&
10.13
.
implying
,
that
God
cannot
come
at
the
Creature
to
make
him
such
in
happiness
and
in
glory
,
as
his
heart
and
soul
desireth
,
unless
he
be
in
a
meet
capacity
,
having
quitted
himself
like
unto
a
man
.
And
the
reason
,
why
God
making
Oath
unto
Abraham
for
the
confirmation
of
the
great
Promise
which
he
had
given
him
,
sware
by
himself
,
is
said
to
be
this
,
viz.
That
he
had
no
greater
to
swear
by
,
Heb.
6.13
.
implying
,
that
if
there
had
been
any
God
above
him
,
any
that
could
have
been
a
ground
of
greater
assurance
unto
them
,
it
had
been
given
them
:
In
like
manner
it
may
be
said
,
if
there
could
be
any
way
wherein
the
Creature
could
speed
better
,
that
was
like
to
be
more
beneficial
unto
it
,
he
would
not
have
them
hang
their
hope
,
confidence
,
and
expectation
upon
himself
,
but
he
would
have
transmitted
them
unto
that
God
.
Sed
hac
obiter
.
In
the
mean
time
,
by
the
light
of
this
Discourse
we
clearly
see
,
why
God
so
highly
prizeth
zealous
covetings
,
and
desires
in
men
after
spiritual
things
,
viz.
because
such
covetings
as
these
are
most
reasonable
to
be
found
in
men
,
and
have
an
excellent
connexion
with
their
supreme
good
and
happiness
.
If
this
be
questioned
or
doubted
,
there
is
this
reason
near
at
hand
(
over
and
besides
the
consideration
of
God's
Commands
)
to
make
it
evident
,
viz.
that
such
covetings
and
desires
never
fail
to
raise
endeavours
sutable
unto
themselves
for
the
obtaining
of
things
so
coveted
and
desired
.
If
you
here
say
,
Sect.
7
that
in
prescribing
such
a
course
of
means
as
that
now
exhibited
,
for
your
being
filled
with
the
Spirit
,
I
prescribe
you
that
which
is
hard
to
come
by
:
you
know
not
how
to
create
,
or
raise
any
such
coveting
,
any
such
strong
desires
within
you
as
these
recommended
unto
you
.
To
this
I
reply
,
That
the
goodness
,
excellency
,
and
desirableness
of
the
thing
it self
(
I
mean
,
your
being
filled
with
the
Spirit
)
if
you
will
but
give
●a
narrow
and
intense
beholding
with
the
eyes
of
your
minds
and
understandings
,
and
feed
a
while
upon
the
beauty
and
glory
of
it
;
this
will
furnish
you
,
will
raise
in
you
these
covetings
and
desires
we
prescribe
in
order
to
the
obtaining
of
it
.
And
indeed
it
is
a
general
Rule
,
that
all
objects
whatsoever
,
whether
good
or
evil
,
will
beget
or
raise
affections
in
men
,
answerable
to
that
degree
,
either
of
good
or
evil
,
that
is
apprehended
in
them
,
if
men
will
narrowly
and
frequently
mind
and
consider
them
.
Yea
,
if
men
apprehend
either
more
good
,
or
more
evil
in
any
thing
than
is
really
and
in
truth
to
be
found
in
them
,
and
will
feed
upon
such
apprehensions
,
and
oft
repeat
and
renew
them
,
they
will
soon
love
and
hate
them
proportionably
above
that
which
they
ought
to
do
.
For
this
reason
it
is
,
that
Solomon
forbad
men
to
look
upon
Wine
when
it
is
red
,
and
giveth
its
colour
in
the
Cup
(
or
glass
)
when
it
moveth
it self
upright
,
[
i.
e.
when
it
springs
or
sparkles
]
Prov.
23.31
.
Look
not
on
it
when
it
is
red
,
&c.
i.e.
do
not
fix
thine
eye
upon
it
,
do
not
continue
looking
on
it
(
for
so
the
word
looking
oft
imports
)
his
meaning
is
not
,
that
a
man
should
not
simply
see
,
or
cast
his
eye
upon
it
,
as
if
there
would
be
danger
in
such
a
case
;
for
then
he
could
not
tell
when
,
or
how
to
observe
this
Precept
:
but
his
meaning
is
,
if
a
man
will
fix
his
eye
upon
it
,
there
is
danger
of
being
inflamed
with
inordinate
love
unto
it
.
So
our
Saviour
,
Mat.
5.28
.
Whosoever
shall
look
on
a
woman
to
lust
after
her
[
i.
e.
until
he
lusts
after
her
,
or
after
any
such
manner
that
he
comes
to
lust
after
her
]
hath
committed
adultery
with
her
in
his
heart
.
Now
this
sheweth
when
,
and
how
this
lusting
cometh
to
be
propagated
in
the
heart
;
if
there
be
any
loveliness
in
the
Creature
,
this
may
draw
our
hearts
forth
as
it
were
of
course
unto
such
covetings
.
The
reason
why
men
and
women
hate
not
sin
with
a
more
vehement
,
vigorous
,
and
perfect
hatred
,
than
generally
they
do
,
is
partly
because
they
do
not
frequently
,
and
with
intenseness
of
mind
,
consider
the
abundance
of
evil
that
is
in
it
,
that
violent
and
virulent
Antipathy
or
contrariety
that
is
in
it
to
their
comfort
and
peace
in
many
kinds
.
For
certain
it
is
,
that
sin
hath
enough
in
it
to
set
all
the
World
on
fire
with
enmity
to
it
.
Yea
,
as
the
Devil
when
he
had
sinned
,
had
that
in
him
,
and
upon
him
,
which
being
looked
upon
by
God
was
sufficient
to
throw
him
down
from
Heaven
into
the
bottom
of
Hell
:
So
likewise
hath
sin
,
that
in
it
which
being
clearly
seen
,
and
diligently
considered
by
men
,
is
sufficient
to
cast
it
down
out
of
the
heavens
of
mens
love
and
desires
into
the
deepest
hell
of
their
hatred
and
indignation
.
So
on
the
other
hand
,
it
is
as
true
concerning
righteousness
in
general
,
(
which
Plato
the
Philosopher
had
a
glimmering
of
.
)
And
as
it
is
with
Righteousness
in
general
,
so
it
is
with
and
also
concerning
that
excellent
peece
or
member
of
it
,
whereof
we
speak
,
(
A
being
filled
with
the
Spirit
.
)
This
is
such
a
Master-peece
of
humane
felicity
,
it
hath
so
much
worth
,
and
goodness
,
and
desirableness
in
it
,
that
was
it
thoroughly
known
,
and
frequently
whetted
upon
the
thoughts
and
minds
of
men
and
women
,
they
need
take
no
further
care
how
to
come
by
such
covetings
after
it
,
as
those
now
prescribed
unto
you
as
a
means
(
in
the
first
place
)
to
obtain
it
:
(
unless
happily
it
be
to
satisfie
themselves
in
this
;
that
it
is
nothing
but
what
is
attainable
:
For
if
(
indeed
)
you
shall
look
upon
it
as
a
thing
absolutely
out
of
your
reach
,
your
souls
will
hardly
put
forth
in
coveting
or
desiring
after
it
.
)
But
this
scruple
being
removed
,
you
would
soon
find
your
hearts
full
of
those
covetings
and
desires
;
so
full
that
they
would
not
be
long
able
to
contain
themselves
,
but
that
they
would
break
forth
and
utter
themselves
in
such
other
waies
and
means
which
they
shall
understand
to
be
proper
and
likely
to
obtain
it
.
If
you
ask
me
,
But
what
is
there
so
excellent
,
Sect.
8
so
greatly
desirable
in
this
being
filled
with
the
Spirit
,
which
being
known
and
narrowly
considered
by
us
,
must
needs
(
as
you
say
)
set
us
on
coveting
after
it
,
and
so
put
us
into
a
nearer
capacity
of
obtaining
it
?
I
reply
first
in
the
general
,
the
desirableness
of
it
is
such
,
so
exceeding
great
,
that
neither
the
Tongue
of
men
or
Angels
are
sufficient
to
express
it
;
it
is
of
kin
to
the
peace
of
God
,
and
partakes
herewith
in
that
property
that
it
passeth
all
understanding
:
so
that
when
we
shall
travel
many
dales
,
yea
,
many
years
,
with
our
minds
and
understandings
,
to
search
out
and
discover
the
riches
of
it
,
we
shall
leave
much
hereof
undiscovered
and
unknown
.
But
more
particulary
.
First
,
Such
a
filling
with
the
Spirit
as
we
speak
of
,
will
leave
no
place
for
foolish
and
hurtful
lusts
in
one
kind
or
other
,
to
play
their
parts
within
us
,
which
(
as
Peter
saith
)
1
Pet.
2.11
.
Fight
against
the
soul
;
that
is
,
against
the
peace
,
comfort
,
and
prosperity
of
it
.
As
upon
the
bringing
in
of
the
Ark
into
the
Tabernacle
,
the
Tabernacle
was
filled
with
smoak
,
Exod.
40.34
.
And
so
in
the
Dedication
of
the
Temple
the
Priests
could
not
enter
,
because
of
the
glory
there
,
1
Kings
8.10
,
11.
even
so
,
when
the
soul
,
when
the
inner
Temple
of
the
heart
of
a
man
or
woman
shall
be
filled
with
the
Spirit
of
God
,
there
will
be
such
a
glory
of
holiness
there
,
that
there
will
be
no
standing
or
abode
for
those
base
Companions
,
unclean
,
impure
,
carnal
and
sensual
desires
and
inclinations
.
No
:
but
they
will
all
be
scattered
,
as
the
Mist
is
scattered
before
the
Sun
when
it
ariseth
in
its
might
.
These
Companions
(
which
have
haunted
your
souls
and
inner
man
hitherto
)
Pride
,
Envy
,
and
Malice
,
and
inordinate
love
of
the
World
,
Pleasure
,
Ease
,
and
all
such
kind
of
things
as
these
,
they
will
be
sensible
of
the
glorious
presence
of
this
Spirit
of
God
in
you
,
they
will
not
be
able
to
abide
it
:
his
presence
will
fright
away
all
those
Aliens
and
strangers
that
are
contrary
to
him
.
It
is
true
,
the
greatest
filling
with
the
Spirit
,
that
flesh
and
bloud
is
(
at
l●ast
ordinarily
)
capable
of
obtaining
,
will
not
wholly
overwhelm
,
or
drown
the
flesh
,
as
to
extinguish
the
motions
or
stirrings
of
it
in
men
.
This
is
clear
from
many
Scriptures
,
and
particularly
from
that
of
the
Apostle
,
Gal.
5.17
..
For
the
Flesh
lusteth
against
the
Spirit
.
When
by
reason
of
the
contrary
lustings
between
the
Flesh
and
the
Spirit
,
he
saith
they
cannot
do
the
things
they
would
;
he
speaks
not
so
much
(
indeed
not
at
all
)
of
the
species
,
kind
,
or
substance
of
the
Action
,
but
of
the
spiritual
and
exact
manner
of
performing
it
.
Yea
,
cannot
do
the
things
ye
would
;
his
meaning
is
not
,
that
though
they
were
willing
to
pray
,
yet
because
of
the
lusting
of
the
flesh
they
could
not
pray
;
or
though
they
were
willing
to
hear
the
word
,
yet
they
could
not
hear
:
but
thus
,
ye
cannot
pray
,
ye
cannot
hear
,
or
ye
cannot
give
Alms
as
ye
would
;
that
is
,
with
as
much
Faith
,
with
as
much
Fervency
,
with
as
much
Freedom
,
and
enlargement
of
Heart
and
Soul
as
ye
desire
:
The
Flesh
will
be
still
interrupting
,
and
mingling
it self
with
your
actions
;
and
in
preciseness
and
strictness
of
speech
,
that
which
a
servant
of
God
,
or
spiritual
man
properly
would
do
,
is
not
simply
to
pray
or
simply
to
hear
,
or
to
give
Alms
,
or
the
like
;
But
to
do
these
,
and
all
other
services
and
actions
after
the
best
and
purest
manner
,
without
any
reluctancy
,
or
gainsayingness
,
or
interruption
:
so
that
when
men
pray
and
do
not
pray
thus
,
when
they
hear
,
and
give
Alms
,
and
do
not
both
the
one
and
the
other
upon
such
terms
as
these
,
they
cannot
properly
be
said
to
do
the
things
they
would
.
For
that
kind
of
Prayer
which
they
would
pray
is
one
thing
,
and
the
prayer
which
they
do
make
,
or
pray
is
another
:
the
Prayer
which
they
would
pray
is
such
a
prayer
,
which
in
all
points
answereth
the
holiness
and
perfection
of
the
Commandment
given
by
God
in
that
behalf
;
that
Prayer
which
they
do
pray
is
a
Prayer
many
waies
defective
,
having
many
infirmities
cleaving
unto
it
;
so
likewise
the
hearing
,
and
the
giving
Alms
,
&c.
And
in
this
sense
it
is
most
true
,
that
the
best
of
men
and
women
cannot
do
the
things
they
would
.
And
in
this
sense
also
the
Apostle
is
to
be
understood
speaking
of
himself
,
Rom.
7.18
,
19.
How
to
perform
that
which
is
good
I
find
not
:
And
again
,
The
good
that
I
would
I
do
not
:
How
to
perform
that
which
is
good
I
find
not
,
i.
e.
I
cannot
find
any
course
,
way
,
or
means
how
I
may
be
enabled
to
perform
that
which
is
simply
and
perfectly
good
,
that
which
in
all
points
answereth
the
holiness
and
spiritualness
of
the
Law
of
God
,
which
is
the
good
that
I
would
do
;
the
object
of
my
will
and
desire
is
not
to
do
any
thing
weakly
and
defectively
,
but
all
things
after
the
most
perfect
manner
;
and
such
things
as
these
I
find
not
,
(
i.e.
by
all
the
care
that
I
can
take
,
nor
by
all
the
diligence
that
I
can
use
I
cannot
find
)
how
to
perform
.
By
the
way
,
the
Apostle
saying
unto
the
Galatians
,
So
that
ye
cannot
do
the
things
that
ye
would
,
is
as
a
Sword
passing
through
the
soul
of
those
who
are
called
perfectionists
amongst
us
,
casting
down
the
Crown
of
their
conceit
of
perfection
to
the
ground
;
unless
they
dally
with
the
word
,
and
by
perfection
mean
that
which
all
understanding
and
sober
Christians
admit
of
,
and
hold
as
well
as
themselves
:
such
a
perfection
as
sometimes
passeth
in
the
Scriptures
under
that
name
,
and
is
ascribed
unto
the
Saints
,
viz.
A
comparative
perfection
,
i.
e.
such
an
excellency
,
whether
in
faith
,
or
knowledge
,
or
manners
,
or
tenour
of
life
and
conversation
,
which
is
in
persons
termed
spiritual
above
what
is
found
in
those
termed
Babes
in
Christ
,
and
carnal
;
there
is
no
man
that
understandeth
any
thing
in
the
Scriptures
,
but
acknowledgeth
thus
much
very
attainable
in
this
life
:
but
if
by
perfection
they
mean
that
which
is
strictly
and
properly
such
,
viz.
such
a
state
wherein
men
and
women
sin
not
,
offend
not
at
all
,
the
Scripture
hath
given
express
Sentence
against
them
,
and
their
conceit
of
perfection
over
and
over
;
saying
in
one
place
,
Jam.
3.2
.
In
many
things
we
offend
all
.
In
another
,
Ye
cannot
do
the
thing
ye
would
.
In
a
third
,
Who
liveth
and
sinneth
not
?
In
a
fourth
,
Prov.
20.9
.
Who
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
?
(
To
omit
other
places
as
full
of
enmity
against
the
Doctrine
of
perfection
as
these
)
but
this
only
by
the
way
.
But
To
the
Point
before
us
:
when
we
affirm
,
Sect.
9
that
a
being
filled
with
the
Spirit
will
leave
no
space
nor
room
in
the
heart
or
soul
of
a
man
or
woman
for
any
unclean
,
worldly
,
or
sinful
lusts
,
to
stand
and
act
their
parts
there
;
Our
meaning
is
,
that
such
lusts
as
these
will
have
no
opportunity
to
magnifie
themselves
there
,
to
make
head
,
or
gather
strength
,
whereby
to
be
much
troublesome
unto
us
:
they
will
not
be
able
to
conceive
(
as
James
speaketh
,
Jam.
1.15
.
)
Lust
when
it
hath
conceived
bringeth
forth
sin
,
and
sin
when
it
is
finished
bringeth
forth
death
.
As
you
have
some
Plants
and
Trees
that
with
much
a
do
will
grow
and
live
for
a
while
in
the
Earth
,
or
Soyl
,
or
Air
,
but
will
not
thrive
,
or
flourish
,
or
bear
fruit
according
to
their
kind
,
but
may
be
resembled
to
the
Widow
the
Apostle
speaketh
of
,
living
in
pleasure
,
They
are
dead
even
whilst
they
live
:
So
likewise
when
ye
are
filled
with
the
Spirit
,
though
the
flesh
will
be
flesh
still
,
and
be
ever
and
anon
attempting
,
and
putting
forth
,
yet
there
will
be
no
great
heart
or
strength
in
these
attempts
,
they
will
be
but
faint
and
weak
,
as
despairing
of
any
gratification
or
fulfilling
:
this
is
evident
from
the
Scriptures
,
and
particularly
from
that
Gal.
5.
from
whence
we
even
now
heard
,
that
by
reason
of
the
contrary
lustings
of
the
Flesh
against
the
Spirit
men
cannot
do
the
things
they
would
(
in
the
sense
lately
opened
)
by
reason
of
the
interruption
and
opposition
of
the
Flesh
to
the
Spirit
;
yet
saith
the
Apostle
in
the
next
preceding
verse
,
Gal.
5.16
.
This
I
say
then
,
walk
in
the
Spirit
,
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
;
or
as
the
original
hath
it
somewhat
more
emphatically
,
ye
shall
at
no
hand
,
or
in
no
wise
fulfil
the
lusts
of
the
Flesh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
with
a
double
negation
.
)
Now
to
walk
in
the
Spirit
,
or
by
the
Spirit
is
the
same
thing
which
the
Apostle
calls
(
elsewhere
)
a
being
led
by
the
Spirit
,
i.
e.
an
uniform
subjecting
himself
to
the
motions
and
holy
suggestions
or
overtures
of
the
Spirit
of
God
in
him
.
And
to
walk
in
the
Spirit
,
or
to
be
led
by
the
Spirit
supposeth
some
degree
(
at
least
)
of
being
filled
with
the
Spirit
;
because
if
the
Spirit
do
not
bear
and
beat
somewhat
strong
in
the
Souls
and
Consciences
of
men
,
they
will
not
be
led
uniformly
by
him
:
because
where
he
(
I
mean
the
Spirit
)
doth
not
bear
to
some
considerable
degree
of
strength
,
the
Flesh
will
overbear
his
motions
:
even
as
a
strong
Tide
or
stream
will
carry
a
Ship
down
against
the
Wind
,
unless
it
blow
a
stiff
Gale
.
But
if
men
be
filled
with
the
Spirit
,
so
that
the
exhibitings
and
quicknings
thereof
be
pregnant
and
lively
,
and
the
impulses
and
bearings
thereof
upon
the
Conscience
and
Soul
be
stiff
,
and
strong
,
and
with
power
,
the
inclinations
,
motions
,
and
lustings
of
the
Flesh
will
be
overborne
and
stifled
:
even
as
a
Vessel
upon
the
water
,
meeting
a
stout
Ship
running
before
a
strong
gale
of
wind
,
is
easily
overset
and
run
under
water
by
her
.
If
you
be
full
of
the
Spirit
,
these
lusts
themselves
will
fly
from
you
,
and
there
will
be
no
abiding
for
them
in
you
;
they
will
take
no
pleasure
at
all
in
such
a
soul
,
neither
will
such
a
Soul
find
much
to
do
with
them
;
there
will
be
an
agreement
on
both
Parties
to
divide
and
separate
;
they
are
contrary
one
unto
another
,
and
they
cannot
dwell
together
,
because
they
are
not
agreed
,
and
in
this
case
the
strong
must
keep
possession
,
and
the
weaker
must
give
place
.
And
he
that
is
in
you
(
saith
John
,
speaking
of
the
Spirit
of
God
)
is
greater
than
he
that
is
against
you
.
Now
the
World
and
the
things
of
it
are
the
Devils
black
Retinue
and
Regiment
that
attend
upon
him
,
that
promote
the
Affairs
of
his
Kingdom
;
and
when
the
case
is
come
to
this
,
that
the
Soul
must
be
possest
,
and
inhabited
by
one
Spirit
,
either
by
him
that
is
greater
,
or
him
that
is
lesser
,
and
his
Retinue
;
in
this
case
,
if
you
bring
in
the
Spirit
of
God
into
your
Soul
,
you
shall
by
one
and
the
same
Act
,
as
it
were
,
expel
and
drive
out
all
that
Retinue
:
Even
as
Christ
coming
into
the
Temple
drove
out
those
that
bought
and
sold
,
and
the
Money
Changers
;
just
thus
will
be
the
coming
of
the
Spirit
of
God
in
Power
,
and
in
Glory
in
your
Souls
;
he
will
chase
away
from
before
his
face
all
that
rabble
of
evil
doers
,
your
unclean
lusts
and
desires
,
your
foolish
,
froward
,
and
proud
dispositions
and
distempers
of
Soul
.
Now
consider
a
little
of
how
great
and
sacred
a
consequence
such
a
thing
as
this
is
,
to
have
the
Temples
of
your
hearts
,
of
your
inner
man
,
thus
purged
and
rid
of
such
Polluters
and
Prophaners
of
their
dignity
,
excellency
,
and
peace
.
My
Brethren
,
Men
and
women
live
,
as
it
were
,
by
the
fulfilling
and
satisfying
of
their
lusts
and
unclean
desires
,
they
are
afraid
that
they
should
not
make
a
life
of
their
continuance
in
the
World
,
and
being
in
the
body
,
unless
they
take
pleasure
in
such
things
,
and
in
such
waies
;
unless
they
satisfie
such
and
such
desires
:
whereas
(
alas
)
were
they
but
free
from
the
inordinacy
of
their
desires
,
their
satisfying
and
gratifications
would
be
rather
matter
of
burthen
,
trouble
,
and
cumber
to
them
than
any
otherwise
.
As
persons
that
have
the
itch
,
it
is
a
pleasure
to
them
to
scratch
,
but
when
the
distemper
in
the
skin
is
taken
away
,
no
man
complains
that
he
wanteth
his
former
pleasure
of
scratching
:
Even
so
whilst
men
and
women
are
laden
with
Lusts
,
Pride
,
Covetousness
,
Uncleaness
,
and
given
to
pleasure
,
it
is
little
less
than
a
death
to
them
to
be
kept
from
the
fulfilling
and
gratifying
these
lusts
and
distempers
;
but
if
these
lusts
were
but
healed
and
separated
,
as
they
may
be
(
for
they
are
not
of
the
Essence
of
their
souls
)
they
are
no
part
of
their
Nature
or
Being
;
no
,
they
are
but
strangers
and
aliens
unto
their
souls
;
If
these
,
I
say
,
were
but
separated
from
them
,
if
they
were
but
mortified
and
gone
,
these
kind
of
waies
,
whereby
they
were
to
be
gratified
,
would
be
altogether
unsatisfying
unto
them
,
and
would
have
no
tafte
or
relish
at
all
:
The
truth
is
,
they
would
not
only
find
no
relish
,
nor
any
savour
in
them
,
but
they
would
be
troublesome
,
they
would
be
matter
of
shame
and
confusion
unto
them
.
And
therefore
it
must
needs
be
conceived
as
a
matter
of
excellent
,
high
,
and
blessed
concernment
unto
men
and
women
,
to
be
invested
with
such
a
heavenly
priviledge
as
this
is
,
to
have
the
inner
man
healed
of
all
that
unclean
Retinue
of
Lusts
and
sinful
distempers
,
to
have
these
removed
and
thrown
out
of
the
Soul
.
There
is
a
great
deal
more
to
be
said
to
make
these
things
very
desirable
in
your
eyes
,
but
we
may
have
occasion
to
speak
of
this
Point
in
the
Progress
of
this
Discourse
.
Thus
then
you
see
,
that
where
men
are
filled
with
the
Spirit
of
God
,
the
lusts
of
the
flesh
are
like
to
have
but
small
trading
;
they
are
there
but
as
if
they
were
not
;
they
have
no
joy
in
such
souls
,
nor
these
souls
much
sorrow
and
trouble
with
them
:
and
the
serious
consideration
of
this
we
teach
to
be
a
very
effectual
means
to
raise
such
Covetings
,
such
earnest
Desires
,
such
Longings
and
Breathings
of
heart
after
it
as
have
been
mentioned
.
So
great
and
excellent
is
that
heavenly
accommodation
of
being
delivered
from
the
troublesome
and
dangerous
impotunity
of
fleshly
and
worldly
lusts
by
being
filled
with
the
Spirit
.
Secondly
,
Sect.
10
Another
thing
that
will
attend
,
and
must
needs
be
the
consequence
of
a
mans
being
filled
with
the
Spirit
is
this
,
viz.
That
a
man
hereby
will
become
little
sensible
of
impressions
of
Sorrow
,
Grief
,
and
Trouble
from
the
World
,
and
the
cross
workings
and
dealings
of
things
unto
him
there
:
His
soul
,
by
means
of
being
filled
with
the
Spirit
,
will
be
able
to
dwell
amongst
Lions
(
even
as
Daniel
did
)
without
fear
or
danger
of
being
destroyed
and
devoured
with
them
:
Those
Afflictions
,
Pressures
,
and
Trials
,
which
will
grind
the
faces
and
break
the
bones
of
other
men
,
will
not
create
any
Grief
,
Pain
,
or
Trouble
unto
him
.
For
to
be
filled
with
the
Spirit
is
a
kind
of
spiritual
drunkenness
(
as
the
Apostle
implieth
in
the
Text
)
and
indeed
hath
effects
in
its
kind
,
in
a
spiritual
way
,
answerable
unto
those
of
drunkenness
,
litterally
,
and
proprerly
so
called
;
such
as
those
mentioned
by
Solomon
,
Prov.
23.34
,
35.
Thou
shalt
be
as
he
that
lieth
down
in
the
midst
of
the
Sea
,
or
as
he
that
lieth
upon
the
top
of
a
Mast
.
They
have
stricken
me
shalt
thou
say
,
and
I
was
not
sick
;
they
have
beaten
me
,
and
I
felt
it
not
:
Meaning
,
that
in
fits
of
Drunkenness
men
are
not
sensible
,
either
of
any
danger
,
though
never
so
imminent
and
threatning
,
whereunto
they
are
exposed
,
nor
of
pain
or
smart
by
blows
or
wounds
given
them
;
In
like
manner
,
when
men
or
women
are
filled
with
the
Spirit
of
God
,
and
so
are
in
an
intimous
,
serious
,
and
affectionate
converse
with
those
glorious
overtures
of
Comfort
,
Peace
,
and
Joy
,
and
with
those
strong
and
high
impulses
and
bearings
upon
their
hearts
and
spirits
unto
waies
and
actions
that
are
truly
honourable
and
excellent
,
and
which
take
hold
of
Eternal
Life
,
which
must
be
the
portion
of
those
that
are
filled
with
the
Spirit
;
they
are
not
so
much
sensible
of
,
nor
liable
to
much
sorrow
or
trouble
from
the
sad
or
hard
occurrences
of
the
World
.
For
when
the
strength
of
the
heart
,
and
mind
,
and
soul
of
a
man
are
drunk
up
with
matters
of
a
more
sublime
and
glorious
nature
and
consequence
,
there
is
nothing
left
of
him
wherewith
to
become
much
capable
or
sensible
of
other
things
;
especially
of
those
,
that
are
but
of
an
inferiour
concernment
unto
him
.
For
that
Principle
in
man
,
which
renders
him
sensible
or
apprehensive
of
any
thing
relating
unto
him
,
whether
on
the
right
hand
or
on
the
left
,
whether
good
or
evil
,
is
the
native
vigour
of
his
mind
and
understanding
.
Now
then
,
if
this
be
intirely
or
intensly
drawn
forth
,
busied
,
and
taken
up
with
minding
and
considering
things
of
one
kind
,
(
especially
such
whereon
the
mind
is
much
set
and
delighted
with
)
a
man
is
as
it
were
in
a
Trance
,
or
half
dead
,
in
respect
of
things
of
another
nature
;
and
though
they
be
of
a
very
troublesome
and
afflicting
nature
in
themselves
,
yet
do
they
little
affect
such
a
man
.
As
it
was
with
our
Saviour
,
Joh.
4.8
,
31
,
32
,
&c.
His
mind
and
soul
being
intensly
bent
,
and
set
upon
the
work
he
came
about
into
the
World
,
which
he
calleth
the
doing
of
his
Fathers
Will
(
meaning
,
his
Preaching
of
the
Gospel
;
)
he
was
not
sensible
of
his
corporal
hunger
or
want
of
natural
sustenance
,
under
which
he
was
:
as
appeareth
verse
8.
and
31.
compared
.
So
the
Apostle
Paul
being
full
of
the
Spirit
,
though
he
was
in
sufferings
abundantly
;
yea
(
I
presume
)
one
of
the
greatest
sufferers
in
the
World
for
a
long
time
together
,
yet
the
things
that
he
suffered
took
little
hold
of
him
;
(
I
mean
)
they
made
very
little
breach
upon
his
comfort
,
or
peace
:
he
was
upon
the
matter
as
well
apaid
in
himself
,
even
when
the
pains
of
hell
(
as
David
speaketh
)
i.
e.
fear
,
or
apprehensions
of
Death
or
the
Grave
compassed
him
about
,
as
when
the
Sun
of
outward
peace
and
prosperity
shone
with
the
greatest
brightness
upon
him
.
This
might
be
made
to
appear
from
the
many
passages
in
his
own
writings
,
as
2
Cor.
4.16
.
&
6.10
.
Now
how
lovely
,
and
above
measure
desirable
a
priviledge
is
it
,
to
have
an
heart
that
cannot
be
pierced
,
that
cannot
be
wounded
by
the
sharpest
Arrows
that
can
be
drawn
out
of
the
Quiver
of
this
World
,
I
shall
not
need
to
teach
or
inform
you
.
I
make
no
question
,
but
that
you
have
a
very
vigorous
and
lively
notion
or
impression
of
it
within
you
;
however
something
may
be
added
to
this
Point
hereafter
.
So
then
you
see
another
thing
very
considerable
in
a
being
filled
with
the
Spirit
,
the
diligent
working
of
which
upon
your
hearts
and
souls
must
needs
make
you
covetous
after
it
.
Thirdly
,
Your
being
filled
with
the
Spirit
,
Sect.
11
will
be
unto
you
as
an
entrance
in
abundance
into
the
Everlasting
Kingdom
of
our
Lord
and
Saviour
Jesus
Christ
(
as
the
Apostle
Peter
speaketh
)
2
Pet.
1.11
.
And
this
in
these
three
respects
highly
desirable
.
First
,
In
respect
of
an
excellent
measure
and
degree
of
righteousness
and
true
holiness
.
Secondly
,
In
respect
of
a
like
measure
or
degree
of
inward
and
sound
peace
.
Thirdly
(
and
lastly
)
in
respect
of
that
measure
of
joy
also
wherewith
the
heart
and
soul
must
needs
be
filled
thereby
.
The
Apostle
Paul
(
we
know
,
Rom.
14.17
.
)
placeth
the
Kingdom
of
God
in
these
three
:
Righteousness
,
Peace
,
and
Joy
,
in
[
or
through
]
the
Holy
Ghost
.
The
Kingdom
of
God
(
saith
he
)
is
not
meat
and
drink
,
but
Righteousness
,
&c.
By
the
Kingdom
of
God
he
means
nothing
else
,
but
the
same
thing
,
the
same
Kingdom
which
Peter
calls
the
Everlasting
Kingdom
,
&c.
Only
Paul
seemeth
to
speak
as
well
of
it
in
respect
of
the
manner
and
behaviour
,
as
of
the
Priviledges
and
Happiness
of
the
Subjects
thereof
:
the
Apostle
Peter
either
only
or
chiefly
mentions
it
in
respect
of
the
latter
.
This
then
is
that
we
say
,
that
in
respect
of
both
,
as
well
in
respect
of
that
heavenly
deportment
or
behaviour
which
is
Universally
used
and
practiced
in
this
Kingdom
,
expressed
by
the
Apostle
Paul
in
the
word
Righteousness
,
as
in
respect
of
the
Priviledges
and
great
Felicity
signified
in
the
other
two
words
,
Joy
,
and
Peace
in
the
Holy
Ghost
:
In
respect
,
I
say
,
of
both
,
your
being
filled
with
the
Spirit
will
give
you
an
entrance
in
abundance
into
this
Kingdom
,
i.
e.
will
put
you
into
such
a
state
and
condition
,
wherein
you
shall
have
a
rich
taste
,
or
(
rather
)
plentiful
first
Fruits
of
the
glory
and
blessedness
of
that
Kingdom
.
This
entrance
in
abundance
,
which
we
speak
of
,
into
the
Everlasting
Kingdom
shall
,
by
your
being
filled
with
the
Spirit
,
be
given
unto
you
.
First
,
In
respect
of
that
Righteousness
,
or
Excellency
of
Conversation
,
whereby
the
Subjects
of
this
Kingdom
maintain
themselves
in
the
felicity
and
enjoyment
of
it
,
and
whereby
they
are
discernable
from
other
persons
.
For
when
,
and
whilest
the
Spirit
of
God
dwelleth
richly
and
plentifully
in
you
,
he
will
kindle
and
raise
up
strong
and
excellent
Inclinations
,
Potent
and
Prince
like
Resolutions
,
within
you
,
unto
waies
and
works
of
Righteousness
and
true
Holiness
;
Inclinations
and
Resolutions
in
this
kind
that
will
not
be
baffled
,
or
turned
out
of
the
way
by
every
gust
of
Temptation
;
as
the
Purposes
and
Resolutions
of
the
same
Denomination
in
the
generality
of
Professours
in
whom
the
Spirit
dwelleth
in
a
lower
degree
only
are
subject
to
be
;
but
will
hold
on
their
course
in
waies
of
Righteousness
.
As
a
good
Ship
running
with
all
her
Sails
displayed
,
before
a
stiff
Gale
of
Wind
,
will
cut
through
the
waves
and
troublesome
workings
of
the
Seas
,
taking
no
notice
of
them
:
Even
so
,
when
a
man
is
filled
with
the
Spirit
,
he
is
,
as
it
were
,
tied
and
bound
hand
and
foot
,
that
he
cannot
lightly
move
or
stir
out
of
the
waies
which
the
Spirit
it self
commendeth
unto
him
;
and
seeketh
to
guide
his
feet
unto
.
As
Paul
being
filled
with
the
Spirit
,
Acts
20.22
.
Behold
(
saith
he
)
I
now
go
bound
in
the
Spirit
unto
Jerusalem
,
not
knowing
the
things
that
shall
befall
me
there
.
I
go
bound
in
the
Spirit
:
That
is
,
the
Spirit
of
God
hath
wrought
such
a
mighty
Desire
,
and
Resolution
in
me
to
go
to
Jerusalem
,
that
my
Mind
and
Conscience
will
not
serve
me
so
much
as
to
deliberate
,
or
argue
the
case
within
me
,
whether
I
had
best
to
go
,
or
no.
As
a
man
that
is
bound
hand
and
foot
,
where
and
in
what
posture
you
leave
him
,
there
you
shall
find
him
;
especially
,
if
his
bands
be
strong
,
and
close
drawn
,
and
fast
tied
,
they
will
keep
him
from
motion
.
In
like
manner
,
he
that
is
filled
with
the
Spirit
is
much
in
the
same
case
or
condition
spiritually
;
he
cannot
act
or
move
,
but
only
as
the
Spirit
acteth
and
moveth
him
.
When
the
Apostles
were
filled
with
the
Holy
Ghost
(
as
they
were
in
the
day
of
Pentecost
,
Acts
2.4
.
)
they
could
not
speak
what
they
pleased
or
listed
:
but
(
saith
the
Text
)
they
began
to
speak
with
other
Tongues
,
as
the
Spirit
gave
them
utterance
,
they
were
bound
in
the
Spirit
from
speaking
,
viz.
from
speaking
any
thing
but
what
the
Spirit
pleased
.
As
Paul
was
not
bound
in
the
Spirit
from
doing
any
thing
,
or
going
any where
at
all
,
but
from
going
any
whither
but
to
Jerusalem
,
which
was
the
place
the
Spirit
moved
him
to
go
unto
:
In
like
manner
,
when
men
and
women
are
filled
with
the
Spirit
(
in
the
sense
of
the
Text
in
hand
)
they
are
inwardly
bound
and
straitned
from
walking
or
moving
in
all
other
waies
,
save
only
those
wherein
they
are
guided
by
himself
,
which
are
only
waies
of
Rigteousness
and
Holiness
.
Now
then
,
to
walk
in
waies
of
Righteousness
,
to
walk
uniformly
,
constantly
,
and
only
in
these
waies
(
I
mean
,
without
any
scandalous
or
self-allowed
deviation
)
this
must
needs
be
conceived
to
be
an
entrance
in
abundance
into
the
Everlasting
Kingdom
of
our
Lord
and
Saviour
Jesus
Christ
,
in
respect
of
the
Righteousness
of
it
.
Now
to
be
at
this
pass
that
we
shall
not
only
walk
in
waies
of
Righteousness
,
but
to
do
it
without
any
manner
of
regret
;
nay
,
without
much
noise
,
striving
,
or
reluctancy
from
our
hearts
,
or
from
our
flesh
within
us
.
This
is
one
of
the
first
born
of
Priviledges
;
and
,
my
Brethren
,
if
there
were
nothing
else
in
being
filled
with
the
Spirit
but
this
only
,
viz.
that
you
shall
be
enabled
hereby
to
walk
after
an
excellent
rate
,
to
keep
the
very
Battlements
of
Heaven
,
to
walk
holily
,
and
humbly
with
your
God
by
excellency
of
righteousness
,
and
to
shine
in
the
beauty
of
Holiness
whilst
you
live
,
is
a
matter
that
would
make
it
worthy
your
labour
,
and
of
all
that
can
be
required
of
you
to
possess
your
souls
with
it
.
Secondly
,
Sect.
12
By
your
being
filled
with
the
Spirit
(
in
the
sense
declared
)
you
shall
find
an
entrance
in
abundance
into
the
said
Kingdom
,
in
respect
of
the
peace
thereof
:
in
this
Kingdom
of
Christ
,
as
there
is
,
and
shall
be
an
abundance
of
Righteousness
,
so
shall
there
be
an
abundance
of
Peace
also
:
Abundance
of
Peace
(
saith
David
,
speaking
of
this
Kingdom
)
Psal.
72.7
.
As
long
as
the
Moon
endureth
there
shall
be
abundance
of
Peace
,
i.
e.
there
shall
be
no
interruption
,
no
breaches
at
all
,
greater
or
lesser
,
made
upon
the
tranquillity
and
peace
of
the
Subjects
of
this
Kingdom
;
according
to
that
Prophesie
,
Isa.
65.25
.
They
shall
not
hurt
nor
destroy
[
i.
e
none
shall
hurt
,
neither
men
,
nor
any
other
Creature
shall
so
much
as
hurt
,
or
offer
the
least
disturbance
unto
any
,
much
less
shall
they
destroy
]
in
all
my
holy
mountain
(
he
speaks
of
that
Mountain
which
shall
fill
the
whole
earth
when
the
time
cometh
,
Dan.
2.35
.
)
This
is
that
everlasting
Kingdom
of
Jesus
Christ
.
Now
that
abundance
of
peace
which
David
Prophesied
should
be
enjoyed
in
this
Kingdom
,
comprehendeth
as
well
,
yea
,
and
chiefly
that
inward
peace
which
shall
be
established
,
ratified
,
and
confirmed
between
God
and
them
,
and
enjoyed
accordingly
by
them
,
as
also
the
external
peace
which
they
shall
enjoy
too
.
So
then
when
we
undertake
to
say
unto
you
,
that
if
you
shall
be
filled
with
the
Spirit
,
you
shall
have
by
this
means
an
entrance
in
abundance
into
the
everlasting
Kingdom
of
the
Lord
Christ
,
in
respect
of
the
peace
hereof
;
our
meaning
is
,
that
you
shall
enjoy
an
excellent
degree
of
heavenly
and
inward
tranquillity
;
you
shall
be
delivered
from
those
secret
wringings
,
and
gripings
,
and
gnawings
of
Conscience
,
for
fear
of
the
wrath
that
is
to
come
,
whereunto
they
who
neglect
to
steer
this
course
we
speak
of
,
to
be
filled
with
the
Spirit
,
and
whose
enjoyments
in
this
kind
are
but
low
,
are
ever
and
anon
subject
unto
;
you
shall
not
lye
under
any
Jealousie
of
God
,
as
if
his
heart
and
soul
were
not
perfect
with
you
,
or
as
if
there
were
some
Item
given
of
displeasure
against
you
.
The
peace
of
God
(
as
the
Apostle
saith
)
passeth
all
understanding
:
that
is
,
the
worth
and
value
,
the
riches
of
it
amounteth
to
more
in
the
true
nature
and
estimate
of
it
than
any
mans
understanding
is
able
to
sum
or
cast
up
,
or
to
comprehend
or
conceive
.
A
man's
understanding
can
go
a
great
way
,
and
what
it
can
conceive
is
of
a
vast
extension
;
yet
,
saith
he
,
peace
with
God
is
such
a
thing
,
the
richness
of
it
is
so
unsearchable
,
that
the
understanding
of
a
man
cannot
value
it
;
though
it
should
strain
it self
,
and
make
a
work
of
it
,
yet
this
peace
of
God
cannot
be
conceived
by
it
.
Now
,
I
say
,
this
peace
of
God
shall
be
vested
in
your
souls
;
and
though
this
peace
will
not
(
it
may
be
)
so
reconcile
the
World
unto
you
,
but
that
you
may
have
wars
and
troubles
from
it
;
yet
it
will
do
that
which
will
be
(
upon
the
matter
)
equivalent
hereunto
;
it
will
bring
it
so
to
pass
with
you
,
that
(
as
Paul
saith
,
2
Cor.
12.9
,
10.
you
shall
be
able
to
rejoyce
in
your
infirmities
,
i.
e.
in
such
things
which
you
shall
suffer
from
the
World
;
and
to
do
as
James
adviseth
Christians
,
To
count
it
all
joy
when
you
fall
into
divers
temptations
,
Jam.
1.2
.
Now
wars
and
troubles
upon
these
terms
are
every
whit
as
good
,
as
desirable
as
peace
it self
;
but
we
spake
more
largely
in
the
former
particular
.
But
now
that
by
being
filled
with
the
Spirit
,
your
peace
with
God
must
needs
advance
and
become
glorious
,
may
be
made
to
appear
from
these
two
Considerations
(
both
of
them
near
at
hand
.
)
First
,
By
this
means
,
by
being
filled
with
the
Spirit
,
those
things
which
are
apt
and
likely
to
interrupt
and
disturbe
your
peace
with
God
,
yea
,
which
only
(
according
to
ordinary
experience
)
are
able
to
bring
this
inconveniency
or
misery
upon
you
,
will
be
taken
out
of
the
way
.
Secondly
,
Those
things
which
are
apt
and
proper
to
nourish
,
to
add
growth
and
strength
to
your
peace
with
God
,
will
abundantly
succeed
in
their
place
,
and
by
both
these
you
shall
have
your
peace
with
God
in
abundance
.
First
(
I
say
)
by
your
being
filled
with
the
Spirit
,
those
things
which
are
like
to
interrupt
,
or
make
any
breach
upon
your
peace
with
God
will
be
cut
off
;
and
taken
out
of
the
way
;
this
we
know
is
sin
,
and
unworthiness
of
Life
and
Conversation
;
There
is
no
peace
saith
my
God
to
the
wicked
,
Isa.
57.21
.
&
48.22
.
And
again
,
Your
iniquities
have
separated
between
you
nnd
your
God
,
and
your
sins
have
hid
his
face
from
you
.
When
God
saith
,
There
is
no
peace
to
the
wicked
:
And
again
,
That
mens
Iniquities
separate
between
him
and
them
,
he
plainly
enough
implieth
,
that
there
is
peace
to
all
that
are
not
wicked
;
and
that
there
is
nothing
of
a
separating
and
dividing
nature
between
God
and
his
Creature
Man
but
Iniquity
;
that
nothing
will
cause
God
to
hide
his
face
from
man
but
sin
.
The
reason
hereof
is
plain
,
viz.
because
there
is
nothing
that
hath
any
contrariety
to
the
nature
of
God
,
nothing
that
is
provoking
to
him
but
Iniquity
only
:
All
other
things
have
a
perfect
sympathy
and
agreement
with
his
nature
,
as
being
made
by
him
.
Therefore
there
is
nothing
in
the
World
that
can
provoke
God
unto
Anger
,
or
that
can
make
him
to
come
out
in
any
warlike
manner
against
his
Creature
but
only
sin
.
Who
will
make
War
with
his
Friends
?
Or
will
suffer
it
to
come
into
all
his
thoughts
to
have
any
hard
or
cruel
device
against
them
?
Will
a
man
quarrel
and
fight
with
his
own
Child
whilst
he
is
dutiful
to
him
,
and
gives
him
no
cause
of
trouble
?
So
then
those
things
which
cause
Iniquity
to
cease
from
the
Creature
,
that
which
separates
between
sin
and
it
,
must
needs
cause
all
that
to
be
taken
out
of
the
way
which
is
any
waies
interruptive
of
our
peace
with
God
.
It
hath
been
been
formerly
shewed
,
and
proved
in
the
management
of
this
Doctrine
,
and
was
even
now
briefly
hinted
(
repetitionwise
)
that
a
being
filled
with
the
Spirit
will
leave
no
place
in
the
heart
or
soul
of
a
man
for
the
Lusts
of
the
Flesh
,
for
vile
and
sinful
Lusts
to
lodge
there
:
And
if
these
be
dissolved
,
and
abolished
out
of
the
soul
,
the
fruits
of
them
,
i.e.
sinful
and
wicked
actions
and
waies
must
needs
be
cut
off
also
;
because
as
the
rush
cannot
grow
without
water
:
So
neither
can
the
fruits
of
the
flesh
grow
,
but
from
the
Lusts
of
the
flesh
.
So
that
this
will
be
the
consequence
of
being
filled
with
the
Spirit
,
That
all
those
things
which
make
any
breach
between
God
and
you
shall
be
removed
.
Where
no
fuell
is
,
the
fire
goeth
out
:
So
where
there
is
no
tale-bearer
,
strife
ceaseth
.
Now
that
which
fuel
is
to
the
fire
,
and
a
talebearer
to
cause
strife
;
the
same
is
sinfulness
in
the
Creature
,
it
is
obstructive
to
its
peace
with
God
,
and
kindles
the
fire
of
his
displeasure
against
it
:
Withdraw
the
fuel
from
the
fire
,
and
it
will
go
out
of
it self
;
Even
so
,
do
but
remove
sin
from
the
sight
of
God
,
and
the
fire
of
his
Displeasure
and
Anger
will
go
out
,
and
extinguish
of
themselves
.
Where
sin
and
unrighteousness
tell
no
tales
unto
God
,
and
make
no
complaint
in
his
ears
,
there
strife
ceaseth
,
and
all
his
thoughts
towards
you
will
be
love
and
peace
.
Secondly
,
By
your
being
filled
with
the
Spirit
,
as
all
things
hereby
will
be
taken
out
of
the
way
which
are
likely
to
obstruct
your
peace
with
God
;
So
likewise
all
those
things
which
are
most
proper
to
nourish
and
advance
your
peace
with
him
will
abound
in
you
.
If
you
shall
ask
me
,
What
are
these
?
I
answer
,
They
are
the
fruits
of
righteousness
and
true
holiness
,
especially
when
they
shall
abound
,
and
advance
in
the
Lives
and
Conversations
of
men
.
Like
the
Waves
of
the
Sea
,
when
one
Wave
drives
on
another
;
So
when
one
Act
of
righteousness
and
holiness
shall
follow
in
the
neck
of
another
,
and
when
they
shall
encrease
,
and
rise
higher
and
higher
,
there
will
be
all
things
in
being
that
are
apt
and
proper
to
feed
,
nourish
,
and
maintain
the
most
solid
peace
in
the
breast
of
men
towards
God
.
And
these
things
are
most
apt
and
proper
to
create
peace
,
perfect
peace
for
men
in
the
breast
of
God
,
and
suffer
no
touch
or
tincture
of
any
displeasure
to
rest
there
;
For
as
the
Apostle
saith
,
1
Joh.
4.18
.
that
perfect
love
casteth
out
fear
[
namely
,
out
of
the
hearts
of
men
:
]
So
doth
an
excellent
strein
of
righteousness
,
or
perfection
in
men
,
cast
all
thoughts
of
War
,
Enmity
,
or
Opposition
unto
men
out
of
the
heart
of
God
.
In
the
second
place
,
As
these
things
being
in
men
,
viz.
waies
and
works
of
righteousness
,
especially
(
as
was
even
now
said
)
when
they
abound
,
clear
and
rid
the
heart
and
soul
of
God
from
all
Enmity
,
and
hard
intentions
towards
his
Creatures
,
men
or
women
;
So
doth
the
sense
and
consciousness
of
these
things
in
men
themselves
introduce
and
bring
into
their
souls
the
sense
and
fruits
of
this
blessed
posture
of
soul
towards
them
.
This
createth
a
clear
and
strong
apprehension
in
them
that
things
are
so
,
and
so
according
to
their
hearts
desire
,
they
know
there
is
no
touch
of
any
fire
of
displeasure
against
them
.
The
clear
,
pregnant
,
and
lively
testimony
of
a
man's
Conscience
that
he
doth
work
righteousness
,
especially
,
that
he
abounds
therein
,
cannot
(
lightly
)
but
make
him
to
be
a
man
of
a
serene
Spirit
,
and
one
that
fears
no
colours
from
heaven
.
And
if
one
strein
of
righteousness
only
,
viz.
Mercy
(
as
James
saith
,
Chap.
2.13
.
)
rejoyceth
against
Judgment
,
i.
e.
magnifieth
it self
,
doth
not
fear
,
is
not
subject
to
fear
that
God
should
set
himself
at
any
time
against
the
merciful
man
;
the
very
nature
of
this
Mercy
rejoyceth
against
Judgment
.
Now
then
,
if
it
be
so
,
that
one
vein
of
righteousness
hath
such
a
mighty
Spirit
in
this
kind
to
enable
a
man
to
rejoyce
against
judgment
;
How
much
more
when
there
shall
be
a
confluence
,
or
meeting
together
of
all
the
waies
and
streins
of
righteousness
in
the
whole
course
of
a
mans
life
and
conversation
?
If
righteousness
with
the
little
finger
be
able
to
do
so
much
,
how
much
more
can
the
whole
body
do
when
it
is
in
all
its
strength
and
glory
?
This
must
needs
advance
the
Soul
of
a
man
in
assurance
that
all
is
well
between
God
and
him
,
(
as
John
saith
in
the
place
even
now
hinted
at
upon
a
like
occasion
)
Perfect
love
casteth
out
fear
;
because
Love
is
of
that
nature
,
that
a
man
cannot
,
when
he
doth
love
another
,
and
withal
knoweth
that
such
a
man
knows
that
he
loves
him
,
be
under
any
fear
of
receiving
any
hurt
from
him
.
Upon
this
ground
it
is
that
the
Apostle
saith
,
that
perfect
love
casteth
out
fear
,
because
a
man
knows
that
God
is
privy
to
the
state
of
his
heart
,
and
knoweth
whether
he
love
him
,
or
no.
If
I
know
certainly
that
I
love
such
,
or
such
a
man
,
and
withal
know
,
that
he
knows
that
I
do
love
him
,
and
wish
well
unto
him
,
it
is
impossible
that
I
should
be
afraid
of
this
man
,
in
as
much
as
I
know
that
he
hath
a
full
assurance
of
my
good
,
real
,
and
cordial
affection
unto
him
.
Now
how
can
I
fear
,
or
be
jealous
that
he
should
seek
my
hurt
or
ruine
?
A
man's
Friend
is
part
of
himself
,
and
a
man
cannot
but
seek
his
own
good
and
peace
.
As
no
man
ever
hated
his
own
flesh
:
So
certainly
no
man
ever
yet
hated
his
Friend
,
whom
he
certainly
knew
to
be
his
Friend
,
for
(
as
I
said
)
he
is
even
as
himself
.
In
like
manner
,
it
is
impossible
but
that
a
lively
sense
and
consciousness
of
that
love
which
a
man
beareth
unto
God
must
needs
raise
a
mighty
,
glorious
,
and
triumphant
confidence
in
the
soul
that
all
things
are
right
and
straight
between
God
and
him
;
that
his
interest
is
perfect
,
whole
and
entire
with
him
,
and
that
there
remaineth
not
so
much
as
the
least
spark
of
the
fire
of
anger
there
.
Thirdly
(
and
lastly
)
by
being
filled
with
the
Spirit
,
Sect.
13
you
will
have
an
entrance
also
in
abundance
into
the
Everlasting
Kingdom
of
our
Lord
and
Saviour
Jesus
Christ
,
in
respect
of
the
joy
thereof
.
Peace
importeth
freedom
,
or
exemption
from
troubles
and
disturbances
:
But
joy
importeth
the
inward
,
and
high
satisfaction
,
pleasure
,
or
contentment
of
mind
,
which
is
created
,
or
raised
in
the
Soul
by
the
apprehension
and
consideration
of
the
excellent
goodness
of
this
peace
,
together
with
the
sweet
Priviledges
and
Enjoyments
of
this
Kingdom
.
Now
this
joy
we
speak
of
,
the
joy
of
the
Everlasting
Kingdom
of
Christ
,
must
needs
be
(
according
to
that
Character
which
the
Apostle
Peter
gives
of
it
,
which
is
a
taste
,
or
first
fruits
of
that
Kingdom
)
unspeakable
,
and
full
of
glory
,
1
Pet.
1.8
.
The
reason
hereof
is
,
because
there
shall
be
such
a
mighty
,
and
such
an
incredible
abundance
of
all
desirable
and
precious
things
,
both
to
raise
and
to
maintain
this
joy
,
which
will
certainly
meet
together
,
in
this
Kingdom
,
in
that
state
and
condition
which
the
Saints
shall
be
brought
unto
,
when
the
Kingdom
of
Christ
shall
be
set
up
in
the
World
.
All
Lebanon
(
saith
the
Prophet
Isaiah
,
Isa.
40.16
.
)
is
not
sufficient
to
burn
,
nor
the
beasts
thereof
sufficient
for
a
burnt
offering
.
If
all
the
wood
that
grew
in
Lebanon
(
at
least
that
did
grow
in
his
daies
)
were
cut
down
;
and
one
fire
made
of
it
all
,
How
exceeding
great
above
measure
would
this
fire
,
and
flame
,
and
burning
be
?
Now
God
will
summon
(
as
it
were
)
the
whole
Creation
together
;
He
will
call
to
the
Heavens
,
to
the
Sun
,
Moon
,
and
Stars
,
and
all
the
Hosts
of
them
;
He
will
call
to
the
North
,
and
to
the
South
,
to
the
East
,
and
to
the
West
;
He
will
call
to
the
Seas
,
and
to
the
deep
places
;
He
will
call
to
the
Beasts
of
the
Field
,
and
to
the
Fowls
of
Heaven
to
bring
in
whatsoever
they
have
in
their
Treasure
or
keeping
,
and
which
will
contribute
any
thing
towards
the
making
of
the
joy
of
the
Kingdom
we
speak
of
like
unto
a
joy
prepared
by
the
infinite
magnificence
and
bounty
of
the
God
of
Heaven
,
on
purpose
to
shew
his
glory
and
power
for
his
Sons
and
Daughters
,
and
those
that
have
served
him
.
How
exceeding
great
then
above
measure
must
this
joy
needs
be
?
That
he
will
do
no
less
,
but
rather
much
more
than
yet
hath
been
spoken
of
for
the
persons
mentioned
,
He
hath
given
a
sufficient
assurance
in
the
gift
of
his
Son
Jesus
Christ
unto
them
,
according
to
the
express
tenour
of
the
Apostles
reasoning
,
Rom
,
8.32
.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
The
strength
of
the
Apostles
arguing
lieth
in
some
such
Principle
,
or
Notion
as
this
,
viz.
That
no
man
of
understanding
,
and
that
is
Master
of
his
Engagements
or
undertakings
,
will
lay
a
foundation
larger
,
or
wider
,
or
richer
than
the
nature
of
what
he
intends
by
way
of
superstructure
doth
require
:
Such
a
thing
as
this
would
render
his
work
or
building
dishonourable
and
uncomely
,
and
indeed
ridiculous
,
if
the
Foundation
do
palpably
and
notoriously
exceed
the
proportion
and
scantling
of
his
Building
.
From
this
Principle
we
may
(
with
the
Apostle
)
with
the
greatest
confidence
and
assurance
of
heart
and
soul
under
Heaven
conclude
,
That
in
as
much
as
God
hath
laid
the
foundation
of
the
joy
and
happiness
of
those
who
shall
love
,
and
believe
on
him
,
so
large
and
rich
as
he
hath
done
in
the
gift
of
his
only
begotten
Son
Jesus
Christ
to
die
for
them
,
that
he
will
build
upon
it
answerably
,
and
consequently
raise
the
Fabrick
of
their
blessedness
and
glory
to
the
greatest
height
,
and
and
magnificence
by
all
means
,
by
any
thing
that
any
where
can
be
procured
to
advance
it
:
otherwise
his
Alpha
and
Omega
would
not
agree
.
So
then
this
is
that
we
say
,
That
if
you
shall
be
filled
with
the
Spirit
,
you
shall
have
an
entrance
in
abundance
into
this
abundant
joy
we
speak
of
,
The
joy
of
the
Everlasting
Kingdom
of
Jesus
Christ
.
There
is
an
entrance
,
and
an
entrance
in
abundance
,
as
into
the
two
former
of
those
vast
Priviledges
of
this
Kingdom
,
viz.
Righteousness
,
and
Peace
,
so
also
into
this
third
Priviledge
of
the
Joy
thereof
.
An
entrance
simply
into
this
joy
,
implies
only
some
kind
of
lighter
taste
thereof
,
less
affecting
the
soul
.
An
entrance
in
abundance
noteth
such
a
state
or
condition
wherin
a
man
or
woman
shall
be
possessed
of
a
good
or
Rich
Proportion
of
this
Joy
,
viz.
of
a
third
or
fourth
part
of
it
;
by
means
of
which
he
shall
find
,
and
feel
,
and
enjoy
within
himself
,
to
his
own
content
,
and
in
his
own
sight
as
good
and
happy
an
estate
and
condition
(
upon
the
matter
)
as
he
would
judge
himself
to
be
in
,
in
case
he
were
actually
invested
with
such
a
Kingdom
,
and
with
the
felicity
and
joy
thereof
;
the
joy
we
speak
of
being
of
the
same
kind
with
that
of
the
Everlasting
Kingdom
of
Christ
,
but
only
short
in
some
degrees
of
it
.
As
a
man
whose
estate
is
worth
one
thousand
pounds
by
the
year
hath
somewhat
of
the
same
satisfaction
and
contentment
of
him
that
hath
four
or
five
thousand
pounds
;
I
mean
,
when
as
well
the
one
as
the
other
knoweth
how
to
take
satisfaction
in
their
estates
(
respectively
)
and
neither
more
or
less
than
what
they
are
competent
,
and
proper
to
afford
unto
them
.
Now
that
your
being
filled
with
the
Spirit
must
needs
give
you
such
an
entrance
in
abundance
(
as
hath
been
described
)
into
the
joy
of
the
everlasting
Kingdom
of
Jesus
Christ
,
may
be
well
conceived
(
by
what
hath
already
been
delivered
)
after
such
a
manner
as
this
;
the
joy
of
this
Kingdom
is
,
the
highest
and
most
contentful
result
in
the
soul
of
all
those
particular
blessings
,
and
vouchsafements
,
in
the
possession
and
enjoyment
whereof
the
happiness
of
it
consisteth
:
The
sense
of
the
rich
goodness
,
and
commodiousness
of
those
things
,
being
enjoyed
upon
such
terms
as
they
will
be
in
that
Kingdom
,
and
known
so
to
be
,
is
either
formally
,
or
efficiently
the
joy
thereof
.
So
then
,
whatsoever
createth
a
lively
sense
in
the
heart
and
soul
of
a
man
of
the
transcendent
goodness
and
sweetness
of
those
enjoyments
must
needs
give
an
entrance
in
abundance
into
the
joy
thereof
:
This
,
a
being
filled
with
the
Spirit
,
must
needs
do
,
because
it
cannot
but
fill
you
with
a
confident
hope
and
earnest
expectation
to
enjoy
them
in
due
time
.
In
this
I
●imply
one
thing
,
and
affirm
another
:
The
thing
I
plainly
affirm
lieth
naked
,
or
open
in
the
words
themselves
,
viz.
that
a
being
filled
with
the
Spirit
must
needs
fill
men
with
a
confident
hope
and
expectation
to
enjoy
these
things
in
due
time
:
The
thing
I
suppose
is
,
That
a
confident
hope
,
and
rich
expectation
to
enjoy
these
things
in
due
time
must
needs
give
men
an
entrance
in
abundance
into
that
joy
which
we
are
speaking
of
,
such
an
entrance
in
this
kind
as
hath
been
described
.
The
first
of
these
is
evident
from
what
was
argued
when
we
shewed
,
and
proved
unto
you
,
That
your
being
filled
with
the
Spirit
will
not
suffer
you
to
be
idle
and
unprofitable
in
the
Knowledge
and
Profession
of
Jesus
Christ
,
but
will
cause
you
to
abound
in
the
fruits
of
righteousness
and
true
holiness
:
And
secondly
,
that
such
an
abounding
as
this
must
needs
raise
an
abundant
confidence
or
assurance
in
the
love
and
favour
of
God
;
and
consequently
,
an
assurance
of
enjoying
all
that
is
to
be
enjoyed
in
the
Everlasting
Kingdom
of
his
dear
Son
:
So
that
we
shall
not
need
to
insist
upon
the
proof
hereof
any
further
.
Therefore
secondly
,
whereas
I
suppose
that
an
abundant
confidence
,
or
assurance
and
expectation
of
enjoying
the
great
things
of
Christ's
Kingdom
in
due
time
must
needs
amount
to
as
much
as
this
,
or
produce
at
present
such
an
entrance
in
abundance
into
the
joy
of
this
Ringdom
as
that
lately
described
:
The
truth
hereof
may
be
conceived
upon
this
account
.
The
confident
hope
,
and
earnest
expectation
of
enjoying
things
in
time
,
which
when
they
come
to
be
actually
enjoyed
will
be
found
to
be
exceeding
great
,
and
yielding
much
satifaction
,
and
joy
,
and
are
known
to
be
such
,
whilest
they
are
yet
only
hoped
,
and
expected
,
is
,
and
must
needs
be
such
an
entrance
into
them
as
Peter
calls
abundant
(
in
the
sense
we
have
given
.
)
Such
an
hope
,
and
expectation
as
we
speak
of
,
is
a
kind
or
degree
of
enjoyment
of
the
things
themselves
,
and
may
(
in
propriety
of
speech
,
and
with
truth
enough
)
be
simply
termed
an
enjoyment
of
them
.
As
she
that
is
betro●hed
or
espoused
to
an
Husband
may
truly
and
properly
enough
be
termed
a
Wife
:
So
,
he
that
is
under
a
pregnant
and
lively
hope
of
enjoying
such
and
such
things
may
be
said
,
by
means
of
such
his
hope
,
to
enjoy
them
.
Now
you
shall
see
that
the
Scripture
useth
thus
to
speak
,
Rom.
8.24
.
For
we
are
saved
by
hope
;
that
is
,
that
hope
which
we
have
of
being
saved
,
it
is
so
full
that
we
are
already
saved
by
it
.
And
so
,
Heb.
11.1
.
Faith
is
the
substance
[
or
rather
the
subsistence
,
for
so
Hypostasis
signifies
]
of
things
hoped
for
.
Faith
is
said
to
be
the
subsistence
or
existence
of
things
hoped
for
,
because
the
belief
of
those
grounds
,
or
of
those
Promises
of
God
,
or
declarations
that
come
from
Heaven
,
That
These
and
these
things
shall
be
given
to
those
that
believe
,
this
(
I
say
)
doth
give
a
kind
of
existency
,
and
presentiality
unto
the
things
themselves
in
the
minds
,
and
spirits
,
and
souls
of
men
.
For
it
is
Faith
that
is
the
ground
work
,
or
that
which
giveth
a
subsistence
to
these
things
in
the
soul
;
for
Hope
floweth
from
Faith
,
and
by
it
the
heart
is
carried
out
to
the
expectation
of
them
:
Hope
doth
dilate
and
open
the
heart
,
as
a
man
doth
his
hand
to
receive
that
which
is
ready
to
be
given
unto
him
.
But
that
which
giveth
life
,
breath
,
and
being
unto
Hope
,
that
is
Faith
:
It
is
Faith
that
giveth
Being
unto
the
Truth
and
Faithfulness
of
God
in
his
Promises
and
Declarations
,
by
which
they
are
settled
,
and
secured
that
they
are
all
valid
;
and
that
God
will
make
them
good
unto
his
Sons
and
Daughters
(
those
who
shall
believe
.
)
And
in
this
respect
the
Language
or
manner
of
the
Scripture
speaking
is
very
remarkable
,
That
they
who
are
enabled
by
God
(
by
being
anointed
with
a
Spirit
of
Revelation
)
to
put
men
into
a
steady
and
substantial
hope
of
possessing
and
enjoying
such
and
such
things
,
are
said
to
give
them
the
things
themselves
.
So
Isa.
61.1
,
2
,
3.
The
Spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
anointed
me
to
preach
good
tidings
to
the
meek
,
he
hath
sent
me
to
bind
up
the
broken
hearted
,
&c.
So
again
,
ver.
3.
To
give
them
beauty
for
ashes
,
the
Oyl
of
joy
for
mourning
,
the
garment
of
praise
for
the
spirit
of
heaviness
,
&c.
So
that
(
according
to
this
manner
of
Scripture
speaking
)
because
the
Prophet
offered
,
by
a
spirit
of
Prophecy
,
to
fill
theis
hearts
with
the
hope
and
expectations
of
these
things
,
he
is
said
to
give
them
the
things
themselves
.
So
again
,
he
that
shall
be
an
instrument
in
the
hand
of
God
,
to
preach
the
Word
of
God
with
such
evidence
of
truth
and
demonstration
as
that
he
fills
the
hearts
of
men
full
of
the
hope
of
Salvation
,
is
said
actually
to
save
them
.
Take
heed
unto
thy self
(
saith
Paul
to
Timothy
)
and
unto
the
Doctrine
;
continue
in
them
:
for
in
doing
this
,
thou
shalt
both
save
thy self
,
and
them
that
hear
thee
,
1
Tim.
4.16
.
Fourthly
,
Sect.
14
Your
being
filled
with
the
Spirit
will
cause
God
to
take
a
holy
pleasure
and
delight
in
you
,
and
to
imploy
you
about
many
actions
and
services
of
his
,
which
will
be
very
honourable
unto
you
,
and
turn
to
a
bleffed
account
in
due
time
in
his
Kingdom
.
Wherefore
(
saith
the
Apostle
to
the
Church
at
Jerusalem
)
look
ye
out
among
you
seven
men
of
honest
report
,
full
of
the
Holy
Ghost
,
&c.
Which
doth
imply
,
that
the
men
that
God
seeketh
,
for
the
acting
and
doing
his
business
here
in
the
World
,
are
such
who
are
full
of
the
Holy
Ghost
,
such
who
have
a
rich
anointing
of
the
Spirit
of
God
.
Men
that
are
filled
with
the
Spirit
will
be
vigorous
,
active
,
and
free
in
their
work
;
they
will
do
what
they
do
with
all
their
might
.
As
men
delight
to
be
served
by
such
Servants
who
are
diligent
,
and
will
go
through
stitch
with
their
business
,
that
will
not
be
baffled
,
or
turned
out
of
their
way
by
every
toy
or
trivial
occasion
that
shall
present
it self
,
but
will
go
on
with
their
business
not
with
trifling
:
Even
so
it
is
a
special
Principle
in
the
living
God
to
desire
servants
that
will
be
faithful
,
and
fervent
in
their
business
.
This
(
indeed
)
is
the
very
Nature
and
Being
of
God
,
and
therefore
he
putteth
that
Character
of
his
Being
upon
men
which
he
judgeth
meet
to
be
chosen
as
instruments
to
serve
him
,
and
which
are
(
as
I
may
say
)
made
for
him
fitly
qualified
for
any
work
or
employment
that
shall
be
put
into
their
hands
.
Who
counted
me
faithful
(
saith
Paul
)
putting
me
into
the
Ministry
.
If
Paul
had
not
been
the
man
he
was
,
a
man
of
mettle
,
courage
,
and
resolution
,
God
would
not
have
delighted
in
his
service
,
so
as
to
have
put
him
into
the
Ministry
.
Now
where
we
do
not
see
men
that
are
in
the
Ministry
of
the
same
Spirit
,
it
is
a
sign
they
are
not
put
here
by
God
;
for
God
taketh
no
delight
or
pleasure
but
only
in
such
who
are
fitted
for
his
work
.
We
read
(
2
Tim.
2.21
.
)
of
Vessels
prepared
,
and
made
fit
for
the
Masters
use
;
so
that
there
is
a
certain
fitness
,
as
well
in
Persons
as
in
Vessels
,
which
maketh
them
meet
for
such
or
such
respective
uses
.
Now
that
Generation
of
men
in
the
World
that
are
filled
with
the
Spirit
are
only
meet
for
the
Masters
use
,
viz.
the
Great
Master
of
the
World
,
the
Lord
of
Hosts
:
Such
men
as
these
,
men
who
are
through-hearted
,
zealous
,
and
lovers
of
his
Work
,
and
that
take
delight
in
being
employed
in
his
Service
,
are
Vessels
of
pleasure
and
delight
unto
him
.
Seest
thou
a
man
(
saith
Solomon
)
diligent
in
his
business
,
he
shall
stand
before
Kings
,
Prov.
22.29
.
Shall
stand
before
Kings
,
[
namely
,
to
minister
unto
them
:
]
Men
of
this
Character
are
only
meet
for
their
Service
:
Even
so
none
are
fit
for
the
Service
of
the
Great
God
of
Heaven
and
Earth
but
such
men
who
are
of
active
and
vigorous
spirits
,
and
that
know
how
to
manage
his
Affairs
with
diligence
,
and
faithfulness
for
his
interest
in
the
World
.
These
men
shall
not
stand
idle
,
but
God
will
take
delight
to
make
use
of
them
in
his
Service
:
Whereas
men
that
are
unqualified
for
his
Service
to
any
confiderable
degree
(
as
all
men
are
who
art
not
filled
with
the
Spirit
)
who
have
no
activity
,
nor
edge
in
them
,
are
unto
God
as
a
bottle
in
the
smoak
.
And
as
men
do
not
love
to
put
what
they
drink
into
bottles
that
are
smoaky
,
because
that
will
destroy
all
the
goodness
and
pleasantness
of
the
taste
of
that
which
shall
be
put
into
them
:
Even
so
(
as
was
but
now
hinted
)
men
that
are
unqualified
,
that
have
no
dexterity
for
his
business
,
these
are
persons
in
whom
God
taketh
no
pleasure
,
but
are
unto
him
as
a
bottle
in
the
smoak
,
because
the
management
of
his
Affairs
by
such
men
as
these
will
rather
be
a
disparagement
unto
him
,
than
any
matter
of
glory
,
by
rendring
his
Sacred
Things
common
,
and
consequently
rendring
them
despicable
in
the
eyes
of
men
.
But
on
the
contrary
,
men
that
are
richly
anointed
,
and
filled
with
his
Spirit
,
these
are
Agents
and
Instruments
for
him
;
as
the
Sword
of
Goliah
was
unto
David
,
there
was
none
like
unto
it
.
There
is
no
Generation
of
men
under
Heaven
that
he
taketh
such
pleasure
in
,
to
commit
and
intrust
his
Affairs
withal
,
as
with
these
who
are
filled
with
the
Spirit
.
Who
maketh
his
Angels
Spirits
[
or
wind
]
and
his
Ministers
a
flame
of
fire
.
Heb.
1.7
.
Some
(
by
the
way
)
understand
the
meaning
of
the
place
to
be
only
this
,
That
the
Apostle
would
hereby
shew
,
or
prove
,
that
there
is
no
great
matter
in
the
name
of
an
Angel
,
because
that
God
sometimes
calleth
the
wind
by
the
name
of
an
Angel
;
and
that
the
Argument
in
hand
was
not
to
prove
the
transcendent
excellency
of
the
Lord
Jesus
Christ
,
above
the
Angels
,
and
their
dignity
,
but
because
that
the
name
of
Angel
is
a
term
of
no
great
dignity
,
because
sometimes
God
calleth
the
Wind
Angel
or
Minister
.
Whether
this
their
Notion
will
stand
or
no
it
is
not
much
material
,
as
to
that
which
I
shall
commend
unto
you
for
our
purpose
:
For
if
God
call
the
Wind
by
name
of
Angel
,
or
the
Fire
his
Angel
,
it
is
a
sign
that
he
doth
delight
to
make
those
his
Messengers
that
are
most
active
,
and
full
of
Spirit
in
their
way
,
for
so
are
the
Winds
,
and
Flames
of
Fire
.
And
so
are
Angels
,
strong
and
swift
like
unto
the
Wind
,
and
zealous
in
their
way
like
Fire
,
and
consequently
every
way
meet
,
and
accommodated
for
the
Service
of
the
Great
God
.
In
like
manner
,
by
your
being
filled
with
the
Spirit
this
high
Priviledge
will
certainly
accrue
unto
you
,
That
your
standing
on
Earth
will
be
much
like
the
standing
of
the
Angels
in
Heaven
,
who
continually
stand
before
God
,
and
attend
upon
him
for
a
beck
to
be
appointed
to
their
several
services
,
and
to
be
sent
,
one
one
way
,
and
another
another
way
;
and
happy
are
they
to
whom
the
favour
is
vouchsafed
to
have
the
first
charge
and
direction
from
God
about
his
business
.
And
such
shall
be
your
posture
and
standing
before
the
God
of
all
the
Earth
,
if
you
be
men
and
women
filled
with
the
Spirit
:
It
will
not
be
long
ere
you
shall
have
some
great
and
high
imployment
put
into
your
hands
,
that
will
be
very
beneficial
,
and
honourable
unto
you
,
and
in
which
you
will
take
abundance
of
pleasure
and
satisfaction
.
Fifthly
,
Sect.
15
Your
being
filled
with
the
Spirit
will
cause
the
offensiveness
of
good
waies
and
works
,
especially
,
in
some
of
the
most
excellent
Services
of
God
,
and
of
men
,
and
that
which
seemeth
hard
and
troublesome
to
the
flesh
in
them
to
cease
:
It
will
reconcile
the
disproportion
between
your
hearts
and
such
services
and
imployments
both
for
God
and
men
.
We
all
know
that
there
is
a
kind
of
natural
averseness
,
and
indisposedness
in
the
flesh
of
men
,
unto
many
Services
of
God
,
especially
,
unto
those
which
are
most
honourable
,
and
most
worthy
of
Christians
;
I
say
,
there
is
a
kind
of
listlessness
,
and
hanging
back
of
the
Flesh
unto
such
duties
as
these
we
are
speaking
of
,
which
is
occasioned
by
nothing
else
but
only
by
their
disproportion
which
they
have
with
men
.
There
is
something
in
the
heart
of
a
man
which
doth
not
answer
to
something
in
the
Work
and
Service
.
Now
then
,
by
your
being
filled
with
the
Spirit
,
this
disproportion
which
lieth
between
your
hearts
and
this
Service
of
God
will
be
taken
out
of
the
way
.
You
know
the
saying
of
the
Apostle
,
Gal.
5.17
.
For
the
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
,
&c.
so
that
ye
cannot
do
the
things
that
ye
would
(
in
the
Original
it
is
,
that
ye
may
not
do
the
things
that
ye
would
.
The
Spirit
lusteth
,
and
by
means
of
the
Spirits
lusting
you
are
put
into
a
strait
,
so
that
now
ye
cannot
[
or
ye
may
not
]
do
what
ye
would
.
This
lusting
of
the
Spirit
against
the
Flesh
will
be
a
means
to
weaken
the
Lustings
of
the
Flesh
,
so
that
you
will
have
no
desire
to
do
those
things
which
you
are
naturally
enclined
unto
.
And
if
the
Spirit
be
strong
in
the
soul
of
a
man
,
these
Lustings
of
the
Spirit
will
be
strong
also
;
yea
,
they
will
(
if
they
be
not
obstructed
in
their
way
)
advance
,
and
grow
stronger
,
until
all
the
Lustings
of
the
flesh
be
subdued
,
and
all
dispositions
,
and
inclinations
unto
sin
(
upon
the
matter
)
wholly
cut
off
;
so
that
you
will
not
find
your selves
under
any
Obligations
to
walk
in
any
such
waies
wherein
the
flesh
may
be
gratified
.
Your
being
filled
with
the
Spirit
will
free
you
from
all
incumbrances
in
the
waies
of
holiness
.
And
you
shall
come
forth
unto
such
waies
as
these
,
Like
the
Sun
,
which
(
as
David
saith
)
is
as
a
Bridegroom
coming
out
of
his
Chamber
,
and
rejoyceth
as
a
strong
man
to
run
a
Race
,
Psal.
19.5
.
Why
is
the
Sun
said
to
rejoyce
,
and
to
come
forth
as
a
Bridegroom
,
and
as
a
Gyant
to
run
his
course
,
but
because
(
though
his
Course
be
long
,
above
what
,
will
easily
be
believed
,
should
be
accomplished
by
him
in
the
space
of
twenty
four
hours
)
he
is
,
if
I
may
so
speak
,
naturally
conscious
that
he
hath
abundantly
wherewich
to
perform
it
?
Such
a
Course
or
Race
to
him
is
natural
and
delightsome
.
If
another
Creature
not
so
qualified
either
with
figure
,
swiftness
,
Propensity
unto
Circular
motion
,
or
the
like
,
were
to
run
,
I
mean
,
appointed
or
commanded
by
God
,
as
the
Sun
is
,
to
run
the
same
Course
,
and
were
to
set
forth
out
of
the
same
Chamber
with
the
Sun
;
this
Creature
would
not
come
forth
to
his
work
like
a
Bridegroom
,
but
rather
like
unto
him
that
mourneth
,
and
whose
Countenance
is
cast
down
unto
the
Earth
.
In
like
manner
,
when
men
and
women
are
filled
with
the
Holy
Ghost
,
they
come
forth
unto
the
greatest
actions
,
or
highest
Services
,
whether
for
God
,
or
men
,
like
unto
so
many
Bride-grooms
out
of
their
Chambers
,
full
of
alacrity
,
and
with
an
heavenly
pleasantness
of
heart
and
face
;
as
it
is
said
of
Stephen
,
who
is
noted
to
have
been
a
man
filled
with
the
Spirit
,
that
all
the
Council
that
looked
stedfastly
,
or
narrowly
on
him
,
saw
his
face
as
it
had
been
the
face
of
an
Angel
,
Acts
6.25
.
i.e.
did
discern
a
more
than
ordinary
,
a
kind
of
supernatural
Visage
,
or
composure
of
Countenance
in
him
,
wherein
an
awful
gravity
,
with
an
heavenly
kind
of
Lustre
or
pleasantness
were
in
conjunction
;
and
by
the
light
of
this
his
Angelical
and
heavenly
Countenance
,
a
like
heavenly
complexion
or
constitution
of
heart
and
soul
within
might
easily
have
been
discerned
also
.
Stephen
had
a
great
piece
of
work
,
a
difficult
service
upon
his
hand
;
he
was
to
give
Testimony
unto
Jesus
Christ
before
the
Powers
of
this
World
,
a
great
Council
of
men
that
were
desperate
Opposers
of
him
,
and
maliciously
bent
against
all
those
that
professed
him
,
and
to
abide
all
hazards
and
dangers
likely
to
attend
such
an
engagement
:
But
being
filled
with
the
Holy
Ghost
his
heart
sweetly
and
readily
comported
with
the
work
,
as
if
it
had
been
but
like
the
going
to
a
Feast
.
So
also
the
Apostle
Paul
,
Acts
20.22
,
23
,
24.
&
21.11
.
&
13.
compared
.
In
the
former
,
And
now
behold
,
I
go
bound
in
the
Spirit
unto
Jerusalem
,
not
knowing
the
things
that
shall
befall
me
there
:
Save
that
the
Holy
Ghost
witnesseth
in
every
City
,
saying
,
that
bonds
and
afflictions
abide
me
.
But
none
of
these
things
move
me
,
neither
count
I
my
life
dear
unto
my self
,
&c.
Now
do
but
compare
the
latter
,
And
when
he
(
Agabus
)
was
come
unto
us
,
he
took
Paul's
Girdle
,
and
bound
his
own
hands
and
feet
,
and
said
,
Thus
saith
the
Holy
Ghost
,
so
shall
the
Jews
at
Jerusalem
bind
the
man
that
oweth
this
Girdle
,
and
shall
deliver
him
into
the
hands
of
the
Gentiles
.
Upon
the
hearing
of
these
things
they
besought
him
not
to
go
up
to
Jerusalem
,
and
ver.
13.
Then
answered
Paul
,
what
mean
ye
to
weep
,
and
to
break
mine
heart
?
For
I
am
not
only
ready
to
be
bound
,
but
also
to
die
at
Jerusalem
for
the
Name
of
the
Lord
Jesus
:
As
who
should
say
,
Are
you
aware
how
blessed
a
business
I
have
in
hand
,
and
of
how
evil
a
tendency
this
your
advice
,
and
this
your
weeping
is
?
Why
(
saith
he
)
do
ye
break
my
heart
?
I
am
all
thoughts
made
in
my
felf
,
I
have
no
regret
within
me
as
to
this
service
of
going
to
Jerusalem
;
and
therefore
why
do
you
by
your
weeping
,
as
you
do
,
go
about
to
dissolve
and
scatter
that
blessed
and
composed
frame
of
heart
which
I
have
wrought
my self
unto
?
For
(
saith
he
)
I
have
not
only
a
light
willingness
,
but
I
am
set
upon
the
work
whatever
it
cost
me
;
I
am
not
only
ready
to
suffer
such
things
as
Bonds
,
Imprisonment
,
&c.
but
I
am
even
ready
to
die
at
Jerusalem
for
the
Name
of
the
Lord
Jesus
;
I
have
reasons
in
abundance
to
balance
against
all
the
counter-arguings
of
my
Flesh
,
my
Friends
,
and
Relations
;
I
have
trampled
them
all
under
my
feet
,
so
that
I
have
no
more
to
think
of
,
or
to
debate
what
to
do
in
this
case
,
but
am
in
an
actual
readiness
,
as
to
this
business
.
So
then
,
you
see
that
being
filled
with
the
Spirit
of
God
how
it
removeth
all
obstructions
out
of
the
way
of
men
and
women
in
the
Service
of
God
:
It
causeth
every
thing
to
cease
from
being
burthensome
or
hard
unto
them
.
It
is
with
a
man
or
woman
that
is
filled
with
the
Spirit
of
God
in
respect
of
their
natural
indispositions
,
or
aversness
to
the
high
and
difficult
Services
of
God
,
as
it
is
between
the
inferiour
Orbs
,
or
Spheres
in
the
Heavens
and
that
utmost
Sphere
which
Philosophers
call
Primum
Mobile
,
the
First
Mover
;
the
motion
of
this
Sphere
(
according
to
the
notion
they
have
of
it
,
and
probable
it
is
true
in
reason
,
however
,
it
is
very
apt
and
proper
to
represent
the
business
which
we
desire
to
possess
you
with
)
is
so
incredible
swift
,
and
strong
,
that
it
carries
about
all
the
other
with
it
,
notwithstanding
their
propensions
,
and
these
very
strong
too
in
their
kind
,
unto
different
,
yea
,
contrary
motions
;
but
that
same
Primum
Mobile
carries
them
along
with
it
in
its
own
motion
and
course
,
taking
no
notice
,
viz.
of
any
repugnancy
in
them
to
such
a
motion
or
comportance
with
it
,
but
carries
them
about
as
if
they
were
all
agreed
,
and
naturally
consenting
to
go
along
with
it
:
Much
after
the
same
manner
it
is
between
a
great
presence
or
fulness
of
the
Holy
Ghost
in
the
soul
and
that
natural
indisposition
or
averseness
of
the
Flesh
to
waies
and
services
of
a
difficult
and
excellent
import
.
The
Holy
Ghost
,
being
gloriously
potent
,
and
mighty
in
his
motions
and
way
,
overbears
and
oversets
the
natural
Propensions
,
and
the
repugnant
and
cross
inclinations
of
the
Flesh
to
such
services
and
works
,
and
carries
these
along
with
him
in
his
course
,
by
reason
whereof
they
seem
willing
also
,
and
consenting
to
what
is
done
,
or
to
be
done
in
that
kind
.
Or
look
,
as
it
is
between
the
Tide
,
or
flowing
in
of
the
Sea
,
and
the
course
of
the
River
or
fresh
waters
upon
which
it
comes
;
we
know
the
natural
course
of
the
River
,
and
the
waters
thereof
,
is
contrary
to
the
course
of
the
Sea
,
and
the
waters
thereof
,
when
it
flows
;
yet
because
the
Sea
moves
with
more
authority
,
viz.
with
more
strength
and
irresistibleness
of
motion
than
the
River
doth
,
it
takes
along
the
waters
of
the
River
with
it
in
its
course
,
and
these
seem
to
be
as
willing
with
the
motion
as
the
Sea
it self
and
the
waters
thereof
;
nor
is
there
any
contrariety
,
or
averseness
,
or
reluctancy
to
the
motion
discerned
in
these
fresh
waters
whilst
they
are
under
the
authority
and
conduct
of
the
Salt
:
After
such
a
manner
it
is
between
the
flesh
of
a
man
and
the
averseness
that
is
there
unto
things
that
are
of
a
spiritual
nature
.
When
a
man
is
filled
with
the
Spirit
of
God
,
this
carrieth
all
down
before
him
,
and
that
after
such
a
manner
,
as
that
the
Flesh
forgetteth
all
hardness
and
difficulty
that
is
in
its
way
in
the
Service
of
God
,
and
so
forbears
all
swelling
,
or
rising
up
against
it
.
This
then
in
the
fifth
place
is
another
worthy
Priviledge
that
doth
attend
your
being
filled
with
the
Spirit
.
Sixthly
,
Your
being
filled
with
the
Spirit
will
enlarge
your
hearts
mightily
unto
waies
and
works
that
are
excellent
:
Sect.
16
It
will
make
you
like
unto
Jesus
Christ
in
true
Nobleness
,
and
Prince-like
disposition
of
Spirit
;
and
cause
you
to
fall
in
travel
with
the
World
until
the
peace
,
comfort
,
and
prosperity
of
it
be
provided
for
,
and
established
round
about
you
.
This
accommodation
and
benefit
differs
from
the
former
,
and
carrieth
somewhat
in
it
above
that
.
That
consisted
in
a
reconciling
,
or
healing
the
disproportion
which
commonly
is
between
the
hearts
,
or
natural
dispositions
of
men
and
the
waies
(
especially
,
the
more
high
and
excellent
waies
)
of
God
:
This
consists
in
an
effectual
drawing
out
of
the
heart
and
soul
unto
such
waies
and
services
,
in
setting
an
edge
of
zeal
upon
the
Spirits
of
men
,
to
be
like
unto
the
Vine
in
Jotham's
Parable
,
Judg.
9.13
.
which
is
there
said
to
chear
both
God
and
man
.
A
man
may
(
possibly
)
be
free
from
any
great
averseness
or
indisposedness
to
such
or
such
an
action
or
course
,
and
yet
be
but
of
a
kind
of
neutral
and
indifferent
frame
of
heart
,
have
no
great
or
zealous
propension
towards
them
:
But
he
that
is
zealous
of
good
works
(
as
the
Scripture
speaks
)
hath
not
only
the
contrariety
and
averseness
of
his
nature
unto
such
works
subdued
and
broken
within
him
;
but
hath
an
inclination
unto
them
stirred
up
and
wrought
in
him
,
so
that
(
as
a
strong
Bias
in
a
Boule
)
his
heart
leaneth
and
longeth
that
way
.
So
then
,
this
is
that
which
I
hold
forth
unto
you
in
the
particular
now
in
hand
,
If
you
shall
be
filled
with
the
Spirit
,
you
will
hereby
be
enriched
with
many
noble
,
excellent
,
and
worthy
dispositions
of
heart
and
soul
,
which
will
lead
and
carry
you
forth
with
a
strong
hand
upon
all
occasions
to
works
and
actions
of
an
high
and
sacred
import
:
It
will
relieve
you
against
the
natural
scantness
and
narrowness
of
your
hearts
in
this
kind
;
and
cause
you
(
with
Abraham
)
to
be
numbred
amongst
the
Friends
of
God
,
and
Benefactors
to
the
World
,
and
no
opportunity
of
doing
good
shall
escape
you
:
It
will
cause
you
to
look
upon
your selves
(
with
Paul
)
as
Debtors
to
the
Greeks
and
Barbarians
,
to
the
wise
,
and
to
the
unwise
,
Rom.
1.14
.
(
i.e.
unto
all
persons
of
mankind
without
exception
)
and
will
give
you
no
rest
in
your
Spirits
but
only
whilst
you
are
paying
what
you
owe
in
this
kind
,
or
at
least
preparing
and
putting
your selves
into
a
condition
to
pay
accordingly
.
I
began
to
say
unto
you
,
that
it
would
make
you
like
unto
Jesus
Christ
himself
in
Prince-likeness
and
true
greatness
of
Spirit
:
it
will
draw
you
into
part
and
fellowship
(
and
this
in
abundance
)
in
the
same
design
,
and
prevail
with
you
to
make
one
purse
,
and
to
cast
in
your
lot
with
him
;
It
will
give
you
the
considence
and
courage
to
say
unto
him
as
Jehosaphat
said
to
King
Ahab
,
1
Kings
22.4
.
I
am
as
thou
art
,
my
people
as
thy
people
,
my
horses
as
thy
horses
;
you
will
joyn
with
him
with
all
the
strength
you
have
,
and
all
the
friends
and
power
you
can
make
in
the
World
in
that
great
and
blessed
work
and
engagement
which
is
now
upon
his
hand
,
and
which
he
is
carrying
on
day
and
night
;
I
mean
,
the
advancement
of
the
peace
and
happiness
of
the
World
.
For
though
particular
men
and
women
,
and
these
not
many
,
enjoy
the
rich
benefit
and
fruit
of
his
most
gracious
interposures
and
actings
in
that
kind
we
speak
of
,
yet
the
compass
of
his
design
,
to
do
good
,
and
bless
,
and
save
,
and
the
nature
and
proper
tendency
of
his
actings
are
as
large
as
the
World
,
or
generality
of
mankind
.
Hence
it
is
,
that
in
Scripture
Language
things
of
general
and
publick
concernment
are
called
the
things
of
Jesus
Christ
,
in
opposition
to
the
concernments
of
particular
men
:
All
seek
their
own
,
not
the
things
that
are
Jesus
Christ's
,
Phil.
2.21
.
meaning
,
that
generally
mens
hearts
were
straight
and
narrow
,
extending
themselves
only
to
their
own
particular
interest
and
concernments
,
not
caring
for
things
of
a
general
and
publick
concernment
;
which
are
properly
the
Affairs
and
Concernment
of
Jesus
Christ
,
who
is
the
Great
Providor
for
the
World
,
who
doth
good
,
and
blesseth
particulars
as
they
are
members
of
the
Universal
,
and
come
in
his
way
,
i.
e.
as
they
walk
in
those
wares
of
Righteousness
and
true
Holiness
,
whereunto
his
Desires
and
Endeavours
are
to
bring
the
World
,
and
this
in
order
to
their
Peace
and
Happiness
.
Now
,
this
great
and
glorious
design
of
blessing
the
World
from
the
one
end
of
it
unto
the
other
was
raised
in
the
soul
of
Jesus
Christ
by
his
being
filled
with
the
Spirit
.
His
anointing
in
this
kind
was
not
by
measure
:
Hence
it
came
to
pass
,
that
the
complexion
of
his
heart
and
soul
for
doing
good
was
so
large
and
comprehensive
to
go
round
about
the
whole
Creation
,
as
is
witnessed
of
him
(
Acts
10.38
.
)
that
God
anointed
Jesus
of
Nazareth
with
the
Holy
Ghost
,
and
with
power
,
who
went
thou
t
doing
good
,
and
healing
all
that
were
oppressed
of
the
Devil
:
For
God
was
with
him
.
Look
then
,
to
what
degree
you
shall
be
filled
with
the
same
Spirit
w●●
〈…〉
Christ
was
filled
withal
,
your
hearts
will
be
proportionably
filled
〈◊〉
the
same
resolution
as
Jesus
Christ
was
;
You
will
be
enlarged
in
t●●●
kind
,
your
endeavours
and
engagements
to
do
good
will
be
very
vast
and
comprehensive
;
You
will
not
endure
to
see
the
miserable
and
deplorable
condition
of
men
and
women
in
the
World
in
one
kind
or
other
,
but
that
you
will
find
or
feel
something
or
other
in
you
that
will
provoke
you
,
yea
,
and
after
a
manner
will
compel
you
to
minister
unto
them
of
what
you
have
in
your
hand
.
As
whilst
Paul
staid
at
Athens
waiting
for
Silas
and
Timotheus
,
His
spirit
was
stirred
in
him
,
when
he
saw
the
City
wholly
given
to
Idolatry
,
Acts
17.16
.
How
,
or
unto
what
was
his
spirit
stirred
within
him
?
Doubtless
,
it
was
to
relieve
them
,
by
endeavouring
to
break
asunder
(
if
it
were
possible
)
that
snare
of
death
,
this
humour
of
Idolatry
,
wherewith
these
poor
people
were
taken
,
and
so
to
deliver
them
;
as
appeareth
by
that
which
followeth
in
vers.
17.
Therefore
disputed
he
in
the
Synagogue
with
the
Jews
,
and
with
the
devout
persons
,
and
in
the
Market
daily
with
them
that
met
with
him
.
Thus
then
you
see
,
here
is
another
great
and
worthy
accommodation
which
a
being
filled
with
the
Spirit
is
accompanied
with
,
which
will
make
you
like
unto
Princes
,
yea
,
like
unto
Jesus
Christ
himself
:
You
will
be
willing
to
go
along
with
him
,
and
not
so
much
mind
,
or
manage
your
own
things
as
the
things
of
his
interest
and
glory
:
You
will
be
willing
to
take
Christ's
design
along
with
you
,
and
still
watch
over
that
great
business
which
he
is
carrying
on
with
an
high
hand
in
the
World
.
Now
who
is
able
to
estimate
or
compute
the
blessedness
of
such
a
state
and
frame
of
heart
and
soul
as
this
is
which
we
now
speak
of
;
and
which
with
the
Scripture
,
and
evidence
of
reason
otherwise
,
we
ascribe
to
a
being
filled
with
the
Spirit
?
The
loud
rejoycing
of
Conscience
,
which
doth
accrue
unto
men
,
is
the
natural
result
of
such
a
frame
of
heart
so
enlarged
,
and
endeavours
sutable
unto
it
.
This
great
and
mighty
Testimony
of
a
man's
Conscience
is
sweeter
and
more
desirable
than
life
it self
.
And
we
shall
find
the
Apostle
Paul
make
an
estimate
or
value
of
it
accordingly
:
For
it
were
better
for
me
to
die
,
than
that
any
man
should
make
my
glorying
void
,
1
Cor.
9.15
.
From
whence
this
glorying
of
his
did
spring
we
are
particularly
informed
from
his
hand
,
2
Cor.
1.12
.
For
our
rejoycing
is
this
,
the
Testimony
of
our
Conscience
,
that
in
simplicity
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
we
have
had
our
Conversation
in
the
World
,
&c.
He
had
tasted
of
that
sweetness
and
incomparable
satisfaction
which
did
flow
in
unto
him
,
upon
the
account
of
the
enlargedness
of
his
heart
and
soul
in
the
great
concernments
of
the
Gospel
;
which
made
him
conclude
,
that
it
were
better
for
him
to
die
than
that
any
man
should
make
void
his
glorying
in
this
kind
.
How
mightily
did
he
magnifie
and
glory
in
this
great
Treasure
,
viz.
his
rejoycing
in
the
Testimony
of
his
Conscience
,
that
he
had
served
God
and
men
with
all
sincerity
and
simplicity
?
This
he
thought
was
enough
to
make
the
World
go
and
do
likewise
.
Seventhly
,
Sect.
17
By
being
filled
with
the
Spirit
of
God
,
you
shall
be
enabled
to
pray
unto
God
;
and
this
more
effectually
,
and
with
greater
acceptation
,
and
upon
far
better
terms
than
any
other
way
,
(
see
that
known
place
,
Rom.
8.26
,
27.
)
Likewise
the
Spirit
also
helpeth
our
infirmities
:
for
we
know
not
what
we
should
pray
for
as
we
ought
:
but
the
Spirit
it self
maketh
Intercession
for
us
with
groanings
which
cannot
be
uttered
.
And
he
that
searcheth
the
hearts
,
knoweth
what
is
the
mind
of
the
Spirit
,
because
he
maketh
intercession
for
the
Saints
according
to
the
will
of
God
.
If
this
be
proper
to
the
Spirit
simply
,
and
where
he
is
in
a
lower
and
lesser
degree
;
then
certainly
,
where
there
is
a
greater
presence
of
God
,
and
where
he
filleth
the
hearts
and
souls
of
men
with
his
presence
,
there
he
riseth
and
advanceth
in
a
more
excellent
manner
,
with
greater
accommodations
,
teaching
them
how
to
pray
,
meaning
,
the
manner
how
they
should
pray
.
Now
,
in
that
he
is
said
to
relieve
our
infirmities
,
and
to
help
our
ignorances
when
we
pray
;
and
so
to
teach
the
Saints
to
pray
as
they
ought
,
by
making
Intercession
for
them
;
the
meaning
is
,
that
he
teacheth
them
a
prayer
of
a
more
excellent
,
and
of
a
more
spiritual
import
,
and
teacheth
them
how
to
present
this
Prayer
of
theirs
upon
terms
of
a
richer
and
more
high
acceptation
unto
God
.
And
Gal.
4.6
.
it
is
said
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
,
Alba
,
Father
.
This
is
a
Phrase
or
Figure
of
speakking
,
wherein
Actions
are
ascribed
unto
those
who
are
the
means
or
cause
of
them
,
and
not
to
the
Actors
themselves
:
As
for
instance
,
Charity
is
said
to
believe
all
things
,
and
to
hope
all
things
,
because
it
doth
qualifie
and
dispose
the
Person
where
it
is
found
thus
to
believe
all
things
,
and
to
hope
all
things
:
So
here
the
Spirit
is
said
to
cry
Abba
Father
,
and
so
to
make
intercession
for
the
Saints
,
because
he
doth
teach
,
enable
,
and
dispose
them
both
to
the
one
and
to
the
other
.
You
had
a
taste
of
that
formerly
in
Jude
ver.
20.
praying
in
the
Holy
Ghost
;
that
is
,
by
,
or
through
the
help
and
assistance
of
the
Holy
Ghost
.
According
to
the
same
figure
our
Saviour's
Saying
unto
his
Apostles
is
to
be
understood
,
Mar.
10.20
.
For
it
is
not
ye
that
speak
,
but
the
Spirit
of
your
Father
which
speaketh
in
you
.
When
they
should
come
before
Rulers
and
Governours
,
he
saith
it
was
not
they
that
should
speak
,
but
the
Holy
Ghost
that
was
within
them
;
his
meaning
is
,
not
that
the
Holy
Ghost
did
speak
the
words
,
but
only
because
the
Holy
Ghost
did
furnish
them
with
such
and
such
things
which
they
should
speak
:
So
now
,
they
that
be
filled
with
the
Spirit
of
God
,
there
is
(
as
it
were
)
a
characteristical
difference
between
the
same
kind
of
actions
in
them
,
and
that
which
proceedeth
from
other
men
,
who
have
not
the
same
edge
of
spirit
and
life
in
them
;
these
are
full
of
power
,
and
authority
,
and
heavenly
lustre
and
beauty
in
their
actions
and
doings
;
whereas
the
like
actions
and
performances
of
persons
that
do
them
without
the
Spirit
have
nothing
of
excellency
in
them
.
Now
,
of
how
great
and
blessed
a
consequence
is
it
unto
you
to
be
enabled
to
pray
effectually
,
to
carry
things
in
Heaven
richly
,
and
upon
terms
of
highest
acceptation
?
If
we
could
but
weigh
this
one
priviledge
or
advantage
alone
in
the
balance
,
we
should
find
it
to
weigh
more
than
all
the
Silver
and
Gold
in
the
World
.
What
?
To
be
able
to
pray
,
yea
,
to
pray
unto
God
with
acceptation
;
to
pray
so
as
to
be
able
to
prevail
with
God
,
and
that
about
great
matters
,
for
States
and
Kingdoms
;
as
they
may
that
have
an
interest
in
Heaven
;
(
as
such
persons
we
speak
of
have
.
)
Such
men
might
carry
the
World
before
them
,
they
might
pluck
up
States
and
Kingdoms
,
they
might
be
as
great
in
Heaven
,
as
N●buchadnezzar
was
here
upon
Earth
,
whom
he
would
he
set
up
,
and
whom
he
would
he
pulled
down
;
so
had
we
interest
in
Heaven
,
as
we
might
have
,
we
might
do
likewise
?
It
is
like
we
are
at
such
a
pass
as
the
Disciples
were
at
,
when
it
is
said
,
that
they
believed
not
for
joy
when
Christ
came
first
amongst
them
;
the
consideration
of
his
being
rose
again
from
the
dead
was
a
business
of
such
a
mighty
consequence
,
such
a
matter
of
joy
,
that
it
became
a
stumbling-block
in
the
way
of
their
faith
:
They
believed
not
for
joy
,
i.
e.
they
were
not
capable
of
the
most
demonstrative
Arguments
and
Convictions
as
when
he
shewed
them
his
hands
and
his
feet
,
and
talked
with
them
:
This
is
the
case
of
this
great
Priviledge
I
speak
of
,
viz.
of
carrying
matters
in
Heaven
;
we
are
conscious
to
our selves
that
we
are
poor
and
weak
men
and
women
,
whom
the
men
of
this
World
are
generally
ready
to
to
be
treading
and
trampling
under
foot
,
and
to
despise
.
Oh
,
my
Brethren
,
the
things
we
speak
of
,
How
incredible
above
measure
are
they
?
Yet
it
is
a
most
certain
,
and
an
undoubted
truth
,
that
if
we
be
filled
with
the
Spirit
of
God
,
we
might
pray
at
such
a
rate
,
and
after
such
a
manner
,
that
we
might
carry
our
Petitions
in
Heaven
,
and
even
whatsoever
we
should
ask
in
the
Name
of
Jesus
Christ
according
to
the
will
of
God
.
And
we
need
have
no
larger
Rule
than
this
,
we
need
not
desire
a
larger
Commission
than
the
compass
of
the
Will
of
God
;
For
all
things
are
according
to
the
Will
of
God
which
are
necessary
for
the
comforts
and
accommodation
of
men
and
women
in
the
World
round
about
,
J●m.
5.16
.
The
effectual
fervent
prayer
of
a
righteous
man
availeth
much
;
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
all
Greek
Authors
give
out
the
proper
signification
of
it
is
this
;
It
noteth
a
Person
that
is
possessed
or
acted
by
a
supernatural
power
,
whether
it
be
of
an
holy
or
an
unclean
Spirit
,
above
their
Sphere
;
so
now
that
prayer
,
viz.
the
effectual
fervent
prayer
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
acted
,
wrought
,
and
raised
by
a
Spirit
which
is
greater
than
the
spirit
of
man
,
and
therefore
of
necessity
by
no
other
than
the
Spirit
of
God
,
the
Holy
Ghost
himself
,
who
thus
raised
and
lifted
up
himself
in
might
and
power
to
enable
them
hereunto
.
Eighthly
(
and
lastly
)
By
being
filled
with
the
Spirit
of
God
,
Sect.
18
you
shall
,
by
the
mediation
of
the
fruit
and
consequence
of
the
particular
last
mentioned
,
consult
to
your selves
so
much
the
better
Resurrection
,
and
consequently
,
the
better
Eternity
.
I
allude
to
that
place
in
the
latter
end
of
Heb.
11.
where
the
Author
,
speaking
of
the
Servants
of
God
,
saith
,
that
they
might
obtain
a
better
Resurrection
;
where
the
Antecedent
is
put
for
the
Consequent
,
a
better
Resurrection
,
for
a
better
State
in
the
Resurrection
.
There
are
other
waies
and
practices
(
or
at
least
may
be
)
upon
which
men
may
obtain
the
fatness
of
Heaven
,
the
best
of
the
glory
and
great
things
of
the
World
to
come
:
But
there
is
none
so
certain
or
regular
,
none
within
the
reach
of
the
Wisdom
or
Providence
of
men
,
that
a
man
may
rely
and
reckon
upon
,
whereby
to
consult
to
himself
a
better
Heaven
,
but
only
that
we
speak
of
,
A
being
filled
with
the
Spirit
of
God
.
If
you
be
made
great
in
the
Kingdom
of
Heaven
in
any
other
way
,
or
by
any
other
means
than
that
we
speak
of
,
you
must
as
well
be
beholding
to
the
sin
and
wickedness
of
other
men
,
as
to
your
own
worth
,
grace
,
or
faithfulness
;
and
there
must
be
more
than
an
ordinary
hand
in
the
Providence
of
God
to
bring
it
to
pass
:
For
what
other
waies
or
means
are
there
of
obtaining
a
greater
preeminence
in
glory
than
the
generality
of
the
Saints
will
enjoy
(
besides
that
of
being
filled
with
the
Spirit
of
God
,
and
being
drawn
out
accordingly
into
waies
and
works
of
excellency
and
well-doing
)
unless
it
be
by
suffering
Persecution
for
the
Gospels
sake
;
although
it
might
be
doubted
too
,
whether
some
good
degree
of
being
filled
with
the
Spirit
be
not
requisite
,
even
to
put
men
into
this
capacity
also
;
For
they
who
have
not
some
competent
anointing
in
this
kind
will
hardly
hold
out
in
suffering
:
That
which
maketh
men
constant
and
persevering
under
temptations
and
great
tribulations
to
the
end
,
is
a
certain
hope
and
expectation
of
a
great
recompense
of
reward
from
God
,
as
the
Scriptures
witness
in
many
places
which
we
shall
not
now
insist
upon
.
Now
,
such
a
hope
which
will
make
a
man
stand
upright
under
great
Afflictions
cannot
be
raised
and
gotten
up
into
the
soul
but
by
the
reflection
of
a
mans
Conscience
upon
him
,
and
witnessing
unto
him
that
he
hath
walked
in
waies
of
a
worthy
life
,
and
excellent
deportment
in
the
World
;
if
then
there
shall
be
no
place
for
such
things
as
these
in
the
soul
without
a
being
filled
with
the
Spirit
of
God
,
which
hath
been
formerly
and
largely
proved
,
then
evident
it
is
,
that
neither
men
nor
women
are
likely
to
be
capable
of
that
best
Resurrection
;
and
consequently
,
not
of
the
best
Eternity
,
upon
one
account
or
other
,
without
being
filled
with
the
Spirit
of
God
.
But
be
it
granted
,
or
supposed
,
that
men
may
be
able
deeply
to
be
baptized
into
suffering
for
righteousness
sake
,
and
so
become
capable
of
a
greater
reward
in
Heaven
(
as
our
Saviour
speaketh
)
without
being
filled
with
the
Spirit
of
God
:
Yet
,
as
I
was
saying
unto
you
,
this
method
or
way
to
obtain
an
eternal
greatness
is
more
uncertain
as
to
any
particular
person
,
one
or
other
,
and
less
within
his
liberty
or
power
than
by
an
abundant
fruitfulness
in
well-doing
;
which
(
as
hath
been
shewed
)
will
not
be
found
in
any
man
without
a
being
filled
with
the
Spirit
;
nor
any
man
found
to
be
filled
with
the
Spirit
without
that
:
For
to
be
called
forth
and
strengthened
by
God
to
suffer
for
Christ's
,
or
the
Gospels
sake
,
is
matter
of
peculiar
Grace
and
gift
from
God
;
and
so
not
in
the
power
of
any
man
himself
to
chuse
;
according
to
that
of
the
Apostle
to
the
Philippians
,
Phil.
1.29
.
For
unto
you
it
is
given
in
the
behalf
of
Christ
,
not
only
to
believe
on
him
,
but
also
to
suffer
for
his
sake
.
This
Argumentative
Particle
,
also
,
clearly
implieth
,
that
to
suffer
for
Christ's
sake
is
not
so
generally
granted
unto
men
,
as
to
believe
on
him
is
,
I
mean
,
is
not
granted
unto
all
those
unto
whom
it
is
granted
to
believe
.
By
suffering
in
this
place
,
I
suppose
is
meant
a
suffering
deeply
,
and
to
a
more
than
ordinary
degree
:
Nor
is
that
of
the
same
Apostle
2
Tim.
3.12
.
contrary
hereunto
:
Yea
,
and
all
that
will
live
godly
in
Christ
Jesus
shall
suffer
persecution
,
i.
e.
shall
be
obnoxious
and
liable
to
suffer
persecution
,
or
to
some
degree
or
other
actually
suffer
.
So
then
,
there
being
no
way
,
at
least
no
way
of
certainty
to
heap
up
these
Treasures
in
Heaven
,
to
lift
up
your
heads
on
high
,
and
that
to
Eternity
,
amongst
those
that
shall
be
partakers
of
the
same
glory
with
you
,
to
enlarge
your
capacities
(
respectively
)
for
blessedness
and
glory
,
but
by
being
filled
with
the
Spirit
;
●●is
must
needs
highly
commend
such
a
qualification
or
priviledge
〈◊〉
this
unto
you
,
and
cause
your
hearts
to
burn
in
longing
desires
●●●er
it
.
The
two
Sons
of
Zebedeus
,
James
and
John
,
made
this
re●●est
unto
Christ
,
that
the
one
of
them
might
sit
at
the
right
hand
,
&c.
Mar.
10.35
.
that
they
might
be
next
unto
him
in
greatness
and
in
glory
:
The
motion
our
Saviour
seemeth
to
have
distasted
,
as
in
considerately
made
,
and
accordingly
gave
the
makers
of
it
this
check
,
You
know
not
what
you
ask
;
meaning
,
that
they
did
not
understand
nor
consider
how
great
and
excellent
,
how
transcendent
above
measure
the
matter
or
priviledge
was
,
which
they
desired
;
nor
yet
considered
upon
what
terms
,
and
on
what
kind
of
persons
,
according
to
the
righteous
purpose
and
intent
of
God
,
it
was
to
be
conferred
;
It
is
not
mine
to
give
,
but
to
those
,
or
those
only
,
for
whom
it
is
prepared
.
But
now
,
though
he
checked
them
in
respect
of
their
inconsiderateness
in
making
the
motion
,
because
they
understood
not
what
they
asked
,
nor
knew
upon
what
terms
they
asked
it
;
for
they
asked
it
upon
the
account
of
favour
and
partiality
in
God
,
because
related
unto
him
as
Friends
and
Followers
:
Yet
otherwise
he
doth
not
blame
them
simply
for
desiring
it
,
but
for
desiring
it
after
such
a
manner
,
viz.
carnally
.
But
when
he
saith
,
ver.
40.
it
is
for
them
for
whom
it
is
prepared
:
He
doth
imply
,
that
it
is
not
for
two
persons
only
,
but
for
such
persons
that
are
so
and
so
qualified
.
As
if
Christ
should
have
said
this
on
purpose
,
to
draw
and
wind
up
the
hearts
of
his
Creatures
men
and
women
to
waies
of
excellent
righteousness
and
holiness
:
There
shall
be
some
places
of
glory
higher
than
other
,
and
they
whose
hearts
will
serve
them
to
come
up
to
my
Fathers
terms
,
and
quit
themselves
like
men
,
in
what
he
expects
from
them
,
in
righteousness
,
faithfulness
,
and
holiness
,
these
shall
be
the
persons
.
He
doth
not
blame
them
simply
for
desiring
these
high
accommodations
in
heaven
,
but
rather
enciteth
and
encourageth
them
to
quit
themselves
at
such
a
rate
of
worth
and
excellency
whilst
they
lived
,
that
they
might
be
found
those
persons
indeed
for
whom
they
were
prepared
,
and
so
be
invested
with
them
.
My
Brethren
,
the
right
hand
and
the
left
hand
of
Jesus
Christ
in
his
Kingdom
,
of
all
desirable
things
they
are
most
desirable
.
The
Ministration
of
the
Law
,
the
Apostle
plainly
informeth
us
,
was
glorious
,
and
yet
affirms
withal
the
Ministration
of
the
Gospel
to
be
much
more
glorious
:
Yea
,
though
the
former
Ministration
of
the
Law
in
simple
consideration
be
glorious
,
yet
comparatively
it
was
not
glorious
:
So
my
Brethren
,
we
might
very
well
have
some
such
kind
of
notion
,
that
all
Believers
are
blessed
,
all
are
glorious
;
yet
nevertheless
in
respect
of
those
that
shall
be
superabundantly
blessed
and
glorious
,
the
others
glory
shall
be
but
little
in
comparison
.
There
is
one
glory
of
the
Sun
,
and
another
glory
of
the
Moon
,
and
another
glory
of
the
Stars
,
and
these
differ
one
from
another
in
glory
;
even
so
shall
it
be
in
respect
of
the
glory
of
the
Saints
.
Now
,
Who
is
there
but
would
be
willing
,
especially
,
by
waies
that
be
honourable
and
worthy
,
and
withal
are
not
difficult
,
to
better
his
estate
and
condition
in
the
World
that
now
is
,
though
what
improvement
soever
he
shall
make
in
this
kind
,
he
is
not
like
to
enjoy
but
for
a
short
season
,
here
being
no
enduring
substance
?
Suppose
he
be
in
a
competent
way
of
subsistence
at
present
;
as
suppose
he
be
worth
a
hundred
pounds
,
or
two
,
or
three
per
Annum
,
if
there
were
a
way
opened
to
double
,
or
treble
it
,
will
he
not
do
it
?
If
this
be
counted
wisdom
to
advance
a
perishing
and
contemptible
state
,
who
would
not
amongst
us
all
labour
to
advance
in
such
a
glorious
and
durable
state
as
we
speak
of
?
This
then
is
the
first
thing
requisite
to
be
done
in
order
to
your
being
filled
with
the
Spirit
of
God
;
namely
,
to
fill
your
Judgments
and
Understandings
with
the
knowledge
of
all
the
excellent
and
desirable
things
of
it
,
together
with
a
frequent
and
an
effectual
consideration
of
these
most
worthy
and
rich
accommodations
,
which
must
needs
accrue
or
grow
unto
you
by
your
being
filled
with
the
Spirit
of
God
.
CHAP.
X.
The
Resolution
of
the
Second
Question
further
prosecuted
:
And
six
Directions
more
given
to
shew
how
men
and
women
may
come
to
be
filled
with
the
Spirit
of
God
;
and
what
is
to
be
done
by
them
in
order
hereunto
.
A
Second
thing
to
be
done
,
Sect.
1
to
fill
your
hearts
and
souls
with
the
Spirit
of
God
,
is
to
employ
and
make
use
of
him
,
upon
all
your
spiritual
occasions
,
and
for
the
performance
of
duties
:
When
you
shall
at
any
time
apply
your selves
unto
God
,
to
do
it
by
him
:
as
in
your
Prayers
unto
God
;
and
so
your
mortifying
the
deeds
of
the
flesh
;
and
in
searching
out
the
deep
things
of
God
;
and
in
keeping
in
mind
the
things
of
God
,
and
of
your
own
peace
.
Now
,
as
touching
these
four
particulars
mentioned
,
viz.
Prayer
,
Mortification
,
understanding
great
Mysteries
,
and
keeping
in
mind
these
things
,
&c.
The
Scriptures
do
plainly
hold
forth
the
use
and
necessity
of
the
Spirits
being
employed
in
all
these
,
chiefly
,
and
more
especially
than
in
other
spiritual
Services
.
But
here
three
Questions
may
be
propounded
;
First
,
Whether
we
can
,
or
whether
it
be
in
our
power
to
engage
the
Spirit
of
God
in
this
kind
?
Whether
it
be
in
the
reach
or
power
of
a
man
to
draw
him
into
part
or
fellowship
with
us
in
such
spiritual
works
as
lie
upon
our
hands
to
do
?
Secondly
,
How
,
or
by
what
means
,
we
may
engage
him
?
Thirdly
(
and
lastly
)
In
case
we
shall
be
able
to
engage
him
,
and
shall
actually
do
it
;
how
the
things
that
shall
be
thus
done
by
the
Spirit
in
us
,
so
engaged
,
can
be
attributed
unto
us
,
or
we
looked
upon
as
the
doers
of
them
?
For
the
first
of
these
,
Whether
it
be
in
our
power
thus
to
draw
in
the
Spirit
of
God
to
stand
by
us
,
to
stand
at
our
right
hand
,
and
to
be
helpful
unto
us
in
our
spiritual
Services
?
To
this
we
answer
in
the
Affirmative
:
We
are
able
,
and
may
do
it
,
otherwise
himself
would
not
so
frequently
have
admonished
and
called
upon
us
to
do
it
;
I
mean
,
to
engage
him
,
or
to
do
things
of
several
kinds
by
him
,
Rom.
8.13
.
For
if
ye
live
after
the
flesh
,
ye
shall
die
:
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
This
Clause
(
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
)
containeth
and
implieth
more
than
an
Exhortation
or
Charge
to
set
the
Spirit
on
work
to
mortifie
the
deeds
of
the
body
.
For
it
containeth
a
Reason
to
press
such
an
Exhortation
,
drawn
from
the
excellent
benefit
and
advantage
that
doth
attend
it
,
Life
Eternal
;
you
shall
live
if
you
do
it
.
Seneca
hath
a
Saying
,
Rogat
&
quidem
efficacissimè
,
qui
profert
rogandi
causas
:
He
asketh
,
and
that
most
effectually
,
who
expresseth
reasons
why
he
should
ask
;
so
we
may
truly
and
pertinently
say
,
when
the
Holy
Chost
delivereth
unto
us
reasons
or
motives
,
whether
one
or
more
,
why
we
should
be
exhorted
to
such
and
such
duties
,
he
doth
inclusively
exhort
us
hereunto
,
and
this
after
the
most
peircing
and
effectual
manner
.
Telling
and
promising
us
,
that
if
we
shall
mortifie
the
deeds
of
the
flesh
we
shall
live
,
doth
he
not
most
affectionately
excite
and
stir
us
up
to
mortifie
them
accordingly
?
Now
we
cannot
mortifie
them
by
the
Spirit
,
but
by
prevailing
with
the
Spirit
in
one
kind
or
other
to
mortifie
them
.
Thus
also
Jude
ver
.
20.
But
ye
,
Beloved
,
building
up
your selves
in
your
most
holy
Faith
,
praying
in
the
Holy
Ghost
;
that
is
,
in
,
or
by
,
or
through
the
help
and
assistance
of
the
Holy
Ghost
;
meaning
,
that
they
should
do
that
which
they
well
enough
understood
and
knew
would
prevail
with
the
Holy
Ghost
to
assist
and
help
them
in
praying
.
So
again
,
2
Tim.
1.14
.
That
good
thing
which
was
committed
unto
thee
(
speaking
of
that
Pattern
of
wholsome
words
and
sayings
of
the
Doctrine
of
the
Gospel
)
keep
by
the
Holy
Ghost
which
dwelleth
in
us
.
He
addeth
these
last
words
,
which
dwelleth
in
us
,
to
put
Timothy
in
mind
that
the
Holy
Ghost
was
near
at
hand
ready
and
offering
himself
to
be
imployed
by
Christians
in
all
the
great
,
difficult
,
and
worthy
occasions
of
their
souls
;
and
consequently
,
to
encourage
him
to
address
himself
unto
him
(
I
mean
,
the
Holy
Ghost
)
that
he
would
enable
him
to
keep
,
i.
e.
to
preserve
in
memory
and
mind
the
good
things
he
speaketh
of
.
To
these
places
I
shall
only
add
Gal.
5.16
.
This
I
say
then
,
walk
in
the
Spirit
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
.
Walk
in
the
Spirit
,
I
suppose
his
meaning
is
not
in
this
Phrase
,
that
they
should
walk
according
to
the
direction
and
guidance
of
the
Spirit
,
which
in
ver.
18
,
and
elsewhere
he
calleth
a
being
led
by
the
Spirit
;
but
that
they
should
walk
thus
by
the
strength
,
or
by
the
excitations
,
and
quicknings
,
or
actuations
of
the
Spirit
;
that
they
should
walk
(
as
it
were
)
on
the
Legs
of
the
Spirit
,
so
that
he
may
carry
them
out
to
all
they
do
,
and
so
interpose
likewise
in
their
doing
it
,
that
the
burthen
and
stress
of
the
work
may
lie
chiefly
upon
him
,
and
that
men
themselves
may
taste
little
of
the
difficulty
,
bardness
,
or
offensiveness
,
if
any
such
thing
be
in
it
:
This
,
or
some
such
thing
as
this
,
the
Apostle
(
I
suppose
)
meaneth
by
walking
in
the
Spirit
;
and
by
putting
Christians
upon
it
,
to
walk
in
,
or
by
the
Spirit
he
supposeth
such
a
thing
that
may
be
done
or
attained
by
them
if
they
will
take
a
course
thereafter
.
But
then
it
may
be
objected
,
If
we
may
engage
the
Spirit
,
Sect.
2
and
set
him
on
work
about
any
of
those
spiritual
employments
that
have
been
mentioned
,
or
the
like
;
Must
not
we
be
looked
upon
as
principal
or
first
Movers
in
every
such
work
,
and
the
Spirit
as
the
subordinate
Agent
only
,
and
subservient
unto
men
,
and
dependent
upon
them
in
his
workings
?
To
this
I
reply
,
no
:
First
,
Because
when
any
man
doth
awaken
the
Spirit
,
and
engage
him
to
his
assistance
,
he
is
first
awakened
by
the
Spirit
hereunto
,
yea
,
and
engaged
too
;
by
which
the
Spirit
himself
becometh
engaged
by
himself
;
for
we
are
thus
,
or
after
some
such
manner
as
this
,
to
conceive
of
the
spiritual
treaty
or
entercourse
,
and
of
the
state
of
affairs
between
the
Holy
Ghost
and
the
soul
of
a
Christian
in
whom
he
dwelleth
,
in
reference
to
the
business
now
in
hand
:
First
,
the
Spirit
of
God
was
in
men
before
they
believed
;
for
otherwise
they
neither
could
or
would
ever
have
believed
;
yea
,
and
a
long
time
before
they
believed
,
otherwise
there
would
have
been
no
workings
of
Conscience
,
or
movings
unto
things
either
morally
or
spiritually
good
.
When
men
are
prevailed
with
by
him
to
believe
,
he
advanceth
his
presence
in
their
souls
,
and
now
moveth
them
to
things
,
Actions
,
and
waies
of
a
more
worthy
and
blessed
consequence
and
import
,
and
of
a
nearer
and
stronger
Connexion
with
their
supreme
good
and
happiness
;
as
to
love
God
with
all
their
hearts
,
with
all
their
souls
,
to
embrace
waies
of
Excellency
,
waies
of
Righteousness
,
and
true
Holiness
,
to
mortifie
the
deeds
of
the
Flesh
,
&c.
By
the
way
,
When
,
I
say
,
that
the
Spirit
of
God
moveth
the
hearts
of
men
when
they
believe
;
I
do
not
say
,
or
suppose
withal
,
that
Believers
alwaies
are
prevailed
with
by
these
movings
of
the
Spirit
to
do
the
things
,
or
effectually
to
consent
to
the
doing
of
the
things
whereunto
they
are
thus
moved
:
For
though
the
Spirit
be
Omnipotent
,
yet
he
is
a
voluntary
Agent
,
and
so
can
exert
or
put
forth
his
Omnipotency
in
what
degree
or
manner
of
efficacy
himself
pleaseth
;
and
we
have
heretofore
(
I
remember
)
upon
occasion
shewed
and
proved
unto
you
,
that
the
Spirit
of
God
is
not
pleased
to
work
,
either
compulsively
or
necessitatingly
,
upon
the
hearts
and
wills
of
men
,
but
only
so
,
as
to
leave
them
at
liberty
,
at
least
a
possibility
of
going
their
own
way
contrary
to
that
whereunto
he
moveth
.
To
plead
that
God
is
Omnipotent
,
and
from
hence
to
conclude
,
that
therefore
he
should
not
fail
of
any
,
or
all
things
which
he
intendeth
to
do
,
it
clearly
sheweth
,
that
men
do
not
understand
the
true
nature
of
God
;
For
though
God
be
Omnipotent
,
yet
God
useth
his
Omnipotency
according
to
Rules
of
Wisdom
and
Counsel
.
Now
therefore
he
putteth
forth
his
Omnipotency
,
only
in
putting
men
into
a
capacity
of
doing
such
things
upon
which
he
will
reward
them
;
which
capacity
would
be
utterly
destroyed
in
case
men
should
be
necessitated
to
do
any
thing
pleasing
unto
God
.
Only
this
by
the
way
.
Now
this
is
one
thing
why
the
Spirit
of
God
is
not
an
under
Agent
,
because
that
men
covld
never
have
called
for
,
nor
sought
for
his
assistance
,
did
not
the
Spirit
first
move
them
thereunto
:
Therefore
hence
it
is
evident
,
that
he
is
the
principal
Agent
,
and
yet
this
notwithstanding
he
may
truly
and
properly
be
said
to
be
drawn
into
our
assistance
by
us
.
Secondly
,
This
is
by
God
himself
Enacted
and
established
for
a
Law
between
his
Spirit
and
his
Saints
:
That
when
they
having
any
spiritual
Work
,
services
,
or
Exercise
to
perform
,
shall
apply
themselves
unto
the
Spirit
,
now
at
hand
,
and
dwelling
in
them
,
after
such
a
manner
,
and
upon
such
terms
,
as
we
shall
presently
declare
unto
you
;
If
they
shall
seek
for
his
help
and
assistance
herein
;
that
then
he
will
aid
and
assist
accordingly
,
he
will
not
deny
them
,
but
will
condescend
graciously
unto
them
,
and
assist
them
.
Now
,
by
the
knowledge
and
consideration
of
this
Law
,
and
confidence
that
there
will
be
no
failing
on
the
Spirits
part
(
all
which
too
are
preventing
wise
wrought
in
men
by
the
Spirit
)
they
are
encouraged
to
make
their
recourse
unto
him
,
and
to
depend
upon
him
for
his
assistance
at
all
times
of
need
:
In
this
case
the
application
of
the
Creature
to
the
Spirit
of
God
,
being
submissive
and
obediential
and
not
authoritative
,
there
is
no
reason
or
ground
to
judge
or
call
the
Creature
the
principal
Actor
or
Mover
in
what
is
done
by
the
assistance
of
the
Spirit
;
though
the
Creature
may
properly
enough
be
said
to
engage
the
Spirit
to
assist
in
such
and
such
Actions
.
As
when
David
being
to
encounter
with
his
Enemies
,
calling
upon
God
for
his
help
and
his
presence
with
him
in
the
Battle
,
may
properly
and
truly
enough
be
said
hereby
(
by
his
Prayer
)
to
engage
God
to
him
in
his
Battel
;
yet
it
doth
not
follow
from
hence
,
that
David
was
the
principal
,
chief
,
or
first
Actor
in
the
Battel
;
Because
first
,
It
is
God
that
freely
maketh
that
gracious
Covenant
with
David
(
as
with
other
Saints
)
that
if
they
call
upon
him
in
time
of
trouble
(
Psal.
50.15
.
)
or
danger
,
he
will
hear
and
deliver
.
Secondly
,
Because
that
it
was
God
that
put
it
into
David's
heart
,
and
stirred
up
David's
spirit
to
go
and
apply
himself
by
Prayer
for
his
help
in
such
a
case
.
Thirdly
(
and
lastly
)
That
which
David
did
in
this
case
to
draw
in
God
to
his
assistance
,
he-did
it
in
subordination
to
the
will
and
good
pleasure
of
God
in
that
kind
,
who
had
encouraged
him
to
call
upon
him
in
a
day
of
trouble
.
There
is
a
like
consideration
in
Believers
engaging
the
Spirit
of
God
,
and
his
aid
in
all
our
spiritual
occasions
,
works
,
and
employments
.
For
first
,
the
Spirit
of
God
hath
made
a
Law
,
that
if
we
will
call
upon
him
(
upon
the
Spirit
)
in
the
time
of
our
need
,
he
will
be
present
with
us
and
help
us
.
But
then
secondly
,
Because
we
are
engaged
hereunto
(
I
mean
to
call
upon
him
for
his
assistance
)
by
his
instigation
hereunto
.
Thirdly
(
and
lastly
)
All
that
you
do
in
this
kind
it
is
in
subjection
to
his
will
and
pleasure
.
These
things
being
considered
,
it
is
clear
that
the
Creature
Man
,
though
he
have
a
power
to
obtain
the
Spirit
,
yet
he
is
not
principal
Actor
,
but
the
Spirit
of
God
is
the
principal
Agent
.
Thus
much
for
answer
to
the
first
Question
.
A
second
Question
was
,
How
,
Sect.
3
and
by
what
means
we
may
engage
or
prevail
with
the
Holy
Ghost
to
Act
with
us
,
and
to
assist
us
in
such
occasions
of
our
spiritual
Concernments
as
have
been
mentioned
?
To
this
I
answer
,
This
may
and
ought
to
be
done
by
these
four
means
:
First
,
By
disclaiming
(
when
we
go
about
any
thing
,
any
spiritual
duty
or
service
)
our
own
strength
and
sufficiency
,
as
to
the
performance
of
it
in
an
holy
and
acceptable
manner
,
as
of
our selves
without
the
presence
and
assistance
of
God
;
I
say
,
when
men
and
women
shall
present
themselves
in
all
their
works
and
services
as
weak
and
impotent
,
unless
they
be
endued
with
strength
from
on
high
;
this
is
one
special
strain
that
doth
marvelously
comport
with
the
Spirit
,
and
that
which
is
in
the
first
place
to
be
done
by
us
if
we
desire
to
do
any
thing
;
if
we
desire
his
help
and
assistance
at
any
time
.
Now
,
to
present
our selves
altogether
weak
,
without
some
such
presence
and
assistance
we
speak
of
,
this
is
that
which
will
awaken
us
to
do
things
by
the
Spirit
:
For
the
way
to
do
things
by
the
Spirit
,
is
not
to
forbear
the
doing
of
things
,
or
duties
our selves
;
or
not
to
perform
any
services
:
I
say
,
it
is
not
to
forbear
the
doing
of
things
until
we
find
the
Spirit
of
Grace
,
and
feel
it
to
work
upon
us
:
But
to
go
about
that
which
is
our
duty
to
do
,
in
the
season
of
it
,
with
a
serious
and
humble
acknowledgment
,
and
deep
sense
of
our
own
inability
for
this
work
we
are
about
.
1
Chron.
22.16
.
Arise
(
saith
David
to
his
Son
Solomon
)
therefore
and
be
doing
,
and
the
Lord
be
with
thee
:
He
doth
not
say
,
stay
untill
the
Lord
doth
come
unto
thee
,
but
arise
and
be
doing
.
So
that
this
is
the
first
thing
to
be
done
,
we
must
lay
all
thoughts
of
Confidence
aside
of
any
sufficiency
as
of
our selves
.
Secondly
,
We
must
turn
our selves
towards
the
Holy
Ghost
with
the
like
serious
,
and
thorough
,
and
unfeigned
acknowledgment
of
a
sufficiency
in
him
:
that
strength
which
we
disclaimed
in
our selves
we
must
ascribe
unto
him
.
We
know
that
the
Lord
Christ
still
requireth
this
acknowledgment
from
those
who
obtain
any
great
Request
as
to
any
great
matters
:
Believe
ye
that
I
am
able
to
do
this
?
Saith
he
to
the
blind
men
that
came
to
him
to
be
healed
,
Mat.
9.28
.
So
again
,
Mar.
9.23
,
24.
If
thou
canst
believe
,
all
these
things
are
possible
,
&c.
The
Father
of
the
Child
answered
,
Lord
I
believe
,
help
my
unbelief
.
So
then
here
is
another
thing
whereby
to
interest
the
Holy
Ghost
in
what
we
go
about
;
namely
,
that
we
do
acknowledge
a
sufficiency
in
the
Holy
Ghost
.
But
then
Thirdly
,
Sect.
4
We
must
acknowledge
a
readiness
,
and
willingness
,
and
a
gracious
inclinableness
in
the
Holy
Ghost
to
help
and
assist
us
in
those
things
wherein
it
is
any
waies
meet
for
him
to
interpose
on
our
behalf
.
He
who
doth
unfeignedly
acknowledge
his
own
weakness
,
and
doth
address
himself
unto
him
shall
be
sure
to
find
his
assistance
,
Rom.
8.26
.
Likewise
the
Spirit
also
helpeth
our
infirmities
,
&c.
There
is
a
very
rich
and
compassionate
inclination
in
the
Holy
Ghost
towards
the
Saints
,
in
respect
of
the
great
infirmities
which
he
discerneth
in
them
,
to
assist
,
stand
by
,
and
relieve
them
in
their
holy
endeavours
;
To
help
them
to
perform
things
in
an
holy
and
humble
manner
upon
terms
of
acceptation
.
It
is
a
usual
Dialect
in
Scripture
,
when
the
Act
is
expressed
by
the
means
or
course
that
usually
is
taken
to
effect
it
:
As
Joh.
1.9
.
Christ
is
said
to
enlighten
every
man
that
cometh
into
the
World
,
because
he
affordeth
them
such
means
,
and
taketh
such
a
course
with
them
which
is
proper
to
enlighten
them
:
Even
so
the
Spirit
helpeth
our
infirmities
;
that
is
,
he
is
ready
to
help
our
infirmities
,
toties
quoties
,
as
oft
as
ever
he
is
sought
unto
;
as
if
he
should
say
,
The
Spirit
knoweth
how
unable
men
are
for
such
Actions
and
Services
;
and
therefore
out
of
a
kind
of
compassion
and
Sympathy
,
in
respect
of
their
weakness
,
he
is
ready
to
help
them
.
These
gracious
inclinations
in
him
are
apt
to
advance
,
and
express
themselves
in
their
might
and
power
,
when
the
Creature
is
under
a
full
knowledge
and
sense
of
its
own
weakness
,
and
a
full
acknowledgement
of
this
readiness
and
willingness
of
the
Spirit
of
God
to
help
and
to
relieve
.
The
poor
committeth
himself
unto
thee
:
Thou
art
the
helper
of
the
Fatherless
,
Psal.
10.14
.
Meaning
,
that
when
the
poor
do
commit
themselves
unto
God
,
then
he
is
ready
to
help
them
,
there
is
a
Synechdoche
of
the
Species
for
the
Genius
.
By
Fatherless
he
doth
mean
,
those
that
be
not
in
any
capacity
to
help
themselves
.
Now
they
that
are
under
a
sense
that
they
are
not
able
to
help
themselves
,
by
reason
of
their
Poverty
,
God
is
wont
to
come
in
to
their
relief
and
succour
.
So
when
a
man
or
a
woman
is
smitten
with
the
sense
of
their
weakness
in
being
not
able
to
hold
out
in
these
services
;
if
they
shall
have
recourse
to
the
Spirit
of
God
,
as
their
helper
;
this
is
a
Signal
given
unto
the
Spirit
,
and
he
taketh
the
Alarm
,
and
he
cometh
and
sheweth
himself
in
his
strength
unto
the
Creature
.
All
these
three
means
for
the
interessing
of
the
Spirit
in
our
Services
I
conceive
our
Saviour
himself
(
Joh.
14.16
,
17.
)
chiefly
pointeth
at
and
asserteth
.
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
;
that
he
may
abide
with
you
for
ever
,
even
the
Spirit
of
truth
,
whom
the
World
cannot
receive
because
it
seeth
him
not
,
neither
knoweth
him
,
&c.
The
World
cannot
receive
the
Holy
Ghost
because
it
seeth
him
not
,
neither
knoweth
him
;
that
is
,
because
they
have
no
manner
of
sense
or
discerning
of
him
in
any
such
property
wherein
he
desireth
to
be
known
.
For
we
should
have
given
notice
of
that
,
though
there
be
a
presence
of
the
Spirit
of
God
in
men
in
the
state
of
Nature
or
Unregeneracy
;
yet
the
Scriptures
do
nor
speak
of
the
Spirits
dwelling
in
men
,
nor
of
a
mans
receiving
the
Spirit
untill
they
receive
him
in
a
greater
measure
,
or
after
the
manner
in
which
Believers
receive
him
,
and
as
he
is
when
he
doth
advance
his
presence
in
an
excellent
degree
in
them
to
put
them
upon
Actions
of
an
excellent
concernment
.
But
that
only
by
the
way
.
The
World
cannot
receive
the
Holy
Ghost
,
because
it
seeth
him
not
,
neither
knoweth
him
;
that
is
,
because
it
hath
no
manner
of
discerning
of
him
,
or
at
least
no
distinct
or
clear
knowledge
of
him
.
A
man
may
have
the
sight
of
a
Person
,
but
that
deserveth
not
the
name
of
the
knowledge
of
him
:
But
when
a
man
cometh
to
understand
of
what
temper
or
frame
he
is
;
either
in
respect
of
wisdom
,
or
goodness
,
or
as
to
matter
of
Estate
,
or
the
like
,
then
he
is
properly
said
to
know
a
man
when
he
knoweth
such
things
as
these
of
him
.
It
is
the
manner
of
the
Scripture
to
express
Gradations
after
such
a
manner
as
this
;
so
He
that
keepeth
Israel
neither
slumbereth
nor
sleepeth
;
so
here
,
the
World
neither
seeth
him
,
nor
knoweth
him
;
that
is
,
they
have
not
seen
him
,
much
less
have
they
any
considerate
knowledge
of
him
.
And
when
our
Saviour
giveth
the
true
reason
why
the
World
did
not
,
or
cannot
receive
him
,
meaning
,
that
they
cannot
according
to
that
Principle
by
which
the
Spirit
of
God
is
resolved
to
give
out
himself
,
i.
e.
they
cannot
go
beyond
God's
Declaration
;
they
cannot
break
the
Bars
of
Gods
Decree
,
nor
the
Method
by
which
he
is
purposed
to
dispose
of
his
own
Spirit
.
This
deep
ignorance
which
the
men
of
the
World
have
concerning
the
Holy
Ghost
,
is
the
reason
why
they
cannot
receive
him
in
any
supernatural
,
or
in
any
saving
manner
;
they
cannot
receive
the
indwellings
,
or
the
inhabitation
of
him
so
,
as
to
receive
strength
,
to
perform
services
in
any
spiritual
or
acceptable
manner
before
God
;
for
otherwise
they
are
capable
of
receiving
of
the
Spirit
in
a
way
of
common
illumination
:
They
are
capable
of
receiving
of
him
in
another
sense
,
though
they
are
not
capable
of
receiving
him
in
such
a
manner
as
he
is
to
be
received
,
so
as
to
be
led
by
him
into
the
waies
of
life
.
By
the
light
of
this
Discourse
we
see
that
they
who
are
not
convinced
of
the
necessity
,
both
of
the
presence
of
the
Spirit
of
God
to
help
them
,
and
likewise
of
his
sufficiency
,
and
readiness
,
and
willingness
to
afford
his
presence
with
them
,
are
under
a
kind
of
incapacity
to
receive
the
Spirit
:
But
on
the
other
hand
,
those
who
have
the
knowledge
of
him
they
are
in
a
capacity
of
receiving
him
upon
the
most
desirable
terms
,
and
are
capable
of
making
use
of
him
,
as
hath
been
in
effect
said
unto
you
.
In
the
fourth
place
you
must
pray
unto
God
,
Sect.
5
or
unto
the
Spirit
of
God
;
for
Prayer
it self
is
a
means
which
we
are
to
make
use
of
,
in
order
to
our
being
filled
with
the
Spirit
.
We
do
here
mention
it
as
a
part
of
that
Method
which
should
be
observed
by
him
,
who
is
engaged
in
the
drawing
in
of
the
Spirit
,
in
order
to
a
being
acted
by
him
.
Now
then
,
if
this
be
agreeable
to
the
Will
of
God
,
viz.
that
men
should
pray
for
the
gift
of
the
Spirit
,
and
that
in
the
lowest
measure
;
then
there
is
no
question
to
be
made
,
but
that
Prayer
is
as
profitable
means
to
effect
it
in
the
highest
in
the
one
as
well
as
the
other
;
and
that
there
is
no
more
unlawfulness
in
the
one
than
in
other
.
This
then
in
the
fourth
place
,
by
way
of
direction
how
you
may
engage
the
Spirit
,
and
set
him
on
work
within
you
to
perform
what
you
are
not
like
to
perform
by
your
own
strength
,
without
such
a
presence
of
him
to
assist
in
your
work
.
The
third
and
last
Question
was
,
Sect.
6
In
case
we
be
able
,
and
shall
actually
engage
the
Spirit
of
God
to
assist
us
,
how
the
things
done
by
him
,
or
by
his
assistance
,
can
be
attributed
unto
us
,
as
the
Scriptures
frequently
do
;
or
,
we
be
looked
upon
as
the
doers
of
them
,
as
we
must
be
if
ever
we
be
rewarded
for
them
by
God
?
To
this
Question
we
gave
answer
(
in
effect
)
formerly
,
when
we
opened
this
unto
you
;
namely
,
how
,
notwithstanding
men
do
draw
in
,
or
engage
the
Spirit
to
their
assistance
in
spiritual
works
and
services
,
yet
they
are
not
to
be
looked
upon
as
principal
Agents
,
and
the
Spirit
as
the
subordinate
Agent
.
Where
we
explained
unto
you
the
Agency
or
Efficiency
of
man
in
such
works
;
in
respect
of
which
,
being
truly
and
really
such
(
as
the
Scriptures
every
where
suppose
them
to
be
)
the
said
Actions
and
Services
may
truly
and
properly
be
called
ours
:
For
whatsoever
Action
a
man
doth
voluntarily
and
freely
consent
unto
may
properly
enough
be
said
to
be
his
;
especially
,
when
the
Act
of
his
Will
and
Consent
contributes
any
thing
towards
the
Action
:
Which
is
clearly
the
case
in
hand
;
for
whatsoever
a
man
doth
by
the
Spirit
,
or
by
his
assistance
,
is
done
not
only
with
,
or
by
means
of
the
consent
of
his
Will
,
but
by
the
more
active
desire
and
application
of
the
Will
unto
the
Spirit
for
the
doing
of
it
(
as
we
have
heard
;
)
yea
,
that
which
is
yet
more
,
and
entituleth
a
man
more
clearly
unto
such
Acts
as
we
speak
of
,
is
the
contriving
,
and
studying
,
and
plotting
how
they
may
and
ought
to
be
done
by
the
man
who
doth
them
.
If
a
man
did
not
consider
how
,
and
by
what
means
,
to
bring
in
the
Spirit
to
his
assistance
,
the
great
work
we
speak
of
would
not
be
done
;
therefore
there
is
no
great
difficulty
in
the
question
;
only
that
is
to
be
remembred
(
as
we
pass
from
it
)
that
they
who
make
the
Creature
either
meerly
Passive
,
in
such
Works
or
Services
,
or
(
which
little
easeth
the
business
)
willing
(
as
we
say
)
by
,
or
from
a
necessitation
,
they
despoile
the
Creature
of
all
capacity
of
being
rewarded
by
God
for
such
services
.
and
thus
whilst
they
importunely
pretend
to
be
the
great
Magnifiers
of
the
Grace
of
God
,
they
do
indeed
and
in
truth
reduce
it
to
a
morsel
of
bread
(
as
the
Scriptures
speak
)
and
make
nothing
of
it
;
so
that
in
them
the
Latine
Proverb
is
fulfilled
,
Stultorum
gratia
ingrata
:
The
grace
or
favour
of
inconsiderate
persons
is
unacceptable
,
or
such
as
there
is
no
reason
why
they
should
be
thanked
for
it
.
