M
R
HOOKER'S
Seventeenth
Book
Made
in
NEW-ENGLAND
.
JOHN
,
17.20
.
I
Pray
not
for
these
alone
:
but
for
them
also
who
shall
beleeve
on
me
through
their
word
.
IN
this
17.
Chapter
:
We
have
a
most
heavenly
prayer
of
our
Savior
,
expressed
immediately
before
his
departure
hence
,
which
I
suppose
he
presents
to
the
Father
,
not
as
a
man
,
or
yet
Minister
of
the
Circumcision
,
unto
whom
he
was
sent
,
but
as
Mediator
,
&
is
part
of
that
Intercession
,
which
he
performeth
in
the
behalf
of
his
Church
and
people
.
And
being
now
shortly
to
offer
up
himself
,
and
to
lay
down
his
life
for
his
Children
,
and
to
go
out
of
the
World
,
(
as
though
his
soul
had
been
transported
into
the
Suburbs
of
Heaven
,
as
though
he
would
unbowel
his
dearest
and
heart-blood
desires
into
the
bosom
of
his
Father
)
he
sends
this
prayer
before-hand
in
the
power
of
his
Intercession
,
to
lie
leidger
there
in
the
behalf
of
his
Disciples
and
faithful
ones
,
that
so
he
might
fully
provide
for
their
everlasting
life
and
spiritual
welfare
,
before
he
left
his
own
life
,
and
provide
comfort
in
Heaven
to
be
sent
down
to
them
,
before
he
left
the
Earth
,
and
went
to
Heaven
.
A
Prayer
of
unconceiveable
and
incomparable
worth
,
above
al
that
ever
was
expressed
or
recorded
in
the
word
:
Like
a
confection
or
compound
of
those
soveraigne
excellencies
;
beyond
the
highest
strayn
of
the
desires
or
conceivings
of
the
souls
of
the
Saints
.
That
which
containes
the
quintessence
or
the
pith
of
al
the
cordialls
of
the
Gospel
;
the
very
marrow
of
al
that
great
redemption
,
he
had
wrought
and
purchased
:
the
highest
pitch
of
al
that
happiness
,
which
Heaven
can
afford
,
or
the
very
richest
Diamond
in
the
crown
of
Glory
:
for
that
we
may
see
,
he
here
prayes
for
something
beyond
glory
,
that
for
which
glory
was
made
,
and
therefore
better
than
glory
it self
,
for
so
the
words
:
I
have
given
them
my
Glory
,
that
they
may
be
one
,
as
we
are
one
.
So
that
that
is
the
end
of
Glory
,
and
therefore
better
than
Glory
,
able
to
carry
the
heart
beyond
al
the
riches
of
admiration
.
This
is
expressed
in
the
parts
of
it
according
to
the
parties
for
whom
it
is
made
,
and
those
are
two
.
-
1
For
himself
to
vers.
6.
-
2
For
his
servants
and
those
-
His
Apostles
.
ver.
6.
to
ver.
20.
-
The
rest
of
Beleevers
.
Hence
generally
for
our
imitation
and
direction
,
learn
from
our
Savior
.
1.
That
the
first
especial
scope
of
Prayer
should
be
for
such
things
that
do
more
especially
concern
us
.
Whether
it
be
in
regard
of
any
thing
which
respects
the
Glory
of
God
,
the
furtherance
of
his
truth
,
or
the
good
and
benefit
of
such
,
whose
conditions
or
relations
do
most
neerly
touch
us
;
for
thus
Prayer
serves
the
end
best
,
for
which
it
is
appointed
by
God
,
and
for
which
it
should
be
used
by
us
,
to
help
forward
the
occasions
that
be
under
our
hands
:
Prayer
is
like
the
passing
boat
of
the
Ferry
,
it
helps
al
Travellers
,
but
it
attends
them
next
,
that
come
first
;
So
it
was
with
Jacob
,
it
plyed
God
for
the
particular
,
and
especially
where
the
pinch
lay
,
Gen.
32.10.11
.
So
Eleazar
,
good
Lord
make
it
hit
right
to
day
.
Gen.
24.12
.
And
it
seems
it
was
that
which
God
complaines
of
Isa.
64.
At
least
he
condemnes
in
Josuah
,
that
his
hand
was
in
the
wrong
box
.
Jos.
7.10
.
quorsum
hoc
?
not
that
he
fasted
,
but
that
he
searched
nor
,
examined
not
the
sin
,
and
sought
not
the
reformation
of
that
which
indeed
did
especially
concern
him
.
The
present
work
done
,
want
to
be
supplied
,
the
way
of
Providence
furthered
.
Here
is
our
prick
and
mark
at
which
our
prayers
should
aim
,
we
must
not
shoot
at
rovers
,
Prayer
like
a
Skilful
Physitian
,
studies
the
cure
of
al
diseases
,
but
administers
a
receipt
to
him
,
whose
necessities
present
themselves
.
2.
Prayers
must
be
of
a
speeding
nature
so
to
attend
persons
or
things
of
present
necessity
,
as
to
reach
al
in
a
right
order
.
So
David
Psal.
50.2
.
last
.
Paul
brings
in
al
Churches
within
the
compass
of
his
care
and
of
his
prayers
.
I
make
mention
alwayes
of
you
;
and
of
you
al
in
my
prayers
,
and
this
almost
in
al
his
Epistles
.
Prayer
is
like
the
blood
and
spirits
which
pass
through
the
whol
body
of
Christ
,
and
hath
its
conveyance
even
into
the
least
member
and
joynt
.
Like
a
Pinnace
of
dispatch
,
that
gives
intelligence
from
each
quarter
.
The
Subjects
of
our
Saviors
Prayer
are
set
forth
,
two
wayes
.
-
1
From
their
quality
and
special
effect
,
they
shal
beleeve
:
and
that
from
the
generality
of
the
-
Object
,
in
Me.
-
Time
,
Hereafter
.
-
Instrument
by
which
it
shal
be
wrought
,
by
their
word
.
-
2.
From
a
comparison
of
equality
or
parity
.
i.
e.
Christ
prayes
not
alone
for
the
Apostles
,
but
equally
,
but
indifferently
,
for
al
,
as
wel
as
they
.
For
Explication
,
there
is
nothing
difficult
but
that
:
what
is
meant
by
their
word
.
That
is
the
Gospel
,
which
they
published
by
preaching
,
or
left
upon
record
in
writing
,
as
they
were
inspired
by
the
spirit
:
The
Lord
Christ
providing
therein
for
the
good
of
his
Church
,
unto
the
end
of
the
world
,
that
so
they
might
have
the
path
of
life
paved
out
before
them
,
and
a
certain
rule
to
guid
them
,
until
the
end
of
the
world
.
Not
that
none
did
formerly
beleeve
by
the
word
of
the
Prophets
in
the
Old
Testament
,
for
even
then
also
the
Gospel
was
preached
,
Gal.
3.8
.
Preached
the
Gospel
to
Abraham
,
in
thy
seed
shal
all
the
Nations
of
the
Earth
be
blessed
.
The
word
was
preached
to
them
,
as
wel
as
to
us
,
and
it
was
a
word
of
promise
Heb.
4.1.2
.
And
therefore
the
Apostle
professed
,
He
preached
no
other
things
,
but
what
were
contained
and
expressed
in
the
law
and
the
Prophets
.
Acts
,
26.22
.
the
Prophets
and
Moses
did
say
,
should
come
;
the
Prophets
foretold
,
in
the
Types
was
prefigured
,
and
in
the
Covenant
expressed
,
in
Genesis
promised
.
So
that
this
their
word
is
opposed
to
two
things
.
-
1.
Vnto
the
Law
,
which
is
our
Schoolmaster
,
to
whip
us
unto
Christ
,
but
is
not
able
,
either
to
declare
him
to
us
,
or
to
work
faith
in
us
.
It
s
that
which
onely
makes
way
for
faith
,
but
is
not
that
seed
,
whereof
faith
is
made
and
begotten
:
and
therefore
when
it
was
said
,
Faith
comes
by
hearing
and
the
word
,
Rom.
10.17
.
if
ye
look
into
vers.
15.
foregoing
,
ye
shal
see
what
word
is
meant
:
How
beautiful
are
the
feet
of
those
that
bring
the
Gospel
of
peace
?
-
2.
It
is
opposed
to
al
the
Doctrines
of
men
,
al
humane
devices
,
al
unwritten
traditions
,
al
conceited
revelations
which
are
nothing
but
Satanical
delusions
;
in
which
there
is
no
power
to
beget
faith
,
no
ground
to
support
it
.
We
have
here
two
points
.
The
word
of
the
Gospel
is
the
onely
ordinary
means
to
work
Faith
.
It
was
not
onely
then
,
when
the
Apostles
were
preaching
and
planting
,
not
onely
there
and
in
those
coasts
,
where
the
sound
of
the
Gospel
was
Glorious
and
Famous
:
But
whoever
did
then
,
and
whoever
shal
beleeve
,
unto
the
end
of
the
world●
for
After-times
,
in
al
ages
,
and
in
al
places
,
in
an
ordinary
course
of
Gods
dispensations
,
(
leaving
secret
exceptions
,
or
miraculous
proceedings
in
the
privy
purpose
of
his
counsel
)
there
never
was
,
nor
shal
be
any
under
the
power
of
Christs
prayer
,
or
possessed
with
the
truth
of
saving
Faith
,
but
by
this
meanes
,
and
this
onely
.
He
prayes
for
no
other
than
bel●●vers
,
he
wil
own
none
,
save
none
,
but
such
.
And
therefore
none
but
such
have
saving
Faith
.
And
that
is
the
reason
,
why
the
Gospel
is
set
in
opposition
to
the
law
:
Rom.
10.5
.
compared
with
vers.
9.
The
word
of
Faith
is
that
which
is
neer
unto
us
.
Hence
it
s
called
the
Ministration
of
life
and
power
.
2
Cor.
3.
When
the
Law
is
said
to
be
weak
,
through
the
infirmity
of
our
flesh
,
Rom.
8.3
.
and
not
able
to
give
life
,
Gal.
3.21
.
Reason
,
1.
Because
the
Gospel
alone
reveales
that
which
may
satisfy
our
spiritual
necessities
,
and
answer
the
expectation
of
our
faith
,
and
the
desires
of
our
Souls
:
upon
the
sense
and
feeling
of
those
evils
,
which
as
unsupportable
,
would
otherwise
sink
them
,
This
is
the
Argument
the
Apostle
gives
,
Rom.
1.16
.
I
am
not
ashamed
of
the
Gospel
of
God
;
For
it
is
the
power
of
God
unto
Salvation
:
and
why
?
Because
by
it
the
righteousness
of
God
is
revealed
,
from
faith
to
faith
.
i.
e.
from
one
degree
of
faith
unto
another
.
A
man
is
unrighteous
,
and
possessed
of
the
power
and
presence
of
it
,
and
under
the
hand
of
revenging
justice
by
reason
of
the
same
.
And
where
may
a
righteousness
be
found
,
which
may
answer
the
necessities
of
the
Soul
?
the
Law
never
discovered
this
,
the
creatures
never
heard
of
it
,
the
wisdome
of
man
could
never
reach
it
,
nay
the
excellency
of
all
the
knowledg
of
all
Angels
was
never
able
to
devise
:
but
Christ
who
came
out
of
the
Bosome
of
the
Father
,
hath
wrought
this
righteousness
and
by
the
Gospel
hath
brought
life
and
Immortality
to
light
(
2
Tim.
1.10
.
)
which
otherwise
had
never
seen
light
,
and
therefore
it
is
,
that
the
glad
tidings
of
peace
is
said
to
come
this
way
,
and
is
not
to
be
heard
from
any
other
coast
.
Tydings
of
evil
come
,
like
Jobs
Messengers
from
every
quarter
,
tidings
we
heare
from
the
law
,
are
nothing
but
threatnings
and
wrath
,
ready
to
condemn
us
:
tidings
from
our
own
hearts
are
nothing
but
guilt
and
fear
,
to
terrifie
and
arrest
us
:
tidings
from
Hell
are
yet
worse
,
there
be
nothing
but
accusations
subtil
and
Malicious
,
and
those
present
us
,
at
home
and
abroad
,
in
Earth
and
in
Heaven
at
Gods
Tribunal
,
and
require
present
execution
to
be
done
upon
such
undeserving
creatures
.
Onely
,
the
glad
tidings
come
from
the
Gospel
.
Jesus
Christ
came
to
save
sinners
.
This
is
a
faithful
word
and
worthy
of
al
acceptance
and
therefore
the
Soul
looks
out
and
saies
,
It
may
be
.
This
keeps
the
Head
above
Water
.
Reason
.
2.
Here
,
in
the
Gospel
only
is
certainty
to
be
had
of
some
interest
and
special
Title
;
whereby
the
Soul
may
be
encouraged
,
and
faith
also
find
some
foot-hold
,
whereby
the
heart
may
bottom
and
bear
up
it self
in
some
confidence
.
For
righteousness
there
is
to
be
had
from
God
in
Christ
:
but
this
Issues
only
(
in
the
communication
of
it
)
from
free
mercy
.
The
Lord
may
do
with
his
own
what
he
will
;
and
therefore
he
may
deny
whom
he
wil
,
and
give
to
whom
he
please
;
how
then
shal
I
know
,
and
have
any
ground
or
evidence
,
upon
any
certainty
that
he
wil
do
good
to
me
?
God
is
bound
to
none
.
True
.
God
is
bound
to
none
further
then
he
will
bind
himself
;
and
he
binds
himself
in
no
wise
to
the
creature
,
but
by
his
promise
,
and
that
he
wil
never
deny
,
who
cannot
deny
himself
.
Now
in
the
Gospel
only
this
promise
and
ingagement
of
God
is
revealed
,
he
hath
promised
to
work
the
condition
,
and
then
tied
himself
in
his
truth
to
do
good
to
those
,
whom
he
wil
so
fit
for
his
mercy
.
And
now
the
Soul
upon
this
notice
grows
in
upon
God
,
here
is
a
handle
,
as
it
were
,
for
faith
to
lay
hold
on
,
therefore
said
a
word
of
promise
,
Rom.
9.9
.
and
therefore
the
whole
Gospel
is
called
the
promise
.
Gal.
3.29
.
Beleevers
are
said
to
be
the
Children
of
the
promise
,
that
is
,
of
the
Gospel
.
Reason
.
3.
The
Gospel
is
the
only
means
,
whereby
the
Soul
is
inabled
,
with
power
from
above
,
even
with
a
Spirit
of
Grace
f●●
to
go
for
succour
and
reliefe
;
where
it
is
thus
evidenced
,
and
whence
it
hath
now
received
some
intimation
of
Gods
ingagement
,
intendment
and
so
of
certainty
,
by
which
it
may
be
incouraged
to
go
upon
such
grounds
,
as
will
never
fail
nor
break
under
a
man
.
That
he
may
go
stedily
and
comfortably
2.
Cor.
3.6
.
It
s
said
to
be
the
administration
of
the
Spirit
.
Not
of
the
Letter
;
that
is
,
there
is
not
Barely
a
discovery
and
manifestation
of
what
Gods
mind
and
counsel
is
,
that
should
be
done
;
such
the
sense
and
meaning
of
words
and
sentences
may
descry
,
set
out
,
and
hold
forth
.
But
there
is
a
Spirit
of
power
,
that
is
promised
,
and
so
dispensed
and
conveyed
in
and
by
this
word
,
for
to
inable
the
Soul
to
do
that
,
which
the
Letter
shews
it
should
do
;
Gods
saying
is
doing
,
his
calling
is
making
:
he
speaks
not
only
to
the
ear
,
but
conveyes
a
power
by
speaking
.
Lazaruscome
forth
.
The
dead
shall
hear
.
John
.
5.25
.
Gal.
3.3
.
Received
ye
the
Spirit
(
even
this
Spirit
)
by
the
preaching
of
the
Law
,
or
by
the
Doctrin
of
faith
?
This
is
the
word
by
which
God
begets
us
.
Jam.
1.18
.
If
in
the
Gospel
there
be
that
freeness
of
Grace
,
that
is
sufficient
to
answer
all
the
necessities
and
desires
of
the
Heart
:
certainty
of
promise
to
incourage
it
,
if
it
shal
come
,
and
power
and
Spirit
to
inable
it
for
to
come
:
Then
,
The
word
of
the
Gospel
is
the
only
meanes
to
work
faith
.
Use
.
1.
Of
Terror
.
This
discovers
the
woeful
and
miserable
condition
of
such
,
who
want
this
Gospel
:
But
especially
the
hainousness
of
the
sin
,
and
the
dreadful
condemnation
of
such
,
who
Oppose
the
Gospel
.
God
hath
shut
up
al
under
unbelief
,
in
the
Kingdom
of
darkness
under
the
power
of
the
Prince
of
darkness
:
they
look
out
as
prisoners
through
the
Grates
of
Hell
,
and
Infidelity
;
there
is
no
possibility
to
help
to
a
Key
to
open
this
Dore
,
but
the
Key
of
the
Gospel
;
they
wilfully
keep
the
Dore
bolted
,
and
refuse
the
only
help
,
which
the
Lord
hath
provided
,
Christ
hath
purchased
with
his
Blood
,
appointed
and
sanctified
by
his
spirit
,
and
doth
promise
to
accompany
for
their
deliverance
,
yea
this
they
oppose
.
This
was
the
doom
and
sentence
which
Paul
passed
upon
them
,
Act.
13.46
.
Ye
judg
your selves
unworthy
of
everlasting
life
,
by
putting
away
the
word
:
Thou
stoppest
thine
ear
at
the
glad
tidings
of
it
,
shuttest
thine
eyes
at
the
righteousness
thereof
,
Puttest
by
and
castest
away
,
withdrawest
thy
soul
from
under
the
prevailing
power
of
that
word
.
Know
:
Thou
needest
no
Devil
to
accuse
,
no
witness
to
evidence
,
no
Judg
to
condemn
,
thy
practise
doth
judg
thy self
unworthy
,
unfit
to
receive
Grace
,
who
resistest
it
;
to
share
in
mercy
,
who
despisest
it
;
or
to
injoy
eternal
life
,
who
hast
rejected
the
offer
of
eternal
life
.
So
Paul
again
sent
those
away
with
their
load
,
when
they
refused
to
hear
.
Act.
28.26
.
Use
,
2.
Instruction
and
Comfort
.
Therefore
this
word
of
the
Gospel
shal
undoubtedly
be
preserved
and
published
,
and
that
until
the
end
of
the
world
;
as
long
as
the
Lord
Christ
hath
any
to
be
gathered
,
any
of
his
to
be
brought
home
to
himself
by
a
saving
Faith
.
They
shal
beleeve
by
this
,
therefore
they
shal
have
this
,
maugre
al
the
malice
,
the
power
and
policy
of
Hel
,
the
rage
and
restless
opposition
of
al
the
instruments
of
Satan
.
That
word
cannot
be
falsefied
,
This
Prayer
cannot
be
frustrated
,
and
therefore
,
This
work
cannot
be
hind●ed
.
Seem
it
never
so
improbable
,
never
so
impossible
in
our
Eyes
,
and
feeble
apprehensions
Measure
not
the
power
and
Faithfulness
and
wisdom
of
the
Lord
,
by
the
scantling
of
our
shallow
apprehensions
:
but
know
,
he
hath
said
it
,
and
he
wil
doe
it
.
The
fan
is
in
his
hand
,
not
in
any
mans
hand
.
It
s
said
of
the
Apostles
their
sound
went
through
the
world
.
They
are
compared
to
the
course
of
the
Sun
,
in
his
Sphoere
and
Orb.
So
it
wil
be
with
his
messenger
,
when
it
is
his
mind
to
cal
any
of
his
.
His
Doctrine
is
as
the
dew
,
no
man
can
hinder
it
from
falling
;
Either
the
means
to
the
man
,
or
the
man
to
the
means
he
wil
send
:
Onesimus
his
theft
shal
bring
him
to
prison
,
and
so
to
Pauls
ministery
,
and
so
to
Heaven
:
Naaman
must
go
to
be
cured
of
his
Leprosy
,
and
so
meets
with
the
Prophet
to
cure
him
of
his
sin
.
Philip
is
sent
post
to
the
Eunuches
Coach
,
though
it
was
in
an
extraordinary
way
.
Use
,
3.
Examination
.
Know
whether
our
Faith
be
of
the
right
make
or
no.
Ask
whence
came
it
?
where
hadst
thou
thy
Faith
?
by
what
word
?
If
it
came
the
right
way
,
It
came
by
preaching
the
Gospel
.
It
wil
shew
thee
,
-
1.
Thou
hadst
once
none
.
-
2.
That
thou
art
not
able
to
beleeve
.
Jam
1.18
.
By
bis
own
good
wil
begat
be
us
,
by
the
word
of
truth
.
If
thou
canst
say
;
I
heard
thus
and
thus
of
a
Christ
,
and
so
I
beleeved
:
then
it
is
in
thy
wil
to
beleeve
,
not
in
Gods
wil
that
begets
thee
.
3.
It
wil
shew
thee
,
that
Faith
is
made
of
the
immortal
Seed
of
the
word
,
1
Pet.
1.23
.
that
is
the
Spirit
in
the
promise
;
That
as
a
man
is
made
up
of
the
Seed
which
enters
his
constitution
:
so
made
up
of
promises
.
Hither
belongs
that
of
Eph.
5.30
.
We
are
Flesh
,
of
his
Flesh
,
and
Bone
,
of
his
Bone
.
i.
e.
As
the
woman
was
made
of
the
Rib
of
Adam
:
So
Faith
hath
its
flesh
and
bones
out
of
the
promise
:
and
the
root
of
it
is
in
Christ
,
for
the
first
strok
of
it
.
Use
,
4.
Exhortation
.
Therefore
In
the
want
of
Faith
;
bring
our
own
Souls
,
bring
our
Wives
and
little
ones
,
and
beseech
the
Lord
,
that
one
word
may
be
spoken
to
them
,
to
beleeve
and
Live
.
The
means
or
instrument
whereby
Sinners
are
brought
to
beleeve
was
the
word
.
That
is
finished
.
2
The
Parties
Faith
was
set
forth
from
the
object
of
it
.
ME.
Beleeve
in
Christ
.
Saving
Faith
hath
the
Lord
Jesus
for
its
object
.
So
the
text
.
Though
not
him
alone
,
to
exclude
the
other
Persons
,
so
not
them
alone
,
to
exclude
himself
.
Ye
beleeve
in
God
;
beleeve
also
in
me
.
That
ye
beleeve
in
the
Father
is
not
enough
,
ye
must
beleeve
also
in
the
Son
,
and
by
like
reason
in
the
Holy
Ghost
.
Joh.
14.1
.
This
is
eternal
life
(
faith
our
Savior
)
to
know
thee
,
the
onely
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
i.
e.
To
beleeve
in
the
Father
and
Son
,
is
that
onely
means
appointed
to
bring
in
eternal
life
.
The
Second
thing
is
.
The
Parties
for
whom
Christ
prayers
are
here
set
forth
by
a
Comparison
of
equality
and
parity
.
I
pray
not
for
my
Apostles
alone
,
who
are
the
main
Pillars
of
the
Church
,
&
now
to
be
sent
upon
the
most
weighty
imployments
,
that
can
be
committed
to
the
hands
of
f●e●le
men
,
to
publish
the
Gospel
to
every
creature
,
to
plant
Churches
,
and
to
gather
mine
elect
from
al
the
corners
of
the
world
;
notwithstanding
al
the
opposition
they
shal
find
from
Hel
,
and
fierce
persecution
they
shal
meet
withal
,
from
the
hands
of
unreasonable
men
.
And
therefore
since
the
work
lyes
first
upon
their
hands
,
and
requires
present
performance
,
and
so
have
need
presently
to
be
remembred
,
and
to
have
the
first
place
in
my
prayer
.
Yet
my
love
and
care
reacheth
proportionably
,
even
to
al
the
meanest
and
feeblest
of
my
servants
,
that
shal
beleeve
in
me
,
unto
the
end
of
the
world
:
though
they
come
in
the
second
rank
,
yet
shal
they
share
alike
in
my
prayers
.
For
I
pray
for
them
,
as
for
these
.
That
they
may
know
,
I
remembred
them
before
they
were
:
and
wil
not
therefore
forget
them
,
when
they
shal
be
here
in
the
conflicting
times
,
upon
the
face
of
the
Earth
.
The
Interceding
Prayer
,
or
Intercession
of
our
Savior
doth
alike
respect
al
,
that
shal
beleeve
in
his
name
.
I
cal
it
here
an
Interceding
Prayer
,
because
herein
his
Intercession
is
in
a
special
manner
both
expressed
and
accomplished
.
For
it
is
not
to
be
attended
as
a
prayer
which
he
put
up
,
as
man
alone
,
or
as
the
minister
of
the
Circumcision
,
as
the
Apostle
calls
him
.
Rom.
15.8
.
For
then
it
can
avail
no
further
,
then
the
prayer
of
a
man
without
sin
will
do
:
and
answerable
to
that
kind
of
willing
.
Math.
23.37
.
How
often
would
I
have
gathered
them
&c.
But
it
s
here
the
special
work
of
Intercession
,
and
proceeds
from
him
,
as
God
and
man
,
Mediator
of
his
elect
and
faithful
,
and
so
Intercession
in
their
behalf
:
That
being
(
as
I
told
you
)
shortly
to
offer
up
himself
,
he
sends
his
prayer
,
as
the
great
high
Priest
of
his
Church
,
in
power
of
his
Intercession
,
to
lie
Leidger
there
in
the
behalf
of
his
beloved
Children
,
that
he
might
provide
in
Heaven
for
them
,
before
he
lest
the
Earth
.
And
this
prayer
is
part
of
that
Intercession
he
now
puts
sorth
,
at
the
right
Hand
of
the
Father
.
So
that
the
Sum
in
short
is
.
Christs
Intercession
was
intended
for
all
beleevers
alike
.
Hence
are
al
these
general
and
indefinite
expressions
,
as
carrying
an
equal
Eye
unto
all
,
without
any
Special
restraint
to
any
particular
,
of
what
quality
or
condition
soever
.
Heb.
7.25
.
He
is
able
to
save
them
that
came
unto
God
by
him
;
(
i.e.
Who
beleeve
in
him
)
seeing
he
ever
liveth
to
make
Intercession
for
them
.
i.
e.
For
any
of
them
,
for
every
one
of
them
,
that
shall
beleeve
.
And
therefore
it
was
,
when
the
high
Priest
was
to
go
into
the
Holy
of
Holies
,
he
was
to
bear
the
names
of
the
twelve
Tribes
upon
his
Breast-plate
i.e.
The
names
of
all
the
Saints
,
which
should
profess
the
Faith
,
and
by
Faith
beleeve
in
him
.
And
it
is
the
condition
of
the
great
work
of
our
Redemption
,
it
carries
no
respect
of
persons
with
it
(
provided
they
be
under
the
condition
and
terms
of
the
covenant
)
it
lies
open
unto
all
.
That
which
Jude
spake
of
Salvation
,
its
true
of
the
whole
work
of
Mediation
and
Intercession
,
Common
Salvation
:
Common
Intercesson
.
In
Christ
Jesus
,
nor
Jew
,
nor
Gentile
,
Graecian
,
nor
Barbarian
,
Bond
nor
Free
,
Male
nor
Female
.
So
that
of
Paul
Rom.
5.
If
reconciled
by
his
Death
,
when
sinners
;
much
more
shall
we
be
saved
by
his
life
,
being
reconciled
.
If
the
death
of
our
Saviour
could
purchase
our
Reconciliation
;
much
more
shal
his
life
(
now
interceding
in
Heaven
)
be
able
to
save
us
,
i.e.
All
for
whom
he
died
.
I
shall
open
here
.
-
1
The
Nature
and
manner
of
this
Intercession
.
-
2
The
works
and
vertue
of
it
.
-
3
The
reasons
of
the
point
,
why
it
appertaines
to
all
the
Saints
.
1
This
Intercession
,
or
the
manner
of
our
Saviors
praying
must
thus
be
conceived
:
that
he
doth
present
his
merits
&
obedience
before
the
Father
as
fully
performed
in
the
behalf
of
his
elect
,
and
(
according
to
the
righteous
covenant
and
agreement
past
between
them
)
doth
challenge
the
communication
of
al
that
spiritual
good
he
hath
purchased
,
and
the
Father
hath
promised
to
bestow
upon
them
.
That
is
the
meaning
of
that
expression
in
ver.
24.
Father
I
will
,
that
those
whom
thou
hast
given
me
,
be
where
I
am
,
that
they
may
beh●ld
my
Glory
.
It
is
my
good
pleasure
,
that
they
should
enjoy
that
happiness
,
that
thou
hast
given
me
.
and
given
to
them
,
in
me
,
according
as
thou
hast
promised
.
2.
The
work
of
this
Intercession
is
.
To
act
all
our
affayrs
with
God
the
Father
,
to
further
our
comfort
&
spiritual
wellfare
here
on
Earth
,
until
we
come
to
him
in
Heaven
,
and
to
shal
have
an
end
of
al
our
wants
,
feares
,
and
desires
;
that
we
shall
want
nothing
that
is
good
,
●o●
sear
any
thing
that
is
evil
,
nor
desire
any
further
or
more
perfect
good
to
be
added
,
which
is
ab●ent
from
us
:
but
he
takes
care
,
al
shal
be
fully
accomlished
.
As
it
is
with
States
,
who
have
Affayre●
or
great
consequences
,
depending
in
other
countries
,
they
have
their
Ambassadors
,
which
ly
Leidger
at
Court
,
to
take
advantages
to
continue
Love
and
honourable
Correspondence
betwixt
the
King
and
States
,
and
to
discover
all
undermining
Plots
,
which
my
breed
any
distast
,
and
so
procure
no
smal
dammage
to
those
who
do
imploy
them
.
So
it
is
with
our
Savior
,
he
is
gone
to
Heaven
,
and
there
remaines
a
Leidger
with
God
the
Father
,
that
he
may
observe
,
and
take
al
such
Special
advantages
,
for
acomplishment
of
the
comforts
of
his
.
Quest.
If
you
ask
;
What
be
those
Spiritual
affayres
of
ours
,
there
to
be
transacted
?
Answ.
They
appear
in
three
Particulars
.
1.
Our
Savior
being
in
highest
Honor
and
favor
in
the
Court
of
Heaven
,
and
of
most
perfect
intelligence
touching
all
the
counsels
,
purposes
,
and
proceedings
of
the
Father
:
He
there
speaks
good
unto
God
the
Father
,
in
our
behalf
dayly
:
sets
on
going
al
the
passages
of
Providence
,
in
justice
,
and
mercy
,
grace
,
and
Truth
,
Patience
and
Bounty
,
as
may
best
answer
al
the
occasions
of
the
Churches
,
in
al
their
conditions
,
as
may
most
concern
them
:
And
answerably
sends
an
express
by
the
powerful
operation
of
his
good
Spirit
,
into
the
Hearts
of
his
people
.
So
verse
.
11.
Keep
them
through
thin
own
name
.
Joh.
16.15
.
All
things
that
the
Father
hath
,
are
mine
,
therefore
said
I
,
that
he
shal
take
of
mine
.
Christ
hath
liberty
to
take
of
all
the
choicest
of
the
Treasures
of
Heaven
,
and
those
he
doth
,
and
sends
them
by
the
spirit
unto
the
Hearts
of
his
people
.
Joh.
14.16
.
I
will
pray
the
Father
and
he
shal
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
.
Thus
our
Saviour
doth
us
many
secret
kindnesses
,
which
we
little
consider
:
and
sends
privy
Intimation
,
how
things
go
in
Heaven
in
our
behalf
.
2.
He
stands
betwixt
us
and
our
Harms
by
these
his
prayers
and
Intercession
,
and
if
there
by
any
evil
plotted
,
or
intended
against
us
,
or
hurt
coming
to
us
,
he
foresees
it
,
and
way-laies
it
,
that
it
may
not
be
to
our
prejudice
in
any
particular
.
The
guilt
of
new
sins
daily
committed
,
fresh
accusations
of
conscience
,
new
pleas
which
Satan
the
accuser
of
the
Brethren
would
dayly
commence
and
put
up
unto
divine
justice
against
us
.
Our
Saviour
,
he
is
our
Advocate
,
undertakes
our
cause
;
pleads
for
us
,
and
prevailes
:
gives
in
so
ful
satisfaction
unto
divine
Juctice
,
that
neither
sin
,
nor
world
,
nor
Satan
,
can
be
heard
against
us
.
These
sins
have
been
committed
,
these
dishonors
done
,
these
evils
practised
,
saies
Satan
,
and
the
world
can
witness
,
and
their
own
consciences
.
Yea
saies
divine
Justice
:
Their
Advocate
hath
been
here
,
hath
plainly
and
truly
related
all
these
;
they
are
not
new
,
and
hath
fully
answered
and
satisfied
to
the
utmost
that
can
be
exacted
.
Rom.
8.34
.
Here
is
the
ground
of
the
Apostles
Triumph
:
Who
is
he
that
condemneth
?
it
is
Christ
that
died
,
nay
makes
Intercession
for
us
.
So
that
there
is
neither
condemnation
nor
accusation
that
can
get
any
hearing
against
them
,
for
they
are
al
before
discovered
▪
and
answered
:
the
Lord
Christ
hath
intelligence
of
their
intendments
,
and
disappoints
them
wholly
.
3.
He
intercepts
all
our
prayers
and
performances
,
which
we
tender
up
unto
God
,
and
perfumes
them
with
the
sweet
Odors
of
the
incense
of
his
own
Intercession
,
and
so
they
find
acceptance
,
and
make
a
pleasant
savor
in
the
Nostrils
of
the
Almighty
.
As
it
is
with
brackish
Water
,
which
comes
from
the
Sea
,
passing
through
some
precious
Gold
or
Silver
Mines
,
it
becomes
,
not
only
sweet
and
purified
,
but
of
Soveraign
vertue
and
tast
.
So
it
is
with
our
services
,
being
brackish
with
many
base
distempers
,
which
cleave
to
them
and
us
,
being
intercepted
by
the
Intercession
of
our
Saviour
,
and
passing
through
the
Rich
mines
of
his
Merits
and
obedience
,
they
prove
marvailous
pleasing
and
acceptable
to
the
Lord
.
Rev.
8.3
.
The
prayers
of
the
Saints
are
offered
up
,
upon
the
Golden
Altar
of
our
Saviors
precious
Merits
.
As
an
Advocate
in
the
Court
,
if
any
of
his
Clients
commend
their
cause
to
ska●ning
,
though
they
be
weak
and
unskilful
,
yet
he
can
ripen
them
,
and
being
Rectified
,
present
them
so
ordered
,
as
that
they
may
find
acceptance
with
the
Lord
,
through
the
influence
of
this
Application
of
the
vertue
of
his
Merits
.
3
The
Reasons
are
three
.
-
1.
Because
our
Savior
Christ
hath
indifferently
undertaken
the
Salvation
of
al
his
Children
:
and
therefore
out
of
his
faithfulness
it
cannot
be
,
but
he
should
indifferently
attain
the
accomplishment
of
it
,
in
the
behalf
of
them
.
This
was
the
Covenant
and
Agreement
betwen
God
the
Father
and
Christ
.
Those
that
the
Father
in
his
counsel
determined
,
he
commended
them
all
unto
the
care
of
our
Savior
,
and
gave
him
the
list
,
as
it
were
of
their
names
,
that
he
should
look
,
that
none
of
them
miscarry
:
Our
Saviour
did
freely
undertake
that
charge
,
for
al
those
so
committed
to
his
care
:
and
therefore
for
al
,
must
discharge
that
trust
alike
.
Joh.
6.37.38
,
39
,
40.
All
that
the
Father
giveth
me
,
shal
come
to
me
&c.
For
I
came
down
from
Heaven
,
not
to
do
mine
own
wil
,
but
the
wil
,
of
him
that
sent
me
.
And
this
is
the
wil
of
the
Father
,
that
of
al
which
he
hath
given
me
,
I
should
lose
none
.
And
this
is
his
wil
,
that
he
that
seeth
and
beleeveth
should
have
everlasting
life
&c.
And
he
professeth
he
was
faithful
herein
.
Joh.
10.14
,
15
,
16.
I
am
the
good
Shepherd
:
I
lay
down
my
life
&c.
And
I
have
other
Sheep
,
and
they
must
come
.
And
therefore
when
he
hath
gathered
al
his
elect
,
and
brought
in
his
tally
,
Here
am
I
,
and
the
Children
thou
hast
given
me
,
He
shall
then
resign
up
the
Kingdom
to
the
Father
.
-
2
Because
this
is
common
to
all
alike
.
The
whole
work
of
redemption
is
common
to
al
that
must
be
redeemed
.
But
this
is
one
part
:
Ex●●tation
,
answerable
to
his
humiliation
,
Rom.
4.
and
the
last
.
The
whole
sum
is
every
mans
.
It
s
called
the
common
Salvation
.
Joh.
16
,
8
,
10.
This
is
a
convincing
of
the
world
of
righteousness
,
because
I
go
to
the
Father
.
Els
it
had
not
been
complete
righteousness
.
-
3
Because
its
necessary
alike
unto
al.
Rom.
5.10
.
How
much
more
shall
we
be
saved
by
his
life
?
Heb.
7.25
.
He
lives
that
he
may
save
perfectly
.
The
Application
is
as
necessary
,
as
the
Redemption
.
There
is
the
vertue
of
his
death
and
merits
to
purchase
life
;
And
then
,
the
vertue
of
his
Intercession
to
apply
it
:
to
continue
,
and
perpetuate
the
vigour
and
vertue
of
it
.
If
Christ
hath
undertaken
for
all
alike
.
If
it
be
common
unto
all
:
If
it
be
alike
needful
for
all
:
Then
it
s
that
which
Christ
intends
to
al
his
.
Use
1
for
Instruction
.
It
s
impossible
for
a
beleever
to
perish
,
to
loose
his
Grace
,
to
fal
away
,
either
totally
,
or
finally
from
Christ
,
and
so
to
be
deprived
in
the
Issue
of
eternal
life
.
I
Reason
thus
;
That
which
our
Savior
died
for
,
prayed
for
,
and
doth
now
make
Intercession
in
Heaven
for
that
,
he
can
never
fail
to
attain
.
But
for
the
perseverance
of
the
Saints
,
and
for
their
everlasting
Salvation
,
he
died
,
and
he
did
Pray
,
and
doth
pray
at
this
day
for
.
Therefore
he
cannot
but
attain
his
end
,
and
they
also
their
happiness
.
So
he
professeth
,
and
hath
left
it
upon
record
,
to
establish
the
Faith
of
al
His
,
in
their
greatest
shocks
.
Joh
11.41
,
42.
Father
,
I
thank
thee
,
that
thou
hast
heard
me
;
And
I
knew
that
thou
hearest
me
alwaies
&c.
Christ
hath
here
proclaimed
it
,
we
may
conclude
,
and
that
undoubtedly
,
that
which
he
knows
,
who
could
not
be
deceived
:
we
may
know
it
for
a
truth
,
and
that
it
wil
never
deceive
us
.
Christ
is
ever
heard
,
and
therefore
the
Saints
shal
alwaies
be
assisted
,
supported
,
inabled
to
be
faithful
to
the
end
,
and
in
the
end
.
If
Christ
may
not
be
heard
,
then
thou
maiest
not
be
helped
:
and
if
he
wil
loose
his
prayer
,
then
thou
maiest
loose
thy
comfort
and
grace
.
But
that
is
incredible
,
this
is
impossible
.
Besides
how
dishonorable
is
this
Doctrine
of
falling
away
,
unto
the
Lord
Jesus
,
and
the
work
of
his
Mediation
,
which
in
the
Issue
advanceth
the
power
of
our
sin
,
and
the
policy
of
Satan
,
above
the
vertue
of
the
death
of
Christ
,
and
the
power
of
the
prayer
of
Christ
;
For
it
saith
thus
much
:
That
the
policy
of
Satan
is
more
able
to
undermine
us
,
than
his
prayer
to
preserve
us
:
His
temptation
to
destroy
us
,
than
the
Intercession
of
Christ
to
save
us
.
No
,
Be
the
assaults
never
so
fierce
,
the
allurements
never
so
subtil
,
corruptions
never
so
strong
,
Nay
let
all
the
power
of
Darkness
do
the
worst
.
The
prayer
of
Christ
wil
yet
shore
up
the
meanest
Saint
in
the
greatest
safety
:
Luk.
22.32
.
Satan
hath
desired
to
winnow
(
he
would
have
winnowed
all
the
Grace
out
of
his
Heart
,
but
our
Savior
he
made
provision
for
him
,
and
concludes
)
but
I
have
prayed
,
that
thy
Faith
fail
not
,
and
there
leaves
it
,
as
though
there
was
not
then
the
least
shadow
or
fear
of
any
miscarriage
.
For
it
might
have
been
said
:
may
be
,
Satan
wil
be
too
hard
,
not
only
for
my
Grace
,
but
for
thy
prayer
:
No
,
our
Savior
leaves
it
beyond
al
question
,
for
it
s
so
far
from
any
appearance
of
probability
,
that
the
thought
of
it
is
no
less
than
blasphemy
.
Use
2
for
Direction
:
To
take
heed
,
how
we
deal
injuriously
,
or
carry
our selves
offensively
towards
the
meanest
beleever
:
Be
his
place
never
so
low
,
his
condition
never
so
base
,
his
abilityes
never
so
feeble
and
despicable
in
thine
Eye
:
The
prayer
of
Jesus
is
to
preserve
them
from
evil
,
and
therefore
wil
be
against
thee
,
who
intendest
to
do
evil
against
them
.
It
was
the
Argument
of
our
Savior
;
Math.
18.10
.
Take
heed
that
ye
despise
not
one
of
these
little
ones
:
for
I
tel
you
,
that
in
Heaven
their
Angels
do
alwaies
behold
the
face
of
my
Father
which
is
in
Heaven
.
If
this
was
a
reason
of
force
,
as
no
question
it
is
,
that
they
should
not
despise
those
,
whose
Guardians
are
the
glorious
Angels
,
the
Special
Attendants
at
the
Court
of
Heaven
:
How
much
more
that
the
Son
of
God
doth
pray
dayly
for
them
,
who
is
far
above
al
principalities
and
powers
,
and
advanced
at
Gods
right
Hand
.
Use
3.
Consolation
unspeakeable
and
glorious
,
even
to
the
meanest
of
the
Saints
;
when
they
are
beset
with
greatest
enemies
,
and
that
in
greatest
necessities
,
and
most
unable
to
succor
themselves
:
know
there
is
support
that
will
never
fail
thee
.
Thy
sins
plead
against
thee
;
1
Joh.
2.1
,
2.
Here
is
an
Advocate
,
who
pleads
for
thee
,
and
wil
undoubtedly
carry
the
cause
.
Thy
conscience
that
accuseth
,
Satan
he
condemnes
;
But
they
al
come
too
late
:
There
is
one
between
them
and
home
,
who
intercedes
and
makes
perfect
satisfaction
,
and
also
ful
communication
thereof
:
therefore
Paul
flings
the
gantlet
.
May
be
thy
Heart
and
prayers
and
life
and
al
seem
to
fail
thee
:
Here
is
one
,
who
lives
alwaies
and
prayes
alwaies
,
and
is
heard
alwaies
;
and
therefore
able
to
save
to
the
uttermost
,
them
that
come
.
Object
.
True
,
happy
they
who
have
a
share
in
that
Intercession
:
but
so
sinful
a
creature
,
so
silly
a
wretch
,
so
loathsom
an
one
as
I
?
unworthy
that
Christ
should
ever
have
me
in
his
thoughts
,
much
less
should
ever
pray
for
me
.
Answ.
Yes
,
for
thee
,
if
thou
hast
but
Faith
as
a
grain
of
Mustard-seed
:
not
only
for
Peter
:
for
his
Apostles
:
but
for
thee
,
silly
Woman
,
Ignorant
Child
&c.
Use
4.
TERROR
.
This
is
a
thunderbolt
to
break
the
heart
,
and
Split
the
hopes
of
al
worldlings
under
Heaven
.
Doth
then
thy
conversation
witness
?
doth
thine
own
heart
confess
it
?
That
,
The
day
is
yet
to
dawn
,
the
hour
yet
to
come
,
that
ever
God
spake
to
thy
Soul
,
or
plucked
thee
out
of
the
world
,
As
thou
were
't
,
thou
art
:
of
the
Earth
,
and
speakest
of
the
Earth
,
in
the
old
course
,
and
led
aside
with
old
lusts
;
Know
thou
must
,
Christ
hath
shut
thee
out
of
his
Prayrs
,
and
thy
Soul
out
of
peace
,
and
self
out
of
Heaven
,
for
ought
any
living
can
tel
:
and
I
do
not
say
,
how
sleepest
thou
,
but
how
canst
thou
live
,
and
hear
and
know
this
thy
condition
.
That
thou
dost
not
sit
down
in
silence
,
and
thy
Soul
sink
and
die
away
within
thee
in
everlasting
discouragement
,
in
the
expectation
of
evil
,
that
hangs
over
thy
Head
?
and
have
thy
life
hang
in
doubt
,
that
when
thou
goest
our
,
thou
shouldest
never
return
,
and
when
thou
liest
down
,
thou
shouldest
never
rise
up
again
?
Why
?
there
is
nothing
to
hinder
,
but
the
hand
of
Justice
should
plague
,
and
nothing
to
stay
it
:
Thy
sins
and
Devils
to
make
a
prey
and
spoil
of
thee
,
and
nothing
to
hinder
it
.
Bear
not
up
thy self
with
the
Opinion
of
others
,
or
their
approbation
,
how
their
Hearts
are
to
thee
,
and
how
wel
they
speak
of
thee
.
But
know
;
The
Heart
of
Christ
he
hath
discovered
it
,
and
professed
it
,
He
prays
not
for
the
world
,
nor
for
thee
,
if
one
of
them
.
Do
not
deceive
thy self
,
nor
suffer
Satan
to
delude
thee
with
vain
pretences
,
That
notwithstanding
thy
sins
and
deserts
,
yet
there
is
redemption
wrought
by
Christ
:
vertue
and
Salvation
in
the
Blood
of
Jesus
:
He
died
for
sinners
,
and
his
Death
is
able
to
redeem
;
because
Salvation
is
laid
upon
one
that
is
mighty
:
True
,
that
is
thy
misery
:
There
is
enough
to
be
had
,
but
he
never
suffered
any
thing
,
did
any
thing
,
intended
any
thing
,
nay
purposed
to
speak
a
good
word
for
thee
:
but
to
leave
thee
to
shift
for
thy self
,
to
the
hand
of
Justice
to
plague
,
to
the
hand
of
Devils
to
torment
,
to
the
hand
of
thy
sins
,
to
rule
&
damn
thee
.
And
he
professeth
,
he
would
not
spend
his
breath
,
much
less
his
Blood
:
I
think
thou
hast
thy
load
,
though
I
could
yet
lay
it
heavier
.
Hy
thee
for
thy
life
out
of
the
compass
and
company
of
the
world
,
if
ever
thou
wouldest
be
within
the
power
of
the
prayer
of
Christ
to
thine
own
knowledg
.
Use
5
,
Exhortation
to
beleevers
;
To
have
our
hearts
ravished
and
our
thoughts
swallowed
up
with
everlasting
admiration
of
this
indeared
love
of
the
Lord
Jesus
to
such
poor
creatures
:
That
he
should
provide
and
reserve
the
rarities
of
the
Riches
of
his
Grace
for
such
miserable
,
worthless
Worms
.
As
Philip
in
the
like
case
.
Why
wilt
thou
shew
thy self
to
us
,
and
not
unto
the
world
?
why
pray
for
us
,
speak
,
intercede
for
us
in
Heaven
,
and
not
for
the
world
?
when
there
be
so
many
wise
,
Rich
,
honorable
,
that
thou
never
intendest
any
good
unto
,
nor
ever
put
test
them
within
one
sentence
of
thy
prayer
?
Lord
,
who
am
I
,
silly
Woman
,
Ignorant
Child
,
disobedient
,
rebellious
servant
,
that
yet
thou
shouldest
cal
me
out
of
the
world
,
and
make
it
thy
great
work
in
Heaven
,
to
keep
me
in
the
world
,
and
bring
me
to
Heaven
?
What
wil
you
do
,
to
honor
this
Christ
,
who
hath
thus
honored
you
:
how
should
you
indeavor
to
serve
him
in
Earth
,
who
indeed
serves
you
in
Heaven
?
He
provides
for
your
safety
and
comfort
:
provide
you
for
his
Glory
.
He
stands
betwixt
you
and
your
Harms
,
against
al
sins
,
Devils
,
Temptations
:
stand
you
between
him
and
his
wrongs
,
that
may
be
done
to
him
.
Before
we
pass
from
this
verse
,
one
thing
more
may
be
shortly
handled
:
and
that
taken
from
the
consideration
of
the
Time
;
When
these
persons
shall
beleeve
,
for
whom
our
Savior
here
prayes
;
and
that
is
cleerly
discovered
,
to
continue
,
until
the
end
of
the
world
,
those
who
yet
were
not
in
the
world
,
and
those
who
should
beleeve
,
even
at
the
end
of
the
world
,
for
these
now
our
Savior
praies
.
Hence
.
Our
Savior
hath
a
speciall
care
for
those
that
shal
beleeve
on
him
,
So
the
text
gives
in
,
undeniable
evidence
;
even
before
many
had
any
being
in
Nature
,
and
when
some
were
,
and
others
should
be
brought
into
the
world
,
and
had
neither
mind
to
know
God
nor
Heart
to
seek
after
Christ
,
or
to
pray
for
themselves
.
Yet
here
ye
see
,
our
Savior
takes
in
al
those
now
within
the
compass
of
his
prayer
and
care
,
to
provide
for
them
,
and
to
contrive
all
for
their
good
,
when
they
neither
did
,
nor
could
care
for
him
,
or
for
themselves
:
therefore
its
plain
.
Our
Savior
cares
for
such
,
who
shal
beleeve
in
him
,
when
they
are
in
the
depth
of
their
unbeleef
:
and
his
prayer
is
then
working
for
their
good
,
when
they
intend
no
good
unto
themselves
.
Our
Savior
,
when
they
were
in
the
heat
of
that
hellish
villany
,
in
blaspheming
,
and
killing
the
Lord
of
life
,
even
then
he
intends
life
to
them
,
procures
and
purchaseth
life
for
them
.
Luk.
23
,
34.
Father
,
forgive
them
,
they
know
not
what
they
do
.
This
prayer
it
was
,
that
wrought
more
than
Peters
preaching
,
when
his
spirit
was
warmed
with
the
Love
of
Jesus
,
and
the
Blood
of
a
dying
Savior
ran
fresh
now
,
in
al
the
Veins
of
his
Heart
,
and
the
power
and
vertue
of
it
was
mighty
upon
the
consciences
of
Peters
Hearers
,
such
,
as
had
before
been
Crucifyers
of
the
Lord
of
life
.
It
then
took
place
and
prevailed
mightily
.
Isa.
57.18
.
I
have
seen
his
waies
,
&c
,
though
he
see
not
himself
.
See
this
made
good
in
some
particulars
,
as
-
1.
In
the
several
degrees
of
it
,
-
2.
The
Reason
,
-
and
3.
The
Use
.
This
care
,
and
the
vertue
of
this
prayer
of
our
Savior
will
appear
thus
,
in
five
Particulars
.
Hence
1.
It
is
,
that
the
Lord
contrives
means
in
the
waies
of
his
.
Providence
for
the
bringing
of
these
men
into
the
world
,
so
that
the
Parents
and
Predecessors
of
such
,
though
happily
desperately
wicked
and
forlorn
,
shal
yet
have
their
stock
and
posterity
continued
in
the
world
;
because
they
shal
bring
these
into
the
world
,
who
shal
beleeve
.
And
therefore
it
is
,
the
patience
of
God
is
extended
towards
many
a
wicked
parent
,
nay
to
the
whole
stock
and
Linage
of
vile
and
loose
men
;
not
for
their
sakes
,
but
the
sakes
and
cause
of
some
that
shal
come
of
them
,
whom
the
Lord
Christ
doth
purpose
to
bring
to
himself
.
Math.
24.22
.
Had
not
God
shortned
those
daies
,
no
flesh
had
been
saved
:
but
for
his
Elects
sake
,
the
Lord
shortned
those
daies
.
i.e.
The
generation
of
the
Jews
now
rejecting
and
most
Hellishly
blaspheming
the
Lord
Jesus
Christ
,
had
so
provoked
the
Eyes
of
the
Lord
;
That
should
he
in
Justice
have
proceeded
against
them
,
and
executed
his
righteous
Judgments
,
either
as
the
Nature
of
their
sins
deserved
,
or
their
Enemies
intended
,
and
out
of
their
power
and
rage
could
easily
have
accomplished
it
,
there
had
not
been
one
Jew
left
alive
to
propagate
their
posterity
,
or
name
,
or
Nation
.
But
the
Lord
had
an
Eye
to
his
Elect
,
that
should
come
of
these
,
in
the
last
Age
of
the
world
,
after
so
many
Ages
and
generations
past
,
when
their
dead
Bones
shal
live
,
and
the
Redeemer
shal
come
out
of
Sion
,
and
turn
Jacob
from
iniquity
,
then
all
Israel
shal
be
saved
:
So
the
Apostle
.
Rom.
11.28
.
Hated
for
their
sins
sake
:
but
beloved
for
their
Fathers
sake
,
i.e.
For
Abraham
,
with
whom
,
through
Christ
,
the
covenant
of
the
Gospel
was
made
to
him
,
and
to
his
Seed
:
i.e.
To
al
the
faithful
,
whether
Jew
or
Gentile
:
but
with
the
Jew
first
,
and
then
with
the
Graecian
.
For
this
calling
and
covenant
,
being
everlasting
,
is
without
repentance
,
and
wil
assuredly
take
place
,
in
the
season
thereof
,
when
it
shal
be
most
sutable
to
shew
forth
free
grace
.
2.
The
Lord
even
so
provides
,
that
such
means
in
an
ordinary
way
of
Providence
,
may
be
sent
,
continued
,
and
dispensed
to
such
,
who
never
had
a
thought
of
them
,
enquired
after
them
,
or
had
a
Heart
to
entertain
them
,
when
they
are
offered
.
Upon
this
ground
the
Lord
appoints
,
and
incourageth
the
Apostle
.
Act.
18.9
,
10.
Speak
and
hold
not
thy
Tongue
:
Speak
plainly
and
fully
,
fear
no
mans
frowns
,
regard
no
mans
favors
,
no
man
shal
do
thee
harm
:
for
I
have
people
in
this
City
.
Thus
the
Spirit
stopped
the
passage
into
Bithynia
;
for
when
they
assayed
,
the
Spirit
suffered
them
not
.
Act.
16.7
.
But
Christ
sends
post
,
by
an
express
in
a
Vision
to
Paul
;
A
man
of
Macedonia
appeares
,
with
this
Petition
in
his
Hand
,
subscribed
by
the
Hearts
of
the
messengers
,
Come
into
Macedonia
,
and
help
us
.
And
when
they
came
,
the
Issue
shewes
their
Errand
,
A
poor
Woman
,
a
Purple-seller
,
and
a
Stubborn
and
Rebellious
spirited
Jailour
,
was
all
the
Markets
he
made
.
But
this
is
the
Lords
manner
:
if
there
be
but
one
Grain
of
Corn
in
many
heapes
of
Chaff
,
he
wil
never
leave
winnowing
,
rather
than
lose
it
:
send
he
wil
,
Messenger
after
Messenger
,
until
he
hath
gathered
that
into
his
barn
.
Onesimus
,
a
Runnagate
from
his
Master
,
without
the
reach
of
government
of
Gospel
:
God
coops
him
up
in
Prison
,
and
casts
Paul
thither
also
,
that
so
he
may
come
to
the
speech
of
him
.
3.
He
keeps
them
by
his
restraining
Grace
,
and
some
strong
hand
of
Providence
,
sometimes
from
grosser
sins
(
I
say
some
of
those
that
shal
beleeve
from
some
loathsome
and
hainous
evil
)
but
alwaies
,
from
falling
into
that
sin
against
the
Holy
Ghost
:
because
that
is
a
Disease
which
admits
no
Remedy
,
a
Dungeon
of
that
depth
from
whence
there
is
no
deliverance
:
beyond
the
reach
of
the
work
of
Redemption
,
as
that
which
comes
not
within
the
compass
of
mercy
,
and
the
Riches
of
the
compassion
of
the
Almighty
.
The
Lord
hath
passed
the
sentence
,
and
that
most
Peremptory
,
and
shews
the
deadly
Malignity
of
that
evil
,
by
way
of
difference
from
all
others
.
Math.
12.31
.
Wherefore
I
say
unto
you
,
all
manner
of
sin
and
Blasphemy
shall
be
forgiven
unto
men
;
but
the
Blasphemy
against
the
Holy
Ghost
shall
never
be
forgiven
,
in
this
world
,
nor
in
the
world
to
come
.
i.e.
There
is
no
Hope
.
It
here
cannot
be
pardoned
:
and
at
the
great
day
he
shal
never
be
acquitted
;
neither
here
done
,
nor
then
declared
.
So
that
such
a
person
hath
the
Tombstone
of
everlasting
destruction
turnd
upon
him
&
sealed
:
past
Hope
and
help
.
And
therefore
the
Apostle
puts
it
upon
an
impossibility
.
Heb.
6.4
.
How
far
that
goes
,
I
wil
not
now
dispute
,
whether
in
regard
of
the
covenant
of
the
Gospel
,
the
counsel
of
the
Lord
,
the
Decree
of
the
Almighty
,
that
he
shal
never
have
Grace
give
him
to
repent
:
for
then
it
should
not
so
much
aggravate
the
hainousness
of
the
sin
:
because
from
impenitency
and
final
presev●rance
in
any
sin
,
it
s
not
possible
such
should
be
recovered
;
and
this
great
evil
upon
this
ground
should
have
no
other
impossibility
than
many
other
.
And
withal
the
impossibility
should
then
ly
in
Gods
counsel
,
and
definitive
purpose
,
not
in
the
Nature
of
the
evil
,
which
answers
not
the
terrible
expression
of
the
wrath
of
God
in
the
Text.
But
however
it
is
,
it
is
safe
and
sure
to
Joyn
Issue
with
the
word
of
truth
,
and
to
take
that
upon
trust
.
It
s
impossible
such
a
one
should
be
renewed
by
repentance
.
And
therefore
its
impossible
,
a
man
,
whom
Christ
hath
ordained
to
beleeve
and
repent
,
should
ever
fal
into
that
evil
.
4.
However
the
Lord
many
times
,
for
reasons
best
known
to
himself
,
and
his
infinite
good
pleasure
,
suffers
some
,
and
many
of
those
,
whom
he
will
afterwards
effectually
cal
,
to
be
overtaken
with
most
loathsom
abominations
,
yet
he
ever
over-rules
and
over-works
al
those
Hellish
miscarriages
of
theirs
,
for
the
furtherance
of
his
own
work
in
them
,
when
he
seriously
sets
upon
the
accomplishment
of
it
.
Somtimes
there
is
no
waies
to
cure
Poyson
,
but
with
Poyson
:
no
means
to
crush
the
pride
and
self-confidence
and
overweening
conceit
of
a
mans
own
worth
,
but
to
leave
him
to
himself
,
that
he
may
bedaub
himself
with
some
dirty
and
detestable
distemper
;
that
so
his
own
experience
may
evidence
his
own
baseness
,
and
force
him
to
put
his
Mouth
in
the
Dust
,
and
cover
himself
with
confusion
:
when
,
through
his
own
self
deceiving
apprehension
,
he
could
never
either
see
it
,
or
bring
his
heart
to
be
humbled
for
it
before
the
Lord
.
Thus
many
,
who
in
former
times
have
soothed
up
themselves
,
with
the
glorious
appearance
of
a
formal
profession
,
so
that
they
could
keep
out
,
or
wipe
off
,
al
the
convictions
that
were
presented
before
them
:
At
length
the
Lord
leaves
them
to
some
noysom
lusts
,
one
is
overtaken
with
bruitish
Drunkenness
,
another
with
some
base
uncleanness
:
and
so
the
breaking
of
the
impostume
,
and
the
venting
of
those
vile
evils
,
constraines
their
consciences
to
condemn
themselves
,
for
rotten
;
when
the
evidence
of
the
word
could
not
:
and
this
hath
been
the
occasion
of
the
through
conversion
of
some
men
.
Somtimes
again
,
the
Lord
takes
some
men
out
of
a
sink
,
to
make
them
mirrors
of
the
power
of
his
saving
mercy
to
al
posterity
:
The
greatness
of
their
sin
,
was
the
occasion
,
why
their
Hearts
,
were
pierced
for
al
sin
.
Act.
2.36
,
37.
1
Tim.
1.16
.
5.
When
the
time
appointed
and
determined
before
,
in
the
counsel
of
the
Lord
is
come
,
then
the
prayer
of
our
Savior
ever
takes
place
,
and
makes
the
means
effectual
and
prevailingly
successeful
for
the
good
of
such
,
for
whom
he
hath
taken
the
care
.
Joh.
10.16
.
I
have
other
sheep
,
which
are
not
yet
of
this
fold
,
(
such
as
in
his
counsel
,
were
ordained
to
life
,
yet
not
called
to
the
saving
knowledg
of
the
truth
:
)
them
also
I
must
bring
,
and
they
shall
hear
my
voice
.
These
wandering
sheep
,
that
are
gone
astray
from
the
walks
of
the
Lord
,
yet
he
must
bring
:
he
must
pluck
the
Adulterer
from
his
lusts
,
and
the
Drunkard
from
his
Cups
,
and
worldling
,
who
hath
been
Buried
in
his
earthly
occasions
,
these
shall
hear
his
voice
;
they
are
within
his
Ken
,
and
under
his
care
,
and
he
provides
for
their
good
,
though
they
intend
no
good
unto
themselves
.
So
Christ
to
Paul
;
(
he
is
then
pitying
,
while
he
is
persecuting
;
he
comes
to
save
him
,
when
he
purposeth
to
destroy
himself
:
)
why
persecutest
thou
me
?
Act.
9.
So
,
Again
he
sends
a
Physitian
to
him
.
Ananias
,
go
&c.
vers.
11.
Reas.
1.
From
the
Soveraignty
of
Gods
wil
,
who
looks
at
nothing
in
the
creature
,
for
which
he
should
be
moved
to
do
good
unto
it
,
but
only
his
good
wil
and
pleasure
,
according
to
which
●e
curves
out
his
compassion
as
suits
with
his
own
liking
.
Rom.
11.7
.
The
Election
hath
obtained
it
:
it
s
not
in
the
power
of
Israel
.
And
therefore
hence
it
is
,
He
shews
mercy
,
because
he
wil
shew
mercy
:
and
he
it
is
that
raiseth
up
a
mighty
Salvation
for
his
people
,
when
they
were
in
the
depths
of
their
sins
and
confusions
also
.
Luk.
1.69
.
Ezek.
16.6
.
I
saw
her
in
her
Blood
,
and
then
I
said
,
Live
.
2
The
Riches
of
Gods
mercy
in
Christ
,
and
the
scope
of
our
Saviors
coming
,
it
is
to
destroy
the
work
of
Satan
,
and
to
bring
life
out
of
death
,
and
light
out
of
Darkness
.
Rom.
5.
and
last
.
That
where
sin
abounded
,
Grace
hath
abounded
much
more
.
That
is
the
aim
of
the
place
;
why
then
was
the
Law
given
,
since
the
Law
could
not
save
,
but
only
Christ
?
Answ.
It
was
,
that
sin
might
abound
:
when
corruption
was
discovered
,
opposed
,
and
provoked
,
then
it
was
made
out
of
measure
sinful
.
That
where
sin
hath
abounded
,
Grace
also
might
much
more
abound
.
q.d.
The
Lord
Christ
would
redeem
his
people
,
let
the
Devil
and
sin
do
their
worst
.
So
the
Apostle
again
disputes
,
Rom.
5.8
.
God
commended
his
love
to
us
,
that
when
we
were
sinners
,
Christ
died
for
us
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Lord
painted
and
limned
out
the
surpassing
excellency
of
his
love
in
most
lively
Colors
.
It
s
the
scope
also
of
the
coming
of
our
Savior
.
He
came
not
to
call
the
righteous
,
but
sinners
to
Repentance
.
He
was
not
to
find
them
blessed
,
but
to
make
them
so
.
Isa.
49.5
.
Christ
was
formed
from
the
Womb
,
to
be
his
servant
,
that
he
might
bring
Jacob
again
.
It
s
he
that
leaves
the
ninty
nine
in
the
Wilderness
,
and
goes
to
seek
up
that
which
was
lost
in
the
Wilderness
.
If
the
Soveraignty
of
Gods
good
pleasure
appointed
this
;
The
Riches
of
his
free
Grace
and
the
scope
of
our
Saviors
coming
intended
this
:
then
certainly
our
Savior
would
carefully
accomplish
it
:
but
the
antecedent
is
such
:
therefore
the
consequent
.
Use
1
of
Instruction
.
Here
see
the
different
dispensation
of
the
dealing
of
the
Lord
in
the
waies
and
works
of
his
providence
towards
men
of
the
same
quality
,
and
that
in
the
same
condition
,
men
as
sinful
,
one
as
another
,
and
under
the
power
of
their
sin
,
and
in
an
unregenerate
state
both
of
them
:
Yet
the
counsel
of
God
and
the
care
of
our
Savior
Christ
is
farr
different
,
even
surpassing
mans
imagination
and
thought
.
Be
they
both
unbeleevers
now
for
the
present
,
adversaries
to
his
Grace
,
and
opposers
of
his
word
,
and
the
work
of
his
spirit
,
and
it
may
be
with
greater
out-rage
and
violence
,
the
one
more
than
the
other
?
And
yet
the
Lord
may
do
nothing
but
in
love
,
and
out
of
mercy
to
the
one
;
intercede
now
in
Heaven
,
order
al
creatures
,
and
overwork
al
occasions
in
Earth
,
for
the
good
of
the
one
,
and
do
nothing
for
the
other
;
but
there
is
a
hand
of
Justice
,
and
the
Poyson
of
his
displeasure
,
which
first
or
last
,
either
in
the
entrance
,
or
in
the
Issue
,
wil
be
an
ingredient
in
every
passage
of
Gods
providence
towards
them
:
Let
them
both
have
the
same
outward
blessing
,
its
Diet
to
the
one
,
surfet
to
the
other
poyson
to
the
one
,
and
a
preservative
to
the
other
:
the
one
wil
be
quickned
and
inlarged
to
God
by
it
with
thankfulness
,
the
other
becomes
proud
,
insolent
towards
men
,
careless
and
negligent
towards
God
.
Let
them
both
be
under
the
same
Rod
and
correction
,
the
one
wil
be
made
more
humble
,
and
the
Heart
wil
be
wrought
to
a
more
watchful
care
to
walk
more
awfully
before
the
Lord
:
the
other
wil
be
made
more
frampful
and
preverse
and
hardned
in
a
self
willy
erring
frame
of
Spirit
.
Thus
some
expound
that
of
Paul
,
Gal.
1.15
.
God
who
had
separated
him
from
the
Womb
,
had
set
him
a
part
in
his
counsel
and
purpose
to
such
a
service
,
and
even
from
the
Womb
,
in
his
education
and
course
of
life
,
and
studyes
,
he
was
severing
and
suiting
of
him
for
his
own
turn
.
Object
.
But
it
wil
be
said
;
do
not
we
see
by
proof
and
experience
;
that
even
the
dearest
servants
of
the
Lord
,
before
their
conversion
pervert
even
the
bounty
and
blessing
of
the
Lord
,
to
the
increase
of
their
sin
and
hasting
of
their
ruin
?
The
learning
and
wisdome
of
Paul
lifts
up
his
Heart
in
pride
,
and
sets
on
his
spirit
to
presecute
the
Church
.
He
profited
more
than
his
equals
:
and
breathed
out
threatnings
more
than
they
al.
How
are
these
then
fruits
of
mercy
,
when
they
are
thus
accursed
to
a
man
?
and
indeed
can
be
no
other
,
for
an
unbeleeving
Heart
wil
suck
Poyson
out
of
the
sweetest
blessing
the
Lord
bestows
.
Answ.
They
are
blessings
as
they
come
from
God
,
and
as
he
give
them
,
they
prove
Curses
;
as
the
Heart
that
is
yet
graceless
abuseth
them
:
they
are
preservatives
,
as
they
come
from
the
Hand
of
the
almighty
,
and
he
administers
them
:
they
are
turned
to
Poyson
,
as
a
corrupt
Heart
perverts
them
to
its
own
hurt
.
As
the
Physitian
out
of
love
and
wisdom
administers
a
wholsom
potion
,
but
a
foul
stomack
turns
it
al
into
matter
of
an
ill
Humor
,
and
so
a
Disease
.
And
yet
also
I
answer
in
the
Second
place
;
That
in
the
Issue
,
at
the
last
,
the
Lord
even
out-bids
all
,
and
over-works
all
;
even
the
abuse
of
all
blessings
,
the
the
furfeting
upon
al
his
kindnesses
,
to
the
further
abasing
of
the
soul
,
fearful
and
thankful
walking
before
him
,
when
once
he
is
effectually
brought
home
.
There
is
a
special
Confection
made
out
of
the
kindnesses
,
and
our
corrupt
distempers
,
for
our
deeper
Humiliation
,
in
regard
of
our selves
and
admiration
,
in
regard
of
Gods
goodness
.
As
it
was
said
of
them
in
Egypt
,
so
the
Psalmist
applies
it
to
al
,
The
Lord
doth
marva●lously
separate
his
mercier
.
Hence
also
we
have
an
answer
to
the
cavil
of
the
Papists
,
who
plead
,
that
Christ
doth
not
bear
al
the
punishment
which
the
Saints
deserve
:
For
say
they
,
before
their
conversion
,
when
they
were
not
in
the
state
of
Grace
,
nor
in
Christ
,
those
afflictions
that
were
laid
on
them
,
must
needs
be
true
punishments
,
and
issue
from
divine
Justice
revenging
,
not
from
the
love
of
a
Father
correcting
:
&
therefore
Christ
may
suffer
for
the
pardon
of
al
their
sins
,
and
yet
not
bear
al
their
punishments
.
Answ.
They
do
come
from
the
love
of
a
Father
,
who
in
his
counsel
hath
determined
it
,
and
in
Christ
hath
fully
transacted
it
,
though
it
is
not
yet
actually
either
bestowed
,
or
received
of
them
in
the
work
of
redemption
.
Use
2.
Here
is
matter
of
admiration
,
of
the
boundless
and
unconceivable
compassion
of
the
Lord
Jesus
,
towards
those
that
do
beleeve
,
they
should
get
them
into
Davids
Counting-House
of
serious
consideration
,
and
Sum
up
al
those
precious
expressions
of
his
faithfulness
and
goodness
in
their
whol
course
;
Instead
of
reckoning
up
the
value
of
them
,
melt
away
,
and
be
wholly
swallowed
up
in
the
wonderment
and
admiration
of
that
,
they
are
not
able
to
recount
,
much
less
to
comprehend
,
according
to
the
worth
thereof
.
Psal.
40.5
.
Many
,
O
Lord
,
my
God
,
are
thy
wonderful
works
,
which
thou
hast
done
and
thy
thoughts
which
are
to
us-ward
,
they
cannot
be
reckoned
up
in
order
unto
thee
.
Look
back
therefore
men
,
Bretheren
,
and
Fathers
,
beloved
and
blessed
of
the
Lord
,
unto
the
daies
forepast
,
even
from
that
first
birth
,
unto
this
present
hour
:
The
goodness
of
the
Lord
,
how
hath
it
grown
up
,
and
gone
along
with
you
from
time
to
time
?
view
the
succession
of
those
sweet
and
tender
compassions
,
which
have
been
renewed
and
multiplied
upon
you
,
as
your
years
,
and
daies
,
and
months
,
and
moments
of
your
life
.
Know
it
was
from
the
care
,
and
through
the
vertue
of
the
prayers
of
Christ
,
that
you
came
into
this
world
,
that
he
first
time
of
your
breathing
had
not
been
the
first
time
of
your
damning
.
He
hath
rocked
your
Cradles
,
nursed
you
at
your
Mothers
Breasts
,
trained
you
up
in
your
tender
years
,
taken
care
of
you
,
and
then
prayed
for
you
,
when
you
did
not
,
could
not
,
pray
for
your selves
:
Oh
the
Riches
of
that
Mercy
!
Will
not
every
Man
say
,
cannot
each
Man
confess
it
,
had
I
continued
in
such
a
place
,
conversed
with
such
wretched
company
,
with
whom
I
was
somtimes
linked
and
confederate
,
had
not
the
Lord
freed
me
from
those
snares
,
delivered
me
from
those
temptations
:
had
he
not
born
with
the
baseness
of
my
Heart
,
but
taken
the
advantage
against
me
,
and
snatched
me
away
,
when
I
was
posting
down
to
Hell
,
in
the
eager
pursuit
of
such
and
such
base
lusts
;
there
had
been
no
possibility
,
but
I
had
perished
.
Oh
the
Riches
of
that
Mercy
!
Nay
had
he
but
let
Satan
loose
upon
me
,
or
mine
own
corruptions
loose
within
me
,
unto
which
I
was
addicted
,
and
which
was
my
delight
and
life
:
This
wretched
Heart
had
never
come
to
an
end
,
nor
measure
in
sin
.
A
Cain
here
,
A
Judas
here
,
An
Achitophel
here
,
nay
a
Hell
was
here
in
this
Heart
:
yea
what
the
Heart
of
Beelzebub
harbored
,
the
spawn
of
it
was
here
,
So
that
might
I
have
had
but
mine
own
will
,
I
had
never
ceased
sinning
,
until
I
had
come
unto
that
unpardonable
sin
against
the
Holy
Ghost
,
and
so
had
been
past
Hope
of
recovery
.
But
it
was
the
care
,
the
prayer
of
Jesus
that
prevented
it
,
and
my
everlasting
ruin
.
Oh
the
Riches
of
that
mercy
!
Nay
,
when
I
lay
secure
and
senseless
in
my
sin
,
and
never
thought
of
means
,
nor
ever
sought
for
them
,
he
sent
them
:
though
I
was
careless
,
he
continued
them
,
when
there
was
no
Eye
to
pity
me
,
nor
I
had
a
Heart
to
pity
my self
,
yet
when
he
saw
me
in
my
Blood
,
he
said
,
live
,
Poor
creature
,
live
.
Oh
the
Riches
of
that
mercy
of
a
Christ
!
Nay
,
such
was
the
rebellion
and
Enmity
of
this
wretched
Heart
,
that
I
rejected
life
it self
,
took
up
Armes
against
the
Almighty
&
the
offer
of
his
mercy
,
and
professed
I
would
none
of
that
Grace
of
his
,
that
might
pardon
,
that
holiness
that
might
purge
and
purifie
this
vile
Heart
,
none
of
that
life
and
Power
of
his
that
might
quicken
me
,
nor
hear
,
though
he
counselled
never
so
wisely
,
I
would
not
yield
to
his
convictions
,
nor
come
in
to
those
earnest
intreaties
.
But
Christ
would
take
no
nay
,
I
must
be
humbled
,
though
I
resolved
to
keep
my
pride
,
I
must
submit
,
though
my
heart
was
bent
to
oppose
.
The
prayer
of
Christ
would
preserve
me
from
my
sins
,
and
bring
me
to
himself
,
though
I
would
have
perished
.
Oh
the
height
,
the
length
,
the
breadth
of
his
mercy
.
Christ's
Prayer
FOR
BELEEVERS
.
Verse
21.
That
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
,
that
the
world
may
beleeve
that
thou
hast
sent
me
.
IN
the
former
verse
we
had
the
parties
mentioned
and
described
,
for
whom
our
Savior
prayes
:
the
several
particulars
therein
expressed
,
we
have
opened
.
From
this
21.
verse
to
the
end
,
we
have
the
matter
of
our
Saviors
prayer
in
a
most
high
,
heavenly
,
and
mysterious
manner
laid
forth
and
presented
to
our
consideration
;
wherein
the
incomprehensible
worth
of
his
love
and
wisdom
seems
to
contend
for
precedency
;
and
in
truth
both
incomparable
in
themselves
,
&
unconceiveable
by
the
shallow
scantling
of
the
weak
and
feeble
capacity
of
the
Sons
of
Men.