But
this
only
by
the
way
.
If
you
ask
,
But
why
should
the
imploying
of
the
Spirit
of
God
,
Sect.
7
in
such
a
manner
as
you
have
taught
us
,
be
a
means
for
a
Believer
to
be
filled
with
the
Spirit
?
Or
how
should
it
conduce
any
thing
towards
such
a
blessed
effect
as
this
is
?
I
answer
,
That
such
an
imploying
of
the
Spirit
,
as
that
we
have
described
unto
you
,
is
a
regular
use
of
that
great
Gift
of
the
Spirit
given
unto
us
by
God
;
for
the
Spirit
is
given
of
God
unto
the
Saints
,
for
this
end
and
purpose
,
viz.
that
by
him
,
and
by
his
assistance
,
they
should
do
all
their
works
which
he
commandeth
them
to
do
.
I
do
not
say
,
that
it
is
the
sole
end
;
but
that
this
is
one
great
and
material
end
why
the
Holy
Ghost
is
given
unto
men
,
and
why
he
dwelleth
in
the
Saints
,
1
Cor.
2.12
.
Now
we
have
received
(
saith
the
Apostle
)
not
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
;
that
we
might
know
the
things
that
are
freely
given
to
us
of
God
:
That
is
for
this
end
(
amongst
others
)
and
for
others
depending
upon
this
;
that
by
his
help
duly
sought
and
obtained
by
us
,
we
might
be
able
to
know
and
rightly
to
conceive
,
apprehend
,
and
understand
,
and
likewise
firmly
to
believe
the
Gospel
,
i.
e.
the
particular
things
revealed
in
the
Gospel
concerning
Jesus
Christ
,
and
the
mind
and
Counsels
of
God
concerning
our
salvation
:
which
things
are
said
to
be
given
,
or
freely
given
unto
us
by
God
,
beeause
they
are
there
exhibited
,
and
lie
in
a
readiness
for
all
men
to
receive
and
know
,
that
are
willing
to
take
the
course
which
God
hath
prescribed
unto
them
for
such
an
end
.
There
is
the
same
consideration
of
other
spiritual
Actions
and
Services
as
these
,
Mortification
,
Prayer
,
&c.
The
Holy
Ghost
is
given
for
this
end
and
purpose
,
that
by
his
assistance
and
strength
they
may
be
able
to
perform
these
things
after
a
worthy
manner
,
and
with
highest
acceptation
unto
God
.
If
so
,
then
to
answer
the
gracious
intentions
of
God
in
giving
him
(
which
is
by
imploying
him
as
we
have
heard
;
)
This
must
need
be
a
direct
and
proper
means
to
abound
with
him
,
to
have
an
anointing
more
rich
and
full
of
his
presence
.
For
it
is
a
Principle
in
Reason
and
Equity
,
that
they
who
make
a
regular
and
worthy
use
of
a
less
proportion
of
any
good
thing
intrusted
with
them
,
or
bestowed
upon
them
,
that
these
should
(
no
other
circumstance
hindering
)
be
intrusted
with
a
greater
.
Upon
this
Foundation
are
these
,
and
the
like
Sayings
in
Scripture
built
,
Mat.
13.12
.
for
whosoever
hath
,
to
him
shall
be
given
,
and
he
shall
have
more
abundance
:
But
whosoever
hath
not
,
from
him
shall
be
taken
away
even
that
he
hath
.
So
again
,
Luke
16
10.
He
that
is
faithful
in
that
which
is
least
,
is
faithful
also
in
much
:
Meaning
,
it
is
meet
that
such
a
person
who
hath
approved
himself
faithful
in
a
less
proportion
of
any
good
thing
committed
unto
him
,
should
upon
the
account
of
his
approved
faithfulness
therein
be
intrusted
with
more
.
for
God
(
as
hath
been
observed
upon
the
like
occasion
)
usually
walketh
with
men
,
in
the
Scripture
and
Gospel
,
by
such
Principles
and
Rules
which
are
written
in
the
Tables
of
their
hearts
by
the
Finger
of
Nature
,
and
which
they
are
wont
to
observe
and
walk
by
in
their
common
and
Civil
Affairs
.
Thus
because
amongst
men
an
Oath
is
the
end
of
all
strife
,
Heb.
6.16
.
Therefore
God
will
swear
too
,
and
treate
with
men
by
the
mediation
of
an
Oath
;
and
so
in
abundance
of
other
particulars
,
God
still
applieth
himself
unto
men
,
and
treateth
with
them
by
the
same
Rules
and
Principles
which
men
walk
by
in
transactions
amongst
themselves
.
Now
because
one
man
is
ignorant
of
what
is
in
the
heart
of
another
,
and
knoweth
not
how
they
will
prove
,
whether
diligent
or
negligent
,
faithful
or
unfaithful
in
matters
of
trust
committed
unto
them
;
therefore
those
whom
they
have
occasion
to
trust
,
they
will
first
try
them
with
a
little
,
that
in
case
they
should
miscarry
and
prove
unfaithful
,
the
loss
may
be
the
less
,
and
easier
to
be
born
;
if
they
approve
themselves
with
wisdom
and
faithfulness
in
managing
that
little
,
then
they
are
encouraged
to
trust
them
yet
deeper
.
And
as
men
are
wont
sometimes
to
try
Casks
or
Vessels
that
are
new
made
,
and
never
had
Liquor
put
into
them
,
whether
they
be
tight
or
leaky
;
not
by
putting
Wine
,
or
Liquor
of
value
,
but
water
into
them
:
if
they
will
hold
water
,
men
have
so
much
the
better
ground
to
trust
them
with
Wine
also
.
In
like
manner
,
though
God
(
as
is
said
of
Christ
,
Joh.
2.25
.
)
needed
not
that
any
man
should
testifie
of
man
:
Because
he
knew
what
was
in
man
;
and
consequently
,
what
would
come
out
from
him
,
and
what
he
would
do
:
So
(
I
say
)
though
God
knoweth
before
hand
how
men
will
prove
,
whether
faithful
or
unfaithful
in
any
thing
committed
unto
them
,
and
in
this
respect
needeth
make
no
experiment
and
trial
of
them
,
in
reference
to
any
trust
;
yet
because
it
is
the
manner
,
and
according
to
the
Principles
of
wisdom
in
men
to
take
such
a
course
;
he
also
will
do
it
,
though
he
hath
other
ends
and
reasons
likewise
for
the
doing
of
it
,
which
it
is
not
necessary
now
to
speak
of
.
Thus
also
it
is
in
matters
of
reward
(
more
properly
and
commonly
so
called
;
)
though
he
knoweth
from
the
beginning
the
uprightness
integrity
of
mens
hearts
,
and
what
such
men
in
time
will
do
all
the
good
work
,
all
that
righteousness
,
and
suffer
all
those
things
for
righteousness
sake
,
which
afterwards
they
do
and
suffer
;
yet
until
they
have
given
an
account
,
both
unto
himself
,
Angels
,
and
men
,
of
that
their
integrity
,
by
waies
of
righteousness
and
well-doing
,
he
will
do
no
great
things
for
them
;
he
will
reward
men
only
according
to
their
works
,
according
to
what
they
shall
do
or
suffer
,
nor
according
to
what
they
purposed
to
do
or
suffer
;
unless
happily
they
be
prevented
of
an
opportunity
;
for
that
by
the
way
,
least
there
should
be
mistake
,
not
as
if
God
should
have
no
consideration
or
regard
of
any
mans
faithful
intentions
;
that
is
not
the
meaning
of
it
;
as
many
times
you
may
find
persons
whose
hearts
are
full
of
fruitfulness
;
that
notwithstanding
are
taken
away
by
death
.
Now
it
is
not
imaginable
that
God
should
deprive
them
of
the
reward
of
such
services
,
when
as
God
himself
denieth
men
the
opportunity
to
do
them
,
it
is
not
reasonable
,
nor
like
unto
the
waies
of
God
,
or
his
proceedings
,
that
he
should
deprive
them
of
their
reward
,
in
such
a
case
,
or
under
such
circumstances
:
But
the
meaning
is
,
that
the
good
things
which
men
have
done
,
whether
they
be
few
or
more
,
these
shall
be
rewarded
accordingly
:
So
that
men
and
women
who
have
given
testimony
unto
the
World
of
their
own
integrity
,
uprightness
,
and
faithfulness
unto
God
,
God
will
give
them
rewards
answerable
hereunto
.
We
speak
this
for
this
end
,
to
shew
that
God's
manner
is
,
not
to
reward
,
nor
to
take
knowledge
of
the
righteousness
of
men
,
until
the
World
have
taken
knowledge
of
it
,
until
that
they
have
given
an
account
unto
men
that
they
are
persons
fearing
God
:
I
say
,
God
will
not
take
any
knowledge
of
them
,
until
they
having
given
some
Testimony
unto
the
World
of
the
integrity
and
uprightness
of
their
hearts
;
a
Testimony
of
the
truth
of
their
Faith
,
and
of
the
soundness
of
their
Love
,
that
the
World
cannot
deny
but
that
certainly
these
are
very
worthy
men
;
then
(
as
in
Scripture
Phrase
)
God
is
not
ashamed
of
them
,
but
they
are
in
an
immediate
capacity
for
him
to
own
,
and
to
reward
,
and
do
great
things
for
.
As
it
is
said
of
Enoch
,
he
was
translated
,
Heb.
11.6
.
of
whom
it
was
reported
that
he
walked
with
God
,
Gen.
6.22
.
Now
God
could
suffer
no
disparagement
,
in
point
of
honour
,
by
owning
of
him
.
And
so
1
Pet.
1.7
.
That
the
trial
of
your
faith
being
much
more
precious
than
of
Gold
,
&c.
might
be
found
unto
Praise
,
and
Honour
,
and
Glory
:
It
is
not
said
,
that
your
Faith
being
more
precious
than
Gold
;
but
that
the
trial
of
your
Faith
,
this
is
that
which
will
turn
to
an
account
of
Praise
,
and
Honour
,
and
Glory
unto
men
in
the
great
day
,
&c.
That
the
trial
of
your
Faith
might
be
a
Testimony
in
abundance
given
unto
men
,
yea
,
unto
God
himself
;
namely
,
when
their
Faith
shall
have
been
tried
;
whether
it
be
by
their
constant
sufferings
for
righteousness
take
,
or
whether
it
hath
been
by
a
holy
and
blameless
Conversation
,
it
is
not
much
material
;
if
this
trial
of
it
be
the
making
of
it
known
,
and
bringing
it
to
light
in
the
World
,
that
so
it
may
be
known
and
observed
by
men
:
In
such
a
case
it
is
a
thing
but
equal
,
and
just
,
and
well
becoming
God
to
be
found
rewarding
of
them
with
great
and
wonderful
things
.
Thirdly
,
Sect.
8
Another
means
whereby
we
may
come
to
be
filled
with
the
Spirit
of
God
,
is
to
sow
unto
the
Spirit
,
Gal.
6.8
.
He
that
soweth
to
the
Flesh
,
shall
of
the
Flesh
reap
Corruption
:
But
he
that
soweth
unto
the
Spirit
,
shall
of
the
Spirit
reap
Everlasting
Life
.
If
the
Question
be
,
What
is
it
to
sow
to
the
Spirit
?
I
answer
,
according
to
the
usual
import
of
that
Metaphorical
Expression
of
sowing
,
to
sow
to
the
Spirit
is
to
do
such
things
which
will
redound
to
the
praise
of
the
Spirit
of
God
;
to
manage
Actions
so
,
that
the
benefit
of
them
may
accrue
to
another
.
This
the
Apostle
calleth
a
sowing
to
others
,
If
we
have
sown
unto
you
in
spiritual
things
,
is
it
a
great
thing
if
we
shall
reap
your
carnal
things
?
1
Cor.
9.11
.
To
sow
unto
the
Spirit
,
is
to
imploy
a
mans
self
about
such
things
,
such
waies
and
works
,
whereby
the
Spirit
may
receive
honour
and
praise
,
which
is
all
the
harvest
which
the
Spirit
of
God
,
and
so
God
himself
,
is
capable
of
receiving
from
men
.
Only
we
may
add
this
,
That
when
men
do
such
things
which
are
for
the
honour
and
praise
of
the
Spirit
,
they
must
do
them
with
an
intent
that
they
may
turn
to
his
praise
;
we
must
not
do
such
things
only
which
may
accidentally
turn
to
the
praise
of
the
Spirit
:
But
we
must
do
them
with
a
desire
and
purpose
of
heart
that
they
may
be
to
his
praise
.
So
that
to
sow
to
the
Spirit
denoteth
fruitfulness
in
good
works
,
especially
in
such
good
works
wherein
more
particularly
the
glorious
goodness
and
power
,
&c.
of
the
Spirit
may
be
discovered
unto
the
World
;
and
when
men
are
addicted
unto
such
waies
,
and
such
works
which
have
a
proper
and
clear
tendency
to
discover
the
goodness
,
bounty
,
power
,
and
excellency
,
&c.
of
the
Spirit
of
God
;
then
they
may
be
said
to
sow
unto
the
Spirit
;
especially
,
when
they
do
these
things
with
an
intention
to
commend
his
goodness
and
power
unto
the
World
.
So
to
sow
to
the
Flesh
is
to
do
that
which
tendeth
to
please
the
sensual
part
of
man
;
and
this
with
an
intent
to
gratifie
the
Flesh
:
whether
we
understand
it
in
respect
of
the
outward
Actions
of
the
body
,
or
the
corrupt
workings
of
the
mind
,
it
is
clear
that
men
in
either
of
them
do
sow
to
the
Flesh
.
Only
this
is
to
be
minded
,
that
the
taking
care
of
the
outward
man
,
and
the
doing
of
such
things
which
in
a
regular
way
tend
to
the
maintenance
and
comfortable
subsistence
thereof
,
are
never
said
to
be
a
sowing
to
the
Flesh
,
in
opposition
to
the
Spirit
,
but
only
when
men
are
inordinate
in
the
use
of
these
things
,
then
,
and
only
then
doth
the
Interest
of
the
Flesh
come
in
.
For
whilst
men
and
women
are
providing
for
the
comfortable
being
of
the
outward
man
,
they
all
this
while
walk
by
the
Rule
of
the
Word
of
God
,
and
comport
with
the
Spirit
of
God
.
These
kind
of
doings
are
not
properly
the
works
of
the
Flesh
,
but
may
be
more
truly
said
to
be
the
works
of
the
Spirit
;
For
the
Spirit
of
God
requireth
that
all
things
should
be
done
in
a
regular
manner
,
that
the
outward
man
may
not
be
disadvantaged
unto
spiritual
Services
,
therefore
the
Spirit
of
God
doth
charge
men
with
particular
care
and
circumspection
over
their
Bodies
,
that
by
this
means
he
may
rejoyce
with
so
much
the
greater
Joy
where
he
findeth
men
manage
themselves
so
that
they
may
be
in
a
good
capacity
to
do
such
things
which
are
holy
,
just
,
and
good
,
and
that
are
righteous
,
and
of
a
good
report
.
Now
the
reason
why
such
things
as
these
must
needs
be
matter
of
praise
unto
the
Spirit
of
God
is
,
because
the
hearts
of
men
cannot
lightly
,
when
they
see
men
full
of
good
works
,
but
acknowledge
that
these
things
do
come
from
the
Spirit
of
God
;
because
such
works
as
these
,
being
in
goodness
and
glory
above
the
Line
of
men
,
plainly
assert
their
Original
to
be
Divine
;
and
plainly
inform
the
World
that
God
by
his
Spirit
vouchsafeth
to
dwell
and
to
act
in
men
and
women
,
from
whom
such
excellent
works
as
these
proceed
.
But
more
particularly
such
waies
and
works
which
outstrip
the
generality
of
men
(
yea
,
of
Christians
)
and
which
they
are
not
at
present
able
to
understand
,
nor
to
see
the
reason
of
them
;
such
were
some
of
the
actions
and
waies
of
the
Apostle
Paul
,
2
Cor.
5.13
.
For
whether
we
be
besides
our selves
it
is
for
God
,
or
whether
we
be
sober
it
is
for
your
cause
.
For
the
love
of
Christ
constraineth
us
,
&c.
Paul
seemed
in
some
of
his
Actions
as
a
man
half-witted
or
besides
himself
,
and
as
a
man
bereaved
of
his
senses
;
yet
this
doubtless
was
of
the
best
and
choicest
seed
,
the
best
kind
of
sowing
unto
the
Spirit
of
God
;
it
is
true
,
that
at
the
first
performance
of
them
the
World
did
not
understand
(
no
nor
Christians
neither
,
of
an
ordinary
anointing
,
as
was
even
now
hinted
)
nor
could-resolve
them
into
their
proper
Principles
;
so
as
to
say
,
that
this
was
the
Spirit
of
God
that
moved
and
stirred
him
up
.
As
the
Seed
for
a
while
lieth
buried
in
the
ground
,
and
afterwards
springeth
up
:
Even
so
when
the
reasons
of
such
actions
should
be
manifest
unto
them
,
then
they
should
confess
,
that
he
had
a
great
and
mighty
assistance
of
the
Spirit
of
God
with
him
.
There
are
some
things
which
are
above
the
ordinary
reach
of
natural
and
moral
men
,
though
the
truth
is
,
there
hath
been
here
and
there
a
Son
of
Nature
(
Philosophers
,
and
such
like
men
)
that
have
gone
very
far
,
and
as
high
(
it
is
likely
)
as
many
of
the
Sons
and
Daughters
of
God
have
done
,
or
do
;
as
,
in
that
great
work
and
strain
of
excellency
in
forgetting
and
forgiving
of
injuries
,
and
passing
by
all
matters
of
unkindness
,
disparagement
,
and
contempt
which
they
have
met
withal
from
the
hands
of
men
.
Now
,
for
men
and
women
to
take
no
knowledge
of
such
things
from
any
,
nor
to
draw
back
from
them
,
or
to
withhold
the
hand
of
their
goodness
,
bounty
,
or
good
will
in
any
kind
from
them
,
upon
the
account
of
any
such
hard
measure
received
,
this
is
one
of
the
highest
,
and
one
of
the
most
spiritual
strains
that
can
be
,
that
the
nature
of
man
is
likely
to
partake
of
.
To
be
able
to
do
good
in
the
presence
of
all
these
discouragements
,
doth
argue
,
even
to
the
generality
of
men
,
that
such
a
man
is
of
an
excellent
spirit
,
and
that
he
hath
a
great
presence
of
the
Spirit
of
God
with
him
.
And
doubtless
,
though
there
may
be
excellent
things
written
in
this
kind
concerning
those
that
have
not
been
seasoned
with
the
Gospel
of
Jesus
Christ
(
at
least
in
so
explicite
a
manner
;
)
yet
is
there
a
more
peculiar
and
a
more
rich
presence
of
the
Spirit
vouchsafed
unto
those
who
enjoy
the
Gospel
,
and
which
moveth
them
more
strongly
to
spiritual
actions
,
and
which
have
a
more
immediate
and
strong
connexion
with
their
present
joy
and
comfort
,
and
also
with
their
Eternal
life
and
good
of
their
souls
.
But
besides
this
,
there
are
other
things
of
an
excellent
import
,
Let
your
moderation
(
saith
the
Apostle
,
Phil.
4.5
.
)
be
known
unto
all
men
:
The
word
signifieth
,
let
your
yieldingness
,
or
comportance
,
and
compliance
be
known
unto
all
men
:
he
meaneth
,
sweetness
and
gentleness
of
disposition
;
a
readiness
in
men
ever
and
anon
to
give
away
their
own
right
,
to
deny
themselves
in
many
things
,
which
,
according
to
strict
terms
,
and
the
rigour
of
the
Law
,
they
might
stand
upon
.
When
ever
there
is
danger
that
upon
their
account
the
Gospel
is
like
to
suffer
in
the
hearts
and
consciences
of
men
,
in
case
they
should
stand
stifly
upon
their
own
rights
,
then
the
opportunity
is
before
a
man
,
then
hath
he
a
call
to
practice
that
moderation
,
and
that
yieldingness
,
and
gentleness
of
Spirit
which
the
Apostle
calleth
for
at
the
hands
of
Christians
.
We
might
instance
in
many
more
particulars
of
this
nature
,
but
you
see
by
that
little
which
we
have
insisted
upon
what
we
mean
by
sowing
to
the
Spirit
.
But
if
you
ask
,
How
should
such
a
thing
as
this
be
any
way
or
means
to
help
us
forwards
in
this
,
viz.
A
being
filled
with
the
Spirit
,
or
any
waies
promote
such
an
end
?
I
answer
,
This
is
clear
from
the
Principle
insisted
upon
in
the
former
Point
,
That
to
him
that
hath
shall
be
given
:
He
that
is
willing
to
sow
to
the
Spirit
,
it
is
a
sign
that
he
(
in
the
sense
of
this
Scripture
)
is
a
man
that
hath
received
the
Grace
of
God
.
Now
they
that
declare
that
they
have
,
i.
e.
that
take
a
course
to
make
the
World
acknowledge
that
they
have
;
they
that
have
in
this
sense
,
shall
have
more
abundantly
;
and
yet
still
the
more
they
have
,
the
more
they
shall
have
;
and
the
faster
and
the
thicker
that
men
shall
sow
to
the
Spirit
,
they
shall
still
have
more
seed
.
As
God
giveth
natural
Seed
unto
the
Sower
,
so
doth
he
give
spiritual
Seed
unto
him
that
soweth
unto
the
Spirit
;
he
shall
have
more
strength
,
and
vigour
,
and
stronger
Propensions
to
do
well
and
worthily
,
yea
,
to
abound
in
well
doing
.
This
is
a
third
means
to
be
made
use
of
in
order
to
a
being
filled
with
the
Spirit
of
God
.
Fourthly
,
Another
means
for
the
same
end
,
I
mean
,
of
being
filled
with
the
Sprit
,
is
to
feed
and
cherish
,
to
nourish
and
strengthen
the
motions
of
the
Spirit
:
when
at
any
time
he
beginneth
to
burn
or
rise
up
in
a
little
flame
in
the
soul
;
then
(
toties
quoties
)
to
be
ready
to
cast
spiritual
oyl
upon
the
flame
,
that
so
he
may
advance
the
motions
which
he
hath
begun
,
is
another
excellent
and
pregnant
way
and
means
to
be
filled
with
the
Spirit
.
To
open
this
means
or
direction
unto
you
,
it
is
to
be
supposed
,
that
the
Spirit
where
he
inhabiteth
and
dwelleth
will
ever
and
anon
be
heaving
and
putting
forth
in
the
hearts
and
souls
of
men
;
he
will
be
secretly
inciting
,
and
gently
moving
and
perswading
men
and
women
unto
good
waies
and
actions
,
unto
waies
of
Justice
,
Righteousness
,
and
Goodness
,
and
the
like
,
sometimes
in
one
kind
,
and
sometimes
in
another
;
yea
,
many
times
(
it
is
likely
)
he
will
be
moving
men
,
and
perswading
them
to
actions
,
not
simply
and
positively
good
,
but
unto
such
waies
and
actions
that
are
higher
and
more
excellent
,
and
more
worthy
than
any
of
those
wherein
they
yet
walk
,
or
have
been
accustomed
,
or
have
lift
up
their
hearts
or
hands
unto
.
This
then
is
that
we
advise
you
,
in
this
means
or
direction
,
that
whensoever
you
perceive
or
feel
the
Spirit
rising
or
moving
within
you
unto
any
thing
that
is
good
,
worthy
,
or
meet
to
be
done
,
as
(
if
you
live
inwardly
,
and
have
much
and
close
communion
and
converse
with
your
hearts
and
souls
)
you
may
frequently
find
that
he
is
:
When
(
I
say
)
at
any
time
you
are
sensible
of
any
good
motion
conceived
and
raised
in
you
,
that
then
,
presently
,
you
provide
spiritual
milk
and
honey
to
feed
,
strengthen
,
and
nourish
the
tenderness
of
it
;
for
when
these
motions
come
from
the
Spirit
they
are
at
first
but
weak
,
and
tender
,
and
faint
;
but
you
may
take
a
course
,
by
nourishing
of
them
,
that
of
soft
and
tender
motions
you
may
make
them
strong
,
if
you
take
unto
you
such
and
such
considerations
which
are
apt
and
proper
both
to
continue
on
foot
and
keep
alive
the
said
motions
within
you
,
and
likewise
to
fortifie
and
encourage
them
.
Gentle
and
soft
motions
,
bearing
upon
your
hearts
and
consciences
,
are
but
like
a
soft
Air
or
breathing
of
wind
upon
a
Ships
sails
,
which
help
her
not
much
on
her
way
:
So
the
breathings
of
the
Spirit
,
the
first
rise
of
them
are
but
soft
and
gentle
,
but
there
is
a
proper
kind
of
nourishment
to
be
administred
unto
them
which
will
enlarge
and
strengthen
them
.
Let
the
motions
be
what
they
will
(
as
indeed
there
may
be
a
thousand
motions
of
this
kind
)
the
Scripture
doth
afford
wherewithal
to
nourish
them
all
.
As
the
Earth
bringeth
forth
all
kind
of
of
Herbs
,
Trees
,
&c.
So
the
Scriptures
yield
a
proper
and
peculiar
kind
of
Nourishment
,
a
peculiar
kind
of
consideration
of
truth
,
which
will
fortifie
and
strengthen
all
those
motions
,
and
raise
them
up
in
growth
and
stature
.
As
suppose
it
be
a
motion
unto
a
more
constant
,
frequent
,
and
consciencious
attendance
upon
the
Ordinances
of
God's
House
,
and
the
Affairs
there
;
the
Scriptures
will
fill
you
with
motives
and
considerations
which
are
apt
and
proper
to
nourish
,
fortifie
,
and
strengthen
you
in
this
service
.
So
again
,
suppose
that
the
motion
be
to
works
of
Charity
,
to
a
more
open
handedness
unto
works
of
Mercy
;
the
Scripture
will
furnish
you
with
nourishment
for
such
motions
also
.
Or
if
the
motions
of
the
Spirit
be
to
abandon
or
cast
off
idle
and
unprofitable
company
,
who
are
good
for
nothing
but
to
waste
our
precious
time
;
I
say
,
the
Scriptures
will
nourish
these
motions
also
:
You
shall
find
meditations
there
,
and
such
words
and
considerations
that
are
proper
nourishment
for
all
such
motions
of
the
Spirit
as
these
mentioned
,
with
their
fellows
,
which
will
cause
them
to
wax
,
and
grow
,
and
gather
strength
until
it
be
too
hard
for
the
contrary
corruptions
and
infirmities
to
hinder
them
.
My
Brethren
,
there
be
many
choice
motions
from
the
Spirit
of
God
which
may
die
,
and
never
bring
forth
.
As
there
are
many
Children
that
die
in
their
Infancy
,
and
never
grow
up
unto
men
:
Even
so
the
truth
is
,
that
where
there
is
one
Motion
that
doth
grow
and
come
to
any
maturity
,
it
is
to
be
feared
that
there
are
many
thousands
which
for
want
of
nourishment
(
and
because
they
are
not
propagated
and
encreased
by
adding
further
strength
unto
them
)
die
,
and
come
to
nothing
.
As
it
is
with
the
Seed
of
Mankind
in
their
Infancy
and
tender
years
,
we
know
that
they
are
capable
of
living
and
growing
up
unto
men
,
yet
are
they
not
capable
of
propagating
in
their
kind
till
they
are
grown
up
to
some
maturity
:
Even
so
,
motions
to
good
,
take
them
in
their
beginning
,
though
they
are
capable
of
growing
unto
their
full
strength
,
yet
they
are
not
presently
capable
of
action
untill
they
be
trained
and
fed
up
,
until
they
come
to
maturity
:
Then
they
will
beget
in
their
own
likeness
,
then
they
will
produce
in
their
kind
.
Thus
we
see
,
if
we
desire
to
be
filled
with
the
Spirit
of
God
,
we
must
do
as
we
use
to
do
with
our
new-born
Infants
,
make
much
of
them
,
and
not
despise
them
because
they
are
weak
:
No
,
but
we
are
to
be
very
tender
of
them
,
and
to
nourish
them
,
and
to
cherish
them
,
to
minister
such
food
unto
them
that
will
strengthen
them
unto
,
or
at
least
until
they
are
grown
to
Maturity
.
A
motion
which
at
first
hath
little
or
no
strength
,
and
so
cannot
go
abroad
into
any
Action
or
Service
,
by
that
time
you
have
nourished
and
carefully
tendered
it
in
your
hearts
and
souls
,
though
it
was
but
like
a
grain
of
Mustardseed
at
the
beginning
;
yet
being
nourished
and
fed
in
your
hearts
,
after
a
while
it
will
be
full
of
strength
and
vigour
;
and
whereas
at
first
it
might
easily
have
been
quenched
,
after
it
cometh
to
maturity
it
will
be
able
to
nourish
it self
.
Now
the
reason
of
this
direction
,
in
order
to
a
being
filled
with
the
Spirit
,
runneth
upon
the
former
Principle
which
we
lately
mentioned
,
viz.
To
him
that
hath
shall
be
given
.
Man
who
shall
nourish
and
cherish
the
motions
of
the
Spirit
of
God
when
they
are
in
him
(
as
it
were
)
in
swadling
cloaths
,
and
little
,
and
shall
be
a
good
Foster-Father
unto
them
,
shall
certainly
have
a
greater
and
greater
presence
of
this
Spirit
,
untill
it
shall
enable
him
to
do
great
and
glorious
things
;
and
so
shall
delight
in
him
daily
more
and
more
,
and
stir
and
raise
up
other
and
more
excellent
motions
which
never
came
into
his
mind
,
or
heart
before
.
Fifthly
,
Sect.
10
Another
means
whereby
the
Temple
of
your
souls
may
be
filled
with
the
glory
of
the
Spirit
of
God
is
to
be
led
by
the
Spirit
,
Rom.
8.14
.
You
know
there
are
some
Horses
will
not
be
led
,
but
a
man
must
pull
and
haule
them
after
him
;
but
there
are
other
Horses
that
are
obedient
and
tractable
in
your
hand
:
So
where
there
is
a
tractableness
and
teachableness
in
men
,
that
the
Spirit
of
God
leadeth
them
,
as
it
were
,
by
the
hand
this
way
and
that
way
,
when
men
are
easie
to
be
taught
by
him
,
this
is
another
ready
and
pregnant
means
whereby
to
be
filled
with
the
Spirit
.
My
Brethren
,
you
may
be
said
to
be
led
by
the
Spirit
when
you
go
along
with
him
,
or
are
willing
to
go
that
way
wherein
he
would
lead
you
by
every
good
motion
.
The
Spirit
doth
take
(
as
it
were
)
every
man
and
woman
by
the
hand
,
and
doth
upon
the
matter
desire
them
to
be
willing
to
be
lead
:
Now
when
men
and
women
are
willing
to
accept
of
the
Spirit
of
God
for
their
Leader
and
Guider
in
such
waies
and
courses
as
he
doth
like
to
lead
them
unto
,
these
are
they
that
are
led
by
the
Spirit
of
God
.
It
is
no
great
difficulty
,
no
great
Master-piece
to
know
when
,
and
in
what
cases
we
are
led
by
the
Spirit
of
God
,
and
when
not
;
for
if
we
know
but
so
much
,
as
to
be
able
to
distinguish
between
good
and
evil
;
if
we
can
but
distinguish
such
motions
that
be
good
from
those
that
be
evil
,
we
may
know
by
this
alone
when
we
are
led
by
the
Spirit
of
God
,
and
when
not
:
For
most
certain
it
is
,
that
all
motions
to
good
,
which
are
either
mediate
or
immediate
,
are
from
the
Spirit
of
God
;
therefore
,
if
it
be
a
good
motion
,
it
is
easie
to
know
what
Parent
it
hath
,
namely
,
God
.
So
now
,
if
by
any
motions
,
which
are
at
any
time
stirring
or
working
within
us
,
we
find
our
hearts
drawn
out
unto
such
and
such
a
good
way
and
work
;
in
this
case
,
if
we
shall
seek
for
,
or
consult
with
the
dark
part
of
our
souls
to
find
out
Arguments
to
disparage
them
,
as
if
they
were
not
the
motions
of
God
,
or
of
the
Spirit
of
God
,
but
were
from
some
other
Principle
,
there
may
be
much
danger
in
it
:
But
if
men
shall
not
seek
to
draw
back
upon
any
such
pretenses
as
these
(
only
because
they
would
not
go
along
with
the
motion
,
it
being
contrary
to
some
unruly
lust
,
or
unworthy
design
which
they
are
carrying
on
in
the
World
)
but
shall
be
willing
to
be
led
by
the
Spirit
:
If
they
need
not
to
be
pulled
and
hauled
,
but
shall
come
on
freely
and
readily
,
and
shall
be
willing
to
go
along
with
the
motions
of
the
Spirit
,
without
asking
any
question
for
conscience
sake
,
or
rather
for
lusts
sake
;
this
is
another
great
advantage
that
will
turn
to
an
happy
account
in
order
to
a
compleating
this
great
design
of
your
being
filled
with
the
Spirit
of
God
.
For
there
is
nothing
that
giveth
a
more
demonstrative
proof
that
a
man
is
a
true
born
Son
of
God
than
that
he
is
willing
to
be
led
by
the
Spirit
,
in
the
sense
declared
.
It
was
a
saying
amongst
the
Romans
,
He
is
an
ill
Souldier
that
followeth
his
Captain
groaning
and
sighing
:
Even
so
,
he
is
not
a
reconciled
person
with
his
own
peace
and
comfort
who
studies
and
casteth
about
,
and
would
fain
be
excused
from
the
service
of
God
.
By
the
way
,
that
we
may
not
discourage
any
to
comply
at
any
time
with
the
motions
of
the
Spirit
,
when
any
person
,
man
or
woman
,
shall
make
a
long
work
of
finding
out
pretenses
before
they
will
go
along
with
these
motions
;
nevertheless
if
they
do
comply
and
go
along
with
them
at
last
,
though
it
be
late
,
yet
better
so
than
wholly
to
reject
and
cast
them
off
;
but
this
is
not
the
way
of
wisdom
,
there
is
a
far
better
and
more
excellent
way
than
this
,
in
order
to
the
great
blessedness
(
we
speak
of
)
of
being
filled
with
the
Spirit
,
which
is
,
to
be
freely
willing
to
go
along
with
the
Spirit
of
God
in
his
leading
and
guidance
.
And
so
we
have
briefly
done
with
this
means
also
;
Only
the
reason
or
ground
of
this
direction
we
shall
illustrate
a
little
further
,
viz.
He
that
hath
shall
have
more
abundantly
;
Sect.
11
They
that
comport
with
the
Holy
Ghost
in
his
motions
,
who
are
willing
to
go
along
with
him
in
works
of
Holiness
and
goodness
;
they
do
by
him
as
a
man
doth
by
his
friend
whom
he
symbolizeth
with
in
Disposition
,
Genius
,
and
Temper
;
his
waies
,
are
his
waies
;
his
delight
,
his
delight
;
his
sorrows
,
his
sorrows
;
this
strengthens
Friendship
between
man
and
man
:
Just
so
,
when
a
man
shall
symbolize
,
and
fall
in
at
every
turn
with
the
Spirit
of
God
,
and
shall
be
like
unto
him
in
his
waies
,
and
shall
follow
him
in
his
motions
,
and
shall
own
them
;
such
a
deportment
,
as
this
is
,
will
cause
the
Spirit
of
God
to
delight
in
a
man
,
and
to
rejoyce
in
him
:
For
if
the
Spirit
of
God
be
capable
of
being
grieved
,
as
it
appears
he
is
by
what
the
Apostle
saith
concerning
him
,
Eph.
4.30
.
And
grieve
not
the
holy
Spirit
of
God
,
&c.
Then
certainly
he
may
be
pleased
and
delighted
;
he
may
be
so
used
and
entreated
by
men
,
so
that
he
will
take
pleasure
and
delight
in
them
.
We
have
opened
this
Metaphor
unto
you
heretofore
,
therefore
we
shall
only
touch
it
by
the
way
.
Grief
,
when
it
is
applied
unto
the
Spirit
of
God
,
doth
not
suppose
or
imply
any
such
thing
as
if
the
Holy
Ghost
may
be
grieved
in
a
true
or
proper
sense
:
No
,
but
the
meaning
is
this
,
that
such
a
course
may
be
taken
by
men
that
the
Spirit
of
God
may
be
provoked
to
do
as
men
use
to
do
under
grief
.
As
for
instance
,
when
men
are
under
the
Passion
of
grief
they
are
indisposed
unto
action
,
they
are
listless
unto
any
expression
of
themselves
in
one
kind
or
other
;
grief
and
sorrow
straitens
and
contracts
the
hearts
of
men
,
that
they
become
half
dead
,
having
no
life
,
no
lust
,
no
spirit
to
any
thing
out
of
themselves
:
So
likewise
,
the
Spirit
may
be
said
to
be
grieved
when
he
keepeth
silence
in
men
,
and
doth
not
act
as
he
was
wont
to
do
.
When
there
is
a
deadness
in
the
Soul
,
when
there
are
no
lustings
therein
unto
that
which
is
good
,
it
is
a
sign
that
the
Spirit
is
grieved
;
because
he
stirreth
not
,
he
moveth
not
,
he
cometh
not
forth
as
he
was
wont
to
do
,
but
leaveth
the
soul
solitary
and
to
it self
:
And
when
there
is
such
a
calm
,
no
breathing
of
the
Spirit
upon
the
soul
,
there
will
be
no
lust
,
no
motion
,
nor
desire
to
do
any
thing
that
is
spiritual
or
heavenly
;
and
then
it
is
with
the
soul
as
it
is
with
a
quantity
of
Wine
,
when
the
Spirits
are
extracted
out
of
it
,
that
which
remaineth
is
but
as
a
little
water
:
Just
so
are
the
Spirits
,
and
hearts
and
souls
of
men
when
the
Spirit
of
God
is
grieved
within
them
,
when
he
withdraweth
;
Their
very
life
,
and
all
that
vigour
of
spirit
which
at
other
times
is
found
in
them
,
all
is
under
hatches
and
doth
not
appear
:
On
the
contrary
,
when
the
Spirit
of
God
is
pleased
and
delighted
in
men
,
he
is
like
unto
men
when
they
are
under
greatest
contentment
and
satisfaction
of
mind
,
they
are
now
in
a
posture
and
readiness
to
do
all
the
good
they
can
,
to
please
and
gratifie
every
man
.
This
we
have
opened
unto
you
formerly
,
and
have
shewed
you
how
the
Scriptures
run
much
upon
it
;
As
saith
Mephibosheth
to
David
,
Let
him
take
all
forasmuch
as
my
Lord
the
King
is
come
again
in
peace
,
2
Sam.
19.30
.
And
so
Gal.
4.15
.
Where
is
then
the
blessedness
you
speak
of
?
For
I
bear
you
record
,
that
if
it
had
been
possible
you
would
have
plucked
out
your
own
eyes
,
&c.
And
so
again
,
Bless
,
and
curse
not
;
bless
I
say
,
for
thereunto
you
are
called
;
as
who
should
say
,
Christians
by
means
of
that
rich
portion
of
contentment
and
joy
which
they
are
interessed
in
by
the
Gospel
are
in
a
posture
to
do
good
unto
the
World
,
under
all
the
cursings
and
prosecutings
of
it
:
Even
so
it
is
with
the
Spirit
of
God
when
he
taketh
delight
and
pleasure
in
a
man
,
then
is
he
enlarged
towards
him
,
he
is
then
active
,
stirring
,
and
vigorous
in
the
heart
and
soul
.
These
motions
,
quicknings
,
and
encitements
unto
waies
that
are
good
,
these
beat
strong
upon
a
man
.
Now
the
Spirit
of
God
,
the
more
he
is
pleased
,
the
more
he
doth
enlarge
and
give
out
himself
unto
men
.
So
then
,
if
we
desire
to
be
filled
with
the
Spirit
,
here
is
another
means
proper
to
obtain
it
,
namely
,
if
you
will
be
led
by
the
Spirit
.
There
is
nothing
more
pleasing
unto
a
man
,
especially
unto
a
man
of
wisdom
,
than
to
see
his
Counsel
followed
:
This
very
impression
being
found
in
the
hearts
of
men
,
argueth
,
that
there
is
a
like
strain
of
this
in
the
nature
of
God
;
for
we
have
often
signified
unto
you
,
that
God
made
man
after
his
own
Image
,
endued
him
with
the
same
Principles
of
Wisdom
and
Understanding
(
namely
,
for
nature
or
kind
)
which
were
in
himself
;
he
drew
a
kind
of
Copy
of
his
own
Wisdom
in
the
Nature
of
man
.
And
this
by
the
way
is
the
reason
of
another
thing
also
,
viz.
That
in
his
Treaties
with
men
about
the
great
and
important
business
of
their
everlasting
Peace
,
he
still
goeth
by
such
Rules
which
men
go
by
,
and
manage
the
things
of
their
highest
concernments
.
But
now
the
reason
why
God
doth
deal
with
men
in
very
many
cases
by
their
own
Principles
,
is
not
simply
because
he
will
thus
fall
in
with
them
,
but
because
these
are
the
Rules
of
God
himself
,
according
to
the
excellency
of
his
Nature
,
by
which
he
ruleth
and
governeth
the
World
.
Sixthly
,
Sect.
12
It
must
needs
be
of
good
consequence
unto
you
,
in
order
to
your
being
filled
with
the
Spirit
,
to
take
and
keep
all
things
out
of
the
way
which
are
contrary
hereunto
;
I
mean
,
which
are
like
to
hinder
,
and
will
hinder
your
being
filled
with
the
Spirit
,
in
case
they
be
not
taken
and
kept
out
of
the
way
,
to
see
that
we
do
not
lay
any
obstruction
in
his
way
,
but
that
it
may
be
plain
and
smooth
before
him
.
Now
those
things
in
the
general
,
which
are
like
to
be
an
offense
unto
the
Spirit
of
God
,
and
so
obstructive
to
your
being
filled
with
him
,
are
all
such
things
which
are
gratifactory
and
pleasing
unto
the
flesh
,
and
tend
to
the
encouragement
and
strengthening
of
the
hand
thereof
.
The
reason
hereof
is
,
because
the
Apostle
informeth
us
,
Gal.
5.17
.
that
the
Spirit
and
the
Flesh
are
contrary
one
to
the
other
,
and
lust
one
against
the
other
;
one
lusteth
after
that
,
or
after
the
doing
of
that
,
i.e.
secretly
inclineth
and
perswadeth
men
and
women
to
the
doing
of
that
,
which
being
done
,
is
contrary
to
the
interest
of
the
other
;
it
discourageth
,
weakens
,
and
disableth
the
force
or
moving
power
of
the
other
in
the
soul
.
Therefore
a
course
is
to
be
taken
,
and
something
done
that
may
restrain
the
motions
of
the
Flesh
,
or
at
least
break
the
heart
or
strength
of
it
.
It
is
not
like
the
Spirit
will
advance
to
the
filling
of
the
soul
with
his
presence
so
long
as
lust
remains
in
heart
and
strength
in
men
;
for
this
is
to
be
remembred
and
taken
along
by
way
of
caution
at
this
turn
,
that
though
there
be
a
contrariety
in
all
the
lusts
of
the
Flesh
unto
the
Spirit
,
yet
all
kinds
or
degrees
of
these
lustings
are
not
so
,
or
upon
such
terms
repugnant
and
contrary
to
the
Spirit
and
his
growth
in
men
,
but
that
this
may
proceed
and
go
forward
some
of
them
notwithstanding
.
For
as
it
is
in
the
comings
in
of
the
Tide
and
flowings
of
the
waters
,
whilst
the
Waters
are
encreasing
,
and
the
banks
filling
,
there
are
some
smaller
refluxes
or
fallings
back
of
the
water
,
which
are
presently
recovered
,
and
this
with
advantage
by
the
next
reflux
and
bearing
up
of
the
Tide
,
so
that
the
Tide
holdeth
on
its
way
,
maketh
good
its
course
untill
it
cometh
to
its
height
and
fulness
,
these
lesser
refluxes
notwithstanding
:
In
like
manner
,
though
there
be
at
times
some
lesser
yieldings
and
givings
back
of
the
Spirit
in
the
soul
,
meeting
with
the
current
or
stream
of
the
Flesh
,
yet
he
may
be
brought
on
again
,
toties
quoties
,
and
that
with
power
,
to
the
over-bearing
and
breaking
the
motions
and
current
of
the
Flesh
,
and
so
keep
still
upon
the
advance
,
and
be
filling
of
his
channels
and
banks
daily
.
There
are
two
kinds
or
degrees
of
the
lustings
of
the
Flesh
,
Sect.
13
though
they
be
both
contrary
to
the
Spirit
and
his
motions
,
and
advance
in
the
soul
;
yet
one
of
them
doth
little
or
nothing
to
interrupt
him
in
his
course
,
the
other
is
that
which
grieveth
him
,
and
obstructeth
him
in
his
way
.
The
former
kind
of
these
lustings
are
such
,
which
,
for
distinction
sake
,
we
may
call
natural
,
though
the
word
be
not
altogether
so
proper
to
express
the
thing
intended
;
the
Greek
hath
somewhat
a
more
significant
term
,
wherein
to
express
them
,
calling
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sudden
rushing
or
inconsiderate
risings
or
startings
up
of
nature
,
or
the
natural
faculties
in
the
soul
,
which-they
compare
to
the
winking
or
shutting
of
the
eye-lids
when
any
thing
threatneth
the
eye
;
or
so
to
the
lifting
up
of
the
hands
to
the
head
for
safeguard
,
when
a
blow
is
coming
upon
the
head
;
these
are
Natures
motions
by
instinct
,
and
they
do
not
depend
upon
the
consent
of
the
will
,
or
discourse
of
reason
.
The
latter
kind
of
these
lustings
are
such
which
have
gained
or
gotten
the
consent
of
the
will
unto
them
,
and
hereby
they
conceive
(
as
James
speaketh
,
Jam.
1.15
.
)
i.
e.
are
made
pregnant
,
like
a
woman
that
is
with
Child
;
so
have
such
lustings
as
these
,
the
Act
or
Deed
it self
of
sin
in
their
womb
or
bowels
,
Then
when
lust
hath
conceived
it
bringeth
forth
sin
,
and
sin
when
it
is
finished
[
i.e.
actually
or
externally
perpetrated
or
committed
]
bringeth
forth
death
.
Then
when
lust
hath
conceived
,
&c.
This
clearly
supposeth
that
there
is
,
or
may
be
,
a
lust
or
lusting
,
which
(
in
this
respect
)
is
Virgin
like
,
hath
no
corruption
of
the
act
of
sin
in
it
;
wherein
the
act
of
sin
is
not
formed
or
shaped
.
This
kind
of
lust
,
we
speak
of
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
the
Greek
word
expresseth
it
)
the
first
motion
or
moving
of
nature
in
a
man
which
is
exerted
or
put
forth
before
a
man
intends
,
thinks
,
or
knows
any
thing
of
it
.
This
kind
of
lust
may
be
troublesome
unto
a
man
,
and
find
him
inward
exercise
and
work
,
more
than
enough
,
to
suppress
it
as
it
riseth
,
that
so
the
will
and
consent
may
not
touch
it
,
or
come
at
it
;
yet
this
is
not
the
lusting
of
the
Flesh
which
doth
much
obstruct
the
Spirit
in
his
way
,
or
prejudice
the
souls
being
filled
with
him
.
Paul
was
a
man
that
was
abundantly
filled
with
the
Spirit
;
and
yet
he
saith
,
that
he
knew
that
in
him
(
that
is
in
his
Flesh
,
as
he
interprets
)
dwelleth
no
good
thing
,
Rom.
7.18
.
And
that
he
saw
ver.
23.
[
i.
e.
discerned
,
felt
,
or
perceived
]
another
Law
in
his
members
warring
against
the
Law
of
his
mind
,
and
bringing
him
into
captivity
[
i.
e.
endeavouring
to
bring
him
into
captivity
]
to
the
Law
of
sin
which
was
in
his
members
[
meaning
unto
it self
by
an
Hebrew
kind
of
Dialect
,
which
many
times
uses
and
repeats
the
Antecedent
for
the
Relative
.
]
I
thank
my
God
(
saith
the
Apostle
Paul
,
1
Cor.
1.4
.
)
alwaies
on
your
behalf
for
the
grace
of
God
(
not
for
his
grace
)
which
is
given
unto
you
,
&c.
So
again
,
Eph.
4.16
.
From
whom
the
whole
body
maketh
encrease
of
the
body
[
meaning
,
of
it self
.
]
See
also
Luke
3.19
.
Now
the
Apostle
saying
,
That
in
him
[
i.e.
in
his
flesh
]
there
dwelt
no
good
thing
[
meaning
but
abundance
of
that
which
is
naught
or
dangerous
(
according
to
the
Rule
(
often
upon
occasion
)
delivered
unto
you
)
viz.
That
Adverbs
of
denying
signifie
the
contrary
of
these
words
with
which
they
are
joyned
]
implies
and
signifies
that
the
fleshly
part
of
him
,
which
he
calleth
his
members
[
ver.
23.
]
i.
e.
his
body
was
ever
and
anon
occasioning
his
spirit
or
soul
(
being
so
near
in
conjunction
with
it
)
to
bubble
,
or
put
forth
in
some
vain
,
foolish
,
or
sinful
desire
or
other
,
which
made
him
work
without
end
;
partly
,
in
lamenting
over
himself
,
by
reason
of
them
,
and
their
mingling
themselves
with
all
his
services
and
spiritual
actings
and
doings
:
Partly
,
in
a
solicitousness
and
careful
watching
over
his
heart
or
will
,
lest
they
came
to
be
confederate
with
them
in
respect
of
this
turmoil
he
still
had
with
his
flesh
and
body
,
ver.
24.
He
crieth
out
,
O
wretched
(
or
miserable
)
man
that
I
am
,
who
shall
deliver
me
from
this
body
[
or
from
a
body
]
of
death
?
i.e.
From
a
body
that
worketh
or
createth
all
sorrow
,
trouble
,
and
care
to
me
.
I
thank
God
(
saith
he
)
through
Jesus
Christ
our
Lord
;
meaning
,
that
that
deliverance
from
that
body
of
death
he
speaks
of
,
which
was
procured
unto
him
by
Jesus
Christ
,
and
which
he
had
in
his
eye
as
coming
apace
towards
him
,
provoked
him
to
a
signal
thankfulness
unto
God
for
his
grace
towards
him
in
such
a
deliverance
,
and
so
concludeth
the
Chapter
;
So
then
with
my
mind
I
my self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
same
person
,
I
,
or
he
,
or
that
man
,
that
is
,
I
serve
the
Law
of
God
:
but
with
my
flesh
the
Law
of
sin
.
With
my
mind
I
my self
serve
the
Law
of
God
;
that
is
,
yield
obedience
unto
it
,
with
an
intent
and
desire
hereby
to
honour
it
,
with
my
mind
I
my self
thus
serve
it
.
In
this
Discourse
Paul
maketh
a
plain
opposition
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
and
my self
,
or
between
him
and
himself
;
affirming
,
that
he
did
many
things
which
he
himself
did
not
,
and
was
resolved
not
to
do
.
I
man
may
be
said
(
in
the
general
and
common
language
)
to
do
whatsoever
he
doth
upon
any
terms
whatsoever
,
viz.
what
he
doth
causelesly
,
what
he
doth
contrary
to
the
desire
of
his
soul
,
and
which
he
doth
thorough
violence
of
temptations
,
&c.
But
a
man
himself
cannot
(
in
emphaticalness
of
expression
)
be
said
to
do
any
thing
but
what
he
doth
with
his
heart
and
soul
,
with
a
full
and
free
consent
of
his
will
,
&c.
And
so
our
Apostle
,
who
was
very
far
from
flattering
himself
,
yet
acquits
himself
from
that
which
was
done
by
him
,
contrary
to
the
bent
and
frame
of
his
heart
,
and
without
consent
of
his
will
,
by
casting
it
upon
sin
that
dwelt
in
him
,
i.
e.
that
sinful
weakness
which
kept
possession
of
his
Flesh
;
Now
if
I
do
that
which
I
would
not
,
it
is
no
more
I
that
do
it
,
but
sin
that
dwelleth
in
me
.
It
is
no
more
I
;
meaning
,
that
all
the
while
he
did
that
which
was
evil
,
and
sinful
for
him
to
do
,
with
his
entire
will
and
full
consent
,
it
was
he
himself
that
did
it
,
and
not
the
sin
,
or
sinful
weakness
that
dwelt
in
him
;
but
now
(
saith
he
)
since
the
frame
of
my
heart
and
bent
of
my
will
standeth
against
that
which
I
do
in
this
kind
;
from
hencesorth
I
may
truly
(
speaking
Evangelically
)
discharge
my self
from
the
doing
of
it
,
and
arraign
that
weakness
which
inseparably
hangeth
upon
me
as
the
Author
and
Actor
of
it
.
I
have
stood
somewhat
the
longer
upon
the
opening
of
this
passage
of
the
Apostle
,
because
I
desire
,
with
as
much
evidence
and
satisfaction
as
may
be
,
to
make
out
this
unto
you
,
that
so
you
need
not
be
discouraged
in
the
course
or
way
of
your
endeavours
to
be
filled
with
the
Spirit
,
by
such
kind
of
lustings
of
the
flesh
within
you
as
these
we
have
spoken
so
much
of
,
though
they
should
still
haunt
and
follow
you
,
in
as
much
as
you
have
heard
that
he
that
was
filled
(
almost
to
the
brim
)
with
the
Spirit
was
notwithstanding
obnoxious
to
such
a
lusting
.
Such
Lusts
as
these
do
not
intoxicate
,
bewitch
,
or
drink
up
your
Reason
,
Judgments
,
or
Understandings
;
but
they
may
remain
whole
and
intire
unto
you
(
them
notwithstanding
)
for
any
spiritual
work
or
service
,
and
consequently
for
comporting
with
the
Spirit
of
God
,
in
order
to
his
filling
you
with
himself
.
But
Secondly
,
Those
words
of
James
,
Then
,
when
Lust
hath
conceived
,
Sect.
14
it
bringeth
forth
sin
,
&c.
as
plainly
shew
,
that
Lust
also
may
be
so
intreated
and
dealt
with
,
as
to
be
made
pregnant
and
big
with
the
external
Act
it self
of
sin
.
This
is
done
when
the
heart
or
will
of
man
or
woman
falleth
in
with
the
Lust
,
and
taketh
her
to
Wife
,
and
couple
themselves
with
her
,
i.
e.
when
men
approve
and
like
of
the
Lust
or
Desire
we
speak
of
,
and
begin
to
take
care
(
as
the
Apostle
elsewhere
speaks
)
to
make
provision
for
it
,
or
to
bethink
themselves
how
they
may
gratifie
it
,
and
fulfil
it
.
By
the
way
,
when
James
saith
(
as
we
have
heard
)
Then
,
when
Lust
hath
conceived
,
it
bringeth
forth
sin
;
The
meaning
is
not
,
as
if
this
alwaies
proved
so
,
viz.
that
every
Lust
consented
unto
produceth
the
external
or
complete
Act
of
sinning
;
there
are
many
times
Conceptions
where
there
are
no
Births
or
bringing
forth
of
Children
;
many
things
may
interpose
to
occasion
an
abortion
,
or
a
consumption
of
that
which
is
conceived
in
the
womb
:
And
thus
it
may
be
,
and
often
is
in
the
case
of
Lusts
in
their
conceptions
;
many
men
have
for
a
time
intended
and
purposed
to
do
many
things
that
are
evil
,
whose
purposes
and
intentions
notwithstanding
have
been
dissolved
or
turned
out
of
their
way
;
so
that
they
never
come
to
be
put
in
execution
.
This
is
apparent
in
Davids
case
,
when
by
Abigail's
wise
behaviour
and
advice
he
was
taken
off
from
his
hard
and
bloudy
intentions
against
Nabal
and
his
House
.
Therefore
the
Apostles
meaning
,
in
saying
,
that
when
lust
hath
conceived
it
bringeth
forth
sin
,
is
not
to
shew
what
is
alwaies
done
in
the
case
he
speaks
of
,
but
what
is
frequently
done
,
and
alwaies
likely
,
or
probable
to
be
done
,
of
which
kind
of
sayings
there
are
very
many
in
the
Scriptures
,
Joh.
11.9
,
10.
If
any
man
walk
in
the
day
(
saith
our
Saviour
)
he
stumbleth
not
:
but
if
a
man
walk
in
the
night
he
stumbleth
;
his
meaning
is
,
neither
to
affirm
that
no
man
that
walketh
in
the
day
ever
stumbleth
,
nor
that
every
man
that
walketh
in
the
night
doth
stumble
,
but
only
,
that
there
is
a
probability
both
of
the
one
,
and
of
the
other
,
and
that
they
are
likely
either
to
stumble
,
or
not
to
stumble
:
So
likewise
(
the
Apostle
Paul
,
1
Cor.
7.32
,
33.
The
unmarried
careth
for
the
things
of
the
Lord
,
&c.
But
this
only
by
the
way
.
The
business
we
have
in
hand
is
to
give
you
to
understand
and
know
,
that
that
kind
of
lusting
,
which
hindreth
your
being
filled
with
the
Spirit
,
yea
,
and
will
hinder
it
,
untill
it
be
taken
away
,
is
that
which
is
owned
,
accepted
,
and
approved
of
by
the
will
and
judgement
of
a
man
or
woman
,
and
for
the
gratifying
and
fulfilling
whereof
care
is
taken
by
men
.
Such
lusts
as
these
are
they
which
grieve
and
quench
the
Spirit
,
and
consequently
hinder
his
progress
,
motion
,
or
advance
in
the
soul
.
When
(
with
the
Scriptures
)
we
say
the
Spirit
is
grieved
,
we
do
not
mean
,
nor
doth
the
Holy
Ghost
in
this
expression
mean
any
thing
else
,
but
only
that
he
is
turned
out
of
the
way
;
he
doth
retire
himself
,
and
is
quiet
and
still
,
men
shall
hear
but
very
little
from
him
,
so
that
there
will
be
but
very
weak
and
faint
motions
and
suggestions
from
him
.
But
we
were
saying
unto
you
that
all
fleshly
lusts
in
the
general
are
obstructive
to
the
course
of
the
Spirit
,
Sect.
15
in
his
advance
or
growth
in
the
soul
.
Now
as
all
Lusts
in
the
general
entertained
and
countenanced
(
as
hath
been
declared
)
in
the
heart
and
soul
,
are
malignant
against
,
and
opposite
unto
the
growth
and
coming
on
of
the
Spirit
in
the
Soul
;
so
the
Scriptures
seem
to
cast
an
eye
upon
some
as
being
of
a
more
virulent
and
express
antipathy
in
this
kind
than
others
,
and
obstruct
that
blessedness
of
the
soul
we
speak
of
,
with
an
higher
hand
than
their
fellows
:
These
are
such
lusts
which
carry
in
them
a
direct
contrariety
to
those
signal
characters
,
or
properties
which
the
Scriptures
take
notice
of
,
and
ascribe
unto
the
Holy
Ghost
.
We
shall
take
notice
of
(
at
present
)
and
briefly
insist
upon
only
four
of
these
,
and
the
like
number
of
lusts
in
men
more
directly
opposite
unto
them
.
First
,
The
Spirit
of
God
is
famously
known
,
throughout
the
Scriptures
,
by
the
great
attribute
of
holiness
;
he
is
more
frequently
termed
the
holy
Spirit
,
than
spoken
of
under
any
other
name
,
or
expressed
by
any
other
Character
whatsoever
.
We
shall
not
need
to
cite
places
for
this
:
The
thing
(
I
presume
)
is
sufficiently
known
unto
you
all
.
A
second
property
,
which
the
Scriptures
attribute
unto
the
Spirit
of
God
,
is
,
Grace
,
or
a
gracious
disposition
,
Heb.
10.29
.
He
is
termed
,
The
Spirit
of
grace
.
And
God
is
termed
,
The
God
of
all
grace
,
1
Pet.
5.10
.
A
third
property
taken
notice
of
in
the
Holy
Ghost
by
the
Scriptures
is
his
heavenliness
;
he
is
said
in
1
Pet.
1.12
.
to
have
been
sent
down
from
heaven
,
which
implies
that
his
coming
,
or
sending
into
the
World
,
is
about
the
affairs
of
heaven
,
and
that
he
only
mindeth
these
;
so
elsewhere
he
is
said
to
be
the
Spirit
which
is
of
God
,
1
Cor.
2.12
,
14.
So
also
in
Joh.
15.26
.
Christ
promiseth
to
send
him
from
the
Father
,
all
which
imply
him
to
be
an
heavenly
,
and
heavenly
minded
Spirit
.
A
fourth
property
,
and
the
last
we
shall
now
take
notice
of
,
which
the
Scriptures
mind
in
the
Holy
Ghost
,
is
,
a
disposition
and
propensness
of
mind
in
him
to
be
communicating
and
revealing
the
Counsels
and
secret
things
of
God
unto
the
minds
and
consciences
of
men
.
This
property
of
the
Spirit
of
God
(
which
is
of
some
assinity
with
the
last
named
,
and
gives
testimony
unto
it
)
is
oft
mentioned
in
the
Scriptures
,
1
Cor.
2.10
,
11
,
12
,
13.
But
God
hath
revealed
them
unto
us
by
his
Spirit
,
for
the
Spirit
searcheth
all
things
:
yea
,
the
deep
things
of
God
.
For
what
man
knoweth
the
things
of
a
man
save
the
Spirit
of
man
which
is
in
him
?
&c.
So
again
,
ver.
12
,
13.
Now
we
have
not
received
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
(
viz.
by
his
discovering
it
unto
our
Judgments
and
Consciences
)
the
things
that
are
freely
given
to
us
of
God
;
which
things
also
we
speak
,
not
in
the
words
which
mans
wisdom
teacheth
,
but
which
the
Holy
Ghost
teacheth
.
And
so
in
Joh.
16.13
.
Howbeit
,
when
the
Spirit
of
truth
is
come
(
speaking
of
the
Comforter
)
he
will
guide
you
into
all
truth
,
&c.
and
he
will
shew
you
things
to
come
,
&c.
This
is
another
heavenly
property
of
him
who
cometh
from
the
Father
to
communicate
and
acquaint
men
with
the
great
mysteries
of
the
Counsels
of
God
,
so
far
as
it
doth
concern
the
souls
of
men
to
know
them
.
Now
all
such
lusts
and
sinful
dispositions
(
being
indulged
and
nourished
)
which
are
contrary
to
,
and
fight
against
these
properties
and
dispositions
of
the
Spirit
,
are
(
and
must
in
reason
needs
be
)
most
distasteful
unto
him
,
and
consequently
most
obstructive
to
him
in
his
way
of
advancing
his
blessed
presence
in
the
souls
of
men
.
The
first
of
the
four
Particulars
attributed
unto
the
Holy
Ghost
in
Scripture
was
holiness
;
Sect.
16
he
is
ten
times
over
(
and
I
believe
twenty
times
to
that
)
called
the
Holy
Spirit
,
and
sometimes
(
in
our
English
Translations
)
the
Holy
Ghost
.
Now
holiness
,
as
we
know
(
or
at
least
have
often
heard
)
imports
separation
,
or
distance
from
every
thing
that
is
unclean
.
And
where
holiness
is
in
its
exaltation
,
it
importeth
the
greatest
distance
from
uncleanness
that
is
possible
.
But
without
dispute
holiness
in
the
Spirit
of
God
is
in
the
height
of
its
exaltation
:
It
dwelleth
in
him
bodily
;
Therefore
there
must
needs
be
the
greatest
distance
between
the
Spirit
of
God
and
all
manner
of
uncleanness
.
The
Scriptures
do
shew
that
this
is
the
nature
of
holiness
,
not
simply
to
fly
from
that
which
polluteth
and
defileth
,
but
to
be
at
the
utmost
distance
from
i●
.
Upon
this
account
it
is
in
Scripture
often
opposed
unto
uncleanness
,
as
the
East
is
opposite
unto
the
West
,
as
being
at
the
greatest
distance
from
it
.
For
God
hath
not
called
us
unto
uncleanness
,
but
unto
holiness
,
1
Thes.
4.7
.
And
so
Rom.
6.19
.
1
Cor.
7.14
.
And
very
frequently
in
the
Scriptures
you
shall
find
a
great
opposition
made
between
holiness
and
that
uncleanness
,
whose
fulfilling
polluteth
and
defileth
the
Temples
of
mens
bodies
;
as
the
lust
of
Adultery
,
Fornication
,
Incest
,
and
all
impurities
of
such
a
kind
,
which
being
consented
unto
,
and
harboured
in
the
souls
of
men
and
women
,
are
obstructive
with
an
high
hand
to
that
great
felicity
and
happiness
of
their
being
filled
with
the
Spirit
.
The
Apostle
,
Eph.
4.29
.
compared
with
ver.
30.
plainly
intimates
such
an
Antipathy
between
such
lusts
of
uncleanness
as
these
,
with
their
fruits
:
and
the
Spirit
of
God
,
that
they
are
a
grief
unto
him
,
and
consequenly
(
as
we
lately
opened
the
Metaphor
unto
you
:
)
that
his
hand
is
weakned
by
them
to
that
good
work
of
filling
men
with
his
presence
;
which
otherwise
was
in
his
heart
to
have
been
wrought
for
them
;
Let
no
corrupt
communication
proceed
cut
of
your
mouths
,
but
that
which
is
good
to
the
use
of
edifying
,
and
grieve
not
the
holy
Spirit
,
&c.
Let
no
corrupt
communication
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
putrified
or
rotten
speech
;
such
as
is
wont
to
proceed
from
these
impure
Fountains
we
speak
of
in
the
hearts
of
men
and
women
.
For
even
as
those
sents
and
smells
which
are
wont
to
breath
from
Laistoffs
and
Dunghils
are
noysome
and
offensive
unto
men
who
have
their
senses
quick
and
good
:
So
are
unclean
Communication
and
rotten
speech
unto
men
who
have
their
spiritual
senses
about
them
.
Now
lascivious
,
wanton
,
unchaste
,
or
unclean
communication
is
therefore
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
corrupt
or
rotten
;
because
unto
them
that
have
their
senses
(
their
spiritual
senses
)
sound
and
in
a
good
temper
and
habit
,
exercised
in
distinguishing
things
that
differ
;
such
Communication
and
Discourse
is
such
a
kind
of
annoyance
or
offense
which
answers
that
annoyance
to
the
bodily
senses
,
which
is
occasioned
(
as
was
said
)
by
the
fumes
and
smells
of
Laistoffs
,
Dunghills
,
and
putrified
bodies
,
which
are
not
simply
unpleasant
and
offensive
,
but
of
dangerous
consequence
also
to
dissolve
,
stifle
,
or
destroy
nature
;
for
otherwise
there
may
be
sents
that
are
offensive
and
unpleasant
,
and
yet
not
Enemies
unto
nature
,
nor
yet
of
any
tendency
to
her
dissolution
,
but
for
her
preservation
and
health
:
In
like
manner
,
wanton
communication
and
discourses
are
not
only
or
simply
noysome
or
unpleasant
unto
men
and
women
,
that
have
their
spiritual
senses
about
them
,
but
have
a
dangerous
influence
also
to
destroy
their
spiritual
being
,
and
that
work
of
grace
which
is
begun
in
their
souls
;
according
to
that
of
the
Apostle
in
1
Cor.
15.33
.
Evil
words
corrupt
good
manners
;
not
that
they
do
alwaies
do
it
,
but
they
have
a
property
so
to
do
;
they
are
of
a
destroying
nature
,
and
if
these
destroy
good
manners
,
then
have
they
a
property
to
do
this
also
,
viz.
to
destroy
all
those
good
Principles
out
of
which
good
manners
are
produced
.
And
whereas
to
this
Exhortation
,
that
no
corrupt
or
rotten
communication
should
proceed
out
of
their
mouths
;
he
immediately
subjoyneth
,
And
grieve
not
the
holy
Spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
Redemption
;
he
doth
it
by
way
of
motive
,
clearly
implying
,
that
such
communication
will
grieve
the
Spirit
of
God
.
Now
this
connective
Particle
,
and
,
sometimes
implieth
a
motive
enforcing
the
precedent
Exhortation
,
Do
this
and
live
,
Gen.
42.18
.
i.
e.
for
you
shall
live
by
doing
this
.
Exalt
her
,
and
she
shall
promote
thee
,
Prov.
4.8
.
i.
e.
for
she
shall
promote
thee
:
I
give
thee
this
for
thy
encouragement
,
that
she
shall
promote
thee
.
So
that
the
meaning
of
the
place
in
hand
is
,
that
such
a
kind
of
rotten
communication
will
grieve
the
Spirit
of
God
:
That
is
,
hath
a
direct
tendency
in
it
to
cause
the
Spirit
of
God
to
do
as
men
usually
do
when
they
are
grieved
(
as
we
formerly
shewed
)
withdraw
themselves
from
those
who
so
grieve
them
,
and
grow
listless
unto
action
,
and
have
no
lust
to
go
forth
in
their
way
;
but
retire
themselves
,
and
mourn
,
and
grow
solitary
.
In
like
manner
,
rotten
Communication
will
cause
the
Spirit
to
withdraw
his
presence
in
his
wonted
influences
,
he
will
have
no
desire
to
exert
,
or
put
forth
himself
(
at
least
with
any
strength
or
vigour
)
in
motions
or
encitements
to
holiness
,
&c.
by
means
whereof
the
Flesh
will
gather
more
and
more
strength
,
and
the
lusts
thereof
encrease
daily
.
This
sheweth
that
there
is
a
spiritual
opposition
between
rotten
Communication
,
or
any
other
lusts
of
the
Flesh
and
the
Spirit
of
God
.
So
Jude
,
ver.
19.
These
be
they
who
separate
themselves
,
sensual
,
having
not
the
Spirit
;
Implying
,
that
they
who
are
given
over
to
sensual
and
voluptuous
courses
are
persons
who
have
no
the
Spirit
.
I
conceive
this
distinguishing
Character
that
they
separate
themselves
,
viz.
from
the
Bodies
and
Societies
of
the
Saints
,
and
from
the
Ordinances
of
God
.
The
Apostle
would
signifie
this
unto
us
,
that
such
persons
as
these
did
it
under
pretense
of
a
greater
measure
of
the
Spirit
;
some
special
discovery
of
somewhat
more
than
had
been
made
known
unto
other
men
:
As
if
they
were
of
too
tall
a
stature
and
growth
to
assemble
themselves
with
others
;
as
men
think
not
themselves
fit
company
for
Children
;
so
these
men
,
upon
pretense
of
a
more
excellent
inspiration
from
the
Spirit
of
God
,
separated
themselves
from
other
men
.
But
(
saith
he
)
there
is
this
in
the
bottom
,
they
are
sensual
:
this
separation
doth
not
proceed
from
the
Spirit
of
God
,
nor
from
any
further
Communion
more
than
others
which
they
have
with
him
:
But
they
are
sensual
,
sensual
pleasures
and
courses
have
bewitched
and
taken
away
their
heart
:
And
now
,
that
they
may
enjoy
themselves
in
this
course
,
they
must
pretend
to
Revelation
,
and
some
extraordinary
Knowledge
(
for
the
Saints
in
their
Communion
know
no
such
thing
,
but
that
which
they
know
is
of
another
nature
)
and
therefore
that
they
might
not
be
troubled
and
checked
in
their
way
,
they
must
give
ear
to
an
unclean
Spirit
;
and
this
they
call
the
Spirit
of
God
,
and
that
in
opposition
unto
others
.
Secondly
,
A
second
Property
of
the
Spirit
mentioned
was
his
grace
.
We
read
Heb.
10.29
.
of
despighting
the
Spirit
of
grace
.
And
so
God
is
called
1
Pet.
5.10
.
The
God
of
all
grace
;
meaning
,
that
he
is
a
gracious
Spirit
.
Now
grace
(
as
we
have
formerly
opened
the
nature
of
it
unto
you
)
importeth
a
readiness
,
or
great
propenseness
in
the
will
and
soul
of
a
man
,
to
shew
kindness
,
or
to
do
good
where
no
engagement
is
from
without
from
him
unto
whom
kindness
is
shewn
,
it
differeth
from
mercy
.
For
the
object
of
mercy
alwaies
is
misery
,
or
persons
in
misery
:
But
the
object
of
grace
may
as
well
be
persons
in
a
good
condition
,
and
free
from
misery
,
as
those
that
are
in
misery
;
for
Grace
only
respects
,
as
it
were
,
an
absence
of
all
motives
or
engagements
,
from
those
to
whom
we
intend
good
,
and
reacheth
no
further
.
So
then
,
when
the
Spirit
is
called
the
Spirit
of
grace
,
it
doth
import
a
freeness
,
a
readiness
,
a
willingness
,
and
propenseness
of
mind
to
do
good
unto
such
persons
who
never
laid
any
engagement
upon
him
,
to
whom
he
is
no
waies
Debtor
by
one
Law
or
other
.
When
there
is
a
propenseness
in
any
person
thus
freely
without
engagement
to
deal
courteously
or
kindly
with
others
,
this
is
Grace
truly
so
called
.
Now
the
Spirit
is
said
to
be
a
gracious
Spirit
,
because
he
vouchsafeth
to
come
unto
men
,
and
to
dwell
with
them
,
and
to
couple
and
joyn
himself
with
men
,
whilest
they
are
strangers
unto
him
,
even
whilest
as
yet
he
hath
received
to
no
kindness
from
them
,
he
is
pleased
to
come
unto
them
,
and
to
invite
them
.
Nay
,
the
truth
is
,
there
is
a
more
excellent
degree
of
grace
than
this
in
the
Spirits
dealing
with
men
;
when
kindness
is
shewed
not
only
where
no
engagement
hath
gone
before
,
but
contrary
to
engagements
on
the
other
hand
.
This
is
grace
in
abundance
,
and
in
its
exaltation
,
when
a
person
hath
done
us
wrong
,
or
disgraced
us
unjustly
,
and
offered
us
injury
,
and
we
,
notwithstanding
such
hard
measure
received
from
him
,
shall
yet
be
ready
to
stand
by
him
,
and
accommodate
him
,
then
are
we
gracious
in
an
excellent
and
eminent
degree
.
Now
,
such
lusts
and
sinful
dispositions
in
men
,
which
are
contrary
to
this
Character
or
property
of
Grace
in
the
Spirit
are
very
distasteful
unto
him
,
apt
to
grieve
and
obstruct
him
in
his
course
as
well
as
the
former
,
viz.
uncleanness
,
&c.
In
that
former
place
,
Eph.
4.30
.
where
the
Apostle
had
added
,
And
greive
not
the
holy
Spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
Redemption
(
meaning
,
by
corrupt
communication
:
)
He
immediately
addeth
,
Let
all
bitterness
,
and
wrath
,
and
anger
,
and
clamour
,
and
evil
speaking
be
put
away
from
you
,
with
all
malice
,
&c.
The
motive
lieth
in
the
middle
between
the
two
Exhortations
,
and
it
enforceth
them
both
;
it
is
a
motive
both
to
that
which
went
before
,
Let
no
corrupt
Communication
proceed
out
of
your
mouth
;
and
unto
that
which
followeth
,
namely
,
that
all
wrath
,
and
malice
,
and
the
like
should
be
put
away
.
Therefore
this
clearly
shews
,
that
these
kind
of
corruptions
,
and
distempers
,
bitterness
,
and
malice
,
&c.
are
contrary
to
the
Spirit
of
Grace
,
and
those
gracious
dispositions
and
inclinations
of
his
to
do
good
,
and
to
shew
kindness
and
love
where
there
is
no
merit
;
yea
,
even
unto
those
men
who
have
rather
merited
sorrow
and
hard
measure
from
him
.
But
much
more
when
men
,
without
any
provocations
,
shall
be
in
bitterness
of
Spirit
,
and
full
of
wrath
and
anger
,
and
shall
entertain
and
admit
malice
evil
thoughts
,
and
intentions
of
hardness
,
cruelty
,
and
bloud
into
their
hearts
,
this
being
so
extremely
contrary
to
that
gracious
and
sweet
property
of
the
Spirit
of
God
,
in
reason
must
needs
be
signally
obstructive
unto
him
in
his
way
of
filling
men
with
himself
.
A
third
Property
was
the
heavenliness
of
the
Spirit
of
God
,
Sect.
18
Joh.
3.31
.
He
that
is
of
the
earth
,
is
earthly
,
and
speaketh
of
the
earth
;
He
that
cometh
from
heaven
,
is
above
all
:
Therefore
that
Lust
that
is
contrary
to
this
property
in
the
Spirit
of
God
(
heavenliness
,
or
heavenly
mindedness
)
this
must
in
a
way
of
reason
be
offensive
unto
the
Spirit
of
God
.
Of
this
kind
are
all
lusts
of
Covetonsness
,
inordinate
Love
unto
this
present
World
,
earthly
mindedness
,
when
mens
hearts
savour
the
things
of
the
earth
only
,
or
mainly
;
when
the
matters
of
this
life
eat
out
the
very
heart
and
sinews
of
a
Man
.
Such
Lusting
as
these
must
needs
likewise
be
of
a
very
offensive
nature
unto
the
Spirit
of
God
.
When
the
Holy
Ghost
shall
come
unto
men
,
and
offer
them
life
,
and
shall
be
ready
to
lead
them
into
the
Faith
,
Knowledge
,
and
Love
of
God
;
when
he
shall
talk
and
discourse
with
men
and
women
about
heavenly
things
,
and
they
answer
him
with
their
carnal
and
their
sensual
things
;
when
he
discourseth
unto
them
of
Faith
and
Holiness
,
and
the
things
of
their
Eternal
Peace
and
blessedness
,
and
they
shall
have
cars
only
to
hear
of
Silver
,
and
Gold
,
and
Wealth
,
and
Grandeur
,
and
Power
,
and
Honour
,
and
the
like
;
certainly
,
if
lusts
of
this
nature
be
made
much
of
,
and
harboured
in
the
soul
of
a
man
,
there
can
be
no
expectation
that
ever
the
Spirit
of
God
should
take
pleasure
or
delight
to
put
forth
,
or
to
give
out
himself
in
his
glory
in
such
a
soul
.
A
fourth
and
last
particular
was
a
disposition
,
aptness
,
Sect.
19
or
readiness
of
mind
to
communicate
the
things
of
God
,
matters
of
a
spiritual
import
,
the
Secrets
of
God
unto
the
minds
and
consciences
of
men
:
Therefore
such
kind
of
Lusts
in
men
which
are
opposite
to
this
property
in
the
Spirit
of
God
must
needs
be
offensive
unto
him
,
and
obstruct
him
in
this
blessed
work
we
are
speaking
of
.
Which
lusts
and
distempers
are
these
,
and
such
like
,
viz.
such
lusts
by
which
men
are
invited
,
tempted
,
and
carried
away
from
the
Ministry
of
the
Spirit
,
and
those
waies
whereby
the
Spirit
is
wont
to
utter
himself
,
which
are
the
Ordinances
of
God
,
and
especially
that
of
the
Ministry
of
the
Gospel
,
and
more
especially
,
such
a
kind
of
Ministry
which
is
prepared
,
as
it
were
by
God
on
purpose
,
to
bring
forth
the
mind
of
God
unto
men
.
For
as
God
of
old
appointed
Moses
and
the
People
to
meet
at
the
door
of
the
Tabernacle
:
So
now
hath
he
appointed
the
World
,
the
Sons
and
Daughters
of
men
,
to
meet
with
him
in
these
Ministrations
of
his
House
,
and
to
treat
with
him
there
about
the
great
business
and
things
of
their
peace
.
If
men
and
women
therefore
shall
suffer
the
great
Enemy
of
their
peace
so
to
bewitch
them
,
that
they
fall
in
their
esteem
of
these
appointments
of
his
;
and
look
upon
them
as
if
there
were
no
great
matter
in
them
;
this
is
another
thing
which
hath
a
direct
opposition
unto
,
and
is
a
ready
way
to
quench
the
Spirit
of
God
.
Mind
and
compare
these
two
verses
together
,
1
Thes.
5.19
,
20.
Quench
not
the
Spirit
.
But
how
,
or
which
way
should
they
prevent
it
?
Ver.
20.
he
informeth
them
,
Despise
not
Prophesying
.
As
fire
,
by
laying
on
,
and
throwing
combustible
matter
upon
it
,
may
be
made
greater
and
greater
,
and
the
flame
to
wax
and
grow
more
and
more
:
So
the
Spirit
of
God
is
like
a
fire
in
the
Spirits
of
men
;
he
may
be
nourished
after
such
a
manner
that
he
will
flame
out
,
as
fire
doth
when
more
wood
is
laid
on
it
;
but
as
fire
will
go
out
if
you
withdraw
the
Fuel
,
or
throw
Water
upon
it
:
So
(
saith
the
Apostle
)
you
will
quench
the
Spirit
,
if
you
shall
despise
Prophesying
;
for
that
is
the
fuel
or
nourishment
by
which
the
Spirit
of
God
is
fed
,
therished
,
and
maintained
in
the
soul
,
and
conscience
,
and
heart
of
a
man
;
if
you
will
withdraw
this
fuel
,
and
despise
Prophesie
,
neglect
the
Ordinances
of
God
,
and
Ministrations
of
his
House
,
he
will
soon
be
gone
and
leave
his
place
:
He
cannot
live
in
the
soul
without
this
kind
of
nourishment
and
food
administred
unto
him
from
day
to
day
,
and
time
to
time
.
And
thus
you
see
as
all
kind
of
fleshly
Lusts
in
general
fight
against
the
soul
,
and
are
obstructive
unto
the
peace
thereof
,
being
as
so
many
bars
in
the
way
of
the
Spirit
;
so
there
are
some
Lusts
which
do
more
appropriately
,
and
in
a
more
particular
manner
oppose
his
progress
.
So
that
if
you
desire
to
be
Possessours
of
such
an
invaluable
Treasure
,
as
a
being
filled
with
the
Spirit
of
God
,
you
must
not
make
a
light
matter
of
it
,
so
as
to
suffer
such
words
and
directions
as
tend
thereunto
to
come
in
at
one
ear
and
go
out
at
the
other
;
No
,
but
you
must
make
Treasure
of
them
,
and
be
very
serious
in
a
business
of
this
nature
.
And
if
you
will
prosper
in
this
design
,
you
must
be
sure
to
remove
out
of
the
way
,
as
these
four
kinds
especially
,
so
also
all
other
Lusts
of
the
flesh
,
which
else
will
hinder
you
in
so
blessed
an
enjoyment
.
But
it
may
be
you
will
say
,
Sect.
20
How
shall
we
keep
our selves
from
the
lusts
of
the
flesh
,
in
order
to
our
being
filled
with
the
Spirit
?
To
this
I
answer
,
and
say
;
You
may
do
it
;
yea
,
the
doing
of
it
may
,
without
any
presumption
,
be
attributed
unto
you
,
as
done
by
you
(
especially
in
their
first
rise
,
and
before
they
are
grown
to
any
great
strength
,
or
maturity
within
you
)
without
any
special
presence
of
the
Spirit
of
God
(
I
mean
,
a
full
and
rich
presence
of
him
.
)
For
there
is
a
kind
of
standing
presence
of
the
Spirit
of
God
with
every
man
,
which
we
call
his
preventing
Grace
,
which
every
man
hath
(
if
he
hath
not
consumed
it
,
and
made
a●spoyl
of
it
)
which
will
keep
men
from
these
kinds
of
Lusts
,
in
case
men
shall
but
comply
with
it
.
For
(
my
Brethren
)
these
kind
of
Lusts
have
no
power
in
them
to
compel
or
to
necessitate
any
man
or
woman
unto
subjection
to
them
;
No
,
they
do
but
only
offer
or
present
themselves
to
see
if
you
will
entertain
,
or
own
them
,
and
nourish
and
bring
them
up
.
If
you
will
take
pleasure
in
them
,
and
go
with
them
whither
they
will
lead
you
,
you
may
:
otherwise
they
have
no
inssuence
of
power
and
authority
over
you
,
neither
have
they
any
Commission
from
God
;
and
Sathan
can
give
them
none
,
any
way
to
compel
you
to
open
the
door
of
your
hearts
unto
them
,
to
give
them
room
and
entertainment
there
.
No
,
but
if
you
shall
be
true
and
faithful
unto
your
own
souls
and
their
itnerest
,
and
be
in
love
with
that
blessedness
of
being
filled
with
the
Spirit
,
you
may
keep
your selves
free
from
vanity
,
and
fleshly
lusts
.
For
to
abstain
from
them
,
is
but
to
let
them
alone
,
to
let
them
go
as
they
come
;
do
but
you
keep
on
your
course
,
and
follow
the
light
which
is
set
up
within
you
;
do
but
abstain
and
keep
from
an
inward
converse
and
communion
with
them
,
and
they
shall
never
do
you
any
harm
,
nor
ever
prejudice
you
,
in
the
carrying
on
your
work
,
and
in
the
prospering
of
your
souls
,
as
to
your
being
filled
with
the
Spirit
.
There
is
only
one
means
or
direction
more
.
The
seventh
and
last
means
which
I
shall
prescribe
unto
you
,
Sect.
21
or
rather
remind
you
of
,
being
prescribed
by
God
himself
for
your
being
filled
with
the
Spirit
,
is
Prayer
unto
God
for
it
.
If
you
desire
that
your
anointing
should
be
rich
and
full
,
you
must
imploy
your
Angel
,
which
God
hath
given
to
serve
you
in
this
,
and
all
other
your
spiritual
occasions
,
about
it
:
I
mean
,
the
Spirit
of
Prayer
which
you
have
received
from
God
.
Many
great
and
excellent
things
(
you
well
know
)
are
spoken
of
Prayer
in
the
Scriptures
;
that
it
is
a
Key
to
open
Heaven
as
oft
as
we
desire
;
a
Messenger
that
,
if
his
dispatch
be
thereafter
,
will
fetch
us
any
thing
out
of
the
Treasury
of
God
that
we
stand
in
need
of
.
You
know
also
that
heap
of
Promises
and
Encouragements
which
the
Lord
Christ
himself
hath
heaped
upon
the
head
of
Prayer
,
Mat.
7.7
,
8.
compared
with
Luke
11.9
,
10.
And
I
say
unto
you
,
ask
and
it
shall
be
given
you
;
seek
and
you
shall
find
,
knock
and
it
shall
be
opened
unto
you
.
For
every
one
that
asketh
,
receiveth
;
he
that
seeketh
,
findeth
;
and
to
him
that
knocketh
,
it
shall
be
opened
.
First
,
these
words
(
And
I
say
unto
you
,
&c.
)
seem
to
imply
,
that
what
he
was
now
about
to
say
unto
them
,
concerning
the
marvelous
efficacy
and
acceptation
of
Prayer
with
God
,
if
another
one
should
have
said
it
,
it
might
reasonably
seem
doubtful
or
questionable
in
point
of
truth
unto
you
:
But
I
would
have
you
to
take
knowledge
,
that
it
is
I
that
say
it
,
you
may
believe
it
upon
the
account
of
my
authority
,
though
it
be
,
indeed
,
a
great
and
strange
saying
,
and
hath
a
world
of
grace
in
it
:
yet
saith
he
,
this
is
enough
sufficiently
to
balance
this
,
I
say
it
.
Now
,
by
asking
,
seeking
,
knocking
,
our
Saviour
(
questionless
)
meaneth
all
kinds
,
or
variety
of
Prayer
;
intending
to
declare
and
signifie
some
such
thing
as
this
unto
us
,
that
if
men
be
sincere
and
upright
hearted
in
their
praying
unto
God
,
whether
the
manner
or
form
of
their
Prayer
be
of
this
kind
,
or
of
that
;
whether
it
be
asking
,
socking
,
or
knocking
,
it
shall
be
of
like
acceptance
with
God
,
and
shall
obtain
what
is
desired
.
If
any
man
will
please
to
adventure
upon
any
narrow
distinguishing
,
of
asking
,
seeking
,
and
knocking
,
he
may
do
it
after
some
such
manner
as
this
is
;
though
I
would
not
have
too
much
to
be
given
to
the
Notion
.
Asking
very
probably
may
be
such
a
kind
of
Prayer
which
is
right
down
,
where
there
is
little
or
no
Argument
,
or
little
or
no
Scripture
Rhetorick
,
but
only
a
right
down
,
and
direct
,
and
immediate
asking
,
signifying
unto
God
what
it
is
that
a
man
would
have
without
any
more
ado
.
And
secondly
,
Seeking
seemeth
to
be
a
more
exact
or
enlarged
kind
of
Prayer
,
wherein
a
man
goeth
about
to
fortifie
his
heart
to
believe
that
he
shall
receive
the
things
that
he
prayeth
for
,
,
by
considering
such
and
such
Arguments
and
Grounds
in
Scripture
;
so
that
it
noteth
a
kind
of
diligence
,
and
such
an
engagement
of
a
man
which
taketh
up
much
of
his
time
.
And
thirdly
,
to
knock
,
that
may
seem
to
signifie
a
kind
of
Prayer
with
importunity
.
As
some
men
are
right
down
,
and
cannot
use
many
words
,
nor
form
and
fashion
a
Prayer
with
that
dexterity
and
commendableness
,
which
others
can
;
so
there
are
some
that
are
importunate
,
and
with
a
kind
of
less
curiosity
than
others
are
.
Now
the
Promise
is
not
made
joyntly
unto
them
thus
;
If
you
ask
,
and
if
you
seek
,
and
if
you
knock
,
you
shall
receive
,
find
,
and
it
shall
be
opened
unto
you
.
No
:
But
there
is
the
same
Promise
in
effect
and
substance
made
unto
every
one
of
them
apart
,
Seek
and
you
shall
find
,
Ask
and
you
shall
receive
,
and
knock
and
it
shall
be
opened
unto
you
,
&c.
Now
,
to
secure
and
establish
them
to
whom
he
spake
(
who
were
his
Disciples
,
Luke
11.12
.
that
they
,
howsoever
,
should
obtain
their
desire
of
God
in
Prayer
,
in
what
form
or
manner
soever
they
should
pray
,
he
delivereth
this
general
Rule
or
gracious
Declaration
in
the
name
of
God
,
That
every
one
that
asketh
,
receiveth
;
and
he
,
i.
e.
every
one
that
seeketh
,
findeth
;
and
to
every
one
that
knocketh
,
it
shall
be
opened
unto
him
;
for
every
one
that
asketh
,
&c.
As
if
he
should
say
,
you
that
are
my
Disciples
,
and
believe
in
me
,
you
may
be
confident
that
what
good
thing
soever
you
shall
ask
of
God
in
Prayer
,
it
shall
be
done
;
for
,
or
because
every
one
that
asketh
,
receiveth
,
&c.
Meaning
,
that
Gods
will
and
gracious
good
pleasure
is
,
not
only
that
you
,
and
such
as
you
are
,
should
have
whatsoever
you
ask
of
him
,
alwaies
supposed
that
you
ask
things
meet
for
him
to
give
,
and
things
that
are
good
and
meet
for
your selves
to
receive
,
as
it
is
explained
,
Mat.
7.11
.
But
whosoever
should
ask
any
thing
of
him
upon
such
terms
,
shall
receive
it
from
him
likewise
,
therefore
you
much
more
.
To
make
the
truth
and
certainty
of
the
performance
of
this
Promise
more
easie
of
belief
unto
them
he
useth
this
Argument
,
A
minori
ad
majus
(
as
the
Logicians
term
it
)
an
Argument
which
proceedeth
and
riseth
from
a
less
probability
unto
that
which
is
greater
,
Luke
11.11
,
12.
If
a
Son
ask
Bread
of
any
of
you
that
is
a
Father
,
will
he
give
him
a
Stone
?
Or
if
he
ask
a
Fish
,
will
he
give
him
a
Serpent
?
Or
if
he
shall
ask
an
Egg
,
will
he
offer
him
a
Scorpion
?
If
ye
then
being
evil
[
a
Generation
hard
hearted
,
and
indisposed
unto
Acts
of
bounty
]
know
how
to
give
good
gifts
unto
your
Children
,
how
much
more
shall
your
heavenly
Father
give
the
holy
Spirit
to
them
that
ask
him
?
That
which
Matthew
expresseth
in
the
general
by
good
things
or
good
gifts
,
Luke
(
as
we
see
)
expresseth
in
particular
,
viz.
the
gift
of
the
Holy
Ghost
;
clearly
implying
,
that
of
all
other
gifts
which
God
hath
in
his
power
,
and
in
his
will
too
to
give
unto
men
;
he
is
most
free
,
ready
,
and
willing
to
give
his
holy
Spirit
upon
their
making
known
by
Prayer
their
desire
unto
him
on
this
behalf
.
Now
then
,
it
is
a
Rule
or
Principle
in
Reason
,
which
heretofore
(
I
remember
)
upon
like
occasion
I
have
sometimes
mentioned
unto
you
;
Vt
se
habet
simpliciter
ad
simpliciter
,
ita
magis
ad
magis
.
If
a
thing
may
simply
,
or
to
a
lower
and
lesser
degree
,
be
obtained
by
the
use
of
such
or
such
means
simply
,
or
in
an
ordinary
degree
,
then
by
doubling
or
trebling
the
means
,
the
thing
or
end
desired
(
being
capable
of
being
obtained
either
more
fully
or
more
sparingly
)
may
be
obtained
more
amply
or
fully
.
As
if
fire
simply
,
or
in
a
lesser
quantity
,
will
warm
a
man
,
then
a
greater
fire
will
warm
him
yet
more
.
And
as
the
Prophet
Elisha
told
the
King
of
Israel
,
when
with
his
Bow
and
Arrows
he
had
smote
the
ground
only
thrice
,
and
there
staid
,
a
Kings
13.18
.
Thou
shouldst
(
saith
he
)
have
smitten
five
or
six
times
,
then
hadst
thou
smitten
Syria
until
thou
hadst
consumed
it
;
whereas
now
thou
shalt
smite
Syria
but
thrice
.
In
like
manner
,
if
Prayer
simply
,
or
praying
once
,
twice
,
or
thrice
,
or
praying
with
such
or
such
a
degree
of
giving
out
of
the
heart
and
soul
in
Prayer
,
will
obtain
the
gift
of
the
Spirit
of
God
simply
,
or
to
such
a
degree
,
then
certainly
praying
yet
more
,
more
frequently
,
and
more
fervently
must
needs
obtain
this
gift
in
an
higher
and
richer
degree
,
and
consequently
by
advancing
still
,
and
rising
higher
and
higher
in
Prayer
,
we
may
obtain
to
a
being
filled
with
the
Spirit
.
If
it
be
here
demanded
,
Sect.
22
But
if
God
be
so
willing
and
free
(
as
you
have
said
)
to
give
his
holy
Spirit
unto
men
;
Why
doth
he
impose
the
condition
of
Prayer
upon
them
in
order
hereunto
?
Why
doth
he
not
give
it
unto
them
without
Prayer
?
Or
how
shall
they
to
whom
it
is
not
,
or
hath
not
been
given
pray
for
it
?
Can
men
pray
for
the
Spirit
of
God
without
this
Spirit
,
so
as
to
obtain
the
gift
of
him
from
God
?
To
these
things
I
reply
,
First
,
God
may
be
exceeding
willing
and
free
to
give
his
holy
Spirit
unto
men
,
and
yet
not
be
willing
to
give
him
in
any
other
way
,
and
upon
any
other
terms
,
than
of
mens
applying
themselves
unto
him
by
prayer
,
for
the
obtaining
this
gift
of
him
;
yea
,
his
declaring
of
himself
in
this
point
unto
men
(
I
mean
,
that
upon
their
prayer
he
will
give
his
Spirit
unto
them
)
is
a
clear
Argument
that
he
is
ready
and
willing
to
give
him
;
For
will
any
man
teach
another
how
,
or
by
what
means
he
may
come
by
such
or
such
a
thing
,
which
he
hath
no
mind
or
desire
that
he
should
have
or
come
by
?
Surely
no
man
will
do
it
.
The
reason
then
why
God
requireth
prayer
at
the
hands
of
men
,
in
order
to
the
obtaining
of
the
gift
of
the
Spirit
from
him
,
is
not
to
make
the
obtaining
of
the
gift
more
difficult
,
or
because
he
is
in
any
degree
loath
or
unwilling
to
give
him
:
but
because
the
transcendent
excellency
or
infiniteness
of
his
wisdom
requires
such
a
thing
as
this
of
him
;
Judging
it
meet
to
enact
such
a
Law
whereby
he
should
subject
his
Creature
Man
to
the
condition
of
Prayer
for
the
obtaining
of
such
a
donation
or
gift
as
this
is
from
him
,
and
that
he
should
not
give
it
unto
him
in
any
other
way
.
And
this
meetness
we
our selves
are
capable
in
part
to
conceive
and
apprehend
:
For
upon
a
like
ground
or
account
it
is
that
we
nurture
our
Children
(
at
least
many
discreet
Parents
do
)
submissively
to
ask
of
us
such
things
as
are
necessary
and
meet
for
them
before
we
give
them
unto
them
.
As
our
Saviour
himself
also
seemeth
to
intimate
in
those
passages
lately
mentioned
:
If
a
Son
asketh
bread
of
any
of
you
that
is
a
Father
,
will
he
give
him
a
stone
?
Or
if
he
ask
a
fish
,
&c.
By
these
Expressions
it
seems
it
was
the
manner
amongst
the
Jews
in
our
Saviours
daies
,
to
ask
their
Parents
such
things
as
they
desired
,
or
stood
in
need
of
,
before
they
gave
them
unto
them
.
And
as
God
shews
no
unwillingness
(
as
hath
been
said
)
to
give
his
holy
Spirit
unto
men
;
but
rather
a
readiness
and
propenseness
in
him
in
this
kind
(
to
give
him
)
by
enjoyning
men
to
pray
for
him
:
So
neither
doth
his
requiring
righteousness
and
holiness
in
men
to
render
them
capable
of
happiness
and
blessedness
from
him
any
waies
prove
,
or
intimate
in
the
least
,
any
unwillingness
in
him
to
make
them
blessed
,
but
the
contrary
rather
;
I
mean
,
a
great
desire
in
him
to
make
them
blessed
,
according
to
that
of
the
Prophet
David
,
Psal.
81.13
,
14
,
15.
Oh
that
my
people
would
have
hearkened
unto
me
,
and
Israel
had
walked
in
my
waies
;
I
should
soon
have
subdued
their
Enemies
,
&c.
We
see
evidently
in
this
place
,
that
God
had
an
ardent
,
and
even
a
longing
desire
in
him
to
make
Israel
an
happy
and
blessed
people
;
and
that
in
order
to
the
obtaining
of
his
desire
herein
he
had
prescribed
unto
them
Laws
and
waies
of
righteousness
for
them
to
observe
and
walk
in
.
For
that
is
to
be
considered
,
and
taken
knowledge
of
,
that
the
great
and
ardent
desire
of
God
,
here
expressed
,
was
not
so
much
that
Israel
should
have
hearkened
unto
his
voice
,
that
they
should
be
a
holy
people
:
But
he
would
have
them
a
holy
,
righteous
,
and
worthy
people
,
in
order
to
their
being
a
happy
people
;
it
is
still
the
end
,
not
the
means
that
is
principally
desired
.
Now
the
end
,
which
God
principally
desired
and
projected
in
his
giving
righteous
Laws
and
Statutes
unto
Israel
to
observe
and
do
,
was
not
their
obedience
unto
these
Laws
,
but
the
making
of
them
a
happy
people
,
by
means
of
this
their
obedience
,
in
such
a
way
which
might
not
be
repugnant
to
his
infinite
wisdom
.
This
Moses
had
clearly
informed
them
of
long
before
(
saith
he
,
Deut.
30.15
,
16.
)
I
have
set
before
thee
life
and
death
,
good
and
evil
,
&c.
You
shall
find
that
God
doth
expresly
profess
unto
them
(
Deut.
10.13
.
Chap.
12.25
,
28.
Chap.
26.18
,
19.
)
that
all
that
he
doth
require
of
them
in
rendering
such
obedience
unto
him
was
for
their
own
comfort
,
and
for
the
comfort
of
their
Posterity
,
that
they
might
live
and
possess
that
good
Land
,
and
that
they
might
enjoy
it
.
And
as
Gods
requiring
of
men
Faith
,
Love
,
and
Obedience
unto
his
Commands
to
put
them
into
a
capacity
of
Salvation
;
and
as
his
threatning
them
with
the
loss
of
Salvation
,
unless
these
things
should
be
found
in
them
,
do
not
argue
any
the
least
degree
of
unwillingness
in
God
that
men
should
not
be
saved
;
but
the
contrary
,
even
the
great
desire
of
his
soul
that
way
:
In
like
manner
Gods
requiring
men
to
pray
unto
him
for
his
holy
Spirit
,
to
make
them
capable
of
receiving
him
,
doth
not
at
all
prove
,
or
so
much
as
intimate
the
least
unwillingness
in
him
to
give
him
unto
men
,
but
rather
the
longing
desire
of
his
soul
to
give
him
.
This
for
Reply
to
the
first
thing
in
the
difficulty
propounded
.
But
Secondly
,
Whereas
it
was
demanded
,
Sect.
23
How
can
such
persons
pray
for
the
Spirit
that
are
not
in
the
state
of
Grace
(
I
mean
)
pray
so
as
to
be
accepted
with
God
in
their
Prayer
,
and
to
obtain
what
they
pray
for
in
this
kind
without
the
Spirit
first
had
and
obtained
?
To
this
also
I
reply
.
First
,
By
Concession
,
that
no
man
(
doubtless
)
can
pray
for
the
Spirit
,
so
as
to
obtain
what
he
prayeth
for
,
but
he
that
hath
the
Spirit
;
[
viz.
in
some
degree
and
measure
or
other
,
]
for
it
is
the
Spirit
of
God
in
men
,
that
enlightneth
them
to
see
and
discern
things
that
are
just
,
and
good
,
and
meet
for
them
to
do
,
and
so
likewise
which
admonisheth
and
exciteth
them
to
do
them
.
Now
therefore
if
any
persons
do
pray
unto
God
for
his
Spirit
,
such
persons
are
quickned
,
moved
,
and
stirred
up
hereunto
by
the
Spirit
of
God
himself
.
Secondly
,
I
answer
by
way
of
Exception
two
things
:
First
,
The
Spirit
is
in
some
measure
or
degree
graciously
vouchsafed
unto
every
man
coming
into
the
World
,
in
as
much
as
every
man
is
enlightned
(
at
least
to
some
degree
)
to
see
and
discern
the
things
mentioned
;
and
so
likewise
is
secretly
minded
,
and
put
upon
it
to
do
things
that
are
apprehended
just
,
and
good
,
and
meet
to
be
done
;
for
that
which
mens
Consciences
do
,
or
are
said
to
do
in
this
kind
,
they
do
by
the
help
and
motion
of
the
Spirit
of
God
within
them
.
Therefore
from
hence
it
followeth
:
Secondly
,
That
whosoever
shall
pray
for
the
Spirit
,
doth
not
pray
for
it
simply
,
without
the
Spirit
,
though
(
possibly
)
he
may
pray
for
it
without
any
such
presence
or
assistance
of
the
Spirit
,
which
is
found
in
true
Believers
(
I
mean
)
in
those
who
believe
to
Justification
.
If
it
be
here
replied
and
said
,
That
without
faith
it
is
impossible
to
please
God
;
therefore
no
presence
of
the
Spirit
without
Faith
can
enable
men
to
pray
any
Prayer
unto
●od
with
acceptation
,
and
consequently
not
any
Prayer
upon
which
the
Holy
Ghost
can
be
attained
.
I
Reply
.
First
,
That
as
the
Apostle
affirms
it
,
to
be
in
the
case
of
contributing
to
good
works
;
That
if
there
be
first
a
willing
mind
it
is
accepted
[
or
rather
he
,
or
the
man
is
accepted
]
according
to
that
which
he
hath
,
and
not
according
to
that
which
he
hath
not
,
2
Cor.
8.12
.
Meaning
,
that
if
he
be
willing
in
his
way
,
and
doth
that
which
he
is
well
able
to
do
,
God
doth
accept
him
,
and
doth
not
reject
him
,
or
disapprove
him
,
because
he
doth
not
more
than
he
is
able
to
do
:
So
it
is
in
any
other
kind
of
endeavours
or
engagements
of
a
man
whatsoever
;
for
there
is
the
same
reason
of
others
which
there
is
of
this
.
If
a
man
doth
that
,
or
be
willing
to
do
that
which
he
is
able
to
do
(
I
mean
,
well
able
,
humane
infirmities
considered
)
this
is
accepted
with
God
,
though
it
comes
not
up
to
the
perfection
,
or
degree
of
worth
,
which
is
found
in
the
same
kind
of
action
performed
by
other
men
.
Therefore
he
that
prayeth
unto
God
,
suppose
it
be
for
the
Holy
Ghost
,
according
to
the
ability
of
praying
which
God
hath
given
him
,
he
is
accepted
with
him
.
Secondly
,
Concerning
that
saying
of
the
Apostle
,
Without
Faith
it
is
impossible
to
please
God
.
I
Reply
,
If
we
understand
him
to
speak
of
Justifying
Faith
,
then
we
must
understand
him
likewise
to
speak
of
pleasing
God
unto
Salvation
;
and
thus
the
meaning
of
the
saying
will
be
only
this
:
It
is
impossible
without
a
true
Faith
,
such
a
Faith
which
worketh
by
love
,
for
any
man
to
please
God
,
so
as
to
be
saved
by
him
:
But
otherwise
that
God
may
be
pleased
in
a
sense
,
or
to
an
inferiour
degree
without
that
Faith
which
is
justifying
and
saving
,
is
evident
from
many
places
in
Scripture
.
Ahab
pleased
God
to
a
degree
,
and
to
the
obtaining
of
the
removal
of
a
sore
Judgment
both
from
himself
and
his
House
,
1
Kings
21.29
.
Yet
evident
it
is
by
the
tenour
of
the
place
,
that
he
was
far
from
being
a
person
truly
believing
,
or
a
person
justified
in
the
sight
of
God
.
In
like
manner
,
John
was
not
a
man
endued
with
Justifying
Faith
,
as
appears
by
the
Character
which
the
Holy
Ghost
gives
of
him
,
2
Kings
10.29
,
30.
yet
was
God
well
pleased
with
him
,
not
only
to
do
as
great
matters
for
him
(
as
he
did
for
Ahab
)
viz.
To
establish
the
Kingdom
to
him
,
But
likewise
to
continue
this
Kingdom
unto
his
Posterity
for
four
Generations
;
howbeit
from
the
sins
of
Jeroboam
Jehu
did
not
depart
.
This
is
Character
enough
to
shew
that
he
was
not
a
true
Believe
;
and
yet
the
Lord
said
unto
him
,
Because
thou
hast
done
well
,
&c.
Men
may
do
well
,
though
they
may
be
without
justifying
Faith
.
It
is
no
way
probable
that
all
of
the
Family
of
the
Rechabites
were
Persons
so
justified
in
the
sight
of
God
,
and
in
favour
with
him
,
yet
was
God
well
pleased
with
them
,
Jer.
35.14
,
18.19
.
So
the
men
of
Niniveh
were
not
all
and
every
one
of
them
in
the
favour
and
love
of
God
,
they
were
not
in
the
state
of
Justification
.
The
like
may
be
said
of
the
young
man
in
the
Gospel
,
Mar.
10.21
,
22.
It
appeareth
from
that
sad
parting
between
the
Lord
Christ
and
him
,
when
he
went
away
sorrowful
from
him
(
you
know
upon
what
words
speaking
)
that
he
was
not
in
the
state
of
Justification
in
the
sight
of
God
;
yet
nevertheless
he
did
many
things
well
,
and
was
in
very
great
favour
with
Christ
as
man
,
for
it
is
said
,
that
Jesus
beholding
him
loved
him
.
So
then
,
men
that
pray
unto
God
for
the
gift
of
his
Spirit
may
be
accepted
with
God
,
as
to
the
obtaining
of
what
they
pray
for
,
though
they
be
not
in
an
estate
of
Justification
.
Again
secondly
,
If
we
understand
the
Saying
of
the
Apostle
mentioned
,
Without
Faith
it
is
impossible
to
please
God
;
of
such
a
Faith
which
only
importeth
a
knowledge
of
the
lawfulness
or
unlawfulness
of
what
we
do
,
or
intend
to
do
,
in
which
sense
the
word
is
sometimes
used
in
the
Scriptures
:
And
particularly
thus
it
is
twice
used
,
Rom.
14.23
.
He
eateth
not
of
Faith
;
here
the
word
Faith
is
taken
for
knowledge
of
the
lawfulness
of
what
a
man
doth
.
I
say
,
if
we
understand
such
a
kind
of
Faith
as
this
,
then
it
imports
no
more
but
this
;
that
without
a
belief
or
knowledge
of
the
lawfulness
of
what
a
man
doth
,
he
cannot
please
God
in
the
doing
of
it
.
Now
,
that
men
may
know
the
lawfulness
of
praying
unto
God
for
his
Spirit
without
Justifying
Faith
,
and
consequently
,
please
God
in
the
Action
,
so
far
as
to
obtain
what
is
prayed
for
,
needeth
(
I
suppose
)
be
no
mans
question
,
at
least
if
we
grant
or
suppose
,
that
a
man
may
believe
,
or
know
,
and
that
without
Justifying
Faith
,
that
God
hath
a
Spirit
to
give
unto
them
that
ask
him
.
Now
,
though
it
be
somewhat
hard
to
conceive
,
how
a
man
without
Justifying
Faith
(
yea
,
and
somewhat
more
)
should
distinctly
know
or
believe
,
that
God
hath
a
Spirit
to
give
coessential
,
or
of
the
same
infinite
being
with
himself
;
yea
,
possibly
many
that
have
Justifying
Faith
may
be
ignorant
or
doubtful
of
this
(
as
we
read
of
some
in
Acts
19.
that
they
did
not
know
,
as
they
professed
,
whether
there
were
any
Holy
Ghost
or
no
)
yet
that
God
is
able
inwardly
to
enlighten
,
quicken
,
stir
up
,
and
strengthen
to
that
which
is
good
,
men
may
know
and
believe
without
such
a
Faith
which
justifieth
:
and
to
know
this
(
I
mean
,
that
God
is
able
to
enlighten
,
&c.
)
is
interpretatively
,
or
constructively
to
know
that
he
hath
a
Spirit
to
give
,
because
these
things
are
proper
for
him
to
do
by
his
Spirit
;
and
(
doubtless
)
God
,
out
of
his
abundant
Grace
and
Condescention
unto
his
Creature
Man
,
will
construe
his
Prayer
as
a
Prayer
made
unto
him
for
his
Spirit
,
who
shall
pray
for
illumination
and
quickning
unto
waies
and
works
of
well
doing
.
This
for
the
seventh
and
last
means
we
shall
insist
upon
(
at
present
)
by
which
men
and
women
may
be
filled
with
the
Spirit
of
God
,
viz.
Prayer
.
And
thus
much
likewise
for
resolution
of
the
Second
Question
propounded
,
viz.
How
men
and
women
may
come
to
be
filled
with
the
Spirit
,
and
what
is
to
be
done
by
them
in
order
hereunto
?
CHAP.
XI
.
A
third
Question
propounded
,
viz.
How
a
man
or
woman
may
know
whether
himself
or
others
are
filled
with
the
Spirit
of
God
,
or
with
some
other
Spirit
that
pretendeth
to
be
the
Spirit
of
God
,
but
is
(
indeed
)
a
Spirit
contrary
to
it
.
Wherein
are
several
Rules
laid
down
in
order
to
a
clear
understanding
thereof
.
Prov.
6.9
,
10.
1
Cor.
12.8
,
9
,
10.
Jam.
3.17
.
Prov
2.22
.
Chap.
9.6
.
Rom.
8.13
.
Psal.
145
,
17.
1
Cor.
2.10
,
11.
in
part
opened
.
THe
Third
(
and
last
)
Question
was
this
,
Sect.
1
How
a
man
may
know
or
judge
,
whether
either
himself
or
others
are
filled
with
the
Spirit
of
God
,
or
with
some
other
Spirit
that
pretendeth
to
be
the
Spirit
of
God
,
but
(
indeed
)
is
a
Spirit
far
differing
from
it
?
For
reply
hereunto
these
five
things
are
necessary
(
in
a
few
words
)
to
be
premised
by
the
way
:
First
,
That
there
are
a
Generation
of
men
and
women
in
the
World
who
cannot
properly
be
said
to
be
filled
with
any
Spirit
at
all
,
in
one
kind
or
other
,
unless
(
haply
)
it
be
with
that
which
the
Scripture
calleth
(
in
Rom.
11.8
.
)
a
spirit
of
slumber
,
or
rather
a
spirit
of
sloath
;
such
as
the
Wiseman
describeth
,
Prov.
6.9
,
10.
How
long
wilt
thou
sleep
O
sluggard
?
When
wilt
thou
arise
out
of
thy
sleep
?
Yet
a
little
sleep
,
a
little
slumber
,
a
little
folding
of
the
arms
together
.
Some
there
are
,
that
are
of
a
dull
,
heavy
,
and
of
a
stupified
temper
,
little
active
or
stirring
in
one
kind
or
other
;
somewhat
like
unto
the
men
of
Laish
,
Judges
18.7
.
who
are
said
to
have
been
quiet
and
secure
,
and
to
have
had
no
business
with
any
man
.
We
know
there
are
some
such
in
the
World
,
who
seem
to
have
little
sense
,
either
of
the
one
World
,
or
of
the
other
;
yea
,
scarce
to
know
whether
they
be
alive
,
or
in
being
or
no.
Now
,
though
these
kind
of
persons
,
we
speak
of
,
be
as
good
as
dead
unto
all
manner
of
activeness
;
yet
if
this
be
come
upon
them
by
any
Judgment
of
God
,
by
reason
of
any
preceding
sin
or
provocation
,
they
may
truly
and
properly
enough
be
said
to
be
filled
with
the
Spirit
of
slumber
,
drowsiness
,
or
floth
;
because
God
hath
left
them
in
the
hand
,
and
to
the
power
of
some
evil
spirit
or
other
,
who
dismantles
and
bereavs
their
nature
,
bodies
,
and
souls
of
that
activeness
,
or
disposition
unto
Action
,
in
one
kind
or
other
,
which
is
natural
unto
them
,
and
otherwise
would
be
found
in
them
.
But
if
that
such
a
kind
of
temper
be
found
in
any
person
simply
,
by
way
of
Nature
,
and
not
by
a
just
recompense
of
reward
,
for
some
former
sinful
miscarriages
,
then
the
case
is
far
differing
;
I
cannot
say
that
this
is
a
spirit
of
slumber
or
sloth
that
is
upon
them
:
But
if
it
be
upon
some
other
account
;
if
it
come
upon
them
in
a
way
of
Judgment
from
God
,
for
some
sinful
abuse
of
mercies
,
then
they
may
be
said
to
be
filled
with
a
spirit
of
slumber
:
and
this
heavy
temper
,
that
renders
them
thus
unactive
every
way
,
and
in
all
respects
,
seems
to
be
the
effect
of
some
evil
spirit
,
unto
which
God
hath
given
Commission
or
Permission
thus
to
punish
or
abase
the
Creature
for
his
sin
.
For
it
is
very
probable
(
to
add
this
only
by
the
way
)
that
as
in
Commonwealths
,
or
Kingdoms
Politique
,
the
Inhabitants
,
for
the
accommodation
and
conveniency
of
the
whole
,
betake
themselves
to
several
Callings
,
Occupations
,
or
Trades
;
some
are
Husbandmen
,
some
Carpenters
,
some
Chirurgions
,
&c.
For
the
body
of
a
Commonwealth
(
as
it
was
the
saying
of
a
Philosopher
)
doth
not
consist
of
a
Husbandman
,
and
a
Husbandman
,
but
of
variety
of
Trades
;
wherein
respectively
by
means
of
an
Appropriation
or
Confinement
of
themselves
,
to
one
and
the
same
imployment
,
they
become
more
expert
and
dexterous
,
every
man
in
his
way
,
and
so
the
whole
is
the
better
accommodated
and
provided
for
.
In
like
manner
(
I
say
)
it
is
very
probable
,
that
these
wicked
and
unclean
Spirits
,
the
Devils
(
who
have
a
Politie
,
such
as
it
is
,
to
manage
and
uphold
)
for
the
accommodation
of
their
affairs
,
and
the
advantage
of
their
Kingdom
,
and
the
greatness
thereof
,
that
they
do
betake
themselves
to
several
Trades
and
Occupations
in
their
way
;
and
that
some
of
them
apply
themselves
to
one
kind
of
Action
or
imployment
,
for
the
better
managing
and
maintaining
of
their
Kingdom
,
and
some
unto
another
.
All
the
variety
of
imployments
which
are
practiced
amongst
them
,
or
is
(
indeed
)
any
waies
necessary
for
the
welfare
(
such
as
it
is
capable
of
)
of
their
Kingdom
,
being
reduceable
to
these
two
general
Heads
:
First
,
The
tempting
men
unto
sin
.
Secondly
,
The
troubling
and
tormenting
them
,
when
he
hath
overcome
them
by
temptation
.
Now
,
under
these
two
Heads
may
be
reduced
all
that
they
have
to
do
.
And
in
both
these
there
is
a
kind
of
Appropriation
or
Assignment
of
Methods
and
things
sutable
unto
particular
Spirits
.
We
know
there
are
several
kinds
and
great
varieties
of
sins
which
the
Sons
and
Daughters
of
men
may
act
,
and
perpetrate
,
and
are
subject
to
be
tempted
unto
.
And
so
again
,
there
are
great
varieties
of
Punishments
and
Judgments
which
are
inflicted
by
God
upon
Men.
Now
as
there
are
great
varieties
of
sins
whereunto
men
and
women
may
be
tempted
,
as
sins
of
Uncleanness
,
Adultery
,
Covetousness
,
Idolatry
,
and
the
like
:
So
is
it
very
probable
(
from
the
Scriptures
)
that
there
are
several
Devils
that
do
attend
upon
all
these
sins
;
there
is
one
kind
of
Devil
that
attends
upon
this
kind
of
sin
,
another
upon
that
;
some
,
that
do
tempt
men
unto
Uncleanness
;
others
,
to
Covetousness
;
another
,
to
Murder
:
another
sort
of
them
tempt
to
Pride
;
for
there
are
Devils
in
abundance
,
and
whole
troops
that
do
manage
one
kind
of
sin
.
And
so
likewise
in
matters
of
Judgments
and
Punishments
,
there
are
some
that
God
maketh
use
of
(
as
men
are
wont
,
in
their
way
,
to
use
and
employ
men
according
to
their
Capacities
)
to
afflict
in
one
kind
;
and
then
he
sets
other
Devils
on
work
who
are
of
another
Occupation
,
and
who
know
how
to
afflict
men
and
women
(
such
persons
who
have
offended
,
whom
he
judgeth
worthy
to
be
chastised
)
in
another
kind
.
Methinks
the
Scriptures
give
a
little
hint
of
this
,
where
we
read
of
some
Devils
that
were
dumb
and
deaf
,
Mar.
9.17
,
25
,
26.
Mat.
9.32
.
compared
with
Luke
11.14
.
The
Devil
may
be
called
dumb
,
because
he
doth
inflict
that
kind
of
punishment
,
or
affliction
,
which
we
call
dumbness
;
and
so
likewise
of
others
.
If
then
any
persons
be
reduced
to
such
a
kind
of
Lethargie
,
that
they
neither
feel
the
one
World
,
or
the
other
;
nor
are
enclined
to
labour
after
the
concernments
of
the
one
,
nor
of
the
other
.
Such
persons
as
these
may
be
said
to
be
filled
with
the
spirit
of
heaviness
,
flumber
,
or
drowsiness
.
This
by
the
way
.
In
the
first
place
then
take
notice
that
there
are
a
Generation
of
men
and
women
which
we
can
hardly
say
that
they
be
filled
with
any
Spirit
,
unless
it
be
a
spirit
of
drowsiness
or
flumber
.
A
second
thing
to
be
taken
knowledge
of
by
the
way
,
Sect.
2
is
,
that
the
same
persons
at
several
times
,
and
in
different
cases
,
may
be
filled
with
the
Spirit
of
God
,
and
with
the
Spirit
of
Sathan
;
or
(
which
is
the
same
)
with
a
contrary
spirit
;
and
this
not
only
under
the
two
different
Estates
of
Regeneracy
,
and
Unregeneracy
(
which
was
Paul's
case
:
)
but
even
under
one
and
the
same
state
and
condition
of
Regeneration
;
yea
,
and
possibly
of
Unregeneracy
also
.
A
good
man
,
that
is
full
of
the
Spirit
of
God
,
if
we
speak
of
him
in
his
habitual
estate
and
condition
ordinarily
,
may
yet
at
sometimes
be
filled
with
the
spirit
of
Sathan
.
From
this
last
particular
it
followeth
,
that
there
are
two
kinds
of
being
filled
with
the
spirit
of
God
,
and
proportionably
two
kinds
of
being
filled
with
an
unclean
Spirit
,
the
one
actual
,
and
for
a
time
only
;
the
other
habitual
and
standing
.
Now
,
though
it
be
this
habitual
and
standing
fulness
of
the
Spirit
of
God
that
we
chiefly
intend
to
enquire
after
,
and
to
propound
some
Characters
of
,
yet
something
may
fall
in
,
relating
to
the
other
also
.
He
then
that
is
filled
with
the
Spirit
of
God
ordinarily
,
and
this
in
the
standing
course
of
his
life
,
yet
is
it
very
possible
,
that
at
some
time
Satan
may
get
into
him
,
and
fill
him
with
himself
,
with
a
lusting
of
his
Spirit
:
And
so
on
the
contrary
,
A
person
,
that
is
filled
with
an
unclean
spirit
ordinarily
,
may
at
several
times
be
prevented
with
the
Spirit
of
God
;
that
is
,
God
may
do
by
him
as
sometimes
he
did
by
Balaam
,
the
Spirit
of
God
did
so
fill
him
that
he
spake
and
prophesied
of
great
and
excellent
things
;
yet
the
truth
is
,
that
the
habitual
frame
of
Balaam
was
a
being
filled
with
the
spirit
of
the
Devil
:
He
had
familiar
converse
with
the
Devil
,
yet
nevertheless
at
that
turn
he
was
filled
with
the
Spirit
of
God
,
which
put
to
silence
that
spirit
of
the
Devil
.
So
is
it
likewise
possible
,
that
upon
him
that
is
filled
with
the
Spirit
of
God
,
the
Devil
may
break
in
with
a
gust
of
temptation
;
as
(
doubtless
)
Peter
himself
was
a
regenerate
man
,
and
a
Disciple
of
Christ
,
yet
when
he
denied
his
Lord
and
Master
Christ
,
and
not
only
so
,
but
forswore
him
,
with
an
Oath
of
Execration
upon
himself
,
that
he
knew
him
not
,
certainly
Satan
was
in
him
.
For
what
could
he
have
done
more
if
he
had
been
filled
with
that
unclean
spirit
?
Yea
,
and
after
that
,
when
he
dissembled
at
Antioch
,
when
he
complied
with
the
Jews
,
and
so
endangered
the
truth
of
the
Gospel
,
and
that
liberty
which
was
now
brought
unto
the
World
,
here
also
he
was
touched
at
least
with
this
unclean
spirit
.
This
is
a
second
thing
by
the
way
.
Thirdly
,
We
may
add
that
likewise
(
by
the
way
)
that
in
reference
to
many
persons
,
the
question
now
under
consideration
is
,
Sect.
3
upon
the
matter
no
question
at
all
(
I
mean
)
in
this
respect
,
because
they
are
so
manifestly
,
and
so
apparently
filled
with
an
unclean
Spirit
,
one
or
more
,
that
there
is
no
place
left
for
any
considerable
enquiry
,
whether
they
be
filled
with
the
Spirit
of
God
or
no
:
The
reason
is
,
because
they
do
plainly
discover
themselves
to
be
filled
with
the
spirit
of
the
World
.
Of
this
sort
of
persons
are
all
those
who
live
,
whether
in
the
secret
or
open
practice
of
those
sins
,
whether
one
or
more
,
which
the
Holy
Ghost
in
the
Scriptures
expresly
declares
to
be
inconsistent
with
an
estate
of
Grace
,
and
with
Salvation
,
and
for
which
the
Holy
Ghost
excludeth
them
out
of
heaven
.
We
have
a
list
of
several
of
these
kinds
of
persons
drawn
up
by
the
Apostle
,
1
Cor.
6.9
,
10.
Know
ye
not
,
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
deceived
,
neither
Idolaters
,
nor
Fornicators
,
nor
Adulterers
,
nor
Effeminate
,
nor
abusers
of
themselves
with
Mankind
,
nor
Thieves
,
nor
Covetous
,
nor
Drunkards
,
nor
Railers
,
nor
Extortioners
shall
inherit
the
Kingdom
of
God
(
meaning
,
if
they
continue
such
:
)
But
you
are
washed
,
&c.
Some
of
these
,
with
a
clause
of
enlargement
which
taketh
in
more
than
are
here
named
,
we
have
elsewhere
mentioned
by
the
same
Apostle
,
Eph.
5
5
,
6.
For
this
ye
know
,
that
no
Whoremonger
,
nor
Vnclean
person
,
nor
the
Covetous
man
,
who
is
an
Idolater
,
hath
any
,
&c.
Let
no
man
deceive
you
with
vain
words
,
for
because
of
these
things
cometh
the
wrath
of
God
upon
the
Children
of
disobedience
.
It
seemeth
that
there
was
in
the
Apostles
daies
such
a
Generation
of
men
,
like
unto
which
we
have
in
these
daies
,
who
are
called
Rantors
;
who
bear
men
in
hand
(
being
first
deceived
themselves
,
they
labour
to
deceive
others
also
)
that
for
such
things
as
these
are
,
even
all
manner
of
abominations
,
though
they
commit
them
,
yet
there
is
no
such
thing
as
the
wrath
of
God
coming
upon
them
:
no
;
but
they
can
follow
these
wicked
practices
with
the
greatest
liberty
;
and
that
they
understand
their
liberty
to
be
such
,
that
they
may
do
such
things
as
these
without
any
regret
.
So
that
concerning
such
persons
as
these
,
we
need
not
spend
time
in
debating
the
case
,
whether
they
be
filled
with
the
Spirit
of
God
,
or
with
some
other
Spirit
contrary
unto
him
:
The
case
is
evident
enough
without
debate
.
As
a
man
needs
not
a
touchstone
for
a
Chip
,
or
a
piece
of
brown
Paper
,
to
try
whether
these
be
good
Gold
or
no
;
these
plainly
enough
discover
themselves
to
be
no
Gold
without
the
Touchstone
,
every
mans
sense
will
inform
him
of
it
.
So
that
the
Question
propounded
lately
,
is
,
chiefly
or
only
to
be
managed
between
persons
that
have
some
colourable
or
plausible
pretense
to
a
being
filled
with
the
Spirit
of
God
,
and
such
who
have
a
real
and
substantial
ground
for
such
a
claim
.
Fourthly
,
Sect.
4
That
also
is
to
be
premised
,
and
remembred
by
the
way
,
that
we
do
not
intend
to
sift
or
examine
the
difference
between
a
regenerate
and
an
unregenerate
estate
,
nor
make
a
discovery
of
those
who
have
the
sanctifying
Spirit
of
God
in
any
degree
from
amongst
those
who
totally
want
it
;
but
only
to
search
after
,
and
(
if
it
may
be
)
find
out
who
they
are
that
are
really
filled
with
the
Spirit
of
God
amongst
those
who
pretend
to
such
a
fulness
,
and
how
these
may
be
manifested
from
the
other
.
Fifthly
(
and
lastly
)
This
also
would
be
taken
along
with
us
,
Sect.
5
that
the
Spirit
of
God
,
being
a
voluntary
Agent
,
doth
not
utter
himself
in
all
or
every
person
whom
he
filleth
with
his
presence
in
all
the
variety
of
his
gifts
.
And
from
hence
it
followeth
,
that
men
may
be
filled
with
the
Spirit
of
God
,
in
respect
of
some
one
of
his
operations
,
and
yet
make
no
appearance
of
the
fulness
of
the
Spirit
in
some
other
1
Cor.
12.8
,
9
,
10.
For
to
one
is
given
by
the
Spirit
the
word
of
Wisdom
,
to
another
the
word
of
Knowledge
,
by
the
same
Spirit
,
&c.
Here
we
may
clearly
see
,
that
one
and
the
self
same
Spirit
of
God
is
able
to
fill
several
men
with
variety
of
gifts
,
with
several
kinds
of
filling
:
One
may
be
filled
with
the
Spirit
of
God
in
respect
of
Knowledge
;
another
may
be
filled
with
the
Spirit
of
God
in
respect
of
Wisdom
,
and
yet
may
not
be
filled
with
him
in
some
other
consideration
.
But
if
you
ask
me
the
difference
between
Wisdom
and
Knowledge
,
you
may
conceive
it
thus
;
Wisdom
implieth
,
a
heavenly
dexterity
;
a
faculty
and
ability
to
apply
general
Rules
or
Sayings
to
particular
Cases
;
to
be
able
to
find
out
Rules
whereby
to
resolve
Questions
and
Cases
which
another
man
,
who
wanteth
the
Spirit
of
Wisdom
,
will
not
be
able
to
see
.
As
for
instance
,
Our
Saviour
,
when
he
was
put
to
it
by
the
Scribes
and
Pharisees
to
justifie
the
Fact
of
his
Disciples
in
plucking
the
Ears
of
Corn
against
their
unjust
Clamours
,
if
he
had
not
had
a
rich
anointing
of
this
gift
of
the
Spirit
of
Wisdom
,
he
would
not
have
been
able
to
find
out
a
passage
of
Scripture
to
have
justified
this
Practice
of
theirs
(
but
you
know
where
he
findeth
it
)
and
to
prove
the
lawfulness
of
what
his
Disciples
did
.
Have
ye
not
read
(
saith
he
,
Mat.
12.3
,
4.
)
what
David
did
,
and
those
with
him
when
they
were
hungry
,
how
that
they
went
to
the
House
of
God
,
and
eat
the
Shew-bread
,
which
was
not
lawful
for
them
to
do
?
And
so
he
gives
another
instance
of
the
Priests
Circumcising
on
the
Sabbath
day
,
and
yet
they
pollute
not
the
Sabbath
.
Here
he
,
by
the
Spirit
of
Wisdom
,
findeth
the
grounds
that
are
contained
in
these
passages
of
Scriptures
,
laid
up
somewhat
close
out
of
the
way
of
the
ordinary
thoughts
of
men
.
It
is
like
not
any
of
the
Apostles
had
been
able
to
make
use
of
these
to
plead
their
own
cause
;
but
the
Lord
Jesus
Christ
,
by
reason
of
that
Spirit
of
Wisdom
,
did
it
effectually
.
There
is
the
like
gift
of
the
Spirit
to
a
degree
which
is
discernable
to
those
that
have
eyes
to
discern
.
Men
that
are
but
of
competent
Judgments
may
clearly
see
that
in
some
men
the
Spirit
of
God
doth
put
forth
himself
in
this
great
and
happy
gift
of
Wisdom
,
making
them
able
to
find
out
grounds
and
passages
of
Scripture
for
the
clearing
and
unfolding
of
such
questions
and
difficulties
,
which
other
men
(
and
men
that
are
more
excellent
,
in
their
way
,
in
some
other
gifts
of
the
Spirit
)
are
not
able
to
do
.
Now
Knowledge
noteth
an
understanding
of
the
general
Rules
themselves
,
and
the
things
themselves
which
are
delivered
and
asserted
in
the
Scriptures
.
A
man
may
have
all
Knowledge
(
as
the
Scriptures
speak
)
he
may
be
able
to
repeat
the
whole
Scriptures
,
from
first
to
last
,
by
heart
,
and
give
an
account
of
the
sense
and
meaning
of
every
obscure
and
knotty
passage
.
Such
a
man
as
can
do
this
,
is
an
excellent
man
too
,
and
full
of
the
Spirit
of
God
,
in
respect
of
Knowledge
;
and
yet
this
man
(
possibly
)
may
not
be
able
or
dexterous
to
apply
or
bring
those
things
and
general
Principles
that
he
knows
,
and
sute
them
with
particular
cases
and
questions
which
are
brought
to
him
,
and
laid
before
him
;
whereas
another
that
hath
not
half
his
knowlege
may
be
able
to
do
it
,
and
to
give
a
plainer
and
fuller
satisfaction
unto
him
that
shall
propound
a
Case
or
difficulty
unto
him
.
So
that
this
we
would
have
you
take
notice
of
by
the
way
,
that
the
Spirit
of
God
hath
variety
of
gifts
;
and
therefore
we
are
not
to
estimate
a
man
as
not
filled
with
the
Spirit
,
because
he
is
not
dexterous
at
every
turn
.
These
things
being
premised
,
we
now
proceed
to
the
Question
.
Now
then
,
whether
a
person
,
man
or
woman
,
Sect.
6
who
pretendeth
to
be
filled
with
the
Spirit
of
God
,
be
indeed
filled
with
this
,
or
any
other
Spirit
contrary
unto
it
,
may
be
discerned
or
discovered
(
for
the
most
part
)
by
these
considerations
.
First
,
When
a
man
is
of
a
cool
,
calm
,
and
yielding
temper
,
and
deportment
in
his
own
matters
,
his
own
proper
and
personal
concernments
in
the
World
,
and
upon
occasion
shall
be
apt
to
be
raised
and
stirred
in
his
spirit
about
the
things
of
God
:
this
is
a
sign
of
very
great
probability
(
at
least
)
that
such
a
person
is
full
of
the
Spirit
of
God
.
For
,
First
,
The
genius
and
property
of
the
Spirit
of
God
may
be
discerned
and
judged
of
by
the
nature
and
property
of
that
Wisdom
which
(
as
James
saith
,
Jam.
3.17
.
)
is
from
above
;
and
this
,
as
he
informs
us
,
is
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
entreated
full
of
mercy
,
&c.
meaning
,
that
it
disposeth
men
and
women
to
those
worthy
properties
;
that
where
it
is
received
,
it
works
their
hearts
and
souls
to
these
gracious
dispositions
;
it
makes
men
first
pure
,
it
disposeth
and
enclines
men
and
women
to
avoid
all
pollution
with
sin
,
above
any
other
thing
whatsoever
;
it
perswadeth
men
not
to
meddle
,
not
to
have
to
do
with
sin
upon
any
terms
,
whether
of
Pleasure
,
Profit
,
Honour
,
or
whatsoever
:
And
then
next
to
this
,
it
teacheth
men
to
be
peaceable
,
gentle
,
easie
to
be
entreated
,
&c.
which
is
to
be
understood
chiefly
in
a
mans
own
Affairs
and
Concernments
,
and
in
his
ordinary
Converse
with
men
;
for
otherwise
,
this
Wisdom
teacheth
men
to
be
as
stiff
and
resolute
,
in
the
Affairs
of
Jesus
Christ
and
the
Gospel
,
as
Paul
was
(
Gal.
2.5
.
)
when
he
yielded
not
,
gave
not
place
,
no
,
not
for
an
hour
(
as
he
saith
)
to
certain
false
Brethren
,
who
went
about
to
incumber
the
Gospel
with
matters
of
Judaism
.
And
again
,
when
he
withstood
another
to
his
face
who
was
not
a
false
Brother
,
but
equal
to
himself
,
a
great
Apostle
(
I
mean
Peter
)
in
a
business
of
the
Gospel
,
wherein
(
as
he
saith
)
he
was
to
be
blamed
,
Verse
11.
and
yet
again
,
when
he
fought
with
beasts
at
Ephesus
after
the
manner
of
men
,
1
Cor.
15.32
.
Now
then
,
as
it
is
the
genius
and
property
of
that
Wisdom
we
speak
of
,
that
Wisdom
which
is
from
above
,
thus
to
mould
and
fashion
the
minds
and
manners
of
men
:
So
is
it
the
property
of
the
Spirit
of
God
also
to
do
the
like
;
because
this
Spirit
worketh
not
upon
men
but
by
the
mediation
of
this
Wisdom
,
and
works
only
such
dispositions
and
inclinations
which
this
Wisdom
worketh
.
This
then
is
that
we
say
,
that
when
men
and
women
are
very
peaceably
disposed
,
and
of
a
yielding
and
quiet
spirit
in
their
own
worldly
Affairs
,
and
yet
when
occasions
require
are
apt
to
quit
themselves
like
men
of
courage
and
resolution
;
this
argues
that
they
have
a
very
rich
anointing
of
the
Spirit
of
God
.
I
add
this
latter
particular
,
viz.
That
they
are
apt
to
be
zealous
and
stirred
in
Spirit
,
in
and
about
the
things
of
God
,
because
otherwise
a
softness
or
quietness
of
disposition
about
their
own
Affairs
may
be
rather
the
result
of
their
own
natural
complexion
or
constitution
than
any
effect
of
the
Wisdom
from
above
,
or
of
the
Spirit
of
God
working
in
and
by
this
Wisdom
.
For
though
peaceableness
of
spirit
,
gentleness
,
easiness
to
be
entreated
,
&c.
be
the
fruits
or
effects
of
the
wisdom
from
above
,
[
viz.
in
the
most
of
those
in
whom
they
are
found
]
yet
it
doth
not
follow
from
thence
,
but
that
there
may
be
,
in
some
persons
,
impressions
or
qualities
like
unto
these
from
another
original
or
cause
.
The
Woods
,
Pastures
,
and
Fields
produce
of
their
own
accord
some
kind
of
Herbs
and
Fruits
like
unto
those
,
and
of
the
same
name
or
denomination
with
those
which
grow
in
our
Gardens
by
sowing
,
setting
,
and
planting
;
yet
are
they
but
of
a
wild
kind
and
nature
,
neither
so
fair
nor
fit
for
use
as
these
,
every
palate
will
be
able
to
distinguish
between
the
one
and
the
other
.
As
it
is
between
those
two
sorts
of
of
Eunuches
,
which
our
Saviour
distingusheth
in
the
Gospel
thus
,
that
some
are
such
from
their
mothers
wombs
,
others
have
made
themselves
such
(
Eunuchs
)
for
the
Kingdom
of
Heaven
,
Mat.
19.12
.
Meaning
,
that
they
have
been
perswaded
and
prevailed
with
by
the
Gospel
to
embrace
a
single
life
,
that
so
they
might
with
more
freedom
of
mind
,
and
with
less
distraction
and
incumbrance
of
secular
Affairs
,
attend
the
Service
of
God
and
of
his
Gospel
;
intimating
withal
,
that
the
former
kind
of
Eunuch
was
little
considerable
with
God
,
little
set
by
in
comparison
of
this
latter
.
In
like
manner
,
some
have
a
kind
of
goodness
,
and
facileness
of
disposition
,
with
some
other
impressions
of
morality
,
commendable
in
their
kind
,
and
commodious
to
a
degree
,
both
unto
the
persons
themselves
who
are
endued
with
them
,
and
unto
others
,
which
yet
spring
naturally
in
them
;
but
these
are
not
like
unto
those
of
the
same
name
or
denomination
that
are
begotten
and
planted
in
the
hearts
and
inward
parts
of
men
and
women
by
the
Gospel
and
Ministry
of
it
.
The
Gospel
is
termed
the
incorruptible
Seed
of
the
Word
,
which
liveth
for
evermore
.
There
is
a
kind
of
excellency
and
glory
which
goes
along
with
the
Word
of
God
,
which
leaves
a
lively
Impression
or
Character
of
it self
upon
those
holy
dispositions
and
qualifications
which
are
planted
or
begotten
by
it
in
the
hearts
and
souls
of
men
,
which
doth
distinguish
them
from
those
moral
qualifications
,
planted
in
men
and
women
by
the
hand
of
Nature
.
But
this
only
by
the
way
.
The
sum
of
what
we
laid
down
in
the
Character
or
Rule
of
Dijudication
(
now
in
hand
)
whereby
to
judge
of
men
and
women
that
be
filled
with
the
Spirit
of
God
,
is
this
;
He
that
is
as
a
weaned
Child
in
his
own
Matters
,
but
is
strong
and
active
as
a
Giant
in
the
Affairs
of
Jesus
Christ
and
of
the
Gospel
,
he
(
I
say
)
is
like
to
be
a
person
so
filled
with
the
Holy
Ghost
:
But
if
a
man
be
forward
,
and
full
of
heat
in
the
matters
of
Religion
,
and
the
same
also
,
of
the
same
hot
temper
in
his
own
private
Concernments
,
his
heat
in
matters
of
Religion
may
be
but
of
the
same
account
with
other
mens
coldness
;
I
mean
,
may
be
nothing
else
but
his
natural
temper
,
and
so
argue
no
fulness
of
the
Spirit
of
God
.
I
confess
,
it
is
possible
,
that
he
that
is
somewhat
warm
,
and
somewhat
apt
to
be
stirred
in
his
spirit
about
his
Worldly
Affairs
,
and
withal
is
zealously
affected
with
and
about
the
things
of
God
,
may
be
filled
with
the
Spirit
of
God
.
But
however
the
Judgment
of
this
latter
heat
is
taken
away
by
the
former
:
though
such
a
mans
zeal
in
the
things
of
God
may
proceed
from
a
fulness
of
the
Spirit
of
God
in
him
,
yet
his
heat
otherwise
drowns
the
Argument
of
it
:
This
heat
we
speak
of
,
in
his
Worldly
Affairs
,
though
it
doth
not
contradict
the
reality
or
truth
of
his
being
filled
with
the
Spirit
,
yet
it
contradicteth
and
destroyeth
the
evidence
,
proof
,
or
manifestation
of
it
.
The
reason
why
I
conceive
that
some
fervour
of
spirit
,
in
a
mans
own
occasions
,
may
possibly
consist
with
a
fulness
of
the
Spirit
of
God
(
in
which
case
a
mans
zeal
for
God
must
needs
proceed
from
such
a
fulness
)
is
,
because
the
Spirit
of
God
,
even
when
the
heart
and
soul
is
to
a
good
degree
filled
with
him
,
doth
not
alwaies
dissolve
the
natural
frame
of
the
heart
in
such
dispositions
which
are
not
sinful
,
or
not
apprehended
to
be
sinful
.
And
many
times
we
find
men
who
are
flames
of
fire
in
their
own
occasions
,
yet
like
so
many
dul
clods
of
earth
in
the
things
of
Jesus
Christ
;
yea
,
this
is
the
ordinary
temper
of
the
generality
of
men
,
even
of
Professors
themselves
,
according
to
that
of
the
Apostle
,
Phil.
2.21
.
All
men
seek
their
own
,
not
the
things
of
Jesus
Christ
.
In
this
case
,
when
he
that
seeketh
,
or
hitherto
hath
sought
his
own
things
with
zeal
and
diligence
,
but
hath
been
remiss
and
cold
in
the
things
of
Jesus
Christ
,
shall
be
reduced
to
greater
zeal
for
the
things
of
Jesus
Christ
than
for
his
own
,
this
change
in
him
must
needs
proceed
from
the
Spirit
of
God
,
yea
,
from
a
great
work
of
this
Spirit
in
him
;
and
consequently
,
such
a
Person
,
continuing
thus
zealous
for
Christ
,
may
well
be
conceived
to
be
full
of
the
Spirit
of
Christ
,
notwithstanding
he
be
somewhat
zealous
of
his
own
Cause
and
Affairs
also
.
Now
the
reason
hereof
is
,
because
his
heat
in
his
own
Affairs
is
but
somewhat
of
the
natural
frame
of
his
heart
,
which
is
not
dissolved
by
the
Spirit
of
God
,
it
not
being
apprehended
to
be
sinful
.
I
confess
,
there
is
a
kind
of
zeal
in
a
mans
secular
and
worldly
Affairs
,
which
is
found
in
too
many
,
which
is
hardly
,
if
at
all
consistent
with
a
being
filled
with
the
Spirit
;
this
is
that
which
the
Apostle
calleth
,
A
warring
after
the
flesh
.
Now
,
What
is
this
same
warring
after
the
flesh
?