To
pray
and
purchase
that
for
his
faithful
ones
,
that
they
,
who
are
,
by
nature
and
sin
,
enemies
against
him
,
and
opposite
unto
him
,
may
in
a
proportionable
manner
,
as
far
,
as
their
meanness
is
capable
,
be
as
near
to
him
,
as
he
to
his
Father
:
a
Poor
creature
durst
not
have
begd
so
Rich
a
favor
,
could
not
expect
it
,
and
is
hardly
brought
to
beleeve
it
possible
.
As
he
:
Is
it
true
indeed
,
that
God
will
dwell
in
a
Tabernacle
made
with
hands
?
behold
,
the
Heaven
of
Heavens
is
not
able
to
contain
him
,
how
much
less
,
this
House
,
this
Heart
?
or
as
he
:
I
am
not
worthy
,
thou
shouldest
come
under
my
roof
.
Yet
our
Savior
excludes
not
the
meanest
,
imbraceth
al
in
the
Arms
and
Bowels
of
his
compassion
.
That
they
all
may
be
one
:
even
such
silly
,
Poor
,
despicable
ones
,
may
be
one
in
us
.
Nor
yet
is
the
work
more
glorious
,
than
the
discovery
mysterious
,
deep
,
and
unsearchable
,
one
in
us
,
as
I
in
thee
,
and
thou
in
me
,
which
we
may
rather
adore
,
than
imagine
we
can
conceive
,
The
things
he
prayes
for
,
may
be
referred
to
these
two
Heads
:
-
1.
What
concernes
their
spiritual
wellfare
here
,
in
this
life
,
at
least
in
the
tast
and
beginnings
of
it
.
-
2.
What
may
maintain
the
top
and
height
of
their
glory
in
another
world
,
in
the
meeting
,
concurrence
,
and
continuance
of
al
that
special
happiness
they
shall
attain
unto
.
Father
,
I
will
,
that
those
,
which
thou
hast
given
me
,
may
be
,
where
I
am
.
q.
d.
He
would
not
live
in
Heaven
,
unless
he
might
have
his
members
with
him
;
not
content
to
be
in
glory
,
unless
they
might
be
the
Spectators
of
it
,
and
sharers
;
that
he
might
be
in
them
,
and
the
love
of
God
in
them
for
ever
.
The
special
things
which
he
begs
,
as
that
which
concerns
their
,
eternal
wellfare
,
is
only
this
,
and
in
truth
,
almost
al
,
or
more
than
al
is
contained
in
it
viz.
That
they
al
may
be
one
.
This
is
Propounded
first
,
Amplified
by
several
circumstances
in
the
21
,
22
,
23.
verses
,
-
1.
By
the
special
nature
of
this
unity
,
or
Oneness
;
what
is
meant
and
understood
,
namely
,
to
be
one
in
them
,
laid
out
by
way
of
resemblance
:
As
the
Father
is
in
the
Son
,
and
the
Son
in
the
Father
,
so
they
should
be
one
in
them
.
-
2.
From
the
end
why
,
Namely
,
the
lifting
up
of
the
honor
of
Christ
in
the
Hearts
and
acknowledgments
of
the
ungodly
,
even
by
a
constraining
evidence
,
whether
they
wil
or
no
:
their
own
consciences
will
yield
it
,
and
their
mouths
also
confess
it
at
the
day
of
Judgment
;
That
Christ
was
sent
from
the
Bosom
of
the
Father
,
to
bring
his
servants
unto
himself
,
when
he
passed
by
the
greatest
part
of
the
world
;
as
he
found
them
,
so
left
them
in
their
sins
.
-
3.
The
means
by
which
they
come
to
attain
this
so
great
a
priviledg
verse
22.
I
have
given
them
the
glory
,
thou
gavest
unto
me
,
that
they
may
be
one
,
as
we
are
one
.
-
4.
The
order
how
this
is
dispensed
,
how
received
:
dispensed
from
God
,
received
by
them
.
verse
23.
To-wit
,
Christ
should
be
in
them
,
the
Father
in
Christ
,
and
so
they
should
be
made
perfect
in
one
.
And
here
the
end
is
repeated
and
inlarged
also
further
,
That
ths
world
may
know
,
that
he
hath
sent
his
Son
for
this
end
,
and
that
he
hath
loved
them
,
as
he
loved
him
.
Ye
have
the
several
truths
set
out
in
their
order
before
you
,
and
how
woven
together
:
this
is
the
Key
of
this
Scripture
,
and
willet
in
some
light
,
for
the
more
clear
discovery
of
so
mysterious
truth
.
The
main
divine
truth
to
be
attended
,
is
this
.
The
chief
Priviledg
of
the
Saints
,
This
is
the
Sum
and
pith
of
the
great
request
of
the
Lord
Jesus
,
which
he
puts
up
in
the
behalf
of
al
beleevers
,
as
the
choicest
legacy
,
he
would
bequeath
unto
them
,
and
leave
with
them
,
and
lay
in
for
their
behalf
;
when
he
was
to
leave
the
world
:
that
which
he
propounds
in
the
first
place
,
before
all
others
,
repeates
again
,
and
pursues
it
,
as
the
grand
Suit
of
al
,
that
did
concern
their
good
:
That
they
may
al
be
one
.
If
once
this
can
be
attained
,
nothing
can
be
wanting
,
what
ever
shall
be
desired
,
and
is
truly
good
.
The
unity
of
Beleevers
is
the
great
priviledg
,
of
which
they
can
partake
,
and
for
which
our
Savior
prayes
.
We
are
here
to
inquire
,
-
1.
Of
what
kind
of
unity
our
Savior
and
the
Text
here
speaks
.
-
2.
What
that
unity
is
,
wherein
it
consists
,
and
by
what
discerned
.
Touching
the
Answer
to
the
,
First
.
I
must
crave
leave
under
favour
and
correction
to
step
aside
from
the
common
Road
,
the
usual
apprehension
of
many
Interpreters
;
whose
Judgment
and
knowledg
I
highly
prize
and
reverence
,
and
with
whom
I
could
desire
to
concur
,
and
easily
so
should
,
but
that
Evidences
out
of
the
Text
(
to
my
seeming
and
shallowness
at
least
)
are
so
cleer
,
that
they
constrain
my
Judgment
to
go
a
little
aside
.
I
Answer
therefore
;
-
1.
Negatively
.
-
2.
Affirmatively
.
Negatively
:
The
union
of
love
and
concord
with
the
faithful
,
as
the
members
of
the
same
Body
ought
to
maintain
in
their
hearts
and
consciences
,
and
in
their
converse
and
societies
one
with
another
;
keeping
that
unity
of
spiritual
agreement
in
the
bond
of
peace
:
to
think
the
same
thing
,
and
speak
the
same
thing
:
to
be
of
the
same
mind
and
Heart
,
as
it
was
said
of
them
in
the
Primitive
times
;
Act.
1.14
.
They
continued
with
one
accord
,
and
Chapter
4.32
.
The
multitude
of
them
which
belee●ed
,
were
of
one
mind
,
and
one
Heart
.
This
unity
of
amity
,
of
love
,
and
mutual
and
spiritual
a●cord
,
is
not
the
chief
aim
and
intendment
of
the
Text
,
nor
yet
the
purpose
of
the
prayer
of
our
Savior
.
Though
indeed
it
may
be
collected
and
inferred
from
this
:
and
to
my
apprehension
,
the
very
letter
doth
look
another
way
,
and
speaks
aloud
touching
another
thing
.
For
so
,
1.
The
words
immediately
following
are
marvailous
plain
and
express
,
That
they
may
be
one
in
us
.
True
it
is
,
they
should
be
,
and
those
that
have
the
same
spirit
.
of
love
,
as
the
same
soul
in
many
members
,
they
wil
be
of
one
and
the
same
affection
each
to
other
:
but
that
Christ
now
prayes
for
,
which
presupposeth
this
,
and
is
indeed
the
foundation
thereof
,
is
,
Namely
,
that
they
be
one
in
us
:
and
then
they
wil
be
at
unity
,
one
with
another
.
Yea
the
very
manner
of
speech
,
laid
down
by
way
of
comparison
and
resemblance
,
seems
to
be
added
,
as
a
further
clearing
and
interpretation
,
of
that
which
went
before
.
That
which
was
propounded
there
in
the
general
,
here
comes
more
fully
to
be
explicated
;
As
though
our
Savior
had
said
,
when
I
pray
that
al
beleevers
may
be
one
,
my
meaning
may
thus
be
conceived
,
and
my
intendment
rightly
understood
by
this
resemblance
.
As
I
am
in
the
Father
,
and
the
Father
in
me
:
the
scope
of
my
prayer
is
;
that
they
should
be
one
in
us
,
after
their
manner
.
Again
when
our
Savior
sets
down
the
order
,
how
he
would
have
this
unity
attained
and
preserved
,
the
speaks
ful
verse
23.
I
in
them
and
thou
in
me
,
and
so
they
shal
be
made
perfect
into
one
q.
d.
If
they
all
be
in
me
,
as
I
am
in
thee
,
then
are
they
in
unity
:
and
thou
being
in
me
,
and
I
in
them
,
then
are
they
perfected
in
this
unity
:
As
they
are
one
in
me
,
and
so
in
thee
,
by
spiritual
dependance
,
to
receive
al
:
So
I
am
one
in
them
and
thou
in
me
,
by
spiritual
influence
,
and
we
communicate
al
unto
them
.
2.
The
Second
reason
is
out
of
verse
22.
Where
the
Glory
,
which
Christ
hath
received
and
given
to
his
servants
,
is
made
a
means
to
obtain
this
unity
.
The
glory
,
which
thou
hast
given
to
me
,
I
gave
to
them
,
that
they
may
be
one
,
as
we
.
Whence
it
follows
by
undeniable
evidence
;
This
unity
is
one
Stayr
and
degree
beyond
the
glory
it self
,
which
the
Saints
receive
:
For
it
s
a
rule-case
in
reason
,
the
end
is
more
excellent
,
and
of
greater
worth
and
goodness
,
than
the
means
appointed
for
the
end
.
Unity
of
affection
among
the
Saints
is
part
of
that
glory
,
or
an
ingredient
which
makes
up
the
glory
of
the
Saints
,
but
this
unity
is
the
end
of
that
glory
,
and
so
more
excellent
;
therefore
somthing
beyond
that
,
or
any
ingredient
in
it
.
2.
I
answer
affirmatively
in
a
word
,
The
unity
here
meant
is
the
unity
of
that
spiritual
relation
which
they
have
to
Christ
,
and
in
him
to
God
the
Father
;
not
the
unity
of
affection
or
charity
,
which
they
have
one
to
another
,
and
one
between
another
.
That
which
is
more
excellent
than
this
unity
of
affection
,
as
being
the
end
unto
that
,
is
ordained
unto
that
,
as
the
end
,
that
must
be
somthing
beyond
it
:
so
this
unity
is
.
That
which
is
properly
bounded
by
the
words
of
the
text
,
and
intendment
of
the
place
,
upon
Christ
,
and
the
Father
in
him
;
That
unity
is
not
the
unity
of
affection
,
but
of
relation
.
But
this
unity
,
by
the
express
testimony
of
the
truth
and
Text
is
bounded
upon
the
Father
in
Christ
:
That
they
may
be
one
in
us
.
therefore
the
unity
here
intended
is
that
of
relation
,
not
of
affection
.
We
have
now
gained
the
first
:
what
kind
of
unity
this
is
.
We
are
now
to
inquire
,
wherein
this
consists
,
or
how
it
may
be
discerned
.
The
explication
of
this
,
wil
be
the
interpretation
of
the
words
of
the
Text
,
which
follow
;
which
are
applied
(
as
far
as
yet
I
can
conceive
by
the
most
sad
consideration
)
unto
this
very
purpose
now
in
hand
.
For
when
our
Savior
had
prayed
;
That
they
might
be
one
;
That
they
might
aright
understand
it
,
and
so
,
the
exceeding
love
of
Christ
;
who
did
not
seek
,
nor
so
obtain
(
for
he
is
ever
heard
in
what
he
asks
)
any
mean
or
ordinary
blessing
,
or
common
courtesie
for
them
,
for
their
present
comfort
and
refreshing
.
But
the
choicest
mercy
,
a
blessing
of
incomparable
worth
and
surpassing
excellency
;
That
,
I
say
,
they
might
understand
this
and
receive
sutable
comfort
for
it
;
He
addes
,
by
way
of
explication
,
what
he
meaneth
,
with
as
much
plainness
,
as
such
a
spiritual
mystery
,
which
touched
the
very
inward
Heart-Blood
of
our
happiness
could
be
discovered
.
q.
d.
If
you
ask
what
I
mean
by
this
unity
,
and
whereby
it
may
be
discerned
:
I
answer
by
this
familiar
comparison
:
As
I
am
in
the
Father
,
and
he
in
me
,
so
I
wish
,
they
may
be
one
in
us
.
So
that
here
we
must
unfold
,
-
1.
How
the
Son
is
one
in
the
Father
,
&
he
one
in
him
.
-
2.
Then
conceive
after
what
manner
the
Saints
and
beleevers
must
be
one
in
them
,
for
this
Christ
hath
prayed
:
this
he
hath
obtained
:
this
shall
undoubtedly
be
received
.
Both
which
I
cannot
tel
how
more
nakedly
to
lay
open
,
than
to
express
in
several
short
propositions
,
or
conclusions
.
1.
The
ground
of
this
resemblance
,
taken
from
the
manner
of
the
Sons
being
in
the
Father
,
is
not
to
be
attended
,
nor
ought
to
be
considered
in
regard
of
the
God
Head
or
essence
of
the
Deity
:
but
in
regard
of
their
subsistence
,
as
they
be
distinct
persons
in
this
their
dispensation
.
Therefore
the
word
is
in
the
plural
:
One
in
us
,
as
shewing
the
number
of
the
persons
:
besides
,
they
are
put
by
way
of
particular
distinction
each
to
other
;
the
Father
in
the
Son
,
the
Son
in
the
Father
,
not
so
much
as
mentioning
,
nor
yet
taking
the
God-Head
into
the
comparison
,
is
common
to
them
both
indifferently
;
as
I
am
in
thee
,
not
in
the
God-Head
:
thou
in
me
,
not
as
both
in
the
God-Head
,
for
that
was
to
be
one
in
a
third
,
not
in
themselves
.
2.
Their
being
each
in
other
,
issues
out
of
the
mutual
respect
they
have
each
unto
the
other
.
The
Father
wholly
and
alone
gives
his
being
and
sonship
unto
Christ
:
The
Son
,
as
he
receives
,
so
he
returnes
his
being
to
the
Father
,
as
relates
,
or
things
in
relation
,
look
each
to
other
alone
,
receive
and
give
consistence
one
to
another
,
and
depend
each
upon
other
,
in
that
behalf
,
and
so
to
be
in
the
other
mutually
,
their
very
constitution
and
being
,
rising
from
this
concurrence
,
mutual
holding
each
upon
the
other
;
and
●o
may
be
truly
said
to
be
in
each
other
.
As
buying
is
in
refe●●nce
ever
to
selling
.
Giving
ever
in
reference
to
taking
:
so
that
one
cannot
be
without
the
other
,
give
being
each
to
other
,
and
so
may
be
said
to
be
in
each
other
.
So
the
Father
,
as
such
,
looks
only
to
the
Son
:
the
Son
looks
only
to
the
Father
.
He
is
not
a
Father
,
because
God
,
but
,
because
he
hath
a
Son
.
The
Son
is
not
therefore
Son
,
because
he
is
God
,
but
because
he
hath
a
Father
:
for
they
are
both
equally
one
God
and
have
the
Deity
indifferently
agreeing
to
them
both
.
As
a
man
is
not
therefore
a
Husband
,
because
he
is
a
man
,
for
then
every
man
should
be
a
husband
,
but
in
reference
to
the
Woman
he
hath
married
.
And
hence
the
Father
is
said
to
be
in
the
Son
,
and
the
Son
in
the
Father
,
namely
to
be
one
in
this
mutual
respect
.
The
Father
had
an
Eye
only
to
the
Son
in
giving
his
subsistence
of
a
Son
:
The
Son
again
hath
an
Eye
to
the
Father
alone
,
returning
the
being
of
his
sonship
to
him
.
And
they
are
prefect
in
this
;
They
wholly
give
,
wholly
take
.
Thus
they
are
said
to
be
in
each
other
.
Joh.
14.10
.
Beleevest
thou
not
,
that
I
am
in
the
Father
,
and
the
Father
in
me
?
so
said
again
,
to
be
one
with
another
,
and
delighting
one
in
another
.
Prov.
8.30
.
And
mutually
to
glorifie
one
another
.
Father
glorifie
thy
Son
,
that
thy
Son
may
glorifie
thee
.
Joh.
17.1
.
3.
The
second
person
in
the
glorious
Trinity
so
takes
our
Human
Nature
into
personal
Union
with
him
,
that
he
is
the
same
person
he
was
,
no
other
,
and
it
becomes
one
person
with
him
,
leanes
upon
him
,
hath
his
dependance
from
him
,
&
looks
alone
to
him
for
his
subsistence
.
As
a
Son
,
he
assumes
our
Nature
,
and
as
a
Son
with
our
Nature
looks
to
the
Father
.
Therefore
said
,
he
doth
nothing
of
himself
,
but
what
he
sees
the
Father
do
.
Joh.
5.19
.
As
the
Father
hath
life
in
himself
,
so
he
hath
given
to
he
Son
,
to
have
life
in
himself
because
the
Son
of
man
verse
,
26.27
.
4.
As
the
Father
is
said
to
beget
his
Son
,
and
give
being
to
him
,
so
the
Son
,
as
thus
begotten
assumes
our
Nature
,
be
comes
the
Head
of
the
covenant
and
gives
being
of
Sonship
to
his
Children
,
and
they
returne
al
that
being
to
the
Lord
Christ
,
and
the
Father
in
him
Therefore
called
the
eternal
Father
.
Isa.
9.6
.
Hebr.
2.1
,
3.
Here
am
I
,
and
the
Children
thou
hast
given
me
called
also
his
seed
.
The
manner
of
which
words
may
thus
be
conceived
.
The
Lord
hath
purchased
the
Spirit
,
he
is
said
then
to
beget
,
when
he
sends
the
spirit
of
Sons
in●o
their
Hearts
,
which
by
the
immutable
assistance
thereof
,
sets
their
hearts
for
God
,
holds
the
bent
thereof
towards
him
alone
,
as
their
Father
,
and
principle
of
life
.
As
they
receive
this
being
of
Sons
they
returne
it
wholly
to
the
Father
in
Christ
:
The
whole
man
,
in
the
whol
,
and
that
with
his
whol
strength
,
fastens
upon
God
in
Christ
,
acted
wholly
by
the
influence
of
his
spirit
,
and
holds
the
not
excellency
thereof
.
The
Sum
of
all
,
out
of
all
that
hat
been
said
.
1.
Vnity
is
the
chiefest
priviledg
for
which
Christ
prayes
,
and
beleevers
can
partake
of
,
as
their
peculiar
good
in
themselves
.
I
add
that
,
In
themselves
;
because
there
be
higher
ends
than
this
,
in
the
Text
:
To-wit
,
the
setting
up
of
God
in
Christ
in
the
Consciences
of
the
ungodly
,
that
they
may
be
forced
to
confess
,
that
God
sent
his
Son
to
this
end
;
That
he
loved
them
,
as
he
loved
Christ
.
There
is
yet
another
and
higher
end
:
That
they
may
behold
and
wonder
,
and
be
swallowed
up
in
the
admiration
of
the
glory
of
Christ
,
which
the
Father
hath
given
him
.
Enquire
here
,
how
far
Christ
being
in
the
Saints
,
and
his
love
in
them
,
may
yet
be
a
higher
end
,
than
this
.
2.
This
Vnity
is
not
the
unity
of
affection
between
each
other
so
much
,
but
the
unity
of
relation
to
God
in
Christ
:
That
as
the
Father
is
in
the
Son
,
and
the
Son
in
the
Father
,
by
eternal
generation
;
Beleevers
so
ought
to
be
in
both
,
by
spiritual
Adoption
.
3.
In
this
Spiritual
Adoption
,
as
there
is
an
influence
from
God
in
Christ
,
to
bend
and
settle
the
frame
of
the
Heart
towards
him
:
So
there
is
a
re-fluence
and
return
,
by
the
power
and
impression
left
of
the
same
spirit
to
come
again
to
him
.
Conveyance
of
help
on
Gods
hand
should
quicken
our
dependance
to
look
to
him
,
and
stay
our selves
with
him
there
.
4.
Had
Adam
stood
,
his
posterity
,
out
of
principles
,
in
themselves
,
might
have
challenged
happiness
,
though
a
covenant
performed
by
a
man
,
conveyed
by
a
man
,
unto
them
,
by
way
of
natural
generation
.
But
in
the
covenant
of
the
Gospel
,
the
second
Adam
,
the
second
person
,
taking
our
Nature
,
by
the
power
of
the
Deity
,
wrought
al
for
us
,
communicates
al
to
us
:
by
the
same
almighty
power
,
inables
us
to
receive
what
we
have
from
him
:
To
be
acted
in
al
by
him
;
To
return
all
to
him
.
The
mutable
principle
in
the
creature
never
brought
a
man
to
God
,
nor
kept
him
with
him
:
But
the
mutable
presence
and
Spirit
of
Christ
.
So
that
there
is
a
priviledg
here
above
that
principle
of
Grace
that
was
in
Adam
,
for
that
was
but
a
creature
.
But
here
the
spirit
and
so
the
power
of
God
through
Christ
,
that
takes
our
Nature
into
the
neerest
union
with
him
,
even
personal
,
which
in
Adam
it
attained
not
,
in
that
purchaseth
all
for
us
.
Not
a
principle
in
us
firstly
,
but
the
spirit
of
God
in
Christ
it
is
,
by
which
,
the
bent
of
our
Hearts
are
held
and
carried
towards
him
,
acted
by
him
,
and
so
inabled
to
hold
out
the
vertue
,
power
,
praise
,
and
excellency
of
the
spirit
in
Christ
from
the
Father
.
So
that
a
poor
creature
is
compassed
about
with
nothing
,
but
whith
the
power
of
God
in
Christ
,
and
becomes
one
with
Father
and
Son
in
their
mutual
relation
to
them
,
and
totall
dependance
upon
them
.
And
this
is
above
the
innocency
and
excellency
of
Adam
in
Paradise
,
and
all
that
he
could
attain
unto
;
and
above
all
created
Grace
in
Heaven
,
being
wholly
taken
up
with
God
in
Christ
,
and
loose
our selves
in
God
and
Christ
.
Eph.
4.13
.
The
acknowledgment
of
the
Son
of
God
.
It
was
not
the
Son
of
man
that
did
it
:
The
Son
of
God
,
that
recovered
us
,
held
the
bent
of
our
hearts
to
him
,
acted
us
,
kept
us
,
perfected
us
,
crownes
us
.
God
shal
be
all
in
all
.
The
Father
gives
being
to
the
Son
,
returnes
all
to
the
Father
,
and
that
eternal
generation
,
and
so
one
.
The
Lord
Christ
,
as
a
son
,
and
begotten
of
the
Father
,
gives
us
the
being
of
Children
by
Adoption
,
sets
us
,
and
holds
us
.
We
take
al
,
acted
by
him
,
return
to
him
.
As
the
Father
in
Christ
gives
all
,
we
receive
,
and
to
the
Father
through
Christ
we
return
al
,
and
so
we
are
one
in
the
Father
and
the
Son
.
I.
Reason
.
1.
Because
this
is
the
scope
of
our
Saviors
coming
into
the
world
,
and
the
next
end
,
I
say
,
the
next
end
he
intended
in
the
great
work
of
Redemption
,
which
he
wrought
for
lost
man
;
To
bring
him
into
this
neer
relation
of
dearest
Love
of
the
Father
,
by
himself
and
the
work
of
his
spirit
:
and
it
s
that
wherein
the
life
and
power
and
pith
of
the
covenant
of
Grace
,
doth
especially
consist
and
appeare
,
and
the
excellency
thereof
.
That
peculiar
and
spiritual
intercourse
,
not
alone
of
affection
,
but
of
divine
operation
of
God
upon
the
soul
,
whereby
the
soul
returns
all
unto
God
,
to
do
al
,
and
to
receive
all
,
to
do
all
for
himself
in
man
,
and
to
receive
all
to
himself
by
man
.
So
that
God
alone
doth
all
in
this
,
firstly
upon
man
,
and
then
by
man
.
If
this
work
was
so
much
in
the
Eye
of
our
Savior
,
and
that
intended
:
So
chief
also
in
the
performance
,
and
that
accomplished
with
care
:
no
wonder
it
had
the
next
Room
and
remembrance
in
his
prayer
.
But
so
it
was
:
this
was
the
main
errand
of
our
Savior
,
when
he
was
sent
into
the
world
,
and
the
very
life
of
the
kingdom
of
Grace
,
and
the
covenant
of
Grace
,
as
it
concerned
them
.
So
the
Lord
professeth
by
the
Prophet
,
Esa.
49
,
5
,
And
now
,
saith
the
Lord
,
that
formed
me
from
the
Womb
,
to
be
his
servant
:
Our
Savior
,
appointed
in
Gods
decree
,
sanctified
and
overshadowed
by
the
Holy
Ghost
in
the
womb
,
and
called
to
this
end
,
for
this
work
,
To
bring
Jacob
back
again
to
him
.
It
was
that
which
was
plotted
by
the
Head
and
policy
of
Satan
,
and
brought
about
by
the
fal
and
through
the
folly
of
our
first
parents
;
To
break
off
this
unity
and
Oneness
betwixt
God
and
Adam
:
For
Satan
had
found
it
by
woful
experience
in
himself
,
that
by
sin
God
would
be
estranged
from
him
,
and
he
also
from
God
:
neither
to
find
his
favour
towards
him
,
nor
the
presence
of
his
spirit
of
Grace
to
work
upon
him
:
nor
yet
would
Adam
,
thus
departed
,
act
for
God
,
nor
return
to
him
that
praise
he
ought
:
So
that
God
and
Adam
are
not
one
,
but
at
odds
.
It
s
the
meaning
of
that
place
.
Gal.
3.19
,
20.
When
the
Apostle
had
shewed
the
weakness
of
the
Law
,
in
the
work
of
Justification
,
and
the
promise
only
carried
it
;
He
makes
thig
Objection
;
wherefore
then
served
the
Law
,
i.e.
The
giving
of
the
Law
?
Answer
;
It
was
to
discover
transgression
;
and
therefore
it
was
given
by
the
Hand
of
a
Mediator
,
to-wit
Moses
,
who
was
between
God
and
the
people
.
Now
,
in
that
Moses
was
a
Mediator
,
it
shews
there
was
diverse
parties
differing
and
disagreeing
one
from
another
:
for
a
Mediator
is
not
of
one
:
not
of
parties
that
are
at
unity
and
agreement
;
but
God
is
one
,
ever
like
himself
and
the
same
.
Therefore
the
cause
of
difference
was
not
on
Gods
part
,
but
by
Reason
of
trangression
;
which
shews
man
to
be
other
,
than
he
was
by
Nature
,
ful
of
guilt
and
sin
,
and
that
's
the
reason
God
is
at
odds
with
him
,
as
he
is
departed
from
God
.
Now
the
scope
of
our
Saviors
coming
is
,
to
bring
the
Soul
back
again
unto
God
,
by
himself
,
and
to
make
it
one
with
the
Father
and
himself
.
It
was
beyond
the
power
of
any
created
Grace
to
bring
back
a
fallen
Soul
;
but
the
God-Head
of
Christ
,
in
the
Nature
of
man
assumed
,
must
bring
the
Nature
of
man
to
God
again
.
And
where
as
,
it
was
found
by
proof
in
our
first
parents
;
that
the
power
of
created
Grace
did
not
,
nay
indeed
could
not
,
hold
the
Soul
unchangeably
to
him
,
and
so
to
act
by
,
and
for
him
.
Herein
lies
the
life
and
incomparable
excellency
of
the
covenant
of
Grace
,
and
the
fulness
of
the
sufficiency
of
the
quickning
power
of
the
second
Adam
,
the
Lord
Jesus
,
not
only
to
procure
unto
acceptance
and
approbation
with
the
Father
,
but
the
lively
communication
of
himself
,
and
the
assistance
of
his
spirit
,
to
keep
our
hearts
,
and
the
gracious
work
thereof
to
him
for
ever
.
So
that
,
though
our
Graces
might
and
would
fall
us
in
Adam
,
yet
the
spirit
of
Jesus
upholds
and
holds
us
for
ever
towards
him
,
a
fountain
of
living
water
.
Though
the
vertue
and
work
thereof
would
wanse
away
,
and
through
not-attendance
,
not
put
forth
it self
upon
the
rule
,
and
for
the
work
,
as
we
see
in
Adam
,
He
attended
not
unto
,
acted
not
upon
a
command
,
but
listened
to
the
delusion
and
suggestion
of
the
enemy
.
Yet
the
spirit
of
Christ
,
which
dwelleth
with
us
,
and
shall
be
in
us
,
is
there
,
not
only
to
keep
with
us
and
carry
us
to
Christ
,
but
to
quicken
us
by
vertue
from
Christ
,
according
to
the
tenure
of
the
Gospel
.
Joh.
14.17
.
And
this
is
indeed
to
be
under
the
powerful
impression
of
the
covenant
of
Grace
.
And
this
is
the
meaning
of
that
place
.
I
live
not
,
but
Christ
lives
in
me
.
Gal.
3.20
.
Christ
by
Faith
brings
me
to
God
.
By
his
spirit
keeps
the
bent
of
the
heart
towards
him
.
carryes
it
to
himself
,
acts
it
upon
himself
:
quickens
it
by
influence
of
vertue
,
the
fountain
whereof
is
in
himself
.
Adam
might
have
said
,
I
live
,
by
a
power
and
principle
of
Grace
,
in
which
I
was
created
,
and
in
which
I
have
pleased
God
thereby
,
and
according
to
a
covenant
of
works
may
challenge
life
and
happiness
.
But
Paul
in
the
person
of
al
self-denying
sinners
,
professeth
that
,
I
live
not
.
Christ
hath
called
me
,
brought
me
to
himself
;
gives
me
his
spirit
,
and
keeps
the
Eye
of
my
Soul
upon
himself
:
That
he
may
thereby
,
Be
all
in
all
to
me
,
work
all
in
me
and
by
me
.
It
s
the
meaning
also
of
that
.
Col.
3.3
,
4.
Our
life
is
bid
with
Christ
in
God
:
when
Christ
,
who
is
our
life
shall
appeare
.
God
is
in
Christ
,
is
in
us
:
keeps
us
to
himself
,
and
communicates
al
saving
Graces
of
life
here
,
and
will
quicken
and
perfect
all
in
the
whol
man
at
his
resurrection
.
Thus
then
we
see
,
The
end
of
our
Saviors
coming
,
and
the
life
of
the
covenant
of
Grace
;
both
these
our
Savior
would
further
by
his
prayer
:
But
this
unity
with
the
Father
and
the
Son
;
is
the
end
of
our
Saviors
coming
,
and
the
life
of
the
Covenant
.
2.
Reason
.
This
work
being
savingly
and
effectually
made
good
upon
the
soul
,
it
maks
way
for
the
inlarged
expression
of
all
the
fruits
and
works
of
holiness
,
which
might
further
set
forth
the
honor
of
God
,
the
kingdom
of
Christ
,
our
own
comforts
here
,
and
happiness
in
another
world
.
It
s
the
meaning
of
that
,
Joh.
15.5
.
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
.
True
,
it
is
done
by
faith
:
but
it
is
somthing
other
,
and
somthing
more
,
than
the
bare
coming
to
Christ
,
or
our
Union
with
him
.
It
is
the
keeping
the
Eye
of
the
soul
,
and
carrying
the
bent
of
the
Heart
upon
the
engagements
of
Gods
dearest
love
,
and
the
unchangeable
work
of
the
spirit
of
Adoption
to
be
acted
by
the
quickning
vertue
thereof
in
Gods
time
,
and
after
Gods
manner
,
and
answerable
to
our
need
,
and
that
condition
and
place
we
possess
in
the
Body
of
Christ
;
for
so
that
phrase
implieth
.
Joh.
6.56
.
He
that
eateth
my
Flesh
and
drinketh
my
Blood
(
that
is
done
by
beleeving
)
He
abideth
in
me
,
and
I
in
him
.
That
is
another
and
a
further
work
;
And
it
intimates
a
free
and
a
ful
intercourse
of
spiritual
communion
between
God
and
the
soul
:
and
a
communication
of
his
presence
and
spiritual
influence
upon
the
beleever
.
As
it
is
in
the
Body
natural
,
when
the
constitution
is
healthful
,
and
the
composition
of
parts
compleat
and
in
a
sweet
order
,
there
is
a
free
intercourse
of
blood
and
spirits
between
each
part
,
and
in
each
passage
,
whence
the
whole
is
in
perfect
strength
,
and
each
part
active
and
able
to
its
office
.
But
when
there
grow
obstructions
,
the
passages
between
part
and
part
are
stopped
,
the
work
is
hindered
,
and
the
whole
prejudiced
,
both
in
health
and
strength
.
So
it
is
,
when
this
Oneness
and
this
neer
relation
in
the
power
and
expressions
of
it
,
betwixt
the
Soul
and
the
Father
and
the
Lord
Jesus
Christ
,
hath
his
ful
and
free-passage
;
There
is
a
special
intercourse
of
the
presence
and
spiritual
influence
of
the
spirit
of
Adoption
upon
the
soul
,
whence
follows
a
quickning
vertue
and
inlarged
fruitfullness
in
all
the
services
to
God
and
man
.
As
they
are
one
with
the
Father
and
Christ
;
so
are
they
wholly
acted
by
them
,
and
approve
both
their
hearts
and
carriages
unto
them
in
all
well
pleasing
.
So
the
Apostle
,
1.
Joh.
3.6
.
He
that
abideth
in
Christ
,
sinneth
not
,
but
he
that
sinneth
,
hath
not
seen
him
,
nor
known
him
.
Use
to
-
Instruct
-
Comfort
-
Exhort
Us.
1.
Instruction
.
The
practise
of
our
Savior
is
a
precedent
and
pattern
of
praying
to
al
the
faithful
,
unto
the
end
of
the
world
,
teaching
us
,
how
we
should
order
our
desires
,
when
we
appear
before
the
Lord
,
and
put
up
our
petitions
unto
the
throne
of
Grace
.
Thou
seest
here
,
what
our
Savior
seeks
for
,
sues
for
,
and
that
in
thy
behalf
,
and
for
thy
good
:
yea
when
he
would
lay
in
for
the
relief
of
his
servants
,
and
provide
for
their
comfort
in
this
world
,
before
he
was
to
go
into
another
world
▪
When
he
would
suit
them
with
blessings
,
and
good
things
,
that
might
be
serviceable
for
their
everlasting
wellfare
.
This
is
the
great
and
grand
request
,
and
that
put
up
in
the
first
place
,
That
they
may
be
one
in
us
.
Go
thy
way
,
do
thou
likewise
:
pray
thou
likewise
:
Let
this
petition
have
the
chief
place
in
thy
heart
,
and
the
first
place
in
thy
prayer
.
As
the
Apostle
in
another
case
;
I
may
in
this
;
Let
the
same
mind
be
in
thee
that
was
in
Jesus
Christ
.
He
is
most
wise
,
and
best
knows
what
may
procure
our
good
,
and
is
more
merciful
and
careful
for
our
wellfare
than
we
our selves
.
If
wise
,
and
knows
best
:
merciful
and
cares
more
for
our
eternal
good
,
than
we
for
our selves
;
when
we
have
such
a
Guid
that
can
not
erre
,
who
shews
us
the
way
,
we
may
safely
follow
it
.
A
pattern
beyond
all
exception
:
we
may
,
nay
we
ought
,
if
we
be
wise-hearted
,
to
imitate
it
.
The
prayer
of
our
Savior
is
the
standard
:
by
this
we
should
make
al
prayers
,
judg
all
.
True
,
in
every
thing
our
prayers
and
supplications
ought
to
be
made
known
to
God
:
What
ever
we
would
have
,
or
have
a
sanctified
use
of
,
seek
it
,
and
seek
a
blessing
upon
it
;
what
ever
we
receive
,
be
thankful
for
it
.
But
,
that
which
is
of
greatest
worth
,
we
have
most
need
of
,
and
may
receive
most
good
by
,
affect
that
more
than
al
the
rest
,
and
seek
that
before
all
other
.
Of
the
six
Petitions
,
but
one
for
worldly
things
.
Where
the
Lord
in
his
word
bestows
more
lives
and
labour
to
direct
thee
,
bestow
thou
most
care
to
attend
and
take
it
.
Set
then
this
prayer
of
our
Savior
a
Sampler
dayly
before
thine
Eyes
,
when
thou
comest
to
petition
good
things
for
thy self
,
say
;
It
is
not
the
profiting
of
this
world
,
that
may
inrich
,
not
comforts
,
conveniences
which
might
content
,
that
I
seek
for
.
But
,
Oh
that
I
,
and
al
mine
,
and
al
thine
,
the
families
of
thy
servants
and
the
assembly
,
may
be
,
not
one
only
in
affection
,
but
one
in
that
neerest
relation
of
dearest
love
,
to
thee
blessed
Father
and
blessed
redeemer
,
That
we
might
not
live
,
but
thou
wouldest
live
in
us
,
That
we
may
be
al
one
in
thee
.
Use
2.
Comfort
.
We
have
here
matter
of
unconceiveable
comfort
to
support
the
feeble
spirit
,
and
fetch
up
the
fainting
and
drooping
hearts
of
the
poor
and
faithful
servants
of
the
Lord
.
What
ever
difficulty
ye
meet
withal
,
that
may
dismay
you
:
what
ever
opposition
from
without
,
which
may
resist
and
hinder
,
or
weakness
from
within
,
that
may
discourage
you
,
either
from
the
seeking
or
expecting
so
great
a
favor
,
so
high
and
happy
a
priviledg
from
the
hands
of
the
Lord
:
What
:
that
I
!
Such
a
sinful
and
wretched
creature
?
who
am
sit
to
be
cooped
up
with
the
damned
,
and
chained
up
with
the
Devils
,
who
have
been
one
with
them
in
al
their
wickedness
:
temptations
have
not
been
presented
,
occasions
offered
so
soon
,
but
Oh!
this
vile
heart
,
hath
been
one
,
and
sided
with
them
,
and
been
carried
by
them
,
and
transported
with
distempers
,
as
with
a
violent
stream
.
What
I
can
this
carnal
cursed
heart
ever
be
one
with
so
holy
and
blessed
a
God
?
what
!
I
!
that
have
been
a
Traytor
to
the
Lord
Jesus
,
and
shed
his
Blood
,
and
crucified
again
the
Lord
of
life
!
I
!
who
have
been
a
Rebel
against
the
Rich
mercy
and
Grace
of
the
Father
,
so
graciously
provided
,
so
freely
offered
?
that
ever
I
should
imagine
to
be
one
with
these
,
who
have
been
an
enemy
to
both
?
its
beyond
my
thoughts
,
much
more
my
Hopes
,
it
s
not
possible
,
therefore
not
credible
.
Why
?
alas
,
mine
own
experience
wil
give
in
evidence
,
and
that
undeniable
,
against
my
Soul
.
I
have
had
all
means
,
injoyed
all
ordinances
,
God
hath
tried
all
conclusions
,
compassed
me
about
with
mercies
,
hedged
me
in
with
afflictions
,
to
hold
my
heart
to
him
,
and
keep
me
with
him
:
All
Hopes
and
helps
have
been
plucked
away
,
from
whence
I
expected
relief
,
that
I
might
look
to
him
,
and
be
quickened
and
carried
by
him
:
It
s
not
possible
therefore
to
be
attained
.
True
,
It
s
not
possible
for
al
means
to
work
:
Nor
possible
by
any
power
or
ability
of
thine
own
to
bring
it
about
:
And
yet
it
is
not
possible
,
if
the
Lord
Jesus
have
prayed
for
it
,
but
God
should
give
it
,
and
you
undoubtedly
receive
it
from
his
Majesties
hands
.
Our
Savior
professeth
so
much
.
Father
,
I
know
tho
hearest
me
alwaies
.
Joh.
1
.
4●
.
therefore
it
s
no
more
but
that
which
Christ
avoweth
,
he
knows
:
and
therefore
thou
mayst
build
upon
it
&
know
:
Yea
upon
this
ground
,
he
supports
the
heart
of
Peter
,
in
that
heavy
Shock
,
when
almost
al
was
gone
.
Luk.
22.32
.
Satan
hath
desired
to
winnow
you
,
but
I
have
prayed
,
that
thy
Faith
fail
not
.
When
therefore
Satans
Assaults
are
never
so
fel
and
fierce
,
his
temptations
never
so
fiery
,
which
with
their
vehemency
,
multitude
and
continuance
,
seem
to
shake
and
sink
thy
heart
;
when
helps
and
heart
and
Hopes
and
prayers
and
al
fail
,
so
that
thou
art
at
thy
wits
end
,
and
utmost
period
of
thy
thoughts
:
yet
the
prayer
of
our
Savior
never
fails
of
acceptance
and
success
.
Therefore
set
thy
heart
at
rest
;
Christ
shal
either
miss
of
his
prayer
,
or
I
will
not
miss
of
this
priviledg
.
Therefore
yet
this
staggering
and
back-sliding
heart
wil
be
se●led
.
Therefore
this
giddy
and
unstedy
heart
wil
be
established
.
If
the
Father
will
deny
Christs
prayer
:
I
am
content
he
should
deny
my
comfort
and
support
.
But
the
one
is
impossible
,
and
the
other
is
incredible
.
It
s
seasonable
even
for
unbeleeving
creatures
(
leaving
secret
things
to
Gods
counsel
)
when
they
have
no
heart
to
pray
,
not
Hope
to
expect
any
favor
;
and
where
ever
they
cast
their
Eye
,
they
find
nothing
but
cause
of
discouragement
and
confusion
of
face
:
look
into
the
world
,
there
is
nothing
but
vanity
there
to
deceive
and
vex
,
look
they
into
their
own
hearts
and
lives
,
there
is
nothing
,
but
Hells
of
sin
and
guilt
,
which
might
overwhelm
them
;
Look
then
to
the
Prayer
of
our
Savior
,
who
prayed
for
His
in
their
worst
condition
,
when
they
did
not
beleeve
,
and
could
not
pray
for
themselves
,
and
were
as
bad
as
I
am
:
even
for
Paul
,
when
he
was
persecuting
and
blaspheming
,
even
for
many
of
the
Jews
,
when
they
were
killing
of
him
,
and
why
not
for
me
?
why
may
I
not
Hope
the
best
,
when
I
cannot
conclude
the
worst
?
what
God
wil
do
,
he
knows
not
:
what
he
may
do
,
he
hath
revealed
,
and
I
will
yet
expect
.
Use
3.
Exhortation
.
He
prayed
for
this
disposition
,
labor
thou
to
attain
it
.
He
desired
it
of
his
Father
in
Heaven
,
indeavor
thou
to
the
utmost
of
that
care
and
skill
thou
hast
,
in
the
use
of
all
means
to
attain
it
upon
earth
.
The
Sum
is
:
That
the
whol
strength
of
the
Soul
should
be
wholly
carried
to
God
in
Christ
for
all
:
not
to
any
thing
in
our selves
we
have
,
or
for
any
thing
we
can
do
(
as
Adam
might
have
pleaded
,
I
have
done
,
I
have
deserved
it
)
but
wholly
to
be
quickened
and
acted
by
the
spirit
of
God
through
Christ
.
The
Soul
should
be
like
the
Herb
Heliotropium
,
the
Nature
whereof
is
such
,
as
the
philosopher
observes
,
It
turnes
the
face
of
it
towards
the
Sun
,
what
way
soever
it
turnes
:
In
the
morning
looks
to
the
East
,
the
Sun
rising
:
In
the
evening
to
the
West
,
the
Sun
setting
.
So
it
should
be
with
the
beleeving
sinner
,
the
face
and
Eye
of
the
Soul
ever
towards
God
in
Christ
.
That
which
our
Souls
need
,
and
which
is
able
to
answer
our
desires
,
and
satisfie
our
necessities
;
is
here
alone
to
be
had
:
hither
alone
we
must
come
,
from
hence
,
for
ever
look
to
receive
it
.
So
Peter
disputes
.
Act.
4.12
.
Job
.
6.
When
our
Savior
would
settle
their
staggering
disposition
,
least
they
should
be
taken
a●●de
;
will
ye
also
go
away
!
He
answers
,
and
yields
the
argument
;
Whither
should
we
go
?
thou
only
hast
the
words
of
eternal
life
.
Here
only
is
that
wisedom
that
may
guid
;
here
only
that
mercy
that
may
succor
;
here
only
is
that
Grace
that
may
refresh
and
quicken
;
It
s
good
therefore
coming
,
being
here
.
So
they
by
experience
concluded
;
Jer.
3.29
.
Surely
in
vam
is
Salvation
hoped
for
from
the
Hills
:
and
from
the
multitude
of
the
Mountaines
:
truly
in
the
Lord
our
God
is
the
Salvation
of
Israel
.
And
upon
the
like
ground
they
resolves
,
Hos.
14.3
.
For
in
thee
the
Fatherless
findeth
mercy
.
It
s
not
Els-where
to
be
found
.
Therefore
learn
we
to
chide
our
hearts
out
unto
God
in
Christ
.
As
Jacob
his
Sons
,
Why
stand
ye
here
gazing
one
upon
another
?
go
unto
Egypt
and
buy
,
that
we
may
live
and
not
die
.
Gaze
not
upon
the
sins
,
weaknesses
,
temptations
,
miseries
,
means
,
ordinances
&c.
get
ye
to
God
in
Christ
,
that
ye
may
for
ever
be
assured
,
comforted
,
and
quickened
.
As
its
alone
here
to
be
had
,
So
here
we
shal
never
fail
to
receive
what
we
seek
and
expect
.
Ps.
10.20
.
Verse
21.
—
That
the
world
may
beleeve
,
that
thou
hast
sent
me
.
THese
last
words
lay
out
the
main
scope
of
the
Prayer
of
our
Savior
,
at
which
he
aimed
,
and
which
he
looked
at
principally
,
by
the
grant
of
that
spiritual
unity
which
he
craved
in
the
behalf
of
his
disciples
.
And
the
end
is
,
To
lift
up
the
prais
and
honor
of
that
supream
and
absolute
soveraignty
of
God
the
Father
in
sending
;
his
own
faithfulness
and
infinite
sufficiency
in
executing
and
accomplishing
the
great
work
of
Redemption
,
about
which
he
was
sent
:
so
that
there
was
nothing
failed
of
all
that
the
Father
purposed
,
and
he
undertook
to
perform
:
and
that
the
world
and
worst
of
men
,
however
formerly
they
rebelled
against
his
authority
,
counsel
,
and
command
in
sending
;
rejected
also
the
person
and
proceeding
of
our
Savior
Christ
in
coming
:
who
was
a
stumbling
to
the
Jew
,
and
foolishness
to
the
Grecians
;
The
Head-corner-stone
whom
the
Jews
refused
,
whom
the
Gentiles
trampled
under
their
feet
:
against
whom
both
Jews
and
Gentiles
banded
themselves
.
So
the
Apostle
Peter
observes
the
Prophecy
,
and
concludes
by
proof
and
experience
and
accomplishment
of
it
.
Act.
4.24
,
25
,
26
,
27.
Lord
thou
art
God
,
which
hast
made
Heaven
and
Earth
,
and
the
Sea
,
and
al
that
in
them
is
,
who
by
the
mouth
of
thy
servant
David
hast
said
,
why
did
the
Heathen
rage
and
the
people
imagine
a
vain
thing
?
The
Kings
of
the
Earth
stood
up
,
and
the
rulers
were
gathered
together
against
the
Lord
,
and
against
his
Christ
:
for
of
a
truth
,
against
thy
holy
Child
Jesus
,
whom
thou
hast
anointed
,
both
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
the
people
of
Israel
were
gathered
together
,
&c.
Let
us
break
their
bonds
,
and
cast
their
cords
away
.
I
know
not
the
Lord
,
saies
Pharaoh
.
We
know
that
God
spake
unto
Moses
:
as
for
this
fellow
,
(
so
contemptuously
they
spake
of
Jesus
)
we
know
not
whence
he
is
.
Joh.
9.29
.
The
Jews
had
certain
questions
against
Paul
,
saies
Festus
,
and
of
one
Jesus
.
Act.
25.19
.
And
the
whol
rabble
cry
out
,
Away
with
him
,
from
the
earth
:
not
him
,
but
Barabbas
.
And
yet
when
the
prayer
of
our
Savior
shal
attain
his
end
,
in
the
hearts
of
the
Faithful
,
so
that
they
shal
be
wholly
carried
to
God
in
Christ
,
by
the
immutable
assistance
of
his
Spirit
,
their
hearts
kept
with
him
,
their
graces
acted
upon
him
,
themselves
quickned
by
him
,
for
ever
:
then
al
these
,
wil
they
,
nil
they
,
shal
by
a
constraint
be
forced
to
acknowledg
,
their
own
consciences
wil
yield
it
,
and
their
mouths
confess
it
,
at
the
day
of
Judgment
;
That
Christ
was
the
true
Messias
,
sent
by
the
Father
,
and
that
he
hath
fully
accomplished
the
great
work
of
salvation
,
for
the
good
of
his
.
And
God
only
shal
be
exalted
in
that
day
.
There
be
two
particulars
in
the
words
.
We
shall
open
all
,
and
handle
that
which
is
the
main
.
-
1.
Christ
is
sent
by
God
the
Father
.
-
2.
God
will
have
this
beleeved
by
the
ungodly
;
Which
will
be
,
when
the
Saints
attain
this
unity
here
prayd
for
,
then
Christ
will
attain
this
glory
.
To
the
First
.
That
Christ
is
sent
by
God
the
Father
for
the
Redemption
of
his
.
It
needs
no
further
witness
to
settle
it
,
the
words
are
so
express
.
We
will
a
little
open
it
that
as
it
is
true
,
so
it
may
be
plain
and
evident
,
and
so
much
the
rather
,
because
our
Savior
laies
so
great
a
weight
upon
it
and
bestows
the
very
strength
of
his
prayer
in
the
first
place
,
for
the
attainement
of
the
acknowledgment
thereof
.
And
to
speak
once
for
all
,
-
1.
What
the
word
&
the
weight
of
the
phrase
carries
.
-
2.
In
what
regard
our
Savior
is
said
to
be
sent
.
-
3.
Wherein
this
sending
lies
.
1.
The
word
sending
,
or
as
the
Latin
phrase
hath
it
,
Mission
,
carries
ever
two
things
in
it
.
-
1.
The
Authority
of
him
that
sends
,
in
respect
of
the
party
that
is
sent
:
but
it
is
not
the
authority
of
dominion
and
rule
so
much
,
as
that
Authority
of
order
or
communication
of
a
work
from
one
unto
another
.
And
in
this
sence
,
he
only
can
be
said
to
be
sent
,
who
works
from
another
,
and
works
not
originally
from
himself
.
-
2.
It
implies
a
new
act
or
impression
upon
the
creature
,
whereby
it
hath
it's
self
in
some
other
frame
or
disposition
than
formerly
.
Take
it
in
this
breadth
and
extent
,
you
shal
find
,
that
in
scripture
,
the
Son
and
holy
Spirit
are
only
said
to
be
sent
,
and
it
is
never
attributed
to
the
Father
.
Gal.
4.4
.
God
sent
his
son
.
Joh.
15.26
.
But
when
the
Comforter
shall
come
,
whom
I
will
send
unto
you
from
the
Father
.
And
this
cannot
be
any
created
Grace
or
work
,
for
the
words
following
determine
that
full
.
The
Spirit
of
truth
,
which
proceedeth
from
the
Father
.
Joh.
14.20
.
But
the
Comforter
,
which
is
the
holy
Spirit
,
whom
the
Father
will
send
in
my
name
.
When-ever
then
the
action
with
the
manner
also
from
such
a
person
,
are
comprehended
in
this
sending
;
It
is
〈◊〉
given
to
,
or
affirmed
of
the
Father
:
because
it
sig●●●ie
not
an
act
only
expressed
by
a
person
,
but
an
〈◊〉
from
a
person
in
such
a
manner
,
as
that
he
hath
Au●●●●●y
in
way
of
order
originally
to
act
before
another
at
the
least
:
And
the
other
to
act
from
him
.
But
because
the
Father
cannot
act
from
the
Son
and
Holy
Ghost
:
but
both
Son
and
Holy
Ghost
,
they
do
not
act
only
,
but
act
in
their
order
and
manner
from
another
;
the
Son
from
the
Father
,
and
the
Holy
Ghost
from
both
:
therefore
they
are
truly
said
to
be
sent
.
But
if
they
look
at
the
act
only
,
which
is
expressed
upon
the
creature
,
then
this
sending
is
,
and
ought
to
be
given
to
all
the
presons
.
As
the
Incarnation
of
our
Savior
is
one
thing
in
his
sending
.
Therefore
those
two
are
joined
.
God
sent
his
Son
made
of
a
Woman
,
as
made
,
so
sent
:
and
herein
the
Holy
Ghost
had
a
hand
,
whether
we
look
at
the
sanctification
of
the
seed
in
the
Womb
,
or
the
uniting
of
it
to
the
second
person
.
There
al
the
persons
work
.
So
likewise
in
the
dispensation
of
the
office
of
our
Savior
,
in
his
whol
proceeding
,
the
works
of
the
Holy
Ghost
went
along
.
Isa.
61.
The
Spirit
of
God
was
upon
me
,
he
sent
me
to
preach
,
and
he
preached
and
performed
all
those
great
works
by
the
strength
and
operation
of
his
spirit
.
2.
In
what
regard
our
Savior
is
said
to
be
sent
.
Not
as
the
second
person
in
the
glorious
Trinity
,
whereby
,
he
is
God
blessed
for
ever
,
equal
with
the
Father
:
for
so
the
Apostle
professeth
Phil.
2.6
.
Being
in
the
form
of
God
,
thought
it
no
robbery
to
be
equal
with
God
,
i.e.
Had
the
glory
of
the
Deity
truly
appertaining
to
him
,
and
the
God-Head
dwelling
in
him
,
and
knew
his
own
worth
and
right
;
therefore
willingly
submitted
himself
to
that
Under-condition
,
not
by
constraint
,
for
he
wel
understood
what
his
due
was
.
But
as
he
was
God
and
man
,
and
assumed
our
Nature
,
and
became
mediator
in
our
Room
and
stead
.
So
he
professeth
of
himself
:
That
his
Father
is
greater
than
he
.
As
he
took
upon
him
the
forme
of
a
servant
,
became
our
surety
,
and
came
in
the
similitude
of
sinful
flesh
,
yet
without
sin
.
Joh.
14.28
.
In
his
voluntary
and
free
dispensation
,
as
he
was
willing
to
take
our
flesh
,
and
dwel
thereby
amongst
us
,
so
is
he
inferiour
to
himself
,
as
God
,
and
so
to
his
Father
.
And
yet
take
the
work
it self
,
and
the
manner
of
the
work
,
as
it
was
explicated
before
,
and
the
phrase
of
sending
implies
;
he
is
only
sent
of
the
Father
.
But
look
at
the
work
Earely
,
he
may
be
said
to
be
sent
by
all
:
but
that
is
unusual
,
nay
in
open
phrase
never
to
be
found
in
Scripture
,
because
the
word
comes
not
in
that
sense
to
our
view
.
As
he
becomes
to
take
our
Nature
,
so
he
was
sent
.
But
as
Son
,
by
eternal
generation
,
he
is
made
fit
to
take
our
Nature
.
And
therefore
it
is
;
the
assuming
of
Human
Nature
is
made
a
propriety
,
a
thing
peculiar
to
the
second
person
;
Insomuch
,
that
it
is
heresie
to
say
,
the
Father
was
incarnate
,
or
the
Holy
Ghost
incarnate
.
What
ever
appertaines
to
our
Savior
,
as
the
second
person
,
and
as
the
Son
of
the
Father
;
that
he
had
by
eternal
generation
,
and
in
a
peculiar
manner
from
the
Father
.
But
as
second
person
,
he
assumes
,
and
so
is
sent
,
and
dispenseth
the
work
of
our
Redemption
.
Therefore
so
far
he
is
in
a
peculiar
manner
sent
from
the
Father
:
and
in
this
sense
,
he
is
never
said
to
be
sent
,
but
from
the
Father
in
the
Verdict
of
Scripture
.
2.
As
he
assumes
and
becomes
incarnate
,
so
is
our
Nature
taken
into
personal
union
with
the
second
person
,
so
far
is
it
advanced
,
and
hath
a
priviledg
and
liberty
to
use
any
Attribute
,
so
far
he
sends
the
spirit
,
even
the
Holy
Ghost
from
the
Father
,
and
dispenseth
al
power
from
the
Father
,
by
the
spirit
for
the
Good
of
his
.
And
therefore
so
far
he
doth
al
in
al
,
as
he
is
sent
from
the
Father
in
a
peculiar
manner
.
In
a
word
,
hence
it
appears
,
that
the
work
of
incarnation
,
as
he
took
our
Nature
,
the
work
of
dispensation
in
sending
the
spirit
,
&
appointing
al
Officers
,
&
Offices
&
ordinances
,
and
accompanying
and
blessing
all
for
good
:
Issues
in
a
peculiar
manner
from
this
his
sending
from
the
Father
.
Which
the
wicked
world
doth
not
see
,
will
not
acknowledg
,
cannot
submit
unto
,
but
they
shal
one
day
be
forced
unto
it
.
Hence
it
is
,
our
Savior
alwaies
professeth
,
he
doth
al
,
as
sent
.
Joh.
5.36
.
Arms
himself
by
his
sending
against
al.
Joh.
10.36
.
Looks
wholly
and
only
at
that
work
,
for
which
he
was
sent
.
Joh.
5.30
.
And
generally
all
runs
upon
this
string
,
comforts
all
from
his
sending
.
As
my
Father
sent
me
.
So
I
send
you
;
shews
the
greatness
of
their
sin
,
that
oppose
him
,
He
that
despiseth
me
,
despiseth
him
that
sent
me
.
3.
Wherein
this
sending
consists
:
look
at
the
work
of
it
.
Answer
in
four
things
.
1.
He
is
appointed
and
set
apart
to
this
great
imployment
and
Ambassage
.
Joh.
6.27
.
For
him
hath
God
the
Father
sealed
.
Jsa.
49.5
.
I
have
formed
thee
from
the
Womb
,
to
be
my
servant
,
to
bring
Jacob
again
.
And
verse
,
6.
—
That
thou
maist
be
my
Salvation
to
the
end
of
the
Earth
.
He
is
now
in
Gods
counsel
and
everlasting
decree
designed
to
this
so
great
a
work
,
and
in
his
season
called
out
to
the
execution
,
sent
from
his
Bosom
abroad
into
this
world
,
to
act
the
great
affaires
of
Gods
everlasting
purposes
,
touching
the
recovery
of
man
.
2.
The
Father
committed
this
so
great
a
work
unto
his
care
and
trust
,
and
laid
it
upon
him
as
his
charge
,
which
by
mutual
consent
and
convenant
he
willingly
undertook
.
Joh.
6.39
.
This
is
my
Fathers
will
that
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
none
,
but
should
raise
it
up
at
the
last
day
.
And
therefore
adds
verse
,
40.
He
that
beleeves
in
me
.
Shall
have
everlasting
life
and
I
will
raise
him
up
at
the
last
day
.
Yea
he
gives
up
his
account
of
his
work
.
John
.
17.12
.
Those
that
thou
hast
given
me
,
I
have
kept
,
and
lost
none
.
And
therefore
compares
himself
to
the
good
Shepherd
,
that
layes
down
his
self
for
his
Sheep
.
Joh.
10.
3.
Gives
him
ful
commission
for
the
accomplishment
of
this
work
unto
the
ful
,
even
as
he
is
the
Son
of
man
;
hath
given
right
and
liberty
to
the
humane
Nature
of
ours
now
received
into
personal
union
,
to
use
and
improve
any
of
the
Attributes
of
the
Deity
,
for
the
further
benefit
of
the
Saints
,
the
good
of
his
Church
,
and
the
furtherance
of
those
spiritual
ends
,
which
may
best
●et
forwards
the
glory
of
God
,
and
the
everlasting
wellfare
of
his
people
.
This
so
wonderful
a
union
doth
advantage
the
Humane
Nature
to
so
high
a
priviledg
,
to
use
al
the
excellencies
of
the
Deity
,
at
al
times
,
answerable
to
al
necessities
,
to
fetch
supply
suitable
,
to
the
wants
,
desires
,
comforts
of
the
Saints
.
This
is
the
meaning
of
those
places
.
Math.
28.18
.
All
power
is
given
to
me
in
Heaven
and
in
Earth
.
To
have
al
power
,
it
to
be
Omnipotent
,
for
more
than
all
cannot
be
conceived
no●
possessed
:
more
than
that
,
God
hath
not
:
and
that
because
it
is
an
in-communicable
Attribute
,
he
cannot
communicate
:
but
the
meaning
is
;
though
it
be
not
omnipotent
,
yet
it
hath
liberty
to
set
that
on
work
,
for
the
benefit
and
best
good
of
Gods
servants
.
Hence
,
what
the
Father
doth
,
the
son
is
said
to
do
also
.
Joh.
5.26
.
As
the
Father
hath
life
in
himself
,
so
hath
he
given
to
the
son
to
have
life
in
himself
.
Verse
,
19.
What
ever
things
he
doth
,
those
the
son
doth
likewise
:
for
as
the
Father
raiseth
up
the
dead
,
even
so
he
.
Joh.
17.2
.
Thou
hast
given
him
power
over
all
Flesh
,
to
give
unto
them
eternal
life
.
He
that
must
rescue
them
from
Hel
,
and
sin
,
and
death
,
and
from
divine
Justice
,
he
must
have
power
over
al
:
That
the
power
in
Heaven
,
may
not
prejudice
and
frustrate
the
work
:
in
Hel
hinder
it
:
on
earth
oppose
it
.
4.
The
Father
leaves
the
immediate
dispensation
of
al
the
work
unto
him
,
to
act
it
,
according
to
his
own
pleasure
.
For
so
our
Savior
,
As
the
Father
raiseth
,
and
quickeneth
,
so
the
son
quickeneth
whom
he
will
.
Joh.
5.21
:
And
adds
verse
,
22.
For
the
Father
judgeth
no
man
:
but
hath
committed
al
judgment
to
the
son
.
Not
that
the
Father
hath
not
power
for
the
execution
of
the
work
.
For
he
that
gives
it
,
hath
it
in
a
principal
and
soveraign
manner
.
But
he
hath
committed
the
immediate
execution
thereof
unto
the
Lord
Jesus
,
and
so
of
the
whol
work
of
our
Redemption
.
Joh.
5.27
.
That
(
as
Pharaoh
said
concerning
Joseph
,
when
he
appointed
him
next
unto
himself
in
the
kingdom
of
Egipt
Gen.
41.40,44
.
I
am
Pharaoh
,
and
without
thee
,
shall
no
man
lift
up
his
hand
or
foot
)
no
man
shal
do
any
thing
,
which
way
so
ever
he
turn
himself
&c.
Only
I
am
Pharaoh
;
So
the
Father
to
Christ
,
he
delegates
the
execution
of
al
in
Heaven
and
Earth
unto
him
,
only
he
is
greater
.
This
is
the
meaning
of
that
place
.
1
Cor.
11.3
.
I
would
have
you
know
,
that
the
Head
of
every
man
is
Christ
,
the
head
of
the
Woman
is
the
man
,
and
the
head
of
Christ
is
God
.
Whence
know
,
1.
That
the
Apostle
speaks
not
only
of
faithful
men
and
Women
,
but
of
al
men
and
Women
according
to
their
sex
.
For
the
scope
is
to
shew
that
Women
should
be
subject
,
not
only
gracious
,
but
al.
And
this
he
shews
from
the
feebleness
and
underness
of
their
Nature
and
sex
.
2.
That
these
different
degrees
of
excellency
are
only
to
be
attended
in
regard
of
subordination
,
in
order
one
to
another
,
and
immediate
dispensation
from
one
to
another
;
for
that
Head
implies
,
not
only
excellency
and
dignity
,
in
the
general
,
but
power
to
move
al
,
in
subord
nation
to
it
;
authority
to
rule
all
in
subjection
〈…〉
So
that
,
it
is
not
excellency
,
but
power
and
〈…〉
:
and
that
not
at
large
,
for
so
Angels
are
the
〈◊〉
of
men
;
but
as
they
be
in
subordination
,
and
not
〈◊〉
●●ch
,
as
be
far
removed
,
but
such
as
have
the
next
〈◊〉
dispensation
,
in
way
of
providence
,
●e●ch
●ver
other
.
For
otherwise
,
Christ
is
head
,
not
of●●●
,
but
of
Woman
and
Angels
also
:
so
God
himself
is
.
But
the
Apostles
meaning
and
intent
was
,
to
shew
,
the
orderly
and
next
dispensation
in
the
several
degrees
:
the
immediate
influence
and
dispensation
of
power
and
authority
for
the
ruling
of
the
femal
sex
,
is
in
a
way
of
providence
and
appointment
from
man
:
the
immediate
dispensation
of
power
to
man
is
from
Christ
:
to
Christ
from
God
the
Father
,
who
hath
sent
him
.
And
thus
Christ
is
,
and
doth
to
al
:
only
distinguishing
the
manner
and
end
of
his
dispensation
,
To
the
wicked
in
way
of
Justice
,
for
their
ruine
and
destruction
:
To
the
godly
in
way
of
mercy
for
their
spiritual
good
.
That
's
the
meaning
of
that
,
All
is
yours
&c.
And
hence
the
Apostle
1
Cor.
15.24
,
28.
Christ
is
said
(
when
he
hath
conquered
al
enemies
,
the
last
is
death
;
damned
all
the
wicked
and
delivered
up
is
Children
into
the
hands
of
his
Father
)
he
then
is
said
:
To
deliver
up
his
Kingdom
to
the
Father
,
i.e.
Only
in
regard
of
this
outward
dispensation
.
For
then
God
the
Father
shal
,
in
and
through
Christ
,
communicate
himself
to
all
his
Saints
.
Use
.
1.
We
have
here
matter
of
wonderment
at
the
Rich
and
unconceiveable
compassion
of
the
Father
to
miserable
undone
man
:
who
should
be
careful
to
provide
for
his
good
,
who
is
so
negligent
to
provide
for
his
own
?
Spares
nothing
●o
purchase
his
Salvation
,
who
hath
done
what
he
can
to
destroy
himself
.
Had
he
sent
the
meanest
of
his
creatures
to
succour
us
,
his
servants
to
visit
us
,
his
Angels
to
administer
to
us
,
it
had
been
more
,
than
we
could
have
expected
:
But
to
send
his
Son
out
of
his
own
Bosom
,
yea
out
of
his
own
Bowels
,
to
work
out
our
Redemption
,
to
make
known
the
way
of
life
,
and
and
to
make
it
good
unto
our
Souls
;
Nature
would
not
do
this
,
reason
cannot
reach
this
mercy
,
the
heart
would
not
dare
to
beg
this
.
Sit
we
down
in
the
everlasting
admiration
of
his
mercy
.
As
Elizabeth
and
Mary
,
when
he
came
to
visit
her
,
Luk.
1.43
.
Whence
comes
it
that
the
mother
of
my
Lord
should
come
to
me
?
So
thou
.
As
David
,
when
he
attended
the
dealing
of
the
Lord
towards
lost
man
,
who
had
made
himself
the
most
vile
and
forlorn
of
al
his
creatures
;
looks
upon
his
own
baseness
and
Gods
kindness
.
Lord
what
is
man
,
that
thou
shouldest
be
mindfull
of
him
,
and
the
Son
of
man
thou
shouldest
regard
him
?
So
:
What
is
man
?
so
base
,
so
sinful
,
so
vile
,
so
miserable
.
As
Saul
,
who
ever
found
his
enemy
and
slue
him
not
?
but
who
ever
found
his
enemy
,
and
sent
his
Son
to
him
?
Use
2.
Comfort
to
bear
up
the
fainting
hearts
of
the
Saints
amidst
al
the
corruptions
that
annoy
,
temptations
that
oppose
,
feebleness
and
difficulties
that
discourage
:
why
,
yet
Christ
is
sent
for
the
work
,
who
is
furnished
with
al
sufficiency
to
do
it
.
He
hath
laid
salvation
upon
one
that
is
mighty
.
Mighty
pride
,
mighty
distempers
to
foil
thee
,
mighty
temptations
to
assault
thee
,
mighty
allurements
in
the
world
to
intangle
thee
.
Why
here
is
Salvation
upon
one
that
is
mighty
to
save
free
,
and
deliver
thee
.
Hither
Paul
retires
,
and
strengthens
himself
.
2
Tim.
1.12
.
I
know
whom
I
have
beleeved
;
when
I
am
not
able
to
resist
or
vanquish
,
Christ
is
able
,
and
nothing
ever
miscarried
,
that
was
committed
to
his
care
.
All
power
in
Heaven
and
Earth
is
committed
into
his
had
.
Use
3.
Of
Direction
,
-
How
to
expect
all
from
God
.
-
How
to
go
to
God
for
all
.
1.
Expect
all
from
God
in
Christ
.
Eph.
1.3
&c.
blesseth
us
with
all
spiritual
blessings
in
heavenly
places
in
him
,
Adopts
us
in
him
,
makes
us
accepted
in
him
God
was
in
Christ
reconciling
the
world
.
2.
Go
to
God
for
al
in
Christ
.
In
the
performances
of
al
Duties
,
in
the
use
of
al
Ordinances
go
to
Christ
first
,
and
then
to
the
Father
.
As
its
true
,
the
Father
judgeth
no
man
,
so
he
comforts
,
quickens
,
sanctifies
no
man
:
but
hath
committed
al
unto
his
Son
.
Christ
is
the
Fathers
Almner
,
and
to
him
we
must
repaire
,
if
we
desire
to
share
in
the
bounty
of
the
Father
.
He
is
that
Joseph
.
Gen.
41.44
,
45.
If
the
Son
make
you
free
,
ye
shal
be
free
indeed
.
Joh.
8.30
.
If
he
comfort
,
ye
shal
be
comforted
indeed
.
Therefore
do
three
things
.
-
1.
Be
Dex●rous
in
our
apprehensions
to
see
the
footsteps
of
our
Savior
and
be
so
wel
acquainted
with
his
passages
,
that
we
may
perceive
his
whispers
and
know
him
at
a
turn
,
though
we
●ee
but
his
back
parts
.
-
2.
Use
no
meanes
nor
entertain
any
,
but
such
as
come
by
his
own
appointment
.
Because
those
that
come
not
from
him
,
lead
not
to
him
.
Col.
2.10
.
We
stand
complete
in
him
.
Math.
17.5
.
Hear
him
,
and
none
but
him
.
As
the
Prophet
to
the
King
of
Judah
,
Go
not
with
the
King
of
Israel
,
for
God
is
not
with
him
.
So
,
go
not
out
in
the
use
of
such
means
,
for
God
is
not
in
them
.
-
3.
Look
at
him
,
as
sent
on
purpose
for
this
work
Joh.
6.26
.
This
is
the
work
of
God
,
that
ye
beleeve
on
him
,
whom
the
Father
hath
sent
.
This
answers
all
.
If
the
Father
appoint
him
,
who
shal
gainsay
?
It
the
Son
hath
undertaken
it
,
how
can
it
fail
?
If
al
power
be
in
his
hand
,
who
shal
hinder
?
If
all
the
execution
be
in
his
hand
,
there
wil
be
no
miscarriage
.
We
have
dispach't
the
first
.
The
second
now
follows
.
Viz.
That
God
will
have
this
beleeved
by
the
ungodly
world
.
And
its
possible
they
may
,
when
the
Saint
attain
this
unity
,
Christ
shall
attain
this
glory
even
from
the
wicked
,
that
they
shall
acknowledg
his
call
and
commission
,
and
so
execution
of
this
work
of
our
Redemption
.
For
the
explication
hereof
we
may
inquire
;
-
1.
What
it
meant
by
world
.
-
2.
How
they
are
said
to
beleeve
.
-
3.
What
do
they
beleeve
in
the
sending
of
Christ
,
for
which
our
Savior
so
praise
,
and
at
which
he
so
aimes
.
1.
WORLD
here
]
not
to
trouble
with
any
thing
Impertinent
or
superfluous
,
i●
is
put
for
the
WICKED
of
the
world
,
who
have
their
hearts
,
inheritance
,
and
happiness
here
,
therefore
go
no
higher
,
look
of
further
.
So
ye
shall
find
the
word
used
in
this
Chap.
verse
9.
I
pray
for
them
,
I
pray
not
for
the
world
:
where
the
opposition
gives
the
true
sense
&
explication
of
the
word
:
they
are
here
distinguished
and
differenced
from
those
that
were
given
to
Christ
,
and
to
whom
he
hath
given
his
word
,
and
hearts
to
beleeve
,
and
to
whom
he
gave
eternal
life
.
The
like
ye
have
,
1
Joh.
5.4
.
We
know
that
we
are
of
God
,
and
the
whol
world
lieth
in
wickedness
.
Where
those
two
are
put
in
opposition
,
to
be
of
God
,
begotten
of
God
,
called
to
be
Saints
,
out
of
the
world
.
But
those
that
are
not
begotten
of
God
they
are
made
up
,
as
it
were
,
of
worldly
principles
,
and
they
keep
and
take
up
their
abode
in
wickedness
,
they
are
brought
to
bed
in
it
.
And
thus
wicked
men
are
stiled
from
three
grounds
.
1.
Because
the
God
of
this
world
rules
in
them
.
2
Cor.
4.4
.
i.e.
Satan
,
whose
abode
and
habitation
is
in
this
visible
world
:
for
where
the
Devils
are
cast
,
there
is
Hell
,
but
hither
they
are
cast
,
into
the
Air
,
the
prince
of
the
Air.
Eph.
2.2
.
He
compasseth
the
Earth
to
and
fro
,
Job
.
1.
And
somtimes
he
hurries
into
the
great
deep
.
God
hath
given
him
a
commission
in
his
Justice
,
to
exercise
a
Soverainty
over
the
wicked
,
and
to
use
all
these
earthly
and
worldly
things
,
as
baits
,
to
take
them
at
his
will
;
and
he
never
fails
.
With
honor
,
he
catcheth
the
ambitious
;
with
wealth
the
c●ve●cus
;
And
they
acknowledg
no
God
but
Sa●an
in
these
,
carried
and
taken
aside
by
his
temptations
and
overpowred
by
his
allurements
when
he
wil.
2.
They
are
acted
by
the
Spirit
of
the
world
.
And
therefore
the
Apostle
puts
these
two
in
opposition
.
1
Cor.
2.12
.
We
have
not
received
the
Spirit
of
the
world
,
but
the
Spirit
of
God
.
As
the
●ons
of
God
are
led
by
the
Spirit
of
God
,
who
works
mightily
in
them
that
beleeve
:
So
wicked
men
are
acted
by
the
Spirit
of
the
world
.
Now
that
which
gives
life
and
being
to
the
world
,
as
it
is
in
opposition
to
God
,
is
vanity
and
emptiness
,
vanity
and
emptiness
perverted
.
inordinate
or
Exorbitant
;
vanity
running
wry
from
the
command
of
God
,
and
cross
to
the
fear
of
God
.
Emptiness
and
weakness
of
the
creature
captivating
the
Soul
under
its
command
,
and
carrying
of
it
according
to
its
will
;
It
s
the
Spirit
of
the
world
.
1
Joh.
2.16
.
The
lust
of
the
Eves
carry
all
away
.
Thus
the
Prophet
;
Wine
and
Women
take
away
the
heart
.
Hos.
4.11
.
3.
They
take
contentment
in
the
things
of
the
world
,
and
there
they
take
up
their
stand
,
set
up
their
rest
.
They
are
called
,
the
men
of
the
Earth
,
and
lay
up
their
treasures
here
on
Earth
.
Ps.
17.14
.
Mind
earthly
things
.
Philip.
3.19
.
Here
they
are
in
their
Element
,
like
fish
in
the
Water
;
and
some
conceive
and
not
improbably
,
that
the
Psalmist
aimed
at
some
such
thing
.