It
is
to
be
importunely
troublesome
unto
the
World
,
to
quarrel
almost
with
every
man
that
comes
in
our
way
,
and
with
whom
we
have
to
do
,
about
these
outward
things
and
accommodations
.
When
men
fight
,
they
lay
out
their
strength
,
and
all
they
have
,
as
Souldiers
,
they
do
it
with
all
their
might
and
power
:
So
when
men
are
zealous
to
such
a
degree
,
for
their
own
Affairs
,
that
the
managing
and
providing
for
them
is
a
kind
of
Warfare
,
wherein
they
are
acted
by
the
flesh
,
and
by
the
desires
,
lusts
,
and
unreasonable
motions
of
it
,
so
as
to
quarrel
and
contend
with
every
man
that
stands
in
their
way
;
such
a
kind
of
zeal
in
men
(
which
appeareth
in
thus
warring
according
to
the
flesh
)
testifieth
unto
their
Faces
,
that
certainly
they
are
not
filled
with
the
Spirit
of
God
.
There
is
(
indeed
)
another
kind
of
zeal
,
which
you
may
conceive
better
of
,
and
this
is
a
kind
of
diligence
in
your
Affairs
,
which
is
worthy
of
commendation
:
For
men
,
being
diligent
in
their
Callings
,
by
this
means
declare
themselves
to
be
Loyal
Servants
of
Jesus
Christ
:
if
he
set
them
about
their
own
work
,
then
they
will
serve
him
there
;
if
he
set
them
on
work
for
himself
,
there
they
will
serve
him
also
:
In
such
a
kind
of
heat
as
this
there
is
somewhat
that
answers
unto
,
and
is
consistent
with
a
fulness
of
the
Spirit
of
God
.
But
when
men
are
hot
,
fiery
,
and
fierce
in
their
own
things
,
and
likewise
fierce
in
the
things
of
God
;
their
being
hot
in
the
things
of
God
is
an
Argument
of
no
weight
,
no
way
convincing
,
that
they
are
filled
with
the
Spirit
.
A
second
Rule
for
discovery
of
those
who
are
filled
with
the
Spirit
of
God
,
from
those
who
are
not
filled
with
him
,
but
with
a
contrary
Spirit
,
Sect.
7
may
be
this
;
when
men
and
women
have
the
command
of
their
Spirits
,
so
as
to
keep
them
in
and
let
them
out
,
to
cause
them
to
rise
and
to
fall
,
to
go
and
to
come
,
according
to
the
true
exigency
of
the
affairs
of
Jesus
Christ
,
and
of
the
real
benefit
of
men
.
For
when
men
are
alwaies
,
and
in
all
cases
alike
hot
and
fiery
,
or
else
alike
cold
and
heartless
,
and
put
no
difference
between
times
and
times
,
occasions
and
occasions
,
persons
and
persons
,
it
is
an
argument
or
sign
of
great
probability
,
and
which
seldom
faileth
,
that
there
is
no
great
presence
of
the
Spirit
of
God
with
them
,
and
that
that
zeal
and
heat
wherein
some
men
,
upon
all
occasions
,
and
without
any
difference
made
between
any
circumstances
appear
,
is
but
either
a
kind
of
natural
temper
(
or
,
which
is
worse
)
some
affected
strain
of
hypocrisie
.
It
is
a
Promise
made
by
God
unto
those
that
will
cause
their
ear
to
hearken
unto
Wisdom
,
And
encline
their
heart
to
understanding
,
&c.
(
Prov.
2.2
.
compared
with
ver
9.
)
That
they
shall
understand
righteousness
and
judgment
,
&c.
by
understanding
of
judgment
,
&c.
I
conceive
he
means
these
two
things
:
First
,
A
discerning
and
understanding
what
is
meet
and
worthy
to
be
done
upon
all
occasions
,
according
to
the
regular
and
due
exigency
and
requirements
of
every
of
them
respectively
;
And
secondly
,
An
heart
and
inward
disposition
to
do
every
thing
accordingly
.
Now
,
when
men
and
women
thus
,
and
in
this
sense
,
understand
judgment
;
that
is
,
know
how
to
rise
and
fall
in
their
spirits
,
how
to
change
and
temper
their
behaviour
and
speech
;
when
to
be
authoritative
,
stout
,
and
resolute
;
and
again
familiar
,
gentle
,
and
submissive
,
according
as
the
persons
are
with
whom
,
and
according
to
the
nature
of
the
occasions
and
affairs
,
wherein
they
have
to
do
;
and
this
in
order
to
the
glorifying
of
God
,
and
the
justifying
of
his
Wisdom
;
it
is
an
Argument
of
much
weight
to
prove
that
they
have
a
rich
anointing
of
the
Spirit
of
God
.
We
find
Paul
a
man
very
excellent
and
active
in
all
the
variety
of
these
spiritual
postures
we
speak
of
,
1
Cor.
9.19
,
20
,
&c.
For
though
(
saith
he
)
I
be
free
from
all
men
,
yet
have
I
made
my self
a
Servant
unto
all
:
To
the
Jew
I
became
a
Jew
,
unto
them
that
are
under
the
Law
as
under
the
Law
,
to
them
that
are
without
the
Law
as
without
the
Law
;
to
the
weak
I
became
weak
;
I
became
all
things
to
all
that
by
all
means
I
might
win
some
.
Paul
had
gone
so
to
work
with
himself
,
that
he
had
brought
himself
to
a
conformity
to
all
occasions
and
kinds
of
services
,
and
could
comply
with
all
for
their
benefit
.
When
men
shall
see
the
carriage
and
deportment
of
a
man
,
and
shall
not
be
able
to
see
what
the
natural
temper
and
genius
of
the
man
is
;
when
they
shall
see
him
in
such
variety
of
action
,
and
all
that
which
he
doth
to
become
him
,
to
have
beauty
and
reason
in
it
;
this
is
a
sign
that
the
man
thus
endued
hath
a
very
rich
and
glorious
anointing
of
the
Spirit
of
God
in
him
:
But
when
mens
natural
tempers
do
encrease
in
them
,
so
as
that
these
will
have
part
and
share
in
their
actings
,
it
is
a
sign
that
Nature
is
not
thoroughly
broken
,
nor
wholly
subdued
,
but
that
there
is
somewhat
yet
more
for
the
Spirit
of
God
to
do
.
Elsewhere
he
demandeth
of
these
Corinthians
,
1
Cor.
4.21
.
What
will
you
?
Shall
I
come
unto
you
with
a
rod
,
or
in
love
,
and
in
the
Spirit
of
meekness
?
From
whence
it
appears
,
that
Paul
could
upon
occasion
both
use
the
rod
of
Apostolical
Authority
,
where
he
saw
cause
,
and
take
vengeance
on
disobedience
(
as
he
speaketh
elsewhere
:
)
And
could
likewise
demean
himself
with
gentleness
towards
Christians
,
even
as
a
Nurse
cherisheth
,
and
is
tender
over
her
Children
(
as
he
speaketh
of
himself
)
1
Thes.
2.7
.
In
matters
of
outward
estate
,
he
knew
(
as
he
saith
)
both
how
to
be
abased
,
i.
e.
to
want
,
and
how
to
abound
,
Phil.
4.12
.
Meaning
,
that
he
was
able
and
knew
how
to
manage
both
estates
,
Adversity
,
and
Prosperity
,
according
to
such
Rules
by
which
these
conditions
ought
to
be
managed
respectively
;
yea
,
and
may
be
managed
to
the
glory
of
God
,
and
likewise
to
the
comfort
and
contentment
of
men
that
partake
in
either
.
And
,
as
he
saith
,
he
knew
how
to
be
abased
,
and
how
to
abound
;
so
likewise
in
his
deportment
he
knew
how
to
stoop
to
the
ground
,
and
to
sit
upon
a
Dunghil
with
those
that
were
Poor
,
and
weak
,
and
of
Low
degree
in
the
Church
of
Christ
:
And
he
knew
likewise
how
to
be
a
Companion
for
Princes
,
and
to
stand
up
with
the
highest
and
greatest
of
all
,
with
persons
of
greatest
esteem
.
Paul
(
we
know
)
had
a
spirit
that
was
able
to
resist
even
Peter
himself
,
one
of
the
greatest
Pillars
of
the
Christian
Faith
then
in
the
World
,
and
to
withstand
him
to
his
face
when
there
was
just
occasion
so
to
do
.
My
Brethren
,
He
that
knew
how
to
do
this
,
must
needs
have
a
mighty
command
of
himself
:
For
take
him
at
another
turn
,
when
the
state
of
businesses
was
altered
,
and
when
he
was
in
the
presence
of
poor
and
weak
Saints
,
he
could
act
another
part
,
and
quit
himself
like
a
poor
and
weak
man
,
as
if
he
had
nothing
of
the
carriage
or
of
the
resolution
of
a
man
in
him
.
Thus
Jesus
Christ
himself
,
to
whom
the
Spirit
was
given
not
by
measure
(
as
John
speaketh
,
Joh.
3.34
.
)
is
compared
in
Scripture
as
well
to
a
Lamb
as
to
a
Lion
,
and
is
presented
unto
the
World
under
both
these
Denominations
;
one
while
he
is
called
the
Lamb
of
God
;
another
while
he
is
called
The
Lion
of
the
Tribe
of
Judah
;
to
shew
,
that
he
knows
how
to
act
the
properties
of
both
,
according
as
he
judgeth
seasonable
and
meet
.
When
he
cometh
to
those
who
are
poor
in
Spirit
,
he
blesseth
,
and
speaketh
in
a
still
voice
unto
them
;
and
when
he
hath
to
do
with
the
Scribes
and
Pharisees
,
then
he
pronounceth
with
a
loud
voice
,
Woe
unto
you
Scribes
and
Pharisees
,
hyppocrites
.
Now
his
Spirit
was
up
on
high
,
and
full
of
courage
and
undaunted
resolution
:
Yea
,
now
he
is
in
heaven
,
and
ascended
to
the
right
hand
of
the
Majesty
on
high
,
Heb.
1.3
.
Yet
doth
he
still
retain
the
same
qualifications
or
dispositions
.
To
many
Persons
he
doth
behave
himself
like
a
Lamb
,
with
much
sweetness
and
great
condescention
;
and
otherwhile
he
can
roar
like
a
Lion
upon
others
,
and
appear
in
judgment
when
he
seeth
his
time
,
and
when
the
exigencies
of
the
business
which
is
before
him
requireth
it
.
Now
the
reason
,
Sect.
8
why
I
conceive
that
such
a
sweet
consorting
of
a
mans
spirit
and
behaviour
to
all
variety
of
occasions
which
he
can
meet
with
from
time
to
time
,
must
needs
be
a
great
Argument
of
a
rich
anointing
of
the
Spirit
,
is
this
;
partly
because
to
distinguish
exactly
between
the
Exigencies
of
Occasions
requireth
a
very
excellent
degree
of
Wisdom
,
a
much
refined
Understanding
;
and
partly
also
,
because
it
requireth
a
great
command
of
a
mans
spirit
,
a
depressing
or
dissolution
of
a
mans
natural
temper
,
whatever
it
was
,
to
be
able
to
apply
himself
only
and
conscienciously
to
all
variety
of
occasions
respectively
;
both
which
argue
a
large
and
liberal
presence
of
the
Spirit
of
God
in
men
;
partly
also
,
because
it
is
so
rare
a
sight
to
see
a
Person
,
man
or
woman
,
even
amongst
Believers
themselves
,
in
whose
Conversations
and
Deportments
that
savory
,
wise
,
and
consciencious
comportment
with
the
various
natures
and
Exigencies
of
occasions
is
to
be
found
.
First
,
I
say
,
to
understand
judgment
(
as
the
Scripture
Phrase
is
)
to
know
what
is
comely
and
worthy
for
a
Christian
to
do
,
at
all
times
and
cases
,
requires
a
great
spiritualness
of
understanding
;
to
apprehend
how
the
feries
and
tenour
of
all
a
mans
actions
may
be
made
spiritually
harmonious
,
when
to
rise
,
and
when
to
fall
,
and
when
to
keep
a
middle
strain
between
high
and
low
,
as
every
of
these
respective
carriages
may
best
accommodate
the
interest
of
God
in
the
World
(
I
mean
,
his
honour
and
praise
)
and
the
interest
likewise
of
men
;
this
requireth
an
heart
in
some
degree
like
unto
Solomons
;
which
the
Scriptures
compare
to
the
sands
that
are
upon
the
Sea-shore
,
1
Kings
4.29
.
Now
the
heart
of
Solomon
is
said
to
be
large
,
like
unto
the
sands
of
the
Sea-shore
,
which
are
not
to
be
numbred
,
because
he
had
a
world
of
notions
and
apprehensions
in
his
mind
or
understanding
,
by
reason
whereof
he
was
able
to
understand
most
exactly
how
he
ought
to
behave
himself
upon
all
occasions
,
and
how
to
sute
himself
with
the
Exigency
of
every
affair
;
he
had
all
circumstances
before
him
,
and
he
turned
them
and
weighed
them
in
his
hand
,
and
therefore
(
saith
he
,
Eccl.
3.1
,
2
,
&c.
)
There
is
a
time
for
every
purpose
under
the
Sun
;
A
time
to
plant
,
and
a
time
to
pluck
up
what
is
planted
,
a
time
to
build
and
a
time
to
break
down
,
a
time
to
weep
and
a
time
to
rejoyce
,
a
time
to
cast
away
stones
and
a
time
to
gather
,
&c.
Now
,
he
must
be
a
wise
man
indeed
(
as
he
speaketh
,
Chap.
8.5
,
6.
)
Whose
heart
discerneth
time
and
judgment
,
i.
e.
that
is
able
to
discern
the
time
and
season
for
one
Action
,
or
one
kind
of
deportment
from
that
which
is
proper
for
another
;
to
know
with
what
Persons
,
and
in
what
Cases
to
deal
in
a
spirit
of
Meekness
and
Sweetness
,
and
when
to
deal
with
men
in
Fire
,
Earthquake
,
and
Thunder
;
and
when
to
hold
a
course
between
both
,
and
to
know
how
proportionably
to
measure
out
by
drams
and
scruples
a
behaviour
sutable
to
all
cases
,
such
as
will
make
a
man
harmonious
with
himself
,
and
not
to
be
over-bearing
when
that
which
is
less
will
best
become
him
,
and
so
not
be
light
where
a
greater
weight
is
necessary
.
Secondly
,
Sect.
9
Many
men
may
be
better
provided
at
this
point
,
at
the
intellectual
part
,
and
for
matter
of
understanding
and
discerning
times
and
seasons
than
they
are
at
the
second
,
which
is
a
readiness
,
an
aptness
to
comport
with
these
actions
or
occasions
;
for
(
alas
!
)
there
is
not
one
man
or
woman
of
many
that
do
live
up
to
their
light
.
If
ye
know
these
things
(
saith
Christ
)
happy
are
ye
if
ye
do
them
.
As
it
requireth
a
rich
anointing
of
the
Spirit
of
God
to
discern
times
and
seasons
,
so
doth
it
no
less
to
have
a
mans
heart
throughly
broken
and
subdued
under
him
,
to
comply
with
them
.
Doubtless
many
persons
know
the
necessity
of
duties
,
yea
,
of
many
highly
acceptable
and
beneficial
things
,
which
yet
their
hearts
will
not
serve
them
to
come
up
unto
:
Their
eyes
are
generally
better
than
their
hearts
,
their
apprehensions
are
more
raised
and
full
,
and
their
affections
more
slow
and
heavie
within
them
:
And
therefore
secondly
,
For
men
to
have
all
things
that
may
render
them
apt
to
all
due
and
regular
compliance
with
all
services
incumbent
on
them
,
this
doth
require
a
marvelous
degree
of
self-denial
and
mortification
;
for
the
heart
of
a
man
is
exceeding
st●ff
,
and
will
not
bend
nor
bow
,
unless
it
be
in
such
and
such
cases
that
fall
in
with
the
natural
frame
and
temper
of
it
:
But
for
a
man
to
be
universally
comportant
and
complying
with
all
those
spiritual
occasions
and
affairs
of
God
that
come
in
his
way
,
this
will
never
be
done
,
a
mans
heart
will
never
stand
upon
such
terms
,
until
it
be
mightily
broken
,
until
the
Spirit
of
God
have
pulled
down
that
building
of
the
Old
man
,
and
have
not
left
one
stone
thereof
upon
another
.
It
is
true
,
the
heart
of
a
man
requires
much
hammering
before
this
building
of
the
Old
man
will
fall
,
before
the
flesh
and
lusts
thereof
will
be
subdued
:
But
would
men
be
faithful
unto
the
interest
of
their
own
souls
,
this
blessed
work
might
be
accomplished
.
For
the
Word
of
God
is
abundantly
furnished
,
there
is
enough
in
it
wherewithal
to
subdue
that
(
or
those
lusts
)
which
are
most
disturbing
,
enough
quite
to
change
and
alter
the
property
and
constitution
of
a
man
,
and
to
reduce
those
that
are
most
froward
to
the
greatest
gentleness
,
and
those
that
are
most
fiery
and
turbulent
in
their
Spirits
to
the
greatest
Meekness
and
Patience
.
I
say
,
If
men
would
but
set
that
Wisdom
which
is
from
above
on
work
upon
their
hearts
and
Spirits
,
this
would
fill
up
all
the
Valleys
,
and
bring
down
all
the
Mountains
,
and
reduce
the
frame
of
the
heart
and
soul
of
such
a
man
who
thus
imployeth
it
into
a
conformity
with
it self
,
viz.
in
Purity
,
Peaceableness
,
Gentleness
,
and
an
easiness
to
be
intreated
.
My
Brethren
,
we
do
admire
(
and
we
have
cause
so
to
do
)
at
that
excellent
temper
of
the
Apostle
Paul
,
how
active
he
was
,
he
could
stop
the
Flesh
(
as
it
were
)
with
a
curb
in
the
midst
of
its
Career
;
like
a
Horse
that
is
excellently
taught
,
that
will
stop
in
the
midst
of
his
way
with
the
least
check
of
the
Bit
or
Bridle
:
So
Paul's
heart
being
broken
and
disciplined
by
means
of
the
Gospel
,
and
by
his
own
care
and
industry
was
brought
to
that
same
pass
.
And
doubtless
we
have
the
same
Word
and
Gospel
that
he
had
,
and
if
we
had
but
the
same
mind
,
we
might
be
as
excellent
even
as
he
himself
was
;
if
we
did
but
love
that
same
more
excellent
way
as
he
did
,
what
hindereth
,
or
what
is
there
in
the
way
between
him
and
the
poorest
Christian
of
all
?
He
saith
he
laboured
more
abundantly
than
they
all
,
and
therefore
no
marvel
that
he
got
so
far
before
them
in
the
Race
.
But
if
we
respect
our selves
and
the
generality
of
Christians
in
these
daies
,
no
marvel
if
we
lie
in
the
very
Center
of
the
Earth
,
and
have
made
so
little
advance
in
waies
of
excellency
;
and
that
on
the
other
hand
,
we
are
not
descended
so
much
as
one
degree
lower
from
that
height
and
pride
of
spirit
which
we
first
began
withal
,
and
which
we
found
in
our selves
when
we
set
upon
the
work
of
Mortification
:
I
say
,
it
is
no
marvel
,
if
we
consider
how
exceedingly
indisposed
Christians
(
generally
)
are
to
spiritual
labour
,
without
which
these
things
cannot
be
attained
.
This
for
the
second
particular
.
But
then
,
The
third
(
and
last
)
is
this
.
Sect.
10
The
rarity
and
fewness
of
such
persons
in
the
World
who
do
thus
genuinely
and
kindly
answer
unto
,
and
suite
their
spirits
and
deportments
with
all
occasions
and
circumstances
that
come
in
their
way
.
There
are
very
few
that
are
expert
in
the
Word
of
God
,
and
that
can
,
or
are
willing
to
take
the
pains
to
be
able
to
distinguish
between
an
ordinary
presence
of
the
Spirit
,
and
that
which
we
are
speaking
of
,
viz.
a
being
filled
with
the
Spirit
,
and
therefore
sit
down
and
content
themselves
without
striving
after
it
.
I
make
no
question
but
the
Spirit
of
God
is
abroad
in
the
world
,
and
that
he
dwelleth
in
many
of
your
hearts
and
souls
.
But
though
I
would
be
indulgent
unto
your
spiritual
credit
and
repute
to
the
utmost
that
I
am
able
,
yet
I
cannot
believe
any
such
thing
concerning
you
,
that
all
of
you
are
what
you
ought
to
be
,
and
what
you
might
very
well
be
.
The
commodity
indeed
is
rich
,
but
it
is
very
costly
;
yet
if
you
would
go
to
the
price
of
it
,
it
is
to
be
had
at
the
hand
of
Jesus
Christ
:
But
according
to
the
present
size
and
state
of
Christianity
,
and
the
Professours
thereof
in
the
World
,
there
are
very
few
to
be
found
of
that
excellent
Character
we
speak
of
;
but
that
their
natural
Temper
,
Humour
,
and
Disposition
will
be
found
in
their
actions
;
they
will
be
stiff
,
and
not
fall
in
,
nor
comply
gently
,
nor
sweetly
with
many
occasions
;
when
they
should
quit
themselves
like
men
of
courage
,
not
regarding
the
faces
of
men
,
their
hearts
will
not
serve
them
,
but
they
are
meal-mouthed
,
they
dare
not
speak
,
they
are
afraid
to
offend
such
and
such
a
man
.
Otherwhile
,
when
they
have
occasion
to
treat
about
any
business
,
with
those
that
are
low
and
mean
,
then
you
shall
have
them
high
,
and
surly
,
and
over-bearing
;
Now
in
these
cases
,
this
same
unworthy
Principle
of
their
Nature
(
as
we
may
call
it
)
shews
it self
.
I
cannot
(
by
the
way
)
brook
that
term
,
for
there
is
nothing
simply
unworthy
in
nature
,
but
what
sin
and
the
unworthiness
of
the
hearts
of
men
have
put
into
it
.
It
is
hard
and
exceeding
rare
to
find
persons
so
filled
with
the
Spirit
of
God
,
that
they
do
not
give
some
such
sign
or
testimony
,
as
now
we
speak
of
;
something
to
discover
their
temper
,
humour
,
and
such
kind
of
Principles
within
them
,
that
make
them
stiff
that
they
cannot
bow
nor
comply
.
Their
Iron
Sinew
is
not
yet
broken
,
they
have
not
taken
the
course
,
they
have
not
dealt
effectually
with
their
hearts
to
bring
them
into
subjection
;
they
have
not
chastened
their
Souls
every
morning
(
as
David
did
)
who
had
disciplined
and
nurtured
his
heart
to
some
kind
of
order
and
compliance
with
God
in
all
his
occasions
and
affairs
.
And
so
much
for
this
Direction
,
or
the
second
Rule
given
,
by
which
we
may
know
whether
men
be
filled
with
the
Spirit
of
God
;
namely
,
if
they
understand
judgment
(
as
the
Scriptures
speak
)
and
then
be
ready
in
their
hearts
and
affections
to
concur
and
to
measure
out
to
every
case
and
business
according
to
the
exigency
,
and
requirements
of
it
:
this
now
doth
declare
an
excellent
degree
of
the
fulness
of
the
Spirit
of
God
with
them
.
And
Thirdly
,
Sect.
11
A
deep
degree
of
Mortification
,
especially
,
when
the
work
is
uniform
,
spreading
and
stretching
it self
,
with
an
equal
force
and
power
unto
all
a
mans
Affections
,
Disposition
,
and
Desires
which
ought
to
be
mortified
with
the
Deeds
,
Fruits
,
and
Works
of
them
.
This
(
I
say
)
is
another
great
Argument
or
sign
of
a
man
or
womans
being
filled
with
the
Spirit
of
God
.
The
work
of
Mortification
is
performable
only
by
the
Spirit
of
God
;
and
therefore
where
it
is
performed
and
wrought
thoroughly
,
where
it
appears
in
any
degree
of
glory
,
it
must
needs
argue
a
great
presence
of
the
Spirit
;
For
if
ye
live
after
the
flesh
(
saith
the
Apostle
)
ye
shall
die
;
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
,
Rom.
8.13
.
If
you
ask
me
,
But
why
doth
the
Apostle
place
the
great
work
of
Mortification
in
the
deeds
of
the
body
,
in
having
these
mortified
,
and
not
rather
in
those
sinful
affections
and
inward
dispositions
from
whence
they
proceed
?
I
reply
;
That
he
placeth
it
here
in
the
deeds
of
the
body
,
because
it
is
principally
seen
,
and
the
reality
and
truth
of
it
found
there
:
though
the
work
it self
lieth
most
in
the
heart
and
inward
man
,
yet
the
energy
and
force
chiefly
appeareth
in
the
abolishing
or
cessation
of
the
deeds
of
the
flesh
,
or
of
the
body
.
When
such
sinful
and
unworthy
actions
cease
to
be
found
in
men
and
women
,
whereunto
others
are
tempted
by
the
flesh
,
or
by
the
occasions
of
the
flesh
,
and
ever
and
anon
are
practicing
of
them
,
it
is
a
sign
that
the
work
of
Mortification
is
real
and
in
truth
;
yet
elsewhere
the
same
Apostle
placeth
it
in
the
affections
and
lusts
of
the
flesh
,
in
having
these
crucified
or
mo●tified
,
Gal.
5.24
.
And
they
that
are
Christs
have
crucified
the
flesh
,
with
the
affections
and
lusts
,
i.e.
they
that
are
Christs
,
i.
e.
that
are
his
Disciples
,
or
,
that
have
resigned
up
themselves
unto
him
,
or
are
subject
unto
him
have
crucified
the
flesh
with
the
affections
and
lusts
,
i.e.
have
pierced
the
flesh
[
or
outer
man
]
thorough
and
thorough
,
with
such
sharp
and
effectual
considerations
,
that
the
strength
and
vigour
of
it
,
as
to
sinful
demands
,
or
actions
,
is
much
spent
and
wasted
;
and
as
the
natural
strength
and
vigour
of
a
man
,
that
is
nailed
to
a
Cross
,
breatheth
out
by
degrees
in
that
bloud
that
cometh
from
him
by
his
wounds
;
so
have
ye
crucified
the
flesh
with
the
affections
[
or
passions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
lusts
thereof
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
passions
i.
e.
with
all
those
affections
which
belong
to
the
irascible
part
of
the
soul
(
as
both
Philosophers
and
Divines
call
it
)
Anger
,
Wrath
,
Hatred
,
Envy
,
Revenge
,
&c.
they
have
crucified
these
,
i.e.
they
have
taken
a
course
to
break
the
strength
,
and
to
suppress
the
motions
and
breakings
out
of
these
;
And
the
lusts
,
i.e.
all
those
affections
also
which
belong
to
the
other
part
of
the
soul
,
which
they
call
the
Concupiscible
,
such
as
are
Fornication
,
Uncleanness
,
Drunkenness
,
Gluttony
,
Covetousness
,
&c.
So
then
(
we
say
)
that
when
the
Flesh
,
with
the
Affections
,
and
Lusts
,
and
Deeds
thereof
are
so
crucified
or
mortified
,
so
handled
that
men
and
women
are
become
Meek
,
Patient
,
Humble
,
Gentle
,
long-suffering
,
&c.
And
again
,
Chaste
,
Pure
,
Sober
,
Temperate
,
free
from
Covetousness
,
and
all
this
to
an
excellent
degree
,
it
is
a
sign
that
they
are
full
of
the
Spirit
of
God
;
the
reason
is
,
because
,
First
,
If
these
things
be
in
any
weak
and
imperfect
degree
in
men
,
Sect.
12
they
proceed
from
the
Spirit
of
God
,
and
must
be
wrought
by
him
.
Secondly
,
A
being
filled
with
the
Spirit
is
no
waies
to
be
estimated
and
discerned
but
by
a
proportionable
excellency
or
fulness
of
his
operations
and
effects
.
Now
the
work
of
mortification
(
as
hath
been
in
part
described
)
is
one
of
the
most
signal
works
of
the
Spirit
,
and
therefore
where
it
is
full
,
or
any
thing
rich
and
deep
,
it
argues
a
great
presence
of
the
Spirit
;
but
the
truth
is
,
it
is
very
hard
to
be
found
in
any
such
degree
,
as
that
we
speak
of
,
even
amongst
Professours
,
yea
,
or
Believers
themselves
.
Men
and
women
have
(
generally
)
some
sinful
humours
and
dispositions
or
other
unbroken
and
unsubdued
;
either
they
are
Cholerick
,
Hasty
,
Froward
,
easily
Provoked
,
Revengeful
,
and
the
like
;
or
else
they
are
given
to
Pleasures
,
Ease
,
Voluptuousness
of
life
,
desires
of
Riches
,
Honour
,
Power
(
the
great
things
of
the
World
.
)
And
though
many
keep
within
some
tolerable
compass
,
in
respect
of
the
breaking
out
of
these
,
and
such
like
unmortified
affections
,
whilst
the
Tempter
keepeth
at
a
distance
from
them
,
and
some
few
(
it
may
be
)
whilst
the
Temptations
runs
somewhat
low
,
and
are
but
ordinary
;
yet
the
greatest
part
of
the
persons
we
speak
of
(
Professors
I
mean
)
are
apt
to
be
overcome
,
and
led
away
Captive
unto
Sin
by
every
touch
of
Temptation
;
any
Temptation
(
almost
)
that
will
may
serve
it self
upon
them
:
Even
as
some
mens
Judgments
are
so
weak
,
that
they
are
apt
to
be
carried
about
with
every
wind
of
Doctrine
(
as
the
Apostle
speaks
)
apt
to
take
impressions
of
any
thing
that
is
presented
unto
them
with
the
lightest
appearance
of
truth
;
but
to
find
a
man
or
woman
that
is
able
to
stand
their
ground
of
innocency
,
when
any
strong
temptations
beare
hard
upon
them
,
is
exceeding
rare
:
which
argues
the
work
of
Mortification
to
be
very
imperfect
and
slight
in
the
greatest
part
of
men
,
and
consequently
,
that
they
are
far
from
being
filled
with
the
Spirit
of
God
.
If
it
be
here
demanded
,
Sect.
13
But
are
not
all
the
works
of
the
Spirit
of
God
perfect
?
If
he
work
Mortification
in
any
person
,
must
it
not
needs
be
perfect
?
Can
any
thing
proceed
from
that
which
is
perfect
,
yea
,
most
perfect
(
as
the
Spirit
of
God
is
)
but
that
which
is
perfect
indeed
?
I
reply
,
The
perfection
of
a
work
may
be
estimated
,
or
considered
two
waies
:
First
,
Absolutely
,
or
in
reference
only
to
it self
.
Or
else
secondly
,
Relatively
;
I
mean
,
in
reference
to
other
things
,
to
certain
ends
or
purposes
,
which
are
not
essential
unto
the
work
.
In
the
former
consideration
or
sense
,
a
work
is
said
to
be
perfect
when
it
is
so
well
and
perfectly
performed
,
that
no
degrees
of
perfection
are
wanting
,
or
can
be
added
to
it
.
In
the
latter
sense
,
a
work
is
said
to
be
perfect
when
it
is
wrought
after
such
a
manner
,
or
upon
such
terms
,
that
it
accommodates
some
ends
and
purposes
of
greater
weight
and
moment
than
a
sudden
or
present
perfection
of
the
work
it self
.
To
explain
this
distinction
a
little
,
and
then
briefly
to
apply
it
.
God
(
we
know
)
in
the
course
of
Nature
,
though
(
as
the
Apostle
saith
)
he
giveth
to
every
Seed
it
s
own
body
,
yet
he
doth
this
gradually
.
As
our
Saviour
in
his
Parable
(
Mar.
4.28
.
)
expresseth
it
concerning
the
Seed
or
Grain
of
Corn
,
First
,
the
blade
,
then
the
ear
,
and
then
the
ripe
or
full
corn
in
the
Ear.
Now
the
work
of
Providence
,
in
bringing
the
Seed
that
is
sown
thus
by
degrees
to
perfection
,
is
in
this
respect
at
first
,
and
for
a
time
after
,
viz.
until
the
ripe
Corn
in
the
Ear
,
imperfect
;
because
after
the
springing
up
of
the
Blade
,
and
after
the
Ear
,
there
remains
somewhat
further
to
be
done
to
bring
there
to
their
natural
and
due
perfection
,
i.e.
to
be
ripe
Corn
in
the
Ear.
But
now
look
upon
this
work
of
Providence
in
another
consideration
,
viz.
as
it
is
subservient
to
such
ends
and
purposes
as
God
projecteth
to
bring
to
pass
by
it
,
viz.
to
exercise
the
Faith
and
Patience
of
the
Husbandman
in
waiting
upon
him
a
convenient
space
for
the
receiving
the
fruit
of
his
Labour
;
and
so
to
display
his
own
Wisdom
in
the
orderly
Progression
of
Nature
,
or
second
causes
;
and
so
it
is
perfect
all
along
from
first
to
last
,
and
under
every
degree
or
advance
of
it
,
and
would
have
been
less
perfect
in
case
it
had
been
carried
on
and
wrought
otherwise
;
I
mean
,
in
case
the
Seed
that
is
sown
should
presently
upon
the
sowing
be
brought
to
perfection
,
or
full
Corn
in
the
Ear.
Though
this
had
been
perfect
in
the
former
consideration
,
yet
in
the
latter
it
would
have
been
imperfect
,
and
so
would
not
have
accommodated
the
Husbandman
in
his
waiting
with
patience
.
Now
to
apply
the
distinction
;
All
the
works
of
the
Spirit
in
men
,
the
work
of
Faith
,
the
work
of
Repentance
,
or
Mortification
,
&c.
They
are
all
perfect
in
the
latter
sense
,
but
not
in
the
former
.
We
read
in
the
Scripture
as
well
of
a
little
Faith
as
of
a
great
Faith
;
and
a
little
Faith
is
the
work
of
the
Spirit
as
well
as
that
which
is
great
:
Yet
a
little
Faith
,
simply
considered
,
is
an
imperfect
work
,
because
many
degrees
remain
to
be
added
to
it
,
to
perfect
or
complete
it
;
but
,
in
the
latter
consideration
,
the
work
of
a
little
Faith
in
men
,
and
so
of
a
lower
degree
of
Mortification
,
is
as
perfect
a
work
as
a
greater
.
The
Reason
is
,
because
the
Spirit
in
working
a
work
of
little
Faith
,
and
not
of
greater
accommodates
the
righteous
and
wise
Counsel
or
Design
of
God
;
viz.
in
rewarding
mens
Labour
,
Diligence
,
and
Faithfulness
proportionably
to
their
degrees
;
not
making
those
who
have
been
less
diligent
and
faithful
(
though
both
in
some
degree
)
equal
unto
those
who
have
abounded
in
these
above
their
Fellows
.
Now
we
know
the
Wisdom
and
the
Holiness
of
God
have
in
consultation
the
promotion
of
Godliness
in
the
World
upon
the
highest
and
best
terms
that
may
be
.
And
among
many
waies
and
means
wherein
the
God
of
Grace
doth
intend
to
express
himself
for
the
promoting
this
great
Design
of
his
,
there
is
no
means
more
effectual
than
this
way
,
viz.
That
those
who
will
be
more
diligent
,
and
more
laborious
,
and
more
faithful
,
and
shall
more
and
more
apply
themselves
to
the
use
of
such
and
such
means
;
that
they
shall
be
invested
with
such
and
such
Priviledges
in
a
greater
measure
.
Whereas
if
God
should
do
that
upon
any
use
of
means
,
viz.
if
they
shall
pray
once
a
month
,
or
hear
the
Word
once
a
month
;
if
God
shall
give
as
much
;
and
as
rich
a
presence
of
himself
unto
such
a
person
as
unto
him
who
shall
be
diligent
in
the
use
of
means
:
Then
,
or
by
means
of
such
a
procedure
,
God
should
pull
down
that
with
one
hand
which
he
endeavoureth
to
build
up
with
the
other
;
and
would
by
such
a
course
take
men
off
from
the
use
of
means
;
for
,
Who
would
give
double
or
treble
to
procure
that
which
he
might
have
at
a
lower
rate
?
This
for
a
third
sign
or
means
of
discerning
who
are
filled
with
the
Spirit
;
a
deep
and
effectual
work
of
Mortification
.
Fourthly
,
Sect.
14
Another
thing
which
argueth
a
man
or
woman
to
be
filled
with
the
Spirit
of
God
is
,
some
worthy
degree
of
Holiness
,
where
a
Spirit
of
holiness
breaths
uniformly
,
and
with
an
equal
tenour
of
life
and
conversation
in
the
World
.
We
have
heretofore
shewed
what
holiness
(
in
the
sense
we
now
speak
of
it
)
is
,
viz.
a
gracious
impression
or
propension
,
enclining
the
heart
and
soul
where
it
resideth
unto
waies
and
actions
eminently
righteous
and
just
,
with
a
real
abhorrency
of
the
contrary
,
or
of
whatsoever
is
sinful
.
Indeed
,
that
holiness
which
we
now
speak
of
seemeth
chiefly
to
consist
in
the
latter
;
A
real
loathing
,
abhorring
,
and
detesting
what
is
sinful
and
unclean
,
Psal.
145.17
.
The
Lord
is
righteous
in
all
his
waies
,
and
holy
in
all
his
works
.
Righteous
in
all
his
waies
,
i.
e.
All
his
waies
,
and
works
,
and
dispensations
,
all
his
interposures
in
the
World
with
every
Creature
are
all
righteous
and
just
:
He
meaneth
just
in
such
a
sense
as
men
are
able
to
call
just
;
for
else
to
what
purpose
was
it
to
inform
the
World
that
God
was
just
and
righteous
,
and
then
to
mean
it
to
be
such
a
kind
of
Justice
and
Righteousness
which
men
cannot
understand
?
And
holy
in
all
his
works
;
I
suppose
it
is
according
to
the
manner
of
the
Scriptures
,
where
usually
in
the
latter
Clause
of
the
Verse
there
is
some
Explication
made
of
the
former
.
And
so
here
,
the
Holy
Ghost
having
said
,
The
Lord
is
righteous
in
all
his
waies
(
he
addeth
)
and
he
is
holy
in
all
his
works
:
As
if
he
had
said
,
He
is
not
simply
in
all
that
he
doth
just
and
regular
:
No
,
but
he
doth
abhor
with
a
perfect
hatred
all
things
that
are
contrary
.
We
know
,
a
man
may
do
a
thing
out
of
such
or
such
an
affection
or
disposition
,
or
in
reference
to
such
an
end
that
he
would
provide
for
and
accomplish
;
and
yet
possibly
he
may
do
the
contrary
:
But
now
(
saith
David
)
concerning
God
,
there
is
such
a
mighty
propensity
,
and
going
out
of
his
heart
and
soul
to
holiness
in
all
his
works
that
he
cannot
do
otherwise
;
he
hath
the
greatest
abhorrency
in
his
nature
to
do
otherwise
.
As
the
Wiseman
saith
in
the
Proverbs
,
It
is
joy
to
the
upright
to
do
justly
;
that
is
,
the
Propensions
of
their
heart
and
soul
stand
for
such
actions
.
Now
all
Actions
which
are
sutable
to
a
strong
Propensity
in
a
man
are
actions
of
joy
and
great
delight
unto
him
;
so
that
to
do
justly
and
righteously
when
the
heart
is
full
of
this
disposition
must
needs
be
matter
of
joy
and
of
high
contentment
;
it
must
needs
ease
the
heart
and
soul
that
is
filled
with
this
fulness
.
And
so
God
taketh
a
pleasure
in
mercy
;
mercy
is
his
delight
,
because
he
is
full
of
mercy
,
his
Nature
and
Essence
is
full
of
these
gracious
Principles
,
these
sweet
and
blessed
affections
,
and
so
likewise
Righeousness
is
his
delight
;
as
on
the
contrary
,
because
there
is
planted
in
his
Nature
a
deep
and
unspeakable
detestation
and
abhorrence
of
that
which
is
sinful
and
unrighteous
,
therefore
he
cannot
come
near
any
such
Action
.
Now
the
reason
why
I
make
a
worthy
or
considerable
degree
in
holiness
an
Argument
or
sign
of
a
mans
being
filled
with
the
Spirit
of
God
,
is
,
because
the
Spirit
of
God
is
a
Spirit
of
Holiness
.
And
according
to
the
common
Maxime
in
Reason
and
in
Natural
Philosophy
.
Omne
Agens
assimilat
sibi
patiens
,
&c.
Every
Agent
endeavoureth
to
make
the
Patient
like
himself
,
as
fire
would
make
all
hot
.
So
water
doth
moysten
and
soften
all
that
doth
come
near
unto
it
,
and
that
will
mingle
with
it
.
The
Spirit
(
we
know
)
is
from
place
to
place
in
the
Scriptures
stiled
the
Holy
Spirit
;
this
is
his
proper
Name
or
Character
by
which
he
is
distinguished
,
Eph.
1.13
.
In
whom
[
or
by
whom
]
also
after
that
ye
believed
,
ye
were
sealed
with
that
holy
Spirit
of
Promise
.
He
is
here
distinguished
from
all
other
Spirits
,
and
termed
the
holy
Spirit
,
In
whom
(
saith
he
)
after
that
ye
believed
ye
were
sealed
with
the
holy
Spirit
of
Promise
:
that
is
,
the
Spirit
promised
by
God
,
or
by
Jesus
Christ
unto
Believers
.
Only
this
is
to
be
remembred
by
way
of
Caution
,
when
any
person
is
wont
to
appear
in
the
Form
of
holiness
,
in
respect
of
any
great
and
solemn
detestation
of
some
things
or
waies
that
are
evil
(
as
it
is
observable
in
some
,
that
they
have
a
great
fierceness
,
and
,
as
it
were
,
a
fierce
keen
edge
of
Spirit
against
some
kind
of
sins
)
but
are
remiss
,
lukewarm
,
and
neutral
in
respect
of
others
,
being
manifest
and
generally
known
or
acknowledged
to
be
sins
:
This
is
no
Argument
of
persons
being
filled
with
the
Spirit
of
God
,
Rom.
2.22
.
Thou
that
abhorrest
Idols
,
dost
thou
commit
Sacriledge
?
So
when
men
shall
abhor
one
kind
of
sin
,
or
abomination
,
but
yet
either
practice
or
pass
by
,
or
connive
at
,
and
are
not
troubled
at
the
practice
of
another
,
this
is
a
sign
that
it
is
not
from
the
Spirit
of
God
,
or
from
any
fulness
with
this
Spirit
that
that
abhorrence
and
detestation
of
that
particular
sin
doth
proceed
;
and
consequently
,
this
is
no
Argument
of
any
great
worth
or
value
to
prove
that
a
man
is
filled
with
the
Spirit
of
God
.
And
thus
you
have
many
great
pretenders
unto
holiness
,
and
consequently
,
to
a
being
filled
with
the
Spirit
,
by
this
touchstone
of
truth
discovered
to
be
nothing
so
.
There
may
be
(
indeed
)
other
reasons
and
other
motives
that
may
put
them
forth
in
a
detestation
of
some
sins
;
but
if
there
be
other
sins
that
they
can
suffer
without
any
trouble
or
regret
of
soul
,
certainly
,
this
is
not
the
Spirit
of
God
that
worketh
.
For
he
never
teacheth
men
to
put
any
such
difference
between
abomination
and
abomination
.
A
fifth
Particular
,
Sect.
15
by
which
a
man
or
woman
may
be
discerned
to
be
filled
with
the
Spirit
of
God
,
is
,
if
they
be
eminently
godly
;
if
Godliness
hath
its
perfect
work
in
them
,
i.
e.
if
they
be
all
really
and
in
good
earnest
solicitous
and
careful
that
their
waies
and
actions
may
have
a
direct
,
clear
,
and
proper
tendency
to
the
glorifying
or
manifesting
of
God
in
the
World
;
when
men
without
much
regret
or
reluctancy
,
or
much
pain
unto
the
Flesh
,
can
accommodate
all
their
occasions
and
affairs
to
the
interest
of
God
and
his
glory
.
This
is
a
great
sign
of
their
being
filled
with
the
Spirit
of
God
.
For
as
we
have
formerly
shewed
unto
you
that
as
the
heaviness
of
a
Stone
carries
it
downwards
to
its
Center
,
just
so
Godliness
maketh
the
Soul
hang
Godward
,
and
consequently
,
disposeth
a
man
to
a
kind
of
solicitousness
in
all
his
waies
,
that
these
may
all
lead
in
a
straite
Line
unto
the
magnifying
of
God
,
and
the
advancing
of
his
glory
.
The
reason
why
we
deliver
this
as
a
Property
or
Character
of
a
mans
being
filled
with
the
Spirit
,
is
,
first
,
because
the
Spirit
who
is
said
to
be
of
God
,
or
from
God
,
cannot
but
be
conceived
to
be
for
God
also
,
i.
e.
perswade
and
encline
men
to
make
God
and
his
Glory
their
Soveraign
end
,
and
to
set
him
up
and
his
Interest
here
as
the
highest
and
supreme
end
of
all
their
undertakings
,
and
of
all
their
Counsels
and
dealings
in
the
World
.
And
secondly
,
The
motions
and
workings
of
the
Spirit
in
the
hearts
and
souls
of
men
,
being
every
way
concurrent
with
the
Gospel
(
for
the
Spirit
moveth
not
,
stirreth
not
,
doth
not
encline
any
mans
heart
or
soul
but
in
consort
,
and
in
a
full
and
express
concurrence
with
the
Gospel
,
with
the
Sayings
,
Precepts
,
and
Exhortations
hereof
.
)
And
the
Gospel
being
calculated
,
as
it
were
on
purpose
,
with
the
most
exact
and
best
Skill
,
and
Wisdom
,
and
Understanding
to
promote
Godliness
;
being
a
Doctrine
according
unto
Godliness
,
i.
e.
a
Doctrine
framed
and
made
on
purpose
to
promote
Godliness
in
the
World
;
a
Doctrine
of
such
a
nature
and
import
,
as
if
God
had
a
desire
by
means
hereof
to
set
up
himself
,
and
to
draw
men
unto
himself
:
Now
then
(
I
say
)
the
Spirit
never
working
but
with
a
full
concurrence
with
the
Gospel
,
and
the
Gospel
being
set
for
Godliness
,
and
for
the
advancement
of
it
in
the
World
;
it
cannot
be
but
that
the
Spirit
of
God
must
set
the
heart
on
work
in
order
to
the
same
end
also
;
and
therefore
when
it
appears
that
men
are
to
a
considerable
degree
industrious
and
earnest
for
the
advancing
of
Godliness
,
it
is
an
indubitable
sign
or
Character
that
the
Spirit
of
God
is
present
,
that
he
is
there
with
a
great
presence
with
an
abundance
of
himself
and
of
his
power
.
Sixthly
,
Sect.
16
Another
sign
of
persons
being
filled
with
the
Spirit
of
God
is
a
like
worthy
degree
of
heavenly
mindedness
.
When
mens
minds
and
thoughts
are
much
intent
upon
,
and
taken
up
with
heavenly
things
;
when
the
daily
converse
of
the
heart
and
soul
is
with
things
of
another
World
;
when
a
man
can
sacrifice
his
greatest
earthly
accommodations
and
conveniences
upon
his
spiritual
and
heavenly
interest
;
and
when
,
notwithstanding
any
state
of
blessedness
doth
accrue
unto
us
,
as
unto
the
things
of
this
World
,
yet
a
mans
heart
is
daily
in
heaven
when
by
our
Faith
we
can
rent
the
Vail
:
I
say
,
when
the
mind
and
thoughts
of
a
man
are
much
exercised
and
acted
about
these
things
,
this
is
a
great
sign
likewise
that
there
is
much
of
the
Spirit
of
God
in
him
.
The
reason
of
this
is
,
because
the
Spirit
of
God
came
down
from
heaven
on
purpose
to
make
men
heavenly
minded
,
and
to
negotiate
the
interest
and
affairs
of
his
own
Country
,
much
after
the
manner
of
Agents
and
Embassadours
,
who
come
to
treat
about
the
things
of
their
own
Country
:
So
the
Spirit
doth
come
down
from
heaven
;
he
is
the
great
Prince
that
doth
negotiate
the
affairs
thereof
with
men
,
1
Pet.
1.12
.
By
them
that
have
preached
the
Gospel
unto
you
with
the
Holy
Ghost
sent
down
from
heaven
.
The
Holy
Ghost
is
come
to
preach
the
Gospel
,
and
the
effect
he
desireth
may
be
produced
by
it
,
is
,
that
of
earthly
and
carnal
he
might
transform
persons
into
heavenly
and
spiritual
.
Now
in
whomsoever
this
is
carried
on
to
any
sensible
and
notable
degree
,
insomuch
that
it
is
perceived
by
those
that
have
to
do
with
them
,
that
their
minds
are
questionless
much
taken
up
,
much
set
upon
the
things
of
the
World
which
is
to
come
,
the
things
of
heaven
;
and
that
in
comparison
thereof
the
things
of
this
World
,
and
the
concernments
hereof
are
undervalued
,
and
made
to
stand
by
when
the
other
are
in
place
;
that
these
are
made
to
give
way
when
the
interest
of
the
other
requires
it
;
I
say
,
when
any
man
is
discerned
by
those
with
whom
he
converseth
to
be
of
such
a
frame
and
temper
of
spirit
as
this
is
,
it
is
a
very
promising
sign
and
Character
that
this
person
is
full
of
the
Spirit
of
God
.
Seventhly
,
If
we
sow
plentifully
to
the
Spirit
,
Sect.
17
this
is
another
sign
of
a
good
import
,
and
very
promising
that
men
are
filled
with
the
Spirit
.
What
it
is
to
sow
to
the
Spirit
we
shewed
you
formerly
,
when
we
prescribed
a
sowing
unto
the
Spirit
as
a
means
whereby
to
be
filled
with
the
Spirit
.
To
sow
to
the
Spirit
we
signified
unto
you
was
to
live
in
such
waies
,
to
perform
such
Actions
,
and
these
frequently
and
constantly
,
which
the
Spirit
may
reap
,
i.
e.
from
whence
the
Spirit
of
God
may
have
acknowledgement
,
honour
,
and
praise
amongst
men
in
the
world
.
In
the
same
phrase
of
speech
the
Apostle
Paul
(
1
Cor.
9.11
.
)
calls
the
preaching
of
the
Gospel
unto
men
,
the
sowing
of
spiritual
things
unto
them
:
If
we
have
sown
unto
you
spiritual
things
,
is
it
a
great
matter
for
us
to
reap
your
carnal
things
?
The
faithful
Ministers
of
the
Gospel
are
said
to
sow
spiritual
things
unto
men
when
they
preach
the
Gospel
truly
and
effectually
unto
them
;
because
they
may
reap
spiritual
benefit
and
advantage
from
what
they
sow
,
it
being
the
proper
tendency
of
those
things
which
they
preach
unto
men
to
yield
an
encrease
and
harvest
according
to
the
nature
and
excellency
of
the
Seed
.
In
like
manner
,
men
may
be
said
to
sow
unto
the
Spirit
of
God
when
they
walk
in
such
waies
,
and
in
the
performance
of
such
Actions
which
are
like
to
turn
to
an
account
of
praise
,
and
glory
,
or
contentment
unto
the
Spirit
of
God
:
As
on
the
contrary
,
when
men
and
women
go
so
to
work
,
behave
themselves
so
unworthily
in
the
World
that
the
Spirit
is
like
to
suffer
prejudice
or
disparagement
by
them
,
viz.
when
men
shall
be
occasioned
or
tempted
to
think
or
say
that
the
Spirit
of
God
never
regarded
,
never
looked
graciously
upon
such
a
person
that
walketh
and
acteth
so
unworthily
,
so
wickedly
,
in
such
cases
as
this
men
are
said
to
grieve
the
Spirit
of
God
;
they
sow
the
seeds
of
Gall
and
Wormwood
unto
him
.
If
you
ask
me
,
What
are
these
waies
or
actions
more
particularly
by
which
men
and
women
may
be
said
to
sow
unto
the
Spirit
?
I
reply
,
They
are
such
which
give
testimony
both
of
the
presence
of
the
Spirit
of
God
in
them
,
and
likewise
of
the
goodness
of
this
Spirit
.
Such
as
are
waies
of
Righteousness
,
Love
,
Humility
,
Patience
,
Mercy
,
Bounty
,
&c.
such
waies
and
actions
as
these
may
therefore
be
said
to
give
testimony
both
of
the
presence
of
the
Spirit
in
men
,
and
likewise
of
the
goodness
of
this
Spirit
:
because
,
first
,
If
he
were
not
in
men
perswading
unto
,
aiding
,
and
assisting
in
such
waies
and
actions
as
these
,
they
would
never
proceed
from
them
,
but
on
the
contrary
the
Flesh
would
prevail
and
bring
forth
fruits
in
its
kind
.
Again
secondly
,
If
this
Spirit
were
not
a
Spirit
of
Goodness
he
would
not
move
and
stir
up
men
and
women
to
such
good
and
worthy
waies
and
actions
as
these
,
but
to
the
contrary
,
as
the
unclean
Spirit
(
Satan
)
stirreth
up
many
in
his
kind
.
Now
it
is
a
worthy
Testimony
given
to
the
Spirit
,
not
only
when
men
testifie
or
assert
his
goodness
unto
the
World
,
but
also
when
they
assert
his
presence
with
men
,
or
in
men
;
this
argues
the
exceeding
graciousness
and
condescension
of
his
nature
.
So
then
,
Sect.
18
they
who
abound
in
such
waies
and
works
as
these
mentioned
,
and
walk
with
an
high
hand
in
them
,
are
hereby
plainly
discovered
to
be
full
of
the
Spirit
of
God
:
The
reason
hereof
is
,
because
,
as
the
lowest
proportion
of
the
fruits
we
speak
of
,
and
the
least
,
and
least
considerable
of
them
,
do
argue
that
men
have
some
kind
or
degree
of
the
Spirit
in
them
;
otherwise
they
would
be
wholly
and
totally
barren
in
this
kind
:
So
doth
it
argue
a
worthy
and
excellent
proportion
of
the
Spirit
in
men
,
when
they
are
full
of
such
fruits
,
especially
,
when
the
fruits
they
bear
in
this
kind
are
any
thing
more
large
or
fair
than
ordinary
.
As
when
a
fruit
bearing
tree
,
in
one
kind
or
other
;
as
suppose
a
Fig-tree
,
or
a
Pear-tree
,
&c.
beareth
any
proportion
,
though
never
so
small
,
of
the
fruit
that
is
proper
to
it
;
this
argues
that
there
is
a
lively
sap
and
moysture
in
the
Tree
in
some
degree
or
other
,
but
if
this
Tree
shall
be
seen
with
boughs
laden
with
Fruit
,
and
that
of
the
largest
and
goodliest
that
is
to
be
found
,
this
is
a
sign
not
simply
that
the
Tree
hath
sap
and
moisture
in
it
:
But
that
it
is
full
of
sap
,
as
the
Psalmist
speaks
of
the
trees
of
the
Lord
,
Psal.
104.16
.
[
i.
e.
according
to
the
Hebrew
Dialect
,
Trees
that
are
excellently
thriving
and
flourishing
in
their
kind
.
]
In
like
manner
,
when
men
and
women
shall
sow
plentifully
unto
the
Spirit
(
in
the
sense
declared
;
)
especially
,
if
the
Seed
which
they
sow
in
this
kind
shall
be
goodly
,
fair
,
and
large
,
this
is
an
unquestionable
demonstration
that
they
are
filled
with
the
Spirit
of
God
.
When
men
and
women
shall
quit
themselves
above
the
ordinary
rate
of
Professours
and
Believers
,
in
works
of
Love
,
Faith
,
Humility
,
and
Self-denial
,
&c.
shall
truly
,
and
without
any
tincture
of
ill
will
,
or
hard
thoughts
,
forgive
and
pass
by
some
great
injury
done
unto
them
by
men
.
If
thou
beest
able
to
pass
by
an
eminent
wrong
,
and
if
thou
canst
upon
the
next
opportunity
,
as
the
next
day
,
or
the
like
,
kindly
intreat
him
that
hath
done
it
;
If
thou
canst
deal
freely
and
lovingly
with
him
,
and
this
injury
hath
not
at
all
weakened
or
enfeebled
thine
hand
;
now
this
doth
argue
a
rich
presence
of
the
Spirit
of
God
,
especially
in
conjunction
with
the
other
things
mentioned
.
And
so
again
,
when
the
fruits
and
expressions
of
their
love
to
Jesus
Christ
,
or
his
Saints
and
Followers
,
shall
be
very
large
and
fair
,
such
as
shall
be
found
in
none
but
themselves
,
and
perhaps
in
here
one
,
and
there
one
besides
;
as
when
either
with
the
poor
Widow
in
the
Gospel
,
they
shall
cast
in
their
whole
substance
or
livelihood
into
the
Treasury
of
God
,
or
else
shall
sacrifice
some
great
and
notable
opportunity
of
worldly
advantage
upon
the
Service
of
God
,
and
of
the
People
of
God
,
especially
,
if
they
shall
do
this
once
and
again
,
and
as
often
as
any
opportunity
affords
it self
unto
them
;
this
cannot
but
argue
an
excellent
fulness
of
the
Spirit
of
God
.
The
Tree
(
saith
our
Saviour
)
is
known
by
the
Fruit
,
and
this
not
only
in
respect
of
the
kind
or
property
of
it
(
which
is
the
knowledge
spoken
of
by
our
Saviour
:
)
But
likewise
in
the
degree
of
it
;
not
only
good
in
the
kind
,
and
of
the
same
nature
,
but
also
the
best
of
the
kind
for
goodness
.
Eighthly
,
Sect.
19
Another
discovering
Character
of
a
persons
being
filled
with
the
Spirit
of
God
is
,
when
he
is
able
and
willing
(
they
are
both
one
in
this
case
)
to
take
up
any
Cross
,
though
never
so
heavy
,
that
he
shall
meet
withal
in
the
way
of
Righteousness
,
and
of
God
,
without
any
declining
or
turning
aside
out
of
his
way
to
avoid
it
:
This
is
a
great
sign
and
argument
of
conviction
that
certainly
he
is
filled
with
the
Spirit
of
God
,
especially
,
when
he
shall
suffer
Patience
to
have
its
perfect
work
(
as
James
speaks
)
i.
e.
shall
be
content
chearfully
,
and
without
muttering
or
complaint
,
to
suffer
all
that
God
shall
call
him
to
suffer
,
though
the
Iniquity
of
those
who
persecute
(
in
one
kind
or
other
)
abound
never
so
much
,
yet
he
will
not
so
much
as
stoop
or
step
out
of
the
way
for
it
;
but
shall
keep
strait
course
in
the
waies
of
God
in
the
view
of
the
World
;
there
cannot
be
a
more
promising
sign
or
symptome
of
a
person
being
filled
with
the
Spirit
of
God
than
this
.
The
reason
of
this
is
,
because
all
kinds
of
sufferings
are
contrary
to
the
Flesh
,
and
destructive
to
the
interest
thereof
;
and
unless
it
be
to
accommodate
the
Flesh
at
some
other
turn
,
and
in
some
other
way
,
no
man
that
can
decline
them
will
expose
himself
unto
them
,
but
only
such
who
are
strengthened
by
the
Spirit
of
God
in
the
inward
man
.
The
Apostle
Paul
in
laying
down
the
signs
of
his
Apostleship
,
2
Cor.
12.12
.
presents
patience
under
trouble
,
a
willingness
to
suffer
all
,
and
all
manner
of
afflictions
for
the
Gospels
sake
:
For
one
among
the
rest
.
If
a
man
have
a
proportionable
aid
and
assistance
of
the
Spirit
of
God
,
though
he
do
put
his
shoulder
under
the
burthen
of
affliction
,
yet
being
acted
and
assisted
by
this
Spirit
,
the
Flesh
will
not
feel
any
bitterness
or
trouble
in
it
,
Col.
1.11
.
Strengthened
with
all
might
according
to
his
glorious
power
unto
all
long
suffering
and
patience
with
joyfulness
.
1
Thes.
3.3
.
That
no
man
should
be
moved
by
their
afflictions
.
He
acquaints
them
in
the
precedent
Verse
,
that
he
had
sent
Timothy
unto
them
to
confirm
and
establish
them
in
the
Faith
,
and
in
the
things
which
they
now
had
believed
:
And
that
for
this
end
,
that
no
man
should
be
moved
by
any
of
those
things
which
they
suffered
;
Therefore
(
saith
the
Apostle
)
I
sent
him
unto
you
to
hear
of
your
faith
,
lest
that
by
any
means
you
should
be
tempted
;
implying
,
that
persecution
is
a
sore
kind
of
temptation
:
this
is
like
the
Axe
that
is
laid
to
the
root
of
the
Tree
.
This
he
knew
would
put
them
to
it
,
and
be
a
means
even
to
endanger
the
shaking
of
their
Faith
,
and
to
tell
the
World
that
they
did
only
make
a
shew
of
believing
,
but
were
not
established
in
the
truth
.
So
again
,
1
Thes.
1.3
,
5
,
6.
Remembring
without
ceasing
your
work
of
faith
,
and
labour
of
love
,
and
your
patience
of
hope
,
&c.
For
our
Gospel
came
not
unto
you
in
word
only
,
but
also
in
power
,
and
in
the
Holy
Ghost
,
&c.
As
ye
know
what
manner
of
men
we
were
among
you
for
your
sake
,
having
received
the
Word
in
much
affliction
with
joy
of
the
Holy
Ghost
.
Now
this
is
that
I
say
,
had
they
not
had
the
Holy
Ghost
to
stand
by
them
,
as
they
would
never
have
received
the
Gospel
,
so
neither
without
a
rich
presence
of
him
would
they
ever
have
persevered
therein
in
a
day
of
persecution
.
This
then
is
the
reason
of
the
Character
or
sign
in
the
eighth
place
.
Ninthly
(
and
lastly
)
A
fulness
with
the
Spirit
of
God
is
discernable
by
a
rich
and
inward
acquaintance
with
the
mind
and
will
of
God
and
of
Jesus
Christ
in
the
Scriptures
:
Sect.
20
When
a
man
or
woman
knows
more
,
understands
more
of
the
mind
of
Christ
in
the
Gospel
,
hath
more
of
things
secret
and
hidden
unto
others
discovered
and
made
known
unto
them
,
this
argues
that
the
Spirit
dwelleth
plentifully
in
them
;
only
there
are
two
particulars
to
be
considered
and
remembred
.
First
,
That
for
men
and
women
to
pretend
to
a
knowledge
of
the
mind
of
God
in
the
Scriptures
above
other
persons
,
and
to
be
confident
of
their
own
apprehensions
and
conceits
in
this
kind
is
nothing
,
is
no
Argument
or
proof
at
all
that
therefore
they
do
know
the
mind
of
Christ
in
the
Scriptures
,
more
or
better
than
other
men
,
or
consequently
,
that
they
are
persons
filled
with
the
Spirit
of
God
:
For
all
this
may
be
,
men
and
women
may
see
the
Visions
of
their
own
hearts
(
as
the
Scripture
speaketh
)
and
be
as
confident
,
as
confidence
it self
can
make
them
,
that
they
are
Visions
of
God
,
and
verily
think
(
as
Paul
himself
sometimes
did
in
like
case
)
that
they
see
the
Visions
of
God
.
The
false
Prophets
of
old
,
who
walked
in
the
Spirit
of
falshood
(
or
,
as
some
read
the
words
,
in
the
wind
of
falshood
,
Mic.
2.11
.
)
These
were
as
confident
of
their
Visions
as
the
Prophets
of
God
could
be
:
See
an
instance
in
Zedekiah
the
Son
of
Chenaanah
,
1
Kings
22.11
.
He
was
so
confident
that
he
would
needs
make
himself
two
Iron
horns
to
push
the
Syrians
withal
until
they
were
consumed
.
Michaiah
,
the
true
Prophet
of
God
,
was
not
more
confident
of
the
Vision
which
he
had
seen
.
And
so
the
Pharisees
in
the
Gospel
,
Joh.
9.40
.
Are
we
blind
also
?
As
who
should
say
,
If
any
men
in
all
the
World
doth
see
,
and
know
,
and
understand
the
mind
of
God
,
we
do
;
we
can
well
bear
that
thou
shouldst
look
upon
the
rest
of
the
World
,
the
ordinary
sort
of
people
,
as
blind
,
but
we
pray
thee
do
not
make
us
blind
also
;
clearly
implying
,
and
that
with
the
greatest
indignation
,
that
whatsoever
he
should
speak
that
should
intimate
in
the
least
that
they
should
not
know
the
mind
of
God
,
that
that
must
be
most
false
.
And
in
these
daies
,
how
many
pretenders
have
we
to
little
less
than
a
Prophetick
Unction
,
to
mystical
discoveries
,
to
a
deep
and
further
insight
into
the
mind
of
God
in
the
Scriptures
,
and
to
the
understanding
of
things
there
;
whose
Notions
(
notwithstanding
the
pretended
fruits
of
such
their
high
Anointings
and
Revelations
)
being
weighed
in
the
Balance
of
the
Sanctuary
,
are
found
light
,
and
to
have
nothing
of
the
mind
of
God
or
of
Christ
in
them
?
Therefore
(
in
the
first
place
)
unless
these
discoveries
,
which
are
pretended
unto
,
and
held
forth
with
the
greatest
confidence
,
shall
commend
themselves
for
truth
unto
the
judgments
and
understandings
of
sober
and
judicious
men
,
much
versed
and
exercised
in
the
Scriptures
,
either
from
their
own
light
or
evidence
,
or
else
shall
be
made
out
by
light
of
Argument
and
Demonstation
,
Whether
from
the
Scriptures
,
or
clear
Principles
in
reason
to
be
real
truths
,
and
such
things
that
are
every
waies
worthy
the
Wisdom
,
Righteousness
,
and
Holiness
of
God
,
they
are
not
to
be
looked
upon
as
proceeding
from
any
fulness
of
the
Spirit
in
their
Authors
,
but
as
the
exertions
and
puttings
forth
of
a
Spirit
of
vanity
and
delusion
in
men
:
For
certainly
,
God
would
not
have
sent
Christ
Jesus
in
the
end
of
the
World
to
seal
vp
Revelations
and
Prophesies
,
and
to
set
bounds
unto
the
Children
of
men
,
and
afterward
send
these
men
to
gather
up
what
Jesus
Christ
hath
scattered
,
and
to
make
perfect
what
he
hath
left
imperfect
.
Wko
knoweth
not
that
the
New
Testament
is
sealed
with
a
Curse
,
with
dread
and
terrour
unto
the
man
or
woman
that
shall
either
make
any
breach
upon
that
which
is
there
delivered
by
diminishing
ought
thereof
,
and
so
likewise
unto
any
that
shall
bring
any
new
or
further
Revelation
,
than
what
is
already
brought
in
there
?
Secondly
,
In
case
by
the
opportunity
and
advantage
of
Education
,
Sect.
21
liberty
for
Study
,
and
searching
into
Authors
and
Writers
,
or
the
advantage
of
pregnancy
of
Wit
,
quickness
of
Apprehensions
,
or
the
like
,
any
man
shall
attain
unto
a
greater
dexterity
or
ability
to
unfold
the
Scriptures
,
and
to
bring
many
of
the
secrets
thereof
to
light
which
have
been
hidden
from
the
eyes
of
others
;
this
doth
not
necessarily
argue
a
fulness
of
,
or
a
being
filled
with
the
Spirit
(
at
least
in
the
sense
wherein
we
have
prosecuted
the
Doctrine
hitherto
,
i.
e.
a
filling
with
the
Spirit
as
sanctifying
)
unless
it
shall
appear
by
their
lives
and
waies
that
they
are
really
and
throughly
perswaded
of
the
truth
and
certainty
of
these
things
which
they
hold
forth
from
the
Scriptures
.
It
is
true
,
many
men
may
do
great
Services
for
the
Christian
World
,
and
for
the
Saints
,
and
that
by
opening
the
great
Deeps
or
Fountains
of
the
Scriptures
,
and
may
cause
many
beams
of
light
and
Spiritual
understanding
to
break
forth
,
and
many
waies
of
Wisdom
there
to
appear
,
and
yet
may
not
believe
.
As
it
is
with
a
fained
Story
,
though
there
may
be
some
kind
of
rationality
in
it
,
yet
the
rationality
of
it
doth
not
therefore
argue
its
truth
and
verity
;
just
so
,
men
may
maintain
the
reasonableness
of
the
Scriptures
,
and
consequently
,
many
great
truths
therein
contained
;
they
may
argue
excellently
,
and
shew
how
one
thing
giveth
light
unto
another
;
and
yet
nevertheless
at
the
bottom
there
may
be
nothing
else
but
uncertainties
and
doubtings
of
the
truth
of
all
the
Story
;
and
this
hollowness
and
defection
at
the
bottom
,
and
core
,
and
root
of
the
heart
is
like
to
break
out
and
bewray
it self
,
in
such
a
kind
of
life
and
conversation
,
which
is
unsutable
unto
the
tenour
of
Scripture
,
and
unto
the
Genius
,
Nature
,
and
light
of
the
glorious
Gospel
which
they
declare
or
preach
unto
men
.
The
Reason
of
the
Character
or
sign
last
mentioned
,
Sect.
22
whereby
to
judge
of
any
mans
being
filled
with
the
Spirit
is
,
because
it
is
the
proper
work
of
the
Spirit
to
open
and
reveal
unto
men
the
Scriptures
,
and
the
mind
of
God
there
;
so
that
when
any
person
,
man
or
woman
,
shall
be
found
to
excell
in
such
a
way
,
upon
the
terms
,
and
with
the
cautions
lately
specified
(
I
mean
)
to
be
richly
acquainted
with
the
mind
of
God
in
the
Scripture
,
it
must
needs
argue
a
great
measure
of
the
Spirit
of
God
in
them
.
For
it
is
(
I
say
)
the
property
of
the
Spirit
of
God
to
reveal
the
mind
of
God
in
the
Scriptures
,
and
to
reveal
such
and
such
truths
which
have
lain
dormant
in
the
bodies
of
the
Scriptures
,
wound
up
and
unpublished
:
For
the
Spirit
of
God
hath
reserved
and
set
apart
some
particular
portion
of
truth
which
is
appropriate
to
every
Age
and
Generation
that
cometh
over
the
World
,
which
is
to
be
opened
unto
it
.
Some
conceive
that
the
seven
Seals
do
respect
several
Ages
and
times
wherein
several
truths
are
to
be
revealed
,
as
that
in
such
an
Age
and
Time
when
one
Seal
was
broken
up
,
there
was
such
a
part
of
the
mind
of
God
let
out
;
and
so
at
the
breaking
up
of
a
second
,
then
cometh
forth
another
part
of
the
mind
of
God
.
This
is
clear
,
and
experience
teacheth
us
,
that
every
Generation
and
every
Age
have
had
some
sealed
or
fallow
ground
of
Scripture
broken
up
unto
them
,
some
considerable
passage
of
Scripture
that
hath
never
seen
the
Sun
,
that
hath
never
been
so
generally
understood
or
known
by
men
as
in
the
present
Generation
;
so
that
it
being
the
proper
work
of
the
Spirit
of
God
to
take
away
the
vail
and
covering
which
hath
been
upon
the
Scriptures
,
when
he
findeth
some
person
whom
he
doth
much
delight
in
,
he
will
single
him
out
for
this
service
,
1
Cor.
2.10
,
11
,
&c.
But
God
hath
revealed
them
unto
us
by
his
Spirit
,
for
the
Spirit
searcheth
all
things
,
yea
,
the
deep
things
of
God
:
That
is
,
according
to
Scripture
Language
,
teacheth
men
to
search
,
and
to
find
out
by
searching
the
deep
things
of
God
,
i.
e.
such
Counsels
of
his
which
do
not
lie
in
the
surface
of
the
Scriptures
;
such
things
which
cannot
be
seen
at
the
first
cast
of
a
mans
eye
:
For
what
man
knoweth
the
things
of
a
man
save
the
spirit
of
a
man
which
is
in
him
?
Even
so
,
the
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
.
Now
the
Notions
which
are
bred
in
the
Mind
and
in
the
Nature
of
God
,
are
of
another
sort
,
of
a
quite
different
nature
from
those
which
are
ingendred
and
conceived
in
the
mind
of
men
;
even
as
those
impressions
in
bruit
beasts
are
of
a
far
other
nature
and
kind
from
those
which
are
in
men
;
and
being
of
another
nature
and
kind
(
and
also
inferiour
to
those
Notions
or
Impressions
which
are
in
man
)
they
cannot
understand
or
comprehend
those
Notions
,
or
Impressions
,
and
those
Principles
of
Action
that
are
in
men
,
and
by
which
they
order
and
steere
their
course
:
The
Reason
is
,
because
these
Notions
or
Impressions
that
are
in
Men
are
of
a
superiour
kind
to
those
in
Beasts
,
and
out
of
the
reach
of
them
,
or
any
other
created
being
(
especially
)
beneath
themselves
:
So
that
though
it
should
be
supposed
,
that
the
Creature
man
,
by
reason
of
the
excellency
of
his
Nature
above
other
Creatures
,
were
able
perfectly
to
understand
those
several
Impressions
,
&c.
that
are
in
their
beings
respectively
;
yet
could
they
never
comprehend
those
in
man
,
for
the
reason
even
now
hinted
:
In
like
manner
,
though
God
be
able
to
comprehend
all
the
Notions
and
Principles
,
and
all
the
Projections
that
are
incident
to
the
hearts
and
spirits
of
men
;
yet
men
are
not
able
,
without
the
Spirit
to
apprehend
and
conceive
what
his
Thoughts
,
Notions
,
Counsels
,
and
Projections
are
.
But
now
(
saith
he
)
the
Spirit
searcheth
all
things
,
yea
,
the
deep
things
of
God
;
otherwise
,
without
this
Spirit
,
no
man
knoweth
what
are
the
things
of
God
,
and
thoughts
of
his
heart
,
no
more
than
any
other
Creature
knoweth
,
or
is
able
to
comprehend
what
is
in
the
hearts
of
men
.
So
again
,
ver.
12.
Now
we
have
received
not
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
freely
given
unto
us
of
God
:
Meaning
,
the
things
of
the
Gospel
,
those
terms
and
conditions
upon
which
life
and
salvation
is
promised
and
secured
unto
the
World
.
This
sheweth
,
that
where
there
is
any
considerable
degree
of
the
knowledge
of
the
things
of
God
,
especially
of
the
deep
things
of
God
,
that
have
been
kept
secret
from
Age
to
Age.
This
argueth
an
excellent
presence
of
the
Spirit
of
God
,
ver.
13.
Which
things
we
also
speak
,
not
in
the
words
which
mans
wisdom
teacheth
,
&c.
for
the
natural
man
receiveth
not
the
things
of
God
,
&c.
By
the
natural
man
in
this
place
is
not
meant
the
unregenerate
,
or
the
carnal
man
,
but
the
Babe
in
Christ
.
I
could
not
speak
unto
you
(
saith
that
Apostle
,
Chap.
3.
ver.
1.
of
the
same
Epistle
)
as
unto
spiritual
,
but
as
unto
carnal
,
even
babes
in
Christ
.
So
that
evident
it
is
from
this
Scripture
,
that
these
natural
men
,
who
could
not
receive
the
things
of
God
,
were
not
unregenerate
men
,
or
carnal
in
the
sense
which
we
generally
take
the
word
carnal
,
but
babes
in
Christ
.
Now
these
could
not
understand
any
thing
but
what
was
plain
;
the
things
here
spoken
of
,
the
deep
things
of
God
,
such
things
which
lie
above
the
apprehensions
of
ordinary
men
,
these
things
are
too
strong
for
such
mens
stomacks
,
they
cannot
bear
them
,
they
cannot
see
how
they
should
be
agreeable
to
the
Goodness
,
Wisdom
,
and
Love
of
God
,
neither
can
they
receive
them
,
viz.
whilst
they
are
Babes
,
or
Children
:
Yea
,
though
in
their
state
of
Childhood
they
are
not
capable
of
them
,
they
are
capable
of
growing
and
coming
to
manhood
.
A
man
that
hath
not
had
to
do
with
Jewels
,
he
knows
them
not
,
nor
of
what
value
or
worth
they
are
:
Even
so
it
is
with
the
deep
and
excellent
things
of
the
Gospel
,
if
these
be
set
before
those
that
are
weak
in
judgment
,
and
Children
in
understanding
;
alas
!
they
know
not
what
to
make
of
them
;
they
can
make
no
nourishment
of
them
:
but
in
time
they
may
grow
to
such
a
capacity
,
that
such
meat
as
this
will
be
the
most
desirable
unto
them
,
and
they
will
say
as
the
Jews
,
Lord
,
evermore
give
us
this
bread
.
Men
that
are
grown
will
call
for
strong
meat
,
such
as
will
sort
and
sute
with
their
stomacks
.
And
thus
much
for
this
Character
:
And
so
we
have
done
with
our
Reply
to
the
third
(
and
last
)
of
the
three
Questions
long
since
propounded
for
the
further
clearing
and
opening
of
the
Doctrine
;
we
are
now
come
to
the
Use
and
Application
.
This
Doctrine
is
useful
three
several
waies
:
For
Instruction
,
for
Reproof
,
and
for
Exhortation
.
CHAP.
XII
.
The
first
Vse
of
the
Doctrine
,
by
way
of
Instruction
,
in
four
main
Points
;
First
,
Shewing
how
comely
a
thing
it
is
for
men
and
women
to
be
found
obedient
to
the
Commands
of
God
in
general
;
and
particularly
,
how
beautiful
and
honourable
a
thhing
it
is
for
men
and
women
to
be
filled
with
the
Spirit
of
God
,
and
to
be
found
acting
accordingly
.
Secondly
,
An
account
given
what
strangers
the
Saints
themselves
are
unto
many
great
Duties
,
and
more
especially
unto
this
great
Duty
of
being
filled
with
the
Spirit
,
insomuch
that
even
this
Generation
are
(
as
it
were
)
asleep
thereunto
.
Thirdly
,
That
this
great
blessedness
of
being
filled
with
the
Spirit
is
no
impossible
thing
,
but
is
attainable
by
the
endeavours
and
engagements
of
men
.
Fourthly
,
and
lastly
,
That
it
is
the
will
and
design
of
God
that
Believers
should
be
a
Royal
Generation
of
Kings
and
Priests
unto
himself
,
and
that
they
should
live
accordingly
.
FIrst
,
For
Instruction
;
Sect.
1
if
it
be
a
Duty
imposed
by
God
upon
all
men
,
and
more
especially
upon
all
Believers
,
to
be
filled
with
the
Spirit
;
then
take
we
knowledge
from
hence
,
That
it
is
a
comely
and
honourable
thing
for
men
and
women
to
be
filled
with
the
Spirit
,
and
to
act
and
declare
themselves
accordingly
;
I
mean
,
so
to
behave
and
demean
themselves
in
all
things
,
that
it
may
be
known
to
the
World
that
they
are
filled
with
the
Spirit
:
their
Actions
and
Waies
should
be
all
Heroick
and
Princelike
,
and
have
a
lustre
,
and
beauty
,
and
brightness
in
them
above
the
Actions
,
Waies
,
and
Conversations
of
other
men
.
Even
as
the
Lord
Christ
was
known
to
be
the
only
begotten
Son
of
God
(
Joh.
1.14
.
)
by
that
excellent
glory
wherein
he
appeared
;
We
saw
(
saith
the
Evangelist
)
his
glory
as
the
glory
of
the
only
begotten
Son
of
God
;
meaning
,
that
his
glory
,
whatsoever
it
was
,
was
so
glorious
,
and
so
excellent
for
the
kind
of
it
,
that
they
that
saw
it
could
not
but
conceive
and
judge
that
it
was
too
full
and
too
Majestick
for
any
Creature
whatsoever
;
too
excellent
for
any
of
the
Angels
themselves
,
and
much
more
for
man
;
and
by
this
they
perceived
him
to
be
the
only
begotten
of
God
;
those
Robes
of
glory
were
too
rich
for
any
Creature
to
be
attired
and
adorned
withal
,
though
they
did
(
indeed
)
become
the
glory
and
dignity
of
his
Person
:
In
like
manner
,
it
would
be
exceeding
comely
for
the
Sons
and
Daughters
of
God
to
have
such
a
glory
of
life
and
conversation
still
to
accompany
them
as
they
walk
up
and
down
the
World
,
and
where-ever
they
become
,
which
may
distinguish
them
from
all
others
to
be
persons
of
that
rank
,
and
such
a
Generation
that
are
filled
with
the
Spirit
of
God
.
My
Brethren
,
there
is
a
strain
of
Action
and
Conversation
that
is
apt
and
able
to
convince
the
World
even
against
their
minds
and
wills
,
and
will
make
them
confess
and
acknowledge
that
these
are
a
Generation
of
men
and
women
by
themselves
;
for
God
enjoyns
nothing
by
any
of
his
Precepts
or
Laws
unto
men
but
what
is
comely
,
grateful
,
and
lovely
for
them
to
do
,
and
that
which
will
commend
them
both
in
his
eyes
,
and
in
the
eyes
of
all
his
Angels
,
yea
,
of
all
truly
judicious
and
understanding
men
.
Even
as
Parents
are
wont
to
teach
their
Children
a
good
carriage
of
themselves
,
and
comliness
of
behaviour
that
may
render
them
acceptable
on
all
hands
:
So
doth
God
by
his
Precepts
and
Exhortations
teach
the
Sons
and
Daughters
of
men
such
a
deportment
and
demeanour
of
themselves
in
all
cases
,
and
under
all
circumstances
that
will
set
them
off
with
the
best
and
highest
acceptation
with
men
;
for
every
Command
and
Precept
of
his
hath
a
kind
of
pleasant
correspondence
with
the
frame
and
condition
of
man
:
and
when
men
and
women
neglect
the
performance
of
any
of
them
in
their
season
,
or
shall
do
any
thing
contrary
unto
them
,
they
render
themselves
so
much
the
less
lovely
and
desirable
.
No
man
ever
neglected
any
of
the
Commands
of
God
,
but
that
by
every
such
neglect
,
ipso
facto
,
they
stain
and
spot
the
dignity
and
excellency
of
their
glory
;
whereas
if
they
had
been
true
to
themselves
,
and
to
their
own
interest
,
in
yielding
obedience
to
those
Commands
of
God
,
they
would
have
been
more
lovely
,
comely
,
and
pleasant
,
and
more
highly
accepted
both
with
God
and
amongst
men
.
The
Holy
Ghost
himself
very
frequently
commends
obedience
and
subjection
unto
the
Laws
of
God
under
this
very
Notion
we
now
speak
of
unto
men
.
My
Son
(
saith
Solomon
,
Prov.
1.8
,
9.
)
hear
the
Instruction
of
thy
Father
,
and
forsake
not
the
Law
of
thy
Mother
:
For
they
shall
be
an
Ornament
of
grace
upon
thy
head
,
and
Chains
upon
thy
neck
;
meaning
,
that
Instructions
from
the
Word
of
God
,
administred
unto
us
by
our
Parents
,
and
those
that
be
over
us
,
being
regarded
and
submitted
unto
by
us
,
will
render
us
lovely
,
and
respected
both
of
God
and
men
.
So
again
,
Prov.
3.22
.
So
shall
she
(
meaning
,
Wisdom
submitted
unto
)
be
life
unto
thy
soul
,
and
grace
unto
thy
neck
.
She
shall
be
an
Ornament
of
Grace
unto
thy
head
,
&c.
So
again
,
1
Tim.
2.9
,
10.
The
Apostle
in
this
Contexture
of
Scripture
sheweth
how
women
,
professing
Godliness
,
ought
to
behave
themselves
in
all
Modesty
,
Shamefac'dness
,
and
Sobriety
,
accompanied
with
good
works
;
these
(
namely
,
good
works
)
are
comely
Ornaments
as
well
for
men
as
for
women
.
And
it
is
the
property
of
good
works
,
and
all
manner
of
conforming
to
the
Will
of
God
to
make
a
kind
of
noise
in
the
World
,
and
to
provoke
men
to
look
upon
them
who
are
found
,
fruitful
in
them
:
Even
as
rich
Jewels
do
make
and
beget
by
their
Lustre
a
kind
of
high
esteem
and
reverence
in
men
to
persons
who
wear
them
:
In
like
manner
,
they
who
shall
adorn
themselves
with
works
of
righteousness
,
by
submitting
to
the
Commands
of
God
,
shall
by
such
waies
be
known
to
be
the
Sons
of
God
;
even
by
the
richness
of
those
Ornaments
and
Jewels
which
hang
about
their
necks
.
Mat.
3.15
.
It
becometh
us
(
saith
our
Lord
Christ
)
to
fulfill
all
Righteousness
;
as
who
should
say
,
This
is
the
way
that
would
advance
and
adorn
him
,
and
make
him
more
comely
in
the
sight
of
God
his
Father
,
and
of
Angels
,
and
of
Men.
And
so
,
Rom.
16.2
.
That
ye
receive
her
in
the
Lord
(
speaking
of
Phebe
)
as
becometh
Saints
,
and
that
ye
assist
her
,
&c.
My
Brethren
,
there
is
no
occasion
,
no
business
,
nothing
to
be
done
either
abroad
,
or
at
home
,
when
a
man
is
sitting
in
his
house
,
or
speaking
to
his
Servants
,
or
any
other
persons
,
but
there
is
an
opportunity
for
such
a
kind
of
behaviour
which
will
well
become
us
,
and
which
will
set
us
off
with
a
kind
of
comliness
or
loveliness
in
the
eyes
of
those
which
are
about
us
.
This
then
is
the
first
thing
which
we
commend
unto
you
by
way
of
Instruction
;
That
if
it
be
a
Duty
imposed
by
God
upon
all
men
,
especially
Believers
,
to
be
filled
with
the
Spirit
,
then
is
it
a
comly
and
honourable
thing
for
men
and
women
to
be
filled
with
the
Spirit
,
and
to
walk
accordingly
,
by
means
whereof
they
shall
find
acceptation
both
in
Heaven
and
in
Earth
.
Secondly
,
Sect.
2
If
it
be
the
Will
and
Command
of
God
that
all
Believers
(
especially
)
should
be
filled
with
the
Spirit
of
God
,
take
we
further
knowledge
from
hence
,
that
there
are
some
Duties
,
and
these
of
most
worthy
consequence
and
concernment
unto
men
,
unto
which
the
minds
and
consciences
of
men
,
even
of
Professours
themselves
,
are
generally
asleep
,
taking
little
notice
of
them
,
or
of
yielding
obedience
unto
them
;
they
do
not
put
them
into
their
Roll
or
Catalogue
of
Duties
,
or
things
commanded
or
enjoyned
.
For
first
,
That
this
Precept
of
God
which
enjoyns
a
being
filled
with
the
Spirit
of
God
,
directed
more
particularly
unto
the
Saints
,
is
a
Precept
of
very
high
concernment
unto
them
hath
been
made
to
appear
formerly
,
and
particularly
when
we
gave
directions
how
to
raise
an
ardent
desire
in
your
souls
unto
it
,
by
setting
before
you
the
various
and
most
rich
accommodations
which
do
alwaies
accompany
such
a
fulness
.
Secondly
,
That
this
Precept
,
notwithstanding
the
excellency
of
it
,
is
little
in
the
thoughts
of
Believers
themselves
,
and
that
their
Consciences
are
little
better
than
dead
unto
it
,
is
too
too
evident
from
the
general
neglect
that
is
found
amongst
them
of
the
use
of
the
means
which
are
proper
to
fill
them
accordingly
,
without
the
diligent
use
whereof
it
is
impossible
they
should
be
obedient
unto
the
Precept
(
as
we
have
heretofore
opened
the
business
unto
you
;
)
and
besides
,
the
little
regard
of
this
Precept
,
even
amongst
Believers
themselves
,
is
apparent
more
than
enough
from
the
general
tenour
of
their
actions
and
waies
,
which
are
nothing
like
the
actions
and
waies
of
men
filled
with
the
Spirit
.
And
as
it
is
with
this
Precept
of
being
filled
with
the
Spirit
in
being
so
generally
neglected
and
forgotten
by
Believers
;
So
is
it
with
several
other
also
,
which
share
in
the
same
disrespect
at
the
hand
of
Believers
with
it
,
viz.
as
That
of
walking
circumspectly
[
or
exactly
,
as
the
word
signifies
]
That
of
redeeming
the
time
in
respect
of
the
evil
of
the
daies
wherein
we
live
:
That
of
bearing
one
anothers
burthens
:
That
of
not
respecting
persons
for
their
wealth
and
costly
cloaths
:
That
which
enjoyns
rich
men
to
be
rich
in
good
works
:
These
with
some
others
;
as
generally
all
such
which
grate
hard
upon
the
flesh
,
and
require
a
spiritual
Heroickness
and
true
greatness
of
spirit
to
submit
unto
them
,
and
which
are
not
sanctioned
or
back'd
with
an
express
threatning
of
exclusion
from
the
Kingdom
of
God
,
and
of
Salvation
,
in
case
of
disobedience
.
Most
of
the
Precepts
of
any
of
these
Characters
are
like
some
absolute
and
antiquated
Laws
or
Statutes
in
a
State
or
Commonwealth
,
which
through
a
long
,
customary
,
and
general
disuse
and
neglect
are
no
more
minded
or
regarded
than
if
they
were
not
;
nor
persons
any
waies
challenged
,
charged
,
or
thought
the
worse
of
for
not
conforming
themselves
unto
them
:
So
are
such
Precepts
of
Christianity
,
which
respect
excellency
of
walking
,
and
have
not
the
vengeance
of
hell
fire
attending
them
to
awaken
the
Consciences
of
men
to
the
observance
.
They
seem
to
be
no
otherwise
looked
upon
by
Professours
than
as
if
they
were
given
by
the
Lord
Christ
only
to
be
gazed
on
,
and
looked
at
;
and
not
with
any
intent
that
they
should
be
obeyed
by
men
,
or
with
any
expectation
that
they
should
submit
unto
them
.
The
Reason
hereof
hath
been
lately
intimated
(
in
part
)
viz.
because
they
have
not
a
sanction
like
that
of
the
Law
given
upon
Mount
Sinai
;
they
are
not
given
or
enjoyned
with
Thunder
,
Earthquakes
,
or
Fire
,
but
as
with
a
still
voice
.
And
the
Children
of
God
themselves
(
as
we
lately
had
occasion
to
observe
)
having
much
servility
of
Spirit
hanging
on
them
,
and
so
being
more
intent
and
taken
up
in
their
thoughts
about
escaping
hell
and
damnation
,
and
not
so
much
upon
obtaining
Heaven
and
Salvation
,
but
only
in
a
collateral
and
and
consequential
way
:
hence
it
cometh
to
pass
,
that
they
chiefly
and
mainly
set
their
hearts
and
minds
upon
such
Precepts
,
the
disobedience
and
neglect
whereof
is
threatned
with
the
vengeance
of
Hell
fire
,
or
with
exclusion
of
the
Kingdom
of
Heaven
;
and
think
that
those
which
have
not
this
Iron
Rod
in
their
hand
to
over-aw
the
Consciences
of
men
into
obedience
unto
them
are
less
considerable
.
For
this
is
much
to
be
minded
(
which
I
do
not
remember
that
I
have
had
occasion
heretofore
to
offer
unto
you
)
viz.
Sect.
3
That
God
hath
built
and
framed
the
body
of
his
Laws
and
Precepts
given
unto
men
upon
the
like
terms
,
by
such
Principles
and
Rules
of
Wisdom
and
Equity
,
according
unto
which
,
prudent
Law-makers
amongst
men
are
wont
to
compile
and
frame
the
body
of
those
Civil
or
Politick
Laws
which
they
make
for
the
benefit
or
use
of
their
States
or
Communities
respectively
;
and
very
probably
(
nay
,
the
thing
is
very
little
,
or
not
at
all
questionable
)
God
hath
imprinted
that
Principle
of
Reason
and
Equity
we
now
speak
of
in
the
hearts
of
men
in
conformity
to
the
Original
Copy
in
himself
.
Now
it
is
generally
found
in
the
Systeme
of
all
Politick
Laws
and
Constitutions
,
that
though
there
be
rewards
in
several
kinds
and
degrees
assigned
and
decreed
by
Law
unto
persons
that
shall
do
any
eminent
or
worthy
service
unto
their
State
or
Country
;
yet
there
is
no
penalty
or
punishment
enacted
against
those
who
shall
not
quit
themselves
thus
worthily
,
and
honourably
for
the
benefit
of
this
state
:
Penal
Laws
and
Statutes
are
not
made
for
those
,
or
against
those
that
are
not
eminently
vertuous
,
eminently
valiant
,
liberal
,
bountiful
,
wise
,
or
the
like
:
But
only
against
those
who
are
eminently
vicious
;
and
shall
act
to
the
detriment
,
prejudice
,
or
hurt
of
the
Community
of
which
they
are
Members
.
Thus
the
Romans
had
Laws
for
the
rewarding
of
the
high
Services
of
their
Souldiers
;
he
that
first
sealed
the
Walls
of
a
City
or
Town
besieged
had
his
Corona
muralis
,
i.e.
A
certain
Garland
or
Crown
,
which
was
a
Badge
of
honour
appropriate
to
that
Service
;
so
he
that
first
entred
the
Trenches
of
the
Enemies
had
his
Corona
vallaris
;
so
he
that
preserved
the
life
of
any
Citizen
or
free
Denizon
of
Rome
had
his
Corona
civica
;
But
they
had
no
Laws
that
inflicted
any
punishment
upon
those
that
did
not
perform
those
Services
,
or
had
not
valour
or
courage
sufficient
to
atchieve
them
.
Anciently
in
our
own
Land
there
was
by
Law
a
reward
appointed
unto
him
that
should
kill
a
Wolf
and
bring
forth
his
head
.
So
,
Josh.
15.16
.
Caleb
made
a
Law
or
Decree
,
that
he
that
shall
smite
Kiriath-Sephar
and
take
it
should
have
his
Daughter
to
Wife
.
Now
as
the
Romans
did
not
enact
any
penalty
to
be
inflicted
upon
any
that
did
not
attain
any
of
those
excellent
Atchievements
;
neither
did
the
Law
in
this
Land
inflict
any
punishment
upon
those
who
could
not
kill
a
Wolf
:
In
like
manner
,
God
hath
so
contrived
and
tempered
the
frame
and
Systeme
of
his
Laws
in
the
Scriptures
,
which
are
made
for
the
orderly
regulation
and
benefit
of
the
great
Community
,
or
Body
Politick
of
the
World
,
that
though
there
be
rewards
and
encouragements
Enacted
and
Decreed
in
them
,
for
those
that
shall
excel
in
vertue
,
and
quit
themselves
above
the
ordinary
rate
of
men
,
either
for
the
honour
and
glory
of
God
,
or
for
the
publick
benefit
or
service
of
men
,
yet
there
is
no
threatning
of
punishment
,
in
one
kind
or
other
,
against
those
who
shall
not
attain
to
that
excellent
strain
above
their
Fellows
;
unless
(
haply
)
it
be
that
they
shall
not
partake
in
the
signal
reward
of
the
other
,
which
(
to
speak
properly
)
is
no
punishment
:
But
the
threatnings
in
the
Law
of
God
are
bent
against
those
who
shall
be
wicked
,
that
shall
live
and
act
to
the
dishonour
of
his
name
,
or
to
the
damage
,
prejudice
,
or
trouble
of
the
Community
of
men
amongst
whom
they
should
have
their
being
.
We
shall
see
in
the
course
of
the
Scriptures
how
the
threatnings
of
God
lie
against
that
kind
of
sin
or
sinners
that
are
directly
set
and
bent
against
the
holy
and
righteous
Law
of
God
,
1
Cor.
6.9
,
10.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
,
&c.
Eph.
5.5
,
6.
For
this
ye
know
,
that
no
Whoremonger
,
nor
Covetous
man
who
is
an
Idolater
,
&c.
Let
no
man
deceive
you
with
vain
words
,
&c.
and
compare
Rev.
21.8
,
27.
But
the
Fearful
;
and
Vnbelieving
,
and
Sorcerers
,
and
Idolaters
,
&c.
shall
have
their
portion
in
the
Lake
,
&c.
As
Civil
Constitutions
,
and
Politick
Laws
of
men
do
provide
for
the
peace
,
safety
,
and
comfort
of
those
that
shall
live
in
subjection
to
them
,
prohibiting
and
punishing
all
waies
and
actions
that
are
prejudicial
and
hurtful
to
the
publick
,
yet
not
enacting
or
inflicting
any
punishment
on
those
that
do
no
rare
or
excellent
service
,
as
though
they
be
not
eminent
defenders
of
the
State
,
&c.
In
like
manner
,
God
by
his
Laws
hath
provided
for
the
safety
,
for
the
Eternal
Salvation
of
those
that
shall
live
in
subjection
unto
such
Laws
and
Commands
of
his
,
by
which
men
are
restrained
from
waies
and
actions
signally
dishonourable
unto
him
,
or
disturbing
and
mischievous
to
those
amongst
whom
they
live
and
converse
,
although
they
do
not
attain
unto
the
eminent
Services
of
Noah
,
Daniel
,
and
Job
,
nor
deserve
to
be
numbred
amongst
the
Worthies
of
the
Christian
World
;
yet
for
those
who
shall
rise
up
to
the
Line
of
those
famous
men
we
speak
of
,
and
serve
God
and
men
at
such
a
worthy
rate
as
they
served
them
in
their
Generation
,
he
hath
in
his
Law
provided
better
and
greater
things
than
simply
safety
and
salvation
,
viz.
salvation
with
an
Emphasis
or
Superlative
weight
of
glory
.
To
this
purpose
(
I
conceive
)
the
two
Parables
of
our
Saviour
(
both
recorded
by
Luke
,
Sect.
4
the
one
in
Chap.
12.36
,
37.
the
other
in
Chap.
17.7
,
8
,
&c.
)
are
very
considerable
:
The
former
of
these
,
And
ye
your selves
,
like
men
that
wait
for
their
Lord
when
he
will
return
from
the
Wedding
,
that
when
he
cometh
and
knocketh
they
may
open
unto
him
immediately
;
blessed
are
those
Servants
whom
the
Lord
when
he
cometh
shall
find
watching
.
Verily
I
say
unto
you
,
that
he
shall
gird
himself
,
and
make
them
to
sit
down
to
meat
,
and
will
come
forth
and
serve
them
.
Compare
this
Parable
with
that
Luke
17.7.8
.
Which
of
you
,
having
a
Servant
plowing
or
feeding
Cattel
,
will
say
to
him
by
and
by
,
when
he
is
came
from
the
Field
,
go
and
sit
down
to
meat
,
and
will
not
rather
say
unto
him
,
make
ready
wherewith
I
may
sup
,
and
gird
thy self
and
serve
me
till
I
have
eaten
and
drunken
,
and
afterwards
thou
shalt
eat
and
drink
.
Doth
he
thank
that
Servant
because
he
did
the
things
that
were
commanded
him
?
I
trow
not
.
So
likewise
,
Ye
when
ye
shall
have
done
all
those
things
which
are
commanded
you
,
say
,
we
are
unprofitable
Servants
.
Now
compare
that
which
was
delivered
and
taught
in
the
former
Parable
(
how
the
Lord
Christ
will
gird
himself
and
come
forth
and
serve
them
)
with
that
which
is
promised
here
,
namely
,
that
when
they
had
girded
themselves
,
and
administred
unto
him
(
the
Master
)
while
he
shall
eat
and
drink
,
then
they
shall
sit
down
and
eat
and
drink
.
And
withal
,
Doth
he
thank
such
a
Servant
because
he
hath
done
thus
?
I
trow
not
(
saith
he
:
)
I
suppose
his
meaning
is
,
that
it
is
not
the
manner
of
men
,
when
Servants
do
but
that
which
commanded
them
to
do
,
the
Master
doth
not
think
himself
beholding
to
them
,
neither
doth
he
thank
them
by
the
bestowing
any
signal
or
particular
reward
upon
them
.
But
now
there
is
a
kind
of
Servant
upon
whom
the
Master
doth
intend
to
bestow
very
great
and
worthy
things
:
For
it
is
said
in
the
other
Parable
expresly
,
he
will
gird
himself
,
and
come
forth
and
serve
them
;
He
will
do
it
in
the
sight
of
Heaven
and
Earth
;
all
the
World
shall
take
notice
that
he
will
account
those
Servants
,
there
spoken
of
,
worthy
of
double
honour
,
he
himself
will
honour
them
.
But
if
the
Question
be
,
But
what
is
it
that
maketh
the
difference
between
these
two
kinds
of
services
,
in
point
of
Reward
,
both
of
them
were
good
Servants
and
typifies
such
persons
who
should
be
saved
?
The
business
is
this
,
if
you
will
but
consider
the
nature
of
these
Commands
,
you
will
find
a
difference
of
these
Servants
;
They
that
do
the
things
in
the
latter
Parable
which
are
commanded
them
;
that
is
,
which
are
properly
,
and
positively
,
and
strictly
commanded
them
,
viz.
when
God
shall
pitch
determinately
,
that
either
they
must
do
them
,
or
else
suffer
for
it
,
and
be
destroyed
with
the
vengeance
of
Eternal
fire
.
Now
,
they
that
go
forth
in
their
obedience
in
this
kind
,
so
far
as
that
they
may
escape
these
dangers
,
they
shall
sit
down
when
their
Lord
and
Master
hath
eat
and
drank
,
that
is
,
they
shall
receive
the
common
reward
of
Salvation
.
But
there
are
another
kind
of
Servants
(
in
another
consideration
very
proper
and
passable
too
)
that
serve
not
as
Servants
,
but
rather
as
Sons
;
namely
,
those
that
shall
set
themselves
,
and
stir
up
their
hearts
to
obedience
unto
God
in
these
high
Commands
of
his
,
which
are
not
things
commanded
after
such
a
manner
,
or
with
such
a
kind
of
Command
as
was
mentioned
formerly
,
with
threatnings
of
hell
fire
unto
those
who
shall
disobey
them
:
They
who
shall
perform
these
high
services
and
commands
of
his
,
which
are
calculated
on
purpose
for
the
spirits
of
those
men
who
are
Children
,
who
are
of
a
filial
spirit
,
and
ingenuous
temper
,
and
who
desire
to
communicate
in
the
greatest
and
highest
of
the
affairs
and
blessings
of
God
;
they
who
shall
not
content
themselves
with
the
observation
of
the
former
kind
of
Laws
,
but
shall
rise
up
in
their
obedience
to
the
observation
of
the
other
,
these
are
they
whom
their
great
Lord
and
Master
Jesus
will
gird
himself
,
and
come
forth
and
serve
them
:
That
is
,
will
shew
them
signal
and
special
grace
and
favour
by
themselves
.
But
that
by
the
way
.
The
truth
is
,
that
the
performance
of
the
latter
kind
of
services
,
viz.
those
that
be
not
drawn
out
by
the
means
of
threatning
of
damnation
,
are
of
the
most
noble
and
genuine
kind
,
and
of
highest
acceptation
with
God
,
yet
notwithstanding
there
is
no
Law
made
against
such
persons
who
shall
not
be
holy
and
exact
,
as
Noah
,
Daniel
,
and
Job
;
that
shall
not
be
as
worthy
,
excellent
,
and
heavenly
as
these
were
,
or
as
serviceable
in
their
Generation
;
but
yet
these
are
they
whom
their
Lord
and
Master
will
gird
himself
and
come
forth
and
serve
,
but
will
not
do
so
by
the
other
:
So
that
the
Servants
or
Believers
,
which
are
expressed
in
the
Parable
,
that
shall
eat
and
drink
when
their
Lord
and
Master
hath
eaten
and
drank
,
are
these
,
who
do
only
the
things
which
are
expresly
and
particularly
enjoyned
,
and
that
upon
such
terms
,
that
except
they
do
them
they
shall
neither
eat
nor
drink
:
That
is
,
they
shall
never
be
saved
.
And
these
(
compared
with
the
others
)
may
well
be
termed
unprofitable
Servants
,
Mat.
25.30
.
or
rather
,
as
the
word
signifieth
(
and
so
is
translated
,
ver.
26.
)
slothful
or
undiligent
Servants
;
Servants
that
will
do
no
more
,
nor
stir
one
Inch
beyond
their
prescribed
task
.
Now
such
kind
of
Servants
the
Holy
Ghost
calls
idle
or
sluggish
,
who
will
not
bestir
themselves
in
their
Masters
business
as
they
ought
to
do
.
This
is
that
which
I
was
saying
unto
you
,
that
it
is
the
observation
of
this
latter
kind
of
Commands
which
are
not
threatned
with
destruction
;
this
is
that
which
doth
beget
in
men
that
Child-like
Spirit
,
and
that
confidence
and
boldness
towards
God
;
whereas
the
observation
of
that
inferiour
kind
of
Commands
doth
rise
no
higher
than
deliverance
from
destruction
,
but
doth
not
advance
them
to
use
it
to
any
special
interest
in
the
favour
and
love
of
God
;
it
riseth
no
higher
,
nor
begetteth
nothing
else
in
them
,
but
a
kind
of
fear
,
or
servile
spirit
,
full
of
doubts
,
and
diffidence
,
and
distrustfulness
;
and
these
are
the
proper
and
different
effects
of
the
obedience
unto
these
two
kinds
of
Commands
.
To
clear
this
a
little
further
;
there
are
Instances
in
the
Scriptures
where
we
may
observe
both
the
one
and
the
other
,
and
likewise
the
mind
and
intent
of
God
in
them
.
Such
Precepts
without
conformity
unto
which
,
men
cannot
be
saved
,
either
they
are
such
which
the
Law
of
Nature
doth
impose
upon
men
,
and
condemn
and
judge
them
if
they
break
and
transgress
them
;
or
else
they
are
such
Commands
,
which
by
reason
of
some
circumstances
of
time
and
place
,
and
some
necessity
,
do
so
bear
upon
the
Consciences
of
men
,
that
a
man
cannot
neglect
them
without
a
manifest
contempt
of
the
Divine
Authority
and
Majesty
of
God
;
As
for
example
,
when
God
spake
to
Abraham
,
and
commanded
him
to
go
out
of
his
own
Country
;
and
so
to
Moses
,
to
go
to
Pharaoh
;
or
to
Paul
,
to
go
to
preach
the
Gospel
;
now
disobedience
in
this
kind
would
argue
a
great
affront
to
the
Majesty
of
God
:
But
there
are
other
Commands
(
though
perperly
enough
Commands
)
wherein
men
are
much
left
at
liberty
and
freedom
,
viz.
after
what
manner
,
and
with
what
hearts
and
affections
they
do
perform
these
;
when
men
shall
not
only
do
simply
and
barely
the
thing
that
is
expresly
commanded
,
but
likewise
shall
give
out
their
hearts
to
it
,
and
shall
observe
this
after
the
best
manner
.
This
is
that
kind
of
service
which
shall
receive
grace
and
thanks
from
the
hands
of
God
;
For
God
estimateth
the
works
of
men
much
after
the
manner
that
men
do
the
services
of
their
Children
:
if
they
perform
such
services
after
the
manner
of
Sons
,
not
as
if
they
were
a
burthen
unto
them
,
they
shall
not
simply
have
the
reward
of
a
Servant
,
but
they
shall
have
a
further
reward
,
the
reward
of
a
Son
.
The
Parable
,
Luke
12.
implieth
,
that
Christ
did
thank
such
a
Servant
;
Why
?
Because
,
though
in
a
simple
consideration
,
he
did
not
act
above
what
he
was
commanded
;
yet
he
did
more
,
and
above
what
he
was
commanded
upon
the
penalty
of
Damnation
.
We
read
(
Luke
17.12
.
)
of
Ten
Lepers
that
were
cleansed
,
and
we
know
that
there
was
an
express
Injunction
in
the
Law
,
that
when
they
were
healed
they
should
shew
themselves
to
the
Priest
;
and
probable
it
is
that
all
the
Ten
did
according
to
the
Law
in
this
case
;
only
here
is
mention
of
one
that
did
return
and
give
the
Lord
Christ
thanks
.
Now
,
though
this
person
did
no
more
,
in
that
Act
of
Thanksgiving
,
than
was
a
duty
lying
upon
him
in
a
special
consideration
to
do
;
and
though
the
Nine
did
fulfill
the
Letter
of
the
Law
,
and
so
did
that
whereby
they
might
escape
punishment
,
yet
they
did
not
rise
up
to
that
grace
and
acceptation
which
the
other
person
did
;
who
did
not
only
go
to
the
High
Priest
,
but
returned
and
gave
thanks
to
his
Physician
also
,
and
did
hereby
obtain
favour
,
and
high
acceptation
from
the
hands
of
God
and
Jesus
Christ
;
upon
the
account
of
such
a
behaviour
he
was
as
a
Son
,
of
a
Son-like
and
ingenuous
frame
of
heart
.
Consider
that
passage
of
the
Apostle
Paul
,
1
Cor.
9.16
.
Sect.
5
For
though
I
preach
the
Gospel
,
I
have
nothing
to
glory
of
:
For
a
necessity
is
laid
upon
me
,
and
woe
is
me
if
I
preach
not
the
Gospel
.
For
though
I
preach
the
Gospel
,
&c.
Meaning
,
that
this
is
nothing
by
way
of
special
acceptation
at
the
hands
of
God
,
because
he
had
a
necessity
lying
upon
him
in
respect
of
the
Command
of
God
,
yea
,
under
the
Penalty
of
a
Woe
,
Woe
is
unto
me
,
&c.
But
if
I
preach
the
Gospel
willingly
,
and
with
freeness
of
heart
and
soul
,
so
,
as
if
there
were
no
express
and
particular
Law
lying
upon
me
to
necessitate
me
thereunto
,
then
I
have
somewhat
to
boast
of
;
for
this
Service
I
know
my
Lord
and
Master
will
give
me
a
peculiarity
of
reward
.
The
Apostle
in
this
place
clearly
distinguisheth
the
preaching
of
the
Gospel
,
when
necessitated
thereunto
by
a
Command
of
God
,
from
the
preaching
of
it
willingly
.
If
I
preach
the
Gospel
I
have
nothing
whereof
to
boast
,
for
a
necessity
is
laid
upon
me
,
&c.
A
man
that
hath
nothing
to
engage
him
to
an
Action
or
Service
but
meerly
to
be
delivered
from
punishment
hath
nothing
to
boast
of
:
But
(
saith
he
)
if
I
do
this
thing
willingly
I
have
my
reward
,
&c.
Therefore
to
preach
the
Gospel
,
and
to
preach
it
willingly
,
are
two
different
Services
;
by
doing
the
one
,
a
man
shall
escape
punishment
,
it
being
obedience
to
a
necessity
lying
upon
him
:
But
if
I
preach
it
willingly
,
then
(
saith
he
)
I
know
I
shall
have
consideration
in
abundance
from
the
hand
of
my
great
Lord
and
Master
.
It
follows
,
ver.
18.
What
is
my
reward
then
?
The
word
is
taken
two
waies
,
sometimes
more
largely
,
sometimes
more
strictly
;
It
is
sometimes
translated
Wages
,
sometimes
Reward
,
or
that
consideration
which
doth
precisely
answer
in
value
to
the
work
which
is
done
,
and
for
which
it
is
given
.
But
sometimes
a
reward
,
as
when
it
exceeds
in
value
the
work
done
,
and
doth
in
a
transcendent
degree
rise
above
the
strict
worthiness
of
the
Service
;
so
then
,
What
is
my
reward
?
That
is
,
How
must
I
go
to
work
in
this
great
Commission
which
is
given
unto
me
to
preach
the
Gospel
to
make
my self
capable
of
my
reward
?
Why
,
(
thus
saith
he
)
when
I
preach
the
Gospel
,
that
I
make
it
without
charge
:
This
noble
,
excellent
,
and
worthy
strain
of
the
Apostle
in
performing
the
Service
which
was
committed
to
him
;
this
was
the
ground-work
of
his
rejoycing
,
and
that
which
filled
him
with
so
much
confidence
and
boldness
in
the
presence
of
God
;
and
this
you
will
all
find
,
if
you
will
but
stir
up
your
hearts
,
and
be
ingenuous
and
noble
towards
God
,
and
not
stand
picking
and
huckstering
with
your
hearts
to
know
how
you
must
do
to
escape
hell
fire
;
under
such
a
frame
of
heart
you
shall
still
be
full
of
fears
and
doubtings
,
you
will
not
be
like
those
that
are
genuine
,
and
noble
,
and
high
spirited
in
the
Service
of
God
.
My
Brethren
,
we
shall
all
find
,
if
we
stir
up
our
hearts
,
and
strengthen
our
hands
to
those
excellent
Commands
which
are
apt
when
they
are
obeyed
to
enoble
our
Spirits
,
the
obedience
unto
them
is
that
which
will
give
us
confidence
and
boldness
before
God
:
When
as
your
obedience
to
the
other
will
possibly
give
you
some
kind
of
faint
hope
that
you
shall
be
saved
,
and
that
you
shall
escape
the
wrath
and
vengeance
that
is
to
come
,
but
will
hardly
carry
you
up
further
;
but
that
your
confidence
will
ever
and
anon
be
full
of
stands
,
and
your
Enemy
the
Devil
will
be
ready
to
triumph
over
you
:
Whereas
those
that
have
given
up
themselves
to
obey
their
heavenly
Father
in
those
great
Commands
,
these
are
the
men
who
are
likely
to
have
the
Spirit
of
Adoption
,
to
be
able
to
come
with
boldness
unto
God
,
and
to
call
God
Father
with
a
good
courage
.
Thirdly
,
Sect.
6
For
Instruction
;
If
it
be
the
Will
of
God
that
all
men
,
especially
Believers
,
should
be
filled
with
the
Spirit
of
God
;
then
take
knowledge
from
hence
,
that
a
being
filled
with
the
Spirit
is
no
impossible
attainment
,
is
an
estate
of
happiness
which
is
accessible
to
the
endeavours
and
engagements
of
men
;
why
else
should
God
call
men
unto
it
,
or
impose
it
as
a
duty
upon
them
?
Doth
he
invite
or
exhort
the
Saints
to
impossibilities
?
those
whom
he
desireth
to
put
beauty
and
excellency
upon
,
doth
he
invite
these
to
do
things
absolutely
,
and
altogether
out
of
their
reach
?
Doth
he
perswade
men
to
purchase
the
wind
,
or
to
lay
out
themselves
for
that
which
can
never
be
had
,
or
enjoyed
?
Surely
,
he
doth
not
,
because
it
is
not
a
thing
that
doth
any
waies
answer
the
infinite
grace
and
wisdom
of
God
.
Some
men
indeed
strive
to
perswade
themselves
,
and
others
,
that
God
commandeth
many
things
which
he
intendeth
not
that
any
man
should
perform
;
yea
,
and
which
he
knoweth
are
impossible
for
any
man
to
perform
:
But
I
trust
none
of
us
know
these
depths
of
Satan
;
I
mean
,
are
spiritually
adulterous
with
them
in
our
minds
or
thoughts
,
or
practically
know
them
.
To
be
perswaded
to
think
that
God
intends
not
,
desires
not
our
obedience
unto
whatsoever
he
demands
of
us
,
what
is
it
but
to
break
the
very
heart
,
and
to
cut
in
sunder
the
very
sinews
of
our
obedience
,
and
weaken
the
hand
of
our
preparations
that
way
,
and
to
tempt
our selves
to
a
neglect
of
the
Commandments
of
God
;
yea
,
and
to
dishearten
,
and
discourage
men
from
so
much
as
the
knowledge
of
what
is
commanded
them
of
God
?
For
if
they
shall
know
their
Masters
Will
,
and
yet
not
do
it
(
and
do
it
they
cannot
,
if
the
intention
of
God
stand
in
opposition
hereunto
,
or
if
they
want
ability
to
do
it
:
)
I
say
,
to
know
the
Will
of
God
,
and
not
to
do
it
,
is
to
incur
the
danger
of
being
beaten
with
many
stripes
,
and
to
bring
the
sorer
condemnation
upon
themselves
:
Therefore
we
need
not
demur
upon
this
Point
,
or
doubt
,
but
that
whatsoever
God
hath
commanded
us
to
do
;
yea
,
or
shall
exhort
us
unto
,
he
hath
put
us
into
a
capacity
of
doing
it
,
at
least
,
into
a
mediate
or
remote
capacity
from
which
we
may
thorough
the
grace
of
God
,
that
is
never
wanting
unto
us
in
this
kind
,
advance
unto
that
which
is
immediate
,
and
within
reach
of
the
duty
or
performance
it self
.
Let
us
therefore
comfort
our selves
over
this
gracious
Advice
and
Exhortation
given
unto
us
by
God
of
being
filled
with
the
Spirit
;
and
know
,
that
though
it
be
an
Estate
or
Priviledge
very
high
and
glorious
(
as
we
have
declared
formerly
)
yet
it
lieth
within
the
reach
of
our
faithful
and
zealous
endeavours
for
the
obtaining
it
;
there
is
nothing
that
can
hinder
us
from
the
obtaining
of
it
but
our
voluntary
neglect
,
and
our
slothfulness
;
which
as
it
is
the
impoverishing
and
beggaring
many
thousand
in
the
World
in
respect
of
outward
things
;
so
is
it
universally
the
spiritual
beggary
and
poverty
of
Christians
.
There
is
no
man
suffers
the
want
of
any
thing
for
his
peace
,
and
for
the
accommodation
of
his
soul
but
his
own
slothfulness
,
and
his
own
carelesness
in
this
kind
is
accessary
unto
,
and
the
occasion
of
it
.
Fourthly
(
and
lastly
)
for
Instruction
;
If
the
Doctrine
be
true
,
Sect.
7
take
we
notice
from
hence
yet
further
,
that
it
is
the
Will
and
Desire
of
God
we
should
be
excellent
,
that
we
should
be
a
Royal
Priesthood
(
indeed
)
unto
him
;
that
we
should
live
the
life
of
Angels
,
both
in
point
of
HOliness
and
of
Happiness
.
For
such
a
life
as
this
in
both
these
high
accommodations
is
comprehended
in
a
being
filled
with
the
Spirit
(
as
we
have
formerly
at
large
made
known
unto
you
when
we
set
before
you
the
transcendent
Priviledges
and
great
glory
of
such
a
state
or
accomplishment
:
)
How
rich
and
blessed
a
Contemplation
is
it
to
feed
upon
,
and
to
nourish
our
hearts
withal
,
that
God
would
not
have
us
live
at
any
low
,
under
,
or
pedling
rate
,
as
not
of
Action
,
Service
,
or
Employment
,
so
neither
of
Contentment
,
Joy
,
or
Satisfaction
?
But
his
mind
and
desire
is
,
to
make
us
to
live
like
Princes
for
the
greatness
and
nobleness
of
our
Imployments
on
the
one
hand
;
and
like
Princes
also
,
for
the
desirableness
of
our
state
and
condition
on
the
other
hand
.
It
is
said
of
Chirst
,
that
he
hath
made
us
Kings
and
Priests
unto
God
and
his
Father
,
Rev.
1.6
.
First
,
Kings
,
then
Priests
;
Kings
in
order
to
their
Priesthood
;
for
the
truth
is
,
there
is
none
fit
or
meet
to
be
Priests
unto
God
but
those
that
are
Kings
,
i.e.
that
enjoy
themselves
upon
the
richest
and
highest
terms
of
contentment
and
joy
that
may
be
.
Those
that
minister
unto
him
in
his
holy
things
,
do
not
answer
the
nature
and
dignity
of
the
Service
,
or
of
the
things
about
which
,
and
wherein
they
minister
,
but
especially
they
do
not
answer
the
infinite
goodness
and
bounty
of
him
whom
they
serve
,
who
minister
unto
him
either
with
dejected
and
sad
hearts
and
spirits
on
the
one
hand
;
or
with
remiss
or
indifferent
hearts
on
the
other
hand
.
Priests
of
a
right
Consecration
had
need
partake
of
the
anointing
of
the
great
High
Priest
himself
;
I
mean
,
they
had
need
be
anointed
with
the
oyl
of
joy
and
gladness
above
their
Fellows
,
above
other
men
.
Now
,
that
the
Heart
of
God
is
with
the
Sons
and
Daughters
of
men
,
to
put
them
into
the
honourable
capacity
we
speak
of
,
as
far
as
is
meet
for
him
to
promote
the
thing
,
appears
(
as
hath
been
said
)
by
that
most
gracious
advice
he
gives
them
,
in
requiring
them
to
be
filled
with
the
Spirit
:
This
is
that
which
will
make
them
Kings
indeed
,
and
Priests
indeed
.
He
that
is
filled
with
the
Spirit
is
fit
to
stand
before
the
God
of
all
the
Earth
,
and
to
minister
unto
him
;
so
that
if
any
person
be
not
a
King
,
and
so
in
the
fullest
capacity
of
being
a
Priest
unto
God
,
the
reason
of
his
defectiveness
in
this
kind
is
not
God
:
The
reason
why
he
is
not
a
King
or
Priest
of
this
Royal
Consecration
,
is
not
because
God
would
not
have
him
to
be
such
,
or
because
he
is
unwilling
to
confer
such
things
upon
him
,
such
an
anointing
which
would
make
him
a
Priest
of
this
Consecration
.
We
see
that
God
would
have
us
all
filled
with
the
Spirit
,
which
(
being
interpreted
as
we
have
heard
)
is
to
make
us
a
Royal
or
Kingly
Priesthood
:
But
the
reason
of
every
mans
defectiveness
or
falling
short
in
this
kind
is
his
own
Oscitancy
,
willing
negligence
,
and
unworthiness
of
spirit
.
We
cannot
say
as
Balak
the
King
said
unto
Balaam
the
Prophet
,
Num.
24.11
.
Now
the
Lord
hath
kept
the
back
from
honour
;
No
,
it
is
not
the
Lord
who
hath
kept
us
from
this
honour
,
but
we
our selves
;
He
is
so
far
from
keeping
us
from
it
,
that
he
calls
upon
us
,
and
counsels
us
,
and
tells
us
what
we
have
to
do
in
order
to
the
obtaining
of
it
.
And
as
I
said
before
,
it
is
not
meet
for
him
to
go
on
any
farther
in
this
work
,
his
Spirit
is
free
unto
it
,
his
Spirit
is
near
unto
you
,
it
would
fill
your
heart
and
soul
,
it
would
make
you
all
Princes
,
and
make
you
all
a
Royal
Priesthood
unto
God
;
but
it
is
not
meet
for
God
to
force
such
a
thing
as
this
upon
you
,
to
make
you
do
it
whether
you
will
or
no
,
to
make
you
Kings
and
Priets
whether
you
will
or
no
:
But
now
,
that
you
might
do
this
,
he
delivers
out
himself
unto
you
,
and
he
expecteth
that
there
should
be
a
consent
on
both
hands
;
though
otherwise
there
is
as
much
importunity
and
force
to
encline
and
carry
you
that
way
as
can
be
in
a
way
of
Argument
;
yea
,
and
as
much
force
,
in
respect
of
secret
Impulse
and
Excitation
by
the
Spirit
of
God
,
as
may
be
,
only
reserving
unto
you
the
Liberty
of
consenting
unto
it
.
So
that
this
is
another
Instruction
of
rich
concernment
unto
your
souls
,
even
to
consider
that
there
is
nothing
between
us
and
such
an
unspeakable
dignity
of
being
Kings
and
Priests
unto
the
Eternal
God
:
There
is
nothing
on
Gods
part
wanting
,
the
Heavens
are
open
,
they
bow
down
themselves
unto
you
on
this
behalf
.
If
any
man
doth
fall
short
,
let
him
know
that
there
is
nothing
but
only
his
Unworthiness
of
spirit
,
which
whilest
he
doth
harbour
,
and
doth
nor
overcome
,
he
cannot
lay
out
his
heart
and
soul
so
free
in
the
consideration
of
those
Motives
,
which
,
were
he
intent
upon
,
would
do
the
deed
,
would
amount
to
such
a
holy
and
sacred
anointing
,
as
now
we
speak
of
,
your
being
filled
with
the
Spirit
of
God
,
whereby
you
would
be
made
Priests
of
the
Living
God
.
So
much
for
the
First
Use
of
the
Doctrine
,
the
Use
of
Instruction
.
CHAP.
XIII
.
A
Second
Vse
of
the
Doctrine
being
a
Vse
of
Reproof
unto
all
those
who
are
Enemies
unto
this
heavenly
Exhortation
and
Counsel
of
the
Holy
Ghost
administred
unto
men
,
namely
,
to
be
filled
with
the
Spirit
,
and
who
by
any
means
obstruct
the
course
of
it
.
A
first
sort
are
such
who
scoff
at
such
a
thing
as
a
being
filled
with
the
Spirit
of
God
.
A
second
sort
of
Offenders
are
such
who
perswade
men
that
the
Spirit
,
which
they
are
exhorted
to
be
filled
with
,
is
but
a
finite
Spirit
,
an
Angel
,
and
not
God
.
Wherein
many
things
are
further
argued
,
proving
the
Holy
Ghost
to
be
the
most
High
God
.
THe
second
Use
was
a
Use
of
Reproof
,
Sect.
1
and
this
(
in
the
general
)
of
all
those
who
are
Enemies
to
this
heavenly
Exhortation
,
this
blessed
Counsel
administred
by
the
Holy
Ghost
unto
men
of
being
filled
with
the
Spirit
of
God
,
who
either
by
word
,
or
by
deed
,
or
by
both
obstruct
the
course
of
it
,
that
it
doth
not
run
,
is
not
glorified
in
the
World
as
it
ought
to
be
.
Of
these
kind
of
Offenders
there
are
several
Species
or
sorts
,
highly
censurable
by
the
Divine
Authority
of
the
Doctrine
and
truth
delivered
.
The
first
are
they
,
who
being
strangers
altogether
to
the
Spirit
of
God
(
the
Spirit
of
which
both
the
Text
and
and
the
Doctrine
speaketh
)
are
full
of
the
Spirit
of
the
World
(
or
rather
of
the
God
of
the
World
,
Sathan
;
)
who
,
instead
of
being
full
of
the
Spirit
of
God
,
laugh
at
all
Discourses
of
mens
being
filled
with
him
(
yea
,
or
of
so
much
as
having
the
Spirit
of
God
in
them
)
to
scorn
;
hearing
from
the
mouths
of
faithful
Ministers
of
God
sometimes
,
and
it
may
be
from
the
discourse
of
other
Christians
,
that
the
Saints
and
Servants
of
God
,
such
who
truly
believe
in
Jesus
Christ
,
are
led
by
the
Spirit
of
God
,
and
taught
by
him
how
to
pray
,
how
to
walk
holily
,
and
soberly
,
and
righteously
in
the
World
;
they
make
a
mock
at
it
,
as
some
of
the
more
ignorant
and
prophane
Jews
did
at
the
Apostles
being
filled
with
the
Spirit
we
speak
of
,
Acts
2.13
.
When
they
spake
with
strange
Tongues
,
Others
mocking
(
saith
the
Text
)
said
,
these
men
are
full
of
New-wine
.
When
any
thing
of
God
,
or
of
the
Spirit
of
God
more
than
ordinary
,
in
one
kind
or
other
,
appeareth
in
any
of
the
Saints
or
Servants
of
God
,
they
that
are
ignorant
of
God
and
of
his
waies
,
will
never
own
or
acknowledge
the
procedure
of
it
to
be
from
God
;
if
they
can
but
imagine
any
other
cause
,
though
with
never
so
slight
appearance
,
from
whence
there
is
the
least
probability
that
it
may
proceed
;
yea
,
if
they
can
imagine
any
cause
in
this
case
which
is
worse
than
other
,
and
which
is
more
disparaging
unto
the
persons
in
whom
that
grace
and
power
of
God
,
we
speak
of
,
doth
appear
,
this
shall
be
the
cause
unto
which
the
excellent
work
of
God
in
his
Saints
shall
be
imputed
and
ascribed
.
How
little
reason
,
or
colour
of
reason
was
there
to
pretend
or
think
that
New
Wine
over-freely
drank
or
taken
by
men
should
put
them
into
a
capacity
of
speaking
with
Tongues
,
strange
Tongues
,
such
as
they
never
understood
,
or
were
able
to
speak
before
?
They
knew
well
enough
many
of
the
Company
that
were
there
,
or
amongst
them
,
that
every
one
that
spake
had
a
distinct
knowledge
of
the
Tongue
of
their
own
Nation
;
We
hear
them
speak
all
in
our
own
Language
(
said
they
.
)
Now
(
I
say
)
let
any
sober
and
considering
man
think
but
a
little
of
the
business
,
how
impossible
a
thing
it
is
that
New
Wine
should
invest
men
with
a
capacity
,
and
an
ability
to
speak
with
strange
Tongues
,
in
a
strange
language
;
yet
rather
than
they
would
acknowledge
that
the
Spirit
was
the
Author
thereof
,
they
attribute
it
to
New
Wine
.
New
Wine
may
cause
them
to
speak
freely
and
at
random
,
but
not
in
other
Tongues
;
they
may
,
indeed
,
speak
none-sense
,
and
not
distinctly
,
or
else
that
which
no
man
can
understand
;
but
that
it
should
enable
and
qualifie
men
for
the
speaking
in
strange
Tongues
distinctly
,
and
sensibly
to
the
understanding
of
other
men
,
there
is
not
the
least
colour
,
or
the
lightest
pretense
thus
to
argue
:
But
ignorant
persons
,
and
such
as
are
prophane
,
what
will
they
not
do
to
harden
themselves
,
though
in
the
most
irrational
and
senseless
manner
that
may
be
?
And
besides
,
the
things
which
the
Apostles
here
spake
and
uttered
,
and
which
were
understood
by
those
who
so
imputed
the
speaking
of
them
in
variety
of
Languages
,
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Magnalia
,
the
great
and
wonderful
things
of
God
.
If
New
Wine
had
been
the
inspirer
,
these
could
not
have
been
the
great
things
of
God
that
they
had
spoken
,
but
the
great
things
of
the
Devil
,
and
of
the
World
.
So
when
the
Lord
Christ
cast
out
the
unclean
Spirit
out
of
him
that
was
possessed
,
Mat.
12.24
.
it
is
said
,
that
the
Pharisees
presently
charged
this
upon
Sathan
,
and
upon
his
having
to
do
with
him
;
because
the
Devil
is
a
supernatural
Agent
in
that
sense
which
we
usually
take
supernatural
:
That
is
,
he
is
able
to
do
things
which
are
strange
,
and
out
of
the
course
of
Nature
,
therefore
he
is
a
kind
of
reserve
for
ignorant
and
wicked
men
;
when
they
meet
with
any
thing
of
God
,
and
of
the
Spirit
of
God
in
the
Saints
,
they
have
the
Devil
in
readiness
to
impute
all
these
things
unto
.
As
I
remember
I
have
read
in
the
Story
of
Martyrs
,
when
any
of
the
Martyrs
shewed
any
invincible
courage
or
patience
,
in
the
midst
of
their
torments
,
the
Priests
that
stood
by
would
still
perswade
the
People
that
the
Devil
had
bereaved
them
of
their
senses
,
and
had
distracted
them
before
the
fire
came
at
them
;
and
by
this
kind
of
colour
and
feigned
pretense
they
thought
to
way-lay
,
and
to
stop
the
course
of
the
apprehension
of
the
common
sort
of
People
,
lest
they
should
think
that
there
was
any
great
appearance
of
God
in
them
.
So
when
the
Lord
Christ
taught
the
People
with
so
much
wisdom
and
understanding
that
they
were
astonished
,
and
the
greatest
part
of
them
began
to
admire
,
how
he
that
had
not
known
a
Letter
should
speak
at
such
a
rate
as
he
did
;
it
is
said
they
were
offended
at
him
,
Mat.
13.57
.
implying
,
they
thought
that
he
came
not
by
it
lawfully
,
but
by
the
help
of
the
Devil
;
they
could
not
make
it
out
that
he
was
a
good
man
,
because
they
were
ignorant
of
his
gifts
,
therefore
they
fall
foul
upon
the
Lord
Christ
.
So
Paul
in
those
high
strains
,
whether
in
teaching
,
or
rather
in
practice
,
or
acting
in
the
World
,
which
the
Corinthians
could
not
comprehend
nor
reconcile
with
such
Principles
as
they
were
acted
by
,
was
by
the
generality
of
them
thought
to
be
little
better
than
crazed
in
his
brain
,
2
Cor.
5.13
.
or
head-shaken
,
and
that
too
much
Learning
had
made
him
mad
;
Whether
we
be
beside
our selves
,
it
is
to
God
,
or
whether
we
be
sober
it
is
for
your
sakes
.
Now
when
he
saith
,
whether
we
be
besides
our selves
,
he
doth
not
mean
,
that
he
acted
any
thing
out
of
madness
or
distemper
;
nay
,
certainly
he
was
never
himself
more
than
when
he
did
act
these
things
,
for
which
they
thought
him
besides
himself
,
and
a
man
singular
,
and
engaged
with
some
odd
kind
of
Speculations
and
Notions
:
and
therefore
saith
the
Apostle
,
as
for
such
things
as
these
,
if
we
be
besides
our selves
,
and
like
men
distempered
,
we
are
this
unto
God
,
we
have
our
eyes
upon
,
and
approve
our selves
unto
him
in
these
things
;
we
easily
believe
you
cannot
tell
what
to
make
of
them
,
you
cannot
make
wisdom
,
nor
obedience
,
nor
subjection
unto
God
in
them
;
you
do
not
understand
nor
comprehend
those
Laws
,
nor
those
Rules
nor
Principles
by
which
we
act
and
move
in
such
waies
;
but
(
saith
he
)
we
look
unto
God
,
and
he
understands
it
;
though
we
speak
(
as
it
were
)
in
an
unknown
Tongue
unto
you
,
yet
in
a
Language
which
God
well
knows
and
understands
.
But
now
(
saith
he
)
if
we
be
sober
it
is
for
your
sakes
:
in
these
things
he
had
respect
unto
them
,
for
their
Edification
.
In
like
manner
,
when
persons
are
carried
and
lifted
up
by
the
power
of
the
Spirit
of
God
above
the
ordinary
Line
of
men
,
either
in
speaking
or
acting
for
the
glory
of
God
,
or
advantage
of
the
Gospel
:
Men
that
do
not
know
and
believe
that
there
is
any
such
Spirit
,
at
least
acting
or
working
in
men
,
are
ready
to
blaspheme
him
in
his
Saints
,
and
to
impute
the
things
that
are
wrought
by
the
power
of
his
Presence
in
men
to
some
dishonourable
and
untoward
Principle
or
other
:
as
that
they
pretend
to
be
led
by
the
Spirit
of
God
,
whereas
they
do
such
things
upon
their
own
fansie
,
and
upon
some
such
suggestion
which
Sathan
hath
put
into
them
.
As
the
Roman
Historian
,
speaking
of
Nero
the
Monster
of
men
,
reporteth
his
conceit
to
be
,
which
he
did
express
publickly
,
that
there
was
no
man
in
the
World
but
was
as
vicious
as
himself
;
only
,
herein
was
the
difference
between
him
and
them
,
he
was
open
and
would
act
above
board
.
and
other
men
were
more
afraid
:
But
he
did
not
believe
that
there
was
any
such
thing
as
Temperance
and
Sobriety
:
Even
so
,
this
is
the
very
strain
,
and
temper
,
and
inward
thoughts
of
ignorant
persons
in
the
World
,
that
have
no
heart
nor
spirit
for
God
,
nor
for
waies
of
excellency
that
are
lovely
,
and
honourable
.
When
they
see
that
there
are
other
men
and
women
of
their
Ranke
that
do
such
things
which
they
cannot
do
:
They
cannot
go
along
with
them
,
they
cannot
fast
and
pray
,
they
cannot
follow
such
and
such
Religious
Duties
,
or
Exercises
;
they
think
that
these
men
do
but
dissemble
,
they
love
their
money
as
well
as
we
,
they
love
their
ease
as
well
as
we
,
only
the
Devil
tempteth
them
and
putteth
them
upon
these
waies
,
that
so
they
may
have
credit
and
repute
,
and
be
thought
more
holy
and
greater
lovers
of
God
than
other
men
;
and
by
this
means
they
judge
themselves
better
,
because
they
know
they
are
plain
,
and
have
no
reserves
in
their
breasts
,
but
what
they
are
in
the
frame
of
their
hearts
,
and
spirits
,
and
affections
,
they
act
and
utter
themselves
accordingly
:
Whereas
those
persons
that
are
externally
so
godly
,
and
would
be
so
judged
,
are
every
whit
as
bad
or
worse
than
we
,
because
they
seek
to
cover
,
and
hide
,
and
to
dissemble
those
wicked
and
vile
thoughts
which
are
in
them
by
an
external
shew
of
holiness
;
they
can
take
their
turns
privately
,
and
secretly
,
to
do
the
very
self
same
thing
,
or
things
that
are
worse
and
more
sinful
than
any
that
we
do
.
This
is
(
I
say
)
an
express
strain
of
the
Spirit
of
that
Monster
Nero
;
This
is
the
reason
that
such
persons
fall
foul
upon
the
Saints
,
especially
,
when
the
Spirit
shall
draw
them
forth
unto
waies
that
are
so
excellent
in
their
kind
.
Now
,
they
that
shall
thus
impute
this
to
Sathan
,
or
unto
the
vile
hearts
of
men
,
these
are
they
who
do
obstruct
the
force
of
this
Exhortation
,
of
mens
being
filled
with
the
Spirit
of
God
;
and
do
what
in
them
lie
to
make
mens
hearts
to
sink
,
and
to
discourage
them
from
seeking
after
such
a
Royal
Priviledge
.
A
second
sort
to
be
reproved
upon
the
former
account
,
Sect.
2
viz.
as
Enemies
unto
the
heavenly
.
Exhortation
of
being
filled
with
the
Spirit
;
discouraging
mens
hearts
from
pursuing
the
blessed
Counsel
given
unto
them
by
God
himself
in
it
;
are
they
,
who
labour
to
perswade
men
that
the
Spirit
,
wherewith
God
exhorteth
men
to
be
filled
,
is
but
a
Finite
,
a
Created
Spirit
,
an
Angel
,
and
not
God
.
Evil
words
(
saith
the
Apostle
)
corrupt
good
manners
,
1
Cor.
15.33
.
So
do
erroneous
and
lying
conceits
and
imaginations
,
infused
into
the
minds
of
men
,
obstruct
many
holy
and
worthy
endeavours
,
and
layings
out
of
mens
selves
,
which
otherwise
,
in
all
likelihood
,
they
would
not
refrain
,
and
which
undertaken
and
put
forth
by
them
,
would
turn
to
a
blessed
account
unto
them
.
Instances
might
readily
be
given
in
many
particulars
in
this
kind
,
we
shall
consider
the
truth
of
the
Observation
(
at
present
)
only
in
the
Point
in
hand
:
For
what
doth
such
a
Doctrine
or
Notion
as
this
,
That
the
Spirit
,
the
Holy
Ghost
is
not
God
,
but
only
a
finite
Spirit
,
being
interpreted
,
signifie
,
but
that
it
is
but
in
vain
for
men
and
women
so
much
as
to
think
of
ever
being
filled
with
him
,
and
consequently
,
of
ever
being
excellent
?
For
fust
,
the
Created
Spirits
,
the
good
Angels
,
are
Ministers
and
Servants
(
even
all
of
them
,
without
exception
of
any
)
unto
the
Saints
,
as
they
are
Members
of
that
body
,
whereof
their
Lord
and
Master
Christ
is
the
head
.
We
know
that
place
,
Heb.
1.14
.
Are
they
not
all
Ministring
Spirits
,
sent
forth
to
minister
for
them
who
shall
be
heirs
of
salvation
?
So
then
,
Angels
,
however
,
in
respect
of
the
excellency
and
dignity
of
their
natures
,
they
be
superiour
unto
men
,
yet
in
respect
of
that
Ministry
and
Service
unto
men
,
whereunto
they
are
deputed
and
set
forth
by
God
,
they
are
inferiour
unto
them
.
Now
the
heart
and
soul
of
man
cannot
frame
and
bring
it self
to
expect
or
look
for
from
its
fellow
Creatures
(
especially
,
such
a
Creature
which
God
,
in
respect
of
Ministry
and
Service
,
hath
subjected
unto
it
)
any
thing
so
excellent
,
or
so
desirable
,
as
it
reasonably
may
work
and
prevail
with
its
self
,
to
expect
or
promise
unto
it self
,
from
its
Creator
,
from
a
Spirit
that
is
infinite
in
his
being
,
and
an
inexhaust
Abyss
of
all
excellency
.
My
Brethren
,
it
is
repugnant
to
the
inbred
nature
,
and
innate
Principles
of
the
heart
and
soul
of
a
man
,
to
go
forth
with
a
like
courage
,
alacrity
,
or
confidence
to
seek
its
desires
or
supplies
,
where
either
he
knows
not
whether
they
are
to
be
found
and
had
or
no
,
or
at
the
best
knows
for
a
certain
that
they
are
but
sparingly
,
and
with
a
kind
of
malignity
and
scantness
to
be
found
;
and
to
go
forth
upon
this
account
,
where
he
certainly
knows
,
that
what
he
desireth
,
and
what
his
soul
longeth
for
,
is
lodged
,
and
is
to
be
had
in
the
greatest
plenty
and
abundance
.
He
spake
as
a
man
that
thoroughly
understood
the
natural
frame
and
propension
of
the
heart
of
a
man
(
in
that
particular
we
now
speak
of
)
who
said
,
Dulce
est
de
magno
tollere
Acervo
:
It
is
a
thing
marvellously
satisfactory
and
pleasing
to
the
heart
of
a
man
to
be
still
taking
from
a
great
heap
;
and
upon
this
ground
are
those
Proverbial
Sayings
;
There
is
no
fishing
like
to
a
fishing
in
the
sea
,
no
service
like
the
Service
of
a
King
;
because
in
one
there
is
the
greatest
plenty
and
abundance
of
that
kind
of
pleasure
that
Fishers
look
after
:
And
for
them
that
serve
,
and
must
live
by
their
service
,
there
is
none
like
that
of
Princes
,
because
they
have
abundance
of
reward
,
and
of
opportunity
whereby
to
recompense
the
Services
of
those
that
do
wait
and
attend
upon
them
:
and
that
is
the
reason
why
our
Saviour
in
the
tenth
of
John
,
to
render
and
make
men
so
much
the
more
free
and
willing
to
come
unto
him
for
the
life
that
they
stand
in
need
of
,
doth
inform
them
,
that
he
hath
not
a
competency
,
or
a
sufficiency
only
of
this
life
,
but
that
he
hath
plenty
and
abundance
of
it
.
Speaking
of
his
Sheep
(
saith
he
)
I
am
come
that
they
might
have
life
,
and
not
simply
that
they
might
have
life
,
but
that
they
might
have
it
in
abundance
[
or
more
abundantly
;
]
as
who
should
say
,
If
there
were
only
life
in
Jesus
Christ
,
or
if
it
were
there
in
measure
only
,
and
in
a
scanty
proportion
,
this
would
be
some
kind
of
regret
,
and
men
would
make
a
stand
in
their
coming
;
but
since
he
is
come
upon
such
terms
,
that
all
that
come
to
him
might
have
it
in
abundance
;
this
is
a
motive
that
doth
accommodate
,
and
fall
in
with
the
Natures
and
with
the
Principles
of
the
heart
and
soul
of
men
.
And
upon
the
same
ground
it
is
that
the
Scriptures
,
in
several
places
,
do
not
only
assert
and
testifie
that
God
is
merciful
and
gracious
,
but
abundant
in
mercy
,
and
full
of
Grace
;
and
not
simply
that
there
is
Redemption
in
him
,
but
plentiousness
of
Redemption
,
Psal.
86.5.15
.
103.8
.
&
130.7
.
Isa.
55.7
.
Let
the
wicked
forsake
his
way
,
&c.
let
him
return
unto
the
Lord
and
he
will
have
mercy
,
and
unto
our
God
for
he
will
abundantly
pardon
.
The
Commodity
which
we
stand
in
need
of
is
mercy
,
and
the
pardon
of
our
sins
,
in
case
we
have
been
unholy
and
ungodly
Creatures
;
this
commodity
is
abundantly
in
God
:
There
it
is
treasured
up
as
waters
are
in
the
Store-house
of
the
Sea
;
There
is
no
end
of
the
Treasures
of
his
Grace
,
Mercy
,
Pardon
,
and
Compassion
.
There
is
no
man
being
in
want
,
but
had
ten
times
rather
go
to
a
rich
mans
door
to
be
relieved
,
than
to
the
door
of
a
poor
man
,
if
he
knoweth
the
rich
man
to
be
as
liberal
and
as
bountifully
disposed
as
the
poor
man
can
be
.
These
Proverbial
Sayings
amongst
us
,
Better
leave
than
lack
;
Where
more
is
,
more
is
to
be
had
;
are
of
a
consonant
import
unto
the
former
,
and
they
all
joyntly
and
severally
declare
this
,
that
men
generally
love
to
seek
their
desires
where
they
are
in
the
greatest
abundance
likely
to
be
found
.
Now
then
,
they
who
go
about
to
send
men
,
for
a
filling
,
to
such
a
Spirit
that
can
but
fill
them
in
measure
,
and
with
a
straitned
and
malign
quantity
,
in
comparison
of
what
an
increated
Spirit
is
able
to
do
,
certainly
they
do
as
much
as
such
an
error
can
do
to
obstruct
and
prejudice
the
way
of
men
in
such
a
course
as
this
;
What
do
they
else
but
cool
,
if
not
wholly
quench
,
the
desires
,
and
together
with
these
,
the
endeavours
of
such
who
are
obedient
unto
the
Doctrine
,
who
are
in
a
way
of
being
filled
with
the
Spirit
?
We
formerly
mentioned
a
Touchstone
to
try
whether
any
Doctrine
(
which
is
presented
to
us
)
be
an
Evangelical
truth
or
no
;
Sect.
3
and
that
was
this
,
If
it
be
for
the
advancement
of
Godliness
,
for
the
Gospel
being
a
Doctrine
according
unto
Godliness
;
as
the
Holy
Ghost
presenteth
it
;
that
is
,
so
framed
and
constituted
,
of
such
and
such
Principles
,
Promises
,
Counsels
,
and
Exhortations
,
as
if
they
were
made
on
purpose
to
advance
Godliness
,
and
promote
the
Interest
of
it
:
And
if
this
be
the
nature
and
frame
of
it
in
the
general
,
then
every
limbe
and
vain
of
it
must
have
a
tendency
the
same
way
;
therefore
whatsoever
Opinion
,
Notion
,
or
Conceit
it
be
,
if
it
cutteth
the
Sinews
of
Godliness
,
or
riseth
up
against
the
Interest
thereof
,
and
causeth
men
to
look
off
and
aside
from
it
;
this
is
a
most
certain
sign
and
proof
against
it
that
it
is
no
part
or
branch
of
the
Gospel
,
but
an
imagination
and
lying
conceit
,
which
hath
been
engendered
and
begotten
in
the
dark
thoughts
of
the
hearts
of
men
,
or
perhaps
rather
by
a
worse
hand
;
I
mean
,
Sathan
,
who
doth
nothing
else
but
study
and
invent
Opinions
,
and
Conceits
,
and
Imaginations
,
which
may
have
some
colour
of
truth
,
that
so
they
may
fall
in
with
the
Judgments
of
men
:
He
doth
invent
,
and
mint
,
and
set
such
Opinions
abroad
in
the
World
,
and
then
his
next
work
is
,
as
far
as
possibly
he
can
,
to
find
out
Agents
and
Instruments
,
the
best
he
can
prevail
withal
,
and
which
are
fitted
and
prepared
to
promote
his
design
in
the
World
:
And
the
better
men
are
,
the
more
learned
,
and
the
more
innocent
in
their
lives
and
conversations
(
can
they
be
prevailed
withal
)
these
are
the
chosen
vessels
for
him
,
and
fitted
for
his
turn
.
Herein
the
Devil
imitateth
the
Great
God
:
for
as
God
,
when
he
hath
a
design
to
make
manifest
his
most
spiritual
truths
,
and
most
holy
things
,
maketh
choise
of
the
worthiest
and
holiest
men
,
men
that
are
of
the
best
acceptance
with
the
people
round
about
them
,
because
they
are
likeliest
to
take
so
much
the
better
:
So
doth
the
greatest
Enemy
of
the
Peace
and
Salvation
of
the
World
,
he
follows
God
as
near
at
the
heels
as
he
can
come
;
if
he
finds
any
man
better
than
others
,
he
shall
do
his
work
;
and
if
he
cannot
find
any
many
of
such
qualifications
(
as
we
speak
of
)
then
he
must
be
content
with
others
;
for
he
hath
a
desire
that
his
Opinion
should
be
promoted
,
though
never
so
unreasonable
.
There
is
great
reason
(
by
the
way
)
why
Sathan
should
set
abroad
,
all
the
waies
he
can
,
such
Opinions
in
the
World
which
are
derogatory
from
the
honour
of
the
Son
of
God
,
and
from
the
Spirit
of
God
;
partly
,
because
by
this
means
that
he
hath
the
more
advantage
to
derogate
from
either
of
these
in
their
esteem
and
honour
amongst
men
:
And
partly
,
because
the
works
of
Creation
being
appropriate
unto
God
the
Father
principally
,
and
not
the
work
of
Redemption
,
Sathans
chief
work
lies
to
undermine
the
Godhead
of
those
persons
to
whom
that
work
is
most
appropriate
,
and
who
are
most
engaged
therein
.
For
the
Son
of
God
is
his
great
Enemy
,
and
the
Person
who
threateneth
his
undoing
,
and
the
Ruine
of
all
that
he
hath
gotten
,
by
drawing
men
aside
from
God
.
And
then
likewise
,
the
Holy
Ghost
hath
put
to
his
supreme
hand
,
all
his
work
being
bent
against
the
Devil
and
his
Temptations
.
Now
in
reason
it
cannot
be
thought
,
but
that
he
(
Satan
)
will
be
more
engaged
against
these
,
to
bring
their
Godhead
(
if
it
be
possible
)
into
question
,
and
to
destroy
the
belief
of
it
out
of
the
World
.
He
that
doth
but
know
the
nature
of
him
,
as
that
he
is
full
of
malice
,
mischief
,
and
bloud
,
and
that
he
is
ready
to
rise
up
against
God
himself
,
as
far
as
he
is
able
,
I
say
,
they
that
do
but
know
the
Devil
so
far
,
cannot
wonder
at
it
,
or
think
it
strange
that
he
should
labour
to
fill
the
World
,
in
all
the
quarters
of
it
,
with
such
kind
of
Notions
and
Opinions
,
that
shall
make
the
greatest
breaches
upon
the
honour
and
reverence
that
is
gotten
up
into
the
hearts
of
men
,
both
towards
the
Lord
Christ
,
God
blessed
for
ever
,
and
the
Holy
Ghost
,
that
Spirit
of
God
by
whom
the
Children
of
God
are
sealed
to
the
day
of
their
Redemption
.
But
as
the
Prophet
Jeremiah
,
in
a
case
not
much
unlike
,
demands
,
What
is
the
Chaff
to
the
Wheat
?
So
may
we
say
,
What
is
finite
to
that
which
is
infinite
?
What
is
a
Creature
for
the
carrying
on
of
the
Salvation
of
the
World
in
comparison
of
the
great
Creator
?
Secondly
,
Whereas
there
are
a
thousand
thousands
,
and
ten
thousand
times
ten
thousands
Saints
upon
the
Earth
,
and
these
in
places
far
distant
from
one
another
,
to
be
filled
at
the
same
time
with
the
Spirit
of
God
,
or
that
may
be
engaged
with
their
hearts
and
souls
in
waies
and
means
to
be
thus
filled
with
the
Spirit
;
if
the
Spirit
which
should
fill
them
in
this
kind
be
a
created
,
a
finite
Spirit
,
limited
and
confined
to
one
and
the
same
place
,
at
one
and
the
same
time
(
for
this
must
be
his
condition
if
he
be
finite
;
)
How
can
these
be
raised
to
any
ground
of
hope
that
ever
they
should
be
filled
with
the
Spirit
?
For
if
he
be
a
finite
Spirit
it
is
impossible
that
he
should
fill
any
more
than
one
person
at
a
time
,
and
so
must
depart
and
withdraw
thence
to
fill
another
.
And
As
Andrew
said
(
Joh.
6.9
.
)
of
that
slender
provision
which
was
to
be
had
in
comparison
of
the
great
multitude
that
were
to
be
fed
,
There
is
(
saith
he
)
a
Lad
here
which
hath
five
barley
Loaves
,
and
two
small
Fishes
;
but
what
are
these
amongst
so
many
?
So
may
we
well
demand
and
ask
,
in
the
case
before
us
,
there
being
such
vast
numbers
and
multitudes
to
be
filled
with
the
Spirit
,
What
is
a
limited
,
a
finite
,
a
created
Spirit
to
fill
them
all
?
What
is
such
a
Spirit
as
this
amongst
so
many
thousands
,
such
an
infinite
number
of
men
and
women
,
who
all
are
labouring
to
be
filled
with
the
Spirit
?
How
is
it
possible
he
should
accommodate
such
a
numberless
number
of
Saints
,
so
as
to
make
them
all
glad
?
Therefore
they
who
teach
men
,
that
the
Holy
Ghost
,
the
Spirit
that
shall
fill
them
,
is
but
a
Creature
like
unto
themselves
,
in
limitedness
and
fu●iteness
of
being
,
do
by
these
whom
it
concerns
to
be
filled
with
the
Spirit
,
and
in
order
hereunto
,
advance
in
their
endeavours
accordingly
,
much
as
those
Spies
of
old
did
by
the
Israelites
,
Num.
13.32
.
who
by
bringing
an
evil
report
upon
the
good
Land
of
Canaan
,
and
telling
them
that
it
was
a
Land
that
did
eat
up
the
Inhabitants
of
it
discouraged
the
hearts
of
the
People
from
attempting
the
Conquest
,
and
possession
of
it
,
if
it
had
not
been
for
Caleb
and
Joshuah
;
whose
hearts
were
more
upright
:
In
like
manner
,
they
that
bring
up
such
a
report
as
this
upon
the
Spirit
,
as
that
he
is
but
a
finite
Spirit
,
a
created
Spirit
,
a
straitned
Spirit
,
what
do
they
do
else
but
discourage
the
hearts
and
weaken
the
hands
of
those
who
have
given
out
themselves
,
and
have
their
hands
lifted
up
to
such
an
exercise
,
and
make
Treasure
of
such
an
heavenly
advice
and
piece
of
Counsel
as
this
is
of
being
filled
with
the
Spirit
of
the
ever
blessed
God
?
And
besides
,
if
the
Spirit
we
speak
of
,
with
which
the
Saints
are
to
be
filled
,
be
a
finite
Spirit
,
suppose
he
could
at
any
time
mind
and
attend
them
all
,
all
over
the
World
from
the
East
to
the
West
,
and
from
the
North
to
the
South
in
their
several
applications
of
themselves
to
obtain
such
a
filling
;
yet
he
could
actually
fill
but
one
person
,
one
heart
,
or
one
soul
at
once
,
and
therefore
when
he
hath
filled
one
,
he
must
empty
him
again
by
withdrawing
himself
from
him
before
he
can
fill
another
;
because
it
is
impossible
that
he
should
fill
them
all
with
himself
at
one
and
the
same
time
.
If
it
be
replied
,
Sect.
4
but
he
may
be
said
to
fill
the
Saints
with
himself
,
although
he
doth
not
abide
alwaies
personally
present
with
them
,
(
viz.
by
leaving
strong
impressions
of
himself
,
his
grace
and
power
upon
their
hearts
and
spirits
,
though
in
person
he
be
withdrawn
from
them
:
)
as
those
Saints
or
Christians
,
amongst
whom
Paul
had
been
preaching
the
Gospel
,
and
had
not
only
prevailed
with
them
to
believe
,
but
had
put
them
into
a
zealous
posture
of
profession
,
and
made
them
like
unto
himself
,
these
may
be
said
to
be
filled
with
Paul
,
or
with
Pauls
spirit
.
I
reply
,
That
holy
and
zealous
impressions
upon
the
hearts
and
spirits
of
men
may
be
declarative
of
their
being
filled
with
the
Spirit
of
God
,
but
they
are
not
properly
and
formally
their
filling
,
or
their
being
filled
with
this
Spirit
;
they
are
but
the
suites
,
symptoms
,
or
signs
of
their
being
filled
therewith
,
as
the
Grapes
that
grow
upon
the
Vine
are
not
the
Vine
it self
.
A
being
filled
with
the
Spirit
implies
an
actual
residence
,
or
abode
of
the
Spirit
himself
in
men
,
according
to
that
of
our
Saviour
,
Joh.
14.16
,
17.
And
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
,
he
,
in
person
,
not
in
his
gifts
or
operations
only
.
So
in
the
next
verse
,
And
he
shall
be
in
you
.
And
the
Apostle
maketh
a
plain
and
express
difference
between
the
Person
of
the
Spirit
,
and
the
Gifts
of
the
Spirit
,
1
Cor.
12.5
.
Now
there
are
diversities
of
gifts
,
but
the
same
Spirit
:
So
verse
11.
But
all
these
worketh
that
one
and
the
self-same
Spirit
.
And
the
Scripture
from
place
to
place
speaketh
of
the
Holy
Ghost
as
personally
inhabiting
or
residing
in
the
Saints
,
as
in
these
and
the
like
expressions
and
passages
,
2
Tim.
1.14
.
That
good
thing
which
was
committed
unto
thee
(
saith
Paul
to
Timothy
)
keep
by
the
Holy
Ghost
which
[
or
who
]
dwelleth
in
us
;
the
gifts
or
operations
of
the
Holy
Ghost
,
though
they
may
in
a
metaphorical
and
improper
sense
be
said
to
dwell
in
men
(
as
Timothies
Faith
is
said
first
to
have
dwelt
in
his
Grand-mother
Lois
,
and
in
his
Mother
Eunice
,
ver.
5.
)
yet
in
a
direct
or
proper
sense
it
cannot
so
be
said
of
them
.
Now
where
there
is
no
necessity
enforcing
a
Metaphorical
sense
,
a
proper
sense
is
still
to
be
preferred
:
besides
an
unproper
sense
here
,
viz.
by
the
Holy
Ghost
to
understand
the
gifts
or
operations
of
the
Holy
Ghost
,
would
be
very
incongruous
and
hard
;
as
thus
,
The
good
thing
committed
unto
thee
,
keep
,
by
the
gifts
of
the
Holy
Ghost
which
dwell
in
us
,
or
by
the
Holy
Ghost
which
in
or
by
his
gifts
dwelleth
in
us
.
So
again
,
Grieve
not
the
Spirit
of
God
,
whereby
you
are
sealed
unto
the
day
of
redemption
,
Eph.
4.30
.
So
Isa.
63.10
.
So
it
is
said
of
the
Jews
of
old
,
that
they
rebelled
,
and
vexed
his
holy
Spirit
,
Luk.
12.12
.
&
Acts
2.3
,
4.
&
10.44
.
&
19.6
.
It
would
be
very
incongruous
and
harsh
,
to
understand
these
Scriptures
,
and
many
others
of
the
like
Character
and
import
,
only
of
the
gifts
of
the
Holy
Ghost
.
Nor
will
it
at
all
relieve
that
most
dangerous
Notion
and
Conceit
which
we
now
oppose
,
to
pretend
and
say
,
Sect.
5
that
though
there
be
but
one
Holy
Ghost
,
or
one
Holy
Spirit
to
whom
the
Attribute
of
Holiness
is
appropriately
ascribed
,
and
he
termed
the
Holy
Spirit
,
yet
there
are
many
other
Spirits
,
multitude
of
angels
which
are
assistant
unto
him
,
who
may
possibly
be
as
many
in
number
as
there
are
Saints
in
the
World
at
one
time
,
yea
,
and
possibly
more
;
so
that
these
Spirits
amongst
them
may
attend
the
Saints
in
all
places
and
parts
of
the
World
at
one
and
the
same
time
;
and
inasmuch
as
there
is
one
Supreme
amongst
them
,
by
whom
all
the
rest
are
directed
and
employed
in
their
way
,
all
that
is
done
by
them
all
may
be
ascribed
unto
him
:
as
because
there
is
one
head
,
or
one
Principal
amongst
the
Devils
,
who
is
said
to
be
the
Prince
of
the
Devils
,
who
is
termed
sometimes
Sathan
,
sometimes
Beelzebub
,
and
Prince
of
the
Devils
;
therefore
all
that
is
done
,
all
the
temptations
that
are
managed
in
the
World
,
by
all
that
are
amongst
them
,
are
in
Scripture
ascribed
unto
Sathan
,
or
unto
the
Devil
indefinitely
,
and
in
the
Singular
number
;
and
if
the
Devil
,
who
is
confessed
on
all
hands
to
be
a
created
and
finite
Spirit
,
be
said
in
Scripture
to
tempt
men
,
though
in
never
so
remote
places
one
from
another
at
the
same
time
;
why
may
not
the
Holy
Ghost
be
said
to
fill
men
with
himself
upon
the
like
terms
,
viz.
in
all
the
places
of
the
Earth
at
the
same
time
,
though
he
be
supposed
to
be
a
finite
Spirit
also
?
If
we
had
time
we
should
plainly
shew
unto
you
that
this
is
nothing
but
a
piece
of
Sackcloath
spun
on
purpose
,
and
devized
to
spread
over
the
face
of
the
Sun
;
It
is
nothing
but
a
vain
flourish
to
hide
this
great
and
worthy
truth
of
God
from
the
eyes
of
the
World
;
to
take
off
the
minds
and
hearts
of
men
from
looking
after
such
a
worthy
and
blessed
enjoyment
,
as
a
being
filled
with
the
Spirit
of
God
.
For
first
,
We
shall
shew
you
that
there
is
not
any
ground
in
Scripture
or
Reason
to
suppose
that
any
one
Angel
should
have
the
superintendency
or
disposing
of
all
the
rest
of
the
Angels
to
order
them
to
their
several
Employments
,
Works
,
or
Actions
;
I
say
,
there
is
no
word
,
nor
the
least
breathing
or
whisper
of
any
such
thing
as
this
;
but
the
Scriptures
rather
look
another
way
,
namely
,
to
shew
that
all
the
good
and
holy
Angels
(
who
are
employed
on
the
behalf
of
the
Saints
)
receive
their
Commission
immediately
from
God
himself
,
or
from
the
Lord
Christ
,
who
is
represented
in
the
Scripture
as
their
great
Lord
and
Master
:
They
stand
charged
there
with
Loyalty
and
Homage
to
him
,
Heb.
1.6
.
When
he
bringeth
in
the
first
begotten
in
the
World
,
he
saith
,
and
Tet
all
the
Angels
of
God
worship
him
.
And
ver.
14.
Are
they
not
all
Ministring
Spirits
sent
forth
,
&
c
?
They
are
sent
forth
by
him
(
whose
Angels
they
are
)
about
their
several
Ministries
.
And
that
is
the
reason
too
(
I
suppose
)
of
that
Expression
of
our
Saviour
,
Mat.
18.10
.
who
speaking
of
the
little
ones
,
who
did
believe
in
him
,
saith
,
I
say
unto
you
that
in
Heaven
their
Angels
do
alwaies
behold
the
face
of
my
Father
which
is
in
heaven
;
Meaning
,
that
they
do
stand
continually
in
the
presence
of
God
,
and
there
behold
his
face
,
looking
and
waiting
to
receive
some
Commission
or
other
,
longing
for
service
and
employment
from
him
;
it
is
their
life
,
it
is
their
glory
and
felicity
to
attend
the
services
that
shall
be
commanded
them
by
God
;
and
therefore
they
do
stand
as
Servants
of
a
King
,
who
saith
to
one
,
do
this
;
and
to
another
,
do
that
;
to
one
,
go
this
way
;
and
to
another
,
go
that
way
:
So
do
all
the
Angels
in
heaven
stand
round
about
the
Throne
of
the
Great
God
,
every
one
of
them
being
greedy
of
Service
,
to
have
some
Message
and
Intimation
from
God
what
to
do
.
This
therefore
argueth
,
that
they
do
not
receive
their
Commissien
from
any
created
Angel
,
as
they
themselves
are
,
but
that
they
have
it
directly
and
immediately
from
God
himself
,
or
from
Jesus
Christ
;
as
Joh.
1.51
.
And
he
saith
unto
him
,
verily
verily
I
say
unto
you
,
hereafter
ye
shall
see
the
heavens
open
,
and
the
Angels
of
God
ascending
,
and
descending
upon
the
Son
of
man
;
they
do
not
ascend
and
descend
upon
one
of
themselves
,
the
Inferiour
upon
the
Superiour
Angels
;
no
,
but
on
the
Son
of
man
;
(
meaning
himself
)
as
they
did
,
and
were
to
be
seen
soon
after
;
for
they
did
attend
upon
him
at
his
Resurrection
,
they
removed
the
Stone
off
from
the
Grave
,
and
they
went
to
give
notice
of
his
rising
again
unto
those
who
came
to
seek
after
him
;
and
so
in
his
Ascension
,
he
went
up
with
a
mighty
noise
,
and
is
to
descend
again
with
the
sound
of
a
Trumpet
.
Now
,
this
he
calls
the
opening
of
Heaven
,
viz.
the
full
discovery
of
those
heavenly
things
,
which
as
yet
had
not
been
made
known
or
manifested
unto
the
World
;
as
namely
,
that
he
is
the
great
orderer
,
or
great
Lord
and
Master
of
the
Angels
,
and
that
they
were
all
his
Servants
;
so
that
this
very
Notion
of
one
Angel
having
the
superiour
command
and
dominion
over
all
the
rest
of
the
Angels
,
is
contrary
to
Scriptures
,
and
cannot
be
proved
from
them
.
There
is
no
ground
to
conceive
,
that
whatever
the
Angels
do
,
throughout
their
whole
body
,
and
in
all
places
of
the
earth
,
should
be
ascribed
to
such
an
Angel
.
Sathan
(
indeed
)
hath
a
Kingdom
ascribed
(
in
the
Scriptures
)
unto
him
,
Mat.
12.26
.
and
he
is
said
to
be
the
Prince
of
the
Devils
(
as
we
heard
)
but
the
Angels
are
no
where
said
to
be
a
Kingdom
,
neither
have
they
any
head
or
chief
.
Angel
amongst
them
,
nor
can
it
be
proved
that
any
one
Angel
,
hath
a
superiority
over
another
;
the
reason
(
I
conceive
)
of
this
difference
may
be
,
because
the
holy
Angels
continuing
in
their
obedience
and
loyalty
unto
God
,
are
all
of
them
great
Officers
and
Ministers
of
State
in
his
Kingdom
,
and
have
not
a
Kingdom
by
themselves
,
or
apart
from
his
:
Whereas
Sathan
with
his
Complices
,
not
keeping
and
maintaining
their
obedience
and
loyalty
unto
God
,
and
so
not
keeping
their
standing
in
his
love
and
favour
,
but
being
cast
out
thereof
they
become
a
Kingdom
by
themselves
,
and
have
one
in
chief
over
them
.
It
is
very
probable
that
there
are
several
ranks
and
degrees
of
Angels
,
Sect.
6
from
Rom.
8.38
.
and
again
,
from
Eph.
1.21
.
Col.
1.16
.
Eph.
6.12
.
and
some
other
places
in
Scriptures
do
seem
to
give
this
kind
of
overture
,
viz.
that
there
are
several
ranks
and
orders
of
Angels
;
and
it
is
not
much
improbable
but
that
there
is
a
subordination
amongst
them
,
and
that
some
are
of
a
Superiour
Order
,
and
some
of
an
Inferiour
;
and
that
every
rank
hath
one
that
is
the
principal
or
superintendent
over
the
rest
of
the
same
rank
(
though
this
be
but
conjectural
too
.
)
We
read
indeed
of
Arch-Angels
in
the
Scriptures
,
1
Thes.
4.16
.
So
Jude
ver.
9.
in
this
latter
place
the
Arch-Angel
spoken
off
,
is
called
by
his
proper
name
Michael
,
which
rather
imports
a
Species
,
or
order
of
such
Angels
,
than
that
there
is
only
one
Arch-Angel
,
and
his
name
Michael
;
for
if
there
had
been
but
one
Arch-Angel
,
it
had
been
more
proper
to
have
said
the
Arch-Angel
,
without
calling
him
by
his
proper
name
,
which
ordinarily
serveth
to
distinguish
one
person
from
another
of
the
same
Species
;
and
Dan.
10.13
.
Michael
is
called
one
of
the
chief
Princes
(
which
importeth
that
there
are
more
of
the
same
order
)
i.
e.
one
of
the
Arch-Angels
,
though
perhaps
the
first
of
them
(
as
the
Margin
gives
you
the
liberty
of
reading
it
.
)
Though
for
good
order
they
have
one
that
doth
precede
or
go
before
,
yet
that
there
should
be
any
one
that
should
have
the
sovereign
power
,
or
rule
,
and
ordering
of
all
the
rest
of
all
ranks
and
orders
,
is
contrary
to
reason
,
and
hath
no
footing
in
Scripture
.
Concerning
the
other
place
mentioned
,
1
Thes.
4.16
.
where
we
have
it
translated
,
with
a
shout
,
and
with
the
voice
of
the
Arch-Angel
,
as
if
there
were
one
such
Angel
and
no
more
;
the
truth
is
,
according
to
the
original
Greek
,
it
may
rather
be
read
,
With
the
voice
of
an
Arch-Angel
,
for
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
with
an
Article
,
but
without
,
and
so
doth
signifie
one
of
a
great
number
.
Secondly
,
The
Schoolmen
,
who
have
(
many
of
them
)
addicted
themselves
to
the
study
and
contemplation
of
these
things
which
are
held
forth
in
the
Scriptures
concerning
the
Angels
(
whose
Notions
in
these
speculations
are
less
to
be
suspected
of
partiality
,
seeing
they
relate
not
to
any
difference
and
controversie
between
them
;
nor
yet
to
the
establishment
of
the
Papal
Chair
;
and
therefore
they
in
their
determinations
and
conceptions
are
not
like
to
be
any
whit
prejudiced
herein
.
)
Now
then
they
generally
hold
,
not
only
that
there
is
an
Order
,
and
distinct
Band
,
or
Regiment
of
Arch-Angels
,
but
that
there
are
many
other
Orders
of
Celestial
Spirits
above
them
,
as
Cherubins
,
Seraphins
,
Dominions
,
Thrones
,
&c.
yea
,
and
that
they
are
the
lowest
of
all
others
,
except
those
that
have
the
common
name
of
Angels
appropriate
unto
them
;
and
they
give
an
account
of
this
opinion
,
and
have
their
Scriptures
for
all
these
things
,
though
it
may
be
they
may
not
all
hold
weight
if
they
be
examined
,
yet
they
have
an
appearance
of
reason
for
what
they
say
.
Thirdly
,
The
Jewish
Rabbies
hold
and
teach
,
that
there
are
more
Arch-Angels
than
one
,
and
they
undertake
to
call
them
by
their
names
,
One
,
they
call
be
the
name
Vriel
;
a
second
,
Raphael
;
a
third
,
Gabriel
;
a
fourth
,
Michael
;
a
fifth
,
Nuriel
:
But
it
is
also
the
sense
of
some
that
are
more
sober
and
considerate
,
that
there
are
more
Arch-Angels
though
we
meet
with
this
name
but
in
one
or
two
places
in
the
Scriptures
.
Fourthly
,
The
Scriptures
seem
to
imply
and
teach
,
that
all
the
Angels
that
are
employed
at
any
time
about
the
Saints
,
and
for
their
benefit
,
are
immediately
commissioned
and
sent
forth
about
their
respective
Ministrations
by
God
himself
,
or
by
Jesus
Christ
to
whom
they
stand
charged
with
fealty
and
homage
,
Heb.
1.6
.
(
a
place
lately
insisted
on
,
upon
another
occasion
)
Let
all
the
Angels
worship
him
.
Fifthly
,
Sect.
7
In
case
it
should
be
granted
(
which
yet
never
was
,
nor
,
I
believe
,
ever
will
be
proved
)
that
there
is
one
Angel
placed
by
God
in
any
such
superintendency
over
all
the
rest
of
the
Angels
,
from
whom
they
receive
all
their
Orders
,
and
Commissions
,
concerning
all
their
transactions
,
or
all
that
they
are
to
execute
and
do
in
the
World
;
yet
it
will
not
follow
from
hence
neither
,
that
this
Angel
must
presently
be
that
Spirit
which
is
surnamed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
holy
,
or
the
Spirit
of
God
,
which
is
said
to
be
given
unto
his
Saints
,
and
those
who
do
believe
,
as
the
earnest
of
their
inheritance
:
by
whom
they
are
sealed
up
to
the
day
of
their
Redemption
;
who
in
Scripture
is
dignified
as
the
Author
and
Donor
of
all
the
spiritual
gifts
mentioned
,
1
Cor.
12.
with
whom
(
in
the
Scripture
before
us
)
we
are
all
exhorted
to
be
filled
.
This
is
no
where
to
be
found
in
the
Scriptures
,
neither
hath
it
foundation
,
nor
piece
of
foundation
there
.
If
it
could
(
I
say
)
be
supposed
and
granted
,
for
Arguments
sake
,
that
there
should
be
an
Angel
in
chief
over
all
the
rest
,
yet
this
doth
not
follow
that
this
Spirit
in
our
Text
is
an
Angel
,
and
not
the
Holy
Ghost
,
i.
e.
God
.
Sixthly
,
Though
it
be
supposed
and
taken
for
granted
that
men
and
women
are
tempted
unto
sin
and
wickedness
at
one
and
the
same
time
all
the
World
over
;
yet
it
cannot
be
proved
that
they
are
tempted
by
the
Devil
,
whether
Beelzebub
,
or
any
under
him
:
But
every
one
(
saith
James
,
Jam.
1.14
.
)
is
tempted
when
he
is
drawn
away
(
or
being
drawn
away
)
of
his
own
lust
and
enticed
;
meaning
,
that
there
are
Lusts
found
in
every
man
,
which
perform
the
Work
or
Office
of
a
Tempter
,
secretly
perswading
and
enclining
them
unto
waies
and
Actions
which
are
sinful
,
and
which
many
times
prevail
in
this
kind
,
when
there
is
no
other
Tempter
at
all
that
hath
to
do
with
them
:
So
that
the
tempting
of
men
and
women
unto
evil
,
in
never
such
numbers
or
multitudes
at
one
and
the
same
time
in
the
World
,
doth
not
argue
that
the
Devil
,
the
Prince
of
Devils
,
either
immediately
by
himself
,
or
mediately
by
any
under-Devil
tempteth
them
:
But
certain
it
is
,
that
when
ever
the
Saints
stir
or
move
in
any
good
way
,
pray
,
meditate
,
hear
,
and
attend
the
good
Word
of
God
in
any
part
of
the
World
,
that
the
Spirit
of
God
is
with
them
,
quickning
and
exciting
them
to
these
things
,
and
strengthening
them
in
the
performance
thereof
;
because
there
is
no
disposition
in
men
unto
that
which
is
good
,
but
that
which
is
raised
and
drawn
forth
by
the
Spirit
of
God
in
them
.
Hence
you
see
,
that
that
which
is
supposed
,
or
taken
for
granted
in
the
Objection
in
hand
,
viz.
that
the
Devil
is
said
to
tempt
,
all
the
World
over
,
at
one
and
the
same
time
,
is
an
airy
and
loose
supposition
,
and
hath
no
stable
Basis
or
Foundation
to
support
it
:
neither
doth
it
hold
parallel
with
the
Holy
Ghost
,
because
it
is
possible
that
men
and
women
may
be
tempted
,
and
yet
not
by
the
Devil
.
It
is
true
the
Devil
doth
compass
the
Earth
to
and
fro
:
but
we
see
it
cannot
be
concluded
,
that
every
temptation
to
sin
and
wickedness
is
from
the
Devil
,
because
the
Apostle
James
saith
expresly
,
that
a
man
when
he
is
tempted
,
he
is
drawn
away
with
his
own
Lust
and
enticed
;
so
that
if
there
were
no
Devils
,
men
might
be
drawn
away
with
their
own
Lusts
.
Seventhly
,
Concerning
those
that
are
tempted
,
Sect.
8
or
said
to
be
tempted
by
the
Devil
,
there
is
no
such
emphatical
,
punctual
,
or
precise
limitation
,
or
appropriation
of
their
temptations
to
one
unclean
Spirit
or
Devil
,
as
there
is
of
all
the
variety
of
spiritual
gifts
unto
one
holy
spirit
,
1
Cor.
12.4
.
Now
there
are
diversities
of
gifts
(
saith
the
Apostle
)
but
the
same
Spirit
.
It
is
no
where
said
,
that
there
are
varieties
of
temptations
,
but
the
same
Tempter
,
or
the
same
tempting
Spirit
.
Again
,
To
one
is
given
by
the
Spirit
the
word
of
Wisdom
,
to
another
the
word
of
Knowledge
,
by
the
same
Spirit
:
to
another
Faith
by
the
same
Spirit
;
to
another
working
of
Miracles
,
to
another
Prophesie
,
to
another
discerning
of
Spirits
,
to
another
divers
kinds
of
Tongues
,
to
another
the
interpretation
of
Tongues
,
but
all
these
worketh
that
one
and
the
self-same
Spirit
,
Ver.
8
,
9
,
10
,
11.
A
man
would
think
by
these
expressions
,
especially
by
the
last
,
but
all
these
worketh
one
and
the
self-same
Spirit
;
that
the
Apostle
had
foreseen
that
there
would
in
time
rise
up
such
a
Generation
of
men
in
the
Christian
World
,
whom
he
meant
to
way-lay
in
their
errour
,
viz.
such
who
would
deny
the
Divinity
of
the
Spirit
;
yea
,
and
would
pretend
and
plead
,
by
way
of
countenance
for
their
errour
,
that
there
are
many
Spirits
,
and
that
these
amongst
them
perform
all
those
operations
,
dispense
all
those
gifts
,
the
performance
,
and
dispensation
whereof
are
the
peculiar
and
appropriate
praise
of
one
and
the
self-same
Spirit
,
viz.
that
Spirit
which
is
infinite
,
increated
,
and
God
himself
.
Eighthly
,
The
Apostle
(
a
little
before
the
passages
now
cited
,
viz.
ver.
4
,
5.
compared
)
plainly
enough
teacheth
or
supposeth
,
that
as
there
are
no
more
Lords
than
one
,
notwithstanding
the
variety
of
Administrations
;
so
there
are
no
more
Spirits
but
one
,
notwithstanding
the
great
variety
and
diversity
of
gifts
:
Now
there
are
diversity
of
gifts
,
but
the
same
Spirit
;
and
there
are
differences
of
administrations
,
but
the
same
Lord
;
the
same
Spirit
,
and
the
same
Lord
.
Is
it
not
rational
to
infer
from
hence
,
that
the
Apostle
did
,
not
own
or
acknowledge
any
more
Spirits
interessed
in
giving
or
bestowing
the
great
multiplicity
and
diversity
of
spiritual
gifts
(
which
in
these
times
(
especially
)
of
which
the
Apostle
here
speaketh
did
abound
in
all
Christian
Churches
)
Than
he
did
acknowledge
Lords
in
the
disposing
of
the
several
Administrations
of
those
gifts
?
Now
those
Enemies
of
the
Spirit
of
God
(
I
mean
,
to
the
Divinity
of
this
Spirit
)
with
whom
we
have
now
to
do
,
do
confess
and
acknowledge
,
that
there
is
but
one
Lord
[
i.
e.
but
one
Jesus
Christ
]
though
they
count
it
no
Sacriledge
to
rob
him
also
of
his
equality
with
God
;
they
confess
him
indeed
to
be
God
(
the
Scriptures
in
plain
and
express
words
affirming
this
:
)
but
what
manner
or
kind
of
God
they
would
make
him
,
neither
do
I
,
nor
(
I
suppose
)
themselves
well
know
.
For
they
deny
him
to
be
the
most
High
God
,
and
so
they
seem
to
make
him
some
demy-God
.
But
this
only
by
the
way
.
By
the
consideration
,
now
insisted
upon
,
and
suggested
by
the
Apostle
,
it
plainly
appeareth
,
that
however
there
be
Legions
of
Tempters
,
or
of
Devils
who
may
tempt
at
the
same
time
in
several
places
of
the
World
,
and
all
these
temptations
be
ascribed
to
the
Devil
,
or
to
the
Prince
of
Devils
,
because
of
their
subordination
unto
him
in
such
actions
;
yet
there
is
no
such
number
of
these
holy
Spirits
,
who
fill
the
Saints
with
their
presence
all
over
the
World
at
the
same
time
.
No
,
But
that
this
is
one
and
the
same
Spirit
,
who
upon
this
account
must
needs
be
God
.
Ninthly
,
Whereas
the
Apostle
(
verse
11
of
the
late
mentioned
Chapter
)
ascribeth
such
a
liberty
to
the
Spirit
as
to
divide
to
every
man
as
he
pleaseth
(
But
all
these
worketh
that
one
and
the
self-same
Spirit
,
dividing
to
every
man
severally
as
he
will
;
)
Is
not
this
also
of
like
pregnant
intimation
,
that
he
looked
upon
him
as
God
?
For
hath
God
vested
any
such
Prerogative
in
any
Angel
,
or
created
Spirit
,
to
govern
the
World
,
to
Umpire
,
or
administer
the
Affairs
of
the
Children
of
men
after
their
own
will
and
pleasure
?
Or
is
not
the
disposing
and
bestowing
of
those
excellent
gifts
and
endowments
,
of
which
the
Apostle
speaks
so
much
in
that
Contexture
of
Scripture
mentioned
,
a
considerable
vein
and
piece
of
the
Government
of
the
World
?
For
what
other
thing
(
almost
)
can
we
look
upon
,
that
is
so
considerable
in
the
Government
and
Ministration
of
the
Affairs
of
the
World
as
the
disposing
of
those
excellent
gifts
and
endowments
?
Now
then
,
he
that
gives
out
and
dispenses
these
as
he
will
and
pleaseth
,
is
no
Creature
:
No
Creature
hath
the
Government
of
these
Master
dispensations
in
his
own
hand
,
and
at
his
own
disposure
:
none
but
God
himself
.
10ly
.
Comparing
the
said
ver.
11.
now
cited
,
with
ver.
6.
Sect.
9
of
the
Chapter
,
we
may
have
a
light
clear
enough
to
see
that
the
Apostle
supposeth
the
Spirit
,
of
which
he
all
along
speaketh
,
to
be
God
.
Verse
6.
He
had
said
,
There
are
diversities
of
operations
,
but
it
is
the
same
God
which
worketh
all
in
all
:
And
ver.
11.
He
saith
thus
,
But
all
these
things
worketh
that
one
and
the
self-same
Spirit
.
Therefore
the
same
God
,
of
which
he
spake
in
the
former
verse
,
and
the
same
Spirit
,
of
which
he
speaks
in
the
latter
verse
,
are
one
and
the
same
God
;
the
working
of
the
same
things
being
,
respectively
,
ascribed
to
him
.
Nor
can
it
,
with
any
colour
of
reason
here
be
pretended
,
that
the
same
actions
may
be
,
and
frequently
are
in
Scripture
ascribed
unto
God
,
and
unto
the
Creature
.
God
is
often
said
to
save
men
,
and
so
Timothy
is
said
to
save
men
,
1
Tim.
4.16
.
So
here
God
may
be
said
to
work
all
these
things
,
and
the
Spirit
may
be
said
to
work
all
these
things
also
;
although
it
be
supposed
that
the
Spirit
is
a
Creature
.
The
reason
why
this
pretense
will
not
serve
here
is
.
First
,
Because
though
the
same
attribution
here
in
the
same
Contexture
of
Scripture
,
he
made
unto
God
,
and
then
unto
the
Spirit
of
God
;
yet
there
is
not
the
least
intimation
given
of
any
different
consideration
,
wherein
the
action
is
ascribed
unto
God
,
and
wherein
it
is
ascribed
unto
the
Holy
Ghost
;
whereas
for
all
those
other
Scriptures
the
very
tenour
of
the
words
,
and
many
of
the
Phrases
do
give
light
sufficient
whereby
to
discern
when
God
is
said
to
do
such
and
such
a
thing
,
and
when
the
same
action
is
attributed
to
the
Creature
;
and
in
what
sense
it
is
ascribed
unto
the
one
,
and
unto
the
other
.
Secondly
,
The
clause
formerly
taken
notice
of
,
dividing
unto
every
man
as
he
will
(
speaking
of
the
Spirit
)
plainly
sheweth
,
that
the
Spirit
in
working
and
giving
the
gifts
here
spoken
of
,
acteth
in
the
capacity
of
God
,
or
of
an
independent
being
,
who
hath
power
to
order
and
manage
all
things
according
to
the
counsel
of
his
will
:
and
not
as
a
Creature
;
for
it
is
the
Character
of
every
Creature
and
second
Agent
or
instrument
not
to
act
any
thing
according
to
his
own
will
,
but
according
to
the
will
of
the
Principal
Agent
.
11ly
.
That
Spirit
which
is
to
fill
all
the
Saints
,
had
need
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
searcher
of
the
reins
,
or
knower
of
the
heards
of
the
Children
of
men
;
otherwise
how
should
he
know
when
,
and
upon
what
account
to
fill
them
with
his
presence
,
and
how
to
fall
in
with
such
a
creature
as
man
is
in
order
to
such
an
end
?
Now
we
know
,
that
this
Prerogative
of
searching
the
hearts
,
and
trying
the
reins
,
the
Scripture
appropriates
unto
God
;
yea
,
and
all
Interpreters
have
acknowledged
it
as
one
of
his
incommunicable
properties
.
To
make
this
therefore
a
universal
and
standing
Priviledge
to
any
created
being
whatsoever
;
What
is
this
but
to
rob
God
of
that
which
is
incommunicable
,
and
to
transfer
upon
the
Creature
that
which
is
beyond
its
Line
,
a
priviledge
only
commensurable
unto
him
that
is
God
himself
,
and
appropriate
unto
his
own
transcendent
glory
?
12ly
.
Sect.
10
Let
me
add
one
thing
more
,
which
I
have
had
occasion
given
me
to
think
of
and
consider
,
since
I
last
spake
unto
you
,
by
means
of
a
little
book
which
came
to
my
hand
lately
(
I
suppose
)
published
by
that
importune
Spirit
,
which
laboureth
might
and
main
to
fill
the
World
with
dishonourable
thoughts
(
at
least
comparatively
)
concerning
the
Holy
Ghost
;
unweariedly
propagating
and
spreading
abroad
this
dangerous
Opinion
which
we
oppose
.
As
it
is
said
of
some
,
who
have
itching
ears
,
heaping
up
Teachers
after
their
own
Lusts
;
so
there
are
Teachers
who
have
itching
heads
,
and
are
restless
in
drawing
Disciples
after
them
.
Now
in
this
little
Book
,
in
a
short
Epistle
directed
to
the
Christian
Reader
,
prefixed
by
the
Author
unto
this
Book
,
he
conjures
his
Reader
,
as
he
tenders
his
own
salvation
,
that
he
would
thoroughly
examine
his
disputation
and
discourse
;
plainly
enough
intimating
hereby
,
that
without
being
of
his
opinion
and
judgment
which
according
to
the
sense
of
those
who
understand
the
Scripture
,
yea
,
and
sound
Principles
of
Reason
better
than
he
,
judgeth
that
he
breatheth
no
less
than
blasphemy
against
the
Holy
Ghost
;
yet
by
the
said
conjurement
of
his
Reader
he
plainly
enough
declares
his
sense
to
be
,
that
without
being
of
his
mind
,
in
denying
the
Godhead
of
the
Holy
Ghost
,
there
is
no
salvation
.
Now
I
cannot
but
look
upon
this
as
little
less
than
,
or
next
to
a
demonstrative
Argument
against
that
opinion
which
is
obtruded
upon
the
World
upon
those
terms
;
and
that
the
opinion
it self
is
erronious
and
of
a
dangerous
consequence
unto
men
.
For
it
is
matter
of
ready
observation
,
that
when
men
take
up
any
new
or
by
opinion
,
which
they
desire
for
the
honour
of
their
names
,
and
glory
of
their
parts
and
abilities
to
propagate
in
the
World
;
and
being
not
furnished
to
their
minds
with
grounds
and
reasons
otherwise
to
convince
and
satisfie
the
judgments
of
men
about
them
,
they
are
still
wont
to
attempt
the
amusing
and
stumbling
the
Consciences
and
Judgments
of
men
by
a
confident
and
importune
bearing
them
in
hand
that
the
opinion
which
they
commend
unto
them
is
no
less
than
matter
of
eternal
Life
,
and
eternal
Death
.
Thus
the
Jewish
Doctors
,
in
the
Apostles
times
,
would
bear
the
Christians
in
hand
(
Acts
15.1
.
)
That
except
they
were
circumcized
after
the
Law
of
Moses
they
could
not
be
saved
:
We
see
here
they
made
Circumcision
a
matter
of
life
and
death
;
and
that
not
Circumcision
only
,
or
simply
;
but
Circumcision
after
that
manner
and
mode
.
But
the
Apostle
knew
better
what
did
belong
unto
Circumcision
,
and
taught
them
a
contrary
Doctrine
;
I
Paul
(
saith
he
)
say
unto
you
,
if
you
be
circumcized
Christ
shall
profit
you
nothing
.
And
the
truth
is
,
that
such
Notions
and
Doctrines
for
the
most
part
,
which
are
thrust
upon
men
,
or
violently
urged
upon
their
Judgments
and
Consciences
,
upon
such
an
account
as
this
,
as
they
stand
charged
,
as
they
love
their
Souls
,
or
desire
Salvation
to
entertain
this
,
or
that
for
truth
,
these
are
more
contrary
and
destructive
than
other
to
the
salvation
of
the
Promoters
and
Abettors
of
them
.
As
particularly
,
I
believe
,
with
the
consent
of
all
the
ancient
Fathers
,
that
this
Opinion
,
or
Notion
,
which
denieth
the
Holy
Ghost
to
be
God
,
is
destructive
unto
the
salvation
of
men
;
destructive
certainly
it
is
,
whether
destruction
alwaies
follows
actually
or
no
:
The
tendency
and
course
of
it
,
if
it
be
not
otherwise
hindered
,
will
lead
men
to
destruction
;
but
it
may
be
hampered
with
other
cross
Doctrines
in
Christian
Religion
,
and
so
eternal
ruine
,
haply
,
may
be
prevented
.
The
Christian
Learning
that
was
in
the
World
in
those
Fathers
daies
could
not
tell
how
to
frame
and
build
up
the
body
of
Christian
Religion
,
nor
how
to
make
head
or
foot
of
the
Gospel
without
this
Doctrine
,
that
the
Holy
Ghost
was
one
and
the
same
God
with
the
Father
,
and
with
the
Son
;
and
yet
now
we
have
a
quite
contrary
commended
unto
us
,
and
thrust
upon
us
,
and
that
upon
such
terms
,
as
that
we
hazard
the
loss
of
salvation
,
unless
we
be
of
the
same
mind
with
them
that
deny
the
Deity
of
the
Holy
Ghost
.
But
to
let
you
see
how
inconsistent
men
of
this
mind
are
with
themselves
,
there
is
another
that
is
full
of
the
same
opinion
,
denying
both
the
Godhead
of
the
Son
,
and
of
the
Holy
Ghost
,
that
yet
find
faults
with
those
that
are
opposite
unto
him
for
handling
and
writing
so
particularly
and
fully
concerning
the
great
Mysterie
of
the
Trinity
,
and
he
maketh
this
his
pretense
:
That
however
the
case
be
,
if
it
should
be
so
sure
as
we
say
,
yet
we
trouble
and
intangle
the
thoughts
and
minds
of
the
Common
people
:
And
the
reason
is
,
because
the
Doctrine
of
the
Trinity
is
no
waies
necessary
unto
salvation
.
This
is
the
sense
of
another
,
as
great
a
Master
in
his
way
,
and
one
who
was
able
to
say
as
much
or
more
to
this
Opinion
than
they
that
are
troublesome
to
us
herein
.
13ly
.
(
and
lastly
)
For
this
,
suppose
we
that
there
be
some
yet
unsatisfied
,
Sect.
11
that
cannot
tell
which
way
to
turn
themselves
;
because
it
may
be
there
is
so
much
said
on
the
one
hand
,
and
on
the
other
,
that
they
are
at
a
loss
within
themselves
,
and
troubled
in
their
spirits
because
they
cannot
reach
or
attain
that
fulness
of
assurance
in
Judgment
or
Understanding
in
the
case
which
they
desire
.
Now
,
it
may
the
question
of
some
such
person
,
what
is
best
to
be
done
in
the
case
,
Whether
it
be
better
and
safer
to
Neutralize
between
these
two
Opinions
,
and
hang
in
suspense
,
like
a
Meteor
in
the
air
,
between
Heaven
and
Earth
,
or
else
to
fall
in
and
close
in
his
Judgment
either
with
the
one
Opinion
,
or
with
the
other
?
To
this
I
reply
:
First
,
Though
there
be
some
kind
of
Opinions
and
Tenents
in
matters
appertaining
to
Religion
,
wherein
a
modesty
and
tenderness
in
Judgment
do
well
become
the
gravest
and
best-grown
Christians
,
viz.
such
,
wherein
either
the
Arguments
on
both
sides
have
much
probability
and
strength
of
reason
,
(
at
least
seeming
strength
of
reason
)
in
them
;
or
else
where
there
is
little
can
be
produced
on
either
side
for
the
satisfying
of
the
Judgment
,
or
eviction
of
the
truth
:
Although
(
I
say
)
in
doubts
and
questions
of
this
nature
a
modest
tenderness
of
Judgment
is
not
unworthy
a
sober
and
sound
Christian
;
yet
an
absolute
Scepticism
,
or
meer
Neutrality
of
Judgment
,
in
these
or
any
other
questions
,
doth
not
answer
the
state
and
dignity
of
a
Christian
,
one
who
desires
to
be
thought
a
man
in
understanding
,
The
Reason
is
,
because
there
are
hardly
any
Positions
or
Opinions
,
whether
truth
or
error
,
but
have
somewhat
either
in
themselves
,
in
their
own
constitution
and
frame
,
or
else
in
some
consideration
or
other
relating
to
them
,
and
this
accessible
enough
,
which
is
sufficient
to
found
or
build
some
lighter
estimate
(
at
least
)
upon
their
agreement
either
with
errour
,
or
with
truth
.
Now
to
be
ignorant
in
this
case
,
or
not
apprehensive
of
such
things
,
the
knowledge
of
which
is
proper
to
encline
(
at
least
)
the
Judgment
,
and
withal
may
with
competent
search
and
consideration
be
obtained
,
is
not
honourable
for
him
who
is
esteemed
spiritual
or
skilful
in
the
word
of
Righteousness
.
But
Secondly
,
Concerning
the
Question
before
us
,
viz.
about
the
Deity
or
Godhead
of
the
Holy
Ghost
,
the
nature
and
condition
of
it
is
such
,
that
there
is
no
place
or
possibility
for
a
meer
Neutrality
or
suspension
of
Judgment
about
it
:
Men
and
women
must
of
necessity
take
either
the
right
hand
or
the
left
,
and
go
along
with
the
one
Opinion
or
the
other
.
The
reason
is
,
because
the
Question
,
as
well
in
the
Affirmative
part
of
it
as
in
the
Negative
,
relates
unto
Practice
;
yea
,
it
relates
unto
two
such
Practices
which
(
in
the
Language
of
Logicians
)
are
contraria
immediata
,
such
contraries
which
admit
no
Mediums
between
them
.
He
that
denies
the
Deity
of
the
Holy
Ghost
,
and
holds
that
he
is
not
God
,
cannot
honour
him
with
that
honour
which
is
proper
unto
God
only
;
but
at
most
with
such
a
kind
of
honour
which
is
competent
to
an
excellent
Creature
:
As
on
the
other
hand
,
he
that
believeth
the
Holy
Ghost
to
be
very
God
,
cannot
but
worship
him
as
God
,
Now
it
is
impossible
,
but
that
a
man
or
woman
must
either
honour
the
Holy
Ghost
as
God
,
or
not
as
God
;
for
if
he
judgeth
him
to
be
a
Creature
,
or
created
Spirit
,
now
he
doth
not
honour
him
as
God
:
If
he
judgeth
him
to
be
an
increated
Spirit
,
and
God
himself
,
now
he
honoureth
him
(
at
least
in
this
his
Judgment
of
him
)
as
God
.
So
that
if
a
man
or
woman
shall
think
to
say
and
hold
thus
;
I
will
neither
judge
or
think
him
to
be
either
a
finite
and
created
Spirit
,
on
the
one
hand
;
nor
yet
an
infinite
or
increated
Spirit
,
on
the
other
hand
:
This
is
a
kind
of
inconsistency
,
and
it
plainly
enough
supposeth
,
that
such
a
person
doth
not
judge
or
think
him
to
be
God
,
and
refuseth
,
or
neglecteth
to
exhibite
divine
honour
unto
him
;
which
,
being
interpreted
,
is
a
denial
of
his
Godhead
:
So
that
evident
it
is
,
that
in
the
Question
about
the
Holy
Ghost's
being
God
,
there
is
no
place
nor
possibility
for
a
neutrality
of
judgment
or
Opinion
;
but
we
must
of
necessity
,
at
least
in
our
practice
or
behaviour
towards
him
conclude
him
either
to
be
God
,
or
not
God
.
Well
then
,
this
being
supposed
,
Sect.
12
it
may
(
haply
)
be
some
mans
question
,
The
case
being
so
with
us
,
that
we
are
intangled
and
perplexed
in
our
Judgments
and
Consciences
,
between
the
Arguments
on
the
one
hand
,
and
the
Arguments
on
the
other
hand
;
and
are
not
able
clearly
to
satisfie
our selves
,
either
touching
the
sufficiency
or
insufficiency
of
the
Scriptures
,
and
other
grounds
insisted
on
by
men
of
the
one
Opinion
and
the
other
;
What
is
best
,
and
safest
,
and
most
Christian
like
to
be
done
in
such
a
case
as
this
?
I
reply
,
There
being
two
kinds
of
Arguments
or
Reasons
(
as
Logicians
distinguish
them
)
whereby
Positions
or
Tenents
are
wont
to
be
proved
,
Artificial
and
Inartificial
;
by
Artificial
,
the
meaning
is
,
those
that
are
levied
and
wrought
out
by
the
light
and
strength
of
the
understanding
from
general
Principles
:
By
Inartificial
,
the
testimony
or
consent
of
Judgment
amongst
men
about
a
matter
;
when
a
man
can
make
no
earnings
of
the
former
(
those
that
are
Artificial
)
but
these
on
both
sides
seem
to
balance
the
one
the
other
,
or
(
it
may
be
)
are
demonstrative
,
or
satisfactory
on
neither
hand
;
then
the
best
and
safest
way
is
to
have
recourse
unto
the
latter
;
the
Authority
,
Testimony
,
or
Consent
of
Judgment
amongst
men
,
especially
men
who
are
most
competent
to
be
heard
and
regarded
in
such
cases
.
When
satisfaction
(
I
say
)
cannot
be
had
touching
the
mind
of
God
,
or
the
true
sense
and
meaning
of
such
and
such
Texts
of
Scripture
,
which
are
wont
to
be
insisted
on
for
the
proof
of
such
or
such
a
Doctrine
,
or
Tenent
,
one
or
more
,
neither
from
other
Scriptures
,
nor
yet
from
any
clear
or
undoubted
Principle
in
Reason
;
The
safest
course
in
this
case
,
especially
where
there
is
no
place
for
a
Neutrality
in
Judgment
(
which
we
have
shewed
to
be
the
case
in
the
Point
in
hand
)
is
to
have
recourse
to
the
sense
and
Judgment
of
the
Churches
of
Christ
in
all
Ages
,
or
to
the
Judgments
of
those
whom
God
hath
raised
up
from
time
to
time
to
be
Teachers
and
Instructers
of
his
People
.
We
find
that
the
Apostle
Paul
himself
did
attribute
much
to
the
Authority
and
Judgment
of
the
Churches
of
Christ
in
such
cases
,
wherein
a
clear
and
satisfactory
issue
was
hard
to
come
at
,
either
by
Scriptures
or
Argument
otherwise
.
As
in
the
Question
about
mens
Prophesying
with
their
heads
uncovered
;
But
(
saith
he
)
if
any
man
seem
contentious
we
have
no
such
custome
,
neither
the
Churches
of
God
,
1
Cor.
11.16
.
Meaning
,
that
if
any
person
remained
yet
unsatisfied
,
or
unconvinced
,
touching
the
meetness
of
such
an
habit
,
both
for
men
and
women
in
the
Church
,
during
the
time
of
the
publick
Worship
of
God
,
whether
by
Prayer
or
by
Prophesying
,
as
he
had
now
commended
unto
them
,
and
pleaded
for
;
but
would
still
pretend
dissatisfaction
,
and
contradict
,
and
be
contentious
;
such
ought
to
know
and
consider
(
for
their
satisfaction
)
that
neither
they
(
the
Apostles
)
nor
yet
the
Churches
of
God
,
far
or
near
,
had
,
in
the
case
mentioned
,
any
such
custome
,
which
was
contrary
unto
,
and
differing
from
that
which
now
they
had
commended
unto
them
.
So
the
great
Prophet
David
,
long
before
,
judged
it
an
absurdity
,
a
thing
unworthy
of
him
,
to
act
any
thing
wherein
he
should
offend
against
,
or
condemn
the
generation
of
the
Righteous
,
Psal.
73.15
.
meaning
,
the
generality
of
Saints
,
or
persons
fearing
God
.
So
that
the
Authority
,
Testimony
,
and
Consent
of
Christians
,
in
their
several
Generations
,
in
matters
concerning
their
Profession
and
Religion
,
ought
to
be
(
and
alwaies
hath
been
amongst
the
best
and
soundest
Christians
)
of
very
great
esteem
,
especially
when
matters
in
question
between
themselves
could
not
be
cleared
,
issued
,
or
determined
otherwise
.
And
they
that
in
such
cases
would
not
be
satisfied
herewith
,
were
still
looked
upon
by
sober
Christians
as
men
of
proud
turbulent
and
unpeaceable
spirits
,
according
to
the
saying
of
an
ancient
Writer
.
Contra
rationem
,
nemo
sobrius
;
Contra
Scripturas
,
nemo
Christianus
;
Contra
Ecclesiam
,
nemo
pacificus
.
And
it
is
a
saying
of
a
learned
Country-man
of
our
own
(
Doctor
White
)
Hominem
Christianum
nunquam
eum
arbitrabor
,
qui
judicium
Ecclesiae
nihili
fecerit
.
Another
late
Writer
of
great
note
and
worth
hath
this
saying
:
Quod
per
omnem
Ecclesiam
receptum
est
,
disputando
velle
in
cotroversiam
vocare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
.
Now
then
for
the
swaying
and
ordering
of
our
Judgments
in
the
Question
in
hand
,
in
case
we
be
at
a
loss
,
or
at
a
stand
,
in
respect
of
all
artificial
Arguments
and
Proofs
from
the
Scriptures
;
certainly
the
Judgment
of
the
Christian
Churches
,
and
of
the
learned
Teachers
thereof
,
in
all
Ages
,
is
of
the
most
and
safest
concernment
unto
us
.
What
their
sense
in
the
case
,
more
generally
is
,
and
from
the
Apostles
time
hath
been
,
we
shall
shew
presently
.
Secondly
,
Sect.
13
Suppose
this
to
be
the
case
,
that
we
are
travelling
in
a
Journey
;
we
come
where
there
is
a
diversity
of
waies
,
one
on
this
hand
,
another
on
that
hand
,
and
being
strangers
in
the
Country
,
we
know
not
which
of
the
two
waies
leads
to
the
place
whither
we
are
going
;
only
we
are
certainly
informed
,
that
many
sober
and
understanding
persons
,
who
have
travelled
to
the
same
place
whither
we
are
going
,
and
were
careful
in
their
Journey
to
find
out
the
right
way
,
went
that
way
(
for
example
)
which
lieth
on
the
right
hand
;
and
that
very
few
,
and
these
little
considerable
otherwise
,
went
the
other
way
that
lieth
on
the
left
hand
:
Is
it
not
then
much
more
reasonable
,
that
,
in
this
uncertainty
,
we
should
take
that
way
which
hath
been
most
occupied
and
beaten
by
the
feet
of
so
many
discreet
and
wary
Travellers
;
who
we
have
the
greatest
grounds
of
confidence
to
believe
are
safely
arrived
at
the
place
whither
they
intended
their
Journey
,
and
we
intend
ours
also
,
than
to
adventure
our selves
in
the
other
way
,
concerning
which
we
know
not
whether
ever
any
person
travelling
in
it
came
in
peace
to
his
Journeys
end
?
This
is
the
case
between
the
two
Opinions
before
us
,
that
which
denieth
the
Holy
Ghost
to
be
God
,
the
same
God
in
Essence
or
Substance
with
the
Father
;
and
that
which
confesseth
or
believeth
him
to
be
God
equal
with
the
Father
.
Now
then
,
there
is
on
the
right
hand
way
those
who
say
that
the
Holy
Ghost
is
God
,
the
most
high
God
:
And
there
are
on
the
left
hand
those
also
who
deny
him
to
be
the
most
High
God
.
But
those
that
went
on
the
right
hand
way
were
the
generality
of
Christians
,
which
were
most
sober
,
and
most
learned
,
and
fullest
of
Piety
and
Zeal
,
who
believed
the
Holy
Ghost
to
be
God
indeed
,
one
and
the
same
God
with
the
Father
;
and
concerning
these
,
viz.
the
generality
of
ancient
Fathers
,
and
Christian
Martyrs
of
old
,
and
Confessours
in
the
Primitive
times
,
and
the
great
body
of
Christians
taught
and
instructed
by
them
,
we
have
the
greatest
assurance
that
lightly
can
be
that
these
are
safely
arrived
at
the
place
whereunto
they
travelled
,
which
is
the
Kingdom
of
Heaven
:
Whereas
concerning
those
who
have
gone
the
other
way
,
which
saith
the
Holy
Ghost
is
not
God
,
but
a
created
and
finite
Spirit
,
as
they
are
very
inconsiderable
(
as
I
said
)
being
compared
with
those
that
have
gone
the
other
way
,
so
were
they
(
viz.
the
greatest
number
of
those
few
)
the
greatest
Persecutors
that
ever
the
Christian
Churches
met
withal
.
For
it
is
generally
acknowledged
,
that
the
Arian
Persecution
was
the
greatest
that
ever
was
,
and
that
it
rose
from
out
of
them
:
And
for
the
course
of
their
lives
,
they
are
not
therein
comparable
to
the
generality
of
those
that
are
gone
the
other
way
.
So
that
in
such
a
case
as
this
,
it
is
easie
to
determine
what
is
best
becoming
Christians
to
do
if
they
should
be
strangers
to
both
the
Opinions
.
If
they
do
not
know
but
that
the
one
may
be
as
good
as
the
other
,
yet
inasmuch
as
the
generality
,
and
best
sort
of
Travellers
,
those
who
are
of
the
best
credit
,
and
most
judicious
have
gone
that
way
which
we
are
contending
for
,
it
is
most
safe
,
and
most
acceptable
in
the
eyes
of
God
(
who
loveth
that
men
should
act
according
to
Principles
of
Reason
)
for
men
in
their
judgment
to
go
along
with
such
.
For
certainly
,
after
a
consciencious
search
and
enquiry
about
the
truth
,
in
any
matter
of
question
in
Christian
Religion
,
if
we
cannot
come
by
the
light
of
any
Argument
,
from
the
Scriptures
,
to
satisfie
our selves
touching
the
truth
therein
,
God
himself
doth
send
us
for
our
resolution
to
the
footsteps
of
the
Flock
,
and
to
the
Shepherds
Tents
;
I
mean
,
to
the
Authority
and
Judgment
of
the
Churches
of
Christ
in
their
Generation
.
Thirdly
,
Sect.
14
Though
God
in
his
Law
,
Exod.
23.2
.
prohibiteth
men
to
follow
a
multitude
to
do
evil
,
what
multitude
soever
it
be
,
and
consequently
to
joyn
with
a
multitude
in
receiving
or
taking
up
an
Error
;
yet
of
the
two
,
it
is
better
(
I
mean
,
it
is
far
the
lesser
sin
,
and
less
provoking
in
the
sight
of
God
)
to
follow
a
multitude
of
grave
,
wise
,
and
consciencious
persons
,
upon
the
terms
specified
,
though
it
be
(
as
to
matter
of
issue
and
event
)
to
take
up
an
erroneous
Perswasion
,
or
Opinion
,
than
it
is
to
forsake
such
a
multitude
,
as
we
speak
,
of
grave
,
wise
,
&c.
though
a
man
should
peradventure
embrace
the
truth
:
it
is
more
safe
for
a
man
to
take
up
an
error
with
such
a
Multitude
than
to
go
alone
,
or
with
some
few
or
inconsiderate
or
inconsiderable
ones
only
.
The
reason
is
,
because
it
is
much
more
reasonable
to
expect
the
truth
amongst
a
multitude
of
grave
,
sober
,
and
consciencious
persons
,
who
are
studious
of
the
truth
,
than
to
expect
it
amongst
a
few
inconsiderable
persons
(
comparatively
)
concerning
whose
integrity
,
or
unfeigned
love
to
the
truth
there
is
much
more
doubt
and
question
.
Now
this
also
is
the
case
before
us
;
The
Fathers
generally
,
of
greatest
esteem
in
this
Generation
for
Piety
,
Holiness
,
Learning
,
and
Faithfulness
in
the
Work
of
Christ
,
and
of
the
Gospel
;
and
consequently
,
we
may
conclude
,
the
generality
of
Christians
,
who
were
taught
by
them
;
and
so
the
Martyrs
and
Confessors
,
in
the
purest
times
of
the
Church
,
were
of
this
opinion
and
belief
,
that
the
Holy
Ghost
was
an
Increated
Spirit
,
and
truly
God
.
I
might
detain
you
many
hours
,
yea
,
many
daies
,
in
presenting
you
with
passages
and
sayings
of
this
nature
;
I
shall
insist
upon
some
few
only
for
the
present
.
Austin
is
known
to
be
a
most
studious
and
diligent
enquirer
into
that
Faith
(
I
mean
,
those
Doctrines
and
Tenents
)
which
had
been
generally
held
and
maintained
in
the
Christian
Churches
a
long
time
before
,
and
from
the
Apostles
daies
till
his
time
,
and
to
have
had
means
and
opportunity
to
attain
to
a
perfect
knowledge
of
this
Faith
;
and
withal
is
known
to
have
been
defensor
acerrimus
,
a
most
zealous
defender
of
it
.
He
then
,
in
his
First
Book
de
Trinit.
Cap.
6.
having
occasion
to
mention
that
of
the
Apostle
,
Rom.
11.36
.
And
reading
the
words
thus
,
For
of
him
,
and
through
him
,
and
in
him
are
all
things
,
to
whom
be
glory
for
ever
;
He
glosseth
them
thus
:
Ex
ipso
,
i.
e.
ex
Patre
;
per
ipsum
,
i.e.
per
Filium
;
in
ipso
,
i.e.
in
Spiritu
Sancto
;
manifestum
quod
Pater
,
Filius
,
&
Spiritus
Sanctus
unus
Deus
est
,
quando
singulariter
intulit
,
Ipsi
gloria
in
sacula
saeculorum
.
Of
him
,
i.e.
the
Father
;
(
saith
he
)
By
him
,
that
is
,
by
the
Son
;
In
him
,
that
is
,
in
the
Holy
Ghost
;
it
is
manifest
that
the
Father
,
Son
,
and
Holy
Ghost
is
one
God
,
inasmuch
as
he
(
the
Apostle
)
infers
in
the
Singular
number
,
To
him
be
glory
for
ever
and
ever
.
And
in
his
Fifth
Book
,
of
the
same
Subject
(
I
mean
,
de
Trinitate
)
Sed
sicut
Pater
&
Filius
unus
Deus
,
&
ad
Creaturam
relativè
unus
Creator
&
unus
Dominus
;
sic
relativè
ad
Spiritum
Sanctum
,
unum
Principium
.
Ad
Creaturam
verò
Pater
Filius
&
Spiritus
Sanctus
unum
Principium
,
sicut
unus
Creator
&
unus
Dominus
.
And
not
long
after
,
Similiter
&
de
Spiritu
Sancto
,
collecta
sunt
testimonia
,
quibus
ante
nos
qui
haec
disputaverunt
abundantiùs
usi
sunt
.
quia
&
ipse
Deus
&
non
Creatura
:
Quod
si
non
Creatura
,
non
tantùm
Deus
(
nam
&
homines
dicti
sunt
Dii
)
sed
&
verus
Deus
,
ergò
Patri
&
Filio
prorsus
aequalis
&
in
Trinitatis
unitate
consubstantialis
&
coaeternus
.
Athanasius
lived
well
nigh
an
hundred
years
before
Austin
,
and
he
in
that
Symbol
or
Creed
(
which
beareth
his
name
)
is
so
punctual
and
precise
in
this
business
,
touching
the
Godhead
of
the
Holy
Ghost
,
that
,
having
asserted
it
,
he
useth
these
words
:
This
,
saith
he
,
is
the
Catholick
Faith
,
which
except
a
man
believe
undoubtedly
he
cannot
be
saved
;
so
that
he
was
quite
contrary
to
that
Spirit
which
now
standeth
up
against
the
Godhead
of
the
Holy
Ghost
;
yea
,
these
very
Fathers
,
Ignatius
,
Justin
Martyr
,
Jerome
,
Tertullian
,
Lactantius
,
Hilary
,
&c.
whom
our
Adversaries
profess
to
stand
by
them
as
if
if
they
spake
on
their
side
,
and
against
the
Deity
of
the
Holy
Ghost
;
when
,
the
very
truth
is
,
they
are
so
express
,
and
so
significant
to
the
contrary
,
that
I
cannot
but
account
it
a
little
strange
that
such
a
claim
(
though
I
believe
it
is
not
without
much
regret
)
should
be
laid
unto
them
.
But
our
Adversaries
(
perhaps
)
taking
some
words
from
these
Fathers
,
wherein
they
do
not
so
fully
declare
themselves
,
as
having
declared
themselves
elsewhere
,
and
not
minding
,
or
at
least
not
well
heeding
their
fuller
explication
of
themselves
;
they
will
needs
bear
men
in
hand
that
they
were
of
their
Opinion
.
Ignatius
was
the
most
ancient
of
them
all
;
in
a
Religious
Epistle
written
to
the
Christians
in
Antioch
,
his
words
are
these
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Therefore
every
one
who
Pr●●heth
or
professeth
one
only
God
,
to
the
taking
away
or
denying
of
the
Godhead
of
Christ
,
he
is
a
Devil
,
or
a
Slanderer
,
and
an
Enemy
of
all
Righteousness
.
Now
,
for
the
most
part
,
they
that
deny
the
Deity
and
Divinity
of
Christ
,
they
do
the
like
concerning
the
Holy
Ghost
.
But
they
who
desire
farther
satisfaction
in
this
kind
,
and
to
know
the
full
,
clear
,
and
unquestionable
Judgment
of
the
ancient
Doctors
and
Churches
from
the
Apostles
times
may
without
much
trouble
satisfie
themselves
;
for
there
are
many
learned
Writers
that
have
taken
pains
herein
.
If
it
be
objected
;
But
is
it
not
a
thing
of
dangerous
consequence
,
Sect.
15
and
no
less
than
horrid
Idolatry
,
a
thing
which
God
will
severely
punish
,
to
give
the
glory
of
his
Godhead
unto
an
another
,
unto
any
Creature
of
his
;
or
to
introduce
a
plurality
of
Gods
into
the
World
?
Therefore
had
not
men
need
to
consider
narrowly
,
and
to
bethink
themselves
over
and
over
how
they
give
up
their
Judgments
and
Consciences
to
such
an
opinion
which
maketh
the
Holy
Ghost
to
be
truly
God
?
I
reply
:
First
,
That
as
it
is
a
dangerous
consequence
,
and
no
less
than
horrid
Idolatry
to
give
the
glory
of
the
Godhead
of
him
who
is
God
indeed
,
the
true
God
,
unto
another
,
unto
any
Creature
,
in
which
respect
men
and
women
had
need
be
careful
,
above
all
care
,
that
their
feet
be
not
taken
in
such
a
snare
;
so
on
the
other
hand
it
is
altogether
as
dangerous
,
and
Idolatry
of
as
vile
a
nature
,
and
threatning
consequence
,
not
to
acknowledge
and
reverence
him
as
God
,
who
is
God
indeed
.
And
in
this
respect
men
and
women
had
need
be
abundantly
solicitous
and
cautious
how
they
entertain
and
admit
of
that
Doctrine
which
denieth
the
Holy
Ghost
to
be
God
.
For
in
case
it
shall
prove
that
he
is
God
,
all
they
who
shall
deny
him
to
be
God
will
be
found
fighters
against
God
,
which
will
be
worse
than
simple
Idolatry
,
and
a
sin
as
threatning
,
and
of
as
dangerous
a
consequence
as
the
other
.
Secondly
,
Not
to
acknowledge
,
not
to
glorifie
God
as
God
,
or
as
himself
:
especially
as
he
hath
revealed
himself
in
his
Word
,
is
,
if
not
plain
and
express
Idolatry
,
yet
a
very
high
misdemeanour
against
God
;
therefore
,
in
case
God
hath
revealed
himself
in
his
Word
to
be
Three
in
One
,
and
One
in
Three
,
which
is
,
and
hath
been
the
sense
,
in
a
manner
,
(
some
few
persons
only
excepted
inconsiderable
both
in
their
number
,
and
otherwise
comparatively
)
of
the
whole
Christian
World
,
Fathers
,
Martyrs
,
Confessors
,
Pastors
,
Teachers
,
Bodies
of
Christian
Churches
,
ever
since
the
Apostles
daies
(
as
was
lately
shewed
.
)
They
who
do
not
thus
acknowledge
,
worship
,
and
glorifie
him
,
and
consequently
do
not
acknowledge
and
own
him
as
God
,
contract
the
guilt
,
and
expose
themselves
to
the
punishment
of
such
a
Crime
.
Therefore
men
and
women
had
need
take
heed
how
they
reject
or
deny
the
Godhead
of
the
Holy
Ghost
,
lest
by
so
doing
they
make
a
God
unto
themselves
,
according
to
their
own
fansie
,
and
worship
him
after
their
own
imaginations
.
Thirdly
,
Sect.
16
It
is
the
first-born
of
improbabilities
,
or
things
that
are
unlikely
that
the
Church
of
Christ
,
which
(
as
the
Apostle
styleth
it
)
is
,
The
House
of
the
living
God
,
1
Tim.
3.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
pillar
and
ground
or
stay
of
truth
,
in
the
midst
whereof
Jesus
Christ
himself
delights
to
be
continually
walking
and
making
himself
known
,
should
ever
since
the
Apostles
times
now
for
1600
years
and
upwards
lie
wallowing
in
the
horrid
pollutions
of
so
foul
and
gross
an
Error
,
as
to
judge
him
who
is
a
Creature
to
be
God
.
Can
any
man
(
lightly
)
be
so
simple
,
as
to
think
or
imagine
a
snuff
of
a
Candle
to
be
the
Sun
?
And
is
there
not
a
far
greater
difference
between
the
ever
blessed
and
incomprehensible
God
,
and
any
Creature
of
the
greatest
perfection
that
is
imaginable
,
than
there
is
between
the
snuff
of
a
Candle
and
the
Sun
?
Or
is
it
worthy
the
belief
or
thoughts
of
any
sober
Christian
,
that
Jesus
Christ
,
for
so
many
hundred
of
years
together
,
should
not
have
awakened
his
Beloved
out
of
such
a
Lethargy
,
or
sleep
of
death
as
was
fallen
upon
her
whilest
she
said
,
in
effect
,
to
a
Stock
,
thou
art
my
Maker
,
and
to
a
Stone
,
thou
art
my
Redeemer
?
Or
what
is
it
less
,
or
less
unworthy
than
this
,
to
say
unto
a
Creature
,
thou
art
my
God
?
They
who
have
but
any
tolerable
thoughts
of
Jesus
Christ
his
love
and
care
over
his
Church
,
cannot
have
such
hard
thoughts
of
him
.
Fourthly
,
Nor
can
it
reasonably
be
imagined
,
that
the
Holy
Ghost
would
have
received
with
so
much
patience
,
and
with
so
much
silence
,
nay
,
with
so
much
acceptation
,
from
the
hand
of
the
Christian
World
,
the
acknowledgements
of
a
Deity
,
had
he
not
been
conscious
to
himself
that
they
were
his
due
,
and
that
he
neither
did
either
God
the
Father
,
or
the
Son
,
the
least
injury
or
wrong
,
in
receiving
them
at
the
hands
of
men
:
But
were
he
not
,
or
had
he
not
been
God
,
he
had
trespassed
after
a
very
provoking
and
high
manner
against
him
,
who
is
God
indeed
,
in
accepting
his
appropriate
Royalties
,
and
suffering
himself
to
be
admired
and
adored
amongst
the
Churches
as
God
.
Doubtless
,
the
sin
of
receiving
any
acclamation
from
men
,
or
any
thing
else
which
is
appropriate
unto
God
alone
,
is
a
sin
of
a
very
exasperating
nature
.
As
it
was
with
Herod
,
who
was
struck
with
an
Angel
,
Acts
12.22
.
And
we
read
,
Rev.
19.10
.
&
22.9
.
when
John
made
a
tender
of
Divine
Worship
to
the
Angel
,
though
he
did
not
call
him
by
the
name
of
God
,
yet
when
he
did
but
exhibite
that
which
was
appropriate
unto
God
,
the
Angel
would
not
suffer
him
,
nor
admit
it
:
The
Angel
seemed
to
be
exceeding
tender
and
jealous
of
receiving
so
much
as
the
hint
,
or
the
first
fruits
of
divine
honour
.
John
thought
that
he
that
had
revealed
unto
him
such
heavenly
Mysteries
was
worthy
of
all
honour
;
therefore
rather
than
not
to
shew
himself
thankful
and
respectful
unto
him
for
that
unspeakable
kindness
of
the
Revelation
,
he
would
needs
give
him
something
;
and
having
nothing
at
hand
to
repuite
this
high
courtesie
from
the
Angel
,
that
revealed
such
hidden
mysteries
to
him
,
but
Divine
Worship
and
honour
,
he
would
bestow
that
upon
him
;
but
the
Angel
would
by
no
means
suffer
him
to
do
it
.
The
truth
is
,
our
Adversaries
themselves
at
this
turn
do
not
make
much
scruple
of
this
,
namely
,
that
Divine
Honour
should
be
given
both
to
the
Son
,
and
to
the
Holy
Ghost
,
and
that
they
may
,
and
ought
of
duty
to
accept
it
;
though
in
the
mean
time
they
do
deny
the
Godhead
both
of
the
One
and
of
the
Other
:
But
into
the
secrets
of
such
a
Notion
my
soul
knoweth
not
the
way
how
to
enter
;
nor
can
I
comprehend
or
understand
how
they
can
either
make
Reason
or
truth
of
such
a
conceit
to
deny
the
Persons
to
be
God
by
Nature
,
and
yet
notwithstanding
to
judge
it
lawful
and
meet
that
Divine
Honour
should
be
exhibited
and
tendered
unto
them
.
Upon
what
ground
they
can
satisfie
themselves
in
bringing
together
this
East
and
West
,
their
strange
opinion
on
the
one
hand
;
and
their
practice
,
which
seemeth
to
affront
it
on
the
other
hand
:
How
they
can
make
peace
between
two
that
are
at
so
great
an
enmity
and
distance
between
themselves
I
am
not
able
to
comprehend
;
unless
they
mean
by
Divine
Worship
only
something
that
is
more
Sacred
or
more
August
than
the
Reverence
that
is
due
unto
man
.
Bat
this
will
not
however
salve
the
Opinion
though
it
be
formed
and
put
into
never
so
artificial
and
handsome
terms
:
Yea
,
though
it
might
be
salved
with
such
a
sense
and
interpretation
put
upon
it
,
yet
it
is
not
worthy
a
Christian
,
and
especially
a
Teacher
of
others
,
to
put
the
mind
of
God
,
or
any
Notion
of
Truth
into
ambiguous
terms
,
which
need
more
unfolding
than
needs
must
;
for
it
is
good
to
cloath
the
Truth
in
such
a
manner
that
it
may
be
most
familiar
and
nearest
at
hand
to
be
received
by
the
Judgments
and
Understandings
of
men
.
But
to
the
business
in
hand
.
May
the
greatest
Subject
in
a
Kingdom
lawfully
go
up
into
his
Sovereigns
Bed
,
or
require
of
his
fellow
Subjects
that
they
swear
Loyalty
and
Homage
unto
him
as
unto
their
Sovereign
?
Or
doth
not
the
Scriptures
from
place
to
place
make
it
Fornication
,
Whoredom
,
Adultery
,
when
that
Worship
which
is
appropriately
due
unto
God
is
given
unto
any
other
?
Fifthly
,
Sect.
17
We
know
that
the
sin
of
Idolatry
is
from
place
to
place
in
the
Scripture
expresly
numbred
amongst
those
high
provocations
and
misdemeanours
which
absolutely
and
peremptorily
exclude
from
the
Kingdom
of
God
,
and
from
Salvation
,
1
Cor.
6.9
,
10.
Rev.
21
8.
So
that
they
who
deny
the
Holy
Ghost
to
be
God
,
do
hereby
,
First
,
Make
the
whole
Christian
World
(
in
a
manner
,
or
comparatively
,
as
hath
been
said
)
Fathers
,
Martyrs
,
Confessors
and
whole
Christian
Churches
to
be
Idolaters
.
Secondly
,
By
a
Scripture
consequence
(
pregnant
and
undeniable
)
they
do
adjudge
them
all
to
the
vengeance
of
hell
fire
.
But
it
is
a
small
thing
,
with
persons
of
a
proud
and
peremptory
spirit
,
to
sacrifice
not
only
the
names
,
honour
,
and
reputations
of
the
worthiest
men
under
heaven
,
but
even
their
souls
and
salvation
also
,
upon
the
service
of
their
own
opinions
and
conceits
.
The
Lord
Christ
himself
must
be
a
Samaritan
,
and
have
a
Devil
,
that
the
Scribes
and
Pharisees
may
be
presumed
to
be
in
the
truth
:
And
so
holy
and
worthy
men
who
above
all
the
World
besides
have
had
most
acquaintance
with
God
,
Ignatius
,
Justin
Martyr
,
Ireneus
,
Epiphanius
,
Basil
,
Nazianzen
,
Chrysostome
,
Jerome
,
Austin
,
and
who
not
,
of
all
those
great
and
famous
lights
of
the
Christian
World
in
their
daies
,
must
be
all
Idolaters
,
and
sent
down
into
Hell
,
that
a
Crown
of
glory
may
be
set
upon
the
head
of
a
fond
Opinion
,
little
less
,
or
rather
not
at
all
less
than
Blasphemy
,
and
to
make
way
that
they
who
deny
the
Godhead
of
the
Spirit
may
be
saved
.
For
though
it
be
hard
peremptorily
to
deny
a
possibility
of
salvation
unto
persons
of
both
opinions
,
whose
waies
otherwise
are
worthy
the
Gospel
and
Profession
thereof
,
yet
the
truth
is
,
that
partly
the
nature
,
and
partly
the
consequence
of
the
two
Opinions
,
compared
together
,
their
distance
being
so
great
as
it
is
,
and
they
so
contrary
one
unto
the
other
;
it
is
not
a
matter
of
easie
conception
how
they
both
should
be
saved
,
unless
with
the
men
against
whom
we
now
argue
,
and
have
under
reproof
,
who
are
(
in
this
respect
)
the
off-spring
of
the
old
Hereticks
called
the
Origenlans
,
who
hold
that
after
a
certain
time
,
all
men
without
exception
,
as
well
bad
as
good
,
shall
be
saved
:
yea
,
the
very
truth
is
,
that
the
entire
Systeme
and
body
of
that
Religion
and
Doctrine
(
some
few
,
common
,
and
general
Principles
only
excepted
,
and
these
also
corruptly
understood
)
which
the
men
we
now
speak
of
own
,
is
scarce
any
thing
else
but
a
Rapsody
or
Fardle
of
old
abhorrid
Errors
and
Heresies
of
the
Anthropomorphits
,
Arians
,
Macedonians
,
Origenists
,
with
several
others
,
who
were
the
greatest
troublers
of
the
Gospel
in
the
course
of
it
,
and
Enemies
and
Opposers
of
the
Truth
in
their
times
.
Sixthly
(
and
lastly
)
All
the
premised
particulars
duly
weighed
,
Sect.
18
and
considered
,
methinks
any
sober
and
considering
Christian
should
require
and
stand
up
every
whit
as
much
for
his
satisfaction
and
conviction
in
this
opinion
,
that
the
Holy
Ghost
is
but
a
meer
Creature
,
and
to
bring
over
his
Judgment
thereunto
as
the
Jews
did
to
perswade
them
that
Christ
was
the
Son
of
God
,
who
(
as
our
Saviour
himself
told
the
Nobleman
at
Capernaum
,
Joh.
4.48
.
)
were
at
such
a
distance
from
believing
it
,
that
exept
they
saw
signs
and
wonders
,
they
would
not
believe
;
they
were
resolved
not
to
believe
it
upon
any
inferiour
or
lower
account
.
In
like
manner
,
considering
what
the
Scriptures
speak
in
way
of
oppesition
,
and
how
matters
have
gone
all
along
from
Age
to
Age
in
the
Christian
Churches
,
in
reference
to
this
Doctrine
and
Opinion
(
that
the
Holy
Ghost
is
a
Creature
,
and
not
God
.
)
It
is
strange
to
me
,
that
any
sober
or
well
advised
persons
,
professing
Christianity
,
should
entertain
it
upon
terms
of
any
weak
or
less
convincing
demonstration
than
of
Miracles
,
and
Signs
,
and
Wonders
,
or
of
the
Testimony
of
an
Angel
from
heaven
to
assert
it
;
and
therefore
they
that
do
subject
unto
it
are
of
that
Generation
of
men
which
the
Wiseman
speaketh
of
,
Pro.
14.15
.
They
are
of
the
House
and
Linage
of
that
simple
man
who
will
believe
every
thing
,
any
thing
,
let
the
nature
of
it
be
never
so
inconsistent
,
and
the
connexion
between
things
never
so
loose
and
groundless
.
I
had
not
insisted
upon
this
branch
of
our
Use
of
Reproof
so
largely
,
but
that
the
delinquent
spirit
is
so
rampant
in
the
World
,
and
busily
acting
his
part
near
unto
us
,
and
amongst
us
;
and
the
Apostles
direction
to
Titus
is
,
(
Tit.
1.9
,
10.
)
That
a
Bishop
or
Pastor
of
a
Church
should
hold
fast
the
faithful
Word
as
he
hath
been
taught
(
viz.
by
the
Apostles
)
that
he
may
be
able
by
sound
Doctrine
to
exhort
and
convince
the
gain-sayer
,
for
there
are
many
unruly
and
vain
talkers
,
especially
they
of
the
Circumcision
,
whose
mouths
must
be
stopped
:
There
are
men
,
and
still
have
been
,
whose
mouths
must
be
stopped
;
but
not
as
some
would
interpret
it
,
by
Prisons
,
or
by
Sword
:
No
,
but
stopped
they
must
be
,
i.
e.
way-laid
in
their
Judgments
,
Consciences
,
and
Understandings
by
the
Scriptures
.
This
is
that
which
the
Apostle
requireth
in
a
Bishop
,
that
he
may
be
able
by
sound
Doctrine
,
both
to
exhort
and
convince
.
And
by
the
way
,
take
notice
of
this
,
that
he
must
exhort
by
sound
Doctrine
;
the
truth
is
,
that
many
Bishops
in
the
World
do
exhort
many
times
very
soundly
,
but
not
by
sound
Doctrine
.
For
their
Doctrine
standeth
at
West
,
and
their
Exhortation
standeth
South
.
Now
a
faithful
Bishop
,
every
man
in
that
Office
and
Place
,
must
exhort
with
sound
Doctrine
;
his
Exhortation
must
be
comportant
with
the
spirit
,
and
soul
,
and
tendency
of
his
Doctrine
,
the
one
must
not
be
a
Samaritan
,
and
the
other
a
Jew
.
But
this
by
the
way
.
I
shall
leave
this
sort
of
Offenders
at
present
,
only
with
reminding
them
of
that
passage
of
our
Saviour
,
Mat.
5.19
.
Whosoever
therefore
shall
break
one
of
the
least
of
these
Commandments
,
and
shall
teach
men
so
,
he
shall
be
called
the
least
in
the
Kingdom
of
heaven
.
My
Brethren
,
to
break
any
of
the
least
of
the
Commands
of
Christ
knowingly
,
when
a
man
doth
understand
and
is
convinced
that
it
is
the
Command
of
Christ
,
is
a
sin
of
high
provocation
unto
God
;
but
especially
to
teach
men
so
to
do
,
i.
e.
to
teach
such
a
Doctrine
which
may
strengthen
any
mans
hand
to
despise
,
neglect
,
and
disregard
any
Commandment
of
Christ
;
this
is
provoking
in
the
sight
of
God
,
and
that
in
the
highest
,
and
of
such
a
demerit
,
that
such
a
man
deserves
no
place
in
the
Kingdom
of
God
.
Therefore
whosoever
they
be
who
shall
first
weaken
their
own
hands
before
they
weaken
anothers
;
they
that
teach
themselves
to
break
the
Commands
of
God
,
and
then
shall
spread
abroad
such
Opinions
and
Notions
that
shall
animate
and
encourage
men
so
to
do
,
they
shall
be
least
in
the
Kingdom
of
God
,
they
shall
have
no
respect
there
,
they
shall
not
be
numbred
amongst
the
Servants
of
Jesus
Christ
:
therefore
such
persons
as
these
,
who
bring
in
,
and
set
on
foot
any
such
Doctrine
which
doth
break
and
quench
the
endeavours
of
the
spirit
of
men
from
following
any
piece
or
strain
of
that
heavenly
Counsel
which
the
Holy
Ghost
hath
given
unto
men
,
certainly
they
fall
under
this
heavy
Sentence
and
Censure
of
Jesus
Christ
,
to
be
least
in
the
Kingdom
of
Heaven
.
CHAP.
XIV
.
A
third
sort
of
Offenders
reproved
are
such
who
,
instead
of
following
the
Exhortation
of
being
filled
with
the
Spirit
,
take
a
course
to
be
emptied
of
the
Spirit
of
God
:
Who
make
it
matter
of
Conscience
to
turn
their
backs
upon
the
Ministry
of
the
Gospel
(
which
is
called
the
Ministry
of
the
Spirit
.
)
Wherein
the
several
Scriptures
and
Reasons
by
which
they
strengthen
themselves
,
in
their
evil
way
,
are
examined
,
and
found
bent
against
them
.
And
likewise
the
necessity
of
the
Ministry
of
the
Gospel
,
and
the
great
benefit
thereof
,
largely
asserted
,
and
vindicated
.
A
Third
sort
of
Offenders
to
be
reproved
upon
the
former
general
account
,
viz.
as
Enemies
to
that
subjection
,
Sect.
1
and
observation
which
ought
to
be
given
to
the
Apostles
Exhortation
of
being
filled
with
the
Spirit
,
are
such
who
take
a
course
rather
to
be
emptied
of
the
Spirit
of
God
than
to
be
filled
with
him
(
and
of
losing
all
that
presence
and
Communion
with
the
Spirit
,
which
sometimes
they
had
received
,
and
yet
may
partake
of
to
some
degree
)
and
that
by
falling
upon
such
practices
,
and
engaging
in
such
courses
which
are
of
a
direct
tendency
to
dispossess
them
of
all
Communion
with
him
,
and
to
make
an
absolute
separation
of
the
Spirit
of
God
from
them
.
These
are
of
two
sorts
:
The
first
are
those
who
make
it
matter
of
Conscience
to
turn
their
backs
upon
the
Ministry
of
the
Gospel
,
which
(
as
the
Apostle
calleth
it
)
is
the
Ministration
of
the
Spirit
.
Secondly
,
They
,
who
though
they
do
not
make
it
matter
of
Conscience
to
neglect
or
despise
this
Ministry
,
yet
make
it
no
matter
of
Couscience
diligently
to
attend
upon
it
,
when
they
know
otherwise
how
to
bestow
their
time
,
whether
in
the
pursuit
of
their
pleasures
,
or
recreation
,
or
in
the
service
of
Mammon
,
and
attending
upon
the
World
:
between
these
we
might
insert
a
third
sort
,
viz.
such
,
who
though
they
have
not
turned
their
backs
upon
the
Ministry
and
preaching
of
the
Gospel
,
but
seem
to
make
it
some
matter
of
Conscience
to
attend
upon
it
,
yet
have
itching
ears
,
and
cannot
long
together
endure
wholsome
and
sound
Doctrine
,
but
run
from
Mountain
to
Hill
,
from
one
Minister
to
another
.
For
the
first
,
We
all
know
that
of
late
years
there
is
a
strange
spirit
of
Error
and
Ungodliness
gone
out
into
the
World
,
and
walks
up
and
down
the
Streets
of
your
City
,
and
hath
taken
the
heads
(
or
hearts
rather
)
of
many
,
who
sometimes
greatly
loved
(
or
at
least
)
seemed
thus
to
love
)
the
Assemblies
of
the
Saints
,
and
those
discoveries
of
himself
which
God
is
wont
by
his
Word
,
and
the
Ministry
thereof
,
to
make
from
day
to
day
unto
them
.
The
Spirit
we
now
speak
of
is
a
Spirit
which
teacheth
men
to
say
,
that
the
Tabernacles
of
the
Lord
of
Hosts
are
vile
;
and
for
the
Ministry
of
the
Gospel
,
and
the
opening
the
Mysteries
thereof
by
those
that
have
an
Anointing
from
heaven
to
do
it
,
Wherein
is
it
to
be
esteemed
?
This
Spirit
also
reacheth
,
and
perswadeth
those
men
to
fortifie
,
and
strengthen
,
or
harden
themselves
in
their
way
,
not
only
by
Reasons
and
Arguments
,
such
as
they
are
,
but
by
the
Scriptures
themselves
also
,
as
if
they
were
divided
in
themselves
,
and
destroyed
with
one
hand
what
they
build
up
with
the
other
.
Do
not
men
who
suffer
themselves
to
be
lead
by
this
superordinancing
Spirit
,
rather
consult
the
emptying
of
themselves
of
the
Spirit
of
God
than
their
filling
with
him
,
and
take
a
course
by
degrees
wholly
to
bereave
and
dispossess
themselves
of
that
presence
of
his
in
them
,
which
at
present
they
do
enjoy
,
or
have
enjoyed
formerly
?
Where
no
wood
is
(
saith
Solomon
)
or
(
as
the
Hebrew
hath
it
,
Prov.
26.20
.
)
without
wood
,
the
fire
goeth
out
:
In
like
manner
,
except
the
Spirit
of
God
in
men
be
fed
and
nourished
with
the
fresh
and
new
comings
in
of
the
light
of
the
knowledge
of
God
,
and
of
Christ
,
his
presence
will
languish
,
and
sink
,
and
die
in
a
manner
.
Hence
it
is
,
that
the
Apostle
,
having
admonished
the
Thessalonians
not
to
quench
the
Spirit
,
1
Thes.
5.19
.
He
immediately
subjoyneth
,
by
way
of
caution
(
ver.
20.
)
and
presignification
how
they
might
,
and
must
prevent
it
;
Despise
not
Prophesying
,
[
or
as
our
last
Translation
with
more
agreeableness
to
the
Original
rendreth
it
]
Despise
not
Prophesyings
(
in
the
plural
number
)
;
Prophesyings
,
i.e.
the
opening
and
interpreting
the
Word
of
God
by
a
proper
gift
of
the
Spirit
for
the
work
;
if
this
be
despised
,
i.
e.
made
nothing
of
(
as
the
word
signifieth
)
then
the
Spirit
in
men
and
women
will
be
quenched
,
i.
e.
the
vigour
and
activeness
of
his
presence
in
men
will
abate
,
and
if
the
neglect
and
disesteem
be
long
continued
in
,
will
by
degrees
wholly
cease
.
The
word
Prophesyings
,
in
the
Plural
number
seems
to
imply
,
that
not
only
,
or
simply
,
to
despise
Prophesying
,
[
i.
e.
the
Work
or
Ordinance
it self
in
the
general
of
Preaching
,
or
opening
the
Scriptures
]
is
the
ready
way
to
quench
the
Spirit
,
but
to
despise
the
frequency
of
the
opportunities
vouchsafed
by
God
in
that
kind
,
viz.
when
the
bountiful
providence
of
God
affordeth
unto
men
and
women
frequent
opportunities
of
attending
upon
the
Spirit
of
God
in
the
exercise
of
Prophesyings
;
and
when
they
may
be
diligence
and
wise
ordering
and
disposing
of
their
secular
and
worldly
occasions
,
without
any
considerable
inconveniency
,
frequently
attend
the
openings
of
the
mouth
of
God
which
we
spake
of
;
and
yet
they
shall
frequently
neglect
to
do
it
,
pleasing
themselves
with
a
conceipt
that
to
attend
on
Prophesying
,
on
the
Lord's
day
only
is
sufficient
.
If
the
persons
with
whom
we
have
to
do
in
the
reproof
in
hand
,
Sect.
2
should
ask
me
,
But
why
should
the
despising
or
neglecting
of
Prophesying
,
or
of
the
Ministry
of
the
Word
,
be
the
quenching
of
the
Spirit
,
or
a
way
to
empty
us
of
the
Spirit
?
I
reply
,
First
,
Suppose
we
could
give
no
other
reason
of
the
thing
,
now
enquired
into
,
but
only
the
Will
and
pleasure
of
God
,
and
could
say
no
more
in
the
case
but
this
,
that
it
is
the
Counsel
of
the
Will
of
God
to
make
the
attendance
of
the
Creature
man
upon
the
Ministry
of
the
Gospel
,
where
he
vouchsafeth
it
,
the
condition
of
the
Spirits
presence
or
abiding
with
him
;
so
that
in
case
he
doth
neglect
it
,
his
Spirit
shall
withdraw
from
him
:
If
there
were
nothing
else
but
this
,
Were
not
this
enough
to
satisfie
any
man
of
Conscience
?
But
now
the
truth
is
,
that
the
reasons
of
this
Counsel
of
the
Will
of
God
,
that
the
attendence
upon
the
Ministry
of
the
Gospel
should
be
a
standing
means
to
preserve
and
maintain
the
presence
of
the
Spirit
of
God
;
the
reasons
(
I
say
)
are
not
so
hard
to
come
at
in
this
case
,
but
that
if
the
Minds
,
Judgments
,
and
Understandings
of
men
were
impartially
engaged
in
the
enquiry
after
what
the
Scriptures
speak
,
as
to
matters
of
this
nature
,
they
might
be
clearly
discerned
.
The
reasons
therefore
,
why
God
hath
made
such
a
Connexion
,
between
the
attending
upon
the
Ministry
of
the
Word
,
and
the
presence
of
his
Spirit
,
are
,
first
,
because
the
word
of
God
is
(
as
it
were
)
the
materials
or
proper
matter
for
the
Holy
Ghost
to
work
on
:
to
work
all
his
excellent
and
heavenly
works
in
the
hearts
and
souls
of
men
:
As
for
example
,
to
work
Faith
,
Peace
,
Joy
,
and
Righteousness
,
and
Holiness
,
and
Love
,
&c.
The
Holy
Ghost
produceth
all
these
excellent
works
in
the
hearts
of
men
by
the
truths
of
God
in
the
Gospel
.
As
an
Artificer
worketh
upon
his
materials
,
and
by
his
Art
and
Skil
produceth
his
Artificial
piece
,
as
a
Carpenter
upon
his
Timber
,
or
a
Goldsmith
upon
his
Metal
;
so
that
if
you
do
not
furnish
them
with
these
materials
they
can
do
nothing
.
As
the
Carpenter
cannot
work
when
he
hath
no
Timber
;
the
Holy
Ghost
,
in
like
manner
,
if
there
be
no
Vision
,
no
Truth
,
no
New
Light
coming
in
for
him
to
work
on
,
he
will
take
no
pleasure
nor
delight
to
inhabit
or
continue
there
.
He
shall
(
saith
our
Saviour
,
speaking
to
his
Disciples
of
the
Holy
Ghost
)
He
shall
receive
,
or
take
of
mine
,
and
shall
shew
it
unto
you
,
Joh.
16.14
.
What
things
of
his
doth
our
Saviour
mean
the
Holy
shall
take
and
shew
?
Doubtless
,
they
are
such
things
of
his
,
or
relating
unto
him
,
which
are
contained
and
asserted
in
the
Gospel
:
As
his
Divine
Nature
,
Humane
Nature
,
his
Incarnation
,
Conception
,
Birth
,
Holiness
of
Life
,
Miracles
,
Death
,
Resurrection
,
ascension
,
with
all
the
Ends
,
and
great
Purposes
and
Intentions
of
God
in
this
whole
Dispensation
of
him
,
&c.
Now
our
Saviours
meaning
is
,
that
the
Holy
Ghost
should
take
all
these
,
and
shew
them
unto
them
,
i.e.
should
declare
,
open
,
and
interpret
them
unto
them
;
and
cause
them
to
understand
and
consider
the
weight
,
worth
,
and
beneficial
tendencies
of
them
unto
men
and
women
.
And
indeed
this
is
the
proper
work
of
the
Holy
Ghost
to
shew
unto
men
and
women
the
things
that
are
Jesus
Christ's
,
and
to
cause
them
to
understand
them
,
to
draw
out
the
hearts
and
Judgments
of
men
,
and
raise
in
them
holy
Purposes
and
Resolutions
;
and
so
likewise
,
to
draw
out
from
them
holy
Practices
and
Actions
(
for
this
is
the
gracious
and
heavenly
work
of
the
Holy
Ghost
too
)
,
so
that
where
he
is
not
furnished
with
these
things
of
Jesus
Christ
,
where
he
hath
no
opportunity
of
shewing
these
things
unto
men
he
hath
little
to
do
;
he
taketh
no
pleasure
to
abide
there
:
as
Artificers
or
Workmen
care
not
to
be
,
or
dwell
in
such
places
where
their
proper
materials
are
either
scarce
,
or
not
at
all
to
be
had
.
If
it
be
here
said
,
Sect.
3
But
the
Holy
Ghost
needs
not
to
be
furnished
by
the
Ministry
of
the
Gospel
with
there
things
,
because
he
hath
the
perfect
knowledge
of
all
these
things
,
of
,
and
in
himself
,
and
so
can
take
and
bring
them
forth
out
of
his
own
Treasury
and
shew
them
unto
men
,
or
else
he
can
take
out
of
the
Writings
themselves
,
out
of
the
Records
of
the
Gospel
,
and
shew
them
unto
men
in
private
;
he
knoweth
how
to
have
the
things
of
Jesus
Christ
at
another
hand
than
at
the
Ministers
of
the
Gospel
;
so
that
there
seems
to
be
no
necessity
of
mens
waiting
and
attending
upon
the
Ministry
of
the
Gospel
.
To
this
I
reply
:
First
,
By
way
of
Concession
;
It
is
true
,
if
we
speak
of
his
absolute
power
,
he
is
able
to
do
either
the
one
or
the
other
;
either
to
take
the
things
of
Christ
out
of
his
own
Treasury
,
and
bring
them
forth
and
shew
them
unto
men
;
or
else
he
can
take
the
Letter
of
the
Gospel
,
and
teach
them
,
and
hereby
make
discoveries
of
Jesus
Christ
,
and
draw
out
mens
hearts
by
means
of
it
.
But
,
Secondly
(
I
reply
further
,
by
way
of
Exception
)
It
is
one
thing
what
God
,
and
so
what
the
Holy
Ghost
is
able
to
do
,
by
the
absoluteness
and
unlimitedness
of
his
power
;
and
another
thing
,
what
he
judgeth
agreeable
to
his
Wisdom
,
and
the
other
Attributes
of
his
Nature
and
Being
.
The
Rule
of
Gods
Will
,
or
what
he
doth
,
or
purposeth
to
do
,
is
not
his
power
(
at
least
his
power
alone
)
but
his
Wisdom
principally
,
and
then
his
Goodness
,
and
Righteousness
,
and
all
his
other
Attributes
.
He
doth
not
do
,
nor
intend
to
do
the
thousandth
part
of
what
he
is
able
by
his
power
,
absolutely
and
apart
considered
,
to
do
,
but
only
what
in
wisdom
he
judgeth
meet
and
convenient
for
him
to
do
.
Now
then
,
the
Wisdom
of
God
hath
judged
it
meet
(
and
the
meetness
of
the
thing
in
it self
is
discernable
enough
by
the
minds
and
reasons
of
men
,
if
they
were
impartially
,
and
narrowly
engaged
in
the
consideration
of
it
;
that
men
who
desire
the
gracious
presence
and
assistance
of
the
Holy
Ghost
,
in
shewing
,
opening
,
interpreting
,
and
applying
the
things
of
Jesus
Christ
unto
them
shall
receive
the
things
themselves
from
such
Persons
,
and
by
such
Messengers
who
are
fit
for
such
a
purpose
,
viz.
to
build
them
up
in
grace
,
and
make
them
meet
for
glory
.
It
would
occasion
too
large
a
digression
(
and
perhaps
unseasonable
)
to
enter
upon
a
thorough
demonstration
of
the
Wisdom
of
God
,
in
ordering
the
Contents
of
the
Gospel
,
the
things
of
Jesus
Christ
,
to
be
communicated
and
imparted
unto
the
generality
of
men
,
by
men
like
unto
themselves
,
not
by
the
immediate
and
sole
interposure
and
acting
of
the
Holy
Ghost
,
nor
yet
of
the
written
Records
of
the
Gospel
it self
,
and
therefore
we
shall
forbear
it
;
only
these
considerations
in
reference
to
the
business
are
near
at
hand
.
First
,
By
the
course
we
speak
of
,
God
multiplies
the
dependencies
of
men
upon
himself
,
which
is
a
kindly
and
proper
nurture
to
train
them
up
in
humility
,
As
he
doth
also
by
multiplying
their
dependencies
upon
himself
in
so
many
means
for
the
preservation
of
their
healths
and
lives
,
and
well-being
in
the
World
,
as
he
hath
made
requisite
hereunto
;
as
by
imposing
on
them
a
necessity
to
eat
and
drink
,
and
consequently
,
to
make
use
of
the
skill
,
and
labour
,
and
faithfulness
of
those
who
must
prepare
these
necessaries
for
them
;
and
so
upon
the
earth
which
must
yield
the
matter
whereof
their
meat
and
drink
must
be
made
.
And
so
upon
the
seasons
and
temperature
of
the
year
,
&c.
Look
how
many
Creatures
and
means
we
are
debtors
unto
,
or
dependent
upon
,
for
our
health
,
and
strength
,
and
well-being
in
the
World
,
our
condition
is
so
much
the
more
servile
and
encumbred
;
and
consequently
,
is
just
matter
of
a
proportionable
humility
unto
us
;
for
if
any
of
these
necessaries
should
miscarry
in
that
which
is
proper
for
them
to
do
,
or
contribute
towards
the
life
,
health
,
and
preservation
of
men
,
then
are
they
in
danger
of
trouble
,
sickness
,
&c.
Now
the
proper
tendencies
of
these
things
are
apt
to
humble
the
proud
hearts
of
men
and
women
,
and
to
keep
low
and
underfoot
their
haughtiness
:
and
they
that
do
not
consider
it
,
do
not
understand
the
design
of
God
,
nor
are
they
acquainted
with
his
mind
herein
.
For
(
as
the
Scriptures
speak
)
The
Borrower
is
Servant
to
the
Lender
,
Prov.
22.7
.
For
men
and
women
then
to
borrow
things
from
such
poor
Creatures
,
and
to
go
to
this
Servant
,
and
that
Servant
;
and
to
this
Trade
,
and
to
that
Trade
;
this
sheweth
that
our
life
is
very
servile
,
and
as
it
is
the
saying
,
That
he
that
hath
the
greatest
body
is
the
fairest
mark
to
shoot
at
:
So
he
that
hath
the
greatest
number
of
helpers
,
and
multiplicity
of
dependencies
to
maintain
and
make
good
his
comfort
and
well-being
,
this
man
certainly
is
exposed
so
much
the
more
to
miscarry
,
and
to
be
interrupted
in
his
comforts
.
Therefore
when
God
intends
to
perfect
the
state
and
condition
of
man
,
and
to
exalt
him
unto
the
highest
felicity
and
pitch
of
blessedness
of
which
he
is
capable
,
he
will
dis●●●umber
his
estate
and
condition
from
all
,
and
all
manner
of
dependencies
whatsoever
,
as
far
as
is
possible
,
and
make
him
like
unto
him
,
as
is
possible
for
a
Creature
to
be
made
in
his
independency
,
i.
e.
he
will
make
him
dependent
only
and
solely
upon
himself
,
according
to
that
of
the
Apostle
,
1
Cor.
15.28
.
(
which
we
have
heretofore
I
remember
upon
occasion
opened
more
at
large
unto
you
)
that
when
Christ
hath
delivered
up
his
Kingdom
unto
his
Father
,
then
God
shall
be
all
in
all
.
God
doth
now
veil
or
cover
himself
,
he
is
now
in
meats
and
in
drinks
,
in
cloaths
,
in
sleep
,
in
every
thing
wherein
there
is
any
influence
or
blessing
;
But
then
he
shall
be
all
in
all
,
that
is
,
there
shall
be
nothing
in
meats
and
drinks
,
nothing
in
this
Creature
,
nothing
in
that
Creature
,
no
:
but
he
will
(
as
it
were
)
contract
,
and
withdraw
life
out
of
all
these
,
and
he
will
give
out
and
utter
himself
intirely
in
and
by
himself
only
:
He
will
be
the
life
,
and
joy
,
and
blessedness
;
his
infinite
fulness
shall
be
the
felicity
of
his
Creature
.
So
that
this
is
one
reason
,
why
it
is
agreeable
to
the
Wisdom
of
God
to
put
men
upon
it
,
that
they
should
depend
upon
such
persons
as
he
shall
have
prepared
for
them
from
time
to
time
to
furnish
them
with
the
knowledge
of
his
Will
:
and
(
indeed
)
the
very
Method
and
Contrivance
of
the
Gospel
is
such
,
that
if
things
be
narrowly
viewed
,
weighed
,
and
considered
by
men
,
they
cannot
but
perceive
that
God
hath
made
the
Gospel
,
and
put
it
into
such
Phrases
that
the
things
of
it
should
not
be
understood
but
by
the
interposure
of
some
such
person
whom
he
shall
raise
up
,
and
invest
with
abilities
to
be
(
according
to
that
of
Job
,
Job
33.23
.
an
Interpreter
one
among
a
thousand
.
Now
it
is
an
easie
matter
to
find
difference
between
men
:
Those
men
who
are
called
Preachers
,
and
those
who
are
Preachers
indeed
;
for
Ministers
there
be
many
,
and
Preachers
many
,
but
there
are
but
few
who
are
Teachers
indeed
.
We
may
see
,
by
the
very
Inditing
of
the
Scriptures
in
such
words
and
Phrases
,
wherein
they
are
conveyed
unto
us
,
that
the
state
and
condition
of
the
generality
of
men
and
women
considered
,
and
their
occasions
otherwise
to
lay
out
the
strength
of
their
understandings
,
it
is
not
lightly
possible
that
without
an
Interpreter
they
should
come
to
understand
them
.
Secondly
,
Sect.
4
By
this
course
,
we
now
speak
of
,
God
gives
an
opportunity
to
try
the
Spirits
of
men
in
several
kinds
:
1.
By
ministring
an
opportunity
unto
those
who
are
endowed
with
gifts
and
abilities
for
the
work
of
the
Ministry
,
to
shew
how
they
will
behave
themselves
in
the
exercise
of
the
variety
of
gifts
and
graces
wherewith
they
are
enriched
;
and
how
they
will
manage
a
Work
of
such
a
nature
as
this
of
the
Ministry
is
,
with
what
care
,
and
faithfulness
,
and
labour
of
mind
,
and
laying
out
of
themselves
for
the
discharging
of
that
trust
that
is
reposed
in
them
.
2.
To
try
the
people
also
,
How
they
will
behave
themselves
in
their
attendance
upon
this
great
Ordinance
of
God
;
and
whether
they
will
submit
unto
the
Counsel
,
and
good
Pleasure
of
God
towards
them
,
in
such
a
way
as
this
is
,
by
attending
diligently
upon
him
,
in
this
appointment
of
his
,
and
whether
they
will
be
faithful
,
and
careful
in
their
attendance
hereupon
;
And
it
is
a
competent
trial
to
the
spirit
of
some
men
to
be
put
upon
the
attending
upon
(
especially
with
diligence
)
and
a
giving
reverence
unto
such
an
Ordinance
of
God
,
which
wise
and
prudent
men
of
this
World
call
foolishness
:
For
the
Apostle
(
we
know
)
borrowing
the
Dialect
of
the
thoughts
,
and
speeches
of
the
World
,
calls
it
,
The
foolishness
of
Preaching
.
This
in
the
second
place
.
Thirdly
(
and
lastly
,
for
the
present
)
There
would
be
one
(
or
rather
several
)
Administrations
lost
in
the
World
,
if
the
Holy
Ghost
should
furnish
men
and
women
immediately
by
,
or
from
himself
,
with
the
knowledge
of
Jesus
Christ
,
and
the
things
of
their
Eternal
Peace
;
whereas
by
setting
on
foot
such
an
Ordinance
as
that
of
the
Ministry
of
the
Gospel
,
he
affords
the
World
a
great
variety
of
Administrations
,
which
as
it
is
a
means
of
much
good
unto
them
,
so
doth
it
tend
to
the
beautifying
and
adorning
the
World
;
and
it
is
a
thing
marvelously
declaring
the
Wisdom
,
the
manifold
Wisdom
of
God
,
that
he
knows
how
to
furnish
it
with
such
(
almost
)
incredible
variety
in
every
kind
.
For
instance
,
If
we
look
to
the
Flowers
of
the
Field
,
Herbs
,
Plants
,
and
all
kind
of
Vegetables
,
what
great
variety
is
there
amongst
them
?
Now
what
doth
this
but
declare
the
infinite
Wisdom
of
God
,
in
that
he
gives
such
variety
of
shapes
,
and
colours
,
&c.
unto
them
;
and
withal
,
hath
given
men
wisdom
and
skill
how
to
order
them
for
their
good
,
according
to
their
several
and
respective
Natures
and
Operations
?
So
if
we
look
into
the
Sea
,
What
an
infinite
number
and
various
kinds
are
there
both
of
great
and
small
Fishes
?
So
on
the
Earth
,
What
great
variety
of
Creatures
are
there
?
And
of
Fouls
in
the
Air
there
is
the
like
.
Again
,
If
we
look
into
the
Firmament
,
What
an
infinite
number
of
Stars
are
there
also
,
and
that
of
several
Magnitudes
?
And
in
all
these
Creatures
,
What
various
Natures
,
Motions
,
Colours
,
and
Properties
are
there
amongst
them
?
So
likewise
;
in
the
great
business
of
Salvation
,
God
,
by
erecting
a
Ministry
amongst
men
,
and
putting
them
upon
it
,
to
have
recourse
unto
this
Ordinance
to
come
by
the
knowledge
of
the
things
of
their
eternal
peace
,
doth
(
as
it
were
)
beautifie
the
World
in
this
great
Ordinance
of
Preaching
the
Gospel
,
with
many
dispensations
,
wherein
there
are
many
strains
of
his
Wisdom
to
be
seen
,
which
if
any
one
of
these
should
be
wanting
,
or
missing
,
it
would
occasion
an
Hiatus
,
or
empty
place
in
the
Dispensations
of
God
.
And
as
one
compared
the
taking
away
the
Ministry
of
the
Gospel
out
of
the
World
unto
the
taking
the
Sun
out
of
the
Firmament
of
Heaven
,
which
would
cause
a
vacuity
or
emptiness
,
in
respect
of
light
,
and
consequently
render
the
whole
Creation
of
God
less
lovely
or
desirable
:
In
like
manner
,
the
taking
away
of
this
Ordinance
of
the
Ministry
of
the
Gospel
would
cause
a
great
darkness
,
in
respect
of
all
other
the
Dispensations
of
God
and
there
would
be
an
empty
place
in
the
World
.
As
it
is
said
of
David
when
he
was
absent
,
that
his
place
was
empty
at
Sauls
Table
:
Even
so
it
would
be
in
this
case
,
if
this
great
Ordinance
of
the
Ministry
should
be
laid
aside
there
would
be
a
great
separation
of
space
between
the
rest
of
the
Members
,
which
would
occasion
a
great
disparagement
and
unpleasantness
in
the
World
,
and
in
the
rest
of
the
Ministrations
of
God
,
and
would
render
them
uncomely
,
and
less
desirable
.
Thus
then
we
plainly
see
,
that
to
despise
Prophesying
,
to
turn
the
back
upon
the
Ministry
of
the
Gospel
,
and
other
Ordinances
(
Appendixes
thereof
)
must
be
a
direct
means
for
men
and
women
to
empty
themselves
of
the
Holy
Ghost
,
insteed
of
filling
themselves
with
him
.
The
knowledge
of
Jesus
Christ
,
and
of
the
Gospel
rightly
understood
,
is
that
upon
which
the
Spirit
doth
as
it
were
feed
in
the
souls
of
men
;
as
the
flame
of
fire
doth
upon
oyl
cast
upon
it
.
And
this
knowledge
is
not
,
according
to
the
Ordinary
Providence
and
Dispensation
of
God
in
the
World
,
to
be
otherwise
had
than
by
attending
upon
the
Ministry
of
the
Spirit
,
which
is
the
Preaching
of
the
Gospel
.
What
those
Quenchers
of
the
Spirit
in
themselves
,
Sect.
5
by
the
course
we
now
speak
of
,
are
wont
to
plead
for
themselves
,
and
to
set
a
face
of
truth
upon
their
error
,
whether
from
the
Scriptures
or
otherwise
,
we
have
answered
at
large
heretofore
.
For
Sathan
,
when
he
perswadeth
any
man
to
be
mad
,
he
furnisheth
him
with
reasons
,
such
as
they
are
,
to
maintain
it
under
the
veil
of
soberness
and
truth
;
yea
,
never
was
there
any
Error
in
matters
appertaining
to
Christian
Religion
,
how
senseless
,
uncouth
,
or
pernicious
soever
set
on
foot
,
but
that
it
pretended
Divine
Authority
for
it self
,
and
confirmation
by
the
Scriptures
;
so
doth
the
Error
we
now
speak
of
,
which
saith
unto
men
,
Despise
ye
Prophesying
;
never
regard
the
Preaching
of
the
Gospel
,
especially
of
those
that
are
the
Ministers
thereof
;
For
wherein
is
it
to
be
esteemed
?
This
fond
and
most
destructive
Error
(
I
say
)
claims
acquaintance
and
confederacy
with
the
Scriptures
;
as
if
it
were
a
strain
of
that
Wisdom
which
is
revealed
from
heaven
to
make
men
wise
unto
Salvation
;
whereas
indeed
and
in
truth
it
is
as
opposite
to
it
as
the
East
is
to
the
West
,
as
the
Heaven
is
to
the
Earth
.
Two
Scriptures
especially
there
are
which
are
presumed
to
countenance
that
most
unchristian
and
prophane
practice
;
The
former
is
,
Heb.
8.10
,
11.
The
latter
is
,
1
Joh.
2.27
.
Both
these
places
we
formerly
(
I
remember
)
examined
somewhat
at
large
(
though
now
some
while
since
)
and
found
nothing
at
all
in
either
of
them
complying
with
such
a
practice
;
but
somewhat
in
both
strongly
opposing
it
,
For
this
is
the
Covenant
that
I
will
make
with
the
House
of
Israel
,
&c.
First
,
It
is
evident
,
that
this
passage
containeth
a
promise
appropriate
unto
the
Nation
of
the
Jews
,
which
doth
not
appertain
unto
the
Gentiles
;
this
is
evident
from
these
words
,
The
house
of
Israel
,
This
is
the
Covenant
I
will
make
with
the
House
of
Israel
.
Now
though
the
word
Israel
put
alone
may
sometimes
be
found
to
signifie
the
whole
Church
,
as
consisting
of
Jews
and
Gentiles
,
who
together
are
called
,
The
Israel
of
God
,
Gal.
6.16
.
yet
the
house
of
Israel
is
never
found
,
but
to
signifie
this
Nation
and
People
by
themselves
,
and
as
distinct
from
others
.
It
is
needless
to
cite
all
the
Texts
in
the
Old
Testament
,
where
the
Phrase
is
used
in
that
appropriate
sense
we
speak
of
,
Ezek.
3.
only
it
is
used
four
or
five
times
in
this
sense
,
viz.
1.4
,
5
,
7
,
17.
besides
,
that
in
the
place
in
hand
it
is
to
be
understood
in
that
peculiar
sense
is
evident
from
the
Context
all
along
from
ver.
6
,
7
,
&c.
So
that
by
these
words
in
the
passage
,
And
they
shall
not
teach
every
man
his
Neighbour
,
it
is
evident
that
God
speaks
to
this
people
,
touching
this
Covenant
,
with
whom
he
had
made
the
former
Covenant
,
which
must
be
the
Jews
,
and
containeth
no
promise
made
unto
the
Gentiles
.
If
it
be
objected
,
Sect.
6
but
when
this
Promise
shall
be
performed
and
made
good
unto
the
Jews
,
Shall
not
Believers
among
the
Gentiles
partake
of
it
?
I
Reply
;
If
by
partaking
of
this
Promise
be
meant
,
receiving
benefit
and
spiritual
accommodation
by
it
,
it
may
be
granted
that
they
shall
be
made
partakers
of
it
,
viz.
in
such
a
sense
,
as
the
World
did
partake
of
the
extraordinary
gifts
of
the
Apostles
;
these
gifts
were
not
formally
,
or
in
the
Letter
of
them
granted
unto
any
but
unto
the
Apostles
themselves
,
though
thousands
did
reap
benefit
or
blessings
by
them
:
In
like
manner
,
I
suppose
the
words
we
speak
of
are
to
be
taken
literally
,
and
shall
literally
and
according
to
the
preciseness
of
their
signification
be
made
good
unto
the
Jews
;
and
that
things
shall
be
at
that
pass
amongst
this
people
,
that
no
man
shall
need
to
teach
his
Neighbour
;
yet
it
doth
not
follow
,
that
therefore
things
shall
be
at
the
same
pass
amongst
the
Gentiles
,
though
it
shall
be
much
better
for
the
Gentiles
,
that
knowledge
shall
thus
abound
among
the
Jews
;
they
shall
drink
of
the
over-flowings
of
their
Cup
:
for
the
Scriptures
seem
to
hold
forth
such
an
high
Prerogative
to
the
Jewish
Nation
,
to
be
conferred
upon
them
in
the
latter
times
,
which
are
yet
to
come
,
viz.
That
the
knowledge
of
God
should
so
wonderfully
abound
amongst
them
,
that
the
Nations
of
the
Earth
should
repair
unto
them
by
their
Agents
and
Ministers
,
to
learn
of
them
,
and
to
receive
encrease
of
light
in
the
things
of
God
from
them
.
As
the
Queen
of
Sheba
came
to
Solomon
,
to
see
and
learn
from
him
:
So
shall
the
Nations
of
the
Gentiles
repair
unto
Jerusalem
,
to
receive
knowledge
of
God
,
and
to
encrease
in
the
understanding
of
the
Truth
.
The
Scriptures
of
the
Old
Testament
are
full
of
such
Predictions
as
these
,
wherein
such
a
grace
as
this
is
peculiarly
intended
by
God
for
the
first-born
Nation
,
that
their
Mountain
shall
be
lifted
up
above
all
the
Mountains
of
the
Earth
,
and
that
all
Nations
shall
repair
to
them
for
knowledge
.
Not
to
insist
on
many
more
places
at
present
(
but
leaving
them
to
your
own
observation
in
reading
)
only
that
of
Zech.
8.20
,
21
,
22.
Thus
saith
the
Lord
of
Hosts
,
it
shall
yet
come
to
pass
that
there
shall
come
People
,
and
Inhabitants
of
many
Cities
;
and
the
Inhabitants
of
one
City
shall
go
to
another
,
saying
,
Let
us
go
speedily
to
pray
before
the
Lord
,
and
to
seek
the
Lord
of
Hosts
;
I
will
go
also
;
yea
,
many
People
and
strong
Nations
shall
come
to
seek
the
Lord
of
Hosts
in
Jerusalem
,
and
to
pray
before
the
Lord
.
It
is
principally
(
I
conceive
)
in
respect
of
that
advance
in
the
knowledge
of
God
which
the
Gentiles
shall
gain
by
the
Jews
when
that
Day
we
speak
of
shall
dawn
upon
them
,
that
the
Nations
shall
whet
on
,
and
stir
up
one
another
to
go
to
Jerusalem
to
enquire
,
So
Isa.
60.3
.
The
Gentiles
shall
come
to
thy
light
,
and
Kings
to
the
brightness
of
thy
rising
,
ten
men
shall
take
hold
(
out
of
all
Languages
of
the
Nations
)
of
the
skirt
of
him
that
is
a
Jew
,
saying
,
we
will
go
with
you
,
for
we
have
heard
that
God
is
with
you
,
Zech.
8.23
.
He
was
known
in
Jury
,
other
Nations
had
not
the
like
knowledge
of
him
:
But
this
will
be
also
after
a
more
rich
and
glorious
manner
;
He
shall
put
on
more
beautiful
Apparel
to
visit
that
Nation
of
the
Jews
(
when
the
day
cometh
)
than
ever
he
was
seen
and
enjoyed
by
any
Nation
under
heaven
before
.
And
we
know
that
their
receiving
and
entertainment
by
God
into
grace
and
favour
,
is
by
the
Apostle
styled
.
Rom.
11.15
.
In
reference
to
the
Gentiles
,
A
Resurrection
from
the
dead
,
and
that
which
somewhat
more
particularly
answereth
those
words
in
the
Scripture
before
us
,
which
have
the
most
appearance
in
them
for
the
practice
under
reproof
,
is
that
Jer.
31.33
.
And
they
shall
not
teach
every
man
his
Neighbour
,
and
every
one
his
Brother
,
saying
,
know
the
Lord
;
for
they
shall
all
know
me
from
the
greatest
to
the
least
:
As
to
the
clearing
(
I
say
)
of
this
Passage
it
is
to
be
considered
,
that
the
Scripture
doth
not
Predict
,
that
the
knowledge
of
God
shall
simply
,
or
in
the
general
abound
amongst
the
Jews
when
the
time
of
their
Restauration
shall
be
;
or
that
there
shall
be
some
,
or
some
considerable
numbers
of
them
,
to
whom
this
excellency
of
knowledge
shall
be
vouchsafed
by
God
:
But
that
the
generality
of
this
People
,
or
the
common
sort
of
them
,
shall
be
thus
enriched
by
him
.
The
earth
(
saith
the
Prophet
Isaiah
,
speaking
of
the
Land
of
Judeah
,
and
the
Inhabitants
of
it
,
when
the
time
spoken
of
shall
come
)
shall
be
full
of
the
knowledge
of
the
Lord
,
as
the
waters
cover
the
Sea
,
Isa.
11.9
.
There
shall
be
an
universal
deluge
,
or
overflowing
of
the
knowledge
of
God
over
all
the
Land
.
And
elsewhere
,
Thy
people
also
shall
be
all
righteous
,
Isa.
60.21
.
So
then
,
the
Promise
of
the
abundance
of
knowledge
in
the
Scripture
before
us
respecteth
the
Jews
only
in
the
sense
which
hath
been
declared
,
there
is
no
thing
can
be
inferred
from
it
by
those
that
are
not
of
this
Nation
,
but
Gentiles
,
as
that
they
shall
have
the
like
abundance
of
knowledge
given
unto
them
.
But
Secondly
,
Suppose
it
should
not
be
appropriable
only
to
the
Jews
,
but
equally
appliable
unto
the
Gentiles
also
;
yet
neither
upon
this
supposition
will
it
follow
,
that
the
time
of
the
accomplishment
of
it
either
to
the
Jews
or
to
the
Gentiles
is
yet
come
.
First
,
That
the
Jews
have
not
yet
attained
the
blessing
promised
therein
,
who
yet
in
all
reason
shall
be
first
served
(
though
it
should
be
supposed
that
the
Gentiles
shall
sit
down
at
the
same
Table
with
them
)
is
evident
,
in
that
the
generality
of
that
Nation
remaineth
to
this
day
in
that
blindness
and
ignorance
which
the
Apostle
Paul
bewailed
in
them
,
in
his
daies
.
Secondly
,
For
the
Gentiles
,
the
said
Promises
neither
have
been
,
nor
are
performed
as
yet
unto
them
,
is
altogether
as
evident
as
the
former
;
the
generality
of
these
being
so
far
from
such
a
knowledge
(
that
they
have
no
need
that
any
should
teach
them
)
that
we
know
they
stand
in
need
to
be
taught
the
very
first
Principles
or
Foundations
of
Christian
Religion
.
Nor
can
it
reasonably
be
here
replied
or
said
,
Sect.
7
that
though
the
said
Promise
be
not
as
yet
fulfilled
in
the
generality
of
the
Gentiles
;
yet
it
may
be
begun
to
be
fulfilled
in
some
of
them
,
and
the
fuller
accomplishment
of
it
may
by
degrees
take
place
untill
the
times
of
the
plenary
and
perfect
fulfilling
of
it
shall
come
;
for
against
this
there
are
several
Considerations
:
1.
As
you
heard
lately
,
that
the
Promise
is
not
made
to
the
Gentiles
,
but
to
the
Jews
.
2.
It
hath
not
been
made
good
,
no
not
in
the
sense
now
pleaded
for
,
unto
the
Jews
themselves
,
not
so
much
as
to
a
handful
of
them
,
they
generally
remaining
still
in
the
hardness
of
th●●
hearts
,
and
in
that
blindness
of
their
minds
,
wherein
they
were
in
the
Apostles
daies
;
they
are
so
far
from
the
knowledge
of
God
,
and
of
the
Gospel
of
his
Son
as
ever
they
were
,
and
yet
all
,
or
the
most
part
of
them
will
be
first
served
,
and
have
the
preeminency
and
first
fruits
of
this
glory
.
3.
The
Scriptures
intimate
as
if
this
Promise
were
to
be
fulfilled
suddenly
,
and
at
once
when
it
beginneth
to
be
fulfilled
.
Isa.
66.7
,
8.
It
is
made
matter
of
high
admiration
,
Before
she
travelled
she
brought
forth
,
&c.
Shall
the
Earth
be
made
to
bring
forth
in
one
day
?
Or
shall
a
Nation
be
born
at
once
?
&c.
The
travel
of
Sion
seemeth
to
note
some
such
change
and
alteration
in
her
condition
,
which
withall
intimateth
a
strange
and
unexpected
expedition
,
and
that
she
shall
be
raised
and
built
up
in
a
very
short
time
unto
a
very
glorious
State
and
Nation
;
and
therefore
the
Prophet
calls
it
,
the
bringing
forth
of
a
Nation
in
one
day
.
So
again
,
Isa.
60.22
.
I
the
Lord
will
hasten
it
in
his
time
;
meaning
,
that
when
the
time
should
come
,
then
he
would
hasten
it
,
and
would
bring
it
into
perfection
very
suddenly
.
4.
If
a
few
mens
excelling
in
knowledge
were
the
fulfilling
of
the
said
Prophesie
and
Promise
,
then
was
it
fulfilled
in
the
Apostles
daies
,
for
there
were
many
(
1
Cor.
1.5
.
)
That
in
every
thing
ye
are
enriched
by
him
in
all
utterance
,
and
in
all
knowledge
.
It
seemeth
,
that
in
this
one
Church
there
was
a
great
floud
of
light
,
insomuch
that
they
had
nothing
now
to
learn
,
but
did
wait
for
the
full
appearance
of
the
Lord
Christ
;
and
yet
that
these
Promises
of
Christ
were
not
fulfilled
in
those
daies
(
in
the
sense
declared
)
is
evident
,
because
the
Apostle
pressed
the
duty
of
Preaching
upon
others
,
and
layeth
a
heavy
curse
upon
himself
,
Woe
is
me
if
I
preach
not
the
Gospel
.
How
many
passages
may
we
find
in
his
Epistles
of
the
same
import
?
5.
And
lastly
,
The
persons
themselves
,
who
do
pretend
this
Promise
,
and
passage
of
Scripture
to
justifie
them
in
their
way
,
do
make
use
of
somewhat
like
the
Ministry
and
Preaching
of
the
Gospel
;
they
have
certain
Methods
,
which
they
pretend
to
edifie
themselves
by
;
so
that
they
do
offer
an
affront
to
themselves
,
and
do
condemn
themselves
in
those
things
which
they
do
allow
.
And
if
they
judge
themselves
capable
of
any
benefit
by
these
their
meetings
;
certainly
,
there
is
a
thousand
times
more
reason
,
why
we
should
expect
and
look
for
more
from
the
publick
Ministry
of
the
Gospel
,
by
such
who
have
a
competent
anointing
of
the
Spirit
of
God
.
If
they
do
interpret
,
and
give
a
sense
of
what
they
speak
,
or
affirm
,
and
produce
from
the
Scriptures
,
then
as
I
say
,
why
should
we
not
rather
hearken
unto
the
judgment
and
sense
of
them
that
attend
upon
the
Word
and
Prayer
(
as
the
Apostle
speaks
)
who
are
set
apart
as
it
were
,
and
who
do
separate
themselves
unto
God
,
and
to
his
Service
,
and
of
the
Tabernacle
?
That
they
should
be
likely
to
give
out
the
mind
and
sense
of
the
Holy
Ghost
,
in
the
Scriptures
,
above
others
is
reasonable
to
conceive
.
The
Eunuch
was
in
all
likelihood
a
great
man
,
and
surely
a
man
of
more
than
ordinary
parts
and
abilities
;
and
yet
he
professeth
plainly
unto
Philip
,
Acts
8.31
.
when
he
asked
him
if
he
understood
what
he
read
,
How
(
saith
he
)
can
I
except
some
man
should
guide
me
?
[
or
I
have
some
one
to
interpret
.
]
It
is
true
,
it
is
one
thing
,
what
the
Spirit
of
God
is
able
to
do
for
men
;
but
it
is
another
,
what
he
himself
judgeth
meet
for
him
to
do
.
And
certainly
he
doth
not
judge
it
meet
to
build
with
one
hand
,
and
to
pull
down
with
the
other
hand
;
which
yet
he
should
do
,
having
erected
an
Ordinance
,
as
he
hath
done
,
giving
some
to
be
Pastors
and
Teachers
for
the
work
of
the
Ministry
;
if
these
things
might
be
gained
otherwise
,
(
I
mean
)
in
an
ordinary
way
;
and
where
the
Ministry
which
Christ
hath
set
on
foot
may
be
had
and
enjoyed
.
But
Thirdly
(
and
lastly
)
To
the
Scripture
before
us
,
although
it
should
be
granted
to
be
already
fulfilled
,
yet
it
is
not
necessary
to
understand
these
Expressions
(
They
shall
not
teach
every
man
his
Neighbour
,
and
every
man
his
Brother
)
literally
,
but
figuratively
,
by
an
Hyperbole
(
A
figure
wherein
the
Holy
Ghost
much
delighteth
)
as
Isa.
60.6
,
22.
For
the
other
Scripture
mentioned
,
Sect.
8
1
Joh.
2.27
.
But
the
anointing
which
ye
have
received
of
him
,
remaineth
(
or
abideth
)
in
you
,
and
ye
need
not
that
any
man
should
teach
you
,
but
as
the
anointing
teacheth
you
,
&c.
implying
that
the
former
things
which
he
had
written
to
them
concerning
those
that
seduced
them
,
(
that
is
,
those
men
who
went
about
to
seduce
them
)
according
to
the
Language
of
the
Scripture
,
wherein
when
any
Impostor
perswadeth
,
or
useth
means
to
seduce
,
he
is
said
to
seduce
,
though
the
persons
thus
perswaded
are
not
actually
seduced
:
As
these
Christians
were
not
actually
seduced
;
and
yet
he
writeth
to
them
concerning
those
that
seduced
them
;
and
then
he
closeth
his
Admonition
thus
,
But
(
saith
he
)
the
anointing
which
ye
have
received
of
him
(
meaning
Christ
)
abideth
in
you
.
As
if
he
had
said
,
it
is
true
,
that
which
I
have
written
is
in
order
to
fortifie
,
and
to
strengthen
you
against
those
who
go
about
to
ensnare
and
entangle
you
;
but
(
saith
he
)
you
have
another
means
and
help
in
your selves
,
by
which
to
preserve
your selves
from
them
,
and
from
their
snares
.
Now
by
this
anointing
,
I
suppose
,
he
means
not
properly
the
Holy
Ghost
,
though
he
was
in
them
,
and
according
to
Scripture-phrase
may
be
very
properly
said
to
abide
in
them
:
But
by
anointing
(
I
conceive
)
he
rather
means
the
work
of
the
Spirit
which
he
had
wrought
in
them
;
that
is
,
the
impressions
of
Holiness
,
Righteousness
,
and
Goodness
,
their
love
to
God
and
Men.
This
is
that
anointing
which
they
had
received
,
and
(
saith
he
)
you
need
not
that
any
man
teach
you
,
but
as
this
anointing
teacheth
you
;
meaning
,
that
they
needed
not
that
any
thing
should
be
offered
unto
them
,
but
that
whereof
they
might
be
competent
Judges
,
by
means
of
those
holy
Principles
of
Righteousness
and
Love
,
which
the
Holy
Ghost
had
wrought
and
raised
in
them
.
For
the
Gospel
,
in
the
whole
compass
or
circumference
of
it
,
being
a
Doctrine
according
unto
godliness
,
men
that
have
a
Principle
of
Godliness
,
rich
,
and
full
,
and
any
whit
raised
,
may
sent
any
Doctrine
,
and
if
they
will
but
consult
with
the
Oracles
in
their
own
breasts
they
may
find
out
and
come
to
understand
whether
it
be
according
unto
Godliness
,
yea
,
or
no.
If
it
carrieth
any
repugnancy
unto
Godliness
,
or
unto
Holiness
,
then
(
saith
he
)
you
have
no
need
of
it
,
you
are
better
without
it
.
This
anointing
is
truth
,
and
it
is
no
lie
;
As
if
he
had
said
,
they
themselves
could
not
but
know
it
;
for
Godliness
is
a
real
Propensity
of
heart
and
soul
unto
that
which
is
Good
,
Just
,
and
Righteous
,
and
which
maketh
for
the
glory
of
God
,
and
well-being
of
men
;
these
are
the
Royal
things
of
God
,
not
liable
to
any
dispute
whether
they
be
true
,
or
whether
they
be
false
delusions
;
therefore
(
saith
he
)
having
such
an
anointing
within
you
,
you
need
not
that
any
man
should
teach
you
any
thing
lying
above
the
reach
of
this
:
For
let
any
Doctrine
or
Practice
whatsoever
come
to
you
,
if
it
comport
and
fall
in
with
this
Principle
,
then
you
may
receive
it
.
And
he
plainly
implieth
here
,
that
though
the
same
anointing
teacheth
all
things
;
yet
they
that
had
this
anointing
had
need
that
men
should
teach
them
,
according
as
this
teacheth
them
.
And
the
truth
is
,
that
men
and
women
,
that
are
godly
,
and
have
this
anointing
in
the
fullest
measure
,
have
need
to
be
taught
those
things
which
are
consonant
and
agreeable
to
this
anointing
,
and
which
will
nourish
,
enlarge
,
quicken
,
and
revive
it
.
So
that
this
place
is
so
far
from
countenancing
that
Notion
or
Practice
by
which
men
turn
aside
from
the
Ministry
of
the
Gospel
,
that
it
proveth
,
and
that
very
clear
,
that
they
indeed
ought
to
attend
upon
it
.
The
persons
now
under
reproof
,
Sect.
9
besides
what
they
pretend
and
plead
,
directly
and
immediately
from
the
Scriptures
,
have
other
Arguments
and
Pleas
to
harden
themselves
in
their
Practice
.
Let
us
therefore
deal
with
them
,
as
sober
men
use
to
deal
with
them
that
are
frantick
and
mad
,
when
they
have
gotten
Knives
,
or
Swords
,
wherewith
they
are
like
to
do
either
themselves
or
others
a
mischief
,
they
wrest
them
out
of
their
hands
;
In
like
manner
,
let
us
try
by
evidence
and
strength
of
reason
,
and
of
truth
to
take
away
those
weapons
(
at
least
)
the
chief
of
them
,
wherein
they
put
their
trust
.
One
thing
they
pretend
,
why
they
should
not
attend
upon
the
Ministry
of
the
Gospel
,
is
,
that
the
Ministers
in
these
daies
are
not
infallible
.
We
cannot
safely
depend
upon
them
in
what
they
teach
us
;
they
may
lead
us
into
error
as
well
as
truth
.
Is
not
this
a
Consideration
sufficient
to
justifie
us
in
our
taking
our selves
off
from
hearing
them
?
To
this
I
reply
:
First
,
By
putting
the
question
to
them
,
Whether
they
judge
themselves
to
be
infallible
or
no
?
If
they
answer
Affirmatively
,
that
they
do
judge
themselves
infallible
(
which
I
suppose
they
will
not
)
then
Why
should
not
the
Ministers
of
the
Gospel
be
as
infallible
as
they
?
Besides
,
if
they
be
infallible
,
What
need
they
fear
of
being
led
aside
into
Error
by
the
Ministers
of
the
Gospel
?
But
it
is
like
they
will
reply
Negatively
,
and
grant
that
they
are
not
infallible
:
If
so
,
why
then
do
they
depend
upon
themselves
,
or
upon
their
own
Notions
,
or
Apprehensions
,
or
upon
their
own
senses
and
interpretations
of
Scripture
?
May
they
not
as
well
be
mistaken
and
deceived
by
leaning
unto
these
as
unto
such
things
which
shall
be
by
the
Ministers
of
the
Gospel
delivered
unto
them
?
Or
will
these
persons
themselves
be
only
Sceptiques
,
and
profess
that
they
are
absolute
Neutralists
in
all
manner
of
Tenents
and
Opinions
in
matters
of
Religion
;
or
that
they
doubt
of
every
thing
,
and
firmly
believe
nothing
?
If
they
profess
this
,
they
are
more
degenerate
from
men
than
the
generality
of
the
Heathen
:
They
firmly
believe
that
there
is
one
God
,
and
that
he
is
good
,
&c.
yea
,
they
are
worse
than
the
devils
,
of
whom
James
saith
,
That
they
believe
there
is
one
God
and
tremble
.
Besides
,
such
a
Profession
as
this
,
that
men
believe
nothing
in
matters
of
Religion
,
interfeers
with
it self
;
for
he
that
saith
he
believes
nothing
,
certainly
pretends
herein
to
know
certainly
that
all
things
are
doubtful
,
yea
,
and
to
know
certainly
that
it
is
best
for
him
to
be
of
this
Judgement
,
that
all
things
are
uncertain
,
and
therefore
nothing
for
him
to
believe
.
Otherwise
,
Why
is
he
thus
minded
,
why
doth
he
not
rather
submit
to
the
contrary
?
But
this
last
Scepticism
is
a
strain
of
folly
not
worth
the
contending
against
.
But
to
the
Reason
propounded
,
Sect.
10
by
which
the
seekers
of
superordinancers
do
make
attempt
to
justifie
their
practice
in
giving
over
the
Ministry
of
the
Gospel
,
I
reply
:
Secondly
,
That
the
Scribes
and
Pharisees
were
(
doubtless
)
every
whit
as
far
from
being
infallible
,
as
the
Ministers
of
the
Gospel
now
are
;
yet
our
Saviour
himself
(
Mat.
23.2
,
3.
)
counselled
the
people
,
and
his
own
Disciples
too
,
to
hear
them
,
yea
,
and
to
do
,
and
observe
whatsoever
they
shall
teach
them
to
observe
.
Therefore
certainly
it
is
lawful
,
yea
,
and
more
than
lawful
,
expedient
and
necessary
to
attend
upon
the
Ministry
of
men
that
are
fallible
,
if
there
be
no
other
bar
in
the
way
but
their
being
fallible
(
especially
,
if
there
be
no
opportunity
to
attend
upon
men
that
be
infallible
)
whilest
they
keep
within
the
compass
of
Moses
Chair
,
that
is
,
that
they
open
unto
us
the
mind
of
God
in
Moses
Law
.