The
Heavens
are
the
Lords
,
but
the
Earth
he
hath
given
to
the
sons
of
men
.
Psal.
115.16
.
By
Earth
is
meant
all
these
visible
things
,
which
they
who
live
by
sense
,
set
up
as
their
Gods
,
serve
and
worship
them
.
The
heaven
is
Gods
throne
,
where
no
unclean
thing
comes
,
but
the
Earth
,
these
visible
things
,
where
wicked
men
have
sinned
,
and
by
their
sins
have
polluted
,
they
are
now
contented
with
them
,
and
they
shal
be
plagued
by
them
;
therefore
it
s
said
:
God
fil●s
their
Bellies
with
his
hid
Treasures
,
the
things
of
this
world
,
which
are
in
Gods
store-house
,
and
he
hath
a
hidden
dispensation
of
them
.
These
are
the
diet
of
wicked
men
:
they
have
not
the
hid
manna
,
spiritual
food
to
refresh
them
.
If
the
God
of
the
world
rule
them
:
The
Spirit
of
the
world
act
them
:
The
things
of
the
world
content
them
:
Then
are
they
truly
said
to
be
World
.
USE
.
Before
we
pass
,
let
us
make
some
use
of
this
;
That
wicked
men
are
worldly
men
;
and
hence
we
may
discover
our
condition
and
take
a
trial
of
our
estate
,
whether
carnal
or
spiritual
,
whether
gracious
or
wicked
;
look
what
it
is
that
carries
thee
,
what
it
is
that
contents
thee
.
Are
these
worldly
things
great
in
thine
Eye
,
and
in
thy
apprehension
and
approbation
:
dost
thou
center
thy self
upon
these
,
satisfiest
thou
thy self
with
these
?
beleeve
it
thou
art
of
the
world
,
and
shalt
perish
with
the
world
.
So
our
Savior
.
Joh.
3.31
.
He
that
is
of
the
Earth
is
earthly
,
and
speaketh
of
the
Earth
.
It
is
his
Nature
and
he
doth
his
Nature
:
his
actions
manifest
his
disposition
,
we
judg
ever
the
Nature
and
quality
of
the
thing
by
its
motion
&
place
whither
it
tends
.
Light
things
wil
ascend
,
and
never
stay
,
ti●
they
come
to
the
place
,
their
Nature
desires
:
heavy
things
descend
downward
,
and
they
wil
not
stay
before
they
come
thither
.
See
thou
the
po●se
of
thy
spirit
,
the
motion
and
inclination
of
the
heart
,
whither
it
goes
naturally
,
and
where
it
would
be
,
if
it
be
there
where
it
desires
,
and
where
it
rests
,
if
left
unto
it self
.
If
the
weight
of
thy
thoughts
and
desires
carry
thee
freely
and
strongly
after
the
lust
of
thine
Eyes
,
the
lust
of
thy
flesh
,
and
stop
it
doth
not
,
stay
it
would
not
,
before
it
be
there
.
Thy
heart
is
on
the
Earth
,
and
thou
art
a
Citizen
on
Earth
,
and
thou
hast
thy
portion
on
this
Earth
:
thou
hast
no
Heaven
in
thee
to
this
day
,
and
thou
shalt
never
come
to
Heaven
.
It
skills
not
,
that
thou
mee●est
somtimes
with
the
things
of
Grace
and
life
,
thy
speeches
,
thy
conference
,
thy
carriages
,
and
thy
actions
,
meddle
now
and
then
,
and
converse
with
the
things
of
Heaven
and
happiness
:
because
they
be
such
as
come
in
thy
way
,
and
will
keep
thee
company
,
if
not
beyond
thy
expectation
,
yet
beyond
thy
desire
.
The
Traveiler
passeth
by
many
countries
,
baits
at
many
places
but
he
takes
not
up
his
abode
and
rest
,
before
he
come
to
his
own
Country
and
own
home
,
and
there
he
stayes
:
That
shews
he
is
that
Country
man
.
Thou
mayest
in
thy
travel
meddle
with
the
heavenly
ordinances
of
God
,
take
up
holy
duties
in
thy
course
,
and
bait
thy self
in
such
performances
,
as
may
maintain
either
quiet
within
,
or
credit
without
,
amongst
men
.
Oh!
but
which
is
thy
home
,
wither
thy
heart
and
desires
are
going
,
and
wil
not
rest
,
before
they
repair
thither
?
thou
seekest
God
to
serve
thine
own
turn
,
touchest
at
holy
courses
,
to
take
in
fresh
comfort
,
incouragements
&c.
But
thy
heart
is
not
at
home
,
before
it
can
satisfie
it self
in
the
pursuit
and
possession
of
worldly
things
.
The
God
of
the
world
rules
thee
,
the
spirit
of
the
world
leads
thee
,
the
things
of
the
world
content
thee
,
when
thou
art
there
,
thou
art
in
thy
Element
:
when
drawn
from
thence
,
thou
art
dragd
like
Fish
out
of
the
Water
,
much
a-do
to
live
:
That
is
thy
condition
.
It
s
possible
for
a
heavy
thing
by
a
strong
hand
,
to
be
held
from
descending
downward
:
but
leave
it
to
it self
,
thou
shalt
easily
see
,
whether
it
be
its
place
,
or
suitable
to
its
inclination
,
it
moves
immediately
downwards
.
Your
Sea-horses
and
Crocodils
go
somtimes
ashore
for
their
prey
:
but
because
they
retire
and
take
up
their
abode
in
the
Waters
,
we
therefore
know
,
they
are
Sea
,
not
Land-creatures
.
So
its
possible
,
to
seek
a
prey
,
i.e.
For
thine
own
ease
or
praise
,
thou
mayst
put
to
the
performances
of
holy
duties
:
or
happily
,
either
company
,
place
,
persons
,
the
lawes
,
or
ordinances
hold
thee
by
strong
hand
,
and-force
thee
to
a
shew
of
zealous
profession
.
But
when
these
poises
are
plucked
away
:
mark
what
thy
Soul
before
desired
inwardly
,
what
it
now
wil
into
of
it self
:
If
to
the
world
,
and
the
vanities
thereof
,
thou
art
a
worldly
man
to
this
day
.
Hence
it
is
,
that
many
in
these
places
drop
away
,
and
fall
hand-pat
to
the
world
,
after
a
long
profession
of
a
heavenly
life
.
These
earthly
,
heavy
Souls
would
have
been
at
their
center
long
before
,
but
there
were
some
impediments
in
their
way
,
that
stopped
their
proceeding
:
Wheras
,
if
the
heart
be
heavenly
,
it
rests
not
before
it
come
thither
.
Psal.
42.
Oh
when
shall
I
appeare
before
the
living
God
?
many
say
,
who
will
shew
us
any
good
?
but
Lord
lift
thou
up
the
light
of
thy
countenance
.
And
the
Apostle
concludes
it
.
Coloss.
3.1
.
If
ye
be
risen
with
Christ
,
seek
the
things
that
are
above
,
ye
ought
to
do
so
,
and
ye
will
do
so
.
The
Apostle
Issues
both
the
parts
,
with
the
grounds
of
them
.
1
Cor.
15.
48.
The
first
Adam
is
from
the
Earth
,
earthly
:
the
second
Adam
is
the
Lord
from
Heaven
:
As
we
have
born
the
image
of
the
earthly
,
so
shal
we
bear
the
image
of
the
Heavenly
.
Yea
our
Savior
concludes
it
,
They
are
not
of
this
world
,
as
I
am
not
of
the
world
.
As
he
by
the
power
of
his
God-Head
,
took
our
Nature
to
himself
,
by
the
power
of
the
fame
God-Head
,
he
takes
our
Souls
to
himself
,
carries
them
to
himself
,
acts
them
upon
himself
,
keeps
them
with
himself
.
2.
How
the
world
are
said
to
beleeve
Christs
sending
.
Answ.
It
cannot
be
meant
of
saving
Faith
the
faith
of
Gods
Elect
,
or
that
Faith
,
by
which
we
beleeve
unto
Salvation
:
for
that
Faith
which
is
here
meant
,
wicked
men
should
,
and
its
certain
sooner
or
later
they
shal
attain
,
for
its
that
which
the
Father
intends
and
aims
at
,
and
our
Savior
Christ
looked
at
,
as
his
scope
in
his
prayer
:
and
we
know
that
the
Father
never
fails
to
accomplish
what
he
intends
,
nor
our
Savior
to
attain
what
he
prayes
for
.
But
this
our
Savior
aimes
at
in
his
praier
,
as
one
principal
scope
and
end
of
it
.
There
is
therefore
in
the
second
place
,
a
Faith
which
doth
belong
even
to
the
wicked
,
which
is
truly
termed
or
called
Faith
in
the
language
of
the
Scripture
,
and
the
common
speech
of
men
,
I
say
truly
called
Faith
though
i●
be
not
truly
saving
.
Joh.
12.42
,
43.
Many
beleeved
on
him
,
but
durst
not
confess
him
,
for
they
loved
the
pra●e
●f
men
,
mo●e
than
of
God
.
The●e
is
saith
then
:
and
men
do
also
beleeve
,
who
love
the
praise
of
men
more
,
than
of
God
:
but
this
no
man
can
do
and
beleeve
savingly
.
Joh.
5.44
.
How
can
ye
beleeve
,
which
rece●ve
honor
one
of
another
and
seek
not
the
honor
that
cometh
from
God
only
?
Joh.
2.23
,
24.
Many
beleeve
in
him
,
But
our
Savior
did
not
commit
himself
unto
them
for
he
well
knew
,
what
was
in
man
.
And
its
notorious
in
the
parable
of
the
stony
ground
,
which
beleeved
for
a
time
but
in
the
time
of
temptation
went
away
.
The
Question
grows
,
What
is
this
Faith
,
which
is
so
stiled
in
the
phrase
of
Scripture
.
Answ.
I
suppose
it
includes
two
things
mainly
.
-
1.
When
the
understanding
meets
with
and
gives
entertainment
to
the
evidence
of
that
truth
,
that
is
now
presented
to
its
view
:
but
that
is
not
al
,
that
it
comprehends
the
compass
of
the
truth
that
comes
to
considereation
,
but
that
it
is
so
far
setled
by
force
of
argument
that
doth
confirm
it
,
that
it
fully
assents
and
subsc●●bes
thereunto
.
For
the
force
of
argument
begets
this
human
Faith
and
a
ful
and
unquestionable
assurance
of
the
conclusion
.
This
is
that
the
Apostle
means
Rom.
14.
And
the
last
,
when
the
understanding
neither
doubts
the
certainty
,
nor
mistakes
the
truth
,
but
is
carried
ful
sail
in
assent
.
-
2.
The
evidence
or
this
truth
,
thus
understood
,
is
of
that
power
and
prevailing
efficacy
,
that
it
carries
a
kind
of
command
and
control
with
it
,
it
soakes
into
the
conscience
,
sets
down
that
,
and
convinceth
it
,
that
conscience
gives
in
its
verdict
that
way
.
It
proceeds
yet
further
,
sets
upon
the
wil
with
that
forcible
and
u●deniable
evidence
,
that
it
awes
it
,
and
brings
it
to
yield
thus
far
,
that
its
true
in
the
general
,
but
that
its
either
not
her
pleasure
and
so
not
her
good
to
submit
to
it
,
but
only
for
some
turn
,
for
her
own
ends
,
but
not
in
uprightness
,
and
for
it self
.
Joh.
3.8
.
When
Jonah
had
denounced
the
judgment
of
God
against
Nineveh
,
It
s
said
,
The
beleeved
the
word
of
the
Lord
.
Not
that
they
did
do
that
savingly
,
for
it
s
spoken
of
the
whol
Body
of
the
people
,
who
were
yet
heathenish
:
but
that
they
did
without
question
assent
to
the
truth
of
the
message
,
their
consciences
were
so
far
convinced
,
and
their
hearts
so
far
awed
,
that
they
did
yield
it
was
certain
it
would
come
.
And
both
these
are
here
understood
,
and
intended
by
our
Savior
;
that
they
whose
judgments
,
consciences
,
hearts
were
not
setled
,
convinced
,
nor
yet
perswaded
,
that
our
Savior
was
sent
,
They
might
be
brought
to
beleeve
.
-
3.
What
the
world
shall
thus
beleeve
touching
Christs
sending
?
Answ.
Our
Savior
looks
at
three
things
.
-
1.
That
he
had
the
right
of
Commission
delivered
by
the
Father
into
his
hand
,
to
attend
this
work
,
as
being
in
especial
manner
appointed
and
designed
thereunto
.
Joh.
6.27
.
-
2
,
That
he
had
fulness
of
Power
,
of
dispensation
of
this
,
not
only
called
,
but
authori●ed
,
enabled
,
and
furnished
with
al
power
and
Grace
,
and
that
beyond
measure
,
for
the
discharge
and
performance
of
this
weighty
change
;
as
to
be
the
Salvation
of
God
,
unto
the
ends
of
the
Earth
.
-
3.
That
he
hath
not
only
undertaken
it
,
but
fully
,
in
all
particulars
,
accomplished
that
,
for
which
he
was
thus
designed
and
also
furnished
from
God
the
Father
Joh.
17.4
.
I
have
finished
the
work
thou
gavest
me
to
do
.
For
these
are
the
three
main
difficulties
,
where
the
corrupt
hearts
of
men
come
off
most
hardly
,
and
about
which
they
make
heaviest
opposition
against
the
greatest
work
of
our
Redemption
.
Thus
the
Scribes
and
Pharisees
were
ready
to
quarrel
his
calling
:
The
Messias
when
he
comes
&c.
But
this
man
,
whence
he
is
,
we
know
not
.
Joh.
9.29
.
God
spake
by
Moses
,
but
whence
this
man
comes
;
We
know
not
.
And
when
the
Blind
man
seemed
but
to
speak
favorably
in
this
point
;
certainly
,
no
man
could
do
such
and
such
thing●
,
unless
God
had
sent
him
,
They
could
not
bear
it
.
Joh.
9.33
,
34.
Again
that
he
had
no
sufficiency
in
any
seeming
appearance
for
such
and
so
weighty
imployment
:
and
therefore
they
vilified
his
person
,
and
looked
at
his
speeches
as
so
many
vain
glorious
expressions
,
which
had
neither
truth
not
sufficiency
to
maintain
.
And
therefore
when
our
Savior
told
them
,
he
would
give
his
flesh
for
the
sins
of
his
Elect
,
They
murmur
immediately
,
as
though
this
were
a
deceipt
.
How
can
this
man
give
us
his
Flesh
&c.
Joh.
6.41
,
52.
Is
not
this
Jesus
the
Son
of
Joseph
,
whose
Father
and
Mother
we
know
?
verse
,
42.
How
is
it
that
he
saith
,
I
came
down
from
Heaven
?
Lastly
,
for
the
ful
recovery
,
there
the
Sons
of
men
are
so
fickle
and
slippery
,
that
they
are
ready
to
step
aside
,
and
at
least
ful
of
question
and
therefore
his
own
,
after
he
was
condemned
,
Crucified
and
Buried
,
Luk.
24.21
.
They
began
to
stagger
in
their
own
thoughts
.
We
had
thought
in
had
be●n
he
,
that
should
have
delivered
&c.
And
no●
behold
this
is
the
third
day
.
Now
this
our
Savior
wisheth
;
that
they
might
be
brought
to
the
acknowledgment
of
the
light
of
his
commission
,
the
po●e●
of
his
dispensation
,
the
certain
and
through
fulfilling
of
all
that
was
committed
to
him
,
and
that
he
undertook
.
The
Reasons
are
,
1.
Hereby
the
honor
of
the
Father
and
so
of
the
Son
,
is
at
once
and
together
most
gloriously
advanced
.
For
the
Sovereignty
of
the
power
of
the
Father
and
incomprehensible
and
unconceivable
love
,
the
infinit
depth
of
his
Grace
and
mercy
,
are
manifested
in
sending
.
That
surpassing
glory
,
unto
which
the
human
Nature
of
our
Savior
was
advanced
,
to
be
invested
with
his
power
and
authority
,
to
be
berr●sted
with
this
work
,
and
to
be
taken
,
as
it
were
,
into
Par●neship
with
the
Father
,
for
the
accomplishment
,
of
that
,
which
was
far
greater
than
the
creating
of
millions
of
worlds
.
That
it
should
be
in
the
liberty
of
the
human
Nature
,
to
use
al
the
Attributes
of
God
,
for
the
good
of
his
Church
,
and
to
dispense
all
by
his
own
hand
,
So
that
nothing
should
be
done
but
by
Christ
:
nothing
received
but
through
Christ
from
the
Father
;
here
the
crown
of
al
glory
is
set
upon
the
Father
&
the
Son
at
once
.
This
is
the
scope
of
that
dispute
and
the
ground
of
this
dispensation
.
Joh.
5.18
,
19.
What
the
Father
doth
;
that
he
doth
;
and
that
,
because
he
hath
shewed
him
all
things
,
and
he
wil
shew
him
greater
than
those
,
that
ye
may
wonder
&c.
For
as
he
shal
raise
up
the
dead
,
So
the
Son
shal
quicken
whom
he
wil.
The
end
is
,
That
al
men
may
honor
the
Son
,
as
they
honor
the
Father
:
and
he
that
honoreth
not
the
Son
,
honoreth
not
the
Father
.
There
is
no
receiving
any
thing
from
God
,
but
by
him
.
No
returning
any
thing
to
God
,
but
through
him
.
Thus
ye
shal
find
the
honor
of
both
stand
and
fal
together
.
Math.
10.40
.
He
that
receiveth
me
,
receiveth
him
that
sent
me
Luk.
10.16
.
He
that
despiseth
me
,
despiseth
him
,
that
sent
me
.
2.
Hereby
the
great
work
of
our
Redemption
comes
to
be
discovered
,
comes
also
to
be
acknowledged
;
when
once
this
sending
our
Savior
is
rightly
understood
.
It
s
the
very
Hinge
upon
which
the
Gospel
turns
:
The
very
foundation
,
upon
which
the
work
of
our
Salvation
hangs
.
before
this
we
are
said
to
be
in
bondage
under
rudiments
.
In
the
fullness
of
time
God
sent
forth
his
.
Son
,
made
of
a
Woman
,
made
under
the
Law
,
to
redeem
those
that
were
under
the
Law
.
Gal.
4.4
.
Joh.
1.18
.
No
man
hath
seen
God
at
any
time
,
but
the
only
begotten
Son
,
which
came
out
of
the
Bosom
of
the
Father
he
hath
revealed
him
.
Eph.
3.7
,
8
,
9.
to
the
20.
Here
is
the
great
mystery
of
Godliness
,
Christ
manifested
in
the
flesh
.
1.
Tim.
3.6
.
3.
That
hereby
al
mouths
might
be
stopped
,
and
the
wicked
might
be
made
beyond
excuse
.
Joh.
15.22
.
If
I
had
not
come
,
and
spoken
unto
them
,
they
had
not
had
sin
:
but
now
they
have
no
cloak
for
their
sin
.
Use
.
1.
Of
Exhortation
,
That
our
practise
should
concur
with
the
prayer
of
our
Savior
his
desire
and
our
indeavor
.
That
we
should
put
forth
the
utmost
of
our
skil
and
care
;
that
our
savior
may
be
acknowledged
by
all
hearts
,
confessed
by
al
Tongues
,
as
sent
of
God
.
We
should
pomo●e
and
help
forwards
this
.
This
is
Gods
main
work
in
the
waies
of
his
providence
and
all
his
dispensations
in
the
world
and
in
the
Church
.
Psal.
2.6
.
Yet
I
have
set
my
King
upon
my
holy
Hill
of
Sion
;
in
despite
of
al
the
wrath
and
rage
of
Heathens
,
Pilate
,
Jews
&c.
So
let
us
set
him
up
as
King
in
al
the
minds
of
men
,
that
they
may
know
,
in
all
consciences
,
that
they
may
confess
him
.
This
Paul
indeavoured
,
Rom.
15.19
.
He
made
the
Gospel
of
Christ
to
sound
out
from
Jerusalem
to
Illiricum
,
and
strove
to
preach
the
Gospel
,
that
to
whom
he
was
not
spoken
of
,
they
should
see
.
So
Act.
2.36
.
This
Paul
rejoyced
in
.
Philip.
1.18
.
If
Christ
be
preached
any
way
,
he
doth
and
will
rejoyce
in
it
.
Verse
,
22.
And
the
glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
,
even
as
we
are
one
.
THe
Nature
of
this
oneness
,
and
the
end
why
it
is
,
and
was
so
earnestly
preyed
for
by
our
Savior
,
we
have
spoken
to
both
these
,
in
the
foregoing
verse
.
In
this
we
have
the
means
set
forth
unto
us
,
by
which
they
should
be
inabled
to
attain
the
end
,
and
our
Savior
plainly
expresseth
himself
,
That
he
hath
given
them
his
glory
,
which
he
hath
himself
received
,
that
they
might
attain
this
so
great
a
priviledg
.
Here
we
have
three
things
to
be
attended
.
-
1.
What
it
is
our
Savior
hath
received
.
-
2.
What
it
is
he
doth
communicate
.
-
3.
The
end
why
.
1.
Touching
the
former
of
these
;
two
words
are
to
be
opened
,
that
we
may
understand
the
sense
of
the
Spirit
,
and
the
several
truths
therein
contained
.
-
1.
What
is
meant
by
Glory
.
-
2.
In
what
regard
our
Savior
may
be
said
to
receive
,
it
,
and
how
God
the
Father
gave
it
him
.
1.
GLORY
Somtimes
●●gnifies
that
unconceiveable
excellency
of
al
that
incomprehensible
worth
and
infinite
goodness
,
that
is
in
the
Lord
,
which
is
Gods
peculiar
,
and
Prerogative
Royal
,
as
onely
appertaining
to
him
,
who
is
the
first
cause
and
the
last
end
:
and
therefore
as
he
is
the
author
of
all
,
because
they
come
from
him
,
so
he
is
the
good
of
al
,
because
al
●end
to
him
.
The
shine
and
lus●●e
of
al
those
glorious
Attributes
of
the
Lord
meeting
together
in
that
infinite
fulness
,
as
they
be
in
him
,
like
the
beauty
of
so
many
thousand
Suns
in
the
Firmament
,
that
is
called
,
the
GLORY
of
GOD
,
with
which
the
Eyes
of
blessed
Angels
are
dazelled
,
as
not
able
to
behold
it
,
and
therefore
cover
their
faces
.
Isa.
6.
Instead
of
comprehending
,
falling
into
admiration
of
it
.
Thus
it
is
used
in
verse
,
4.
of
this
Chap.
Joh.
17.
Father
I
have
glorified
thee
on
Earth
;
now
glorifie
me
with
thy self
,
with
that
glory
,
which
I
had
with
thee
before
the
world
was
.
Therefore
it
must
be
,
before
his
human
Nature
was
,
and
so
it
must
be
that
which
doth
in
a
peculiar
manner
appertain
unto
him
,
as
God
.
But
this
cannot
be
meant
in
this
place
.
For
that
glory
is
here
meant
,
which
is
given
by
our
Savior
,
unto
his
faithful
ones
.
But
the
glory
which
is
the
Prerogative
of
the
Deity
,
he
professeth
,
he
will
not
give
unto
another
.
Isa.
42.8
.
Therefore
this
is
not
intended
.
2.
GLORY
Is
put
in
phrase
of
Scripture
for
Grace
,
whether
attended
in
the
entrance
and
beginnings
of
it
here
on
Earth
:
or
in
the
consummation
and
perfection
of
it
in
the
highest
Heaven
.
Because
there
is
the
greatest
worth
in
it
,
greatest
beauty
Issues
from
it
,
the
greatest
esteem
and
highest
account
is
acknowledged
to
be
due
thereunto
by
those
who
can
judg
.
This
glorious
Grace
is
called
Glory
,
as
that
which
is
attended
and
accompanied
with
it
;
as
the
Body
with
the
shadow
,
the
Sun
with
the
shine
and
light
:
yea
that
supream
excellency
,
with
which
the
Saints
shal
be
crowned
in
Heaven
,
is
northing
Els
but
Grace
attaining
its
ful
consummation
,
So
that
the
odds
is
not
in
the
kind
,
but
in
the
degree
only
;
and
therefore
we
are
sa●d
to
be
blessed
in
heavenly
places
,
and
to
si●
together
with
Christ
in
heavenly
places
.
Eph.
1.3
.
and
2.6
.
Here
is
the
suburbs
of
happiness
,
and
of
the
New
Jerusalem
.
Grace
is
the
Porch
,
as
it
were
,
Glory
the
Palace
.
Thus
ye
shall
find
it
.
Rom.
3.23
.
But
it
is
most
pregnant
and
very
remarkable
.
2.
Cor.
3.18
.
We
all
with
open
face
,
as
in
a
Glass
,
behold
the
glory
of
God
,
and
are
translated
or
changed
(
we
are
transformed
,
or
have
a
new
form
or
frame
set
upon
us
)
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord
.
The
Glass
is
the
Lord
Christ
,
in
whom
the
Glory
of
the
Grace
of
God
is
imprinted
,
and
by
whom
,
and
through
whom
,
it
is
dispensed
and
communicated
to
us
,
that
we
not
only
receive
,
but
increase
in
this
Glorious
Grace
from
one
degree
thereof
unto
another
;
And
that
by
the
Holy
Spirit
of
the
Lord
.
Both
these
are
here
understood
:
Grace
in
the
begining
of
it
,
and
that
especially
and
Firstly
:
yet
not
excluding
the
perfection
of
it
,
For
our
Savior
speaks
of
it
,
as
a
thing
certain
to
himself
,
and
that
which
wil
assuredly
also
accrew
to
his
,
nay
which
they
have
now
in
the
kind
of
it
.
Hence
,
before
we
pass
;
we
may
learn
how
to
judg
of
true
Glory
,
and
how
to
attain
it
.
1
How
to
judg
of
true
Glory
,
that
which
wil
go
for
currant
in
the
Court
of
Heaven
,
and
in
the
account
of
the
Almighty
;
to-wit
.
It
s
not
what
the
folly
of
mens
minds
doth
conceit
,
or
the
breath
of
the
world
would
advance
,
or
the
pride
and
ignorance
of
the
most
do
take
and
admire
as
glorious
,
that
wil
indeed
give
in
evidence
sufficient
to
pass
a
righteous
Sentence
in
this
behalf
.
It
s
not
the
wealth
and
riches
of
the
world
,
be
they
never
so
great
,
revenues
never
so
fair
and
beautiful
;
though
thy
friends
,
alliance
and
acquaintance
be
never
so
many
and
high
,
wil
ad
any
glory
to
thee
in
truth
,
or
in
the
account
of
Christ
.
If
thou
hast
a
base
heart
,
leadest
a
graceless
life
,
thou
art
a
base
man
,
and
a
base
woman
.
Thy
Favourites
may
flatter
thee
,
and
friends
applaud
thee
,
and
thy
neighbors
speak
wel
of
thee
:
but
thou
art
abhorred
of
the
Lord
,
art
loathed
of
the
Saints
,
that
can
tel
how
to
judg
.
Psal.
15.
In
whose
eyes
a
vile
person
is
despised
.
If
thou
beest
a
wicked
man
,
a
vicious
,
proud
,
stubborn
,
froward
person
,
truly
thou
art
a
vile
person
;
and
it
a
note
of
him
,
that
wil
enter
into
God
Tabernacle
and
dwel
in
his
Holy
Hil
,
that
he
should
despise
thee
as
such
:
though
thou
hadst
never
so
much
of
al
this
earthly
pomp
the
world
can
afford
.
Dross
is
base
though
it
be
kept
in
the
best
place
of
the
treasury
:
Copper
is
yet
vile
and
worthless
,
though
it
be
set
upon
the
highest
place
of
the
Cupboard
,
and
not
only
man
should
so
judg
but
God
wil.
The
froward
in
spirit
is
abomination
unto
the
Lord
.
Nay
though
thy
place
and
priviledges
be
never
so
high
and
great
,
they
indeed
may
be
glorious
,
as
having
some
impression
of
Gods
power
and
authority
painted
upon
them
,
but
yet
,
if
thy
heart
be
void
of
Grace
,
and
thy
life
of
Holiness
;
Thou
art
wholly
destitute
of
any
true
glory
.
Thy
place
and
the
impression
of
Gods
power
must
be
honoured
in
thee
,
bu●
thy self
art
despicable
and
worthless
,
as
that
King
Jehoram
that
died
undefired
.
2
,
Chro.
21.20
.
2.
We
here
see
the
ready
way
,
and
the
Kings
road
in
which
we
must
walk
,
if
we
would
be
truly
glorious
in
the
eyes
of
wise
,
and
in
the
account
of
our
Savior
,
that
we
may
be
sure
to
get
such
glory
,
as
wil
go
in
Heaven
.
Be
truly
,
savingly
gracious
:
then
art
thou
truly
glorious
in
the
account
of
the
Almighty
,
and
shalt
be
received
into
glory
when
this
life
shal
not
be
.
But
they
must
be
grace
of
the
right
make
,
and
true
stamp
,
issuing
from
the
glorious
spirit
of
the
Lord
.
It
s
not
any
of
those
counterfeits
of
morality
&
civillity
which
carry
a
meer
shew
of
Godlyness
,
without
the
power
of
it
:
nor
yet
the
Gilt
,
(
as
I
may
so
cal
it
)
of
those
higher
Stroaks
of
Illuminations
,
which
appertaines
to
Apostates
,
of
whom
the
Apostle
faith
.
That
they
tasted
of
the
Heavenly
gift
and
the
good
word
of
the
Lord
,
and
of
the
powers
of
the
world
to
come
:
this
is
hansome
gilt
,
and
yet
the
heart
base
and
leud
,
therefore
miserable
;
therefore
I
ad
that
which
followes
of
the
Apostle
and
ye
should
ad
it
also
,
We
hope
better
things
of
you
,
and
those
that
accompany
Salvation
,
not
gilt
in
appearance
,
but
true
Gold
in
the
substance
of
it
:
not
the
●ast
of
these
,
but
the
truth
of
these
,
somthing
better
than
astonishing
terrors
,
than
fleshy
and
groundless
inlightenings
and
raptures
;
better
humiliations
,
better
evidences
,
better
and
more
real
expressions
of
the
power
and
conquering
vertue
of
the
saving
work
of
God
.
The
Church
is
said
to
be
al
glorious
within
Psal.
45.
The
workmanship
of
God
,
created
unto
good
works
Eph.
2.
would
ye
then
be
glorious
servants
in
the
families
wherein
ye
dwel
?
glorious
Inhabitants
in
the
Plantations
where
ye
live
?
glorious
members
of
Churches
and
Congregations
?
and
leave
your
names
for
a
glory
and
blessing
behind
you
?
Do
not
catch
at
a
shadow
,
but
get
the
body
,
and
that
wil
not
fade
away
:
do
not
thing
to
keep
the
light
in
the
room
and
shut
out
the
Sun-beames
,
or
let
the
candle
be
carried
away
.
Be
truly
vertuous
,
and
it
cannot
be
but
glory
wil
be
thy
companion
;
and
that
in
the
very
consciences
of
the
wicked
,
though
their
mouthes
,
it
may
be
,
wil
be-ly
their
Consciences
for
to
maintain
their
own
wayes
.
So
it
was
with
David
.
2
Sam.
6
:
21.22
.
When
he
danced
before
the
Lord
,
Michal
conceited
,
he
laid
open
himself
unto
contempt
;
How
glorious
was
the
King
this
day
,
&c.
He
answers
:
I●
was
before
the
Lord
that
I
did
it
:
and
if
this
be
to
be
vile
I
wil
be
yet
more
vile
and
even
of
these
Hand-maids
I
shal
be
had
in
hanor
.
Lively
faith
is
called
Precious
Faith
.
2.
Pet.
1.6
.
Hebr.
11.4
.
By
faith
Abel
offered
a
more
excellent
sacrifice
than
Cain
.
Would
ye
therefore
pray
more
excellently
,
hear
more
excellently
,
confer
more
excellently
,
than
al
the
carnal
men
in
the
world
?
get
this
Precious
Faith
,
then
ye
wil
be
Precious
Christians
,
and
have
precious
comforts
.
2.
How
our
Savior
received
this
.
Answ.
He
received
this
Grace
as
man
,
not
as
God
,
or
as
the
second
person
properly
,
for
so
he
is
equal
to
the
Father
,
and
hath
equal
propriety
in
al
the
Attributes
of
the
God-Head
.
Besides
,
the
Grace
here
is
that
which
is
given
to
beleevers
:
but
so
that
cannot
be
.
He
receives
it
therefore
as
man
and
that
by
gift
,
saith
the
Text
,
for
our
Savior
acknowledgeth
it
.
1.
It
is
Given
by
the
Grace
of
personal
Union
,
in
that
it
pleased
God
the
Father
,
that
the
second
person
,
his
beloved
son
,
should
take
our
Nature
into
personal
Union
,
so
that
though
he
was
a
perfect
person
before
that
was
assumed
,
yet
he
remained
one
and
the
same
person
after
it
was
assumed
;
there
he
two
Natures
,
but
one
person
still
.
Thus
the
Apostle
disputes
,
and
the
connection
implyes
so
much
.
Col.
1.15
.
He
is
the
image
of
the
Invisible
God
(
i.
e.
as
second
person
,
)
and
so
in
him
all
things
consist
;
and
by
him
al
created
:
and
he
is
the
Head
of
the
Body
,
the
Church
and
the
Issue
of
al
is
,
For
it
pleased
the
Father
,
that
in
him
all
fulness
should
dwel
.
i.e.
al
the
fullness
of
al
Grace
is
in
Christ
,
in
that
he
is
Head
,
and
so
head
,
as
that
he
is
also
the
invisible
image
of
the
Father
.
In
a
word
,
Look
what
the
Human
Nature
did
receive
from
the
Son
,
as
a
Son
,
and
begotten
of
the
Father
,
that
it
receives
by
gift
also
and
firstly
from
the
Father
,
because
what
the
Son
doth
,
as
Son
,
he
doth
it
from
the
Father
.
But
the
Human
Nature
received
it
,
as
the
highest
gift
,
that
ever
was
given
,
to
be
taken
into
personal
union
by
the
Son
,
as
the
second
person
begotten
of
the
Father
.
What
the
Son
,
as
the
Son
,
begotten
of
the
Father
gives
to
the
human
Nature
,
that
the
Father
gives
firstly
.
But
this
personal
union
,
the
Son
,
as
from
the
Father
,
gives
:
Therefore
the
Father
gives
it
firstly
.
Upon
this
ground
is
that
Inference
also
or
the
Apostle
.
Col.
2.9
,
10.
The
Apostle
would
have
them
walk
in
Christ
,
in
the
power
of
his
Grace
,
and
in
the
direction
of
his
rule
and
government
and
he
joyns
these
two
together
,
as
the
reason
,
For
in
him
dwels
the
fullness
of
the
God-Head
Bodily
,
Nor
by
way
of
type
,
but
truly
,
nor
yet
by
communication
of
vertue
,
which
he
doth
to
and
in
the
Saints
,
nor
yet
by
sacramental
relation
,
as
he
doth
accompany
his
ordinances
,
but
the
very
essence
of
the
God-Head
in
the
second
person
supports
the
Human
Nature
,
as
one
person
with
it
.
This
is
the
Union
.
verse
,
10.
Ye
are
complete
in
him
,
who
is
the
Head
&c.
Compleat
in
al-Grace
,
to
inable
in
al
the
fulness
of
wisedom
,
a●●
Prophet
,
and
rule
,
as
a
King
,
to
guid
you
in
the
waies
of
his
Grace
.
He
is
the
Head
from
,
the
former
of
al
life
and
motion
.
If
the
fullness
of
the
God-Head
personally
,
then
the
fulness
of
al
Grace
dwels
in
him
.
2.
It
s
given
by
way
of
Covenant
.
Psal.
45.7
.
-
Loving
al
righteousness
as
to
fulfil
it
.
-
Hating
al
iniquity
,
as
to
suffer
for
it
,
and
to
remove
it
.
Act.
2.34
.
Being
exaked
at
the
right
hand
of
the
Father
,
and
having
received
the
promise
of
the
spirit
,
he
hath
shed
it
abroad
.
It
behoved
Christ
to
suffer
al
these
things
,
and
so
to
enter
into
his
glory
.
The
Human
Nature
of
our
Savior
having
now
attained
al
that
fulness
of
glorious
Grace
,
hat
is
compatible
to
any
creature
.
Hence
,
1.
Our
Savior
hath
received
Al
most
glorious
Grace
in
a
most
Eminent
Manner
.
Grace
is
first
in
his
Human
Nature
:
For
since
the
fal
,
and
that
Adam
,
through
his
just
desert
,
hath
deprived
him
of
the
Grace
,
that
God
had
given
him
in
Innocency
:
Had
not
our
Savior
taken
our
Nature
into
union
with
himself
;
that
in
it
he
might
suffer
and
satisfie
and
purchase
Gods
Favor
and
spirit
to
bring
us
again
:
It
had
not
been
possible
,
that
ever
any
grace
should
have
been
imparted
to
us
.
He
is
the
Head
of
his
Church
.
Eph.
1
:
22.
The
Root
or
Stock
unto
the
Scions
and
Branches
.
Joh.
15.1
.
The
fountain
of
living
Water
,
al
means
,
and
men
,
and
ordinances
,
are
but
conduits
,
which
give
no
more
than
they
do
receive
:
As
the
Moon
from
the
Sun
:
as
the
looking
Glass
reflects
the
light
,
hath
no
light
.
2.
Cor.
4.6
.
To
give
the
light
of
the
glory
of
God
in
the
face
of
Christ
.
2.
He
hath
it
OUT
OF
MEASURE
,
not
only
because
he
hath
the
spirit
of
Grace
dwelling
in
him
,
with
the
God-Head
:
and
all
the
fulness
of
the
God-Head
:
But
also
,
He
hath
al
Graces
,
in
al
the
Kinds
of
them
,
and
all
the
degrees
.
As
there
is
no
weakness
attending
any
Grace
,
which
ought
to
be
removed
:
there
is
not
any
Scantness
that
any
more
can
be
added
;
nothing
but
wisedom
,
no
folly
,
or
ignorance
to
blemish
it
,
and
there
is
so
much
,
that
Human
Nature
is
capable
of
no
more
,
no
further
increase
can
be
expected
.
In
the
Body
of
Christ
,
and
amongst
al
Christians
,
each
man
hath
his
measure
and
proportion
suitable
to
his
place
,
and
answerable
to
the
condition
he
doth
possess
in
the
Body
.
As
in
the
Body
natural
:
The
finger
is
not
so
big
as
the
hand
,
nor
that
,
as
the
Arm'
,
nor
that
as
the
Back
or
Thighs
:
but
each
holds
his
place
and
proportion
,
and
so
his
perfection
in
his
kind
.
So
in
the
Body
mystical
:
one
excels
in
patience
and
Meekness
,
though
truly
Zealous
:
another
excels
in
Zeal
and
courage
,
though
meek
and
humble
in
his
measure
also
.
Some
are
hands
,
and
some
are
fingers
and
feet
in
this
mystical
Body
,
and
all
the
while
,
the
proportion
of
their
Graces
answer
their
places
;
It
s
comly
.
But
it
s
otherwise
with
our
Savior
.
He
is
Zealous
,
and
meek
,
and
patient
and
nothing
can
be
added
to
the
measure
,
fulness
,
and
perfection
of
these
.
Eph.
4.13
.
Vnto
the
measure
of
the
stature
&c.
3.
Without
ALTERATION
,
or
possibility
of
loosing
,
weakening
or
decaying
in
the
power
of
any
Grace
.
This
was
incident
,
as
we
find
by
woful
experience
,
to
the
state
and
perfection
of
Adam
in
innocency
.
He
came
compleatly
furnished
with
all
abilities
,
which
might
answer
his
condition
,
and
the
obtaining
of
his
end
.
His
understanding
and
knowledg
clear
;
and
yet
became
first
to
be
darkned
,
then
deluded
,
and
then
lost
and
taken
away
from
him
.
His
will
holy
,
and
fitted
to
choose
and
to
injoy
the
chiefest
good
,
but
immediately
unsetled
and
perverted
:
and
corruption
defaceth
the
whol
man
.
But
it
is
beyond
al
possibility
,
that
the
least
decaying
in
any
of
these
glorious
Graces
,
should
betide
him
:
because
our
Human
Nature
is
not
vertually
only
,
as
to
Adam
,
but
the
Essence
by
the
person
comes
to
be
knit
in
personal
Union
with
it
,
and
so
sustaines
it
in
that
unchangeable
condition
.
For
if
our
savior
should
be
changed
,
the
infinite
power
of
the
Spirit
of
the
God-Head
might
be
over-come
,
and
put
to
the
worse
,
which
is
impossible
.
It
was
an
argument
to
them
,
for
their
safety
,
that
they
should
overcome
the
world
:
because
greater
is
he
that
is
in
you
,
than
he
that
is
in
the
world
.
Therefore
much
more
in
our
Savior
essentially
,
when
in
us
vertually
.
The
Prince
of
this
world
comes
,
saies
our
Savior
,
and
finds
nothing
in
me
;
Finds
no
sin
that
he
can
provoke
,
&
so
taketh
an
advantage
,
nor
finds
he
weakness
or
mutability
of
any
Grace
,
that
he
is
beyond
all
Hope
to
shake
.
4.
It
is
in
him
by
POWERFVL
and
Efficacious
communication
.
i.
e.
He
hath
so
Grace
in
himself
,
that
he
can
convey
Grace
to
others
,
and
work
it
also
in
them
.
So
it
is
not
with
any
man
.
He
may
exercise
and
put
forth
the
act
of
Grace
upon
another
,
but
to
convey
of
his
own
Grace
to
another
,
to
make
him
wise
by
anothers
wisedom
,
this
cannot
be
.
Joh.
1.16
.
Of
his
fulness
we
all
receive
.
Likewise
Eph.
1.23
.
The
Church
is
said
,
to
be
the
fulness
of
him
,
that
filleth
all
in
all
.
Paul
studies
this
,
That
Christ
may
be
formed
in
them
.
Gal.
4.19
.
USE
,
1.
Of
Examination
.
We
may
hence
discover
,
whether
our
Graces
be
counterfeit
or
of
the
right
kind
,
such
as
a
man
may
be
content
to
appear
before
Chirst
withal
,
such
as
will
go
in
Heaven
with
us
.
All
Graces
are
firstly
in
him
,
as
the
treasurer
of
all
Graces
:
therefore
ours
must
be
from
him
,
if
they
favor
any
thing
of
Christ
,
or
we
expect
any
acceptation
for
them
.
So
Paul
.
2
Cor.
13.3
.
Since
ye
seek
a
proof
of
Christ
speaking
:
So
we
should
seek
a
proof
of
Christ
humbling
,
of
Christ
making
us
patient
,
and
meek
,
and
Zealous
.
For
there
be
counterfeits
of
al
these
,
which
carry
a
great
shew
and
appearence
to
those
that
have
no
skil
in
mettalls
,
and
carry
not
the
Touch-stone
of
discerning
about
them
.
Ask
therefore
this
,
whence
come
thy
Graces
;
If
they
be
of
the
right
make
,
they
came
from
the
right
mint
or
quarry
.
So
Paul
issues
it
.
Cor.
13.5
.
Prove
and
examine
your selves
whether
ye
be
in
the
Faith
or
no.
And
how
is
that
done
?
know
ye
not
that
Christ
is
in
you
,
unless
ye
be
reprobates
:
al
is
drossy
otherwise
.
Splendida
peccata
.
Prove
that
,
and
the
other
wil
be
apparent
.
As
we
say
of
China
Mettal
.
If
it
be
right
,
it
s
only
there
found
,
and
must
from
thence
be
fetched
.
There
is
counterfeit
and
false
,
that
is
meerly
imitated
.
So
it
is
,
If
saving
Christian
Grace
,
they
must
be
from
a
Savior
and
a
Christ
.
Thus
Paul
intimates
and
points
out
apparently
,
by
way
of
distinction
.
Phil.
1.2
.
Saints
in
Christ
Jesus
.
Nay
of
himself
professeth
,
that
he
lived
not
.
USE
2.
Of
Comfort
to
al
the
Saints
.
If
they
be
empty
,
here
is
fullness
of
Grace
to
satisfy
:
If
scant
,
here
is
grace
out
of
measure
to
content
and
supply
them
:
If
poor
,
here
is
treasury
of
wisdom
and
knowledg
,
and
though
they
may
decay
,
this
wil
recover
and
strengthen
and
establish
to
perfection
.
USE
3.
For
,
DIRECTION
How
to
get
this
glorious
grace
.
Go
to
him
who
hath
it
.
As
Peter
in
a
like
kind
.
Whither
should
I
go
,
but
unto
Christ
,
the
Author
of
Grace
,
the
giver
of
all
grace
and
peace
?
He
is
the
great
Almner
,
by
whom
God
gives
al
:
As
in
another
case
,
it
s
said
,
The
Father
judgeth
no
man
,
but
hath
committed
al
judgment
to
his
Son
;
so
he
comforts
,
quickens
none
,
but
by
his
Son
:
therefore
in
these
,
of
al
ordinances
,
priviledge●
,
performances
,
look
at
them
only
,
either
as
those
which
lead
to
Christ
,
or
come
from
Christ
.
What
Christ
hath
received
as
man
,
we
have
dispatched
.
2.
What
he
gives
now
comes
into
consideration
where
there
be
two
Doctrins
.
-
1.
The
Saints
share
in
a
like
glorious
grace
with
Christ
.
-
2.
This
glorious
grace
they
receive
by
way
of
gift
from
our
Savior
.
To
the
First
.
2.
Cor.
3.18
.
The
Apostles
Testimony
is
pregnant
,
even
to
the
letter
of
the
doctrine
.
We
all
with
open
face
beholding
as
in
a
glass
the
glory
of
the
Lord
,
are
changed
into
the
same
image
from
glory
to
glory
,
&c.
i.
e.
while
by
Faith
,
in
the
evidence
of
the
gospel
,
we
behold
the
glorious
grace
of
God
imprinted
upon
the
humane
nature
of
our
Savior
,
we
come
to
receive
the
like
print
and
impression
of
glorious
grace
upon
our
own
Souls
.
2.
Tim.
2.1
.
My
Son
be
strong
in
the
Grace
that
is
in
Christ
.
As
it
is
with
the
beams
of
the
Sun
that
be
in
the
aire
,
they
have
heat
and
light
continued
to
them
,
while
they
are
continued
to
the
body
of
the
sun
:
If
once
that
be
intercepted
,
the
other
decayes
and
vanisheth
away
;
So
it
is
with
the
grace
that
i●
in
us
,
which
hath
its
beauty
and
glorious
strength
from
the
daily
influence
and
continuance
we
have
and
hold
in
our
communion
and
sweet
intercourse
with
the
Lord
Jesus
,
as
the
fountain
of
al
grace
and
glory
.
See
this
truth
made
good
in
four
particulars
.
1.
This
grace
is
Inward
and
spiritual
,
not
that
which
orders
a
mans
carriage
in
regard
of
himself
,
nor
moralizes
his
behavior
to
walk
civilly
and
inoffensively
towards
others
:
but
it
leaves
an
impression
upon
the
most
inward
motions
of
the
soul
,
as
they
meet
with
God
in
the
most
retired
and
refined
actions
thereof
.
Psal.
15.
The
Queen
is
al
glorious
within
.
Truth
in
the
inward
parts
in
those
contrivements
which
God
alone
is
privy
to
.
Sound
ones
in
Gods
statutes
.
2.
This
impression
of
glorious
Grace
in
VNIVERSAL
.
Every
faithful
hath
(
not
some
few
,
or
many
,
but
)
all
the
saving
and
sanctifi●ng
Graces
of
the
Spirit
,
in
al
the
kinds
of
them
,
and
is
able
and
doth
also
put
forth
the
operations
thereof
,
as
occasions
do
invite
,
and
the
Law
and
his
own
duty
doth
require
at
his
hands
.
Joh.
1.16
.
Of
his
fulness
we
al
receive
,
&
grace
for
grace
.
i.e.
for
each
grace
in
Christ
there
is
the
like
,
and
answerable
Grace
left
in
the
heart
of
every
beleever
.
As
it
is
with
the
seal
and
the
Wax
.
There
is
in
the
Wax
,
letter
for
letter
,
syllable
for
syllable
,
word
for
word
,
answerable
to
that
which
was
in
the
Seal
.
Every
letter
there
instamped
;
is
for
the
kind
and
number
imprinted
upon
the
Wax
:
So
it
is
with
the
grace
of
our
Savior
,
that
is
like
the
seal
:
our
hearts
like
the
wax
.
We
receive
patience
from
his
patience
,
humility
in
him
leaves
a
like
impression
of
humility
in
us
&c.
Holiness
from
his
holiness
,
courage
,
from
his
courage
.
Hence
is
that
of
the
Apostle
,
Galat.
4.
19.
My
little
Children
of
whom
I
travail
again
,
until
Christ
be
formed
in
you
.
As
it
is
with
the
parts
of
the
Body
of
a
Child
naturally
,
in
an
ordinary
and
common
way
of
Providence
;
There
is
not
one
,
or
few
,
or
many
members
of
a
man
,
but
al
the
particulars
are
fashioned
,
when
the
Child
is
conceived
:
otherwise
,
it
is
not
a
human
creature
,
but
a
monstrous
birth
.
If
the
hand
should
want
some
fingers
,
or
the
Arm
a
hand
,
or
the
Body
an
Arm
:
But
Nature
in
the
course
of
generation
intends
al
the
parts
and
al
the
proportions
of
them
:
unless
her
work
be
hindered
and
blemished
.
So
it
is
in
our
spiritual
Regeneration
,
when
a
Christan
is
born
by
the
immortal
Seed
of
the
word
,
in
the
Womb
of
the
Church
,
Whol
Christ
,
i.e.
All
the
saving
and
gracious
dispositions
of
soul
,
whereby
a
man
comes
to
be
a
perfect
Christian
,
and
to
carry
the
stamp
of
Christ
,
his
everlasting
Father
,
are
left
upon
him
:
otherwise
he
is
not
a
new
Creature
,
but
indeed
a
fal●
birth
and
Monster
in
Christianity
.
And
hence
the
Apostle
wisheth
,
they
should
comprehend
&c.
And
be
filled
with
al
bis
Fulness
.
Eph.
3.19
.
i.e.
They
should
not
be
an
empty
crevis
or
corner
;
no
part
of
the
Body
,
but
it
should
be
sanctified
to
become
a
weapon
of
righteousness
:
no
faculty
of
the
soul
,
but
it
should
be
adorned
with
some
glorious
impression
of
the
power
of
Grace
,
wisedom
and
prudence
in
the
mind
,
holiness
in
the
wil
,
harmonious
readiness
in
al
the
affections
,
to
attend
the
counsel
of
the
Lord
,
to
be
instruments
of
holiness
.
3.
As
they
share
in
al
the
kinds
of
glorious
Grace
here
,
while
they
are
in
their
infancy
,
and
in
the
Bosom
of
the
Church
:
So
also
,
They
do
partake
of
all
the
PERFECTIONS
of
al
these
kinds
:
When
they
shal
arrive
at
the
end
of
their
hopes
,
the
Salvation
of
their
souls
.
Here
the
earnest
,
there
the
ful
bargain
:
Here
the
first
fruits
,
there
the
whol
harvest
of
holines
and
happiness
.
1.
Joh.
3.2
.
We
are
now
the
sons
of
God
,
but
it
doth
not
appear
,
what
we
shal
be
,
but
this
is
known
,
that
when
Christ
doth
appear
,
we
shal
be
like
him
,
for
we
shal
see
him
as
he
is
.
Then
we
shall
not
see
him
darkly
,
as
he
is
revealed
in
his
word
,
dispensing
himself
in
his
Ordinances
,
But
we
shall
see
him
,
as
he
it
.
He
shall
dart
in
those
unconceiveable
beames
of
the
fulness
of
all
holiness
from
himself
immediately
upon
the
Soul
.
Then
the
Soul
shall
see
nothing
but
a
Christ
,
and
receive
nothing
but
the
impressions
of
the
holiness
&
happiness
of
a
Christ
.
This
is
called
,
the
Perfect
Man
:
that
a
perfect
Christian
,
when
this
glory
is
made
Perfect
:
when
there
shall
be
no
weakness
to
enfeeble
the
strength
of
Grace
,
no
blemishes
to
darken
the
surpassing
beauty
of
holiness
.
This
is
the
measure
of
the
stature
of
the
fulness
of
Christ
.
Eph.
4.13
.
4.
They
share
in
the
CONSTANCY
and
immutability
of
al
this
glorious
Grace
.
When
they
shall
be
beyond
all
fears
and
changes
,
above
principalities
and
powers
,
beyond
the
noise
of
temptations
which
may
assauk
and
hinder
the
work
of
Grace
:
without
and
beyond
the
sight
and
presence
of
sin
,
which
may
any
waies
enfeeble
it
.
Called
An
excessive
,
exceeding
,
eternal
weight
of
glory
.
2
Cor.
4.17
.
This
is
called
the
Crown
of
righteousness
.
2
Tim.
4.8
.
The
Crown
of
life
and
glory
.
Jam.
1.12
.
This
is
the
Diamond
in
the
Crown
,
and
glory
of
our
glory
:
when
Grace
is
now
setled
in
the
Throne
,
and
Crowned
with
immutability
and
Eternity
,
(
i.e.
becomes
victorious
and
enemies
vanquished
)
as
admitting
no
alteration
,
nay
no
opposition
of
any
thing
to
hinder
,
nay
not
the
sight
of
any
enemy
more
,
that
may
disturb
our
setled
and
established
state
of
happiness
.
They
who
share
in
the
Truth
of
all
kinds
of
Graces
,
in
the
Perfections
of
al
kinds
,
in
the
Immutability
of
al
those
perfections
:
They
partake
of
the
like
glorious
Grace
with
our
Savior
.
This
last
indeed
is
the
end
and
perfection
of
Grace
;
It
was
given
to
Adam
,
and
he
should
have
used
it
,
that
he
might
have
been
immutable
in
the
use
of
it
:
But
missing
it
,
he
lost
his
Grace
and
fel
short
of
glory
.
Now
that
which
the
first
Adam
should
have
done
and
failed
,
the
second
Adam
hath
done
,
and
so
hath
obtained
it
.
2.
They
receive
this
by
Gift
.
He
it
is
in
whom
al
Grace
,
as
a
fountain
is
setled
.
To
whom
the
immediate
dispensation
and
communication
of
it
,
is
committed
by
God
,
and
from
his
free
gift
,
they
must
receive
it
.
For
look
we
at
the
Saints
,
as
they
ly
in
the
Loynes
of
Adam
.
1.
They
have
forfeited
this
glory
,
put
away
this
Grace
from
them
,
and
by
reason
of
their
rebellion
have
justly
deserved
,
the
Lord
should
depart
away
,
〈◊〉
withdraw
the
presence
of
his
Grace
,
which
he
formerly
furnished
them
withal
.
Rom.
3.23
.
We
have
sinn●●
and
are
deprived
of
his
Glory
.
Yea
they
take
shame
and
confusion
as
their
due
and
portion
,
Dan.
9.7
.
O
Lord
,
to
us
belongeth
shame
and
confusion
of
face
,
as
it
appeareth
this
day
.
Yea
they
ly
down
in
shame
.
Jer.
3.25
.
2.
They
have
nothing
of
worth
,
that
may
purchase
it
;
they
can
do
nothing
that
can
deserve
it
.
For
when
they
have
done
all
they
can
,
they
are
not
only
unprofitable
servants
.
Luk.
17.10
.
Psal.
143.2
.
But
that
is
not
al
:
should
the
Lord
reckon
with
them
for
what
is
done
,
who
could
abide
?
they
are
so
far
from
having
hope
to
receive
glory
from
God
,
as
that
they
might
justly
expect
a
Curse
at
his
hand
,
and
he
could
not
,
but
in
Justice
send
it
.
3.
And
lastly
,
such
is
the
baseness
of
the
hearts
of
men
,
and
the
crosseness
of
their
corrupt
Natures
to
his
glorious
Grace
,
that
as
they
wil
hot
,
so
in
truth
they
cannot
receive
it
.
No
man
can
receive
any
thing
,
unless
it
be
given
from
above
.
Joh.
3.27
.
Joh.
14.17
The
world
cannot
receive
the
spirit
,
because
they
have
not
seen
him
,
nor
known
him
.
Object
.
But
our
Savior
hath
entered
into
covenant
with
God
the
Father
to
become
the
Shepheard
of
his
Sheep
,
to
undertake
the
charge
and
care
of
his
Elect
,
to
bring
them
to
Grace
and
so
to
glory
.
Joh.
17.2
.
To
as
many
as
are
given
to
Christ
,
he
should
give
eternal
life
to
them
.
Joh.
6.37
.
All
that
the
Father
giveth
to
me
shall
come
,
and
I
wil
lose
none
.
If
therefore
a
debt
and
agreement
unto
which
our
Savior
is
bound
,
how
is
it
then
a
gift
,
which
is
in
his
liberty
to
deny
▪
Answ.
True
,
It
s
that
which
Justice
and
righteousness
cal
for
,
that
haveing
tyed
hmself
by
promise
,
&
ingaged
his
faithfulness
and
truth
,
To
seek
and
to
save
,
to
●●ing
other
of
his
sheep
,
and
to
bless
&c.
He
cannot
fail
,
●●●●g
his
faithfulness
,
and
deny
himself
;
and
not
〈◊〉
●nd
the
honor
of
his
own
word
.
But
let
it
be
demanded
,
why
the
Lord
did
Engage
himself
to
undertake
the
work
of
our
Salvation
:
It
wil
appear
,
that
there
is
nothing
but
free
Grace
breathing
in
al
the
work
:
he
freely
undertook
it
,
out
of
his
free
good
wil
performed
it
,
and
out
of
his
free
Grace
applies
it
.
So
that
there
is
nothing
but
free
Grace
and
the
free
gift
of
Grace
,
in
what
Christ
hath
wrought
for
us
,
or
wrought
in
us
.
You
have
both
the
particulars
opened
,
we
will
give
you
the
Reasons
of
both
together
.
REASONS
.
1.
Taken
from
the
proportion
between
the
first
,
and
second
Adam
,
the
Type
and
the
Truth
.
As
the
first
Adam
conveyed
his
sin
and
wrath
by
a
covenant
of
works
:
the
second
must
convey
holiness
and
life
by
a
covenant
of
Grace
,
and
the
free
gift
thereof
.
The
first
Adam
begat
a
Son
in
his
own
image
,
wholly
defiled
and
defaced
with
original
corruption
,
and
so
made
him
Heir
apparent
to
the
curse
and
condemnation
thereby
.
The
second
Adam
must
instamp
the
image
of
holiness
upon
his
,
without
which
,
none
shal
see
life
.
Hebr.
12.14
.
Thus
the
Apostle
disputes
,
1
Cor.
15.49
.
As
we
have
born
the
image
of
the
Earthy
,
the
first
,
so
we
shal
bear
the
image
of
the
Heavenly
.
2.
For
this
end
,
the
human
Nature
of
our
Savior
hath
received
,
and
is
become
the
first
subject
of
al
Grace
,
that
from
thence
it
might
be
derived
unto
the
Nature
of
his
Children
.
For
this
end
,
in
our
Nature
he
hath
performed
what
ever
divine
Justice
hath
required
,
purchased
,
and
provided
a
way
and
means
for
the
communication
of
al
Grace
to
his
:
Therefore
undoubtedly
he
wil
give
it
,
and
they
receive
it
:
Otherwise
,
he
should
miss
his
end
,
and
they
their
good
.
1.
For
this
end
he
hath
received
al
Grace
.
For
had
not
the
second
person
,
by
the
power
of
the
Deity
,
brought
our
Nature
to
God
,
and
assumed
it
into
personal
union
with
himself
,
so
that
the
fulness
of
the
God-Head
might
dwel
Bodily
in
it
,
and
so
the
fulness
of
al
Grace
communicated
thereunto
:
It
had
not
been
possible
that
ever
the
Sons
of
Adam
,
who
are
become
enemies
to
God
and
the
work
of
his
Grace
,
should
have
been
made
partakers
thereof
,
being
wholly
cross
thereunto
.
Col.
2.10
.
Ye
are
complete
in
Christ
,
because
in
him
dwelleth
all
the
fulness
of
the
God-Head
Bodily
.
Ye
need
no
other
King
to
rule
,
nor
Prophet
to
teach
,
nor
Priest
to
sanctifie
.
Yea
for
this
end
in
our
Nature
he
hath
purchased
al
,
provided
a
way
to
convey
al
Grace
.
For
had
he
not
died
,
and
by
death
satisfied
the
Law
'
the
strength
of
sin
had
never
been
subdued
,
nor
could
our
corruptions
be
mortified
.
Had
he
not
by
his
resurrection
triumphed
over
the
power
of
Grave
and
Satan
,
and
al
sinful
weaknesses
,
we
had
never
had
our
hearts
raised
and
quickned
to
Newness
of
life
.
But
when
he
died
,
we
by
his
death
,
dy
to
sin
:
and
sin
died
when
he
rose
:
we
by
his
resurrection
must
rise
to
Newness
of
life
.
For
this
end
,
these
were
performed
,
and
this
must
also
be
attained
.
Rom.
6.8
.
Therefore
it
is
,
that
this
gift
of
Grace
is
committed
to
him
,
and
the
dispensation
,
and
immediate
communication
belongs
to
him
.
Therefore
the
Spirit
is
said
to
take
of
Christs
.
Joh.
16.14
.
He
shall
receive
of
mine
,
and
shall
shew
it
unto
you
.
There
is
no
killing
vertue
,
quickening
vertue
,
could
be
applied
or
received
,
but
only
through
his
death
,
first
in
him
,
thereby
,
then
in
us
.
3.
He
that
gives
the
faithful
,
the
Spirit
of
Grace
and
glory
,
must
needs
also
give
them
all
glorious
Grace
.
But
our
Savior
doth
so
.
This
is
the
reason
the
Apostle
alledgeth
,
2
Cor.
3.18
.
As
by
the
spirit
of
the
Lord
.
Rom.
8.2
.
The
Law
of
the
Spirit
of
life
hath
freed
us
from
the
Law
of
sin
.
As
it
is
in
the
Scion
knit
unto
the
stock
,
It
is
partaker
of
the
same
sap
with
the
stock
:
So
here
.
They
are
said
to
be
implanted
into
the
similitude
,
i.e.
To
grow
up
together
in
the
similitude
of
his
death
.
Rom.
6.5
.
As
his
spirit
by
his
death
killed
sin
,
that
was
charged
upon
him
:
So
we
by
that
Spirit
,
grow
up
in
the
vertue
of
that
death
,
and
die
to
sin
.
USE
.
1.
This
gives
in
heavy
evidence
against
a
world
of
wicked
wretches
,
and
casts
out
a
crowd
of
ungodly
persons
,
our
of
the
pale
and
fold
of
Christ
,
as
such
,
as
never
yet
had
the
work
of
faith
here
,
nor
have
any
hope
of
glory
hereafter
.
If
all
beleevers
share
in
the
Grace
of
Christ
:
what
shal
we
think
of
such
ignorant
poor
creatures
.
that
never
knew
this
?
of
those
profane
ones
,
who
profess
themselves
to
be
Scorners
and
Opposers
of
grace
,
and
the
gospel
of
grace
and
the
spirit
of
grace
and
Christ
himself
?
what
shal
we
think
of
them
?
think
of
them
,
as
they
are
:
They
are
unbeleeving
creatures
,
yet
in
the
gal
of
bitterness
,
and
bond
of
iniquity
,
and
must
,
and
wil
have
their
portion
with
unbeleevers
,
in
the
lake
that
burneth
with
fire
and
brimstone
.
They
loath
the
glorious
grace
of
God
now
:
they
shal
be
shut
out
,
and
banished
from
his
glorious
presence
for
ever
.
But
I
wil
not
trouble
you
,
nor
my self
with
these
,
whose
conditions
are
so
loathsome
even
unto
their
own
consciences
.
Only
I
shal
settle
it
as
a
matter
of
sad
reproof
upon
two
sorts
,
whose
hopes
and
professions
seem
to
promise
better
,
but
in
the
issue
couzen
themselves
,
and
fal
short
of
their
own
comforts
.
1.
It
crusheth
the
confidence
,
and
splits
the
vain
pretences
of
al
the
most
refined
Hypocrites
upon
Earth
.
It
s
not
the
gilt
&
enameling
of
any
ordinary
duty
,
nor
the
paint
of
any
profession
,
that
wil
evidence
either
their
Title
to
Christ
,
or
the
Grace
of
Christ
,
which
he
gives
indeed
to
his
.
No
it
is
the
spiritualness
of
the
work
in
their
Souls
.
If
the
outside
be
never
so
clean
,
If
there
be
rottenness
within
,
he
loaths
it
.
Psal.
45.13
.
The
Kings
Daughter
is
all
glorious
within
&c.
The
garments
of
the
spouse
,
are
not
gilt
;
but
wrought
Gold
.
It
s
not
the
shew
and
appearance
in
your
lives
,
if
ye
deny
the
power
of
Godliness
in
your
hearts
.
2
Tim.
3.5
.
That
is
not
Circumcision
that
is
outward
in
the
flesh
:
that
is
not
the
glorious
Grace
of
Christ
,
that
reformes
a
mans
course
before
men
.
But
that
is
Circumcision
,
which
is
of
the
spirit
,
that
is
the
Grace
of
Christ
,
that
makes
a
man
close
with
God
in
Christ
.
Thou
mayst
have
strong
inlightenings
in
thy
mind
,
strange
raptures
in
thy
spirit
,
and
rell●shes
of
joy
,
tast
of
the
good
word
,
and
the
heavenly
gift
,
and
the
power
of
the
world
to
come
,
have
a
Peep-hole
into
Heaven
,
and
see
a
glimpse
of
glory
passing
by
,
and
all
this
be
nothing
,
but
the
Grace
of
Apostates
and
Hypocrites
,
not
the
Grace
of
Christ
.
No
saies
the
Apostle
.
We
hope
better
things
of
you
.
Deeper
impressions
of
the
power
of
the
Lord
Christ
,
and
the
work
of
the
spirit
,
must
soak
through
thy
soul
,
and
that
not
only
tasted
but
digested
,
and
thy
heart
delivered
up
into
the
authority
thereof
.
2.
Those
who
please
themselves
with
the
apprehension
that
they
have
some
Grace
,
but
are
content
to
want
some
other
,
and
so
indeed
,
want
al.
When
either
education
hath
reformed
them
,
or
their
conscience
awed
them
,
or
their
occasions
or
conditions
free
them
from
such
assaults
,
and
because
they
want
the
temptation
to
sin
,
they
suppose
they
have
the
grace
of
Christ
.
One
man
blesseth
himself
,
he
is
not
worldly
,
and
sensual
,
yet
contents
himself
to
be
proud
:
another
is
not
passionate
and
loose
,
yet
worldly
;
whereas
if
Christ
be
formed
in
a
man
,
nothing
of
the
saving
work
of
Christ
wil
be
wanting
:
if
a
new
creature
,
al
things
are
new
:
otherwise
,
he
is
a
Monster
in
Christianity
,
not
in
truth
a
Christian
of
Christs
make
.
Either
al
or
none
at
al.
If
ye
have
heard
and
learnt
as
the
truth
is
in
Jesus
,
put
off
the
old
man
;
not
an
old
Hand
,
or
Eye
,
but
the
frame
of
heart
and
life
put
on
the
●●w
man
.
USE
,
2.
Of
Instruction
.
Sanctification
is
a
never-failing
argument
of
a
beleeving
and
happy
condition
.
If
God
give
glorious
Grace
here
,
he
will
give
possession
of
glory
hereafter
.
It
s
Christs
work
,
he
will
approve
of
it
,
It
s
the
image
of
himself
,
he
will
own
it
.
It
s
the
tenure
of
the
promise
,
Jer.
31.33
.
It
s
the
sentence
which
is
now
passed
upon
such
.
Judged
they
may
be
,
condemned
they
shall
never
be
.
Math.
5.8
.
Blessed
are
the
pure
in
heart
for
they
shall
see
God
.
Eph.
4.20
,
21
,
22.
USE
3
Its
Matter
of
Thankfulness
.
If
Christ
think
nothing
too
good
for
us
,
we
should
be
ashamed
to
stand
for
a
little
cost
and
labour
for
him
.
He
parts
with
the
choicest
of
his
favour
,
his
Glory
to
us
:
we
should
part
with
the
best
of
our
Duties
to
him
:
the
best
of
our
hearts
,
to
love
him
,
of
our
love
to
honor
him
,
of
our
indeavours
to
serve
him
.
They
are
not
common
courtesies
which
he
vouchlafes
to
us
,
not
creatures
to
comfort
us
,
profits
to
enrich
,
but
the
most
precious
favor
that
the
Father
bestowed
:
He
hath
no
greater
,
nor
better
,
and
that
glory
he
gives
to
them
.
Let
us
be
ashamed
to
give
the
Lean
,
the
Lame
,
the
leavings
to
the
Lord
.
Give
him
the
glory
of
al
that
glory
we
do
receive
.
As
the
Elders
,
Rev.
4.10
.
Cast
down
our
Crowns
before
him
.
And
let
him
be
advanced
in
al
that
he
advanceth
us
.
USE
,
4.
Of
Exhortation
.
Whither
we
must
go
,
if
we
Hope
to
speed
,
and
to
receive
this
gift
,
to
what
dore
to
go
,
to
receive
this
dole
,
come
to
Christ
the
giver
,
if
we
Hope
to
receive
this
gift
.
The
Spirit
takes
of
Christ
,
before
he
gives
it
to
us
:
therefore
much
more
we
must
go
to
him
,
before
we
can
receive
it
.
The
way
lies
in
these
four
things
.
1.
See
all
in
him
,
And
Joyn
none
with
him
,
as
the
Author
and
worker
of
this
.
There
be
instruments
to
convey
Grace
,
but
there
is
no
Author
of
this
,
or
giver
of
this
,
but
Christ
.
Of
his
fulness
we
receive
.
All
other
things
are
empty
without
him
,
and
can
work
nothing
further
than
he
will
work
by
them
.
Christ
is
al
in
al.
Col.
3.11
.
Not
ordinances
,
not
Duties
,
not
Sacraments
:
Paul
is
nothing
,
Apollo
is
nothing
,
but
Christ
is
all
,
Christ
by
all
,
Christ
through
all
these
works
.
2.
Look
at
that
in
Christ
,
which
we
need
and
would
have
,
and
keep
the
heart
under
the
stroke
of
the
Spirit
in
Christ
,
that
working
Grace
in
the
Nature
of
our
Savior
,
from
thence
he
may
work
Grace
in
us
.
If
we
would
have
patience
,
Eye
the
patience
of
Christ
,
and
the
Spirit
working
patience
in
him
,
and
from
his
patience
,
patience
in
me
.
As
it
is
in
a
Glass
that
hath
many
colors
,
Red
,
Green
,
Blew
,
Yellow
;
If
the
Sun
shine
upon
it
,
it
wil
convey
the
like
colors
upon
that
which
is
opposite
to
it
.
The
Human
Nature
of
our
Savior
is
as
the
Glafs
,
all
the
Graces
in
their
variety
are
like
so
many
colors
:
The
Spirit
shining
upon
the
Nature
of
our
Savior
by
it
leaves
the
like
impression
of
Graces
upon
our
Souls
,
while
by
faith
we
keep
our
Hearts
under
the
stroke
thereof
.
3.
Faith
acts
each
faculty
to
disgest
and
improve
that
power
from
Christ
received
,
for
his
particular
use
,
according
to
its
particular
end
.
As
the
Veines
deliver
up
the
Blood
to
each
part
,
as
that
special
portion
and
provision
,
which
is
allowed
in
the
course
of
Nature
,
for
its
relief
,
and
so
each
part
taking
the
Blood
,
it
doth
appropriate
it
to
its
own
Nature
.
Bone
makes
Bone
of
it
,
Sinews
make
Sinews
,
&c.
So
Faith
,
like
those
Veins
,
conveys
the
efficacy
of
the
Blood
and
merits
of
Christ
to
all
the
faculties
,
to
answer
al
their
necessities
.
4.
We
must
wait
Gods
leasure
,
and
stay
his
time
for
the
bestowing
of
his
favors
.
Beggers
must
not
be
Chusers
;
And
nothing
more
free
than
gift
:
And
therefore
he
that
will
challenge
it
,
at
his
time
,
and
according
to
his
wil
,
makes
it
a
Debt
,
and
not
a
Gift
.
That
they
may
be
one
,
as
we
are
one
.
Here
is
the
third
thing
,
that
was
especially
intended
in
the
verse
.
-
1.
We
heard
that
Christ
had
all
glorious
Grace
given
him
.
-
2.
That
he
gives
all
that
glorious
Grace
unto
his
Saints
.
Here
lastly
we
have
the
END
AND
AIME
of
our
Savior
,
in
this
his
bounty
in
giving
,
and
the
benefit
of
the
faithful
in
receiving
.
Viz.
That
they
may
be
one
in
the
Father
and
the
Son
.
Hence
,
The
end
why
the
Saints
receive
all
glorious
Grace
from
our
Savior
Christ
,
is
this
,
This
is
a
truth
not
included
,
or
that
which
may
by
way
of
consequence
be
collected
,
or
probably
inferred
out
of
the
text
:
But
that
which
is
clearely
intended
,
as
the
chief
scope
of
our
Savior
,
yea
fully
and
plainly
expressed
in
the
words
,
beyond
all
exception
or
disputation
,
and
that
which
carries
such
evidence
out
of
the
phrase
of
speech
,
that
unless
a
man
wil
cast
away
the
rule
and
dictate
of
right
reason
,
he
can
in
no
wise
reject
or
refuse
.
Ask
but
the
Question
,
why
did
our
Savior
Christ
receive
all
glorious
Grace
into
his
Human
Nature
from
God
the
Father
?
The
Answer
is
,
He
received
it
by
way
of
gift
,
that
he
might
give
it
to
others
out
of
his
faithfulness
.
He
was
their
Treasurer
.
But
ascend
one
stair
higher
,
if
yet
further
we
may
stirr
.
What
was
the
end
of
our
Saviors
giving
of
this
Grace
?
The
Answer
is
ful
and
fair
from
the
letter
of
the
text
,
for
this
is
another
reason
,
that
can
be
fastened
upon
the
manner
of
the
speech
,
It
was
for
this
end
;
it
s
that
which
our
Savior
aimed
at
in
a
peculiar
manner
,
That
they
may
be
one
,
as
the
Father
and
Son
are
.
This
is
the
Crown
of
that
glory
,
which
the
Saints
shal
attain
in
the
ful
perfection
thereof
in
Heaven
,
yea
the
diamond
of
that
Crown
,
the
Pinnacle
and
highest
point
of
perfection
,
there
to
be
expected
in
regard
of
their
own
particulars
;
as
that
which
each
man
hath
in
his
Eye
.
The
Heaven
of
Heaven
,
and
one
step
higher
than
the
highest
Star
of
glorious
Grace
.
For
we
know
the
end
is
better
than
the
meanes
,
and
adds
beauty
to
the
meanes
,
Els
there
would
be
a
flaw
and
blemish
in
glory
,
and
some
defect
.
Eph.
4.13
.
When
all
the
Churches
are
perfected
and
the
Saints
gathered
and
come
to
the
fulness
of
the
Stature
of
Christ
,
and
have
attained
the
unity
of
the
faith
.
The
highest
strain
of
their
happiness
is
,
to
acknowledg
the
Son
of
God
.
q.
d.
There
is
nothing
to
do
in
Heaven
,
but
only
that
.
That
's
the
top
of
glory
,
and
one
step
higher
than
al
the
happiness
of
al
that
glorious
Grace
,
they
shal
injoy
there
to
perfection
:
To
give
in
witness
through
al
Eternity
,
that
al
the
good
they
have
received
,
it
was
in
Christ
as
the
fountain
:
all
that
was
done
by
al
means
,
it
was
done
by
him
.
So
the
Apostle
gives
in
the
Reason
of
Gods
dispensation
,
It
pleased
the
Father
that
in
him
,
all
fulness
should
dwel
;
That
in
all
things
he
might
have
the
Preheminence
.
Tha
Sacraments
were
ful
of
comfort
and
the
word
and
Sermons
ful
of
wisedom
,
consciences
ful
of
peace
that
passeth
understanding
:
but
it
was
because
the
fulness
of
Christ
overflowed
in
these
&
filled
these
,
otherwise
had
he
withdrawn
himself
,
the
word
had
been
a
clasped
Book
and
a
killing
letter
,
and
〈◊〉
heart
an
empty
Vessel
.
So
the
Soul
in
glory
,
acknowledg
no
means
,
nor
orders
,
nor
offices
further
than
he
appoints
them
,
nor
was
there
any
power
in
them
or
vertue
communicated
thereby
,
further
than
the
Lord
was
pleased
to
work
by
them
.
The
power
was
Christ
that
strengthened
;
The
life
and
vertue
Christ
that
quickened
.
The
success
was
Christs
only
,
who
was
pleated
to
breath
upon
and
bless
.
I
take
it
to
be
the
meaning
of
that
place
very
difficult
,
and
the
expression
very
spiritual
and
of
a
high
strain
.
2
Thess.
1.12
.
That
the
Name
of
our
Lord
Jesus
may
be
glorified
in
you
,
and
you
in
him
,
according
to
the
Grace
of
God
,
and
the
Lord
Jesus
Christ
.
Why
,
you
would
say
,
Is
there
any
Name
higher
than
the
Name
of
Christ
,
or
glory
due
to
any
beyond
or
after
Christ
?
why
is
it
added
,
that
Christ
should
be
glorified
and
you
in
him
?
For
Answer
,
open
the
words
a
little
,
as
we
pass
for
the
present
,
we
shall
speak
more
fully
and
largely
,
when
we
shall
come
to
them
again
,
that
which
may
suffice
for
the
while
is
this
.
The
Apostle
having
prayed
in
the
foregoing
verse
,
That
God
would
count
them
worthy
of
their
calling
,
i.
e.
Worthy
of
the
glory
,
Vnto
which
they
were
called
and
so
fulfil
al
the
good
pleasure
of
his
goodness
i.e.
fully
bestow
al
that
spiritual
good
,
which
in
the
ful
purpose
of
his
good
pleasure
he
intended
to
them
,
and
that
he
would
bring
the
work
of
Faith
to
perfection
by
his
mighty
power
.
Now
the
end
of
al
that
glory
and
fulness
of
al
that
spiritual
good
he
prayes
for
,
for
them
,
and
they
should
partake
of
,
according
to
his
prayer
.
The
end
of
all
is
,
that
the
Name
of
Christ
(
Christ
as
he
is
made
known
in
his
word
and
Offices
and
the
execution
of
the
great
work
of
Redemption
)
may
be
made
glorious
in
you
;
He
from
the
Father
giving
al
to
you
.
You
also
may
be
glorified
,
not
in
your selves
,
but
in
your
reference
and
Oneness
towards
Christ
,
in
receiving
and
returning
al
to
the
Father
by
him
.
And
therefore
those
words
are
added
,
according
to
the
Grace
of
God
,
and
our
Lord
Jesus
Christ
:
you
so
in
him
,
as
through
him
in
God
.
God
through
Grace
in
Christ
gives
himself
and
Christ
to
you
:
you
also
through
Grace
give
up
your selves
to
Christ
,
and
through
him
to
God
.
For
the
opening
,
do
three
things
.
-
1.
Recal
what
this
oneness
is
.
-
2.
How
this
oneness
and
glorious
Grace
differ
each
from
other
,
or
may
be
rightly
discerned
in
their
several
considerations
.
-
3.
The
Reasons
of
the
point
,
upon
what
grounds
it
may
rightly
be
gathered
and
concluded
:
to
be
one
with
the
Father
and
the
Son
is
the
END
,
and
so
of
greater
excellency
,
than
al
the
glorious
Grace
the
Saints
do
partake
of
.
1.
This
unity
,
or
oneness
,
is
not
the
unity
of
affection
,
which
the
faithful
,
as
members
of
the
same
body
ought
to
maintain
in
their
hearts
,
and
consciences
,
and
convers
;
As
being
of
one
heart
and
mind
;
Keeping
the
unity
of
the
faith
in
the
bond
of
peace
.
For
,
First
.
The
express
words
of
vers.
21.
hold
forth
the
contrary
,
and
the
latter
looks
another
way
.
That
they
may
be
one
in
us
.
As
though
our
Savior
had
purposely
added
the
interpretation
of
his
prayer
and
words
.
q.
d.
If
you
ask
me
,
of
what
unity
I
speak
,
when
I
pray
that
beleevers
should
be
one
:
my
intendment
may
most
easily
and
fully
be
understood
of
this
resemblance
,
As
I
am
in
the
Father
,
and
the
Father
in
me
,
the
scope
of
my
prayer
is
,
they
should
be
one
in
us
.
The
unity
in
themselves
wil
surely
follow
,
but
that
s
not
it
I
now
so
fully
look
at
.
Again
the
words
of
the
verse
wil
not
admit
this
sense
.
The
glorious
grace
given
to
the
Saints
by
Christ
,
is
made
here
distinct
from
this
Oneness
;
as
the
means
is
different
from
the
end
,
and
less
excellent
than
the
end
.
But
unity
of
Affection
is
part
of
that
glorious
Grace
,
which
our
Savior
hath
given
the
faithful
.
So
that
it
is
the
unity
of
relation
.
As
the
Father
wholly
and
alone
gives
his
being
and
Sonship
to
Christ
:
The
Son
,
as
he
receives
,
so
he
returnes
his
being
to
the
Father
,
as
things
in
relation
look
each
to
the
other
,
receive
and
give
consistence
one
to
the
other
,
and
so
may
be
said
to
be
in
each
other
,
and
to
be
one
in
this
mutual
respect
.
Joh.
14.10
.
Beleevest
thou
not
that
I
am
in
the
Father
,
and
the
Father
in
me
?
So
here
.
As
the
Father
is
to
Christ
,
looks
only
as
a
Father
to
a
Son
,
and
gives
subsistence
to
him
:
The
Son
again
looks
,
only
to
a
Father
,
and
returnes
his
being
&
subsistence
of
a
Son
to
him
:
So
Christ
to
the
faithful
.
He
gives
Spiritual
being
in
Adoption
to
them
,
as
his
Sons
only
:
They
as
Sons
return
al
that
spiritual
being
to
him
again
.
So
our
Savior
;
As
I
am
one
in
them
,
and
thou
in
me
,
and
by
spiritual
influence
communicate
the
being
of
Sons
to
them
.
So
they
are
one
in
me
,
and
to
in
thee
,
by
receiving
and
returning
al
alone
unto
us
.
So
that
our
Savior
doth
not
only
bring
the
Soul
of
the
faithful
into
the
nee●est
relation
of
dearest
love
as
Adopted
Sons
;
But
also
into
that
spiritual
intercourse
of
the
peculiar
and
divine
operation
of
God
upon
the
Soul
whereby
the
Soul
returnes
unto
God
,
to
do
al
,
and
receive
al.
To
do
all
for
himself
in
man
:
To
receive
al
to
himself
by
man
.
The
Lord
Jesus
having
fitted
the
Soul
for
himself
,
and
united
the
Soul
to
himself
,
and
made
the
Soul
acceptable
to
the
Father
in
his
Blood
.
He
sends
the
spirit
of
Adoption
into
the
hearts
of
his
,
sets
their
hearts
for
God
.
Holds
the
●ent
of
their
hearts
towards
him
.
This
is
the
gracious
look
of
a
Father
towards
them
.
The
faithful
receiving
this
spiritual
being
of
Sonship
,
Fasten
to
Christ
as
the
fountain
of
life
:
leave
their
hearts
with
him
and
abide
in
him
,
to
be
wholly
acted
by
the
influence
and
assistance
of
his
Spirit
,
and
to
hold
up
the
excellency
thereof
.
Thus
they
return
al
to
God
in
Christ
.
2.
How
this
glorious
Grace
,
which
the
Lord
imprints
upon
the
Soul
,
is
distinguished
from
this
Oneness
.
Answ.
The
words
in
the
Text
evidence
the
distinction
:
i.
e.
They
differ
,
as
the
means
appointed
to
an
end
are
distinct
from
the
end
.
This
unity
of
relation
carries
the
glorious
operations
or
motions
of
the
presence
of
the
Spirit
upon
the
beleevers
Heart
.
I
cal
them
Stirrings
of
his
presence
,
as
implying
that
which
is
somwhat
more
general
,
than
the
gracious
dispositions
,
spiritual
and
supernatural
habits
of
Grace
.
For
though
those
also
Issue
from
the
operation
of
the
spirit
,
yet
they
are
somwhat
more
.
As
the
Spirit
assisting
,
fastening
,
holding
the
heart
,
and
making
it
to
abide
under
the
stroke
of
the
spirit
,
pacifying
,
quickening
;
Are
not
so
much
habits
of
Grace
poured
into
the
Soul
,
but
rather
Dints
and
stirrings
of
the
Spirit
assisting
or
inhabiting
.
As
he
that
sets
or
Joints
the
part
that
is
out
,
and
chafeth
it
out
of
its
numness
,
leaves
a
remembrance
of
the
power
and
motion
of
his
Hand
:
But
he
that
puts
in
Oyl
,
leaves
a
quality
or
Oyly
moisture
which
remaines
in
the
part
.
So
here
,
The
spirit
draws
,
and
unites
the
soul
in
vocation
:
leaves
the
poyse
of
the
assistance
of
the
spirit
upon
it
in
Adoption
;
whereby
it
makes
the
soul
abide
in
Christ
and
under
the
stroke
of
his
spirit
,
as
he
abides
in
it
.
And
hence
follows
the
impression
of
the
image
of
God
,
the
gracious
habits
of
wisedom
,
holiness
,
righteousness
in
the
wil
,
and
so
a
liberty
to
spiritual
good
,
whereby
the
beleever
is
inabled
,
not
only
to
put
forth
acts
of
obedience
and
observance
,
which
concern
the
works
of
the
Law
,
but
even
to
set
a
going
,
and
that
a
fresh
,
those
several
operations
of
the
Spirit
,
unto
which
he
had
been
formerly
quickened
by
the
vertue
of
the
Gospel
,
and
carried
unto
by
this
covenant
of
Grace
,
as
to
fasten
to
Christ
,
to
abide
in
him
,
and
resign
it self
to
be
acted
by
him
,
and
the
power
of
his
spirit
and
Grace
.
And
this
is
indeed
a
thing
of
highest
excellency
,
and
therefore
to
this
end
and
purpose
the
Choicest
of
all
Graces
ought
in
an
eipecial
manner
to
be
improved
.
And
this
appeares
by
these
Reasons
following
.
1.
That
therein
the
glory
of
God
,
and
his
divine
and
unconceiveable
excellencies
are
most
magnified
and
Advanced
,
for
that
end
,
even
the
glorious
Graces
in
their
highest
pitch
ought
to
be
improved
.
But
in
this
union
of
relation
towards
God
,
al
the
divine
excellencies
will
most
gloriously
appear
,
and
in
truth
much
more
than
in
al
the
gracious
habits
the
Soul
is
capable
of
.
Thus
the
Apostle
intimates
(
to
my
apprehension
)
with
some
evidence
,
as
though
he
of
purpose
intended
it
,
and
would
have
al
to
understand
it
so
.
2
Thess.
1.10
.
When
the
Lord
shal
come
at
the
day
of
Judgment
to
render
vengeance
to
those
that
obey
not
the
Gospel
,
then
saies
the
Apostle
,
The
Lord
shal
be
glorified
in
his
Saints
but
admired
in
those
that
beleeve
.
True
it
is
,
that
those
who
are
Saints
do
beleeve
,
but
the
Apostle
seems
apparently
to
shew
the
odds
,
and
this
glorious
excellency
of
the
true
Graces
.
They
who
are
sanctified
and
express
the
power
of
Gods
Grace
in
their
hearts
and
lives
:
God
wil
be
glorified
in
them
,
that
they
do
express
his
vertues
,
and
so
set
forth
the
glory
of
his
Name
.
But
when
he
comes
to
consider
of
the
bringing
of
a
man
to
beleeve
,
here
the
work
of
God
and
the
excellency
of
his
dealing
,
is
that
which
dazels
the
very
Eyes
of
Angels
,
and
amazeth
the
hearts
of
Devils
.
There
his
works
are
beyond
all
admiration
.
Admiration
implies
a
thing
not
expected
,
or
some
thing
more
than
we
looked
for
,
or
lies
open
in
a
common
course
,
we
wonder
at
such
a
thing
when
it
fals
.
And
secondly
we
cannot
tel
what
to
make
of
it
,
or
how
to
conceive
or
comprehend
the
Reason
,
its
matter
of
admiration
not
of
comprehension
.
When
the
Devil
and
wicked
men
knew
such
men
in
their
unbeleeving
courses
,
under
the
curse
of
the
Law
and
the
power
of
their
corruptions
,
contemners
of
Christ
and
mercy
.
The
Devils
have
seen
men
holy
and
to
walk
unblameably
;
so
in
paradise
;
and
therein
God
is
glorified
,
and
his
vertues
expressed
:
But
when
they
shall
see
such
poor
wretched
creatures
at
Gods
right
hand
.
He
was
sunk
deep
under
the
curse
of
the
Law
,
now
pardoned
:
under
the
Tyranny
of
Satan
,
and
so
in
his
Claws
,
he
took
him
alive
,
now
restored
.
In
the
bottom
of
Hel
,
now
delivered
.
In
death
,
and
darkness
now
again
restored
to
life
,
and
he
that
was
so
opposite
to
Christ
,
now
brought
so
neer
to
him
and
the
Father
,
and
in
them
injoy
the
blessed
and
holy
communion
,
which
is
beyond
the
happiness
of
Heaven
.
The
Angels
wil
be
swallowed
with
admiration
,
and
the
Devils
confounded
and
astonished
,
at
the
wonderment
of
the
unconceivable
compassion
of
the
Lord
,
and
the
blessedness
of
this
condition
.
1
Cor.
15.
The
first
Adam
was
a
living
Soul
,
could
by
natural
generation
beget
one
like
himself
:
But
the
second
Adam
is
a
quickening
spirit
:
That
when
dead
,
he
can
quicken
them
:
when
lost
,
and
opposite
to
him
and
Grace
,
he
can
and
doth
receive
them
to
himself
.
2.
That
which
brings
us
neerer
unto
God
,
and
makes
us
to
receive
more
from
him
,
that
is
most
excellent
,
and
other
things
must
be
subordinate
thereunto
.
But
this
unity
of
relation
doth
so
.
For
to
have
glorious
Graces
,
and
to
put
forth
obedience
there
from
is
no
more
,
but
that
a
creature
may
do
,
from
a
principle
in
it self
:
had
Adam
stood
,
his
posterity
might
have
challenged
happiness
by
vertue
of
a
covenant
of
works
done
by
a
man
,
and
from
a
man
conveyed
by
natural
generation
.
But
in
the
covenant
of
the
Gospel
,
the
God-Head
of
Christ
in
the
Nature
of
man
,
brings
man
again
unto
God
,
and
keeps
it
with
him
.
The
God-Head
in
our
Nature
wrought
al
for
us
,
communicates
al
to
us
.
The
mutable
principle
of
Grace
never
brought
a
man
to
God
,
or
kept
him
with
him
,
nor
since
the
fal
can
do
it
.
But
it
was
not
a
principle
in
us
firstly
,
but
the
holy
spirit
of
God
,
by
the
infinite
power
of
the
God-Head
,
carries
the
bent
of
our
hearts
to
him
,
acts
it
upon
him
,
keeps
it
with
him
,
and
so
inables
us
to
hold
up
the
power
and
praises
of
Christ
from
the
Father
.
So
that
a
poor
creature
is
compassed
about
with
nothing
but
the
power
of
God
in
Christ
,
being
one
with
the
Father
and
the
son
in
his
relation
to
them
,
and
dependance
upon
them
.
USE
,
1.
Of
Reprehension
.
This
shews
the
greatness
of
the
sin
of
unbeleef
,
and
the
misery
of
unbeleevers
,
who
not
only
oppose
the
righteousness
of
the
Law
of
God
,
which
should
rule
them
,
his
statutes
and
precepts
which
should
direct
them
:
But
the
Blood
of
the
covenant
,
shed
by
Christ
,
they
trample
upon
it
;
the
reconciliation
wrought
and
tendered
,
they
despise
it
,
the
Bowels
,
compassions
which
would
imbrace
them
,
they
scorn
and
cast
behind
their
Back
.
If
the
union
to
the
Father
and
the
Son
be
beyond
Heaven
and
happiness
it self
.
Then
the
opposition
to
these
by
unbeliefe
is
more
bitter
than
death
,
and
worse
than
Hell
.
And
Therefore
it
seemes
God
comes
against
such
in
the
fierceness
of
his
fury
,
as
the
marks
and
Objects
of
his
heaviest
i●dignation
.
2
Thess.
1.8
,
9.
He
will
come
in
flaming
fire
to
render
vengeance
to
such
that
obey
not
the
Gospel
.
Against
these
he
proceeds
in
the
first
place
with
greatest
fury
,
and
punisheth
them
with
everlasting
destruction
from
his
face
,
not
have
one
favorable
cast
of
his
countenance
or
smile
,
when
before
he
hath
woed
them
,
and
wept
over
them
,
and
intreated
in
the
Gospel
to
be
reconciled
.
Yea
from
the
glory
of
his
power
.
Object
.
But
is
not
that
an
ease
,
that
his
power
should
not
plague
.
Answ.
That
is
not
the
meaning
,
for
this
is
their
plague
,
that
they
are
secluded
from
the
presence
of
his
glorious
power
.
The
glorious
power
of
all
Gods
Attributes
were
put
forth
in
the
Gospel
,
and
they
shal
be
beyond
the
Hope
and
thought
of
it
.
The
glorious
power
of
Gods
wisedom
will
never
contrive
any
thing
for
their
good
,
nor
his
mercy
accomplish
it
,
or
goodness
communicate
it
.
2.
It
s
matter
and
ground
of
marvailous
comfort
and
Content
to
the
faithful
,
to
solace
them
in
the
interest
they
have
in
Christ
,
and
this
their
Relation
to
Christ
,
as
their
Redeemer
,
Head
,
and
Husband
,
with
whom
they
are
made
one
Spirit
,
which
is
more
than
to
be
in
Heaven
,
better
than
happiness
it self
.
Thus
Asaph
Ps
.
73.
Answers
all
doubts
,
supplies
al
his
wants
,
cures
all
his
feares
.
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
in
Earth
that
I
desire
in
comparison
of
thee
.
The
Covetous
have
the
world
,
the
Epicures
their
pleasures
,
but
I
,
have
thee
,
in
comparison
of
whom
,
these
are
not
worth
the
having
,
nay
not
worth
the
nameing
.
Yea
in
Heaven
,
when
I
am
come
to
the
end
of
my
Hopes
,
what
would
I
,
what
can
I
have
there
?
I
can
have
no
more
but
this
,
but
that
the
Lord
wil
be
all
in
all
to
us
in
glory
.
As
long
as
he
is
and
wil
be
all
in
all
to
us
in
mercy
,
what
need
we
fear
,
why
should
we
care
?
But
these
thoughts
be
precious
,
and
Meditations
sweet
,
and
let
us
go
to
them
,
and
be
in
them
,
with
the
like
affection
,
as
we
shall
be
in
Heaven
.
Verse
,
23.
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
:
and
that
the
world
may
know
,
that
thou
hast
sent
me
,
and
hast
loved
them
,
as
thou
hast
love
me
.
THe
foregoing
verse
discovered
the
means
,
which
our
Savior
appointed
and
improved
also
for
the
accomplishment
of
that
Vnion
,
which
he
so
earnestly
begged
for
his
disciples
,
and
hath
pursued
by
so
many
expressions
.
In
this
verse
we
have
the
Order
set
down
,
according
to
which
it
is
wrought
,
by
the
wise
counsel
of
the
Lord
:
And
this
our
Savior
fetcheth
very
far
;
I
in
them
,
and
thou
in
me
,
that
they
&c.
Two
things
we
are
to
attend
in
this
v●rse
.
-
1.
The
ORDER
and
several
Degrees
,
by
which
this
Vnity
&
Oneness
is
accomplished
,
and
these
are
here
now
expressed
.
-
1.
The
Father
is
in
Christ
.
-
2.
Christ
is
in
them
;
and
that
which
is
implied
is
,
that
they
are
one
in
them
.
-
2.
We
have
the
several
ENDS
,
aimed
at
in
this
proceeding
of
the
Lord
,
and
those
are
three
.
-
1.
That
they
may
be
perfected
in
one
.
-
2.
That
the
world
may
know
that
thou
hast
sent
me
.
-
3.
That
they
may
know
thou
hast
loved
them
,
as
thou
lovest
me
.
1.
As
touching
The
ORDER
,
our
Savior
doth
not
mention
and
propound
it
as
it
is
in
Nature
,
but
so
as
it
may
be
best
apprehended
by
us
:
looks
not
at
things
,
as
they
are
,
but
as
they
appeare
to
us
,
and
may
most
familiarly
,
and
easily
be
conceived
by
us
:
and
so
to
lead
us
by
the
hand
,
as
it
were
,
to
that
fountain
and
first
rise
of
all
,
and
so
to
the
highest
step
and
staire
in
Heaven
which
will
point
at
eternity
.
The
Father
is
in
Christ
,
Christ
in
the
faithful
,
and
so
they
come
to
be
perfect
in
one
.
We
shal
follow
the
method
of
our
Savior
,
and
look
at
the
words
,
as
they
lie
in
the
Text
handle
the
several
peeces
,
that
the
frame
of
the
whole
may
more
throughly
be
searched
into
and
more
fully
appear
with
what
plainness
may
be
in
the
Issue
.
For
there
be
some
depths
in
some
passages
of
the
verse
which
are
fitter
to
be
admired
,
than
comprehended
,
and
exceed
the
reach
,
and
discovery
of
the
most
Judicious
Jnterpreter
,
that
I
can
look
into
,
and
indeed
,
seem
to
be
reserved
for
another
world
,
when
the
fruition
of
the
good
here
mentioned
will
prove
the
best
interpretation
.
We
will
study
to
be
wise
unto
sobriety
.
I
in
them
.
Christ
is
by
his
Spiritual
Presence
in
a
special
manner
in
the
Faithful
.
This
was
signified
to
the
Church
of
the
Jews
in
the
wilderness
,
when
the
Arke
,
the
Type
of
the
presence
of
our
Savior
,
incamped
in
the
midst
of
all
the
tribes
of
Israel
,
to
watch
over
them
,
when
they
rested
.
Was
a
Pillar
of
cloud
and
fire
to
go
before
them
,
for
special
guidance
,
when
they
arose
and
marched
in
their
travel
and
this
Moses
prized
so
highly
,
That
unless
he
went
with
them
,
he
would
not
go
into
Canaan
,
the
land
of
promise
:
The
presence
of
Christ
is
better
than
the
Land
of
promise
.
Exod.
33.15
.
If
thy
presence
go
not
with
me
,
carry
us
not
up
hence
.
Therefore
our
Savior
is
said
to
dwel
between
the
Cherubims
and
there
to
give
his
Oracles
,
his
Answer
to
his
people
.
Isa.
37.16
.
Psal.
132.14
.
The
Lord
professeth
;
This
is
my
resting
place
,
here
will
I
dwel
for
ever
.
Therefore
the
faithful
are
said
to
receive
Christ
.
As
ye
have
received
Christ
,
so
walk
in
him
.
Christ
is
said
to
be
in
them
.
2.
Cor.
13.5
.
Know
ye
not
that
Christ
is
in
you
,
unless
ye
be
reprobates
?
To
dwel
in
them
.
Eph.
3.17
.
To
live
in
them
.
Gal.
2.20
.
Yea
they
live
not
,
but
Christ
only
.
Open
here
three
things
.
-
1.
In
what
respect
Christ
is
said
to
be
in
his
.
-
2.
What
kind
of
presence
this
is
.
-
3.
After
what
manner
communicated
.
And
here
the
grounds
and
the
Reasons
of
the
point
wil
be
laid
.
1.
In
what
respect
Christ
is
said
to
be
in
his
.
Answ.
If
we
look
at
our
Savior
meerly
and
only
as
the
second
Person
in
the
glorious
.
Trinity
,
God
blessed
for
ever
,
not
attending
or
considering
his
Human
Nature
,
as
he
filleth
Heaven
and
Earth
with
his
presence
,
he
then
would
have
filled
the
hearts
of
the
Sons
of
men
in
that
manner
,
being
present
with
them
,
as
he
is
every
where
by
his
Omnipresence
:
But
the
gracious
&
spiritual
expression
of
his
presence
had
never
been
communicated
to
Adams
posterity
:
There
was
so
great
a
distance
,
such
and
so
strong
opposition
betwixt
the
corrupt
and
polluted
nature
of
man
,
and
the
purity
of
the
holy
nature
of
the
blessed
God
,
that
there
was
no
possibility
that
ever
there
should
be
,
any
agreement
and
communion
,
while
man
continued
in
that
corrupt
condition
.
Can
two
walk
together
,
except
they
be
agreed
?
Am.
3.3
.
Much
less
dwel
together
.
Yea
the
Lord
professeth
,
Psal.
5
,
4.
Wickedness
shal
not
dwel
with
him
,
much
less
he
in
it
.
When
his
pure
eyes
cannot
endure
to
behold
iniquity
with
any
approbatiō
,
he
shal
be
thought
to
take
up
his
abode
there
?
No.
What
commun●o●
between
light
and
darkness
,
Christ
and
Belial
?
that
is
,
there
is
none
,
there
can
be
none
.
Therefore
we
must
look
at
Christ
,
as
God-man
,
as
he
had
taken
our
nature
into
union
with
him
,
and
so
in
and
by
it
,
had
made
way
for
the
communication
of
himself
to
his
.
By
the
nature
of
man
he
communicates
his
spiritual
presence
to
the
Sons
of
men
.
By
this
,
life
is
provided
for
the
world
of
Gods
elect
.
By
this
they
come
to
be
made
partakers
of
it
.
John
,
6.51
.
I
am
the
liveing
bread
which
came
down
from
Heaven
,
If
any
man
eat
this
bread
,
he
shal
live
for
ever
.
But
the
question
might
have
been
what
is
that
bread
?
he
answers
.
The
bread
I
wil
give
is
my
flesh
,
which
I
wil
give
for
the
life
of
the
world
.
Because
his
humane
nature
is
that
mean
,
whereby
life
was
purchased
,
and
the
conduit
,
by
which
it
was
conveyed
to
lost
man
.
And
therefore
he
adds
.
Except
ye
eat
the
flesh
of
the
Son
of
man
,
ye
have
no
life
.
And
vers.
56.
He
that
eateth
my
flesh
&
drinketh
my
blood
dwelleth
in
me
and
I
in
him
.
So
that
there
is
no
communion
with
Christ
,
no
sharing
in
his
spiritual
presence
and
special
vertue
,
but
by
his
flesh
.
Christ
,
God
and
Man
is
our
spiritual
good
,
otherwise
he
is
not
,
nay
cannot
be
digested
for
the
spiritual
refreshing
of
the
faithful
soul
.
2.
What
kind
of
presence
this
is
.
Answer
.
In
the
words
of
the
doctrine
,
it
is
a
spiritual
presence
,
not
carnal
or
corporal
;
in
so
much
,
that
the
Apostle
if
he
had
known
Christ
after
the
flesh
,
yet
he
knowes
him
no
more
after
that
manner
.
2.
Cor.
5.16
.
For
the
flesh
profits
nothing
,
sayes
our
Savior
;
the
words
I
speak
,
are
spirit
and
life
.
John
.
6.63
.
Certain
it
is
,
the
bodily
presence
of
our
Savior
is
not
here
attended
according
to
the
conceit
of
the
Capernaites
,
and
the
Papists
at
this
day
:
as
though
it
were
possible
for
the
very
flesh
of
our
Savior
to
be
in
al
places
,
or
in
many
places
,
according
to
the
administrations
of
the
ordinances
,
which
signify
or
represent
the
same
.
Nor
yet
can
the
very
flesh
of
our
Savior
in
it self
considered
be
truly
availeable
to
purchase
any
spiritual
good
or
communicate
any
spiritual
vertue
.
Yet
this
is
certain
and
for
ever
to
be
observed
,
that
the
humane
nature
taken
with
the
deity
,
and
in
vertue
of
the
deity
,
puts
forth
a
power
in
the
expression
of
his
spritual
presence
;
whereof
more
anon
.
And
the
Lord
Christ
is
thus
spiritually
present
in
his
Church
,
as
a
head
may
be
truly
said
to
be
really
and
rventually
in
the
body
.
For
this
is
the
office
of
our
Savior
and
that
in
a
proper
and
peculiar
manner
.
He
is
said
to
be
the
Head
of
his
Church
,
neither
the
Father
nor
the
Holy
Ghost
.
The
Father
is
the
Father
of
the
Church
:
and
Holy
Spirit
the
Comfortēr
of
the
Church
:
but
Christ
hath
this
impropriate
in
him
,
that
He
is
the
Head
.
Eph.
4.15
.
Grow
up
in
●o
him
in
al
things
which
is
the
head
,
even
Christ
.
And
Chap.
5.23
.
He
is
the
head
of
the
Church
,
and
the
Savior
of
the
body
.
Because
this
appertaines
to
him
,
not
as
God
onely
,
for
then
al
the
persons
had
partaked
thereof
,
as
common
:
but
as
the
second
person
in
the
Trinity
sent
of
the
Father
working
next
in
order
from
him
,
and
as
so
sent
and
workking
,
terminating
the
same
Nature
upon
himself
,
for
the
great
work
of
our
Redemption
,
and
so
he
is
head
.
1.
It
s
proper
to
him
to
have
al
Grace
firstly
in
himself
,
in
way
and
right
of
communication
,
for
had
he
not
been
the
son
of
man
and
son
of
God
together
,
the
way
of
Grace
and
life
had
been
shut
up
from
the
sons
of
Adam
.
Hebr.
10.20
.
And
in
this
sence
it
is
said
,
That
with
him
is
the
Wel
of
life
.
Ps.
36.9
.
And
he
is
said
to
be
a
fountain
of
living
Waters
;
to
have
life
in
himself
.
Joh.
5.26
.
And
to
quicken
whom
he
wil.
Joh.
5.21
.
2.
The
right
and
propriety
of
immediate
dispensation
is
committed
to
his
hand
,
of
all
Grace
and
good
:
Of
his
Grace
we
receive
Grace
for
Grace
.
Joh.
1.16
.
And
the
Holy
Spirit
takes
of
his
,
not
of
his
own
,
when
he
communicates
to
the
Souls
of
the
Saints
.
Joh.
16.14
,
15.
He
shal
shew
you
al
things
.
He
shal
glorifie
me
,
for
he
shal
receive
of
mine
.
Al
things
that
the
Father
hath
are
mine
.
Therefore
said
I
,
He
shal
take
of
mine
and
shew
it
unto
you
.
3.
The
manner
how
this
spiritual
presence
is
communicated
.
Answ.
It
appeares
in
the
Nature
and
maaner
of
it
in
three
things
,
1.
The
second
person
in
the
glorious
Trinity
assuming
our
Nature
into
mystical
and
personal
union
with
himself
,
remaining
the
same
person
after
the
union
which
he
was
before
the
union
,
doth
therein
become
surety
for
the
faithful
,
and
enter
into
covenant
with
God
the
Father
in
their
room
,
and
purchase
both
Grace
and
glory
in
their
behalf
.
For
had
he
not
taken
the
Nature
of
man
,
it
had
been
unpossible
he
should
have
communicated
unto
man
any
good
.
So
the
Apostle
reasons
,
when
he
would
shew
the
way
how
life
came
to
be
derived
to
the
seed
of
Adam
,
and
not
unto
Angels
,
gives
this
as
the
ground
.
Hebr.
2.16
.
For
v●rely
●e
took
not
on
him
the
Nature
of
Angels
,
but
the
Seed
of
Abraham
.
And
therefore
these
were
redeemed
,
life
was
conveyed
unto
these
:
the
other
in
their
sins
and
sorrows
.
And
being
thus
fitted
for
the
place
of
a
Surety
,
He
did
in
special
manner
enter
upon
termes
of
agreement
in
the
behalf
of
those
,
he
would
do
good
unto
;
The
happiness
of
those
were
committed
to
his
care
by
the
Father
,
and
undertaken
willingly
by
himself
.
Joh.
6.38
,
39.
This
is
the
will
of
the
Father
,
that
those
that
he
hath
given
me
,
I
should
lose
none
,
but
raise
them
up
at
the
last
day
.
And
he
is
as
careful
to
attend
their
spiritual
welfare
,
as
may
be
;
therefore
he
concludes
of
them
,
in
their
times
,
and
answerable
to
their
conditions
.
I
have
other
Sheep
,
and
those
I
must
bring
.
Joh.
10.16
.
And
when
they
are
brought
,
I
will
in
no
wise
cast
away
,
nor
suffer
any
to
take
them
away
.
Joh.
6.37
.
2.
Having
thus
purchased
Grace
and
glory
for
them
,
he
hath
now
both
right
and
liberty
to
improve
al
power
in
Heaven
and
Earth
,
to
communicate
Grace
and
glory
to
them
.
Yea
the
Human
Nature
of
our
Savior
hath
liberty
&
power
to
let
on
work
any
,
and
all
the
Attributes
in
the
behalf
of
the
poorest
beleever
in
the
world
:
yea
right
to
send
the
good
Spirit
of
the
Lord
for
his
spiritual
relief
.
Joh.
17.2
.
Thou
hast
given
him
(
that
is
Christ
)
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
And
therefore
in
verse
4.
he
saith
,
I
have
finished
the
work
,
thou
gavest
me
to
do
.
q.
d.
Christ
hath
nothing
to
do
in
this
vale
of
●eare●
,
but
search
ou●
,
and
seek
up
some
scattered
and
wildering
Servants
of
the
Lord
.
Yea
liberty
to
send
the
spirit
upon
this
imployment
.
Joh.
15.26
.
When
the
comforter
is
come
,
whom
I
will
send
you
from
the
Father
.
Yea
makes
this
his
main
Errand
to
heaven
in
his
ascension
.
Joh.
16.7
.
It
is
expedient
&c.
If
I
depart
,
I
will
send
him
unto
you
.
3.
He
doth
improve
this
power
and
the
operation
of
the
Spirit
to
close
the
Soule
with
himself
;
and
to
hold
the
bent
of
the
heart
towards
him
for
ever
.
1
Cor.
6.17
.
He
that
is
joyned
to
the
Lord
is
one
Spirit
.
As
by
his
spirit
he
sanctified
our
Nature
and
took
it
into
personal
union
with
himself
and
gave
in
subsistence
,
which
of
it self
it
had
not
,
nor
could
attain
:
So
by
the
operation
of
his
Spirit
he
prepares
the
Soul
for
himself
,
carries
it
in
the
promise
to
himself
,
and
acts
it
upon
himself
:
The
Soul
moved
by
the
vertue
of
the
Spirit
,
moves
to
and
staies
upon
the
Lord
Christ
.
As
in
the
Eccho
,
the
Air
moved
by
the
voice
,
in
such
manner
returns
the
same
voice
,
by
vertue
of
its
own
motion
.
Come
unto
me
.
I
come
,
Lord
.
And
not
only
carries
and
closeth
the
Soul
with
himself
,
but
holds
it
in
this
holy
bent
to
himself
that
way
,
Christ-ward
,
Heaven-ward
.
This
is
like
the
growing
up
with
Christ
,
being
as
scions
ingrafted
into
him
,
as
the
true
Vine
,
and
so
are
truly
,
and
so
called
,
sons
,
as
the
scions
united
to
the
stock
,
may
fitly
be
called
the
Sons
thereof
;
and
hence
,
Christ
is
stiled
,
The
eternal
Father
.
Isa.
9.6
.
Behold
a
Son
is
given
,
and
this
son
is
a
Father
,
and
an
eternal
Father
,
and
begets
us
as
sons
unto
his
Father
,
and
will
deliver
us
up
unto
him
,
at
the
great
day
.
Here
am
I
and
the
Children
which
thou
hast
given
me
.
Hebr.
2.13
.
This
is
that
which
Christ
calls
his
abiding
in
us
.
If
I
abide
in
you
,
and
you
in
me
.
Joh.
15.4
.
The
Reason
in
a
word
is
this
,
He
that
is
the
life
of
the
faithful
,
must
be
in
the
faithful
:
So
is
Christ
.
Gal.
2.20
.
Col.
3.4
.
When
Christ
who
is
our
life
&c.
USE
1.
CAUTION
:
To
al
,
especially
the
wicked
and
enemies
of
the
Saints
:
That
they
do
not
offend
and
wrong
them
,
or
do
the
least
evil
to
them
because
they
do
wrong
to
the
Lord
Jesus
,
and
he
so
takes
it
,
as
to
himself
.
Act.
9.
Saul
,
why
persecutest
thou
me
?
And
the
sufferings
of
the
Saints
for
a
good
cause
are
called
the
sufferings
of
Christ
.
2.
Cor.
1.5
.
Thus
the
Lord
sends
to
Sennacherib
.
Isa.
37.28
.
I
know
thy
going
out
,
and
thy
coming
in
,
and
thy
rage
against
me
.
It
was
bent
against
Hezekiah
and
the
people
of
Jerusalem
,
but
it
was
against
the
Lord
,
in
them
.
True
it
is
,
The
wicked
see
not
,
know
not
,
consider
not
this
,
being
blinded
with
Ignorance
and
Malice
;
and
therefore
Paul
asks
the
question
,
when
Christ
speaks
,
Who
art
thou
Lord
?
q.
d.
I
own
not
thy
speech
,
nor
understand
thy
person
.
Our
Savior
answers
,
I
am
Jesus
whom
thou
persecutest
.
Yea
this
wil
be
for
the
condemnation
of
their
persons
and
confusion
of
their
faces
,
at
the
day
of
Judgment
,
when
the
Saints
in
this
sentence
shal
be
honored
,
and
they
set
down
,
for
ever
abased
before
their
faces
.
Depart
ye
cursed
&c.
For
I
was
in
prison
and
ye
visited
me
not
&c.
Why
,
When
Lord
saw
we
thee
&c.
They
were
not
acquainted
with
the
presence
of
our
Savior
.
He
add
,
In
that
ye
did
it
not
to
one
of
these
,
ye
did
it
not
to
me
.
Therefore
if
the
Argument
was
strong
,
whereby
our
Savior
would
perswade
all
to
be
feareful
of
offending
,
even
one
of
these
little
ones
,
though
they
were
alone
,
and
though
little
:
because
●hat
in
Heaven
their
Angels
do
alwaies
behold
the
f●ce
o●
their
heavenly
Father
;
ready
to
attend
his
pleasure
,
to
execute
his
wil
for
their
preservation
,
and
for
the
ruine
of
their
enemies
.
Math.
18.10
.
Then
much
more
,
this
Argument
.
He
that
is
Lord
of
glory
and
hath
all
power
in
Heaven
and
Earth
is
in
them
,
and
suffers
with
them
;
and
therefore
cannot
but
protect
them
,
and
relieve
both
his
and
their
wrongs
:
Is
in
Heaven
at
Gods
right
hand
,
and
is
also
in
their
hearts
.
USE
2.
To
desire
the
fellowship
and
to
delight
in
the
society
of
the
faithful
:
For
we
shal
keep
no
worse
company
than
that
of
our
Savior
.
Though
happily
they
dwel
in
a
smo●ky
cottage
,
have
course
fa●e
,
be
in
a
mean
condition
;
yet
if
Christ
dwel
in
them
,
we
need
not
be
ashamed
to
converse
with
them
,
and
own
them
.
Go
in
to
their
companies
,
as
resolving
to
go
to
Court
.
For
where
the
King
is
,
the
Court
is
:
his
presence
makes
it
.
We
should
look
at
the
faithful
,
as
the
great
Heires
of
glory
,
and
Courtiers
of
Heaven
:
we
cannot
injoy
their
society
,
but
we
may
also
come
to
the
sight
of
our
Savior
,
and
speech
with
him
.
So
,
1.
Joh.
1.3
.
This
we
write
,
that
you
may
have
fellowship
with
us
;
and
truly
our
fellowship
is
with
the
Father
and
with
the
S●n.
So
they
;
Zach.
8.13
.
And
therefore
as
the
Apostle
Hebr.
13.2
.
Be
careful
to
entertain
strangers
,
for
thereby
some
have
entertained
Angels
unawares
:
so
be
ready
to
entertain
the
Saints
,
the
poor
members
of
Christ
,
hereby
we
shal
entertain
Christ
.
Receive
such
servants
into
your
families
&c.
USE
3.
Hence
by
way
of
TRYAL
,
we
way
gain
undoubted
evidence
unto
our
Hearts
,
that
we
are
indeed
Beleevers
,
and
truly
beloved
of
God
and
his
Son
:
If
once
we
find
this
blessed
Son
the
Lord
Jesus
by
his
spiritual
and
special
presence
in
our
souls
,
It
s
a
never
failing
argument
which
will
give
in
assurance
of
our
good
condition
,
beyond
all
that
the
Divels
can
object
,
or
our
fears
and
discouraged
hearts
can
question
.
The
Apostle
puts
it
beyond
the
possibility
of
any
cavil
.
If
Christ
be
given
to
thee
,
how
shal
not
God
,
but
give
al
things
Els
?
that
is
,
hold
this
ground
,
and
make
that
good
,
Thy
carnal
reason
,
by
al
the
deluded
Devise
,
whereby
it
would
daunt
thy
heart
,
it
cannot
put
a
colorable
appearance
of
any
possibility
,
but
that
al
things
,
that
are
good
,
should
be
given
thee
.
He
that
hath
the
Son
,
hath
life
.
Make
that
sure
,
and
then
al
the
rest
is
safe
,
past
al
peradventure
,
nay
beyond
dispute
.
For
al
the
jealousies
and
suspicious
that
arise
in
our
own
hearts
,
al
the
darkness
and
difficulties
that
appear
in
al
discoveries
that
are
made
:
all
the
questions
that
come
upon
the
most
searching
inquiries
and
examinations
touching
any
soundness
of
any
Grace
,
or
any
work
of
Grace
,
and
so
of
the
sincerity
of
the
heart
,
and
the
truth
and
goodness
of
a
mans
estate
;
If
any
doubt
arise
,
whether
sure
or
no
,
certain
or
no
,
in
conclusion
it
is
lastly
resolved
,
settles
and
centers
,
as
they
say
,
Here
:
If
Issues
from
our
not-union
with
Christ
.
This
may
be
done
by
some
other
power
,
proceed
from
some
other
principle
,
than
the
spirit
of
the
Lord
Jesus
.
This
is
not
a
certain
fruit
of
our
union
to
Christ
,
or
the
inhabitation
of
the
spirit
of
Jesus
in
us
.
And
in
Issue
,
unless
it
lead
necessarily
to
a
Christ
,
or
be
derived
infallibly
from
him
,
and
the
interest
we
have
in
covenant
with
him
.
It
s
no
more
than
that
a
man
may
have
,
who
hath
no
Grace
:
It
s
no
more
,
but
that
which
a
man
may
do
,
that
hath
no
part
in
a
Savior
.
And
hence
,
al
such
evidences
fal
to
the
ground
and
utterly
fail
.
And
in
truth
,
the
weakness
of
expressions
in
this
kind
,
men
taking
shews
for
substance
,
seemings
and
some
appearances
of
things
for
the
truth
of
things
themselves
,
hath
been
the
cause
,
that
many
have
been
cousened
with
their
own
conceipts
,
and
apprehensions
:
many
have
denied
all
evidences
,
because
those
which
they
had
and
too
much
trusted
unto
,
were
fall
,
and
failed
them
utterly
at
times
of
need
.
Therefore
the
Holy
Ghost
presseth
this
so
instantly
,
and
checks
the
failing
in
it
so
sharply
.
2
Cor.
13.5
.
Prove
and
examin
your selves
,
whether
ye
be
in
the
Faith
or
no
,
Acted
by
,
and
carried
by
the
power
of
Faith
.
Why
?
how
shal
we
discern
that
?
Know
ye
not
that
Christ
is
in
you
?
If
once
that
be
brought
about
,
the
business
is
offa
hand
,
and
its
a
sin
and
a
shame
ye
should
not
.
Vnless
ye
be
reprobates
.
that
is
drossy
men
,
Christians
that
have
not
the
right
mettal
,
are
not
of
the
right
make
:
you
should
not
but
know
this
.
This
presence
special
and
spiritual
discovers
it self
in
two
things
,
Not
to
trouble
you
with
more
;
1.
He
that
hath
this
presence
,
hath
somthing
,
and
finds
somthing
above
the
bounds
of
al
created
abilities
,
that
even
the
greatest
sufficiency
of
the
creature
,
the
best
indeavours
and
improvements
of
the
best
meanes
in
providence
could
reach
unto
,
A
wisedom
beyond
all
a
mans
Wit
and
readiest
subtilties
and
largest
apprehensions
:
a
power
beyond
all
the
power
of
Nature
,
beyond
what
a
mans
abilities
and
dexterity
can
compass
,
education
give
,
skil
of
art
and
sciences
attain
,
practise
and
experience
find
out
:
beyond
al
the
moral
impressions
,
that
the
power
of
all
meanes
and
help
under
Heaven
can
leave
upon
the
Soul
.
It
was
said
of
Saul
,
that
the
Lord
gave
him
another
heart
,
than
formerly
he
had
,
he
had
the
spirit
of
Government
,
a
special
ability
to
the
discharge
of
the
place
that
the
Lord
had
called
him
unto
:
So
it
is
with
every
Christian
,
he
hath
another
heart
,
than
ever
before
,
and
performes
his
duties
from
another
power
,
than
ever
he
did
before
,
If
any
man
require
a
testimony
of
Christ
speaking
in
me
.
And
therefore
it
s
the
reason
,
which
he
gives
,
why
the
things
of
God
are
known
by
beleevers
,
and
not
known
to
the
greatest
of
the
world
.
1.
Cor.
2.11
.
No
man
knowes
the
things
of
God
,
but
the
Spirit
of
God
and
we
have
not
received
the
spirit
of
the
world
,
but
the
spirit
of
God
.
Nay
he
comes
yet
lower
,
to
the
very
expression
of
the
words
:
Which
things
we
speak
,
not
in
the
words
which
mans
wisdome
teacheth
,
but
which
the
Holy
Ghost
teacheth
.
And
the
Saints
often
find
,
and
profess
it
,
they
are
helped
and
carried
beyond
al
the
abilities
they
have
,
yea
beyond
al
the
power
of
al
the
grace
they
have
.
That
look
,
as
when
we
see
a
swadling
Child
left
in
his
Cradle
in
a
lower
room
,
come
againe
,
we
find
it
laid
in
the
highest
loft
or
Chamber
in
the
house
,
each
man
easily
concludes
:
There
was
another
power
than
that
it
had
of
it self
,
that
conveyed
it
thither
.
So
here
:
when
the
poor
and
ignorant
amongst
men
;
come
to
know
and
do
the
things
that
are
spiritual
;
Eph.
2.10
.
His
workmanship
.
They
are
inlightned
and
inabled
,
beyond
al
they
had
,
or
ever
once
apprehended
;
or
could
come
into
their
own
thoughts
,
there
was
a
higher
power
,
even
the
presence
and
assistance
of
a
God
,
the
Lord
Jesus
himself
to
help
.
Math.
11.25
.
I
thank
thee
O
Father
,
that
thou
hast
revealed
these
things
to
babes
:
and
adds
,
no
man
knowes
the
Father
,
but
the
Son
.
Therefore
the
Prophet
begs
,
that
he
might
not
be
left
to
his
spirit
:
Psal.
143.10
.
Teach
me
the
way
to
thee
,
thy
Spirit
is
Good
;
q.
d.
My
spirit
is
naught
.
2.
Where
the
presence
of
Christ
is
,
The
soul
at
the
lowest
ebb
,
and
the
greatest
under
,
that
ever
it
comes
unto
,
it
is
yet
ever
panting
after
a
Savior
,
cannot
●est
before
it
come
to
him
.
Isa.
26.8
.
The
desires
of
our
Souls
are
towards
thy
name
,
and
to
the
remembrance
of
thee
.
In
the
greatest
desertion
,
that
can
befal
them
,
the
greatest
temptation
that
can
assault
:
by
the
one
,
they
are
disinabled
to
do
,
what
they
would
;
by
the
other
opposed
and
hindred
from
attaining
that
which
they
do
indeavor
.
Yet
they
set
themselves
that
way
.
Though
they
see
;
they
are
like
Captives
,
and
under
the
Tiranny
of
their
distempers
;
they
find
,
they
do
not
:
yea
may
be
at
such
an
under
,
and
in
a
forlorne
condition
,
that
they
conclude
,
they
are
past
Hope
and
expectation
;
never
shal
be
recovered
:
yet
their
hearts
bless
them
,
that
injoy
that
happy
estate
;
and
Oh
that
they
might
.
That
as
it
s
said
of
the
ungodly
:
They
set
themselves
in
a
way
that
is
not
good
:
These
contrariwise
,
set
themselves
in
the
aime
and
bent
of
their
heart
.
Rom.
7.
As
the
Pilot
that
hath
the
Helm
in
his
hand
,
though
,
it
may
be
,
the
wind
is
too
stiff
,
and
the
stream
too
strong
,
and
al
against
him
,
that
he
cannot
make
way
forward
,
nay
,
it
may
be
,
is
turned
back
again
,
by
contrary
stormes
,
yet
he
tacks
about
,
and
keeps
her
to
that
point
stil
:
So
here
:
when
the
Lord
Christ
takes
the
Helm
of
the
heart
of
a
beleever
in
his
own
hand
,
though
the
wind
and
tyde
of
the
most
violent
temptation
,
for
the
while
,
stop
his
course
:
yet
the
bent
of
the
heart
is
that
way
:
My
Soul
followeth
hard
after
thee
.
Psal.
63.8
.
USE
4.
This
shews
the
excellency
of
the
Saints
,
even
in
the
meanest
and
worst
condition
,
above
the
wicked
and
ungodly
,
when
they
are
in
the
greatest
ruffe
and
Soveraignty
,
that
they
can
attain
unto
in
this
world
.
The
Saints
are
the
Temple
of
the
liveing
God
.
2.
Cor.
6.16
.
Their
Souls
are
the
throne
,
where
the
Lord
sits
and
shews
the
riches
of
the
glory
of
his
Grace
and
mercy
;
the
habitation
where
he
dwels
,
and
takes
up
his
abode
:
the
Kingdom
where
he
rules
by
the
power
of
his
Grace
,
the
Guidance
and
Government
of
his
blessed
Spirit
,
and
the
scepter
of
his
word
.
True
he
exerciseth
the
Soveraignty
of
his
power
and
justice
upon
the
wicked
on
Earth
,
and
the
damned
in
Hel
,
as
amongst
his
Enemies
and
Out-laws
,
whose
rebellion
he
wil
revenge
,
and
whose
ruine
he
wil
work
,
according
to
the
desert
of
their
works
.
But
his
Children
and
servants
are
his
loyal
and
loving
subjects
,
amongst
whom
he
sets
up
the
Kingdom
and
exerciseth
the
government
of
his
Grace
and
mercy
,
and
they
in
love
and
loyalty
submit
thereunto
,
and
advance
the
same
.
The
hearts
of
his
are
,
as
I
may
say
,
the
Paradise
of
Gods
pleasure
,
in
which
he
walks
,
and
takes
his
content
.
So
the
Lord
promiseth
.
I
will
walk
among
them
.
So
the
wise
man
professeth
:
Wisedom
delights
in
the
habitable
part
of
the
world
.
Prov.
8.31
.
This
is
my
habitation
for
ever
,
here
I
delight
to
dwel
.
But
it
is
not
so
with
the
wicked
,
it
s
not
so
with
them
.
Those
miserable
Souls
of
theirs
are
the
throne
where
Satan
sits
,
that
Synagogue
where
he
is
worshipped
,
and
even
where
his
throne
is
seated
.
Rev.
2.
The
habitation
and
Hel
where
he
abides
.
Math.
12.45
.
—
Came
and
found
the
House
swept
and
garnished
:
The
Kingdom
of
darkness
in
which
he
rules
.
Eph.
2.2
.
He
rules
in
the
hearts
of
the
Children
of
disobedience
,
There
he
sports
himself
,
and
there
he
finds
and
takes
greatest
contentment
.
Because
he
hath
such
,
as
will
heare
and
entertain
his
suggestions
,
and
do
his
wil
and
lusts
:
and
therefore
they
are
said
to
be
Satans
,
and
of
the
Devil
,
yea
to
be
Devils
.
Look
therefore
what
difference
there
is
between
Heaven
and
Hell
,
the
Kingdome
of
light
,
and
the
Kingdom
of
darkness
,
the
habitation
of
Devils
,
and
the
temple
of
the
Lord
:
Such
is
the
excellency
of
the
Saints
,
such
is
the
miserable
condition
of
the
ungodly
.
USE
,
5.
Here
is
matter
of
marvelous
and
unspeakable
COMFORT
to
al
the
Saints
,
to
cure
us
or
al
Fears
,
and
deliver
us
from
al
discouragements
that
ever
we
shal
meet
withal
in
this
World
.
The
Lord
Jesus
is
a
Helper
,
a
strong
Helper
,
ready
to
save
:
so
the
Apostle
Phil.
4
,
infers
,
The
Lord
is
at
hand
.
Are
Devils
at
hand
to
tempt
thee
?
are
Enemies
subtil
,
and
mighty
at
hand
to
persecute
,
and
oppose
thee
?
are
thy
fears
and
discouragements
at
hand
to
over-bear
thee
?
The
Lord
Jesus
is
at
hand
,
neer
t●ee
,
nay
,
in
thee
,
to
succor
,
and
supply
,
add
satisfie
.
1.
Comfort
in
al
thy
Spiritual
tryals
,
when
Satan
grows
most
fel
,
thy
corruptions
most
strong
,
and
thy
heart
begins
to
fail
thee
in
the
apprehension
of
thine
Infirmities
,
as
that
thou
shalt
never
be
able
to
subdue
,
to
overcome
,
nay
,
not
to
resist
.
Behold
,
1
John
,
4.4
.
be
they
never
so
great
;
Greater
is
he
that
is
in
thee
,
than
be
that
is
in
the
world
.
Though
thou
beest
never
so
weak
,
and
thine
Enemies
nevers
so
great
,
Christ
is
greater
than
al
Devils
,
than
al
distempers
,
than
al
the
power
of
darkness
,
and
malice
of
the
wicked
.
Thou
seest
and
findest
a
Law
in
they
Members
rebelling
against
the
Law
of
thy
Mind
,
and
carrying
thee
captive
.
Behold
the
Law
of
the
Spirit
of
Life
in
Christ
,
shal
free
thee
from
the
Law
of
Sin
,
Rom
,
8.3
.
Here
is
Law
against
Law
,
Spirit
against
Spirit
,
Christ
against
thy
Corruption
:
That
Spirit
is
in
Christ
,
and
Christ
is
in
thee
.
Therefore
our
Saviour
concludes
,
None
shall
take
them
our
of
my
hand
;
neither
head
of
Satan
,
nor
hand
and
power
of
Sin
and
Grave
;
John
,
10.28
.
2.
Comfort
against
WANTS
and
Necessities
,
that
may
surprize
,
and
over-bear
thee
.
Thy
Pressures
,
and
Calamities
are
present
,
they
pinch
,
and
sit
sad
:
The
Lord
Jesus
is
present
to
sweeten
thy
sorrows
with
the
sense
of
his
Love
,
and
to
supply
al
with
the
fulness
of
his
sufficient
Grace
.
It
would
refreshany
in
sickness
,
had
he
but
the
Physitian
by
him
,
that
could
heal
.
It
would
refresh
the
Child
in
Misery
and
want
,
were
the
tender
mother
by
,
that
would
pity
,
could
relieve
.
Our
Saviour
is
al
,
and
more
than
al
;
he
can
answer
al
thy
desires
,
and
he
is
present
,
and
apprehensive
of
thy
grievances
.
In
all
their
afflictions
,
he
was
afflicted
:
He
is
in
thee
,
he
shares
in
al
thy
sorrows
:
Why
persecutest
thou
me
?
So
David
,
Psal.
73.26
.
My
heart
,
and
my
flesh
,
al
inward
,
and
outward
helps
fail
,
but
the
Lord
is
the
strength
of
my
heart
;
his
wisdom
was
in
his
mind
,
his
subjection
in
his
wil
,
his
sweet
calms
and
quiet
in
his
distempered
affections
,
that
strengthened
al.
USE
,
6.
Matter
of
Humiliation
to
all
the
Saints
,
who
have
Christ
so
neer
to
them
,
so
spiritually
,
so
specially
present
with
them
,
and
yet
they
know
so
little
of
him
,
are
so
little
acquainted
with
him
:
As
Paul
in
another
case
,
Acts
,
17.23
.
touching
the
Altar
set
up
to
the
unknown
God
,
he
answers
,
Whom
ye
ignorantly
worship
,
him
I
shew
unto
you
,
for
he
is
not
far
from
you
;
for
in
him
we
live
,
and
move
,
and
have
our
being
.
So
of
Christ
,
whom
ye
ignorantly
worship
,
and
desire
to
see
,
and
enquire
of
Christ
by
Christ
:
As
Mary
asked
of
the
Lord
,
where
the
Lord
Jesus
was
.
O!
they
go
weeping
,
and
seeking
after
a
Savior
,
complain
they
cannot
hear
of
him
,
&c.
mourn
after
him
.
He
is
not
far
from
you
,
nay
,
is
in
you
,
and
works
al
your
works
for
you
.
Your
Consciences
have
been
in
terror
,
and
perplexity
,
and
again
quelled
Tweetly
,
and
calmed
:
it
was
Christ
that
did
it
.
Your
Spirits
were
sunk
down
in
discouragements
,
and
knew
not
how
to
recover
themselves
,
and
yet
beyond
hope
supported
:
it
was
Christ
that
did
it
.
And
therefore
,
as
our
Saviour
complained
,
and
checked
Philip
,
John
,
14.9
.
Have
I
been
so
long
with
you
,
and
dost
thou
not
know
me
,
Philip
?
Hath
Christ
so
long
striven
with
those
rebellious
?
so
long
comforted
,
quickened
,
in
weaknesses
strengthened
you
,
in
wants
supplied
,
helped
you
to
cal
?
so
often
heard
,
so
long
born
with
al
that
baseness
?
and
do
ye
not
yet
know
Jesus
Christ
?
Complain
of
thine
own
blindness
,
and
heedlesness
:
The
Lord
Jesus
was
in
this
place
,
in
this
heart
,
and
I
was
not
aware
of
him
;
wretch
that
I
am
,
Gen.
28.16
.
USE
,
7.
Here
is
matter
of
Admiration
,
even
to
force
us
to
stand
amazed
at
the
endless
compassion
of
a
Savior
.
Why
should
he
pass
by
so
many
?
as
good
,
and
better
than
our selves
,
as
we
came
out
of
the
Lyons
of
Adam
,
yet
to
knock
at
our
doors
,
cal
upon
us
?
John
,
14.22
.
Lord
,
why
wilt
thou
shew
thy self
to
us
,
and
not
unto
the
world
?
Why
shed
his
blood
for
us
?
send
his
Spirit
to
us
?
why
pass
by
so
many
provocations
,
and
pity
,
and
pardon
us
?
As
Solomon
,
Behold
the
Heaven
is
not
able
to
contain
thee
,
how
shal
this
so
poor
a
Tent
?
So
thou
of
thy
heart
;
and
is
it
possible
?
Or
as
she
,
How
comes
it
,
that
the
Mother
of
my
Lord
is
come
unto
me
?
It
was
Moses
his
Dispute
,
Deut.
4.34
.
Did
ever
God
assay
?
&c.
Did
ever
people
hear
God
?
&c.
But
they
have
God
dwelling
in
them
.
USE
,
8.
Of
Exhortation
.
1.
To
be
affected
with
the
presence
of
so
great
a
Majesty
,
and
so
affected
with
his
presence
,
as
to
see
our
own
weakness
,
and
worthlesnes
.
When
God
had
Schooled
Job
out
of
the
Whirl-whind
,
see
how
he
sits
down
abased
,
Behold
,
I
am
vile
.
How
the
Centution
esteemed
the
presence
of
our
Saviour
in
the
daies
of
his
Humiliation
?
Behold
,
I
am
not
worthy
thou
should'st
come
under
my
Roof
.
How
we
of
our
Saviours
Spiritual
presence
now
in
glory
?
to
come
so
neer
,
as
to
dwel
in
these
wretched
hearts
of
ours
.
2.
Therefore
study
to
give
suitable
entertainment
,
and
welcom
,
to
so
glorious
a
Guest
;
set
al
our
abilities
on
work
,
as
Abraham
his
Servants
,
that
we
may
answer
the
coming
and
kindness
of
the
Lord
.
And
that
's
in
Two
things
:
-
1
Content
him
with
the
provision
we
make
.
-
2
Honor
him
with
attendance
that
is
meet
.
1
Study
his
Content
.
Walk
in
all
well-pleasing
,
This
in
four
things
:
-
1.
Bring
truth
of
Spirit
in
al
our
performances
.
Psal.
51.6
.
Thou
lovest
truth
in
the
inner
parts
:
So
Hezekiah
,
Remember
how
I
have
walked
before
thee
with
.
an
upright
heart
,
Isa.
38.3
.
God
seeks
for
such
,
who
is
a
God
of
Truth
,
just
and
right
,
Deut.
32.4
.
only
the
heart
,
of
al
the
Sacrifice
.
-
2.
Present
him
with
nothing
but
his
own
.
That
which
he
commands
not
,
he
accepts
not
,
Who
required
these
things
?
No
man
knows
what
wil
please
him
,
before
he
shew
his
pleasure
,
Matth.
15.9
.
They
worship
him
in
vain
,
when
they
invent
dishes
of
their
own
.
-
3.
Let
the
Diet
be
fresh
,
and
new
dressed
.
That
which
is
old
and
stale
,
it
is
not
wholsom
,
much
less
honorable
,
to
set
it
before
a
stranger
.
It
must
be
fresh
,
fat
,
and
good
,
and
new
killed
.
Psal.
98.1
.
David
speaks
of
a
new
Song
of
Thanksgiving
.
As
in
the
Shew-bread
,
which
was
dayly
set
before
the
Lord
:
it
must
be
set
on
fresh
,
in
the
several
seasons
,
Levit.
24.8
.
Exod.
25.30
,
each
Sabboth
.
God
gives
a
new
Command
:
It
's
an
old
Command
,
but
renewed
with
fresh
colors
,
a
new
Covenant
Jer.
31.31
.
So
we
,
bring
new
Love
,
Faith
,
and
Repentence
,
renew
,
and
stirr
up
a
fresh
thy
Graces
.
4.
Humility
and
feare
.
Mic.
6.8
.
Isa.
66.2
.
Men
converse
with
marvailous
underness
and
awfullness
,
before
great
personages
,
when
they
are
sleight
and
negligent
in
the
presence
of
their
underlings
.
So
must
we
be
awful
and
feareful
when
we
come
into
Christs
presence
,
to
be
negligent
here
is
to
dishonor
and
to
distast
him
:
it
is
to
use
him
,
as
an
underling
.
2.
Honor
him
with
our
attencance
.
1.
Attend
him
with
gladness
and
cheerfullness
of
heart
.
Joy
is
a
sit
Chamberlain
to
wait
;
comes
and
goes
readily
.
Deut.
28.47
.
With
glad
hearts
.
Act.
2.46
.
Eat
their
meat
together
with
joyfulness
of
heart
God
loves
a
cheerful
look
,
not
lowring
.
2.
With
a
ready
watchfulness
,
to
listen
to
the
intimation
of
Gods
mind
.
Observe
every
look
:
take
notice
of
the
least
beck
,
listen
to
the
lowest
speech
,
watch
every
passage
and
appearance
of
the
pleasure
of
the
Lord
.
Luk.
12.35
.
Stand
with
your
loynes
girt
,
and
your
Lamps
burning
,
waiting
for
his
coming
.
Have
al
trim
;
our
Lamps
and
Vessels
.
Here
Lord
.
See
what
God
would
,
and
suit
answerably
.
Thou
in
me
.
We
have
handled
the
first
degree
,
attending
the
order
of
our
Savior
,
who
looks
at
them
,
as
they
appeare
to
us
;
and
therefore
so
propounds
them
,
as
they
may
be
most
easily
apprehended
.
We
are
now
come
to
the
first
fountain
and
original
,
from
whence
this
spiritual
priviledg
and
unity
hath
his
rise
dispensed
and
communicated
,
That
is
,
from
the
In-being
of
the
Father
in
Christ
.
This
is
the
highest
degree
,
further
than
which
,
we
cannot
ascend
.
God
the
Father
in
Christ
,
and
he
in
him
:
Christ
in
them
,
and
they
in
Christ
,
and
so
in
the
Father
also
.
Hence
two
Points
to
discuss
.
-
1.
The
Father
is
in
the
Son
.
Or
,
There
is
a
mutual
subsistence
of
the
Father
in
the
Son
,
and
of
the
Son
in
the
Father
.
-
2.
The
Subsistence
of
the
Father
in
the
Son
,
in
the
first
rise
,
or
Original
;
whence
the
Saints
come
to
be
one
with
the
Son
,
and
the
Father
.
The
first
of
these
,
we
had
it
propounded
by
way
of
comparison
,
to
lay
forth
the
manner
of
that
oneness
and
unity
,
for
which
our
Saviour
here
,
praies
the
Saints
might
attain
unto
.
And
we
then
reserved
the
ful
handling
of
it
unto
this
place
:
the
words
in
the
foregoing
Verse
are
so
express
,
as
nothing
more
.
As
thou
in
me
,
and
I
in
thee
.
And
it
is
not
for
nothing
that
our
Savior
carries
the
thoughts
of
his
Disciples
,
and
keeps
them
there
in
the
setled
,
continual
consideration
thereof
,
as
if
it
were
the
hinge
;
upon
which
al
happiness
and
comfort
doth
hang
,
and
therefore
we
should
stay
in
a
kind
of
unmovable
attendance
thereon
.
When
Philip
made
that
great
request
unto
our
Lord
Jesus
,
as
that
which
would
give
satisfying
content
,
beyond
al
exception
;
Shew
us
the
Father
,
and
it
shall
suffice
,
John
,
14.8
.
Jesus
answered
,
verse
9.
He
that
hath
seen
me
,
hath
seen
the
Father
.
And
the
Ground
and
Foundation
of
al
this
knowledge
,
and
so
this
saving
comfort
,
he
renders
to
be
this
;
verse
10.
Beleevest
thou
not
that
the
Father
is
in
me
,
and
I
in
the
Father
?
And
yet
,
as
though
al
this
were
not
enough
,
he
makes
them
take
up
their
stand
in
the
steady
,
and
most
serious
contemplation
,
and
through
considering
,
and
beleeving
this
Truth
:
Beleevest
thou
not
,
&c.
Heleeve
me
,
that
the
Father
is
in
me
,
and
I
am
in
the
Farther
,
at
least
for
the
Works
sake
,
q.
d.
The
weight
of
al
the
Work
lies
here
,
hold
the
heart
upon
this
hinge
,
keep
open
this
door
,
and
the
evidence
,
and
certainty
of
al
saving
Truth
and
Comfort
,
wil
come
in
,
yea
,
of
al
power
,
and
spiritual
ability
to
do
al
good
,
as
in
the
words
following
.
2.
A
ready
,
and
enlarged
Communication
of
al
good
unto
us
:
Whatever
ye
ask
in
my
Name
,
that
will
I
do
.
Shut
up
this
passage
,
or
turn
aside
from
attendance
unto
this
Truth
:
dam
up
this
Fountain
,
we
dry
up
al
the
stream
of
Spiritual
Power
and
Comfort
,
that
would
come
into
our
souls
.
It
is
then
a
Foundation-Truth
of
the
deepest
search
,
and
that
which
hath
a
Store-house
of
Heavenly
strength
,
and
refreshing
laid
up
in
it
.
We
shal
open
the
Nature
of
it
in
three
things
.
-
1
The
proper
Ground
from
whence
this
In-being
issues
,
and
proceeds
.
-
2
The
ready
way
,
by
which
the
Nature
of
it
,
may
righty
be
apprehended
.
-
3
How
it
may
be
attended
in
our
Savior
,
as
God
and
Man
.
To
the
First
.
The
proper
and
peculiar
Ground
,
from
whence
this
In-being
proceeds
,
may
be
expressed
in
two
Conclusions
,
thus
:
1.
This
In-being
of
subsistence
of
the
Father
in
the
Son
,
&
of
the
Son
in
the
Father
,
is
not
firstly
from
the
Essence
,
or
Deity
,
considered
according
to
it self
,
or
in
it self
as
some
have
conceived
:
As
thus
;
Because
the
Deity
,
or
Essence
,
which
is
in
the
Father
,
is
in
the
Son
,
therefore
the
Father
also
is
in
the
Son
:
for
this
is
neither
safe
,
nor
sound
,
but
a
dangerous
mistake
;
because
by
the
same
reason
,
it
may
be
concluded
;
That
the
Son
is
in
himself
,
or
the
Father
is
in
the
Father
.
For
the
same
Essence
,
or
Deity
(
being
but
one
)
which
is
in
the
Father
,
is
in
the
Son
also
;
and
then
the
reason
would
follow
on
like
manner
,
thus
:
Where
the
Deity
,
or
Essence
of
the
God-head
,
which
appertains
to
the
Son
,
is
,
there
is
the
Son
.
But
the
Deity
of
the
Son
,
is
in
the
Son
.
Therefore
the
Son
is
in
the
Son
.
2.
This
In-being
each
in
other
,
though
it
issues
nextly
,
and
immediately
from
the
persons
,
yet
not
as
they
are
in
themselves
considered
,
without
respect
to
the
Essence
;
but
as
they
are
subsistences
in
the
same
Essence
,
taking
that
in
with
them
,
to
make
up
a
ful
,
and
compleat
Ground
;
from
whence
this
mutual
subsisting
in
each
other
may
be
inferred
;
as
thus
:
-
1.
Not
only
because
they
have
the
same
Essence
.
-
2.
Not
because
they
are
distinct
persons
alone
.
But
because
they
are
distinct
persons
subsisting
in
other
.
For
this
mutual
In-being
requires
both
distinction
and
conjunction
.
They
must
be
two
,
for
one
cannot
be
in
it self
:
and
they
must
be
together
with
the
same
Nature
,
or
else
they
cannot
be
each
in
other
.
As
we
see
in
the
Creatures
constantly
,
as
a
Father
,
or
Son
;
Buyer
,
and
Seller
:
though
they
be
persons
in
Relation
,
yet
because
they
be
in
several
Natures
,
separate
one
from
another
,
therefore
they
cannot
be
said
to
be
each
in
other
.
Thus
for
the
Ground
of
this
In-being
.
2.
The
ready
way
how
to
apprehend
it
,
is
made
good
in
four
Particulars
.
-
1.
The
same
Essence
of
the
God-head
,
doth
equally
,
and
indifferently
in
the
whol
Nature
of
it
,
belong
to
all
the
Persons
in
the
Deity
:
So
that
whatsoever
is
said
of
one
,
may
be
affirmed
of
the
other
.
They
are
al
Eternal
,
al
Infinite
,
al
Omnipotent
,
Omniscient
,
&c.
because
al
God
.
As
a
man
may
be
said
to
teach
himself
,
and
so
is
a
Master
,
and
Scholler
;
a
Master
,
as
he
teacheth
;
and
a
Scholler
,
as
he
is
taught
.
Now
the
whol
man
is
both
,
not
a
part
of
him
a
Scholler
,
a
part
of
him
a
Teacher
;
but
the
whol
Nature
of
Man
bears
up
both
Relations
.
-
2.
Hence
the
Persons
in
the
God-head
,
are
distinct
,
truly
amongst
themselves
,
yet
cannot
be
separated
,
or
divided
one
from
another
;
but
where-ever
the
God-head
is
,
they
are
,
and
where-ever
one
is
,
al
are
;
because
the
whol
Essence
is
in
every
one
,
and
every
one
with
the
whol
Essence
.
-
3.
Subsistence
of
the
Persons
,
looks
at
the
Essence
,
yet
not
as
it
is
Essence
barely
,
but
as
it
is
with
the
Relative
Properties
;
and
so
those
Relative
Properties
by
their
Mutual
Respect
or
Relation
,
give
being
each
to
other
.
-
2.
Subsistence
looks
at
the
Essence
,
as
Essence
,
and
so
they
attend
upon
,
it
adjoyn
to
it
,
and
do
accompany
it
,
as
the
manner
of
the
thing
,
doth
the
thing
.
As
the
Subsistences
,
or
Persons
,
look
at
the
Essence
as
Essence
,
upon
which
they
do
attend
,
and
are
adjoyned
;
so
they
are
with
the
Essence
,
and
one
with
another
.
As
they
look
at
the
Essence
,
not
as
Essence
,
but
as
with
his
Relative
Properties
;
as
the
Nature
of
Relation
,
and
al
things
under
Relation
requires
,
they
are
then
causes
one
of
another
,
give
being
each
to
other
,
and
are
one
in
another
.
A
word
to
both
.
1.
As
adjoined
to
the
Essence
;
for
ye
have
heard
,
that
these
Relations
are
not
qualities
inherent
in
the
subject
,
but
attendants
;
and
then
I
say
,
they
are
al
with
the
same
whol
Essence
,
and
so
one
with
another
.
So
Wisdom
,
the
Lord
Christ
,
Prov.
8.27
.
When
he
prepared
the
Heavens
,
I
was
there
,
when
he
gave
to
the
Son
his
decree
,
ver.
30.
I
was
with
him
.
John
,
1.1
.
The
Word
with
God
,
that
is
,
the
Father
,
and
it
was
God
,
that
is
,
had
the
Essence
of
the
Deity
.
2.
As
the
Subsistences
look
at
the
Essence
with
his
Relative
Properties
,
so
in
Relation
each
Person
gives
being
each
to
another
,
and
is
one
in
another
,
John
,
14.9
.
The
Father
dwels
in
Christ
.
That
cannot
in
any
propriety
of
speech
be
said
of
the
Essence
,
that
the
Persons
dwel
in
the
God-head
,
because
they
are
Relations
,
and
therefore
no
impression
in
the
subject
.
So
,
hence
our
Savior
is
said
to
be
in
the
bosom
,
and
come
from
the
Bosom
of
the
Father
.
Hence
he
is
said
,
Joh.
10.15
.
As
the
Father
knowes
me
,
even
so
I
know
the
Father
;
Which
Issues
from
this
relation
.
For
its
that
which
appertaines
to
the
Nature
of
Relates
:
because
they
are
mutual
causes
one
of
another
:
the
knowledge
of
the
one
is
the
knowledg
of
the
other
.
And
this
also
seems
to
be
the
meaning
of
that
.
Joh.
10.30
.
I
and
my
Father
are
one
.
The
Jews
they
conceived
,
he
blasphemed
,
because
he
made
himself
God
.
Verse
,
33.
Our
Savior
defends
himself
thus
.
Say
ye
of
him
,
whom
the
Father
hath
sent
,
that
he
blasphemeth
because
I
said
,
I
am
the
Son
of
God
?
verse
,
36.
And
so
the
Argument
may
well
stand
,
that
they
are
one
in
relation
and
so
one
in
another
:
for
having
said
,
that
none
shall
pluck
his
sheep
out
of
his
hand
,
he
gives
this
relation
;
because
the
Father
,
who
hath
given
them
him
,
is
greater
than
al
,
and
none
can
pluck
them
out
of
his
hand
.
If
none
can
puck
them
out
of
my
Fathers
hand
,
then
not
out
of
mine
:
If
my
Father
and
I
be
one
,
then
it
follows
:
but
we
are
one
:
One
in
this
reference
and
relation
one
to
another
;
and
so
in
this
action
of
sending
and
being
sent
,
both
as
one
,
attend
the
accomplishment
of
this
work
.
We
here
want
examples
to
Illustrate
:
because
the
creature
cannot
afford
in
propreity
of
speech
,
one
essence
to
relation
:
yet
a
little
to
help
,
take
that
which
is
familiar
.
As
my
hand
is
closing
and
closed
:
These
two
as
they
look
to
the
hand
,
are
with
it
,
and
with
one
another
.
As
they
look
to
the
hand
closing
.
And
so
closed
,
closing
and
closed
are
causes
each
of
other
,
and
one
in
another
.