Thirdly
,
When
Christ
admonished
the
people
,
Luke
8.18
.
To
take
heed
how
,
or
what
they
heard
;
And
the
Apostle
Paul
to
the
Thessalonians
,
1
Thes.
5.21
.
To
try
or
prove
all
things
,
and
to
hold
fast
that
which
is
good
;
Both
the
one
and
the
other
clearly
implied
that
it
is
lawful
,
yea
,
and
necessary
too
,
to
hear
such
men
who
are
obnoxious
unto
error
and
mistake
;
otherwise
,
what
need
was
there
for
men
to
take
heed
what
it
was
they
should
hear
(
meaning
,
that
they
should
narrowly
consider
whether
it
was
Error
,
or
whether
it
was
truth
)
if
they
who
were
to
teach
them
were
infallible
?
If
Christ
had
been
of
their
minds
with
whom
we
have
to
do
,
he
would
rather
have
admonished
the
people
to
take
heed
they
heard
not
at
all
,
than
(
as
he
doth
)
to
take
heed
what
they
heard
:
Nor
would
the
Apostle
have
advised
the
Thessalonians
to
prove
all
things
,
and
hold
fast
that
which
is
Good
,
if
he
had
not
presumed
that
they
should
or
were
to
hear
men
that
were
fallible
,
and
who
might
possibly
deliver
unto
them
some
things
that
were
not
meet
to
be
received
.
Fourthly
,
Though
it
be
supposed
that
the
Apostles
themselves
were
infallible
,
yet
other
Pastors
and
Teachers
in
those
times
were
not
such
:
yet
the
chief
of
chose
who
were
infallible
,
the
Apostles
,
but
Paul
and
Peter
,
advised
those
Christians
,
with
whom
they
had
to
do
,
to
honour
and
obey
those
Teachers
,
1
Thes.
5.12
,
13.
And
we
beseech
you
Brethren
,
know
them
which
labour
amongst
you
,
and
are
over
you
in
the
Lord
,
&c.
And
so
,
Heb.
13.17
.
Obey
them
that
have
the
rule
over
you
,
and
submit
your selves
,
for
they
watch
for
your
souls
.
1
Tim.
5.17
.
Let
the
Elders
that
rule
well
be
had
in
double
honour
,
&c.
And
so
Peter
chargeth
the
Pastors
to
feed
the
Flock
of
God
amongst
them
,
and
consequently
enjoyns
the
Flock
to
depend
upon
them
for
their
food
.
Fifthly
,
Neither
was
Timothy
,
to
whom
Paul
writeth
two
Epistles
,
infallible
(
and
there
is
the
same
consideration
of
Titus
)
yet
he
tells
him
,
That
by
taking
heed
to
himself
,
and
to
his
Doctrine
and
continuing
in
them
,
he
should
not
only
save
himself
,
but
them
also
that
heard
him
,
1
Tim.
4.16
.
meaning
,
that
partly
by
the
exemplariness
of
his
life
;
partly
also
,
by
his
care
and
diligence
in
teaching
,
he
should
be
an
Instrument
in
the
hand
of
God
to
save
those
that
should
attend
upon
his
Ministry
.
By
the
way
,
in
saying
he
should
save
those
that
heard
him
,
he
plainly
implieth
,
that
they
that
did
not
hear
him
(
having
opportunity
to
do
it
)
nor
yet
any
other
of
like
Function
and
Ministry
with
him
were
not
like
to
be
saved
.
That
he
was
not
infallible
appears
,
First
,
by
that
Item
and
Admonition
the
Apostle
gives
unto
him
in
the
place
now
mentioned
,
viz.
To
take
heed
to
his
Doctrine
,
as
well
as
to
himself
.
To
take
heed
unto
a
mans
Doctrine
at
least
imports
that
a
man
very
possibly
may
build
Wood
,
Hay
,
and
Stubble
,
instead
of
Silver
,
Gold
,
and
Precious
Stones
;
yea
,
that
without
narrowly
examining
and
weighing
what
he
doth
teach
,
he
is
very
apt
to
do
it
;
so
that
this
clearly
supposeth
that
Timothy
was
in
danger
of
miscarrying
.
So
again
secondly
,
When
he
admonisheth
him
to
remember
,
2
Tim.
2.8
.
That
Jesus
Christ
of
the
Seed
of
David
,
was
raised
from
the
dead
according
to
his
Gospel
;
he
clearly
implieth
,
that
he
was
far
from
being
infallible
,
and
that
Exhorration
likewise
unto
him
to
hold
fast
the
form
of
sound
words
which
he
had
heard
from
him
is
of
like
import
.
So
that
evident
it
is
,
that
Ministers
,
or
men
who
are
not
infallible
may
notwithstanding
be
a
rich
blessing
unto
those
that
shall
hear
them
,
and
accommodate
them
at
no
lower
rate
than
with
Salvation
it self
.
Sixthly
,
When
the
Apostle
,
both
in
his
former
Epistle
to
Timothy
,
Cha.
3.
and
so
again
,
in
his
Epistle
to
Titus
,
Chap.
1.
describes
and
prescribes
certain
Characters
and
Properties
that
ought
to
be
minded
and
found
in
those
who
were
meet
to
be
chosen
in
the
places
of
Pastors
and
Teachers
,
amongst
them
all
he
doth
not
mention
infallibility
;
Indeed
he
requires
in
such
persons
that
they
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
apt
to
teach
,
or
of
a
teaching
faculty
,
1
Tim.
3.2
.
And
again
,
that
they
should
be
able
by
sound
Doctrine
both
to
exhort
,
and
to
convince
the
gainsayers
,
Tit.
1.9
.
And
thus
he
that
is
not
infallible
may
be
able
to
teach
,
but
infallibility
is
not
required
.
Seventhly
,
Sect.
11
How
far
,
and
in
what
respect
the
Apostles
themselves
were
infallible
is
worthy
of
consideration
.
Certain
it
is
,
that
their
infallibility
(
I
mean
,
in
the
actings
of
it
,
and
in
those
Services
which
by
means
hereof
they
were
in
a
capacity
to
perform
unto
the
World
,
)
did
depend
upon
their
care
and
circumspection
;
so
that
notwithstanding
that
gift
of
infallibility
which
was
given
unto
,
and
vested
in
them
,
in
case
they
were
at
any
time
incogitant
,
or
less
attentive
to
the
motions
and
teachings
of
the
Holy
Ghost
within
them
,
they
might
deviate
and
swerve
from
the
truth
.
As
we
see
in
the
case
of
Peter
himself
,
the
great
Apostle
of
the
Circumcision
(
i.e.
the
Jews
)
when
Paul
saith
,
He
withstood
him
to
the
face
,
because
he
was
to
be
blamed
or
condemned
in
that
act
of
his
,
in
withdrawing
himself
from
the
Gentiles
,
and
communion
with
them
,
to
gratifie
and
please
the
Jews
.
The
Apostle
calls
it
,
A
not
walking
uprightly
or
with
a
streight
foot
,
according
to
the
truth
of
the
Gospel
,
i.
e.
either
as
the
Gospel
,
truly
or
aright
understood
,
required
of
him
and
Barnabas
;
or
rather
as
the
truth
of
the
Gospel
for
its
own
advantage
and
propagation
in
the
World
required
of
them
;
so
though
this
Error
in
Peter
was
not
formally
and
directly
a
miscarriage
in
Doctrine
,
yet
interpretatively
and
equivalently
it
was
;
for
it
was
a
kind
of
implicite
and
constructive
teaching
of
men
,
that
the
Partition
Wall
between
the
Jews
and
the
Gentiles
was
not
broken
down
,
and
that
the
M●saical
Ceremonies
were
yet
in
force
;
and
consequently
the
Messiah
was
not
yet
come
,
or
however
had
not
yet
suffered
;
which
are
all
errors
,
and
this
of
very
ill
consequence
.
So
that
we
see
the
Apostles
themselves
as
infallible
as
they
were
,
yet
without
a
serious
,
close
,
and
conscientious
minding
of
what
they
had
received
from
the
Holy
Ghost
might
mistake
.
And
truly
Ministers
of
the
Gospel
in
these
daies
,
by
such
an
engagement
of
themselves
as
this
is
.
I
mean
,
by
a
diligent
and
consciencious
attending
unto
what
the
Holy
Ghost
hath
delivered
unto
them
in
the
Scriptures
,
may
in
their
Doctrines
and
Teachings
serve
the
World
well
near
upon
as
good
and
happy
terms
,
as
if
they
were
infallible
.
For
,
Eighthly
,
Nortwithstanding
that
infallibility
which
was
vested
in
the
Apostles
,
yet
those
that
heard
them
were
to
examine
and
search
into
the
Scriptures
,
to
find
whether
the
Doctrines
taught
by
them
were
agreeable
unto
them
or
no
;
and
their
belief
of
what
the
Apostles
taught
them
was
not
solid
or
compleat
untill
they
had
thus
cast
their
Doctrine
into
the
fire
of
the
Scriptures
to
try
whether
it
would
not
burn
:
And
when
they
found
that
the
Scriptures
gave
the
right
hand
of
Fellowship
unto
it
,
then
it
was
their
own
;
now
they
were
satisfied
with
it
,
and
full
of
peace
by
it
.
You
know
that
passage
of
the
Bereans
,
Acts
17.11
,
12.
Though
the
Doctrine
which
was
preached
unto
them
by
Paul
had
not
only
the
Authority
of
so
great
an
Apostle
as
he
was
to
attest
it
,
but
the
mouth
of
another
very
considerable
witness
(
I
mean
Silas
;
)
yet
they
would
not
receive
it
untill
they
had
searched
the
Scriptures
.
Now
then
,
if
the
Doctrines
which
the
Apostles
themselves
did
preach
were
and
ought
to
be
tried
by
those
that
heard
them
,
and
upon
such
a
trial
as
this
they
were
to
give
entertainment
unto
them
and
believe
them
;
then
it
lay
upon
them
,
the
hearers
of
the
Apostles
themselves
,
by
way
of
duty
to
examine
such
Doctrines
as
were
delivered
unto
them
.
There
is
the
same
reason
now
,
and
Christians
are
in
the
same
capacity
,
to
enquire
into
,
and
examine
,
by
the
Touchstone
of
the
Scriptures
,
whatever
Doctrine
shall
be
delivered
unto
them
;
and
it
lieth
upon
them
as
a
duty
to
search
the
Scriptures
accordingly
,
&c.
If
this
course
were
but
taken
by
men
,
there
would
be
no
more
danger
of
their
being
mistaken
now
than
there
was
in
the
Apostles
daies
.
Ninthly
,
Sect.
12
The
great
and
blessed
end
(
which
is
most
considerable
,
as
to
the
stopping
the
mouth
of
all
that
can
be
pretended
for
that
plea
of
infallibility
)
may
be
reached
and
obtained
,
though
the
Minister
be
not
infallible
;
yea
,
though
in
something
in
his
Doctrines
he
should
be
mistaken
;
yea
(
and
that
which
is
more
than
this
)
though
they
that
hear
him
should
be
carried
away
with
some
of
his
errors
and
mistakes
;
yet
the
great
,
blessed
,
and
sovereign
ends
of
the
Ministry
of
the
Gospel
may
be
obtained
.
There
are
two
great
ends
of
the
Ministry
of
the
Gospel
,
the
one
subordinate
unto
the
other
:
the
conversion
of
men
unto
God
,
and
the
building
them
up
in
holiness
,
and
preparing
,
and
making
them
meet
for
the
Kingdom
of
heaven
;
the
sovereign
and
supreme
end
is
the
saving
of
their
souls
;
we
include
the
glory
of
God
in
them
both
:
Now
the
Ministry
,
as
to
both
these
ends
,
may
be
mightily
effectual
,
and
full
of
authority
and
power
,
though
the
Minister
should
be
obnoxious
to
mistakes
.
I
remember
it
was
the
saying
of
an
ancient
Father
,
mistake
or
error
,
in
matters
of
Religion
,
if
it
hath
not
pertinaciousnes
and
stubbornness
joyned
with
it
,
doth
not
oppose
holiness
in
men
.
Faith
and
Love
may
be
wrought
and
raised
in
men
thorough
Arguments
,
Motives
,
and
Considerations
which
lie
fair
and
large
in
the
Gospel
,
notwithstanding
there
may
be
a
mixture
of
some
Misprision
in
the
Minister
.
For
the
Arguments
and
grounds
which
are
most
convincing
,
and
which
are
most
awfull
,
and
carry
the
greatest
authority
with
the
consciences
and
souls
of
men
,
are
such
which
not
only
the
Minister
that
preacheth
them
,
but
even
the
common
sort
of
men
may
be
infallible
,
as
to
the
judgment
of
the
truth
of
them
,
and
of
their
nature
and
weight
(
at
least
to
a
degree
)
so
as
to
weigh
them
so
far
as
to
come
to
understand
that
there
is
enough
of
truth
in
them
to
bring
their
hearts
unto
subjection
unto
them
.
The
Arguments
in
the
Scriptures
for
these
ends
and
purposes
are
so
plain
and
so
evident
,
that
it
is
not
lightly
possible
for
men
to
mistake
herein
.
For
what
is
the
great
work
that
the
Gospel
and
the
Ministers
of
it
have
to
do
with
the
Children
of
men
?
It
is
only
to
bring
them
off
from
themselves
,
and
to
make
them
have
little
list
to
please
themselves
;
to
pull
down
imaginations
and
strong
holds
,
and
all
high
thoughts
that
exalt
themselves
in
the
minds
and
inward
thoughts
to
men
,
and
to
bring
them
into
subjection
to
Jesus
Christ
.
Now
then
,
those
thoughts
in
men
which
are
to
be
demolished
,
and
brought
down
by
the
Engines
of
the
Gosel
,
are
discernable
enough
,
and
do
discover
and
utter
themselves
in
the
waies
,
and
sometimes
from
the
lips
and
mouths
of
men
;
namely
,
in
waies
of
covetousness
,
earthly
mindedness
,
deceit
,
sinful
pleasures
,
idleness
,
vain
discourse
,
and
the
like
.
So
that
(
I
say
)
it
is
not
hard
matter
to
come
to
this
conclusion
,
without
any
danger
of
mistake
,
that
certainly
these
men
do
build
upon
such
and
such
foundations
;
they
have
such
and
such
thoughts
and
imaginations
within
them
,
that
these
waies
are
better
and
more
commodious
for
them
than
the
waies
of
God
,
than
the
waies
of
Righteousness
and
Holiness
would
be
.
This
may
safely
be
presumed
from
that
essential
connexion
and
relation
,
which
is
between
such
Practices
and
Principles
,
such
thoughts
,
imaginations
,
and
actions
;
And
by
this
means
the
Ministers
of
the
Gospel
may
be
capable
enough
to
declare
such
thoughts
and
imaginations
unto
men
which
lie
deep
in
their
hearts
.
And
then
again
,
as
touching
such
truths
of
the
Gospel
,
by
which
such
imaginations
are
to
be
overthrown
and
pulled
down
,
they
are
so
clear
,
and
so
agreeable
with
the
light
of
reason
,
and
common
understandings
planted
in
men
,
that
there
is
little
fear
or
matter
of
doubt
that
they
should
be
deceived
or
entangled
with
any
error
herein
;
or
howsoever
,
if
the
things
which
shall
be
delivered
be
proper
to
demolish
and
throw
down
these
vile
thoughts
,
lying
conceits
and
imaginations
,
be
they
what
they
will
,
the
very
opposition
which
shall
be
found
in
them
unto
those
corruptions
is
ground
sufficient
,
and
testimony
in
abundance
on
their
behalf
that
they
are
truths
,
yea
,
and
that
they
are
the
truths
of
God
.
And
therefore
as
to
the
greatest
matters
and
main
work
of
the
Gospel
and
Ministry
thereof
,
although
the
Ministers
should
be
men
as
subject
unto
error
as
other
men
,
and
as
weak
this
way
,
as
the
Apostle
saith
of
himself
,
and
other
Christians
in
his
daies
,
that
they
knew
but
in
part
:
Even
so
,
if
we
that
are
Ministers
shall
but
Prophesie
in
part
;
nay
,
though
we
should
mingle
with
our
Prophesying
some
mistakes
and
misprisions
,
yet
through
the
grace
of
God
,
and
that
blessing
annexed
by
promise
unto
this
erection
and
establishment
of
the
Ministry
for
the
building
up
of
men
in
holiness
,
and
in
the
love
of
God
,
and
in
the
faith
of
Jesus
Christ
,
these
great
and
blessed
ends
may
go
on
with
an
high
hand
,
and
men
and
women
may
be
promoted
into
the
love
and
favour
of
God
,
and
thereby
made
meet
for
the
heavenly
Kingdom
,
notwithstanding
the
great
pretense
of
fallibility
.
Another
pretense
,
Sect.
13
which
the
persons
now
under
reproof
sometimes
plead
,
to
make
that
seem
streight
which
is
crooked
,
and
to
justifie
that
which
is
to
be
condemned
(
I
mean
,
their
practice
of
turning
aside
from
the
Ministry
of
the
Gospel
)
is
,
that
the
Ministers
in
these
daies
do
not
,
cannot
work
miracles
,
as
the
Apostles
did
;
and
therefore
they
do
not
hear
them
.
This
Pretext
hath
less
in
it
than
either
of
the
former
:
For
where
doth
the
Scripture
make
the
want
of
a
gift
of
working
Miracles
in
them
that
preach
the
Gospel
a
ground
or
reason
why
men
should
not
hear
them
?
It
is
expresly
said
,
Joh.
10.41
.
of
John
the
Baptist
that
he
wrought
no
Miracles
;
yet
the
Lord
Christ
said
of
him
,
Joh.
5.35
.
That
he
was
a
burning
and
a
shining
light
;
and
it
was
prophesyed
of
him
by
an
Angel
from
heaven
,
That
he
should
turn
many
of
the
Children
of
Israel
unto
the
Lord
their
God
;
and
that
he
should
be
filled
with
the
Holy
Ghost
even
from
his
mothers
womb
,
Luke
1.15
.
Nor
do
we
read
that
Timothy
had
the
gift
of
working
Miracles
;
yet
Paul
chargeth
him
before
God
,
and
the
Lord
Jesus
,
who
shall
judge
the
quick
and
the
dead
,
at
his
appearance
and
Kingdom
,
That
he
should
preach
the
Word
,
that
he
be
instant
in
season
,
and
out
of
season
,
that
he
should
reprove
,
rebuke
,
exhort
with
all
long-suffering
and
Doctrine
,
2
Tim.
4.1
,
2.
And
(
as
we
lately
heard
)
assureth
him
that
by
taking
heed
unto
himself
,
and
to
his
Doctrine
,
by
a
continuing
therein
,
he
should
both
save
himself
and
those
who
should
hear
him
,
1
Tim.
4.16
.
Again
,
the
men
with
whom
we
have
to
do
are
not
willing
to
be
looked
upon
as
Infidels
or
Unbelievers
;
if
not
,
then
what
have
they
to
do
with
Miracles
or
Miracles
wiht
them
?
Prophesying
or
Preaching
,
without
Miracles
,
is
for
them
who
do
believe
;
wherefore
Tongues
(
saith
the
Apostle
speaking
of
Tongues
extraordinarily
and
miraculously
given
)
are
for
a
sign
,
not
to
them
that
do
believe
,
but
to
them
that
believe
not
;
but
Prophesying
serveth
not
for
them
that
believe
not
,
but
for
them
which
believe
,
1
Cor.
14.22
.
So
that
men
and
women
,
who
own
the
Gospel
to
be
a
truth
,
and
to
come
from
God
,
need
no
Sign
or
Miracle
,
but
an
effectual
opening
and
applying
this
Gospel
in
the
several
parts
and
branches
of
it
unto
them
.
By
the
way
,
when
the
Apostle
saith
,
that
Tongues
are
not
for
a
sign
to
those
that
believe
,
but
to
those
that
believe
not
,
he
doth
not
mean
,
as
if
those
who
do
believe
could
receive
no
benefit
or
edification
by
Signs
or
Miracles
,
but
only
meer
Infidels
.
For
(
doubtless
)
they
who
do
believe
may
receive
a
confirmation
and
encrease
of
their
Faith
from
Signs
:
As
the
Disciples
of
Christ
themselves
are
said
to
have
believed
on
him
(
with
a
new
Faith
,
or
a
Faith
renewed
and
encreased
,
for
they
did
believe
on
him
before
)
upon
his
first
Miracle
of
turning
Water
into
Wine
,
Joh.
2.11
.
But
the
Apostles
meaning
is
,
that
Miracles
,
or
Signs
,
are
not
so
necessary
for
those
who
do
already
believe
,
though
but
in
part
:
As
for
those
who
are
wholly
unbelieving
;
the
reason
is
,
because
they
who
are
wholly
Infidels
and
unbelieving
,
are
Neglecters
or
Despisers
,
if
not
professed
Enemies
and
Opposers
of
the
Gospel
,
and
therefore
they
stand
in
need
of
more
than
ordinary
means
for
their
awakening
and
conviction
;
and
it
would
be
in
vain
to
open
or
apply
any
part
of
the
Gospel
unto
them
who
peremptorily
reject
the
whole
.
Whereas
when
a
man
so
far
believeth
,
that
he
owneth
the
Gospel
in
general
as
from
God
,
the
rational
unfolding
and
effectual
applying
of
particulars
unto
him
cannot
but
conduce
much
to
his
edification
.
Again
,
Whereas
it
is
said
,
that
Prophesying
serveth
not
for
those
that
believe
not
,
but
for
those
that
do
believe
;
the
meaning
is
not
,
as
if
Prophesying
or
Preaching
of
the
Gospel
,
even
where
Signs
and
Miracles
are
wanting
,
might
not
work
upon
those
who
are
wholly
unbelieving
to
their
conversion
;
(
The
Apostle
himself
plainly
enough
supposeth
the
contrary
two
or
three
verses
after
)
but
Prophesying
serveth
not
,
or
is
not
for
those
who
do
not
believe
,
i.e.
serveth
not
so
effectually
the
necessities
and
spiritual
exigences
of
professed
Infidels
,
as
it
doth
the
interest
and
occasions
of
them
who
do
in
part
believe
.
Comparative
senses
or
meanings
are
frequently
in
Scripture
expressed
in
absolute
and
positive
terms
(
as
heretofore
upon
like
occasion
we
have
from
time
to
time
signified
unto
you
,
and
given
you
several
instances
;
)
I
shall
only
add
two
or
three
things
more
briefly
by
way
of
further
answer
to
te
pretense
,
concerning
the
necessity
of
working
Miracles
by
Ministers
in
these
daies
.
First
,
That
Miracles
,
Sect.
14
in
case
Ministers
of
the
Gospel
in
these
daies
had
the
gift
of
them
,
would
not
convert
men
(
at
least
)
not
such
who
are
hardned
in
their
unbelief
,
and
maliciously
bent
in
their
spirits
against
the
Gospel
.
This
is
evident
from
what
we
read
,
Joh.
12.37
.
For
though
he
had
done
so
many
Miracles
before
them
,
yet
they
believed
not
on
him
.
We
see
here
that
not
simply
Miracles
,
but
that
Miracle
upon
Miracle
,
many
Miracles
,
abundance
of
Miracles
sometimes
wil
not
do
the
deed
,
will
not
so
far
convince
men
,
as
to
prevail
with
them
to
believe
.
So
again
,
Mat.
11.20
,
21
,
&c.
Then
began
he
to
upbraid
the
Cities
wherein
most
of
his
mighty
works
were
done
,
because
they
repented
not
.
Woe
unto
thee
Corazin
,
&c.
Here
we
read
of
several
Cities
which
had
the
help
and
advantage
,
not
of
Miracles
simply
,
but
of
mighty
Miracles
,
mighty
works
;
yea
,
and
of
great
variety
of
these
[
wherein
he
had
done
most
of
his
mighty
works
;
]
yea
,
of
sundry
mighty
Miracles
wrought
by
the
Lord
Jesus
Christ
himself
,
who
(
questionless
)
wrought
them
upon
terms
of
all
possible
advantage
to
make
them
effectual
for
the
ends
for
which
they
were
wrought
;
in
which
respect
(
I
conceive
)
it
is
,
that
they
amongst
whom
they
were
wrought
are
said
to
be
lifted
up
to
heaven
:
Yet
,
I
say
,
there
was
not
so
much
as
any
one
of
all
these
Cities
,
that
were
thus
filled
with
great
Miracles
,
with
mighty
Works
,
that
repented
,
or
were
brought
over
to
believe
in
Christ
by
means
of
them
.
If
the
men
therefore
now
under
reproof
were
gratified
in
their
importune
desire
,
as
the
murmuring
Israelites
sometimes
were
in
theirs
,
when
God
gave
them
flesh
till
it
came
out
again
at
their
nostrils
:
So
if
these
men
had
their
fill
of
miracles
from
the
Ministers
of
the
Gospel
,
it
is
a
question
whether
these
would
have
any
saving
influence
upon
them
or
no.
And
the
reason
(
to
add
this
by
the
way
,
because
we
are
upon
a
point
that
we
seldom
have
occasion
to
handle
)
why
Miracles
may
very
possibly
do
little
good
,
where
there
is
a
strong
Antipathy
against
the
Gospel
may
be
this
,
viz.
because
when
men
are
greatly
averse
from
believing
or
repenting
they
are
not
like
to
bestow
any
serious
or
intense
consideration
upon
the
means
by
which
they
should
be
brought
to
do
either
,
but
rather
to
pass
lightly
and
slightly
by
them
;
especially
,
if
they
can
find
out
any
colour
or
pretense
to
disparage
them
,
and
so
to
arm
their
Judgments
and
Consciences
against
them
.
This
was
the
reason
(
doubtless
)
why
none
of
the
Cities
in
which
Christ
had
wrought
most
of
his
Miracles
and
mighty
Works
were
drawn
to
repentance
hereby
;
And
so
likewise
,
why
so
few
of
the
Scribes
and
Pharisees
believed
in
him
,
notwithstanding
so
many
Miracles
wrought
before
their
eyes
;
it
was
the
marvelous
averseness
both
to
his
Doctrine
and
Person
,
that
quickly
took
off
their
minds
and
thoughts
from
such
things
,
whether
words
or
works
,
which
they
found
medling
or
dealing
with
their
Consciences
that
way
;
I
mean
,
which
they
found
in
any
degree
enclining
them
to
believe
on
him
;
so
that
these
means
could
not
have
their
perfect
work
upòn
their
souls
.
For
whether
words
or
works
they
must
be
kept
for
some
time
upon
the
mind
and
intellectual
faculties
of
the
soul
before
they
can
accomplish
any
transmutation
or
change
there
.
It
is
a
common
Maxime
in
Philosophy
,
that
no
motion
is
effected
or
brought
to
pass
in
an
instant
.
There
must
be
time
for
the
strongest
Physick
to
work
,
for
there
is
some
averseness
in
the
body
against
it
:
So
before
there
can
be
any
such
repentance
and
believing
in
the
soul
,
the
means
by
which
this
must
be
effected
must
have
some
time
to
work
upon
the
understanding
;
and
therefore
if
they
be
thrown
by
so
soon
as
they
begin
to
work
the
blessed
change
will
never
succeed
or
take
place
.
Or
else
because
there
are
lying
and
false
Miracles
as
well
as
true
;
and
very
strange
things
are
sometimes
done
by
Magick
,
Sorcery
,
and
by
the
help
of
Devils
,
and
the
like
;
therefore
they
satisfie
themelves
with
a
like
conceit
,
that
the
great
works
of
Christ
were
of
this
bastard
kind
of
Miracles
,
and
so
maintained
and
hardned
themselves
in
their
Unbelief
,
all
his
great
Works
and
Miracles
notwithstanding
.
And
I
remember
it
was
the
opinion
of
one
of
the
Ancient
Fathers
,
that
Judas
thought
that
his
Lord
and
Master
wrought
all
his
great
Cures
and
Works
only
by
the
Art
of
Magick
,
and
the
Jews
have
such
a
conceipt
of
him
at
this
day
.
So
then
,
Miracles
,
if
the
Ministers
of
the
Gospel
in
these
daies
had
the
gift
of
them
,
might
possibly
little
accommodate
the
men
who
under
a
pretense
(
it
is
to
be
feared
)
so
impatiently
call
for
them
.
Secondly
,
Sect.
15
It
argueth
men
and
women
to
be
of
a
very
unworthy
frame
of
heart
,
and
much
estranged
in
mind
and
spirit
from
God
,
and
from
the
things
appertaining
unto
him
,
to
require
or
stand
in
need
of
Miracles
for
their
Conviction
and
Conversion
to
the
Faith
.
This
is
evident
from
that
of
our
Saviour
,
Joh.
4.48
.
Except
ye
see
Signs
and
Wonders
ye
will
not
believe
.
It
is
evident
that
these
words
are
objurgatory
,
striking
at
such
a
spirit
or
frame
of
heart
(
in
the
persons
to
whom
they
were
spoken
,
Except
yet
see
signs
,
&c.
As
if
he
had
said
,
ye
(
Jews
)
are
of
such
an
ill
spirit
and
frame
of
heart
that
such
means
which
are
in
themselves
sufficient
to
perswade
or
bring
men
to
believe
,
sufficient
to
prevail
in
this
kind
with
persons
of
any
tolerable
disposition
Godward
,
as
such
heavenly
and
authoritative
teachings
from
holy
and
worthy
men
are
,
these
will
do
no
execution
,
will
not
convince
you
;
but
you
must
have
such
means
used
and
applied
to
work
upon
you
to
do
you
any
good
,
which
are
sufficient
to
break
the
Iron
sinews
of
the
most
prophane
stiff-necked
,
and
obdurate
Infidel
under
heaven
;
you
must
see
Signs
,
yea
,
Wonders
,
or
Prodigies
of
Signs
.
Men
that
are
in
any
degree
ingenuous
,
and
willing
to
walk
up
to
these
lower
and
more
common
principles
of
truth
,
which
are
by
nature
planted
in
them
,
or
desirous
in
the
least
to
understand
and
submit
to
the
truth
,
they
stand
in
no
need
of
Signs
and
Wonders
to
satisfie
and
convince
them
of
the
truth
(
I
mean
,
of
the
truth
of
a
more
spiritual
and
sublime
nature
)
but
only
of
a
lightsome
and
rational
discovery
of
such
truth
.
As
the
wood
that
is
dry
will
readily
take
the
fire
and
burn
only
by
putting
coals
of
fire
to
it
;
whereas
that
which
is
green
requireth
much
puffing
and
blowing
,
and
many
times
will
not
burn
at
last
,
though
all
this
means
he
used
to
it
.
Therefore
the
persons
that
must
have
Miracles
,
and
say
they
cannot
edifie
,
they
cannot
profit
by
the
Ministers
of
the
Gospel
in
these
daies
,
because
they
cannot
work
Miracles
,
their
own
tongues
fall
upon
them
(
as
Davids
Expression
is
:
)
by
such
sayings
they
plainly
declare
themselves
to
be
persons
much
estranged
from
God
,
to
bear
little
love
to
the
truth
.
Our
Saviour
in
the
Gospel
calleth
the
Scribes
and
Pharisees
,
Mat.
12.39
.
&
16.4
.
An
evil
and
adulterous
Generation
,
for
seeking
after
a
Sign
or
Miracle
for
their
satisfaction
about
the
truth
of
his
Doctrine
:
having
occasion
to
speak
upon
the
same
account
unto
the
generality
of
people
,
He
leaves
out
the
word
Adulterous
,
only
styling
them
,
Luke
11.29
.
An
evil
Generation
for
seeking
after
a
sign
.
Why
doth
our
Saviour
call
the
Scribes
and
Pharisees
,
and
so
the
Sadduces
,
not
simply
an
evil
,
but
an
adulterous
Generation
also
upon
occasion
of
their
seeking
after
a
Sign
?
We
know
an
adulterous
disposition
imports
the
departure
and
estrangedness
of
heart
and
affection
from
the
person
whom
we
ought
,
by
reason
of
our
Conjugal
Engagement
,
to
love
and
affect
above
all
others
,
together
with
the
bestowing
of
them
upon
some
other
person
whom
we
ought
not
to
affect
in
any
such
way
:
Now
then
,
our
Saviour
calling
the
Scribes
and
Pharisees
an
Adulterous
Generation
,
chargeth
them
that
their
hearts
and
souls
were
wickedly
and
basely
alienated
and
estranged
from
God
,
unto
whom
they
were
married
by
Covenant
,
and
should
have
cleaved
with
their
whole
heart
and
soul
,
and
have
been
of
one
heart
and
spirit
with
him
;
whereas
now
they
had
coupled
themselves
with
this
present
World
,
with
the
honours
,
riches
,
and
pleasures
thereof
;
and
thereby
they
did
plainly
bewray
their
nakedness
,
in
this
kind
,
in
that
the
voice
and
word
of
God
,
which
should
have
been
familiar
unto
them
,
as
the
voice
of
a
Husband
should
be
to
a
Wife
,
which
they
should
have
known
without
any
Dispute
or
Argument
to
make
them
know
it
,
was
become
so
strange
unto
them
,
that
they
were
as
far
to
seek
whether
it
was
his
Word
or
no
,
as
they
who
never
knew
him
,
nor
scarce
had
heard
of
him
;
and
that
they
required
as
much
satisfaction
to
be
assured
thereof
,
as
might
serve
to
satisfie
the
greatest
stranger
under
heaven
.
So
that
they
who
call
for
Miracles
upon
the
account
mentioned
declare
themselves
to
be
of
the
race
of
the
Scribes
and
Pharisees
who
are
an
adulterous
Generation
.
Thirdly
(
and
lastly
)
The
holy
and
exemplary
lives
,
Sect.
16
and
righteous
conversations
of
the
Ministers
of
the
Gospel
,
where
persons
have
time
and
opportunity
to
observe
and
know
them
,
are
as
authoritative
and
mighty
to
convince
men
of
the
truth
of
the
Doctrines
they
teach
as
Miracles
themselves
would
be
,
2
Tim.
3.14
.
Acts
28.31
.
And
as
we
lately
heard
,
that
our
Saviour
severely
taxed
those
that
would
not
believe
except
they
saw
Signs
and
Wonders
;
so
the
Holy
Ghost
himself
represents
such
persons
,
as
worse
than
Harlots
who
did
believe
without
Signs
and
Wonders
,
Mat.
21.32
.
John
came
unto
you
in
the
way
of
righteousness
,
and
ye
believed
him
not
:
but
the
Publicans
and
Harlots
believed
him
.
So
likewise
elsewhere
the
Holy
Ghost
adjudgeth
such
to
be
persons
more
degenerate
from
the
nature
and
property
of
men
than
ordinary
,
to
be
signally
wicked
and
perverse
,
that
would
not
hearken
to
the
Doctrine
of
such
Teachers
who
were
excellently
righteous
and
holy
.
And
to
add
this
as
a
close
of
this
particular
;
it
is
probable
that
the
Apostles
themselves
wrought
not
Miracles
,
but
at
their
first
coming
to
a
place
,
and
that
they
did
not
make
use
of
them
in
those
places
after
any
long
stay
in
them
.
The
reason
may
be
,
because
at
their
first
coming
to
a
place
Miracles
might
be
an
effectual
means
to
awaken
men
;
whereas
if
they
staid
but
any
considerable
time
,
then
they
had
the
means
and
opportunities
to
observe
their
lives
and
conversations
.
NOw
this
would
do
the
same
service
in
regard
of
the
truth
,
and
for
the
confirmation
of
what
they
preached
that
Miracles
could
do
.
The
Apostle
Paul
when
he
came
to
Rome
,
where
he
continued
three
years
in
preaching
the
things
of
God
;
there
is
no
mention
of
any
Miracles
that
he
wrought
there
;
because
he
had
opportunity
to
give
an
account
and
sufficient
confirmation
of
the
truth
of
his
Doctrine
by
the
holiness
and
heavenliness
of
his
life
and
conversation
.
So
that
it
is
but
a
vain
and
empty
pretense
to
talk
of
signs
and
Miracles
now
for
the
confirmation
of
the
Doctrine
of
the
Gospel
;
for
indeed
in
speaking
such
things
,
and
making
such
demands
,
they
demonstrate
themselves
to
be
(
as
was
even
now
said
)
of
the
race
of
those
that
are
called
an
Adulterous
Generation
by
the
Lord
Christ
,
who
was
not
wont
to
slander
men
.
Another
Pretense
or
Plea
insisted
upon
by
the
persons
under
censure
,
Sect.
17
for
justification
of
themselves
in
their
unchristian
deportment
,
in
saying
to
the
Ministry
of
the
Gospel
,
depart
from
us
,
we
desire
thee
not
,
is
this
;
it
is
unto
them
but
as
salt
that
is
infatuated
,
and
hath
lost
its
savour
:
we
find
no
benefit
by
it
,
we
are
not
edified
,
nor
built
up
in
our
most
holy
Faith
;
we
have
been
oft
rained
upon
by
it
,
and
yet
we
do
not
flourish
under
it
.
I
reply
first
,
Though
(
haply
)
it
be
not
meet
to
charge
all
those
who
are
in
the
condemantion
we
speak
of
,
with
alledging
that
which
they
do
not
only
know
is
not
truth
,
but
what
they
know
to
be
contrary
unto
the
truth
,
as
a
ground
of
their
practice
;
Yet
is
it
much
to
be
feared
that
some
of
them
pick
the
quarrel
against
the
Ministry
of
the
Gospel
,
on
a
quite
contrary
ground
,
because
it
hath
too
much
savour
,
and
bites
,
and
gnaws
,
and
beareth
hard
upon
their
Consciences
:
This
(
I
say
)
is
much
to
be
feared
is
the
true
cause
why
many
of
them
withdraw
from
it
,
and
are
not
able
to
bear
the
dread
and
terrour
of
it
.
We
(
saith
the
Apostle
,
2
Cor.
2.16
.
)
are
unto
those
that
perish
the
savour
of
death
unto
death
.
The
Gospel
is
so
severe
against
those
whose
heart
will
not
yield
unto
it
,
that
it
kindles
the
savour
and
smell
(
as
it
were
)
of
the
fire
and
brimstone
of
hell
in
thier
Consciences
,
it
makes
them
to
know
that
they
are
a
most
cursed
Generation
of
men
and
women
;
the
words
thereof
to
wicked
men
are
like
the
words
of
Michaiah
unto
Ahab
,
1
Kings
22.8
.
who
hated
him
because
he
never
prophesyed
good
unto
him
.
It
suffers
them
to
have
no
peace
nor
pleasure
in
their
great
Estates
here
in
this
present
World
.
So
that
it
is
much
to
be
feared
that
many
upon
this
account
have
turned
their
backs
upon
it
,
that
so
they
may
be
free
from
those
gnawings
,
and
those
kind
of
fiery
doings
which
are
ever
and
anon
kindled
in
their
inward
parts
by
the
means
of
it
.
Secondly
,
That
the
Ministry
of
the
Gospel
is
not
so
effectual
,
so
mighty
in
operation
upon
those
who
take
up
this
disparaging
complaint
against
it
,
doth
not
at
all
prove
,
that
either
it
is
not
effectual
in
it self
,
or
that
it
is
not
so
unto
others
;
no
nor
yet
that
it
is
ineffectual
unto
them
upon
any
such
terms
:
but
that
if
they
would
remove
that
out
of
the
way
which
maketh
it
ineffectual
,
and
which
hindereth
the
efficacy
of
it
(
which
they
might
remove
by
the
grace
of
God
vouchsafed
unto
them
)
it
might
become
as
effectual
unto
them
as
it
is
in
it self
,
and
in
its
own
nature
,
and
as
it
is
unto
many
men
in
the
World
.
First
,
That
the
Gospel
is
effectual
in
it self
(
I
think
)
we
need
not
question
(
and
more
especially
when
opened
like
unto
it self
)
it
is
called
,
The
power
of
God
,
or
the
Arm
of
God
unto
salvation
,
Rom.
1.16
.
Heb.
4.12
.
The
Word
is
said
to
be
quick
and
powerful
in
operation
,
it
is
a
discerner
of
the
thoughts
and
intentions
of
the
hearts
of
men
:
This
,
my
Brethren
,
is
the
property
of
the
Gospel
,
and
of
the
Ministry
thereof
,
when
it
is
handled
like
it self
,
and
when
it
deserves
the
name
of
the
Ministry
of
the
Gospel
.
But
,
I
confess
,
the
Word
of
God
may
be
so
handled
that
the
edge
and
spiritfulness
of
it
may
be
blunted
and
flatted
;
as
when
they
that
preach
it
,
and
undertake
to
open
it
,
know
not
how
to
bring
forth
the
mind
of
God
in
it
,
but
substitute
their
own
thoughts
and
apprehensions
instead
thereof
.
The
truth
is
,
that
in
such
cases
as
these
the
Word
of
God
is
but
like
the
word
of
men
.
It
is
the
Spirit
of
the
Word
that
is
so
piercing
and
searching
,
and
which
is
the
discerner
of
the
thoughts
and
intentions
of
the
hearts
of
men
,
it
is
not
the
Letter
of
it
:
though
we
should
preach
the
jots
and
tittles
of
the
Word
,
but
then
put
a
false
sense
and
interpretation
on
it
,
that
will
not
do
that
great
and
lively
execution
which
is
proper
to
it
;
it
will
not
rouse
the
Conscience
,
nor
awake
the
spirits
of
men
;
but
it
is
the
mind
of
God
,
the
true
sense
and
meaning
of
the
Word
conveyed
and
brought
home
to
the
Conciences
and
Understandings
of
men
;
this
is
all
spirit
and
all
life
.
The
words
which
I
speak
(
saith
Christ
)
they
are
spirit
and
life
,
meaning
,
in
their
true
sense
and
meaning
.
So
that
it
is
a
clear
case
,
that
the
Ministry
of
the
Gospel
is
in
it self
a
thing
exceeding
lively
,
and
penetrative
,
and
effectual
;
it
will
take
mens
hearts
out
of
their
bodies
,
and
give
them
into
their
hands
to
see
all
that
is
within
them
;
many
times
it
poureth
out
it self
like
a
great
flash
of
lightning
,
and
makes
men
to
see
hideous
shapes
of
thoughts
,
conceits
,
opinions
,
and
apprehensions
on
the
one
hand
;
and
allureth
on
the
other
hand
to
waies
of
holiness
and
virtue
by
strong
and
potent
Arguments
or
Motives
.
Secondly
,
Sect.
18
That
it
is
also
effectual
unto
others
appears
by
the
great
and
many
wonders
it
hath
wrought
in
the
World
,
by
making
of
the
Stones
of
the
Earth
Children
unto
Abraham
:
This
needs
no
other
proof
but
only
the
Testimony
of
so
many
thousands
that
do
acknowledge
themselves
to
be
brought
into
Captivity
unto
Jesus
Christ
by
the
Ministry
.
The
Trophies
of
the
Gospel
are
hung
up
in
the
sight
of
the
World
in
all
the
parts
and
quarters
of
it
;
it
hath
cast
down
in
men
and
women
many
a
strong
hold
,
many
high
thoughts
have
been
thrown
down
by
the
efficacy
and
power
of
it
;
it
is
of
an
undermining
nature
;
and
of
the
Wisdom
of
the
Flesh
,
and
of
the
World
,
which
are
the
Enemies
that
it
meeteth
with
,
and
hath
to
encounter
,
in
the
course
of
it
,
(
alas
)
it
maketh
straw
,
and
stubble
,
and
rotten
wood
;
it
doth
detect
and
demonstrate
the
vanity
and
emptiness
of
this
Wisdom
,
and
maketh
it
evident
to
the
Consciences
of
men
,
that
if
they
will
follow
such
and
such
Principles
,
Notions
,
and
Apprehensions
as
they
bring
with
them
to
the
Gospel
they
are
lost
men
;
they
mistake
the
way
of
life
and
peace
,
and
shall
most
certainly
come
to
the
Chambers
of
death
,
and
Eternal
destruction
in
the
end
.
And
as
for
such
things
which
it
commendeth
for
truth
,
it
doth
so
fortifie
the
truth
of
them
upon
such
terms
of
excellent
demonstration
,
conviction
,
and
power
,
that
except
men
be
desperately
bent
and
set
upon
their
own
ruine
and
destruction
they
cannot
but
give
place
to
it
,
and
fall
down
before
it
,
and
say
of
a
truth
,
this
is
indeed
no
other
but
the
wisdom
of
God
.
Thirdly
,
That
it
might
have
been
,
or
yet
may
be
as
effectual
unto
the
men
we
speak
of
,
if
they
would
but
remove
that
which
obstructeth
the
efficacy
and
power
of
it
,
is
evident
from
many
places
,
Joh.
5.44
.
How
can
ye
believe
which
receive
honour
one
of
another
?
As
if
he
had
said
,
that
if
they
had
not
resolved
that
they
would
retain
,
and
not
cast
out
from
them
that
wicked
and
crooked
humour
and
disposition
of
theirs
,
viz.
to
seek
honour
one
of
another
,
to
seek
the
great
things
of
this
World
,
and
so
to
strengthen
themselves
in
thier
fleshly
interest
this
way
,
they
might
have
believed
as
others
did
.
This
therefore
was
the
only
thing
that
stood
in
the
way
of
these
people
,
and
was
as
walls
and
bars
in
the
way
of
believing
;
they
did
divide
and
give
out
their
strength
,
in
seeking
after
honour
,
and
wealth
,
&c.
and
as
Theives
use
to
do
,
divide
parts
amongst
themselves
.
Now
,
so
long
as
they
were
thus
resolved
to
stick
together
,
they
kept
one
another
in
their
way
and
course
upon
such
terms
that
they
could
not
believe
:
For
by
this
means
(
as
the
Artificers
said
of
their
Craft
)
they
had
their
living
,
much
of
their
wealth
and
honour
came
in
upon
the
account
of
the
credit
and
opinion
men
had
of
them
.
Now
when
Jesus
Christ
did
preach
Doctrines
contrary
to
the
waies
and
policies
of
these
men
,
which
did
detect
their
nakedness
,
and
discover
their
wickedness
,
and
unworthiness
,
they
resolved
to
stand
one
by
another
,
and
defend
one
another
,
so
that
it
was
all
one
what
he
should
say
unto
them
,
they
were
bent
upon
their
course
.
For
there
is
nothing
but
if
men
will
be
wilful
,
they
may
withstand
even
the
efficacy
of
the
Gospel
it self
.
If
it
be
here
demanded
,
Sect.
19
But
is
the
Ministry
you
speak
of
no
more
efficacious
or
powerful
than
to
be
obnoxious
unto
the
resistance
of
men
?
Are
men
able
,
by
one
means
or
other
,
to
hinder
the
efficacy
and
power
of
it
?
Or
is
it
not
reasonable
to
conceive
that
the
efficacy
of
the
Ministry
should
consist
as
well
in
removing
that
out
of
the
hearts
and
minds
of
men
,
whatsoever
it
be
,
that
obstructs
the
efficacy
of
it
otherwise
,
the
saving
efficacy
of
it
,
as
in
any
other
vertue
,
property
,
and
power
of
it
whatsoever
?
Or
if
it
be
not
efficacious
enough
to
remove
that
out
of
mens
waies
which
hindereth
the
saving
efficacy
of
it
,
wherein
is
it
to
be
esteemed
for
any
efficacy
in
it
at
all
?
If
it
be
not
effectual
to
save
men
,
all
the
efficacy
otherwise
is
not
to
be
regarded
.
I
reply
,
First
,
That
the
Ministry
of
the
Gospel
cannot
be
conceived
to
be
more
effectual
than
the
Holy
Ghost
,
or
Spirit
of
God
;
now
that
the
Holy
Ghost
may
be
,
and
is
resisted
by
men
,
appeareth
Acts
7.51
.
where
it
is
said
,
that
they
had
alwaies
resisted
the
Holy
Ghost
;
therefore
it
is
very
clear
that
the
Ministry
of
the
Gospel
may
be
resisted
,
we
know
that
the
Arm
of
Christ
was
the
mighty
Arm
of
God
,
his
out-stretched
Arm
,
yet
the
Scripture
saith
,
that
the
unworthiness
of
the
people
was
such
that
he
could
do
there
(
namely
,
in
his
own
Country
)
no
mighty
works
,
Mat.
13.58
.
Mar.
6.5
.
And
the
reason
of
this
again
was
,
because
they
did
not
set
their
hearts
upon
the
consideration
of
such
things
as
he
did
,
nor
upon
the
words
which
he
spake
.
therefore
he
could
do
no
great
works
;
that
is
,
he
had
no
mind
or
will
to
do
them
.
Now
when
a
man
is
unwilling
to
do
a
thing
,
he
may
(
according
to
Scripture
Dialect
,
and
manner
of
speaking
,
Gen.
39.9
.
2
Cor.
13.8
.
1
Joh.
3.9
.
)
be
said
to
be
unable
to
do
it
.
That
Christ
could
not
do
any
great
work
there
,
was
,
because
it
did
(
circumstances
being
as
they
were
)
not
stand
with
the
Wisdom
by
which
his
Will
was
steered
,
nor
with
those
Rules
of
Righteousness
,
Holiness
,
Justice
,
and
Mercy
by
which
he
was
acted
in
his
whole
course
:
So
it
is
in
the
Ministry
of
the
Gospel
;
if
men
shall
behave
themselves
at
any
such
desperate
rate
of
unworthiness
,
or
of
slothfulness
,
and
oscitancy
,
or
(
especially
)
stubbornness
,
and
stoutness
of
spirit
,
that
they
still
take
hold
of
any
pretense
to
oppose
the
truth
that
is
coming
upon
them
like
an
Armed
man
;
if
men
(
I
say
)
do
suffer
themselves
in
any
such
strain
of
Impiety
and
opposition
against
God
,
the
Ministry
of
the
Gospel
is
not
like
to
have
its
effect
upon
them
,
in
respect
of
the
beneficial
end
of
it
:
it
is
true
,
the
Holy
Ghost
,
even
when
he
was
resisted
,
was
full
of
power
,
and
did
vindicate
himself
very
gloriously
in
the
Consciences
of
those
that
did
resist
him
;
and
yet
it
is
said
he
was
resisted
,
because
he
was
put
by
from
that
blessed
work
,
those
saving
effects
,
which
otherwise
he
was
purposed
to
have
done
,
and
to
have
accomplished
:
Even
so
the
Ministry
of
the
Gospel
,
let
men
oppose
it
,
and
let
men
seek
Pleas
and
Pretenses
to
decline
it
,
yet
nevertheless
it
is
full
of
power
and
authority
,
even
over
those
who
shall
rebel
with
the
highest
hand
against
it
;
it
doth
act
with
terrible
power
and
conviction
even
upon
the
hearts
,
and
souls
,
and
consciences
of
them
,
and
leaves
deep
impressions
of
the
power
and
glory
of
it
.
Secondly
,
The
efficacy
of
the
Ministry
of
the
Gospel
doth
not
stand
in
the
actual
conversion
of
men
,
or
in
the
actual
edification
of
men
,
nor
in
making
of
men
actually
willing
to
be
converted
or
turned
unto
God
;
for
if
it
were
to
be
estimated
or
measured
by
this
Rule
,
it
might
rather
be
judged
powerless
and
weak
than
powerful
and
glorious
in
efficacy
and
might
;
because
the
greatest
part
of
those
who
do
partake
of
it
are
not
effectually
and
savingly
wrought
upon
by
it
,
nor
made
actually
willing
to
be
converted
.
Take
it
in
the
time
of
our
Lord
Jesus
Christ
himself
,
and
in
the
times
of
the
Apostles
,
when
the
Ministry
of
the
Gospel
was
in
the
heighth
of
its
glory
,
the
greatest
part
of
them
that
stood
by
,
and
were
under
it
,
remained
still
unsubdued
unto
it
;
so
that
the
efficacy
of
it
is
not
to
be
estimated
by
the
actual
conversion
,
no
,
nor
by
the
actual
edification
of
men
.
But
Thirdly
,
Sect.
20
The
efficacy
of
the
Ministry
of
the
Gospel
is
to
be
considered
and
judged
of
,
partly
,
in
the
weightiness
or
penetrating
force
of
those
Arguments
or
Motives
which
it
layeth
before
men
,
and
presseth
upon
their
souls
and
consciences
to
give
up
themselves
unto
God
;
partly
again
,
in
the
demonstrative
evidence
of
the
reality
and
truth
of
the
said
Arguments
and
Motives
;
partly
also
,
in
its
dispensing
and
deriving
the
Divine
Spirit
,
the
Spirit
of
God
unto
those
who
hearken
diligently
and
submit
heartily
unto
it
.
First
,
The
mighty
efficacy
of
the
Ministry
we
speak
of
stands
in
those
stupendious
,
formidable
,
potent
,
and
mighty
Arguments
,
by
which
it
urgeth
,
and
presseth
,
and
adjureth
the
Consciences
of
men
to
accept
of
those
Articles
or
Terms
of
Peace
and
Reconciliation
which
the
Gospel
holdeth
forth
,
and
calleth
men
unto
.
They
who
attempt
to
perswade
unto
other
Studies
,
Practices
,
or
Engagements
of
themselves
in
one
kind
or
other
;
as
some
endeavour
to
perswade
men
to
the
study
of
Natural
,
some
of
Moral
Philosophy
;
others
to
the
study
of
the
Mathematicks
;
others
to
the
studies
of
others
Sciences
;
some
perswade
men
to
good
Husbandry
,
some
to
Marry
,
some
to
one
Calling
,
some
to
another
;
but
what
Subject
soever
it
be
,
about
which
men
treate
or
deal
with
men
,
or
seek
to
perswade
men
unto
,
they
have
no
such
Motives
or
Grounds
of
Perswasion
to
make
the
hearts
and
minds
of
those
with
whom
they
have
to
do
to
embrace
their
Motions
or
advice
:
The
Weapons
of
their
Warfare
are
but
Stubble
,
or
Straw
,
or
rotten
wood
in
comparison
;
the
nature
of
the
Subjects
doth
not
admit
of
any
great
Motives
,
or
any
considerable
Arguments
to
perswade
unto
them
:
Whereas
the
Weapons
of
that
Warfare
which
the
Ministry
of
the
Gospel
manageth
are
sharp
as
a
two
edged
Sword
;
these
are
Arrows
and
Spears
pointed
with
fire
,
that
will
cut
thorough
,
and
conquer
the
Souls
and
Consciences
of
men
;
these
will
lie
upon
the
Spirits
of
men
,
like
a
great
mountain
of
Lead
,
that
they
shall
not
be
able
to
get
from
under
them
.
The
Ministry
of
the
Gospel
adjureth
and
chargeth
by
the
love
,
and
by
the
tender
mercies
of
God
,
by
the
glory
of
the
great
things
of
the
World
to
come
,
by
the
saving
of
their
Souls
from
the
Wrath
and
Vengeance
of
Eternal
fire
;
these
are
mighty
in
operation
,
they
are
high
and
terrible
,
like
fire
in
the
bosome
;
nor
can
men
decline
the
force
of
them
,
unless
they
will
be
Companions
with
the
Horse
and
Mule
,
and
with
the
bruit
Beast
of
the
Field
,
which
have
no
understanding
.
This
is
one
things
wherein
the
glorious
efficacy
of
the
Ministry
of
the
Gospel
consisteth
,
and
commendeth
it self
;
it
hath
mighty
Engines
and
Screws
whereby
to
manage
and
command
the
hearts
and
consciences
of
men
,
and
to
lift
them
up
to
those
practices
and
waies
whereunto
it
exhorteth
and
perswadeth
them
.
In
respect
of
the
mighty
efficacy
and
force
of
those
great
Engines
,
Motives
,
and
Arguments
we
speak
of
,
the
Ministers
of
the
Gospel
,
who
are
employed
herein
,
by
a
dexterous
and
faithful
application
,
or
setting
them
home
to
the
hearts
and
consciences
of
men
,
are
said
to
compel
men
to
come
in
,
Luke
14.23
.
Not
that
all
persons
,
to
whom
these
Engines
are
faithfully
applied
,
are
removed
from
the
World
,
and
carried
home
unto
God
:
Not
that
they
should
bring
them
in
by
head
and
shoulders
,
whether
they
will
or
no
(
as
some
interpret
:
)
but
they
should
compel
,
i.
e.
they
should
make
use
of
these
kind
of
Arguments
untill
they
had
by
an
high
hand
of
power
and
perswasion
prevailed
with
them
to
believe
,
and
to
come
unto
Christ
,
Secondly
,
Sect.
21
Another
thing
wherein
the
efficacy
of
the
Ministry
of
the
Gospel
is
considerable
,
is
,
that
it
is
furnished
by
God
with
demonstrative
Grounds
and
Arguments
,
whereby
to
secure
the
Judgements
and
Consciences
of
men
and
women
of
the
reality
and
truth
of
these
Motives
and
Grounds
of
perswasion
,
by
which
it
manageth
and
carrieth
on
its
great
design
,
viz.
of
bringing
men
from
sin
,
and
from
the
World
unto
God
.
For
though
these
were
such
realities
,
though
they
had
as
substantial
and
true
existence
and
being
as
wither
the
Angels
in
Heaven
or
God
himself
,
yet
if
this
their
existence
and
being
could
not
be
demonstrated
and
made
out
unto
men
;
if
the
Ministry
,
we
speak
of
,
were
not
accomplished
with
light
to
convince
and
satisfie
the
Judgments
and
Consciences
of
men
that
the
great
things
mentioned
are
no
devised
Fables
,
or
vain
Speculations
and
Notions
,
but
are
as
real
and
certain
in
their
being
as
things
that
may
be
seen
,
heard
,
or
handled
:
I
say
,
if
the
Ministry
of
the
Gospel
did
bear
it self
upon
no
better
terms
than
these
,
and
were
not
able
to
make
good
the
reality
and
certainty
of
the
things
which
it
hath
asserted
,
the
Consciences
of
men
would
very
easily
despise
it
(
as
well
they
might
do
)
and
cast
it
behind
their
backs
.
But
when
it
shall
prove
that
there
is
such
a
misery
and
extremity
that
doth
abide
wicked
and
ungodly
men
,
that
there
is
a
fire
that
never
goeth
out
,
and
a
worm
that
never
dieth
;
and
that
there
are
such
things
laid
up
in
the
Heavens
for
those
that
fear
God
;
that
there
is
an
equality
with
the
holy
Angels
,
and
eating
of
bread
with
Abraham
,
Isaac
,
and
Jacob
,
and
a
thousand
expressions
more
of
the
same
kind
:
I
say
,
when
the
Ministry
of
the
Gospel
shall
be
able
to
fill
the
Judgements
and
Consciences
of
men
with
a
certain
knowledge
and
conviction
of
the
reality
and
existency
of
such
things
as
these
,
this
is
that
which
furnisheth
them
with
an
executive
power
,
and
maketh
them
Motives
and
Arguments
of
such
a
nature
,
that
men
must
be
very
desperate
,
and
turn-head
upon
nature
,
and
act
contrary
to
their
own
peace
,
safety
,
and
happiness
,
otherwise
they
cannot
withstand
them
,
nor
go
from
them
,
nor
rise
up
against
them
;
these
Chords
are
too
strong
,
and
bind
too
fast
,
and
close
,
so
that
unless
men
cease
to
be
men
they
cannot
burst
them
in
sunder
.
It
is
a
saying
in
the
Metaphysicks
,
That
which
is
not
hath
no
manner
of
operation
;
there
is
the
same
reason
in
Moralities
,
or
Moral
Actions
,
That
which
is
not
known
and
apprehended
hath
no
influence
,
no
operation
or
work
upon
the
mind
or
consciences
of
men
.
And
indeed
,
if
the
Ministry
of
the
Gospel
were
unprovided
at
this
Point
;
if
it
were
not
furnished
with
weight
to
make
the
great
Engines
move
with
which
it
is
appointed
to
Umpire
in
the
hearts
and
consciences
of
men
;
if
it
were
not
able
to
make
good
those
things
which
it
threatneth
and
promiseth
;
that
they
are
Realities
,
and
not
only
Notions
and
faint
Speculations
,
it
would
do
no
great
things
,
it
would
be
but
a
powerless
and
faint
thing
:
As
we
see
all
the
devised
and
fained
Stories
that
are
abroad
in
the
World
,
though
they
may
please
the
fansies
of
some
that
hear
them
,
yet
they
have
no
great
work
upon
them
,
they
do
not
move
or
encline
them
to
any
great
undertaking
.
And
as
no
man
will
go
to
the
charge
of
building
a
Ship
to
travel
to
the
Lands
of
Vtopia
,
because
it
is
only
a
fained
Land
of
pleasure
and
delight
,
but
no
man
was
ever
able
to
make
good
the
being
thereof
:
So
for
the
glorious
and
great
things
of
the
World
to
come
which
are
spoken
of
in
the
Gospel
;
unless
you
can
get
it
into
mens
hearts
to
believe
that
these
things
are
really
so
,
you
may
treate
with
them
by
this
,
and
adjure
them
by
that
,
and
yet
the
Conscience
not
move
at
all
upon
any
such
account
:
but
when
it
shall
be
made
known
to
them
demonstratively
that
these
great
things
are
not
words
only
,
nor
fansies
or
devised
Fables
,
but
that
they
are
the
same
in
nature
and
reality
which
they
are
in
terms
and
names
;
now
the
Consciences
of
men
and
women
are
over-awed
and
overcome
at
this
point
,
there
is
no
standing
out
,
but
only
in
such
cases
wherein
men
are
bewitched
,
and
have
their
eyes
blinded
by
the
God
of
this
World
.
Thirdly
(
and
lastly
)
The
efficacy
of
the
Ministry
we
speak
of
is
seen
in
that
,
Sect.
22
that
it
communicateth
and
deriveth
the
Spirit
of
God
unto
men
,
who
receive
and
believe
it
.
It
is
to
be
considered
in
this
case
,
that
it
is
not
simply
appointed
by
God
to
convey
the
Spirit
of
God
into
the
hearts
and
souls
of
men
and
women
;
but
that
it
is
an
Ordinance
of
such
a
nature
,
that
it
is
most
proper
for
such
a
service
for
the
great
God
as
this
,
viz.
the
giving
forth
of
the
Spirit
into
the
Consciences
and
Souls
of
men
,
2
cor.
3.6
.
Who
also
hath
made
us
Ministers
,
&c.
not
of
the
Letter
,
but
of
the
Spirit
.
Gal.
3.2
.
Received
ye
the
Spirit
by
the
works
of
the
Law
,
or
by
the
hearing
of
Faith
?
So
that
this
is
unquestionably
true
,
that
the
Ministry
of
the
Gospel
is
erected
by
God
for
the
communication
of
the
Spirit
into
the
hearts
and
souls
of
men
.
Even
as
a
Conduit
Pipe
is
a
means
to
convey
the
water
into
our
Cisterns
which
before
were
empty
:
so
the
hearts
,
souls
,
and
inward
parts
of
the
Sons
and
Daughters
of
men
being
to
a
great
degree
empty
of
the
Spirit
of
God
,
God
hath
,
as
it
were
,
made
and
framed
these
golden
Pipes
of
the
Ministry
of
the
Gospel
to
convey
the
Holy
Ghost
into
the
hearts
and
souls
of
men
,
that
so
together
with
him
there
may
be
life
,
and
power
,
and
strength
,
and
all
manner
of
divine
excellencies
.
This
the
Ministry
of
the
Gospel
will
certainly
do
when
it
is
managed
like
it self
,
and
where
the
Wisdom
and
gracious
Counsel
of
God
is
embraced
and
entertained
,
and
men
have
done
homage
,
and
have
bowed
the
knee
of
their
Understanding
and
Judgement
unto
it
,
and
have
owned
the
things
contained
in
it
as
from
God
.
And
meet
it
is
,
that
such
a
service
and
subjection
of
the
Creature
unto
God
as
this
is
should
be
immediately
and
out
of
hand
rewarded
by
him
with
so
great
a
gift
as
his
own
Spirit
.
As
if
God
should
say
;
Where
my
Advice
is
received
,
and
where
my
Counsel
goeth
,
there
shall
my
Spirit
go
also
.
This
(
saith
the
Evangelist
,
Joh.
7.39
.
)
He
spake
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
.
We
have
done
(
at
present
)
with
the
first
of
the
second
sort
of
Offenders
,
who
were
lately
designed
to
Reproof
,
upon
the
account
of
this
general
Delinquency
against
the
said
Doctrine
,
viz.
That
instead
of
being
filled
with
the
Spirit
they
take
a
direct
course
to
be
emptied
of
the
Spirit
altogether
.
The
particular
Delinquency
of
these
Persons
is
,
that
they
wholly
withdraw
themselves
from
the
Ministration
of
the
Gospel
,
which
according
to
the
intent
and
declaration
of
the
Great
Founder
of
it
,
God
,
is
the
Ministration
of
the
Spirit
,
according
to
that
of
the
Apostle
,
Gal.
3.2
.
Received
ye
the
Spirit
by
the
Works
of
the
Law
,
or
by
the
hearing
of
Faith
?
We
have
taken
away
the
Weapons
from
them
wherein
they
trust
,
and
have
evinced
those
Texts
and
places
of
Scripture
,
upon
which
they
bear
themselves
for
the
justification
of
their
practice
to
have
no
manner
of
compliance
herewith
;
but
rather
being
rightly
understood
to
stand
bent
a
contrary
way
.
We
have
likewise
detected
the
insufficiency
and
impertinency
of
such
other
Grounds
and
Reasons
for
their
Practice
,
on
which
they
chiefly
insist
,
and
wherein
their
foot
is
taken
and
held
in
a
snare
of
Death
.
The
Lord
break
the
snare
in
sunder
,
and
deliver
their
souls
,
and
shew
mercy
to
those
that
are
yet
at
liberty
,
that
they
be
not
led
aside
into
the
same
Error
.
CHAP.
XV.
Five
sorts
of
Offenders
more
under
the
Second
Head
reproved
:
First
,
Such
who
are
chill
and
cool
in
their
respects
unto
the
Ministry
of
the
Gospel
.
An
account
of
the
Causes
thereof
:
The
danger
of
false
Notions
concerning
God
.
A
second
sort
reproved
for
withdrawing
from
a
lively
and
powerful
Ministry
:
Reasons
of
such
miscarriages
.
Legal
and
Evangelical
Ministry
distinguished
.
What
renders
Persons
duly
fitted
for
the
Ministry
of
the
Gospel
.
The
third
sort
,
justly
reprovable
,
are
such
who
neglect
to
be
led
by
the
Spirit
of
God
.
How
,
and
when
the
Spirit
of
God
is
neglected
.
A
fourth
sort
justly
reprovable
also
are
such
that
do
resist
the
Holy
Ghost
or
Spirit
of
God
.
The
fifth
and
last
sort
of
Offenders
are
such
who
refuse
to
sow
unto
the
Spirit
of
God
.
WE
proceed
to
a
second
sort
(
under
this
Head
)
of
Offenders
against
our
Doctrine
,
Sect.
1
who
together
with
the
former
are
summoned
to
hear
what
the
Spirit
of
God
will
please
to
say
unto
them
in
a
way
of
reproof
to
their
practice
also
,
and
these
are
of
several
sorts
.
First
,
Such
,
who
though
they
do
not
,
with
the
former
,
make
it
matter
of
conscience
wholly
to
desert
the
Ministry
of
the
Gospel
,
nor
rise
up
to
plead
in
words
against
the
blessing
of
it
;
yet
are
they
chill
and
cool
in
their
respect
unto
it
;
they
do
not
esteem
it
as
their
appointed
food
,
they
are
not
zealous
in
their
attendance
on
it
,
their
hearts
are
not
perfect
with
it
;
when
they
come
to
it
,
they
come
as
if
they
came
not
,
or
cared
not
much
whether
they
came
or
no
,
and
so
they
hear
as
if
they
heard
not
:
Sathan
with
a
very
slender
and
slight
temptation
may
interpose
at
any
time
,
and
separate
between
them
and
their
attendance
upon
it
.
We
know
there
are
many
thousands
amongst
us
of
that
lukewarm
and
unworthy
temper
we
speak
of
,
who
think
it
enough
to
wait
upon
God
when
he
is
speaking
the
words
of
Eternal
life
by
his
Messengers
,
his
Servants
sent
unto
them
,
when
they
know
not
well
where
else
to
be
,
or
what
to
do
;
they
will
offer
Sacrifice
of
that
which
cost
them
nothing
,
or
else
no
Sacrifice
at
all
.
Now
men
of
this
Character
and
frame
,
whose
spirits
sit
thus
loose
to
the
Ministry
of
the
Spirit
are
in
this
respect
in
the
same
condemnation
with
the
former
;
they
also
are
so
far
from
obeying
the
voice
of
this
heavenly
Exhortation
,
Be
ye
filled
with
the
Spirit
,
that
they
seem
to
hearken
to
a
quite
contrary
suggestion
,
Be
ye
emptied
of
the
Spirit
;
at
least
to
a
degree
.
For
they
that
are
thus
neutral
in
their
attendance
upon
the
Ministry
of
the
Gospel
,
and
only
hear
now
and
then
,
as
if
they
were
afraid
to
hear
too
often
,
and
seem
to
think
that
they
have
somewhat
too
much
of
God
,
or
of
the
Spirit
of
God
in
them
at
the
present
,
or
more
than
is
expedient
to
accommodate
them
upon
the
best
terms
for
the
enjoyment
of
themselves
in
the
pleasures
and
contentments
of
the
World
.
And
therefore
,
as
men
are
wont
to
do
when
there
is
too
much
fire
in
the
Room
where
they
are
,
for
the
season
,
and
the
heat
beginneth
to
be
a
little
troublesome
or
offensive
to
them
,
they
lessen
the
fire
by
taking
off
some
of
the
wood
that
is
upon
it
,
and
so
reduce
the
Air
in
the
Room
to
a
convenient
temper
:
In
like
manner
,
that
Generation
of
men
and
women
,
now
under
censure
,
seem
to
moderate
,
stint
,
and
limit
themselves
in
their
attendance
upon
the
Ministry
;
they
will
hear
but
now
and
then
lest
the
Spirit
of
God
should
come
in
too
fast
upon
them
,
and
they
should
grow
too
hot
in
their
spirits
,
too
full
of
Heavenly
Heat
to
comport
with
the
Pleasures
,
and
Profits
,
with
the
Principles
and
waies
of
the
World
round
about
them
,
without
interruption
or
check
from
their
Consciences
;
and
yet
they
would
not
be
counted
or
seem
to
be
prophane
neither
,
but
would
willingly
keep
some
fair
correspondency
with
God
and
Christ
,
though
at
a
distance
:
that
if
there
be
such
things
,
as
the
Worm
that
never
dieth
,
or
the
Fire
that
never
goeth
our
;
I
mean
,
hell
and
damnation
on
the
one
hand
,
or
if
there
be
happiness
and
glory
,
heaven
and
salvation
on
the
other
hand
,
they
may
have
somewhat
to
depend
upon
for
an
escape
of
the
one
,
and
an
obtainiug
of
the
other
.
And
the
truth
is
,
this
seemeth
to
be
the
secret
policy
,
the
deep
and
profound
reach
of
the
Religion
of
the
generality
,
or
far
greater
part
of
Professours
amongst
us
;
they
project
and
design
to
yoke
the
two
Worlds
,
that
which
is
present
,
and
that
which
is
to
come
,
and
to
make
them
draw
together
.
As
if
Solomon
had
spoken
of
the
two
Worlds
when
he
gave
that
Advice
,
Eccles.
7.18
.
(
as
our
former
Translators
read
the
place
)
It
is
good
that
thou
lay
hold
on
this
:
but
yet
withdraw
not
thy
hand
from
that
;
and
his
meaning
had
been
,
that
men
should
do
wifely
and
well
to
keep
sure
and
fast
hold
of
this
present
World
,
and
yet
not
wholly
to
withdraw
their
minds
and
thoughts
from
that
which
is
to
come
;
though
he
speaks
of
quite
another
thing
(
of
which
we
shall
not
enquire
at
present
:
)
but
the
Counsels
and
Designs
of
the
hearts
of
men
and
women
,
in
that
kind
we
speak
of
,
are
legible
in
the
tenour
of
their
waies
and
practices
,
and
in
the
distribution
they
make
of
themselves
between
the
one
World
and
the
other
.
To
make
earnings
of
the
World
that
now
is
,
men
and
women
labour
in
the
very
fire
,
they
rise
up
early
,
and
go
to
bed
late
,
and
eat
the
bread
of
much
carefulness
day
after
day
;
They
that
are
addicted
to
pleasures
,
and
given
up
to
voluptuous
living
;
they
forecast
too
to
make
provision
for
the
flesh
,
they
waylay
opportunities
and
means
for
the
gratifying
of
themselves
in
this
kind
;
yet
there
is
neither
the
one
nor
the
other
of
them
but
will
keep
an
eye
upon
that
World
which
is
to
come
;
they
will
be
doing
somewhat
this
way
though
it
be
to
little
purpose
.
If
Jesus
Christ
teacheth
in
their
Streets
,
when
the
World
and
their
ease
and
pleasures
will
give
them
leave
they
will
give
him
the
hearing
.
On
the
Lords
day
,
when
the
World
that
now
is
stands
still
,
and
the
World
that
is
to
come
moves
and
stirs
,
these
persons
we
speak
of
will
give
some
formal
attendance
upon
the
Ministry
of
the
Gospel
,
they
will
hear
a
Sermon
,
or
perhaps
two
;
and
they
think
that
by
steering
such
a
course
as
this
they
shall
make
the
Port
of
Heaven
and
Salvation
,
if
there
be
any
such
thing
;
or
however
that
they
shall
escape
the
Wrath
and
Vengeance
which
is
to
come
,
in
case
there
be
any
such
thing
,
which
indeed
is
that
which
runneth
most
in
their
thoughts
.
Now
,
they
think
the
lowest
and
smallest
degree
of
Righteousness
and
Obedience
will
keep
them
from
hell
;
and
indeed
it
is
true
,
a
lesser
care
will
keep
men
from
the
penalty
of
the
Law
,
whereas
it
requireth
a
greater
engagement
to
do
such
things
upon
which
a
man
shall
receive
a
great
reward
:
This
is
only
the
portion
of
noble
and
excellent
enterprises
.
But
(
I
say
)
men
generally
do
not
so
much
look
upon
the
glory
which
is
to
come
,
Sect.
2
as
that
they
may
escape
wrath
and
the
vengeance
of
eternal
fire
.
Now
their
design
being
no
higher
,
their
endeavours
are
according
;
they
seem
to
imagine
,
that
the
World
,
that
now
is
,
is
stiff
and
stubborn
,
and
will
not
bow
or
turn
in
unto
them
,
but
by
a
strong
hand
of
labour
,
care
,
contrivance
,
diligence
,
and
circumspection
;
and
therefore
they
lay
out
a
main
proportion
of
their
time
,
and
much
of
themselves
,
and
the
chief
of
their
strength
about
it
;
but
that
the
World
which
is
to
come
is
gentle
,
and
easie
to
be
entreated
,
and
that
an
Inch
of
care
and
diligence
for
obtaining
this
will
go
as
far
as
ten
Ells
(
as
we
use
to
speak
)
for
the
obtaining
of
the
other
.
This
,
I
verily
believe
,
is
the
very
thought
and
inward
conceipt
of
the
hearts
of
many
amongst
us
:
Whereas
the
Lord
Christ
,
from
place
to
place
,
makes
a
quite
contrary
representation
of
them
.
The
Genius
of
the
World
to
come
,
according
to
his
Pourtraiture
or
Description
,
is
far
the
stiffer
of
the
two
,
and
harder
to
be
entreated
;
and
the
Genius
of
this
present
World
more
facile
and
pliable
.
First
(
saith
he
to
his
Disciples
,
and
in
them
to
all
men
,
Mat.
6.33
.
)
seek
ye
the
Kingdom
of
God
and
his
righteousness
,
and
all
these
things
shall
be
cast
in
unto
you
.
The
Kindgom
of
God
;
i.
e.
Heaven
,
and
the
salvation
of
the
soul
,
these
require
seeking
,
or
else
they
will
not
be
found
;
yea
,
they
require
seeking
in
the
first
place
[
i.
e.
seeking
with
the
many
and
principal
intentions
of
the
heart
,
mind
,
and
soul
]
or
else
they
will
not
be
had
:
whereas
these
things
,
i.
e.
the
conveniences
of
the
World
shall
upon
the
seeking
of
the
former
be
freely
,
and
by
way
of
gratuity
,
cast
in
by
God
unto
men
;
as
that
which
we
call
the
in-bread
,
is
given
into
the
Dozen
,
there
is
nothing
properly
paid
or
given
for
it
,
bat
only
for
the
Dozen
:
The
Kingdom
of
God
,
the
salvation
of
the
soul
,
the
World
which
is
to
come
,
are
like
the
Dozen
,
he
that
will
have
this
must
pay
for
it
,
I
mean
,
in
labour
and
endeavours
,
and
in
looking
after
it
:
Whereas
this
present
World
is
like
unto
the
in-bread
which
will
be
given
in
by
God
to
better
the
bargain
.
So
likewise
,
when
our
Saviour
adviseth
thus
,
Joh.
6.27
.
Labour
not
for
the
meat
which
perisheth
,
but
for
that
which
endureth
to
everlasting
life
;
he
plainly
gives
us
to
understand
,
that
the
World
which
is
to
come
requires
labour
of
men
to
come
by
.
Now
,
our
Saviour
was
not
of
a
light
and
unsavoury
Spirit
,
he
did
not
jest
with
men
,
he
did
not
exhort
men
to
strain
and
toyl
at
the
lifting
of
a
Feather
,
no
,
he
was
most
grave
,
and
most
sober
,
and
serious
,
and
weighty
in
all
his
Counsels
;
therefore
when
he
counselleth
men
not
to
labour
for
that
which
perisheth
,
but
for
that
which
endureth
for
ever
,
he
doth
consequently
intimate
unto
them
,
that
unless
there
be
industry
used
,
and
much
solicitousness
of
mind
,
things
of
this
nature
will
not
be
obtained
:
The
Son
of
man
,
who
hath
these
things
to
give
,
will
not
give
them
unto
men
who
look
not
after
them
.
And
withal
our
Saviour
doth
plainly
and
clearly
imply
,
that
this
World
doth
not
require
a
like
labour
and
diligence
(
at
least
comparatively
)
Labour
not
for
the
meat
which
perisheth
;
as
if
he
should
say
,
You
may
have
such
meat
which
will
suffice
you
,
if
you
will
but
labour
for
the
other
.
Therefore
that
Generation
of
men
and
women
we
speak
of
greatly
erre
in
their
thoughts
about
the
terms
of
the
two
Worlds
,
judging
the
World
which
is
to
come
to
be
like
the
Fig-trees
(
spoken
of
by
the
Prophet
Nahum
,
c.
3.12
.
)
with
their
first-ripe
Figs
,
which
if
they
be
but
a
little
shaken
fall
into
the
mouth
of
the
Eater
:
So
these
conceit
that
the
Golden
Gates
of
Heaven
,
if
they
be
but
touched
with
the
least
of
a
mans
fingers
,
will
fly
open
and
give
him
entrance
;
that
the
great
things
of
Eternity
will
come
upon
them
before
they
be
aware
;
that
a
little
time
spent
,
now
and
then
,
when
their
ease
and
their
profits
will
give
way
,
will
cause
heaven
and
happiness
to
bow
down
unto
them
;
whereas
their
Judgment
of
this
present
World
is
,
that
both
the
inner
and
outer
man
,
with
their
highest
contendings
,
sweatings
,
and
strainings
of
themselves
are
all
little
enough
,
or
rather
too
little
to
prevail
with
it
to
bless
them
,
or
give
out
its
strength
unto
them
.
It
is
not
unlike
but
that
the
conceipt
we
now
speak
of
within
them
may
be
sed
with
another
Notion
or
Conceipt
,
viz.
that
the
World
which
is
to
come
goeth
by
an
unchangeable
Decree
of
Predestination
and
Election
;
and
that
Heaven
is
conferred
upon
men
by
virtue
of
a
Deed
of
Gift
,
of
as
ancient
a
Date
as
Eternity
;
upon
which
account
they
act
with
a
remiss
and
cool
spirit
for
the
obtaining
of
this
;
expecting
that
the
Decree
of
God
from
Eternity
shall
bring
Salvation
,
and
the
blessedness
of
the
World
to
come
upon
them
,
with
an
high
hand
,
though
they
themselves
should
do
nothing
;
whereas
they
have
a
contrary
conceipt
,
as
if
God
had
made
no
Decree
concerning
mens
being
wealthy
and
great
in
this
World
;
but
that
all
these
things
do
come
about
by
diligence
and
industry
,
and
by
a
wise
contrivement
of
their
own
in
this
behalf
:
it
is
very
likely
that
there
is
some
touch
or
other
of
such
a
poyson
that
lieth
near
the
root
of
the
hearts
of
some
.
But
to
the
Persons
now
under
reproof
we
shall
(
at
present
)
say
no
more
but
this
;
That
if
Mary
chose
the
better
part
in
chusing
to
sit
at
the
feet
of
Jesus
Christ
,
to
hear
the
words
of
Eternal
Life
from
his
lips
,
in
comparison
of
Martha's
choice
,
which
was
to
be
imployed
about
other
things
(
though
otherwise
,
as
appears
,
a
worthy
woman
:
)
Certainly
,
such
persons
who
neglect
the
opening
of
the
Heavens
,
and
the
Visions
of
the
Almighty
,
when
they
descend
upon
the
World
,
to
gratifie
the
Flesh
with
ease
,
pleasure
,
getting
of
money
,
&c.
chuse
the
far
worser
part
,
which
will
in
the
end
turn
to
a
portion
of
everlasting
shame
and
contempt
unto
them
if
they
perish
in
their
choice
.
Mary
chose
a
being
filled
with
the
Spirit
;
this
was
a
blessed
choice
indeed
;
these
men
chose
a
being
emptied
of
the
Spirit
of
God
:
The
Day
is
coming
like
an
armed
man
upon
them
,
when
the
words
which
are
now
spoken
in
their
ears
will
become
a
Sword
,
which
will
pass
through
their
souls
.
A
second
sort
of
Persons
against
whom
the
face
of
the
Doctrine
delivered
is
set
,
to
reprove
them
,
are
such
,
who
though
they
have
not
,
as
yet
,
Sect.
3
with
the
First
of
the
Three
,
wholly
forsaken
the
Ministry
of
the
Gospel
,
nor
seem
with
the
second
to
be
but
loosely
and
indifferently
affected
to
it
;
yet
they
do
take
a
course
in
a
short
time
to
be
emptied
of
the
Spirit
as
well
as
either
of
the
former
;
and
this
is
by
turning
aside
from
the
Ministry
,
where
it
is
lively
,
and
powerful
,
teaching
wholsome
Doctrine
,
as
Faith
towards
God
,
and
Repentance
from
Dead
Works
,
where
it
promoteth
Godliness
with
an
high
hand
,
and
consequently
is
like
to
fill
men
and
women
with
the
Spirit
of
God
;
And
turning
unto
,
and
following
a
Ministry
that
is
like
to
fill
them
with
wind
and
flatulent
humours
,
with
fond
Notions
and
Conceipts
,
either
above
,
or
besides
,
or
contrary
unto
that
which
is
written
.
The
Apostle
speaketh
of
some
,
Col.
2.18
.
Vainly
puft
up
in
their
fleshly
minds
;
or
irregularly
puffed
up
:
Even
as
it
is
with
some
bodies
that
seem
to
be
very
fat
,
and
full
,
and
fair
,
and
yet
their
fat
is
but
a
loose
kind
of
flesh
,
or
it
may
be
,
it
is
nothing
else
but
some
dropsical
humours
,
which
any
kind
of
sickness
will
quite
cancell
;
and
commonly
such
persons
fall
into
the
most
desperate
Consumptions
of
all
,
when
that
loose
fat
forsaketh
them
:
Even
so
there
are
many
loose
Professors
amongst
us
(
and
have
been
in
all
Ages
)
who
have
swollen
in
their
minds
and
conceipts
into
a
great
bul●
.
They
judge
themselves
to
be
like
the
Children
of
Anack
in
spiritual
matters
,
and
other
Professors
about
them
,
but
as
Grashoppers
,
as
men
and
women
of
low
,
and
weak
,
and
inconsiderable
stature
in
respect
of
themselves
.
Now
there
is
and
(
for
the
most
part
)
alwaies
hath
been
such
a
Ministry
of
the
Gospel
(
so
called
)
which
is
apt
to
work
this
way
:
Though
(
to
speak
properly
)
it
is
no
Ministry
of
the
Gospel
,
but
only
a
kind
of
counterfeit
of
it
,
which
seeks
to
commend
it self
unto
the
World
for
such
;
yea
,
and
to
disparage
that
which
is
truly
and
indeed
such
in
comparison
of
it self
:
But
of
that
Generation
of
men
and
women
which
forsake
such
a
Ministry
of
the
Gospel
which
is
savoury
,
wholsome
,
and
sound
,
where
the
Mind
and
Counsel
of
God
,
concerning
the
peace
and
salvation
of
their
souls
,
is
effectually
declared
and
held
forth
,
and
betake
themselves
unto
that
which
will
feed
their
fansies
with
vain
and
windy
speculations
and
conceipts
,
and
let
their
Lusts
be
quiet
and
not
disturbe
them
.
The
great
Apostle
Paul
Prophesyed
long
ago
,
2
Tim.
4.2
,
3
,
4.
where
having
most
solemnly
charged
and
adjured
Timothy
before
God
and
the
Lord
Jesus
Christ
(
reminding
him
that
it
was
he
that
should
judge
both
the
quick
and
the
dead
at
his
appearing
and
Kingdom
)
That
he
preach
the
Word
,
that
he
be
instant
in
season
,
and
out
of
season
,
that
he
rebuke
,
reprove
,
exhort
with
all
long
suffering
and
Doctrine
.
He
subjoyneth
this
as
his
reason
why
he
did
thus
deeply
adjure
and
importune
him
to
lay
about
him
in
the
work
of
the
Ministry
,
For
(
saith
he
)
the
time
will
come
when
they
[
i
e.
men
and
women
]
will
not
endure
sound
Doctrine
,
but
after
their
own
[
or
according
to
their
proper
or
private
]
Lusts
shall
heap
to
themselves
Teachers
,
having
itching
ears
;
and
they
shall
turn
away
their
ears
from
the
truth
,
and
shall
be
turned
unto
Fables
;
the
time
will
come
that
they
will
not
endure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Doctrine
that
is
healthful
and
sound
,
i.
e.
such
a
Ministry
which
is
likely
and
proper
to
keep
them
spiritually
healthful
and
sound
,
free
from
lusts
and
from
sinful
dispositions
and
desires
,
from
erronious
and
fond
conceipts
and
imaginations
,
which
do
corrupt
and
endanger
the
spiritual
constitution
and
frame
of
the
soul
as
well
as
lusts
and
inordinate
desires
themselves
do
.
Such
a
Ministery
as
this
(
saith
the
Apostle
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
will
not
bear
or
endure
;
it
will
be
after
a
time
irksome
,
wearisome
,
and
burthensome
unto
them
,
as
a
burthen
is
to
a
tender
or
crazie
shoulder
when
it
hath
lain
upon
it
long
,
and
been
carried
any
considerable
way
;
he
that
beareth
it
will
as
soon
as
he
can
ease
himself
of
it
:
Now
,
the
persons
of
whom
he
thus
Prophesyeth
,
that
the
time
would
come
that
they
would
not
endure
wholsome
Doctrine
,
are
not
only
the
Professours
of
Christianity
in
that
Generation
wherein
he
wrote
this
,
but
he
speaketh
here
of
a
sad
distemper
which
he
knew
would
be
incident
to
Professours
in
succeeding
Ages
also
.
For
there
is
no
reason
that
Christians
or
Professours
of
the
Gospel
in
Paul's
time
should
be
worse
,
or
weaker
at
this
turn
,
more
apt
(
I
mean
)
in
time
to
grow
weary
and
impatient
of
sound
Doctrine
,
and
to
heap
up
Teachers
according
to
their
own
humours
and
lusts
than
in
after
Generations
:
Nay
,
of
the
two
it
is
more
like
that
Professours
generally
in
his
time
should
be
less
obnoxious
or
exposed
unto
danger
in
this
kind
than
in
after
Ages
;
because
the
Ministry
of
the
Gospel
now
reigned
in
greater
power
and
glory
than
afterwards
,
and
so
was
more
efficacious
and
likely
to
engage
men
and
women
unto
it
,
and
to
the
love
of
the
truth
delivered
and
asserted
in
it
with
constancy
and
perseverance
.
Therefore
if
Professours
under
this
Ministry
were
like
to
miscarry
and
expose
themselves
to
ruine
,
in
such
a
way
as
we
speak
of
,
much
more
now
.
The
reason
why
Professours
of
Religion
,
Sect.
4
after
they
have
lived
some
considerable
time
under
a
Ministry
able
,
and
faithful
,
and
sound
,
are
notwithstanding
in
time
apt
to
withdraw
from
this
Ministry
(
I
mean
,
from
this
species
,
or
kind
of
it
,
by
what
person
or
persons
soever
it
be
exercised
)
and
betake
themselves
to
a
Ministry
of
another
kind
,
which
standeth
in
airy
Notions
,
and
windy
Speculations
,
in
uncouth
and
unheard-of
Strains
,
whether
of
Phrase
,
or
Doctrine
,
or
both
,
&c.
the
reason
,
I
say
,
or
reasons
why
men
and
women
are
apt
to
exchange
Ministry
for
Ministry
in
this
kind
,
are
,
or
probably
may
be
these
.
First
,
The
nature
of
man
,
especially
when
it
falls
in
conjunction
with
opportunity
and
time
,
apt
either
to
awaken
or
feed
such
a
disposition
or
humour
,
is
apt
to
be
tempted
with
curiosity
.
I
do
not
say
,
that
in
such
a
conjunction
it
is
alwaies
overcome
with
this
sinful
vanity
;
no
,
nor
yet
that
it
is
actually
so
much
as
tempted
by
it
;
but
this
I
say
,
That
in
such
a
conjunction
of
Circumstances
as
I
speak
of
,
it
is
apt
or
obnoxious
to
be
thus
tempted
,
and
by
means
of
the
temptation
to
be
overcome
.
Now
,
that
which
is
incident
to
the
nature
a
man
in
such
or
such
cases
,
though
it
be
not
found
in
all
men
,
whose
case
is
so
or
so
,
yet
it
is
very
like
to
be
found
in
many
:
and
this
is
that
which
we
now
assign
for
a
reason
why
many
Professours
,
who
have
for
a
time
,
and
this
(
it
may
be
)
with
approbation
and
delight
,
sate
under
a
fruitful
and
worthy
Ministry
;
yet
may
grow
after
a
while
out
of
love
and
liking
of
this
Ministry
,
when
a
Ministry
of
another
kind
,
which
vaunteth
things
above
what
is
written
,
and
which
(
haply
)
hath
(
as
the
Apostle
speaks
in
a
like
case
)
a
shew
of
wisdom
in
it
,
and
no
more
,
cometh
in
their
way
.
Curiosity
is
such
a
distemper
in
the
heart
or
soul
of
a
man
or
women
,
which
disposeth
it
to
linger
and
lust
after
things
that
are
rare
,
and
which
we
know
are
enjoyed
but
by
few
;
and
withal
are
unnecessary
,
and
yield
no
benefit
unto
those
that
know
and
enjoy
them
,
but
rather
are
prejudicial
and
hurtful
unto
them
;
for
if
the
knowledge
and
enjoyment
of
things
be
really
necessary
and
profitable
,
all
things
considered
,
the
desire
of
knowing
or
enjoying
them
is
no
waies
sinful
,
and
consequently
not
favouring
of
Curiosity
,
but
regular
,
and
approved
by
God
:
But
when
men
and
women
,
in
matters
of
Religion
,
and
things
appertaining
to
God
,
shall
by
degrees
decline
and
wither
in
their
affections
towards
the
hearing
of
such
things
which
are
wholsome
,
and
sound
,
and
edifying
in
faith
and
love
;
and
shall
affect
a
knowing
of
spiritual
things
,
higher
,
and
more
mysterious
and
secret
than
those
which
are
written
and
communicated
by
God
unto
the
World
in
and
by
the
Scriptures
;
and
shall
delight
in
the
discourses
of
such
men
,
who
as
the
Apostle
describeth
them
,
Col.
2.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
intruding
themselves
into
those
things
they
had
not
seen
,
i.
e.
boldly
thrusting
themselves
forward
to
teach
and
affirm
such
things
,
of
the
truth
and
certainty
whereof
they
have
no
substantial
ground
or
bottom
;
this
savours
strongly
of
that
sinful
distemper
of
the
soul
which
we
call
Curiosity
.
Secondly
,
Sect.
5
Another
reason
of
that
sad
miscarriage
,
we
speak
of
,
in
Professors
may
be
an
affectation
of
novelty
,
or
of
change
.
When
men
and
women
have
,
for
any
considerable
space
of
time
,
been
acquainted
with
,
or
accustomed
unto
things
,
or
persons
,
though
never
so
profitable
and
worthy
,
yea
,
and
pleasing
and
contentful
unto
them
at
the
first
;
their
affections
after
a
while
are
apt
to
wear
flat
and
dull
,
to
abate
and
lose
their
first
vigour
and
strength
,
in
which
case
they
are
under
a
temptation
to
seek
new
Objects
;
and
this
Temptation
nor
being
rejected
,
nor
resisted
as
it
ought
to
be
,
prevaileth
over
many
.
Thus
Christ
challengeth
the
Jews
as
rejoycing
(
Joh.
5.35
.
)
for
a
reason
(
or
some
short
time
only
)
in
the
Ministry
of
John
,
notwithstanding
he
was
a
light
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
burning
and
shining
,
He
was
a
burning
and
a
shining
light
,
and
ye
were
willing
to
rejoyce
in
his
light
.
John
is
here
by
our
Saviour
described
,
or
commended
by
two
properties
,
which
in
a
Minister
are
most
like
to
retain
and
keep
,
as
well
as
to
procure
and
gain
the
affections
and
approbations
of
men
.
The
first
is
,
That
he
was
a
burning
light
,
secondly
,
That
he
was
a
shining
light
:
Zeal
accompanied
with
an
excellency
of
knowledge
are
two
most
excellent
and
worthy
qualifications
in
the
Ministers
of
the
Gospel
;
and
a
man
would
think
a
Minister
,
who
is
provided
with
these
,
should
so
endear
the
hearts
of
men
and
women
whom
he
serveth
in
the
work
of
the
Ministry
,
that
he
should
so
captivate
their
hearts
and
affections
,
that
neither
life
nor
death
,
nor
things
present
,
nor
things
to
come
should
be
able
to
separate
,
or
to
estrange
such
a
man
from
the
affections
of
his
people
.
Yet
nevertheless
this
(
we
see
)
was
John's
case
with
the
Jews
:
he
was
a
burning
and
shining
light
;
he
had
all
the
advantages
that
lightly
could
be
found
in
a
man
to
retain
what
he
had
gotten
in
the
hearts
and
affections
of
his
people
;
and
yet
,
they
who
did
mightly
rejoyce
in
him
for
a
season
,
after
a
while
saw
no
such
matter
in
him
.
John
,
who
was
as
an
Angel
of
God
for
a
season
,
was
but
like
another
man
soon
after
;
not
that
there
was
any
alteration
or
change
in
John
,
for
doubtless
he
did
not
decline
,
neither
in
his
burning
,
nor
in
his
shining
,
until
the
very
day
and
hour
of
his
death
:
And
therefore
that
there
was
such
a
change
in
the
minds
of
the
Jews
towards
him
,
it
proceeded
from
the
levity
of
spirit
and
affection
which
was
so
incident
unto
them
.
Ye
were
willing
to
rejoyce
(
saith
our
Saviour
)
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
signifieth
an
excellent
degree
of
rejoycing
,
to
dance
and
leap
,
or
spring
for
joy
;
he
doth
not
simply
say
,
that
they
did
rejoyce
,
but
that
they
were
willing
to
do
it
;
that
they
did
it
freely
,
and
of
their
own
accord
,
they
were
not
importuned
by
any
perswasion
or
prompting
by
any
other
man
:
yet
they
had
enough
of
John
in
a
short
time
,
when
once
they
had
gone
round
about
him
,
and
saw
his
gifts
and
abilities
,
and
what
he
was
able
to
do
;
when
they
had
tasted
thoroughly
of
his
Doctrine
,
they
could
as
freely
turn
their
backs
upon
him
as
upon
any
other
man
;
they
would
see
whether
there
were
any
other
Teacher
that
was
of
another
spirit
,
or
of
another
method
of
Teaching
,
or
whose
Doctrine
or
matter
was
of
a
higher
and
more
sublime
nature
or
consideration
than
his
.
And
so
likewise
it
fared
with
the
great
Apostle
Paul
amongst
the
Corinthians
,
and
especially
amongst
the
Galathians
;
to
the
Corinthians
,
1
Cor.
9.2
.
He
saith
,
that
though
it
were
supposed
that
unto
others
he
was
not
an
Apostle
,
yet
to
them
he
was
;
meaning
,
that
however
they
might
think
that
he
did
not
acquit
or
approve
himself
as
an
Apostle
amongst
other
people
,
where
he
preached
the
Gospel
,
as
either
by
working
signs
or
miracles
amongst
them
,
or
by
the
efficacy
and
success
of
his
Doctrine
in
the
Consciences
of
many
;
yet
certainly
,
he
had
approved
himself
both
these
waies
,
and
every
other
way
an
Apostle
unto
them
.
For
(
saith
he
in
the
latter
part
of
the
verse
)
the
seal
of
mine
Apostleship
are
ye
in
the
Lord
:
meaning
,
that
their
being
in
Christ
,
their
conversion
to
the
Faith
was
a
seal
,
i.
e.
a
sure
testimony
and
confirmation
unto
them
that
he
had
the
Commission
of
an
Apostle
from
Christ
.
And
elsewhere
he
saith
,
2
Cor.
12.12
.
that
the
signs
of
an
Apostle
were
wrought
amongst
them
[
meaning
by
himself
]
As
in
all
patience
,
so
in
signs
,
and
wonders
,
and
mighty
deeds
.
Elsewhere
he
saith
,
1
Cor.
4.15
.
That
in
Christ
Jesus
he
had
begotten
them
through
the
Gospel
.
In
another
place
,
2
Cor.
11.2
.
That
he
had
espoused
them
to
one
Husband
,
to
present
them
a
chaste
Virgin
unto
Christ
.
(
To
pass
by
much
more
of
like
import
.
)
Such
things
as
these
,
by
which
this
people
could
not
but
be
lifted
up
unto
heaven
(
as
our
Saviour
speaks
in
the
like
case
)
were
sufficient
(
in
all
likelihood
of
reason
)
so
to
have
endeared
this
Apostle
unto
them
,
and
to
have
engaged
them
unto
him
,
that
he
should
have
been
in
their
hearts
,
as
he
professeth
they
were
in
his
,
even
to
die
and
to
live
together
;
notwithstanding
,
How
soon
was
this
Son
of
the
Morning
,
this
glorious
Apostle
,
and
heavenly
Benefactor
of
this
people
fallen
in
their
hearts
and
respects
?
Other
teachers
,
who
were
not
worthy
to
loose
the
lachets
of
his
shooes
,
coming
in
the
way
,
carried
away
the
prize
of
their
affections
and
esteem
from
him
,
these
were
the
men
that
were
all
in
all
with
them
,
Paul
was
but
an
underling
in
their
thoughts
,
a
sorry
fellow
in
comparison
.
After
al
the
Signs
,
annd
Wonders
,
and
mighty
Works
that
he
had
wrought
amongst
them
,
after
all
those
gifts
and
heavenly
endowments
,
as
of
Wisdom
,
Knowledge
,
Utterance
,
Tongues
;
yet
they
sought
a
proof
of
Christ
speaking
in
him
,
1
Cor.
13.3
.
They
could
not
tell
whether
he
was
so
much
as
a
true
Minister
of
Christ
,
or
no
,
unless
he
should
give
them
a
good
account
of
it
.
It
is
somewhat
strange
to
think
how
the
generality
of
this
People
,
having
such
rational
foundations
to
build
themselves
stable
and
steady
upon
,
should
yet
sink
so
low
in
their
esteem
of
him
.
But
neither
did
this
most
worthy
Person
,
and
Apostle
,
speed
any
whit
better
amongst
the
Galatians
than
he
had
done
amongst
the
Cerinthians
;
he
gained
high
respects
and
large
affections
;
he
telleth
them
that
at
his
first
coming
amongst
them
he
was
received
by
them
as
an
Angel
of
God
,
and
as
Jesus
Christ
;
they
had
such
strong
impressions
upon
them
,
that
they
could
have
plucked
out
their
eyes
for
him
,
Gal.
4.14
,
15.
but
very
quickly
he
became
out
of
credit
with
them
,
and
his
reputation
was
fallen
in
the
dust
;
they
cared
not
;
they
were
Kings
and
reigned
without
Paul
;
they
knew
how
to
want
his
Ministry
,
and
his
counsel
,
and
direction
;
they
had
found
out
men
that
pleased
them
better
,
they
had
heaped
up
Teachers
according
to
their
humours
;
they
had
itching
ears
,
and
therefore
they
must
have
some
that
would
scratch
them
,
and
fall
in
with
them
,
and
please
their
fansies
:
and
thus
,
when
they
had
met
with
such
Preachers
and
Doctors
,
Gal.
1.6
.
which
were
commensurable
to
their
Notions
,
or
unto
that
Spirit
which
had
now
taken
them
,
these
were
the
men
now
,
and
the
Heirs
of
Paul's
Inheritance
in
their
affections
,
and
in
the
respects
which
he
received
from
them
.
Yea
,
the
Lord
Christ
,
notwithstanding
that
(
as
his
Adversaries
themselves
bear
him
witness
)
he
spake
as
never
man
spake
;
yea
,
though
for
a
time
he
so
marvelously
affected
the
People
,
partly
,
with
his
Miracles
;
partly
,
with
his
Doctrine
,
that
they
were
about
to
take
him
by
force
and
make
him
a
King
,
Joh.
6.15
.
yet
was
he
in
a
short
time
forsaken
by
all
the
great
multitude
of
his
Hearers
and
Followers
,
none
continuing
with
him
but
the
Twelve
only
,
ver.
66
,
67.
the
rest
of
them
forsook
the
Fountain
of
Living
Waters
to
drink
out
of
narrow
maddy
Cisterns
;
they
left
him
who
had
grace
powred
into
his
Lips
,
who
taught
with
authority
,
whose
words
were
Spirit
and
Life
,
and
went
to
these
foolish
blind
Guides
(
as
Christ
terms
them
)
the
Scribes
and
Pharisees
,
to
be
built
up
unto
ruine
and
destruction
by
them
:
Even
as
many
Professours
amongst
us
in
these
daies
,
after
they
have
rejoyced
for
a
time
in
the
light
and
lively
Ministry
of
some
able
and
worthy
Teachers
,
raised
up
,
and
sent
to
them
by
God
,
they
wax
weary
,
and
grow
wanton
,
and
they
must
have
change
of
Teachers
;
although
those
they
leave
and
turn
their
backs
upon
be
as
shining
Stars
,
and
those
they
betake
themselves
unto
are
but
as
snuffs
of
Candles
in
Comparison
.
This
then
is
another
reason
of
this
unworthy
and
unwise
practice
of
many
Professours
(
which
oft
times
sorts
to
a
sad
issue
)
an
affection
of
Noveley
,
or
an
itching
ear
,
as
the
Apostle
calleth
it
.
A
third
Reason
of
the
same
inconsiderateness
and
miscarrying
is
insinuated
by
the
Apostle
,
2
Tim.
4.3
.
Sect.
6
For
the
time
will
come
when
they
will
not
endure
sound
Doctrine
,
but
will
heap
up
Teachers
according
to
their
own
lusts
;
It
is
somewhat
more
significant
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.e.
according
to
those
lusts
which
are
proper
and
peculiar
unto
them
.
The
manner
of
the
Expression
intimates
a
variety
or
diversity
of
fond
humours
and
sinful
distempers
that
will
be
found
amongst
Professours
,
one
mans
conceipt
running
one
way
,
another
mans
another
way
;
and
that
every
man
according
to
his
own
proper
humour
and
distemper
[
i.
e.
to
gratifie
,
please
,
and
feed
his
own
particular
lust
or
humour
,
whatever
it
should
be
]
would
heap
up
Teachers
to
themselves
;
i.
e.
(
I
conceive
)
would
taste
the
Spirit
or
Doctrine
of
all
the
Teachers
they
could
come
at
,
untill
they
could
meet
with
such
who
were
for
their
purpose
;
the
tenour
of
whose
teachings
and
preachings
they
should
find
to
be
such
,
which
would
not
disturbe
them
in
their
sinful
way
:
Or
else
,
heap
up
Teachers
,
&c.
i.
e.
to
cover
their
impatience
or
dislike
of
sound
Doctrine
,
which
will
give
no
quarter
to
their
Lusts
;
and
that
it
may
not
be
thought
but
that
notwithstanding
they
give
over
hearing
of
such
or
such
men
,
yet
they
are
devout
and
good
Christians
,
and
love
the
Ministry
of
the
Word
of
God
;
they
will
commend
and
follow
heaps
,
i.
e.
multitudes
of
other
Teachers
,
whose
Doctrines
are
more
plausible
,
less
penetrating
and
searching
,
under
which
they
can
enjoy
their
lusts
,
whatever
they
be
,
in
peace
.
The
passage
clearly
implies
yet
further
,
that
there
hath
been
,
is
,
and
alwaies
will
be
an
heap
of
Teachers
found
amongst
Christians
whose
Doctrine
and
Ministry
will
accommodate
mens
Lusts
,
what
ever
they
be
;
they
will
put
a
bridle
of
some
gloss
or
interpretation
or
other
into
the
lips
of
such
passages
of
the
Gospel
which
frown
with
severity
upon
their
lusts
,
that
they
should
not
fall
upon
them
:
These
are
of
that
sort
of
Teachers
of
whom
the
Apostle
Peter
likewise
Prophesyeth
,
Who
(
he
saith
to
these
to
whom
he
writeth
,
and
in
them
to
all
other
Christians
)
thorough
covetousness
should
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
fained
words
make
merchandize
of
them
.
It
is
not
so
properly
translated
,
fained
words
,
as
formed
or
fashioned
words
;
meaning
,
with
words
chosen
on
purpose
to
comport
,
or
comply
with
you
in
all
your
exorbitant
humours
and
practices
;
such
as
will
perswade
and
make
you
believe
that
you
are
all
holy
and
good
men
,
and
accepted
with
God
,
although
you
indulge
your selves
in
such
courses
:
As
Corah
,
Dathan
,
and
Abiram
would
perswade
the
People
that
they
were
all
the
whole
Congregation
of
them
,
every
one
of
them
holy
,
Num.
16.3
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
feigned
,
being
an
Adjective
,
comes
of
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifieth
the
act
of
the
Potter
forming
or
fashioning
the
Vessel
under
his
hand
,
according
to
the
requirement
of
that
use
or
service
for
which
he
intendeth
it
:
So
many
Teachers
do
form
and
fashion
their
words
,
in
proportion
to
such
unworthy
ends
as
they
propose
to
themselves
in
their
work
of
Teaching
;
which
(
as
the
Apostle
in
the
passage
before
us
implies
)
is
ordinarily
matter
of
profit
or
gain
from
their
hearers
.
Thorough
Covetousness
with
fained
words
they
shall
make
merchandize
of
you
;
i.e.
out
of
a
desire
and
design
to
get
money
or
matter
of
advantage
out
of
you
they
will
preach
smooth
and
pleasing
things
unto
you
,
though
never
so
dangerous
and
destructive
unto
your
souls
.
Baals
Priests
,
who
eat
bread
at
Jezebels
Table
,
1
Kings
18.19
.
alwaies
(
as
it
seems
)
Prophesyed
good
unto
Ahab
(
and
Jezebel
;
)
whereas
(
as
he
complains
)
Micaiah
,
the
true
Prophet
of
the
Lord
,
never
Prophesied
good
,
but
evil
to
,
or
concerning
him
,
Chap.
22.8
.
If
they
had
not
Prophesied
good
to
Ahab
and
Jezebel
,
there
had
been
no
bread
on
Jezebels
Table
for
them
to
eat
.
And
the
truth
is
,
that
the
generality
of
Professours
are
not
like
to
be
so
bountiful
or
free
in
any
other
case
,
for
any
other
kind
of
service
done
unto
them
,
as
in
the
strengthening
their
hand
in
the
way
of
their
lusts
and
sinful
humours
by
a
Ministry
of
the
Gospel
;
this
they
look
upon
as
an
encouragement
(
or
dispensation
at
least
)
from
God
himself
to
hold
on
their
way
:
On
the
other
hand
,
they
are
not
more
unwilling
or
loth
to
part
so
much
as
with
their
old
Shooes
,
or
with
a
morsel
of
bread
unto
any
sort
of
men
,
than
unto
such
Ministers
whose
Doctrine
they
either
know
,
or
suspect
to
be
at
a
strong
or
irreconcileable
defiance
with
their
Lusts
,
alwaies
troublesome
unto
,
and
fighting
against
those
Principles
and
Imaginations
within
them
,
upon
which
they
bear
themselves
with
peace
and
comfort
in
their
evil
waies
.
They
look
upon
such
Ministers
as
these
with
such
an
eye
as
Ahab
looked
upon
Elijah
,
1
Kings
21.20
.
when
he
judged
him
his
Enemy
,
Hast
thou
found
me
O
mine
Enemy
?
And
men
are
not
apt
to
be
liberal
to
their
Enemies
,
nor
unto
those
whom
they
judge
their
Enemies
.
By
this
Argument
the
Apostle
Paul
vindicated
himself
from
that
aspersion
which
some
false
Teachers
laid
to
his
charge
,
Sect.
7
viz.
That
he
was
a
man
that
warred
after
the
flesh
,
2
Cor.
10.3
,
4.
i.
e.
sought
himself
with
all
his
might
in
carnal
or
fleshly
accommodations
:
From
this
charge
he
vindicateth
himself
(
as
I
say
)
by
this
Argument
,
viz.
That
his
Weapons
,
or
the
Weapons
of
his
Warfare
were
not
carnal
.
What
doth
he
mean
by
the
Weapons
of
his
Warfare
?
Doubtless
,
he
means
those
Principles
,
as
well
intellectual
as
moral
,
by
the
active
management
and
use
whereof
he
kept
that
stir
in
the
World
where-ever
he
came
.
These
Weapons
(
saith
he
)
of
his
Warfare
were
not
carnal
,
i.
e.
were
not
of
such
a
nature
,
property
,
or
kind
,
were
not
formed
of
such
a
Warfare
,
whereby
the
flesh
is
like
to
be
promoted
.
But
how
doth
he
prove
this
?
By
an
Argument
drawn
from
Contraries
thus
:
They
are
so
far
from
being
carnal
(
in
the
sense
declared
)
that
they
are
mighty
through
God
,
or
unto
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
pulling
down
of
strong
holds
,
and
casting
down
imaginations
,
[
meaning
,
in
the
minds
,
and
hearts
,
and
judgments
of
men
]
and
every
high
thing
,
&c.
clearly
implying
,
by
way
of
Antithesis
,
or
Opposition
,
between
Carnal
Weapons
and
the
Weapons
of
his
Warfare
,
that
he
that
goeth
upon
any
such
Warfare
,
where
he
is
to
cast
down
the
imaginations
of
men
,
upon
which
they
bear
themselves
high
in
all
their
evil
,
and
carnal
,
and
sinful
waies
,
is
not
like
to
be
accommodated
by
them
in
the
flesh
;
no
,
he
will
rather
be
looked
upon
as
the
greatest
disturber
of
them
in
their
darling
Notions
and
Conceipts
.
Ahab
(
we
heard
but
now
)
sometime
looked
upon
Elijah
,
when
he
called
him
his
Enemy
,
Hast
thou
found
me
O
mine
Enemy
?
If
the
Prophets
of
Baal
had
not
Prophesied
good
both
to
Ahab
and
Jezebel
,
certainly
they
had
not
eat
bread
at
her
Table
(
as
the
Scriptures
say
they
did
:
)
they
had
done
by
them
as
they
did
by
Michaiah
,
who
alwaies
Prophesied
evil
.
Now
whosoever
shall
Prophesie
evil
unto
men
,
as
all
they
do
who
tell
them
plainly
that
if
they
will
maintain
such
and
such
Principles
,
and
hold
such
and
such
Notions
,
and
walk
accordingly
,
they
cannot
be
in
the
favour
of
God
,
nor
in
the
way
of
salvation
;
Certainly
,
these
men
shall
eat
no
bread
at
any
mans
Table
whom
they
will
not
let
alone
in
their
Notions
and
Conceipts
which
are
their
strong
holds
,
by
which
they
fence
themselves
against
the
fear
and
apprehension
of
the
Wrath
of
God
.
All
which
sheweth
,
that
there
is
a
humour
in
men
to
gratifie
and
reward
all
such
Ministers
that
will
shew
mercy
unto
them
,
and
will
not
deal
clearly
with
them
in
such
things
.
But
the
Apostles
Warfare
was
not
after
the
flesh
,
as
his
and
their
Enemies
was
,
who
setting
up
a
contrary
way
of
Preaching
unto
him
,
and
seeking
to
bring
him
and
his
Ministry
out
of
credit
,
told
the
People
,
that
Paul
was
a
man
that
warred
according
to
the
flesh
,
that
fought
himself
here
in
the
World
,
that
did
comply
with
men
,
to
make
an
advantage
of
the
Gospel
,
and
to
ingratiate
himself
in
their
affections
and
good
wills
.
Now
the
Apostle
,
to
vindicate
himself
from
such
an
imputation
as
this
,
doth
it
upon
this
ground
:
Alas
(
saith
he
)
I
war
not
after
the
flesh
,
I
have
no
Weapon
for
any
such
Battel
;
the
Weapons
of
my
Warfare
are
these
Principles
,
and
these
Notions
,
and
Truths
,
which
I
labour
to
press
where-ever
I
come
,
and
to
set
the
World
on
fire
with
:
These
are
not
carnal
,
but
mighty
unto
God
,
or
through
God
to
cast
down
strong
holds
;
his
meaning
is
,
that
the
proper
use
and
tendency
of
his
Weapons
were
to
encounter
,
and
beat
down
,
and
to
demolish
those
thoughts
and
imaginations
which
he
met
withal
in
the
minds
,
and
in
the
judgments
,
and
in
the
hearts
of
men
:
Where-ever
he
came
he
found
them
as
it
were
drunken
with
the
Wisdom
of
this
World
,
with
apprehensions
bent
against
the
Gospel
,
and
against
the
Counsel
of
God
therein
concerning
the
Salvation
of
the
World
.
The
World
was
furnished
with
other
Notions
,
and
with
other
Doctrines
,
some
pleasing
their
fansies
in
one
kind
,
some
in
another
;
some
said
there
were
many
Gods
,
some
said
there
was
none
.
Now
Paul
was
provided
with
Weapons
(
God
standing
by
him
,
and
aiding
and
assisting
him
)
to
combate
with
all
these
conceipts
and
imaginations
of
men
,
which
were
built
(
as
they
thought
)
as
sure
as
a
House
founded
upon
a
great
Rock
;
so
sure
,
that
they
did
,
as
it
were
,
laugh
to
scorn
any
other
Doctrine
,
or
any
other
Principles
that
should
be
brought
in
opposition
unto
them
:
But
(
saith
he
)
the
Weapons
of
my
Warfare
are
mighty
,
even
to
the
casting
down
of
such
things
,
such
high
things
as
these
.
When
I
come
amongst
Philosophers
and
wise
men
,
that
think
themselves
great
in
Wisdom
and
Understanding
,
I
batter
and
take
them
down
from
the
height
they
are
lifted
up
unto
in
their
own
thoughts
and
imaginations
.
The
Weapons
which
I
level
against
the
faces
of
those
desperate
Counsels
and
lying
Imaginations
which
were
exalted
within
them
,
subdued
them
,
and
brought
them
down
;
yea
,
brought
them
into
Captivity
unto
Jesus
Christ
.
Now
this
is
that
which
we
observe
here
,
that
such
Truths
and
Doctrines
which
are
bent
against
the
thoughts
and
conceipts
of
men
,
by
which
they
are
supported
in
their
evil
,
sensual
,
and
sinful
waies
,
are
no
weapons
to
fight
the
battels
of
the
flesh
:
but
such
Doctrines
,
such
Notions
and
Imaginations
which
qualifie
the
Scriptures
,
and
bring
them
down
from
the
height
of
that
holiness
and
purity
which
is
natural
unto
them
,
and
make
them
to
temper
with
men
of
low
Spirits
,
and
of
false
Principles
;
these
are
the
Weapons
that
will
fight
the
battels
of
the
flesh
;
and
men
will
give
large
wages
unto
them
,
that
by
such
Doctrines
will
strengthen
their
hands
in
evil
waies
:
but
they
have
nothing
at
all
to
reward
those
with
,
that
will
disturbe
them
in
their
way
,
which
refie
and
ransack
their
Consciences
,
which
take
from
them
those
Weapons
wherein
they
have
trusted
all
the
daies
of
their
lives
,
and
in
which
they
have
had
so
much
solace
and
content
.
Which
sheweth
that
there
is
an
inclination
and
longing
desire
in
men
to
be
boulstered
up
in
their
evil
Notions
and
Practices
,
and
to
have
their
Consciences
fortified
against
any
fear
or
apprehension
of
the
wrath
or
displeasure
of
God
.
So
then
,
this
is
another
Reason
of
that
declining
and
falling
off
from
such
a
Ministry
of
the
Gospel
which
is
burning
and
shining
,
which
is
full
of
Authority
and
Power
,
to
a
Ministry
of
quite
another
kind
,
which
is
airy
,
and
stands
partly
in
uncouth
and
empty
Notions
,
Speculations
,
and
Conceipts
which
the
Scripture
knoweth
not
,
partly
in
affectate
and
odd
Phrases
and
Expressions
.
This
is
another
Reason
(
I
say
)
of
that
aptness
in
men
and
women
to
fall
from
the
former
Ministry
to
the
latter
;
it
is
some
lust
,
some
inordinacy
of
heart
or
mind
,
one
or
other
,
which
they
are
not
willing
to
part
with
,
nor
yet
to
be
in
continual
fear
and
danger
of
suffering
reproof
for
othem
.
It
is
true
,
the
men
of
that
folly
and
weakness
we
speak
of
are
wont
to
pretend
other
Reasons
and
Grounds
of
that
unworthy
exchange
they
make
in
the
case
mentioned
,
and
will
not
own
the
Reasons
now
specified
:
But
as
the
saying
of
the
Poet
was
,
Ut
verae
lateant
causae
,
finguntur
inanes
.
It
is
frequent
with
men
,
in
such
cases
,
to
pretend
that
which
is
not
,
and
to
conceal
and
hide
from
the
knowledge
of
men
that
which
is
,
to
make
a
fair
covering
of
Reasons
that
are
warrantable
and
just
,
to
veil
these
that
are
reproachful
and
unworthy
,
being
(
indeed
)
the
true
Reasons
and
Grounds
of
their
Action
.
This
was
Rachels
Practice
,
Gen.
31.3
,
4.
the
true
reason
why
she
sate
upon
the
Camels
Litter
,
or
Furniture
,
was
,
that
her
Father
Laban
might
not
find
his
Images
that
she
had
stoln
;
but
not
being
willing
that
this
Reason
of
her
Posture
should
be
known
,
she
pretends
another
,
viz.
That
the
Custome
of
women
was
upon
her
.
So
the
Scribes
and
Pharisees
,
though
the
devouring
of
Widows
houses
was
the
real
and
true
end
they
proposed
in
making
long
Prayers
,
yet
being
loath
to
own
this
,
being
so
foul
and
so
unworthy
,
they
pretended
Zeal
,
and
largeness
of
Devotion
in
its
stead
.
Thus
the
Persons
we
speak
of
,
being
ashamed
to
own
the
Reason
we
last
discovered
and
opened
from
the
Scriptures
,
for
the
ground
or
reason
of
their
shifting
Ministries
(
upon
the
terms
mentioned
)
are
wont
to
pretend
others
of
a
more
fair
and
Christian
import
,
viz.
That
the
Ministry
which
they
give
over
,
is
legal
and
low
,
(
at
least
comparatively
)
less
spiritual
,
and
less
edifying
(
at
least
to
them
:
)
Or
else
,
that
some
Doctrines
or
Opinions
are
held
forth
,
and
maintained
in
this
Ministry
,
which
are
contrary
to
their
Judgments
and
Consciences
;
and
therefore
they
judge
themselves
bound
both
in
Wisdom
and
Conscience
to
withdraw
from
it
,
and
attend
upon
that
which
is
both
more
edifying
and
raising
men
up
nearer
unto
God
,
and
also
more
Orthodox
and
sound
.
These
are
common
colours
and
pretenses
that
are
frequently
alledged
by
men
and
women
when
their
hearts
tempt
them
away
from
a
worthy
Ministry
to
that
which
is
unworthy
.
To
speak
somewhat
to
them
both
.
For
the
first
,
Whereas
they
impute
legalness
(
as
they
call
it
)
lowness
,
Sect.
8
and
ordinariness
,
and
want
of
spiritfulness
to
the
Ministry
,
under
which
they
have
no
mind
to
continue
,
by
reason
whereof
they
cannot
(
they
say
)
edifie
or
profit
;
it
may
be
not
unworthy
consideration
,
that
such
a
Doctrine
or
Ministry
,
which
some
count
legal
and
low
,
is
far
more
spiritful
and
raised
than
that
wherein
they
pretend
to
find
these
high
qualifications
.
For
,
you
know
,
some
call
that
Ministry
legal
which
uregeth
and
presseth
upon
the
Consciences
of
men
,
with
all
earnestness
and
zeal
,
those
great
Duties
of
Mortification
and
Self-denial
,
and
a
thoroughness
of
subjection
and
obedience
unto
the
whole
Will
of
God
,
though
otherwise
,
upon
occasion
,
and
as
oft
as
it
judgeth
it
necessary
and
meet
,
it
effectually
openeth
the
whole
Counsel
of
God
unto
men
,
concerning
the
freeness
of
his
Grace
,
as
well
in
their
Justification
as
Salvation
;
together
with
all
the
secret
strains
,
and
all
the
turnings
and
windings
,
and
carriages
of
his
Wisdom
in
the
Gospel
,
as
far
as
they
are
ordinarily
reached
and
discovered
by
men
,
whereas
this
is
the
most
Evangelical
Ministry
,
and
most
likely
to
bring
men
to
a
true
faith
and
belief
of
the
Gospel
.
If
you
would
know
what
a
legal
Ministry
is
;
to
speak
properly
,
it
is
such
which
teacheth
Justification
by
the
Law
;
and
such
is
the
Doctrine
of
the
Papists
:
But
to
charge
,
and
to
press
the
Commandments
of
Jesus
Christ
,
and
to
call
upon
men
with
the
greatest
affection
and
zeal
,
and
withall
to
handle
such
great
and
glorious
motives
and
encouragements
,
which
the
Gospel
affordeth
unto
men
to
strengthen
their
hands
in
the
waies
of
holiness
;
and
withall
to
lay
before
men
the
heavy
Judgments
which
shall
abide
those
who
shall
be
disobedient
,
this
is
far
from
being
legal
;
for
it
hath
more
of
the
Spirit
of
the
Gospel
in
it
than
any
other
.
On
the
other
hand
,
they
call
that
a
spiritual
Ministry
,
which
seldom
or
never
chargeth
the
Souls
or
Consciences
of
men
with
any
Moral
dutie
;
nor
threatens
these
with
exclusion
out
of
the
Kingdom
of
God
,
who
either
are
Thieves
,
Adulterers
,
Covetous
,
&c.
But
spendeth
it self
,
from
time
to
time
,
in
venting
certain
airy
and
windy
Notions
,
and
Speculations
,
such
as
have
no
sufficient
footing
or
foundation
either
in
the
Scripture
,
or
in
good
Reason
;
And
these
(
for
the
most
part
)
cloathed
with
a
kind
of
uncouth
,
and
antique
Language
and
Expression
.
This
Ministry
,
when
it
hath
entertained
those
that
repair
unto
it
,
for
an
hour
or
two
,
may
,
for
the
most
part
,
truly
say
unto
them
,
concerning
what
hath
been
delivered
by
it
,
as
Aristotle
is
reported
to
have
said
,
when
some
blamed
him
for
publishing
and
making
common
his
Philosophical
Notions
and
Secrets
;
Edidi
,
(
saith
he
)
&
non
edidi
;
meaning
,
I
have
,
and
I
have
not
;
so
may
it
be
truly
said
of
such
a
Ministry
as
we
speak
of
,
it
preacheth
,
and
it
preacheth
not
;
it
teacheth
,
and
it
teacheth
not
;
for
it
preacheth
and
teacheth
after
such
a
manner
,
that
they
who
have
heard
are
little
the
wiser
,
can
give
no
reasonable
account
of
any
thing
they
hear
to
any
sober
or
intelligent
man
.
And
it
is
an
unworthy
humour
or
property
in
some
,
both
men
and
women
,
to
have
only
such
teachings
in
admiration
,
and
in
high
esteem
,
which
they
understand
not
,
and
to
undervalue
that
,
as
low
and
ordinary
,
which
they
are
able
to
make
any
thing
of
with
sense
and
understanding
.
On
the
other
hand
,
It
is
a
property
,
of
the
opposite
extreme
,
in
some
others
,
not
to
value
or
regard
any
Ministry
which
requireth
the
use
and
exercise
of
their
understandings
to
make
them
thorougly
capable
or
apprehensive
of
the
things
delivered
;
but
that
only
which
yieldeth
nothing
but
milk
,
meet
only
for
Babes
in
Christ
,
or
such
things
which
they
knew
before
,
and
have
heard
ten
times
over
.
Some
care
for
nothing
that
is
new
,
though
it
be
never
so
agreeable
to
their
old
things
,
I
mean
,
to
what
they
knew
already
and
believed
;
and
some
again
care
for
nothing
but
what
is
new
,
whether
it
be
consonant
and
consistent
with
their
old
things
or
no
:
Novelty
and
strangeness
,
in
one
kind
or
other
,
are
sufficient
commendations
of
a
Ministry
in
the
eyes
of
some
.
That
passage
of
our
Saviour
is
very
considerable
,
Sect.
9
as
in
part
relating
to
the
business
in
hand
,
Then
said
he
unto
them
,
Therefore
every
Scribe
which
is
instructed
unto
[
or
for
]
the
Kingdom
of
heaven
,
is
like
unto
a
man
that
is
an
housholder
,
which
bringeth
forth
out
of
his
Treasury
things
new
and
old
,
Mat.
13.52
.
Note
the
occasion
,
upon
which
Christ
spake
thus
unto
his
Disciples
,
which
is
expressed
,
ver.
51.
(
immediately
preceding
)
when
he
had
delivered
himself
in
several
Parables
unto
them
he
demands
of
them
,
whether
they
had
understood
all
that
he
had
spoken
;
they
say
unto
him
,
yea
Lord
,
Therefore
(
saith
he
again
unto
them
)
every
Scribe
which
is
instructed
,
&c.
As
if
he
had
said
,
look
,
as
I
have
done
,
so
must
ye
;
As
I
have
made
you
to
understand
things
which
are
new
,
and
which
you
understood
not
before
,
by
means
of
those
things
which
ye
did
know
before
(
for
all
acquired
knowledge
is
obtained
by
the
advantage
and
help
of
things
formerly
known
:
)
In
like
manner
,
every
Scribe
which
is
instructed
unto
the
Kingdom
of
Heaven
,
i.e.
every
Minister
,
or
Teacher
,
or
Preacher
of
the
Gospel
(
as
the
Scribes
were
Teachers
and
Ministers
of
the
Law
)
which
is
instructed
,
i.e.
which
is
duly
accomplished
and
furnished
with
knowledge
and
understanding
for
the
Kingdom
of
heaven
,
i.e.
to
promote
and
advance
the
interest
and
affairs
of
the
Kingdom
of
heaven
in
the
World
,
to
propagate
the
Gospel
,
is
like
an
Housholder
,
which
bringeth
forth
out
of
his
Treasury
,
or
place
of
store
for
his
Provisions
,
viz.
for
the
furnishing
of
his
Table
upon
all
occasions
and
for
the
entertainment
of
those
that
come
to
it
,
things
both
new
and
old
,
i.e.
meats
that
have
been
formerly
dished
and
made
ready
,
and
kept
in
store
,
together
with
other
made
ready
upon
the
present
occasion
.
But
how
,
or
wherein
doth
the
Scribe
,
or
Teacher
spoken
of
,
who
is
accomplished
for
the
work
of
the
Gospel
,
resemble
the
Housholder
here
described
,
by
bringing
out
of
his
Treasury
things
both
new
and
old
?
Our
Saviour's
meaning
I
conceive
to
be
this
,
that
it
is
required
in
a
worthy
and
well
accomplished
Minister
of
the
Gospel
that
he
be
able
to
bring
forth
,
or
to
discover
unto
the
People
new
things
,
new
truths
(
I
do
not
mean
simply
new
,
for
so
there
is
no
truth
new
:
but
new
unto
them
,
or
new
unto
the
Age
and
Times
wherein
he
liveth
)
and
not
only
to
do
this
,
to
bring
forth
new
provisions
of
truth
,
but
old
things
,
or
old
truths
also
,
i.e.
such
as
they
have
already
received
and
believed
,
to
insist
upon
these
also
;
and
that
for
this
end
and
purpose
,
that
he
may
cause
the
people
to
understand
and
see
that
the
new
truths
which
he
brings
and
holds
forth
unto
them
correspond
with
their
old
,
with
what
they
know
and
believe
already
,
and
have
in
them
no
repugnancy
or
contrariety
unto
those
,
but
are
rather
arguitively
,
or
consequentially
contained
or
comprehended
in
them
:
for
this
properly
is
to
edifie
,
or
build
up
,
the
frequent
Metaphor
by
which
the
Holy
Ghost
expresseth
the
growth
or
encrcase
of
men
and
women
in
spiritual
and
saving
knowledge
:
To
build
up
,
I
say
,
properly
imports
a
carrying
on
,
or
carrying
up
that
part
of
the
edifice
or
house
which
is
wrought
or
built
al●eady
,
towards
the
compleating
of
it
,
by
adding
or
laying
on
,
according
to
Art
,
more
materials
fit
for
the
building
:
In
like
manner
,
spiritual
edification
doth
not
properly
stand
in
a
Ministers
simple
delivering
new
things
,
though
truths
,
unto
a
people
,
or
in
their
receiving
or
understanding
them
:
But
in
a
rational
and
clear
connecting
and
close
joynting
of
these
new
truths
with
the
old
,
formerly
laid
in
their
Judgments
,
so
that
people
may
perfectly
and
satisfyingly
perceive
the
perfect
harmony
and
consent
between
what
they
hear
anew
,
and
what
they
have
been
grounded
upon
before
:
So
that
that
which
is
newly
added
unto
them
may
not
stand
off
from
,
or
stand
awry
by
the
former
part
of
their
building
;
but
every
way
correspond
with
it
,
yea
,
be
supported
and
maintained
by
it
.
When
a
house
is
part
built
,
and
part
unbuilt
(
which
is
the
case
of
all
Christians
in
this
life
)
to
throw
down
an
heap
of
new
brick
,
or
stones
,
or
pieces
of
timber
,
though
never
so
fit
for
building
,
by
the
sides
of
the
Wall
that
is
a
building
,
is
not
to
build
,
or
carry
on
the
building
of
the
house
,
but
a
regular
disposing
of
these
unto
,
and
upon
that
which
is
already
built
,
that
so
they
may
be
incorporated
together
,
and
one
receive
strength
and
firmness
from
the
other
,
this
is
in
order
towards
the
compleating
of
the
building
:
In
like
manner
,
for
a
Minister
,
or
Teacher
,
only
to
teach
new
matter
to
a
people
,
though
it
be
nothing
but
truth
,
and
to
neglect
their
old
things
;
I
mean
,
not
to
shew
them
,
and
to
make
them
see
and
understand
the
perfect
coherence
of
this
new
matter
with
,
and
dependence
upon
what
they
know
already
,
and
firmly
believe
,
is
not
the
part
of
a
Scribe
instructed
for
the
Kingdom
of
Heaven
,
nor
properly
to
edifie
men
in
their
most
holy
Faith
.
The
truth
is
,
that
they
that
have
but
a
little
knowledge
,
and
actually
understand
or
apprehend
only
a
few
Principles
of
truth
,
and
these
of
the
easiest
and
plainest
kind
,
have
yet
virtually
,
and
as
contained
in
these
a
great
variety
and
excellency
of
knowledge
;
and
it
is
a
special
part
of
the
work
of
a
Ministry
,
by
the
light
of
the
Scriptures
,
to
unfold
these
Principles
unto
men
,
and
to
make
them
see
how
that
all
that
God
requireth
of
them
in
his
Word
,
either
to
do
,
or
to
believe
,
was
written
,
though
with
a
small
Character
,
and
this
much
defaced
,
and
so
hardly
legible
without
help
in
the
Tables
of
their
own
hearts
and
consciences
.
But
this
only
by
the
way
.
The
thing
we
drive
at
,
is
,
to
make
known
unto
you
,
that
that
Generation
of
men
now
under
reproof
for
forsaking
the
Ministry
where
it
is
solid
and
fruitful
,
for
such
a
Ministry
which
fetcheth
all
the
Notions
and
Doctrines
of
it
from
terra
incognita
:
From
beyond
,
or
above
the
Scriptures
under
a
pretense
that
the
former
Ministry
is
low
,
and
they
cannot
edifie
by
it
;
they
,
I
say
;
plainly
shew
by
this
pretense
,
that
they
do
not
know
what
belongs
to
true
and
solid
edification
.
This
doth
not
consist
(
as
we
have
shewed
)
in
having
new
things
taught
us
,
much
less
such
new
things
,
which
are
empty
Speculations
,
and
have
no
substance
or
weight
of
truth
in
them
:
but
in
having
new
things
so
taught
us
,
that
their
agreement
and
good
accord
with
our
old
things
,
being
truths
,
may
be
evidenced
unto
us
;
in
which
respect
our
old
things
must
be
insisted
upon
,
and
made
use
of
,
more
or
less
,
in
order
to
our
edification
.
Several
instances
are
near
at
hand
,
and
might
readily
be
given
,
if
I
judged
it
needful
,
that
God
is
just
,
infinitely
just
,
that
he
is
infinitely
gracious
,
merciful
,
wise
,
powerful
,
faithful
,
&c.
are
(
I
suppose
)
old
things
with
us
,
that
we
have
oft
heard
preached
unto
us
;
and
few
(
I
presume
)
there
are
amongst
us
but
believe
them
:
Now
,
that
Ministry
that
shall
edifie
us
must
not
teach
us
things
inconsistent
with
,
or
opposite
unto
these
,
or
any
of
these
,
but
such
which
have
a
rational
and
kindly
sympathy
and
agreement
with
these
,
and
their
fellows
.
Moreover
,
he
that
will
edifie
a
people
must
not
only
teach
things
that
are
consequential
unto
these
,
but
he
must
also
make
it
evident
unto
them
how
they
are
consistent
,
and
how
they
do
correspond
with
their
old
truths
.
Whosoever
doth
thus
may
be
said
truly
and
properly
to
build
up
men
and
women
.
As
the
laying
on
brick
or
timber
upon
that
which
is
already
built
is
properly
to
build
up
:
Even
so
,
when
persons
are
shewn
,
and
it
is
made
evident
unto
them
that
these
new
truths
are
no
other
than
what
they
have
already
received
,
and
what
they
have
already
believed
,
when
they
can
reduce
them
,
though
never
so
spiritual
,
to
those
old
things
,
and
see
how
consistent
these
are
with
them
,
then
are
these
persons
properly
said
to
be
edified
.
For
,
my
Brethren
,
this
is
most
certain
,
that
even
in
those
old
things
.
viz.
that
God
is
Merciful
,
Gracious
,
and
Good
,
and
Just
,
&c.
are
all
high
Notions
contained
as
in
the
bowels
of
them
;
and
that
Ministry
is
most
edifying
that
can
draw
out
things
that
are
most
mysterious
,
and
that
are
most
heavenly
;
and
yet
can
draw
them
out
so
,
as
that
the
hearers
may
see
and
perceive
,
upon
the
minding
and
narrow
considerations
of
them
,
that
surely
these
things
are
so
and
so
because
they
have
so
clear
and
happy
a
consistency
with
those
things
which
they
do
believe
already
.
But
what
may
be
the
Reason
why
the
men
and
women
we
speak
of
,
Sect.
10
should
think
they
edifie
by
such
a
kind
of
Ministry
,
as
their
hearts
are
now
lift
up
unto
,
and
could
not
edifie
by
the
other
which
they
did
forsake
?
I
reply
.
First
,
The
reason
why
they
think
they
edifie
by
their
new
Ministry
,
is
,
either
because
they
meet
with
new
and
strange
terms
,
uncouth
phrases
,
and
expressions
which
they
had
not
learned
or
heard
of
before
;
or
else
for
want
of
skill
,
but
chiefly
for
want
of
will
,
care
,
and
desire
to
compare
the
substance
of
the
matter
which
is
delivered
unto
them
in
such
new
and
strange
Phrases
and
antique
kind
of
Language
,
with
what
they
had
learned
before
,
they
conceive
that
,
behold
,
now
all
things
are
become
new
;
now
we
are
enlightned
,
now
we
see
and
understand
things
that
never
entred
into
our
thoughts
or
minds
before
;
whereas
the
truth
is
,
the
matter
that
many
times
lieth
under
these
new
and
uncouth
Phrases
and
Expressions
is
but
one
and
the
self-same
thing
with
that
which
they
did
understand
and
know
before
:
and
they
themselves
might
discover
as
much
if
they
did
but
weigh
and
compare
the
words
and
phrases
,
and
what
is
imported
in
them
.
As
for
instance
,
the
plain
Doctrine
of
Mortification
and
Self-denial
;
it
is
very
strange
to
hear
how
,
and
in
what
kind
of
habit
they
do
adorn
these
Doctrines
which
are
plain
,
and
wholsome
,
and
sound
.
They
put
them
into
a
new
kind
of
expression
that
was
not
seen
nor
heard
of
before
,
nor
declared
by
those
Ministers
who
are
sound
and
sincere
in
their
teaching
of
the
Gospel
.
It
is
in
this
case
only
as
if
a
man
should
meet
an
old
friend
of
his
with
a
new
Suite
on
his
back
of
an
antique
and
uncouth
fashion
,
which
he
was
never
seen
or
known
to
be
in
before
,
in
such
a
case
as
this
one
would
think
him
to
be
a
new
man
,
and
some
stranger
:
So
these
men
if
they
have
but
their
old
matter
put
into
a
new
garbe
of
expression
,
they
are
pleased
,
and
think
they
have
heard
excellent
Notions
,
and
such
things
as
they
never
did
hear
before
.
The
second
Reason
hereof
seemeth
to
be
this
,
because
they
received
distaste
and
dislike
upon
the
account
formerly
mentioned
;
namely
,
that
this
Ministry
is
not
for
their
turn
,
it
will
not
serve
their
lusts
,
and
the
waies
wherein
they
desire
to
walk
.
Now
upon
such
an
occasion
as
this
is
,
beginning
to
conceive
a
distaste
,
thenceforth
they
do
gather
from
day
to
day
,
and
from
time
to
time
,
all
matters
which
have
any
colour
of
dislike
in
them
;
and
if
they
can
put
any
unworthy
sense
,
and
interpretation
upon
any
Passage
or
Doctrine
that
is
delivered
by
such
Teachers
,
all
this
is
put
to
that
account
;
namely
,
to
strengthen
their
own
hands
and
hearts
to
forsake
them
,
and
to
quit
themselves
of
them
;
as
it
is
with
a
side
of
a
house
which
begins
to
settle
,
all
the
weight
of
the
house
cometh
that
way
:
So
if
the
credit
or
authority
of
a
Ministry
do
but
begin
a
little
to
fall
,
in
the
minds
of
men
,
then
all
the
weight
of
their
infirmities
who
manage
it
,
or
any
thing
in
them
that
can
be
conceived
to
look
like
weakness
or
miscarriage
will
be
laid
upon
it
:
and
so
in
a
short
time
men
will
work
themselves
to
a
perfect
liberty
,
and
thoughts
will
be
made
that
this
is
not
a
Ministry
for
them
;
and
that
their
soul
is
not
like
to
prosper
under
it
,
and
therefore
they
will
seek
where
it
may
be
better
with
them
.
Again
,
Sect.
11
Whereas
the
persons
under
reproof
frequently
charge
that
kind
of
Ministry
which
they
forsake
with
being
a
legal
Ministry
.
I
reply
:
That
(
I
verily
believe
)
that
they
who
thus
pretend
either
know
not
,
or
consider
not
what
they
speak
herein
;
for
I
would
gladly
know
of
them
what
they
mean
by
a
legal
Ministry
.
Is
not
their
sense
and
notion
of
a
legal
Ministry
this
,
viz.
to
be
frequent
and
zealous
in
pressing
men
to
keep
the
Law
,
to
obey
the
Will
and
Commands
of
God
,
and
to
threaten
with
wrath
and
the
vengeance
of
hell
fire
,
the
Children
of
disobedience
,
and
those
that
shall
walk
after
the
flesh
,
and
to
promise
the
love
and
favour
of
God
to
the
exact
observers
of
his
Law
?
But
if
such
a
Ministry
as
this
be
legal
,
what
Ministry
can
be
more
legal
than
that
exercised
by
the
Lord
Christ
himself
,
and
his
greatest
Apostles
,
both
Peter
and
Paul
,
&
c
?
What
Minister
did
ever
press
holiness
,
or
the
duties
required
of
men
in
the
Law
more
strictly
,
more
zealously
,
with
greater
authority
and
power
than
he
?
Whoever
threatned
Transgressors
with
greater
severity
and
dread
than
he
in
that
most
excellent
discourse
(
a
Sermon
of
his
,
as
it
is
called
)
upon
the
Mount
?
(
Mat.
5.
)
How
doth
he
all
along
command
and
press
the
observation
of
the
Law
,
and
the
things
contained
in
it
?
The
eight
Beatitudes
(
as
they
are
commonly
called
)
what
are
they
but
a
pressing
by
motives
of
weight
certain
duties
contained
in
the
Law
?
As
blessed
are
the
meek
,
for
they
shall
inherit
the
earth
;
blessed
are
the
merciful
,
&c.
Now
all
these
are
express
duties
contained
in
the
Law
,
and
yet
we
see
our
Saviour
commends
them
unto
his
Hearers
by
the
great
motives
of
blessedness
which
shall
attend
those
who
shall
perform
them
.
And
in
ver.
17.
and
many
passages
of
that
Chapter
,
we
find
that
the
Lord
Christ
is
very
full
and
high
in
calling
upon
men
for
the
duties
of
the
Law
;
Think
not
that
I
am
come
to
destroy
the
Law
and
the
Prophets
;
I
am
not
come
to
destroy
,
but
to
fulfil
;
meaning
,
in
his
own
Person
first
,
and
then
to
fulfill
them
likewise
by
his
Doctrine
,
and
by
the
charge
which
he
would
leave
with
his
Apostles
,
and
by
them
derive
to
all
his
Ministers
and
Agents
to
the
worlds
end
.
So
in
ver.
19.
Whosoever
therefore
shall
break
one
of
the
least
of
these
Commandments
,
and
shall
teach
men
so
to
do
,
he
shall
be
accounted
least
in
the
Kingdom
of
Heaven
.
But
towards
the
end
and
conclusion
of
this
Sermon
,
Chap.
7.21
.
see
with
what
mighty
authority
and
force
doth
he
impose
upon
men
the
keeping
of
the
Law
,
Not
every
one
that
saith
unto
me
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
:
but
he
that
doth
the
Will
of
my
Father
which
is
in
heaven
;
which
holy
and
perfect
will
of
God
is
comprehended
and
laid
down
in
the
Law
,
ver.
22.
Many
will
say
unto
me
in
that
day
,
Lord
,
have
we
not
Prophesied
in
thy
name
,
and
in
thy
name
cast
out
Devils
?
&c.
Yet
(
saith
he
ver.
23.
)
I
will
profess
unto
them
I
never
knew
them
;
depart
from
me
ye
that
work
iniquity
.
So
that
from
this
,
and
many
such
like
Passages
it
is
evident
,
that
the
Lord
Jesus
Christ
was
a
great
Exacter
and
Perswader
,
a
constant
Urger
and
Presser
of
the
Consciences
of
men
unto
holiness
,
and
unto
the
observation
of
the
Law
.
And
Chap.
16.27
.
he
declares
that
he
will
reward
every
man
according
to
his
works
.
And
Chap.
23.
he
pronounceth
woe
upon
woe
,
and
heaps
of
woes
against
the
Scribes
and
Pharisees
for
their
misdemeanours
,
and
transgression
of
the
Law
in
their
Places
and
Calling
.
Yea
,
after
his
Resurrection
,
being
now
ready
to
leave
the
World
,
and
to
ascend
up
into
heaven
,
when
he
delivered
the
sum
and
substance
of
the
Gospel
unto
the
Apostles
,
as
that
which
was
to
be
the
subject
matter
of
their
Preaching
;
one
part
of
it
was
Minatory
,
and
answering
the
Curse
of
the
Law
;
yea
,
it
containeth
a
sorer
and
far
more
grievous
curse
than
that
which
the
Law
denounceth
,
He
that
believeth
not
(
saith
he
)
shall
be
damned
,
Mar.
16.16
.
This
damnation
of
the
Gospel
is
a
thousand
times
more
dreadful
than
the
Curse
or
damnation
of
the
Law
,
and
this
in
two
respects
:
First
,
It
is
irreversible
when
once
it
hath
seized
upon
a
person
,
whereas
the
Curse
of
the
Law
,
when
a
man
hath
incurred
it
,
may
be
taken
from
him
by
the
grace
of
the
Gospel
.
Every
man
that
doth
not
at
present
believe
,
is
under
the
Curse
of
the
Law
;
but
under
the
Curse
of
the
Gospel
he
only
is
that
dieth
in
his
unbelief
:
For
when
it
is
said
,
But
he
that
believeth
not
shall
be
damned
;
The
meaning
cannot
be
,
that
whosoever
is
not
at
present
an
actual
believer
shall
be
damned
,
but
he
that
dieth
in
unbelief
.
Again
secondly
,
The
Curse
of
the
Gospel
is
much
more
grievous
than
the
Curse
of
the
Law
,
in
respect
of
the
great
weight
or
degree
of
misery
which
accompanieth
it
when
it
falls
upon
the
Creature
.
The
Curse
of
the
Law
where
it
falls
it
will
break
in
pieces
:
but
the
Curse
of
the
Gospel
will
grind
all
to
powder
.
The
Apostle
implyeth
such
a
difference
as
this
,
Heb.
2.3
.
How
shall
we
escape
if
we
neglect
so
great
salvation
?
&c.
And
as
the
Ministry
of
the
Lord
Christ
was
most
purely
and
exemplarily
Evangelical
,
Sect.
12
and
therefore
far
from
Legal
,
yet
pressed
the
observation
of
the
Moral
Law
in
all
points
with
the
greatest
exactness
and
severity
that
might
be
;
yea
,
and
threatned
the
vengeance
of
hell
fire
in
case
of
neglect
and
disobedience
.
Such
was
the
Ministry
of
the
Apostle
Paul
also
:
How
frequent
and
fervent
is
he
in
all
his
Epistles
in
perswading
,
and
pressing
,
and
urging
men
unto
every
good
way
and
work
?
Yea
,
how
district
and
terrible
is
he
in
his
threatnings
of
the
loss
of
the
Kingdom
of
Heaven
,
and
Salvation
it self
?
1
Cor.
6.9
,
10.
(
We
see
there
how
close
he
bindeth
the
duties
of
the
Law
,
)
Know
ye
not
that
the
unrighteous
shall
not
inherite
the
Kingdom
of
God
?
Be
not
deceived
,
&c
,
My
Brethren
,
what
Minister
(
if
you
call
that
legal
in
a
Minister
)
did
ever
urge
and
press
the
duties
of
the
Law
upon
higher
terms
than
this
Apostle
did
?
If
you
make
but
observation
you
shall
find
throughout
all
his
Writings
this
was
a
frequent
vein
of
his
Ministry
,
Gal.
5.19
,
20
,
21.
Now
the
works
of
the
flesh
are
manifest
,
which
are
these
,
Adultery
,
Fornication
,
&c.
So
Ephes.
5.3
,
4
,
5
,
6.
But
Fornication
,
and
all
Vncleanness
;
&c.
let
it
not
be
so
much
as
once
named
amongst
you
;
know
you
not
that
no
Whoremonger
,
nor
Idolater
,
nor
Adulterer
,
nor
Unclean
person
shall
inherit
the
Kingdom
of
Heaven
?
Let
no
man
deceive
you
with
vain
words
,
making
you
believe
that
you
shall
come
off
at
last
;
Why
?
For
,
or
because
of
these
things
cometh
the
wrath
of
God
,
i.
e.
cometh
in
the
Present
Tense
,
as
if
it
were
ready
to
fall
on
them
the
same
hour
and
moment
.
And
again
the
like
place
,
Phil.
3.18
,
19.
For
many
walk
,
of
whom
I
have
told
you
often
,
and
now
tell
you
even
weeping
,
that
they
are
Enemies
of
the
Cross
of
Christ
,
&c.
So
that
it
is
evident
,
from
these
Passages
out
of
this
Apostle
,
that
his
Writings
are
full
of
this
Spirit
;
namely
,
to
press
the
duties
of
the
Law
of
God
upon
the
Consciences
of
men
,
to
fill
,
if
it
were
possible
,
their
hearts
,
and
so
their
lives
,
with
the
observation
of
them
.
The
Ministry
of
the
Apostle
Peter
also
was
of
the
same
strain
with
the
two
former
,
strongly
bent
to
fill
the
hearts
and
lives
of
men
with
righteousness
and
true
holiness
,
and
this
by
threatning
Judgments
and
Wrath
against
the
Disobedient
,
1
Pet.
4.17
,
18.
If
Judgment
begin
at
the
House
of
God
;
What
shall
the
end
be
of
them
that
obey
not
the
Gospel
of
God
?
And
if
the
Righteous
scarcely
be
saved
,
where
shall
the
Ungodly
and
Sinner
appear
?
It
is
a
very
terrible
kind
of
expression
,
and
representeth
the
state
of
the
ungodly
and
wicked
to
be
such
as
that
no
wit
of
man
,
no
,
nor
all
the
Angels
of
Heaven
were
capable
of
casting
up
all
the
horrour
or
terrour
which
will
befall
them
.
And
so
again
,
2
Pet.
2.4
,
5
,
6.
For
if
God
spared
not
the
Angels
that
sinned
,
but
cast
them
down
to
hell
,
and
delivered
them
into
chains
of
darkness
,
&c.
and
made
them
an
ensample
unto
those
that
after
should
live
ungodly
.
If
God
had
only
threatned
these
,
namely
,
the
Angels
,
and
those
wicked
men
,
the
Inhabitants
of
the
Old
World
,
&c.
but
had
never
done
execution
according
to
the
tenour
of
his
threatnings
,
men
might
have
thought
that
he
had
only
threatned
men
to
keep
them
in
awe
,
and
no
more
.
But
such
examples
as
these
,
shew
,
that
when
God
doth
threaten
,
he
doubtless
doth
it
not
in
vain
,
only
to
threaten
;
but
will
do
execution
according
to
his
threatning
,
in
case
men
continue
in
their
sinful
waies
.
So
that
there
is
no
ground
to
judge
and
determine
a
Ministry
to
be
legal
because
the
bent
and
face
of
it
is
set
,
as
it
were
,
to
press
men
to
the
keeping
of
the
Commands
of
God
contained
in
the
Moral
Law
;
nor
because
it
threatneth
with
the
greatest
severity
,
and
with
the
vengeance
of
hell
fire
,
them
that
shall
neglect
any
of
his
Commands
;
it
may
be
excellent
and
highly
Evangelical
notwithstanding
.
That
which
is
pretended
,
that
it
(
namely
,
the
Law
)
should
not
be
pressed
upon
men
,
because
they
are
not
under
the
Law
,
but
under
grace
,
Rom.
6.14
.
&
8.2
.
is
of
no
force
.
For
the
natural
conscience
in
men
doth
dictate
unto
them
,
and
urge
upon
them
the
performance
of
those
very
duties
which
the
Law
of
God
doth
require
;
and
therefore
it
is
not
material
to
insist
here
upon
this
question
,
Whether
Believers
are
bound
to
observe
the
Moral
Law
,
as
it
was
delivered
unto
the
Jews
?
for
it
is
unquestionable
,
that
the
things
contained
in
this
Law
are
binding
upon
them
otherwise
(
as
the
Apostle
doth
distinguish
very
accurately
and
carefully
in
that
case
,
Rom.
2.14
,
15.
)
He
doth
not
say
,
that
the
Gentiles
did
subject
themselves
to
Moses
Law
,
as
it
was
delivered
unto
the
Jews
;
but
they
did
the
things
contained
in
the
Law
:
So
if
Believers
be
bound
to
do
those
duties
in
every
respect
which
the
Law
requireth
.
This
we
may
call
a
subjection
to
the
Law
.
Nor
yet
again
is
it
any
Character
or
property
of
a
Legal
Ministry
(
if
we
take
the
word
Legal
in
any
disparaging
sense
)
to
promise
the
Love
and
Favour
of
God
,
Life
and
Salvation
,
to
those
that
shall
be
found
the
exactest
observers
of
the
things
required
by
God
in
the
Law
(
in
the
Moral
Law
)
especially
if
such
obedience
proceed
from
that
Faith
which
worketh
by
Love
;
for
the
Ministry
both
of
the
Lord
Christ
(
and
so
of
the
two
Apostles
mentioned
)
made
many
Promises
upon
these
terms
(
viz.
upon
keeping
of
these
Commandments
.
)
All
,
or
the
greatest
part
of
the
Beatitudes
(
as
they
are
called
)
pronounced
by
our
Saviour
in
the
entrance
upon
his
Sermon
on
the
Mount
(
Mat.
5.
of
which
we
lately
spake
)
are
but
so
many
Promises
made
unto
persons
duly
observant
of
things
commanded
in
the
Law
.
As
when
he
saith
,
Blessed
are
the
Meck
,
blessed
are
the
Merciful
,
blessed
are
the
Peace-makers
,
&c.
Now
Meekness
,
Mercifulness
,
and
Peace-making
,
&c.
are
holy
dispositions
with
their
proper
fruits
and
actions
commanded
in
the
Law
.
So
again
,
Joh.
15.10
.
If
ye
keep
my
Commandments
,
ye
shall
continue
in
my
love
;
even
as
I
have
kept
my
Fathers
Commandments
,
and
abide
in
his
love
.
Now
his
Commandments
are
no
other
but
the
very
self-same
things
which
are
commanded
in
the
Law
of
God
.
Joh.
14.21
.
He
that
hath
my
Commandments
,
i.
e.
that
hath
them
in
his
mind
,
in
his
life
and
conversation
,
he
it
is
that
loveth
me
;
and
he
that
loveth
me
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
&c.
So
that
still
we
see
that
the
Promises
are
made
unto
the
fulfilling
of
the
Law
,
Rom.
2.6
,
7
,
10.
where
the
Apostle
(
speaking
of
God
)
saith
,
that
he
will
render
to
every
man
according
to
his
deeds
;
to
them
who
by
patient
continuance
in
well-doing
(
i.
e.
by
keeping
the
Commands
of
God
)
seek
for
glory
,
and
honour
,
and
immortality
,
eternal
life
:
but
to
them
that
are
contentious
,
&c.
indignation
and
wrath
.
By
such
Passages
as
these
it
doth
evidently
appear
,
that
both
the
Ministry
of
the
Lord
Christ
,
and
of
the
Apostle
Paul
,
was
full
of
these
Promises
unto
moral
qualifications
,
or
unto
obedience
unto
the
Law
.
Thus
then
we
see
,
that
a
Ministry
is
not
to
be
termed
Legal
in
any
reprovable
sense
,
upon
the
account
of
any
the
three
properties
mentioned
;
nor
yet
upon
the
account
of
them
all
,
though
concurring
in
one
and
the
same
Ministry
:
as
(
indeed
)
they
ought
,
yea
,
and
must
,
if
they
will
be
faithful
,
and
are
like
to
edifie
men
in
faith
and
holiness
.
Very
like
it
is
,
that
the
persons
,
now
under
censure
,
Sect.
13
do
ignorantly
asperse
that
Ministry
as
Legal
,
against
which
they
seek
a
quarrel
,
upon
the
pretense
of
one
or
other
,
or
all
the
three
particulars
specified
:
But
the
Ministry
that
deserves
that
imputation
of
being
Legal
(
to
add
this
briefly
by
the
way
)
is
,
first
,
and
most
properly
,
such
which
teacheth
Justification
,
i.
e.
Remission
of
sins
by
Works
,
i.
e.
by
the
merit
of
Works
;
for
otherwise
Faith
is
a
Work
,
and
so
called
by
our
Saviour
himself
,
Joh.
6.29
.
But
to
Preach
Justification
by
Faith
is
not
to
Preach
Legally
,
but
most
Evangelically
:
For
that
was
the
Master
vein
of
the
Ministry
of
Paul
,
viz.
to
avouch
and
prove
that
Justification
was
to
be
obtained
by
Faith
in
Jesus
Christ
;
whereas
they
(
the
Jews
)
held
,
that
it
was
to
be
obtained
by
observing
and
keeping
the
Law
.
Now
though
to
Preach
Justification
by
Faith
alone
(
as
was
even
now
said
)
be
not
to
Preach
Legally
,
but
Evangelically
;
yet
,
to
Preach
it
by
Faith
,
sensu
meritorio
,
as
if
Faith
,
were
the
meritorious
cause
of
Justification
,
is
either
to
Preach
Legally
,
or
upon
an
account
every
whit
as
bad
,
and
as
repugnant
to
the
tenour
of
the
Gospel
.
Secondly
,
That
Ministry
may
(
in
a
sense
)
be
termed
Legal
,
which
,
like
unto
Pharaoh's
Taskmasters
in
their
hard
dealings
by
the
Israelites
,
exacteth
the
full
Tale
of
Brick
from
men
,
yet
gives
them
no
straw
whereof
to
make
them
;
I
mean
,
which
is
continually
(
in
a
manner
)
pressing
men
unto
duties
,
yea
,
the
hardest
of
duties
,
binding
the
heavie
burthens
of
the
Law
upon
the
Consciences
of
men
with
the
Iron
bands
of
sharp
reproofs
,
and
sore
threatnings
;
seldom
or
never
ministring
unto
them
the
rich
and
high
encouragements
of
the
Gospel
,
whereby
both
their
hearts
and
hands
might
be
strengthened
,
and
all
that
which
is
distasteful
to
the
flesh
,
in
such
works
and
waies
,
be
drowned
and
taken
away
.
They
that
require
of
men
to
do
Angels
work
,
(
I
mean
,
do
high
and
excellent
services
to
God
)
should
feed
them
with
the
food
of
Angels
;
they
had
need
have
the
highest
encouragements
,
even
such
as
are
in
the
Gospel
.
They
that
require
of
men
to
be
as
fruitful
,
and
as
zealous
,
in
serving
God
and
men
,
as
Paul
was
,
who
laboured
to
promote
the
interest
of
God
and
men
,
more
abundantly
than
they
all
(
as
himself
saith
)
they
must
endeavour
to
lift
them
up
higher
,
as
high
as
the
third
heaven
:
for
there
(
doubtless
)
it
was
that
Paul
learned
that
nobleness
,
greatness
,
and
worthiness
of
spirit
;
there
he
learned
to
act
after
another
manner
of
Rate
than
all
the
men
of
the
World
besides
,
who
never
came
there
as
he
had
done
.
The
way
to
draw
out
mens
hearts
and
souls
,
and
all
that
is
within
them
,
in
serving
God
and
men
,
doing
good
to
their
Generation
,
is
as
far
as
possible
to
raise
in
them
the
consolation
of
the
Gospel
,
then
shall
you
bring
the
World
under
your
feet
;
and
when
that
shall
be
under
your
feet
,
then
shall
you
be
able
to
lift
up
your
hands
to
any
of
the
Commands
of
God
:
But
untill
men
are
full
of
the
hope
of
the
life
,
and
glory
,
and
great
things
of
the
World
which
is
to
come
,
every
good
work
and
way
will
stick
with
them
,
and
combate
with
their
souls
and
spirits
;
whereas
give
men
but
felicity
enough
,
and
then
if
their
eyes
will
do
you
any
service
,
they
will
pluck
them
out
and
give
them
unto
you
.
But
this
only
by
the
way
,
to
give
a
little
light
whereby
to
estimate
a
legal
Ministry
,
which
is
a
Word
or
Phrase
used
by
many
,
but
rightly
understood
by
very
few
.
Thirdly
,
Such
a
Ministry
may
be
termed
Legal
which
sendeth
men
forth
about
their
spiritual
business
in
their
own
strength
,
without
informing
them
,
and
that
plainly
,
that
without
Jesus
and
his
Spirit
they
can
do
nothing
.
For
the
gift
of
the
Spirit
unto
men
,
and
so
also
the
Doctrine
of
Prayer
,
upon
which
God
doth
convey
his
Spirit
,
is
Evangelical
.
Received
you
the
Spirit
by
the
hearing
of
the
Law
?
&c.
therefore
they
who
teach
men
that
they
have
no
need
of
the
Spirit
,
or
of
the
gracious
assistance
thereof
;
but
that
they
may
do
things
in
their
own
strength
are
,
in
a
sense
,
Anti-Evangelical
Teachers
.
Fourthly
(
and
lastly
)
That
Ministry
also
may
not
unproperly
be
called
Legal
,
which
bindeth
over
to
Condemnation
,
where
the
Gospel
doth
not
;
that
concludeth
or
shutteth
men
up
under
Sin
and
Wrath
,
where
the
Gospel
doth
not
;
or
that
shall
make
any
stricter
bands
of
Condemnation
than
the
Gospel
doth
,
viz.
They
who
shall
determine
the
state
of
those
men
,
who
hold
that
Christ
died
for
all
men
,
that
these
cannot
be
in
a
state
of
Grace
(
though
this
be
a
most
plain
and
direct
Doctrine
of
the
Scripture
)
and
so
they
that
teach
and
threaten
men
and
women
that
they
shall
never
receive
Remission
of
sins
,
and
consequently
shall
not
be
saved
,
unless
they
be
twice
baptized
:
now
herein
they
bind
men
over
unto
death
upon
such
terms
that
the
Gospel
doth
not
allow
of
;
therefore
such
a
Ministry
which
teacheth
such
things
as
these
,
is
a
legal
Ministry
.
Again
,
Sect.
14
Whereas
the
persons
,
yet
under
reproof
,
are
wont
to
pretend
likewise
lowness
and
ordinariness
of
matter
,
or
of
teaching
,
in
the
Ministry
which
they
have
a
mind
to
quit
,
as
one
Reason
of
their
withdrawing
from
it
.
It
is
more
than
to
be
feared
,
that
they
know
not
what
the
deficiency
in
a
Ministry
,
which
they
call
lowness
,
meaneth
,
this
being
a
more
palpable
pretense
than
either
of
the
other
.
For
by
lowness
,
I
suppose
,
they
mean
,
the
pressing
and
teaching
of
common
,
and
ordinary
,
and
known
duties
;
as
of
Love
,
Mercy
,
Patience
,
Faith
,
Temperance
,
&c.
whereas
the
truth
is
,
that
the
teaching
and
pressing
of
these
duties
,
upon
such
terms
as
they
may
and
ought
to
be
taught
,
and
pressed
upon
the
Consciences
of
men
,
argues
an
excellency
of
power
and
of
faithfulness
in
a
Ministry
,
yea
,
is
the
glory
of
it
.
For
wherein
can
it
reasonably
be
conceived
that
the
worth
and
glory
of
a
Ministry
should
consist
,
but
in
repairing
the
decayed
Image
of
God
in
men
,
and
in
preparing
and
making
men
meet
for
a
heavenly
Kingdom
?
Now
wherein
doth
the
Image
of
God
we
speak
of
in
men
stand
,
but
in
the
accomplishing
and
perfecting
the
Creature
for
all
actions
and
services
relating
unto
it
,
and
proper
for
it
to
perform
?
As
God
is
most
absolutely
and
every
way
accomplished
,
and
that
upon
the
highest
terms
of
perfection
for
the
acting
of
all
things
which
are
proper
for
him
to
do
.
So
likewise
,
to
put
men
into
a
rich
and
divine-like
capacity
this
way
;
that
is
,
to
furnish
them
with
all
principles
,
and
dispositions
,
and
knowledge
of
all
things
fit
for
them
to
do
;
so
that
nothing
may
lie
between
them
and
the
performance
of
their
duty
but
their
own
will
;
this
is
to
raise
up
the
Image
of
God
in
men
.
Or
if
you
place
this
Image
of
God
in
men
in
righteousness
and
true
holiness
it
cometh
but
to
the
same
;
for
that
is
a
right
Ministry
indeed
which
hath
force
to
raise
men
up
unto
these
,
especially
,
in
such
measures
and
degrees
as
they
ought
to
be
found
in
men
,
and
can
qualifie
men
fully
for
their
duty
and
service
,
as
the
performance
of
these
do
for
their
reward
and
glory
.
Therefore
that
Ministry
which
preacheth
and
presseth
the
duties
of
Faith
,
Love
,
Mercy
,
Humility
,
&c.
upon
men
,
so
as
really
to
enrich
and
fill
the
hearts
and
souls
of
men
and
women
with
them
is
no
low
Ministry
,
but
a
Ministry
of
power
and
great
glory
.
And
thus
we
have
done
with
the
second
sort
of
Offenders
against
the
Doctrine
delivered
under
the
second
Head
The
folly
of
their
Delinquency
was
,
that
they
turned
their
backs
upon
wholsome
and
sound
teaching
;
such
wherein
the
Spirit
of
God
delights
to
go
forth
,
and
sate
down
under
such
teachings
which
do
little
more
than
beat
the
Air
,
and
which
the
Spirit
of
God
knoweth
not
.
There
is
yet
a
third
sort
of
Offenders
against
the
Apostles
Exhortation
,
Sect.
15
and
the
Doctrine
delivered
from
it
(
who
may
be
ranged
also
under
the
Second
Head
,
as
being
persons
running
a
course
not
to
be
filled
with
the
Spirit
,
but
on
the
contrary
,
to
be
emptied
of
him
.
)
These
are
such
who
refuse
or
neglect
to
be
led
by
the
Spirit
;
who
either
do
not
mind
,
or
take
knowledge
of
the
leadings
or
motions
of
the
Spirit
;
do
not
bend
the
ear
of
the
inward
man
to
him
when
he
secretly
speaketh
;
or
else
(
that
which
is
as
bad
,
or
rather
worse
)
when
they
do
hear
him
,
or
are
sensible
of
his
motions
or
leadings
within
them
,
yet
turn
aside
from
him
,
and
go
their
own
way
.
Such
undue
and
unworthy
carriages
as
these
in
men
towards
the
Spirit
of
God
,
must
of
necessity
grieve
him
,
and
consequently
occasion
him
to
depart
,
or
withdraw
himself
from
them
.
For
the
former
:
Are
not
the
generality
,
or
far
greater
part
of
men
and
women
,
altogether
neglective
of
all
that
is
acted
or
done
by
the
Spirit
of
God
within
them
?
Yea
,
Are
there
not
many
that
are
ignorant
whether
there
be
any
Holy
Ghost
,
any
Spirit
of
God
within
them
,
yea
,
or
no
?
Yea
,
many
that
have
some
belief
(
it
may
be
)
that
the
Spirit
,
we
now
speak
of
,
may
be
in
them
,
who
yet
are
ignorant
,
and
know
not
whether
he
doth
any
thing
in
one
kind
or
other
within
them
;
whether
he
moveth
,
enclineth
,
leadeth
,
or
perswadeth
one
way
or
other
in
them
or
no
?
If
you
ask
me
,
But
can
the
Spirit
move
or
encline
any
person
,
and
yet
this
person
not
be
moved
or
enclined
by
him
?
Or
if
they
be
moved
or
enclined
by
him
,
can
they
be
ignorant
of
it
,
must
they
not
needs
know
it
?
I
reply
:
First
,
To
the
former
of
these
questions
,
That
a
Person
may
be
said
to
be
moved
or
enclined
two
waies
,
or
in
a
twofold
sense
:
First
,
He
may
be
said
to
be
moved
or
enclined
when
that
is
done
unto
him
which
is
apt
,
and
proper
,
and
sufficient
to
cause
him
to
be
moved
and
enclined
,
whether
he
be
actually
moved
or
enclined
or
no.
Secondly
,
He
may
be
said
,
and
that
in
the
more
obvious
sense
of
the
two
,
to
be
moved
,
when
that
force
which
is
put
to
him
,
to
move
and
encline
him
,
prospereth
to
that
end
for
which
it
is
employed
;
that
is
,
when
the
person
moved
,
doth
as
it
were
fall
before
the
enclination
,
and
doth
yield
unto
that
which
he
is
stirred
,
and
moved
,
and
enclined
unto
.
In
the
former
sense
a
man
or
woman
may
be
said
to
be
moved
,
perswaded
,
or
led
by
the
Spirit
,
this
way
or
that
,
unto
this
course
or
that
,
and
yet
not
be
brought
or
prevailed
with
to
walk
in
those
waies
.
Thus
the
goodness
of
God
is
said
to
lead
men
unto
Repentance
,
Rom.
2.4
.
who
yet
are
not
prevailed
with
to
repent
.
So
when
the
Scriptures
(
speaking
of
the
Jews
)
saith
,
That
they
resisted
the
Holy
Ghost
,
it
is
plainly
implied
:
First
,
That
they
were
(
in
a
sense
,
which
must
needs
be
the
sense
we
now
speak
of
)
led
by
the
Spirit
of
God
[
i.
e.
were
perswaded
,
moved
,
and
enclined
by
him
]
unto
waies
and
practices
that
were
holy
and
good
;
for
otherwise
how
could
they
be
said
to
have
resisted
him
?
Resistance
cannot
be
but
only
where
there
is
some
attempt
or
assault
made
;
therefore
certainly
when
they
did
resist
the
Holy
Ghost
,
the
Holy
Ghost
did
attempt
upon
their
hearts
and
consciences
to
perswade
them
unto
that
which
was
right
and
pleasing
in
the
sight
of
God
.
Again
,
Secondly
,
It
implies
,
that
they
were
not
perswaded
[
I
mean
,
with
success
,
or
so
as
to
be
prevailed
with
]
to
walk
in
those
good
waies
whereunto
the
Holy
Ghost
did
encline
them
.
In
a
like
sense
(
2
Tim.
3.8
.
)
some
men
are
said
to
resist
the
Truth
.
When
Truth
is
preached
and
declared
unto
men
,
especially
,
when
with
power
,
and
authority
,
and
with
strength
of
conviction
it
doth
assault
or
attempt
their
Judgments
and
Consciences
,
to
subdue
and
subject
them
unto
it self
;
and
men
on
the
other
hand
strengthen
themselves
by
pretenses
,
or
fleshly
considerations
,
not
to
submit
to
it
,
not
to
acknowledge
it
,
then
are
they
properly
said
to
resist
it
.
In
a
like
Phrase
or
construction
of
Speech
Israel
is
said
to
have
been
purged
,
Ezek.
24.13
.
In
thy
filthiness
is
lewdness
,
because
I
have
purged
thee
and
thou
wast
not
purged
,
therefore
,
&c.
Thus
then
you
see
how
,
and
in
what
sense
a
person
may
be
said
to
be
led
by
the
Spirit
of
God
,
and
yet
not
to
be
led
by
him
:
Even
as
God
may
be
said
to
work
in
men
both
to
will
and
to
do
,
and
yet
men
neither
will
nor-do
,
as
is
clearly
supposed
,
Phil.
2.12
,
13.
upon
a
like
accompt
also
,
Moses
[
or
rather
God
himself
]
supposeth
that
he
[
i.
e.
God
]
sanctified
men
,
yet
men
were
not
sanctified
,
Lev.
20.7
,
8.
This
for
reply
to
the
first
demand
propounded
.
To
the
second
I
reply
,
That
men
may
be
led
,
moved
,
or
enclined
by
the
Holy
Ghost
in
both
senses
now
explained
,
but
especially
in
the
former
,
and
yet
be
ignorant
of
it
;
I
mean
,
by
whom
they
are
led
,
moved
,
or
enclined
.
In
the
former
sense
of
the
Phrase
being
led
,
a
man
or
woman
may
be
ignorant
when
they
are
led
by
the
Holy
Ghost
upon
this
account
,
viz.
because
they
do
not
know
,
are
not
acquainted
with
the
movings
or
leadings
of
the
Spirit
of
God
;
they
understand
not
whence
such
leadings
or
motions
unto
good
,
which
at
any
time
are
stirring
in
them
,
come
:
As
Samuel
,
1
Sam.
3.5
,
●
.
when
young
,
did
not
know
the
voice
of
God
when
he
spake
unto
him
,
but
thought
it
had
been
Eli
:
Now
this
ignorance
,
in
men
and
women
is
generally
occasioned
by
a
slothful
,
careless
,
and
prophane
disposition
,
wherewith
they
commonly
suffer
their
hearts
to
be
overgrown
,
untill
in
a
manner
they
become
insensible
of
it
.
Men
do
not
remember
their
Creator
in
the
daies
of
their
youth
(
as
Solomon
advizeth
them
to
do
,
Eccl.
12.1
.
)
they
do
not
enquire
or
seek
after
God
(
as
the
Scripture
speaketh
:
)
They
do
not
care
to
acquaint
themselves
with
him
(
as
Eliphas
,
Job
22.21
.
)
and
so
by
degrees
there
grows
a
greater
and
greater
distance
between
God
and
them
,
untill
they
have
quite
forgotten
him
,
and
lost
all
those
blessed
impressions
of
his
Nature
and
Attributes
which
were
implanted
in
them
:
And
when
things
are
at
this
pass
,
the
Holy
Ghost
may
stir
and
move
within
them
,
unto
waies
and
works
that
are
good
and
worthy
,
from
day
to
day
,
and
yet
they
remain
ignorant
from
whence
such
motions
come
,
or
whither
they
go
.
They
(
it's
like
)
conceive
they
come
there
by
accident
or
chance
,
as
Birds
come
flying
through
the
air
by
them
;
or
that
they
spring
out
of
their
fansies
and
imaginations
,
as
waters
bubble
and
spring
out
of
the
earth
;
but
that
the
blessed
Spirit
of
God
should
be
their
Author
or
Parent
is
not
to
be
found
amongst
all
their
thoughts
.
Besides
,
to
many
of
those
leadings
and
movings
of
the
Spirit
of
God
within
them
,
and
these
of
the
greatest
weight
and
moment
;
it
is
like
that
the
greatest
part
of
people
know
not
,
apprehend
not
,
that
they
are
so
much
as
good
,
or
Worthy
of
God
:
How
then
should
they
believe
them
to
be
from
the
Spirit
of
God
?
As
when
men
find
or
feel
any
impulses
or
beatings
upon
their
hearts
or
spirits
to
turn
Puritans
(
as
the
Phrase
was
formerly
)
or
to
joyn
themselves
in
the
Companies
and
Societies
of
men
and
women
fearing
God
;
to
refrain
from
their
former
vain
companies
or
waies
;
they
construe
such
motions
as
these
,
as
temptations
or
insinuations
of
Sathan
,
and
not
the
motions
and
insinuations
of
the
Spirit
of
God
.
In
the
latter
sense
of
the
Phrase
,
being
led
,
viz.
when
men
and
women
actually
go
,
as
,
and
whither
they
are
led
,
they
may
be
ignorant
when
they
are
led
by
the
Spirit
of
God
,
viz.
when
they
do
things
that
are
worthy
and
good
,
and
yet
act
with
some
regret
or
hesitancy
of
mind
,
whether
these
things
they
do
be
good
or
no.
Or
(
possibly
)
they
may
suppose
the
inward
motions
,
by
which
they
were
led
unto
such
actions
or
waies
as
we
now
speak
of
,
were
but
the
workings
of
their
Consciences
,
the
Dictates
and
Suggestions
of
their
natural
Consciences
.
But
we
have
no
occasion
to
speak
any
further
of
this
at
present
;
that
which
we
have
now
to
do
,
is
,
in
the
name
of
God
,
and
of
the
Lord
Jesus
Christ
to
expostulate
the
case
with
such
persons
(
in
order
to
their
own
eternal
peace
and
safety
)
who
instead
of
laying
out
themselves
upon
such
terms
as
that
they
may
be
filled
with
the
Spirit
of
God
,
run
counter
(
as
it
were
)
to
such
a
course
;
and
by
neglecting
to
be
led
by
the
Spirit
of
God
take
a
course
to
be
deserted
by
him
,
and
so
empty
themselves
of
him
.
Now
to
open
a
little
further
the
sinfulness
and
danger
of
such
a
course
,
Sect.
16
as
we
speak
of
,
of
not
being
led
,
or
neglecting
to
be
led
by
the
Spirit
;
it
is
to
be
considered
,
that
men
and
women
may
incur
the
guilt
,
and
so
the
danger
of
not
being
led
by
the
Spirit
,
two
waies
,
or
by
two
degrees
:
First
,
When
they
are
not
inwardly
attentive
to
the
Spirit
that
doth
speak
within
them
;
I
do
not
mean
now
,
when
they
are
not
attentive
to
what
the
Spirit
doth
speak
within
them
:
But
when
they
are
not
attentive
to
hear
,
or
to
hearken
whether
the
Spirit
will
speak
,
or
hath
any
thing
to
speak
or
say
in
secret
unto
them
or
no.
As
a
man
many
times
,
and
in
many
cases
,
listens
and
hearkens
,
not
only
unto
those
who
he
knows
actually
speak
,
but
to
understand
whether
there
be
any
speech
or
voice
stirring
or
no
;
especially
,
they
are
wont
to
lie
very
close
in
their
attentions
when
they
have
reason
to
think
that
they
,
whose
speech
or
words
they
are
desirous
to
hear
(
in
case
they
do
speak
)
will
speak
but
softly
,
and
with
a
low
voice
:
In
such
a
case
as
this
men
are
very
careful
to
make
no
noise
themselves
,
nor
to
suffer
any
to
be
made
about
them
,
if
they
can
help
it
;
the
reason
hereof
is
plain
,
because
any
noise
hinders
and
drowns
a
soft
voice
that
it
cannot
be
understood
:
The
Town
Clerk
of
Ephesus
could
not
be
heard
for
a
long
season
because
of
the
uproar
amongst
the
People
.
Nor
will
a
man
of
ordinary
discretion
,
especially
being
of
a
weak
voice
(
though
he
hath
never
so
great
a
desire
to
speak
)
attempt
to
speak
whilest
there
is
a
noise
round
about
him
.
This
is
the
case
in
the
great
business
before
us
.
First
,
The
voice
of
the
Spirit
of
God
in
men
,
by
which
he
guideth
them
,
is
but
very
soft
and
low
[
at
least
ordinarily
;
]
it
is
uttered
by
the
Mouth
of
the
Conscience
,
which
is
not
wont
to
be
wide
opened
,
unless
it
be
in
some
broader
or
more
known
duties
of
the
Second
Table
:
what
the
reason
hereof
is
,
is
not
so
proper
for
present
consideration
.
Secondly
,
The
Cares
,
Lusts
,
Thoughts
,
Desires
,
Fears
,
and
Apprehensions
of
things
,
relating
to
this
present
World
,
make
a
continual
noise
and
hubbub
in
the
hearts
and
inward
parts
of
men
and
women
generally
:
So
that
in
case
any
thing
were
spoken
to
the
heart
,
or
inner
man
,
especially
with
a
soft
voice
,
whilest
these
things
are
stirring
in
him
,
it
will
not
be
heard
or
minded
.
And
therefore
Thirdly
,
The
Holy
Ghost
,
being
a
Spirit
of
Wisdom
,
will
not
speak
(
at
least
ordinarily
)
unto
hearts
so
full
of
distractions
and
confusions
.
Neither
fourthly
,
Do
men
,
that
voluntarily
make
noise
,
or
suffer
noises
to
be
made
about
them
,
desire
to
hear
any
man
speak
unto
them
.
Therefore
fifthly
(
and
lastly
)
It
follows
from
these
Premises
,
that
such
persons
who
are
earthly
minded
,
and
continually
filled
with
the
Cares
,
Lusts
,
or
Desires
of
this
World
,
are
either
in
no
capacity
at
all
to
hear
,
or
not
at
all
care
to
hear
any
thing
that
the
Spirit
shall
speak
unto
them
.
Men
that
desire
to
hear
the
Spirit
of
God
speaking
in
them
,
must
sequester
and
abstract
themselves
from
the
noise
and
tumults
of
this
World
:
For
the
voice
of
the
Spirit
of
God
in
men
,
that
voice
by
which
he
suggests
things
in
the
Conscience
,
is
a
still
and
low
voice
;
and
therefore
when
men
are
in
a
hurry
in
their
thoughts
,
whilest
the
World
is
lifting
up
its
voice
within
them
,
there
is
no
opportunity
for
him
to
speak
.
When
persons
are
full
of
the
Cares
of
this
Life
,
and
are
making
provision
for
the
flesh
,
to
fulfil
the
Lusts
thereof
,
there
is
no
opportunity
for
the
Spirit
to
declare
himself
to
them
,
or
to
shew
them
his
secrets
.
I
will
hearken
what
the
Lord
will
speak
,
saith
the
Psalmist
,
Psal.
85.8
.
They
that
will
listen
to
this
still
voice
of
the
Spirit
must
muse
,
must
have
all
quiet
within
them
,
lay
their
ears
close
unto
what
shall
be
spoken
.
They
that
do
not
thus
hearken
unto
the
Spirit
of
God
,
that
do
not
thus
listen
,
and
keep
a
perfect
calm
in
their
Spirits
,
are
not
likely
to
hear
what
the
Spirit
speaketh
in
them
.
And
yet
in
the
fourth
place
there
are
another
sort
of
men
and
women
worse
than
these
;
and
these
are
they
that
resist
the
Spirit
;
Ye
have
resisted
the
Holy
Ghost
,
&c.
Acts
7.
where
Stephen
chargeth
them
with
that
grievous
charge
,
that
they
resisted
the
Holy
Ghost
when
he
was
striving
to
do
them
good
,
and
to
acquaint
them
with
the
mind
of
God
,
with
true
holiness
,
and
waies
leading
to
Salvation
.
They
resisted
him
,
i.
e.
fortified
themselves
against
him
,
cast
about
with
their
Minds
,
and
Reasons
,
and
Understandings
how
they
might
discover
,
and
take
hold
of
any
pretense
,
why
they
should
not
submit
unto
such
and
such
Counsels
,
such
Doctrines
,
such
Truths
wherein
the
Holy
Ghost
did
from
time
to
time
speak
unto
them
.
By
this
means
men
are
said
to
resist
the
Holy
Ghost
;
and
there
is
a
Generation
of
men
and
women
amongst
us
who
dash
their
foot
at
this
stone
of
death
;
who
when
the
Spirit
of
God
,
either
in
the
Word
,
or
in
the
Counsel
or
Application
of
Christian
Friends
unto
them
,
or
otherwise
presenteth
them
with
such
and
such
truths
of
God
which
bear
upon
their
Consciences
,
making
it
evident
that
it
is
for
their
good
that
they
should
submit
themselves
in
the
course
of
their
lives
and
waies
unto
them
;
and
perswading
them
to
abandon
such
and
such
waies
,
to
cast
from
them
all
such
works
which
are
contrary
to
those
truths
and
sayings
of
God
:
They
(
I
say
)
who
are
well
aware
of
these
motions
and
suggestions
of
the
Spirit
to
them
,
and
yet
turn
their
backs
upon
them
,
are
of
this
second
or
worser
sort
,
who
because
they
are
desperately
unwilling
to
be
led
out
of
their
old
waies
(
loth
to
drink
New
Wine
,
saying
the
Old
is
better
)
therefore
they
withstand
the
Spirit
of
God
;
even
when
he
cometh
with
power
,
and
is
about
to
bind
the
Understandings
of
men
that
they
might
not
be
able
to
move
.
Now
,
he
is
not
to
be
resisted
,
in
such
cases
,
but
with
a
high
hand
of
rebellion
,
and
there
must
be
abundance
of
enmity
and
disobedience
against
him
;
otherwise
men
would
be
led
away
in
a
blessed
captivity
unto
Jesus
Christ
.
This
is
the
reason
why
men
,
whom
God
hath
had
much
to
do
with
,
who
have
lived
under
a
mighty
and
powerful
Ministry
,
either
they
are
overcome
,
and
prove
the
best
and
holiest
of
men
;
or
otherwise
they
must
arm
themselves
with
such
weapons
of
Rebellion
which
will
prove
them
to
be
the
most
vile
,
and
most
desperate
sinners
in
the
World
.
A
fifth
(
and
last
)
sort
of
Offenders
are
such
who
neglect
to
sow
unto
the
Spirit
;
Sect.
17
we
use
the
Phrase
of
the
Apostle
,
Gal.
6.8
.
He
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reap
life
everlasting
.
We
have
opened
heretofore
what
it
is
to
sow
to
the
Spirit
:
It
is
to
do
such
things
,
to
go
forth
in
such
waies
,
and
to
be
found
frequent
in
such
Actions
and
Practices
which
will
turn
to
the
praise
,
and
honour
,
and
glory
of
the
Spirit
of
God
;
and
not
only
so
,
but
to
do
such
things
with
an
eye
and
intention
that
the
Spirit
of
God
should
receive
honour
,
and
reap
praise
by
such
their
waies
.
Now
he
properly
soweth
unto
a
man
,
who
doth
intend
that
the
man
,
to
whom
he
soweth
,
should
reap
benefit
thereby
:
Even
so
a
person
is
said
to
sow
unto
the
Spirit
of
God
,
who
frequently
is
engaged
in
such
waies
and
actions
which
he
knows
must
of
necessity
turn
unto
the
honour
and
praise
of
the
Spirit
of
God
.
Now
,
if
men
and
women
shall
rise
up
in
their
obedience
unto
God
above
the
line
and
common
road
of
the
World
;
if
they
shall
walk
in
a
more
excellent
way
than
their
Neighbours
,
more
excellent
than
the
common
sort
of
Professors
about
them
:
This
must
needs
turn
to
the
praise
of
the
Spirit
of
God
;
for
the
means
by
which
they
are
advanced
,
and
gotten
above
their
Neighbours
,
and
become
more
excellent
than
they
,
this
of
course
falleth
,
and
is
ascribed
by
all
to
the
honour
and
praise
of
the
Spirit
of
God
:
Men
will
conclude
that
surely
the
Spirit
of
God
acteth
and
operateth
in
these
men
,
and
teacheth
them
more
excellent
works
,
and
more
heavenly
curiosity
than
is
found
in
the
ordinary
sort
of
men
in
the
World
.
Therefore
they
who
refuse
thus
to
sow
unto
the
Spirit
,
when
the
Spirit
first
soweth
unto
them
;
that
is
,
when
the
Spirit
suggesteth
unto
them
,
and
graciously
stirreth
up
,
and
tempteth
their
hearts
and
Consciences
to
do
such
Heroick
Acts
,
wherein
there
is
a
more
than
ordinary
strain
of
goodness
to
be
seen
,
they
do
not
consult
the
honour
of
the
Spirit
of
God
,
nor
their
own
peace
and
enriching
,
but
on
the
contrary
their
own
sorrow
and
poverty
.
They
(
I
say
)
that
shall
refuse
thus
to
sow
to
the
Spirit
,
when
they
shall
find
their
hearts
carried
out
from
time
to
time
,
to
do
some
excellent
thing
to
go
beyond
the
line
of
ordinary
men
;
If
any
in
this
case
shall
say
,
there
is
no
need
of
such
waies
,
that
we
should
strain
so
high
,
or
go
so
far
to
be
Wiser
,
or
more
Righteous
,
or
fuller
of
Faith
or
good
Works
than
other
men
are
;
and
shall
put
off
the
Spirit
of
God
with
such
kind
of
Answers
and
Replies
as
these
,
and
shall
refuse
to
sow
unto
him
,
this
must
needs
likewise
tend
to
the
grieving
of
the
Spirit
of
God
within
them
;
and
consequently
they
are
not
like
afterwards
to
find
those
suggestions
and
impulses
in
their
hearts
and
consciences
as
formerly
they
were
wont
to
have
.
So
much
for
this
Use
,
being
a
Use
of
Reproof
.
CHAP.
XVI
.
The
fourth
(
and
last
)
Vse
of
the
Doctrine
being
an
Exhortation
to
use
all
means
we
are
capable
of
in
order
to
a
being
filled
with
the
Spirit
of
God
.
Three
Motives
propounded
:
The
first
,
More
generally
taken
from
the
nature
of
the
Commandments
of
God
.
That
this
Duty
is
one
of
the
holy
and
righteous
Retinue
of
Duties
enjoyned
us
by
God
.
Neglect
of
his
Commands
provoketh
him
to
Jealousie
.
The
second
Motive
.
This
being
known
to
be
a
Duty
enjoyned
by
God
,
neglected
,
hinders
the
Soul
from
prospering
in
the
things
of
its
own
peace
.
The
vast
difference
and
great
danger
of
an
habitual
Omission
of
known
Duties
in
comparison
of
Duties
a
man
is
ignorant
of
.
A
third
Motive
.
This
is
a
Duty
enjoyned
by
the
Lord
Christ
,
who
speaks
now
from
Heaven
.
The
difference
between
God's
speaking
on
the
Earth
,
and
now
speaking
from
Heaven
.
Neglect
of
Evangelical
Duties
much
more
provoking
than
the
neglect
under
the
Law
.
Heb.
12.25
.
in
part
opened
.
A
being
filled
with
the
Spirit
purely
Evangelical
.
THe
Fourth
(
and
last
)
Use
is
of
Exhortation
;
Sect.
1
if
it
be
a
Duty
imposed
by
God
upon
all
Flesh
(
especially
,
upon
those
who
believe
)
to
be
filled
with
the
Spirit
,
then
let
us
all
in
the
fear
of
God
,
and
reverence
of
his
Grace
and
Wisdom
,
by
which
he
commendeth
unto
us
things
that
are
excellent
,
which
make
with
an
high
hand
both
for
our
present
and
Eternal
peace
:
Let
us
(
I
say
)
quit
our selves
like
men
,
and
hearken
unto
the
voice
of
this
Exhortation
,
and
arm
our selves
with
this
Resolution
,
that
if
there
be
any
thing
to
be
done
by
us
,
if
there
be
any
course
or
means
,
of
which
we
are
capable
,
whereby
to
be
filled
with
the
Spirit
;
that
we
will
not
come
short
of
this
blessedness
,
that
we
will
cast
in
our
Lots
with
those
which
are
faithful
,
and
filled
with
the
Spirit
,
and
will
be
filled
also
.
Let
us
not
(
I
beseech
you
)
be
found
amongst
those
who
set
at
naught
the
Counsels
of
their
God
,
and
value
his
Words
but
as
Wind
;
but
let
us
rather
consider
how
to
provoke
,
every
man
of
us
,
his
own
soul
,
and
every
man
the
soul
of
another
,
to
set
about
the
Duty
now
mentioned
and
enjoyned
in
the
Text
,
and
to
lift
up
both
heart
and
hand
unto
it
.
There
are
many
Considerations
,
some
of
a
more
general
,
some
of
a
more
special
and
near
relation
to
the
Exhortation
and
Duty
now
commended
unto
you
,
that
are
full
of
spirit
and
life
to
quicken
and
stir
you
up
to
the
performance
of
it
.
First
(
in
the
general
)
you
shall
do
well
to
consider
,
that
the
Duty
whereunto
you
have
been
exhorted
,
is
one
of
that
holy
and
righteous
Retinue
of
Duties
commanded
unto
us
,
and
enjoyned
upon
us
by
God
;
and
so
the
Exhortation
by
which
it
is
enjoyned
is
one
of
the
Counsels
and
Precepts
of
God
,
of
the
most
High
God
;
it
is
no
foreiner
or
stranger
amongst
them
,
it
is
none
of
the
Tares
which
the
Enemy
hath
introduced
amongst
the
Counsels
of
God
.
The
complection
of
it
shews
it
to
be
a
Precept
of
that
heavenly
Parentage
and
Race
,
the
goodness
and
loveliness
of
it
sheweth
it
to
be
from
none
other
but
God
alone
.
It
is
too
spiritual
and
holy
,
and
too
full
of
beauty
to
be
of
humane
extraction
,
much
less
of
a
Diabolical
:
Therefore
as
Christ
said
unto
his
Disciples
,
in
another
case
,
I
say
unto
you
,
my
friends
,
fear
not
,
&c.
Even
so
may
God
say
unto
you
,
I
say
unto
you
,
my
Friends
,
be
filled
with
my
Spirit
.
Though
the
residue
of
the
World
round
about
you
will
not
stir
,
their
hearts
and
consciences
will
not
budge
at
this
Exhortation
;
they
know
not
the
worth
of
it
:
Yet
you
,
oh
my
Friends
,
you
that
love
me
,
you
that
are
in
a
more
peculiar
manner
beloved
by
me
,
be
ye
filled
with
my
Spirit
.
My
Brethren
,
this
being
one
of
the
Royal
Commands
of
God
,
Sect.
2
it
therefore
stands
us
in
hand
to
look
about
us
,
and
to
bethink
our selves
,
with
the
whole
strength
and
might
of
our
Consciences
what
we
have
to
do
in
reference
unto
it
.
Sin
,
and
Disobedience
unto
God
,
or
rather
a
neglect
to
obey
the
great
Counsels
of
God
is
that
which
makes
his
Jealousie
smoke
against
the
World
,
from
time
to
time
,
which
makes
the
Foundations
of
the
Earth
to
quake
and
tremble
;
which
maketh
havock
and
desolation
of
the
glory
thereof
.
It
is
a
fearful
thing
(
as
the
Apostle
is
our
Remembrancer
,
Heb.
10.31
.
)
to
fall
into
the
hands
of
the
living
God
,
i.
e.
to
come
under
his
revenging
hand
(
as
is
to
be
gathered
from
the
former
Verse
.
)
Now
,
What
is
it
that
causeth
men
to
fall
into
the
avenging
hand
of
God
but
the
despising
his
Counsels
,
and
neglecting
the
Words
of
his
Mouth
without
being
reclaimed
?
Our
simple
not
obeying
the
Commands
of
God
is
not
so
much
as
our
neglecting
or
despising
his
Commands
:
As
on
the
other
hand
,
our
simple
keeping
or
obeying
them
as
our
reverence
and
respects
shewed
unto
them
.
A
man
,
though
he
may
receive
many
indignities
from
his
Child
,
or
others
;
yet
if
he
do
not
apprehend
that
there
is
any
neglect
or
contempt
in
the
person
,
who
offereth
these
indignities
,
he
can
bear
it
much
the
better
:
But
if
he
apprehend
that
it
proceeds
from
neglect
and
contempt
,
this
is
highly
provoking
.
This
is
the
case
,
my
Brethren
,
for
men
and
women
to
trespass
upon
the
Commandments
of
God
at
unawares
,
there
being
otherwise
a
reverential
esteem
of
these
Commandments
in
the
Soul
,
is
not
so
provoking
in
the
sight
of
God
;
But
it
is
the
despising
or
neglecting
the
Commandments
of
God
.
And
therefore
the
Prophet
Nathan
,
coming
by
Commission
,
immediately
from
God
(
2
Sam.
12.9
,
10.
)
did
not
charge
the
sin
,
which
David
had
committed
,
so
much
upon
the
Acts
of
Murther
and
Adultery
,
as
upon
his
despising
the
Commandment
of
God
.
Wherefore
hast
thou
despised
the
Commandment
of
the
Lord
,
to
do
evil
in
his
sight
?
David
did
not
maintain
that
high
and
reverend
esteem
in
his
heart
and
soul
of
these
Commands
of
God
which
he
had
violated
.
So
in
Isa.
5.24
.
Therefore
as
the
fire
devoureth
the
Stubble
,
and
the
flame
consumeth
the
Chaff
:
So
shall
their
Root
be
rottenness
,
&c.
Because
they
have
cast
away
the
Law
of
the
Lord
of
Hosts
,
and
despised
the
Word
of
the
Holy
One
of
Israel
.
See
also
Psal.
119.60
.
And
the
Philosopher
,
in
his
definition
of
anger
,
makes
it
the
off-spring
of
neglect
or
contempt
,
implying
,
that
it
is
never
conceived
,
or
kindled
in
any
mans
breast
,
by
any
other
coal
but
that
of
contempt
,
at
least
so
apprehended
.
My
Brethren
,
God
is
a
God
of
great
patience
;
he
beareth
much
from
the
Sons
and
Daughters
of
men
,
and
can
pass
by
a
thousand
infirmities
;
He
can
bear
with
his
Sons
and
Daughters
under
mighty
Provocations
:
But
if
men
shall
go
on
,
from
day
to
day
,
in
their
neglect
and
contempt
of
him
and
his
Counsels
,
and
will
not
repent
when
he
giveth
them
space
,
and
admonisheth
them
accordingly
;
if
yet
they
will
walk
on
in
the
stubbornness
of
their
hearts
,
then
he
will
make
his
Jealousie
to
smoke
against
them
:
and
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
.
We
heard
but
now
what
it
is
that
causeth
a
man
to
fall
into
the
hands
of
the
Living
God
;
and
that
not
meerly
the
committing
of
sin
,
but
the
despising
of
the
Commands
of
God
,
the
undervaluing
of
them
,
and
casting
them
behind
their
backs
;
This
is
that
which
causeth
the
breach
between
men
and
that
God
whose
name
is
Jealous
.
And
therefore
if
the
words
of
this
Counsel
and
blessed
Advice
shall
be
slighted
by
us
,
and
looked
upon
as
a
common
word
,
and
not
be
entertained
as
the
Word
of
the
Living
God
;
this
must
needs
provoke
the
Spirit
of
God
,
and
cause
the
Great
God
of
Heaven
and
Earth
to
break
forth
,
as
a
Lion
out
of
a
Thicket
,
upon
those
who
have
neglected
and
despised
this
Word
of
his
.
Indeed
many
men
make
but
,
as
it
were
,
a
pastime
(
as
Solomon's
Expression
is
)
Fools
make
a
pastime
of
sin
:
So
many
make
it
but
a
matter
of
course
to
pass
by
,
and
to
give
the
Counsels
of
God
a
hearing
;
they
enter
in
at
one
ear
,
and
(
there
being
none
to
entertain
them
,
and
keep
them
by
the
way
)
out
they
go
at
the
other
.
But
now
,
my
Brethren
,
though
the
Counsels
and
Precepts
of
God
make
so
little
adoe
in
the
World
,
make
no
noise
there
:
Like
unto
Jesus
Christ
,
who
in
the
daies
of
his
flesh
made
no
clamour
,
nor
lifted
up
his
voice
in
the
Streets
;
but
when
he
shall
come
from
heaven
the
Second
time
,
then
he
will
roar
like
a
Lion
,
and
turn
the
World
upside
down
,
with
such
a
turn
as
it
was
never
turned
before
:
Even
so
will
this
Word
,
and
this
Counsel
,
and
Exhortation
,
and
other
the
Commands
of
God
;
though
now
they
do
not
cry
,
nor
lift
up
their
voice
,
make
no
noise
in
the
World
;
but
Silver
,
and
Gold
,
and
Pleasures
,
and
Honours
,
these
are
they
that
engage
the
World
,
and
cause
tumults
in
the
minds
and
thoughts
of
men
;
these
are
they
that
set
the
World
together
by
the
ears
,
whilest
the
Words
and
Counsels
of
God
come
not
near
the
hearts
of
men
,
and
have
little
to
do
there
:
Yet
these
Words
are
they
that
will
judge
the
World
at
last
,
and
find
out
the
despisers
of
them
,
and
will
place
them
at
the
left
hand
of
Jesus
Christ
,
to
whom
it
shall
be
said
.
Depart
from
me
ye
cursed
,
I
know
you
not
.
My
Brethren
,
we
know
not
how
soon
that
day
will
come
upon
us
;
the
Fig-trees
and
other
Trees
begin
to
put
forth
,
and
we
cannot
but
think
the
Summer
is
near
at
hand
:
But
suppose
we
should
despise
this
,
and
other
the
Precepts
of
God
,
and
set
them
at
naught
,
it
may
be
we
may
see
some
daies
of
pleasure
,
and
ease
,
and
contentment
in
the
World
;
yet
alas
!
What
will
it
profit
a
man
(
saith
our
Saviour
,
who
was
the
best
Estimator
concerning
matters
of
profit
)
to
gain
the
whole
World
and
lose
his
Soul
?
Much
less
will
it
profit
a
man
to
enjoy
a
few
daies
of
ease
and
contentment
,
under
the
neglect
and
contempt
of
the
Word
of
God
,
if
at
last
he
must
lose
his
Soul
,
or
incur
thereby
Eternal
Condemnation
.
Yea
,
if
it
should
be
but
the
quenching
the
Spirit
of
our
present
joy
,
if
it
should
rise
no
higher
than
so
;
this
is
such
a
loss
,
as
that
they
who
understand
the
true
worth
and
value
of
it
will
think
and
conclude
it
to
be
a
thousand
times
better
rather
to
honour
,
and
to
reverence
,
and
highly
to
esteem
all
the
Words
,
Counsels
,
and
Exhortations
of
God
,
beginning
at
the
first
,
and
so
carrying
them
on
unto
the
last
,
and
taking
this
along
with
them
in
their
way
,
Be
ye
filled
with
the
Spirit
,
than
to
lose
the
present
comfort
of
it
by
turning
their
backs
upon
this
,
or
any
other
of
the
Commands
of
God
.
And
therefore
,
Secondly
,
To
strengthen
your
heart
,
and
your
hand
,
Sect.
3
that
they
may
be
lifted
up
together
to
the
Exhortation
,
now
commended
unto
you
,
you
may
further
consider
,
that
it
being
one
of
the
Precepts
of
God
,
and
having
now
been
made
known
in
this
relation
unto
you
,
your
souls
will
never
prosper
,
you
will
never
be
filled
with
that
peace
of
God
which
passeth
all
understanding
,
you
will
never
rejoyce
that
signal
kind
of
joy
which
the
Apostle
Peter
calleth
unspeakable
and
glorious
,
if
you
shall
from
henceforth
neglect
it
,
or
cast
it
behind
your
backs
.
For
look
,
as
a
crack
,
or
leake
in
a
Vessel
,
will
not
suffer
it
to
fill
with
water
,
or
other
liquor
(
at
least
)
not
remain
full
for
any
time
,
though
much
water
be
from
time
to
time
put
into
it
:
In
like
manner
,
though
we
should
be
great
doers
in
our
own
eyes
,
and
though
others
may
seem
but
as
Grashoppers
in
comparison
of
us
;
yet
nevertheless
that
peace
,
and
that
joy
,
and
that
inward
comfort
that
you
should
have
if
there
were
no
neglect
of
any
the
Commands
of
God
will
suffer
loss
.
If
this
be
the
case
,
if
any
Command
of
God
be
despised
or
neglected
;
this
will
be
as
a
dead
Fly
in
your
Box
of
Oyntment
,
and
keep
it
from
making
that
sweet
smell
and
savour
,
and
from
coming
up
into
your
Nostrils
;
you
will
(
in
effect
)
lose
the
present
lustre
and
beauty
,
if
not
the
future
reward
,
of
all
these
choise
services
,
if
you
do
otherwise
.
Now
,
I
say
,
who
would
run
the
hazard
of
the
loss
of
the
great
benefits
and
blessings
of
such
great
works
through
the
neglect
or
non-performance
of
one
?
Who
would
lose
all
the
joy
,
peace
,
and
comfore
of
many
other
services
,
and
of
much
obedience
,
otherwise
exhibited
unto
God
,
and
unto
Jesus
Christ
,
only
to
please
the
flesh
,
in
the
neglect
of
one
Commandment
?
As
it
is
with
the
natural
health
of
the
body
;
though
a
man
should
use
many
means
for
his
health
and
strength
,
yet
if
he
should
neglect
one
thing
that
is
necessary
for
him
to
do
;
as
suppose
a
man
should
eat
and
drink
such
things
only
as
would
keep
the
body
in
good
habit
,
yet
if
he
should
never
sleep
;
or
if
any
other
things
as
necessary
as
these
be
not
used
in
their
places
and
seasons
,
health
and
good
habit
and
state
of
body
will
never
be
any
mans
portion
:
So
in
this
case
a
man
shall
never
find
his
soul
in
a
comfortable
habit
,
he
shall
never
be
possessed
with
a
spirit
of
joy
,
and
of
a
sound
mind
,
but
will
be
ever
and
anon
apt
to
take
hold
of
fears
,
and
he
will
alwaies
be
obnoxious
unto
temptations
,
unless
he
do
run
in
his
obedience
round
about
the
Commandments
of
God
,
so
far
as
they
are
made
known
unto
him
.
It
is
true
,
it
is
not
a
step
awry
,
now
and
then
,
besides
a
Commandment
of
God
,
no
,
nor
an
habitual
,
or
continual
omission
of
an
unknown
Duty
or
Precept
,
that
will
thus
endamage
the
Soul
;
If
men
and
women
be
truly
consciencious
,
and
habitually
careful
to
put
in
practice
all
they
know
of
the
good
,
and
holy
,
and
perfect
will
of
God
concerning
them
,
their
faces
may
shine
,
and
their
hearts
be
lifted
up
to
Heaven
:
My
meaning
is
,
the
rest
and
peace
of
their
souls
may
be
glorious
,
and
their
inward
man
may
be
exalted
highly
;
yea
,
though
through
the
infirmities
of
the
flesh
they
should
sometimes
be
prevented
with
some
irregular
and
unworthy
actions
;
supposing
that
what
they
scatter
thorough
the
infirmities
of
the
flesh
,
they
gather
up
again
by
the
strength
of
the
Spirit
,
and
repent
toties
quoties
.
As
though
a
man
let
pieces
of
money
drop
out
of
his
hand
,
yet
if
he
presently
stoop
and
take
them
up
again
,
he
suffereth
no
great
loss
:
Even
so
,
though
a
man
,
as
often
as
he
miscarries
,
drops
a
proportion
or
quantity
of
his
peace
,
yet
if
he
stoop
and
gather
up
by
Repentance
that
which
he
lets
fall
,
his
soul
may
still
prosper
.
But
this
is
that
which
we
say
,
that
if
a
man
shall
ordinarily
or
constantly
neglect
any
of
the
holy
Counsels
or
Precepts
of
God
,
which
have
been
discovered
,
and
made
known
unto
him
for
such
;
such
a
person
will
never
thrive
in
his
inner
man
,
his
Consolations
in
the
Gospel
will
never
be
rich
,
or
strong
;
no
,
though
he
should
do
many
things
otherwise
very
commendable
and
good
,
yea
,
and
be
zealous
for
God
;
that
disrespect
which
he
sheweth
to
that
one
Commandment
of
God
,
whatever
it
be
,
will
be
like
a
Moth
fretting
his
Garment
;
Or
like
a
dead
Fly
in
his
Oyntment
,
that
will
drown
the
sweet
savour
which
otherwise
it
would
breath
forth
.
For
though
God
can
bear
with
the
frailties
and
weaknesses
of
men
,
and
can
endure
them
with
much
long
suffering
and
patience
under
greater
provocations
than
weaknesses
and
infirmities
;
yet
he
will
not
,
he
cannot
bear
the
coals
of
disrespects
and
neglects
from
men
;
neither
will
he
countenance
from
Heaven
man
or
woman
under
a
contempt
of
his
words
,
upon
the
account
of
any
other
service
or
obedience
whatsoever
.
We
know
the
Charge
was
very
strict
under
the
Law
,
Deut.
4.2
.
Ye
shall
not
add
unto
the
Word
which
I
command
you
,
neither
shall
ye
diminish
ought
from
it
,
that
you
may
keep
the
Commandments
of
the
Lord
your
God
,
&c.
So
Chap.
12.32
.
Whatsoever
I
command
you
observe
to
do
it
,
&c.
You
know
,
David
that
man
of
God
,
who
had
that
large
Testimony
from
Heaven
,
that
he
was
a
man
after
Gods
own
heart
;
yet
he
durst
not
(
it
seemeth
)
promise
himself
any
security
from
the
Judgments
or
displeasure
of
God
,
upon
any
other
terms
but
upon
the
condition
of
his
consciencious
respects
to
all
the
Commandments
of
God
,
as
well
one
as
another
,
Psal.
119.6
.
So
shall
I
not
be
ashamed
when
I
have
respect
unto
all
thy
Commandments
.
And
our
Saviour
(
Joh.
5.14
.
)
maketh
this
the
touchstone
of
the
Love
and
Friendship
of
his
Disciples
unto
him
,
viz.
Zealously
to
do
whatsoever
they
were
commanded
;
Ye
are
my
Friends
if
ye
do
whatsoever
I
command
you
.
You
may
understand
the
word
Friend
either
Actively
,
or
Passively
,
thus
;
you
shall
deserve
the
name
of
Friends
to
God
and
Jesus
Christ
(
he
speaketh
in
the
Evangelical
Dialect
)
when
you
shall
do
(
or
to
the
utmost
of
your
power
endeavour
to
do
)
or
when
your
hearts
stand
clearly
and
singly
bent
to
do
whatsoever
I
command
you
;
though
many
times
you
may
be
interrupted
in
the
way
of
your
doing
,
yet
shall
not
this
hinder
your
acceptation
with
God
,
but
you
shall
be
dealt
withal
by
him
as
if
you
had
actually
done
the
thing
whatever
it
be
.
Or
otherwise
Passive
,
If
you
do
whatsoever
I
command
you
,
you
shall
be
dealt
withal
as
Friends
,
I
will
entreat
you
,
as
he
that
is
the
greatest
lover
of
his
Friends
doth
;
I
will
bountifully
reward
you
,
and
gratifie
you
over
and
over
;
I
will
make
the
World
to
know
and
see
that
I
indeed
do
love
you
.
My
Brethren
,
there
is
this
reason
why
a
neglect
or
disrespect
of
any
of
the
Words
or
Precepts
of
God
(
being
made
known
unto
a
man
for
such
)
should
quench
the
spirit
of
the
joy
of
all
a
mans
services
or
obedience
besides
,
viz.
Because
he
that
despiseth
one
,
constructively
despiseth
all
;
as
James
reasoneth
,
Jam.
2.10.11
.
For
whosoever
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
he
is
guilty
of
all
;
and
thus
he
proves
what
he
had
said
,
For
he
that
said
,
do
not
commit
adultery
,
said
also
,
do
not
kill
,
&c.
As
he
that
breaketh
a
Staff
but
in
one
part
,
yet
is
said
to
break
the
whole
Staff
:
Even
so
,
this
Law
of
God
,
though
it
consisteth
in
many
Parcels
,
Branches
,
and
Commands
,
yet
is
it
one
entire
and
perfect
Rule
of
life
,
and
of
the
waies
of
men
.
Now
he
that
breaks
this
Rule
in
any
one
part
,
he
is
guilty
of
all
,
i.
e.
he
is
in
effect
guilty
of
all
;
or
it
is
one
and
the
same
unto
him
as
if
he
had
broken
and
transgressed
them
all
;
for
he
speaketh
chiefly
of
matters
of
Punishment
and
Curses
in
the
Law
.
Cursed
is
he
that
continueth
not
in
all
things
that
are
written
in
the
Law
to
do
them
.
If
a
man
should
continue
in
nothing
at
all
that
the
Law
requireth
,
he
should
but
be
accursed
;
and
if
he
did
not
continue
in
all
,
cursed
is
he
too
upon
that
account
.
I
say
then
,
if
men
do
neglect
,
or
pass
by
,
or
slight
any
one
of
the
Counsels
of
God
,
it
is
interpretatively
the
despising
of
them
all
.
When
men
shall
make
Elect
and
Reprobates
amongst
the
Commandments
of
God
,
some
they
will
keep
with
all
their
hearts
,
but
others
they
will
trample
under
their
feet
;
this
sheweth
,
that
the
ground
of
that
obedience
which
they
do
exhibit
,
and
perform
unto
some
,
is
not
because
they
are
the
Commands
of
God
,
but
something
else
;
For
if
it
were
out
of
a
pure
,
true
,
and
real
respect
to
God
,
and
reverence
that
they
have
unto
him
that
is
the
Law-giver
,
they
would
respect
one
Law
as
well
as
another
,
and
every
Law
as
his
fellow
,
and
would
make
no
difference
between
them
.
Now
then
,
Let
this
be
considered
also
which
hath
been
propounded
in
the
second
place
to
bind
the
Exhortation
fast
and
closs
unto
your
Consciences
,
it
being
one
of
the
Precepts
of
God
,
and
now
made
known
unto
you
that
you
ought
to
be
filled
with
the
Spirit
of
God
:
If
you
shall
cast
this
behind
your
backs
,
or
trample
it
under
your
feet
,
your
keeping
the
rest
of
the
Commands
of
God
,
will
turn
but
to
a
slender
account
unto
you
.
Will
you
lose
all
your
other
services
for
God
?
Have
you
suffered
so
many
things
for
God
in
vain
?
Gal.
3.4
.
What
,
have
you
done
so
many
things
in
vain
as
to
your
peace
?
Have
you
served
God
in
a
first
and
second
Command
,
and
will
you
lose
so
great
a
recompense
of
reward
,
that
fulness
of
peace
,
and
height
of
rejoycing
in
the
Lord
Jesus
Christ
?
2
Joh.
8.
Look
to
your selves
that
we
lose
not
those
things
which
we
have
wrought
,
but
that
we
receive
a
full
reward
.
You
know
,
the
young
man
that
had
kept
so
many
of
the
Commands
of
God
,
Mar.
10.21
,
22.
that
there
was
only
one
thing
wanting
;
How
sad
was
it
with
him
upon
our
Saviours
discourse
?
For
it
doth
appear
that
his
state
and
condition
Godward
was
very
deplorable
,
notwithstanding
he
had
been
so
exact
and
observant
of
the
Commands
of
God
.
So
that
if
you
desire
your
hearts
and
souls
should
be
,
like
Jordan
,
overflowing
their
banks
,
if
you
desire
they
should
be
readily
prepared
to
carry
you
up
to
Heaven
in
joy
and
gladness
,
then
you
must
be
careful
to
number
this
amongst
the
Precepts
of
God
;
you
must
see
to
it
that
you
endeavour
to
be
filled
with
the
Spirit
of
God
.
Thirdly
,
Sect.
4
The
Exhortation
now
recommended
unto
you
,
is
an
Evangelical
Exhortation
,
brought
by
Jesus
Christ
from
heaven
,
and
in
this
respect
ought
to
be
more
highly
reverenced
than
if
it
had
been
delivered
over
unto
you
upon
other
terms
.
For
this
is
to
be
considered
,
that
what
is
delivered
unto
the
World
in
the
New
Testament
,
by
the
mouth
of
Jesus
Christ
himself
,
or
upon
the
account
of
his
coming
from
Heaven
unto
the
World
(
as
all
that
which
the
Holy
Ghost
hath
further
revealed
by
the
Apostles
is
)
is
more
obliging
and
binding
upon
the
Consciences
of
men
,
and
more
severely
punishable
by
God
,
when
neglected
or
despised
,
than
things
delivered
in
the
Old
Testament
,
or
before
Christ's
coming
into
the
World
were
,
or
are
.
This
(
I
conceive
)
is
evident
from
that
of
the
Apostle
,
Heb.
12.25
.
See
that
ye
refuse
not
him
that
speaketh
:
For
if
they
escaped
not
who
refused
him
that
spake
on
earth
,
much
more
shall
we
not
escape
if
we
refuse
him
that
speaketh
from
heaven
.
To
open
this
passage
a
little
,
and
so
to
give
somewhat
the
more
efficacy
and
weight
to
the
Motive
in
hand
.
First
,
It
is
to
be
considered
,
that
the
opposition
here
made
,
between
him
that
spake
on
Earth
,
and
him
that
now
speaketh
from
Heaven
,
doth
not
imply
a
plurality
of
Speakers
,
or
persons
speaking
;
but
only
a
difference
between
the
manner
and
terms
of
speaking
at
several
times
,
by
one
and
the
same
Speaker
,
viz.
God
,
or
rather
Christ
;
for
it
was
he
that
spake
both
on
earth
by
Moses
,
and
that
now
speaketh
from
Heaven
.
It
is
not
unusual
,
in
Emphatical
Discourses
,
to
speak
of
one
and
the
same
person
in
different
considerations
as
of
two
;
as
the
Woman
that
came
to
make
a
suit
to
King
Philip
,
He
being
drowsie
,
and
giving
her
an
unpleasing
answer
,
she
told
him
,
She
appealed
from
King
Philip
,
when
he
was
sleepy
,
to
King
Philip
when
waking
and
more
attentive
:
Now
,
there
were
not
two
King
Philips
,
but
one
,
only
as
two
in
different
considerations
.
We
might
bring
several
instances
,
wherein
one
and
the
same
person
is
represented
under
two
different
considerations
.
Secondly
,
When
God
,
or
Christ
,
spake
by
Moses
,
he
is
said
to
have
spoken
on
Earth
,
not
because
Moses
was
on
Earth
when
Christ
spake
by
him
,
but
because
he
spake
by
a
man
who
was
from
the
Earth
,
or
earthly
(
as
it
is
said
the
first
man
Adam
was
)
for
otherwise
the
Lord
Christ
himself
spake
on
the
Earth
[
being
on
the
Earth
]
as
well
as
Moses
,
and
so
the
opposition
would
fall
:
But
Christ
,
who
now
speaketh
in
the
New
Testament
,
is
said
to
be
from
Heaven
[
or
,
which
is
the
same
to
speak
from
heaven
,
though
the
word
speak
is
not
in
the
Original
,
but
inserted
by
the
Translators
as
the
different
Character
implieth
:
]
but
Christ
(
I
say
)
is
said
to
be
from
Heaven
,
because
he
was
of
a
miraculous
,
of
an
heavenly
Parentage
and
propagation
,
being
conceived
by
the
overshadowing
of
the
Holy
Ghost
,
in
the
Wombe
of
a
Virgin
,
and
not
after
the
manner
of
men
;
according
to
that
of
the
Apostle
,
1
Cor.
15.47
.
The
second
man
is
the
Lord
from
Heaven
;
meaning
,
of
an
heavenly
Parentage
,
or
royal
Descent
(
as
hath
been
said
)
wherein
he
had
no
Brother
amongst
all
the
Children
of
men
.
Thirdly
,
It
is
to
be
considered
,
that
whatsoever
is
dispensed
unto
the
World
,
and
conteined
within
the
compass
of
the
New
Testament
,
as
well
in
the
Writings
of
the
Apostles
as
of
the
Evangelists
,
is
to
be
looked
upon
as
the
Dispensation
of
him
who
is
from
Heaven
,
as
that
which
Christ
himself
speaketh
unto
the
World
.
And
for
this
reason
he
is
said
to
be
the
Mediator
of
the
New
Testament
,
Heb.
9.15
.
And
elsewhere
,
The
Surety
of
a
better
Testament
,
Cha.
7.22
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
both
these
places
(
and
elsewhere
)
translated
Testament
,
signifieth
as
well
a
Covenant
,
and
is
so
translated
,
Gal.
3.17
.
Acts
3.25
.
and
in
many
places
besides
;
and
properly
enough
in
the
ordinary
Grammatical
sense
of
it
,
it
signifieth
(
in
the
general
and
indefinitely
)
any
ordering
or
disposing
of
things
;
so
that
when
Christ
is
said
to
be
the
Mediator
of
the
New
Testament
,
or
of
a
New
Covenant
,
the
meaning
is
,
that
he
is
the
Dispenser
,
or
Promulgator
,
or
Minister
of
God
unto
the
World
of
a
new
spiritual
Oeconomy
of
another
spiritual
Charter
,
Settlement
,
or
Establishment
of
matters
relating
unto
the
eternal
peace
and
blessedness
of
the
World
,
differing
from
that
which
God
had
formerly
settled
for
a
time
by
Moses
.
This
new
Oeconomy
Covenant
or
disposition
of
things
by
the
Lord
Christ
is
called
a
better
Covenant
or
Testament
.
First
,
Because
it
is
settled
upon
better
Promises
,
wherein
God
doth
bring
forth
more
of
the
blessed
fruits
of
his
Grace
and
rich
Bounty
unto
the
World
;
here
life
and
immortality
are
brought
to
light
;
they
are
unvailed
,
and
a
glorious
representation
made
of
them
,
that
the
World
may
look
upon
and
see
them
face
to
face
.
Then
secondly
,
It
is
called
a
better
Covenant
,
because
here
is
a
better
discovery
of
the
mind
of
God
,
concerning
his
Ordinances
,
which
are
of
a
more
excellent
and
spiritual
nature
,
and
of
higher
acceptation
with
him
:
here
are
many
things
to
be
found
which
were
not
to
be
found
under
the
Law
.
And
Christ
(
in
one
of
the
places
mentioned
)
is
said
to
be
the
Surety
of
this
New
Covenant
,
i.
e.
One
that
is
the
great
Avoucher
,
or
Assertor
of
it
;
One
who
undertakes
with
Power
and
Authority
to
secure
the
World
of
the
truth
and
of
the
certainty
of
this
Covenant
,
and
that
it
is
from
God
.
Now
whatsoever
is
comprehended
within
the
virge
and
limits
of
that
part
of
the
Scriptures
,
which
is
commenly
called
and
known
by
the
name
of
the
New
Testament
,
appertains
to
the
New
Covenant
which
Christ
hath
brought
with
him
into
the
World
,
and
hath
published
,
settled
,
and
established
here
.
In
which
respect
he
may
truly
and
properly
be
said
to
be
the
disposer
,
and
dispenser
of
the
whole
,
and
every
part
and
parcel
of
it
.
And
as
he
is
said
to
have
spoken
by
the
Prophets
;
so
much
more
may
he
be
said
now
to
have
spoken
by
his
Apostles
;
For
whatsoever
was
spoken
by
the
Apostles
was
upon
the
account
of
Christ
,
the
Spirit
by
which
they
spake
,
was
purchased
by
Jesus
Christ
;
so
that
the
whole
and
entire
Systeme
and
body
of
Principles
in
the
New
Testament
may
all
be
ascribed
to
Jesus
Christ
,
as
if
he
spake
all
and
every
part
thereof
with
his
own
mouth
.
Fourthly
(
and
lastly
)
Evident
is
is
from
the
opposition
and
comparison
which
the
Apostle
here
makes
between
him
that
spake
on
Earth
(
in
the
sense
mentioned
)
and
him
that
speaketh
from
Heaven
;
Sect.
5
and
so
from
the
greater
obnoxiousness
unto
Wrath
and
Punishment
in
him
that
shall
neglect
and
disobey
the
latter
,
above
that
which
we
found
in
him
that
disobeyed
the
former
;
who
notwithstanding
was
severely
punished
by
God
.
Evident
(
I
say
)
it
is
from
these
Comparisons
,
that
Evangelical
Disobedience
,
i.
e.
the
known
and
customary
neglect
of
any
Precept
in
the
Gospel
is
of
a
far
more
provoking
nature
and
import
,
and
far
more
punishable
than
the
Disobedience
of
the
former
Law
.
Justice
did
not
then
require
any
such
severe
execution
upon
Transgressors
as
now
it
doth
.
Upon
this
account
God
,
respecting
the
times
of
the
Gospel
,
threatneth
(
Mal.
3.5
.
)
that
he
would
be
a
swift
Witness
;
where
it
is
evident
that
the
Prophet
speaks
of
the
daies
of
Christ
.
Who
(
saith
he
,
ver.
2
)
may
abide
the
day
of
his
coming
?
And
ver.
3.
He
shall
sit
as
a
Refiner
and
Purifier
of
Silver
,
and
he
shall
purifie
the
Sons
of
Levie
.
Ver.
4.
Then
shall
the
Offerings
of
Judah
and
Jerusalem
be
pleasant
unto
the
Lord
.
Implying
,
that
Christ
in
the
daies
of
the
Gospel
will
call
men
unto
,
and
put
them
upon
another
manner
of
strain
of
holiness
,
and
righteousness
,
and
heavenly
mindedness
than
ever
they
had
been
put
upon
before
.
Behold
(
saith
he
)
I
will
come
near
unto
you
in
Judgment
,
and
I
will
be
a
swift
Witness
against
the
Sorcerers
,
&c.
and
fear
ye
not
me
saith
the
Lord
of
Hosts
?
He
would
draw
nigh
unto
them
in
Judgment
then
,
whereas
he
was
at
a
great
distance
from
them
in
that
respect
under
the
Law
.
Forty
years
long
(
saith
he
)
was
I
grieved
with
this
Generation
:
But
God
will
not
now
be
grieved
long
with
any
stubborn
Generation
of
Delinquents
under
the
Gospel
,
though
it
may
be
he
do
not
appear
as
a
swift
Judge
in
respect
of
Temporal
Judgments
;
yet
he
will
some
way
or
other
be
a
swift
Witness
against
them
,
he
will
declare
and
make
manifest
from
Heaven
,
after
a
competent
time
and
reasonable
space
given
them
to
repent
,
that
he
doth
dislike
,
and
that
he
is
highly
displeased
with
their
sins
,
and
wickedness
,
and
disobedience
.
It
is
upon
this
account
that
John
the
Baptist
tells
the
Jews
(
Christ
being
come
into
the
World
to
settle
a
new
Covenant
better
than
the
former
)
That
the
Axe
was
laid
to
the
Root
of
the
Tree
,
Mat.
3.10
.
meaning
,
that
whereas
before
God
laid
the
Axe
to
the
Boughs
of
the
Tree
,
but
still
left
the
Root
standing
,
and
so
they
did
recover
in
time
again
from
under
many
severe
Judgments
:
But
Jesus
Christ
being
now
come
amongst
you
,
he
being
sent
unto
the
World
,
now
look
to
your selves
;
if
you
do
not
every
man
turn
from
his
Iniquity
,
every
man
from
his
Abomination
,
you
will
be
cut
down
,
and
destroyed
,
and
burnt
with
sire
.
For
his
Fan
is
in
his
hand
,
and
he
will
thoroughly
purge
his
floure
,
&c.
By
what
hath
been
said
we
see
,
that
to
despise
an
Evangelical
Precept
or
Command
of
God
hath
more
of
provocation
of
guilt
and
demerit
in
it
,
than
former
Transgressions
and
Provocations
under
the
Law
had
.
The
Reason
hereof
is
plain
,
viz.
because
though
some
of
the
Evangelical
Commands
be
more
spiritual
,
and
so
more
contrary
unto
,
and
more
grating
upon
the
flesh
,
and
in
this
respect
more
difficult
to
be
observed
than
the
Precepts
under
the
Law
were
;
yet
notwithstanding
,
all
things
considered
,
the
rich
and
glorious
advantages
which
the
Gospel
affords
unto
men
,
above
what
the
Law
doth
,
to
help
them
to
obey
:
These
things
considered
,
and
laid
in
the
Balance
,
it
will
appear
,
that
a
despising
and
neglecting
of
God
and
the
Lord
Jesus
Christ
in
the
Gospel
,
is
a
sin
of
a
far
greater
and
deeper
demerit
than
the
neglect
of
a
Command
under
the
Law
;
for
the
more
easie
that
obedience
is
,
which
is
prescribed
,
it
is
of
so
much
the
greater
provocation
and
demerit
when
men
shall
neglect
to
obey
.
God
having
in
the
Gospel
afforded
such
mighty
Arguments
and
encouragements
on
the
one
hand
to
holiness
and
vertue
;
and
threatned
destruction
with
eternal
fire
on
the
other
hand
,
to
them
that
shall
be
disobedient
.
For
men
to
be
disobedient
under
such
circumstances
as
these
is
most
provoking
in
the
eyes
of
God
.
So
that
evident
it
is
that
such
persons
who
have
greater
Motives
,
greater
means
to
perswade
them
to
any
service
,
if
they
shall
neglect
and
be
despisers
of
these
Commands
,
their
demerit
is
so
much
the
greater
,
and
their
condemnation
will
be
so
much
the
sorer
upon
them
.
But
now
,
this
Command
,
or
Exhortation
,
to
be
filled
with
the
Spirit
,
is
not
only
Evangelical
,
but
it
hath
a
special
and
peculiar
property
in
this
kind
,
wherein
it
agreeth
with
few
others
;
because
the
giving
of
the
Spirit
of
God
(
viz.
in
such
a
degree
as
to
be
filled
with
it
)
is
appropriate
to
the
New
Testament
.
It
is
usual
in
the
Scriptures
,
when
things
are
more
fully
done
,
and
after
a
more
rich
and
bountiful
manner
discovered
,
to
represent
them
as
newly
done
:
though
the
Spirit
of
God
was
given
under
the
Law
;
yet
the
proportion
and
quantity
of
it
was
but
scanty
in
comparison
of
what
is
now
given
under
the
Gospel
.
Jesus
Christ
is
now
glorified
,
and
therefore
he
poureth
out
of
his
Spirit
upon
the
Sons
and
Daughters
of
men
more
abundantly
;
So
that
to
be
filled
with
the
Spirit
is
a
duty
of
such
a
nature
,
that
it
is
not
only
Evangelical
,
but
likewise
more
purely
Evangelical
than
many
other
duties
are
.
This
should
be
a
great
Argument
,
which
should
bear
upon
our
Spirits
to
perswade
us
to
submit
our selves
unto
the
obedience
thereof
,
to
gird
up
the
loins
of
our
minds
,
and
to
go
about
this
great
duty
with
all
readiness
.
CHAP.
XVII
.
Four
Considerations
more
to
enforce
the
Exhortation
.
The
fourth
Motive
:
the
great
benefit
accruing
unto
men
and
women
by
a
serious
engagement
in
a
course
likely
to
issue
in
a
being
filled
with
the
Spirit
.
It
will
free
men
and
women
from
foolish
,
unclean
,
and
noysome
lusts
,
somewhat
peculiar
in
this
engagement
differing
from
others
,
though
worthy
in
their
kind
.
A
fifth
Motive
,
proving
that
in
case
men
do
what
God
hath
and
doth
enable
them
to
do
in
order
to
a
being
filled
with
the
Spirit
of
God
,
this
their
enterprize
shall
assuredly
prosper
in
their
hand
.
Hope
of
obtaining
great
encouragement
unto
Endeavours
.
Some
more
of
the
great
Priviledges
that
accompany
a
being
filled
with
the
Spirit
.
A
sixth
Motive
,
That
the
Reasons
and
Vnderstandings
of
men
are
not
capable
of
being
employed
upon
terms
of
greater
benefit
and
advantage
than
in
this
engagement
.
A
seventh
Consideration
,
taken
from
the
uncertainty
of
obtaining
the
things
of
this
World
by
all
the
means
that
can
be
used
,
and
also
from
the
uncertainty
of
the
continuance
of
these
things
,
if
gotten
:
Whereas
a
being
filled
with
the
Spirit
,
as
it
is
attainable
,
so
by
a
perseverance
in
the
use
of
means
our
attainments
in
this
kind
shall
stand
by
us
for
ever
.
FOurthly
,
Sect.
1
to
perswade
you
to
be
filled
with
the
Spirit
of
God
I
shall
further
recommend
,
by
way
of
Motive
,
unto
you
,
That
the
very
exercise
of
your
minds
,
hearts
,
and
souls
about
the
business
,
your
very
labours
,
and
endeavours
to
obtain
such
a
prize
as
a
being
filled
with
the
Spirit
is
,
will
turn
to
an
happy
account
,
and
be
of
worthy
concernment
unto
you
;
not
only
at
the
winding
up
of
the
business
,
not
only
at
the
coming
of
our
Lord
Jesus
Christ
,
and
receiving
the
Crown
(
of
which
more
in
another
Motive
:
)
but
even
the
running
of
the
Race
it self
will
bless
you
(
and
that
to
a
very
good
degree
.
)
He
that
shall
seriously
engage
himself
in
a
course
likely
to
produce
and
issue
,
in
a
being
filled
with
the
Spirit
,
will
in
a
great
measure
be
free
from
such
foolish
,
vain
,
and
noysome
thoughts
and
lusts
,
from
such
impertinent
and
sinful
excursions
,
and
runnings
to
and
fro
of
his
mind
,
where
into
men
and
women
,
that
are
disengaged
in
this
kind
,
are
continually
obnoxious
,
and
hereby
treasure
up
nothing
but
sorrow
and
shame
to
themselves
.
It
was
a
prophane
Speech
,
and
full
of
slander
,
which
Pharaoh
used
to
the
Officers
of
the
People
of
Israel
,
when
they
came
to
him
to
complain
of
their
Burthens
and
Oppressions
by
their
Taskmasters
,
Exod.
5.17
.
Ye
are
idle
,
ye
are
idle
(
saith
he
)
therefore
ye
say
,
let
us
go
and
do
sacrifice
unto
the
Lord
.
But
it
may
be
said
with
soberness
and
truth
,
that
men
and
women
,
because
their
hearts
are
idle
and
loose
from
all
spiritual
Engagements
and
Projections
;
Therefore
they
say
,
Come
let
us
follow
vain
pleasures
;
Let
us
provide
thus
and
thus
for
the
fulfilling
the
lusts
of
the
flesh
;
and
otherwhile
swarms
and
multitudes
of
Cogitations
that
have
neither
head
nor
foot
(
as
we
use
to
say
)
that
are
profitable
for
nothing
,
that
have
little
or
no
tendency
at
all
to
one
end
or
other
,
are
rambling
up
and
down
in
the
inward
parts
of
men
.
One
main
reason
of
that
sad
posture
wherein
God
beheld
the
World
when
he
intended
to
destroy
it
by
the
Floud
,
when
every
imagination
of
the
thoughts
of
men
were
evil
continually
,
Gen.
6.5
.
[
or
every
day
:
]
One
main
Reason
(
I
say
)
why
the
World
was
now
overgrown
with
sinful
and
vain
imaginations
and
thoughts
,
was
,
because
men
and
women
(
the
Inhabitants
hereof
)
were
under
no
great
spiritual
Engagements
.
This
would
have
composed
them
,
and
drawn
off
those
Imaginations
of
their
hearts
,
which
were
now
evil
continually
,
from
those
objects
and
occasions
which
made
them
evil
,
and
carried
them
to
objects
and
occasions
of
an
happy
consequence
and
import
.
The
same
thoughts
and
moral
actings
of
their
Souls
,
or
puttings
forth
of
their
imaginative
Faculties
,
had
they
been
but
directed
unto
,
and
set
upon
such
objects
and
occasions
which
were
honourable
and
good
;
this
would
have
altered
their
properties
,
and
changed
their
natures
from
evil
unto
good
:
For
look
what
a
good
and
faithful
Shepherd
is
to
his
Sheep
,
he
keeps
them
from
scattering
,
from
wandring
and
going
astray
into
places
of
danger
,
and
where
they
may
be
lost
,
and
causeth
them
to
feed
in
safety
:
Look
(
I
say
)
what
a
good
Shepherd
is
to
his
Sheep
,
such
is
a
steady
and
fixed
design
being
honourable
,
and
worthy
to
the
thoughts
and
imaginations
of
the
hearts
of
men
;
it
keeps
them
from
scattering
and
running
wild
this
way
or
that
,
where
they
are
like
to
be
lost
and
vanish
into
nothing
;
it
keeps
them
from
applying
or
bending
themselves
to
occasions
and
things
that
are
evil
,
and
causeth
them
to
hunt
close
,
and
to
follow
the
sweet
and
rich
sent
of
such
a
Game
,
which
when
it
is
taken
and
won
will
enrich
and
bless
men
abundantly
.
Now
any
spiritual
design
for
God
and
Jesus
Christ
,
carried
on
with
strength
and
vigour
,
this
is
that
which
will
repell
all
your
vain
and
foolish
thoughts
,
it
will
draw
away
all
that
food
which
fed
and
nourished
them
;
it
will
make
havock
and
desolation
amongst
all
your
vain
thoughts
,
and
sinful
Lusts
which
are
striving
within
you
,
in
order
to
the
gratifying
of
the
Flesh
.
And
this
is
to
be
considered
further
,
that
the
greater
and
more
comprehensive
a
man's
Engagement
or
design
is
,
the
Dominion
which
it
hath
over
his
thoughts
is
so
much
the
larger
;
it
beareth
sway
over
so
many
the
more
of
a
man's
thoughts
,
and
leaves
a
liberty
of
extravagancy
unto
so
many
the
fewer
of
them
;
yea
,
Umpires
with
so
much
the
higher
and
stricter
hand
of
authority
amongst
those
unto
which
its
dominion
extendeth
.
For
instance
,
Suppose
a
man's
design
be
to
live
justly
,
Sect.
2
or
righteously
in
the
World
,
or
to
live
soberly
;
these
designs
are
good
,
and
honourable
,
but
they
are
but
narrow
in
comparison
of
some
others
;
and
particularly
of
that
of
being
filled
with
the
Spirit
.
A
man
that
is
seriously
and
solemnly
engaged
in
his
heart
and
soul
to
live
justly
,
to
wrong
,
hinder
,
or
defraud
no
man
;
by
vertue
of
this
his
design
he
must
needs
refrain
all
thoughts
of
injustice
,
all
projections
,
or
devisings
which
tend
to
the
injuring
or
endamaging
any
man
in
his
Estate
(
at
least
so
far
as
he
apprehends
any
tendency
in
thoughts
this
way
)
and
consequently
all
thoughts
and
imaginations
that
may
arise
within
him
towards
Voluptuousness
or
expensive
living
,
and
all
thoughts
of
Idleness
,
&c.
So
on
the
other
hand
,
he
must
needs
raise
and
stir
up
such
thoughts
and
resolutions
within
him
,
and
exercise
himself
in
them
which
are
proper
to
dispose
and
strengthen
him
to
deal
justly
by
all
,
and
to
give
every
man
that
which
is
his
due
.
For
whosoever
doth
not
resist
and
reject
all
thoughts
of
the
former
tendency
,
and
indulge
and
nourish
all
of
the
latter
,
it
is
a
plain
case
that
he
is
not
full
of
that
heavenly
engagement
or
design
we
speak
of
;
I
mean
,
of
dealing
justly
by
all
men
,
he
is
hollow
and
slight
in
it
.
But
a
man
may
be
really
under
the
command
of
this
design
,
and
yet
be
extravagant
and
impertinent
in
thoughts
of
another
nature
and
tendency
,
I
mean
,
vain
and
sinful
in
thoughts
of
several
other
kinds
which
we
shall
not
particularly
insist
upon
.
There
are
many
vain
thoughts
which
may
be
entertained
in
the
minds
and
hearts
of
men
,
which
carry
no
direct
opposition
to
the
design
of
giving
to
every
man
his
due
.
Now
,
because
this
design
is
but
narrow
,
although
it
extendeth
it self
to
many
of
a
man's
thoughts
;
yet
nevertheless
,
there
are
many
others
that
are
as
bad
as
these
,
that
may
have
a
standing
in
the
hearts
of
men
,
and
have
place
and
room
to
abide
there
.
There
is
the
same
Reason
and
Consideration
of
all
other
Purposes
,
Intentions
,
and
Designs
that
are
of
such
a
particular
and
limited
nature
as
this
.
But
that
design
or
engagement
,
which
in
the
present
Motive
we
commend
unto
you
,
viz.
to
be
filled
with
the
Spirit
,
is
more
comprehensive
,
and
where
it
hath
taken
the
heart
or
soul
with
strength
and
power
,
it
extendeth
its
Jurisdiction
and
Command
to
all
a
man's
Thoughts
,
Purposes
,
Counsels
,
mental
Agitations
,
Ends
,
and
Aims
whatsoever
;
Regulating
,
Restraining
,
Ordering
,
Umpiring
,
setting
up
,
and
casting
down
,
according
to
the
exigency
and
import
of
it
.
This
is
the
very
nature
of
this
design
,
that
he
that
hath
espoused
it
hath
,
upon
the
matter
,
threatned
all
vain
Thoughts
,
all
loose
Cogitations
;
he
hath
threatned
them
all
with
ruine
and
destruction
,
and
with
the
casting
them
out
of
his
heart
for
ever
.
The
Reason
hereof
is
,
because
the
nature
of
this
Engagement
is
such
,
that
it
cannot
be
effectually
promoted
or
carried
on
but
by
a
diligent
and
vigilant
superintendency
and
inspection
over
all
a
man's
thoughts
,
and
all
that
stirreth
or
moveth
,
or
that
is
conceived
in
him
.
For
the
Spirit
taketh
check
,
and
is
grieved
(
at
least
to
a
degree
)
at
every
connivance
or
indulgence
of
any
thing
that
is
impertinent
,
unsavoury
,
and
foolish
,
inordinate
,
or
irregular
in
the
heart
or
inward
part
of
a
man
,
and
must
have
nothing
cherished
,
favoured
,
or
so
much
as
tolerated
here
,
but
what
is
sober
,
holy
,
just
,
and
every
waies
conformable
to
the
Law
and
Mind
of
God
;
otherwise
he
will
not
advance
or
lift
up
himself
in
the
mind
and
soul
of
a
man
,
upon
any
such
terms
as
he
is
ready
to
do
when
he
is
pleased
and
accommodated
to
his
mind
in
all
things
.
It
is
true
,
it
is
not
the
meer
conceiving
or
rising
up
of
foolish
,
vain
,
and
irregular
thoughts
in
the
heart
or
mind
of
a
man
or
woman
,
which
is
distasteful
to
the
Holy
Ghost
,
so
as
to
offend
or
grieve
him
;
for
then
he
should
take
pleasure
in
no
man
whatsoever
;
but
it
is
the
indulging
of
them
,
and
when
nothing
is
done
to
suppress
them
:
it
is
not
simply
their
rising
up
in
the
minds
of
men
,
but
the
approving
of
them
,
or
at
least
the
not
endeavouring
to
suppress
them
,
which
causeth
the
Spirit
of
God
that
he
will
not
,
cannot
work
mightily
,
Eph.
4.29
,
30.
Where
the
Apostle
exhorts
the
Ephesians
that
no
corrupt
communication
should
proceed
out
of
their
mouths
;
He
adds
,
And
grieve
not
the
holy
Spirit
of
God
,
by
which
ye
are
sealed
unto
the
day
of
Redemption
.
Corrupt
Communication
doth
argue
,
that
the
root
of
bitterness
within
a
man
is
let
alone
and
winked
at
;
for
otherwise
,
if
it
had
been
taken
while
it
was
a
lust
,
while
only
in
the
bud
,
it
would
never
have
proceeded
so
high
;
let
therefore
no
corrupt
Communication
proceed
out
of
your
mouths
,
and
grieve
not
the
holy
Spirit
,
&c.
When
foolish
dispositions
are
let
alone
,
they
will
grow
as
weeds
,
which
if
plucked
up
whilest
young
would
keep
from
seeding
:
So
if
Lust
and
sinful
motions
be
rejected
at
first
coming
,
they
will
never
shew
themselves
out
of
doors
.
Therefore
when
any
person
,
man
or
woman
,
shall
have
espoused
that
most
honourable
and
heavenly
design
we
speak
of
,
of
being
filled
with
the
Spirit
;
if
they
be
loyal
and
true
to
their
Espousals
in
this
kind
,
they
must
,
and
cannot
but
abstain
from
,
and
suppress
all
absurd
,
foolish
,
and
extravagant
thoughts
.
On
the
contrary
,
It
is
very
considerable
,
that
these
importune
and
troublesome
Guests
,
or
Inmates
we
speak
of
,
vain
,
wilde
,
foolish
,
and
impertinent
motions
and
thoughts
will
hardly
ever
be
reduced
or
brought
to
leave
the
mind
or
soul
of
a
man
,
unless
it
be
by
the
interposure
of
some-great
and
worthy
design
cordially
entertained
and
resolved
on
by
the
Soul
;
there
is
hardly
any
other
course
will
do
it
:
And
when
any
man
or
woman
shall
for
some
tolerable
time
have
practised
this
suppression
and
rejection
of
vain
and
foolish
thoughts
,
as
they
arise
and
put
forth
in
them
,
they
shall
for
the
future
have
less
and
less
trouble
with
them
,
they
will
not
be
so
apt
to
rise
in
that
heart
or
soul
which
is
not
wont
to
give
them
entertainment
,
where
they
are
like
to
die
as
soon
as
they
begin
to
live
:
Even
as
weeds
by
oft
removing
and
cutting
their
roots
are
quite
killed
in
time
,
their
root
is
discouraged
and
dieth
;
or
as
hurtful
flocks
of
Birds
,
by
being
oft
frighted
or
driven
away
from
the
Corn
,
grow
weary
of
coming
there
,
where
they
are
continually
frighted
,
and
not
suffered
to
have
any
rest
or
peace
.
Thus
we
see
the
truth
of
the
Motive
in
hand
,
viz.
Sect.
3
That
the
very
exercise
of
the
heart
,
mind
,
and
soul
,
about
the
business
or
engagement
of
being
filled
with
the
Spirit
is
of
a
rich
and
excellent
concernment
unto
you
,
not
only
in
reference
to
the
grand
prize
or
end
of
being
filled
with
the
Spirit
,
but
also
in
respect
of
other
services
it
will
do
you
by
the
way
.
It
will
(
as
you
have
heard
)
put
you
upon
another
blessed
exercise
,
I
mean
,
to
keep
your
hearts
and
minds
free
from
a
troublesome
and
ignoble
Rabble
of
foolish
,
vain
,
unprofitable
,
and
noysome
thoughts
.
Let
us
(
only
for
a
close
of
this
Motive
)
weigh
and
ponder
a
little
,
of
how
happy
and
worthy
a
consequence
and
concernment
it
is
for
men
and
women
to
have
ease
and
freedom
in
this
kind
,
to
be
delivered
from
such
cogitations
and
thoughts
which
are
apt
without
end
to
infest
and
molest
their
minds
and
hearts
(
which
ought
to
be
a
Temple
for
the
Holy
Ghost
to
dwell
in
:
)
being
good
for
nothing
but
to
dishonour
,
pollute
,
and
defile
wherever
they
come
,
and
to
put
by
their
betters
.
My
Brethren
,
to
make
you
see
of
what
great
concernment
it
is
to
you
,
you
may
please
to
consider
,
that
your
minds
and
understandings
are
the
most
noble
and
divine
part
of
our
nature
,
and
the
puttings
forth
of
them
,
are
the
best
Trees
in
our
Orchard
,
and
those
that
will
bear
the
best
and
largest
fruit
.
Now
then
,
for
these
to
give
out
their
strength
in
things
that
be
unprofitable
,
and
not
only
so
,
but
in
that
which
annoyeth
,
molesteth
,
and
defileth
a
man
,
is
so
great
an
imbasement
of
them
,
and
will
turn
to
so
great
damage
and
loss
,
that
it
cannot
in
reason
but
be
apprehended
a
mighty
accommodation
to
be
free
from
the
cause
hereof
.
Now
then
,
inasmuch
as
we
are
not
born
free
,
nor
can
be
free
in
this
kind
but
by
much
labour
,
My
Brethren
,
If
any
of
you
(
as
it
is
said
of
Lot
,
that
he
vexed
his
righteous
soul
with
the
unclean
Conversation
of
the
Sodomites
,
2
Pet.
2.7
.
)
have
vexed
your
souls
with
these
impure
thoughts
,
and
malignant
cogitations
;
if
you
have
been
truly
sensible
,
and
have
taken
knowledge
of
them
,
it
is
impossible
but
that
you
should
much
lament
the
loss
and
damage
your
minds
and
understandings
do
you
,
when
they
bring
forth
such
rotten
fruit
;
whereas
if
they
were
taken
off
from
such
corruptions
as
these
,
they
would
conceive
other
manner
of
births
,
births
that
are
spiritual
,
that
would
make
you
glad
when
they
are
born
.
It
cannot
but
be
,
to
any
considering
Christian
,
matter
of
offence
and
grievance
to
find
himself
continually
annoyed
,
and
that
he
should
have
troublesome
Guests
from
day
to
day
,
and
there
should
be
no
end
,
no
remedy
against
it
.
I
beseech
you
consider
,
How
can
men
lay
out
themselves
,
upon
more
desirable
terms
,
than
to
benefit
themselves
,
than
to
make
themselves
truly
happy
in
this
World
,
and
likewise
in
the
World
to
come
?
Now
,
the
greatest
things
must
,
in
reason
,
be
conceived
to
proceed
from
that
which
is
most
noble
,
the
Spring
and
Fountain
of
all
commendable
things
:
Now
,
this
Fountain
is
the
Mind
,
Understanding
,
and
Judgment
of
a
man
;
these
must
do
it
,
otherwise
men
will
never
do
any
thing
either
for
themselves
,
or
others
,
to
any
purpose
:
Therefore
it
is
a
thing
worthy
of
us
to
hearken
and
learn
how
we
may
keep
our
hearts
from
running
out
their
strength
upon
such
things
which
defile
us
,
that
they
may
attend
only
upon
such
which
are
sweet
and
rich
,
such
as
are
pleasant
both
unto
God
,
and
unto
Angels
,
and
unto
men
;
and
shall
be
most
pleasant
unto
our selves
and
our
own
souls
,
when
our
taste
is
but
come
to
us
,
when
we
shall
be
able
judiciously
to
taste
,
and
discern
the
true
worth
and
value
of
spiritual
things
.
Fifthly
,
Sect.
4
To
promote
the
word
of
Exhortation
propounded
in
your
hearts
and
souls
,
you
may
please
further
to
consider
,
that
if
you
will
do
that
for
the
gaining
of
this
Treasure
of
being
filled
with
the
Spirit
,
which
God
hath
enabled
you
,
or
shall
enable
you
further
to
do
in
order
thereunto
,
the
enterprize
shall
most
certainly
prosper
in
your
hands
,
and
you
shall
be
filled
with
the
Spirit
of
God
;
your
Seed
shall
not
rot
under
the
Clod
,
but
shall
yield
an
harvest
.
God
doth
not
put
men
to
run
for
Prizes
which
are
not
to
be
obtained
by
running
,
So
run
(
saith
he
)
that
you
may
obtain
,
1
Cor.
9.24
.
Doubtless
,
if
it
be
true
of
God
in
the
course
of
nature
,
that
he
giveth
to
every
Seed
it
s
own
Body
:
It
is
much
more
true
in
spiritual
cases
,
and
in
the
Affairs
of
Heaven
;
he
will
reward
every
mans
labour
,
every
mans
endeavour
.
Whatsoever
a
man
soweth
in
this
kind
he
shall
reap
;
and
if
he
shall
sow
plentifully
,
i.e.
if
he
shall
shew
so
much
care
and
diligence
,
as
is
requisite
to
bring
about
this
great
blessing
,
he
shall
eat
of
the
labour
of
his
hands
,
yea
,
happy
shall
he
be
.
Indeed
sometimes
God
suffers
the
natural
Seed
which
is
sown
in
the
Earth
to
miscarry
,
and
never
to
yield
any
fruit
or
encrease
,
according
to
that
of
Jeremiah
,
Jer.
12.13
.
Ye
shall
sow
Wheat
,
and
reap
thorns
,
Deut.
28.38
.
And
that
also
in
Lev.
26.20
.
And
your
strength
shall
be
spent
in
vain
,
and
your
Land
shall
not
yield
her
encrease
.
Thus
sometimes
it
cometh
to
pass
:
but
you
see
,
God
threatneth
it
as
a
matter
out
of
course
,
which
would
never
come
to
pass
were
it
not
that
God
did
this
for
the
punishment
of
them
that
are
wicked
,
and
have
mach
provoked
him
.
He
sometimes
withdraweth
himself
from
nature
and
second
causes
:
But
for
the
Promises
of
God
,
in
the
course
of
spiritual
waies
and
means
,
there
is
never
any
exception
here
;
for
if
a
man
sow
wickedness
,
If
he
sow
to
the
flesh
,
he
shall
of
the
flesh
reap
corruption
,
Gal.
6.7
,
8.
On
the
other
hand
,
whatsoever
good
thing
a
man
doth
,
the
same
shall
he
receive
,
viz.
in
the
reward
of
it
.
God
hath
put
himself
in
strict
Bonds
and
Obligations
,
that
if
men
shall
do
that
which
he
hath
given
them
in
charge
to
do
,
if
men
shall
study
and
use
the
means
of
Grace
with
that
diligence
,
care
,
faithfulness
,
and
goodness
of
Conscience
which
he
hath
prescribed
and
enjoyned
them
;
look
whatsoever
this
means
is
proper
to
produce
,
this
they
shall
be
sure
to
enjoy
.
God
is
not
wont
to
provoke
men
to
such
things
which
are
not
attainable
;
he
doth
not
deal
so
with
his
Creature
,
he
only
promiseth
such
things
which
are
very
feasible
,
and
attainable
by
those
Methods
and
means
which
he
hath
appointed
them
to
use
,
by
doing
those
things
which
they
may
very
well
do
,
quitting
themselves
but
like
men
.
It
is
true
indeed
,
though
the
prize
of
being
filled
with
the
Spirit
be
never
so
rich
,
though
it
will
cause
a
mans
face
to
shine
like
the
face
of
an
Angel
,
or
like
God
himself
;
yet
if
it
lie
not
within
any
mans
reach
,
if
a
man
might
lay
out
himself
after
the
most
effectual
manner
,
and
yet
notwithstanding
come
short
in
the
end
;
this
would
stifle
all
inclinations
and
dispositions
this
way
:
yea
,
and
to
stir
up
men
and
women
by
any
other
Motive
,
though
never
so
potent
,
would
be
to
very
little
purpose
.
Let
this
be
another
Motive
to
stir
you
up
to
fall-in
with
the
Exhortation
proposed
unto
you
;
you
shall
not
lose
your
labour
,
you
shall
not
sow
your
Seed
in
vain
,
but
shall
have
a
goodly
and
blessed
recompense
of
reward
for
whatsoever
you
shall
do
faithfully
and
conscienciously
herein
:
you
may
be
assured
,
that
though
to
be
filled
with
the
Spirit
be
an
exceeding
great
and
high
priviledge
,
and
hath
much
of
God
,
and
of
glory
in
it
,
yet
are
you
in
a
capacity
to
come
at
it
,
and
enjoy
it
.
My
Brethren
,
Sect.
5
we
speak
great
things
unto
you
of
this
being
filled
with
the
Spirit
:
But
it
may
be
you
will
say
,
Wherein
doth
the
greatness
of
it
lie
?
What
great
or
excellent
things
are
there
in
it
,
that
we
should
be
willing
to
consent
unto
you
to
lay
out
our selves
for
the
obtaining
it
?
And
it
seems
we
must
do
it
throughly
,
and
not
be
remiss
,
or
half-hearted
in
the
work
,
but
must
quit
our selves
like
men
,
with
the
best
of
our
might
and
strength
;
and
therefore
What
is
this
great
thing
which
you
call
A
being
filled
with
the
Spirit
?
Or
upon
what
account
shall
we
be
more
happy
and
blessed
in
our
Conditions
,
when
we
have
compassed
it
,
than
whilest
we
are
without
it
?
I
answer
,
That
though
men
had
the
Tongues
of
Angels
,
and
the
Understandings
and
Wisdom
of
Angels
too
,
yet
they
could
not
declare
fully
the
glory
,
nor
the
blessedness
of
such
a
state
;
the
heights
,
depths
,
and
the
lengths
and
breadths
of
this
high
Priviledge
or
Prerogative
of
being
filled
with
the
Spirit
.
If
the
thing
could
fall
within
the
virge
of
humane
Understanding
,
and
could
be
uttered
,
if
you
could
rightly
conceive
of
the
worth
or
excellency
of
it
,
this
would
make
you
call
it
the
Priviledge
of
a
man
,
or
something
that
a
man
can
reach
or
understand
.
The
Apostle
Paul
,
when
he
would
express
the
transcendency
of
that
Priviledge
which
he
calls
the
peace
of
God
,
Phil.
4.7
.
he
describes
it
to
be
such
a
thing
which
passeth
all
understanding
.
This
Character
of
it
gives
it
high
honour
,
and
double
esteem
in
the
hearts
and
minds
of
men
;
but
if
he
should
have
expressed
it
in
any
such
terms
which
had
set
limits
and
bounds
unto
it
,
and
told
them
that
it
was
good
to
such
and
such
a
degree
,
but
not
further
,
this
had
been
apt
to
have
diminished
the
esteem
and
reputation
of
it
,
and
consequently
to
have
interrupted
and
checked
the
desires
of
it
in
the
hearts
of
men
:
Even
so
we
may
say
concerning
this
great
Priviledge
of
being
filled
with
the
Spirit
;
if
we
could
measure
out
unto
you
,
and
were
able
to
say
,
that
it
is
thus
much
and
no
more
,
this
were
neither
for
your
benefit
,
or
profit
,
neither
should
we
be
found
faithful
or
true
Witnesses
of
those
excellent
and
glorious
things
of
God
.
There
is
no
question
but
that
the
Apostles
in
their
daies
did
make
large
discoveries
of
the
peace
of
God
,
and
spake
many
glorious
things
of
it
,
so
much
that
might
have
enflamed
the
hearts
of
men
to
have
desired
it
;
but
yet
there
was
more
than
all
this
in
that
Character
whereby
it
is
described
,
viz.
A
peace
that
passeth
all
understanding
:
So
questionless
many
great
and
excellent
things
(
and
that
according
to
sobriety
and
truth
)
may
be
spoken
concerning
this
great
and
happy
Priviledge
;
yet
if
we
should
attempt
any
thing
in
this
kind
,
without
giving
knowledge
,
that
we
do
not
speak
limitedly
,
or
to
confine
your
apprehensions
,
as
if
there
were
nothing
further
or
greater
in
it
,
besides
,
and
above
,
or
beyond
what
we
can
express
without
some
such
intimation
or
●aution
as
this
is
,
we
should
rather
prejudice
you
and
set
you
off
,
than
quicken
you
and
set
you
up
to
look
after
it
.
We
have
formerly
(
as
I
remember
)
acquainted
you
with
several
Royalties
,
and
blessed
Contentments
,
which
do
attend
the
state
of
a
person
that
is
filled
with
the
Spirit
〈◊〉
God
.
One
thing
was
,
that
they
that
are
filled
with
the
Spirit
of
God
are
like
to
be
much
imployed
and
set
on
work
by
God
;
he
de●ghteth
not
to
imploy
such
persons
about
any
great
services
which
he
hath
〈◊〉
do
in
the
World
that
are
streightened
in
their
spirits
,
whose
anointing
〈◊〉
but
scanty
,
narrow
,
and
low
:
God
doth
not
care
that
much
of
his
Work
should
pass
thorough
their
hands
,
because
they
will
not
quit
themselves
so
as
to
answer
the
Majesty
of
God
,
nor
the
excellency
of
such
Services
:
Whereas
those
that
are
filled
with
the
Spirit
,
look
whatsoever
they
go
about
,
or
put
forth
their
hearts
unto
,
they
will
carry
it
on
with
the
greatest
authority
and
highest
hand
;
neither
will
they
baulk
this
or
that
Truth
of
God
,
nor
in
the
least
give
in
for
any
opposition
or
contradiction
of
Men.
Now
this
is
a
great
Priviledge
(
if
we
had
hearts
to
conceive
aright
of
it
:
)
for
a
man
or
woman
to
be
much
imployed
,
or
much
set
on
work
by
God
;
the
Angels
are
(
as
it
were
)
proud
of
his
service
:
Christ
,
speaking
of
his
little
ones
,
saith
.
Their
Angels
do
alwaies
behold
the
face
of
my
Father
which
is
in
heaven
,
Mat.
18.10
.
They
stand
waiting
to
see
if
there
be
any
service
or
imployment
;
they
strive
who
shall
be
most
set
on
work
,
and
who
shall
have
most
put
into
their
hands
,
for
this
is
their
honour
and
their
glory
.
And
doubtless
,
my
Brethren
,
if
we
had
but
the
true
sense
and
resentment
of
the
transcendent
worth
,
and
desirableness
of
serving
God
,
and
of
being
imployed
by
him
in
the
world
,
we
should
account
of
it
,
and
esteem
it
after
another
manner
of
rate
than
I
fear
generally
we
do
.
Another
thing
was
this
;
they
that
are
partakers
of
that
blessedness
are
upon
the
matter
out
of
the
reach
of
all
sorrows
or
troubles
about
any
thing
that
can
befall
them
in
this
present
World
;
those
things
which
cut
other
men
to
the
very
heart
and
soul
,
these
men
are
secured
from
;
when
the
World
riseth
up
and
lieth
down
by
them
they
know
not
;
they
are
in
an
heavenly
extasie
,
or
a
spiritual
kind
of
drunkenness
:
As
Lot
,
being
drunk
,
knew
not
when
his
Daughters
rose
up
from
him
,
nor
lay
down
by
him
:
men
that
are
full
of
the
Spirit
are
lifted
up
,
they
are
in
the
upper
Region
,
where
no
storms
,
no
tempests
,
nor
troublesome
things
come
,
there
is
a
perpetual
serenity
,
clearness
,
and
peaceableness
of
mind
;
whilest
the
World
generally
,
and
those
that
are
strangers
to
this
fulness
of
the
Spirit
,
are
tossed
to
and
fro
,
tumbling
up
and
down
,
their
thoughts
disquieting
and
tormenting
them
continually
.
And
so
again
we
shewed
,
that
they
that
are
filled
with
the
Spirit
are
to
a
degree
freed
from
Temptations
.
It
is
said
of
God
,
He
cannot
be
tempted
with
evil
,
Jam.
1.13
.
Now
such
men
are
partakers
of
that
blessedness
of
God
himself
,
as
far
as
flesh
and
bloud
is
capable
of
drawing
near
unto
him
,
Resist
the
Devil
and
he
will
flee
from
you
(
saith
the
Apostle
James
,
c.
4.7
.
)
Brethren
,
Why
should
the
Devil
flee
from
him
that
resisteth
him
,
and
giveth
him
a
peremptory
denial
?
It
is
because
that
he
hath
much
to
do
,
and
but
little
time
to
do
it
in
,
and
he
will
not
lose
his
time
when
he
hath
no
hope
to
speed
;
he
is
then
as
if
he
stood
upon
thorns
,
(
as
we
use
to
say
;
)
if
he
get
no
profit
or
advantage
by
his
Suggestions
,
it
is
so
much
out
of
the
way
of
his
miserable
comfort
,
and
that
solace
which
he
is
capable
of
during
his
present
state
and
condition
;
all
his
solace
being
this
,
to
draw
men
into
communion
and
fellowship
with
himself
in
his
misery
:
and
knowing
by
his
own
experience
that
the
way
thereunto
lieth
by
the
way
of
sin
and
doing
wickedly
;
therefore
he
laboureth
to
entice
men
to
walk
in
such
waies
,
knowing
if
he
can
but
draw
men
into
these
paths
he
will
presently
meet
with
them
,
and
that
they
will
arrive
at
that
place
of
endless
misery
and
torment
which
he
is
gone
unto
.
But
now
this
great
and
blessed
Priviledge
of
being
filled
with
the
Spirit
of
God
will
make
all
the
enticements
and
allurements
,
all
the
baits
and
temptations
to
evil
of
no
force
;
they
will
be
as
Arrows
shot
against
a
brazen
Wall
,
that
will
recoyl
and
turn
upon
him
that
shooteth
them
;
So
that
we
need
not
ask
a
question
,
What
the
fulness
of
the
Spirit
meaneth
?
You
see
it
is
worthy
all
your
labours
,
all
your
endeavours
and
layings
out
of
your selves
in
one
kind
or
other
;
though
you
should
prejudice
your
flesh
never
so
much
upon
the
account
of
it
,
yet
nevertheless
there
is
no
cause
for
you
to
complain
;
for
the
Priviledge
is
so
great
,
that
it
will
do
a
thousand
times
more
than
bear
its
own
charge
,
and
it
will
recompense
a
thousand
fold
into
your
bosome
,
whatsoever
you
expend
of
your
pleasures
and
enjoyments
in
the
World
for
the
attaining
of
it
.
Sixthly
,
Sect.
6
To
promote
the
interest
of
the
Exhortation
propounded
in
your
hearts
and
souls
,
and
to
make
you
desirous
indeed
to
be
filled
with
the
Spirit
of
God
,
you
may
please
yet
further
to
consider
,
that
your
Minds
,
Reasons
,
and
Understandings
,
with
whatsoever
besides
shall
be
necessary
for
you
to
imploy
or
lay
out
,
about
this
great
and
blessed
undertaking
,
cannot
be
disposed
of
or
imployed
by
you
upon
the
like
terms
of
benefit
,
comfort
,
and
advantage
unto
you
in
every
kind
in
any
other
way
.
Suppose
you
shall
totally
lay
aside
,
and
cut
off
from
your
minds
and
thoughts
that
engagement
we
speak
of
(
as
the
far
greatest
part
of
the
World
seem
to
do
)
and
pitch
upon
some
other
end
and
projection
besides
to
bestow
your
time
and
opportunities
upon
,
and
to
exercise
and
imploy
your
Reasons
and
Understandings
about
,
whatsoever
you
shall
pitch
upon
in
this
kind
you
will
make
a
losing
bargain
by
the
hand
,
you
will
but
sow
the
wind
(
in
comparison
.
)
Put
case
you
should
wave
and
decline
the
great
business
of
being
filled
with
the
Spirit
,
and
should
lay
out
your
money
,
give
the
Price
that
is
in
your
hand
to
purchase
Honour
,
or
some
great
place
of
Preferment
in
the
World
:
One
thing
is
,
you
may
be
defeated
and
disappointed
in
what
you
lift
up
your
heart
unto
in
this
kind
;
many
have
strained
themselves
,
and
crackt
the
best
vain
in
their
hearts
to
catch
at
this
shadow
,
and
yet
have
missed
it
:
As
Absolom
laboured
in
the
very
fire
to
make
himself
King
,
but
his
device
was
too
great
for
him
to
perform
;
whilest
he
put
forth
his
hand
to
reach
a
Crown
,
he
took
hold
of
nothing
but
death
and
ruine
.
Again
secondly
,
Suppose
a
man
should
be
able
to
make
his
nest
amongst
the
Stars
,
and
to
walk
up
and
down
in
the
midst
of
Stoves
of
fire
(
as
it
is
said
of
the
King
of
Tyre
,
Ezek.
28.14
.
)
in
respect
of
grandeur
in
the
World
;
yet
even
this
would
be
but
a
faint
and
heartless
condition
in
comparison
.
A
Nest
amongst
the
Stars
is
in
continual
danger
of
being
pulled
down
(
as
all
that
have
been
made
there
since
the
beginning
of
the
World
have
been
)
and
he
that
walketh
up
and
down
with
the
greatest
confidence
and
security
amongst
the
Stoves
of
fire
(
as
the
King
of
Tyre
did
)
will
be
sooner
at
the
end
of
his
walk
than
he
is
aware
of
:
Whereas
he
that
is
filled
with
the
Spirit
,
the
very
taste
and
relish
of
his
condition
is
rich
above
measure
,
heart-taking
and
soul-pleasing
:
He
knows
that
,
unless
he
himself
shall
pull
down
voluntarily
,
and
with
both
his
hands
,
what
he
hath
built
up
for
himself
in
peace
and
happiness
,
his
Mountain
is
too
strong
ever
to
be
removed
either
by
Angels
or
men
.
There
is
the
same
consideration
of
all
other
ends
or
designs
whatsoever
,
which
may
be
conceived
to
be
Competitors
with
the
great
work
we
have
so
much
spoken
of
,
and
with
so
much
affection
and
importunity
commended
unto
you
.
If
you
shall
cause
your
minds
and
understandings
to
serve
you
in
raising
your selves
to
great
Estates
in
the
World
,
and
gathering
in
Riches
,
and
making
your
Families
great
on
Earth
,
or
in
making
provision
of
pleasures
and
delights
for
the
flesh
in
one
kind
or
other
;
any
of
these
will
be
but
like
the
pilling
of
straws
(
as
we
use
to
say
)
in
comparison
;
they
will
be
loss
unto
you
.
Those
Noble
and
Princelike
Faculties
of
Reason
,
Judgment
,
and
Understanding
were
created
and
formed
by
God
,
and
vested
in
the
Natures
or
Souls
of
men
,
with
a
regular
proportion
,
and
as
it
were
on
purpose
to
make
after
designs
truly
honourable
and
high
,
such
as
a
being
filled
with
the
Spirit
of
God
is
,
together
with
others
of
like
nature
and
worth
with
it
;
and
not
at
all
to
project
or
make
provision
for
the
flesh
,
or
for
the
outward
man
,
save
only
in
due
subordination
unto
these
.
As
on
the
other
hand
,
these
spiritual
and
heavenly
designs
,
these
high
enjoyments
are
in
their
Natures
and
Constitutions
suited
to
the
said
Faculties
,
and
as
it
were
made
and
devised
by
God
to
be
sought
after
,
compassed
,
and
obtained
by
them
:
Much
after
the
same
manner
,
as
the
Apostle
observeth
the
reciprocal
proportion
in
Nature
,
and
the
Providence
of
God
between
the
belly
and
meats
;
Meats
(
saith
he
)
for
the
belly
,
and
the
belly
for
meats
;
meaning
,
the
belly
with
the
Appurtenances
of
it
in
the
natural
body
of
a
man
(
and
so
of
other
Creatures
)
is
so
ordered
and
tempered
by
the
natural
constitution
,
that
it
is
apt
to
receive
and
concoct
meat
,
and
convert
it
to
the
nourishment
,
strength
,
and
health
of
the
body
:
As
on
the
other
hand
,
meats
are
of
such
a
nature
and
constitution
as
that
they
are
sutable
to
the
belly
,
and
apt
to
be
digested
there
,
and
turned
into
nourishment
;
and
therefore
as
it
would
be
an
unnatural
kind
of
handling
the
mouth
,
stomach
,
and
belly
,
an
abuse
of
them
contrary
to
Nature
to
put
stones
and
dirt
into
them
,
or
any
thing
that
is
contrary
to
the
nourishment
and
good
habit
and
state
of
the
body
or
outward
man
:
In
like
manner
,
for
men
and
women
to
compel
their
Minds
,
Reasons
,
and
Understandings
to
labour
and
travel
,
either
only
,
or
principally
about
things
of
an
inferiour
worth
,
and
perishable
nature
,
is
a
kind
of
unnatural
dealing
with
them
,
when
as
they
are
naturally
endowed
,
and
made
capable
of
higher
engagements
and
attainments
:
It
is
to
reproach
their
excellency
,
and
to
change
their
natural
use
into
that
which
is
against
nature
.
The
Scripture
it self
from
place
to
place
urgeth
and
presseth
upon
men
the
Notion
and
Import
of
the
Motive
in
hand
,
Sect.
7
holding
it
forth
with
great
emphaticalness
and
weight
of
Words
and
Phrases
,
how
great
a
matter
of
disparagement
and
shame
,
and
other
while
,
what
an
unspeakable
loss
is
it
unto
men
to
make
those
Princes
,
we
speak
of
,
to
go
on
foot
;
I
mean
,
those
divine
Endowments
of
their
Souls
to
travel
for
the
wind
of
the
slight
Accommodations
of
this
present
World
,
being
capable
of
such
imployments
by
the
Law
of
their
Creation
;
by
which
the
face
of
the
Creature
Man
may
shine
for
evermore
.
Consider
we
briefly
some
few
passages
in
this
kind
instead
of
many
,
Labor
not
to
be
rich
:
cease
from
thine
own
wisdom
,
&c.
Prov.
23.4
,
5.
Wherefore
is
there
a
price
in
the
hand
of
a
Fool
to
get
Wisdom
,
seeing
he
hath
not
a
heart
to
it
?
Pro.
17.16
.
He
speaketh
here
as
if
Wisdom
were
in
a
great
passion
to
see
men
enriched
by
God
for
great
attainments
,
and
yet
it
should
so
fall
out
that
they
imployed
these
abilities
and
faculties
about
things
that
were
but
meer
Toyes
.
By
Wisdom
he
means
such
things
whereby
he
shall
proclaim
himself
to
be
wise
,
if
he
shall
seek
after
them
,
namely
,
all
the
blessed
conequences
of
Wisdom
,
as
Happiness
,
Blessedness
,
Glory
,
&c.
in
the
general
,
and
every
particular
contained
in
these
generals
which
any
way
may
serve
to
advance
the
Creature
man
in
true
joy
,
or
felicity
.
Now
Wisdom
(
as
was
noted
before
)
speaks
with
great
indignation
interrogative
wise
:
Wherefore
is
there
a
price
in
the
hand
of
a
Fool
,
&c.
a
standing
advantage
to
make
his
face
to
shine
,
and
yet
he
not
have
a
heart
to
improve
it
,
but
turns
the
means
which
God
hath
put
into
his
hand
quite
another
way
?
Let
us
also
consider
that
other
place
,
Prov.
23.5
.
Wilt
thou
set
thine
eyes
upon
that
which
is
not
?
For
Riches
certainly
make
themselves
wings
,
they
fly
away
,
&c.
There
is
an
Emphasis
in
this
Expression
[
that
which
is
not
;
]
we
know
the
Spirit
of
God
is
no
reproacher
of
his
Creature
;
and
as
for
Silver
,
and
Gold
,
Houses
,
and
Lands
,
these
are
all
the
Creatures
of
God
,
therefore
he
will
not
vilifie
them
beneath
their
worth
,
or
pour
any
such
shame
and
contempt
upon
them
which
shall
render
them
more
vain
than
they
are
.
Far
be
it
from
us
to
think
,
that
God
,
who
is
the
Maker
of
them
,
should
speak
of
them
after
such
a
manner
.
But
why
doth
Wisdom
give
such
a
name
of
disparagement
[
that
which
is
not
]
unto
these
things
?
Are
Riches
,
&c.
no
better
accommodation
unto
men
than
that
which
is
not
,
are
these
things
no
waies
serviceable
unto
men
?
Yes
surely
they
are
;
only
God
speaking
of
them
doth
by
them
as
men
when
any
thing
is
bowed
and
standeth
bent
,
or
crooked
,
they
bend
it
a
contrary
way
,
that
so
it
may
be
made
strait
:
So
it
is
when
the
minds
of
men
stand
awry
,
and
have
crooked
Notions
concerning
things
,
when
mens
Judgments
put
a
highter
value
or
estimate
upon
them
than
their
natures
(
duly
considered
)
will
bear
.
Now
the
Holy
Ghost
,
under
such
circumstances
as
these
,
takes
this
wise
and
prudent
course
to
rectifie
the
Judgments
of
men
concerning
them
;
he
bends
these
(
as
much
as
may
be
)
quite
another
way
.
And
so
because
the
hearts
of
men
have
high
thoughts
concerning
Riches
,
and
the
great
things
of
the
World
,
and
are
mightily
intent
that
way
;
they
think
that
Riches
,
Silver
and
Gold
are
to
be
laboured
for
night
and
day
;
therefore
the
Holy
Ghost
laboureth
to
bend
mens
Judgments
on
the
other
way
,
and
to
make
them
think
that
there
is
nothing
at
all
in
them
but
what
may
be
compared
to
that
which
is
not
.
Or
else
the
Emphasis
of
this
Expression
[
that
which
is
not
]
may
very
probable
be
in
this
;
because
these
things
have
a
very
little
and
inconsiderable
degree
of
entity
or
being
;
that
which
they
have
in
being
is
so
little
,
and
so
inconsiderable
that
it
was
not
worthy
of
comparison
with
real
existence
or
being
.
It
is
the
manner
of
the
Scriptures
,
that
when
any
great
or
round
Sums
set
down
or
delivered
,
as
Six
or
Seven
Thousand
Pounds
,
or
the
like
,
if
there
be
any
fractions
,
as
suppose
four
,
five
,
or
nine
,
&c.
not
to
take
any
notice
of
the
Fractions
,
but
only
the
round
Sums
:
In
like
manner
,
that
being
which
Riches
have
is
in
a
manner
nothing
in
comparison
of
that
which
is
reality
,
and
substance
,
or
being
indeed
;
therefore
〈…〉
takes
no
notice
of
that
being
which
they
have
,
but
passeth
〈◊〉
in
silence
,
as
being
not
worth
the
naming
,
or
of
being
brought
to
account
.
Therefore
for
a
man
to
seth●s
eyes
,
to
engage
his
heart
and
soul
,
and
to
cause
his
reason
and
understanding
,
and
his
intellectual
Faculties
to
labour
about
them
,
to
struggle
,
and
to
graple
night
and
day
about
that
which
is
not
,
is
the
greatest
indiscretion
in
the
World
?
yea
,
the
Interrogation
,
Wilt
thou
set
thine
eyes
upon
that
which
is
not
?
doth
not
only
imply
,
that
it
is
a
matter
of
infinite
disparagement
,
of
an
ignoble
and
imbasing
nature
to
the
Creature
man
to
set
his
heart
upon
that
which
is
not
,
when
there
are
so
many
great
and
glorious
Objects
that
have
existency
and
worth
in
them
,
and
which
are
every
way
worthy
his
mind
;
but
also
that
it
is
of
a
most
dangerous
consequence
unto
him
,
a
matter
of
infinite
disadvantage
and
loss
:
As
if
he
had
said
,
when
thou
art
in
the
way
to
be
happy
,
and
made
equal
with
the
Angels
in
heaven
,
thou
wilt
take
a
course
to
ruine
thy self
,
and
make
thy
condition
miserable
for
ever
by
setting
thine
eyes
and
heart
upon
that
which
is
not
.
Yet
again
,
for
a
confirmation
of
the
Notion
under
debate
,
Isa.
55.2
.
Wherefore
do
ye
spend
your
money
for
that
which
is
not
bread
:
And
your
labour
for
that
which
satisfieth
not
?
The
spending
of
a
mans
money
is
the
laying
out
of
his
gifts
,
and
parts
,
and
opportunities
for
that
which
is
not
bread
,
i.
e.
for
that
which
is
not
so
indeed
,
is
not
properly
nourishment
,
because
it
only
nourisheth
for
a
season
.
Labour
not
for
the
meat
which
perisheth
(
saith
our
Saviour
,
Joh.
6.27
.
)
that
is
,
all
the
benefit
that
a
man
can
hope
to
receive
is
only
in
this
life
;
when
he
goeth
down
to
the
Grave
,
there
is
an
end
of
all
that
he
hath
enjoyed
in
this
kind
.
Here
again
,
we
see
that
the
Holy
Ghost
expostulates
the
matter
,
is
(
as
it
were
)
full
of
passion
(
as
a
man
that
is
offended
)
with
this
People
,
that
,
when
as
he
had
given
them
bread
that
would
nourish
them
,
and
bring
them
up
to
eternal
life
,
they
should
lay
out
their
money
,
i.
e.
spend
their
gifts
,
parts
,
and
opportunities
only
upon
that
bread
which
perisheth
.
It
is
frequent
in
Scripture
,
when
the
Holy
Ghost
would
reproach
men
in
things
that
be
irrational
,
thus
to
interrogate
a
reason
or
ground
of
what
they
do
.
I
say
unto
you
(
saith
Christ
,
Mat.
12.36
.
)
that
every
man
must
give
an
account
of
every
idle
word
that
he
shall
speak
;
they
shall
give
an
account
,
that
is
they
shall
be
put
upon
it
to
give
one
.
A
reason
that
is
good
,
and
sound
,
and
substantial
,
will
pass
,
and
God
will
give
a
quietus
est
upon
it
;
but
if
it
prove
only
a
pretense
,
a
hollow
and
empty
ground
,
a
fallacious
reason
that
is
given
,
this
is
that
which
will
be
the
condemnation
of
the
World
in
the
day
of
Judgment
.
But
the
thing
which
we
observe
from
hence
is
this
,
Sect.
8
that
there
is
no
way
or
method
so
piercing
,
so
apt
to
strike
with
authority
,
and
to
awaken
the
conscience
of
inconsiderate
men
as
to
put
them
to
it
to
give
a
reason
why
they
do
thus
and
thus
.
If
the
Question
should
be
put
to
all
rich
Wealth-Mongers
,
and
Honour-mongers
,
&c.
What
is
the
reason
why
they
do
toyl
and
spend
themselves
about
things
that
are
of
no
value
,
whilest
they
turn
aside
from
the
pursuing
things
that
are
excellent
,
honourable
,
and
worthy
?
Certainly
,
as
of
him
that
was
asked
in
the
Parable
,
Friend
,
how
camest
thou
hither
not
having
thy
wedding
Garment
?
It
is
said
that
he
was
speechless
:
so
would
these
men
have
nothing
to
answer
.
When
mensactions
are
irrational
,
and
have
not
a
lively
spirit
of
reason
in
them
,
if
they
shall
be
put
upon
it
,
and
called
upon
to
give
a
reason
of
what
they
do
;
this
is
the
only
way
to
awaken
them
when
they
go
on
in
a
sottish
and
brutish
course
to
call
upon
them
thus
;
What
dost
thou
do
,
art
thou
conscious
of
the
Action
,
that
it
will
bear
thee
out
before
a
righteous
Judge
?
If
the
man
have
any
spark
of
Conscience
,
or
any
degree
of
Reason
left
within
him
,
upon
such
an
Interrogatory
as
this
put
to
him
,
he
will
bethink
himself
,
and
when
he
hath
gone
about
,
and
can
find
nothing
that
will
pass
for
a
reason
with
God
,
nor
with
considerate
and
intelligent
men
;
in
this
case
,
even
by
the
Law
of
his
Creation
(
in
a
manner
)
he
is
necessicated
to
take
another
course
,
namely
,
to
desert
,
and
to
retract
that
course
and
practice
which
he
is
in
,
and
to
betake
himself
to
such
waies
whereof
he
can
give
a
reasonable
,
and
worthy
,
and
a
sound
account
both
unto
God
and
men
.
Jer.
2.12
,
13.
Be
astonished
O
ye
heavens
at
this
,
and
be
ye
horribly
affraid
;
be
ye
very
desolate
,
saith
the
Lord
.
Such
a
passionate
expressing
of
himself
as
this
is
doth
bespeak
something
notable
and
strange
,
somewhat
that
is
quite
besides
the
course
of
nature
.
But
What
is
that
the
Holy
Ghost
doth
usher
in
by
such
a
Preface
as
this
?
What
hath
the
Lord
to
say
that
should
put
the
Heavens
to
such
an
astonishment
?
This
is
it
.
For
my
People
have
committed
two
evils
,
they
have
forsaken
me
the
Fountain
of
living
waters
,
and
hewed
them
out
Cisterns
,
breken
Cisterns
that
will
hold
no
water
.
For
my
People
have
committed
two
evils
,
&c.
They
have
turned
themselves
aside
from
wa●es
and
things
that
are
honourable
,
that
are
holy
,
that
are
spiritual
and
heavenly
,
from
waies
that
would
bless
them
,
and
make
them
happy
for
ever
;
and
have
turned
themselves
unto
such
things
which
have
nothing
of
worth
in
them
,
such
things
which
could
not
give
them
any
true
content
or
satisfaction
,
therefore
called
,
Cisterns
,
broken
Cisterns
&c.
This
is
a
deportment
of
the
Creature
man
towards
God
,
in
the
consideration
of
which
the
Prophets
call
the
Heavens
and
the
Earth
to
an
Extasie
of
admiration
and
astonishment
;
hereby
giving
us
to
understand
,
and
to
consider
that
there
is
nothing
so
monstrous
,
and
so
far
beside
the
course
of
nature
as
that
men
should
forsake
God
,
the
Fountain
of
living
waters
,
who
leadeth
them
in
the
way
of
salvation
and
blessedness
,
and
to
go
unto
the
empty
and
perishing
Vanities
of
this
present
World
;
Implying
,
that
the
Reason
and
Conscience
of
man
when
first
given
unto
him
were
directed
unto
God
,
that
every
mans
understanding
tendeth
Godward
.
Now
that
men
should
forsake
this
Object
,
and
those
waies
and
engagements
which
are
natural
,
and
should
turn
aside
,
and
call
off
their
m●nds
and
thoughts
from
such
excellent
things
as
these
,
and
turn
themselves
to
things
that
are
meerly
vain
,
light
,
and
empty
;
This
is
that
which
God
himself
holdeth
as
the
most
horrible
and
monstrous
thing
in
the
World
,
enough
to
cause
the
Heavens
to
forget
their
Natures
and
Motions
.
Once
more
,
Mat.
16.26
.
For
what
will
it
profit
a
man
if
he
should
gain
the
whole
World
,
and
lose
his
own
soul
?
&c.
Now
every
man
seeketh
for
profit
,
and
it
is
but
rational
and
natural
so
to
do
;
and
God
doth
not
only
give
men
fr●e
leave
to
look
after
their
profit
,
but
hath
imposed
it
by
way
of
duty
upon
them
,
and
counteth
it
their
folly
not
to
do
it
;
therefore
much
〈◊〉
God
offended
at
any
way
or
engagement
which
will
be
for
your
advantage
.
Our
Saviour
saith
,
What
will
it
profit
a
man
to
gain
the
World
,
and
lose
his
own
soul
?
Now
how
can
men
gain
the
World
but
by
engaging
the
faculties
and
power
of
their
Souls
in
order
hereunto
?
It
is
impossible
for
men
to
get
Wealth
if
they
do
not
take
some
course
about
it
.
Our
Saviour
would
know
of
every
man
and
woman
of
us
,
what
it
will
profit
us
when
we
have
cast
up
the
Account
(
and
he
would
have
you
cast
it
up
.
)
Suppose
that
it
were
possible
for
you
to
gain
the
whole
World
,
and
in
the
mean
time
you
should
lose
your
own
souls
;
as
All
they
will
certainly
do
who
are
so
intent
to
gain
the
World
,
that
they
have
no
reason
,
no
understanding
,
no
vigour
of
spirit
to
look
after
and
to
mind
the
great
things
of
Eternity
,
or
such
as
this
,
a
being
filled
with
the
Spirit
.
What
will
it
profit
you
in
case
you
have
gotten
the
whole
World
?
It
implyeth
,
not
only
the
invaluable
disproportion
between
the
gaining
the
whole
World
and
losing
their
Souls
;
but
also
that
mens
laying
out
themselves
to
gain
the
World
is
the
stumbling
stone
,
upon
which
they
stumble
and
lose
their
own
Souls
.
You
have
the
World
before
you
,
and
have
Reasons
and
understandings
;
now
weigh
and
consider
it
with
your selves
,
there
is
the
loss
of
your
souls
.
Do
you
know
what
this
will
amount
unto
?
Do
you
know
that
the
endeavouring
to
win
the
whole
World
will
expose
you
to
the
losing
,
or
(
at
least
)
the
danger
of
losing
your
own
Souls
?
So
that
we
may
plainly
see
,
that
in
these
,
and
many
such
like
places
in
the
Scriptures
,
the
Holy
Ghost
maketh
it
matter
of
shame
and
great
reproach
unto
men
,
to
take
off
their
Minds
and
Judgments
from
things
that
are
of
a
most
excellent
and
glorious
import
,
that
will
stand
by
them
for
ever
,
and
set
them
upon
things
of
no
value
,
nor
continuance
.
Let
us
now
ponder
and
weigh
the
Motive
last
insisted
upon
,
and
so
dismiss
it
;
if
we
know
how
to
contrive
,
how
to
dispose
of
our
time
,
of
our
reasons
and
understandings
(
which
must
indeed
be
thoroughly
engaged
about
this
great
Design
of
being
filled
with
the
Spirit
)
if
we
intend
to
effect
this
Design
;
If
we
know
(
I
say
)
how
to
dispose
them
otherwise
,
to
a
better
purpose
,
to
more
profit
and
advantage
to
our selves
,
then
might
we
more
reasonably
neglect
,
yea
,
and
despise
the
Exhortation
which
with
so
much
importunity
hath
been
urged
upon
us
:
or
if
we
knew
any
other
prize
to
run
for
,
which
were
in
any
degree
worthy
to
stand
in
competition
with
that
recommended
in
the
Exhortation
,
we
might
reasonably
stick
and
demur
,
and
take
into
consideration
what
we
had
best
to
do
in
the
case
;
whether
to
lay
our selves
out
about
a
being
filled
with
Spirit
,
or
upon
some
other
account
inconsistent
with
this
:
But
if
neither
of
these
Lions
be
in
our
way
,
if
there
be
nothing
disputably
better
than
,
nay
,
if
there
be
nothing
disputably
equal
with
a
being
filled
with
the
Spirit
,
about
which
we
can
set
the
intellectual
Faculties
of
our
souls
on
work
,
how
shall
we
not
fall
down
before
the
voice
of
the
Exhortation
,
which
exhorteth
us
to
be
filled
with
the
Spirit
,
without
any
more
ado
,
and
go
forth
with
all
our
thoughts
made
and
resolved
in
the
highest
,
that
whatsoever
shall
be
required
of
us
,
in
a
due
order
to
a
being
thus
filled
,
we
will
to
the
utmost
of
our
power
so
do
?