So
in
the
deity
:
these
properties
of
knowing
and
being
known
,
like
closing
and
being
closed
with
it self
,
as
they
look
at
the
essence
or
God-Head
,
they
are
with
it
,
and
one
with
another
.
4.
This
subsisting
each
in
other
is
not
an
Individual
relative
porperty
,
but
a
notional
respect
,
which
attend
al
the
relations
of
the
persons
in
common
,
&
therefore
cannot
make
any
distinct
personality
.
But
appertaines
to
al
,
and
is
and
may
be
affirmed
of
al
,
as
relatives
giving
being
each
to
other
,
they
abide
each
in
other
.
As
the
Scripture
phrase
,
the
Father
dwels
in
the
Son
.
Three
Things
for
Explication
:
Viz.
How
this
may
be
attended
in
our
Savior
,
as
God
and
man
:
for
so
he
seems
to
speak
of
himself
in
this
place
,
in
the
several
passages
.
For
so
he
is
in
the
faithful
:
so
he
received
glory
,
and
gave
glory
.
verse
,
22.
So
he
was
sent
.
verse
,
18.
In
such
mysteries
,
that
we
may
be
wise
unto
sobriety
,
and
yet
not
slorthful
;
neither
too
curious
,
to
search
more
than
we
need
,
nor
yet
too
careless
,
to
neglect
what
God
reveales
:
we
shal
study
to
walk
in
a
safe
path
:
and
therefore
I
briefly
answer
generally
,
particularly
.
Generally
.
This
In-being
or
subsistence
in
the
Father
belongs
firstly
to
the
Son
as
second
person
,
and
to
the
human
Nature
so
far
,
as
the
relation
of
Sonship
leaves
some
impression
,
and
so
alteration
thereupon
,
according
to
the
Nature
and
condition
thereof
.
So
that
the
second
person
in
the
Trinity
is
no
other
,
nor
acts
no
otherwise
than
he
did
,
in
himself
.
But
this
manner
of
existing
or
acting
appears
in
the
Human
Nature
and
leaves
new
impressions
in
a
special
manner
,
and
the
Father
also
in
and
by
him
:
and
that
in
a
three-fold
regard
.
Viz.
Of
-
Vnion
.
-
Mission
.
-
Operation
,
The
Father
his
act
in
the
son
,
and
the
son
from
the
Father
,
discover
new
impressions
here
,
and
all
of
them
in
a
special
manner
follow
these
relations
.
1.
The
second
person
takes
the
Human
Nature
into
Personal
UNION
with
himself
:
so
that
there
are
not
two
Sons
,
but
one
son
:
and
therefore
as
the
son
is
in
the
Father
,
the
Human
Nature
,
by
the
son
,
may
be
said
so
to
be
,
being
one
person
with
him
.
For
as
the
Father
gives
being
to
the
Son
,
and
the
son
receiving
returnes
his
being
unto
the
Father
:
So
the
Human
Nature
hath
a
total
dependance
upon
the
Son
,
and
reference
to
him
,
and
in
him
to
the
Father
.
And
therefore
as
to
be
reflected
is
the
property
of
the
second
person
,
or
looking
back
to
the
Father
,
or
returning
his
subsistence
:
So
our
Nature
in
Christ
,
looks
to
Christ
,
having
a
total
dependance
upon
Christ
,
and
being
one
person
with
him
,
looks
as
the
second
person
wholly
to
the
Father
.
And
whether
the
return
of
the
Saints
in
God
,
and
of
al
things
in
them
,
be
not
firstly
from
hence
,
inquire
,
it
wil
do
you
no
harm
.
2.
In
regard
of
MISSION
,
The
son
in
regard
of
this
relation
is
said
to
be
sent
;
that
is
a
communication
of
work
in
order
,
from
one
to
another
,
so
as
the
second
person
works
from
the
Father
,
he
originally
from
himself
.
The
second
person
takes
the
Human
Nature
into
this
order
of
Mission
,
So
that
al
Grace
is
bestowed
upon
it
,
and
it
is
sent
upon
commission
,
in
the
Mission
of
the
second
person
,
to
which
it
is
now
united
,
to
dispense
all
Grace
according
to
the
will
of
the
Father
.
Joh.
16.15
.
All
that
the
Father
hath
is
mine
.
Thus
he
becomes
the
Head
of
the
Church
.
For
the
second
person
in
the
Trinity
,
sent
of
the
Father
,
works
next
in
order
from
him
.
As
so
sent
and
working
,
terminates
the
Human
Nature
upon
himself
,
for
the
great
work
of
Redemption
.
And
so
its
proper
to
him
,
bringing
our
Human
Nature
under
the
commission
offending
,
to
have
al
Grace
firstly
in
way
of
right
of
communication
.
He
being
thus
sent
,
and
having
the
commission
of
al
Grace
,
he
is
head
of
the
Church
,
neither
the
Father
nor
the
Holy
Spirit
in
propriety
of
speech
.
Thus
said
to
give
him
authority
to
Judg
,
because
he
is
the
son
of
man
.
Joh.
5.27
.
That
is
because
he
is
taken
into
personal
union
and
so
under
that
commission
,
as
sent
from
the
Fathers
as
the
second
person
was
.
Thus
usually
he
shews
authority
.
Joh.
14.20
.
The
word
,
which
you
hear
,
is
not
mine
,
but
the
Fathers
which
sent
me
.
And
verse
,
26.
The
Father
sends
the
comforter
in
the
name
of
Christ
;
therefore
the
commission
was
first
his
.
3.
In
regard
of
OPERATION
.
For
the
second
person
,
in
vertue
of
that
his
relation
,
he
not
only
hath
commission
from
another
,
but
works
from
another
,
and
so
executes
the
wil
of
the
Father
.
And
thus
lastly
the
second
person
takes
the
Human
Nature
into
this
dispensation
,
to
work
al
from
the
Father
,
and
that
the
second
person
doth
,
by
vertue
of
this
relation
,
and
so
of
this
In-being
of
the
Father
in
him
.
See
the
very
ground
given
.
Joh.
10.10
.
The
word
,
I
speak
is
not
mine
,
but
the
Father
that
dwels
in
me
&c.
Joh.
8.38
.
For
the
works
sake
,
bele●ve
,
that
the
Father
is
in
me
,
and
I
in
the
Father
.
Joh.
5.
The
Son
doth
nothing
of
himself
,
but
what
he
seeth
the
Father
do
.
Issue
the
whol
,
Thus.
What
ever
the
second
person
,
and
Son
of
God
,
as
such
,
doth
:
that
he
doth
by
vertue
of
his
eternal
generation
from
the
Father
,
and
from
his
abiding
in
him
.
But
as
Son
he
takes
our
Nature
into
personal
union
with
himself
and
as
Son
advanceth
it
to
that
priviledg
and
liberty
,
to
set
al
the
Attributes
on
work
,
and
to
send
the
Holy
Ghost
,
yea
sends
al
Officers
,
and
appoints
al
Offices
,
and
blesseth
them
.
Therefore
by
vertue
of
this
his
eternal
generation
from
the
Father
,
and
his
abiding
in
him
,
this
Union
,
Mission
,
and
Operation
of
the
Human
Nature
proceeds
.
The
second
person
,
by
this
eternal
generation
from
the
Father
,
and
abiding
in
him
,
is
reflected
upon
the
Father
,
and
as
the
Father
hath
an
Eye
only
to
the
son
,
in
giving
the
susibstence
of
a
Son
:
the
Son
hath
an
Eye
to
the
Father
,
in
returning
the
subsistence
of
a
son
to
him
,
they
wholly
give
and
take
.
So
the
Son
,
uniting
the
Human
Nature
into
one
person
,
holds
it
in
reference
and
dependance
with
himself
upon
the
Father
.
All
is
communicated
to
him
as
sent
,
and
so
to
the
Human
Nature
:
All
acted
by
him
,
and
so
by
the
Human
Nature
.
The
In-being
or
existence
of
the
Father
in
the
Son
,
is
the
first
rise
,
whence
the
unity
of
the
faithful
with
the
Father
and
the
Son
comes
to
be
perfected
.
Hither
our
Savior
ascends
,
and
here
he
staies
,
Leads
us
to
the
Well-Head
,
and
fountain
,
whence
our
spiritual
wellface
,
and
everlasting
good
Issues
.
And
this
is
the
highest
of
al
,
and
higher
we
cannot
go
;
beyond
this
visible
world
,
and
al
creatures
therein
,
even
to
Heaven
,
and
in
Heaven
,
above
Angels
to
God
,
and
in
the
God-Head
,
to
the
first
original
in
the
glorious
and
blessed
Trinity
,
and
the
first
act
in
that
origination
.
To
this
accords
that
of
the
Apostle
,
each
place
adds
mutual
light
unto
the
other
.
Col.
3.3
.
We
are
dead
,
and
our
life
is
hid
with
Christ
in
God
.
Christ
is
the
Treasurer
,
but
the
Father
is
the
Author
.
Christ
is
the
keeper
,
but
the
Father
is
the
first
Appointer
thereof
.
For
so
you
must
understand
the
Name
God
,
not
essentially
,
but
personally
,
being
put
in
opposition
and
reference
unto
Christ
,
our
life
is
hid
with
Christ
,
but
Christ
,
and
life
,
and
al
is
in
God
,
in
the
Father
.
Upon
this
ground
it
is
,
and
to
the
like
purpose
,
that
the
Apostle
carries
the
hearts
of
the
Corinthians
in
the
work
of
their
calling
unto
this
consideration
,
as
that
,
wherein
the
lowest
part
of
the
foundation
of
our
comfort
lies
,
1
Cor.
1.30
.
But
of
him
are
ye
in
Christ
Jesus
,
who
of
God
in
made
unto
us
wisedom
,
righteousness
,
Sanctification
,
and
Redemption
.
Christ
is
all
,
even
complete
Redemption
,
who
delivers
from
the
power
and
presence
of
al
evil
,
and
gives
all
Grace
:
quickens
what
he
gives
,
perfects
what
he
quickens
,
owns
what
he
perfects
.
But
he
is
made
this
to
us
,
not
of
himself
,
but
of
the
Father
,
for
so
stil
the
word
,
and
Name
of
God
is
to
be
taken
,
as
appears
,
verse
,
24.
Christ
is
the
power
of
God
,
and
the
Wisedom
of
God
.
Christ
is
made
our
Redemption
,
and
we
are
made
his
redeemed
ones
,
and
the
Father
makes
both
,
he
our
Redemption
,
and
we
his
redeemed
.
And
this
is
the
cause
,
why
the
Apostle
is
so
inlarged
,
inlaying
for●h
the
soveraignty
of
the
Fathers
work
,
beyond
al
the
compass
either
of
the
being
of
the
creature
,
or
the
Graces
and
apprehensions
of
all
Churches
.
Eph.
4.5
,
6.
There
is
one
Lord
Jesus
,
one
Faith
,
and
one
Baptisme
,
one
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
al.
Above
al
,
even
in
the
highest
power
that
is
dispensed
in
his
Church
;
Christ
is
the
Head
and
Husband
,
the
Holy
Spirit
the
comforter
,
God
is
the
Father
.
Through
al
the
operations
and
administrations
that
are
in
the
Churches
and
Graces
dispensed
,
He
sends
his
Son
to
the
great
work
of
our
Redemption
.
God
was
in
Christ
reconciling
the
world
to
himself
.
2
Tim.
1.4
.
—
Given
us
Grace
in
Christ
Jesus
before
the
world
was
.
He
sends
the
Spirit
in
the
work
of
Application
.
Joh.
26.
In
all
the
Saints
,
as
drawing
and
conjoining
the
hearts
of
the
faithful
,
as
fellow
Brethren
,
unto
himself
with
the
Father
and
one
to
another
in
him
,
and
for
him
.
So
one
in
relation
here
,
as
wel
as
in
a
Savior
.
And
from
hence
lastly
it
is
we
meet
usually
with
that
phrase
,
which
may
receive
a
right
explication
and
true
understanding
from
t
he
point
in
hand
.
1
Then.
1.1
.
To
the
Church
of
the
Thessalonians
in
God
the
Father
,
and
in
our
.
Lord
Jesus
.
And
that
so
al
the
Churches
,
and
al
the
faithful
,
are
in
God
the
Father
,
as
the
Father
of
the
Churches
in
the
Son
,
as
the
Head
of
the
Church
.
In
the
Father
,
who
out
of
the
Authority
or
priority
of
order
,
not
of
dominion
,
first
appoints
our
Savior
to
the
word
,
and
the
work
to
him
.
In
the
Lord
Jesus
,
as
he
is
appointed
by
the
Mission
,
to
work
from
the
Father
,
and
by
commission
sent
as
man
,
united
to
the
second
person
,
to
have
al
Graces
first
,
in
way
and
right
of
communication
to
the
Church
.
The
Father
he
knows
the
Son
,
there
is
the
Deity
,
and
al
the
excellencies
thereof
,
reflecting
,
exemplifying
,
or
characterising
upon
it self
:
where
the
expressions
of
the
Deity
,
and
all
the
excellency
thereof
,
exemplifying
from
it self
,
that
's
to
be
in
the
Father
,
that
is
,
it
is
in
the
vertue
of
the
Father
,
that
it
is
so
done
.
The
Son
again
as
the
Character
reflected
,
or
exemplified
,
and
where
this
examplification
,
or
excellencies
returned
again
is
to
be
seen
,
so
far
the
Soul
may
be
said
to
be
in
Christ
that
is
in
his
vertue
not
looking
so
much
at
the
work
or
thing
done
,
for
that
Issues
from
all
,
but
at
the
manner
of
doing
,
and
carry
that
along
,
it
wil
direst
and
not
deceive
.
Open
the
Doctrin
,
-
1.
Recal
what
this
Oneness
is
.
-
2.
How
it
s
Perfected
.
The
first
I
shal
not
trouble
you
withal
,
because
I
have
heretofore
opened
it
at
large
,
only
mention
so
much
,
as
you
may
keep
your
Eye
or
consideration
upon
it
,
as
the
White
or
Mark
,
that
you
may
discern
,
how
the
following
expressions
hit
it
.
Briefly
then
,
This
unity
,
(
as
ye
have
heard
)
is
not
the
Oneness
of
affection
amongst
the
Saints
,
but
the
Oneness
of
relation
they
have
to
God
in
Christ
,
as
his
Adopted
ones
.
One
with
us
,
nor
one
with
themselves
.
This
Oneness
of
Relation
lies
here
,
in
that
our
Saviour
doth
not
bring
the
Souls
of
the
faithful
in
neerest
relations
of
dearest
love
,
as
adopted
Sons
,
but
also
into
that
spiritual
intercourse
of
peculiar
and
divine
operation
of
God
upon
the
Soul
,
whereby
the
Soul
returnes
unto
God
,
to
do
al
,
and
to
take
al.
To
do
al
form
himself
in
man
,
not
man
to
do
it
.
To
receive
all
to
himself
by
man
,
not
man
to
take
it
,
which
was
otherwise
in
the
covenant
of
works
.
The
Lord
Jesus
having
fitted
the
Soul
for
himself
,
and
united
the
Soul
to
himself
,
and
made
the
Soul
acceptable
to
the
Father
in
his
Blood
.
He
sends
the
spirit
of
Adoption
into
the
hearts
of
his
,
sets
their
hearts
for
God
,
and
holds
the
bent
of
their
he●rts
towards
him
.
This
is
the
gracious
look
of
the
Father
.
The
faithful
,
the
spiritual
being
of
Sonship
,
-
1.
Fasten
to
God
in
Christ
,
as
the
fountain
of
life
,
-
2.
Leave
their
hearts
there
,
and
abide
,
to
be
wholly
acted
by
the
influence
and
assistance
of
his
Spirit
,
-
3.
And
to
hold
up
the
excellency
thereof
;
not
I
,
but
Christ
,
by
the
power
of
his
might
.
Mark
that
to
be
acted
by
the
influence
of
the
spirit
,
not
by
a
principle
of
Grace
in
our selves
.
This
is
the
Oneness
,
to
be
carried
beyond
the
covenant
of
works
,
and
the
work
of
Grace
,
or
any
principle
thereof
in
our selves
:
but
to
cling
about
God
in
Christ
,
that
he
may
act
al
in
us
and
by
us
,
and
we
hold
out
him
in
al
our
works
.
2.
How
is
this
said
to
be
perfected
?
We
shall
better
understand
this
,
if
we
a
little
consider
the
imperfection
of
this
Oneness
,
and
wherein
it
appears
:
the
ful
removal
of
those
weaknesses
wil
be
the
perfecting
of
this
priviledg
in
our
Souls
.
This
imperfection
lies
in
three
things
.
1.
In
the
feebleness
and
unsoundness
of
our
spirit
when
we
do
not
abide
in
the
Lord
,
we
do
out
leave
our selves
under
the
power
and
stream
of
the
Spirit
of
promise
,
in
and
through
which
,
al
spiritual
vertue
is
dispensed
,
and
the
influence
of
the
Spirit
is
conveyed
unto
us
.
But
either
we
are
crowded
and
thrust
off
,
by
the
strength
and
violence
of
temptation
,
which
as
violent
and
boisterous
winds
,
and
raging
waves
,
force
the
Vessel
out
of
the
Channel
,
carries
at
upon
the
shore
and
shelves
,
where
it
is
set
on
ground
,
if
not
split
.
So
Peter
in
the
shock
,
the
assault
came
so
fierce
,
that
it
rowted
his
heart
wholly
:
and
David
in
hast
,
faid
,
I
shal
one
day
perish
&c.
Psal.
16.11
.
Or
Els
We
go
aside
willingly
,
through
the
folly
and
deceiveable
lusts
of
our
carnal
mind
,
which
catch
at
every
Twigg
,
hang
upon
every
Hedg
,
rawm
and
reach
after
re
set
by
our
own
devices
.
Will
ye
also
go
away
?
Joh.
6.67
.
Jonah
hath
a
fetch
of
his
own
,
and
forlook
his
own
mercies
.
Jon.
2.8
.
Somtimes
out
of
sinful
discouragements
the
Soul
,
like
the
Body
in
a
fainting
sit
,
cannot
see
his
way
,
nor
his
Comfort
,
nor
can
it
help
it self
by
holding
that
which
is
next
at
hand
.
Like
a
man
wildering
in
a
dark
night
,
and
out
of
the
way
,
he
goes
he
knows
not
which
way
.
Isa.
49.14
.
My
God
hath
forsaken
me
.
This
comes
thus
to
be
helped
,
when
God
settles
,
and
stakes
down
the
soul
,
that
it
wil
not
go
away
,
nor
be
carried
away
.
O!
intreat
me
nat
to
leave
thee
,
Ruth
1.
Ashur
shall
not
save
us
,
but
with
thee
,
the
fatherless
finds
mercy
,
Hos.
14.3
.
When
we
grow
up
in
Christ
,
as
they
,
I
will
wait
upon
him
,
that
hides
his
face
from
the
house
of
Jacob
,
and
will
look
upward
,
Isa.
8.17
.
not
inward
,
outward
,
downward
,
backward
,
when
nothing
from
without
moves
us
,
nothing
from
within
stirs
us
,
or
makes
us
turn
back
,
1
Chron.
29.
18
as
they
,
Dan.
3.16.17
.
We
care
not
to
answer
,
our
God
can
,
and
if
he
please
,
he
will
;
however
,
thither
they
look
,
and
thence
they
wil
not
go
.
2.
As
there
is
feebleness
,
we
abide
not
,
so
there
is
crossness
to
the
power
of
the
Spirit
,
which
gives
not
way
thereunto
.
Though
God
through
Christ
let
in
some
intimation
to
the
soul
,
and
our
Savior
put
his
hand
into
the
hole
of
the
door
,
and
his
fingers
drop
Mirrh
,
leaves
sweet
insinuations
of
his
favor
,
present
remembrances
of
himself
,
Cant.
4.4
.
yet
the
soul
is
composing
it self
to
a
secure
sluggish
frame
,
Psal.
77.3
.
My
soul
refused
comfort
.
Ahaz
will
not
ask
a
sign
,
Isa.
7.12
.
So
Exod.
6.9
.
As
Job
in
another
case
,
If
God
will
speak
kindly
,
I
could
not
beleeve
it
.
As
Asa
in
a
desperate
pang
,
refused
to
hear
,
and
receive
Direction
,
and
Reproof
from
the
Seen
,
who
would
have
brought
him
again
to
the
Lord
,
2
Chron.
16.
told
him
,
the
eyes
of
the
Lord
run
to
and
fro
through
the
world
▪
to
shew
himself
stronger
.
He
lost
his
strength
and
peace
all
his
daies
.
This
hindrance
is
removed
,
when
this
crossness
of
whatever
kind
it
is
,
that
may
●op
the
passage
and
Influence
of
the
Spirit
,
is
taken
off
;
and
when
it
's
wholly
removed
,
then
is
it
fully
perfected
.
I
can
do
nothing
against
the
Truth
,
2
Cor.
13.8
.
I
came
without
gainsaying
,
Acts
,
10.29
.
Pray
without
Dialogueing
,
1
Tim
2.8
.
Abraham
considered
no●
Sarahs
barren
Womb
,
Rom.
4.19
.
Live
and
walk
in
the
Spirit
,
Gal.
5.25
.
As
the
Soul
,
when
a
obstructions
are
removed
,
hath
his
ful
intercourse
in
the
Body
:
so
when
this
opposition
is
removed
.
3.
When
by
feebleness
we
abide
not
,
by
crossness
we
close
not
,
or
come
to
be
fully
ingrafted
into
the
Promise
.
So
lastly
,
When
the
Soul
will
joyn
any
thing
with
Christ
,
or
expect
any
Principle
,
or
Power
,
to
quicken
,
or
carry
our
hearts
,
or
abilities
to
any
Service
,
beside
Christ
,
as
sharing
with
him
in
any
quickening
vertue
,
further
than
he
appoints
them
,
goes
with
them
,
works
by
them
.
This
is
a
desperate
prejudice
to
the
perfection
of
this
Unity
,
and
returning
al
to
God
in
Christ
.
To
lean
upon
Christ
,
and
our
own
Wisdom
,
expect
from
Christ
,
and
our
own
Abilities
,
Ordinances
,
Offices
,
&c.
I
am
Pauls
,
and
I
am
Christs
,
1.
Cor.
1.12
.
this
is
to
joyn
a
stone
and
staff
together
,
and
so
we
hold
neither
in
our
hand
.
This
is
perfected
.
When
we
come
to
eye
nothing
but
Christ
,
to
joyn
nothing
with
him
,
expect
nothing
but
from
him
,
no
strength
but
from
a
Savior
,
but
from
Christ
,
who
hath
appointed
it
,
sanctified
,
and
blessed
it
.
Paul
is
nothing
,
Apollo
is
nothing
,
Word
,
Ordinances
nothing
;
but
Christ
in
them
:
they
work
nor
further
than
Christ
is
in
them
,
prosper
not
further
than
Christ
blesseth
them
.
A
Sacrament
may
poyson
thee
,
as
wel
as
nourish
,
if
thou
discernest
not
there
,
who
is
the
Food
of
thy
Soul
.
The
Word
may
be
a
savor
of
Death
,
as
wel
as
of
Life
,
if
Christ
breath
not
,
bless
not
.
Therefore
al
the
Faculties
should
fasten
upon
God
in
Christ
,
as
Eagles
upon
their
Prey
,
or
as
so
many
lines
about
the
Centre
,
al
meet
him
.
Hopes
expect
Grace
from
God
in
Christ
,
and
from
nothing
else
.
Desires
long
for
mercy
from
God
in
Christ
,
and
nothing
else
.
As
they
,
We
will
remember
thy
Name
only
.
Jehosaphat
had
al
the
Forces
in
Israel
,
yet
staies
there
.
There
is
no
strength
in
us
,
our
eyes
are
towards
thee
.
When
once
it
comes
to
that
,
we
shall
see
him
as
be
is
,
then
we
shall
be
like
unto
him
,
1
John
,
3.2
.
When
we
are
setled
so
,
that
we
stir
not
:
yield
so
to
al
of
Christ
,
that
we
oppose
not
;
whatever
this
Spirit
shall
express
,
we
eye
him
only
,
and
expect
only
what
we
need
,
and
joyn
nothing
with
him
,
or
his
excellency
:
then
are
we
perfect
in
one
.
Abide
perfectly
in
him
,
be
acted
perfectly
by
him
,
perfectly
advance
al
the
excellencies
of
God
,
through
Christ
;
then
are
we
perfectly
one
with
God
the
Father
,
in
and
through
Christ
.
As
the
Apostle
,
1
Cor.
15.
When
be
shall
deliver
up
his
Kingdom
(
that
is
,
cease
the
excecution
of
any
Ordinance
,
or
Dispensation
in
an
immediate
manner
by
any
Ordinance
,
or
any
Grace
by
any
Ordinance
)
then
the
Father
shall
be
all
in
all
,
instead
of
al
Ordinances
,
Word
,
Sacraments
,
Sabbath
,
Prayers
,
Covenants
,
Promises
;
but
the
Father
wil
infinitly
let
out
of
himself
to
our
Savior
,
and
immediately
through
our
Savior
,
unto
the
Souls
of
his
.
USE
,
1.
Comfort
.
This
is
Ground
of
strong
Support
to
perswade
our
hearts
:
no
Temptations
from
without
,
no
corruptions
from
within
,
no
oppositions
,
be
they
never
so
fel
and
fierce
,
never
so
mighty
,
and
violent
,
shal
ever
be
able
to
hinder
our
Communion
with
God
in
Christ
,
and
so
our
everlasting
happiness
.
Were
the
Root
of
it
,
either
in
the
means
we
use
,
or
abilities
we
have
,
or
in
the
power
of
the
Creatures
on
Earth
,
or
Angels
in
Heaven
,
or
Grace
in
our
hearts
:
It
might
indeed
,
either
be
wonderfully
hindered
,
or
else
utterly
lost
,
as
in
Adam
.
But
it
issues
from
a
Fountain
,
which
is
beyond
,
not
only
Heaven
,
but
that
which
is
above
Angels
there
,
yea
,
the
highest
Stars
,
even
the
first
Origination
of
the
eternal
,
blessed
In-being
of
the
Father
in
the
Son
:
which
is
without
al
Creatures
,
nothing
can
further
it
;
above
al
,
nothing
can
hinder
it
;
before
al
,
nothing
can
reach
it
.
This
seems
to
be
Pauls
ground
,
Rom.
8.
and
last
,
Nor
things
present
,
nor
things
to
come
,
Principalities
,
Powers
,
Life
,
Death
,
Angels
,
&c.
Why
good
Angels
do
not
hinder
.
It
's
from
the
Love
of
God
in
Christ
,
therefore
it
's
beyond
the
reach
of
al
created
Power
.
2.
Exhortation
.
See
the
lowest
corner
of
the
Foundation
stone
of
our
Eternal
happiness
,
and
look
to
it
,
and
stay
there
.
Look
at
al
means
,
as
from
Christ
.
The
Law
as
kept
in
the
Ark
:
The
Truth
as
in
Jesus
,
dispensed
as
in
the
Head
of
the
Second
Covenant
,
Eph.
4.
2.
Look
at
Christ
,
as
from
the
Father
,
John
,
14.24
.
The
words
ye
hear
,
are
not
mine
,
but
the
Fathers
that
sent
me
.
This
sending
,
and
speaking
by
Christ
,
is
because
the
Son
is
in
the
Father
,
and
the
Father
in
the
Son
.
Verse
23.
That
the
World
may
know
that
thou
hast
sent
me
,
and
loved
them
,
as
thou
lovest
me
.
HERE
we
have
the
last
thing
in
the
Verse
laid
out
,
to
wit
,
The
several
ENDS
which
the
Lord
aimed
at
,
in
the
Order
,
and
Degrees
,
whereby
this
Vnity
of
Relation
was
brought
in
.
Christ
was
in
them
,
the
Father
in
Christ
;
and
this
In-being
of
the
Father
in
the
Son
,
brings
in
this
perfection
of
the
Unity
of
the
Faithful
.
These
last
words
set
forth
a
Double
●nd
of
this
Dispensation
.
-
1.
That
the
World
may
know
that
thou
hast
sent
me
.
-
2.
That
thou
lovest
them
,
as
thou
lovest
me
.
To
the
first
of
these
we
have
spoken
formerly
,
in
verse
21.
where
it
was
first
mentioned
,
and
so
first
came
into
consideration
to
be
opened
and
handled
;
and
therfore
we
shal
say
no
more
of
that
at
this
time
,
but
refer
your
thoughts
unto
our
former
Expressions
.
That
which
now
offers
it self
to
a
further
,
and
more
ful
enquiry
,
is
thus
expressed
:
That
thou
hast
loved
them
,
that
is
,
That
the
World
may
know
that
thou
hast
loved
them
,
as
thou
hast
loved
me
.
We
have
Three
Particulars
here
to
open
;
and
then
the
meaning
of
the
Text
,
and
the
mind
of
the
Lord
wil
appear
.
-
The
Father
hath
loved
the
Son
.
-
He
loveth
the
Faithful
,
as
he
loves
the
Son
,
the
Lord
Jesus
.
-
When
the
Faithful
attain
their
full
perfection
of
Vnity
,
the
World
shall
know
that
he
loved
them
,
as
he
loved
the
Lord
Christ
.
To
the
First
of
these
.
We
must
know
,
That
when
we
attribute
these
Perfections
,
either
to
the
God-head
,
or
Persons
,
they
are
not
attended
in
propriety
of
Speech
,
as
though
the
Godhead
,
or
Persons
,
were
subject
to
such
passions
and
affections
,
as
are
in
man
signified
by
such
words
.
But
they
are
spoken
by
way
of
resemblance
and
similitude
,
that
there
be
some
actions
affirmed
of
the
God-head
,
and
Persons
,
and
put
forth
by
them
,
which
men
out
of
the
Disposition
of
Love
,
do
put
forth
.
Sometimes
again
,
Love
,
as
it
is
affirmed
to
proceed
from
God
〈◊〉
Christ
,
discovers
not
only
,
nor
so
much
,
the
act
of
God
properly
,
but
the
Fruits
and
Effects
,
which
issue
,
and
proceed
from
Gods
Love
,
and
are
expressed
upon
our
Savior
Christ
,
and
blessings
which
flow
from
,
and
are
procured
by
his
own
Merits
.
Which
may
be
truly
called
the
cause
of
the
things
,
or
the
fruits
of
Gods
Love
,
not
properly
the
cause
of
any
Act
,
as
it
issues
from
the
Lord
.
John
,
10.17
.
The
Father
loveth
me
,
because
I
lay
down
my
life
for
my
Sheep
.
Nothing
without
God
is
the
cause
of
any
act
of
Gods
Wil
,
or
Understanding
;
but
the
laying
down
of
his
life
may
be
the
cause
of
that
Glory
,
which
the
Father
had
intended
,
and
he
according
to
the
Fathers
intention
,
had
purchased
,
Phil.
2.
He
humbled
himself
to
the
Death
,
the
death
of
the
Cross
;
wherefore
God
hath
exalted
him
,
and
hath
given
him
a
Name
,
&c.
Or
else
the
manifestation
of
the
approbation
,
or
satisfaction
which
the
Father
took
in
his
Death
.
The
first
of
these
I
conceive
to
be
principally
intended
in
the
place
,
and
so
we
shal
speak
unto
it
.
The
Lord
Jesus
is
the
Object
of
the
Fathers
Love
:
His
heart
was
wholly
after
him
,
his
thoughts
wholly
set
upon
him
,
not
once
looked
off
him
,
taken
up
wholly
with
him
from
al
Eternity
.
The
infinite
,
and
Eternal
Favorite
of
an
Infinite
,
and
Eternal
Father
,
upon
whom
he
spent
,
as
I
may
speak
with
Revereace
,
his
whol
affection
,
John
,
3.35
.
The
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hand
.
We
shal
,
-
1.
Open
it
.
-
2.
Give
in
the
Reason
.
-
3.
Make
the
Use
.
The
Lord
Christ
is
said
,
and
that
truly
,
to
be
the
Object
of
this
Fathers
Love
,
two
waies
.
Partly
-
As
the
Second
Person
,
God
with
the
Father
.
-
As
God-Man
,
taking
our
Nature
upon
him
.
1.
The
first
respect
:
If
we
look
at
the
Lord
Jesus
as
the
Second
Person
,
his
Eternal
Love
then
issues
from
his
Eternal
Generation
.
So
himself
speaks
,
and
confesses
,
verse
24.
Thou
hast
loved
me
before
the
Foundation
of
the
World
,
and
so
termed
the
only
begotten
,
and
welbeloved
Son
.
And
it
shews
it self
as
the
special
operation
of
the
most
p●●e
,
and
perfect
Love
doth
,
in
three
Particulars
:
1.
Love
affects
Union
,
and
where
it
can
it
attains
it
with
most
strength
.
So
it
is
here
,
after
an
unconceivable
manner
,
the
Father
is
intimately
endeared
unto
his
Son
,
that
his
Eye
is
never
off
him
,
himself
never
from
him
.
Therefore
it
is
in
Prov.
8.22
.
the
Father
is
said
to
possess
him
in
the
beginning
of
his
way
.
He
was
all
the
proper
possession
the
Father
had
,
and
holds
from
Eternity
:
and
this
is
the
meaning
of
that
other
Phrase
,
verse
30.
I
was
with
him
,
as
one
brought
up
with
him
.
The
Phrase
is
marvelous
sweet
and
pregnant
,
as
one
nursed
up
with
him
in
his
Bosom
,
and
Bowels
,
from
everlasting
.
God
the
Father
is
compared
to
a
Guardian
of
the
Lord
Jesus
,
whom
he
keeps
under
his
wing
.
I
am
not
alone
,
the
Father
is
ever
with
me
;
yea
,
the
Father
and
I
am
one
.
2.
It
's
the
Nature
of
Love
,
to
take
ful
content
,
and
complacence
in
the
thing
beloved
:
and
so
the
Father
doth
in
his
Son
,
after
an
unspeakable
manner
,
takes
an
infinite
fulness
of
soul-pleasing
satisfaction
;
so
that
before
al
Creatures
were
,
he
lacketh
nothing
,
and
he
spent
his
whol
thoughts
in
gazing
upon
the
through
concurrence
of
al
unspeakable
excellencies
in
the
Lord
Jesus
,
Prov.
8.30
.
I
was
dayly
his
delight
.
It
was
his
constant
,
and
continued
Exercise
,
the
ful
imployment
of
his
blessed
Majesty
,
to
fil
himself
with
the
fellowship
,
and
familiarity
of
his
Son
.
When
the
Atheist
enquires
what
God
did
,
before
the
World
,
if
the
World
was
not
Eternal
?
Answ.
He
was
sporting
himself
with
the
unconceivable
complacency
,
and
ravishing
contents
of
his
wel-beloved
Son
,
the
Lord
of
Glory
.
So
that
nothing
was
wanting
,
while
he
enjoyed
him
;
nothing
could
be
added
,
while
he
possesseth
him
.
3.
There
is
a
Love
of
Benevolence
.
It
's
the
Nature
of
Love
to
study
the
good
of
the
thing
beloved
.
This
the
Father
doth
also
after
an
unconceivable
manner
.
The
study
,
and
bent
of
his
infinite
Understanding
,
is
now
to
plot
for
the
Honor
,
and
to
lift
up
the
Glory
of
his
Son
far
beyond
al
praises
.
So
that
more
than
the
Father
gave
,
could
not
be
enjoyed
,
no
more
could
be
added
,
no
more
could
be
desired
by
our
Savior
,
when
he
would
make
his
request
in
that
behalf
.
Hither
the
Lord
Christ
repairs
,
and
here
he
takes
up
his
stand
,
as
though
no
more
could
be
conceived
,
or
communicated
,
John
,
17.5
.
And
now
,
O
Father
,
glorifie
me
with
thine
own
self
,
with
the
glory
I
had
with
thee
before
the
World
was
:
q.d.
If
he
was
put
to
his
choyce
,
to
his
desire
,
or
God
the
Father
to
his
free
giving
,
he
could
wish
no
other
,
nor
no
more
glory
,
but
that
which
he
had
with
him
from
Eternity
.
2.
So
the
Father
loves
the
Son
,
as
Man
,
also
in
al
the
former
particulars
and
in
all
the
several
properties
of
them
,
so
far
as
a
finite
creature
is
,
or
can
be
made
capable
thereof
,
not
only
in
regard
of
the
compass
of
its
own
ability
,
but
as
far
,
as
underpropped
and
supported
by
an
almighty
power
.
I
shal
point
at
the
former
specialties
in
so
many
words
.
1.
In
regard
of
union
;
here
in
the
surpassing
excellency
of
the
love
of
the
Father
appeared
,
that
he
brought
it
into
so
neer
a
fellowship
with
himself
,
that
it
doth
not
only
exceed
al
the
power
of
the
creature
,
to
work
such
a
union
,
but
even
the
reach
of
al
reason
of
men
and
Angels
to
comprehend
it
.
For
not
only
the
Essence
of
the
Deity
takes
up
its
dwelling
and
abode
there
bodily
,
but
it
s
taken
into
the
very
subsistence
of
the
second
person
,
and
melts
into
the
personality
of
the
second
person
:
and
hence
it
is
,
the
Grace
of
union
is
indeed
accounted
a
Grace
of
the
greatest
excellency
,
above
al
other
,
and
in
truth
it
is
so
,
not
only
in
regard
of
the
priviledg
whereby
our
Human
Nature
is
advanced
one
degree
above
the
excellency
of
the
creatures
of
highest
rank
:
for
of
that
the
place
is
meant
,
and
that
the
Apostle
intends
,
Hebr.
2.8
That
al
things
are
put
in
subjection
to
our
Human
Nature
in
Christ
.
He
took
not
the
seed
of
Angels
,
but
of
Abraham
.
When
he
bringeth
his
first
born
into
the
world
,
worship
him
,
al
the
Angels
,
even
as
God-man
but
I
say
,
not
only
in
regard
of
the
height
or
the
priviledg
,
this
Grace
of
union
is
to
be
attended
:
But
in
regard
of
the
unmatchable
efficacy
and
Peerlessness
of
power
,
that
exceeds
the
bounds
of
my
created
ability
:
In
that
the
subsistance
it
hath
by
this
,
is
no
other
,
but
the
subsistence
of
the
second
person
.
In
that
the
Angels
must
sit
in
a
lower
forme
and
aloof
off
,
in
the
porch
as
it
were
,
and
administer
there
,
by
their
attendance
,
when
our
Human
Nature
is
taken
into
the
Chamber
of
presence
,
the
personal
union
with
the
Lord
,
and
so
consequently
,
as
thereby
Co-partner
of
divine
honor
and
worship
together
with
the
second
person
.
None
of
which
can
be
said
of
any
creature
,
or
any
created
Grace
in
the
hearts
of
the
Saints
.
2.
The
Father
takes
ful
satisfaction
in
the
man
Christ
Jesus
.
He
proclaimes
it
openly
.
Math.
3.
last
This
is
my
wel
beloved
Son
,
in
whom
I
am
wel
pleased
.
He
alone
it
is
,
in
whom
the
Father
smells
a
sweet
savor
of
rest
therefore
when
he
cashieres
al
other
sacrifices
,
as
such
in
whom
there
was
no
sufficiency
,
our
Savior
no
sooner
offers
himself
,
but
therein
the
Father
quiets
himself
in
fulness
of
content
.
Hebr.
10.5
,
6.
Burnt
offerings
,
and
sacrifices
thou
wouldest
not
,
then
said
I
,
Loe
I
come
,
in
the
Volum
of
thy
Book
it
is
written
of
me
,
I
should
do
thy
will
.
3.
Improves
the
Soveraignty
of
his
power
and
good
pleasure
to
promote
the
Son
,
and
advance
the
glory
of
the
man
Christ
Jesus
.
Joh.
3.35
.
The
Father
loveth
the
Son
and
hath
given
all
things
into
his
hand
.
Therefore
he
sends
the
comforter
in
his
name
.
Joh.
14.26
.
Nay
the
Father
makes
this
the
maine
scope
of
al
his
dispensations
by
Christ
,
puts
the
Administration
of
all
things
into
his
hand
.
That
al
may
come
to
him
,
depend
upon
him
,
and
give
al
glory
to
him
,
in
what
they
do
receive
,
and
for
what
they
seek
,
and
hence
the
Father
carries
al
the
Trade
this
way
.
As
great
Princes
when
they
wil
advance
their
Favourites
,
there
come
no
petitions
but
by
their
hands
;
no
kindnesses
or
gifts
,
but
by
their
meanes
,
That
al
may
eye
and
honor
,
receive
al
from
them
,
and
by
their
means
,
and
returne
to
them
.
Joh.
5.22
.
25.
The
Father
judgeth
no
man
,
but
hath
commited
all
judgment
to
the
Son
,
that
all
might
honor
the
Son
,
as
they
honor
the
Father
.
REASON
.
Here
are
al
the
grounds
upon
which
Love
grows
,
and
that
in
more
than
an
ordinary
Nature
and
measure
,
and
these
are
three
;
all
which
are
found
in
the
Lord
.
-
1.
Neerness
.
-
2.
Likeness
.
-
3.
Suitableness
of
worth
.
1.
Neerness
.
And
that
we
see
to
be
a
forceable
argument
in
Nature
to
draw
men
to
inlargedness
of
affections
.
Love
begins
next
home
.
A
Countrey
Man
we
affect
,
rather
than
a
Forreiner
;
one
of
the
same
Town
before
a
Countrey
Man
;
a
Kinsman
before
a
Towns
Man
:
a
Child
before
him
;
the
wife
before
others
;
a
mans
self
before
al
,
wife
and
Children
and
Kinsman
and
Towns
Man
.
So
it
is
here
.
The
Lord
Jesus
is
most
Neer
to
God
the
Father
,
and
therefore
most
beloved
.
It
s
said
our
Savior
came
from
the
Bosom
of
the
Father
.
Joh.
1.18
.
2.
Likeness
is
the
Load-stone
of
Love
.
The
In-let
unto
the
hearts
and
affections
of
others
,
and
cals
out
and
requires
a
disposition
in
another
,
like
unto
it self
.
And
this
is
here
in
greatest
eminency
.
Look
we
at
the
constitution
of
the
person
of
our
Savior
,
Hebr.
1.3
.
Called
,
the
brightness
of
his
glory
,
and
the
express
image
of
his
person
.
Nothing
is
more
like
,
than
a
lively
Image
,
resembling
the
Father
,
in
the
most
perfect
and
infinite
manner
,
none
like
him
.
Look
at
imitation
,
likeness
in
behavior
,
carriage
,
and
conversation
,
is
that
which
inlargeth
affection
also
:
and
this
also
is
here
to
be
seen
.
Joh.
5.19
.
The
Son
doth
nothing
,
but
what
he
seeth
the
Father
do
.
For
whatsoever
the
Father
doth
,
these
also
doth
the
Son
likewise
.
3.
There
is
a
suitableness
of
worth
.
The
best
of
our
affection
,
and
deserve
our
dearest
love
to
be
bestowed
upon
it
.
So
it
is
here
.
The
Lord
Christ
,
he
being
in
the
form
of
God
,
counted
it
no
robbery
to
be
equal
with
God
the
Father
.
And
so
there
is
an
answerableness
and
proportion
only
here
to
be
found
between
the
affection
and
the
thing
here
affected
.
Whereas
al
the
creatures
,
taking
in
al
their
excellencies
together
,
are
too
mean
and
under
for
the
Lord
once
to
bestow
his
Love
,
yea
his
look
upon
(
further
than
his
own
image
is
in
them
,
or
resembled
by
them
,
in
them
)
So
the
Prophet
gives
in
the
Jnventory
of
al
their
worth
;
All
the
Nations
of
the
Earth
are
less
than
the
Dust
of
the
balance
,
yea
vanity
,
nothing
,
less
than
nothing
.
Christ
himself
it
is
,
whose
name
is
as
an
Oyntment
poured
out
,
and
perfumes
the
world
;
which
if
once
taken
away
,
they
would
remain
nothing
disireable
.
USE
,
2.
Reprehension
.
This
shews
the
vilenes
of
the
hearts
,
and
the
hainousness
of
the
sins
of
those
wretched
persons
,
who
undervalue
the
Lord
Jesus
in
their
hearts
and
apprehensions
and
look
at
him
,
as
one
unworthy
their
affection
and
love
.
How
far
are
these
men
from
the
disposition
of
the
eternal
God
,
the
Holy
one
of
Israel
?
He
sets
his
heart
upon
the
Lord
Jesus
,
as
the
only
Object
of
his
Love
:
These
men
loath
him
.
He
delights
in
him
,
They
despise
him
.
How
divelish
are
these
distempers
?
how
contrary
to
the
God
of
glory
?
even
as
far
as
darkness
from
light
,
and
Hell
from
Heaven
.
How
can
such
ever
expect
to
see
the
face
of
God
in
Christ
in
another
world
,
whose
hearts
are
so
contrary
to
him
in
this
?
and
yet
every
place
is
pestered
with
these
Rebels
.
Some
of
the
posterity
of
those
,
of
whom
the
prophet
speaks
,
Zach.
11.8
.
Their
Souls
loathed
me
,
and
my
Soul
loathed
them
,
saith
the
Lord
of
Hosts
.
God
wil
pay
thee
in
thine
own
coin
,
and
recompence
thine
own
waies
upon
thy
head
and
heart
.
Nay
how
canst
thou
not
,
but
expect
the
Lord
should
justly
loath
thee
,
who
art
a
very
Dunghil
of
distempers
,
and
whose
works
are
worthy
to
be
hated
especially
in
that
thou
ha●est
him
.
The
name
and
memory
of
Judas
is
accursed
and
execrable
upon
Earth
.
He
is
gibb●●ed
up
with
this
remembrance
,
Judas
Iscariot
,
who
also
betrayed
him
.
The
carriage
of
the
Jews
is
detestable
to
the
eares
of
all
that
have
heard
of
the
Name
of
Christianity
,
who
preferred
Barabbas
,
before
the
Lord
Jesus
.
Away
with
him
,
not
him
but
Barabbas
.
And
yet
there
be
multitudes
in
the
world
,
who
deal
worse
with
the
Lord
Jesus
in
their
daily
course
.
Who
sel
Christ
,
not
for
Silver
,
but
for
their
sins
,
and
the
lusts
of
their
own
hearts
,
and
that
they
may
give
satisfaction
thereunto
.
And
proclaime
it
in
their
practises
,
Away
with
the
commands
of
Christ
,
not
they
,
but
mine
own
carnal
desires
shall
carry
me
.
Away
with
the
promises
and
comforts
of
Christ
,
not
they
,
but
the
way
wardness
of
mine
own
wil
and
distempered
perversness
of
mine
own
heart
,
that
only
pleaseth
me
,
Oh
,
but
it
wil
be
replied
,
True
it
is
,
our
infirmities
may
be
many
,
and
temptations
strong
,
our
failings
great
,
by
reason
of
the
Body
of
death
:
but
should
we
be
haters
and
despisers
of
the
Lord
Jesus
,
its
pity
we
should
live
.
Should
we
hate
him
,
that
came
to
save
us
?
we
Hope
we
be
far
from
that
hellish
frame
.
I
desire
ye
were
far
from
that
,
and
that
's
the
worst
I
wish
you
.
Put
it
then
to
trial
,
according
to
the
truth
of
the
Gospel
:
yea
ye
wil
say
with
al
our
hearts
.
The
Text
saies
thus
.
He
that
despiseth
you
,
despiseth
me
.
Luk.
10.16
.
The
Text
sa●es
thus
,
The
Citizens
hated
him
,
and
sent
after
him
and
sa●d
,
This
man
shal
not
rule
over
us
.
Luk.
19.14
.
Examine
now
thine
own
heart
,
and
observe
thy
carriage
.
Is
it
not
the
word
,
which
Christ
proclaimes
?
the
messenger
he
sends
?
the
work
of
his
Grace
,
which
he
requires
?
the
rule
and
government
which
he
would
●et
up
in
thy
heart
,
And
life
that
thou
settest
thy self
against
▪
that
w●l
not
have
his
law
Lord
it
over
thee
?
his
Grace
take
place
in
thee
?
know
assuredly
,
thou
art
a
hater
of
Christ
,
and
of
God
the
Father
.
Nay
what
if
it
prove
true
,
that
thou
hatest
Christ
more
,
than
any
thing
in
the
world
beside
?
will
not
thou
conclude
thy
condition
damnable
?
and
thy self
hateful
?
Why
?
thou
hatest
the
ordinances
of
Christ
,
because
of
their
power
and
purity
.
Thou
hatest
the
servants
of
Christ
,
because
of
their
Graces
,
that
is
,
because
Christ
is
there
.
If
the
Theif
hate
the
Lanthorne
for
the
light
sake
,
he
hates
the
light
much
more
.
Hie
thee
out
of
this
hellish
condition
and
hate
and
loath
thine
own
soul
,
that
ever
thou
hast
loathed
Jesus
Christ
.
Lest
that
doom
,
that
is
denounced
,
be
made
good
,
He
that
loves
not
Jesus
Christ
,
let
him
be
accursed
.
Anathema
Maranatha
.
1
Cor.
16.22
.
Curse
him
,
all
ye
Angels
in
Heaven
,
Devils
in
Hell
,
Churches
on
Earth
,
until
Christ
come
to
judgment
and
he
there
have
that
Doom
,
Depart
&c.
USE
,
2.
Trial.
We
may
here
prove
the
truth
of
our
love
,
If
it
be
like
Gods
love
,
it
s
then
of
the
right
stamp
.
1.
The
we
desire
Vnion
,
breathing
after
our
coming
to
him
.
Phil.
1.
I
long
to
be
dissolved
and
to
be
with
Christ
which
is
far
better
.
I
have
been
too
long
with
the
world
,
too
long
with
the
distempers
of
mine
own
heart
.
It
s
far
better
to
be
with
Christ
.
Breath
after
his
coming
.
2
Tim.
last
and
8.
Love
his
appearing
,
sollace
our selves
,
we
shal
ever
be
with
him
.
2.
Then
we
shal
take
ful
contentment
in
him
.
I
have
enough
,
Christ
is
mine
,
as
Joseph
.
Live
upon
him
,
be
satisfied
with
him
.
Phil.
1.21
.
Christ
is
in
life
and
death
advantage
.
In
al
gets
Christ
,
and
gaines
in
al
his
wants
,
hath
advantages
in
al
necessities
and
losses
.
3.
Then
we
study
how
to
honor
him
:
lay
our
crowns
at
his
Feet
;
live
to
him
,
die
to
him
.
Phil.
1.20
.
That
Christ
may
be
glorified
in
our
mortal
Bodies
,
whether
by
life
or
death
.
Be
willing
he
should
pluck
his
praise
out
of
us
.
The
Father
wil
own
this
love
,
Christ
accept
it
,
The
spirit
bear
witness
to
it
.
This
is
from
the
Father
,
through
Christ
by
the
spirit
.
God-like
love
.
USE
3.
Exhort
.
Doth
God
love
Christ
?
go
thy
waies
,
and
do
likewife
,
it
s
a
mercy
that
he
wil
accept
of
our
love
,
and
suffer
us
to
love
him
.
1.
None
more
worthy
,
than
our
Savior
.
One
of
then
thousand
,
altogether
pleasantnesses
.
Wouldest
thou
love
thy
peace
?
love
Christ
that
procures
it
,
lovest
thou
thy
Soul
and
salvation
?
love
Christ
that
purchased
it
.
2.
None
deserves
our
love
more
;
whom
wil
ye
love
,
if
ye
love
not
Jusus
?
ye
wil
love
the
world
,
and
it
wil
deceive
you
.
Ye
wil
love
you
friends
,
and
they
wil
forsake
you
.
Ye
wil
love
your
own
conceits
,
and
those
wil
delude
and
ruin
you
.
No
:
Christ
hath
bought
our
love
dearly
,
and
us
also
.
He
loved
us
more
than
Heaven
.
He
emptied
himself
of
his
glory
.
He
loved
us
more
than
his
own
life
,
loved
us
more
,
than
the
sense
and
feeling
of
his
Fathers
love
,
which
is
better
than
life
it self
.
Therefore
he
that
hath
bought
our
love
and
us
so
dearly
,
we
should
dearly
love
him
Let
our
minds
love
him
,
who
hath
inlightened
them
;
our
hearts
,
who
hath
comforted
them
:
our
consciences
,
because
they
have
been
pacified
and
refreshed
by
him
.
3.
We
cannot
lay
out
our
love
better
,
to
better
advantage
and
improvement
for
our
own
spiritual
wellfare
.
Joh.
14.21
.
If
any
man
wil
love
me
he
shal
be
loved
of
my
Father
and
my
Father
and
I
will
come
to
him
,
and
Sup
with
him
,
and
manifest
our selves
to
him
.
Is
there
no
drooping
and
distressed
Spirit
?
when
thou
breathest
after
the
assurance
of
Gods
love
,
Oh
,
but
one
smile
of
his
countenance
,
when
thou
sittest
in
darkness
,
and
in
a
disconsolate
condition
;
what
wouldest
thou
now
give
,
to
gain
evidence
of
Gods
favor
,
that
he
should
make
known
himself
unto
thy
Soul
,
and
say
unto
thee
,
I
am
thy
Salvation
?
Oh
,
thou
sayest
,
part
with
any
thing
,
do
any
thing
.
Why
,
Love
jesus
Christ
,
lay
out
thy
affection
upon
him
,
and
its
certain
thou
shal
attain
what
thou
desirest
.
Prov.
4.
Love
Wisdom
,
and
she
will
keep
thee
,
exalt
her
,
and
she
will
preserve
thee
:
she
will
bring
thee
to
honor
,
if
thou
wil
embrace
her
.
Thus
we
have
finished
the
first
point
of
the
three
observed
from
the
last
end
of
our
Savior's
prayer
,
Viz.
The
Father
loved
the
Lord
Jesus
.
We
are
now
to
inquire
of
the
second
proposition
,
that
is
plainly
expressed
and
taken
for
granted
,
as
the
main
thing
that
is
intended
here
by
our
Savior
,
The
point
then
is
in
the
express
words
of
the
Text
;
Viz.
God
the
Father
loveth
the
Faithful
,
as
he
loveth
Jesus
Christ
.
He
loves
the
Saints
,
as
he
doth
our
Savior
,
he
loveth
his
adopted
Sons
,
as
he
doth
his
natural
Son
,
the
members
as
the
Head
.
I
confess
judicious
Calvin
●asts
another
Construction
upon
the
word
;
and
therefore
interprets
the
Particle
,
which
carries
a
similitude
with
it
,
causally
,
thus
;
That
thou
lovest
them
,
because
thou
lovest
me
.
But
since
this
Translation
which
we
read
,
carries
the
proper
signification
of
the
Word
with
it
;
and
since
that
which
he
intends
,
is
not
denied
,
but
included
in
it
;
I
therefore
chuse
rather
to
follow
the
Native
,
and
Natural
signification
of
the
word
,
when
there
is
no
constraining
Argument
to
the
contrary
,
nor
any
inconvenience
doth
accrew
thereby
,
to
the
Context
and
Scope
of
the
place
.
Only
attend
this
,
that
ye
may
not
mistake
the
mind
of
our
Savior
,
nor
the
meaning
:
It
is
but
AS
,
for
the
quality
,
and
likeness
of
this
Love
;
not
so
much
,
as
that
it
should
be
equal
for
the
quantity
,
and
greatness
of
that
Love
,
which
was
extended
to
our
Savior
,
and
to
his
Saints
and
Children
:
For
that
were
to
derogate
from
the
Wisdom
and
Goodness
of
the
Father
,
from
the
Honor
,
and
Excellency
of
our
Savior
,
and
to
lift
up
both
the
Persons
and
Priviledges
of
the
Faithful
,
more
than
were
meet
and
due
.
It
sufficeth
,
nay
,
it
's
unmatchable
,
and
incomparable
Mercy
,
and
unconceivable
goodness
of
the
Lord
,
that
poor
sinful
Dust
and
Ashes
may
so
far
be
advanced
,
that
they
may
be
like
to
Christ
,
which
they
deserve
not
,
though
to
be
equal
to
him
,
is
unreasonable
to
expect
,
as
impossible
to
attain
it
.
The
like
Phrase
we
have
again
repeated
in
the
last
verse
of
this
Chapter
,
with
which
our
Savior
ends
his
Prayer
,
leaving
that
,
as
the
last
farewel
,
in
which
such
spiritual
god
things
,
and
those
glorious
Priviledges
,
that
ever
were
promised
,
or
could
be
expected
or
received
,
were
summed
up
,
even
the
marrow
of
al
those
loving
kindnesses
the
Lord
lets
out
unto
his
People
;
the
tast
and
rellish
whereof
,
if
it
were
kept
upon
the
Soul
,
it
would
keep
a
satisfing
,
and
ravishing
content
upon
the
heart
of
a
Christian
in
al
Conditions
;
yea
,
carries
him
beyond
al
the
fulness
of
Comforts
,
that
al
created
Nature
can
afford
,
whether
in
Earth
,
or
Heaven
,
being
somthing
above
Heaven
it self
,
and
al
the
beauties
of
all
created
Excellencies
,
which
the
place
can
afford
.
We
shal
open
Two
things
:
-
1.
Wherein
the
Love
of
the
Father
to
the
Saints
,
shews
it self
.
-
2.
That
it
is
like
to
that
,
wherewith
he
loved
his
Son
.
1.
To
discern
wherein
this
Love
appears
,
we
shal
follow
it
in
these
Particulars
,
by
which
Love
is
in
a
special
manner
made
known
,
as
before
,
Love
of
-
Vnion
,
-
Complacence
,
-
Benevolence
.
Love
-
Desires
Union
to
the
thing
-
Rests
contented
with
it
,
-
Desires
the
good
of
the
thing
beloved
1.
God
loves
his
Saints
with
a
Love
of
Vnion
:
that
's
thus
conceived
:
God
the
Father
brings
the
Faithful
into
a
neerer
Vnion
with
himself
,
and
Christ
,
than
any
Creature
by
any
ability
,
or
excellency
received
by
Creation
,
could
ever
be
capable
of
,
or
could
ever
attain
unto
.
And
this
wil
appear
,
if
we
compare
the
surpassing
excellency
of
this
Union
,
and
the
intimate
neerness
,
which
every
Beleever
hath
with
God
in
the
Covenant
of
Grace
,
with
that
which
Adam
could
attain
unto
by
the
Covenant
of
Works
.
Had
Adam
stood
,
and
attained
the
utmost
perfection
,
it
was
possible
for
him
to
be
made
partaker
of
,
by
the
improvement
of
the
Spiritual
Stock
of
Grace
bestowed
upon
him
:
The
utmost
of
al
his
happiness
had
been
confined
within
this
compass
.
1.
A
man
by
the
Principle
of
Grate
,
was
f●●
to
close
with
God
,
and
perform
the
Covenant
made
betwixt
God
and
him
.
But
since
the
Fall
of
our
first
Parents
,
and
departure
from
God
,
it
was
impossible
for
any
Creature
,
or
any
created
Grace
,
to
bring
back
the
soul
to
God
;
therefore
the
God-head
of
Christ
dwelling
in
the
Nature
of
Man
assumed
bodily
,
must
bring
the
Nature
of
Man
again
unto
God
.
Man
,
out
of
the
mutability
of
his
Grace
,
departed
from
God
;
but
neither
man
nor
Grace
,
but
the
infinite
Power
of
the
God-head
,
must
bring
man
to
God
again
,
and
keep
him
with
him
.
So
that
the
Second
Person
in
the
Glorious
Trinity
,
taking
our
Nature
upon
him
,
did
not
only
purchase
,
by
the
power
of
the
Deity
all
for
us
;
but
by
the
same
power
,
enables
us
to
receive
the
Work
of
his
Spirit
,
by
which
he
carries
us
unto
himself
,
and
the
Father
.
So
that
it
is
not
any
created
Principle
of
Grace
,
or
gracious
habit
,
which
either
fits
us
for
Christ
,
or
carries
us
to
him
,
as
we
have
heard
.
But
the
same
Spirit
by
the
same
power
that
raised
Christ
from
the
dead
,
works
it
.
Eph.
1.20
.
No
man
comes
,
unless
the
Father
draw
.
John
,
6.44
.
He
that
hath
heard
,
and
learned
of
the
Father
comes
,
verse
45.
He
it
is
that
begets
us
again
by
the
Word
of
Truth
.
Jam.
1.18
.
2.
Adams
closing
with
God
in
the
performance
of
this
Covenant
,
was
in
this
;
That
he
did
imitate
the
Lord
in
the
manner
of
his
Work
,
for
that
was
the
excellency
of
his
Image
,
to
work
as
God
had
wrought
.
To
do
,
not
what
God
requited
only
,
but
to
wil
Gods
Wil
,
that
is
,
to
meet
with
him
,
and
to
concur
with
him
in
the
Act
of
his
Will
:
As
the
Clock
doth
with
the
Sun
;
at
the
point
of
such
an
hour
,
when
the
Sun
goes
twelve
,
it
strikes
twelve
;
or
as
ye
have
heard
,
somtimes
two
Clocks
meet
,
and
melt
into
the
same
stroak
at
an
instant
.
To
wil
as
he
,
love
as
he
,
delight
as
he
.
Make
my
heart
one
with
thee
,
Psal.
86.11
.
Acts
,
13.22
.
Col.
4.12
.
But
every
Sa●●
of
God
,
that
by
his
Spirit
,
is
carried
to
him
,
he
is
made
one
with
Christ
in
an
unspeakable
manner
.
1.
The
Soul
is
pitched
immediately
upon
the
Deity
,
and
so
the
Father
,
Son
,
and
Holy
.
Ghost
;
and
in
the
most
intimate
Union
that
can
be
imagined
.
Not
as
the
Branches
to
the
Vine
,
John
,
15.1
.
nor
as
the
Members
to
the
Head
,
Eph.
1.22
.
but
yet
neerer
,
they
are
bone
of
his
bone
,
and
fl●sh
of
his
flesh
,
and
that
is
neerer
than
to
be
Members
to
a
Head
,
Eph.
5.
and
30.32
.
yea
,
are
one
Spirit
●ith
him
,
1
Cor.
6.17
.
and
this
is
beyond
the
compass
of
al
that
sufficiency
,
and
excellency
God
impla●ted
in
Adam
.
The
Spirit
of
the
Lord
Jesus
,
that
ca●ried
the
Soul
to
the
Father
and
Christ
,
closeth
the
●oul
with
the
Spirit
of
the
Father
and
Christ
.
By
the
Spirit
from
the
Father
and
Christ
,
we
close
with
the
Spirit
in
Christ
,
and
the
Father
.
If
the
Spirit
which
raised
Christ
from
the
dead
,
be
in
you
,
Rom.
8.11
.
As
by
the
same
Spirit
of
the
Lord
,
2
Cor.
3.18
.
Adam
had
Supernatural
Grace
,
but
this
●s
more
than
Supernatural
;
for
that
was
not
able
to
incorporate
the
Soul
into
Christ
.
The
Lord
by
his
Eternal
Spirit
plucks
him
from
his
sin
,
carries
him
to
himself
,
and
pu●s
him
under
the
power
of
the
Spirit
of
the
Second
Adam
.
As
the
first
Adam
,
by
natural
Generation
,
turns
the
Soul
from
God
to
Sin
,
puts
it
under
the
right
,
and
rule
of
the
perverted
mutability
,
or
disobedience
and
curse
of
the
first
Adam
.
Adam
traded
out
of
his
own
Stock
,
and
from
those
Principles
of
Grace
he
had
received
,
and
the
Lord
had
implanted
in
his
Nature
,
coming
into
the
World
,
gifted
and
qualified
from
the
bounty
,
goodness
,
and
faithfulness
of
the
Lord
:
And
therefore
it
's
said
,
He
had
wherein
to
rejoyce
,
had
he
obeyed
and
performed
the
Covenant
,
and
wrought
for
his
Life
.
But
beleevers
are
not
in
their
own
hands
,
nor
at
their
own
finding
,
but
kept
in
the
hand
of
Christ
,
and
live
meerly
and
immediately
upon
dependance
:
have
all
their
Store
and
Stock
in
the
hand
of
the
Lord
Jesus
,
are
brought
,
and
taken
into
fellowship
with
the
Father
,
and
his
Son
,
and
thence
fetch
al
that
dayly
quickening
,
and
efficacious
influence
of
the
Favor
and
presence
of
the
Lord
,
to
carry
them
out
to
al
the
Duties
they
do
.
Thus
the
Apostle
,
Gal.
2.20
.
I
live
not
,
but
Christ
lives
in
me
,
and
that
I
do
now
live
.
The
Fountain
of
Life
,
is
not
firstly
in
himself
.
Adam
might
have
said
,
I
live
by
the
Power
and
Principle
of
Grace
received
,
and
in
which
I
was
created
,
and
thereby
I
have
pleased
God
,
and
according
to
the
Covenant
of
Works
,
may
challenge
life
and
happiness
.
But
Paul
in
the
Person
of
al
beleeving
sinners
,
professeth
,
that
,
I
live
not
;
Christ
hath
brought
me
to
himself
,
made
me
one
with
himself
,
that
he
might
be
al
in
al
to
me
,
and
work
al
by
me
.
We
are
dead
,
and
our
Life
is
hid
with
Christ
in
God
.
Christ
is
the
Keeper
of
our
Life
;
the
Father
the
Author
of
it
.
So
that
it
is
not
any
Power
in
Man
,
or
Principle
of
Grace
,
whereby
we
come
firstly
to
close
with
God
:
but
the
Spiritual
Union
of
the
Faithful
,
is
of
a
higher
or
neerer
Nature
,
than
that
it
can
at
the
first
readily
be
apprehended
;
namely
,
not
by
the
Power
of
Man
,
or
Principle
of
Grace
;
for
al
this
is
but
a
Creature
,
never
brought
the
Soul
to
God
,
or
kept
it
with
him
.
But
the
power
of
the
Deity
in
Christ
,
by
his
Spirit
,
hath
fitted
me
for
himself
,
and
hath
carried
me
to
himself
,
made
me
one
Spirit
with
himself
,
doth
al
for
himself
in
me
,
that
he
may
receive
al
to
himself
from
me
,
and
I
might
wholly
have
such
a
desire
,
that
al
that
we
have
may
hold
out
his
Excellency
in
al
these
his
Dispensations
,
and
so
have
nothing
of
my self
,
do
nothing
from
my self
,
which
excludes
Works
wholly
.
Here
the
Soul
is
compassed
about
with
al
the
Power
of
Heaven
;
nothing
but
with
the
power
of
God
in
Christ
.
Whereas
Adam
,
who
did
somting
of
himself
,
from
a
Principle
he
had
,
so
he
might
have
taken
somthing
to
himself
,
he
had
whereof
to
rejoyce
.
But
God
in
this
way
and
work
,
he
doth
al
from
himself
by
man
,
no
man
doth
it
:
He
receives
al
to
himself
from
Man
,
Man
must
take
nothing
.
2.
Love
of
complacency
,
that
the
Father
takes
content
,
and
solaceth
himself
in
the
enjoyment
of
his
Faithful
,
whom
he
hath
thus
chosen
out
of
the
World
;
therfore
termed
,
his
own
,
Joh.
13.1
.
A
little
of
our
own
,
say
we
,
gives
to
little
content
and
rest
to
their
owner
.
A
mans
own
house
he
delights
to
lodg
in
,
delights
to
converse
with
his
own
servants
,
or
little
ones
.
Thus
the
Lord
is
said
to
know
the
righteous
,
not
to
know
the
way
of
the
Vngodly
:
Depart
,
I
know
you
not
.
As
a
man
is
said
to
own
such
a
person
so
educated
:
As
the
sensible
Creatures
can
own
their
Mates
,
and
their
yong
by
the
sence
,
they
scent
the
Nature
of
such
,
and
own
somthing
of
themselves
in
them
,
as
generated
of
them
.
So
he
that
hath
not
the
Spirit
,
is
none
of
Christs
;
the
Spirit
which
God
the
Father
sent
in
Christs
Name
,
by
that
his
are
owned
.
As
somtime
a
Parent
,
when
the
Child
sent
into
a
far
Country
,
and
conceived
to
be
lost
and
dead
,
shall
yet
return
,
there
is
some
manner
of
his
Speech
,
some
Natural
guise
in
his
Carriage
,
some
cast
of
his
Look
,
whereby
the
Parent
wil
own
him
,
and
know
him
for
his
.
As
there
was
a
secret
owning
,
and
yerning
of
Bowels
in
the
true
Mother
to
the
Child
,
when
it
could
not
be
determined
whose
it
was
.
So
God
the
Father
,
who
hath
sent
the
Spirit
of
his
Son
into
the
hearts
of
his
,
he
cannot
but
know
,
and
acknowledg
it
,
and
take
complacency
,
and
contentment
in
it
.
Rom.
8.27
.
he
is
said
to
know
the
meaning
of
his
Spirit
.
Hence
they
are
called
;
Gods
precious
ones
,
Isai.
43.4
.
his
Jewels
,
Mal.
3.17
.
yea
,
Christ
professeth
,
he
is
ravished
with
the
cast
of
the
eye
of
the
Spouse
,
Cant.
4.9
.
That
cast
of
the
eye
of
Faith
,
that
looks
only
to
God
in
Christ
,
takes
al
from
him
,
holds
out
nothing
else
.
3.
Love
of
Benevolence
,
God
wisheth
wel
unto
the
Faithful
,
and
studies
to
advance
them
and
their
happiness
,
with
the
advancing
of
Christ
,
2
Thes.
1.12
.
That
the
Name
of
our
Lord
Jesus
may
be
glorified
in
you
,
and
you
in
him
,
according
to
the
Grace
of
God
,
and
the
Lord
Jesus
Christ
.
Quest.
Why
?
you
wil
say
,
Is
there
any
Name
higher
than
the
Name
of
Christ
?
or
Glory
due
to
any
beyond
,
and
after
Christ
?
Why
is
it
added
,
That
Christ
may
be
glorified
,
and
you
in
him
?
Answ.
The
meaning
may
thus
be
conceived
:
The
Apostle
having
prayed
in
the
fore-going
verse
,
That
God
would
count
them
worthy
of
their
Calling
,
worthy
of
the
Glory
unto
which
they
were
called
,
and
so
fulfil
al
the
good
pleasure
of
his
goodness
,
that
is
,
fully
bestow
al
that
Spiritual
good
,
which
is
the
ful
purpose
of
his
good
pleasure
he
intended
to
them
,
and
that
he
would
bring
the
Work
of
Faith
to
perfection
by
his
mighty
Power
.
Now
the
end
of
al
that
glory
and
fulness
,
of
al
that
Spiritual
good
he
praies
for
,
and
they
should
partake
by
vertue
of
his
Prayer
,
is
,
That
the
Name
of
Christ
,
that
is
,
Christ
as
he
is
made
known
in
the
Gospel
,
in
his
Offices
,
and
Execution
of
the
great
Work
of
Redemption
,
may
be
made
glorious
in
you
,
who
from
the
Father
,
hath
given
al
to
you
:
you
also
may
be
glorified
,
not
in
your selves
,
but
in
your
reference
,
and
oneness
with
Christ
.
As
God
was
made
glorious
in
receiving
al
;
so
also
in
returning
al
to
the
Father
by
him
:
And
therefore
it
's
added
,
According
to
the
Grace
of
God
,
and
our
Lord
Jesus
Christ
.
God
the
Father
,
through
Grace
in
Christ
,
gives
himself
,
and
Christ
to
you
,
so
they
are
glorified
in
you
receiving
;
you
also
through
Grace
,
give
up
your selves
to
Christ
,
and
through
him
to
God
,
and
return
al
to
God
in
Christ
.
Thus
he
is
said
to
the
admired
in
them
that
beleeve
.
So
John
,
3.27
.
The
Father
loves
the
Son
,
and
hath
given
al
things
into
his
hands
;
and
in
Christ
also
,
he
hath
given
al
unto
them
;
for
all
things
are
yours
,
and
you
Christs
;
yea
,
he
hath
advanced
them
,
and
set
them
in
Heavenly
places
with
Christ
,
their
Bodies
made
Spiritual
,
which
Adams
could
not
be
,
and
therefore
it
's
taken
down
,
to
be
glorified
as
Christ's
is
:
Thou
fool
,
unless
the
Seed
fall
,
it
riseth
not
again
.
The
Saints
die
,
not
because
of
sin
,
for
Christ
hath
freed
them
from
the
second
Death
,
and
so
from
the
first
:
but
they
die
,
to
be
like
Christ
,
and
so
to
be
glorified
with
him
,
and
then
both
Bodies
and
Souls
to
sit
at
Gods
right
hand
in
Heaven
.
It
's
a
proper
Prerogative
appertaining
to
our
Savior
to
ascend
and
sit
;
and
therefore
to
al
from
him
,
not
from
Adam
.
USE
,
1.
Comfort
and
Contentation
to
the
Saints
,
in
the
meanest
and
lowest
Condition
,
though
the
World
hate
,
and
the
Wicked
pursue
,
Saran
tempt
,
Ungodly
undermine
,
they
al
conspire
to
cast
reproaches
upon
your
Persons
,
and
disgrace
upon
your
Religion
,
and
shame
upon
your
Faces
:
when
they
curse
,
God
wil
bless
.
If
they
hate
,
and
God
love
you
,
you
need
not
fear
,
you
should
not
care
:
In
Love
is
no
lack
.
If
thou
hast
Gods
Love
,
thou
hast
himself
;
art
sure
to
speed
when
thou
seekeft
;
sure
to
obtain
when
thou
askest
.
So
Martha
for
Lazarus
.
He
whom
thou
lovest
,
is
sick
:
he
whom
thou
lovest
,
is
troubled
,
is
tempted
,
persecuted
,
discouraged
.
What
price
dost
thou
put
upon
thy
Health
,
if
sick
?
upon
Wealth
,
if
poor
?
on
Life
,
if
at
the
point
of
dying
?
If
thou
hadst
these
for
thy
succor
,
al
was
wel
.
Behold
,
Gods
loving
kindness
,
better
than
Life
it self
.
2.
If
God
love
the
Saints
,
what
are
they
who
hate
them
?
This
is
a
certain
evidence
of
a
Son
of
the
Devil
,
1
John
3.11
.
He
that
hates
his
Brother
,
is
a
Man-slayer
,
&c.
Therefore
they
are
worthy
our
love
.
This
second
particular
I
shal
further
open
as
follows
,
Viz.
That
the
Farthers
love
to
the
Saints
is
like
to
that
wherewith
he
loved
his
Son
.
The
Father
loves
the
faithful
,
as
he
loves
Jesus
Christ
.
This
Love
carried
to
them
,
carries
a
lively
expression
,
or
is
as
a
picture
wherein
the
love
of
the
Father
to
the
Son
is
discovered
in
fresh
colors
,
in
an
especial
manner
.
This
love
to
the
faithful
,
however
it
is
impossible
it
could
,
not
was
it
reasonable
or
suitable
to
the
wisedom
or
goodness
of
the
Lord
it
should
equal
the
love
of
God
to
his
Son
,
in
the
measure
or
largeness
of
it
.
Because
that
was
infinite
,
unconceivable
,
incomprehensible
,
and
therefore
there
is
no
equality
of
measure
or
greatness
,
which
is
beyond
al
measure
:
yet
it
comes
up
to
it
,
as
neer
as
may
be
,
in
the
proportion
and
likeness
thereof
,
in
like
resemblance
and
answerableness
thereunto
,
it
s
not
to
be
found
in
any
creature
,
nor
in
the
whol
creation
beside
.
As
it
is
in
the
Parelion
.
It
s
like
the
Sun
in
appearance
and
resemblance
,
yet
in
no
wise
equal
,
either
for
bigness
or
greatness
,
or
the
vertues
thereof
.
So
it
is
with
this
love
of
God
to
the
Saints
,
it
lively
resembles
,
not
fully
equals
the
love
of
the
Father
to
the
Lord
Jesus
.
We
shal
further
follow
the
several
particulars
.
1.
The
Father
loves
us
with
the
like
love
of
union
,
as
he
did
Jesus
Christ
.
The
Father
wholly
and
alone
gives
being
to
Jesus
Christ
,
and
that
thus
appears
.
The
Father
stands
in
relation
to
the
Son
,
looks
only
towards
him
,
his
Eye
is
ever
upon
him
:
The
Son
as
he
receives
,
so
he
returnes
his
being
as
a
Son
to
the
Father
.
As
Relations
refer
each
to
other
only
;
and
he●ce
the
Father
is
said
to
be
in
the
Son
,
the
Son
in
the
Father
.