When
we
may
have
Bread
for
our
money
,
will
we
give
it
for
Stones
,
or
for
that
which
will
not
profit
or
nourish
?
When
we
may
with
the
same
labour
and
travel
,
both
of
soul
and
body
,
invest
our selves
with
Priviledges
and
Possessions
that
are
excellent
and
glorious
,
which
will
stand
by
us
to
Eternity
,
shall
we
accept
of
things
of
little
or
no
value
?
Is
not
this
for
those
that
are
come
to
be
men
to
resume
Childishness
again
?
My
Brethren
,
these
are
matters
of
very
vast
,
yea
,
prodigious
concernment
unto
you
:
The
word
that
now
hath
been
spoken
in
your
ears
will
judge
you
in
the
last
day
.
Let
him
therefore
that
hath
an
heart
consider
what
hath
been
now
propounded
unto
him
.
Seventhly
,
Sect.
9
To
work
your
hearts
to
close
with
the
Exhortation
delivered
,
and
the
Duty
recommended
therein
,
you
may
please
to
consider
this
one
thing
farther
(
which
was
lately
touched
on
by
the
by
)
that
you
may
rise
up
early
,
and
go
to
bed
late
,
and
eat
the
bread
of
much
carefulness
;
you
may
spend
the
strength
of
your
minds
and
understandings
,
to
procure
other
accommodations
and
enjoyments
,
such
I
mean
,
which
relate
to
the
outer
man
only
,
aad
yet
never
eat
the
labour
of
your
hand
,
nor
see
the
fruit
of
the
travel
of
your
souls
;
or
that
which
is
little
better
,
if
not
rather
worse
,
ye
may
only
taste
of
what
you
seek
after
in
this
kind
,
that
which
you
shall
take
in
hunting
,
and
yet
not
be
able
to
continue
the
enjoyment
of
it
for
any
considerable
space
of
time
.
A
day
,
an
hour
,
yea
,
possibly
a
moment
may
bereave
you
of
what
the
care
and
labour
of
many
years
advanced
you
unto
;
whereas
first
,
it
hath
been
already
shewed
and
proved
unto
you
,
that
whoever
shall
lay
out
themselves
for
this
spiritual
and
heavenly
accommodation
of
being
filled
with
the
Spirit
shall
most
certainly
obtain
it
.
Secondly
,
In
persevering
in
this
course
unto
the
end
your
attainments
shall
stand
by
you
in
glory
and
blessedness
for
ever
.
But
as
the
Prophet
David
saith
,
Psal.
34.10
.
The
young
Lions
shall
suffer
hunger
,
&c.
so
it
is
with
those
that
seek
the
glory
and
great
things
of
this
World
,
that
pursue
the
Honours
,
and
Wealth
,
and
Pleasures
thereof
;
these
many
times
suffer
hunger
and
want
.
He
that
seeketh
after
Honour
and
Riches
falleth
short
,
and
so
he
that
seeketh
after
Pleasures
is
disappointed
:
But
he
that
shall
seek
to
be
filled
with
the
Spirit
of
God
,
shall
be
filled
therewith
,
neither
shall
any
thing
be
able
to
separate
between
him
and
it
.
And
as
the
Apostle
reasoneth
concerning
the
love
of
God
,
Rom.
8.
Even
so
it
is
in
the
case
in
hand
,
neither
life
,
nor
death
,
nor
any
other
thing
,
neither
Trouble
,
nor
Persecution
,
nor
Angels
,
no
nor
Devils
shall
be
able
to
separate
and
step
in
between
those
who
shall
engage
themselves
in
a
consciencious
manner
to
be
filled
with
the
Spirit
,
and
the
actual
accomplishment
and
enjoyment
of
this
felicity
.
The
Spirit
of
Ambition
may
work
in
you
(
as
the
Grace
of
God
did
in
Paul
)
mightily
;
and
yet
of
this
Spirit
you
may
reap
nothing
but
dishonour
and
disgrace
,
and
covering
of
the
face
with
shame
and
confusion
.
Absolom
(
as
we
lately
intimated
)
ran
with
all
his
might
,
and
with
all
his
strength
for
the
Prize
of
a
Kingdom
;
but
that
which
he
got
by
his
running
,
was
an
ignominious
and
untimely
death
,
being
hung
by
the
hair
of
his
head
on
the
bough
of
a
great
Oak
,
2
Sam.
18.9
.
as
he
fled
to
save
his
life
from
the
pursuit
of
Davids
men
,
in
which
posture
three
Darts
were
thrust
through
his
heart
by
Joab
.
Many
ambitious
Climers
in
all
Ages
have
met
with
the
like
disasters
and
disappointments
.
All
Histories
(
almost
)
fill
the
World
with
examples
in
this
kind
,
that
men
before
they
come
at
the
top
of
the
Ladder
fall
down
and
are
broken
and
crushed
to
pieces
;
they
wholly
miscarry
and
get
nothing
but
a
covering
of
darkness
instead
of
that
grandeur
or
greatness
which
they
lift
up
their
hearts
unto
;
and
many
who
did
compass
the
grandeur
and
greatness
in
the
World
which
they
sought
after
were
soon
dispossessed
.
The
like
may
be
said
concerning
Riches
,
and
of
those
that
in
the
sweat
of
their
brows
,
and
burning
of
their
hearts
have
sought
to
sit
down
and
rest
themselves
under
the
shadow
of
a
great
Estate
.
As
Paul
said
of
his
Country-men
,
the
Jews
,
that
following
after
the
Law
of
Righteousness
,
they
attained
not
the
Law
of
Righteousness
;
so
we
may
say
of
many
,
that
following
after
Riches
they
have
not
attained
to
be
rich
:
But
whosoever
follow
after
this
,
being
filled
with
the
Spirit
,
have
and
shall
most
certainly
attain
it
.
Those
carnal
designs
are
meerly
accidental
and
casual
attempts
which
men
often
miscarry
in
.
The
Scriptures
are
full
of
such
Expressions
,
which
sufficiently
confirm
the
truth
of
what
we
say
;
I
returned
,
and
saw
an
evil
under
the
Sun
(
saith
Solomon
,
Eccl.
9.11
.
)
the
Race
is
not
to
the
swift
,
nor
the
B●ttel
to
the
strong
,
neither
yet
bread
to
the
wise
,
nor
yet
Riches
to
men
of
understanding
,
nor
favour
to
men
of
skill
;
but
time
and
chance
happens
to
all
.
So
elsewhere
,
Prov.
28.22
.
&
11.24
.
you
shall
find
,
that
those
who
are
great
designers
of
Wealth
,
many
times
are
disappointed
and
sen●
empty
away
;
He
that
maketh
haste
to
be
rich
hath
an
evil
eye
,
and
knoweth
not
(
doth
not
consider
)
that
poverty
is
coming
upon
him
.
And
so
,
There
is
that
withholdeth
more
than
is
meet
,
but
it
tendeth
to
poverty
;
many
times
their
Projects
fail
them
,
and
they
come
to
poverty
.
So
that
we
see
there
is
great
uncertainty
in
all
these
things
,
we
do
not
know
whether
our
design
will
prosper
in
our
hand
or
no
;
for
God
hath
not
made
any
such
connexion
between
these
carnal
projects
and
their
ends
,
but
that
he
can
forbid
their
coming
together
:
But
we
have
the
Word
of
the
Living
God
,
the
security
of
Heaven
,
that
if
any
man
will
build
a
spiritual
house
,
carry
on
a
heavenly
design
,
if
they
will
lay
out
their
hearts
and
spirits
upon
it
,
God
will
stand
by
such
men
,
their
labour
shall
not
be
in
vain
.
God
hath
established
a
Law
that
shall
not
be
broken
,
a
Law
like
unto
the
Law
of
the
Sun
and
Moon
,
which
shall
be
kept
inviolable
,
that
he
that
desireth
to
eat
of
this
bread
,
shall
have
to
eat
abundantly
;
he
,
that
shall
run
the
course
of
this
Design
,
shall
obtain
.
He
that
giveth
to
every
Seed
his
own
body
(
ordinarily
in
things
natural
)
will
never
fail
,
here
he
hath
put
a
Law
upon
himself
;
neither
will
his
nature
give
him
leave
to
separate
and
divide
between
the
means
that
are
spiritual
,
and
the
end
to
be
attained
by
them
.
He
that
soweth
the
Seed
shall
reap
the
Fruit
;
whosoever
shall
ask
in
this
kind
shall
receive
,
and
whosoever
knocketh
it
shall
be
opened
unto
him
.
Now
if
you
please
but
to
consider
,
in
a
word
,
the
weight
and
import
of
this
Motive
,
you
know
that
men
do
not
love
to
sow
their
Seed
in
vain
;
to
part
with
their
Silver
and
Gold
for
things
that
are
of
no
use
.
It
is
every
mans
case
,
and
they
are
accounted
the
wisest
of
men
that
can
prevent
such
things
,
the
interposure
whereof
is
apt
to
deprive
them
of
that
for
which
they
have
given
their
money
.
Now
then
,
this
is
the
case
,
as
to
the
business
we
have
been
exhorting
you
unto
,
viz.
A
being
filled
with
the
Spirit
;
it
is
a
Commodity
,
which
if
you
will
lay
out
your selves
for
,
it
will
most
certainly
be
made
good
unto
you
;
it
is
not
obnoxious
to
any
disappointment
either
by
God
,
Angels
,
or
Men.
Now
then
,
Why
should
any
man
bestow
his
time
upon
that
which
he
may
possibly
not
enjoy
;
or
in
case
he
may
enjoy
it
,
it
will
be
but
for
a
short
season
,
or
if
he
should
enjoy
it
for
any
long
season
,
yet
at
last
it
must
go
:
all
the
pain
and
labour
,
all
the
care
and
travel
of
soul
will
perish
together
?
Oh
how
happy
then
,
above
all
worldly
Projectors
and
Designers
,
are
they
whose
hearts
are
perswaded
to
hearken
to
the
Counsel
of
God
concerning
a
being
filled
with
the
Spirit
,
even
in
this
respect
also
(
besides
many
others
)
that
they
are
certain
of
a
good
reward
for
their
labour
?
They
that
run
this
Race
shall
certainly
attain
;
they
that
seek
to
be
filled
with
the
Spirit
shall
be
filled
,
whereas
(
as
I
said
)
all
endeavours
,
about
worldly
accommodations
,
are
but
lost
labour
in
comparison
of
this
.
CHAP.
XVIII
.
The
eighth
(
and
last
)
Motive
:
That
a
being
filled
with
the
Spirit
will
render
the
Condition
of
men
and
women
most
desirable
in
this
World
,
and
in
that
which
is
to
come
.
That
no
other
course
will
do
it
but
this
,
or
none
without
this
.
Four
things
,
a
concurrence
whereof
will
render
a
man's
Condition
in
this
life
most
desirable
.
1.
A
freedom
from
all
troublesome
,
distracting
,
and
tormenting
fears
and
cares
.
2.
A
heart
and
conscience
abounding
in
Joy
and
Peace
.
3.
A
large
and
free
Communion
with
God
.
4.
And
lastly
,
A
rich
and
large
interest
in
God
to
be
able
to
carry
great
Matters
in
Prayer
with
him
.
Three
of
these
insisted
on
:
1.
A
being
filled
with
the
Spirit
will
discharge
men
from
all
troublesome
and
distracting
fears
and
cares
.
2.
The
Peace
and
Joy
of
men
will
abound
by
a
being
filled
with
the
Spirit
.
3.
A
third
particular
which
renders
mens
Condition
so
desirable
in
the
World
is
a
free
and
large
Communion
with
God
.
1.
What
is
meant
by
Commu-with
God
.
2.
What
by
a
free
Communion
.
3.
What
is
meant
by
a
large
and
full
Communion
with
God
.
4.
How
this
Communion
renders
man's
Condition
very
desirable
in
the
World
.
5.
That
this
Priviledge
must
needs
accompany
a
being
filled
with
the
Spirit
.
What
it
is
for
God
to
dwell
or
abide
in
man
.
How
a
man
may
know
that
God
dwelleth
in
him
by
the
Spirit
which
is
given
him
.
How
perfect
love
casteth
out
fear
.
In
what
respest
the
Spirit
may
be
said
to
witness
with
our
spirits
that
we
are
the
Children
of
God
.
A
well-grounded
Confidence
.
The
Causes
of
a
false
Confidence
enquired
into
.
A
good
Conscience
a
ground
of
Assurance
.
EIghtly
(
and
lastly
)
To
promote
the
interest
of
the
Exhortation
delivered
in
your
Judgments
and
Consciences
,
Sect.
1
in
your
Hearts
and
Affections
yet
one
degree
further
,
you
may
add
to
to
all
the
former
Motives
laid
before
you
,
to
perswade
you
to
yield
Obedience
unto
it
,
this
one
more
,
which
amounteth
to
more
than
all
the
rest
.
That
to
be
filled
with
the
Spirit
must
needs
render
your
Conditions
,
as
well
in
this
World
,
as
in
that
which
is
to
come
,
the
most
blessed
and
desirable
that
Creatures
made
of
flesh
and
bloud
are
capable
of
enjoying
;
and
that
there
is
no
other
course
will
do
but
this
only
.
In
this
Motive
there
are
three
things
contained
:
First
,
That
a
being
filled
with
the
Spirit
will
render
the
Condition
of
a
man
or
woman
in
this
life
most
desirable
,
happy
,
and
blessed
in
the
highest
.
Secondly
,
That
it
will
do
the
like
for
them
in
the
World
which
is
to
come
;
it
will
render
their
Conditions
and
Beings
here
the
best
that
this
World
also
can
afford
unto
the
Sons
and
Daughters
of
Men.
Thirdly
(
and
lastly
)
That
there
is
no
other
course
,
no
other
engagement
or
employment
,
that
a
man
or
woman
can
lay
out
themselves
,
and
their
time
and
strength
in
,
that
will
do
either
.
First
,
For
the
blessedness
or
desirableness
of
the
Condition
in
the
World
that
now
is
there
are
are
four
things
,
a
concurrent
enjoyment
of
which
must
needs
be
conceived
to
make
the
State
and
Condition
of
a
man
or
woman
in
the
World
very
happy
and
desirable
.
The
first
is
,
A
well-grounded
Vacuity
or
freedom
from
all
troublesome
,
distracting
,
and
tormenting
fears
and
cares
.
Secondly
,
An
Heart
and
Conscience
abounding
in
Peace
and
Joy
upon
the
like
terms
.
The
third
,
A
large
and
free
Communion
with
God
.
The
fourth
and
last
,
A
large
,
and
rich
,
and
considerable
interest
in
God
,
that
can
carry
all
matters
of
request
with
him
upon
all
occasions
.
I
suppose
,
if
any
man
were
in
the
actual
enjoyment
of
all
these
four
particulars
,
his
Condition
and
State
would
be
as
desirable
as
the
heart
and
soul
of
a
man
can
reasonably
,
or
with
a
true
understanding
,
desire
in
this
World
.
Now
,
he
that
is
filled
with
the
Spirit
of
God
will
be
invested
with
these
four
great
blessings
.
First
,
For
a
man
or
woman
in
this
Vale
of
mortality
and
tears
,
to
be
out
of
the
reach
of
troublesome
and
tormenting
fears
and
cares
,
to
enjoy
a
constant
serenity
and
tranquillity
of
mind
without
being
afraid
either
of
what
man
can
,
or
God
will
do
unto
him
;
How
great
and
happy
must
such
a
mans
condition
be
?
Surely
it
is
one
of
the
special
ingredients
in
the
felicity
and
blessedness
of
God
himself
,
as
David
taketh
notice
in
Psal.
2.4
.
He
that
sitteth
in
the
Heavens
shall
laugh
,
the
Lord
shall
have
them
in
derision
;
meaning
,
his
Enemies
.
My
Brethre
,
For
poor
Creatures
,
who
dwell
in
houses
of
clay
,
and
are
compassed
about
with
mortality
to
be
in
respect
of
their
inner
man
,
in
reference
to
any
troubles
,
or
things
formidable
that
may
assault
them
;
for
them
,
I
say
,
to
have
Communion
with
God
in
this
heavenly
priviledge
,
to
laugh
all
troubles
to
scorn
;
to
be
like
unto
a
Mountain
,
or
a
great
Rock
before
Storms
,
and
Tempests
,
and
Whirlwinds
;
How
glorious
above
measure
must
such
a
State
and
Condition
be
?
To
have
the
heart
and
soul
like
the
upper
Region
of
the
Air
,
where
there
are
no
disturbances
or
commotions
,
where
to
be
(
as
I
said
even
now
)
they
may
be
able
to
laugh
all
Enemies
to
scorn
.
Not
to
be
afraid
of
what
either
men
can
,
or
what
God
will
do
unto
them
,
this
is
a
most
Divine
Priviledge
;
especially
,
the
obnoxiousness
and
weakness
in
this
kind
of
the
generality
of
the
hearts
of
men
considered
,
it
must
needs
be
a
very
rare
and
high
attainment
for
any
to
live
out
of
the
reach
of
fears
.
Fear
,
as
John
saith
,
hath
torment
;
and
indeed
(
upon
the
matter
)
nothing
else
hath
torment
but
fear
;
neither
is
it
simply
any
present
sorrow
or
suffering
,
though
very
grievous
,
even
as
sharp
as
nature
it self
,
is
well
able
to
stand
under
,
that
hath
any
torment
in
it
;
but
fear
proceeding
from
the
apprehension
of
the
danger
of
some
misery
approaching
in
the
future
.
Now
,
if
we
were
but
armed
in
our
hearts
by
the
fulness
of
the
Spirit
,
no
fear
would
enter
in
there
;
we
should
have
no
cause
to
fear
any
danger
for
the
future
,
and
consequently
sorrows
and
suffering
would
not
much
offend
us
;
they
would
be
but
of
a
very
light
and
passable
consideration
,
we
should
not
suffer
any
great
matter
upon
the
account
of
them
.
Our
Saviour
,
Mat.
6.34
.
adviseth
those
that
believe
in
him
not
to
care
for
to
morrow
,
telling
them
the
morrow
shall
care
for
it self
,
&c.
if
we
would
but
cut
asunder
from
us
our
cares
,
we
should
ease
our selves
of
much
trouble
.
For
this
is
that
by
which
men
and
women
spoile
themselves
,
in
that
they
take
up
the
care
of
many
daies
at
once
:
Men
will
care
for
to
morrow
,
and
for
forty
daies
together
,
whereas
the
care
of
one
day
,
the
evil
,
and
trouble
that
doth
attend
it
,
is
sufficient
unto
it
;
but
the
effect
of
this
care
for
the
time
to
come
is
to
fill
with
trouble
and
feare
.
There
is
indeed
a
fear
,
of
which
Solomon
speaks
,
Prov.
28.14
when
he
saith
,
Happy
is
the
man
that
feareth
alwaies
;
and
it
is
rather
an
evil
,
or
a
misery
to
be
freed
from
this
fear
than
any
matter
of
profit
.
But
this
we
say
,
a
being
filled
with
the
Spirit
of
God
,
a
rich
anointing
with
this
oyl
will
reduce
the
heart
and
soul
of
a
man
to
such
a
pass
,
to
such
a
temper
and
frame
,
that
it
shall
be
impenetrable
,
invulnerable
by
such
Arrows
of
cares
and
fears
which
are
wont
to
pierce
and
strike
thorough
the
hearts
of
other
men
,
and
to
slay
all
their
comforts
and
peace
.
As
there
are
some
kinds
of
Oyls
or
Oyntments
,
as
some
have
affirmed
,
which
are
so
sovereign
against
the
impressions
of
hot
boyling
Lead
,
or
the
like
,
that
they
will
secure
men
from
receiving
any
harm
by
them
,
if
timely
applied
:
Whether
this
be
true
or
not
,
yet
in
the
business
before
us
the
Scripture
it self
taketh
notice
of
that
great
and
marvellous
effect
of
a
rich
anointing
of
the
Spirit
of
God
we
speak
of
.
Psal.
27.1
,
2
,
3.
compared
with
Psal.
46.1
,
2
,
3.
And
Psal.
112.6
,
7
,
8.
The
Lord
is
my
light
and
my
salvation
,
whom
shall
I
fear
?
The
Lord
is
the
strength
of
my
life
,
of
whom
then
shall
I
be
afraid
?
When
the
wicked
,
even
mine
Enemies
and
my
Foes
came
upon
me
to
eat
up
my
flesh
,
they
stumbled
and
fell
.
Psal.
46.
God
is
my
refuge
and
strength
,
a
very
present
help
in
time
of
trouble
;
therefore
will
we
not
fear
though
the
earth
be
removed
,
and
though
the
Mountains
be
carried
into
the
midst
of
the
Sea
,
&c.
And
so
again
,
Though
an
host
of
men
should
compass
me
about
,
yet
herein
will
I
be
confident
,
Now
we
may
easily
perceive
that
these
are
very
high
expressions
of
a
fearless
and
dreadless
spirit
,
though
the
Earth
be
moved
out
of
its
place
.
The
moving
of
the
Earth
,
and
tossing
to
and
fro
of
Mountains
represent
unto
us
things
that
are
of
a
most
terrible
and
formidable
nature
,
and
very
astonishing
to
the
World
.
We
know
the
shaking
of
Mount
Sinai
was
so
terrible
that
Moses
himself
is
said
to
fear
exceedingly
:
And
so
an
Host
of
men
is
a
thing
which
is
most
terrible
,
yet
saith
he
in
this
case
,
though
an
host
of
men
shall
come
marching
against
me
,
yet
herein
will
I
be
confident
.
And
Psal.
112.6
,
7
,
8.
Surely
he
shall
not
be
removed
for
ever
;
The
Righteous
shall
be
in
everlasting
remembrance
,
he
shall
not
be
afraid
of
evil
tydings
,
his
heart
is
fixed
,
trusting
in
the
Lord
,
&c.
That
which
will
cause
the
hearts
of
other
men
to
fear
(
namely
,
evil
tydings
)
and
cause
them
to
shake
and
tremble
like
the
Trees
of
the
Forrest
when
they
are
shaken
with
a
mighty
wind
,
will
have
no
operation
(
at
least
comparatively
)
upon
the
men
and
women
of
this
Character
which
we
are
now
speaking
of
,
viz.
which
are
filled
with
the
Spirit
.
Now
the
Reason
why
a
rich
anointing
with
the
Spirit
of
God
must
fortifie
the
spirit
and
soul
of
a
man
,
Sect.
2
to
make
it
inaccessible
unto
troublesome
cares
and
fears
,
is
,
because
it
is
a
kind
of
spiritual
intoxication
answering
a
drunkenness
with
Wine
(
to
which
it
is
opposed
)
Be
not
drunk
with
Wine
wherein
is
excess
,
but
be
ye
filled
with
the
Spirit
.
I
conceive
that
by
the
opposition
in
this
Comparison
the
Apostles
intent
is
to
shew
,
that
there
is
a
likeness
between
a
being
filled
with
the
Spirit
,
and
being
drunk
with
Wine
:
For
as
Drunkenness
doth
stupifie
the
natural
senses
,
doth
bereave
a
man
of
the
use
and
exercise
of
them
,
so
that
for
the
time
he
is
not
capable
of
minding
his
own
Concernments
,
he
is
not
affected
with
any
thing
that
doth
concern
his
state
or
health
,
or
any
thing
that
is
before
him
:
Even
so
,
or
after
such
a
manner
,
a
being
filled
with
the
Spirit
doth
(
as
it
were
)
bereave
a
man
of
his
carnal
senses
;
it
doth
reduce
a
man
in
his
mind
and
understanding
to
such
a
state
that
the
Flesh
and
the
things
thereof
have
little
or
no
place
in
him
,
it
casteth
him
into
a
kind
of
heavenly
extasie
,
in
which
he
is
taken
up
with
matters
of
another
nature
,
of
a
more
high
and
excellent
concernment
;
so
that
the
things
which
concern
him
here
in
the
World
,
either
matters
of
trouble
,
or
sorrow
,
or
any
other
thing
or
concernment
whatsoever
little
move
or
affect
him
whilest
he
is
(
as
it
were
)
in
this
heavenly
extasie
;
it
doth
(
as
I
said
)
bereave
him
of
those
senses
,
principles
,
and
thoughts
which
other
men
abound
withal
who
are
accounted
sober
men
,
and
wise
in
their
Generation
in
the
matters
of
this
present
World
.
If
we
be
besides
our selves
(
saith
the
Apostle
,
2
Cor.
5.13
.
)
it
is
to
God
.
There
is
no
man
that
is
filled
with
the
Spirit
of
God
but
he
is
apt
to
do
as
one
that
is
besides
himself
;
he
doth
not
take
knowledge
,
doth
not
mind
,
is
not
so
much
affected
with
such
kind
of
things
as
relate
to
himself
,
which
other
men
(
as
it
were
)
make
their
All
in
All
,
and
according
to
the
giving
out
of
which
,
whether
on
the
right
hand
,
or
on
the
left
,
they
stand
or
fall
,
they
live
or
die
;
they
live
if
the
World
stand
by
them
,
if
their
Silver
and
Gold
,
their
Health
and
Strength
,
and
other
enjoyments
continue
with
them
,
but
if
these
fail
them
,
they
are
dead
in
the
Nest
:
But
it
is
not
so
with
him
that
is
filled
with
the
Spirit
of
God
.
For
as
it
was
with
Lot
,
in
his
fit
of
Drunkenness
,
he
neither
perceived
when
his
Daughters
lay
down
by
him
,
nor
yet
when
they
rose
up
from
him
;
so
when
a
man
is
in
his
heavenly
rapture
,
of
a
fulness
of
the
Spirit
of
God
,
he
doth
not
much
mind
,
nor
is
much
affected
when
the
World
lieth
down
by
him
,
and
beareth
him
company
,
nor
when
it
riseth
up
,
and
taketh
its
leave
and
departeth
from
him
in
one
kind
of
enjoyment
or
other
.
Now
,
this
being
the
proper
nature
and
tendency
of
being
filled
with
the
Spirit
to
stupifie
and
turn
the
edge
of
natural
affections
which
occasion
trouble
and
sorrow
in
the
World
,
it
must
needs
follow
,
that
they
who
are
in
this
state
must
needs
be
under
an
heavenly
security
,
and
their
hearts
like
unto
the
upper
Region
,
where
there
is
no
impressions
of
any
fiery
Meteors
,
but
a
constant
and
uniform
serenity
and
tranquillity
.
In
like
manner
is
it
with
the
heart
and
inward
part
of
a
man
that
is
filled
with
the
Spirit
of
God
,
there
is
no
impression
of
any
sadness
or
cares
or
tormenting
fears
;
I
speak
only
of
the
usual
,
habitual
,
and
standing
frame
and
condition
of
such
a
mans
soul
and
spirit
;
it
is
one
thing
what
God
may
do
,
or
suffer
to
be
done
,
in
a
case
not
ordinary
,
and
in
reference
to
some
extraordinary
end
and
purpose
of
his
in
the
World
.
He
may
give
way
,
and
his
Spirit
may
suspend
his
own
actings
,
though
the
heart
and
soul
be
full
of
him
,
and
so
there
may
be
some
weakness
,
and
impressions
of
fear
,
and
sadness
,
or
the
like
:
But
we
speak
not
of
what
such
a
person
may
suffer
at
times
,
and
in
cases
not
ordinary
;
but
we
speak
of
the
standing
and
habitual
frame
of
his
heart
and
soul
,
and
what
this
fulness
of
the
Spirit
doth
for
him
,
and
what
state
it
putteth
him
in
ordinarily
.
And
doubtless
,
if
it
were
not
so
,
God
would
want
one
great
Engine
to
draw
and
work
up
the
hearts
and
spirits
of
men
and
women
unto
the
heighth
of
holiness
.
For
if
he
would
have
men
to
be
Noahs
,
and
Jobs
,
and
Daniels
,
I
mean
,
to
be
signally
excellent
in
faith
and
holiness
;
if
he
would
have
men
like
unto
the
tall
Cedars
in
Lebanon
,
he
must
accordingly
propound
and
hold
forth
something
,
by
way
of
reward
and
recompense
,
that
shall
(
as
it
were
)
draw
and
work
them
up
above
the
common
line
,
and
the
ordinary
strain
of
the
World
round
about
them
:
For
if
he
should
have
no
great
priviledge
to
invest
those
withal
,
whose
labours
,
and
endeavours
,
and
diligence
should
surpass
the
labour
and
diligence
of
other
men
in
waies
of
holiness
and
righteousness
,
the
World
would
be
all
of
a
level
,
and
of
the
same
pitch
;
the
whole
World
of
Christians
and
Believers
would
be
but
men
of
a
low
stature
.
But
now
God
,
as
he
hath
gone
to
work
,
having
variety
of
considerations
and
rewards
,
some
rich
and
glorious
above
others
to
propound
unto
men
,
he
hath
taken
an
effectual
course
to
have
the
waies
of
excellency
in
holiness
and
righteousness
often
frequented
and
walked
in
;
which
otherwise
would
have
been
unoccupied
by
the
Sons
and
Daughters
of
men
,
if
he
had
not
provided
encouragements
to
excite
,
or
stir
them
up
thereunto
.
Therefore
it
is
very
reasonable
to
conceive
,
that
a
being
filled
with
the
Spirit
should
be
rewarded
by
God
with
some
signal
Priviledge
,
namely
,
by
rendring
them
that
are
so
filled
free
from
troublesome
cares
and
fears
above
the
Rate
and
Line
of
those
whose
hearts
will
not
serve
them
to
rise
up
unto
it
.
Secondly
,
Where
there
is
a
fulness
,
a
rich
anointing
of
the
Spirit
,
Sect.
3
there
must
needs
be
an
abundance
of
Peace
and
Joy
.
This
was
a
second
particular
of
the
Four
,
a
concurrence
whereof
must
needs
be
conceived
to
make
a
mans
Condition
in
the
World
as
desirable
as
flesh
and
bloud
is
capable
of
.
Freedom
from
care
and
trouble
is
a
kind
of
Negative
Peace
;
but
it
is
but
such
a
Peace
whereof
irrational
Creatures
,
yea
,
Inanimate
Creatures
are
capable
as
well
as
mene
;
yea
,
those
that
are
dead
have
part
and
fellow
ship
in
this
Peace
,
according
to
that
of
Job
3.18
,
19.
There
the
Servant
is
free
from
his
Master
,
&c.
But
that
Peace
which
we
now
speak
of
is
somewhat
positive
,
and
hath
a
true
and
real
existence
in
the
soul
;
it
is
a
sweet
composedness
of
the
mind
,
and
spirit
,
and
conscience
of
a
man
,
and
this
well
built
upon
grounds
of
knowledge
,
by
means
whereof
a
man
is
whole
and
entire
himself
,
and
at
perfect
liberty
to
serve
God
and
men
,
and
himself
in
every
good
way
and
work
:
this
is
that
Peace
which
we
call
a
positive
Peac
,
which
hath
Joy
alwaies
accompanying
it
.
We
shall
not
,
upon
the
occasion
in
hand
,
stand
to
scan
the
description
according
to
the
several
parts
of
it
;
this
would
cause
too
great
a
digression
;
it
shall
suffice
at
present
to
know
,
that
the
Peace
which
we
affirm
to
be
a
fruit
or
effect
of
a
being
filled
with
the
Spirit
is
a
very
blessed
and
desirable
thing
;
such
a
state
or
constitution
of
the
Spirit
or
soul
of
a
man
,
which
is
a
principal
member
,
or
part
of
that
happiness
which
a
Creature
whilst
he
is
cloathed
with
flesh
and
bloud
is
capable
of
attaining
or
enjoying
.
Now
,
that
such
a
Peace
as
that
,
now
briefly
represented
unto
you
,
must
needs
accompany
a
being
filled
with
the
Spirit
,
is
fully
evident
from
the
consideration
of
these
three
things
,
one
consequentially
following
and
depending
on
another
.
First
,
He
that
is
filled
with
the
Spirit
must
needs
act
for
God
at
an
excellent
and
high
rate
of
zeal
and
faithfulness
.
Secondly
,
He
that
acteth
for
God
at
such
a
rate
as
this
is
not
much
subject
to
be
tempted
,
and
yet
much
less
to
be
overcome
or
drawn
into
waies
or
works
of
sin
by
temptation
.
Thirdly
(
and
lastly
)
He
that
is
not
overcome
by
temptation
,
nor
drawn
to
provoke
God
by
sinning
,
cannot
but
enjoy
much
of
that
Peace
of
God
which
(
as
the
Apostle
saith
)
passeth
all
understanding
.
To
open
this
a
little
by
the
way
.
A
man
who
is
of
a
large
understanding
may
go
on
very
far
to
conceive
of
the
blessedness
of
a
peaceable
estate
and
condition
;
he
may
form
to
himself
abundance
of
felicity
,
and
set
some
kind
of
value
thereon
,
and
may
compass
much
ground
,
and
travel
very
far
into
this
Land
,
yet
it
passeth
all
understanding
;
for
when
men
have
sailed
with
their
intellectual
abilities
very
far
,
yet
this
Peace
of
God
hath
more
in
it
;
more
for
the
comfort
and
accommodation
of
the
Creature
than
ever
will
be
put
to
account
,
than
ever
will
be
drawn
out
by
any
understanding
in
men
.
But
this
only
by
the
way
.
But
to
return
.
First
,
Sect.
4
He
that
is
filled
with
the
Spirit
,
whilest
he
is
careful
to
maintain
so
blessed
a
priviledge
,
must
needs
act
at
some
high
and
more
than
ordinary
rate
of
zeal
and
faithfulness
for
God
:
For
what
difference
else
can
we
reasonably
imagine
to
be
between
these
that
are
filled
with
the
Spirit
,
and
those
who
are
not
?
And
the
Scripture
it self
from
place
to
place
maketh
it
evident
,
that
persons
filled
with
the
Spirit
of
God
have
still
acted
and
done
very
much
(
as
hath
been
said
)
have
promoted
and
carried
on
the
interest
of
God
and
of
Christ
with
a
high
hand
in
the
World
;
Yea
,
when
any
persons
did
any
thing
above
the
ordinary
Line
of
men
for
God
or
Christ
,
the
holy
Pen-men
,
who
report
and
record
these
things
,
to
make
their
report
in
this
behalf
the
more
passable
and
worthy
of
credit
in
the
mind
and
thoughts
of
men
,
give
notice
before-hand
,
that
the
persons
thus
acting
were
men
full
of
the
Holy
Ghost
.
Thus
Luke
,
Act.
6.9
,
10
,
being
about
to
relate
the
Heroick
Acts
of
Stephen
,
First
,
In
arguing
and
disputing
down
the
Synagogue
of
the
Libertines
,
and
other
Sects
;
and
then
in
his
high
Contest
with
the
High
Priests
,
and
Elders
,
and
Scribes
,
and
others
present
at
the
Council
,
where
he
reproved
them
all
sharply
to
their
faces
,
saying
,
Ye
stiff-necked
and
uncircumcised
in
heart
and
ears
,
&c.
Chap.
7.51
.
(
exposing
his
life
hereby
to
their
malice
and
rage
.
)
Luke
,
I
say
,
the
Sacred
Historian
of
these
magnifick
Acts
of
Stephen
,
giveth
special
notice
before-hand
,
that
he
was
a
man
full
of
the
Holy
Ghost
,
Acts
6.5
.
And
they
chose
Stephen
a
man
full
of
faith
,
and
of
the
Holy
Ghost
,
l●st
otherwise
the
greatness
of
the
Actions
might
prejudice
the
belief
of
them
in
those
that
should
read
them
;
Whereas
the
Reader
taking
notice
that
Stephen
was
a
man
endued
with
more
than
ordinary
Power
and
Wisdom
from
on
High
,
full
of
the
Holy
Ghost
,
they
might
upon
this
account
look
upon
it
as
a
thing
no
waies
incredible
that
Stephen
should
do
,
and
speak
,
and
suffer
for
both
〈◊〉
did
.
So
likewise
,
when
Paul
,
Acts
13.9
.
in
the
Condition
of
a
stranger
,
undertook
the
bold
and
high
Contest
against
Elimas
the
Sorcerer
(
as
he
is
called
)
a
false
Prophet
,
being
a
great
Favourite
(
as
it
seemeth
)
to
Sergiue
Paulus
,
the
chief
Ruler
of
the
Country
(
in
the
Isle
of
Cyprus
)
there
is
express
mention
made
before-hand
of
his
being
full
of
the
Holy
Ghost
.
Then
Saul
,
who
also
is
called
Paul
,
filled
with
the
Holy
Ghost
,
set
his
eyes
upon
him
and
said
,
&c.
Implying
,
that
such
a
thing
as
this
would
hardly
have
been
undertaken
by
Paul
unless
he
had
been
carried
on
by
the
Spirit
of
God
within
him
,
and
that
by
some
considerable
fulness
of
him
.
And
this
Paul
,
we
now
speak
of
,
laboured
(
we
know
)
in
the
work
of
the
Lord
more
abundantly
than
they
all
;
he
was
(
as
we
may
say
)
the
Lord
Christ's
right
hand
upon
the
Earth
;
he
drove
Sathan
,
the
God
of
this
World
,
before
him
from
place
to
place
,
and
triumphed
over
him
every
where
,
where
he
came
;
he
was
too
hard
for
him
,
and
cast
him
down
from
heaven
like
lightning
,
and
turned
the
affairs
of
his
Kingdom
upside
down
,
and
laid
wast
his
power
,
made
havock
and
desolation
in
all
the
Territories
which
he
had
amongst
the
generality
of
men
.
But
how
came
it
about
,
what
was
the
reason
why
this
Apostle
so
much
,
and
to
such
an
high
degree
,
over
acted
the
Line
of
the
Labours
,
Zeal
,
and
Faithfulness
of
all
his
Follows
?
Questionless
the
reason
was
,
he
had
a
richer
and
fuller
anointing
of
the
Spirit
than
they
;
the
Sails
of
his
soul
were
filled
with
a
stronger
gale
of
the
Spirit
of
God
than
theirs
:
himself
doth
,
in
effect
,
give
this
account
of
his
heroick
and
high
Actings
for
Jesus
Christ
in
the
World
,
Col.
1.28
,
29.
Whom
we
preach
(
saith
he
)
warning
every
man
,
and
teaching
every
man
,
in
all
wisdom
,
that
we
may
present
every
man
perfect
in
Christ
Jesus
;
whereunto
I
also
labour
,
striving
according
to
his
working
which
worketh
in
me
mightily
;
he
laboured
for
this
very
purpose
,
to
present
every
man
perfect
in
Christ
,
and
he
did
it
according
to
his
working
(
namely
,
the
Spirit
of
Christ
)
which
did
work
in
him
mightily
,
or
with
power
.
Where
observe
by
the
way
,
that
the
Apostle
saith
that
he
did
labour
in
conformity
unto
the
mighty
working
of
the
grace
of
God
,
or
of
the
Spirit
of
God
in
him
;
the
meaning
seems
to
be
this
,
that
the
Spirit
of
God
,
that
put
him
on
,
and
Paul
were
both
agreed
,
Paul
as
ready
to
go
as
the
Spirit
was
to
send
.
By
this
means
Paul
went
on
in
all
those
Heroick
Actions
which
he
did
,
and
made
great
havock
and
desolation
among
the
powers
of
sin
,
and
darkness
,
and
unbelief
in
the
World
.
By
means
(
I
say
)
of
the
Spirit
,
Paul
submitting
himself
unto
him
,
and
receiving
his
impressions
,
and
going
along
with
them
,
he
was
enabled
to
many
great
atchievements
,
and
to
labour
more
abundantly
in
the
Gospel
,
and
for
the
interest
of
God
and
his
glory
in
the
World
,
and
the
good
of
men
also
,
than
any
,
nay
,
all
the
rest
of
the
Apostles
;
though
they
were
men
who
were
also
very
serviceable
in
their
Generation
.
To
instance
no
father
,
the
Lord
Christ
himself
,
who
was
the
Worthy
of
all
Worthies
that
ever
the
great
God
of
Heaven
and
Earth
imployed
in
any
service
upon
Earth
;
who
was
the
first-born
Servant
of
God
,
and
Elder
Brother
to
Paul
himself
;
who
kindled
a
fire
that
never
was
yet
quenched
,
nor
ever
shall
be
,
until
it
hath
consumed
all
his
Enemies
;
and
laid
a
foundation
in
his
own
bloud
to
build
up
the
Name
of
God
in
the
greatest
glory
amongst
Angels
and
Men
to
the
daies
of
Eternity
:
He
(
I
say
)
was
a
man
of
these
high
and
most
transcendent
Atchievements
,
by
the
advantage
he
had
of
all
other
men
,
in
being
filled
with
the
Spirit
above
them
all
;
according
to
that
of
Joh.
3.34
.
where
it
is
said
,
that
God
gave
him
the
Spirit
without
measure
;
he
was
not
only
filled
with
the
Spirit
,
but
had
the
over
flowing
of
the
Spirit
;
never
did
any
man
attain
unto
his
pitch
of
zeal
and
faithfulness
to
the
service
of
God
.
So
that
there
is
no
question
,
but
that
he
that
is
filled
with
the
Spirit
is
in
a
capacity
to
Act
,
and
cannot
lightly
but
Act
at
a
very
high
rate
for
God
if
be
do
but
follow
the
motions
of
the
Spirit
of
God
,
and
will
go
along
with
them
;
then
he
cannot
,
I
say
,
but
be
great
in
the
sight
of
God
,
great
in
the
services
of
Christ
,
and
of
his
Saints
.
If
you
desire
to
know
the
reason
hereof
,
it
is
,
because
,
as
the
higher
the
wind
bloweth
,
that
Ship
whose
Sails
are
duly
trimmed
runneth
so
much
the
faster
,
and
riddeth
the
more
way
upon
the
Seas
:
Even
so
,
when
the
heart
and
soul
of
a
man
shall
be
full
of
the
Spirit
of
God
,
such
a
person
must
needs
be
acted
and
carried
on
with
more
power
,
and
vigour
,
in
a
swifter
manner
or
course
,
and
be
enabled
to
do
twice
as
much
as
another
in
the
same
compass
of
time
,
who
hath
but
a
scanty
presence
of
the
Spirit
of
God
with
him
.
You
know
it
is
our
Saviours
Expression
,
Joh.
3.6
.
That
which
is
born
of
the
Spirit
is
Spirit
.
I
suppose
he
maketh
mention
of
being
born
of
the
flesh
only
to
shew
,
and
make
things
more
passable
to
the
understanding
of
Nicodomus
,
to
make
way
for
that
which
he
spake
in
the
latter
.
Now
saith
he
,
that
which
is
born
of
the
flesh
is
flesh
,
that
thou
and
every
man
knows
;
as
the
Parent
that
begetteth
a
Child
is
of
a
fleshly
nature
,
so
that
which
is
born
must
needs
be
flesh
also
.
And
dost
thou
not
know
,
how
a
man
shall
be
born
again
of
the
Spirit
?
It
is
even
as
it
is
with
those
that
be
born
of
the
flesh
,
they
partake
of
the
same
nature
,
and
receive
the
impressions
of
the
flesh
:
So
it
is
with
the
Spirit
,
that
which
is
born
of
the
Spirit
is
Spirit
:
Such
as
is
the
nature
of
the
Spirit
of
God
,
such
also
is
that
which
is
born
or
begotten
of
it
,
that
is
,
those
Principles
,
whatsoever
they
are
that
he
who
is
born
of
the
Spirit
doth
receive
,
by
means
of
the
Spirit
of
God
,
must
answer
and
be
like
unto
those
which
the
Spirit
of
God
himself
hath
,
of
which
he
is
born
or
begotten
.
Now
you
know
that
the
Spirit
of
God
is
full
of
the
Love
of
God
,
and
full
of
Zeal
for
God
,
and
set
upon
the
magnifying
of
him
in
the
World
,
and
promoting
his
Interest
in
the
hearts
of
the
Sons
and
Daughters
of
men
.
Now
he
that
is
born
of
the
Spirit
must
needs
act
and
be
enclined
after
the
same
manner
;
he
will
be
zealous
for
God
,
bestirring
himself
in
his
way
,
as
the
Spirit
of
God
doth
in
his
way
.
So
then
,
this
is
the
first
thing
we
were
to
shew
in
order
to
a
demonstration
or
proof
,
that
a
being
filled
with
the
Spirit
must
needs
be
accompanied
with
abundance
of
peace
and
joy
,
viz.
that
he
that
is
filled
with
the
Spirit
must
needs
be
large
hearted
and
highly
active
for
God
.
The
second
thing
which
upon
the
same
account
we
have
to
prove
is
,
Sect.
5
that
such
men
and
women
,
whose
waies
are
thus
on
high
(
as
Solomon
saith
)
are
not
much
obnoxious
to
temptations
by
Sathan
,
or
however
not
like
to
be
overcome
by
them
.
First
,
We
say
,
that
persons
filled
with
the
Spirit
,
and
consequently
acting
with
an
high
hand
,
and
great
resolution
for
God
and
for
Jesus
Christ
,
are
not
,
in
this
respect
,
so
obnoxious
unto
temptations
;
I
mean
,
are
not
so
like
to
be
assaulted
,
to
be
tempted
by
the
Tempter
.
Sathan
hath
no
such
encouragements
from
these
men
,
they
do
not
stand
on
purpose
to
be
tempted
by
him
,
as
the
far
greatest
part
of
men
and
women
in
the
World
do
,
who
go
so
to
work
in
the
things
of
God
with
so
much
deadness
and
lasiness
that
they
do
upon
the
matter
invite
the
Tempter
.
As
we
use
to
say
,
Opportunity
makes
a
Thief
;
so
the
opportunity
that
men
offer
the
Tempter
(
who
is
carrying
on
his
interest
in
the
World
,
to
render
it
as
miserable
as
he
can
at
present
,
and
as
miserable
as
may
be
for
Eternity
;
)
maketh
him
so
busie
with
them
:
Whereas
those
who
are
filled
with
the
Spirit
do
(
upon
the
matter
)
cut
him
off
of
all
opportunity
in
this
kind
,
and
consequently
make
him
less
careful
or
solicitous
to
spend
his
temptations
upon
such
as
these
.
The
Reason
hereof
is
,
because
he
hath
less
hope
to
make
any
earnings
upon
such
men
;
the
excellent
Spirit
,
for
waies
and
works
of
righteousness
and
holiness
,
which
he
continually
discovers
in
these
men
,
breaks
the
heart
of
his
hopes
of
doing
any
good
upon
them
,
of
prevailing
over
them
.
This
observing
of
the
wind
keeps
him
from
sowing
his
temptations
in
those
fields
.
As
a
man
,
though
he
hath
a
Quiver
never
so
full
of
Arrows
,
careth
not
to
shoot
them
against
a
brazen
Wall
:
So
neither
will
Sathan
the
Devil
care
to
throw
his
fiery
Darts
against
those
who
are
so
hard
to
come
at
,
who
are
alwaies
up
,
and
out
in
the
heighth
of
their
spirits
for
God
.
For
as
the
Scripture
saith
,
1
Cor.
9.10
.
he
that
ploweth
,
or
soweth
,
ploweth
and
soweth
in
hope
;
meaning
,
that
no
man
would
either
plow
or
sow
but
in
hope
to
reap
:
So
neither
will
Sathan
care
to
plow
or
sow
but
when
he
hath
a
hope
of
an
harvest
.
Now
his
Harvest
is
nothing
else
but
the
sin
and
wickedness
of
men
,
and
unless
it
were
for
this
he
would
not
care
to
tempt
men
.
God
of
old
gave
this
by
way
of
motive
and
encouragement
unto
the
Jews
to
cause
all
their
male
children
to
appear
three
times
a
year
in
Jerusalem
,
viz.
that
he
would
cast
out
the
Nations
before
them
,
and
enlarge
their
borders
;
and
as
a
fruit
and
consequence
of
this
he
adds
,
Neither
shall
any
man
desire
thy
Land
when
thou
shalt
go
up
to
appear
before
the
Lord
thy
God
thrice
in
the
year
,
Exod.
34.24
.
When
I
have
taken
such
a
course
by
magnifying
thee
,
by
enlarging
thy
quarters
,
then
no
mans
heart
shall
desire
,
or
think
of
conquering
of
thee
.
So
when
God
hath
filled
men
and
women
with
his
Spirit
,
and
by
means
hereof
hath
raised
and
enlarged
their
hearts
to
any
Heroick
kind
of
acting
and
conversing
in
the
World
,
and
hath
removed
sin
and
wickedness
far
from
them
,
there
is
no
desire
of
ensnaring
or
foyling
them
like
to
come
up
into
the
heart
of
Sathan
.
And
therefore
it
was
that
the
Lord
Christ
was
led
by
the
Spirit
into
the
Wilderness
to
be
tempted
by
the
Devil
,
Mat.
4.1
.
Mar.
1.12
.
Luke
4.1
.
He
had
an
anointing
of
the
Spirit
of
God
above
all
his
Fellows
,
and
therefore
the
Devil
had
no
mind
to
set
upon
him
with
any
of
his
Temptations
,
unless
it
were
upon
some
special
advantage
;
and
therefore
he
was
led
aside
into
a
very
desolate
and
howling
Wilderness
,
amongst
the
wild
Beasts
(
as
Mark
saith
)
there
were
some
Wildernesses
amongst
them
that
had
Towns
,
but
this
was
altogether
without
Inhabitants
.
All
which
clearly
implieth
,
that
the
Devil
had
no
mind
to
Duel
with
him
,
but
upon
special
advantages
,
as
his
being
ready
to
suffer
thorough
hunger
,
his
being
amongst
wild
Beasts
,
in
a
place
remote
from
men
,
altogether
without
Inhabitants
;
for
otherwise
,
what
necessity
was
there
that
the
Lord
Christ
should
be
led
aside
into
the
Wilderness
but
only
in
order
hereunto
?
He
continued
fasting
forty
daies
,
and
afterwards
when
he
was
an
hungry
then
he
fell
upon
him
.
So
likewise
,
the
Devil
,
observing
how
mightily
the
Grace
and
Spirit
of
God
wrought
in
Paul
,
had
(
questionless
)
the
less
edge
to
bestow
time
upon
him
in
tempting
of
him
;
and
Paul
was
little
other
in
Sathan's
eye
than
a
brazen
Wall
,
against
which
he
cared
not
to
shoot
.
It
is
true
,
the
Apostle
reports
,
2
Cor.
12.7
.
how
there
was
given
unto
him
a
Messenger
of
Sathan
,
a
thorne
in
the
flesh
,
lest
he
should
be
exalted
above
measure
.
But
first
,
That
which
is
here
termed
a
Messenger
of
Sathan
,
and
described
to
be
a
thorn
in
the
flesh
,
is
said
to
have
been
given
him
[
meaning
,
by
God
,
]
i.
e.
to
have
been
by
a
special
interposure
of
God
disposed
to
him
,
not
in
order
to
a
perpetration
of
any
sin
(
which
the
greatest
part
of
the
Devils
temptations
are
)
but
to
the
preventing
of
it
,
From
whence
(
by
the
way
)
it
clearly
enough
appears
,
that
the
thorne
in
the
flesh
,
here
spoken
of
,
was
no
last
of
uncleanness
,
nor
any
sensual
concupiscence
,
because
then
Paul
would
not
have
said
that
it
had
been
given
unto
him
;
But
doubtless
it
is
rather
meant
of
some
false
Apostle
that
endeavoured
to
undermine
him
.
Haply
it
may
be
it
was
some
Christian
Friend
,
that
did
Paul
a
displeasure
,
that
did
undermine
his
credit
in
one
kind
or
other
;
but
however
the
very
end
for
which
the
Messenger
of
Sathan
was
given
him
,
it
was
not
to
draw
him
into
sin
,
but
for
the
preventing
of
sin
,
as
he
saith
,
lest
I
should
be
exalted
above
measure
;
or
lest
he
should
conceive
an
opinion
of
himself
above
that
which
was
meet
for
him
to
conceive
.
Secondly
,
It
appears
that
Sathan
was
in
one
kind
or
other
over-acted
by
God
in
sending
such
a
Messenger
,
and
that
the
Temptation
was
over-ruled
by
some
hand
of
God
also
.
Thus
it
appears
in
the
second
place
why
those
that
are
filled
with
the
Spirit
of
God
are
not
obnoxious
to
be
tempted
by
the
Devil
,
and
that
the
Devil
is
not
much
enclined
to
tempt
such
persons
as
we
speak
of
.
This
appeareth
further
from
Jam.
4.7
.
Resist
the
Devil
,
and
he
will
flee
from
you
.
What
is
the
meaning
of
the
Apostle
but
this
?
viz.
Give
him
a
short
,
and
sharp
,
and
absolute
answer
,
and
you
shall
not
long
be
troubled
with
him
:
for
the
D●●●
knows
his
time
is
but
short
,
it
is
shorter
by
many
degrees
now
than
it
was
then
;
the
Devil
hath
no
time
to
spare
,
nor
to
trifle
away
,
and
therefore
it
is
like
he
will
not
lose
his
labour
nor
time
where
he
is
resisted
.
But
in
case
such
persons
who
are
filled
with
the
Spirit
shall
at
any
time
be
tempted
,
they
are
not
subject
,
or
likely
to
yield
unto
the
Temptations
.
The
reason
of
this
is
,
as
the
Apostle
informeth
us
,
Gal.
5.16
,
17.
Walk
in
the
Spirit
,
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
,
&c.
That
is
,
go
along
with
the
Spirit
of
God
,
hearken
to
his
motions
,
and
they
that
be
filled
with
him
cannot
lightly
but
go
along
with
him
.
The
Spirit
resisteth
the
Flesh
,
and
being
in
his
might
he
is
able
to
overcome
the
flesh
;
whilest
the
Tide
of
the
Spirit
runneth
strong
it
beareth
the
stream
and
current
of
the
Flesh
down
before
it
,
1
Joh.
4.4
.
He
that
is
in
you
is
greater
than
he
that
is
in
the
World
;
the
Spirit
coming
in
with
the
fulness
of
his
Power
,
though
the
Flesh
should
attempt
to
carry
men
into
waies
of
unworthiness
,
yea
,
though
the
Devil
should
by
his
temptations
strengthen
the
flesh
;
yet
nevertheless
,
he
that
is
in
them
,
the
Spirit
of
God
is
greater
and
more
mighty
than
corruptions
are
,
or
than
the
Devil
himself
is
.
This
is
the
second
thing
propounded
,
viz.
that
they
that
are
filled
with
the
Spirit
are
not
obnoxious
to
be
tempted
unto
sin
,
or
however
not
so
obnoxious
to
be
overcome
by
temptations
,
as
others
are
who
have
but
a
scanty
presence
of
the
Spirit
of
God
in
them
.
The
third
(
and
last
)
follows
,
which
is
,
Sect.
6
that
they
who
are
not
so
obnoxious
unto
temptations
,
or
unto
sinning
by
temptation
,
are
like
to
enjoy
much
peace
,
much
of
the
peace
of
God
which
passeth
all
understanding
,
and
of
that
blessed
state
of
inward
joy
which
is
unspeakable
and
full
of
glory
.
Now
this
is
that
which
we
are
to
prove
unto
you
from
the
Scripture
;
and
likewise
sound
reason
will
stand
by
us
in
it
.
That
joy
and
peace
which
is
raised
by
the
Holy
Ghost
is
far
greater
than
the
joy
that
men
can
take
in
silver
and
gold
;
these
kind
of
objects
affect
the
heart
but
little
comparatively
:
or
if
the
hearts
of
men
should
be
so
affected
with
these
things
that
they
run
over
with
that
peace
and
joy
which
can
be
drawn
from
them
;
yet
this
then
joy
is
but
groundless
,
a
joy
that
hath
no
substantial
ground
,
it
is
such
as
w●ll
nor
stand
by
you
,
it
will
ere
long
be
gone
,
and
the
end
of
that
joy
will
be
sorrow
:
But
that
which
properly
is
the
joy
of
the
Lord
is
when
that
passion
of
joy
riseth
and
springs
up
in
men
and
women
from
the
root
of
holiness
,
and
by
means
of
such
objects
which
they
converse
withal
which
are
great
and
excellent
,
and
of
a
spiritual
nature
,
and
will
bear
them
out
in
any
measure
or
degree
of
rejoycing
:
And
as
spiritual
objects
work
upon
,
and
move
mens
affections
to
an
excellent
height
,
so
will
men
also
be
constant
and
uniform
in
their
joy
and
peace
which
is
thus
raised
in
them
:
unless
the
working
of
this
their
joy
and
peace
be
interrupted
by
men
themselves
,
by
behaving
themselves
unworthily
towards
God
and
Je●us
Christ
;
all
the
things
in
the
World
besides
cannot
do
it
.
When
the
Conscience
testifieth
with
a
loud
voice
,
that
a
man
hath
lived
holily
,
and
walked
humbly
with
his
God
,
hath
been
obedient
unto
him
in
all
his
waies
and
commands
;
it
cannot
be
but
that
upon
such
a
testimony
a
man
must
,
like
unto
Jordan
in
the
time
of
harvest
,
overflow
with
joy
and
peace
.
Mercy
(
as
the
Apostle
James
saith
,
Jam.
2.13
.
)
rejoyceth
against
Judgment
;
a
Conscience
testifying
to
a
man
that
he
hath
been
merciful
,
that
he
hath
done
much
good
,
that
hath
ministred
like
unto
himself
,
according
to
the
ability
which
God
hath
given
him
;
such
a
conscience
as
this
doth
make
a
man
to
rejoyce
against
Judgment
.
Now
then
,
if
this
one
course
of
worthiness
be
so
great
an
advantage
unto
men
and
women
,
how
much
greater
is
it
when
there
is
not
only
this
particular
way
of
worthiness
,
but
when
this
shall
be
strengthened
with
another
excellent
way
,
and
another
,
and
another
to
that
,
when
a
man
shall
have
this
Testimony
in
his
conscience
,
that
he
hath
not
only
been
a
merciful
man
,
but
also
that
in
other
things
he
hath
walked
uprightly
and
perfectly
before
his
God
;
that
he
hath
not
corrupted
himself
,
neither
by
any
unmercifulness
of
Spirit
,
nor
with
any
of
the
waies
and
practices
of
this
World
?
When
there
is
such
a
consort
of
heavenly
practices
met
together
,
these
will
enable
men
to
magnifie
themselves
against
the
fears
of
death
,
and
make
men
stand
like
Princes
before
God
,
undaunted
and
unapaled
.
This
then
is
the
second
of
the
four
particulars
,
a
concurrent
enjoyment
whereof
cannot
lightly
be
conceived
,
but
that
they
must
needs
render
a
mans
state
and
condition
of
life
in
this
World
excellent
and
desirable
.
The
third
thing
,
Sect.
7
which
we
told
you
must
needs
render
a
mans
state
and
condition
in
the
World
desirable
,
was
a
free
and
large
Communion
with
God
.
Now
first
,
that
such
a
priviledge
and
enjoyment
as
this
must
needs
contribute
richly
towards
the
rendring
a
mans
state
and
condition
in
this
World
(
for
of
this
only
we
speak
at
present
)
excellently
contentful
,
satisfactory
,
and
desirable
in
the
highest
unto
him
.
Secondly
,
That
this
priviledge
must
needs
accompany
a
being
filled
with
the
Spirit
,
and
be
possessed
and
enjoyed
by
all
those
who
are
thus
filled
,
may
be
made
to
appear
by
a
little
consideration
.
But
by
the
way
give
me
leave
to
shew
you
first
,
What
I
mean
by
Communion
with
God
.
Secondly
,
What
I
mean
by
a
free
Communion
.
Thirdly
,
What
I
mean
by
a
large
or
full
Communion
with
God
.
Fourthly
,
To
make
it
good
that
this
must
needs
render
a
mans
condition
desirable
in
the
World
.
And
then
fifthly
,
To
shew
that
this
Priviledge
must
needs
accompany
our
being
filled
with
the
Spirit
.
First
,
Then
by
a
Communion
with
God
,
I
mean
,
an
inward
and
spiritual
converse
or
intercourse
of
the
soul
with
God
,
or
a
recourse
making
unto
God
upon
all
occasions
for
direction
,
help
,
or
comfort
from
hi●
together
with
a
readiness
in
God
to
correspond
in
all
such
occasions
●s
these
.
I
confess
,
Communion
with
God
,
taking
the
word
Communion
in
a
large
sense
,
extendeth
farther
than
any
thing
now
expressed
,
and
comprehends
somewhat
more
,
viz.
a
mutual
or
reciprocal
propensness
between
God
and
the
Creature
,
to
sympathize
the
one
with
the
other
,
according
to
the
condition
of
their
mutual
affairs
respectively
,
whether
prosperous
or
adverse
;
and
true
it
is
that
this
Communion
also
intercedes
between
God
and
him
that
is
filled
with
his
Spirit
:
But
in
the
Point
before
us
we
chiefly
intend
the
other
,
viz.
a
capacity
or
liberty
of
recoursing
unto
God
for
solace
,
help
,
and
direction
,
together
with
a
willingness
or
readiness
in
God
to
correspond
or
maintain
intelligence
with
a
person
accordingly
.
Secondly
,
By
a
free
Communion
in
this
kind
,
I
mean
,
a
recoursing
unto
God
from
time
to
time
for
the
ends
and
occasions
specified
;
(
as
Paul
did
)
with
a
liberty
and
freedom
of
Spirit
,
with
a
Princelike
boldness
,
without
any
mixture
or
touch
of
fear
,
of
that
kind
of
fear
which
hath
torment
in
it
;
when
a
man
hath
no
stand
in
his
faith
,
but
is
able
to
cry
,
or
to
cry
out
aloud
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifieth
)
without
any
faultring
or
fainting
,
Abba
Father
,
Rom.
8.15
.
or
when
a
man
(
in
another
expression
of
the
same
Apostle
)
is
able
to
come
boldly
to
the
Throne
of
Grace
,
Heb.
4.16
.
fearing
no
colours
,
as
our
common
saying
is
;
when
a
man
can
have
part
and
fellowship
with
those
holy
Angels
who
behold
the
face
of
God
continually
,
though
with
fear
,
yet
with
peace
and
joy
also
.
Now
this
we
mean
by
a
free
Communion
,
when
a
mans
heart
is
so
settled
,
and
so
composed
that
he
hath
no
incumbrance
upon
his
faith
.
Thirdly
,
By
a
large
Communion
with
God
,
I
mean
,
when
a
man
or
woman
hath
further
dealing
with
God
than
ordinary
,
when
by
reason
of
the
largeness
of
a
mans
knowledge
of
him
,
and
of
his
nature
and
Counsels
,
he
hath
the
opportunity
of
treating
with
him
about
more
particulars
,
and
receiving
answers
from
him
touching
more
particulars
likewise
;
and
consequently
,
as
his
knowledge
of
God
encreaseth
and
advanceth
so
his
Communion
with
God
is
enlarged
and
advanced
accordingly
.
Thus
you
see
what
we
mean
(
in
the
business
in
hand
)
by
Communion
with
God
,
and
by
a
free
and
large
Communion
with
him
.
Now
then
we
are
to
shew
and
make
good
unto
you
,
Sect.
8
that
they
who
are
filled
with
the
Spirit
are
in
an
immediate
and
ready
capacity
of
enjoying
both
;
both
a
free
,
and
full
,
and
large
Communion
with
God
.
For
the
first
of
these
,
that
which
must
needs
afford
an
opportunity
for
a
free
Communion
with
God
is
,
First
an
assurance
of
the
attonement
and
peace
made
with
God
by
Christ
,
or
by
the
bloud
of
Christ
.
Secondly
,
The
testimony
of
a
good
Conscience
upon
good
grounds
that
(
humane
frailties
only
excepted
,
which
come
not
into
an
account
in
the
case
we
now
speak
of
)
a
man
hath
walked
(
and
resolveth
still
to
walk
)
in
sincerity
and
simplicity
of
heart
before
him
in
his
whole
course
.
●●ow
then
,
if
he
that
is
filled
with
the
Spirit
be
possessed
with
both
these
,
or
liveth
under
the
sweet
influence
of
them
,
he
must
needs
be
in
a
good
capacity
of
a
free
Communion
with
God
.
Now
that
persons
who
are
filled
with
the
Spirit
must
needs
be
possessed
of
such
an
assurance
of
their
attonement
and
peace
made
with
God
by
the
bloud
of
Jesus
Christ
,
appeareth
thus
.
First
,
He
that
is
filled
with
the
Spirit
must
needs
know
that
God
dwelleth
or
abideth
in
him
(
as
the
Scriptures
speak
.
)
Secondly
,
That
he
truly
and
really
loves
God
;
and
from
both
these
he
cannot
lightly
but
conclude
his
actual
attonement
with
God
by
Jesus
Christ
.
And
thirdly
(
and
lastly
)
besides
these
,
the
Spirit
himself
dwelling
richly
in
him
strongly
testifies
and
witnesseth
as
much
in
a
direct
manner
unto
him
,
or
unto
his
Spirit
.
First
,
He
that
is
filled
with
the
Spirit
must
needs
know
that
God
dwelleth
or
abideth
in
him
,
1
Joh.
3.24
.
And
he
(
saith
John
)
that
keepeth
his
Commandments
dwelleth
in
him
,
and
he
in
him
:
And
hereby
we
know
that
he
abideth
in
us
by
the
Spirit
which
he
hath
given
us
.
But
first
,
What
is
it
for
God
to
abide
and
dwell
in
a
man
?
And
secondly
,
How
,
or
upon
what
account
do
men
,
or
may
men
know
that
God
doth
dwell
in
them
by
the
Spirit
which
he
hath
given
unto
them
?
I
answer
first
,
God
may
be
said
to
abide
or
dwell
in
a
man
or
woman
,
when
they
are
ever
and
anon
acted
and
drawn
forth
,
upon
all
occasions
which
lie
in
their
way
,
to
serve
him
,
and
to
do
business
for
him
;
and
this
with
the
same
readiness
of
mind
,
delight
,
and
faithfulness
,
as
himself
could
be
supposed
to
do
,
if
he
were
in
their
places
and
conditions
;
so
that
what
a
man
or
woman
doth
in
this
case
for
God
,
a
stander
by
may
reasonably
think
that
God
himself
did
it
(
as
in
a
sense
it
is
true
that
he
doth
do
it
)
and
not
they
;
for
he
stands
at
their
right
hand
assisting
of
them
.
I
conceive
,
the
meaning
of
the
Scriptures
when
they
speak
of
Gods
dwellng
in
men
,
it
may
be
conceived
after
some
such
manner
as
this
.
Two
Friends
live
in
two
Countries
far
remote
,
many
a
hundred
miles
perfonally
distant
one
from
the
other
:
now
it
must
be
supposed
that
these
two
Friends
knew
one
another
,
and
each
of
them
must
also
believe
that
the
other
is
in
being
,
by
which
means
these
two
Friends
have
a
dwelling
one
in
the
heart
of
another
:
And
in
this
sense
Christ
is
said
to
dwell
in
men
by
faith
,
which
is
making
way
to
the
other
dwelling
.
As
suppose
a
man
that
is
in
a
remote
Country
beyond
the
Sea
,
hath
a
very
good
Friend
dwelling
here
;
and
he
hath
much
business
to
be
looked
after
in
this
Country
where
his
Friend
lives
:
Now
if
this
Friend
beyond
the
Seas
dwell
in
his
Friend
here
,
in
his
heart
and
soul
,
this
man
will
be
drawn
,
by
means
of
his
Friend
that
dwelleth
in
〈◊〉
,
to
look
after
what
is
for
his
benefit
and
advantage
.
And
so
likewise
,
if
he
dwell
in
his
Friends
mind
and
soul
who
is
beyond
the
Seas
,
he
will
act
there
upon
the
same
account
for
the
benefit
and
advantage
of
this
Friend
also
.
Now
what
is
the
reason
why
a
man
is
drawn
forth
with
so
much
diligence
and
carefulness
to
mind
his
own
business
,
but
because
every
man
dwells
in
himself
,
every
man
has
an
indwelling
in
his
own
heart
and
soul
?
Sometimes
indeed
,
and
in
some
cases
,
men
dwell
out
of
themselves
,
and
depart
from
themselves
;
as
we
use
to
say
,
a
man
dwells
where
he
freely
and
heartily
loves
;
because
he
doth
not
so
much
mind
his
own
affairs
,
being
gone
out
of
himself
to
that
which
is
beloved
:
In
such
a
Sense
as
this
God
is
said
to
dwell
in
a
man
,
when
a
man
for
Gods
sake
,
or
by
means
of
that
indwelling
of
God
in
him
is
acted
and
drawn
forth
to
mind
and
look
after
the
occasions
and
affairs
of
God
in
the
World
,
to
look
after
the
concernments
of
his
Kingdom
and
glory
,
and
of
his
truth
,
and
of
his
servants
,
and
the
like
.
So
on
the
other
hand
a
man
may
be
said
to
dwell
in
God
,
when
God
,
out
of
that
love
which
he
beareth
unto
him
,
will
act
and
give
out
himself
freely
for
his
satisfaction
and
peace
,
and
for
the
reducing
his
condition
unto
a
desirable
posture
:
I
say
,
in
such
a
case
a
Believer
is
said
to
dwell
in
God
.
Now
,
that
it
is
a
duty
lying
upon
us
both
to
abide
or
dwell
in
Christ
,
or
God
,
and
so
to
have
God
dwelling
in
us
(
there
is
the
same
reason
of
Gods
abiding
in
us
,
and
of
our
abiding
or
dwelling
in
him
:
)
That
these
(
I
say
)
are
things
to
be
provided
for
,
and
procured
by
men
themselves
(
I
still
mean
by
those
means
and
helps
which
are
vouchsafed
by
God
in
order
hereunto
)
appears
from
that
admonition
of
Christ
,
from
Joh.
15.4
,
5.
Abide
in
me
,
(
saith
Christ
)
and
I
in
you
,
i.
e.
Let
me
abide
in
you
:
or
,
and
I
will
abide
in
you
.
Abide
in
me
,
take
such
a
course
,
remember
your selves
,
consider
what
you
have
to
do
,
that
you
may
abide
in
me
.
And
in
the
next
verse
,
He
that
abideth
in
me
,
and
I
in
him
,
bringeth
forth
much
fruit
.
But
what
doth
Christ
mean
,
Sect.
9
when
he
admonisheth
his
Disciples
to
abide
in
him
?
What
is
it
that
he
prescribes
them
to
do
for
their
abiding
in
him
?
For
it
is
not
to
be
supposed
,
or
thought
,
that
they
could
abide
in
him
by
doing
nothing
;
no
,
nor
yet
that
they
should
abide
in
him
simply
by
abiding
in
him
;
as
if
their
abiding
in
him
could
or
should
be
a
means
of
their
abiding
in
him
:
Therefore
when
he
doth
admonish
them
to
abide
in
him
,
his
meaning
is
(
as
we
now
said
)
that
they
should
take
such
a
course
,
and
use
such
means
whereby
they
might
abide
in
him
.
What
this
course
or
means
is
,
by
which
men
may
abide
in
God
and
Christ
,
is
laid
down
by
the
Apostle
John
,
1
Joh.
3.24
.
He
that
k●epeth
his
Commandments
abideth
in
him
,
and
he
in
him
,
and
hereby
we
know
,
&c.
So
that
when
Christ
exhorteth
his
Disciples
to
abide
in
him
,
his
meaning
is
nothing
else
,
but
that
he
would
have
them
keep
his
Commandments
,
and
by
that
means
they
should
manage
their
own
occasions
by
his
love
,
and
by
his
power
,
and
wisdom
;
and
he
would
manage
his
oc●●●ons
with
their
hands
,
and
with
their
hearts
,
and
with
their
affections
.
Abide
in
me
,
and
I
in
you
;
if
we
take
it
Provisory
,
Abide
in
me
,
and
know
that
I
shall
then
abide
in
you
,
or
let
me
abide
in
you
,
or
that
I
may
abide
in
you
.
I
confess
,
this
is
a
good
and
proper
sense
;
For
the
latter
Clause
,
and
I
in
you
,
implieth
,
that
there
is
no
man
hath
any
dwelling
in
Christ
,
but
that
first
Christ
hath
his
dwelling
in
him
.
For
it
is
not
man
that
standeth
and
knocketh
at
the
door
of
Christ's
heart
,
but
it
is
Christ
that
first
standeth
and
knocketh
at
the
hearts
of
men
:
If
any
man
openeth
unto
him
,
then
Christ
cometh
in
and
dwelleth
there
;
as
soon
as
the
Creature
doth
but
open
the
door
and
give
him
entertainment
,
Jesus
Christ
cometh
in
,
and
taketh
up
his
abode
,
and
then
giveth
him
who
openeth
unto
him
place
in
his
heart
also
:
And
so
there
are
two
Friends
looking
after
and
minding
the
affairs
one
of
another
.
It
is
true
,
the
Creature
hath
the
advantage
of
it
:
For
such
a
Friend
as
Jesus
Christ
is
of
ten
thousand
times
greater
concernment
and
advantage
unto
him
than
he
can
be
unto
Jesus
Christ
;
yet
nevertheless
,
as
he
hath
many
great
and
weighty
occasions
,
which
cannot
be
transacted
or
managed
by
any
other
hand
but
only
by
Jesus
Christ
,
I
say
,
cannot
be
managed
by
himself
alone
,
nor
unless
he
abide
in
Christ
,
and
have
suffcient
place
in
his
heart
and
soul
.
So
on
the
other
hand
,
Jesus
Christ
(
as
the
Design
of
God
is
now
laid
)
hath
much
business
that
cannot
be
managed
nor
carried
on
but
by
such
a
kind
of
Agent
or
Instrument
as
the
weak
and
contemptible
Creature
man
is
:
I
say
,
Jesus
Christ
hath
much
to
do
in
the
World
,
which
cannot
be
transacted
according
to
his
mind
and
desire
without
the
hand
and
heart
of
the
Saints
be
in
it
to
carry
on
the
Enterprize
.
He
hath
the
World
to
convince
of
sin
,
his
Enemies
to
be
confounded
,
and
their
mouths
stopped
;
He
hath
Patterns
and
Examples
of
Righteousness
and
true
Holiness
to
be
held
forth
and
exhibited
unto
the
World
:
He
hath
his
Gospel
to
be
preached
,
carried
on
,
and
propagated
in
the
World
so
long
as
the
foundation
of
it
shall
stand
.
Now
these
are
his
Engines
which
he
must
make
use
of
to
carry
on
his
interest
in
the
World
;
and
as
it
was
said
concerning
the
Ass
,
that
silly
Creature
,
the
Lord
had
need
of
him
,
and
therefore
his
Owner
must
let
him
go
,
to
fulfil
a
great
Prediction
that
was
before
of
him
:
Even
so
Christ
continually
stands
in
need
of
the
helping
hand
,
and
of
the
hearts
and
affections
of
the
Children
of
men
;
therefore
he
doth
exhort
his
Disciples
that
they
should
take
such
a
course
that
they
might
dwell
in
him
,
and
that
he
might
dwell
in
them
;
and
that
he
might
not
be
put
out
of
them
.
Now
when
men
shall
cool
and
decline
in
their
affections
unto
Ghrist
,
and
unto
the
truths
of
the
Gospel
;
when
they
shall
take
in
any
other
Inmate
or
Indweller
,
whose
interest
shall
command
the
interest
of
Jesus
Christ
,
and
whom
they
shall
be
more
ready
to
serve
and
obey
;
this
is
to
discharge
,
and
not
suffer
Jesus
Christ
to
dwell
any
longer
in
them
.
But
on
the
other
hand
,
when
men
shall
give
this
Inmate
or
indweller
Jesus
Christ
good
entertainment
in
their
hearts
and
souls
by
bringing
forth
much
fruit
unto
him
,
this
will
strengthen
his
hand
to
make
his
abode
there
.
Now
where
Christ
thus
dwelleth
in
a
man
,
that
he
seriously
minds
his
interest
and
affairs
,
Christ
on
the
other
hand
,
by
means
of
this
mutual
cohabitation
,
dwelling
or
abiding
of
a
man
in
him
,
will
alwaies
be
ready
to
mind
his
occasions
,
to
do
him
good
,
to
project
his
peace
,
comfort
,
and
advantage
in
every
kind
.
Now
then
,
inasmuch
as
it
is
a
matter
of
very
great
consequence
to
the
Believer
that
he
should
be
active
and
operative
for
God
;
so
it
cannot
be
thought
but
that
Jesus
Christ
will
put
him
on
,
and
be
his
remembrancer
from
day
to
day
of
that
which
is
his
duty
to
do
;
he
hath
not
only
an
advantage
of
being
fruitful
that
way
,
but
to
be
fruitful
according
to
that
degree
of
interest
that
Jesus
Christ
hath
in
him
.
So
that
he
that
dwelleth
in
Christ
must
needs
bring
forth
much
fruit
,
because
Christ
will
not
be
wanting
unto
him
to
quicken
,
and
to
strengthen
him
,
and
to
give
him
wisdom
to
do
all
things
which
he
is
called
to
do
.
Secondly
,
Sect.
10
How
do
we
come
to
know
that
God
dwelleth
in
us
by
the
Spirit
which
God
hath
given
us
?
I
reply
first
,
By
the
Spirit
which
God
is
here
said
to
have
given
us
,
is
not
meant
(
I
conceive
)
directly
,
and
immediately
the
Holy
Ghost
,
or
the
Spirit
of
God
,
but
rather
that
Spirit
which
is
begotten
or
born
in
us
,
of
,
or
by
the
Spirit
;
for
the
Spirit
of
God
is
wont
to
beget
another
Spirit
in
man
in
his
own
Image
and
Likeness
,
according
to
that
of
the
Gospel
of
John
,
That
which
is
born
of
the
flesh
is
flesh
,
and
that
which
is
born
of
the
Spirit
is
Spirit
(
as
we
lately
interpreted
;
)
that
which
is
born
of
the
flesh
is
of
a
fleshly
nature
,
and
hath
all
the
properties
of
the
flesh
,
heaviness
,
and
dumpishness
,
&c.
and
so
that
which
is
begotten
by
the
Spirit
of
God
doth
resemble
that
Spirit
which
doth
produce
it
.
Now
,
as
the
Spirit
of
God
,
that
begetteth
this
Spirit
in
a
man
,
is
holy
and
pure
,
a
Spirit
of
Love
,
and
Meekness
,
and
Gentleness
,
&c.
Even
so
is
that
Spirit
which
is
begotten
,
a
Spirit
of
Meekness
,
Love
,
Holiness
,
Humility
,
&c.
The
reason
why
I
rather
thus
understand
the
word
Spirit
(
in
the
place
before
us
)
is
first
,
because
this
spirit
(
I
mean
)
the
spirit
of
a
man
,
wrought
and
new
framed
within
him
by
the
Spirit
of
God
is
the
more
immediate
principle
of
a
mans
actions
,
and
the
Spirit
of
God
(
in
this
respect
)
the
more
remote
,
because
he
produceth
and
worketh
all
our
good
works
by
the
mediation
of
that
Spirit
,
or
new
frame
of
heart
which
he
hath
raised
in
us
.
Now
then
,
that
Spirit
which
hath
the
more
immediate
conjunction
with
,
or
influence
upon
our
actions
is
more
easily
discernable
by
us
;
and
consequently
more
proper
to
discover
,
or
make
known
that
which
is
discoverable
by
it
,
as
the
dwelling
of
God
in
us
(
in
this
place
.
)
Secondly
,
The
Holy
Ghost
doth
not
discover
himself
,
or
his
presence
in
a
man
(
at
least
not
his
sanctifying
presence
of
which
we
now
speak
)
but
only
by
that
spirit
which
he
begetteth
in
his
own
likeness
(
as
hath
been
said
)
and
by
the
Fruits
,
or
Works
of
the
Spirit
.
For
who
can
say
upon
any
competent
grounds
,
I
have
the
Spirit
of
God
in
me
,
unless
he
find
the
frame
of
his
heart
,
and
the
temper
of
his
former
spirit
changed
within
him
,
and
this
for
the
better
?
He
that
saith
he
hath
the
Spirit
of
God
in
him
,
upon
any
other
ground
or
account
,
speaketh
he
knows
not
what
,
nor
hath
any
man
reason
to
believe
him
.
Now
then
,
if
the
Holy
Ghost
be
not
manifestive
of
himself
,
or
of
his
own
presence
in
men
,
but
only
by
that
spirit
which
he
begets
or
creates
in
men
,
and
by
the
works
which
this
Spirit
produceth
in
them
;
but
this
Spirit
,
especially
by
the
works
which
it
produceth
,
is
plainly
manifestive
of
it self
,
and
consequently
of
all
other
things
which
must
of
necessity
accompany
it
(
amongst
which
the
dwelling
of
God
in
men
is
one
:
)
It
clearly
follows
,
that
this
is
the
Spirit
by
which
the
Holy
Ghost
himself
here
saith
,
that
we
know
that
God
abideth
,
or
dwelleth
in
us
.
Thirdly
,
That
Spirit
in
a
man
which
must
declare
and
evidence
Gods
dwelling
or
abiding
in
him
,
must
be
a
Spirit
constantly
,
or
habitually
abiding
in
him
:
Now
the
constant
and
habitual
abiding
of
the
Spirit
of
God
in
those
who
have
received
him
cannot
be
known
but
only
by
that
habitual
frame
of
heart
,
out
of
which
they
act
;
for
otherwise
,
there
is
a
remaining
of
the
Spirit
of
God
in
them
which
is
not
sanctifying
;
many
had
the
Holy
Ghost
in
them
to
work
Miracles
,
but
the
sanctifying
presence
of
the
Holy
Ghost
in
men
cannot
be
known
,
but
only
by
the
habitual
and
blessed
frame
of
heart
out
of
which
they
act
in
the
waies
of
God
;
and
therefore
in
this
respect
also
it
is
most
likely
that
the
Holy
Ghost
meaneth
the
spirit
which
is
begotten
in
the
hearts
by
this
Spirit
.
Fourthly
(
and
lastly
)
This
Spirit
we
speak
of
,
which
is
begotten
in
men
by
the
Spirit
of
God
,
may
be
said
to
be
given
unto
us
by
God
as
well
as
the
Holy
Ghost
himself
.
For
as
God
,
when
he
gave
Christ
unto
men
,
may
be
said
to
have
given
them
all
things
appertaining
unto
life
and
ble●●edness
.
He
that
hath
given
the
Fountain
may
be
said
to
have
given
the
streams
:
So
he
that
hath
given
the
sanctifying
Spirit
,
may
be
also
said
to
have
given
all
other
things
and
blessings
that
depend
upon
the
same
.
Thus
then
we
see
this
clear
before
us
,
that
he
that
is
filled
with
the
Spirit
cannot
but
know
that
God
dwelleth
and
abideth
in
him
;
and
this
was
the
first
thing
mentioned
,
which
must
needs
possess
and
fill
men
with
a
rich
assurance
that
their
attonement
and
peace
is
made
with
God
by
the
bloud
of
Christ
.
For
most
assuredly
God
dwells
in
no
man
but
in
him
who
believeth
in
him
.
And
secondly
,
Whosoever
believeth
in
him
,
his
attonement
is
compleat
with
God
.
Thirdly
(
and
lastly
)
the
man
or
woman
in
whom
God
dwelleth
either
knoweth
or
readily
may
know
that
God
dwelleth
in
him
.
The
second
thing
propounded
,
Sect.
11
whereby
a
man
or
woman
may
know
that
their
attonement
or
peace
is
made
with
God
,
and
they
accepted
,
was
,
if
they
love
God
;
they
that
truly
love
God
,
and
know
they
love
him
,
may
from
hence
readily
conclude
,
and
take
hold
of
an
assurance
,
that
they
have
peace
with
God
.
This
is
evident
from
that
known
passage
,
1
Joh.
4.18
.
There
is
no
fear
in
love
,
but
perfect
love
casteth
out
fear
;
because
fear
hath
torment
,
he
that
feareth
is
not
made
perfect
in
love
.
There
is
no
fear
in
love
,
i.
e.
with
love
,
or
where
love
is
found
:
The
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
oft
used
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
,
as
2
Tim.
1.13
.
Hold
fast
the
form
of
sound
words
which
thou
hast
heard
of
me
in
faith
[
or
with
faith
]
and
love
which
is
in
Christ
Jesus
.
So
again
,
Mat.
16.27
.
For
the
Son
of
man
shall
come
in
the
glory
[
that
is
,
with
the
glory
]
of
his
Father
.
There
is
no
fear
in
love
;
meaning
,
the
love
of
God
,
and
the
fear
of
God
[
i.
e.
the
fear
of
being
hurt
by
God
,
or
of
receiving
evil
from
him
,
as
he
explaineth
himself
immediately
]
cannot
stand
together
;
But
(
saith
he
)
perfect
love
casteth
out
fear
.
First
,
It
is
evident
,
that
he
speaks
here
principally
and
more
particularly
of
the
love
of
God
in
men
.
Secondly
,
By
perfect
love
he
means
love
grown
to
a
good
maturity
and
strength
in
the
heart
and
soul
of
a
man
;
when
it
is
active
and
bringeth
forth
a
considerable
proportion
of
fruit
.
By
perfect
love
here
he
cannot
mean
love
which
is
absolutely
and
compleatly
perfect
,
which
is
not
capable
of
any
more
intenseness
or
further
enlargement
;
for
there
is
no
such
love
of
God
to
be
found
amongst
men
that
dwell
in
houses
of
clay
,
no
,
not
among
the
greatest
of
the
Saints
;
yea
,
it
is
a
question
,
whether
the
love
of
the
Angels
themselves
be
perfect
in
this
sense
or
no.
The
word
perfect
and
perfection
are
most
frequently
used
when
applied
to
man
,
or
any
other
Creature
,
not
in
a
strict
or
absolute
,
but
a
limited
and
diminutive
sense
.
Things
are
said
to
be
perfect
when
they
are
grown
to
any
good
degree
of
perfection
;
So
he
that
offendeth
not
in
word
is
said
to
be
a
perfect
man
,
Jam.
3.2
.
that
is
,
it
is
a
sign
that
he
is
an
able
Christian
;
so
love
to
God
,
when
it
is
grown
to
a
considerable
strength
in
a
man
that
it
yieldeth
forth
fruit
in
abundance
,
then
it
is
called
perfect
love
;
and
I
do
not
remember
where
the
word
is
otherwise
used
when
applied
to
the
Creature
or
things
relating
to
it
.
Indeed
when
applied
to
God
it
is
to
be
taken
in
the
strictest
sense
,
but
when
applied
to
the
Creature
in
a
lower
sense
.
Thirdly
,
It
is
here
said
,
that
the
love
of
God
when
it
is
perfect
(
in
the
sense
declared
)
casteth
out
fear
;
meaning
,
that
the
Genius
or
property
of
this
holy
and
heavenly
affection
is
to
work
or
cast
our
fear
[
viz.
that
kind
of
fear
which
hath
pain
,
or
torment
in
it
,
as
he
presently
expresseth
himself
]
perfect
love
casteth
out
fear
,
viz.
when
it
is
set
on
work
,
and
imployed
accordingly
;
for
no
passion
,
or
affection
in
man
acteth
or
moveth
,
but
only
upon
some
apprehensions
or
other
answerable
to
that
affection
,
especially
spiritual
affections
,
or
affections
when
spiritualized
,
and
as
such
,
do
not
produce
the
effects
that
are
most
natural
and
proper
to
them
,
but
by
the
mediation
and
engagement
of
the
understanding
.
The
reason
hereof
seems
to
be
,
because
such
affections
as
these
,
are
not
natural
unto
men
,
but
are
as
it
were
grafted
and
implanted
upon
,
or
into
their
natures
by
the
Spirit
of
God
,
associating
himself
in
the
work
;
by
means
whereof
their
effects
and
consequents
,
especially
some
of
the
richest
,
and
choicest
,
and
most
excellent
of
them
are
like
strangers
unto
them
;
they
cannot
be
produced
by
the
affections
themselves
but
by
the
intervening
of
the
Reasons
,
and
Judgments
,
and
Understandings
of
men
consulting
with
the
Scriptures
or
Word
of
God
.
Now
where
such
affections
take
place
in
men
,
the
affection
is
ready
to
produce
the
fruit
that
is
natural
and
proper
to
it
;
so
that
when
it
is
said
,
Perfect
love
casteth
out
fear
,
it
doth
not
import
that
this
is
alwaies
done
,
but
only
that
it
may
be
done
,
that
there
is
that
in
the
nature
of
love
that
is
sufficient
and
proper
to
do
it
.
We
lately
gave
you
this
Rule
,
that
Verba
agendi
quandoque
naturam
seu
vim
tantùm
innuunt
,
Verbs
properly
signifying
action
many
times
only
declare
the
natures
and
properties
of
things
,
and
what
they
are
able
,
apt
,
and
likely
to
do
;
as
when
the
Apostle
saith
,
that
knowledge
puffeth
up
,
but
charity
,
or
love
edifieth
,
1
Cor.
8.1
.
the
meaning
is
not
,
that
knowledge
alwaies
puffeth
up
,
but
only
it
importeth
,
that
there
is
a
kind
of
property
in
knowledge
which
is
apt
to
puff
up
.
And
so
when
he
saith
,
Charity
edifieth
,
the
meaning
is
not
,
that
this
grace
is
alwaies
working
thus
,
but
it
only
declares
the
genius
of
this
famous
grace
,
viz.
That
it
is
apt
to
provoke
men
and
women
to
seek
for
their
spiritual
enri●hing
with
the
light
and
knowledge
of
God
.
So
here
,
Perfect
love
casteth
out
fear
,
i.
e.
it
is
the
nature
and
property
of
love
to
cast
fear
out
of
the
heart
,
viz.
when
it
is
grown
perfect
in
the
sense
lately
declared
.
If
it
be
here
demanded
,
Sect.
12
but
if
it
be
the
nature
or
property
of
love
to
cast
out
fear
,
Why
is
the
effect
here
appropriate
unto
perfect
love
,
and
not
rather
unto
love
simply
in
what
degree
soever
?
Things
that
are
essential
to
the
nature
of
things
are
not
suspended
upon
their
degrees
.
To
this
I
reply
,
if
the
act
or
effect
here
spoken
of
,
the
casting
out
of
fear
,
did
proceed
simply
and
solely
from
love
,
let
the
degree
of
it
be
what
it
will
;
doubtless
,
love
in
the
lowest
degree
of
it
as
well
as
in
that
perfection
or
strength
here
required
would
do
the
service
:
But
as
,
in
another
case
,
faith
is
said
to
act
or
work
by
love
;
so
in
the
case
in
hand
,
Love
in
casting
out
fear
worketh
by
knowledge
.
As
thus
,
a
man
must
not
simply
love
God
,
but
he
must
know
he
loveth
God
;
for
otherwise
our
love
to
God
will
not
be
found
to
have
such
power
to
cast
out
fear
;
as
a
Sun-Dial
,
the
use
and
end
of
it
being
to
shew
the
time
of
the
day
,
yet
will
do
nothing
in
this
kind
but
only
when
the
Sun
shineth
upon
it
:
So
it
is
in
this
case
,
if
the
love
of
God
be
in
the
heart
of
man
,
yet
if
it
be
not
shined
upon
by
the
understanding
,
and
so
have
strength
and
vigour
added
to
it
,
it
will
be
insignificant
,
and
do
nothing
towards
the
casting
out
of
fear
.
Or
as
the
Well
of
water
near
Hagar
,
Gen.
21.19
.
did
not
refresh
her
,
nor
minister
any
hope
of
life
until
she
knew
where
it
was
:
So
likewise
is
it
with
the
love
of
God
,
if
it
lieth
unknown
to
the
mind
of
a
man
it
will
be
as
if
it
were
asleep
,
it
will
not
stir
,
nor
do
any
thing
that
is
worthy
of
it
.
If
a
man
or
woman
,
who
loves
God
but
a
little
,
yet
really
and
truly
,
could
certainly
know
that
they
do
thus
love
him
;
this
lower
degree
of
this
affection
would
cast
out
fear
.
So
that
the
reason
why
this
great
effect
of
casting
out
fear
is
appropriated
to
love
,
when
it
is
perfect
,
is
,
because
usually
it
is
not
(
nay
,
it
very
hardly
can
be
)
known
but
only
where
it
sheweth
it self
like
the
Sun
in
the
Firmament
of
Heaven
,
otherwise
a
man
will
be
alwaies
questioning
whether
he
love
God
yea
or
no.
Now
when
a
man
cannot
be
thoroughly
satisfied
that
he
loves
God
,
it
cannot
be
that
his
love
should
cast
out
fear
.
But
if
he
have
the
knowledge
that
he
loveth
God
,
this
love
of
God
,
though
but
small
,
would
cast
out
fear
as
well
as
the
other
which
is
perfect
.
If
it
be
further
demanded
,
But
why
should
love
,
though
perfect
,
cast
out
fear
?
What
is
there
,
or
what
may
there
be
conceived
to
be
in
the
nature
of
it
that
should
have
that
kind
of
antipathy
against
fear
,
so
as
to
remove
,
and
not
to
suffer
it
to
abide
in
the
heart
and
soul
?
I
answer
,
The
reason
of
this
effect
,
as
proceeding
from
love
,
is
to
be
found
as
well
in
the
nature
of
that
fear
,
which
is
cast
out
by
it
,
as
in
love
it self
,
or
the
nature
hereof
.
For
it
is
not
the
property
of
love
to
cast
out
every
thing
else
as
well
as
fear
.
Therefore
the
Reason
,
at
least
somewhat
of
the
reason
why
it
worketh
here
by
way
of
antipathy
,
doth
depend
upon
the
nature
and
genius
of
this
fear
;
and
the
reason
here
given
of
this
effect
of
love
is
in
reference
only
to
the
nature
of
fear
.
Perfect
love
(
saith
he
)
casteth
out
fear
,
because
fear
hath
Torment
;
so
that
it
is
that
fear
which
is
apt
to
offend
,
grieve
,
disquiet
,
and
discourage
the
hearts
of
men
,
that
is
cast
out
by
perfect
love
.
But
why
should
that
fear
which
hath
this
property
in
it
,
namely
,
to
torment
,
give
an
opportunity
to
love
to
throw
it
out
of
the
hearts
of
men
?
The
Reason
hereof
again
is
,
because
the
love
of
God
is
a
grace
of
such
high
acceptation
with
God
,
and
renders
those
,
wherever
it
is
found
,
Friends
of
God
;
and
God
is
not
willing
that
any
of
his
Friends
,
any
of
those
that
love
him
,
should
taste
any
thing
that
is
grievous
or
obstructive
unto
their
peace
;
and
therefore
he
hath
given
perfect
love
this
property
,
he
hath
put
enmity
between
this
principle
of
love
in
men
,
and
between
whatsoever
doth
pain
,
or
trouble
,
or
torment
them
;
and
whatsoever
it
hath
of
this
kind
of
property
to
discharge
all
fear
that
hath
torment
in
it
,
it
hath
by
Commission
from
God
.
And
the
very
truth
is
,
that
if
we
would
examine
the
business
,
we
should
find
,
that
as
fear
hath
torment
,
so
there
is
nothing
that
hath
torment
in
it
but
fear
,
or
nothing
without
fear
;
all
sicknesses
and
pains
in
the
body
,
if
you
could
but
divide
fear
from
them
;
they
would
not
torment
at
all
;
if
a
man
did
not
fear
the
continuance
of
them
they
would
not
disquiet
nor
trouble
him
.
Now
it
is
the
effect
of
love
that
it
doth
remove
from
the
hearts
and
souls
of
men
whatsoever
is
of
a
disquieting
import
unto
them
.
The
truth
is
,
that
love
would
do
so
amongst
men
,
were
it
perfectly
known
or
understood
:
If
I
knew
that
this
man
did
know
that
my
heart
was
perfect
with
him
,
and
that
I
did
entirely
love
him
,
I
would
not
fear
that
that
man
would
willingly
do
me
any
harm
.
So
then
this
is
one
reason
why
love
to
God
casteth
out
fear
,
because
that
a
man
by
this
means
is
mightily
perswaded
concerning
God
,
that
he
is
so
good
and
gracious
that
he
will
not
fall
heavy
upon
his
Friends
,
those
that
love
him
.
Yea
,
it
is
impossible
that
any
such
thought
of
God
should
enter
into
the
heart
of
such
a
man
to
think
that
God
should
destroy
any
that
do
love
him
,
and
seek
his
honour
and
glory
,
or
that
he
should
not
do
them
good
,
and
seek
their
peace
and
safety
.
The
Apostle
takes
this
for
a
Principle
that
no
man
will
gainsay
,
That
all
things
shall
work
together
for
good
to
those
that
love
God
,
Rom.
8.8
.
This
is
a
Principle
which
we
all
agree
in
,
that
Gods
love
is
such
to
those
,
that
we
cannot
think
but
that
all
his
Creatures
,
and
all
his
Providences
shall
be
Tributaries
to
them
.
In
the
second
place
then
it
is
evident
from
the
Premisses
,
both
latter
and
former
,
that
he
that
is
filled
with
the
Spirit
cannot
but
know
that
he
loves
God
.
Thirdly
(
and
lastly
)
The
third
thing
mentioned
,
Sect.
13
which
(
especially
in
conjunction
with
the
two
former
)
must
needs
satisfie
any
man
of
his
attonement
with
God
,
is
the
direct
and
immediate
Testimony
of
the
Spirit
of
God
himself
in
man
,
testifying
together
with
a
mans
own
spirit
[
i.e.
with
his
heart
,
soul
,
and
conscience
]
that
this
attonement
is
made
,
and
he
accepted
by
God
:
this
is
the
Apostles
express
Doctrine
,
Rom.
8.16
.
The
Spirit
it self
beareth
witness
with
our
spirits
that
we
are
the
Children
of
God
:
The
Spirit
it self
,
or
the
Spirit
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
Apostle
by
this
Emphatical
expression
,
the
Spirit
himself
,
seemeth
To
imply
,
that
the
thing
or
act
which
he
speaketh
of
,
is
of
a
most
worthy
nature
and
import
,
of
a
sacred
consequence
,
and
such
as
well
becometh
him
,
who
is
the
Agent
or
Actor
of
it
,
the
Spirit
of
God
himself
.
But
what
is
that
worthy
thing
which
the
Apostle
here
attributes
to
so
great
an
Agent
as
the
Spirit
of
God
?
It
is
a
witnessing
with
our
Spirits
that
we
are
the
Children
of
God
;
which
signifies
as
much
,
as
that
our
Attonement
is
made
,
and
that
we
are
at
peace
with
him
;
it
signifies
this
(
I
say
)
and
somewhat
more
.
Well
,
out
how
are
we
to
conceive
of
that
act
,
here
ascribed
unto
the
Holy
Ghost
,
his
witnessing
this
to
,
and
with
our
Spirits
that
we
are
the
Children
of
God
?
The
Expression
of
witnessing
with
our
spirit
plainly
implies
,
that
it
is
but
one
and
the
same
Act
of
witnessing
,
or
witness-bearing
,
which
is
here
joyntly
or
in
common
ascribed
unto
the
Spirit
of
God
,
and
the
spirit
of
men
;
and
that
the
Spirit
of
God
doth
not
bear
any
such
witness
,
as
that
here
mentioned
,
apart
from
the
Spirit
of
men
,
or
when
this
doth
not
witness
also
.
From
whence
it
appears
,
that
the
witnessing
,
or
joynt-witnessing
of
the
Spirit
,
here
spoken
of
,
is
only
a
fortifying
,
strengthening
,
raising
,
and
enriching
of
the
Witness
or
Testimony
of
a
mans
own
spirit
:
So
when
the
heart
,
and
soul
,
and
conscience
of
a
man
shall
with
more
than
ordinary
strength
,
power
,
and
authority
testifie
unto
,
or
perswade
him
that
he
is
the
Child
of
God
;
Or
rather
thus
,
when
a
man
shall
find
himself
perswaded
and
possessed
upon
these
high
terms
,
with
such
an
apprehension
,
it
is
a
sign
that
the
Spirit
is
in
this
perswasion
,
and
that
it
is
he
that
giveth
the
vigour
,
and
all
that
which
is
more
than
ordinary
unto
it
.
As
the
stream
and
current
of
a
River
is
doubled
and
trebbled
in
the
swiftness
of
the
motion
,
and
in
the
depth
and
breadth
of
it
when
the
rain-water
,
or
the
waters
of
a
Land-floud
joyn
themselves
in
the
same
motion
with
it
,
making
together
one
and
the
same
stream
:
In
like
manner
,
when
the
apprehension
or
perswasion
in
a
man
of
his
being
a
Child
of
God
magnifies
it self
at
a
high
rate
against
fears
,
and
doubtings
,
and
jealousies
,
in
every
kind
,
it
argues
a
Conjunction
of
both
Spirits
,
the
Spirit
of
God
and
the
spirit
of
man
himself
;
and
that
which
is
so
over
bearing
,
and
over-ruling
in
this
perswasion
is
appropriately
from
the
Spirit
of
God
;
according
to
that
of
our
Apostle
immediately
preceding
the
words
in
hand
.
But
ye
have
received
the
Spirit
of
Adoption
,
by
which
,
or
whereby
we
cry
Abba
,
Father
.
We
cry
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.e.
cry
aloud
,
or
with
all
our
might
(
as
we
lately
noted
the
proper
import
of
the
word
.
)
Now
to
cry
aloud
Abba
,
Father
,
signifies
the
inner
man
calling
of
God
Father
,
or
a
mans
addressing
himself
unto
God
as
unto
a
Father
with
a
good
courage
or
Princelike
confidence
.
A
mans
own
spirit
(
I
mean
,
with
such
an
assistance
of
the
Spirit
of
God
as
the
weakest
Christian
hath
)
may
whisper
,
or
secretly
mutter
,
Abba
,
Father
.
But
by
the
way
,
this
is
to
be
remembred
.
First
,
That
when
the
Apostle
saith
,
that
by
the
Spirit
,
Sect.
14
which
we
have
received
by
the
Gospel
,
we
cry
Abba
,
Father
,
he
is
not
so
to
be
understood
,
as
if
he
meant
,
that
every
one
who
hath
received
of
the
Spirit
of
Adoption
,
in
any
measure
,
were
in
a
capacity
hereby
to
cry
,
much
less
actually
did
cry
aloud
,
Abba
,
Father
,
upon
the
terms
lately
expressed
;
but
he
means
,
that
that
Spirit
which
was
sent
down
from
heaven
to
accompany
the
Gospel
,
and
the
Ministry
of
it
,
might
be
received
,
entertained
,
and
entreated
by
men
and
women
as
that
they
might
become
enlarged
and
enabled
by
him
to
cry
Abba
,
Father
.
Things
use
to
be
described
and
especially
commended
by
the
best
and
richest
of
their
fruits
,
and
by
what
they
are
serviceable
for
when
they
are
in
their
perfection
,
and
not
by
their
mean
or
less
considerable
fruits
and
services
.
As
the
Apostle
commending
and
setting
forth
the
excellency
of
love
,
or
Christian
Charity
,
saith
,
1
Cor.
13.5
,
7.
(
among
other
things
)
Charity
doth
not
behave
it self
unseemly
,
seeketh
not
her
own
,
is
not
easily
provoked
,
thinketh
no
evil
.
And
again
,
Charity
beareth
all
things
,
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
,
&c.
His
meaning
in
these
descriptions
and
commendations
of
Charity
,
is
,
not
to
imply
that
Charity
in
any
degree
qualifies
men
for
these
high
and
excellent
deportments
of
themselves
in
the
World
;
or
as
if
persons
in
any
degree
charitable
did
perform
all
these
worthy
things
in
their
perfection
:
But
that
the
nature
of
charity
is
such
,
and
that
the
means
vouchsafed
by
God
,
to
advance
this
grace
in
their
souls
,
are
such
,
that
men
and
women
may
be
raised
and
enlarged
in
it
to
such
a
perfection
or
degree
as
to
be
in
a
capacity
of
doing
all
these
great
and
excellent
things
formerly
mentioned
.
So
when
Paul
saith
,
We
have
received
the
Spirit
of
Adoption
whereby
we
cry
Abba
,
Father
;
his
meaning
is
not
,
that
every
one
who
received
this
Spirit
in
any
measure
or
degree
doth
actually
thus
cry
,
or
is
in
a
present
and
immediate
capacity
to
do
it
;
but
that
this
Spirit
being
once
received
may
be
so
comported
with
,
and
entreated
by
men
,
as
that
he
will
advance
his
presence
to
such
a
fulness
or
degree
,
that
they
shall
be
able
by
means
of
that
strong
testimony
to
cry
Alba
,
Father
.
This
is
the
first
thing
to
be
remembred
by
the
way
.
A
second
thing
,
Sect.
15
is
that
when
the
Apostle
saith
,
That
the
Spirit
(
speaking
of
the
Spirit
of
God
)
witnesseth
with
our
spirits
that
we
are
the
Children
of
God
[
i.e.
(
as
we
expounded
)
mightily
fortifies
and
strengthens
that
Testimony
of
our
own
spirit
in
this
behalf
,
]
He
doth
not
suppose
that
every
man
and
woman
,
who
are
more
than
ordinarily
raised
in
this
perswasion
or
apprehension
of
themselves
[
I
mean
,
that
they
are
the
Children
of
God
]
receive
the
abundance
of
this
testimony
or
perswasion
from
the
Spirit
of
God
.
For
very
possible
it
is
,
that
men
and
women
,
who
are
not
the
Children
of
God
,
but
far
from
it
,
may
be
very
strongly
and
confidently
perswaded
that
they
stand
in
this
relation
unto
God
:
But
certain
it
is
,
that
such
a
perswasion
as
this
in
such
persons
cometh
not
either
in
whole
,
or
in
part
,
from
the
Spirit
of
God
;
because
he
never
joyneth
in
any
Testimony
whereby
an
untruth
is
confirmed
.
There
may
be
another
Spirit
,
a
Spirit
of
delusion
,
that
standeth
at
their
right
hand
,
ready
to
fall
in
with
them
at
such
a
turn
as
this
,
and
(
it
is
like
)
will
make
their
perswasion
great
within
them
;
Our
Saviour
,
Joh.
16.2
.
giveth
an
account
of
some
that
would
think
that
they
did
God
good
service
when
they
put
to
death
the
Disciples
of
Christ
,
one
of
the
most
horrid
Acts
of
Impiety
which
could
lightly
be
committed
.
And
the
Jews
themselves
,
with
whom
the
Lord
Christ
had
to
do
in
the
daies
of
his
flesh
,
were
as
high
and
as
confident
,
as
confidence
it self
could
make
them
,
that
they
were
the
Children
of
God
,
yea
,
the
first-born
Children
of
God
;
and
if
there
were
no
more
Children
of
God
in
the
World
,
yet
they
must
needs
be
of
this
Generation
.
Now
most
true
it
is
,
that
this
confidence
in
such
persons
is
,
in
a
sense
,
supernatural
too
;
for
certainly
the
Spirit
of
Error
and
Delusion
,
which
standeth
at
the
right
hand
of
sinful
and
unworthy
persons
,
doth
suggest
this
unto
them
,
that
they
are
the
Children
and
Saints
of
God
,
and
falleth
in
with
them
after
the
manner
of
the
Spirit
of
God
;
and
if
he
finds
but
the
least
mutterings
or
whisperings
this
way
in
such
persons
(
whose
spiritual
estate
and
condition
he
knows
much
better
than
themselves
do
)
he
will
fall
in
with
might
and
main
(
according
to
his
manner
of
working
and
operation
)
to
help
to
raise
and
fortifie
this
perswasion
in
them
;
he
will
give
them
of
this
Wine
to
drink
until
their
senses
be
bewitched
and
besotted
,
and
by
this
means
their
Judgments
and
understandings
bear
them
in
hand
with
the
highest
confidence
that
they
are
the
only
Sons
and
Daughters
of
God
;
and
therefore
we
must
take
heed
,
and
learn
to
distinguish
,
and
not
believe
the
confident
testimony
and
assurance
which
some
will
pretend
unto
,
of
being
the
Sons
and
Daughters
of
God
;
we
must
carefully
distinguish
between
the
Spirit
of
God
himself
,
and
the
Spirit
of
Error
and
Delusion
,
who
(
as
I
said
)
doth
but
lie
in
wait
to
hear
the
Spirit
of
a
man
whisper
(
whom
he
knows
not
to
be
a
Child
of
God
,
but
to
be
a
wicked
,
proud
,
formal
,
and
hypocritical
person
)
and
then
he
will
fall
in
amain
with
him
to
strengthen
his
confidence
:
And
therefore
in
respect
of
the
degree
and
measure
of
his
confidence
(
haply
)
it
may
be
as
well
with
him
that
is
deluded
by
Sathan
,
as
it
is
with
him
that
is
strengthened
and
raised
by
the
Spirit
of
God
himself
;
Yet
,
in
respect
of
the
manner
of
it
,
and
several
circumstances
that
do
attend
this
false
perswasion
and
confidence
,
it
may
easily
be
discerned
from
that
which
is
true
.
The
Apostles
speaks
,
Col.
2.18
.
of
some
persons
that
were
vainly
puft
up
with
their
fleshly
minds
,
whose
hearts
were
not
established
with
grace
,
but
with
meats
;
meaning
,
that
these
carnal
observations
had
puffed
them
up
with
swelling
thoughts
of
themselves
.
Therefore
it
is
to
be
considered
and
remembred
,
that
the
persons
,
with
whose
Spirits
the
Holy
Ghost
joyns
in
Testimony
that
they
are
the
Children
of
God
,
are
only
such
who
are
the
Children
of
God
indeed
,
i.e.
who
approve
themselves
for
such
by
an
innocent
,
blameless
,
and
fruitful
Conversation
,
and
particularly
,
who
reverence
the
Counsel
and
Appointments
of
God
in
the
Ministry
of
the
Gospel
,
by
attending
hereupon
from
day
to
day
.
If
we
had
time
we
might
give
this
Item
unto
you
,
Sect.
16
that
the
Spirit
of
God
,
which
doth
bear
up
the
heart
and
conscience
against
all
fears
and
doubtings
,
and
contrary
apprehensions
,
and
the
like
;
this
Spirit
(
I
say
)
is
received
by
the
Gospel
of
Jesus
Christ
and
the
Ministry
of
it
,
even
as
it
was
in
the
daies
of
the
Apostles
.
Received
ye
the
Spirit
(
saith
the
Apostle
Paul
,
Gal.
3.2
.
)
by
the
Works
of
the
Law
,
or
by
the
hearing
of
Faith
?
It
was
the
hearing
of
the
Doctrine
of
the
Gospel
,
by
which
the
Spirit
of
Adoption
entred
into
them
;
and
this
Spirit
came
down
together
with
the
Gospel
from
heaven
,
to
attend
and
accompany
that
in
the
Ministry
and
the
Preaching
of
it
by
the
Apostles
,
and
others
that
had
part
and
fellowship
with
them
in
that
work
.
Even
as
the
Spirit
of
fear
or
bondage
(
which
the
Apostle
speaketh
of
)
went
forth
or
issued
into
the
World
by
the
Ministry
of
the
Law
,
and
upon
the
giving
of
it
upon
Mount
Sinai
,
unto
which
the
Apostle
alludes
when
he
saith
,
Ye
have
not
received
the
Spirit
of
bondage
again
to
fear
;
meaning
,
that
they
had
received
it
,
namely
,
in
their
Fore
Fathers
,
when
they
were
in
their
loyns
;
But
now
(
saith
he
)
you
have
received
(
namely
,
by
the
Gospel
,
and
the
Ministry
thereof
)
the
Spirit
of
Adoption
,
by
which
you
cry
Alba
,
Father
.
Now
then
,
when
you
shall
find
men
and
women
that
are
full
of
confidence
and
assurance
that
they
are
the
Children
of
God
,
if
this
Spirit
have
entred
into
them
upon
the
hearing
of
a
false
Gospel
,
or
upon
the
Preaching
of
another
Jesus
,
and
not
the
Christ
of
God
,
this
is
a
dangerous
sign
that
it
is
a
Spirit
of
Delusion
that
possesseth
and
filleth
them
with
a
windy
confidence
that
they
are
the
Children
of
God
,
when
indeed
they
are
not
;
because
the
Spirit
of
God
is
not
wont
to
go
forth
,
nor
to
enter
into
the
hearts
and
consciences
of
men
,
but
where
the
glorious
Gospel
of
God
is
received
in
the
truth
of
it
.
We
could
instance
in
some
particulars
,
for
there
are
(
as
the
Apostle
telleth
us
,
1
Cor.
8.5
.
in
his
daies
in
respect
of
Gods
and
Lords
)
many
that
were
Gods
and
Lords
so
called
,
but
(
saith
he
)
unto
us
there
is
but
one
,
&c.
So
the
truth
is
,
at
this
day
there
are
amongst
us
,
and
round
about
in
this
City
,
and
near
to
us
Gospels
many
,
and
Preachers
many
;
but
in
the
mean
time
,
there
is
but
one
Gospel
for
us
,
for
those
that
know
the
truth
as
it
is
in
Jesus
.
And
yet
many
of
these
Gospels
,
we
speak
of
,
have
their
spirits
that
do
attend
upon
them
;
and
for
the
most
part
they
do
wait
upon
these
very
Gospels
and
Ministries
that
are
the
rankest
of
all
others
,
filling
the
Receivers
of
them
with
the
greatest
assurance
and
confidence
that
they
are
the
Children
of
God
,
and
in
the
right
way
of
worshipping
and
serving
of
him
.
There
is
a
Gospel
which
joyns
Baptism
with
Faith
in
Christ
by
way
of
necessity
to
Justification
(
and
so
to
Salvation
;
)
even
as
the
Jewish
Converts
did
Circumcision
in
the
Apostles
days
,
of
which
Paul
saith
unto
them
,
Gal.
5.2
.
I
say
unto
you
,
if
ye
be
circumcised
,
Christ
shall
profit
you
nothing
;
meaning
,
if
ye
be
Circumcised
with
an
opinion
of
being
justified
thereby
,
Christ
shall
profit
you
nothing
.
There
is
another
Gospel
preached
amongst
us
,
which
teacheth
you
(
in
effect
,
and
underhand
,
yea
,
by
express
and
near-hand
consequence
)
that
if
you
be
elected
,
how
loosely
,
wickedly
,
prophanely
,
and
desperately
soever
ye
shall
live
,
yet
you
are
in
no
danger
of
perishing
;
yea
,
and
that
however
you
shall
go
to
work
,
God
will
bring
you
in
one
time
or
other
;
and
that
he
will
so
far
change
the
state
of
affairs
with
you
that
you
shall
neither
will
nor
chuse
but
to
repent
,
and
so
be
saved
:
together
with
several
other
Doctrines
and
Notions
of
like
dangerous
consequence
and
import
.
Again
thirdly
,
Another
Gospel
(
so
called
)
ye
have
preached
amongst
you
,
which
calleth
you
from
the
Scriptures
,
and
the
light
of
life
which
shineth
there
,
unto
that
which
they
call
a
light
within
them
(
though
that
light
be
never
so
dark
;
)
As
if
the
Scriptures
and
the
light
within
men
,
so
far
as
it
is
light
,
and
not
darkness
,
were
at
odds
:
Or
as
if
the
conveying
of
Scripture
light
into
the
hearts
and
Judgments
of
men
were
like
to
obscure
,
darken
,
or
obstruct
,
and
not
rather
to
encrease
,
brighten
,
and
perfect
that
light
in
men
.
This
kind
of
Gospel
is
of
as
dangerous
consequence
as
any
of
the
other
.
A
fourth
Gospel
preached
abroad
in
the
World
is
,
that
all
that
ever
will
or
shall
be
justified
were
justified
from
Eternity
;
and
that
upon
this
account
God
seeth
no
sin
in
them
.
Yea
,
there
is
a
Gospel
which
preacheth
down
all
Preaching
,
and
denieth
the
usefulness
thereof
.
Many
other
Gospels
there
are
(
so
called
in
the
World
)
which
though
they
be
at
great
variance
amongst
themselves
;
yet
they
all
agree
in
enmity
and
opposition
to
the
true
Gospel
of
Christ
;
like
Sampson's
Foxes
.
But
there
is
no
end
of
enumerating
these
high
,
and
by
kind
of
strains
which
men
run
into
from
day
to
day
,
thinking
thereby
still
to
better
their
condition
Godward
.
As
you
find
many
in
a
lingring
condition
with
sickness
,
that
think
if
they
should
but
change
into
such
a
Room
,
or
into
such
a
Bed
,
they
should
be
better
:
So
when
men
have
not
made
a
serious
and
consciencious
improvement
of
the
true
Gospel
of
Jesus
Christ
,
whilest
they
did
attend
and
live
under
the
Ministry
and
Preaching
of
it
,
but
find
themselves
dissatisfied
in
their
hearts
and
souls
,
and
not
enjoying
themselves
upon
terms
of
that
content
which
they
desire
;
they
think
now
,
that
if
they
do
but
go
forth
into
such
other
waies
,
and
walk
in
such
other
paths
,
that
then
they
shall
be
made
great
,
then
they
shall
reign
like
Kings
and
Princes
in
the
Profession
of
Jesus
Christ
.
Now
the
great
Enemy
of
their
Peace
,
and
of
the
Salvation
of
their
souls
,
lies
in
wait
to
meet
with
such
occasions
and
advantages
as
these
are
;
and
therefore
if
such
Notions
do
but
begin
to
bud
,
and
put
forth
in
their
first
conceptions
,
or
that
the
hearts
of
men
do
but
begin
to
hanker
that
way
,
the
Devil
helps
them
with
his
perswasions
to
go
on
;
and
then
men
are
very
apt
to
be
perswaded
that
now
the
Spirit
of
God
is
come
to
them
,
and
that
he
doth
procure
them
that
great
peace
of
God
which
they
could
never
attain
nor
find
from
his
hand
before
.
I
cannot
pass
by
that
Expression
(
though
but
lately
handled
,
in
the
Scriptures
now
opened
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
carrieth
in
it
so
pregnant
a
Testimony
against
that
dangerous
Doctrine
,
which
of
late
hath
began
to
make
head
amongst
us
,
viz
That
the
Holy
Ghost
is
not
God
.
Now
if
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Spirit
himself
,
and
not
any
other
inferiour
spirit
subservient
unto
him
,
who
bears
witness
with
the
Spirits
of
the
Saints
all
the
World
over
that
they
are
the
Children
of
God
;
then
can
he
be
no
other
than
God
himself
who
filleth
all
places
with
his
presence
.
Thus
then
we
see
a
third
thing
,
Sect.
17
by
means
of
which
they
that
are
filled
with
the
Spirit
must
needs
be
possessed
with
an
assurance
of
their
attonement
and
peace
made
with
God
by
Jesus
Christ
,
viz.
they
have
the
Spirit
of
Adoption
within
them
,
testifying
aloud
,
and
with
authority
,
with
their
spirits
that
they
are
the
Children
of
God
,
and
consequently
,
that
their
sins
are
fully
attoned
in
his
sight
.
And
this
was
the
former
particular
of
the
two
propounded
,
by
which
men
and
women
must
needs
be
prepared
,
and
put
into
a
rich
capacity
of
enjoying
free
Communion
with
God
.
We
shall
not
need
(
I
suppose
)
to
add
any
thing
to
prove
or
shew
,
that
a
clear
assurance
of
a
mans
Attonement
made
with
God
opens
an
effectual
door
unto
him
for
a
free
Communion
with
God
.
This
is
lightsome
and
evident
enough
of
it self
,
especially
if
we
take
the
word
Attonement
in
a
compleat
signification
;
I
mean
,
as
it
includes
and
carrieth
with
it
grace
and
acceptation
of
a
mans
person
with
God
.
For
when
God
is
actually
reconciled
unto
a
Creature
,
and
hath
accepted
an
attonement
for
his
sin
,
He
doth
not
only
cease
to
be
an
Enemy
unto
him
,
remaining
still
as
a
Stranger
,
or
as
one
from
whose
anger
or
displeasure
the
Person
reconciled
and
attoned
is
indeed
free
,
but
hath
no
further
interest
in
him
;
but
upon
this
said
reconciliation
unto
this
Creature
he
becometh
a
most
real
Friend
unto
him
,
and
admits
him
into
his
special
grace
and
favour
.
Amongst
men
it
is
oft
times
otherwise
,
a
man
doth
not
remain
an
Enemy
after
Attonement
,
for
that
properly
is
imported
in
the
word
Attonement
:
But
in
our
Attonement
with
God
there
is
another
thing
included
,
and
is
inseparable
from
it
,
viz.
special
interest
in
the
love
and
favour
of
God
.
Indeed
with
men
(
as
I
said
)
the
case
may
be
otherwise
,
when
there
hath
been
an
Attonement
and
Reconciliation
made
between
two
persons
at
a
distance
,
yet
they
may
remain
as
strangers
one
unto
another
;
there
is
no
necessity
that
upon
the
making
up
of
the
breach
there
must
be
intimate
love
and
friendship
:
But
it
is
otherwise
with
God
;
he
never
comes
to
be
reconciled
unto
any
,
but
presently
he
opens
his
heart
and
soul
,
and
doth
entreat
them
graciously
upon
their
attonement
made
.
Now
then
,
if
men
,
for
whose
sins
God
hath
accepted
the
Attonement
made
by
Christ
,
be
not
only
delivered
from
all
danger
of
suffering
by
his
displeasure
;
but
further
,
be
received
and
entertained
into
the
greatest
respects
of
love
and
friendship
;
Evident
it
is
,
that
they
who
are
possessed
of
,
and
do
enjoy
these
two
Priviledges
,
especially
being
assured
of
their
possession
in
this
kind
,
are
in
a
good
capacity
of
enjoying
free
Communion
with
God
:
What
should
there
be
to
hinder
?
And
he
that
is
filled
with
the
Spirit
,
as
he
must
of
necessity
be
in
the
possession
of
both
,
cannot
but
know
that
his
Attonement
is
made
with
God
;
and
so
(
as
we
have
lately
shewed
)
he
must
needs
have
assurance
also
that
he
stands
thus
possessed
of
them
.
Yet
Secondly
,
Sect.
18
There
was
another
thing
mentioned
as
proper
to
compleat
that
capacity
we
speak
so
much
of
,
(
I
mean
,
of
enjoying
free
Communion
with
God
.
This
was
the
testimony
of
a
man's
Conscience
,
upon
good
grounds
,
that
he
walketh
not
,
nor
alloweth
himself
in
any
known
sin
,
either
of
Commission
,
or
Omission
whatsoever
,
no
,
not
in
the
sin
of
neglecting
to
enquire
after
the
good
,
and
holy
,
and
perfect
will
of
God
concerning
him
.
He
that
is
armed
with
this
Brestplate
of
Righteousness
may
stand
,
like
a
Prince
,
before
the
great
God
of
Heaven
and
Earth
;
for
he
hath
the
greatest
security
that
Heaven
lightly
can
give
him
,
that
he
is
in
favour
with
God
.
1
Joh.
3.21
.
If
our
hearts
condemn
us
not
,
then
have
we
confidence
towards
God
;
if
our
hearts
,
i.e.
our
Consciences
,
condemn
us
not
[
i.e.
by
a
Metonymie
of
the
Effect
put
for
the
Cause
;
if
our
Consciences
do
not
charge
sin
upon
us
,
do
not
upbraid
us
with
voluntary
and
habitual
neglect
of
,
or
disobedience
unto
the
Command
of
Christ
]
then
have
we
confidence
,
or
boldness
,
or
liberty
of
face
,
or
of
speech
(
as
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
properly
signifieth
)
towards
God
.
By
the
way
,
the
Apostle
is
here
to
be
understood
of
such
persons
whose
hearts
or
consciences
are
in
some
measure
enlightned
with
the
knowledge
of
the
waies
and
Precepts
of
God
,
and
more
particularly
,
with
the
knowledge
of
his
Precept
or
Command
of
believing
in
his
Son
Jesus
Christ
,
as
it
followeth
in
ver.
23.
And
this
is
his
Commandment
,
that
we
should
believe
in
his
Son
Jesus
Christ
.
For
otherwise
,
many
mens
hearts
may
not
condemn
them
,
yea
,
may
(
possibly
)
commend
and
justifie
them
who
yet
have
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
confidence
,
at
least
not
any
right
or
ground
of
confidence
(
as
some
expound
the
word
)
towards
God
.
The
hearts
of
those
(
I
formerly
instanced
)
who
thought
they
should
do
God
good
service
in
putting
the
Disciples
of
Christ
to
death
,
did
not
condemn
them
,
at
least
in
this
;
and
if
not
in
so
great
and
broad
a
sin
as
this
,
possibly
not
in
any
other
;
yet
had
they
no
right
or
ground
of
boldness
or
confidence
towards
God
.
So
likewise
they
,
of
whom
the
Apostle
speaks
,
Col.
2.18
.
in
this
Chapter
,
and
gives
this
Character
,
that
they
were
vainly
puft
up
in
their
fleshly
minds
;
whose
hearts
were
established
(
as
he
speaks
elsewhere
)
not
by
grace
,
but
by
meats
;
it
is
like
their
hearts
did
not
condemn
them
,
yet
had
they
not
ground
of
confidence
towards
God
.
So
also
Paul
himself
had
confidence
enough
in
himself
when
he
had
no
ground
,
when
he
thought
he
ought
to
do
many
things
against
the
name
of
Christ
.
Therefore
we
must
needs
limit
the
Apostle
John
,
in
the
passage
before
us
,
to
persons
who
have
some
competent
knowledge
of
the
Gospel
,
and
of
the
great
things
contained
in
it
.
And
indeed
,
if
we
look
narrowly
to
it
,
he
seems
to
speak
appropriately
unto
such
,
and
of
such
only
.
Beloved
,
if
our
hearts
condemn
us
not
,
&c.
And
whereas
,
being
understood
of
such
,
he
saith
,
Then
have
they
confidence
towards
God
;
his
meaning
is
not
,
that
all
such
actually
and
de
facto
have
this
confidence
;
but
that
they
have
a
right
to
it
,
and
ground
for
it
,
and
upon
consideration
and
enquiry
may
have
it
.
As
many
things
in
Scriptures
are
said
to
be
done
by
men
,
when
it
is
meet
they
should
do
them
,
or
have
a
good
ground
or
reason
for
the
doing
of
them
.
Thus
,
Rom.
6.8
.
If
we
be
dead
with
him
,
we
believe
that
we
shall
live
with
him
.
We
believe
,
i.e.
we
have
ground
or
reason
sufficient
to
believe
,
that
we
shall
live
with
him
.
So
1
Joh.
2.29
.
If
ye
know
that
he
is
righteous
,
ye
know
that
every
one
that
doth
righteousness
is
born
of
him
,
i.e.
of
God
;
i.e.
ye
may
know
there
are
means
in
abundance
whereby
ye
may
know
,
that
he
who
doth
righteousness
,
and
he
only
,
is
born
of
God
;
meaning
,
that
he
proceeds
from
him
according
to
this
new
capacity
,
or
new
birth
,
which
is
nothing
else
but
a
participation
of
the
Divine
Nature
.
As
Children
have
Communion
with
their
Parents
in
their
nature
:
so
he
that
doth
Righteousness
is
partaker
of
the
same
Nature
with
God
and
Jesus
Christ
.
And
so
when
God
saith
,
speaking
of
Abraham
,
Gen.
18.19
.
That
he
will
command
his
Children
,
and
his
House
after
him
,
and
they
shall
keep
the
way
of
the
Lord
;
he
doth
not
suppose
,
that
they
would
certainly
keep
the
way
of
the
Lord
;
for
we
know
many
of
them
did
otherwise
,
and
were
cast
out
of
his
sight
;
therefore
this
is
not
spoken
by
way
of
strict
Prophesie
,
as
if
God
had
foretold
what
Abraham's
House
and
Family
,
and
Posterity
after
him
should
do
it
:
and
therefore
the
meaning
must
be
,
that
they
had
ground
in
abundance
to
have
done
what
Abraham
commanded
them
,
viz.
to
keep
the
way
of
the
Lord
.
Now
then
,
when
he
saith
,
If
our
hearts
condemn
us
not
,
then
have
we
confidence
towards
God
;
he
clearly
implies
,
that
where
the
heart
of
a
man
or
woman
doth
(
in
the
sense
declared
)
condemn
them
,
i.e.
charge
them
with
the
customary
and
willing
practice
of
any
known
sin
,
or
neglect
of
any
Command
of
God
,
there
can
be
no
place
for
any
boldness
or
confidence
towards
God
.
The
reason
is
,
because
fear
and
dread
of
Divine
Displeasure
follows
the
consciousness
of
sin
;
as
the
shadow
follows
or
attends
the
body
in
the
Sun
.
It
doth
not
indeed
alwaies
follow
sin
,
because
sin
many
times
is
committed
where
it
is
not
known
:
but
wherever
it
is
committed
with
knowledge
,
or
against
knowledge
(
for
these
are
the
same
in
the
case
we
speak
of
)
there
it
is
alwaies
accompanied
with
some
impressions
or
other
of
God's
disapprobation
or
displeasure
,
until
the
sinner
hath
recollected
himself
by
repentance
,
and
sought
the
face
of
God
.
Thus
then
we
see
,
that
the
testimony
of
a
good
conscience
,
especially
in
conjunction
with
the
assurance
that
a
man's
Attonement
is
made
with
God
,
must
needs
invest
him
with
a
rich
capacity
of
enjoying
a
free
Communion
with
God
.
If
you
ask
,
Why
shall
a
man
's
not
being
condemned
by
his
heart
(
upon
the
terms
specified
)
give
him
a
right
,
or
be
a
regular
ground
of
boldness
,
or
confidence
towards
God
?
I
reply
,
Because
as
fear
of
shame
and
punishment
from
God
are
the
natural
results
of
sin
,
especially
of
sin
against
knowledge
(
as
we
lately
intimated
:
)
So
is
expectation
or
hope
of
reward
,
or
countenance
from
God
the
natural
result
of
Righteousness
and
Holiness
;
neither
can
God
himself
separate
between
these
things
,
I
mean
,
Righteousness
and
hope
of
reward
,
but
only
by
such
a
kind
of
interposure
by
which
he
should
separate
heat
from
the
fire
,
or
light
from
the
Sun
,
as
God
may
in
a
miraculous
way
stand
between
the
natural
force
of
things
;
as
when
time
was
he
stood
between
the
heat
and
the
fire
:
For
Righteousness
and
Holiness
are
of
that
nature
,
that
he
that
shall
put
forth
his
heart
and
hand
to
do
them
,
doth
in
a
natural
way
fill
his
heart
with
hope
of
reward
,
and
countenance
from
God
.
See
upon
this
account
,
Psal.
19.7
,
8
,
9
,
10
,
&c.
2
Cor.
1.12
.
Heb.
10.19.20
,
&c.
This
for
the
second
particular
,
found
in
those
who
are
filled
with
the
Spirit
,
the
testimony
of
a
good
conscience
;
which
must
needs
,
especially
being
joyned
with
the
former
assurance
of
a
man's
Attonement
made
with
God
,
compleat
his
capacity
of
enjoying
free
Communion
with
God
.
That
all
those
,
who
are
filled
with
the
Spirit
of
God
(
in
the
sense
formerly
declared
)
cannot
want
the
Testimony
we
have
spoken
of
,
is
(
I
suppose
)
so
clear
and
manifest
from
the
contents
of
what
hath
been
formerly
declared
upon
the
Scripture
in
hand
,
that
I
conceive
it
no
waies
necessary
to
insist
upon
any
further
proof
of
it
.
But
secondly
,
To
demonstrate
,
Sect.
19
that
a
being
filled
with
the
Spirit
doth
yet
further
contribute
to
the
raising
our
happiness
in
this
present
life
by
investing
us
with
a
capacity
of
enjoying
Communion
with
God
,
we
added
,
that
it
must
needs
invest
us
with
a
capacity
of
a
large
and
plentiful
Communion
also
.
Now
,
a
free
Communion
with
God
(
as
was
formerly
in
effect
said
)
imports
a
liberty
or
freedom
from
any
troublesome
,
tormenting
,
or
discouraging
fears
in
our
conversings
with
God
,
and
in
our
application
of
our selves
unto
him
;
whether
by
way
of
Meditation
,
or
Contemplation
of
any
of
his
glorious
Attributes
or
Perfections
;
or
whether
by
Prayer
,
or
Request
;
or
whether
by
way
of
expectation
or
dependence
upon
him
for
matters
relating
to
this
life
,
or
that
which
is
to
come
.
Now
,
in
any
of
these
three
works
(
I
do
not
remember
any
but
what
is
reducible
to
one
of
these
)
when
a
man
or
woman
is
at
liberty
,
and
this
upon
good
grounds
,
to
do
all
this
without
fear
(
I
still
mean
,
without
any
such
fear
which
hath
trouble
,
pain
,
or
torment
in
it
)
this
I
call
a
posture
or
capacity
of
a
free
Communion
with
God
;
and
this
capacity
we
have
already
shewed
and
proved
,
that
alwaies
it
accompanies
such
a
being
filled
with
the
Spirit
as
that
unto
which
you
have
been
exhorted
.
Now
as
men
and
women
filled
with
the
Spirit
are
capable
of
such
a
Communion
with
God
as
this
,
so
are
they
,
by
the
same
means
and
opportunity
,
capable
of
an
enlarged
Communion
with
God
:
They
are
in
a
condition
of
conversing
with
God
in
all
the
three
kinds
,
lately
specified
,
after
a
more
large
and
ample
manner
,
and
about
more
particulars
,
and
these
more
spiritual
and
secret
,
and
matters
of
a
more
high
importance
than
they
whose
anointing
with
the
Spirit
is
more
sparing
and
low
.
(
Now
to
help
you
a
little
to
understand
the
difference
;
)
a
child
of
three
or
four
years
of
age
may
probably
be
as
free
in
his
Communion
with
his
Parents
,
may
go
unto
them
,
and
speak
unto
them
,
and
hear
them
speak
again
unto
him
,
with
as
little
fear
or
trouble
as
his
brother
who
is
come
to
maturity
of
years
,
and
is
a
man
grown
:
But
yet
by
reason
that
such
a
Childs
understanding
is
at
persent
short
and
scant
,
in
comparison
of
his
Brothers
,
who
understands
the
things
and
affairs
of
men
,
which
the
Child
doth
not
,
or
but
very
weakly
and
imperfectly
:
Therefore
the
Childs
Communion
with
his
Parents
is
not
so
large
,
extends
not
to
so
many
particulars
of
such
weighty
concernments
as
his
elder
Brothers
Communion
doth
.
I
make
use
of
this
Comparison
,
only
to
explain
the
difference
between
that
which
I
call
free
,
and
that
which
I
call
a
full
or
large
Communion
with
God
;
not
to
imply
that
,
he
that
is
in
a
capacity
of
enjoying
the
one
,
may
be
in
no
capacity
of
enjoying
the
other
:
For
it
hath
been
already
said
,
that
he
that
is
filled
with
the
Spirit
is
in
a
capacity
of
enjoying
both
.
This
Proposition
we
have
proved
as
to
the
former
,
viz.
A
capacity
in
such
persons
of
enjoying
a
free
Communion
with
God
;
we
now
go
forward
to
the
proof
of
the
other
,
viz.
that
the
same
persons
are
in
a
capacity
of
enjoying
the
other
also
:
an
ample
or
large
Communion
with
God
(
in
the
sense
lately
opened
.
)
To
prove
this
there
are
only
these
two
things
to
be
taken
into
consideration
and
shewed
:
First
,
That
a
large
knowledge
of
God
,
of
his
Attributes
,
and
Perfections
,
of
his
Counsels
,
and
Decrees
,
and
other
things
relating
to
him
,
and
recorded
in
his
word
doth
invest
men
and
women
with
a
capacity
of
such
an
ample
and
large
Communion
with
him
which
we
speak
of
.
Secondly
,
That
he
that
is
filled
with
the
Spirit
cannot
lightly
(
if
possibly
)
but
be
thus
enlarged
in
the
knowledge
of
God
,
with
the
Attributes
and
Perfections
of
God
.
For
the
first
of
these
,
Sect.
20
That
a
large
knowledge
of
God
,
of
his
Attributes
,
Perfections
,
Counsels
,
and
Decrees
must
needs
invest
a
person
with
a
capacity
of
a
large
Communion
with
him
may
be
proved
thus
:
Only
by
the
way
,
before
we
come
to
the
proof
,
by
the
knowledge
of
God
(
in
this
place
)
we
do
not
mean
simply
,
a
knowing
[
i.
e.
a
having
in
a
man's
memory
or
understanding
]
that
which
is
written
in
the
Scriptures
,
of
God
,
of
his
Attributes
,
Counsels
,
Decrees
,
&c.
or
a
being
able
to
argue
and
discourse
of
these
in
a
rational
way
,
and
to
draw
Conclusions
and
Consequences
,
though
never
so
clearly
,
directly
,
and
substantially
from
them
;
it
is
not
such
a
knowledge
as
this
that
will
qualifie
men
for
that
full
and
large
Communion
with
God
.
The
reason
hereof
is
,
because
a
man
may
have
such
a
knowledge
of
God
,
his
Nature
,
and
Attributes
,
and
yet
believe
little
or
nothing
at
all
of
the
truth
of
these
things
which
in
such
a
sense
he
knoweth
.
As
Aristotle
,
speaking
of
young
men
,
in
reference
to
the
excellent
Principles
of
Morality
,
and
Virtue
,
of
Temperance
,
Sobriety
,
&c.
saith
,
that
young
men
are
wont
to
speak
of
these
things
,
to
utter
them
among
themselves
,
but
they
do
not
believe
them
:
In
like
manner
,
many
who
are
real
Atheists
in
heart
and
soul
may
discourse
largely
that
there
is
a
God
;
they
may
insist
upon
all
those
Arguments
and
Reasons
that
have
been
given
by
learned
men
for
the
proof
hereof
;
yea
,
they
may
urge
them
with
a
great
deal
of
stress
and
weight
;
yet
it
is
not
necessary
to
suppose
but
that
they
may
be
in
doubt
whether
they
be
true
or
no.
The
Fool
(
saith
David
)
hath
said
in
his
heart
,
there
is
no
God
;
Many
may
say
this
in
their
hearts
,
while
they
are
zealously
and
with
a
great
deal
of
heat
arguing
that
there
is
a
God
.
It
is
recorded
of
one
of
the
Popes
,
that
in
conference
with
one
of
his
Cardinals
,
about
their
great
Revenues
and
Wealth
they
had
gotten
,
he
spake
thus
unto
him
,
Quantum
nobis
profuit
haec
Christi
fabula
?
What
a
world
of
Wealth
hath
this
Story
or
Fable
of
Christ
brought
in
unto
us
?
Now
this
Pope
,
and
so
many
others
may
be
devout
in
pressing
and
urging
of
the
Gospel
,
and
many
things
contained
in
it
,
and
yet
all
this
while
have
no
manner
of
belief
that
there
is
any
truth
,
or
any
reality
in
the
Gospel
,
or
in
the
things
that
are
delivered
there
.
Many
men
have
written
very
learned
Commentaries
upon
many
Books
of
Scripture
;
yet
it
is
not
necessary
to
be
supposed
that
they
believe
the
truth
of
these
things
upon
which
they
thus
write
and
make
Expositions
:
Men
may
do
the
like
upon
any
fabulous
Books
of
the
Apocrypha
,
as
of
Bell
and
the
Dragon
;
they
may
draw
from
thence
many
good
Conclusions
and
Doctrines
,
and
yet
not
believe
that
there
was
such
a
thing
.
I
heard
,
not
many
years
since
,
this
passage
of
a
Preacher
in
England
,
that
coming
to
the
house
of
another
Minister
(
of
his
acquaintance
)
he
was
entreated
to
Preach
for
him
on
the
Lord's
day
;
he
consented
,
and
performed
the
Service
very
gravely
,
and
substantially
;
the
subject
matter
of
his
Sermon
was
to
prove
the
Resurrection
of
the
dead
,
he
insisted
upon
and
pressed
several
weighty
Reasons
and
Arguments
to
prove
it
:
Having
ended
his
Sermon
,
the
Minister
,
for
whom
he
Preached
being
present
,
gave
him
many
thanks
for
his
Sermon
;
adding
some
words
testifying
his
special
approbation
of
it
:
Why
(
replied
he
that
Preached
)
do
you
believe
what
I
said
(
meaning
,
concerning
the
Resurrection
?
)
Believe
it
(
said
the
other
)
what
else
?
(
Being
somewhat
startled
at
such
a
Question
.
)
Truly
(
said
that
Preacher
)
for
my
part
I
do
not
.
Therefore
to
be
able
to
plead
learnedly
,
and
with
acuteness
of
Wit
,
or
solidity
of
Understanding
for
any
Truth
,
or
Subject
,
doth
not
necessarily
argue
or
prove
that
a
man
knows
the
truth
or
certainty
of
the
being
of
that
which
he
pleadeth
for
at
such
a
rate
.
Possibly
men
may
be
able
to
bring
forth
such
Arguments
which
may
be
able
to
carry
all
other
mens
judgments
before
them
,
and
yet
they
themselves
may
be
empty
all
this
while
of
the
belief
of
that
,
whatsoever
it
is
they
do
assert
and
prove
.
The
Scriptures
themselves
seem
to
hold
forth
a
difference
between
knowing
a
thing
,
and
the
believing
of
it
,
Joh.
10.38
.
But
if
I
do
(
saith
Christ
to
the
Jews
)
the
works
of
my
Father
,
[
meaning
,
the
works
that
his
Father
had
appointed
him
to
do
,
and
such
which
are
proper
for
him
only
to
do
]
though
ye
believe
not
me
[
i.
e.
though
you
do
not
as
yet
think
me
a
person
worthy
of
credit
or
belief
]
yet
believe
the
works
[
i.
e.
believe
that
which
the
works
testifie
of
me
]
that
ye
may
know
and
believe
that
the
Father
is
in
me
,
and
I
in
him
;
i.
e.
meaning
,
that
ye
may
have
Arguments
and
Grounds
,
not
only
which
are
sufficient
to
perswade
and
convince
you
of
my
Divinity
;
and
upon
which
you
may
argue
that
I
am
the
same
dialectically
,
or
with
probability
;
but
by
which
also
you
may
be
actually
and
de
facto
perswaded
of
the
truth
and
certainty
hereof
,
so
as
to
believe
it
;
that
you
may
know
,
and
not
only
so
,
but
that
you
may
believe
;
that
you
may
not
only
have
Arguments
and
Reasons
to
be
able
to
discourse
of
it
,
but
that
your
knowledge
may
be
rich
and
full
of
satisfaction
in
your
own
souls
.
And
so
in
that
heavenly
Prayer
of
his
,
Joh.
17.8
.
a
little
before
his
death
,
speaking
of
his
Disciples
,
For
I
(
saith
he
)
have
given
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
,
and
have
known
surely
that
I
came
out
from
thee
,
and
they
have
believed
that
thou
didst
send
me
.
Our
Saviour
seems
to
make
a
difference
between
these
two
,
their
knowledge
,
and
their
belief
of
him
.
They
have
known
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
meaning
,
they
have
upon
sufficient
and
true
grounds
known
,
i.
e.
apprehended
and
conceived
that
I
came
from
thee
;
yea
,
(
saith
he
)
they
have
done
somewhat
more
than
this
,
they
have
believed
that
thou
hast
sent
me
;
they
have
yielded
up
their
hearts
,
souls
,
and
consciences
to
the
convincing
power
of
these
words
which
thou
gavest
me
to
speak
unto
them
,
and
have
according
fully
believed
that
thou
hast
sent
me
.
So
then
that
knowledge
of
God
,
of
his
Attributes
,
and
Counsels
,
which
we
affirm
to
be
requisite
to
put
you
into
a
condition
or
capacity
of
an
ample
and
large
Communion
with
God
,
must
be
a
knowledge
,
not
simply
of
those
things
which
are
written
in
the
Scriptures
concerning
God
,
but
a
knowledge
of
the
reality
,
truth
,
and
certainty
of
them
;
i.
e.
that
God
is
really
such
an
One
,
such
a
Nature
,
Essence
,
and
Being
in
all
points
as
the
Scripture
representeth
him
to
be
,
that
he
is
full
of
Mercy
,
and
full
of
Goodnrss
,
&c.