Verse
,
22.
As
I
told
you
before
,
my
hand
closing
and
closed
are
one
in
another
,
both
with
the
hand
.
The
Father
looks
to
the
Son
in
giving
:
The
Son
to
the
Father
in
returning
his
being
.
They
are
perfect
in
this
,
wholly
give
,
wholly
take
.
Thus
they
wholly
delighted
in
each
other
,
mutually
glorified
each
other
.
Verse
,
2.
Now
as
God
in
Christ
thus
begets
and
gives
being
of
Sonship
:
So
Christ
as
Son
and
second
person
he
so
assumes
:
for
had
he
assumed
as
God
,
all
had
assumed
.
But
he
assumes
person
,
and
to
say
,
that
any
person
assumes
,
but
the
Son
,
is
Haeresie
.
Therefore
its
peculiar
to
the
Son
,
and
that
as
Son
,
then
as
begotten
,
and
as
such
,
he
assumes
,
and
becomes
the
Head
of
the
covenant
and
so
he
begets
and
gives
being
of
Adopted
Sons
to
the
faithful
,
sending
his
Spirit
immutably
to
set
their
hearts
for
God
,
and
to
hold
the
bent
thereof
towards
him
.
Thus
receiving
this
impression
from
Christ
,
and
so
from
God
the
Father
through
Christ
.
The
faithful
receiving
this
impression
,
as
from
the
Father
by
Christ
they
return
it
wholly
and
perfectly
to
the
Father
in
and
through
Christ
.
Namely
,
The
whol
man
,
under
their
impression
of
the
begetting
Spirit
of
the
second
Adam
,
it
wholly
fastens
upon
God
in
Christ
and
so
leaves
it self
wholly
to
be
ac●ed
by
the
influence
thereof
,
and
holds
out
the
excellency
thereof
;
that
is
,
not
I
,
but
Christ
;
not
by
my
power
and
might
,
but
by
the
power
of
the
might
of
Christ
.
Thus
the
Sinner
is
wholly
beyond
the
covenant
of
works
.
So
that
the
faithful
hath
nothing
of
himself
,
doth
nothing
from
himself
,
or
for
himself
.
As
Christ
the
Son
doth
nothing
of
himself
,
but
what
he
sees
the
Father
do
.
Joh.
5.19
.
But
God
in
Christ
doth
al
for
himself
in
man
,
man
doth
it
not
:
receives
al
himself
by
man
,
man
can
take
nothing
.
This
I
said
,
was
the
leaving
of
the
Soul
under
the
influence
of
the
spirit
,
not
under
a
principle
of
Grace
,
or
sanctification
,
for
that
comes
after
,
is
there
,
is
acted
and
preserved
by
this
.
For
the
spirit
holds
nor
us
only
,
but
our
Graces
,
quickens
and
keeps
them
.
But
a
clinging
about
God
in
Christ
,
that
he
may
act
al
in
us
and
by
us
.
Therefore
the
Apostle
joins
both
these
Eph.
3.16
.
Praies
that
we
may
be
strengthened
by
the
power
of
the
spirit
in
▪
the
inward
man
.
The
inward
man
,
is
the
man
of
Sanctification
.
Now
there
is
a
power
of
his
spirit
,
that
gives
strengthening
vertue
to
that
.
This
is
that
for
Christ
to
abide
in
us
and
we
in
him
.
Joh.
15.
As
the
Father
abides
in
Christ
,
so
Christ
in
the
Father
:
so
Christ
abides
in
us
,
and
we
in
him
.
Christ
gives
al
,
we
receive
and
return
all
.
Christ
looks
upon
us
by
his
spirit
,
we
look
wholly
to
Christ
,
or
wholly
to
the
influence
of
that
spirit
in
Christ
;
hold
out
the
power
and
vertue
thereof
,
that
it
may
leave
impression
of
al
vertues
in
us
,
preserve
,
perfect
,
quicken
what
it
leaves
.
So
that
God
is
in
Christ
,
and
he
as
from
the
Father
is
in
them
.
God
out
of
his
love
begets
his
Son
,
gives
the
being
of
Son
to
him
.
Christ
out
of
his
love
begets
his
,
gives
the
being
of
adoped
ones
to
them
.
Once
more
,
As
Christ
looks
only
towards
the
Father
,
as
his
Son
begotten
,
as
he
receives
so
he
returnes
.
So
the
faithful
,
under
the
impression
of
the
spirit
of
Christ
,
as
his
begotten
and
adopted
ones
,
look
towards
him
,
leave
their
hearts
with
him
,
as
of
him
,
to
receive
al
,
as
from
him
,
to
do
al.
If
Christ
,
as
begotten
of
the
Father
,
and
one
with
him
,
and
abiding
in
him
,
doth
from
the
Father
beget
his
adopted
ones
,
and
makes
them
one
with
the
Father
and
himself
:
then
doth
the
Father
love
the
faithful
with
the
like
love
of
union
,
as
his
Son
issues
,
from
a
like
ground
,
is
in
a
like
manner
dispensed
.
Only
the
odds
,
is
in
the
measure
.
His
love
infinite
,
immediate
,
inconceiveable
:
This
finite
,
mediate
,
and
proportionable
to
the
condition
of
a
creature
.
And
I
cannot
see
,
by
al
the
little
light
I
have
,
how
to
give
a
savory
and
seasonable
interpretation
of
the
place
,
but
according
to
this
ground
.
Joh.
10.14
,
15.
I
know
mine
;
his
sheep
,
his
Sons
,
whom
he
hath
taken
to
himself
;
and
am
known
of
them
his
knowing
of
them
makes
himself
to
be
known
,
and
the
rise
from
whence
this
comes
,
verse
,
15.
As
my
Father
knows
me
and
I
am
known
of
my
Father
.
2.
God
loves
the
faithful
with
a
like
love
of
complacency
as
he
doth
the
Son
:
stil
attend
the
likeness
not
the
largness
and
equality
of
it
with
Christ
,
God
is
first
wel
pleased
,
and
in
him
,
with
is
;
and
such
a
complacency
the
Father
takes
in
the
Son
,
as
no
creature
indeed
could
procure
,
and
therefore
no
meer
creature
was
able
to
receive
,
and
without
Christ
none
ever
could
have
been
made
partaker
of
it
.
For
had
Adam
obeyed
the
Law
,
and
done
that
which
suited
the
covenant
and
so
answered
the
rewarding
justice
of
the
Lord
,
yet
the
revenging
justice
of
the
Lord
had
not
yet
been
manifested
.
When
then
sin
was
committed
,
and
an
infinite
justice
wrought
,
and
an
infinite
punishment
deserved
it
was
beyond
the
compass
of
any
creature
to
answer
that
wrong
,
pay
that
debt
.
Therefore
the
Lord
Jesus
takes
our
Nature
,
that
he
may
suffer
,
and
support
our
Nature
in
suffering
,
by
the
power
of
his
Deity
,
that
it
sink
not
under
the
infinite
wrath
and
justice
of
the
Father
:
and
so
this
revenging
justice
is
answered
to
the
very
ful
,
and
his
rewarding
justice
please
also
.
And
as
thus
with
Christ
,
so
with
the
faithful
.
Hebr.
10.14
.
They
who
have
the
acceptation
of
God
in
Christ
made
theirs
,
to
them
the
Lord
extends
the
love
of
complacency
.
But
they
have
the
love
of
God
in
Christ
made
theirs
.
and
set
the
evidence
of
this
by
the
proportion
.
A
finite
sin
committed
against
an
infinite
being
,
infinitely
offends
.
A
finite
suffering
infinitely
satisfies
;
because
the
person
was
infinite
that
bore
it
.
God
is
infinitely
wel
pleased
.
Because
from
the
worth
of
his
person
,
and
the
vertue
of
his
Merit
,
he
hath
laid
down
ful
Satisfaction
.
But
he
is
infinitely
pleased
with
the
Faithful
by
way
of
imputation
,
because
the
fruit
of
that
Merit
,
proceeding
from
such
a
person
,
is
accounted
theirs
.
God
loves
the
faithful
with
the
love
of
Benevolence
,
he
wisheth
the
like
good
to
them
,
procures
a
like
good
for
them
,
as
for
Christ
.
He
makes
them
sharers
with
him
in
Christ-like
priviledges
.
He
only
hath
the
preheminence
,
and
they
the
second
place
.
They
are
said
to
ascend
into
Heavenly
places
,
to
sit
with
Christ
,
to
judg
the
world
,
yea
al
enemies
to
be
put
under
feet
.
Yea
when
the
Kingdom
shal
be
given
up
by
our
Savior
,
no
further
dispensation
in
any
outward
means
.
1
Cor.
15.28
.
God
the
Father
shal
be
all
in
all
,
But
in
the
infinite
expressions
of
the
riches
of
al
glorious
Grace
upon
the
man
Christ
Jesus
,
and
in
and
through
him
,
upon
them
.
God
the
Father
hath
taken
the
Lord
Christ
into
neerest
union
with
himself
.
Taken
unconceiveable
content
in
him
.
Advanced
him
to
infinite
glory
with
himself
.
The
faithful
next
to
Christ
,
they
are
in
a
like
manner
united
to
God
,
as
Jesus
,
In
like
manner
accepted
,
as
Jesus
,
Advanced
as
Jesus
.
And
herein
lies
the
Crown
of
this
glory
,
the
Diadem
of
this
Crown
,
the
excellency
above
the
happiness
of
Heaven
,
that
none
of
al
this
did
come
from
a
man
,
by
the
power
of
any
Grace
,
or
performance
of
any
work
.
Hence
we
have
matter
of
admiration
in
regard
of
the
goodness
and
kindness
of
the
Lord
,
who
is
al-sufficient
of
himself
,
in
himself
,
yet
should
vouchsafe
to
look
from
Heaven
to
such
poor
,
worthless
creatures
,
and
to
extend
such
tender
compassions
unto
poor
wretches
.
Tantus
,
Tantum
,
Tantillis
:
but
that
we
have
spoken
unto
.
There
be
many
Collections
yet
remaining
:
we
shall
touch
only
some
,
because
we
would
willingly
put
an
end
to
the
verse
.
1.
Instruction
.
The
sinns
of
the
faithful
are
exceeding
grievous
unto
the
Lord
,
above
the
sins
of
al
other
persons
,
they
go
neerest
unto
the
heart
of
the
Almighty
.
Not
only
against
light
,
but
again
love
,
yea
the
greatest
love
that
could
be
shewed
,
and
therefore
cause
great
distast
.
If
Enemies
abuse
and
wrong
us
:
If
Strangers
,
to
whom
we
are
not
known
,
nor
whom
we
know
,
deal
harshly
and
discourteously
with
us
in
our
common
occasions
of
commerce
:
or
If
those
of
alliance
and
acquaintance
,
who
are
prophane
and
ungodly
,
if
they
be
fals
in
their
promises
,
or
injust
or
injurious
in
their
carriages
towards
us
:
They
deal
like
themselves
,
they
do
but
their
kind
,
as
we
say
.
If
fals
hearted
persons
deal
falsly
,
If
loose
men
shew
themselves
base
to
us
,
it
s
that
they
do
to
al
,
yea
to
their
own
Souls
:
we
expect
no
other
,
and
therefore
if
we
find
no
better
measure
,
it
doth
not
trouble
.
If
it
had
been
an
Enemy
,
I
could
have
born
it
,
saies
David
,
but
when
it
comes
to
that
,
It
was
thou
,
my
familiar
Friend
,
we
took
sweet
counsel
,
and
went
up
to
the
house
of
the
Lord
together
,
It
was
he
that
lift
up
himself
against
me
,
this
is
more
bitter
than
death
.
It
is
so
with
the
Lord
.
If
the
Ignorant
world
,
who
knows
him
not
,
who
are
strangers
from
him
and
the
convenant
of
his
Grace
:
If
the
wicked
and
prophane
,
who
are
professed
adversaries
to
his
Grace
and
Kingdom
,
if
they
dishonor
his
name
,
transgress
his
Laws
,
grieve
his
spirit
,
and
cast
his
Ordinances
behind
their
back
;
It
I
say
,
the
world
deal
so
with
the
Lord
,
he
looks
for
no
other
,
he
hates
the
world
,
he
never
gave
his
Son
for
the
world
,
Christ
never
prayed
for
the
world
.
But
that
his
faithful
,
whom
he
hath
owned
,
imbraced
in
the
Bowels
of
his
tenderest
mercies
,
should
deal
frowardly
in
his
covenant
,
this
is
killing
unkindness
.
Will
ye
also
go
away
?
Joh.
6.67
.
When
the
Crown
of
those
counterfeit
wretches
,
who
followed
Christ
for
the
Loaves
,
when
they
missed
of
their
Dinner
and
sweet
morsels
,
they
departed
presently
,
and
came
no
more
at
him
.
Our
Savior
is
content
to
see
so
free
a
riddance
of
them
,
and
the
place
quit
of
their
company
.
But
turnes
himself
to
his
disciples
with
that
melting
expression
,
wil
ye
also
go
away
?
q.
d.
That
they
are
gone
I
care
not
,
it
matters
not
,
I
never
knew
them
,
nor
was
known
of
them
,
but
wil
ye
also
go
away
?
that
would
be
unsufferable
.
Though
Israel
play
the
Harlot
,
yet
let
not
Judah
offend
.
And
hence
it
is
,
The
Lord
is
compelled
with
such
unreasonable
carriages
to
make
his
complaint
unto
the
senseless
creatures
,
as
those
who
would
give
in
witness
against
such
miscarriages
,
as
professedly
cross
to
the
course
of
things
.
Hearken
O
Heaven
,
and
hear
O
Earth
,
I
have
nourished
and
brought
up
Children
and
they
have
rebelled
against
me
.
Isa.
1.2
.
And
upon
this
ground
it
is
,
the
Lord
makes
that
so
sad
an
expression
,
when
the
Sons
of
God
married
with
the
Daughters
of
men
,
and
were
carried
with
the
common
stream
,
Gen.
6.6
.
The
Text
saith
,
It
grieved
God
to
the
Heart
.
It
went
to
the
heart
of
the
Almighty
.
Bears
any
thing
,
but
the
Contempt
of
his
love
and
goodness
.
For
it
is
a
sin
out
of
measure
sinful
.
Not
only
that
which
Nature
gainsaies
,
and
reason
rejects
,
and
conscience
condemnes
,
and
Grace
abhorres
to
the
bottomless
pit
:
But
it
is
a
practise
more
vile
than
the
worst
of
sinners
wil
adventure
upon
.
Math.
5.46
.
If
ye
love
them
,
that
love
you
,
what
reward
have
ye
?
Do
not
the
Publicans
the
same
?
Not
to
return
love
for
love
&c.
It
s
that
which
the
Publicans
,
the
worst
and
most
reffuse
wretches
in
the
world
do
loath
.
For
the
faithful
,
who
have
been
redeemed
by
the
precious
Blood
of
Jesus
,
comforted
by
the
spirit
of
Jesus
,
beloved
of
the
Father
,
as
the
Lord
Jesus
his
only
begotten
Son
:
for
them
to
be
tainted
with
that
sin
,
which
the
Publicans
,
the
worst
of
men
wil
give
witness
against
,
Oh
,
how
▪
hamous
are
such
miscar●iages
,
and
how
grievous
must
they
needs
be
to
the
God
of
love
.
I
shal
Instance
in
two
Evils
,
unto
which
the
Saints
are
usually
too
much
subject
,
and
taken
aside
withal
,
which
are
so
professedly
opposite
to
this
enlarged
compassion
of
the
Lord
.
-
1.
When
the
Faithful
,
either
question
this
Love
,
when
it
is
so
sure
.
Or
,
-
2.
Undervalue
it
,
and
little
esteem
of
it
,
when
it
is
so
great
,
as
that
it
exceeds
the
thoughts
,
and
apprehensions
of
men
.
Both
are
marvelously
distastful
,
and
that
justly
,
to
the
Father
of
Mercies
,
and
in
truth
unsufferable
,
were
it
not
that
he
makes
us
acceptable
,
and
lovely
through
his
wel-beloved
.
It
could
not
be
that
he
could
bear
with
the
abuse
of
his
constant
kindness
,
in
so
gross
and
unkind
manner
:
and
yet
this
is
the
baseness
and
wretchedness
of
our
unreasonable
hearts
.
He
hath
loved
us
with
an
everlasting
Love
;
he
never
ceaseth
loving
,
and
we
never
cease
questioning
,
and
quarrelling
with
his
kindness
:
we
are
ever
of
the
jealous
,
and
suspicious
hand
,
that
this
favor
of
the
Lord
,
it
is
but
for
a
fit
,
it
wil
one
day
fail
,
and
we
shal
be
forsaken
utterly
:
If
Christ
wil
cease
to
be
a
Son
,
and
to
be
this
wel-beloved
of
his
Father
,
with
whom
he
is
wel
pleased
;
then
wil
he
cease
to
love
thee
,
to
accept
of
thee
,
and
to
be
wel
pleased
with
thee
in
him
.
The
one
is
impossible
,
the
other
is
incredible
:
and
therefore
stifle
those
distempered
pangs
,
they
are
so
deeply
injurious
to
the
Lord
,
and
distastful
to
his
Majesty
,
that
he
cannot
bear
them
,
but
wil
undoubtedly
correct
.
Such
a
way-ward
,
jealous
pang
ye
shal
perceive
in
the
Church
of
the
Jews
in
the
day
of
Discouragement
,
when
God
cals
Heaven
and
Earth
to
rejoyce
in
the
Consolation
of
his
People
;
Sing
O
Heavens
,
and
be
joyful
of
Earth
,
break
forth
into
singing
,
O
Mountains
;
for
God
hath
comforted
his
People
,
and
will
have
mercy
on
his
afflicted
,
Isa.
49.13
.
but
they
were
silent
in
this
Quaere
,
and
sate
down
in
sullen
discouragement
,
verse
14.
But
Zion
said
,
The
Lord
hath
forsaken
me
,
and
my
Lord
hath
forgotten
me
.
Can
a
Woman
forget
her
sucking
Child
,
that
she
should
not
have
compassion
on
the
fruit
of
her
Womb
?
yea
,
they
may
,
but
yet
will
not
I
forget
thee
,
verse
15.
and
therefore
the
Lord
professeth
,
he
takes
it
unkindly
,
Isa.
40.27
.
Why
sayest
thou
,
O
Jacob
,
and
speakest
,
O
Israel
?
amp
;
c.
This
is
the
dayly
talk
of
al
dismayed
,
and
gloomy
,
discouraged
Spirits
;
it
's
al
they
speak
,
and
have
in
their
Meetings
;
Jacob
saies
,
and
Israel
speaks
,
this
is
common
.
My
way
in
hid
from
the
Lord
,
and
my
Judgment
is
passed
over
of
my
God
.
Thus
ye
say
,
but
what
saies
God
?
Why
speakest
thou
?
&c.
q.
d.
I
cannot
abide
those
words
.
God
cannot
brook
such
groundless
suspicions
of
his
Favor
,
which
is
more
sure
than
the
Foundations
of
the
Earth
.
As
it
is
whith
men
,
who
are
real
and
cordial
in
their
kindness
,
and
sincere
hearted
in
the
expression
of
their
Love
;
so
that
they
never
gave
the
least
appearance
of
any
instability
,
and
feebleness
in
their
Promises
,
and
Performances
,
as
either
their
engagements
,
or
others
desires
or
necessities
should
require
:
if
yet
their
Friends
,
and
intimate
Familiars
,
should
out
of
their
jealousie
,
either
cast
out
such
words
in
their
presence
,
or
give
it
in
their
expressions
to
others
to
understand
,
That
however
they
have
ever
been
free
in
the
manifestation
of
their
Favor
,
and
they
have
ever
found
them
faithful
,
that
they
cannot
challenge
them
in
the
least
;
yet
they
fear
in
the
issue
,
when
it
comes
to
a
dead
lift
,
they
wil
leave
in
the
lurch
:
Should
such
expressions
be
dayly
presented
before
a
man
,
and
such
unkind
expressions
be
laid
in
his
dish
;
he
could
not
but
with
indignation
cast
off
such
a
one
.
Why
?
have
I
ever
failed
of
my
Word
?
ever
been
wanting
in
my
labor
,
to
answer
al
your
desires
?
bestead
you
in
al
your
needs
?
and
have
I
this
for
my
love
and
labor
,
that
ye
look
at
me
as
one
feeble
,
and
faithless
?
Take
ye
other
,
and
chuse
ye
better
Friends
;
I
wil
have
no
more
to
do
with
you
.
And
it
is
not
possible
,
but
our
groundless
,
needless
surmises
,
hard
conceits
that
we
harbor
,
and
unloving
thoughts
of
the
Lords
dealing
and
goodness
;
but
it
should
imbitter
Gods
heart
against
a
wretched
Creature
,
and
suffer
him
to
sink
in
his
sorrows
;
and
however
he
cannot
out
of
his
Love
forsake
his
,
yet
he
cannot
,
in
respect
to
the
Honor
of
his
Love
and
Faithfulness
,
but
draw
,
and
with-hold
the
sense
of
it
,
that
the
way-ward
heart
may
the
better
perceive
its
own
wretchedness
,
and
unreasonable
dealing
,
and
learn
not
to
doubt
of
Gods
Love
,
when
there
is
no
cause
.
Our
groundless
surmises
of
Gods
Favor
causeth
,
yea
,
compels
God
,
to
darken
our
apprehensions
,
and
his
expressions
.
The
Second
Evil.
The
little
and
mean
account
we
make
of
the
intimation
on
Gods
Love
,
unless
it
answer
our
conceits
and
humors
in
each
particular
.
Unless
we
may
have
what
we
wil
,
and
when
we
wil
,
and
as
much
as
we
wil
;
unless
the
Lord
take
measure
of
our
mind
,
and
please
us
in
every
Point
,
we
cast
al
his
kindness
behind
our
back
,
and
the
Love
of
the
Almighty
,
is
in
but
little
esteem
with
us
.
when
their
complaints
are
many
and
sad
,
that
their
temptations
grow
fierce
,
and
their
corruptions
get
head
,
and
over-bear
,
their
abilities
smal
,
and
their
comforts
less
.
But
yet
the
Lord
loves
you
notwithstanding
,
whatever
these
hindrances
be
,
which
stand
in
the
way
,
and
that
is
enough
to
settle
and
satisfie
the
heart
.
Obj.
True
,
I
cannot
say
but
he
loves
me
;
but
if
yet
my
Graces
be
so
weak
,
and
my
distempers
so
strong
,
what
is
that
?
Ans.
What
is
that
!
It
's
of
more
worth
than
al
thy
Graces
thou
canst
either
attain
or
desire
;
if
thou
did'st
know
how
to
value
things
according
to
the
worth
.
O!
if
I
had
such
a
measure
of
Grace
,
the
enlargedness
of
heart
,
and
abilities
to
perform
Service
in
a
Spiritual
manner
,
as
such
and
such
,
then
I
might
be
comforted
,
and
might
be
perswaded
the
Lord
loved
me
to
purpose
.
As
though
the
Child
that
is
now
yong
and
smal
,
should
conceive
his
Father
did
not
carry
the
strength
of
Fatherly
affection
towards
him
,
because
his
Coat
was
not
so
long
,
or
his
Doublet
,
Jerken
,
or
Apparrel
was
not
so
large
as
his
Elder
Brothers
;
when
indeed
it
is
not
because
he
wants
Love
to
provide
them
,
but
he
is
not
able
to
wear
them
.
So
it
is
here
,
Thou
art
happily
but
a
Babe
in
Christ
,
not
of
time
and
standing
in
Christianity
,
canst
not
tel
how
to
wield
and
exercise
such
eminency
of
Abilities
for
the
present
.
Let
if
suffice
,
he
is
thy
Father
,
and
loves
thee
,
as
he
doth
the
most
able
and
excellent
Christian
upon
Earth
;
Doth
not
that
please
your
Pallates
?
What
would
ye
have
which
would
please
,
if
ye
can
be
pleased
?
I
wil
say
more
:
He
loves
thee
a●
he
doth
the
Lord
Jesus
,
the
Son
of
his
Love
:
I
hope
now
ye
are
contented
.
What!
love
me
so
!
ye
wil
say
:
poor
,
silly
,
weak
,
ignorant
,
worthless
Creature
,
it
's
a
likely
matter
indeed
.
Yea
,
thee
:
Hast
thou
but
a
grain
of
Faith
,
but
as
a
grain
of
Mustard-seed
,
even
the
least
of
al
others
?
the
poorest
,
weakest
,
filliest
,
unworthy
Worm
;
be
thy
place
,
thy
parts
never
so
mean
,
he
loves
thee
as
his
Son
.
Go
thy
way
,
never
quarrel
,
question
any
more
;
never
murmur
,
repine
any
longer
,
this
is
enough
on
Conscience
,
nay
,
it
's
too
much
,
I
could
not
have
thought
it
,
I
durst
not
have
desired
it
,
I
could
not
have
beleeved
●t
,
but
that
thou
hast
said
it
,
that
thou
should'st
love
me
,
who
loath
my self
,
and
know
my self
worthy
to
be
abhorred
.
Therefore
rest
thy
weary
heart
here
in
thy
weaknesses
;
do
not
think
to
bring
such
measures
of
Grace
to
deserve
this
Love
.
Nay
,
lay
hold
upon
this
Love
,
it
wil
encrease
the
eminency
of
al
Graces
,
and
that
in
the
most
glorious
manner
in
thy
Soul
,
Eph.
3.18
.
Paul
praies
,
That
they
might
comprehend
with
all
Saints
,
the
length
,
breadth
,
depth
,
and
height
,
&c.
and
know
the
Love
of
God
which
passeth
knowledg
,
that
so
they
may
be
full
of
all
his
fulness
.
View
this
Love
wistly
,
and
warm
thy
heart
with
it
,
and
thou
shalt
not
need
to
complain
of
barrenness
,
or
emptiness
,
thou
shalt
be
ful
of
Grace
,
not
have
a
scant
measure
;
thou
shalt
be
ful
of
Wisdom
,
and
Meekness
,
Patience
,
Holiness
,
&c.
Nay
,
ful
of
the
fulness
,
nay
,
of
al
the
fulness
of
God-like
Grace
:
no
kind
of
Grace
,
no
Excellency
in
any
kind
,
that
suits
the
Station
and
Condition
thou
dost
obtain
in
the
Body
of
Christ
,
but
thou
shalt
be
possessed
of
it
.
How
the
knowledg
of
this
Love
brings
in
this
fulness
,
it
's
not
now
a
place
to
enquire
,
only
the
Doctrine
now
delivered
,
wil
lead
us
by
the
hand
to
some
further
Light
in
this
Work
.
While
we
know
,
that
is
,
while
we
constantly
attend
to
the
Dispensation
of
Gods
Love
in
Christ
,
begetting
of
us
,
as
his
adopted
ones
,
by
his
Spirit
to
himself
;
while
we
experimentally
find
this
,
and
so
know
it
,
and
leave
our
hearts
under
the
influence
thereof
,
as
of
him
,
to
receive
al
;
as
from
him
,
to
do
al
,
we
shal
then
be
ful
.
Whatever
may
be
lacking
to
thy
Hope
,
Meekness
,
&c.
repair
to
this
Love
,
and
know
there
is
no
lack
.
I
have
the
choicest
Love
of
God
,
that
either
Heaven
or
Earth
affords
,
and
that
is
beyond
the
excellency
of
al
Grace
,
and
the
chiefest
of
al
Abilities
,
that
either
I
do
want
,
or
can
desire
.
He
loves
me
,
therefore
let
him
do
what
he
wil
with
me
,
take
what
he
wil
,
Love
wil
supply
al
;
give
that
he
wil
,
Love
is
better
than
al.
Cant.
1.1
.
His
Love
is
better
than
Wine
.
As
Elkanah
comforted
Hannah
in
the
want
of
Children
,
Am
not
I
better
to
thee
,
than
ten
Sons
?
1
Sam.
1.8
.
2.
Instruction
.
We
hence
infer
beyond
denyal
,
and
conclude
beyond
al
doubt
,
That
the
Love
of
God
to
his
,
is
unchangeable
.
As
he
loves
his
Son
,
he
loves
his
Saints
,
and
adopted
ones
.
That
did
never
change
,
this
will
never
fail
.
We
are
accepted
as
Christ
,
nothing
can
prejudice
us
in
Gods
Favor
,
or
shal
be
able
to
condemn
us
.
We
are
advanced
as
Christ
,
he
wisheth
al
good
,
and
works
al
good
for
us
,
as
for
him
;
sets
us
far
above
al
Principalities
and
Powers
,
and
what
is
named
in
this
World
,
or
the
World
to
come
.
Though
we
know
it
not
,
understand
it
not
,
if
it
be
named
,
or
can
be
conceived
,
it
shal
never
prevail
against
our
Comforts
.
We
are
brought
neer
to
him
,
and
made
one
with
him
,
as
Christ
;
nothing
shal
be
able
to
separate
us
from
his
Favor
.
Christ
is
in
God
,
we
in
Christ
;
and
therefore
the
power
of
darkness
must
pluck
us
out
of
his
hand
,
nay
,
from
his
bosom
.
As
the
Father
cannot
be
without
the
Son
,
nor
Christ
perfect
without
us
;
Satan
and
Sin
,
must
take
somthing
of
Christ
his
perfection
,
if
he
take
away
our
Comforts
.
Hither
Paul
repairs
,
and
here
he
Lands
his
Heart
and
Hopes
in
safety
,
Rom.
8.38
.
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
things
present
,
nor
things
to
come
(
some
troubles
and
dangers
are
over
,
but
it
may
be
,
there
may
be
more
,
and
more
sharp
to
come
,
who
knows
what
may
be
?
why
come
what
can
come
)
nor
height
,
nor
depth
(
if
any
thing
in
Heaven
,
nor
any
thing
in
Hel
)
nor
any
other
Creature
shal
be
able
to
separate
us
from
the
Love
of
God
in
Christ
.
The
Holy
Apostles
intent
it
,
to
settle
this
conclusion
upon
the
Consciences
of
the
Romans
,
that
the
happiness
of
their
Condition
,
and
the
certainty
thereof
,
was
beyond
the
reach
of
al
the
H●sts
in
Heaven
and
Earth
,
and
therefore
he
doth
not
mention
the
Adversaries
of
the
Saints
,
and
their
Salvation
;
but
musters
and
marshals
al
the
created
forces
within
the
compass
of
Heaven
and
Earth
:
Nay
,
not
only
what
are
,
but
what
shal
be
,
it
there
were
a
thousand
Worlds
to
co●e
,
and
should
set
themselves
to
shake
the
Comforts
of
the
Faithful
,
it
could
not
be
.
But
what
's
the
ground
?
It
's
hence
:
Because
the
Foundation
thereof
,
is
laid
in
the
Love
of
God
in
Christ
towards
his
.
It
was
before
al
these
things
,
therefore
they
come
too
late
,
they
cannot
hinder
it
:
It
was
without
any
respect
to
them
,
therefore
cannot
weaken
it
:
It
was
only
,
and
wholly
in
God
,
and
from
God
,
and
therefore
cannot
alter
it
:
The
Devils
,
and
sin
,
may
as
wel
separate
Christ
from
the
Father
,
as
they
pul
the
Love
of
the
Father
from
his
own
heart
,
and
so
from
Christ
,
as
to
separate
us
from
it
.
Psal.
103.17
.
Psal.
89.33
.
My
loving
kindness
,
I
will
never
take
from
him
:
He
may
take
away
our
Credits
,
Comforts
,
Priviledges
,
Ordinances
,
yea
,
the
work
of
our
Grace
,
our
Peace
;
but
never
take
away
his
loving
kindness
,
nor
suffer
his
Faithfulness
to
fail
:
Heart
,
Hopes
,
Comforts
may
fail
;
but
never
this
Love
.
Only
remember
,
He
may
take
away
the
sence
of
it
,
the
sweet
,
and
rellish
of
it
for
a
turn
and
time
.
So
with
Christ
,
when
he
loved
him
:
so
with
us
,
while
he
tenders
us
.
So
with
Christ
,
while
our
sins
lay
upon
him
by
imputation
:
so
with
us
,
while
our
sins
lie
upon
us
without
Humiliation
.
So
with
Christ
,
while
his
Justice
is
satisfied
:
so
with
us
,
until
his
Righteousness
comes
to
be
imputed
.
USE
.
Study
therefore
to
answer
Gods
Love
in
our
manner
,
and
according
to
our
measure
.
He
thought
nothing
too
good
for
us
,
let
us
account
nothing
good
enough
for
him
.
Let
not
the
Lord
have
the
leanest
of
our
Love
,
the
Female
Affection
,
the
leavings
of
any
thing
here
below
:
We
had
the
chief
of
his
Love
,
let
us
lay
out
the
choycest
of
our
Affections
wholly
,
and
only
upon
himself
,
before
al
Creatures
we
prize
.
They
are
nothing
,
yea
,
less
than
nothing
,
In
comparison
of
the
Lord
,
let
them
be
so
in
our
Affections
:
they
are
nothing
,
let
them
have
nothing
of
our
Love
;
but
reserve
that
only
for
the
Almighty
,
who
is
only
worthy
of
it
.
The
Wife
she
receives
strangers
into
her
House
,
to
entertain
,
and
lodg
them
;
Neighbors
to
her
Conference
,
to
counsel
them
;
Familiars
to
her
Table
,
to
welcome
them
:
but
her
Husband
only
hath
her
heart
and
love
.
So
let
thy
Prudence
order
these
things
,
thy
hand
use
them
,
thy
skil
and
diligence
husband
them
:
but
keep
thy
Love
for
God
alone
;
yea
,
give
away
thy
Heart
from
thy self
,
to
God
,
to
whom
thou
owest
it
,
more
than
to
thy self
.
Let
not
thy
Life
be
dear
unto
thee
,
that
thou
mayest
finish
thy
course
;
lose
that
,
to
gain
him
;
cast
away
that
,
to
content
him
.
As
Lovers
,
they
count
it
happiness
,
that
they
may
have
any
thing
to
pleasure
:
glad
we
have
it
for
a
Friend
.
As
the
Martyr
,
he
was
sorry
he
had
but
one
Life
to
lose
for
God
.
Yea
,
love
him
,
as
Christ
loves
him
;
and
that
's
in
three
things
.
1.
He
came
not
to
do
his
own
Will
,
John
,
6.38
.
but
the
Will
of
his
Father
.
Do
thou
likewise
.
As
our
Savior
in
another
like
case
,
professed
the
Zeal
of
Gods
House
had
eaten
him
up
,
eaten
up
al
his
Zeal
for
his
own
Honor
,
or
Ends.
So
let
the
Wil
of
God
,
and
Strength
,
and
Authority
of
it
,
carry
our
Wils
,
as
a
mighty
Stream
doth
the
weaker
Current
:
whatever
is
cross
to
us
,
let
nothing
be
cross
to
him
.
Not
my
will
,
&c.
The
will
of
the
Lord
be
done
.
As
our
Savior
,
The
Son
doth
nothing
of
himself
,
but
what
he
sees
the
Father
do
.
John
,
5.19.30
.
So
do
thou
.
2.
Our
Savior
sought
not
his
own
Honor
,
but
the
Glory
of
him
that
sent
him
.
Let
it
be
in
our
eye
and
aim
,
yea
,
the
Scope
of
our
Lives
,
to
live
meerly
to
lift
up
his
praise
,
John
,
8.50
.
To
live
to
God
,
not
to
our selves
,
or
the
world
,
or
any
of
those
sinful
ends
.
3.
Do
not
think
thou
canst
do
enough
for
him
:
therefore
get
more
Grace
,
and
Spiritual
Ability
,
that
thou
mayest
improve
al
thou
gettest
.
To
finish
the
work
that
is
commended
to
thy
trust
,
and
put
into
thine
hand
to
discharge
,
John
,
4.34
.
I
have
them
for
my
wel-beloved
,
Cant.
That
the
world
may
know
thou
hast
loved
them
,
as
thou
lovest
me
.
-
1.
That
God
loves
Christ
.
-
2.
That
he
loves
beleevers
and.
That
he
loves
them
,
as
he
loves
Christ
;
We
have
spoken
to
al
those
particulars
formerly
:
and
because
they
were
al
of
special
consideration
,
and
carried
choice
,
both
comfort
and
profit
with
them
,
we
●taied
the
longer
upon
them
.
There
is
one
point
yet
remaining
,
wherein
the
scope
and
end
of
our
Saviors
prayer
is
expressed
,
and
indeed
directly
intended
in
the
words
.
There
is
a
double
end
here
mentioned
by
our
Savior
,
why
he
so
earnestly
and
so
importunately
pursues
the
request
at
the
hands
of
his
Father
in
so
many
several
Circumstances
.
That
they
might
be
one
as
the
Father
and
he
was
one
:
The
means
how
this
comes
to
be
attained
,
and
order
how
dispensed
:
I
in
them
,
and
thou
in
me
.
The
perfection
which
was
aimed
at
,
That
they
might
be
perfect
in
one
.
Here
lastly
we
have
a
double
end
;
1.
Touching
the
honor
of
our
Savior
,
that
it
might
be
manifested
and
magnified
even
in
the
hearts
,
and
by
the
mouths
of
the
wicked
,
even
the
worst
of
men
,
that
wil
they
,
nil
they
,
they
should
be
forced
to
see
it
,
and
forced
also
to
confess
it
,
that
the
Lord
Jesus
was
the
Messias
of
the
world
,
appointed
by
the
Father
before
al
worlds
,
foretold
by
Prophets
,
exhibited
and
sent
in
the
fulness
of
time
by
God
the
Father
;
and
he
that
hath
accomplished
that
great
work
of
our
redemption
,
and
that
unto
the
ful
.
That
the
ignorant
,
who
never
knew
him
,
the
stubborn
and
rebellious
amongst
whom
he
lived
,
and
preached
,
yet
would
not
receive
him
,
yea
the
flinty
hearted
Jews
,
that
scorned
and
despised
the
meanness
of
his
person
and
the
power
of
his
dispensation
;
Al
these
at
last
should
be
constrained
to
acknowledg
that
he
is
the
true
and
only
Messias
,
set
a
part
and
sent
to
that
work
.
This
is
the
Son
of
God
,
saies
the
Heathen
,
of
whom
we
have
heard
,
but
never
laboured
to
know
him
.
This
is
the
Son
of
God
,
saies
the
prophane
,
whom
we
in
his
word
have
opposed
,
and
hated
in
his
servants
.
This
is
the
Son
of
God
,
sent
to
save
us
,
and
we
have
blasphemed
his
name
,
and
flame
,
and
crucified
his
person
,
despised
his
government
saies
the
Jew
.
See
the
lively
expression
of
this
,
Rev.
6.13
.
This
,
I
say
,
wil
certainly
come
to
pass
,
for
our
Savior
hath
prayed
for
it
,
yea
pursued
it
with
re-doubled
desires
,
propounded
in
the
21.
Verse
,
repeated
in
verse
,
23.
And
he
is
alwaies
heard
in
what
he
begged
.
Hence
we
have
two
things
.
1.
It
s
lawful
to
begg
the
same
thing
several
times
,
in
the
same
prayer
.
We
have
here
a
pattern
before
us
,
beyond
al
compare
,
a
practise
beyond
al
exception
,
nay
in
truth
,
beyond
al
question
or
doubt
.
He
cannot
do
but
wel
,
who
could
not
erre
in
what
he
did
,
where
he
hath
gone
before
us
in
his
example
,
in
things
imitable
,
we
may
without
either
feare
or
hazard
safely
go
after
him
.
As
it
was
said
of
his
speaking
,
and
it
s
as
true
of
his
praying
,
he
prayed
as
never
man
did
.
And
there
do
not
many
sentences
pass
between
,
but
ye
have
the
very
same
petition
expressed
.
What
our
Savior
did
,
its
lawful
for
us
upon
the
like
occasion
and
like
grounds
for
us
to
do
,
to
put
up
the
same
petition
several
times
,
the
same
prayer
.
If
we
find
we
have
greater
need
of
that
we
ask
,
than
any
other
,
or
if
there
be
special
worth
in
it
,
or
that
our
hearts
grow
warmer
in
the
work
,
and
increase
into
the
strength
of
our
affection
towards
the
thing
we
ask
:
For
then
there
is
no
vain
babling
,
or
empty
repetition
but
the
expressions
,
though
the
same
,
have
new
strength
of
fresh
apprehensions
and
affections
put
upon
them
,
Therefore
David
again
unto
the
place
striks
the
same
string
often
,
which
made
best
melody
in
that
musick
and
song
of
his
.
Oh
that
men
would
therefore
praise
the
Lord
for
his
goodness
and
declare
the
wonders
he
doth
for
the
Children
of
men
.
2.
We
ought
to
pray
most
earnestly
,
that
the
power
of
our
Savior
might
be
expressed
,
that
his
right
appointment
to
the
work
of
Redemption
might
be
acknowledged
by
the
world
.
It
s
that
which
our
Savior
doubles
his
desires
for
the
attainement
of
,
as
that
wherein
the
great
weight
of
the
work
lay
,
and
which
he
counted
worthy
such
importunate
seeking
for
,
at
the
hands
of
his
Father
.
And
this
carriage
should
be
a
Copy
and
Sampler
to
conform
our
prayers
unto
.
This
is
that
which
God
the
Father
is
so
Zealous
of
;
Hebr.
1.
When
he
brings
his
first
begotten
into
the
world
,
he
saies
,
Worship
him
all
ye
Angels
of
God
.
And
to
this
purpose
was
the
eight
Psalm
penned
,
and
is
to
be
understood
touching
our
Savior
,
as
having
the
preheminence
,
above
al
creatures
in
Heaven
and
Earth
,
as
Mediator
.
So
the
Apostle
to
the
Hebrews
seems
to
expound
it
,
Hebr.
2.20
.
Learned
Junius
judgeth
,
and
therefore
here
the
Psalmist
dwels
and
delights
to
descant
on
this
strain
.
Psal.
8.1
.
O
Lord
our
God
,
how
excellent
is
thy
Name
in
al
the
world
.
That
's
most
worthy
our
desires
,
upon
which
our
Savior
spent
his
.
This
only
from
the
repetition
.
The
point
it self
we
spake
unto
on
verse
,
21.
So
much
of
the
first
end
.
The
second
End
is
this
.
Our
Savior
prayes
that
they
might
be
perfect
in
one
,
that
so
the
world
also
might
know
,
that
the
Father
hath
loved
them
,
as
he
loved
him
.
This
is
for
the
honor
and
excellency
of
beleevers
in
the
acknowledgment
of
the
world
.
That
howsoever
,
while
they
are
wildering
here
in
this
vale
of
teares
,
they
become
the
scorn
of
the
wicked
,
the
scrapings
of
men
,
as
the
Apostle
hath
it
,
and
the
Off-scouring
of
the
world
in
the
misguided
apprehension
of
the
wicked
of
the
world
,
who
know
not
how
to
judg
aright
of
things
and
persons
,
and
therefore
account
them
Out-casts
of
Heaven
and
Earth
;
yet
our
Savior
prayes
,
that
they
may
proceed
on
to
that
perfection
of
Oneness
with
the
Father
and
himself
,
unto
which
one
day
they
shal
attain
in
Heaven
.
That
the
world
may
be
constrained
to
see
and
say
,
that
indeed
they
are
Gods
precious
ones
,
to
whom
his
Soul
is
exceedingly
indeared
in
surpassing
love
,
even
like
unto
that
,
wherewith
he
hath
loved
the
Lord
Jesus
his
only
Son
.
This
our
Savior
Christ
prayes
for
,
as
a
means
to
this
end
,
and
therefore
it
wil
undoubtedly
attain
it
.
There
be
two
points
in
the
worlds
.
-
1.
The
world
shal
know
,
that
the
Father
hath
loved
the
faithful
,
as
he
loved
Jesus
Christ
.
-
2.
This
shall
then
be
known
,
when
they
come
to
be
perfectly
one
with
the
Father
and
Son
in
Heaven
.
But
we
shal
handle
them
both
together
,
because
they
border
so
neer
,
each
upon
other
,
and
the
explication
of
either
wil
add
to
the
discovery
,
and
so
to
the
confirmation
of
both
.
Then
shall
the
world
know
that
the
Father
hath
loved
the
Faithful
as
his
Son
,
when
they
come
to
be
perfected
in
Oneness
with
the
Father
and
the
Son
.
These
two
the
Apostle
joynes
together
also
in
his
prayer
.
2.
Thess.
1.11
,
12.
Wherefore
we
pray
alwaies
for
you
,
that
our
God
would
count
you
worthy
of
this
calling
,
And
fulfil
al
the
good
pleasure
of
his
goodness
,
and
the
work
of
faith
with
power
,
That
the
name
of
our
Lord
Jesus
Christ
may
be
glorified
in
you
:
that
is
the
first
,
that
Christ
may
be
acknowledged
,
as
he
that
hath
been
sent
for
that
work
,
and
hath
done
it
.
Secondly
,
That
ye
might
be
glorified
in
him
:
according
to
the
Grace
of
God
,
at
a●d
●u●
Lord
Jesus
Christ
.
Next
under
the
Advancement
of
his
own
Name
,
the
Lord
provides
,
and
the
Apostle
praies
for
the
Advancement
of
his
Servants
.
'
Matth.
13.41.43
.
when
the
Lord
shal
gather
out
of
his
Church
,
whatever
doth
offend
,
whatever
persons
that
are
wicked
,
and
whatever
things
,
even
a●o●gst
the
godly
,
that
offend
:
Then
shal
the
righteous
s●ine
as
the
Sun
,
in
the
Kingdom
of
my
Father
.
They
have
been
here
unde●
hatches
,
cooped
,
up
in
Du●g●●ns
,
there
they
shal
be
in
their
Kingdom
,
and
that
in
the
Kingdom
of
their
Father
.
Here
they
lie
among
the
ports
,
al
din●●ed
●e●co●ed
with
the
shame
and
disgrace
,
that
hath
been
cast
upon
them
,
as
the
scum
of
the
world
,
and
the
scorn
of
Heaven
and
Earth
.
This
is
Zion
whom
to
Man
regarded
.
There
they
shal
shine
,
and
that
as
the
Sun
,
which
every
man
wil
see
,
because
he
cannot
look
of●
the
light
of
it
,
and
wil
be
dazelled
with
the
beauty
of
it
.
This
shal
be
do●e
to
the
man
,
whom
God
hath
now
,
and
wil
then
honor
.
They
shal
sit
wich
the
Lord
Jesus
in
his
throne
,
and
shal
judg
the
twelve
Tribes
of
Israel
.
The
wicked
when
they
shal
see
the
Saints
next
unto
Christ
,
and
judging
with
Christ
,
they
cannot
but
acknowledg
,
and
that
to
the
grief
of
Their
hearts
,
that
they
be
highly
honored
,
and
dearly
beloved
like
unto
the
Lord
Jesus
.
That
is
the
truth
of
the
point
,
before
we
can
come
to
the
Reason
,
there
must
be
two
Questions
answered
which
wil
give
in
the
light
of
explication
to
the
several
branches
of
the
Doctrine
.
Quest.
1.
How
wicked
men
,
the
world
,
can
be
truly
said
,
to
know
the
love
of
God
to
beleevers
,
which
is
so
special
a
secret
,
that
it
is
not
(
many
times
)
made
known
to
Gods
own
,
for
many
years
together
:
nay
the
Apostle
professeth
,
it
exceedeth
knowledg
.
Eph.
3.19
.
At
least
,
this
new
name
writ
upon
the
White-stone
no
man
knows
but
he
that
hath
it
.
And
therefore
this
love
seems
to
be
beyond
the
reach
of
the
world
,
too
far
off
,
for
their
blind
Eyes
to
see
:
yea
the
Apostle
professeth
,
they
have
not
received
the
Spirit
of
the
world
,
but
the
Spirit
of
God
,
that
they
might
know
the
things
,
that
are
graciously
given
them
of
God
:
and
is
one
,
if
not
the
cheifest
of
al
those
good
things
given
,
the
surpassing
indearedness
of
the
Fathers
affection
to
his
.
How
then
can
the
world
,
who
have
no
other
,
but
the
Spirit
of
the
world
be
able
to
know
this
?
Answ.
I
answer
three
things
,
wherein
the
meaning
of
the
places
wil
be
opened
,
and
the
weight
of
the
Objection
removed
and
taken
away
.
1.
To
discern
and
judg
of
the
spiritualness
of
the
work
of
any
saving
Grace
,
is
wholly
beyond
the
ability
and
reach
of
any
natural
man
:
much
more
unable
is
he
to
know
Gods
love
therein
,
or
to
view
the
beauty
and
surpassing
sweetness
thereof
.
These
waies
of
Wisedom
are
too
high
for
a
Fool.
He
must
have
Gods
Eye-salve
,
that
must
be
able
to
see
the
things
of
Gods
Grace
in
himself
,
much
more
in
another
.
All
sanctifying
works
are
peculiar
to
the
Saints
.
There
is
sanctifying
work
in
the
understanding
,
to
act
it
,
and
inable
it
to
close
with
its
object
,
as
well
,
as
any
sanctifying
work
upon
any
of
the
other
faculties
:
and
this
is
proper
to
the
Saints
.
And
the
Scripture
is
plain
and
peremptory
,
the
world
knows
not
the
Father
nor
Christ
:
Nor
yet
any
that
are
begotten
of
Christ
:
and
so
neither
the
love
of
the
Father
conveyed
by
Christ
unto
any
.
1
Joh.
3.2
.
Therefore
the
world
knows
us
not
,
because
it
knows
not
him
.
And
upon
this
ground
it
is
,
they
are
called
,
Gods
hidden
ones
.
Though
the
world
and
wicked
men
cannot
discern
,
nor
rightly
understand
what
this
love
is
,
nor
the
spiritual
Nature
of
it
,
which
is
done
by
a
spiritual
light
;
yet
they
may
know
,
and
then
they
shal-know
,
that
God
the
Father
hath
and
doth
affect
them
with
a
most
peculiar
love
,
both
glorious
for
the
manner
,
and
incomparable
for
the
measure
of
it
,
even
next
unto
the
Lord
Jesus
:
and
this
shal
be
discovered
by
the
fruits
of
this
love
,
and
the
amazing
expressions
of
the
riches
of
his
mercy
,
which
then
shal
appeare
upon
the
faithful
,
in
their
deliverance
from
so
great
evils
which
is
wrought
for
them
,
the
crowning
of
them
,
with
that
Excessive
,
Exceeding
weight
of
glory
,
with
which
they
shal
stand
possessed
,
and
that
unto
the
astonishment
of
the
ungodly
,
and
the
torment
of
their
Souls
with
envy
and
indignation
thereat
.
No
man
knows
the
affection
of
a
Father
,
or
Husband
,
but
those
that
are
in
that
estate
and
condition
:
because
its
a
secret
of
Nature
,
which
is
only
to
be
seen
in
the
impression
of
the
work
:
yet
that
a
Father
loves
his
Son
,
above
al
other
his
dearest
friends
,
and
neerest
acquaintance
:
That
the
Husband
tenders
his
Spouse
with
an
indeared
affection
above
al
mortal
creatures
:
This
appeares
by
the
expressions
of
his
respect
,
that
all
he
hath
,
is
at
her
command
,
al
he
can
do
,
is
wholly
improved
for
her
content
and
comfort
,
she
lies
in
his
Bosom
,
and
his
heart
trusts
,
in
her
,
which
forceth
al
to
confess
,
that
the
stream
of
his
affection
,
like
a
mighty
current
,
runs
with
ful
Tide
and
strength
;
Though
what
that
affection
is
,
he
doth
not
know
:
yet
this
he
knows
,
The
choicest
affection
is
there
.
So
it
was
with
Haman
,
when
the
Question
was
by
the
King
made
,
What
shal
be
done
to
the
Man
,
whom
the
King
will
Honor
?
He
expressed
his
opinion
,
and
was
forced
to
put
it
also
in
practise
.
He
then
knew
who
was
most
deep
and
dear
in
the
Kings
Royal
affection
.
Mal.
3.20
.
When
God
makes
up
his
Jewels
,
then
men
shal
discern
betwixt
him
that
serveth
the
Lord
,
and
him
that
serveth
him
not
,
how
ever
happily
before
they
were
al
shuffled
up
together
,
and
then
there
was
no
differencing
betwixt
the
most
precious
Jewel
,
and
the
most
reffuse
Pebble
.
3.
This
knowledg
in
the
ful
extent
of
it
,
as
it
is
here
to
be
attended
,
and
that
which
is
appropriated
to
that
time
in
peculiar
,
it
may
be
expressed
in
two
particulars
,
if
we
would
lay
out
the
limits
and
bounds
thereof
.
1.
They
shal
then
stand
perswaded
of
the
love
of
God
to
beleevers
,
by
a
setled
and
wel
grounded
conviction
,
that
cannot
be
removed
:
I
say
,
setled
conviction
;
because
for
a
time
or
turn
,
for
a
present
push
and
unde●
pressure
,
they
may
freely
yield
,
and
confess
,
and
profess
as
much
.
So
many
profane
wretches
,
in
the
horro●
of
their
hearts
,
they
have
then
honored
,
then
advance●
the
faithful
as
the
most
happy
.
Oh
Blessed
such
,
that
ever
they
were
Born
,
Balaam-like
,
Let
my
Soul
die
th●
Death
of
the
righteous
,
and
my
latter
end
be
like
his
But
this
is
but
a
pang
.
Now
only
setled
conviction
Seizeth
upon
the
Souls
of
the
worldly
men
,
2.
It
is
a
grounded
Acknowledgment
from
a
sensible
Experience
of
the
contrary
.
Condition
,
which
they
have
observed
in
their
own
Souls
,
and
therefore
now
it
's
past
gainsaying
,
when
their
own
sense
gives
in
constant
Evidence
without
alteration
;
of
which
,
more
afterward
.
If
Conviction
be
setled
,
so
as
it
cannot
be
removed
;
their
Experience
undeniable
,
which
brings
in
Evidence
that
cannot
be
gain-sayed
;
then
it
's
true
,
The
World
may
be
said
to
know
that
there
is
such
a
Love
of
God
to
the
Saints
.
Quest.
2.
Why
doth
not
the
World
come
to
know
this
in
this
Life
?
Answ.
Upon
a
double
Ground
,
or
for
a
two-fold
Reason
.
1.
Because
the
Life
Spiritual
of
the
Saints
,
is
hid
and
concealed
while
they
wilder
up
and
down
in
this
Vale
of
Tears
,
clouded
partly
with
sorrows
and
miseries
which
attend
them
,
as
a
constant
Companion
in
a
Christian
Course
;
partly
collied
and
bemited
with
corruptions
of
their
hearts
and
lives
:
so
that
neither
the
beauty
of
Gods
Grace
,
nor
the
tender
expressions
of
Gods
Love
,
doth
in
any
peculiar
manner
appear
in
them
;
and
go
no
further
than
the
Judgment
of
Sense
,
they
are
the
most
forlorn
,
despicable
Persons
upon
the
face
of
the
Earth
.
And
truly
,
were
their
hopes
only
in
this
life
,
they
were
of
all
men
most
miserable
;
and
further
than
this
Life
,
men
do
not
look
,
nor
can
in
truth
see
,
wanting
Faiths
Prospective
,
which
is
the
Evidence
of
things
not
seen
,
that
they
so
judg
,
nay
,
conclude
it
,
as
beyond
controversie
.
And
this
somtime
stumbled
holy
Asaph
,
Psal
.
73.
See
also
,
1
John
,
3.1
,
2.
Our
Life
is
hid
with
Christ
in
God
:
when
Christ
who
is
our
Life
shall
appear
,
then
shall
we
also
appear
with
him
in
Glory
.
Because
their
Understandings
are
wholly
perverted
,
and
their
hearts
also
so
corrupt
,
that
they
are
not
able
to
judg
of
the
Love
of
the
Lord
,
or
the
evidencing
expressions
thereof
.
The
god
of
this
World
hath
so
blinded
their
eyes
,
that
the
beauty
of
Gods
Grace
,
and
so
the
beams
and
heat
of
Gods
Love
cannot
come
home
to
their
Consciences
,
to
convince
them
thereof
:
And
such
is
the
corrupt
distempered
frame
of
their
hearts
,
that
they
savor
only
the
things
of
the
Flesh
;
and
not
to
have
things
suit
their
sensual
Appetite
,
or
to
contrive
Contentments
to
their
own
carnal
Affections
,
they
count
it
the
greatest
curse
and
expression
of
Gods
distast
,
and
displeasure
that
may
be
.
The
carnal
heart
savors
the
things
of
the
Flesh
,
nothing
seems
sweet
,
unless
it
suits
his
corruption
.
So
that
,
If
the
Life
of
a
Beleever
,
and
so
the
Evidences
of
Gods
Love
be
hid
,
and
cannot
be
discerned
:
The
hearts
and
minds
of
the
World
,
be
so
perverted
and
surfeted
with
the
sweetness
of
their
own
lusts
,
that
they
cannot
judg
of
the
fruits
of
Gods
Love
,
though
presented
before
them
:
Then
it
is
no
marvel
that
they
do
not
know
it
,
nor
acknowledg
it
as
dispensed
to
the
Saints
.
The
Point
now
explicated
,
the
Reasons
which
give
in
the
Proof
thereof
,
will
appear
more
easie
,
and
more
undeniably
plain
.
1.
At
the
Day
of
Judgment
,
the
World
of
the
wicked
,
they
come
to
have
convicting
Evidence
,
which
can
neither
be
gain-sayed
,
nor
wil
ever
be
removed
,
what
is
a
never
failing
proof
of
Gods
Love
,
by
the
sense
woful
Experience
they
have
of
Gods
direful
hatred
and
displeasure
upon
their
own
Souls
.
Their
hearts
now
find
it
,
and
feel
it
;
their
Consciences
confess
it
;
their
Judgments
acknowledg
it
,
that
the
Plague
of
al
Plagues
,
the
Curse
of
al
Curses
,
that
wherein
the
venom
of
Gods
Vengeance
and
infinite
Indignation
and
hatred
of
the
Lord
from
his
Blessing
and
comforting
presence
,
to
be
destroyed
from
the
Presence
of
the
Lord
,
and
the
Glory
of
his
Power
;
the
glorious
and
powerful
expression
of
his
saving
Mercy
.
However
formerly
the
soul
while
it
was
surfeting
in
its
sinful
distempers
,
found
no
greater
content
,
nor
conceived
any
greater
favor
,
than
to
have
it
ful
of
its
own
lusts
,
and
not
to
be
crossed
with
the
Counsel
of
the
Lord
;
and
concluded
no
other
Heaven
,
nor
happiness
like
the
enjoying
of
their
hearts
delight
,
without
check
of
God
or
Conscience
.
Yet
now
he
sees
the
sweet
and
surfets
of
those
sins
,
become
the
greatest
torment
unto
him
,
the
very
quintessence
of
the
Curse
,
and
the
substance
of
the
Sentence
of
Condemnation
(
Depart
from
me
ye
cursed
)
was
the
Commission
thereof
;
I
thought
nothing
so
delightful
,
that
I
might
without
gainsaying
depart
from
God
by
sinning
:
therein
the
execution
of
Gods
Indignation
doth
wholly
appear
,
to
cast
me
out
of
his
presence
,
and
to
stake
me
down
in
his
departure
,
never
to
see
his
face
,
enjoy
his
presence
,
come
within
the
smile
of
his
Favor
any
more
.
Therefore
those
who
are
brought
so
neer
to
God
,
so
accepted
of
him
,
Christ
at
the
right
hand
of
the
Father
,
they
at
the
right
hand
of
Christ
,
being
ever
with
him
;
what
that
Love
is
,
we
cannot
tel
,
that
is
beyond
our
reach
,
yet
it
is
a
fruit
of
the
greatest
Love
,
we
cannot
but
see
and
confess
,
our
departure
being
the
fearful
fruit
of
Gods
fierce
displeasure
.
Thus
Ecclesiasticus
brings
them
in
at
the
day
of
Judgment
taking
the
shame
to
themselves
,
which
formerly
they
cast
upon
the
Saints
.
We
Fools
thought
this
mans
life
madness
;
but
now
he
is
advanced
,
and
we
cast
out
of
Gods
fight
and
presence
for
ever
.
2.
They
are
fully
convinced
,
and
experimentally
perswaded
,
that
al
this
comes
from
Christ
,
and
not
from
them
;
and
from
Christ
as
the
Head
of
the
Second
Covenant
:
for
from
Adam
it
could
not
come
,
in
whom
they
had
a
like
share
,
as
al
the
Sons
of
Men
,
hewed
out
of
the
same
Rock
,
and
digged
out
of
the
same
Pit
,
had
the
same
Nature
,
as
they
;
had
as
good
Abilities
,
and
as
great
means
as
they
:
and
yet
notwithstanding
,
they
found
infinitely
beyond
their
power
,
nay
,
their
own
Apprehensions
either
to
attain
this
,
nay
,
it
could
not
enter
once
into
their
thoughts
,
that
they
who
knew
not
Christ
,
should
receive
him
,
they
who
opposed
him
,
should
become
one
Spiritually
,
and
one
Spirit
with
him
,
even
as
neer
as
the
Members
to
the
Head
:
for
so
they
now
hear
the
Saints
acknowledg
it
,
it
was
the
Son
that
died
for
them
,
that
was
sent
from
the
living
Father
,
that
they
might
live
through
him
.
They
now
see
the
Son
of
God
,
the
Lord
Jesus
stands
betwixt
them
,
and
al
their
harms
,
that
no
Devils
can
accuse
them
,
that
no
malice
can
charge
them
;
but
Christ
saies
,
I
have
undertaken
,
answered
,
satisfied
,
and
they
now
come
to
be
accepted
,
as
he
,
advanced
as
he
,
set
up
on
the
Throne
to
judg
as
he
,
and
to
regin
as
he
,
through
al
Eternity
.
They
who
receive
al
this
good
from
the
Father
through
Christ
,
as
the
Head
of
the
Covenant
,
for
them
,
and
in
their
behalf
;
and
enjoy
al
next
unto
Christ
:
they
are
loved
as
the
Lord
Jesus
Christ
.
O!
we
wretches
hated
them
,
when
God
loved
them
;
contemned
them
,
when
God
honored
them
:
we
did
not
know
them
,
and
therefore
wo
unto
us
;
we
despised
them
,
we
looked
at
them
,
as
the
basest
of
al
men
,
when
they
were
more
than
men
,
yea
,
more
excellent
than
the
Angels
,
the
Spouse
of
Christ
,
the
Members
of
Christ
,
the
Beloved
of
the
Father
in
Christ
,
yea
,
beloved
as
Christ
.
USE
,
1.
Hence
we
have
matter
of
Patience
for
the
Saints
of
God
:
they
are
the
contempt
of
the
wicked
,
the
scorn
of
the
World
,
the
Object
of
the
ignominy
and
reproach
of
ungodly
men
:
But
their
Life
is
hid
with
Christ
in
God
,
beyond
their
ken
,
their
reach
and
reason
;
and
no
wonder
they
know
nor
them
nor
Christ
,
The
God
of
this
World
hath
blinded
their
eyes
,
and
hardened
their
hearts
:
no
marvel
,
that
what
they
cannot
see
,
they
cannot
judg
aright
of
,
they
know
not
the
things
of
the
God
of
Heaven
,
nor
the
work
of
his
Grace
,
nor
the
worth
of
his
Servants
.
The
Saints
are
Princes
,
but
they
are
not
in
their
Country
,
they
are
in
strange
places
,
and
amongst
strange
People
,
who
do
not
know
them
,
and
therefore
cannot
honor
them
:
and
therefore
they
are
content
to
bear
it
for
the
while
,
to
stay
til
they
come
into
their
own
Countrey
,
and
to
the
day
of
Coronation
.
Saies
Paul
,
I
pass
not
for
mans
day
.
This
is
mans
day
,
but
at
that
day
,
the
day
of
Jesus
,
&c.
The
Lord
Jesus
hath
here
been
under
hatches
,
and
the
wicked
have
seemed
to
carry
the
day
against
him
.
This
is
your
hour
.
But
Christ
wil
have
his
day
,
and
then
ye
will
have
yours
.
As
David
encouraged
himself
in
the
simplicity
of
his
heart
;
I
shall
be
had
in
account
of
those
Maid
Servants
.
So
here
.
USE
,
2.
Of
Exhortation
.
To
perswade
the
Saints
,
that
they
should
labor
to
know
this
Love
,
that
so
they
may
know
their
own
honor
and
happiness
.
It
's
part
of
their
Priviledg
,
their
Propriety
,
a
note
of
Christs
Sheep
,
They
know
me
,
and
are
known
of
me
.
If
the
Lord
wil
have
the
wicked
acknowledg
thee
,
who
only
see
it
;
how
much
more
doth
it
concern
them
that
have
it
?
It
they
who
are
but
Spectators
,
much
more
they
who
are
the
Possessors
,
and
do
enjoy
the
same
:
how
would
this
support
in
al
wants
?
It
's
but
to
diet
and
physick
us
,
not
to
hurt
us
;
it
's
out
of
Love
:
How
would
it
sweeten
al
our
Sorrows
and
Corrections
,
even
the
sharpest
?
It
's
out
of
love
to
purge
us
,
and
to
fit
us
for
himself
;
nay
,
solace
our
souls
in
Death
?
it's
out
of
Love
,
it
's
to
take
down
our
Bodies
,
not
to
destroy
them
;
to
take
out
of
the
World
,
because
he
loves
us
,
to
take
us
neerer
to
himself
.
How
should
this
settle
us
,
and
establish
us
in
al
Change
?
There
is
an
end
of
al
things
,
and
an
end
of
al
Perfections
;
but
whom
God
loves
,
he
loves
to
the
end
.
He
loved
our
Savior
,
when
he
brought
him
to
the
Grave
,
that
he
might
bring
him
to
Glory
:
And
so
with
us
;
when
we
are
parted
from
al
things
,
when
we
shal
be
separated
one
from
another
;
Wife
from
the
Husband
,
Child
from
the
Father
,
nay
,
our
Bodies
separated
from
our
Souls
;
so
that
they
are
not
,
or
if
they
were
,
they
cannot
live
:
There
is
an
end
of
al
those
Relations
,
no
marrying
in
Heaven
,
no
trading
in
Heaven
;
yet
nothing
shal
be
able
to
separate
us
from
the
Love
of
God
in
Christ
.
Verse
24.
Father
,
I
will
that
those
whom
thou
hast
given
me
,
be
with
me
,
where
I
am
;
that
they
may
behold
my
Glory
,
which
thou
hast
given
me
:
for
thou
loved'st
me
before
the
Foundation
of
the
World
.
IN
this
Prayer
of
our
Savior
,
two
things
were
especially
attended
.
-
1.
He
prayeth
for
himself
,
to
verse
6.
-
2.
The
for
his
Children
,
from
thence
to
the
end
.
And
that
,
Either
especially
for
his
Apostles
,
because
the
greatness
of
the
Work
now
under
their
hand
,
their
pressures
and
difficulties
that
would
necessarily
attend
them
therein
,
the
large
measure
of
Grace
and
Abilities
that
might
suit
them
to
so
weighty
and
Spiritual
employment
,
together
with
the
need
of
more
than
an
ordinary
presence
and
assistance
of
the
Lord
,
without
which
,
they
would
not
only
be
unfitted
for
a
business
of
that
worth
,
but
wholly
discouraged
in
it
.
Therefore
the
Lord
Jesus
laies
in
for
a
larger
measure
of
Spiritual
supply
and
relief
for
them
in
the
first
place
,
and
here
he
is
marvelous
importunate
,
to
verse
20.
Or
else
for
al
the
Faithful
,
that
ever
did
,
or
for
the
future
should
beleeve
in
him
unto
the
end
of
the
World
,
whose
case
he
commends
from
Verse
20.
and
the
things
he
begs
,
are
partly
such
which
might
concern
their
Spirittual
good
in
an
especial
manner
in
this
Life
;
and
because
that
was
the
Root
and
Treasury
of
al
the
rest
of
their
good
things
,
in
which
they
were
contained
,
and
from
whence
they
might
be
received
,
he
propounds
and
pursues
with
much
instancy
of
desire
,
That
they
might
be
one
,
as
the
Father
and
Son
were
one
.
Partly
such
as
did
concern
their
everlasting
welfare
in
the
world
to
come
;
and
this
our
Savior
(
as
though
he
would
carry
them
to
Heaven
,
being
presently
to
ascend
himself
)
seeks
to
the
Father
for
,
here
in
the
closure
of
his
Prayer
:
that
so
nothing
might
be
wanting
,
that
either
they
did
need
,
or
could
desire
;
but
that
they
might
be
fully
furnished
with
a
sufficiency
of
supply
,
for
whatsoever
concerned
either
Grace
or
Glory
;
the
present
comfort
of
this
,
or
the
happiness
of
a
better
life
.
Thus
the
Lord
laies
in
Provision
,
and
that
in
a
plentiful
manner
:
-
1.
That
which
might
fit
them
for
their
way
and
Voyage
,
while
they
are
travelling
towards
their
home
.
-
2.
That
which
might
give
them
sweet
welcome
when
they
came
at
the
end
of
their
Hopes
.
Our
Savior
is
not
satisfied
until
he
see
them
in
the
Haven
,
safely
arrived
in
Heaven
with
himself
,
beyond
al
the
rage
of
Devils
,
and
malice
of
Men
,
dangers
of
Sin
,
or
the
sorrows
of
the
Grave
,
and
Death
.
In
this
24.
Verse
,
and
Prayer
of
our
Savior
,
we
may
attend
Four
Things
:
-
1.
A
Description
of
the
Parties
for
whom
Christ
praies
,
from
that
Spiritual
respect
and
relation
they
had
to
him
,
Those
that
thou
hast
given
me
,
together
with
the
cause
of
it
;
his
Father
gave
them
.
-
2.
The
thing
he
desires
,
That
they
might
be
where
he
is
,
namely
,
That
they
might
enjoy
a
likeness
Condition
with
our
Savior
,
in
regard
of
the
glory
and
security
of
the
place
,
and
mutual
society
of
each
others
presence
:
or
else
a
Parity
,
if
we
look
at
the
kind
.
That
they
,
who
had
been
in
the
same
Storms
,
might
be
in
the
same
Haven
,
enjoy
the
same
ease
,
and
honorable
safety
,
share
in
the
Society
of
that
glorious
and
safe
Condition
,
when
their
hearts
shal
be
ravished
with
the
remembrance
of
the
wonderful
Salvation
and
Deliverances
that
have
been
wrought
for
them
,
the
surpassing
excellency
of
Grace
and
Glory
that
hath
been
purchased
and
bestowed
upon
them
so
unworthy
:
Swallowed
up
with
the
admiration
of
the
sight
and
presence
of
our
Savior
,
who
hath
suffered
,
ascended
,
sits
at
the
right
hand
of
the
Father
,
and
hath
taken
possession
of
al
Glory
,
that
they
may
be
possessed
of
the
same
by
him
,
and
with
him
.
And
the
also
solacing
himself
with
the
sight
and
presence
of
those
whom
he
hath
so
loved
,
so
redeemed
,
so
graced
,
so
advanced
,
as
himself
,
as
though
he
could
not
have
been
in
Heaven
,
unless
they
might
come
to
Heaven
.
-
3.
The
End
why
he
begs
this
:
That
they
might
be
with
him
,
that
they
might
see
the
Glory
of
Christ
which
hath
been
given
him
of
the
Father
.
Not
that
they
might
have
any
Glory
in
themselves
,
or
see
,
or
satisfie
themselves
with
their
own
glory
:
but
that
they
might
gaze
upon
the
Glory
of
the
Lord
Jesus
through
al
Worlds
,
and
that
's
al
they
have
to
do
in
Heaven
.
-
4.
We
have
the
first
Fountain
whence
this
Glory
proceeds
,
to
wit
,
hence
;
Because
the
Father
hath
loved
him
,
before
the
Foundation
of
the
World
was
laid
.
In
the
General
,
from
the
Scope
of
the
whol
,
observe
:
It
's
the
care
of
our
Savior
to
seek
and
provide
for
the
welfare
of
his
Servants
,
even
till
they
come
to
the
fulness
of
their
perfection
.
See
here
in
the
words
of
the
Text
,
the
inlarged
tenderness
of
the
heart
of
the
Lord
Jesus
,
he
doth
not
content
himself
to
look
to
his
disciples
and
so
beleevers
,
while
they
were
but
in
the
shel
,
Babes
in
Christianity
;
nor
satisfies
himself
,
that
he
hath
purchased
and
bestowed
the
same
glorious
Grace
upon
them
,
which
he
hath
received
from
his
Father
.
Nor
yet
doth
he
count
it
enough
that
he
hath
pressed
the
Father
with
such
uncessant
importunity
to
intreate
,
that
they
might
be
kept
in
that
Oneness
of
relation
to
the
Father
and
the
Son
,
as
they
are
one
with
another
,
and
one
in
another
,
which
notwithstanding
in
reason
might
have
been
conceived
to
have
been
a
large
provision
,
a
goodly
portion
and
inheritance
,
even
for
the
choicest
of
Gods
servants
,
to
be
so
left
by
God
the
Father
and
the
Lord
Jesus
with
so
faire
an
estate
;
that
in
reason
they
might
have
been
able
to
maintain
themselves
wel
,
and
not
only
made
a
shift
to
live
Christianly
,
but
honorably
,
and
with
much
content
,
since
the
Lord
had
left
them
wherewithal
,
and
aforehand
in
the
world
,
so
fully
stocked
and
stored
:
But
alas
,
this
is
little
in
the
Eye
of
the
Lord
Christ
,
do
we
but
consider
the
endless
compassions
,
which
he
extends
towards
such
:
He
laies
in
with
God
the
Father
,
for
their
welfare
in
another
world
,
stores
up
for
eternity
in
their
behalf
.
Father
I
will
they
be
,
where
I
am
.
He
wil
not
forsake
them
,
before
he
see
them
wel
arrived
and
in
safety
:
therefore
doth
not
ascend
to
Heaven
,
and
leave
them
to
the
wide
world
,
to
sink
,
or
swim
,
and
shift
for
themselves
.
No
,
he
hath
laid
in
provision
of
prayer
answerable
to
al
their
occasions
,
their
changes
,
and
necessities
,
in
life
,
in
death
,
after
Death
.
In
life
,
Lead
them
:
keep
them
in
their
Graves
,
raise
them
out
of
their
Graves
,
bring
them
to
glory
,
and
preserve
them
in
glory
for
ever
:
He
wil
not
have
his
glory
,
but
they
must
see
it
,
nay
his
glory
wil
not
satisfie
,
unless
he
may
see
them
.
If
our
Savior
pray
for
this
their
being
with
him
;
then
prayes
he
for
and
provids
and
also
succeeds
al
means
to
attain
this
.
As
wise
Merchants
victual
their
shipps
for
the
longest
time
:
our
Savior
victuals
,
even
for
a
Voyage
of
eternity
;
for
life
,
for
death
,
for
Grace
,
for
Glory
;
for
a
Momentany
passage
of
time
in
this
world
,
and
for
eternity
in
another
:
he
laies
out
for
their
present
needs
;
but
Oh
how
great
is
that
goodness
thou
hast
laid
up
for
them
that
feare
thee
?
like
Joseph
,
provide
for
the
seven
years
Famin
,
laies
in
provision
of
prayer
for
their
everlasting
supply
.
The
Saints
may
find
even
refreshing
baits
by
this
prayer
of
our
Savior
,
in
their
most
famishing
distresses
,
feast
their
hearts
with
it
.
Hence
it
is
,
the
Lord
Christ
is
said
,
Hebr.
7.25
.
To
be
able
to
save
them
to
the
u●most
that
come
to
God
by
him
,
that
is
,
by
the
vertue
of
his
eternal
intercession
,
of
which
this
prayer
is
one
part
.
This
was
signified
by
those
two
types
,
The
Pillar
of
fire
,
and
the
Pillar
of
cloud
,
which
went
before
the
Israelites
in
their
travailes
.
It
s
said
,
The
Lord
went
before
them
in
a
Pillar
.
Exord
.
13.21
,
22.
He
took
not
away
the
Pillar
of
Cloud
by
day
,
and
the
Pillar
of
Fire
by
night
,
from
before
his
people
,
until
he
brought
them
into
the
promised
Land
.
Thus
the
Lord
Jesus
leads
his
people
into
the
way
everlasting
,
and
withdraws
not
the
power
of
his
prayer
,
and
presence
,
and
provision
of
al
mercies
,
until
he
bring
them
to
himself
.
So
again
Moses
left
the
people
in
the
desert
and
died
before
he
came
into
the
good
Land
:
but
Joshua
brought
them
to
the
place
of
rest
,
of
which
it
was
said
,
they
shal
remove
no
more
.
2.
Sam.
The
Law
leaves
a
man
in
sin
and
misery
,
even
to
perish
,
while
he
is
in
his
passage
:
but
our
Joshua
brings
his
to
rest
that
yet
remains
:
for
there
is
yet
a
rest
remaining
for
Gods
people
.
When
he
went
away
,
and
withdrew
his
Bodily
presence
,
yet
his
Bowels
yerned
towards
his
,
I
wil
not
leave
you
as
Orphans
.
Joh.
14.18
.
He
sends
the
comforter
,
his
blessed
spirit
to
lead
them
into
al
truth
,
To
guid
them
in
the
way
,
while
they
are
wildering
here
towards
the
end
of
their
Hopes
:
And
his
care
is
even
in
Heaven
,
to
prepare
mansions
of
rest
for
their
welcome
and
refreshing
,
after
their
weary-some
travailes
.
Joh.
14.2
.
In
my
Fathers
House
are
many
mansions
,
I
go
to
prepare
a
place
for
you
and
I
wil
come
again
and
receive
you
.
And
before
he
comes
,
he
sends
post
to
meet
his
poor
servants
,
and
to
inquire
of
their
welfare
.
Joh.
16.22
.
I
will
see
you
again
,
and
your
heart
shal
rejoyce
.
This
was
the
meaning
of
the
vision
,
Gen.
18.14
,
16.
Jacob
saw
a
Ladder
,
Angels
ascending
and
descending
,
and
the
Lord
standing
at
the
top
:
and
he
said
,
I
wil
bless
thee
,
and
be
with
thee
where
ever
thou
goest
and
I
wil
not
leave
thee
,
until
I
have
performed
that
which
I
have
spoken
to
thee
of
.
REAS.
I.
1.
It
s
the
charge
which
he
hath
undertaken
,
and
unto
which
he
stands
bound
,
by
free
agreement
with
God
the
Father
,
that
he
wil
see
to
the
everlasting
welfare
of
his
servants
:
and
therefore
in
faithfulness
he
cannot
,
but
with
al
care
perform
it
.
That
by
no
means
,
in
no
case
,
they
do
miscarry
.
It
was
the
main
scope
of
his
sending
by
the
Father
,
and
of
his
coming
into
the
world
.
Joh.
6.38
,
39.
I
came
not
to
do
mine
own
wil
but
the
wil
of
my
Father
that
sent
me
,
that
of
those
which
he
hath
given
me
,
I
should
loose
none
,
but
raise
it
up
at
the
last
day
.
Nay
for
this
purpose
he
received
Power
and
Commission
From
God
the
Father
.
Joh.
17.2
.
Thou
hast
given
him
power
over
al
flesh
,
that
he
should
give
eternal
life
to
as
many
,
as
thou
hast
given
him
.
He
hath
given
Jesus
Christ
power
over
al
enemies
of
the
salvation
of
his
people
,
that
they
should
never
be
able
to
hinder
them
:
over
al
means
which
might
procure
their
good
,
that
they
should
never
be
wanting
,
to
help
and
further
them
in
the
good
waies
of
Gods
Grace
:
power
over
al
wants
,
weaknessess
,
infirmities
,
that
they
should
never
be
able
to
discourage
their
hearts
in
a
Christian
course
.
He
wil
not
fail
of
his
end
,
they
cannot
fail
of
their
comforts
.
1
Cor.
15.25
,
26.
He
must
reign
until
he
hath
put
al
his
enemies
under
his
feet
:
the
last
enemy
,
that
is
to
be
destroyed
is
death
.
The
Lord
wil
see
the
last
enemy
destroyed
,
and
see
them
beyond
death
and
danger
.
So
that
our
Savior
wil
come
last
out
of
the
field
,
as
Conqueror
,
and
wil
not
leave
his
people
,
their
Souls
under
distresses
,
or
their
bodies
in
their
Graves
:
and
make
them
Conquerors
and
triumph
over
al
their
Adversaries
.
O
Death
,
where
is
thy
sting
,
O
Grave
,
where
is
thy
Victory
:
thanks
be
given
to
God
,
who
hath
given
us
the
Victory
through
Jesus
Christ
.
2.
The
love
of
our
Savior
constraines
him
to
lay
out
himself
and
the
improvement
of
his
power
and
prayers
,
and
al
he
hath
for
their
good
in
al
conditions
,
until
they
come
to
be
with
him
.
Joh.
13.1
.
Having
loved
his
own
,
he
loved
them
to
the
end
.
In
love
there
is
no
lack
:
if
he
love
them
to
the
end
,
he
wil
care
for
them
,
and
their
comforts
unto
the
end
.
He
loves
and
tenders
in
al
their
necessities
and
occasions
,
therefore
wil
undoubtedly
relieve
and
succour
them
in
al
;
Therefore
the
Apostle
concludes
so
confidently
:
nor
life
,
nor
death
,
nor
Principalities
,
no●
Powers
,
shal
ever
be
able
to
separate
us
from
the
love
of
God
in
Christ
.
If
death
cannot
put
an
end
to
his
love
,
It
skils
not
though
it
put
an
end
to
our
lives
;
his
love
wil
quicken
and
raise
.
If
he
love
us
in
prison
,
he
wil
devise
means
to
free
us
.
Love
us
in
temptation
,
he
wil
provide
Grace
and
Comfort
to
strengthen
&
sustain
us
in
al
our
trials
.
It
was
an
argument
which
they
pleaded
,
and
by
which
they
supported
their
hearts
for
help
in
the
death
of
Lazarus
.
Joh.
11.3
.
He
whom
thou
lovest
is
Sick
,
and
then
he
recovered
him
:
He
whom
thou
lovest
is
overwhelmed
with
temptations
and
distempers
,
therefore
he
shal
be
comforted
and
delivered
.
3.
The
necessities
of
the
Saints
prevail
with
our
Savior
to
pity
,
to
help
and
to
pray
for
them
,
who
are
not
able
to
help
themselves
in
the
shock
and
stress
of
the
violence
of
their
assaults
.
He
comforts
the
Abjects
.
2
Cor.
7.6
.
Beares
the
Lambs
,
and
little
ones
in
his
Armes
.
Isa.
40.11
.
Their
enemies
be
many
and
mighty
,
which
do
pursue
them
with
deadly
hatred
:
Their
strength
and
ability
but
weak
to
oppose
,
and
their
Grace
but
smal
,
and
unable
to
maintain
them
,
if
they
should
live
meerly
upon
the
stock
;
and
therefore
the
Lord
lends
them
daily
supply
.
For
in
a
mans
own
strength
,
no
man
shal
be
strong
.
1
Sam.
2.9
.
He
speaks
to
them
,
as
unto
Paul
.
His
Grace
is
sufficient
,
when
there
is
nothing
but
Insufficiency
in
themselves
.
Renewed
necessities
,
renewed
mercies
;
his
power
pitcheth
his
Tent
in
weakness
.
USE
,
1.
CONSOLATION
:
To
sustain
,
and
shore
up
the
fainting
hearts
of
the
Saints
under
their
heaviest
trials
,
and
in
the
midst
of
the
many
alterations
and
temptations
,
which
may
attend
them
in
their
daily
course
,
to
the
discomfort
and
discouragement
of
their
Hearts
.
It
s
the
care
of
our
Savior
to
provide
for
their
comfort
,
when
happily
they
cannot
either
care
,
or
provide
for
themselves
and
their
own
relief
and
succour
;
ignorant
and
unskilful
to
foresee
,
we●k
to
oppose
,
unable
to
bear
the
miseries
,
and
hopeless
to
deliver
themselves
from
under
them
:
behold
,
the
Lord
Jesus
hath
said
in
help
before-Hand
for
you
in
Heaven
.
Object
.
Oh
but
thou
saiest
,
Though
the
assaults
be
fierce
and
distempers
strong
,
and
discouragements
sad
;
yet
if
I
had
a
heart
to
seek
,
a
spirit
to
send
to
Heaven
for
some
relief
I
could
conceive
,
there
mere
some
ground
of
Hope
:
But
when
I
have
no
help
in
my self
,
and
yet
no
heart
to
seek
for
help
elswhere
,
what
can
I
expect
,
but
utter
confusion
?
Answ.
Christ
hath
laid
in
provision
of
prayers
for
thee
,
when
thou
canst
not
pray
for
thy self
:
he
wil
provide
help
,
and
a
heart
,
to
pray
also
.
When
Peter
was
Marvailously
foiled
by
the
sodain
surprisal
of
that
over-bearing
assault
,
that
carried
him
Head-long
to
the
commission
of
so
many
notorious
evils
.
Our
Savior
leaves
a
receipt
with
him
,
to
which
he
might
resort
for
some
relief
after
his
fal
.
Simon
,
Simon
,
Satan
hath
desired
to
winnow
thee
,
but
I
have
prayed
for
thee
,
that
thy
faith
fail
not
.
Luk.
22.31
,
32.
It
may
be
thy
condition
,
as
it
was
Peter's
case
:
Thy
assaults
may
be
Fierce
,
and
thy
overthrow
and
Failings
so
Foul
,
that
thou
mayst
sit
down
confounded
in
thy self
:
thy
Hope
,
thy
Heart
,
and
thy
Prayer
may
fail
also
.
Yet
remember
,
whither
to
repair
for
thy
support
.
It
was
spoken
to
Peter
,
but
it
was
performed
for
al
,
may
be
applied
to
al
the
Saints
.
The
Lord
Jesus
hath
prayed
that
thy
faith
sail
not
.
His
Prayer
is
laid
in
before-hand
,
to
stay
thy
heart
at
a
dead
lift
.
In
some
dangerous
and
infectious
places
,
men
take
Antid●tes
and
Pres●●●atives
,
that
though
they
should
by
occasion
take
some
poison
unseen
or
unsuspected
,
which
●●gh●
annoy
their
Natures
,
and
drive
them
into
some
●●●●ous
and
troublesome
sickness
:
yet
this
would
stil
and
maintain
the
heart
in
the
heaviest
time
.
I
Hope
it
s
not
deadly
,
my
Antidote
wil
out-bid
the
force
of
it
,
free
me
from
the
deadly
danger
thereof
:
Such
is
the
Preservative
o●
our
Saviors
Prayer
,
which
works
out
any
Poyson
,
otherwise
it
had
cost
Peter
his
life
.
So
our
Savior
directs
:
In
the
world
ye
shall
have
per●ecution
,
But
be
of
good
comfort
,
I
have
overcome
the
world
.
In
temptations
be
comforted
,
though
they
have
over-bidden
thy
feebleness
,
Christ
hath
overcome
the
violence
of
them
.
Joh.
16.
and
last
.
In
thy
distempers
be
humbled
,
and
yet
comforted
,
Christ
hath
overcome
the
power
of
them
,
they
may
plague
thee
,
they
shal
not
prevail
against
thee
.
The
snares
may
delude
,
but
Christ
wil
deliver
.
Oh
,
but
they
indure
stil
,
live
,
and
are
mighty
.
Answ.
His
mercy
endures
for
ever
,
his
Prayers
live
and
wil
out-bid
al
their
might
.
T
is
true
they
are
through
mercy
somtimes
abated
;
but
they
return
again
with
more
violence
,
and
take
again
.
But
know
Christ
wil
provide
again
.
Joh.
16.
I
will
see
you
again
.
And
the
vertue
of
his
prayers
hath
eternal
and
everlasting
Efficacy
,
and
therefore
wil
for
ever
help
thee
.
As
thy
corruption
may
for
ever
plague
,
while
thou
livest
,
but
the
power
of
Christs
Prayer
wil
out-live
thy
life
,
and
the
life
of
thy
sins
,
and
set
Heaven
Gates
open
before
thee
.
USE
,
2.
Instruction
.
The
worst
condition
of
a
beleever
,
is
better
than
the
best
Estate
of
the
wicked
:
The
poverty
of
the
Saints
better
than
their
wealth
:
The
discouragement
of
the
Saints
better
than
al
their
contentments
and
comfort
.
Because
in
al
,
the
Lord
Jesus
hath
provided
for
their
good
,
and
out
of
al
wil
work
their
welfare
and
happiness
.
A
little
that
the
righteous
hath
,
is
better
than
a
great
deal
of
the
wicked
,
for
God
blesseth
his
store
.
Though
the
Diet
be
but
mean
,
yet
the
dressing
is
much
,
and
the
sweetness
of
the
sauce
makes
it
more
pleasant
,
and
cordial
,
than
better
provision
that
wants
both
.
Ps.
37.16
,
17.
Gods
love
,
that
sweetens
al
:
and
the
vertue
of
our
Saviors
Prayer
,
that
perfumes
and
gives
a
pleasing
rellish
to
al.
It
turnes
the
Water
of
the
Saints
into
wine
,
nay
make
their
Water
better
than
Wine
.
For
thy
Love
is
better
than
Wine
.
But
there
is
a
Canker
,
that
Breeds
in
the
best
comforts
of
the
wicked
;
their
table
is
their
snare
,
their
pro●perity
their
ruin
,
and
a
curse
accompanies
the
choicest
of
their
most
comfortable
blessings
.
From
hence
it
is
,
that
holy
Asaph
beares
up
his
heart
in
that
heavy
temptation
,
when
he
was
so
much
taken
aside
by
the
prosperity
of
the
wicked
,
that
his
Foot
had
wel-nigh
slipt
,
he
thus
recovers
himself
,
Thou
wil
lead
me
by
thy
counsel
,
and
after
bring
me
to
Glory
.
Ps.
73.24
.
Thou
leavest
them
in
their
Errors
,
they
have
an
easie
way
,
but
a
wrong
way
,
that
wil
lead
them
to
confusion
.
Ps.
17.14
,
15.
USE
,
3.
Of
Direction
.
Let
the
practise
of
our
Savior
be
our
DIRECTION
How
to
steer
our
Course
,
to
Sail
by
his
compass
:
Be
good
Husbands
and
wisely
careful
to
lay
in
provision
for
every
condition
.
The
wise
man
sends
the
Sluggard
to
the
Pismire
:
Go
to
the
Pismire
thou
Sluggard
,
learn
her
waies
and
be
wise
,
she
prepares
in
summer
,
before
the
Winter
;
when
there
wil
neither
be
means
nor
meat
to
be
got
,
nor
season
to
get
it
.
Be
we
so
careful
.
In
peace
provide
for
war
,
in
prosperity
for
want
,
in
health
for
Sickness
.
This
was
Jobs
care
,
When
his
Paths
were
Buttered
and
his
Breasts
ran
ful
of
Milk
:
he
then
Feared
and
expected
.
Lay
in
reversion
of
Prayers
for
Children
,
as
in
that
Fundamental
Prayer
of
Solomon
,
he
provides
for
every
occasion
.
If
thy
people
shal
be
carried
Captive
,
and
in
the
Enemies
Land
,
if
Pestilence
&c.
Then
,
what
Prayer
is
made
by
thy
people
&c.
So
lay
thou
in
reversion
of
prayers
for
such
times
and
streits
.
Thus
we
have
done
with
the
general
scope
of
the
verse
,
we
come
now
to
the
particulars
observed
therein
.
And
,
1.
To
the
Parties
described
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Those
whom
thou
hast
given
me
.
Observe
from
hence
this
point
.
Viz
,
All
beleevers
are
given
unto
Christ
by
God
the
Father
.
Our
Savior
presents
the
persons
of
the
Saints
,
both
here
,
and
often
,
yea
constantly
,
and
almost
continually
in
the
foregoing
part
of
this
Chapter
,
to
God
the
Father
,
under
this
notion
and
consideration
,
rather
than
any
other
,
As
GIVEN
by
the
Father
,
As
that
which
hath
the
most
perswading
and
prevailing
power
with
the
Father
,
readily
to
hear
,
and
willingly
to
grant
,
any
Prayer
or
petition
that
should
be
made
in
their
behalfs
,
and
freely
and
aboundantly
to
give
and
bless
al
means
,
that
shal
be
desired
for
their
good
and
welfare
:
For
which
end
and
purpose
,
God
gave
them
to
Christ
,
he
also
prayes
for
them
,
and
both
Father
and
Son
stand
ingaged
to
provide
for
their
everlasting
happiness
.
As
though
our
Savior
should
have
said
:
It
is
not
the
condition
of
thine
enemies
,
I
now
present
before
thee
,
nor
the
cause
of
Strangers
,
(
righteous
Father
)
that
I
desire
to
recommend
to
thy
Majesty
,
but
it
is
for
Thine
own
,
whom
thou
hast
Given
,
and
over
whose
Good
thou
hast
Given
me
Charge
.
For
them
and
for
their
good
it
is
,
that
I
pray
,
and
therefore
I
cannot
but
speed
for
both
.
For
the
Explication
of
the
Doctrine
,
two
Questions
are
to
be
considered
;
and
the
meaning
of
that
Phrase
opened
,
and
then
the
Truth
wil
be
evident
.
-
1.
What
this
giving
is
?
-
2.
How
God
the
Father
is
said
to
give
?
To
the
First
,
I
answer
three
Things
:
All
which
being
distinctly
attended
,
wil
open
the
Nature
of
this
Work
,
and
make
it
easie
to
the
Understanding
of
the
meanest
.
1.
Giving
the
Soul
to
Christ
,
is
not
properly
the
Act
of
Election
:
though
several
Interpreters
of
savory
Judgment
,
do
so
think
and
speak
:
but
I
suppose
their
meaning
must
be
further
extended
,
or
else
their
words
wil
not
be
able
to
abide
an
exact
examination
by
the
Rule
of
Truth
.
But
it
is
a
Consequent
which
follows
it
;
an
effect
which
certainly
,
and
infallibly
flows
therefrom
;
and
of
this
,
the
expressions
of
Scripture
,
wil
give
in
evident
proof
.
REASON
It
's
usually
joyned
with
Election
,
and
made
distinct
therefrom
.
John
,
17.6
.
Thine
they
were
,
and
thou
gavest
them
me
.
Verse
9.
I
pray
not
for
the
World
,
but
for
them
,
that
thou
hast
given
me
,
for
they
are
thine
.
Where
the
former
of
these
Phrases
and
Expressions
,
imply
Election
,
the
other
a
dis●inct
and
differing
thing
therefrom
.
They
are
God
the
Fathers
by
Election
;
made
Christs
by
Gift
and
Donation
:
Yea
,
the
one
is
used
by
out
Savior
,
as
a
Reason
and
Ground
of
the
other
;
I
have
prayed
for
those
,
that
thou
hast
given
me
;
for
they
are
thine
;
properly
so
termed
.
Beside
,
the
very
Nature
of
the
Phrase
,
and
the
manner
of
the
Speech
,
wil
not
easily
bear
such
a
converting
,
being
harsh
to
the
ear
,
and
hardly
suitable
to
sense
,
to
be
elected
to
Christ
,
as
we
say
,
to
be
given
to
Christ
;
which
if
giving
were
electing
properly
,
might
truly
be
so
expressed
;
which
neither
the
Nature
of
the
thing
,
nor
the
Construction
of
the
words
,
wil
easily
admit
.
2.
This
Giving
,
is
not
the
Act
of
Beleeving
,
by
which
the
Soul
is
carried
by
the
Power
of
God
●nto
Christ
;
but
the
Scrip●ure
is
pregnant
,
and
the
Dispute
undeniable
,
John
,
6.37
.
All
that
the
Father
hath
given
me
,
come
unto
me
:
and
those
that
come
unto
me
,
I
will
in
no
wise
cast
away
.
Coming
,
we
know
,
is
Beleeving
,
John
,
6.35
.
I
am
the
Bread
of
Eternal
Life
,
he
that
cometh
to
me
,
shall
never
hunger
.
If
it
be
demanded
;
what
is
that
Coming
?
He
answers
in
the
words
immediately
following
;
He
that
beleeveth
in
me
,
shall
never
thirst
.
Coming
then
being
Beleeving
,
our
Savior
making
this
Giving
of
God
the
Father
to
go
before
it
,
without
which
,
the
Soul
wil
never
come
,
or
beleeve
,
it
cannot
be
it
.
3.
This
Giving
,
is
the
Work
of
the
Father
upon
the
Soul
,
in
Vocation
,
which
goes
before
the
Infusion
of
Faith
,
makes
way
for
the
working
of
Faith
by
Christ
,
and
receiving
it
from
him
;
and
which
being
there
,
the
soul
never
fails
to
beleeve
and
come
:
for
that
is
the
force
of
our
Saviors
Dispute
,
John
,
6.36
.
where
he
gives
the
reason
,
why
many
did
not
beleeve
.
Ye
also
have
seen
me
,
and
bel●eve
not
;
What
might
be
the
cause
thereof
?
since
their
Abilities
were
as
great
,
and
their
Excellencies
as
many
,
which
they
might
have
improved
to
that
purpose
,
before
many
other
.
Our
Savior
sets
down
the
immediate
root
and
rise
of
this
distinction
,
and
separation
:
Those
that
the
Father
hath
given
me
,
those
will
come
,
shall
beleeve●
where
that
is
not
,
coming
wil
not
be
.
The
manner
of
this
Dispensation
,
we
shal
speak
to
in
the
next
Question
;
and
that
is
,
How
in
God
the
Father
said
to
give
us
to
Christ
,
as
intimating
somthing
peculiar
herein
,
and
appropriated
to
himself
?
The
Lord
Christ
is
to
be
considered
,
as
God-Man
,
assuming
our
Nature
,
is
less
than
the
Father
,
John
,
14.28
.
The
Father
is
greater
than
I.
And
therfore
in
the
transacting
of
this
great
Work
,
by
mutual
agreement
,
may
truly
be
said
to
have
us
given
to
him
,
not
to
give
us
to
himself
.
And
this
the
Father
doth
on
this
manner
:
1.
The
Father
being
the
Party
,
properly
,
and
directly
offended
,
le
ts
in
his
heavy
displeasure
into
the
heart
of
the
sinner
,
and
forceth
him
to
feel
the
bitterness
of
his
sin
,
in
that
unsufferable
,
and
un●voidable
manner
,
that
takes
off
,
and
eats
out
al
the
former
seeming
sweetness
the
soul
hath
found
therein
:
and
by
the
almighty
,
and
unresistable
power
of
his
blessed
Spirit
,
divorceth
him
from
the
embracings
of
those
base
Lusts
,
and
plucks
him
by
his
almighty
hand
,
from
under
the
power
of
those
prevailing
distempers
,
that
have
taken
place
,
that
so
the
soul
may
be
for
another
;
which
,
while
it
was
wedded
to
its
former
Corruptions
,
and
under
the
Soveraignty
,
and
Authority
thereof
,
it
was
utterly
impossible
,
as
being
against
the
Principles
of
Reason
,
and
the
Nature
of
Grace
,
and
the
Covenant
of
Truth
,
which
the
Lord
hath
left
in
his
Word
.
This
ye
shal
find
most
plain
in
the
very
express
words
of
our
Savior
,
when
he
discovers
this
Work
,
John
,
17.6
.
I
have
manifested
thy
Name
to
the
Men
,
which
thou
gavest
me
out
of
the
World
.
He
gets
them
out
of
the
hand
of
the
World
,
from
the
lust
of
the
eyes
,
and
lusts
of
the
Flesh
,
and
the
Pride
of
Life
,
1
John
,
2.16
.
For
that
is
al
,
which
is
in
the
World
;
and
from
al
these
,
whether
the
vanity
of
the
Creature
,
with
which
our
Eye
and
Sences
are
taken
from
without
;
or
the
sensual
filth
,
and
dunghil
steams
of
noysom
distempers
,
which
arise
of
our
own
Concupiscence
;
or
whether
it
be
Pride
,
and
overweening
Self-confidence
,
which
ariseth
,
and
issues
out
of
al.
this
is
al
that
is
in
the
World
,
and
from
al
these
,
the
Father
gains
the
Souls
of
those
men
,
he
gives
unto
his
Son
.
For
they
had
given
away
themselves
unto
these
Lusts
of
the
World
,
and
that
must
be
repealed
,
before
this
could
be
tendred
afresh
.
And
here
again
by
the
way
,
ye
may
observe
,
That
this
Giving
,
cannot
be
the
Act
of
Electing
:
for
that
is
an
eminent
Act
,
and
remains
in
Gods
Breast
and
Bosom
,
and
goes
not
out
:
This
is
called
a
Transient
Act
,
is
an
Act
which
passeth
upon
the
Creature
.
That
is
without
respect
and
consideration
of
Mans
being
,
much
less
the
being
of
Sin
,
as
ye
have
fully
heard
.
But
this
supposeth
a
man
in
the
World
,
that
is
,
under
the
power
of
the
Vanity
thereof
,
if
he
must
be
given
out
of
the
World
.
2.
God
the
Father
doth
actually
deliver
up
the
Soul
into
the
hand
of
Jesus
,
commends
it
to
his
keeping
,
to
rule
him
in
the
Kingdom
of
Grace
,
while
here
he
remains
in
this
World
,
and
to
bring
him
to
Glory
hereafter
.
He
gives
the
Soul
,
and
our
Savior
takes
it
,
and
undertakes
for
it
,
as
his
Charge
,
according
to
the
terms
of
the
Covenant
,
and
Agreement
made
between
the
Father
and
him
.
The
Expression
of
Calvin
,
is
pat
and
pleasant
.
God
the
Father
causeth
the
Soul
to
pass
into
the
Care
and
Custody
of
the
Lord
Jesus
,
leaves
him
in
the
power
and
possession
of
his
Son
Jesus
,
as
the
Second
Adam
,
the
Head
of
the
Covenant
of
Grace
,
that
he
may
see
him
redeemed
.
As
the
First
Adam
neglected
the
Covenant
,
and
destroyed
himself
,
and
his
Posterity
:
There
was
a
Parly
and
Consultation
held
between
the
Father
and
the
Lord
Jesus
,
touching
the
Salvation
of
his
Elect
,
and
the
Agreement
fully
transacted
and
passed
.
But
now
it
comes
to
be
put
into
Execution
,
and
he
gives
them
into
the
hand
of
Christ
:
The
Soul
comes
into
Christs
presence
,
and
Christ
comes
to
speech
with
it
.
Behold
the
party
I
wil
have
redeemed
,
and
the
Lord
takes
him
as
his
Charge
,
and
provides
for
him
,
both
to
bring
him
to
himself
,
and
so
to
Life
and
Salvation
,
which
he
hath
purchased
,
and
possesseth
,
and
can
communicate
.
The
Soul
as
yet
consents
not
,
nor
hath
the
powerful
impression
of
Gods
Grace
come
home
to
the
heart
:
God
gives
the
Soul
,
the
Soul
doth
not
yet
give
up
it self
,
but
God
giving
to
Christ
,
as
his
charge
put
,
and
passing
under
his
care
;
He
undertakes
to
get
the
good
wil
of
the
Soul
,
and
to
bring
it
to
himself
,
and
through
himself
to
Life
and
Glory
.
3.
When
the
Father
hath
thus
delivered
the
Soul
unto
the
care
of
Christ
;
he
then
gives
Christ
to
the
Soul
,
reveals
the
Lord
Jesus
as
the
Surety
and
Savior
,
that
hath
covenanted
with
the
Father
,
and
hath
purchased
al
from
the
Father
for
him
;
so
that
there
is
nothing
that
can
stand
betwixt
Mercy
and
him
.
This
Christ
and
Mercy
,
so
provided
,
and
intended
for
his
good
,
is
now
rendered
and
given
to
him
.
Behold
thy
Savior
,
who
is
the
Head
of
the
Covenant
of
Grace
,
who
hath
purchased
,
and
procured
,
by
the
Fathers
Appointment
,
al
good
for
thee
,
and
can
,
and
wil
,
communicate
al
good
to
thee
:
This
leaves
a
mighty
impression
of
the
sweet
of
the
good
upon
the
Soul
.
Thus
God
tendring
Christ
,
and
through
him
mercy
,
as
he
that
hath
covenanted
with
the
Father
,
and
undertaken
for
the
soul
,
commended
to
his
care
by
the
Father
.
This
tender
of
a
Christ
,
and
of
Mercy
in
him
,
makes
the
Soul
take
it
:
this
offering
of
Christ
,
as
one
,
to
whom
he
was
before
given
to
save
,
works
the
heart
to
receive
Christ
,
and
that
is
beleeving
,
which
is
thus
wrought
(
as
ye
see
)
by
the
giving
of
the
Soul
to
Christ
.
Because
Christ
gave
himself
,
and
Mercy
to
the
Soul
,
therefore
the
Soul
comes
to
him
.
But
because
the
Soul
was
given
to
Christ
,
and
his
care
,
he
gave
himself
,
and
mercy
to
it
.
Therefore
the
Soul
was
given
to
Christ
;
therefore
it
comes
,
and
beleeves
.
If
God
the
Father
had
not
given
the
Soul
to
Christ
,
he
ad
never
taken
care
of
him
,
never
given
himself
to
them
;
they
never
received
him
,
nor
good
from
him
.
Hence
Beleeving
is
said
to
be
Receiving
;
and
receiving
we
know
,
as
a
Co-relative
,
is
the
cause
of
giving
.
REASON
2.
1.
Because
they
are
the
Fathers
own
;
and
therefore
he
hath
most
right
and
reason
to
dispose
of
them
,
and
to
give
them
away
,
as
he
sees
sit
,
when
it
wil
be
most
seasonable
to
procure
the
good
and
comfort
therof
.
This
is
the
ground
our
Savior
goes
upon
,
Thine
they
were
,
and
thou
gavest
&c.
Each
man
hath
most
to
do
with
that
,
which
is
his
proper
right
.
Now
the
Father
had
set
his
heart
upon
them
,
before
the
World
,
and
appointed
them
to
be
Vessels
of
Mercy
,
in
his
everlasting
purpose
:
and
therefore
it
's
but
equal
,
that
he
should
order
al
things
for
the
accomplishment
of
the
Counsel
of
his
own
Will
,
and
the
performance
of
his
Soveraign
good
Pleasure
without
controul
,
John
,
6.
I
came
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
:
and
this
is
the
will
of
him
that
sent
me
,
That
I
should
lose
none
that
he
hath
given
me
.
It
's
sit
that
God
should
do
his
own
Will
,
whose
Will
is
the
absolute
First-Cause
of
all
things
that
are
done
.
2.
As
Gods
own
Right
,
so
their
own
proper
,
and
peculiar
good
,
is
hereby
especially
,
if
not
only
,
procured
.
For
had
not
God
the
Father
,
given
them
to
his
Son
,
he
would
not
,
nay
,
I
may
truly
say
,
he
never
could
have
given
Grace
,
and
Mercy
,
or
Good
to
them
,
in
a
righteous
way
,
preserving
the
Right
and
Honor
of
his
Justice
,
and
so
the
Glory
of
himself
.
For
had
not
Christ
taken
the
care
and
charge
of
us
,
the
Justice
of
God
would
never
have
suffered
him
to
have
shewed
us
Mercy
:
we
should
never
have
been
fitted
,
nor
enabled
to
receive
Mercy
.
For
we
having
wronged
his
Justice
,
and
provoked
his
Anger
,
by
reason
of
our
Transgressions
,
his
Justice
would
have
stood
offended
,
and
his
Displeasure
incensed
against
us
,
by
reason
thereof
.
Nay
,
he
did
give
a
Commission
to
our
sins
,
under
the
hand
of
Divine
Justice
,
to
take
vengeance
of
the
Soul
;
and
this
stopped
the
influence
of
Gods
Mercy
,
or
the
least
intimation
of
God
from
coming
to
our
Souls
;
and
being
now
under
the
guilt
and
power
of
our
sins
,
though
mercy
had
been
tendred
,
we
were
utterly
disenabled
to
receive
it
,
having
no
power
thereunto
.
But
when
Jesus
Christ
takes
the
charge
of
us
,
and
undertakes
in
our
behalf
,
he
takes
off
al
the
impediments
on
Gods
part
,
answers
his
Justice
,
and
appeaseth
his
Wrath
,
that
so
they
wil
not
stand
betwixt
us
and
our
Comfort
;
but
an
open
passage
is
made
for
the
good
pleasure
of
the
Lord
,
to
be
fully
manifested
,
and
the
intimation
and
communication
of
Mercy
tendred
and
offered
to
us
,
2
Tim.
1.9
.
Who
hath
called
us
according
to
the
purpose
of
his
Grace
,
which
was
given
us
in
Christ
before
the
world
was
,
that
is
,
was
then
purposed
,
and
in
time
exhibited
.
It
could
not
be
given
to
us
,
as
in
our selves
considered
:
but
when
God
gave
us
to
Christ
,
and
Christ
to
us
,
he
gave
us
himself
,
and
Grace
,
and
mercy
in
him
,
and
by
him
:
that
as
the
Head
of
the
Covenant
of
Grace
,
being
in
our
room
,
and
undertaking
for
our
Salvation
.
The
Father
made
him
the
Treasurer
and
Dispenser
of
al
Grace
and
Mercy
,
to
give
life
to
them
,
that
he
had
given
to
his
hand
,
betrusted
as
his
Charge
,
and
bequeathed
unto
his
care
.
As
he
takes
away
al
Impediments
on
Gods
part
,
that
his
wrath
and
justice
wil
not
hinder
:
So
al
on
our
parts
,
they
cannot
hinder
:
that
though
our
corruptions
would
oppose
,
and
our selves
,
being
dead
,
could
not
receive
it
;
He
is
a
quickning
spirit
.
1
Cor.
15.45
.
Job
,
36.10
.
He
commands
us
to
turn
,
and
gives
by
his
command
.
He
makes
the
dead
hear
his
voice
,
and
makes
us
live
who
hear
.
Col.
1.13
.
He
translates
us
from
Darkness
into
the
Kingdom
of
his
dear
Son
.
USE
,
1.
Information
.
It
serves
to
settle
our
jugdment
in
many
truths
of
the
Lords
,
which
at
this
day
are
much
questioned
,
and
many
cavils
raised
by
carnal
minds
and
hearts
to
oppose
and
darken
;
we
may
hence
have
undeniable
evidence
to
convince
and
quiet
our
own
minds
and
hearts
,
as
touching
Gods
counsel
therein
.
The
Papists
,
Pelagians
,
Arminians
,
al
the
Popish
Schools
dispute
;
whether
God
gives
sufficient
Grace
and
power
to
al
men
,
to
be
saved
if
they
wil
?
Whether
Gods
election
issues
out
of
his
meer
good
wil
and
pleasure
,
or
from
the
prevision
and
foresight
of
faith
and
good
works
?
and
they
determine
affermatively
,
unto
both
these
.
Which
delusions
notwithstanding
are
fully
dashed
by
the
former
Doctrins
.
If
God
give
sufficient
help
to
al
indifferently
to
be
saved
,
to
Judas
as
to
Peter
:
Then
he
gives
al
into
the
hand
,
and
commends
al
unto
the
care
of
Christ
.
For
this
is
a
principal
Grace
and
favor
,
and
an
especial
means
of
life
,
without
which
it
cannot
be
attained
.
But
this
God
doth
not
bestow
upon
al.
For
al
that
God
gives
to
Christ
,
certainly
come
to
him
by
Faith
:
for
al
such
he
prayes
,
they
shal
be
with
him
in
glory
.
But
al
do
not
come
to
him
by
beleeving
,
al
shal
not
be
with
him
in
Heaven
.
Again
,
If
coming
unto
Christ
be
an
effect
of
giving
,
unto
Christ
an
effect
of
Election
.
I
pray
for
those
thou
hast
given
me
,
becouse
they
are
thine
:
Thine
they
were
,
and
thou
gavest
them
me
.
Then
it
follows
necessarily
▪
That
because
Elected
,
therefore
they
have
these
as
fruits
thereof
,
not
because
they
have
these
,
therefore
they
are
Elected
.
The
Parties
for
whom
this
Prayer
was
made
and
the
description
of
them
we
have
opened
and
finished
.
The
second
Particular
.
The
thing
desired
.
We
are
now
to
inquire
after
that
which
is
here
requested
in
their
behalf
:
and
it
is
,
That
they
might
be
where
Christ
is
.
The
Lord
Jesus
is
,
as
I
may
so
say
,
fond
of
their
presence
,
and
therefore
he
is
not
willing
to
be
in
Heaven
,
unless
they
may
be
with
him
:
as
though
Heaven
were
no
Heaven
,
unless
the
Saints
should
take
up
their
abode
there
.
The
House
would
be
forlorn
,
and
Heaven
desolate
,
unless
the
Inhabitants
were
there
,
these
poor
servants
of
the
Lord
,
to
fil
up
their
Rooms
and
mansions
,
In
this
Second
Particular
there
be
Three
Points
especially
observeable
.
One
which
is
the
Foundation
of
the
rest
,
is
taken
,
as
a
thing
granted
,
upon
which
ground
the
Prayer
is
made
,
To
Wit
,
The
presence
of
Christ
and
the
glory
of
which
Christ
stands
possessed
;
These
are
things
supposed
,
only
the
Question
ariseth
,
why
Christ
so
earnestly
desires
their
injoyment
of
his
presence
,
since
now
they
had
it
,
conversing
with
him
,
and
he
with
them
.
What
presence
therefore
doth
our
Savior
intend
?
or
what
is
the
glory
here
meant
?
Ans.
True
,
our
Savior
was
now
present
with
them
,
and
they
with
him
,
and
therefore
that
is
not
the
thing
he
principally
aimes
at
:
but
he
looks
at
his
own
being
in
Heaven
,
which
was
immediately
to
succeed
his
death
;
and
he
speaks
of
it
,
as
a
thing
past
,
because
of
the
infallible
certainty
thereof
.
As
it
is
the
usual
course
of
Scripture
,
in
the
like
case
,
so
to
express
things
.
Rev.
18.2
.
Babylon
is
fallen
,
it
s
fallen
.
It
was
to
be
undoubtedly
,
and
therefore
he
speaks
of
it
,
as
done
certainly
.
It
was
impossible
that
any
thing
should
hinder
our
Savior
from
coming
thither
,
and
therefore
he
takes
it
as
a
thing
done
,
That
he
is
,
as
though
he
were
certainly
there
already
:
q.
d.
I
am
now
going
to
my
death
,
and
grave
,
and
thence
to
rise
again
,
and
go
to
Heaven
,
and
I
am
desirous
they
should
be
there
also
,
I
am
not
willing
to
be
without
them
.
And
by
consequence
,
the
glory
he
mentions
is
the
glory
of
Heaven
.
For
should
we
look
at
his
Present
condition
,
it
was
the
time
of
his
Humiliation
and
the
very
season
of
his
greatest
abasement
was
growing
on
,
when
he
was
to
undertake
his
sufferings
and
to
empty
himself
of
his
glory
.
Philip.
2.7
.
He
is
said
to
make
himself
of
no
reputation
,
and
took
upon
him
the
forme
of
a
servant
,
humbled
himself
unto
the
death
of
the
Cross
;
and
as
his
present
state
was
the
time
of
his
abasement
:
So
his
ASCENSION
is
called
the
time
of
his
Glory
,
because
that
great
discovery
of
his
glory
was
reserved
for
that
season
,
and
was
then
made
manifest
.
Joh.
17.4
.
Father
glorifie
me
with
thy self
,
with
the
glory
I
had
with
thee
,
before
the
world
was
.
The
words
then
being
clear
,
the
points
are
plain
and
those
are
Three
.
-
1.
Christ
is
in
Heaven
,
and
hath
unconceiveable
glory
given
him
of
the
Father
.
-
2.
It
s
the
earnest
desire
of
the
Lord
Jesus
,
that
his
faithful
ones
should
be
in
Heaven
with
him
.
-
3.
The
end
of
our
being
there
is
;
to
behold
the
glory
given
to
Christ
;
look
at
the
glory
,
and
look
at
it
,
as
given
of
the
Father
,
whose
everlasting
good
will
and
love
is
thereby
expressed
,
and
by
that
communicated
to
his
.
It
s
the
happiness
of
Heaven
to
gaze
upon
the
glory
of
Christ
.
The
first
Point
hath
two
parts
in
it
.
We
shal
take
them
asunder
,
and
so
handle
the
several
branches
;
otherwise
we
shal
not
so
readily
and
familiarly
and
distinctly
open
the
particulars
therein
,
some
whereof
desire
and
deserve
special
consideration
and
explication
,
Namely
,
What
is
that
glory
that
Christ
hath
,
and
how
it
is
said
to
be
given
him
?
To
begin
the
with
the
first
Branch
.
The
Lord
Jesus
is
gone
to
Heaven
.
This
was
Shadowed
out
by
his
Transfiguration
.
Math.
17.2
,
3.
When
Moses
and
Elias
came
down
to
see
this
preparative
of
his
departure
,
to
give
tidings
of
it
.
Of
the
passage
of
our
Savior
the
Apostles
give
in
undeniable
evidence
,
as
such
,
wherein
they
could
not
be
deceived
,
nor
deceive
.
For
it
was
not
done
,
when
they
were
heedlesly
looking
about
them
and
so
might
easily
be
mistaken
:
but
while
they
looked
stedfastly
,
wishly
,
considerately
,
towards
Heaven
,
even
while
they
were
gazing
upon
our
Savior
,
he
was
taken
up
into
Heaven
.
Act.
1.9
,
10.
And
Stephen
in
the
time
of
his
greatest
extremity
,
being
the
first
Martir
,
who
laid
down
his
Blood
for
his
sake
,
he
saw
him
there
arrived
.
Act.
7.55
.
Being
ful
of
the
Holy
Ghost
,
looked
up
stedfastly
into
Heaven
,
and
saw
the
glory
of
God
,
and
Jesus
standing
at
the
right
hand
of
God
.
And
Chap.
3.21
.
Whom
the
Heavens
shal
contain
,
until
the
restitution
of
al
things
.
And
it
s
made
the
upshot
of
the
Mistery
of
godliness
.
1
Tim.
3.
and
last
.
Christ
manifested
in
the
flesh
,
preached
in
the
world
,
received
into
glory
.
And
from
hence
the
Saints
expect
him
,
and
they
shal
see
him
,
descending
with
a
mighty
shout
,
with
the
voice
of
the
Arch-angel
,
and
with
the
〈◊〉
of
God
.
1
Thess.
4.6
.
The
Lord
shal
come
in
most
glorious
and
magnificent
state
,
&
these
shal
be
dreadful
notice
given
of
his
approach
:
yea
every
Eye
shal
see
him
:
yea
such
who
have
pierced
him
with
their
sins
.
Reas.
1.
Taken
from
the
excellency
of
his
Divine
Nature
,
which
must
be
suited
with
a
place
and
throne
answerable
to
the
dignity
and
soveraignty
thereof
.
For
however
it
pleased
the
Lord
,
out
of
his
infinite
love
,
to
step
out
of
the
Chair
of
Estate
,
to
visite
this
inferior
world
,
to
be
included
in
the
Womb
of
a
Virgin
,
and
to
take
his
progress
into
these
lowermost
parts
of
the
Earth
:
yet
it
carried
no
proportion
,
in
point
of
honor
,
that
he
should
take
up
his
abode
there
,
but
to
re●●rn
again
to
the
Royal
Palace
of
state
.
Heaven
is
my
throne
,
and
the
Earth
is
my
footstool
.
In
reason
he
may
stoop
to
his
footstool
and
tread
upon
it
,
but
to
stay
there
,
and
to
make
it
the
chief
place
and
habitation
,
where
his
heavenly
majesty
should
dwel
,
It
suited
not
the
excellency
of
his
Divine
Nature
.
This
is
that
which
the
Apostle
intimates
to
be
the
ground
of
the
difference
between
the
advancment
of
the
posterity
of
the
second
Adam
above
the
first
.
The
Faithful
shal
be
raised
and
Translated
from
Earth
to
Heaven
:
whereas
,
ad
Adam
stood
in
Paradise
,
he
and
his
posterity
had
injoyed
an
earthly
paradise
,
that
is
,
God
there
only
;
and
the
reason
is
rendred
from
the
point
in
hand
.
2
Cor.
15.45
.
The
first
man
was
a
living
Soul
;
able
to
beget
one
like
himself
,
by
a
natural
course
of
generation
.
But
the
second
Adam
was
a
quickning
Spirit
,
able
to
give
life
to
the
dead
,
and
so
raise
up
them
from
the
Grave
,
and
to
make
them
spiritual
Bodies
,
which
was
beyond
the
power
of
Adam
.
Again
,
The
first
man
is
of
the
Earth
,
earthy
:
His
covenant
,
and
his
countenance
such
.
But
the
second
is
the
Lord
from
Heaven
.
And
thence
he
infers
,
As
is
the
heavenly
,
such
are
they
that
are
heavenly
:
Especially
in
the
main
point
of
resurrection
,
whereof
now
he
disputes
.
And
as
in
resurrection
,
so
in
ascension
,
That
which
first
belongs
to
the
Lord
Jesus
,
as
the
Head
of
the
covenant
,
that
belongs
to
al
through
him
and
only
by
him
.
But
our
ascending
and
sitting
is
the
prerogative
Royal
of
our
Savior
,
therefore
it
never
did
,
nor
should
have
belonged
to
any
but
through
and
by
him
.
It
s
true
our
Savior
consists
of
two
Natures
,
Divine
and
Human
;
but
because
the
humanity
is
the
meaner
and
more
inferiour
,
therefore
that
must
follow
the
Deity
,
and
be
where
it
is
:
And
we
also
,
whose
Nature
our
Savior
took
,
and
whose
places
and
persons
he
sustained
,
we
must
follow
our
Nature
,
and
our
Nature
the
God
Head
,
that
hath
his
proper
place
in
Heaven
:
And
therefore
the
Human
Nature
with
that
,
and
all
those
,
who
are
the
members
of
that
Head
,
must
be
there
where
the
Head
is
.
And
hence
our
Savior
professeth
for
the
comfort
of
his
disciples
,
That
he
went
before
to
prepare
a
place
for
them
.
Joh.
14.4
.
In
my
Fathers
House
there
be
many
mansions
,
I
go
to
prepare
a
place
for
them
.
He
as
God-man
,
the
Head
of
the
Covenant
,
goes
to
Heaven
:
and
the
wil
bring
al
his
to
Heaven
:
by
vertue
thereof
,
he
makes
way
for
them
thither
,
Room
and
entertainment
there
.
Heaven
is
the
Lords
:
the
place
of
the
God-Head
:
our
Nature
assumed
follows
that
,
and
we
our
Nature
.
Reas.
2.
Taken
from
the
Quality
of
his
Office
and
the
Manner
of
the
dispensation
and
execution
thereof
.
He
is
sent
as
an
Ambassador
from
the
Father
,
to
transact
the
work
of
Redemption
,
And
to
bring
Jacob
back
again
:
And
therefore
in
reason
,
he
must
return
,
and
give
an
account
unto
God
the
Father
,
how
the
great
Affaires
of
Redemption
prosper
under
his
hand
.
Thus
he
speaks
usually
.
Joh.
13.3
.
Jesus
Knowing
,
that
is
,
considering
this
,
That
the
Father
had
given
al
things
into
his
hands
,
and
that
he
came
from
God
,
and
was
to
go
to
God
,
he
forthwith
addresseth
himself
to
make
way
for
his
death
,
wherein
the
great
weight
of
the
work
lay
.
q.
d.
He
had
received
his
commission
from
the
Father
,
and
he
must
give
account
to
the
Father
again
.
And
upon
this
he
intimates
his
departure
.
Joh.
7.33
.
Yet
a
little
while
am
I
with
you
,
and
then
I
go
to
him
that
sent
me
.
He
that
is
sent
of
an
errand
and
service
,
he
must
return
an
account
of
the
success
,
and
how
things
prosper
under
his
hand
,
and
by
his
indeavor
.
Els
there
should
be
a
failing
in
the
faithful
discharge
of
his
Office
,
and
that
is
the
reason
,
the
Lord
Jesus
is
so
punctual
in
each
particular
.
Loe
here
am
I
,
and
the
Children
that
thou
hast
given
me
.
And
of
those
that
thou
hast
given
me
,
I
have
not
lost
one
.
It
s
also
the
manner
of
great
commanders
,
when
they
go
upon
great
exploits
and
special
service
,
though
they
conquer
other
people
,
possess
the
places
and
countries
where
they
pervail
;
yet
they
return
into
their
native
and
natural
Country
,
there
to
be
honored
amongst
their
own
,
and
to
have
their
greatness
Admired
amongst
them
,
as
Feared
amongst
the
Adversaries
.
So
it
was
with
our
Savior
,
Eph.
4.8
.
&c.
His
death
was
his
conquering
,
his
resurrection
his
triumph
;
by
his
ascension
he
returned
into
his
own
Countrey
and
his
sitting
at
the
right
hand
of
God
the
Father
is
there
crowned
with
the
fulness
of
all
glory
,
that
is
compatible
to
the
condition
of
a
created
Nature
.
3.
The
efficacy
of
the
Priviledg
,
as
that
which
so
much
concernes
the
spiritual
and
eternal
welfare
of
al
the
faithful
,
requires
this
of
necessity
to
appertain
to
him
,
that
must
procure
our
good
.
So
our
Savior
reasons
to
quiet
the
hearts
of
his
disciples
,
because
of
his
departure
.
Joh.
16.7
.
Nevertheless
,
I
tell
you
the
truth
,
it
is
expedient
I
should
go
away
,
for
if
I
go
not
away
,
the
comforter
wil
not
come
,
but
if
I
depart
I
will
send
him
unto
you
.
They
could
hardly
beleeve
it
,
as
that
which
carried
the
face
and
appearance
of
any
propability
with
it
:
that
our
Savior
puts
out
of
question
;
know
it
of
a
truth
,
which
upon
trial
ye
wil
find
to
be
certain
.
Ye
would
conceive
at
the
sudden
push
,
that
there
could
be
nothing
more
inconvenient
and
cross
to
the
furtherance
of
their
comfort
:
But
its
expedient
.
Hence
those
phrases
,
The
Spirit
was
not
yet
given
,
because
Christ
was
not
yet
ascended
.
Al
the
gift
of
the
Spirit
was
in
vertue
of
that
work
,
and
the
further
perfection
of
that
in
Christ
,
the
further
communication
of
al
from
Christ
.
Now
our
Savior
is
far
above
al
principalities
and
powers
,
beyond
the
power
,
nay
the
opposing
presence
,
nay
the
least
appearance
of
any
hinderance
,
that
may
be
cast
in
the
way
by
Satan
,
to
prejudice
or
stop
the
work
of
our
Redemption
by
Christ
for
us
,
or
the
work
of
Redemption
from
Christ
in
us
.
Resurrection
is
the
only
proper
cause
and
immediate
spring
of
the
Application
of
spiritual
good
:
and
therefore
had
he
not
risen
,
our
Faith
had
been
in
vain
:
for
as
his
death
purchased
right
unto
al
,
so
did
his
resurrection
make
Application
of
it
:
for
by
that
he
rescued
himself
,
and
so
us
his
members
then
in
him
from
the
power
of
darkness
:
that
though
they
pursued
,
yea
crucified
Christ
,
could
not
overcome
him
,
but
he
rose
again
.
But
when
he
ascends
,
he
was
then
beyond
the
ascent
of
his
enemies
,
yea
beyond
the
fight
,
the
shew
,
the
appearance
,
of
temptation
.
Far
above
.
And
so
when
we
shal
be
made
to
ascend
,
we
shal
be
like
to
our
Savior
,
and
he
freed
from
the
annoyance
,
the
shew
,
or
appearance
of
evil
.
Hence
observe
the
Apostle
his
Connexion
;
He
hath
ascended
on
high
,
he
led
Captivity
captive
.
Hell
,
Sin
,
and
Death
,
were
like
a
miserable
captived
company
,
that
now
were
under
the
Spear
,
durst
not
hush
,
nor
stir
:
He
then
gives
Gifts
to
men
.
When
Christ
was
crowned
Emperor
over
al
the
Enemies
,
then
he
sends
his
royal
Gifts
,
Coronation
Mercies
abroad
.
4.
This
is
for
the
great
Contentment
,
and
Advancement
of
our
Savior
,
John
,
14.28
.
If
ye
loved
me
,
ye
would
rejoyce
,
because
I
said
,
I
go
to
my
Father
,
for
my
Father
is
greater
than
I.
Any
Preferment
puts
us
into
Places
,
which
are
above
our
own
ordinary
.
Now
there
is
none
greater
than
Christ
,
but
the
Father
;
therefore
to
go
with
him
,
and
be
with
him
,
is
the
highest
Advancement
.
USE
1.
Of
Instruction
.
Therefore
they
who
have
made
choyce
of
a
Christ
,
have
no
cause
to
be
ashamed
.
If
he
were
a
base
Christ
,
ye
might
have
some
color
to
seek
another
,
to
make
a
change
:
but
it
's
not
so
.
But
though
he
went
from
the
Cross
to
the
Grave
,
yet
he
went
from
thence
to
Heaven
,
and
there
is
now
in
the
highest
Honor.
His
suffering
was
but
his
entring
into
Glory
,
nay
,
the
addition
to
his
Glory
:
therefore
that
should
not
so
much
discourage
,
as
content
,
and
cause
us
to
bless
God
for
our
Portion
.
A
dead
Savior
was
better
to
Joseph
of
Arimathea
,
than
his
life
:
his
reproaches
better
than
the
riches
of
the
World
to
Moses
.
But
now
,
when
he
is
exalted
in
Heaven
,
attended
by
Angels
,
received
into
Glory
,
advanced
to
the
right
hand
of
his
Father
;
what
madness
is
it
now
,
to
think
we
could
once
have
done
better
?
The
Crown
of
Thorns
which
our
Savior
wore
,
was
to
be
chosen
before
the
Credit
of
the
World
;
what
should
we
judg
of
the
Crown
of
Glory
?
The
Poverty
of
Christ
,
is
better
than
the
Wealth
of
the
World
;
the
Shame
of
Christ
,
better
than
the
Honor
of
the
World
;
the
Contempt
,
and
Humiliation
of
a
Christ
,
better
than
the
greatest
Pomp
and
Advancement
that
the
Earth
can
attain
.
How
much
more
should
our
hearts
be
comforted
,
and
satisfied
now
,
with
the
Honor
,
Life
,
Happiness
,
and
Heaven
,
where
our
Savior
now
is
,
upon
whom
ye
have
trusted
,
and
depended
?
How
good
is
your
Choyce
?
How
great
should
be
your
Content
?
USE
,
2.
Here
is
invincible
Assurance
of
the
final
safety
,
and
glory
of
the
Saints
,
out
of
all
those
pressures
,
with
which
they
seem
,
not
only
to
be
assaulted
,
but
overwhelmed
almost
beyond
strength
.
If
the
Head
be
above
Water
,
the
Body
cannot
be
drowned
,
though
it
be
under
Water
.
Christ
is
in
Heaven
,
and
he
wil
never
leave
his
Members
in
Hell
,
nor
Grave
.
So
that
a
man
may
boldly
,
and
comfortably
conclude
:
He
wil
make
this
sick
,
and
weak
Body
,
like
to
his
glorious
Body
;
this
sinful
Soul
,
like
unto
his
,
in
al
Holiness
,
and
happiness
.
As
Christ
of
himself
,
thou
mayest
in
Christ
bear
up
thy self
against
the
Gates
of
Hel.
Behold
,
I
was
dead
,
and
live
for
evermore
,
and
have
the
Keys
of
Hell
and
Death
.
Rev.
1.18
.
Behold
,
I
was
dead
in
my
sins
,
sunk
in
my
distresses
,
overborn
with
distempers
,
and
temptations
;
but
I
shal
be
for
ever
comforted
,
quickened
,
delivered
for
evermore
.
Nay
,
ye
have
the
Promise
and
Engagement
of
our
Savior
.
Because
I
live
,
ye
shall
live
,
John
,
14.19
.
He
is
far
above
all
Principalities
and
Powers
,
and
we
shal
be
as
he
is
.
He
hath
not
only
promised
what
he
wil
do
;
but
he
is
gone
on
purpose
to
make
way
for
us
,
to
prepare
a
place
for
us
,
and
to
bring
us
thereunto
.
So
he
chears
the
hearts
of
his
Disciples
,
John
,
14.2
,
3.
He
deals
truly
,
and
faithfully
,
and
tenderly
with
us
:
If
it
were
not
so
,
he
would
have
told
us
.
He
is
gone
on
purpose
to
make
room
,
and
to
see
that
al
things
be
ready
.
And
if
we
know
not
the
way
,
nor
can
help
our selves
in
it
;
he
professeth
,
he
will
come
again
.
When
we
are
and
stands
,
he
wil
again
support
us
;
when
we
are
foiled
,
and
overborn
with
Temptations
,
he
wil
again
deliver
us
,
and
receive
us
to
himself
;
though
cast
out
of
Earth
,
and
Societies
of
men
,
he
wil
receive
us
to
himself
,
shelter
us
under
his
wings
,
put
us
into
his
own
bosom
,
cast
up
the
reckoning
that
the
Apostle
doth
.
Rom.
6.9
,
10
,
11.
He
dieth
no
more
,
death
hath
no
more
Dominion
over
him
,
&c.
Reckon
ye
also
,
shal
I
yield
to
my
Corruptions
?
No
,
distempers
shal
have
no
more
Dominion
over
me
.
Yea
,
grow
in
upon
greater
,
and
more
glorious
confidence
,
Rom.
5.
If
justified
by
his
death
,
how
much
more
shal
we
be
saved
by
his
life
?
He
hath
abidden
the
shock
of
Satans
assaults
,
the
source
and
power
of
darkness
;
and
when
the
Justice
of
God
delivered
him
into
their
hand
,
and
they
brought
him
to
the
death
of
the
Cross
;
yet
he
thence
delivered
himself
,
and
he
lives
for
evermore
to
save
to
the
uttermost
them
that
come
to
him
.
USE
,
3.
Therefore
be
willing
to
die
,
and
to
go
to
Christ
.
The
Members
long
to
be
with
the
Head
,
the
Body
where
the
Life
is
,
our
Life
is
in
Christ
;
the
Wife
where
the
Husband
is
.
As
Thomas
said
,
Let
us
go
,
and
die
with
him
:
much
more
,
let
us
die
,
to
raign
with
him
.
If
Christ
be
in
Heaven
,
why
are
we
on
Earth
?
Saies
Paul
,
I
desire
to
be
dissolved
,
to
be
uncloathed
,
to
put
off
these
rags
,
that
I
may
put
on
the
Robes
of
Immortality
.
We
have
been
too
long
with
the
world
,
our
sins
,
&c.
let
us
long
to
be
with
him
.
USE
,
4.
See
the
Hainousness
of
their
sin
,
and
heavy
plague
,
which
appertains
to
such
,
as
rebel
against
this
Christ
now
in
Glory
.
We
have
done
with
the
first
Part
of
the
Point
;
we
are
now
to
enquire
the
meaning
of
the
other
.
V●z
.
That
Christ
hath
unconceivable
Glory
,
given
him
of
the
Father
.
This
is
taken
for
granted
,
and
presupposed
,
That
they
may
behold
the
Glory
which
thou
hast
given
me
;
therefore
he
hath
Glory
,
and
it
's
given
of
the
Father
:
And
of
this
now
we
are
to
enquire
,
with
Modesty
,
and
Godly
fear
,
as
being
a
search
,
and
inquisition
,
far
exceeding
the
meanness
of
such
poor
An●s
as
we
be
,
creeping
here
upon
ou●
Molehils
,
sitting
here
upon
our
dunghils
,
compassed
about
with
the
Mud-wals
of
Mortality
,
Misery
,
and
Corruption
:
An
enquiry
suitable
for
such
as
are
come
to
the
highest
form
the
souls
of
the
blessed
now
ascended
,
and
the
glorious
Angels
,
who
are
before
the
Lord
,
and
see
his
Face
:
They
may
search
into
the
surpassing
excellency
of
his
Glory
,
which
is
far
removed
out
of
our
sight
,
who
sit
here
upon
the
Face
of
the
Earth
,
at
so
far
a
distance
from
thence
.
It
shal
beseem
us
then
to
be
wise
unto
Sobriety
,
not
to
peep
into
Gods
Secrets
:
Yet
because
that
which
is
writ
,
is
writ
for
our
learning
,
it
's
not
only
in
our
Liberty
,
but
our
Duty
,
and
matter
of
necessity
to
look
after
such
things
,
and
to
learn
them
with
what
pains
and
endeavor
we
may
.
We
shal
then
open
the
Sense
of
the
Words
.
-
1.
What
is
meant
by
Glory
in
the
General
.
-
2.
In
what
respect
it
's
attributed
to
Christ
,
as
God
,
or
Man
,
or
both
.
-
3.
Wherein
that
peculiar
Glory
consists
,
which
is
thus
attributed
to
him
.
-
4.
How
it
's
said
to
be
given
him
of
the
Father
.
I.
What
is
meant
by
Glory
,
in
the
General
.
Answ.
It
commonly
,
and
usually
implies
three
things
in
Scripture
.
1.
The
world
and
excellency
that
is
in
any
thing
,
whereby
it
obtains
Superiority
and
Eminency
,
above
other
of
meaner
quality
and
condition
.
Thus
the
Apostle
cals
the
Graces
given
to
us
in
Adam
,
Our
Glory
,
Rom.
3.23
.
We
have
all
sinned
,
and
are
deprived
of
the
Glory
of
God
.
2
Cor.
3.18
.
We
are
transformed
from
one
degree
of
Glory
,
unto
another
;
that
is
,
of
glorious
Grace
.
Thus
we
cal
a
man
of
special
,
Spiritual
Abilities
,
a
glorious
Christian
,
an
eminent
Christian
.
So
in
verse
22.
foregoing
,
The
Glory
thou
gavest
me
,
I
have
given
to
them
.
So
it
is
said
,
Joh.
1.14
.
We
beheld
the
Glory
of
Christ
(
what
that
is
,
he
ads
and
explicates
)
full
of
Grace
and
Truth
.
2.
The
Expressions
,
or
putting
forth
of
such
Abilities
,
in
the
most
eminent
,
and
choice
Operations
thereof
,
because
in
such
Actions
,
the
lustre
and
beauty
of
all
such
excellencies
shines
forth
,
and
discovers
it self
.
These
are
termed
the
Glory
of
any
thing
.
Thus
Acts
,
22.11
.
The
shine
of
the
Light
that
compassed
Paul
,
is
called
,
The
Glory
of
the
Light
.
The
lustre
,
and
majesty
which
appeared
upon
Moses
Face
,
when
he
came
from
the
Mount
,
is
called
,
The
Glory
of
his
Countenance
,
2
Cor.
3.7
.
And
that
beauty
of
the
Light
of
the
Sun
,
whereby
it
out-bids
the
rest
of
the
other
Stars
,
is
called
,
The
Glory
of
the
Sun
,
I
Cor.
15.41
.
And
when
our
Savior
raised
Lazarus
from
the
dead
,
the
expression
of
that
power
,
he
cals
,
The
Glory
of
God
,
John
,
11.40
.
Said
I
not
unto
thee
,
if
thou
would'st
beleeve
,
thou
should'st
see
the
Glory
of
God
?
that
is
,
the
glorious
expression
of
Gods
Power
,
and
it
's
the
best
and
only
explication
of
that
place
,
2
Thes.
1.9
.
They
shall
be
destroyed
from
the
glory
of
his
power
;
The
infinite
and
utmost
expression
of
Gods
power
shal
put
forth
it self
in
the
destruction
of
the
ungodly
.
3.
The
acknowledgment
of
all
these
Excellencies
,
and
of
al
the
expressions
thereof
,
in
al
the
eminencies
that
are
discovered
therein
.
This
is
Glory
.
And
thus
we
are
said
to
give
glory
to
God
or
Man
,
in
such
acknowledgments
which
are
suitable
and
agreeable
in
some
measure
to
the
worth
of
the
things
.
My
Son
,
give
Glory
to
God
.
The
Second
Sense
is
most
properly
intended
in
this
place
.
The
first
is
not
altogether
excluded
,
but
in
part
only
considered
.
II.
In
what
respect
is
Glory
attributed
to
Christ
,
as
God
,
or
Man
,
or
both
?
Answ.
It
is
given
to
the
Person
of
the
Son
,
both
as
God
and
Man
,
now
sitting
at
the
right
hand
of
God
the
Father
.
1.
As
God
.
That
Glory
which
no
meer
Creature
is
capable
of
,
that
must
appertain
to
him
that
is
more
than
a
Creature
,
and
in
that
respect
.
But
of
this
Glory
,
no
meer
Creature
is
capable
:
For
it
's
such
a
glorious
power
which
he
possesseth
,
and
which
is
here
understood
,
whereby
he
subdues
al
things
,
even
death
,
unto
himself
.
Phil.
3.
last
.
2.
This
also
is
evident
,
by
the
Question
which
our
Savior
Christ
makes
,
and
the
Argument
he
brings
for
the
evidencing
and
evincing
this
Sense
,
that
indeed
he
was
God
as
wel
as
man
,
and
that
this
Glory
of
his
exaltation
,
did
in
that
behalf
;
belong
to
him
,
Matth.
22.42
,
43.
He
asked
the
Pharisees
,
What
think
ye
of
Christ
the
Messias
,
whose
Son
is
he
?
They
say
unto
him
,
the
Son
of
David
,
that
is
,
they
looked
at
him
,
as
meer
man
:
Against
which
he
thus
reasons
;
How
then
doth
David
in
spirit
call
him
Lord
?
In
Spirit
,
that
is
,
by
the
dictate
and
direction
of
the
Holy
Ghost
,
as
Mark
,
12.36
.
The
Lord
,
that
is
,
God
,
said
unto
my
Lord
,
that
is
,
unto
my
Seed
,
which
is
my
Lord
,
Sit
thou
on
my
right
hand
,
until
I
make
thine
Enemies
thy
Footstool
.
Now
if
his
Son
,
how
is
he
his
Lord
?
If
Davids
Seed
,
be
Davids
Lord
,
then
Davids
Seed
is
more
than
meer
Man
.
For
if
he
had
been
meer
Man
,
the
Child
is
inferior
,
and
subject
to
the
Father
,
is
not
Lord
over
the
Father
;
as
it
's
said
,
He
was
subject
to
his
Parents
.
But
Davids
Seed
,
is
Davids
Lord
,
and
therefore
more
than
meer
Man
.
As
Christ
is
Davids
Lord
,
so
is
he
exalted
:
for
it
's
so
affirmed
,
so
attributed
to
him
;
He
said
to
my
Lord
,
sit
at
my
right
hand
.
But
as
God
,
he
is
Davids
Lord
;
therefore
as
God
,
he
is
exalted
.
3.
It
's
plain
also
by
that
Prayer
,
and
Expression
of
our
Savior
,
John
,
17.5
.
Father
,
Glorifie
me
thy self
,
with
that
Glory
which
I
had
with
thee
,
before
the
World
was
.
Now
that
must
needs
be
the
Glory
which
did
appertain
unto
him
,
as
God
:
For
his
Humane
Nature
was
not
before
the
World
;
and
therefore
did
not
,
nor
could
not
partake
of
any
Glory
.
And
hence
it
is
undeniable
,
it
must
be
meant
of
that
Glory
which
he
had
before
the
World
was
,
and
did
in
the
Phrase
,
and
according
to
the
meaning
of
the
Scripture
,
lay
aside
,
in
the
daies
of
his
Humiliation
,
and
abasement
in
the
form
of
a
Servant
,
and
did
now
assume
,
when
he
ascended
,
and
while
now
he
sits
at
the
right
hand
of
God
the
Father
.
That
Glory
which
he
had
before
the
World
was
,
must
be
a
Glory
belonging
to
the
God-head
.
But
that
which
our
Savior
desires
,
and
according
to
his
desire
;
obtains
in
his
Ascention
and
Glorification
in
Heaven
,
is
that
which
he
had
before
the
World
,
and
therefore
it
doth
appertain
to
his
God-head
.
2.
As
this
Glory
belongs
to
him
or
God
;
so
as
Man
.
Because
this
glorious
Power
is
executed
by
him
,
as
Man
now
ascending
and
sitting
in
Heaven
:
So
that
his
Man-hood
doth
concur
,
as
an
Instrument
working
with
his
God-head
,
in
the
administration
of
it
,
John
,
5.27
.
The
Father
judgeth
no
man
,
but
hath
given
all
power
to
the
Son
,
to
execute
Judgment
,
in
as
much
as
he
is
the
Son
of
Man
,
that
is
,
Because
the
Humane
Nature
is
assumed
into
personal
Union
,
and
therein
he
hath
satisfied
Divine
Justice
,
and
so
purchased
Redemption
,
and
so
al
the
power
,
as
that
being
the
only
way
,
by
which
this
Redemption
purchased
,
comes
to
be
applied
to
the
Saints
.
III.
Wherein
this
Glory
consists
,
which
is
thus
attributed
to
the
Person
of
our
Savior
?
Answ.
For
the
right
understanding
of
this
Third
Particular
,
wherein
the
pith
,
and
life
of
the
Point
lies
,
This
is
a
Rule
that
must
be
premised
,
and
carefully
carried
along
with
us
in
our
thoughts
,
as
that
which
wil
guide
through
the
following
Explication
,
namely
,
That
Glory
is
here
to
be
attended
in
the
several
Branches
of
it
,
which
the
Lord
Christ
did
lay
aside
by
voluntary
Dispensation
,
out
of
his
own
free
wil
,
and
mutual
Agreement
with
God
the
Father
,
Glorifie
me
with
the
Glory
I
had
with
thee
.
That
which
was
laid
aside
by
him
,
that
may
be
taken
up
again
,
and
given
to
him
,
by
the
same
Agreement
.
And
hence
all
those
infinite
Excellencies
that
are
in
God
,
the
absolute
might
of
Soveraignty
over
the
Creature
,
is
not
properly
any
part
of
Glory
,
unto
which
he
was
exalted
.
Because
this
is
a
property
of
the
Divine
Nature
,
and
so
doth
necessarily
appertain
to
every
person
that
hath
this
Nature
,
as
necessarily
as
to
be
God
.
This
he
had
of
his
own
,
and
this
could
not
be
given
to
him
,
nor
laid
aside
by
him
.
And
this
was
the
first
signification
of
glory
before
mentioned
.
But
our
Savior
by
voluntary
dispensation
did
lay
aside
the
right
of
present-taking
Dominion
,
and
exercising
Dominion
,
over
every
creature
in
that
Nature
he
did
assume
.
And
hence
Satan
and
his
instruments
,
he
in
and
by
them
,
did
not
only
assault
our
Savior
by
their
outrages
and
temptations
,
but
by
violence
of
power
did
out-bid
,
and
over-bear
him
for
the
present
.
Thus
,
as
it
were
with
a
violent
hand
,
he
carried
him
into
the
Wilderness
,
and
set
him
upon
a
Pinacle
of
the
Temple
:
yea
not
only
assaulted
,
but
prevailed
and
had
the
better
for
the
present
,
brought
him
to
his
death
,
and
held
him
captive
in
the
grave
by
the
space
of
three
daies
:
Our
Savior
by
agreement
with
God
the
Father
laying
aside
and
cea●ing
his
own
right
of
taking
and
exercise
dominion
over
Devils
,
and
men
,
and
creatures
:
but
giving
way
hereunto
by
agreement
with
God
the
Father
for
the
while
,
that
the
work
of
our
Redemption
was
to
be
accomplished
.
Hence
are
these
passages
,
This
is
your
hour
and
the
power
of
darkness
.
Luk.
22.53
.
q.
d.
This
is
the
time
,
when
ye
have
allowance
to
Tirannize
,
and
I
wil
not
exercise
dominion
over
you
(
for
he
could
have
crossed
and
confounded
with
a
word
)
but
suffer
my self
to
be
foiled
for
the
present
and
held
captive
by
you
.
This
is
the
power
of
darkness
,
when
I
lay
aside
the
exercise
and
expressing
of
my
power
.
Hence
he
returned
that
answer
.
Knowest
thou
not
,
that
I
could
but
ask
my
Father
,
and
he
would
give
me
more
than
twelve
.
Legions
of
Angels
,
but
how
then
should
the
Scripture
be
fulfilled
?
That
agreement
that
was
transacted
between
me
and
the
Father
,
and
now
recorded
in
Scripture
.
Math.
26.53
.
Hence
it
s
said
,
Though
he
was
in
the
form
of
God
:
Had
the
might
and
soveraignty
of
God
,
and
was
equal
in
that
with
the
Father
,
had
it
as
his
own
,
without
any
robbery
,
or
taking
that
which
was
not
his
right
;
Yet
he
emptied
himself
:
Laid
aside
the
Right
either
of
taking
or
exercising
that
power
.
TOOK
upon
himself
The
me●nness
of
the
Nature
and
relation
of
a
surety
and
servant
,
and
under-went
really
the
condition
of
a
servant
and
surety
,
and
so
submitted
himself
To
the
Death
of
the
Cross
,
Because
it
was
the
lowest
service
he
was
to
do
in
the
work
of
our
Redemption
.
Thus
our
Savior
laid
aside
his
glory
.
Now
the
Father
gives
and
he
assumes
glory
to
himself
,
1.
In
that
he
freed
him
from
the
former
Tiranny
and
power
of
darkness
,
and
exalted
him
,
far
above
al
principalities
and
powers
,
and
what
there
is
named
in
this
or
another
world
.
Beyond
al
Gunshot
,
not
only
beyond
their
power
,
but
their
assaults
,
yea
their
presence
and
sight
.
2.
In
that
al
power
and
Grace
belongs
to
him
in
way
and
right
of
comunication
for
the
good
of
his
,
therefore
called
Head
of
the
Church
.
And
this
follows
the
former
.
Mark
the
Coherence
;
He
hath
exalted
him
,
and
given
him
to
be
Head
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Head
that
hath
life
and
motion
in
it
,
To
plot
and
contrive
al
for
defence
,
Eph.
2.22
.
For
had
not
the
second
person
suffered
and
satisfied
,
there
had
never
been
way
nor
right
to
communicate
Grace
to
his
,
or
to
improve
of
set
on
going
the
power
and
providence
of
God
for
his
.
And
therefore
it
s
his
propriety
to
be
Head
,
not
the
Father
,
nor
the
spirit
.
Hebr.
10.20
.
Joh.
5.26
.
To
have
life
of
himself
.
And
verse
,
21.
To
quicken
whom
he
wil.
3.
And
immediate
dispensation
and
execution
of
al
power
over
al
creatures
,
for
the
bringing
home
of
his
Elect.
Thus
the
Father
judgeth
no
man
,
but
hath
committed
al
to
him
:
not
that
the
Father
hath
not
power
for
the
execution
of
the
work
:
for
he
that
gives
it
hath
it
in
a
principal
manner
:
but
he
hath
committed
the
immediate
execution
thereof
unto
Christ
.
1
Cor.
11.3
.
The
Apostle
speaks
not
of
the
Faithful
,
but
of
al.
For
that
is
the
scope
.
These
different
degrees
are
to
be
attended
in
regard
of
Subordination
,
and
immediate
dispensation
:
For
,
Head
Implies
-
Excellency
and
power
to
move
all
in
Subordination
to
it
.
-
Authority
to
rule
al
in
subjection
.
So
it
s
not
excellency
,
but
power
and
authority
,
not
at
large
,
but
in
Subordination
in
the
next
and
immediate
dispensation
.
1.
Hence
,
he
crosseth
and
confoundeth
al
the
power
and
Policy
of
al
the
enemies
of
his
Church
,
brings
to
nought
the
rage
of
Devils
and
Malice
of
Men
,
and
each
instrument
that
is
formed
.
Eph.
4.
Being
ascended
up
on
high
,
he
led
Captivity
Captive
.
Nay
makes
them
al
serviceable
to
his
Church
.
1
Cor.
3.18
.
All
is
yours
,
and
you
Christs
,
and
Christ
Gods
.
This
is
the
order
.
Christ
is
Gods
Servant
:
and
all
your
Servants
through
Christ
.
2.
Hence
,
he
restores
his
Elect
from
the
power
of
Darkness
,
and
translates
them
into
the
liberty
of
his
own
,
by
an
invincible
and
irresistable
power
,
breaks
in
upon
the
rebellious
heart
of
a
sinner
,
and
brings
him
home
unto
himself
.
No
man
comes
to
the
Father
,
but
by
me
.
Rev.
1.18
.
I
was
dead
,
and
I
am
alive
,
and
live
for
evermore
,
and
I
have
the
Keyes
of
Hell
and
Death
.
Joh.