Now
this
is
that
kind
of
knowledge
of
which
we
do
affirm
,
that
when
it
is
extensive
,
and
any
whit
large
,
it
giveth
a
capacity
of
the
Communion
we
speak
of
.
Again
,
Secondly
,
This
was
signified
unto
you
,
that
that
knowledge
of
God
,
Sect.
21
of
his
Nature
and
Counsels
,
which
will
advance
you
to
an
ample
or
rich
Communion
with
him
,
must
be
somewhat
comprehensive
,
and
include
a
very
considerable
number
of
those
things
concerning
God
,
his
Excellencies
and
Perfections
,
his
Counsels
and
Decrees
,
&c.
which
are
declared
and
imparted
unto
the
World
by
the
Holy
Ghost
in
the
Scriptures
.
They
must
be
men
in
Understanding
,
and
not
Children
,
that
shall
be
the
Sons
and
Daughters
of
this
high
Prerogative
we
speak
of
;
yea
,
they
must
be
able
,
not
only
to
apprehend
and
conceive
aright
of
the
Mind
of
God
in
the
Scriptures
,
so
far
as
the
words
in
their
Grammatical
and
next-hand
sense
will
carry
them
;
but
they
must
be
expert
(
to
some
good
degree
at
least
)
in
the
Logical
sense
of
such
Scriptures
also
.
My
meaning
is
,
they
must
be
able
to
build
,
workman-like
,
upon
the
Scriptures
;
they
must
be
able
to
find
out
the
Will
of
God
,
to
understand
,
and
likewise
to
go
along
with
many
Principles
and
Grounds
which
the
Holy
Ghost
hath
laid
down
here
,
and
be
able
to
draw
inferences
from
them
,
and
to
follow
their
guidance
,
as
far
as
they
will
lead
them
,
into
many
particulars
concerning
God
.
This
is
the
nature
of
Principles
,
and
general
Grounds
.
As
there
was
a
Wheel
within
a
Wheel
,
in
Ezekiels
Vision
,
so
there
may
be
many
Considerations
,
many
Propositions
concerning
God
that
may
be
wound
up
in
one
Expression
,
or
one
direct
Saying
in
Scripture
.
For
there
are
very
many
things
requisite
to
be
known
and
understood
concerning
God
,
for
the
investing
men
and
women
with
that
capacity
we
speak
of
,
of
enjoying
a
large
Communion
with
God
,
which
are
not
literâ
tenus
,
or
in
so
many
words
expressed
in
the
Scriptures
;
and
yet
they
may
be
plainly
enough
delivered
and
held
forth
here
.
For
that
may
be
truly
and
properly
enough
said
to
be
plainly
taught
and
delivered
,
which
with
competent
diligence
,
study
,
and
meditation
may
be
gathered
from
those
things
which
are
plainly
and
expresly
taught
and
delivered
.
As
Solomon
,
Prov.
8.9
.
speaketh
concerning
Instructions
,
end
Precepts
of
Wisdem
(
as
the
former
Translation
reads
the
place
)
They
are
all
plain
to
him
that
will
understand
,
i.
e.
whose
heart
is
set
within
him
to
understand
them
,
who
is
not
negligent
and
loose
minded
to
such
things
,
but
is
willing
to
enquire
and
find
out
the
mind
of
God
(
as
Lavater
well
expoundeth
the
place
;
)
so
may
it
be
said
of
those
things
concerning
God
which
are
necessary
to
be
known
and
understood
in
order
to
that
end
and
purpose
we
speak
of
.
And
that
of
Solomon
is
true
,
That
the
diligent
hand
maketh
rich
,
Prov.
10.4
.
as
well
in
Spirituals
as
Temporals
.
Now
all
these
things
of
God
,
which
being
known
put
a
man
into
a
capacity
of
a
large
Communion
with
God
,
are
not
upon
any
such
terms
laid
down
in
the
Scriptures
,
that
if
we
shall
but
spare
any
small
time
or
labour
,
we
may
be
as
fully
satisfied
in
them
as
if
we
had
seen
them
face
to
face
.
It
is
no
where
said
in
the
Scripture
,
in
so
many
words
,
that
God
,
in
these
operations
and
workings
upon
the
hearts
and
souls
of
men
by
his
Word
and
Spirit
,
by
which
he
intendeth
to
work
Faith
and
Conversion
,
is
resistible
;
resistible
,
I
mean
,
in
such
a
sense
which
imports
a
possibility
in
men
,
so
wrought
upon
,
never
to
be
actually
converted
or
brought
to
believe
,
these
operations
of
God
notwithstanding
:
This
(
I
say
)
is
not
in
these
words
,
nor
any
other
Grammatically
equipollent
to
them
,
to
be
found
in
the
Scriptures
;
yet
it
is
plainly
enough
taught
and
delivered
there
,
and
this
in
several
places
,
from
whence
it
may
be
duly
and
clearly
collected
,
as
we
have
heretofore
made
apparent
unto
you
.
So
again
,
that
Christ
died
for
me
,
in
particular
for
the
Attonement
of
my
sin
;
or
that
God
intended
that
Christ
should
die
for
me
;
such
Positions
as
these
,
though
they
are
no
where
in
so
many
words
delivered
,
yet
they
are
delivered
plainly
enough
in
Scripture
,
and
to
much
satisfaction
;
so
that
every
man
may
with
a
little
consideration
see
them
.
Thus
then
you
see
what
manner
of
knowledge
of
God
,
and
of
his
Attributes
,
and
Counsels
it
is
,
as
well
for
the
nature
as
for
the
Extent
,
Compass
,
or
Degree
which
is
required
to
qualifie
men
and
women
for
this
large
Communion
with
God
;
for
the
nature
and
quality
of
it
,
it
must
be
a
knowledge
accompanied
with
a
through
belief
of
God
and
his
Attributes
;
for
the
extent
or
compass
,
a
knowledge
which
is
somewhat
comprehensive
,
both
concerning
God
,
his
Nature
,
Counsels
,
and
Decrees
,
&c.
Now
that
such
a
knowledge
of
God
as
this
must
needs
prepare
and
make
men
capable
of
a
large
Communion
with
him
,
is
evident
upon
this
consideration
,
viz.
Communion
cannot
well
extend
further
than
there
is
a
mutual
knowledge
of
the
one
and
of
the
other
:
How
can
two
walk
together
unless
there
be
some
agreement
in
Principles
?
It
was
the
Saying
of
Achish
King
of
the
Philistines
,
1
Sam.
21.15
.
Have
I
any
need
of
mad
men
?
When
his
Servant
brought
David
before
him
;
his
meaning
was
,
that
he
could
not
tell
well
what
to
do
with
him
,
or
how
to
speak
to
him
,
or
what
to
imploy
him
about
.
And
Solomon
,
Eccl.
5.4
.
speaking
to
the
same
purpose
concerning
God
,
saith
,
That
he
hath
no
delight
in
Fools
.
Men
that
have
no
knowledge
of
God
,
nor
of
his
Attributes
,
&c.
are
like
unto
stocks
and
stones
;
they
are
not
at
all
capable
of
that
Communion
which
we
now
speak
of
;
So
likewise
men
and
women
who
have
but
a
scant
knowledge
of
God
,
it
may
be
ten
parts
of
twelve
dark
,
and
but
two
light
,
so
far
as
they
are
ignorant
,
their
Communion
with
God
will
be
obstructed
,
and
hindred
;
and
consequently
,
their
Communion
with
God
(
if
any
at
all
)
will
be
very
narrow
and
contracted
.
I
suppose
we
shall
not
need
to
spend
time
in
proving
,
Sect.
22
that
those
who
are
filled
with
the
Spirit
must
needs
be
enlarged
in
the
knowledge
of
God
,
and
much
more
in
the
belief
of
the
truth
,
and
certainty
of
those
things
,
which
being
truly
apprehended
and
known
concerning
him
,
render
them
capable
of
this
large
Communion
with
him
.
Where
the
Spirit
abideth
with
such
a
fulness
of
his
Presence
,
he
will
enlighten
,
and
open
the
darkness
of
the
hearts
of
men
,
and
will
scatter
that
ignorance
which
otherwise
is
likely
to
darken
them
.
Therefore
we
shall
pass
by
that
,
enough
having
been
argued
already
;
only
a
word
or
two
to
open
unto
you
the
rich
and
glorious
accommodation
,
which
the
capacity
of
such
a
free
and
large
Communion
with
God
,
as
we
have
insisted
on
,
must
needs
be
conceived
to
be
unto
those
that
are
invested
with
it
,
or
made
partakers
of
it
:
although
the
truth
is
,
that
the
transcendent
worth
and
excellency
of
the
Priviledge
we
speak
of
is
near
enough
at
hand
to
be
apprehended
and
understood
by
all
men
without
the
help
of
any
discourse
.
For
shall
not
the
joy
which
the
Apostle
Peter
dignifieth
with
those
two
high
Titles
,
Unspeakable
,
and
Glorious
;
shall
not
this
attend
a
free
and
large
Communion
with
God
?
It
is
mentioned
by
our
Saviour
,
as
one
of
the
richest
strains
of
felicity
that
the
Elect
Angels
are
partakers
of
,
that
they
stand
before
their
heavenly
Father
,
and
behold
his
face
continually
,
i.
e.
they
stand
before
him
like
unto
Princes
,
undaunted
,
unappaled
;
they
have
a
free
and
large
Communion
with
God
:
But
that
flesh
and
bloud
,
the
poor
Children
of
men
,
should
arrive
unto
such
a
state
and
condition
,
as
to
have
part
and
fellowship
with
them
in
this
their
happiness
and
felicity
,
is
certainly
a
transcendent
priviledge
unto
them
.
It
was
a
Reply
that
an
old
Philosopher
made
to
a
Tyrant
(
a
great
Prince
)
who
asked
him
what
good
he
had
gotten
by
the
study
of
Philosophy
?
Why
(
saith
he
)
I
have
gotten
this
,
that
I
can
talk
with
the
greatest
Tyrant
in
the
World
without
being
afraid
of
him
.
Now
if
this
be
a
desirable
thing
,
that
a
man
can
look
the
greatest
and
proudest
man
in
the
face
without
being
dismayed
or
afraid
:
What
is
it
for
a
poor
Creature
,
cloathed
with
flesh
and
bloud
,
to
be
able
to
stand
with
an
untroubled
and
undaunted
spirit
before
the
great
and
mighty
God
of
Heaven
and
Earth
,
to
come
freely
and
boldly
into
his
Presence
?
So
again
,
to
be
able
to
stand
and
contemplate
the
inestimable
and
incomprehensible
Majesty
of
the
great
God
of
Heaven
and
Earth
;
to
be
able
(
I
say
)
to
bear
the
weight
of
this
Majesty
and
Glory
without
any
trouble
or
burthen
to
the
mind
or
spirit
of
a
man
,
how
great
and
how
rich
a
glory
must
this
needs
be
?
It
was
the
Saying
of
another
Philosopher
,
who
was
greatly
taken
with
that
Creature
the
Sun
;
he
professed
,
that
if
he
might
be
permitted
to
stand
near
the
Sun
,
were
it
but
for
one
day
,
so
as
that
he
might
but
understand
what
nature
the
Sun
was
of
,
he
would
be
content
to
die
at
Evening
(
so
much
did
he
prize
the
knowledge
and
contemplation
of
this
glorious
Creature
.
)
We
read
of
a
whole
Sect
of
Philosophers
〈◊〉
would
fix
their
eye
upon
the
Sun
when
it
appeared
,
and
so
stand
looking
upon
it
,
and
never
give
over
looking
till
it
went
down
out
of
their
sight
.
My
Brethen
,
all
created
things
are
but
slight
resemblances
and
shadows
:
What
is
the
glory
of
them
all
if
we
shall
but
compare
them
with
the
glorious
loveliness
and
splendour
that
is
in
God
?
What
is
the
beauty
of
the
Sun
in
comparison
of
him
and
his
beauty
?
&c.
We
all
(
saith
the
Apostle
,
2
Cor.
3.18
.
)
as
in
a
glass
behold
the
glory
of
the
Lord
.
The
Angels
do
not
see
nor
behold
any
other
glory
,
but
that
which
is
presented
unto
us
in
the
glass
of
the
Gospel
,
they
indeed
see
it
more
clearly
,
even
face
to
face
,
we
more
darkly
;
and
yet
notwithstanding
that
Glass
of
the
Gospel
,
wherein
we
behold
the
glory
of
the
Lord
,
is
so
clear
and
transparent
,
that
there
is
little
difference
between
beholding
his
glory
face
to
face
,
and
the
beholding
of
it
there
;
every
Lineament
of
his
face
being
here
represented
to
the
eyes
of
our
minds
or
understandings
,
so
that
we
can
sustain
little
loss
hereby
.
So
that
if
men
and
women
would
but
draw
near
unto
this
Glass
wherein
the
Face
of
Jesus
Christ
is
thus
represented
,
or
to
be
seen
,
they
might
behold
any
thing
that
the
Angels
in
heaven
do
,
and
live
in
the
same
contemplation
with
them
.
For
here
is
the
Power
,
and
here
is
the
Glory
,
and
here
is
every
thing
in
this
Glass
:
This
doth
contain
the
whole
extent
of
the
Face
of
Christ
(
if
I
may
so
speak
.
)
It
holds
out
all
the
perfections
of
him
whose
face
it
representeth
.
By
the
way
,
As
men
are
known
by
their
faces
,
so
all
which
God
is
known
by
,
is
called
the
face
of
God
:
As
the
Mercy
of
God
,
the
Power
of
God
,
and
the
Goodness
of
God
,
they
all
make
the
Face
of
God
.
Now
then
,
to
be
able
to
bear
the
weight
of
all
this
blessedness
and
glory
,
without
losing
the
use
of
a
mans
understanding
,
without
being
confounded
,
or
troubled
in
his
Intellectuals
,
without
being
like
a
dead
man
,
cannot
but
be
an
exceeding
great
Priviledge
.
I
beseech
you
consider
what
other
exercise
or
engagement
of
your selves
,
or
of
the
noble
powers
of
your
Souls
can
you
imagine
should
produce
any
thing
of
a
like
filling
and
satisfying
nature
?
One
thing
have
I
desired
of
the
Lord
(
saith
David
,
Psal.
27.4
.
)
that
will
I
seek
after
:
that
I
may
dwell
in
the
House
of
the
Lord
all
the
daies
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
holy
Temple
.
He
thought
this
not
only
a
thing
desirable
,
but
he
was
resolved
to
seek
after
it
;
he
would
first
commend
this
his
desire
unto
the
Lord
,
and
then
seek
after
it
;
he
would
try
this
way
,
and
that
,
and
any
way
that
would
do
.
This
one
thing
which
he
had
singled
out
amongst
all
his
other
requests
,
was
,
that
he
might
dwell
in
the
House
of
the
Lord
all
the
daies
of
his
life
to
behold
the
beauty
of
the
Lord
.
My
Brethren
,
we
generally
are
but
dull
Spectators
of
his
glory
,
it
may
be
many
of
us
are
more
taken
with
other
objects
which
seem
to
be
of
a
more
desirable
import
unto
us
;
but
if
we
did
but
see
with
David's
eyes
,
if
we
had
judgment
within
us
to
estimate
beauty
indeed
;
this
would
be
our
One
thing
,
the
thing
which
we
would
chiefly
desire
,
to
behold
the
beauty
of
the
Lord
;
especially
,
inasmuch
as
we
have
liberty
to
behold
it
without
being
dismayed
.
So
again
,
that
was
another
thing
in
our
large
and
free
Communion
with
God
,
to
pray
unto
God
with
assurance
that
we
shall
be
heard
.
They
that
are
large
in
the
knowledge
of
God
,
that
understand
much
of
his
Will
;
they
that
have
a
large
Communion
with
God
in
Prayer
,
they
can
pray
with
assurance
that
they
shall
be
accepted
,
and
that
their
request
shall
be
granted
unto
them
.
Now
then
,
if
we
shall
weigh
this
Royal
Priviledge
also
in
the
balance
of
the
Sanctuary
,
we
shall
find
it
to
weigh
down
Silver
and
Gold
;
all
these
things
will
be
but
as
the
Dust
in
the
Balance
in
comparison
of
it
.
To
call
upon
the
Majesty
of
the
great
God
of
Heaven
and
Earth
,
and
to
have
an
opportunity
to
make
your
request
unto
him
for
all
things
you
desire
;
not
only
all
that
at
present
you
desire
,
but
all
things
that
can
come
into
your
hearts
to
desire
,
and
that
you
may
upon
occasion
or
emergency
from
day
to
day
desire
of
him
,
and
to
be
supplied
accordingly
by
the
hand
of
your
Angel
,
I
mean
,
by
your
Prayer
:
If
this
great
Priviledge
be
but
considered
,
and
laid
to
heart
,
and
measured
by
the
measure
of
God
,
it
will
be
found
to
amount
to
as
considerable
a
matter
as
any
that
we
have
presented
you
with
.
And
thus
we
have
done
with
the
third
particular
,
which
we
formerly
signified
unto
you
,
must
needs
,
in
conjunction
with
the
other
three
,
render
the
Life
and
Estate
of
a
man
in
this
World
desirable
in
the
highest
;
as
desirable
(
I
mean
)
as
this
World
will
afford
desirableness
of
condition
unto
the
Sons
and
Daughters
of
men
.
CHAP.
XIX
.
The
Eighth
Motive
further
opened
in
the
fourth
particular
,
a
being
filled
with
the
Spirit
doth
interest
men
with
a
rich
and
large
Interest
in
God
.
How
this
Interest
doth
arise
by
being
filled
with
the
Spirit
of
God
.
Reasons
why
so
little
is
done
by
Prayer
now
,
in
comparison
of
what
was
done
in
the
Primitive
times
.
Without
being
filled
with
the
Spirit
none
of
the
great
blessings
,
formerly
mentioned
(
and
which
render
a
mans
Condition
so
desirable
in
this
World
)
are
to
be
obtained
.
The
Reasons
whence
it
comes
to
pass
:
And
the
equitableness
of
God's
proceeding
with
men
therein
.
The
difference
between
a
fearless
and
dreadless
frame
of
spirit
,
that
is
counterfeit
,
and
that
which
is
raised
upon
good
Grounds
.
A
being
filled
with
the
Spirit
is
the
only
way
to
cause
the
Crown
of
glory
to
flourish
on
the
head
of
a
man
;
And
that
with
a
greater
measure
of
glory
in
the
World
which
is
to
come
.
THe
Fourth
(
and
last
)
particular
was
this
,
Sect.
1
They
that
are
filled
with
the
Spirit
must
needs
have
a
rich
and
large
interest
with
God
,
in
respect
of
prevailing
with
him
by
Prayer
,
and
carrying
matters
of
greatest
and
highest
importance
at
the
Throne
of
Grace
.
First
then
,
to
shew
and
prove
this
,
That
Persons
filled
with
the
Spirit
of
God
cannot
but
be
great
in
their
interest
with
God
.
Secondly
,
That
such
a
greatness
of
Interest
in
God
,
especially
being
accompanied
with
the
other
three
Priviledges
,
formerly
opened
and
asserted
,
cannot
but
compleat
the
felicity
and
desirableness
of
the
life
of
a
man
or
woman
in
this
World
.
First
,
The
Reason
why
they
,
who
are
filled
with
the
Spirit
,
must
needs
be
great
in
the
sight
of
God
,
and
carry
things
with
an
high
hand
at
the
Throne
of
Grace
,
is
(
that
which
heretofore
we
have
proved
at
large
)
viz.
because
such
persons
are
men
after
Gods
own
heart
(
the
Character
which
God
himself
gave
of
David
)
i.
e.
(
as
himself
explaineth
the
said
Character
)
persons
that
will
fulfill
all
his
pleasure
(
meaning
,
as
concerning
themselves
,
or
so
far
as
it
concerns
them
,
or
as
they
are
in
a
capacity
to
fulfil
it
;
)
they
will
make
the
most
that
can
be
made
by
men
in
their
Cloaths
(
as
we
use
to
say
)
of
the
Interest
of
God
and
of
Jesus
Christ
in
the
World
.
This
same
activeness
and
spiritfulness
in
the
service
of
God
is
one
of
the
most
natural
,
constant
,
and
visible
fruits
and
effects
of
any
man
or
womans
being
filled
with
the
Spirit
of
God
.
For
when
the
soul
or
inward
part
of
a
man
is
filled
with
the
Spirit
it
cannot
contain
it self
;
and
the
issuings
and
breathings
of
it
out
are
nothing
else
but
excellent
and
high
actings
for
God
;
a
fruitfulness
of
life
and
conversation
.
This
is
as
natural
and
genuine
fruit
,
of
mens
being
filled
with
the
Spirit
,
as
the
Fig
is
the
natural
fruit
of
the
Fig-tree
,
and
the
Grape
the
natural
fruit
of
the
Vine
.
For
the
nature
of
the
Spirit
of
God
is
to
glorifie
God
,
that
is
,
to
be
serviceable
unto
his
ends
,
purposes
,
and
desires
in
the
World
.
And
therefore
,
according
to
that
true
Rule
in
Philosophy
,
every
Agent
seeketh
to
assimilate
his
Patient
unto
himself
:
So
the
Spirit
of
God
,
where
he
is
in
his
fulness
,
he
maketh
men
lively
and
vigorous
,
he
putteth
it
into
them
,
and
draweth
them
on
unto
waies
of
Excellency
,
and
giveth
them
no
rest
,
but
is
still
exciting
of
them
unto
the
serving
of
God
.
But
this
Point
we
have
argued
formerly
,
and
evinced
the
truth
of
the
thing
from
the
Scriptures
above
all
contradictions
:
That
which
we
have
now
to
do
,
is
to
shew
and
prove
,
that
those
who
are
diligent
,
and
faithful
,
and
zealous
observers
of
the
Precepts
of
God
,
and
are
free
in
laying
out
themselves
upon
the
account
of
his
interest
and
glory
,
are
Persons
that
have
his
ear
(
as
we
use
to
say
)
and
who
for
the
asking
may
obtain
any
thing
with
reason
and
with
righteousness
at
his
hands
;
and
the
Persons
we
now
speak
of
are
not
apt
or
wont
to
ask
any
thing
upon
other
terms
.
But
that
which
we
now
deliver
is
abundantly
delivered
by
God
himself
unto
you
in
the
Scriptures
;
namely
,
that
Persons
who
are
full
of
action
for
God
have
large
quarter
at
the
Throne
of
Grace
,
and
carry
matters
of
high
import
with
God
,
and
that
with
an
high
hand
.
We
have
several
passages
in
Scriptures
to
consult
with
,
1
Joh.
3.22
.
Sect.
2
And
whatsoever
we
ask
,
we
receive
of
him
,
&c.
It
is
put
in
the
Present
Tense
,
as
it
is
very
usual
,
after
the
manner
of
Prophetical
Dialect
,
to
speak
of
things
that
be
Future
in
the
Present
Tense
,
or
as
being
present
by
reason
of
the
truth
and
certainty
of
the
things
that
are
spoken
.
So
here
,
Whatsoever
we
ask
we
receive
,
i.
e.
are
as
certain
that
we
shall
receive
it
as
if
we
had
it
already
;
whatsoever
we
ask
we
receive
of
him
,
because
we
keep
his
Commandments
.
Here
is
the
ground-work
,
because
they
observed
them
.
The
word
is
very
emphatical
,
signifying
both
the
inward
respect
that
men
have
of
them
in
their
minds
,
memories
,
and
consciences
,
and
also
the
external
action
arising
out
of
this
;
not
only
because
we
keep
his
Commandments
;
but
likewise
,
because
we
do
those
things
that
are
pleasing
in
his
sight
.
He
implies
,
that
men
may
keep
the
Commandments
of
God
,
and
yet
may
not
do
the
things
that
are
pleasing
in
his
sight
;
For
there
is
(
as
we
have
had
occasion
heretofore
to
distinguish
)
a
difference
between
the
keeping
of
the
Letter
of
the
Precepts
or
Commands
of
God
,
and
the
carrying
on
of
those
Commands
to
such
an
observance
of
them
,
which
include
many
particulars
(
which
indeed
commends
our
obedience
unto
God
)
yet
are
not
in
the
Letter
,
or
surface
of
the
Command
.
Now
Prayer
,
though
it
should
be
with
the
greatest
earnestness
performed
,
or
with
the
greatest
Faith
and
Confidence
,
yet
if
it
be
not
the
Prayer
of
a
righteous
man
,
the
Promise
of
prevailing
,
much
would
not
belong
to
it
:
So
here
,
to
ask
a
thing
according
to
the
Will
of
God
doth
not
only
include
a
praying
righteously
in
respect
of
the
matter
,
and
also
in
the
manner
,
but
also
such
Conditions
and
Qualifications
which
according
to
the
Will
of
God
ought
to
be
found
in
those
that
should
pray
;
amongst
which
Qualifications
this
is
one
,
that
they
be
men
and
women
ready
and
free
to
do
such
things
which
are
pleasing
to
God
;
not
simply
and
barely
to
do
his
Commands
,
but
to
do
those
things
which
are
pleasing
unto
him
,
Mat.
21.22
.
All
things
whatsoever
ye
shall
ask
in
Prayer
,
believing
,
ye
shall
receive
.
This
word
,
believing
,
is
very
comprehensive
,
and
it
doth
include
in
it
all
things
that
are
requisite
and
necessary
for
the
reducing
of
this
Prayer
unto
this
posture
;
that
is
,
unto
a
receiving
posture
.
Now
certain
it
is
,
no
man
can
have
that
confidence
;
which
John
speaks
of
,
towards
God
,
or
that
believing
to
receive
whatsoever
he
shall
ask
in
Prayer
,
which
our
Saviour
speaks
of
,
but
only
he
who
is
conscious
to
himself
of
his
faithfulness
to
God
,
and
of
his
integrity
and
uprightness
in
his
waies
.
For
,
my
Brethren
,
if
the
Consciences
of
men
and
women
shall
reprove
them
of
any
looseness
,
or
lightness
of
spirit
;
or
that
they
have
served
God
by
halves
;
that
they
have
been
off
and
on
with
him
in
their
practice
,
and
negligent
in
making
use
of
such
advantages
and
opportunities
for
the
glorifying
of
his
name
,
which
he
hath
put
into
their
hands
;
this
will
be
like
a
Bridle
in
the
Lips
of
mens
Faith
,
there
will
be
fears
,
and
jealousies
,
and
inward
doubtings
within
them
:
Whereas
if
our
hearts
shall
bear
a
rich
Testimony
unto
us
(
which
they
will
never
do
unless
we
shall
be
under
such
a
frame
of
spirit
to
do
the
things
that
are
pleasing
in
his
sight
)
that
we
have
walked
before
him
in
all
uprightness
,
then
will
our
Faith
and
Confidence
be
steady
,
and
we
may
pray
with
the
greatest
assurance
that
we
shall
receive
whatsoever
we
ask
of
God
.
And
so
again
,
Ask
and
it
shall
be
given
you
,
seek
and
ye
shall
find
,
knock
and
it
shall
be
opened
unto
you
,
Mat.
7.7
.
I
mention
this
passage
of
Scripture
to
shew
,
that
where
there
is
a
promise
made
of
being
heard
and
accepted
with
God
(
and
there
is
the
same
Notion
in
the
other
Scripture
even
now
mentioned
and
argued
)
there
is
still
something
required
of
men
to
render
them
meet
to
be
accepted
of
him
:
As
here
God
requires
of
such
as
are
but
weak
in
Faith
,
and
of
an
ordinary
growth
in
holiness
,
and
in
the
love
and
favour
of
God
,
that
they
be
frequent
and
constant
in
their
importuning
of
him
before
he
will
give
them
the
things
they
desire
of
him
:
Whereas
those
who
are
zealous
for
God
have
a
more
quick
and
ready
audience
.
Christians
of
a
lower
form
and
ordinary
growth
and
stature
(
as
I
said
even
now
)
may
be
heard
,
but
they
must
put
more
strength
to
their
Prayers
,
and
wait
long
untill
they
have
their
answer
from
God
,
which
is
signified
in
these
words
,
Seek
and
ye
shall
find
;
which
shews
,
that
if
persons
have
not
that
excellent
qualification
in
the
sight
of
God
to
commend
them
in
his
love
and
favour
,
they
must
work
so
much
the
harder
,
and
wait
so
much
the
longer
upon
God
.
Shall
he
not
avenge
his
Elect
,
who
cry
day
and
night
unto
him
?
Luke
18.7
.
But
Noah
,
Daniel
,
and
Job
,
if
they
shall
but
stand
before
him
,
the
first
appearance
of
them
will
do
it
.
The
eyes
of
the
Lord
are
upon
the
righteous
,
and
his
ears
are
open
to
their
cry
.
The
righteous
cry
,
and
the
Lord
heareth
,
&c.
Psal.
34.15
,
17.
The
word
open
is
not
in
the
Original
,
but
the
meaning
is
,
that
the
ear
of
God
is
propense
,
and
in
a
leaning
kind
of
posture
towards
the
cries
of
the
Righteous
;
the
word
may
here
be
taken
Emphatically
,
as
many
times
in
Scripture
it
is
,
for
some
worthy
,
choice
,
and
excellent
strain
of
righteousness
.
Those
who
are
worthy
and
righteous
indeed
,
the
ear
of
God
(
I
say
)
is
propense
,
and
leans
,
and
hangs
towards
them
and
their
Prayers
;
according
to
that
of
Cant.
2.14
.
Let
me
hear
thy
voice
,
for
sweet
is
thy
voice
.
There
is
a
kind
of
naturalness
,
and
pleasantness
between
the
ear
of
God
and
the
Prayers
,
and
Petitions
,
and
cries
of
such
a
righteous
man
,
Joh.
15.7
.
If
ye
abide
in
me
,
and
my
word
abide
in
you
,
ask
what
you
will
and
it
shall
be
done
unto
you
.
There
is
a
double
condition
mentioned
,
and
expected
to
be
in
persons
that
desire
to
receive
,
and
to
have
every
thing
done
unto
them
,
and
for
them
at
the
hand
of
God
.
First
,
Their
abiding
in
his
Word
,
that
they
do
not
decline
it
,
and
turn
their
backs
upon
it
,
nor
cut
themselves
off
from
him
,
or
hearing
him
further
.
And
secondly
,
If
my
word
abide
in
you
;
if
you
be
observant
of
opportunities
,
and
improve
the
times
and
seasons
vouchsafed
unto
you
,
and
will
provide
and
take
care
that
my
words
abide
in
you
,
then
(
saith
he
)
your
Prayer
will
be
the
great
prevailer
at
the
Throne
of
Grace
;
God
my
Father
will
not
deny
you
any
thing
that
you
shall
ask
of
him
.
For
I
suppose
the
meaning
of
these
words
,
and
my
Word
abide
in
you
,
to
be
this
,
that
persons
should
be
solicitous
about
the
words
of
Christ
,
and
matters
of
duty
contained
in
them
,
and
that
they
should
not
have
them
to
seek
,
but
make
special
treasure
of
them
,
and
have
them
alwaies
ready
at
hand
,
that
they
may
be
directed
,
and
put
upon
their
duty
and
service
by
the
means
of
them
.
It
is
the
common
case
of
Christians
;
they
would
do
the
things
which
the
Word
of
Christ
requires
of
them
if
this
Word
of
his
were
present
in
their
thoughts
and
minds
;
but
they
miscarry
at
many
a
turn
,
and
fall
foul
upon
many
things
,
contrary
to
their
duty
,
only
because
the
Word
by
which
they
should
be
●●●ected
is
not
in
their
minds
,
nor
near
at
hand
unto
them
:
They
do
not
〈◊〉
ca●●
that
the
Word
of
Christ
should
dwell
richly
in
them
.
It
may
〈◊〉
when
they
meet
with
it
they
will
give
it
the
hearing
,
and
it
may
be
understand
it
also
;
but
if
they
do
understand
it
they
hide
it
not
its
their
hearts
(
for
they
that
hide
we
know
can
find
:
)
they
have
not
that
high
esteem
of
it
which
they
ought
,
for
then
it
would
abide
with
them
,
and
not
be
to
seek
upon
such
occasions
,
and
at
such
times
when
they
should
be
directed
by
it
to
do
and
perform
such
and
such
services
acceptable
unto
God
;
and
then
for
want
of
its
presence
with
them
there
is
a
breach
in
their
obedience
,
and
consequently
in
their
peace
and
comforts
;
and
they
are
often
thrown
upon
disadvantages
when
they
come
to
the
Throne
of
Grace
.
Another
place
like
unto
this
is
,
Joh.
16.26
,
27.
At
that
day
ye
shall
ask
in
my
name
,
and
I
say
not
unto
you
that
I
will
pray
the
Father
for
you
:
For
the
Father
himself
loveth
you
,
&c.
The
Father
loveth
you
,
namely
,
because
he
knows
the
love
you
have
unto
me
,
which
you
have
declared
by
believing
in
me
;
and
therefore
I
shall
have
no
need
particularly
to
intercede
for
you
.
His
desire
was
to
ground
them
in
the
greatest
confidence
of
the
love
of
God
himself
,
or
the
Father
unto
them
;
and
therefore
he
saith
,
inasmuch
as
you
have
loved
me
,
and
declared
your
affection
in
believing
that
I
came
forth
from
God
;
therefore
,
saith
he
,
the
Father
himself
loveth
you
,
and
is
of
himself
exceeding
propense
to
hear
your
Prayers
.
Joh.
14.13
.
And
whatsoever
ye
shall
ask
in
my
name
,
that
will
I
do
,
that
the
Father
may
be
glorified
in
the
Son
.
The
meaning
of
that
clause
,
that
the
Father
may
be
glorified
in
the
Son
,
which
steers
the
sense
of
the
whole
Verse
,
doth
import
this
;
that
the
things
which
ye
shall
ask
,
in
order
to
the
glorifying
of
the
Father
,
and
that
upon
the
account
of
me
,
or
in
my
name
,
such
Requests
and
Petitions
shall
surely
be
granted
,
and
I
will
stand
by
you
in
them
,
and
they
shall
be
done
unto
you
.
Besides
we
find
that
the
Saints
of
old
,
Sect.
3
they
that
were
excellent
in
their
waies
made
account
,
that
if
they
were
in
any
straight
or
danger
,
or
their
people
stood
in
need
of
any
special
and
extraordinary
deliverance
and
protection
,
that
it
was
but
their
praying
to
God
,
and
interceding
for
it
,
and
they
made
as
due
account
of
receiving
of
it
in
such
a
case
as
the
Husbandman
which
soweth
his
Seed
doth
to
reap
the
Harvest
in
due
time
,
Exod.
17.11
.
When
Joshuah
was
fighting
with
Amaleck
in
the
Valley
,
&c.
The
Text
saith
,
That
all
the
while
that
the
hands
of
Moses
were
lifted
up
Israel
prevailed
,
but
being
weary
,
when
they
hung
down
,
Amaleck
prevailed
;
and
therefore
they
found
a
way
(
Aaron
and
Hur
)
to
support
them
,
and
so
Amaleck
was
overthrown
.
Now
this
lifting
up
and
falling
down
of
Moses
hands
in
Prayer
was
significative
;
for
we
cannot
suppose
but
that
Moses
did
pray
as
effectually
when
his
hands
hung
down
as
when
they
were
lifted
up
.
And
therefore
I
suppose
this
is
taught
and
signified
unto
us
by
the
lifting
up
of
Moses
hands
(
which
was
nothing
but
a
kind
of
Sacramental
Action
)
that
God's
acceptation
of
Prayer
doth
not
arise
from
any
worth
or
excellence
that
is
inherent
either
in
the
Person
,
or
in
the
Prayer
(
if
strictly
considered
)
but
from
the
Ordinance
of
God
in
the
case
,
he
having
appointed
this
as
a
means
by
which
he
will
convey
his
favours
unto
men
.
And
this
is
the
nature
of
Sacraments
,
and
of
all
Sacramental
Efficients
;
the
benefit
,
and
comforts
,
and
the
like
,
that
any
of
us
do
at
any
time
receive
by
them
,
do
not
proceed
from
any
thing
that
we
receive
in
the
Elements
,
or
in
the
nature
of
the
Action
that
is
done
by
us
,
or
by
any
other
that
have
any
part
in
the
Action
in
the
Sacrament
besides
our selves
.
I
say
,
the
fruit
of
the
Sacrament
doth
not
issue
from
any
of
these
,
and
yet
without
these
we
should
not
come
at
it
;
but
the
reason
of
the
blessing
of
the
Sacraments
is
the
Ordinance
of
God
,
who
hath
joyned
fast
these
means
to
such
and
such
ends
:
Hence
it
is
,
that
there
is
efficacy
in
any
kind
,
or
to
any
degree
.
As
in
the
healing
of
Naaman's
Leprosie
,
Go
and
wash
in
Jordan
seven
time
,
saith
the
Prophet
,
2
Kings
5.10
.
This
was
a
Sacrament
which
he
was
to
perform
in
order
to
his
healing
;
but
the
healing
of
the
Leprosie
did
not
proceed
from
the
water
,
nor
from
the
Action
of
Washing
,
but
from
the
Ordinance
and
appointment
of
God
,
who
had
determined
that
the
man
should
be
healed
and
cleansed
of
his
Leprosie
by
submitting
to
his
pleasure
,
viz.
In
going
to
Jordan
,
and
washing
seven
times
.
So
when
the
blowing
of
the
Rams
Horns
,
and
compassing
the
City
of
Jericho
by
the
Priests
became
effectual
to
the
bringing
down
the
Walls
thereof
,
Josh.
6.20
.
This
Efficacy
was
not
to
be
found
in
the
Rams
Horns
,
nor
in
the
Priests
,
nor
in
the
compassing
of
the
City
seven
times
,
nor
in
the
qualifications
of
the
Priests
;
but
it
was
to
be
sought
and
found
out
in
the
good
pleasure
of
God
that
had
decreed
and
purposed
it
.
Let
but
men
obey
him
in
such
and
such
Ceremonial
Observations
,
and
matters
of
light
consequence
to
the
eye
of
ordinary
understanding
,
and
they
shall
see
the
effects
of
it
are
,
what
he
by
his
great
and
out-stretched
Arm
will
do
for
them
:
In
like
manner
,
the
reason
why
Prayer
is
so
potent
,
and
of
that
mighty
vigour
,
and
prevalency
with
God
,
is
,
because
there
is
much
of
a
Sacramental
nature
in
it
.
For
if
we
do
but
consider
the
righteousness
that
is
to
be
found
in
the
Creature
,
even
in
such
kind
of
persons
that
are
active
in
the
highest
for
God
,
and
are
zealous
and
true
hearted
for
his
cause
and
glory
;
the
Prayers
(
I
say
)
that
shall
from
time
to
time
be
presented
unto
God
by
these
men
have
nothing
in
them
which
in
a
strict
sense
and
rigid
kind
of
estimate
will
bear
any
proportion
,
in
respect
of
the
worthiness
that
is
in
the
favours
and
vouchsafements
which
they
receive
from
God
by
this
means
;
so
that
setting
aside
his
Promise
in
the
case
there
is
no
strict
Rule
of
Righteousness
that
obligeth
him
hereunto
;
and
yet
notwithstanding
there
is
a
natural
kind
of
equity
that
God
should
answer
them
:
First
,
If
we
consider
the
nature
of
righteousness
,
especially
when
it
is
raised
to
any
excellent
degree
in
the
hearts
and
souls
of
men
,
and
when
it
utters
it self
accordingly
.
And
then
secondly
,
Considering
the
nature
of
Prayers
and
Supplications
made
unto
God
.
And
then
thirdly
,
Taking
into
consideration
the
graciousness
,
and
bountifulness
,
and
goodness
of
God
,
which
are
all
essential
unto
him
;
then
,
I
say
,
it
is
an
equitable
thing
,
and
it
is
very
meet
,
and
every
way
well
becoming
the
great
God
,
that
he
should
do
this
;
that
he
should
have
respect
to
such
persons
as
these
,
that
serve
him
with
all
their
might
and
with
all
their
strength
;
that
he
should
indulge
them
with
some
Eminent
and
Royal
Priviledge
above
the
common
and
ordinary
sort
of
those
that
call
upon
him
but
only
in
an
ordinary
manner
.
And
another
Reason
may
be
,
why
God
doth
reserve
choice
favours
and
priviledges
for
men
that
are
choice
in
their
Generation
,
and
that
have
larger
hearts
towards
him
than
others
have
,
is
,
that
he
may
hereby
lay
an
engagement
upon
the
rest
of
the
Children
of
men
,
especially
his
own
Children
,
that
they
proceed
and
be
in
a
growing
posture
,
and
that
they
should
give
their
heart
no
rest
nor
peace
untill
they
come
up
to
the
Line
of
their
Elder
Brethren
,
whom
they
shall
see
in
such
high
grace
and
favour
with
God
.
For
should
he
vouchsafe
an
equality
of
grace
and
favour
with
himself
unto
persons
that
are
but
low
and
broken
in
their
obedience
,
and
that
are
apt
from
time
to
time
to
sin
against
him
,
and
to
pull
down
with
one
hand
what
they
build
up
with
the
other
:
If
God
(
I
say
)
should
make
these
equal
with
those
that
are
most
worthy
in
their
way
,
he
would
not
have
an
Argument
wherewith
to
deal
with
the
hearts
and
consciences
of
men
;
for
then
there
would
be
some
who
would
never
strive
to
be
excellent
,
or
to
be
above
others
,
if
they
that
be
beneath
in
the
Valley
should
have
the
light
of
the
Countenance
of
God
shine
as
bright
upon
them
as
it
doth
upon
those
that
are
at
the
top
of
the
Mount
,
and
that
have
laboured
and
took
a
great
deal
of
pains
to
get
up
thither
.
But
now
it
is
marvellous
agreeable
to
the
nature
of
God
,
and
excellency
of
his
holiness
to
draw
and
wind
up
his
Creatures
,
and
to
be
training
of
them
up
by
waies
which
are
sutable
and
kindly
for
them
to
be
dealt
withal
,
and
still
to
be
stirring
and
working
up
their
hearts
,
minds
,
and
spirits
unto
things
that
are
most
excellent
,
and
that
are
most
like
himself
.
So
that
we
see
this
prevalency
of
Prayer
with
God
is
in
part
Sacramental
and
not
meerly
natural
and
moral
;
that
there
is
equity
and
reason
in
it
that
God
should
do
thus
and
thus
by
persons
,
by
giving
a
preeminence
unto
them
above
their
Neighbours
;
and
yet
notwithstanding
,
if
we
speak
in
a
way
of
strictness
and
rigour
of
Justice
,
there
is
nothing
in
the
righteousnes
of
the
persons
,
nor
in
the
Prayers
of
these
that
can
upon
any
such
terms
engage
God
and
prevail
with
him
.
But
we
were
not
long
since
saying
,
Sect.
4
that
the
Saints
of
God
of
old
,
those
that
were
his
Worthies
,
made
account
that
if
they
were
in
any
danger
,
and
stood
in
any
need
of
more
than
ordinary
deliverance
,
if
they
had
any
manner
of
Requests
whereby
to
make
Friends
,
or
to
do
any
great
things
for
their
People
,
for
their
Nation
,
or
Country
,
their
way
was
ready
before
them
;
they
knew
that
they
had
such
an
Angel
as
Prayer
is
,
and
knowing
withall
the
interest
which
they
had
in
God
,
they
made
account
that
it
was
but
to
dispatch
their
Angel
of
Prayer
into
his
presence
and
their
desire
would
soon
be
granted
.
See
such
a
thing
in
David
,
Psal.
18.3
.
I
will
call
on
the
Lord
,
who
is
worthy
to
be
praised
,
so
shall
I
be
saved
from
mine
Enemies
;
I
will
pray
(
saith
he
)
and
then
I
do
expect
(
as
it
were
of
course
)
Salvation
and
deliverance
from
God
.
And
so
again
,
in
ver.
5
,
6.
The
sorrows
of
hell
compassed
me
about
:
And
what
did
he
in
this
case
?
When
he
saw
no
way
of
escape
,
he
dispatches
his
Angel
unto
Heaven
;
and
his
Angel
was
sent
back
with
deliverance
:
he
heard
my
voice
out
of
his
Temple
,
and
my
cry
came
before
him
,
even
into
his
ears
;
And
then
what
follows
?
What
a
tempest
and
storm
doth
God
presently
raise
against
his
Enemies
?
Ver.
7
,
8
,
&c.
Then
the
Earth
shook
and
trembled
,
the
foundations
of
the
Hills
moved
,
and
were
shaken
,
&c.
And
so
again
,
ver.
18.19
.
They
prevented
me
in
the
day
of
my
calamity
:
But
the
Lord
was
my
stay
,
he
delivered
me
,
because
he
delighted
in
me
.
We
know
it
is
a
thing
usual
with
men
(
and
that
which
is
but
equal
,
and
no
mans
reproach
or
shame
)
to
be
more
kind
,
and
more
enclinable
to
help
those
that
are
willing
to
serve
them
,
those
that
are
respectful
of
them
,
and
charge
their
minds
and
thoughts
with
their
Affairs
and
Concernments
:
I
say
,
it
is
but
reasonable
,
that
a
man
who
is
thus
respected
by
another
should
shew
and
measure
out
respects
proportionably
to
him
again
:
So
God
(
it
seems
)
uses
to
deal
with
men
in
this
case
,
ver.
20
,
21.
The
Lord
rewarded
me
according
to
my
righteousness
,
according
to
the
cleanness
of
my
hands
hath
he
recompensed
me
;
for
I
have
kept
the
waies
of
the
Lord
,
and
not
wickedly
departed
from
my
God
.
We
see
that
it
was
not
simply
Prayer
,
or
David's
crying
unto
the
Lord
that
brought
this
deliverance
down
from
Heaven
unto
him
with
so
high
an
hand
;
no
,
but
it
was
his
righteousness
,
the
cleanness
of
his
hands
,
the
keeping
of
himself
clean
in
the
sight
of
God
;
this
was
that
which
gave
power
to
his
Prayer
,
and
caused
it
to
prevail
at
that
high
rate
with
him
.
And
so
Psal.
6.9
,
10.
The
Lord
(
saith
he
)
hath
heard
my
Supplication
,
and
he
will
receive
my
Prayer
;
And
what
then
?
Let
all
mine
Enemies
be
ashamed
and
sore
vexed
,
&c.
As
if
he
had
said
,
Let
them
look
to
it
all
mine
Enemies
;
for
I
am
resolved
that
I
will
pray
,
and
call
upon
God
,
and
I
know
then
what
will
fall
to
their
portion
,
and
therefore
let
them
look
for
nothing
,
nor
expect
nothing
but
ruine
and
destruction
when
I
shall
do
it
.
And
in
Rev.
11.5
,
6.
It
is
said
there
,
concerning
the
two
Witnesses
,
That
if
any
man
would
hurt
them
,
fire
proceeded
out
of
their
mouth
,
and
devoured
their
Enemies
;
and
if
any
man
will
hurt
them
be
must
in
this
manner
be
killed
;
As
if
he
had
said
,
there
is
no
way
with
them
but
one
,
if
they
attempt
any
thing
cruelly
and
unmercifully
against
my
Witnesses
,
their
fiery
Prayers
and
Supplications
,
which
proceed
out
of
their
mouths
,
will
destroy
them
.
And
so
he
goes
on
,
ver.
6.
These
have
power
to
shut
Heaven
that
it
rain
not
in
the
day
of
their
Prophesie
,
and
have
power
over
waters
to
turn
them
into
bleud
,
&c.
Ye
have
heard
that
this
Book
of
the
Revelations
runneth
much
upon
Allegories
and
Types
which
it
borrows
from
the
Old
Testament
;
but
the
plain
meaning
of
these
Expressions
is
only
this
;
that
those
that
should
stand
it
out
against
Antichrist
,
his
Apostacies
,
and
the
Idolatrous
doings
in
those
times
,
should
be
able
to
do
as
great
things
,
and
to
bring
to
pass
things
of
the
like
nature
and
consideration
in
their
kind
,
with
those
great
works
in
the
daies
of
Elijah
,
and
of
Moses
,
&c.
Ezek.
14.14
.
where
God
speaks
of
Noah
,
Daniel
,
and
Job
,
that
if
these
men
should
stand
before
him
,
yet
they
should
deliver
but
their
own
souls
by
their
righteousness
.
It
is
very
likely
that
it
was
a
received
Principle
amongst
the
Israelites
,
that
men
like
unto
these
could
prevail
for
what
they
would
with
God
,
and
God
would
not
deny
them
any
thing
that
they
asked
of
him
:
For
otherwise
it
was
to
no
purpose
to
affect
the
people
,
and
to
take
them
off
from
expectation
of
any
help
from
the
mediation
of
them
,
or
such
as
they
were
,
unless
they
had
hoped
for
deliverance
by
the
means
of
such
men
.
But
now
(
saith
he
)
it
is
true
indeed
,
if
these
men
,
or
any
like
unto
them
,
should
stand
up
and
intercede
with
me
,
they
should
have
somewhat
more
than
other
men
,
they
should
prevail
with
me
for
themselves
:
But
as
to
the
saving
of
the
Nation
,
and
the
preventing
of
the
Judgment
which
I
am
now
fully
resolved
to
execute
upon
you
,
it
is
such
,
of
such
a
nature
and
consequence
,
that
it
is
not
fit
for
me
to
grant
;
neither
indeed
would
these
men
ask
any
such
things
at
my
hand
,
if
they
knew
the
state
of
things
between
me
and
you
,
and
how
repugnant
it
is
to
those
Principles
of
Holiness
,
Wisdom
,
and
Justice
,
by
which
I
govern
the
World
,
and
must
govern
it
,
if
I
govern
it
like
my self
.
So
God
likewise
telleth
Jeremiah
,
Neither
lift
up
a
cry
for
this
people
,
for
if
they
pray
I
will
not
hear
them
,
Jer.
11.14
.
&
14.11
.
&
7.16
.
As
if
Jeremiah
had
had
such
an
opinion
,
that
this
people
might
have
been
brought
off
from
that
Judgment
which
God
intended
towards
them
,
and
that
God
should
have
suffered
some
kind
of
inconveniency
to
have
denied
him
if
he
had
prayed
for
them
;
and
therefore
to
prevent
him
,
he
plainly
tells
him
,
that
he
would
not
have
him
pray
for
them
.
As
if
God
had
said
,
it
is
not
at
all
out
of
my
way
to
deny
such
Petitions
and
Suits
as
they
that
are
wicked
and
stubborn
put
up
;
but
it
would
be
otherwise
with
me
,
in
case
thou
shouldst
pray
,
and
I
must
go
somewhat
out
of
my
way
to
deny
thee
,
and
therefore
(
saith
he
)
do
it
not
.
Now
this
passage
plainly
shews
,
that
such
persons
who
excell
in
righteousness
,
and
that
are
wont
to
lay
out
themselves
freely
for
God
,
he
is
wont
to
express
himself
with
an
answerable
freedom
and
bounty
to
them
;
and
consequently
,
to
give
them
power
at
the
Throne
of
Grace
,
and
interest
there
.
Thus
then
we
see
how
,
and
upon
what
account
Persons
filled
with
the
Spirit
of
God
must
needs
according
to
the
Scriptures
have
a
great
interest
in
God
,
and
carry
a
great
stroke
by
their
Prayers
at
the
Throne
of
Grace
,
viz.
because
they
keep
his
Commandments
,
and
do
the
things
that
are
pleasing
in
his
sight
.
Now
it
is
a
matter
of
easie
and
ready
apprehension
to
conceive
of
how
rich
a
consequence
such
an
high
Priviledge
as
this
we
have
mentioned
,
Sect.
5
and
found
men
and
women
filled
with
the
Spirit
to
stand
possessed
of
,
must
needs
be
to
make
the
life
of
a
man
most
desirable
in
this
World
.
We
know
for
a
man
to
have
the
Ear
of
a
King
,
or
a
great
Potentate
of
the
Earth
,
so
as
to
be
able
to
procure
his
Arm
to
be
stretched
forth
on
his
behalf
,
as
oft
as
he
should
reasonably
desire
it
,
is
esteemed
(
and
not
altogether
without
cause
)
to
be
a
great
piece
of
wordly
Felicity
.
But
alas
!
What
is
such
an
interest
in
the
greatest
or
mightiest
King
or
Prince
under
the
Heavens
,
being
compared
with
that
interest
which
such
a
person
,
as
we
have
spoken
of
,
hath
in
God
?
The
gleanings
of
him
that
hath
the
Ear
of
the
Great
God
of
all
the
Earth
open
to
his
Prayer
,
are
better
than
the
Vintage
of
him
that
hath
the
Ear
of
the
greatest
Monarch
in
the
World
open
unto
him
.
They
who
have
the
Ear
of
God
open
,
upon
such
terms
as
persons
filled
with
the
Spirit
have
it
,
are
in
a
capacity
hereby
,
not
only
to
provide
,
or
procure
for
themselves
,
as
oft
as
they
desire
all
accommodations
regularly
necessary
,
to
render
their
lives
full
of
peace
,
comfort
,
and
contentment
;
but
likewise
to
Umpire
and
order
the
great
Affairs
of
the
World
round
about
them
;
yea
,
and
to
give
Laws
unto
Nations
,
and
to
rule
them
with
a
Rod
of
Iron
.
For
such
persons
as
we
now
speak
of
are
a
first
fruits
of
that
World
to
come
,
which
in
Scriptures
is
called
the
new
Heavens
,
and
the
new
Earth
,
the
Kingdom
of
Christ
,
and
of
the
Saints
;
and
is
much
discoursed
amongst
us
under
the
name
of
the
Fifth
Monarchy
(
a
Name
and
Notion
proper
enough
for
it
:
)
and
have
a
first-fruit
granted
unto
them
by
God
of
those
glorious
Priviledges
,
of
that
Interest
of
Power
and
Grandeur
which
shall
be
vested
in
the
great
Body
,
or
whole
Community
of
the
Saints
in
that
day
(
of
which
we
may
have
occasion
ere
long
to
speak
more
particularly
.
)
So
as
this
shall
be
the
Priviledge
and
Prerogative
of
all
the
Saints
in
that
day
,
that
they
shall
rule
the
Nations
,
as
it
were
,
with
a
Rod
of
Iron
,
and
break
them
in
pieces
like
a
Potters
Vessel
;
meaning
,
that
the
whole
Earth
shall
be
given
unto
them
,
as
it
is
in
Daniel
,
Dan.
7.18.27
.
Even
so
shall
the
persons
,
we
speak
of
,
before
the
Dawning
of
that
Day
,
before
the
New
Heaven
and
the
New
Earth
,
taste
of
the
great
happiness
and
felicity
of
the
Chosen
of
God
in
those
daies
;
and
they
shall
Umpire
,
and
Rule
,
and
carry
and
sway
the
great
Affairs
of
the
World
,
as
we
have
it
in
Rev.
2.26
,
27.
He
that
overcometh
and
keepeth
my
works
unto
the
end
,
that
man
that
standeth
it
out
in
my
Cause
,
and
fights
it
out
unto
death
,
to
him
will
I
give
power
over
the
Nations
,
and
he
shall
rule
with
a
Rod
of
Iron
,
&c.
meaning
,
that
he
shall
have
part
in
the
great
felicity
of
that
day
.
You
know
that
passage
in
Jam.
5.17
.
where
it
is
said
,
that
Elijah
,
who
was
a
man
subject
to
the
like
passions
,
and
the
like
infirmities
with
other
men
,
I
suppose
he
means
not
so
much
(
if
at
all
)
sinful
infirmities
,
as
corporal
:
he
was
a
man
subject
to
sorrow
,
and
sickness
,
and
death
as
well
as
we
,
or
any
of
us
are
,
and
yet
he
did
thus
by
Prayer
;
he
prayed
,
and
he
shut
the
Heavens
;
and
again
he
prayed
,
and
he
opened
the
Heavens
,
and
provided
rain
for
the
Earth
by
his
Prayer
.
Now
I
suppose
the
Apostle
inserts
these
words
,
A
man
subject
to
like
passions
as
we
are
,
to
remove
that
great
stumbling
stone
which
might
be
in
the
minds
and
thoughts
of
ordinary
Christians
that
are
weak
and
poor
,
that
carry
about
with
them
a
body
of
sickness
and
death
,
and
are
despised
in
the
World
,
and
not
regarded
and
set
by
,
by
the
great
men
in
the
World
.
How
then
should
they
expect
that
a
God
of
that
infinite
Majesty
which
he
is
,
to
whom
they
should
pray
and
make
their
requests
should
regard
them
;
Especially
in
the
gratifying
of
them
upon
any
such
terms
,
that
he
should
do
any
great
or
excellent
thing
more
than
ordinary
for
them
?
Now
,
to
such
the
Holy
Ghost
here
saith
,
do
not
be
troubled
,
let
no
such
thought
as
this
arise
within
you
upon
such
an
occasion
;
for
I
tell
you
,
that
Elijah
was
a
man
as
weak
as
you
,
cloathed
with
the
same
flesh
,
subject
to
sicknesses
and
pain
,
and
to
be
contemned
and
slighted
by
men
,
as
he
was
by
Ahab
and
others
;
yet
this
did
not
at
all
obstruct
his
interest
with
God
;
his
Prayer
was
potent
and
powerful
with
him
,
for
he
did
very
great
things
,
as
you
know
,
by
his
Prayer
;
he
shut
the
Heaven
,
being
highly
offended
with
the
wickedness
of
the
People
,
and
their
Idolatry
:
He
interceded
(
as
it
were
)
against
them
,
and
sought
to
draw
down
Judgments
upon
them
;
indeed
he
sought
hereby
to
humble
them
,
and
to
bring
them
to
the
sight
of
their
sins
(
as
it
seems
he
did
;
)
and
accordingly
,
when
he
saw
that
they
did
repent
,
and
were
reformed
in
their
waies
,
he
did
by
another
Prayer
turn
the
course
of
the
Displeasure
of
God
another
way
,
and
drew
down
the
love
and
favour
of
God
out
of
Heaven
upon
them
.
And
,
Sect.
6
my
Brethren
,
doubtless
the
reason
why
the
interest
of
Prayer
is
fallen
so
low
,
and
sunk
,
as
it
were
,
in
the
Christian
World
,
in
comparison
of
what
it
was
in
the
Primitive
times
,
in
the
daies
of
the
Apostles
,
and
in
the
Ages
next
after
them
;
the
reason
(
I
say
)
why
so
little
is
done
in
the
World
by
means
of
Prayer
,
is
,
because
the
Generation
of
those
who
in
the
Primitive
times
were
wont
to
be
filled
with
the
Spirit
,
and
to
be
large
hearted
towards
God
,
is
in
a
manner
extinct
;
and
that
heavenly
vigour
,
which
possessed
the
hearts
and
reins
,
and
brake
forth
,
and
shewed
it self
in
the
lives
and
waies
of
the
First
and
Second
Ages
of
Primitive
Christians
,
was
not
lookt
after
in
the
Generations
afterwards
;
but
instead
thereof
many
of
them
suffered
a
Spirit
of
ignorance
and
blind
zeal
to
enter
into
them
,
and
to
possess
them
,
which
under
a
pretense
of
bestirring
it self
,
and
acting
for
God
and
Jesus
Christ
made
wrack
and
havock
of
their
interest
in
the
World
.
And
there
is
more
than
enough
of
this
kind
of
spirit
and
vigour
that
is
gotten
into
the
the
hearts
and
inward
parts
of
many
Professors
amongst
us
;
who
,
like
to
the
Jews
of
old
,
have
a
great
zeal
for
God
,
but
not
according
to
knowledge
;
yea
,
there
is
a
great
variety
of
several
shapes
and
forms
of
this
kind
of
zeal
amongst
us
.
The
Antinomian
,
he
laies
out
himself
effectually
for
the
advancement
of
his
Opinion
and
waies
;
and
thinks
he
doth
God
and
his
Gospel
the
only
service
in
the
World
.
A
second
sort
of
Professor
;
he
is
as
a
flame
of
fire
,
he
is
content
to
spend
,
and
to
be
spent
in
the
Service
of
his
way
,
being
full
of
confidence
,
that
even
whilest
he
treads
and
tramples
under
foot
the
peace
and
comforts
of
the
Children
and
dear
Servants
of
Christ
,
yet
he
is
the
only
Benefactor
to
his
Throne
and
Kingdom
amongst
men
.
A
third
Party
,
abominating
the
Zeal
of
the
former
,
riseth
up
early
,
and
goeth
to
bed
late
,
and
eats
the
bread
of
much
carefulness
to
mount
upon
the
back
of
Secular
Authority
,
and
if
he
get
but
his
foot
fast
and
sure
upon
this
ground
,
he
makes
account
that
by
turning
the
edge
of
the
Magistrates
Sword
against
all
that
he
conceipts
to
be
Errors
,
Heresies
,
Blasphemies
,
&c.
and
by
riding
over
the
heads
of
all
those
whom
he
calls
Sectaries
he
shall
set
God
upon
the
Throne
,
and
put
an
Iron
Scepter
into
the
hand
of
Jesus
Christ
,
wherewith
to
break
all
his
Enemies
in
pieces
like
a
Potters
Vessel
;
making
full
account
that
God
will
never
have
a
Temple
upon
Earth
unless
it
be
of
his
building
.
The
Seeker
,
whilest
he
throws
the
House
of
God
out
of
the
Windows
(
as
we
use
to
say
)
and
makes
an
utter
desolation
in
the
Courts
thereof
,
casting
out
all
the
Ordinances
and
Ministrations
of
it
as
Menstruous
and
polluted
Rags
,
and
makes
an
headless
,
heartless
,
and
confused
meeting
of
a
few
,
to
speak
what
any
Spirit
,
one
or
other
,
shall
prompt
them
withall
;
he
conceipts
(
and
this
with
confidence
enough
too
)
that
he
acts
according
to
the
heart
of
Jesus
Christ
;
and
that
persons
of
all
other
forms
and
waies
do
rather
great
disservice
to
Jesus
Christ
,
and
the
truth
than
otherwise
;
and
that
he
,
and
men
of
his
inspiration
,
are
the
only
persons
that
understand
aright
what
makes
for
the
lifting
up
of
the
Throne
of
Christ
amongst
men
.
Yea
,
the
Rantor
himself
,
whose
Principles
and
waies
have
no
more
Communion
with
the
glory
of
God
,
or
of
Jesus
Christ
,
than
Light
hath
with
Darkness
,
or
Christ
himself
with
Belial
,
yet
he
,
in
his
own
conceipt
,
is
the
first-born
amongst
the
Friends
of
God
and
of
Jesus
Christ
:
He
alone
it
is
that
spreads
abroad
the
sweet
savour
of
Jesus
Christ
in
the
World
,
whilest
he
pours
out
himself
in
all
manner
of
abominations
,
and
sentenceth
men
of
other
Principles
and
Practices
as
strangers
unto
God
,
and
to
the
Gospel
,
and
obscurers
and
darkeners
of
the
Grace
of
God
,
and
the
fulness
of
Redemption
purchased
by
Jesus
Christ
.
Yea
,
there
is
another
sort
,
who
is
the
last-born
Son
of
Sathan
(
that
I
know
amongst
us
)
he
finds
false
fire
in
the
Zeal
of
all
the
former
,
and
therefore
hath
set
up
a
new
form
or
way
for
the
worshipping
and
serving
of
God
;
and
though
Sathan
be
more
palpably
visible
in
it
than
in
any
of
the
former
,
yet
he
is
confident
that
all
other
waies
ought
to
cast
down
their
Crowns
to
the
ground
at
the
feet
of
it
;
yea
,
and
that
they
shall
be
made
to
do
it
.
Thus
God
hath
many
in
the
World
that
pretend
high
in
Friendship
to
him
,
and
in
Zeal
for
his
glory
,
who
yet
indeed
trouble
and
disturbe
the
World
:
And
many
of
them
labour
in
the
very
sire
;
and
some
of
them
do
as
little
spare
their
flesh
,
as
the
Servants
of
Baal
did
,
who
cut
themselves
with
Knives
and
Lances
;
which
they
needed
not
to
do
in
case
they
were
real
Friends
indeed
unto
God
,
and
worthy
Imitators
of
the
true
Zeal
and
Christian
fervour
of
Spirit
which
uttered
themselves
in
the
Primitive
Christians
.
So
that
as
Solomon
,
observing
the
common
pretenses
and
professions
of
men
one
to
another
,
expresseth
himself
thus
,
Prov
20.6
.
M●st
men
will
boast
,
every
man
of
his
own
goodness
;
But
who
can
find
a
faithful
man
?
That
is
,
a
Friend
indeed
and
indeed
:
So
may
God
altogether
as
truly
say
,
that
there
are
many
in
the
World
,
men
of
this
way
,
and
men
of
that
way
,
men
of
a
third
,
of
a
fourth
,
and
of
a
fifth
,
who
all
boast
of
their
goodness
,
who
pretend
love
to
me
,
and
zeal
for
my
glory
;
but
I
can
hardly
find
a
faithful
man
amongst
them
;
a
man
who
naturally
careth
for
the
things
of
my
glory
.
As
the
Apostle
speaks
concerning
Timothy
,
that
did
naturally
mind
his
Affairs
;
it
is
one
of
the
hardest
things
in
the
World
to
find
men
(
especially
any
publick
Society
of
men
)
that
do
naturally
mind
the
things
of
Jesus
Christ
.
But
the
thing
I
was
saying
unto
you
,
is
,
that
the
reason
why
the
interest
of
Prayer
in
the
World
,
I
mean
,
amongst
Professors
of
Christianity
,
is
fallen
so
low
as
it
is
;
and
is
in
a
manner
sunk
in
comparison
of
that
which
it
was
and
appeared
to
be
in
the
Christians
of
old
,
is
,
because
that
the
Spirit
of
love
to
God
,
that
Heroick
and
vigorous
Spirit
is
sunk
in
the
Christian
World
:
It
was
upon
the
Wing
in
the
times
of
the
Apostles
,
and
some
Ages
after
them
;
but
now
,
among
all
pretenders
to
God
,
certain
it
is
,
that
God
amongst
them
all
finds
not
many
faithful
Friends
,
not
many
of
that
integrity
,
and
uprightness
of
heart
and
soul
,
which
was
found
in
the
Primitive
Christians
.
For
as
God
reasoned
the
case
with
the
Jews
long
since
,
Isa.
59.1
,
2.
Behold
the
Lords
hand
is
not
shortened
,
&c.
neither
his
ear
heavy
that
he
cannot
hear
.
So
then
,
this
is
a
thing
which
needs
be
no
mans
doubt
or
question
,
that
to
be
great
in
the
sight
of
God
,
and
to
have
his
ear
continually
open
unto
a
mans
Prayer
,
must
needs
be
a
treasure
of
comfort
,
and
peace
unto
him
;
and
so
in
consort
with
those
three
other
Priviledges
(
formerly
opened
)
renders
a
mans
life
and
condition
in
the
World
as
desirable
as
God
judgeth
meet
to
permit
it
to
be
here
.
We
further
added
,
Sect.
7
in
the
proposal
of
the
Motive
yet
in
hand
;
that
as
a
being
filled
with
the
Spirit
would
render
a
mans
life
in
this
World
comfortable
,
in
respect
of
the
four
particulars
mentioned
,
yea
,
most
desirable
:
So
there
is
no
other
course
that
a
man
can
take
without
this
,
nothing
that
he
can
do
besides
,
or
with
a
neglect
of
this
will
do
it
,
will
interest
a
person
man
or
woman
in
any
,
or
however
,
not
in
all
the
particulars
mentioned
;
without
a
joynt
concurrence
of
which
there
will
be
somewhat
material
and
of
moment
wanting
to
the
compleating
of
their
condition
in
the
World
.
Let
us
speak
a
few
words
to
this
also
,
and
prove
unto
you
,
that
without
a
being
filled
with
the
Spirit
none
of
the
four
particulars
can
be
enjoyed
,
or
possessed
by
you
;
at
least
upon
any
such
terms
on
which
they
may
be
,
and
are
enjoyed
by
those
that
are
filled
with
the
Spirit
,
and
on
which
the
desirableness
of
a
mans
life
in
the
World
is
raised
and
maintained
by
them
.
Now
the
reason
(
briefly
)
why
none
of
the
great
Priviledges
mentioned
can
be
enjoyed
like
themselves
by
any
other
course
taken
,
or
means
used
,
without
a
being
filled
with
the
Spirit
is
this
,
because
they
all
depend
upon
these
cordial
and
high
engagements
for
God
,
and
for
the
advancement
of
his
interest
in
the
World
,
of
which
we
have
lately
spoken
;
and
these
are
not
likely
to
be
found
in
any
person
,
or
persons
,
but
in
those
only
who
are
filled
with
the
Spirit
.
So
that
we
have
these
two
things
to
open
and
shew
unto
you
.
First
,
That
the
four
particulars
,
wherein
,
as
we
have
proved
,
the
life
of
a
man
,
in
this
World
,
as
to
the
greatest
desirableness
of
it
,
consists
,
are
not
to
be
had
,
or
to
be
enjoyed
,
either
devisim
,
but
especially
not
conjunctim
,
but
only
by
a
signal
course
of
righteousness
,
or
a
very
considerable
degree
of
activeness
for
God
.
Secondly
,
That
no
mans
heart
will
ever
be
lifted
up
to
such
a
course
of
righteousness
as
this
,
to
such
an
activeness
for
God
,
but
only
theirs
who
are
filled
with
the
Spirit
of
God
,
what
course
soever
they
may
take
otherwise
.
Now
the
truth
is
,
that
both
these
,
in
effect
and
by
clearness
of
consequence
,
have
been
proved
already
;
The
former
in
those
discussions
,
wherein
we
made
it
appear
,
that
every
of
the
said
four
Priviledges
were
(
respectively
)
the
natural
and
proper
fruits
and
consequences
of
the
signal
intergrity
of
mens
hearts
and
waies
in
the
sight
of
God
;
The
latter
in
those
passages
wherein
in
like
manner
we
evinced
such
an
integrity
of
heart
and
life
before
God
to
be
the
genuine
and
appropriate
effect
of
a
being
filled
with
the
Spirit
.
Therefore
we
shall
here
only
vindicate
and
clear
those
discussions
and
passages
from
such
difficulties
or
objections
which
may
seem
to
encumber
them
,
and
to
weaken
the
truth
or
authority
of
them
.
First
then
,
That
men
may
attain
to
a
freedom
from
all
troublesome
and
tormenting
cares
and
fears
,
and
whatever
of
this
nature
is
apt
to
render
the
life
of
a
man
less
comfortable
,
less
desirable
,
without
any
such
high
engagements
for
God
(
as
were
spoken
of
)
and
so
consequently
without
being
filled
with
the
Spirit
,
appears
from
hence
,
that
many
Heathen
Philosophers
,
and
Wise
men
,
especially
of
the
Sect
of
the
Stoicks
,
by
study
and
dealing
with
themselves
and
their
hearts
effectually
,
from
such
Principles
and
Considerations
as
the
light
of
Nature
afforded
them
,
did
attain
this
atchievement
,
they
did
absolutely
deliver
themselves
from
that
bondage
and
subjection
we
speak
of
,
and
did
live
in
a
constant
tranquillity
,
and
serenity
of
mind
and
thoughts
;
and
did
not
feel
any
pricking
Thorne
,
or
grieving
Brier
of
any
troublesome
passion
.
Yea
,
more
generally
,
they
of
the
Schole
and
Sect
of
Epicurus
lived
free
from
all
cares
and
fears
;
yea
,
there
are
many
amongst
our selves
,
who
(
as
our
Proverb
expresseth
it
)
set
Cock
on
hoop
,
and
as
they
put
the
evil
day
far
from
them
,
so
together
herewith
they
put
away
all
care
,
fear
,
and
all
troublesome
thoughts
to
the
same
distance
;
therefore
it
seems
,
at
least
one
of
the
four
Priviledges
,
wherein
you
placed
the
desirableness
of
a
mans
life
and
condition
in
this
World
,
viz.
a
freedom
from
all
troublesome
and
tormenting
fears
and
cares
may
be
obtained
and
enjoyed
without
a
being
filled
with
the
Spirit
.
I
reply
first
,
concerning
Heathen
Philosophers
,
these
things
;
First
,
That
as
Painters
use
to
do
very
frequently
,
viz.
flatter
,
and
give
beauty
and
comliness
in
the
artificial
face
,
where
they
are
wanting
in
the
natural
:
So
many
Historians
,
when
they
have
a
person
of
note
,
or
worth
,
or
of
any
great
name
to
represent
,
or
describe
,
they
do
not
so
much
set
or
bend
themselves
to
inform
the
Reader
of
the
truth
of
things
concerning
them
,
as
to
shew
the
rareness
of
their
own
genius
and
parts
,
by
making
them
the
most
accomplished
persons
in
the
World
.
As
Sophocles
the
Tragedian
made
reply
to
him
who
demanded
a
reason
,
why
,
contrary
to
his
Fellow
Euripides
,
he
made
all
Women
that
he
personated
in
his
Tragedies
so
excellently
vertuous
and
good
?
I
(
saith
he
)
represent
them
such
as
they
should
be
:
In
like
manner
,
we
have
great
cause
to
suspect
that
they
who
have
reported
such
glorious
things
of
some
Philosophers
,
and
others
,
worthy
men
(
like
enough
in
their
Sphere
)
rather
represented
and
reported
them
such
as
they
should
have
been
than
such
as
they
were
;
as
Paterculus
(
a
Roman
Historian
(
speaking
of
Cato
,
saith
of
him
,
that
he
was
Virtuti
similimus
,
qui
rectè
nunquam
fecit
,
ut
facere
videretur
,
sed
quia
aliter
facere
non
poterat
:
He
was
a
man
most
like
unto
virtue
it self
,
who
never
did
that
which
was
right
that
he
might
appear
to
do
it
,
but
because
he
could
not
do
otherwise
;
as
if
he
were
a
man
unchangeably
perfect
and
good
.
After
some
other
high
Characters
of
commendation
,
he
saith
of
him
that
he
was
Homo
omnibus
humanis
vitiis
immunis
:
A
man
that
was
far
from
the
insirmities
of
a
man
;
with
more
of
the
same
strain
.
Yet
that
which
the
same
Author
reports
of
Scipio
Aemylianus
is
much
more
,
viz.
That
he
was
a
man
,
Qui
nunquam
nisi
laudandum
,
aut
fecit
,
aut
dixit
,
aut
sensit
;
who
all
his
life
long
never
spake
,
nor
did
,
nor
thought
any
thing
but
that
which
was
good
.
And
elsewhere
this
is
said
of
another
,
Solem
fa●ilius
e
Coelo
dimovendum
,
&c.
That
it
was
a
more
easie
matter
to
turn
the
Sun
out
of
his
way
than
to
turn
him
.
Therefore
we
are
not
bound
to
believe
all
that
we
have
received
by
Tradition
concerning
the
high
Strains
,
and
Heroick
attainments
and
Enjoyments
of
Heathen
Philosophers
,
and
others
famous
for
virtue
;
although
on
the
other
hand
,
there
is
little
question
to
be
made
but
that
there
were
many
of
excellent
Principles
and
deportments
amongst
them
,
and
such
who
shall
rise
up
in
Judgment
against
the
common
sort
of
Professors
of
Christianity
amongst
us
,
and
condemn
them
.
However
there
is
no
certainty
of
any
such
thing
as
absolute
freedom
from
cares
and
fears
enjoyed
by
and
of
them
,
as
that
pretended
in
the
Objection
.
Secondly
,
Suppose
that
as
far
as
an
estimate
can
be
made
,
Sect.
8
either
by
some
passages
of
speech
,
or
discourse
upon
occasion
uttered
by
some
of
them
,
or
else
by
many
Sayings
yet
found
in
their
Writings
,
that
they
did
some
of
them
enjoy
such
a
Priviledge
as
a
freedom
from
cares
and
fears
,
&c.
yet
such
an
estimate
as
this
is
far
from
certainty
or
infallibility
.
Though
we
should
hear
them
utter
sayings
,
or
speak
of
their
security
like
that
of
Angels
,
it
doth
not
follow
that
they
spa●e
truth
.
For
as
Aristotle
,
speaking
of
many
excellent
Principles
of
Temperance
and
Sobriety
,
saith
of
young
men
,
that
they
use
to
speak
and
discourse
of
these
things
,
but
do
not
believe
them
:
In
like
manner
,
men
of
Learning
and
Parts
may
hammer
out
many
excellent
Sayings
and
Strains
of
a
very
high
nature
,
and
yet
not
believe
them
themselves
.
David
sometimes
indeed
said
,
I
believed
,
and
therefore
I
spake
,
Psal.
116.10
.
but
the
truth
is
,
that
men
may
(
and
frequently
do
)
speak
and
utter
many
things
which
they
do
not
believe
.
Our
English
Story
reports
of
one
John
Crem●nsis
,
who
was
sent
over
by
the
Pope
to
perswade
the
Priests
from
Marrying
;
that
the
very
next
night
after
he
had
delivered
his
Message
,
and
in
an
eloquent
Oration
commended
Chastity
to
the
Clergy
,
he
was
found
in
Adultery
.
So
that
it
is
no
great
matter
for
men
to
write
excellent
things
,
to
talk
of
freedom
from
fears
and
cares
,
but
to
get
this
into
the
heart
and
to
make
this
real
is
another
manner
of
thing
.
Thirdly
(
and
lastly
)
Though
some
of
those
,
we
speak
of
,
might
seem
to
enjoy
such
a
Priviledge
as
that
formerly
described
of
a
dreadless
and
fearless
mind
,
whilest
either
they
were
free
from
danger
,
or
under
the
arrest
of
some
evil
more
tolerable
,
and
more
easie
to
be
born
;
yet
when
they
came
to
encounter
with
the
King
of
Fears
,
viz.
Death
,
their
inward
security
and
height
of
confidence
and
resolution
was
much
shaken
,
and
began
to
give
in
.
As
it
is
reported
of
Socrates
himself
,
the
wisest
,
or
at
least
one
of
the
wisest
men
amongst
them
,
and
withal
the
most
vertuous
and
Worthy
;
who
being
condemned
to
die
,
and
that
by
taking
Poyson
,
when
he
came
to
drink
his
Hemlock
(
for
that
was
to
be
his
deadly
Draught
)
he
looked
pale
;
and
yet
he
never
did
before
bewray
any
kind
of
fear
;
but
set
his
countenance
so
that
he
was
not
wont
to
change
it
.
So
that
that
fearlesness
of
Spirit
which
was
in
some
Philosophers
amongst
the
Heathen
was
not
compleat
,
or
full
of
power
,
it
did
not
so
reign
over
all
formidable
Enemies
but
that
when
Death
made
her
approaches
this
raised
some
fear
in
them
.
But
if
it
be
here
objected
and
said
,
Sect.
9
but
however
many
amongst
them
were
fearless
even
of
death
it self
,
as
appears
by
the
Examples
and
Stories
of
those
who
voluntarily
devoted
themselves
unto
death
for
the
preservation
and
safety
of
their
Country
;
as
the
Decii
amongst
the
Romans
;
there
were
two
of
them
,
the
Father
,
and
the
Son
,
who
in
several
Wars
,
wherein
their
Country
was
in
danger
,
did
rush
upon
the
face
of
death
.
And
so
Curtius
another
Roman
,
who
threw
himself
into
a
deep
Chasm
or
opening
of
the
Earth
.
And
some
amongst
the
Grecians
also
were
men
of
great
resolution
,
as
Codrus
,
Themistocles
,
&c.
and
did
expose
themselves
to
eminent
and
certain
dangers
of
death
,
only
for
the
safety
of
their
Country
;
therefore
such
men
as
these
were
free
from
all
tormenting
fears
and
troubles
.
But
to
this
we
answer
:
First
,
That
none
of
these
did
purely
,
or
meerly
voluntarily
devote
themselves
unto
death
,
but
upon
very
great
occasions
,
at
least
by
them
so
apprehended
,
viz.
for
the
preservation
of
their
Families
,
Wives
,
and
Countries
;
so
that
to
expose
themselves
unto
that
which
they
did
in
this
was
but
to
chuse
the
lesser
evil
before
the
greater
.
So
that
all
that
can
be
made
of
the
sense
that
those
had
of
death
,
was
,
that
they
apprehended
it
far
better
,
and
more
desirable
for
them
to
lose
their
lives
,
than
that
their
Wives
,
and
Families
,
and
Country
should
be
destroyed
.
Secondly
,
To
expose
a
mans
self
to
danger
,
or
unto
a
certain
evil
,
doth
not
prove
that
he
is
free
from
the
fear
of
the
evil
,
but
only
that
he
chuseth
and
prefers
this
evil
before
the
other
.
As
when
a
man
is
under
a
great
and
eminent
danger
unless
he
attempts
very
desperately
through
;
if
he
shall
make
this
attempt
he
is
not
certain
he
shall
escape
the
danger
he
is
in
,
only
he
doth
suppose
less
danger
of
the
two
in
that
course
which
he
takes
or
attempts
:
As
in
the
case
of
the
four
Lepers
at
the
Gates
of
Samaria
,
there
was
n●
safety
for
them
to
sit
at
the
Gate
,
there
they
must
perish
;
if
they
go
into
the
City
,
there
they
must
perish
likewise
;
but
if
they
should
arise
and
go
to
the
Army
,
they
could
but
kill
them
,
however
in
so
doing
they
might
escape
.
Now
therefore
it
doth
not
shew
that
there
was
no
fear
in
them
,
but
that
they
knew
there
was
was
no
possibility
of
escape
in
case
they
stayed
at
the
Gate
of
the
City
.
Thirdly
,
There
is
little
question
but
that
a
man
may
so
go
to
work
,
and
tamper
with
his
heart
and
mind
as
quite
to
stupifie
them
,
and
make
them
little
other
than
sensless
,
at
least
for
a
time
,
in
respect
of
any
object
whatsoever
;
as
the
Scripture
speaks
of
some
,
whose
hearts
were
as
hard
as
brawn
,
and
whose
consciences
were
seared
as
with
a
hot
Iron
.
Men
do
seldom
make
trial
of
their
hearts
what
they
can
bring
them
unto
,
and
can
hardly
believe
such
a
Doctrine
as
this
,
viz.
That
men
may
bring
their
hearts
to
what
temper
they
please
if
they
will
follow
means
that
are
proper
to
bring
such
a
thing
to
pass
.
Now
it
is
no
waies
unlikely
but
that
these
,
at
least
some
of
them
,
knew
what
considerations
were
apt
to
make
them
void
of
fear
(
they
being
men
of
parts
)
they
knew
how
to
deport
themselves
so
,
as
to
make
themselves
fearless
and
dreadless
.
If
men
will
attend
only
upon
the
thoughts
of
the
excellency
,
and
renown
,
and
grandeur
of
men
that
have
died
on
such
terms
,
as
of
Achilles
,
Epaminondas
,
&c.
will
feed
upon
the
beauty
and
desirableness
of
their
Names
and
Fames
;
and
then
shall
think
that
they
themselves
,
if
they
shall
do
such
things
,
shall
be
as
famous
as
they
,
and
their
names
shall
live
.
If
this
course
shall
be
taken
for
any
considerable
space
of
time
,
and
men
shall
but
add
hereunto
other
considerations
which
are
apt
to
render
their
lives
in
this
World
less
pleasing
,
and
less
desirable
,
no
question
but
that
they
may
harden
their
hearts
,
and
stupifie
their
senses
,
that
they
may
quite
quench
and
destroy
all
impressions
of
fear
which
is
naturally
planted
within
them
towards
such
formidable
objects
.
Fourthly
,
Very
possibly
Sathan
might
stand
at
the
right
hand
of
such
persons
,
and
help
forward
those
who
did
devote
themselves
unto
death
;
he
might
blow
the
coals
of
vain
glory
when
their
hearts
began
to
work
and
rise
within
them
by
casting
in
his
incentives
.
For
we
have
heretofore
shewed
unto
you
he
hath
such
a
kind
of
operation
upon
the
hearts
of
men
,
and
can
joyn
with
their
fansies
and
imaginative
powers
,
and
put
life
into
them
by
his
injections
.
This
may
be
another
means
by
which
these
Persons
might
attain
unto
this
fearlesness
and
dreadlesness
of
spirit
.
Fifthly
(
and
lastly
for
this
)
Concerning
that
freedom
from
tormenting
cares
and
fears
,
if
there
were
any
amongst
them
that
had
part
and
fellowship
in
any
such
Priviledge
,
upon
such
ground
as
the
light
of
nature
might
afford
them
,
it
may
be
thought
that
the
Spirit
of
God
was
in
the
business
;
we
may
safely
say
,
that
the
Spirit
of
God
might
be
there
,
and
that
it
was
his
interposure
:
For
the
Book
of
Nature
is
the
Book
of
God
as
well
as
the
Book
of
Scripture
;
though
this
latter
Book
hath
more
in
it
than
the
former
,
yet
so
far
as
that
doth
teach
,
so
far
doth
God
own
,
countenance
,
and
fall
in
with
it
.
And
we
know
that
the
Scripture
it self
doth
speak
the
truth
of
this
;
and
God
is
the
God
of
Order
,
and
not
of
Confusion
:
Therefore
those
things
which
are
written
in
the
Book
of
Nature
do
not
cross
any
thing
written
in
the
Scripture
.
The
truth
is
,
that
this
Book
(
I
mean
,
the
Book
of
the
Scripture
)
is
written
to
perfect
that
which
is
decayed
,
blotted
,
and
blurred
in
the
Book
of
Nature
,
that
we
might
come
to
the
knowledge
of
God
with
the
more
ease
.
Now
,
in
case
there
be
any
who
want
this
Book
of
the
Scripture
,
and
shall
mind
and
consider
that
other
Book
of
God
,
the
Book
of
Nature
,
which
Book
requires
many
excellent
things
of
men
as
well
as
the
Scriptures
do
.
If
they
go
so
to
work
as
they
may
,
if
they
will
study
the
works
of
Righteousness
which
the
Book
of
Nature
teacheth
,
and
fall
in
with
him
who
teacheth
there
,
that
is
God
;
and
still
as
light
comes
in
walk
up
unto
it
,
all
this
while
here
is
a
fit
opportunity
for
the
Spirit
of
God
to
joyn
himself
with
those
persons
,
and
carry
them
on
from
lesser
light
to
greater
.
It
is
for
his
glory
to
delight
in
such
persons
who
make
much
of
his
motions
.
They
that
will
but
mind
his
beginnings
,
and
his
first
breathings
into
their
hearts
and
souls
,
he
will
presently
cause
them
to
take
up
a
new
Lesson
,
and
will
still
carry
them
forward
,
and
cause
them
to
know
things
more
considerable
.
Now
then
,
put
the
case
that
this
was
the
state
of
any
of
them
,
that
they
did
attain
unto
any
such
Spirit
to
be
above
fears
and
dread
;
this
might
be
by
means
of
the
Spirit
of
God
,
which
might
be
a
kind
of
fulness
of
the
Spirit
in
them
.
If
it
be
objected
,
Sect.
10
But
the
Heathen
are
said
to
be
without
God
in
the
World
,
Eph.
2.12
.
To
this
I
reply
,
It
is
true
,
to
speak
of
the
body
and
bulk
of
the
Heathen
,
they
were
indeed
without
God
in
the
World
;
this
was
the
state
of
the
generality
of
them
;
yet
notwithstanding
the
same
Apostle
saith
that
they
knew
God
,
Rom.
1.21
.
&
2.14.15
.
and
that
they
were
a
Law
unto
themselves
.
Now
look
to
what
degree
they
did
those
things
,
by
the
Law
and
light
of
Nature
,
that
they
would
have
done
in
case
they
had
had
the
written
Law
,
to
that
degree
they
were
a
Law
unto
themselves
,
and
their
Consciences
either
excused
or
accused
them
accordingly
.
Now
it
is
usual
to
speak
some
things
of
a
Body
or
People
in
the
general
which
cannot
belong
or
be
applied
to
every
individual
or
particular
person
.
As
when
Christ
crucified
is
said
to
be
unto
the
Jews
a
stumbling-block
,
and
unto
the
Gentiles
foolishness
,
1
Cor.
1.23
.
it
must
be
understood
that
he
speaks
only
of
the
generality
of
them
;
for
the
Apostle
explains
himself
,
But
unto
them
which
are
called
,
both
Jews
and
Greeks
,
we
preach
Christ
the
Power
of
God
,
and
the
Wisdom
of
God
.
So
that
that
which
the
Scriptures
speak
concerning
the
Gentiles
is
not
to
be
applied
unto
every
particular
,
but
only
to
the
generality
of
them
.
Concerning
persons
(
whether
they
bear
the
name
of
Christians
or
no
)
who
by
means
of
debauched
Principles
and
Practices
,
by
following
Lusts
and
Pleasures
unsatiably
,
seem
to
have
contracted
or
gained
a
freedom
from
fears
and
tormenting
cares
,
the
truth
is
,
that
for
the
most
part
they
are
not
Inheritors
,
or
in
possession
of
any
such
freedom
;
it
is
but
a
Copy
of
their
countenance
under
this
kind
of
practice
.
There
is
a
Worm
that
lies
gnawing
them
,
that
ever
and
anon
doth
sting
and
bite
them
,
even
in
the
greatest
heat
of
their
jollity
they
are
often
stung
.
The
Wiseman
says
,
Prov.
14.13
.
that
even
in
laughter
the
heart
is
sorrowful
,
and
the
end
of
that
mirth
is
heaviness
.
The
end
of
foolish
and
vain
jollity
is
heaviness
,
and
not
only
so
,
but
many
times
it
breaks
out
even
in
the
midst
of
it
,
and
comes
upon
them
as
the
pains
of
a
woman
with
Child
:
which
plainly
shews
that
their
fearlesness
of
spirit
is
not
of
that
kind
which
we
speak
of
.
These
waies
and
courses
of
pleasure
bring
but
a
false
kind
of
joy
;
for
their
disease
all
this
while
lies
hid
within
them
festering
.
And
so
men
may
cause
these
kinds
of
fears
to
be
allayed
by
this
kind
of
mirth
and
jollity
,
as
men
may
lay
mud
upon
a
Fountain
,
but
after
a
while
the
Spring
will
make
its
way
:
So
will
the
Conscience
be
as
a
Spring
of
sorrow
and
trouble
;
the
Conscience
will
work
thorough
and
thorough
,
though
they
should
lay
on
one
kind
of
Pleasure
after
another
;
yea
,
though
they
should
lay
on
never
so
much
;
and
it
will
appear
in
due
time
that
these
men
are
far
from
being
partakers
with
the
Saints
of
God
in
that
great
and
blessed
Priviledge
of
being
fearless
and
dreadless
.
So
that
we
see
that
that
fearlesness
of
spirit
,
which
we
have
argued
for
,
is
an
appropriate
effect
of
our
being
filled
with
the
Spirit
God
.
And
though
there
be
some
counterfeits
of
it
in
some
other
persons
,
who
are
not
full
of
this
Spirit
of
God
,
yet
if
you
take
the
Priviledge
as
we
described
it
,
take
it
in
the
richness
of
it
,
and
in
the
truth
and
reality
of
it
,
take
it
as
being
raised
upon
good
grounds
,
that
it
be
not
baffled
with
any
thing
that
shall
rise
up
against
it
,
thus
it
is
only
the
effect
of
such
a
signal
Righteousness
as
we
speak
of
,
and
some
other
answerable
effects
of
a
being
filled
with
the
Spirit
.
Now
as
the
case
is
in
this
Priviledge
,
Sect.
11
so
there
is
the
same
reason
of
all
the
other
three
particulars
;
namely
,
that
a
Creature
cannot
invest
himself
in
them
,
but
only
by
that
course
we
have
spoken
of
.
Joy
and
Peace
,
a
setled
Peace
,
an
excellent
strain
of
Joy
cannot
be
attained
by
any
other
person
but
only
by
him
who
is
more
excellent
than
his
Neighbour
;
this
is
the
natural
result
and
product
of
an
excellent
course
and
strain
of
Righteousness
and
Obedience
unto
the
Command
of
God
.
And
if
men
shall
attempt
to
raise
it
in
themselves
in
any
other
way
,
or
by
any
other
means
,
they
will
be
disappointed
;
for
this
kind
of
fruit
grows
from
no
other
Tree
whatsoever
,
it
ariseth
only
from
an
enlargement
of
the
Creature
towards
his
God
.
And
the
truth
is
,
that
which
is
found
in
many
men
,
and
which
in
the
Language
of
some
is
termed
joy
,
is
but
a
kind
of
degenerate
joy
.
There
may
be
joy
so
called
,
but
that
which
is
joy
indeed
is
a
quite
different
thing
from
it
.
It
was
the
saying
of
an
Heathen
Philosopher
(
and
it
is
a
very
true
Saying
)
that
true
joy
is
a
severe
thing
;
and
for
the
maintaining
of
it
it
requireth
much
watchfulness
of
them
that
are
the
Subjects
thereof
;
they
must
not
turn
aside
to
do
any
thing
that
is
unworthy
of
it
.
Now
therefore
,
when
men
are
light
and
loose
in
their
words
and
actions
,
carried
away
by
that
contentment
which
is
in
sin
,
there
is
nothing
of
reality
in
their
joy
.
You
may
find
out
some
other
name
for
it
,
or
if
you
will
you
may
call
it
Joy
:
but
there
is
nothing
of
the
nature
or
of
the
substance
of
this
joy
in
it
,
which
is
unspeakable
and
glorious
;
and
so
concerning
that
other
particular
,
a
capacity
of
enjoying
a
free
and
large
Communion
with
God
:
This
cannot
arise
in
any
mans
heart
without
the
Spirit
of
God
,
who
can
fill
men
with
the
knowledge
of
God
,
and
impart
,
and
communicate
the
secrets
of
God
accordingly
.
Who
knoweth
the
things
of
God
but
the
Spirit
of
God
,
and
he
to
whom
the
Spirit
will
reveal
them
?
And
our
Saviour
saith
,
no
man
knoweth
the
things
of
God
but
only
the
Son
;
no
man
knows
them
without
manifestation
and
discovery
of
them
by
him
.
As
Horse
and
Mule
,
and
other
Creatures
,
do
not
,
nor
cannot
understand
the
things
of
a
man
,
because
they
have
no
Communion
with
him
in
his
Principles
of
Reason
and
understanding
:
In
like
manner
,
neither
are
men
capable
of
the
things
of
God
further
than
himself
doth
manifest
these
things
unto
them
.
Indeed
there
is
this
difference
between
beasts
having
Communion
with
men
,
and
mens
having
Communion
with
God
.
As
beasts
,
they
have
no
Communion
with
men
in
Principles
,
so
neither
are
they
capable
of
any
Discourse
or
Communication
,
or
of
receiving
the
light
of
knowledge
from
men
:
But
it
is
otherwise
with
men
in
respect
of
the
knowledge
of
God
,
and
Communion
with
him
;
for
though
they
have
no
knowledge
of
the
things
of
God
at
the
present
,
yet
are
they
capable
of
the
knowledge
of
them
,
if
they
be
communicated
unto
them
they
can
relish
them
and
improve
them
.
And
so
for
the
fourth
particular
(
and
last
)
that
great
interest
in
God
to
carry
things
in
Prayer
;
this
is
such
a
Priviledge
that
,
me
thinks
,
every
man
must
acknowledge
and
grant
,
and
cannot
find
any
thing
to
oppose
or
object
against
it
,
but
that
this
must
be
the
effect
of
an
enlargement
in
Righteousness
,
and
this
comes
by
the
assistance
of
the
Spirit
of
God
.
For
God
makes
a
great
Treasury
of
his
Ear
;
that
is
only
open
for
persons
of
greatness
and
worth
;
it
is
one
of
the
highest
means
,
and
greatest
encouragement
which
God
hath
in
his
hand
to
work
and
draw
up
the
hearts
of
men
on
high
,
viz.
unto
a
life
excellent
in
holiness
,
to
grant
them
a
rich
interest
in
Heaven
,
to
have
his
car
open
to
do
great
things
for
them
.
Now
,
if
God
should
grant
all
to
other
persons
that
are
low
and
of
an
ordinary
conversation
,
God
would
be
divided
against
himself
,
and
should
make
that
common
which
he
hath
set
apart
for
great
and
signal
Services
.
For
should
he
grant
this
great
Priviledge
,
to
have
his
Ear
open
to
persons
of
an
ordinary
rate
or
growth
in
holiness
,
that
when
they
prayed
unto
him
for
great
things
they
might
obtain
them
at
his
hand
,
he
would
spoil
his
market
for
great
things
:
For
who
are
they
that
would
strive
to
out-run
their
Neighbours
in
matters
appertaining
to
God
,
if
they
apprehended
that
God
would
give
as
much
interest
in
himself
,
and
in
his
love
unto
them
that
neither
labour
nor
strive
to
gain
it
?
So
that
there
is
no
question
to
be
made
,
but
that
this
Royal
Priviledge
also
is
the
natural
and
appropriate
effect
and
product
of
an
high
excellency
in
Righteousness
in
the
World
,
and
consequently
shews
them
that
have
it
to
be
filled
with
the
Spirit
of
God
.
Thus
we
have
made
good
the
truth
of
our
Motive
last
propounded
,
so
far
as
it
concerns
this
present
life
,
and
the
desirableness
of
it
;
and
have
shewed
and
proved
,
that
he
that
is
filled
with
the
Spirit
of
God
must
needs
be
invested
in
,
and
possessed
of
the
four
Priviledges
mentioned
:
And
secondly
,
that
he
that
is
possessed
of
these
must
needs
live
upon
the
most
desirable
and
happy
terms
that
this
World
can
afford
.
We
cast
in
this
likewise
additionally
that
this
blessedness
of
life
and
condition
is
not
to
be
obtained
by
any
other
means
but
by
being
filled
with
the
Spirit
.
We
now
proceed
to
shew
the
like
concerning
the
life
which
is
to
come
,
Sect.
12
viz.
that
a
being
filled
with
the
Spirit
in
this
World
is
that
which
will
make
a
mans
Crown
of
glory
to
flourish
on
his
head
,
and
this
with
the
greatest
encrease
of
glory
,
in
the
World
which
is
to
come
.
Only
,
by
the
way
,
we
suppose
one
thing
,
which
I
know
is
doubted
of
and
questioned
by
some
,
and
denied
by
others
,
but
yet
is
more
generally
received
,
and
(
questionless
)
is
a
truth
,
and
the
Doctrine
of
the
Scriptures
themselves
,
viz.
That
as
the
state
and
condition
of
men
differ
in
this
World
,
some
live
upon
better
and
more
comfortable
terms
than
others
;
so
shall
it
also
be
in
the
World
to
come
:
I
mean
,
amongst
those
who
shall
all
be
happy
and
blessed
,
some
shall
be
greater
in
blessedness
than
others
,
and
higher
in
glory
,
though
it
shall
be
well
with
them
all
,
and
they
shall
all
be
happy
and
blessed
.
Now
whereas
the
World
to
come
,
according
to
the
more
general
and
probable
Opinion
,
is
twofold
:
First
,
That
state
of
the
Saints
under
the
Kingdom
of
Christ
which
is
yet
to
come
,
and
that
condition
afterwards
when
God
shall
be
all
in
all
,
there
is
no
estate
between
these
two
.
Now
take
either
the
one
estate
,
or
the
other
,
they
may
well
be
called
the
World
which
is
to
come
;
that
is
,
a
World
which
as
it
is
future
,
so
the
state
and
condition
of
it
will
be
much
different
from
the
World
that
now
is
.
That
which
we
are
about
to
propound
unto
you
doth
relate
indefinitely
unto
them
both
,
in
all
,
and
in
every
of
the
several
degrees
and
dispensations
of
God
in
them
.
We
shall
not
make
any
long
business
to
argue
and
vindicate
the
truth
which
we
now
suppose
as
the
Basis
or
ground-work
of
the
next
part
of
our
discourse
;
partly
,
because
we
would
not
make
any
long
digression
from
the
main
business
in
hand
;
partly
,
because
(
as
I
remember
)
we
,
not
very
long
since
,
did
argue
the
Point
at
large
,
giving
reply
both
unto
such
Scriptures
,
and
such
Arguments
which
are
generally
opposed
unto
the
Opinion
.
Therefore
we
shall
at
present
only
take
some
brief
notice
how
the
Scriptures
stand
enclined
in
the
Point
,
and
add
a
Reason
or
two
for
the
confirmation
of
what
we
shall
find
the
Scriptures
hold
forth
in
the
case
;
and
when
we
have
laid
this
foundation
,
we
shall
go
forward
with
the
building
.
First
;
For
the
Scriptures
there
is
a
great
appearance
here
,
yea
(
doubtless
)
more
than
an
appearance
too
on
the
behalf
of
the
Notion
or
Opinion
which
was
lately
mentioned
.
All
those
passages
wherein
it
is
declared
that
God
will
judge
every
man
according
to
his
works
,
and
so
reward
every
man
according
to
his
works
,
suppose
a
difference
in
rewards
,
unless
we
shall
suppose
(
that
which
is
manifestly
untrue
)
viz.
that
the
good
works
of
all
those
who
shall
be
saved
are
equal
,
and
that
none
of
them
have
done
either
more
or
less
,
nor
that
they
have
been
more
or
less
serviceable
either
unto
God
or
men
in
their
Generation
;
but
that
all
have
been
found
alike
righteous
,
alike
faithful
,
alike
zealous
for
God
.
But
supposing
that
the
works
of
the
Saints
(
I
mean
their
works
of
righteousness
)
are
not
equal
,
but
that
some
have
lifted
up
their
hands
higher
unto
the
Commands
of
God
than
others
;
then
these
passages
of
Scripture
clearly
suppose
that
there
will
be
found
a
variety
of
rewards
between
righteous
men
and
righteous
men
.
For
that
such
places
of
Scripture
as
these
are
not
to
be
understood
only
of
the
kind
or
general
quality
of
mens
works
;
as
if
the
meaning
only
were
,
that
God
would
reward
all
those
that
shall
have
wrought
righteousness
,
and
who
have
done
well
with
eternal
life
;
and
that
he
will
punish
those
that
have
done
wickedly
and
ungodlily
with
eternal
death
;
now
though
this
be
a
truth
,
yet
that
this
cannot
be
the
meaning
is
apparent
by
the
Scriptures
which
speak
elsewhere
,
not
only
of
both
kinds
of
works
,
and
the
different
species
and
kind
of
rewards
and
recompenses
proper
to
them
;
but
also
that
both
kinds
of
works
shall
be
recompensed
(
respectively
)
with
blessedness
,
and
with
torments
proportionably
to
the
measure
and
degree
wherein
the
one
have
been
good
,
and
the
other
have
been
evil
.
This
appears
from
several
places
of
Scripture
(
as
likewise
from
the
reason
it self
,
Sect.
13
2
Cor.
9.6
.
)
He
that
soweth
sparingly
shall
reap
sparingly
,
but
be
that
soweth
bountifully
shall
reap
bountifully
.
To
restrain
this
to
a
reaping
,
i.
e.
to
what
a
man
is
like
to
receive
,
or
shall
receive
in
this
present
World
is
contrary
to
several
other
Scriptures
;
If
(
saith
the
Apostle
,
1
Cor.
15.19
.
)
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
Therefore
when
the
Holy
Ghost
promiseth
that
they
who
sow
bountifully
shall
reap
bountifully
,
it
evidently
follows
,
that
this
must
be
expounded
of
what
they
shall
receive
from
God
in
the
World
which
is
to
come
.
And
so
in
Rev.
14.13
.
where
it
is
said
of
those
that
die
in
the
Lord
,
Blessed
are
the
dead
,
&c.
their
works
follow
them
.
Which
shews
that
their
works
do
not
only
stand
by
them
,
or
abide
with
them
here
,
while
they
are
in
this
life
;
but
that
when
they
shall
go
out
of
this
World
,
then
blessed
are
they
that
die
in
the
Lord
,
for
they
rest
from
their
labours
,
and
their
works
follow
them
,
out
of
this
World
into
that
which
is
to
come
.
The
Apostle
gives
this
by
way
of
Motive
to
press
to
good
works
;
that
whatsoever
good
thing
any
man
doth
,
the
same
shall
he
receive
of
the
Lord
,
namely
,
in
proportion
;
let
a
man
do
but
little
,
and
he
shall
receive
but
little
:
but
let
him
rise
as
high
as
he
will
,
and
be
as
fruitful
as
fruitfulness
it self
can
render
him
,
he
shall
receive
all
and
every
particular
Work
,
and
every
particular
Service
in
proportion
of
reward
.
Know
,
my
Brethren
,
there
is
not
any
of
this
precious
Seed
of
glory
and
future
blessedness
lost
,
there
is
not
one
corne
or
grain
of
this
that
shall
rot
under
the
clods
.
The
Heavens
are
the
fruitfullest
soil
that
can
be
sown
in
.
The
Seed
that
you
sow
is
the
precious
Seed
of
Righteousness
,
and
true
Holiness
,
and
you
cannot
sow
too
thick
of
this
seed
.
For
the
Heavens
are
other
manner
of
Fields
than
the
Fields
of
this
World
:
They
may
(
indeed
)
be
sowed
too
thick
with
seed
of
another
nature
,
which
may
hinder
the
fructification
thereof
,
but
you
cannot
sow
the
Fields
of
Heaven
so
thick
but
that
your
harvest
will
be
answerable
,
Mat.
25.34
,
&c.
our
Saviour
declares
how
,
and
after
what
manner
he
will
entreat
those
that
have
,
or
shall
have
ministred
unto
him
in
his
members
.
Come
ye
blessed
of
my
Father
,
inherite
the
Kingdom
prepared
for
you
from
the
foundation
of
the
World
:
For
I
was
an
hungry
,
and
ye
gave
me
meat
,
&c.
Our
Saviour
makes
this
the
very
reason
and
account
which
he
gives
unto
the
World
,
why
the
Saints
were
admitted
into
that
Kingdom
which
was
prepared
for
them
(
i.
e.
for
men
and
women
who
did
act
in
the
World
after
such
a
manner
)
because
they
had
done
these
things
:
namely
,
fed
the
hungry
,
and
cloathed
,
&c.
By
the
way
,
to
give
a
little
light
unto
that
question
,
Sect.
14
Whether
Faith
alone
justifies
,
or
how
and
in
what
sense
men
are
justified
by
works
,
viz.
by
the
Works
of
the
Law
?
Whensoever
the
Apostle
is
disputing
with
the
Jews
,
he
treats
with
them
according
to
their
own
sense
,
which
was
,
that
they
did
expect
to
be
justified
by
the
Works
of
the
Law
,
upon
a
riged
account
of
their
own
Righteousness
,
and
that
upon
the
merit
of
what
they
did
,
and
that
it
would
be
unrighteousness
in
God
not
to
justifie
them
upon
such
terms
.
Now
the
Apostle
argues
that
by
the
Works
of
the
Law
,
in
this
sense
,
no
man
can
be
justified
.
Justification
is
taken
two
waies
in
Scripture
,
either
for
the
putting
of
men
into
a
state
of
grace
and
favour
with
God
;
or
else
it
may
be
taken
for
that
final
judgement
or
award
which
God
will
pronounce
unto
men
in
the
great
Day
.
Now
,
if
we
speak
of
the
former
,
this
no
waies
depends
upon
the
Works
of
the
Law
,
nor
upon
any
Works
whatsoever
,
for
then
the
bare
or
meer
performance
of
such
Works
would
justifie
men
.
Now
the
Justification
which
Paul
had
chiefly
to
do
with
the
Jews
about
was
the
first
of
these
justifications
which
stands
in
the
remission
of
sins
,
which
he
describes
in
Rom.
4.7
,
8.
Blessed
are
they
whose
iniquities
are
forgiven
,
and
whose
sins
are
covered
;
Blessed
is
the
man
,
&c.
This
doth
not
depend
upon
the
Works
of
the
Law
,
for
without
shedding
of
bloud
there
is
no
remission
of
sins
,
Heb.
9.22
.
therefore
Justification
,
in
this
sense
,
doth
wholly
depend
upon
the
bloud
of
Jesus
Christ
,
and
is
procured
by
it
,
and
derived
unto
the
Creature
which
doth
believe
and
accept
of
him
for
a
Saviour
.
But
if
you
take
Justification
in
the
second
sense
,
either
for
Gods
approbation
of
men
,
or
for
his
final
award
,
that
he
shall
give
unto
men
;
this
Justification
doth
depend
wholly
(
upon
the
matter
)
upon
mens
Works
,
and
upon
their
righteousness
.
For
the
Sentence
of
that
justification
at
that
day
shall
be
awarded
unto
men
,
not
according
as
they
have
believed
,
but
according
to
the
righteousness
which
they
have
wrought
,
and
so
Works
are
necessary
,
when
it
is
said
:
He
that
condemneth
the
Righteous
and
justifieth
the
Wicked
,
that
both
are
an
abomination
unto
the
Lord
,
Prov.
17.15
.
Now
to
justifie
here
(
and
in
many
other
places
)
signifies
to
approve
,
or
discharge
from
punishment
;
so
that
for
men
to
approve
of
the
wicked
in
their
evil
waies
,
and
to
discharge
them
from
such
punishment
which
ought
to
be
inflicted
on
them
is
an
abomination
to
the
Lord
.
Thus
then
we
see
,
that
what
the
Scriptures
speak
concerning
God's
rewarding
mens
good
works
,
it
is
not
to
be
restrained
to
any
thing
they
receive
from
him
in
this
life
;
yea
,
if
what
God
in
the
Scripture
promiseth
unto
worthy
,
and
well-doing
,
or
unto
men
righteous
and
holy
,
were
confined
to
what
they
are
like
to
receive
from
him
in
this
World
,
all
the
service
that
any
mans
righteousness
or
fruitfulness
in
well
doing
would
do
him
,
would
not
amount
to
an
exempting
of
him
from
being
of
all
men
the
most
miserable
,
according
to
that
passage
of
the
Apostle
lately
mentioned
,
1
Cor.
15.
If
in
this
life
only
we
have
hope
in
Christ
,
&c.
But
this
only
by
the
way
.
Sect.
15
That
which
we
have
in
hand
is
this
,
viz.
That
the
good
things
which
men
and
women
do
,
in
respect
of
the
reward
of
them
,
are
not
limited
unto
this
present
life
.
Besides
the
Scripture
already
mentioned
there
are
very
many
others
which
speak
directly
as
to
this
,
viz.
that
there
shall
be
different
degrees
of
rewards
,
Dan.
12.3
.
They
that
be
wise
shall
shin
as
●h
brightness
of
the
firmament
,
and
they
that
turn
many
unto
righteousn●s●
as
the
Stars
for
ever
and
ever
.
And
so
Mat.
10
41.
He
that
receiv●th
a
Prophet
in
the
name
of
a
Prophet
shall
receive
a
Prophets
reward
:
which
clearly
shews
●hat
the
reward
of
a
Prophet
is
great
.
And
so
again
,
He
that
receiveth
a
righteous
man
in
the
name
of
a
righteous
man
shall
receive
a
righteous
mens
reward
.
Now
here
he
makes
a
difference
between
the
reward
of
a
righteous
man
and
of
a
Prophet
.
And
so
in
1
Cor.
3
12.
the
Apostle
speaking
of
the
different
managing
of
the
Ministry
of
the
Gospel
in
the
preaching
thereof
expresseth
himself
thus
.
If
any
man
b●ild
Hay
and
Stubble
,
&c
upon
the
foundation
Jesus
Christ
he
shall
suffer
loss
,
namely
,
in
his
reward
,
though
he
may
be
saved
.
And
so
on
the
other
hand
,
he
that
shall
build
Silver
,
and
Gold
,
and
Precious
stones
shall
not
only
be
saved
,
but
shall
sustain
no
loss
or
detriment
in
his
reward
,
which
the
other
shall
certainly
do
.
Other
foundation
(
saith
the
Apostle
,
ver.
11.
)
can
no
man
lay
,
i.
e.
upon
any
reasonable
terms
or
grounds
.
Men
indeed
may
build
upon
this
foundation
,
either
Silver
,
or
Gold
,
or
Precious
Stones
;
or
Hay
,
and
Stubble
,
and
rotten
Wood
;
I
mean
,
men
may
build
such
kind
of
Doctrines
which
do
hold
a
natural
correspondency
with
the
foundation
;
or
they
may
build
such
Doctrines
as
are
unsutable
,
and
are
so
expressed
by
the
terms
of
Hay
,
and
Stubble
,
and
Wood
;
that
is
,
such
Doctrines
,
Notions
,
and
Imaginations
which
are
altogether
inconsistent
with
that
precious
foundation
Jesus
Christ
.
Now
(
speaking
of
these
things
)
saith
he
,
Every
mans
work
shall
be
made
manifest
,
for
the
day
shall
declare
it
;
and
if
any
mans
work
shall
abide
the
trial
,
he
shall
receive
the
full
reward
of
it
:
but
if
any
mans
work
shall
be
burnt
(
meaning
,
in
part
,
not
that
the
foundation
shall
burn
;
)
if
any
mans
superstructure
shall
be
Hay
,
Stubble
,
&c.
he
shall
suffer
loss
;
his
reward
shall
not
be
so
large
,
so
rich
,
and
so
great
as
it
would
have
been
in
case
he
had
neither
built
Hay
,
nor
Stubble
,
nor
Wood
,
but
only
Gold
,
Silver
,
and
Precious
Stones
.
Therefore
it
is
clear
,
that
there
shall
be
some
difference
even
amongst
those
that
are
Preachers
and
Teachers
of
the
Gospel
,
which
together
shall
be
saved
in
respect
of
the
reward
of
their
labours
.
Besides
this
place
there
are
several
other
expressions
to
this
purpose
;
that
of
our
Saviour
in
his
answer
to
the
Sons
of
Zebedeus
,
Mat.
20.23
clearly
doth
suppose
that
there
are
such
places
in
his
Kingdom
,
places
at
his
right
hand
,
and
at
his
left
hand
;
we
know
it
is
not
only
the
common
interpretation
of
the
place
,
but
it
is
likewise
according
to
the
manner
of
all
Nations
,
of
Kings
and
supreme
Governours
,
that
those
that
are
nearest
unto
them
in
place
,
and
highest
in
their
favour
,
do
sit
next
unto
them
at
the
right
hand
,
and
at
the
left
.
And
so
again
,
2
Joh.
v.
8.
he
adviseth
them
not
to
lose
those
things
which
they
had
gained
;
meaning
,
that
they
had
done
much
good
,
that
they
had
held
forth
the
name
of
Jesus
Christ
;
now
take
heed
(
saith
he
)
that
you
do
not
lose
the
things
which
you
have
wrought
,
that
you
may
receive
a
fall
reward
.
Now
such
men
who
shall
hold
on
their
way
,
not
only
when
there
shall
be
no
interruption
in
their
way
of
well-doing
,
but
also
when
troubles
and
temptations
shall
attend
them
for
righteousness
sake
;
these
are
they
that
shall
not
lose
what
they
have
wrought
:
But
for
others
that
shall
abate
in
their
zeal
and
faithfulness
to
God
,
though
they
do
not
decline
to
that
degree
,
but
that
they
may
be
saved
at
the
last
;
yet
will
they
not
receive
so
full
a
reward
,
there
will
not
be
so
many
blessings
for
them
as
there
might
have
been
in
case
that
they
had
pursued
without
making
any
digression
.
Mat.
5.10
,
11
,
12.
Our
Saviour
pronounceth
blessedness
to
them
who
are
persecuted
for
righteousness
sake
,
Blessed
are
you
when
men
shall
revile
you
,
and
persecute
you
;
and
shall
say
all
manner
of
evil
against
you
falsly
for
my
names
sake
;
rejoyce
and
be
exceeding
glad
(
the
word
signifies
,
leap
or
dance
for
joy
)
for
great
is
your
reward
in
heaven
.
Sect.
16
But
besides
the
general
vergency
and
leaning
of
the
Scriptures
on
that
hand
we
speak
of
,
there
are
several
reasons
and
grounds
agreeable
to
the
Scriptures
,
and
to
the
nature
of
the
thing
it self
that
perswade
very
much
that
way
.
First
,
If
God
should
make
those
of
his
Saints
,
or
believers
that
are
most
remiss
and
negligent
in
his
service
here
on
earth
,
equal
in
reward
of
blessedness
and
glory
unto
those
who
have
been
eminently
zealous
,
and
signally
faithfull
,
and
have
been
content
to
spend
and
be
spent
(
as
the
Apostle
speaks
)
upon
his
interest
and
service
;
and
especially
if
he
shall
be
supposed
to
declare
his
mind
accordingly
unto
the
World
;
he
shall
not
only
want
one
of
the
greatest
Arguments
and
Motives
to
perswade
men
and
women
unto
waies
that
are
excellent
,
but
also
overture
such
a
thing
which
would
be
a
snare
and
temptation
to
fight
low
,
and
to
move
drowsily
,
heavily
,
and
slowly
in
the
course
of
Christianity
.
For
when
men
shall
know
and
consider
,
that
whatsoever
they
shall
do
more
than
others
of
their
Brethren
shall
turn
to
no
account
at
all
unto
them
,
unless
it
be
(
haply
)
to
somewhat
that
is
less
considerable
in
this
present
World
,
as
matter
of
credit
,
reputation
,
&c.
though
in
such
respects
it
is
much
more
like
to
work
a
quite
contrary
way
,
viz.
to
matter
of
envy
,
hatred
,
&c.
When
men
(
I
say
)
shall
understand
that
all
their
high
acting
for
God
,
and
the
interest
of
his
glory
in
the
World
,
shall
produce
nothing
of
a
more
desirable
consequence
,
or
import
unto
them
than
seven
times
less
would
have
done
,
must
not
their
hand
hereby
be
much
weakned
as
to
the
things
that
are
excellent
?
Secondly
,
If
they
who
shall
excell
in
righteousness
shall
be
but
equal
in
reward
unto
those
who
shall
act
but
at
an
under
rate
therein
,
then
it
follows
,
that
God
should
not
love
Holiness
and
Righteousness
;
at
least
that
there
should
be
some
Holiness
,
or
(
which
is
the
same
)
some
degree
of
Holiness
which
he
doth
not
love
;
or
at
least
,
that
he
should
love
something
in
the
Creature
,
which
yet
he
should
not
reward
,
or
(
which
is
the
same
with
all
these
)
that
God
should
not
love
him
more
,
who
is
more
holy
,
and
righteous
,
and
consequently
more
like
unto
himself
than
another
who
is
less
righteous
,
less
holy
,
and
so
less
like
himself
.
But
all
these
things
are
repugnant
to
the
Nature
of
God
.
For
certain
it
is
,
that
if
God
loves
righteousness
and
holiness
simply
,
and
in
respect
of
their
nature
absolutely
considered
,
then
he
proportionably
loves
them
more
where
they
are
found
in
any
further
or
more
eminent
degree
.
As
it
was
in
Christ
,
Because
he
loved
Righteousness
,
and
hated
Iniquity
(
viz.
with
a
more
perfect
hatred
than
any
other
of
the
Saints
)
therefore
he
anointed
him
with
the
oyl
of
gladness
above
his
Fellows
,
Heb.
1.9
.
Thirdly
(
and
lastly
)
it
is
evident
that
God
doth
consider
the
eminent
services
of
some
men
in
this
World
,
and
doth
eminently
,
and
above
the
rate
of
the
ordinary
wages
of
other
men
,
reward
them
here
;
whereas
he
suffers
the
like
Services
of
other
men
to
pass
unrewarded
at
present
,
at
least
in
respect
of
any
rewards
in
the
accommodations
or
good
things
of
this
World
,
yea
,
he
suffers
some
persons
of
very
eminent
zeal
and
faithfulness
unto
him
,
instead
of
any
recompence
in
the
former
enjoyments
of
this
World
,
to
be
w●etchedly
and
cruelly
entreated
by
the
World
;
which
was
the
case
of
John
●he
Baptist
,
and
P●ul
,
and
of
the
rest
of
the
Apostles
generally
.
It
is
true
indeed
,
the
case
is
sometimes
otherwise
:
God
doth
reward
the
eminent
Services
of
his
Saints
with
the
good
things
of
this
present
World
.
As
in
Phineas
the
Son
of
Eleazer
,
Abraham
,
Job
,
and
some
others
.
Num.
25.11
,
12
,
&c.
Gen
22.16
,
17
,
18.
Job
42.10
,
11
,
&c.
Now
if
God
should
highly
reward
the
services
of
some
men
with
the
signal
blessings
both
of
this
World
and
the
World
to
come
,
and
should
reward
the
like
services
of
other
men
only
with
the
blessings
of
the
World
to
come
,
and
this
but
the
same
in
degree
with
the
blessings
of
the
other
,
who
had
a
gracious
consideration
likewise
in
the
enjoyments
of
this
World
,
and
were
free
(
at
least
comparatively
,
and
to
a
very
great
degree
)
from
those
sharp
trials
and
sufferings
of
the
other
;
Should
not
God
in
such
Dispensations
as
these
be
hard
and
unequal
?
If
it
be
here
said
,
Sect.
17
But
is
not
God
at
liberty
to
do
with
his
own
as
he
pleaseth
?
(
as
it
is
in
the
Parable
,
Mat.
20.15
.
)
Or
is
not
the
good
both
of
this
present
life
,
and
the
life
to
come
,
and
all
the
degrees
of
either
,
his
?
And
why
then
may
he
not
give
either
an
equal
,
or
unequal
share
and
proportion
to
those
whose
services
and
sufferings
for
him
have
been
unequal
?
Or
is
he
any
waies
necessitated
to
consult
the
degree
of
mens
obedience
or
services
to
apportion
or
assign
unto
them
his
rewards
?
I
reply
first
,
If
we
consider
God
in
the
absoluteness
and
infinity
of
his
Nature
and
Being
,
and
as
undeclared
unto
the
World
in
that
Covenant
and
Word
,
and
in
those
Promises
,
and
other
Manifestations
which
he
hath
made
of
himself
in
his
Word
unto
men
;
doubtless
,
he
is
not
impleadable
,
not
liable
to
any
mans
just
exception
,
in
case
he
should
dispose
of
his
Treasure
or
good
things
upon
such
terms
as
the
Objection
mentioneth
.
For
setting
aside
the
consideration
of
that
Covenant
which
he
hath
strook
with
the
World
in
Christ
no
person
could
have
any
reasonable
colour
or
pretense
to
except
or
contend
against
him
,
that
the
dealeth
more
bountifully
with
some
than
with
others
;
supposing
that
even
they
,
with
whom
he
deals
less
bountifully
,
yet
receive
from
him
measure
heaped
up
,
pressed
down
,
and
running
over
,
above
the
Line
of
their
Services
or
Sufferings
.
Secondly
,
If
we
consider
God
,
as
now
having
voluntarily
engaged
himself
in
the
Covenant
of
grace
and
bounty
which
is
contained
and
expressed
in
the
Scriptures
,
and
more
particularly
in
the
New
Testament
,
in
case
he
shall
distribute
his
Rewards
only
according
to
the
terms
and
rules
here
expressed
,
he
may
be
said
to
do
with
his
own
what
he
will
;
because
no
man
,
nor
other
Creature
,
prescribed
unto
him
any
of
these
Rules
,
no
nor
yet
counselled
or
advised
him
to
prescribe
or
make
them
but
himself
only
.
Therefore
when
(
in
the
person
of
the
Lord
of
the
Vineyard
in
the
Parable
)
he
demands
of
him
that
murmured
against
him
for
doing
as
he
did
[
i.
e.
for
making
those
that
had
wrought
but
one
hour
in
the
day
equal
unto
them
that
had
borne
the
heat
and
burthen
of
the
day
]
Is
it
not
lawful
for
me
to
do
with
mine
own
as
I
will
?
It
is
not
necessary
to
suppose
that
he
claims
a
liberty
or
priviledge
to
dispose
of
that
which
is
his
,
contrary
to
his
revealed
will
,
or
contrary
to
those
terms
,
wherein
he
hath
declared
that
he
will
dispose
of
his
own
:
It
rather
supposeth
,
that
they
that
contended
with
him
about
that
disposition
of
his
own
which
he
made
,
judged
those
terms
and
rules
according
unto
which
this
disposition
was
made
to
be
unreasonable
and
unequal
;
and
that
God
pleades
the
lawfulness
and
equity
of
them
(
and
so
the
lawfulness
of
his
proceedings
,
according
to
them
in
disposing
of
his
own
)
from
this
Principle
in
reason
,
and
of
common
acceptation
amongst
men
:
that
it
is
lawful
for
any
man
to
dispose
of
that
which
is
clearly
and
absolutely
his
own
as
himself
pleaseth
.
Thirdly
,
When
God
by
Promise
,
or
otherwise
,
hath
declared
unto
the
World
by
what
Rules
and
Principles
he
purposeth
to
walk
towards
all
mankind
in
the
distributions
of
his
rewards
,
in
case
he
should
walk
contrary
to
them
he
should
be
liable
unto
the
exceptions
,
and
expostulations
,
and
cavils
of
men
.
Certainly
he
never
doth
this
,
doth
not
make
distribution
of
any
of
his
Treasury
contrary
to
those
terms
which
he
hath
declared
:
Possibly
he
may
sometimes
seem
to
some
one
to
do
so
,
who
doth
not
righly
understand
his
Covenant
,
nor
his
mind
and
meaning
therein
.
Now
then
,
the
Laws
or
Terms
of
the
Covenant
,
according
unto
which
God
hath
declared
,
and
still
doth
declare
unto
the
World
,
that
he
will
reward
and
punish
men
are
to
this
effect
(
in
the
point
we
speak
of
)
viz.
that
he
will
reward
every
man
according
to
his
works
;
that
they
who
sow
sparingly
shall
reap
sparingly
,
and
they
that
sow
liberally
shall
reap
liberally
.
And
again
,
that
whatsoever
good
thing
any
man
doth
,
the
same
shall
he
receive
of
the
Lord
;
with
many
things
of
like
import
.
Therefore
now
,
in
respect
of
those
bands
and
engagements
wherein
God
hath
voluntarily
engaged
himself
he
is
not
at
liberty
to
do
otherwise
.
As
Paul
said
,
He
could
do
nothing
against
the
truth
,
but
for
the
truth
:
So
neither
can
God
do
any
thing
against
himself
,
but
for
himself
;
he
can
do
nothing
against
his
own
honour
,
and
his
own
glory
but
only
for
them
.
And
as
the
Maxime
,
or
Saying
amongst
men
,
Every
man
may
do
with
his
own
as
he
pleaseth
,
is
to
be
understood
with
this
Explication
or
Proviso
;
he
may
do
with
it
as
he
pleaseth
,
viz.
in
a
rational
way
,
and
so
as
neither
to
destroy
or
hurt
himself
or
others
:
In
like
manner
,
God
may
do
with
his
own
what
he
will
,
so
he
doth
all
things
for
his
own
honour
and
glory
.
But
that
mentioned
in
the
Objection
,
wherein
it
is
supposed
that
men
that
are
unequal
in
Service
to
God
may
yet
be
made
equal
in
Rewards
by
him
;
it
seems
(
at
least
)
to
have
a
kind
of
appearance
against
the
truth
of
God
,
and
against
those
Engagements
and
Declarations
which
he
hath
made
concerning
himself
,
and
concerning
his
intentions
and
purposes
to
proceed
with
men
in
the
Gospel
.
You
heard
before
that
he
that
sows
sparingly
shall
reap
sparingly
;
now
if
he
that
soweth
sparingly
shall
reap
liberally
,
or
have
the
same
encrease
of
his
slender
sowing
which
the
other
hath
of
his
liberal
sowing
;
here
would
(
as
it
were
)
be
a
blot
upon
the
truth
of
God
in
such
a
Saying
,
and
in
such
a
Declaration
of
himself
.
And
so
when
he
saith
,
he
that
soweth
plentifully
shall
reap
plentifully
,
it
must
needs
be
understood
comparatively
in
respect
of
him
that
soweth
sparingly
:
So
then
evident
it
is
,
such
a
procedure
of
God
with
men
as
the
Objection
supposeth
,
obscureth
the
name
and
glory
of
God
in
the
eyes
of
the
World
.
Only
there
is
one
thing
which
we
ought
to
be
somewhat
tender
of
,
Sect.
18
namely
,
how
to
understand
all
the
Promises
and
Declarations
which
God
hath
made
in
this
case
of
what
he
intends
and
purposeth
to
do
with
men
;
whether
to
understand
them
as
engagements
absolutely
and
universally
upon
him
,
to
the
observation
of
which
he
is
alwaies
engaged
;
or
(
rather
)
whether
they
be
only
to
be
understood
and
taken
as
a
course
which
he
intends
to
follow
ordinarily
,
and
for
the
most
part
,
and
in
standing
cases
;
and
that
he
doth
rather
declare
what
he
would
have
men
expect
,
what
is
fit
and
meet
for
them
to
look
for
at
his
hand
,
in
reference
to
their
Services
,
than
what
he
would
absolutely
and
universally
bind
himself
to
do
.
For
doub●less
as
it
is
in
humane
Laws
(
and
so
in
Promises
)
●hat
are
of
the
greatest
moment
and
consequence
,
for
the
benefit
and
good
of
the
State
and
Common-wealth
unto
which
they
relate
;
such
cases
may
fall
out
wherein
the
Letter
of
the
Law
is
better
to
be
waved
and
declined
than
r●gedly
to
be
observed
and
insisted
upon
;
and
yet
this
is
no
prejudice
to
the
goodness
of
the
Law
,
that
it
will
not
serve
the
t●rn
in
all
cases
;
because
it
is
a
Rule
amongst
Politicians
and
Wise
men
that
Laws
are
not
made
for
all
cases
whatsoever
that
may
occur
;
but
only
for
ordinary
and
standing
cases
,
and
such
which
most
frequently
fall
out
amongst
men
:
So
this
possibly
may
be
no
disparagement
at
all
to
God
,
nor
no
ground
of
causing
any
disrepute
upon
him
,
or
dishonour
,
that
he
doth
sometimes
step
aside
from
some
of
his
Promises
and
Declarations
which
he
hath
made
in
this
kind
,
if
the
Circumstances
under
which
he
doth
it
will
bear
it
,
and
do
in
an
equitable
and
rationable
way
require
it
at
his
hand
.
There
is
a
time
(
saith
Solomon
,
Eccl.
2.5
.
)
to
gather
stones
,
and
a
time
to
cust
them
abroad
;
now
it
may
be
there
may
be
ten
times
the
proportion
of
the
time
to
gather
stones
of
what
there
may
be
of
that
time
which
is
seasonable
for
the
throwing
them
abroad
:
yet
it
doth
not
follow
but
that
it
may
be
as
fit
that
stones
be
thrown
away
as
gathered
together
.
So
there
may
be
such
cases
(
I
suppose
it
will
be
hard
to
determine
the
contrary
,
but
that
there
may
be
such
cases
)
wherein
God
may
refuse
to
go
by
his
own
Declarations
and
Expressions
in
this
kind
,
and
that
without
being
liable
to
any
change
,
or
blot
,
or
blemish
;
as
if
that
God
should
suffer
his
truth
to
fail
,
or
that
he
should
go
contrary
to
his
Word
.
It
is
true
,
when
the
Apostle
saith
of
him
,
he
is
a
God
that
cannot
lie
,
it
doth
not
therefore
follow
that
he
doth
alwaies
literally
perform
what
he
saith
;
because
that
is
not
his
meaning
alwaies
so
to
do
;
we
are
not
so
to
take
his
Promise
,
nor
is
it
so
to
be
understood
,
but
only
of
ordinary
cases
,
and
where
there
is
not
some
special
inducement
,
one
or
other
,
of
greater
consequence
to
cause
him
to
leave
it
,
and
to
walk
on
the
other
hand
of
it
.
Now
by
all
that
we
have
argued
upon
this
Point
,
we
may
see
clearly
,
that
as
far
as
we
can
estimate
in
like
cases
,
God
will
reward
equally
those
that
shall
be
equal
in
their
service
,
and
unequally
those
who
shall
be
unequal
in
that
sense
;
and
that
he
hath
in
readiness
Crowns
of
glory
of
different
weight
and
brightness
,
according
as
he
seeth
and
beholdeth
that
men
and
women
do
either
fall
or
continue
low
in
their
Service
,
or
else
as
they
grow
,
and
proceed
,
and
rise
:
God
(
I
say
)
hath
Crowns
of
glory
to
fit
,
and
to
answer
according
to
the
Rules
of
his
own
proportion
and
equity
,
Rules
of
his
own
drawing
up
and
making
;
he
hath
rewards
commensurable
to
every
mans
case
,
and
to
every
mans
faithfulness
,
and
zeal
in
his
Service
.
Concerning
that
Parable
,
Sect.
19
Mat.
20.
a
passage
of
Scripture
which
seems
to
cross
and
thwart
this
Opinion
of
variety
of
Rewards
in
Heaven
.
They
that
are
contrary
minded
to
us
in
the
Point
in
hand
understand
,
that
by
the
Penny
here
,
which
is
said
to
be
given
to
the
Labour●●
respectively
,
is
meant
Eternal
Life
and
Salvation
.
Others
(
upon
a
better
ground
)
are
of
a
contrary
Judgment
,
and
do
not
suppose
it
necessary
that
we
should
so
understand
it
.
And
there
are
some
that
are
divided
in
their
judgments
about
it
;
who
yet
agree
in
this
,
that
Eternal
Life
and
Salvation
is
not
signified
by
it
.
Touching
the
Parable
,
I
clearly
find
from
the
words
of
Christ
which
went
before
in
Mat.
19.
the
last
words
,
But
many
that
were
last
shall
be
first
,
that
the
intent
of
it
was
only
to
make
good
,
or
to
declare
in
an
Instance
or
Type
the
truth
of
what
the
Lord
Christ
had
said
that
the
first
should
be
last
.
And
indeed
it
is
the
general
Scope
of
the
Parable
that
is
to
be
minded
;
and
all
particular
clauses
and
carriages
in
it
are
not
to
be
applied
unto
any
special
thing
.
As
it
is
with
many
of
your
Maps
,
there
are
the
Places
,
and
the
Cities
,
and
Distances
of
them
;
these
are
only
the
Scope
of
the
Maps
;
but
there
are
many
things
by
way
of
Ornament
besides
to
make
them
pleasant
to
the
eyes
:
So
I
conceive
,
our
Saviour
doth
frame
most
of
his
Parables
only
with
one
edge
,
as
it
were
to
fit
and
sute
the
business
which
he
aims
at
,
and
which
he
seeks
to
convey
,
and
stick
in
the
minds
and
consciences
of
the
Hearers
:
But
there
are
many
Passages
and
Sayings
in
several
Parables
which
have
no
special
and
particular
relation
unto
the
main
end
,
but
only
to
set
off
the
Parable
,
and
to
make
that
,
as
it
were
,
more
fit
for
the
understanding
,
and
pleasant
to
the
apprehension
,
and
more
convenient
to
be
carried
away
by
the
memories
of
men
:
And
so
we
may
conceive
that
the
main
scope
of
the
Parable
is
only
this
,
to
shew
that
men
,
who
stand
upon
their
terms
,
with
a
mistaken
conceit
of
themselves
,
and
of
their
Services
(
as
the
Jews
did
)
are
out
of
the
way
.
And
this
our
Saviour
would
teach
them
by
the
Parable
,
when
he
saith
they
that
were
hired
in
the
morning
early
contracted
with
the
Housholder
for
so
much
for
their
days
work
,
which
is
said
to
be
a
Peny
:
But
for
the
rest
who
were
called
to
the
work
afterward
we
do
not
find
any
Contract
or
mention
made
of
what
the
Housholder
should
give
them
,
or
what
they
should
demand
for
what
they
do
,
but
only
he
tells
them
in
the
general
what
was
meet
for
them
should
be
given
them
;
he
bids
them
go
and
labour
,
and
do
their
work
faithfully
,
and
that
then
they
should
receive
accordingly
.
Now
when
he
comes
to
account
with
these
workmen
,
he
begins
with
those
that
were
hired
in
the
Morning
,
and
then
with
the
rest
that
came
later
,
and
then
with
the
last
that
came
at
the
Eleventh
hour
.
When
the
first
saw
that
there
was
as
much
given
unto
those
that
had
laboured
but
one
hour
of
the
day
as
there
was
unto
them
that
had
borne
the
heat
and
burthen
of
the
day
;
this
caused
them
to
break
out
against
the
Housholder
that
had
hired
them
,
as
if
he
were
unequal
,
unreasonable
,
and
unjust
in
giving
more
unto
such
as
had
laboured
less
,
as
they
judged
it
,
and
less
to
them
who
had
laboured
more
(
the
proportion
of
their
labour
considered
.
)
Now
Christ
shews
,
that
this
might
very
well
be
in
the
Kingdom
of
Heaven
;
that
is
,
in
the
business
of
the
Gospel
,
and
preaching
of
that
in
the
World
;
that
God
may
justly
,
and
upon
his
own
terms
,
though
he
would
not
account
with
such
Murmurers
and
Quarrellers
about
his
terms
;
yet
that
God
was
at
liberty
to
make
what
Law
or
Terms
he
pleased
for
the
disposal
of
his
own
,
and
to
walk
by
this
Rule
accordingly
;
that
this
was
just
and
equal
,
and
there
was
no
cause
to
contend
with
him
,
or
to
murmur
against
him
for
so
doing
.
But
it
may
be
some
mans
Question
,
Sect.
20
But
how
could
any
such
Terms
or
Rules
be
equal
for
God
to
proceed
by
,
to
make
these
equal
in
reward
who
laboured
but
one
hour
with
those
that
laboured
many
(
and
as
themselves
pleaded
their
own
cause
)
that
had
borne
the
heat
and
burthen
of
the
day
?
To
this
I
answer
,
That
God
doth
not
simply
and
barely
estimate
the
external
Actions
and
Services
of
men
,
but
doth
lay
together
,
and
puts
into
the
balance
(
whatsoever
it
may
be
)
the
inward
frame
of
the
heart
and
soul
.
And
so
we
find
in
Scripture
,
that
when
mention
is
made
of
the
righteousness
of
God
in
judging
of
men
,
it
is
said
,
that
he
will
judge
men
according
to
their
works
;
and
bring
forth
every
secret
thing
to
judgment
.
That
which
will
bear
special
weight
in
the
judgment
of
God
is
the
frame
of
the
heart
and
spirit
,
which
it
may
be
some
had
not
the
opportunity
fully
and
thoroughly
to
express
in
their
outward
deportments
and
service
in
the
World
;
but
when
God
comes
to
pass
Sentence
,
and
to
give
Judgment
,
then
he
will
estimate
things
according
to
the
strictest
and
accuratest
terms
of
reason
.
But
our
Saviour
,
in
this
Parable
,
sets
forth
the
high
presuming
nature
of
the
Jews
,
in
opposition
to
the
Gentiles
,
whom
they
despised
,
and
who
at
the
Eleventh
hour
of
the
day
were
called
into
the
Service
of
God
.
He
there
sets
forth
their
Genius
and
Disposition
,
who
because
they
had
done
so
much
,
and
had
been
so
laborious
above
others
in
the
Works
of
the
Law
,
and
in
the
Ceremonies
and
Sacrifices
,
and
in
the
legal
Rites
and
Observations
;
therefore
they
thought
they
should
have
double
and
trebble
,
and
a
thousand-fold
above
the
Gentiles
,
that
came
in
so
late
.
Now
the
Lord
Christ
declares
unto
the
Jews
,
Parabolically
,
that
he
knew
the
frames
of
their
hearts
,
how
they
were
much
expecting
and
looking
for
rewards
from
him
for
what
they
did
upon
the
account
of
themselves
;
but
intimates
that
the
Gentiles
were
content
to
submit
to
the
good
will
and
pleasure
of
God
;
that
they
came
in
to
serve
him
freely
,
without
indenting
,
or
any
particular
contracting
with
him
,
after
the
manner
which
it
seems
the
Jews
did
.
Upon
this
account
he
makes
equal
the
performance
and
Services
of
the
Gentiles
,
though
it
was
not
of
so
long
a
continuance
.
The
Gentiles
had
not
been
so
long
in
his
Vineyard
as
they
had
been
,
yet
the
Gentiles
served
him
with
a
better
heart
and
more
ingenious
mind
and
affections
than
the
Jews
did
;
which
they
ought
to
have
considered
,
and
not
so
much
to
have
stood
upon
their
ten
thousands
of
Rivers
of
Oyl
,
their
Sacrifices
,
and
Legal
Observations
,
as
to
contend
with
God
for
a
reward
in
rigour
of
Justice
.
That
by
the
Peny
is
not
here
meant
Eternal
life
,
Chrysostome
of
old
,
and
sundry
later
Interpreters
,
have
sufficiently
proved
from
hence
;
namely
,
that
they
who
come
in
at
the
first
hour
of
the
day
,
that
is
,
the
murmurers
,
and
those
whose
eyes
were
evil
because
God
was
good
,
that
envied
at
the
bounty
and
magnificence
of
God
towards
the
poor
Gentiles
,
that
such
persons
are
not
like
to
receive
the
Kingdom
of
Heaven
,
Salvation
from
the
hand
of
God
.
Or
if
we
should
,
in
the
last
place
,
understand
by
the
Peny
here
the
Kingdom
of
Heaven
,
or
Salvation
it self
,
yet
would
it
not
follow
from
thence
,
that
therefore
all
these
workmen
had
all
the
same
part
,
and
the
same
portion
there
,
or
the
same
degrees
in
glory
.
Because
as
when
it
is
said
,
that
the
Righteous
shall
shine
as
the
Sun
in
the
Kingdom
of
their
Father
;
though
they
shall
be
all
equal
in
this
that
they
shall
all
shine
as
the
Sun
;
yet
it
doth
not
follow
that
they
shall
all
shine
with
the
same
lustre
and
splendor
and
brightness
,
but
that
there
may
be
different
degrees
of
shining
:
So
it
may
be
said
,
that
all
those
persons
,
even
they
that
were
men
of
an
evil
eye
,
and
were
apt
to
murmur
and
grudge
,
at
them
who
they
thought
were
inferiour
unto
themselves
,
and
had
not
been
so
long
in
the
Service
of
God
as
they
;
supposing
,
I
say
,
that
those
persons
should
be
saved
as
well
as
the
other
,
yet
it
doth
not
follow
,
that
therefore
there
should
be
no
difference
between
the
one
and
the
other
,
for
every
one
may
have
his
Peny
if
we
understand
Salvation
by
it
;
for
all
the
Saints
,
and
all
Believers
that
have
the
least
Faith
,
and
the
lowest
degree
in
Grace
as
well
as
the
highest
,
they
shall
all
be
saved
:
But
it
doth
in
no
wise
follow
from
hence
,
because
they
shall
receive
every
man
a
Peny
,
that
therefore
they
shall
each
one
receive
no
greater
proportion
than
the
other
.
I
say
,
it
hinders
not
,
but
that
there
may
be
degrees
,
and
greater
proportions
and
shares
in
this
Salvation
to
be
conferred
upon
some
above
what
shall
be
given
or
conferred
upon
other
.
So
that
the
truth
is
,
though
this
Parable
be
very
hard
and
obscure
,
and
accordingly
hath
tried
the
Judgments
and
Understandings
of
men
,
and
divided
them
to
purpose
:
Yet
there
is
nothing
can
reasonably
be
brought
from
it
,
which
hath
any
clear
or
pregnant
Argument
against
that
inequality
of
rewards
which
we
have
been
arguing
until
now
.
So
that
we
shall
take
this
for
a
ground
or
Basis
of
that
Discourse
which
we
are
upon
,
That
certainly
there
is
a
variety
and
difference
of
Rewards
in
Heaven
;
there
are
Crowns
,
some
greater
and
more
weightier
than
others
.
Now
this
we
should
have
added
in
the
close
,
that
the
Crowns
of
greatest
weight
and
glory
are
prepared
for
the
heads
of
those
who
are
filled
with
the
Spirit
of
God
;
these
are
the
persons
that
shall
be
highest
and
nearest
unto
Jesus
Christ
in
his
glory
,
they
that
shall
most
abound
in
the
work
of
the
Lord
,
they
that
are
fullest
of
Zeal
and
Faithfulness
,
they
that
will
make
the
greatest
disposure
of
themselves
,
that
shall
be
content
to
spend
,
and
be
spent
upon
the
interest
of
God
in
the
World
:
certainly
,
if
there
be
any
Crowns
of
Glorie
in
the
World
to
come
more
weighty
than
others
,
they
are
the
persons
that
shall
receive
them
from
Christ
.
Now
it
only
remains
that
we
weigh
the
Motive
,
and
for
that
I
shall
refer
you
to
the
consideration
of
what
hath
already
been
delivered
in
this
Motive
.
FINIS
.