10.16
.
I
have
other
Sheep
,
that
are
not
of
this
fold
,
and
those
I
must
bring
.
He
sends
and
succeeds
al
Officers
and
ordinances
.
3.
Hence
,
from
this
immediate
dispensation
of
al
power
,
he
sends
his
spirit
the
Comforter
into
the
hearts
of
his
,
that
he
may
supply
al
their
wants
,
furnish
them
to
al
their
works
,
and
fit
them
with
fulness
of
power
and
spirit
to
each
holy
performance
.
It
s
requisite
I
go
,
because
If
I
go
not
,
the
Comforter
wil
not
come
:
but
if
I
go
,
I
wil
send
him
.
The
glorification
of
our
Savior
makes
way
for
the
mission
of
the
Spirit
and
observe
what
he
adds
.
Joh.
16.13
,
14.
He
shall
take
of
mine
,
and
give
it
to
you
.
And
what
wil
he
give
?
All
things
that
the
Father
hath
,
and
mine
,
therefore
I
said
,
he
shal
take
of
mine
.
They
are
al
Christs
,
for
the
immediate
dispensation
,
and
it
s
from
the
vertue
of
a
glorified
Savior
,
that
the
spirit
takes
them
,
and
conveies
them
.
4.
He
gives
unto
his
Eternal
life
.
Joh.
17.2
.
Thou
hast
given
me
al
power
over
all
flesh
,
that
I
may
give
unto
them
eternal
life
;
And
this
as
the
second
person
in
the
former
sence
.
For
as
meer
man
,
he
gives
not
eternal
life
.
This
is
the
end
and
Errand
.
And
when
this
is
done
,
then
he
professeth
,
He
hath
finished
the
work
,
he
gave
him
to
do
;
when
he
hath
gathered
and
glorified
his
Saints
,
he
hath
done
al
he
hath
to
do
in
this
world
.
2.
His
Human
Nature
is
made
glorious
,
-
1.
Because
it
hath
the
ful
source
of
al
the
influence
of
the
divine
operations
and
Graces
thereunto
,
as
much
as
any
creature
is
capable
of
.
-
2.
It
hath
liberty
and
authority
to
set
on
work
or
put
forth
any
attribute
for
the
good
of
the
Saints
.
It
knows
al
the
necessities
of
the
Saints
,
and
can
have
resort
,
and
set
on
work
al
the
sufficiency
of
God
to
yeeld
supply
.
Math.
28.18
.
USE
,
1.
1.
TERROUR
To
the
wicked
,
the
enemies
to
,
and
opposers
of
the
Lord
Jesus
,
and
his
Kingdom
.
See
whom
ye
have
despised
,
he
is
now
advanced
to
al
power
,
and
therefore
wil
use
al
his
power
for
your
ruin
.
Upon
this
ground
Peter
shook
the
hearts
of
the
Jews
.
Act.
2.36
.
He
now
being
exalted
sheds
abroad
&c.
Let
the
House
of
Israel
know
assuredly
that
this
Jesus
,
whom
ye
have
crucisied
,
God
hath
raised
,
and
made
him
Lord
and
Christ
.
Math.
25.31
.
When
Christ-shal
come
at
the
day
of
Judgment
&c.
He
shal
come
with
power
and
great
glory
,
thousands
before
him
,
and
ten
thousand
thousands
ministring
to
him
;
Dan.
7.10
.
Rev.
5.11
.
And
they
shal
creep
into
holes
and
clefts
of
the
rocks
,
and
corners
of
the
Dungeons
,
and
not
be
able
to
behold
the
dreadful
looks
of
Christ
.
Rev.
6.15
▪
16.
But
he
shal
fetch
them
thence
,
dragg
them
out
of
their
Dungeons
,
draw
them
out
of
their
holes
.
When
it
shal
be
said
,
they
have
feared
,
and
fled
,
and
hid
themselves
,
bring
hither
,
saies
Christ
,
mine
enemies
,
those
who
have
been
enemies
to
my
Grace
,
Gospel
,
Children
,
Glory
,
bring
them
hither
,
and
slay
them
before
my
Face
.
And
however
the
Lord
Jesus
abates
much
of
the
dreadful
expressions
of
his
direful
anger
,
and
almighty
power
;
Now
they
are
terrified
,
and
then
quieted
.
Now
in
horror
,
and
then
calmed
,
Yet
then
he
shal
destroy
them
from
the
glory
of
his
power
;
that
is
from
the
expression
of
al
his
power
,
and
that
unto
the
utmost
,
for
their
ruin
,
Christ
wil
do
his
best
.
USE
,
2.
DIRECTION
.
It
leads
us
by
the
hand
,
the
right
way
,
whither
to
go
,
and
shews
us
the
ready
means
,
how
to
derive
quickning
power
and
inlivening
vertue
.
Do
as
Stephen
in
his
greatest
streight
,
Act.
7.56
.
He
looked
,
and
saw
Christ
standing
at
the
right
hand
of
God
.
Hebr.
7.16
.
He
is
the
Author
of
endless
life
,
and
therefore
without
end
,
look
this
way
.
Hence
do
two
things
.
1.
Know
that
he
stands
possessed
of
al
right
of
communication
and
hath
the
immediate
execution
of
al
efficacious
power
and
dominion
over
al
creatures
.
Math.
28.
This
is
the
commission
he
hath
,
and
in
vertue
of
this
,
he
sends
,
quickens
,
succeeds
and
therefore
look
at
him
,
as
a
glorious
Savior
.
When
he
ascended
,
then
was
the
time
of
his
coronation
gifts
;
then
he
gave
gifts
.
As
we
say
,
of
men
honest
and
able
,
when
we
repaire
to
them
for
relief
,
it
s
replied
,
Alas
,
they
are
out
of
commission
.
So
if
we
look
at
Christs
Graces
in
his
humiliation
,
and
in
the
daies
of
his
suffering
,
they
are
out
of
commission
:
But
when
he
comes
to
ascend
,
he
is
then
in
commission
,
and
so
carries
al
before
him
.
Being
ascended
,
he
sheds
abroad
&c.
Say
,
there
is
no
power
in
me
,
neither
word
nor
ordinances
,
but
al
power
and
all
things
are
given
to
thy
ministry
,
therefore
blessed
Lord
,
by
thy
power
subdue
our
sins
,
and
quicken
our
Souls
.
2.
Know
,
that
in
vertue
of
this
glory
,
he
is
bound
to
do
al
for
thee
,
nay
hath
promised
to
dispence
al
unto
thee
.
Joh.
14.19
.
Because
I
live
,
ye
shal
live
also
.
I
am
with
you
.
Eph.
2.4
.
He
sets
us
in
heavenly
places
with
Christ
.
USE
,
3.
Comfort
.
Here
is
matter
of
unspeakable
and
unmatchable
comfort
to
refresh
the
fainting
hearts
of
the
servants
of
the
Lord
,
which
have
an
interest
in
this
Christ
,
and
are
possessed
of
him
,
who
stands
possessed
of
al
that
glory
,
that
Heaven
and
Earth
hath
,
or
the
God
of
Heaven
and
Earth
can
give
.
The
Chymists
they
dream
of
a
Catholicon
and
Medicine
of
that
excellent
confection
and
composition
,
and
of
that
soveraign
vertue
and
efficacy
,
that
it
wil
cure
any
Disease
,
recover
and
remove
any
distemper
.
They
conceit
that
which
they
could
never
yet
compass
,
nor
yet
the
skil
and
industry
of
al
men
could
ever
find
out
.
That
which
they
dreamed
and
desired
for
the
Body
.
The
Lord
hath
provided
for
the
good
,
and
spiritual
refreshing
of
the
Souls
of
his
.
Here
is
a
Cordial
,
that
wil
undoubtedly
Cure
thee
of
al
discomforts
;
whatever
thy
temptation
,
thy
condition
,
thy
miseries
are
,
can
be
,
shal
be
:
hast
thou
but
a
share
in
this
Christ
,
to
whom
the
Father
hath
given
this
glory
in
Heaven
,
It
cannot
but
give
thee
content
:
dost
thou
but
know
the
value
and
vertue
of
the
receipt
,
and
dost
understand
the
right
way
to
use
it
,
and
art
careful
to
take
it
,
for
thine
everlasting
refreshing
.
See
the
proof
of
it
a
little
in
the
particulars
following
.
Have
this
glory
of
Christ
in
thine
Eye
,
and
keep
the
savor
of
it
in
thy
heart
▪
Thou
canst
not
but
have
glorious
peace
in
thy
conscience
,
joy
in
thy
heart
,
and
contentment
in
thy
course
,
as
the
particulars
wil
evidence
.
This
wil.
-
1.
Cure
all
thy
Fears
,
-
2.
Supply
all
thy
wants
,
-
3.
Rescue
thee
from
the
rage
of
all
Enemies
,
-
4.
Remove
the
guilt
of
all
thy
Sins
.
-
5.
Strengthen
all
thy
Graces
,
-
6.
Quicken
thee
to
all
Duties
,
-
7.
Give
unto
thee
Eternal
Life
.
1.
Cure
thee
of
all
thy
Fears
,
Unto
which
we
are
subject
all
our
lives
by
reason
of
our
own
infirmities
,
and
the
world
of
evils
with
which
we
are
compassed
about
,
while
we
live
here
in
this
world
;
considering
what
our
sins
deserve
,
men
and
Devils
intends
,
what
God
in
justice
may
inflict
,
and
our
constant
provocations
incurr
,
which
are
as
it
were
a
new
mint
of
Plagues
,
which
we
may
daily
expect
.
We
have
felt
somwhat
in
our selves
,
heard
of
more
in
others
,
and
what
's
yet
behind
we
know
not
.
But
we
know
what
Devils
can
do
,
what
our
sins
merit
,
what
God
in
a
righteous
judgment
may
execute
:
So
that
the
fear
of
what
may
be
,
is
worse
than
that
we
feel
and
find
for
present
.
Here
then
is
our
comfort
;
Our
Savior
hath
felt
the
worst
that
can
be
,
borne
al
,
and
conquered
al
,
drunk
the
dregs
of
the
Cup
,
Grapled
with
the
sting
of
death
,
and
the
strength
of
the
law
;
Triumphed
over
extremities
so
that
there
was
no
possibility
he
should
be
held
,
or
we
now
hurt
by
them
.
There
can
be
no
destroying
evil
,
there
need
be
no
fear
.
By
the
glory
of
Christ
,
we
may
glory
over
al
our
fears
,
Terrors
and
dismayings
of
spirit
.
It
cannot
be
,
but
Christ
in
glory
wil
over
work
al
for
our
good
:
nothing
should
work
any
dismaying
fears
in
our
hearts
.
Upon
this
ground
our
Savior
put
these
Fears
to
flight
,
when
John
fel
at
his
feet
as
dead
,
in
the
sense
of
his
own
vilenes
&
the
sight
of
the
dazelling
excellencies
of
the
Lord
.
Rev.
1.18
.
He
said
,
Feare
not
,
I
am
he
that
liveth
,
and
was
dead
,
and
behold
I
live
for
ever
.
I
live
as
one
that
hath
conquered
,
as
one
that
hath
triumphed
over
al
Enemies
,
and
have
the
Keyes
of
Hell
and
Death
.
So
to
his
Disciples
.
Joh.
14.27
.
Let
not
thy
Heart
be
troubled
,
neither
let
it
be
afraid
,
not
distracted
,
nay
not
stirred
,
Why
?
ye
have
heard
,
I
said
unto
you
,
I
go
away
,
and
wil
come
again
.
That
he
goes
to
his
Father
,
who
is
greater
than
he
,
the
greatest
in
glory
;
and
with
whom
he
was
to
possess
the
greatness
of
al
glory
in
greatest
excellency
:
and
therefore
the
hearing
of
this
should
quit
them
of
al
Fears
,
quiet
them
of
al
dismayings
.
He
is
now
gone
to
take
possession
of
the
greatest
power
that
is
in
Heaven
,
that
no
power
on
Earth
,
Heaven
or
Hell
,
should
be
able
to
hurt
.
And
therefore
we
need
not
Fear
.
He
hath
the
greatness
of
power
to
prevent
al
evils
that
are
to
come
;
and
therefore
we
should
Fear
none
,
that
are
to
come
.
2.
Supply
all
wants
,
That
those
need
not
disquiet
,
nor
the
heart
be
carried
with
anxiety
,
Care
,
and
Solicitousness
,
how
to
provide
For
our
Savior
is
not
only
Heir
,
and
hath
right
unto
al
these
as
he
had
in
the
time
of
his
Humiliation
:
But
is
,
as
an
Heir
come
to
years
,
entred
upon
his
Revenews
,
is
seated
,
setled
upon
the
throne
of
his
glory
,
and
stands
possessed
of
the
treasures
in
Heaven
and
Earth
,
and
therefore
can
and
wil
suit
with
Conveniencies
,
according
to
their
needs
and
desires
.
It
's
that
which
God
himself
professeth
,
Psal.
2.8
.
Ask
of
me
,
and
I
shall
give
thee
the
Heathen
for
thine
Inheritance
,
and
the
uttermost
parts
of
the
Earth
for
thy
Possession
.
It
's
that
wherein
the
Saints
rejoyce
with
joy
and
thanksgiving
,
Rev.
11.15
.
The
Kingdoms
of
the
World
,
are
become
the
Kingdoms
of
the
Lord
,
and
of
his
Christ
,
and
he
shall
reign
for
ever
and
ever
:
and
verse
17.
We
give
thee
thanks
,
&c.
because
thou
hast
taken
to
thee
,
thy
great
Power
,
and
hast
raigned
,
and
that
thou
should'st
give
reward
unto
thy
Servants
the
Prophets
,
and
to
the
Saints
,
and
them
that
fear
thy
Name
,
great
and
smal
,
&c.
verse
.
18.
Happily
the
Kingdoms
of
another
World
would
not
content
,
but
ye
desire
somthing
in
hand
.
Behold
,
the
Kingdoms
of
this
World
,
are
the
Lord
Christs
;
and
he
hath
taken
to
him
that
glorious
Power
that
formerly
he
laid
aside
,
and
now
he
raigns
.
And
if
this
wil
not
satisfie
,
not
only
the
Kingdoms
of
the
World
,
but
al
things
in
the
World
,
are
given
to
Christ
,
John
,
13.3
.
Yea
,
the
Glory
of
al
Wealth
,
and
Pleasures
,
and
Contents
,
when
now
he
is
entred
into
Glory
.
And
he
hath
given
himself
to
thee
,
and
al
them
also
.
Thou
canst
not
want
so
much
,
but
he
hath
more
than
thou
canst
want
,
and
therefore
thou
canst
not
want
supply
.
The
Child
cares
not
for
Apparrel
,
if
his
Father
hath
Wardropes
to
cloath
him
.
The
Wife
troubles
not
her self
for
Money
to
provide
,
if
she
have
a
Husband
,
whom
she
knows
hath
millions
of
ready
Cash
in
his
Treasury
to
enrich
her
,
and
relieve
her
at
her
asking
.
So
it
is
with
the
Saints
,
who
have
Christ
for
their
everlasting
Father
,
and
Husband
.
3.
This
also
will
rescue
thee
from
the
rage
of
all
thine
Enemies
,
in
the
greatest
hazards
which
may
surprize
thee
,
and
threaten
thy
total
ruine
.
Thou
sayest
the
subtilty
in
deep
,
the
malice
outragious
,
and
their
power
great
.
But
behold
,
here
the
Glory
given
to
Christ
,
even
al
power
in
Heaven
and
Earth
is
given
into
his
hand
:
He
over-works
al
their
vileness
,
over-powers
al
their
rage
;
so
that
they
can
work
but
what
he
hath
determined
,
and
wil
cause
to
work
to
the
good
of
his
own
.
It
's
the
promise
of
the
Father
,
when
he
was
advanced
,
at
the
right
hand
of
his
Power
,
Psal.
110.1
,
2.
Sit
at
my
right
hand
,
until
I
make
thine
Enemies
thy
Footstool
.
Rev.
19.7
.
there
we
have
the
marriage
of
the
Lamb
mentioned
,
and
his
Wise
made
her self
ready
.
The
Saints
humbled
by
Faith
,
they
put
on
their
fine
Linnen
,
the
Righteousness
of
Christ
.
No
sooner
is
the
Bride
married
,
but
War
is
raised
;
Kings
,
and
Captains
,
and
mighty
Men
,
come
into
the
Field
;
their
out-rage
,
hellish
and
fiery
.
But
her
Husband
,
whose
name
is
written
on
his
Thigh
,
King
of
Kings
,
and
Lord
of
Lords
,
appears
in
her
quarrel
.
No
sooner
the
Combate
is
entered
,
but
the
Conquest
is
gotten
,
the
Bride
rescued
,
and
the
Enemies
totally
ruinated
;
and
the
Lord
invites
all
to
feast
themselves
with
the
slaughter
;
To
eat
the
Flesh
of
Kings
,
Captains
,
Horses
,
Men
,
free
and
bond
,
great
and
smal
,
verse
18.
Yea
,
it
's
the
provision
Christ
makes
,
Touch
not
mine
anointed
:
Nay
,
the
portion
of
the
Saints
which
the
Lord
Christ
hath
laid
out
from
Heaven
,
and
the
Conquest
he
hath
made
,
John
,
16.
last
,
Be
of
good
comfort
,
I
have
overcome
the
World
.
Isa.
54.17
.
No
Weapon
against
thee
shall
prosper
.
This
is
the
Heritage
of
Gods
Servants
.
4.
This
will
remove
the
guilt
of
all
thy
Sins
,
which
seems
to
over-whelm
,
and
under
which
thou
goest
up
and
down
,
as
a
condemned
man
,
and
sinkest
in
the
dayly
apprehensions
of
Wrath
,
and
expectation
when
thou
shalt
be
arraigned
,
and
condemned
by
the
righteous
Sentence
of
Gods
revenging
Justice
.
Satan
accuseth
,
Conscience
gives
in
witness
against
thee
,
and
the
Justice
of
God
passeth
Sentence
.
Look
up
to
this
Glory
that
Christ
stands
possessed
of
now
in
Heaven
,
and
al
these
Accusations
,
will
vanish
immediately
,
nor
wil
once
appear
to
plead
against
a
beleeving
sinner
.
Upon
this
ground
,
Paul
flings
out
the
Gantlet
against
al
Adversaries
,
and
there
is
not
an
Action
that
can
pass
,
nay
,
not
so
much
as
a
motion
made
against
him
,
that
can
find
audience
in
Court
,
Rom.
8.33
,
34.
Who
shall
lay
any
thing
to
the
Charge
of
Gods
Chosen
?
it's
God
that
justifies
,
nay
,
it
's
Christ
that
hath
died
,
nay
,
rather
risen
again
,
nay
,
sits
at
the
right
hand
of
God
.
Justice
cannot
condemn
,
Christ
hath
satisfied
,
and
is
freed
,
and
now
is
at
Gods
right
hand
,
and
is
at
the
better
hand
with
Justice
,
triumphs
there
;
Devils
cannot
cavil
,
they
are
silenced
;
Conscience
accuse
,
that
is
answered
;
nay
,
those
dayly
failings
which
might
seem
to
interrupt
the
Terms
of
Agreement
betwixt
God
and
the
Soul
,
and
make
new
Controversies
:
These
are
taken
up
,
and
intercepted
by
the
Lord
Jesus
.
Nay
,
the
main
Pith
of
this
Glory
was
,
as
ye
have
read
before
,
That
the
immediate
execution
of
Gods
whol
Counsel
towards
the
Sons
of
Men
,
is
by
his
means
,
comes
through
his
hands
.
And
if
there
be
any
thing
against
his
Members
,
his
Spouse
,
he
wil
be
sure
to
stop
that
proceeding
.
So
Paul
disputes
,
Rom.
5.9
.
If
reconciled
by
his
Death
,
how
much
more
shall
we
be
saved
by
his
Life
?
5.
By
this
all
Graces
shall
be
strengthened
,
and
made
glorious
;
answerable
,
and
in
some
measure
proportionable
to
the
Glory
that
Christ
hath
possessed
.
The
Father
gives
glorious
Power
and
Grace
to
him
,
and
he
dispenseth
glorious
Grace
and
Power
to
us
.
This
is
the
ground
of
the
Inference
;
The
Spirit
was
not
sent
because
Christ
was
not
ascended
.
That
the
larger
measure
of
the
Spirit
,
in
the
more
spiritual
and
efficacious
operations
thereof
,
was
not
yet
given
,
because
he
was
not
yet
in
the
Throne
of
Glory
,
and
invested
with
the
fulness
of
that
power
,
which
then
he
should
re-assume
,
and
challenge
to
himself
.
And
this
Peter
renders
to
be
the
reason
of
those
extraordinary
Gifts
that
were
given
,
and
admirable
Works
that
were
done
by
the
Apostles
.
When
al
the
People
wondered
,
and
stood
amazed
,
to
hear
each
man
speak
in
his
own
language
,
the
magnificent
things
of
God
;
the
holy
Apostle
Peter
carries
them
hither
,
as
to
the
first
root
and
rise
of
al
those
miraculous
Dispensations
,
Acts
,
2.34
,
36.
That
Christ
whom
ye
have
crucified
,
God
hath
raised
,
and
made
him
both
Lord
and
Christ
;
and
having
received
the
Promise
of
the
Spirit
,
having
as
man
received
the
Spirit
without
measure
,
as
much
as
Nature
was
capable
of
:
and
as
God
,
possessed
and
recovered
the
same
Glory
,
which
he
had
with
the
Father
,
before
al
Worlds
;
He
now
sheds
abroad
this
,
which
ye
now
see
and
hear
.
Great
Princes
reserve
the
greatest
Gifts
,
and
Entertainment
,
unto
the
daies
of
greatest
Solemnity
,
as
Coronation
,
or
Conquest
.
The
day
of
Christs
Ascention
,
and
sitting
,
and
so
possession
of
Glory
,
is
the
day
of
his
Coronation
and
Conquest
,
returns
into
his
own
Country
,
and
there
triumphs
,
and
then
gives
Gifts
,
enlargeth
himself
in
the
Graces
of
his
Spirit
,
Eph.
1.20
,
22
,
23.
when
Christ
was
set
in
Heavenly
places
,
and
advanced
to
his
Glory
,
It
was
that
he
might
be
Head
of
his
Church
,
and
might
fill
all
in
all
.
By
this
he
comes
to
be
Head
,
and
hath
all
Graces
:
By
this
he
comes
to
communicate
himself
,
not
in
sparing
manner
,
but
fully
,
and
freely
,
he
fils
all
in
all
.
6.
By
this
thou
mayest
be
enlarged
in
all
Services
;
not
only
receive
more
Graces
,
but
exercise
what
thou
hast
received
in
a
more
active
,
and
excellent
manner
,
than
ever
otherwise
thou
should'st
,
or
could'st
have
attained
unto
.
The
Glory
of
our
Savior
over-shadowing
thee
,
wil
make
thee
pray
gloriously
,
lead
a
glorious
life
,
and
perform
glorious
Duties
.
Thus
our
Savior
disputes
,
John
,
14.22
.
Verily
,
verily
,
I
say
unto
you
,
he
that
beleeveth
in
me
,
shall
do
the
Works
that
I
do
,
that
is
,
in
regard
of
the
Doctrine
he
then
delivered
,
or
Works
he
then
wrought
:
Nay
,
greater
works
than
these
,
shall
he
do
;
Why
?
Because
,
I
go
to
my
Father
.
He
goes
to
possess
al
Glory
,
in
al
the
fulness
of
the
Execution
of
al
power
and
dispensation
thereof
.
And
therefore
having
more
,
dispenseth
more
vertually
,
by
the
power
of
his
sitting
at
the
right
hand
of
God
,
than
he
did
when
he
was
bodily
present
in
the
daies
of
his
Humiliation
.
Peter
by
the
vertue
of
his
death
,
and
that
glorious
power
which
Christ
possessed
in
Heaven
,
he
converted
at
once
,
three
thousand
,
which
our
Savior
never
did
while
he
preached
.
Christ
healed
the
Sick
,
and
cured
Diseases
of
such
as
came
to
him
;
but
Peter
,
such
as
he
sent
his
Hand-kerchief
unto
.
Nay
,
our
Savior
ads
,
Whatever
ye
ask
in
my
Name
,
in
the
Name
of
Christ
now
in
Glory
,
as
he
is
gone
to
his
Father
:
If
ye
ask
any
thing
never
so
miraculous
,
hard
,
improbable
,
impossible
to
Flesh
and
Blood
,
he
wil
bring
it
about
.
And
upon
this
Tenure
it
is
,
that
promise
is
made
to
the
Church
of
Thyatira
,
That
she
shall
rule
the
Nations
with
a
rod
of
Iron
,
Rev.
2.26
,
27.
A
poor
handful
of
People
,
the
mighty
,
and
invincible
power
of
a
multitude
of
Nations
:
See
the
Reason
,
it
is
,
As
I
have
received
from
my
Father
.
This
power
of
this
glorious
Dispensation
,
is
such
as
he
hath
received
in
a
more
ful
,
and
eminent
manner
,
he
wil
so
also
communicate
it
.
And
therefore
our
Savior
professeth
,
it
is
expedient
that
he
should
go
away
;
for
if
he
go
not
,
he
wil
not
send
the
Comforter
;
but
if
he
do
,
he
wil
send
him
,
and
then
he
shal
lead
you
into
all
truth
,
John
,
16.7.13
.
The
last
resolution
rests
there
;
Al
is
Christs
that
the
Father
hath
,
and
he
shal
take
of
Christs
,
and
give
to
them
.
7.
By
this
thou
maiest
be
sure
thou
canst
not
miss
of
Eternal
Life
.
This
was
the
end
why
Christ
receives
,
God
the
Father
gives
this
Glory
,
that
he
may
give
it
unto
the
Faithful
,
John
,
17.
Thou
hast
given
me
power
over
all
Creatures
,
that
I
may
give
unto
them
Eternal
Life
:
Christ
cannot
miss
of
his
End
,
nor
thou
of
Glory
.
And
if
al
power
can
bring
to
Eternal
Life
,
thou
canst
not
but
enjoy
it
.
Christ
must
fail
of
his
intent
,
if
thou
fail
of
thy
happiness
:
and
therefore
you
shal
find
our
Savior
so
solicitous
to
settle
the
hearts
of
his
Disciples
in
this
,
and
himself
so
unweariable
to
accomplish
it
,
John
,
14.2
,
3.
Let
not
your
hearts
be
troubled
,
&c.
They
were
,
and
al
the
Saints
find
a
hard
shock
here
,
they
are
troubled
what
wil
become
of
them
at
last
,
and
how
shal
they
once
arrive
at
the
Haven
,
the
storms
so
strong
,
the
waves
so
fierce
,
oppositions
from
without
so
great
,
corruptions
from
within
so
out-ragious
?
Why
our
Savior
saies
,
Be
not
troubled
,
I
go
to
prepare
a
place
.
True
,
there
be
Mansions
enough
;
but
how
hard
to
come
at
them
?
He
answers
,
I
wil
come
and
bring
you
to
my self
.
USE
,
4.
Of
Instruction
.
If
God
give
Glory
to
Christ
,
how
unreasonable
is
it
for
us
sinful
wretches
,
to
deny
our
Savior
his
own
,
his
due
?
If
the
Father
give
it
;
we
should
be
ready
,
and
careful
ever
to
acknowledg
it
.
We
do
not
the
work
of
Angels
,
but
the
work
of
God
himself
.
And
this
is
the
Scope
of
the
Father
in
al
his
Counsel
,
and
therefore
it
should
be
ours
.
He
turns
the
Trade
this
way
;
The
Father
judgeth
no
man
,
but
hath
committed
all
judgment
to
the
Son
,
that
all
men
might
honor
the
Son
,
as
they
honor
the
Father
,
John
,
5.22
,
23.
As
great
Princes
,
when
they
wil
advance
any
Person
,
whom
they
purpose
to
make
a
Favorite
,
they
so
contrive
that
all
business
must
come
through
his
hand
,
that
al
may
eye
him
,
honor
him
,
and
have
dependance
upon
him
.
So
it
is
with
the
Father
:
Christ
is
his
Favorite
,
he
hath
so
ordered
it
,
that
al
must
come
through
his
hand
,
al
from
the
Father
by
him
,
al
through
him
returned
to
the
Father
.
So
the
Father
professeth
,
Phil.
2.10
,
11.
He
hath
given
him
a
Name
above
all
Names
,
that
at
his
Name
,
all
might
bow
.
As
therefore
the
Father
determined
,
mined
,
so
we
resolve
:
I
have
both
glorified
him
,
and
will
glorifie
him
,
John
,
11.28
.
There
were
Three
things
,
as
ye
have
read
before
,
in
the
words
.
-
1
The
Parties
for
whom
Christ
praies
:
such
as
the
Father
had
given
him
.
-
2
What
he
praies
for
:
That
they
might
be
where
he
is
.
-
3
The
end
of
this
their
being
with
Christ
:
That
they
might
see
the
Glory
which
the
Father
had
given
him
.
Before
we
could
come
at
the
Second
of
these
,
there
was
one
Point
,
which
was
supposed
,
and
taken
for
granted
,
which
makes
way
for
al
those
that
follow
:
namely
,
That
Christ
was
in
Heaven
,
and
did
enjoy
the
fulness
of
Glory
there
,
given
him
of
the
Father
,
and
of
both
these
,
that
is
,
both
the
Parts
of
the
Point
(
-
1.
That
Christ
is
in
Heaven
.
-
2.
That
he
is
possessed
of
the
fulness
of
Glory
,
by
gift
from
the
Father
,
at
his
right
hand
,
both
as
Second
Person
,
and
as
Mediator
,
God
and
Man
,
Redeemer
of
the
World
)
we
have
fully
written
.
And
before
we
can
proceed
to
the
Second
Thing
,
which
was
formerly
propounded
,
and
wherein
the
pith
of
the
Prayer
of
our
Savior
appears
,
containing
the
main
thing
petitioned
,
we
shal
be
enforced
to
take
in
the
last
clause
of
the
Verse
,
as
being
nothing
else
,
but
an
amplification
of
the
former
Doctrine
,
and
laies
out
unto
us
,
the
cause
and
reason
whence
it
comes
,
that
the
Father
gave
,
and
Christ
received
this
so
great
Glory
.
The
first
Original
,
from
whence
this
,
so
great
and
unconceivable
Glory
proceeds
,
It
is
,
from
the
Love
of
the
Father
,
towards
our
Savior
,
his
blessed
Son
.
And
that
Love
is
not
of
yesterday
,
nor
of
late
,
or
in
this
last
Age
of
the
World
occasioned
;
but
it
issues
out
of
his
antient
and
everlasting
Lover
,
wherewith
he
imbraced
the
Lord
Jesus
,
before
the
World
was
;
and
that
not
only
finished
and
brought
to
perfection
,
but
before
the
first
corner
stone
,
before
the
Foundation
thereof
was
laid
.
I
wil
not
give
way
to
any
curious
Speculation
;
but
I
beleeve
it
's
true
,
and
I
suppose
it
's
suitable
to
the
meaning
of
the
words
,
That
the
Father
laid
the
Foundation
of
the
Love
of
his
Son
in
his
own
heart
and
thoughts
,
in
order
of
Nature
,
before
in
his
everlasting
purpose
he
laid
out
in
his
contrivement
,
the
first
Pillars
and
Principles
,
upon
which
the
World
was
founded
.
He
understands
himself
directly
,
al
other
;
Quatenus
sui
imaginem
gerunt
.
So
Wisdom
seems
to
speak
,
Prov.
8.22
.
He
possessed
me
in
the
beginning
of
his
way
,
before
his
Works
of
old
.
The
first
beginning
of
Gods
way
,
is
to
understand
himself
.
But
we
shal
content
our selves
with
that
which
is
taken
up
with
the
currant
,
and
common
consent
of
al.
And
then
we
have
two
Points
.
-
1.
The
Father
loved
his
Son
from
everlasting
,
before
the
Foundation
of
the
World
:
And
this
we
handled
formerly
in
the
foregoing
verse
,
23.
-
2.
That
which
is
of
fresh
Consideration
,
unto
which
we
shal
speak
a
few
words
very
briefly
,
is
,
the
force
of
Argument
,
or
Reason
here
laid
forth
,
viz.
The
everlasting
love
wherewith
the
Father
embraced
his
Son
,
is
the
first
cause
why
he
gave
him
everlasting
Glory
.
The
Eternal
Glory
of
Christ
,
is
a
Gift
of
the
Eternal
Love
of
the
Father
.
In
grows
out
of
this
root
,
it
issues
firstly
out
of
this
Fountain
.
Hither
our
Saviors
thoughts
arise
,
and
here
he
rests
.
This
is
the
Crown
of
Glory
,
and
the
Diadem
in
the
Crown
;
and
the
lustre
and
shine
of
that
is
,
The
Love
of
the
Father
.
To
this
our
Savior
ascends
,
and
in
this
he
satisfies
himself
,
and
he
would
lead
al
his
,
as
afterwards
we
shal
see
.
Had
not
the
Father
given
him
glory
out
of
his
love
,
glory
it self
would
never
have
given
our
Savior
content
.
Nay
Heaven
and
glory
it self
had
not
been
worth
the
loving
nor
having
,
unless
the
love
of
God
were
in
them
.
That
is
the
quintessence
of
al.
We
shal
open
shortly
two
things
.
-
1.
What
we
must
understand
this
love
to
be
.
-
2.
How
this
love
is
the
cause
of
this
glory
.
For
the
right
discovery
and
discerning
of
this
love
,
that
we
may
come
as
neer
the
mind
of
our
Savior
and
the
meaning
of
the
text
,
as
we
may
,
we
shal
with
warines
,
in
some
doubtful
Seas
,
sound
and
cast
several
passages
,
that
we
may
find
,
where
the
Channel
lies
.
-
1.
It
cannot
then
be
taken
for
the
spiritual
and
special
fruits
and
effects
of
Gods
love
,
which
the
Lord
dispenseth
to
his
,
according
to
the
good
pleasure
of
his
wil
,
of
which
the
Apostle
speaks
.
Rom.
5.5
.
The
love
of
God
is
shed
abroad
in
our
Hearts
.
This
rather
looks
at
the
fountain
,
that
those
streames
,
for
which
Jude
Prayes
,
Grace
,
Peace
,
and
Love
be
multiplied
.
Jude
.
-
2.
For
this
love
is
from
eternity
!
so
are
not
those
fruits
and
expressions
:
because
they
are
put
forth
in
time
.
Beside
,
the
glory
of
our
Savior
is
one
of
those
fruits
which
are
here
said
to
Issue
from
that
love
.
And
I
suppose
it
doth
vertually
and
summarily
include
those
spiritual
expressions
,
which
makes
way
for
it
.
2.
Somtime
,
the
love
of
God
is
put
by
a
Figurative
speech
for
Election
,
as
that
,
in
Rom.
9.13
.
Jacob
have
I
Loved
,
that
is
,
Elected
,
or
set
apart
,
to
be
the
subject
of
the
expressions
of
his
love
.
And
this
also
seems
not
to
fit
the
place
in
hand
,
For
it
goes
somwhat
against
the
grain
of
the
phrase
.
The
love
in
the
former
and
following
words
,
in
the
verse
before
and
after
,
leads
us
to
another
apprehension
,
and
looks
another
way
.
Beside
,
the
aim
of
our
Savior
,
and
his
expression
would
perswade
one
to
think
,
that
he
eyes
somthing
in
the
Father
,
which
in
a
peculiar
manner
relates
to
him
.
Not
that
which
equally
and
indifferently
belongs
to
the
Holy
Spirit
and
himself
also
,
as
that
purpose
of
Election
doth
.
Nor
yet
is
this
meaning
so
fully
suitable
to
the
sense
of
the
place
and
force
of
the
Argument
.
For
glory
was
given
and
doth
appertain
to
our
Savior
,
not
as
man
alone
,
but
as
the
Second
person
in
the
glorious
Trinity
as
we
opened
,
and
gave
in
undeniable
evidence
thereof
in
the
former
Doctrine
.
As
our
Savior
was
the
subject
of
this
glory
,
which
was
given
,
so
is
he
the
subject
of
that
love
,
which
gives
it
.
But
that
Election
,
properly
so
termed
,
should
be
attributed
to
Christ
,
as
the
second
person
,
I
do
not
remember
that
any
Scripture
evidenceth
.
Therefore
in
the.
Third
and
last
place
,
I
do
conceive
,
that
this
love
is
attributed
to
the
Father
,
in
a
personal
regard
,
and
for
the
manner
of
it
,
it
doth
in
a
proper
and
peculiar
sort
,
appertain
to
him
,
and
Issues
from
that
inward
and
intimate
relation
,
that
is
betwixt
the
Father
and
the
Son
.
The
Father
gives
al
to
the
Son
,
as
Son
.
The
Son
returnes
al
to
the
Father
,
as
Father
.
Nor
a
Father
,
because
God
,
but
because
he
hath
a
Son
.
Not
Son
.
Because
God
.
But
because
he
hath
a
Father
.
And
hence
it
is
,
they
are
said
to
have
an
In-being
each
in
other
.
Beleevest
thou
,
that
the
Father
is
in
me
,
and
I
in
the
Father
?
Joh.
14.8
,
9.
Thou
in
me
,
and
I
in
thee
,
that
they
may
be
one
,
as
we
are
one
.
And
for
that
reason
it
is
,
the
Father
is
said
,
To
dwel
in
Christ
,
the
second
person
.
Joh.
14.10
.
And
that
cannot
in
any
propriety
of
speech
be
said
of
the
Essence
,
because
that
the
person
dwels
not
in
the
Essence
.
For
relations
make
no
impression
in
the
subject
.
Hence
it
is
,
the
Lord
Jesus
becomes
the
object
of
his
Father
love
:
his
heart
wholly
affects
,
his
thoughts
are
wholly
set
upon
him
,
taken
up
with
him
.
An
infinite
and
eternal
Favorite
of
an
infinite
and
eternal
Father
.
Called
,
the
express
Character
of
his
Fathers
person
.
Hebr.
1.3
.
No
such
likeness
.
No
such
Love
.
So
that
he
cannot
once
look
off
from
him
,
Enamoured
with
him
,
and
with
an
infinite
fulness
of
Soul-pleasing
satisfaction
,
takes
contentment
in
him
.
Hence
our
Savior
professeth
Prov.
8.30
.
I
was
dayly
his
Delight
.
The
Original
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
compound
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intueri
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
retinere
,
so
to
eye
,
blande
applica●e
fe
alteri
,
ut
inclusum
retineamus
in
solidum
.
So
to
Eye
and
pleasingly
to
apply
our selves
to
another
,
as
to
hold
&
keep
that
other
with
us
for
ever
.
So
the
Father
doth
gaze
upon
the
infinite
beauty
of
his
own
image
in
his
Son
,
bestows
his
affection
wholly
upon
him
,
and
holds
him
to
himself
for
ever
.
The
Father
and
the
Son
being
subsistences
of
the
same
Essence
,
they
are
one
with
another
,
in
regard
of
the
Essence
,
unto
which
they
be
adjoined
,
and
one
in
another
in
regard
of
the
personal
relation
that
is
betwen
them
:
they
are
the
delight
one
of
another
,
and
glorifie
each
other
continually
.
The
issue
then
is
,
In
that
the
Father
eyes
,
affects
,
delights
in
his
Son
,
as
the
brightness
of
his
Glory
,
the
express
image
of
his
person
,
as
his
only
begotten
,
bearing
his
similitude
and
likeness
,
in
an
unconceivable
and
unmatchable
resemblance
:
This
love
in
this
manner
,
is
proper
to
the
Father
,
the
fountain
and
first
cause
of
that
glory
the
Lord
Jesus
had
with
the
Father
,
before
the
world
was
,
and
the
first
cause
whence
that
glory
comes
to
be
restored
,
after
he
had
emptied
himself
of
his
glory
,
and
suffered
the
shameful
death
of
the
Cross
.
Father
glorifie
me
with
thy self
,
with
the
same
glory
that
I
had
with
thee
,
before
the
world
was
.
And
hence
it
is
,
our
Savior
is
said
to
be
in
the
bosom
,
and
to
come
from
his
bosom
.
He
lay
in
the
bosom
of
his
love
,
and
from
thence
was
sent
to
reveal
those
bosom
secrets
of
the
riches
of
his
free
love
and
Grace
,
which
Els
had
never
seen
Sun
.
This
is
the
love
wherewith
the
Father
loved
the
Son
,
before
the
world
:
and
this
love
is
the
cause
,
why
he
gave
him
that
glory
.
And
that
appears
by
a
double
Reason
.
REAS.
I.
Love
laies
out
it self
for
the
behoof
and
benefit
of
the
thing
beloved
,
as
much
as
may
be
,
for
the
furtherance
of
the
good
of
it
to
the
utmost
of
that
perfection
its
able
to
contrive
,
and
the
other
able
to
receive
;
saies
not
in
wishes
,
but
is
active
and
working
,
not
desires
only
in
a
kind
of
complementing
formality
,
but
really
procures
,
what
may
be
most
useful
for
the
advancement
of
the
thing
beloved
.
Let
us
not
love
in
word
and
Tongue
only
,
1.
Joh.
3.18
.
But
in
Deed.
The
love
of
the
Father
being
of
greatest
excellency
,
even
of
unconceivable
vertue
&
efficacy
,
&
our
Savior
being
of
unmatchable
likeness
to
draw
out
the
love
of
the
Father
,
and
incomparable
worth
to
deserve
it
,
it
could
not
be
,
but
so
great
love
should
give
the
greatest
good
to
one
of
greatest
desert
:
and
therefore
must
give
him
that
incomprehensible
glory
,
which
might
be
the
amazement
of
the
hearts
of
men
and
Angels
,
through
al
eternity
.
Behold
here
is
the
incomprehensible
glory
of
the
ever
blessed
Son
,
given
out
of
the
unconceivable
love
of
the
Father
of
glory
.
Hence
the
Evangelist
,
Joh.
3.35
.
The
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hand
.
In
love
there
is
no
lack
;
and
its
bountiful
;
and
studies
the
advancement
of
the
thing
beloved
:
So
Jonathan
to
David
.
I
know
thou
shalt
be
King
in
Israel
,
and
I
shal
be
second
to
thee
.
He
loved
him
as
his
own
Soul
,
and
could
have
given
that
to
him
,
and
therefore
did
not
grudg
him
the
Kingdom
.
And
however
it
cannot
stand
with
the
glory
of
the
Father
,
that
his
Son
should
be
above
him
,
yet
he
provides
for
eminency
of
honor
answerable
to
his
excellency
.
He
hath
so
provided
,
carried
al
things
by
the
counsel
of
his
own
wil
,
and
course
of
his
providence
,
to
bring
in
al
praise
to
this
Christ
.
He
hath
given
power
to
him
,
even
power
to
have
life
,
and
to
quicken
whom
he
wil
,
and
to
judg
al.
Joh.
5.20
.
to
23.
That
al
might
honor
the
Son
,
and
they
honor
the
Father
.
2.
Love
is
of
a
cementing
Nature
,
desires
union
and
neerness
with
the
thing
beloved
,
is
not
pleased
nor
satisfied
but
with
the
presence
of
that
,
which
it
doth
affect
:
seeks
the
fellowship
,
society
,
and
company
of
that
in
a
special
manner
.
It
s
the
guise
of
the
Spouse
that
is
sick
of
Love
,
when
she
went
to
seek
her
Savior
.
Cant.
3.
I
found
him
,
whom
my
Soul
loved
,
I
held
him
,
and
would
not
let
him
go
.
So
Ruth
to
Naomi
,
when
she
perswaded
her
to
depart
,
and
go
into
her
own
Countrey
,
Intreat
me
not
to
leave
thee
,
where
thou
goest
,
I
wil
go
,
where
thou
livest
,
I
wil
live
,
and
where
thou
diest
,
there
wil
I
be
Buried
.
Ruth
.
1.16
,
17.
Now
the
love
of
the
Father
,
being
of
infinite
purity
and
perfection
,
must
needs
have
like
proportionable
operation
:
and
therefore
must
not
only
affect
the
presence
of
his
Son
,
but
must
provide
for
the
injoyment
of
it
,
in
the
neerest
and
fullest
communication
of
himself
,
that
may
be
:
and
hence
,
as
he
came
out
of
his
bosom
,
and
left
his
glory
:
so
also
he
must
bring
him
unto
glory
,
that
he
may
again
lie
in
the
bosom
of
his
love
.
This
our
Savior
intimates
.
Joh.
13.3
.
Knowing
that
the
Father
gave
al
things
into
his
hand
,
and
that
he
came
from
God
,
and
went
to
God
:
he
came
from
the
Father
for
the
accomplishment
of
the
great
Work
of
Redemption
,
and
he
furnished
him
with
the
supply
of
al
power
,
and
al
provision
,
al
things
in
Heaven
and
Earth
,
to
attend
him
,
until
he
come
again
to
him
;
and
when
he
is
come
into
Heaven
:
as
he
put
the
greatest
glory
upon
him
,
so
he
advanceth
him
to
the
neerest
familiarity
with
himself
.
By
his
right
hand
he
hath
exalted
him
.
Act.
2.33
.
And
set
him
at
his
right
hand
.
Verse
,
34.
That
he
might
make
him
ful
of
joy
with
his
countenance
,
that
the
Eye
&
smiling
countenance
of
the
Father
might
ever
be
upon
him
,
and
fulness
of
the
perfection
of
joy
in
him
for
ever
.
If
glory
carry
with
it
the
greatest
perfection
that
can
attend
our
Savior
,
and
neerest
union
unto
the
Father
,
then
the
love
of
the
Father
wil
provide
it
.
But
glory
includes
both
greatest
perfection
in
regard
of
Christ
,
and
neerest
union
unto
the
Father
.
Therefore
the
love
of
the
Father
wil
provide
for
it
.
USE
,
1.
Trial.
We
may
hereby
try
what
mettal
our
love
is
made
of
,
whether
it
come
from
the
God
of
Love
,
carry
his
likeness
and
superscription
,
that
we
may
be
sure
,
that
he
will
own
it
at
the
great
day
,
and
we
both
now
and
then
may
find
the
undoubted
comfort
of
it
unto
our
Souls
,
we
shal
know
the
nature
of
it
,
by
the
efficacy
and
work
of
it
.
As
it
is
in
prime
,
cordial
quintessences
,
if
they
be
made
of
lively
ingredients
,
they
do
not
only
warm
the
Mouth
and
heat
the
Stomach
a
little
,
but
they
search
into
al
the
Veins
,
clear
al
the
passages
,
Purg
al
the
Humors
,
and
cleanse
the
Blood
,
that
the
Body
is
recovered
to
a
lively
and
healthful
constitution
:
But
if
it
warm
a
little
overly
,
and
work
no
further
,
we
conclude
it
,
It
s
not
the
right
,
it
hath
not
the
right
work
.
So
with
thy
love
,
if
it
be
like
the
love
of
God
,
it
wil
have
the
like
work
;
It
aimes
ever
at
the
glorious
good
of
the
thing
or
person
beloved
;
staies
not
in
these
lower
and
inferior
things
,
but
in
and
by
these
,
looks
at
those
which
be
higher
,
and
of
a
more
heavenly
excellency
.
Take
then
a
Survey
of
the
several
operations
of
thy
love
according
to
the
several
occasions
,
with
which
it
meets
,
and
therein
it
s
exercised
.
What
doth
it
work
in
the
family
,
where
thou
livest
,
in
the
place
,
and
amongst
thy
neighbours
with
whom
thou
dwellest
,
with
thy
Brethren
who
are
linked
to
thee
,
and
thou
to
them
in
the
fellowship
of
the
Faith
?
Nay
what
doth
it
do
for
thine
own
Soul
?
if
there
be
any
power
and
efficacy
it
will
then
appear
.
In
thy
family
thou
castest
up
and
down
how
to
compass
the
things
of
this
life
,
and
art
marvailous
busie
to
contrive
al
earthly
conveniences
to
thine
own
content
.
Thou
seekest
what
to
Eat
,
to
Drink
,
what
to
put
on
,
and
obtainest
what
thou
seekest
,
and
thy
love
looks
no
further
.
Surely
its
worldly
love
,
and
that
in
the
lowest
degree
.
Thou
wilt
do
as
much
for
the
beasts
of
the
field
,
and
Heards
of
Cattel
,
as
for
thy
servants
,
Children
,
family
.
Thou
dealest
courteously
with
those
,
who
shew
Kindness
to
thy self
,
yieldest
repect
to
mens
places
,
honorest
their
persons
,
carriest
thy self
honestly
and
inoffensively
towards
al.
This
love
is
no
great
excellency
,
do
not
the
Publicans
and
sinners
the
same
?
Nay
,
it
may
be
,
thou
dost
incourage
men
in
a
good
course
and
strengthenest
their
hearts
and
hands
in
the
profession
or
the
Gospel
:
labourest
for
some
knowledg
of
the
truth
,
and
ablities
to
holy
services
,
that
thou
maiest
carry
out
thy
profession
with
applause
and
approbation
of
such
,
with
whom
thou
dost
converse
.
Lookest
after
ability
to
please
eares
,
rather
than
for
humility
and
abasedness
of
heart
to
please
God
,
and
here
thou
art
at
thy
furthest
,
desirest
to
be
no
other
,
and
do
no
more
.
And
it
s
the
Pitch
thou
wouldest
have
others
to
aim
at
.
This
is
but
the
love
of
Formalists
and
moralists
.
Thou
never
hast
the
love
of
God
shed
abroad
in
thy
heart
,
nor
yet
the
true
love
for
the
good
of
thine
own
Soul
to
this
day
.
If
thy
love
had
been
from
God
▪
it
would
not
have
ceased
until
it
had
brought
thee
and
others
unto
Heaven
,
and
glory
,
and
God
.
No●
that
it
is
in
our
power
to
do
this
,
but
its
certain
,
if
the
Love
of
God
be
in
us
,
it
wil
make
us
look
at
this
,
and
be
easeless
to
endeavor
after
this
.
So
Paul
travels
till
Christ
be
formed
:
not
til
they
had
got
a
form
of
Godliness
,
until
Morality
,
or
Civility
was
formed
in
them
;
but
Christ
,
glorious
Grace
,
Power
,
Peace
.
This
is
God-like
,
Christ-like
Love
.
2.
TRYAL
.
Whether
our
Love
to
the
Lord
Christ
,
be
God-like
Love
,
it
's
then
certain
God
wil
own
it
,
Christ
accept
it
,
and
we
may
find
comfort
in
it
.
If
it
bear
the
Image
of
the
Love
of
the
Father
,
it
wil
imitate
.
God
loved
the
Son
,
and
gave
al
things
to
the
Son
:
Do
likewise
,
give
thy self
,
yield
and
resign
thy
soul
,
and
al
things
unto
Christ
:
Thy
Mind
,
let
him
teach
thee
;
Heart
,
let
him
rule
thee
;
Affections
,
let
him
order
thee
,
Rom.
12.1
.
1
Cor.
6.
last
.
He
out
of
his
Love
exalted
him
far
above
all
Principalities
and
Powers
,
and
whatever
is
named
.
Do
thou
set
up
the
Lord
in
thy
Soul
,
far
above
al
profits
,
pleasures
,
thy
dearest
lusts
,
thy
darling
delights
,
al
powers
,
and
principalities
,
the
principality
of
thine
own
wil
;
mights
and
dominions
,
mighty
and
domineering
distempers
;
above
every
name
,
the
name
of
thine
own
Parts
and
Gifts
,
the
name
of
thy
Glory
and
Credit
,
and
that
which
is
named
in
another
World
,
even
thy
safety
and
Salvation
.
He
gave
him
Glory
,
made
him
Lord
and
King
.
Acts
,
2.36
.
Do
thou
likewise
.
Let
him
Lord
it
over
thy
Lusts
,
thy
Pride
,
thy
haughty
,
and
high
thoughts
,
and
bring
every
thing
into
obedience
.
Rev.
4.10
.
Cast
down
the
Crown
of
al
thy
Excellencies
,
whatever
is
most
honored
,
admired
,
loved
,
lay
it
at
his
foot
.
Honor
him
with
al
thy
substance
.
As
he
in
the
Gospel
,
if
he
need
,
let
it
go
.
USE
,
2.
For
COMFORT
to
the
Saints
,
whom
are
beloved
of
the
Father
through
Christ
.
Where
he
loves
,
his
love
wil
work
alike
.
He
is
not
the
weaker
for
the
working
,
nor
hath
the
less
for
his
giving
.
He
loveth
thee
as
Christ
,
therefore
he
wil
glorifie
thee
,
as
he
hath
done
to
him
.
Get
Love
,
and
gain
al
;
Love
carries
al
with
it
.
If
he
love
thee
,
if
dead
,
he
wil
quicken
;
if
weak
,
he
wil
strengthen
;
if
damned
,
he
wil
save
;
though
stubborn
,
he
wil
draw
thee
:
With
an
everlasting
Love
,
I
have
loved
thee
;
and
therefore
I
have
drawn
thee
.
USE
,
3.
Of
Direction
.
How
we
may
gain
the
Gift
of
Glory
from
the
hand
of
God
.
1.
Set
his
Love
on
work
,
and
that
wil
set
his
Grace
,
Power
,
and
Spirit
on
work
,
to
be
enlarged
in
al
the
glorious
operations
thereof
.
Go
,
go
to
this
,
2
Thes.
3
,
5.
The
Lord
direct
your
hearts
into
the
Love
of
God
.
This
wil
give
God
no
rest
:
This
made
him
send
his
Son
,
and
set
his
Counsel
on
work
,
to
contrive
al
for
thy
good
.
By
this
thou
maiest
plead
,
and
wilt
certainly
prevail
,
John
,
16.
I
will
not
say
,
I
wil
ask
the
Father
,
for
the
Father
himself
loveth
you
,
q.
d.
though
I
shal
speak
a
good
word
,
yet
there
is
that
which
wil
do
it
,
and
that
it
may
be
more
effectually
.
That
Love
sent
me
,
set
me
on
work
,
therefore
I
need
not
set
that
on
work
.
As
David
to
Jonathan
,
1
Sam.
20.8
.
Thou
shalt
deal
kindly
,
for
thou
hast
brought
thy
Servant
into
Covenant
with
God
.
When
Boas
his
heart
was
towards
Ruth
,
Naomi
tels
her
,
Ruth
,
3.
last
,
He
will
never
rest
,
until
he
bath
done
the
thing
.
2.
Keep
we
our selves
in
this
Love
,
John
15.10
.
If
we
keep
his
Commandements
,
we
shal
abide
in
his
Love
.
John
14.21
,
23.
Jude
20.
And
thus
we
have
done
with
this
last
Clause
,
which
we
said
we
were
inforced
to
take
into
consideration
,
before
we
would
come
to
the
main
Point
▪
wherein
the
pith
of
our
Saviors
Prayer
appears
,
which
was
the
Second
Particular
observed
in
the
Verse
,
and
are
now
to
enquire
into
it
.
The
thing
which
our
Savior
praies
here
so
earnestly
for
:
That
they
might
be
where
he
is
.
And
thence
we
have
this
Point
;
namely
,
Our
Savior
doth
affectionately
desire
to
have
the
presence
of
the
Faithful
in
Heaven
with
himself
.
I
say
,
he
affectionately
desires
,
and
that
appears
in
his
expression
,
I
WILL
:
Which
implies
Three
Things
in
this
place
,
as
thus
used
.
That
it
is
thing
which
suits
the
heart
of
the
Lord
Christ
,
and
which
he
chuseth
,
as
a
thing
,
that
is
wel
pleasing
to
him
.
This
is
as
he
would
have
it
.
2.
That
he
presents
the
efficacy
of
his
Merits
,
and
Obedience
before
God
the
Father
;
and
by
vertue
of
the
Covenant
and
Agreement
betwixt
him
and
the
Father
transacted
,
touching
his
Elect
and
Chosen
,
whose
Redemption
,
and
Recovery
,
he
hath
undertaken
:
and
he
challengeth
,
and
claimeth
at
the
hands
of
the
Father
,
the
enjoyment
of
Heaven
,
and
Happiness
,
which
he
hath
purchased
for
his
Servants
the
Faithful
,
and
his
enjoyment
of
them
,
and
their
presence
.
3.
He
earnestly
requests
,
and
praies
unto
the
Father
for
the
accomplishment
,
and
performance
of
this
.
The
first
and
last
of
these
Particulars
,
ye
have
fully
declared
by
the
same
word
,
as
used
upon
the
like
occasion
.
When
our
Savior
was
to
enter
into
his
Agony
in
the
Garden
,
a
little
before
he
was
betrayed
,
he
prayed
more
earnestly
,
saies
the
Text
;
If
it
be
possible
,
let
this
Cup
pass
;
and
in
the
close
,
ends
and
issues
al
with
this
subjection
,
Not
as
I
will
,
but
as
thou
wilt
,
Marth.
26.39
.
that
is
,
according
to
the
Rules
of
Nature
,
and
Reason
,
I
would
chuse
,
and
do
desire
mine
own
preservation
,
as
man
:
yet
as
Mediator
,
having
undertaken
the
Redemption
of
mine
,
I
submit
my
Wil
and
Prayers
to
thy
good
pleasure
,
and
purpose
.
And
for
the
Second
Particular
,
it
's
thus
also
plain
:
Because
his
Prayer
is
one
part
of
his
Priestly
Office
,
and
of
that
Intercession
,
which
he
makes
for
his
redeemed
ones
:
and
that
appears
amongst
other
things
,
in
this
;
As
he
purchased
,
so
in
a
righteous
way
he
may
obtain
,
the
performance
of
al
that
good
from
the
Father
in
the
behalf
of
his
;
That
they
may
be
with
them
,
and
happy
in
them
for
ever
,
Isa.
53.11
.
He
shal
see
the
travel
of
his
Soul
,
he
shal
see
the
fruit
of
his
dying
and
praying
,
the
bringing
of
his
unto
God
the
Father
into
Heaven
,
and
their
blessedness
there
.
And
this
our
Savior
doth
not
as
man
only
,
but
as
God-man
,
the
Mediator
of
his
Elect
,
as
he
voluntarily
submitted
to
the
place
of
a
Surety
,
and
became
a
Servant
for
our
sakes
,
and
so
less
than
the
Father
,
John
14.30
.
The
Father
is
greater
than
I.
Look
as
his
Complaint
,
so
his
Prayer
,
may
be
conceived
,
as
issuing
and
proceeding
from
the
same
ground
.
But
when
he
complains
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
he
was
not
forsaken
of
God
,
by
the
withdrawing
of
the
sence
and
sweetness
of
his
Favor
,
as
man
only
,
but
as
Surety
;
therefore
as
Mediator
,
and
therefore
so
he
prayed
,
and
so
was
heard
then
,
and
now
also
heard
and
accepted
of
God
the
Father
.
And
this
affectionate
desire
of
our
Savior
,
appears
in
this
;
That
as
he
cannot
take
content
in
Heaven
,
unless
he
have
his
Faithful
with
him
:
So
he
wil
not
rest
in
Heaven
,
but
wil
come
again
to
fetch
them
to
him
.
John
14.3
.
I
will
come
again
,
and
take
you
to
my self
.
He
hath
betrothed
his
Bride
and
Spouse
here
,
and
he
wil
come
(
as
somtimes
Princes
and
States
come
from
their
own
Places
and
Kingdoms
)
with
the
great
retinue
of
his
Courtiers
,
and
attendance
of
glorious
Angels
,
thousands
shal
go
before
him
,
and
thousand
thousands
administring
to
him
,
at
the
Solemnization
of
the
day
of
Marriage
;
and
he
shal
say
,
as
in
Psal.
●0
.
Gather
my
Saints
to
me
,
those
that
have
made
a
Covenant
with
me
by
Sacrifice
.
We
shal
al
be
taken
up
with
him
into
the
Clouds
,
and
he
shal
carry
his
Bride
with
Triumph
into
his
own
Country
and
Kingdom
,
into
Heaven
,
and
there
we
shal
be
ever
with
him
.
REASON
.
1.
Hereby
the
Scope
and
End
of
the
great
Work
of
Restitution
of
lost
man
,
is
in
part
,
and
in
an
especial
part
thereof
attained
.
This
is
the
end
of
the
Death
and
offering
of
our
Savior
,
Heb
,
9.7
,
8.
But
into
the
Second
,
went
the
High-Priest
alone
,
once
every
Yeer
,
not
without
Blood
;
the
Holy
Ghost
thus
signifying
,
That
the
way
into
the
Holy
of
Holies
,
(
that
is
,
into
Heaven
)
was
not
yet
made
manifest
,
while
the
first
Tabernacle
was
standing
:
but
verse
11.
Christ
being
come
an
High
Priest
of
good
things
to
come
,
not
by
the
blood
of
Goats
,
but
by
his
own
Blood
,
he
entred
once
into
the
Holy
Place
(
that
is
,
Heaven
)
having
obtained
eternal
Redemption
for
us
.
So
that
we
have
boldness
to
enter
into
the
Holiest
of
the
Blood
of
Jesus
,
by
a
new
,
and
living
way
,
which
he
hath
consecrated
for
us
through
the
Vail
,
that
is
,
his
Flesh
.
This
is
the
Scope
of
his
Resurrection
and
Ascention
,
John
14.3
.
In
my
Fathers
House
,
there
be
many
Mansions
,
I
go
to
prepare
a
place
for
you
,
that
is
,
He
ascended
into
Heaven
,
that
by
vertue
of
his
Ascention
,
we
also
might
arise
,
and
ascend
,
and
sit
in
Heavenly
places
with
him
.
For
Ascention
doth
firstly
appertain
to
our
Savior
;
and
from
him
,
as
our
Head
,
it
is
communicated
to
us
,
as
his
Members
.
Had
not
the
Second
Adam
ascended
,
for
ought
I
can
see
,
no
Son
of
Adam
had
ever
come
into
Heaven
.
When
the
last
Enemy
,
which
is
Death
,
is
vanquished
,
and
that
he
hath
brought
al
the
Elect
home
,
and
presented
them
to
God
the
Father
;
Here
am
I
,
and
the
Children
that
thou
hast
given
me
;
then
he
shall
deliver
up
the
Kingdom
to
God
,
even
the
Father
.
The
Rule
and
Government
of
our
Savior
,
in
al
these
outward
Dispensations
,
shal
be
at
an
end
.
The
end
and
scope
of
the
Death
,
and
Obedience
,
Ascention
,
and
Redemption
wrought
out
by
Christ
,
that
he
must
affectionately
desire
.
But
this
is
so
.
Therefore
,
2.
By
this
means
,
the
perfection
of
his
Body
mystical
,
and
himself
as
mystical
Christ
,
is
accomplished
;
without
this
,
somthing
would
be
wanting
,
to
make
up
the
fulness
thereof
.
Eph.
1.
last
,
It
's
said
of
the
Church
(
and
is
true
of
each
Member
for
their
measure
)
It
is
the
fulness
of
him
,
who
filleth
all
in
all
:
the
hearts
of
al
his
Saints
,
with
al
saving
Graces
.
If
at
the
last
day
of
that
great
assembling
of
the
first-born
,
there
should
be
but
the
poorest
Saint
wanting
,
and
out
of
the
way
,
the
mystical
Body
of
Christ
,
would
so
far
want
it's
fulness
:
if
a
finger
,
or
a
joynt
be
lacking
,
the
Body
would
lack
somthing
of
its
ful
integrity
.
And
therefore
Eph.
4.13
.
God
never
leaves
sending
Officers
,
they
never
leave
gathering
,
and
perfecting
the
Body
of
Christ
,
until
we
all
arrive
and
meet
at
the
unity
of
Faith
,
and
the
acknowledgment
of
the
Son
of
God
.
The
Head
and
Members
should
in
reason
be
present
one
with
another
.
The
Husband
and
Wife
in
comliness
,
should
co-habit
in
the
same
place
,
and
dwel
together
.
Christ
is
the
Head
,
his
Faithful
his
Members
;
Christ
the
Husband
is
gone
into
his
own
,
out
of
fair
Countrey
;
and
therefore
he
cannot
but
affectionately
desire
the
coming
of
his
Bride
unto
him
.
Nay
,
rather
than
fail
,
as
we
heard
,
he
wil
come
down
from
Heaven
,
and
fetch
her
.
John
14.
I
will
take
you
to
my self
,
that
where
I
am
,
ye
may
be
also
.
3.
The
compleat
happiness
of
the
Saints
,
can
only
by
this
means
be
fully
procured
.
The
Lord
redeems
,
not
only
from
guilt
,
and
punishment
,
and
power
of
our
sins
and
miseries
,
but
even
from
the
presence
of
them
.
And
we
cannot
be
wholly
freed
from
the
presence
of
the
evil
of
the
world
,
before
we
be
taken
out
of
the
World
.
And
therefore
as
the
Lord
hath
advanced
our
Savior
far
above
Principalities
and
Powers
,
beyond
the
gun-shot
of
Satans
temptations
,
and
the
evils
of
this
vale
of
Tears
:
So
the
Lord
Jesus
provides
that
we
may
triumph
with
him
,
as
we
have
suffered
with
him
,
Matth.
13.41
.
Therefore
in
the
Parable
,
while
we
live
in
the
Field
of
the
World
,
and
the
Church
is
here
Militant
,
there
wil
be
Tares
,
which
wil
annoy
and
trouble
.
But
when
the
Lord
shal
send
his
Angels
to
gather
out
of
his
Kingdom
al
things
that
offend
,
and
them
which
do
iniquity
:
Then
shal
his
Saints
be
translated
into
the
Kingdom
of
the
Father
.
That
which
is
the
end
of
Christs
Redemption
,
the
perfection
of
his
Body
,
the
compleat
happiness
of
his
People
:
that
he
must
affectionately
desire
.
For
the
end
ever
carries
,
and
commands
the
affection
of
the
Agent
,
who
works
by
Counsel
and
Reason
.
USE
,
1.
Of
Instruction
.
Hence
al
that
are
given
to
Christ
,
must
be
raised
from
the
dead
,
and
be
in
an
immortal
condition
,
and
in
everlasting
happiness
.
As
our
Savior
reasoned
against
the
Sadduces
,
God
is
the
God
of
Abraham
,
Isaac
,
Jacob
:
God
is
a
God
in
Covenant
with
the
Living
:
Therefore
Abraham
,
Isaac
,
and
Jacob
must
live
,
and
that
in
Bodies
and
Souls
,
because
he
is
the
God
of
both
.
So
those
that
must
ever
be
with
Christ
,
they
must
have
a
Being
,
and
be
raised
out
of
the
dust
:
nor
matters
it
,
though
they
were
returned
to
the
dust
,
and
that
scattered
into
the
four
corners
of
the
World
;
into
the
Sea
,
where
they
have
been
drowned
;
into
the
Earth
,
where
they
have
been
buried
;
into
the
Fire
,
where
they
have
been
burned
.
The
Lord
wil
send
his
Angels
,
and
he
wil
gather
his
Elect
:
The
Sea
shal
give
up
her
dead
,
the
Fire
and
Earth
their
dead
.
They
shal
be
made
immortal
,
that
so
they
may
be
ever
with
the
Lord
.
USE
,
2.
Of
Reprehension
.
It
condemns
both
the
Spirits
and
Practices
of
such
,
who
cannot
abide
the
presence
,
much
less
prize
the
communion
,
and
company
of
the
Saints
.
Christ
is
not
at
rest
in
Heaven
without
them
:
and
they
are
in
a
Hell
,
count
themselves
in
a
Prison
,
while
the
are
in
the
place
,
and
the
presence
where
they
be
.
Certainly
Christ
is
deceived
,
or
thou
art
justly
to
be
condemned
,
as
one
who
hast
not
the
heart
of
Christ
,
the
Grace
and
Spirit
of
Christ
in
thee
,
and
that
one
day
thou
shalt
find
.
They
shal
ever
be
with
Christ
,
and
thou
that
canst
not
indure
their
society
in
the
Kingdom
of
Grace
,
thou
shalt
never
have
their
company
in
the
Kingdom
of
Glory
.
Such
is
the
exquisite
Constitution
,
and
Soveraign
temper
of
the
Irish
Mold
,
that
there
,
poysonous
Vermin
,
Toads
,
and
Spiders
,
and
such
like
,
they
die
presently
,
if
confined
to
the
compass
of
the
Earth
,
and
therefore
they
forthwith
leave
the
Mold
,
lest
they
lose
their
lives
.
So
here
,
if
thou
countest
it
a
kind
of
death
to
be
confined
to
the
holy
Society
,
and
gracious
,
and
Spiritual
communion
of
the
Saints
,
it
's
certain
,
Thou
hast
the
poyson
of
a
prophane
,
and
a
graceless
heart
within
thee
.
They
went
out
from
us
(
saies
the
Apostle
)
because
they
were
not
of
us
;
had
they
been
of
us
,
had
they
grown
upon
the
same
root
,
the
Lord
Jesus
,
knit
one
to
another
by
the
same
Spirit
,
They
would
never
have
departed
from
us
.
When
loos-hearted
,
and
wicked
Hypocrites
,
are
hemmed
in
by
the
Communion
of
the
Faithful
at
unawares
,
they
stand
upon
coals
,
and
sit
upon
Thorns
;
like
Fish
out
of
their
Element
,
their
hearts
faint
,
and
die
away
presently
,
as
professedly
contrary
to
the
Spirit
of
our
Savior
,
as
Light
to
Drakness
.
Christs
Wil
is
,
They
should
be
where
he
is
:
and
their
wil
is
,
To
be
any
where
else
,
but
where
they
are
.
USE
,
3.
Of
Spiritual
Comfort
.
Hereby
we
may
learn
to
support
our selves
in
several
occasions
,
that
would
prejudice
us
in
our
Christian
Course
:
Hence
we
may
fetch
supply
to
bear
up
our
hearts
in
al
over-bearing
pressures
.
Comfort
against
al
Opposition
of
our
Spiritual
Adversaries
,
which
may
hinder
our
Happiness
:
Against
contempt
of
the
World
that
would
disparage
our
persons
and
Professions
:
Against
our
own
weaknesses
,
and
feebleness
,
that
might
discourage
us
in
a
Christian
Course
.
The
former
Doctrine
affords
Spiritual
refreshing
against
al
these
:
Against
the
fiercest
of
al
opposition
,
which
al
the
Enemies
of
our
Salvation
can
make
against
our
progress
,
and
success
in
a
Christian
Course
.
The
Prayer
of
our
Savior
,
is
above
the
Power
of
Hel
,
and
Devils
,
though
they
rage
;
above
their
malice
and
policy
,
though
they
undermine
;
above
the
corruption
of
mine
own
heart
,
which
would
betray
,
and
deliver
me
as
a
prey
,
into
the
hands
of
Devils
,
and
their
Instruments
.
This
Prayer
of
our
Savior
,
shal
carry
the
Cause
against
them
all
,
and
thee
to
Heaven
in
despight
of
al.
This
Request
wil
not
be
denied
;
this
Wil
of
Christ
,
nothing
can
resist
.
The
grant
of
the
Father
to
our
Savior
,
none
in
Heaven
and
Hell
can
frustrate
,
to
make
the
Lord
repeal
his
purpose
.
This
was
the
best
support
that
shored
up
Peter
,
when
he
was
at
the
hardest
shock
,
Luke
22.31
,
32.
Simon
,
Simon
,
Satan
hath
desired
to
winnow
thee
as
Chaff
;
but
I
have
prayed
that
thy
Faith
fail
not
.
Thy
Heart
,
and
Hope
,
and
Grace
,
and
al
might
have
failed
,
and
would
;
but
I
have
prayed
that
it
fail
not
.
Thou
happily
wilt
say
,
Satan
is
subtil
indeed
,
and
the
snares
of
the
World
secret
;
but
I
find
most
harm
from
mine
own
heart
,
a
Wil
that
cannot
submit
,
and
wil
not
come
,
though
I
might
be
saved
.
Look
higher
and
further
for
help
,
to
the
Prayer
of
our
Savior
now
in
Heaven
,
and
there
thou
mayest
certainly
find
.
Christ
saies
,
Father
,
I
will
that
they
be
with
me
.
The
Devil
,
and
men
,
and
thine
own
heart
,
wil
the
contrary
:
whether
wil
the
Father
grant
,
and
which
of
al
these
is
like
to
prevail
?
The
wil
of
Christ
shal
stand
certainly
,
and
he
wil
do
,
whatever
he
wil
do
;
the
wil
of
Devils
shal
not
hinder
it
,
thine
own
wil
shal
not
be
able
to
resist
.
2.
Comfort
against
all
the
contempt
of
the
World
;
when
the
wicked
,
and
the
mighty
despise
the
meanness
of
the
persons
,
disdain
the
presence
of
the
poor
Saints
.
If
thou
beest
rejected
on
Earth
,
and
received
into
Heaven
:
if
men
disdain
thy
Company
,
and
Christ
desire
it
,
nay
,
the
World
desire
it
,
the
more
our
Savior
longs
for
it
,
and
thee
:
Thou
hast
no
cause
to
be
discouraged
,
nor
discomfited
.
Thus
David
fenceth
himself
against
the
reproach
of
Michal
,
Oh
how
gloriously
,
&c.
saies
he
,
It
was
before
the
Lord
,
who
chose
me
,
rather
than
thy
Fathers
house
,
2
Sam.
6.21
.
As
Haman
solaced
himself
in
this
,
as
no
ordinary
favor
,
in
that
the
Queen
had
invited
him
alone
to
her
Banquet
,
Hesth.
5.12
.
Yea
,
Hesther
the
Queen
let
no
man
,
&c.
Much
more
here
,
when
the
Lord
Christ
professeth
,
I
pray
not
for
the
World
,
but
for
all
that
thou
hast
given
me
,
&c.
John
17.9
.
3.
Comfort
against
those
feeblenesses
which
attend
upon
us
in
our
best
Duties
.
My
Prayers
are
so
poor
,
my
Desires
so
faint
and
feeble
,
that
I
rather
beg
a
denial
than
have
any
hope
to
attain
what
I
desire
,
nor
like
to
see
Heaven
,
nor
Christ
there
.
Nay
,
somtimes
not
a
heart
to
ask
:
and
somtimes
so
much
deadness
and
heartlesness
in
asking
,
that
how
can
I
think
to
come
to
Heaven
,
when
I
have
not
a
heart
to
desire
it
?
Be
it
,
thy
heart
and
thy
prayers
fail
thee
;
yet
the
prayer
of
our
Savior
ever
took
place
,
and
found
speeding
acceptance
in
Heaven
.
Joh.
11.41
,
42.
Father
I
know
that
thou
hearrest
me
alwaies
.
He
is
alwaies
soliciting
,
and
pleading
our
cause
before
the
Father
,
and
he
cannot
but
find
acceptance
.
Therefore
alwaies
preserved
.
Keeps
them
in
the
world
;
alwayes
assisted
,
alwaies
quickned
to
al
perseverance
.
USE
,
4.
Of
Exhortation
.
If
Christ
affectonately
desire
our
presence
,
let
us
long
to
be
with
him
,
to
be
out
of
the
Pest-House
of
the
world
,
where
we
have
been
infected
:
out
of
this
prison
of
our
corrupt
Nature
,
where
we
have
been
deeply
annoyed
with
the
Body
of
death
,
and
the
stench
of
this
carcase
of
abominations
we
bear
about
with
us
.
Long
we
for
the
consummation
of
the
marriage
,
long
for
this
day
,
that
our
Savior
so
much
desires
.
Our
Savior
longs
for
our
company
,
worthless
,
Wretched
that
we
be
,
though
he
have
not
need
of
us
,
and
was
ever
happy
without
us
,
lies
in
the
Bosom
of
his
Father
,
and
hath
been
his
delight
from
Eternity
,
who
hath
millions
of
Angels
to
attend
and
serve
him
.
Yea
so
far
longed
for
our
company
,
that
he
came
down
from
Heaven
,
and
took
our
Nature
,
that
he
might
die
for
our
sins
in
the
daies
of
his
humiliation
,
that
those
may
not
hinder
our
beleeving
and
coming
to
him
;
and
he
would
come
again
from
Heaven
,
that
he
may
take
us
to
himself
,
that
death
may
not
stop
our
passage
.
Therefore
we
have
more
reason
to
long
for
him
,
of
whom
we
have
so
much
need
,
&
in
whom
we
shal
find
so
much
happiness
,
to
sleep
out
our
daies
in
the
bosom
of
his
love
through
al
eternity
.
If
our
Feofment
and
inheritance
lay
here
,
he
would
be
with
us
here
,
but
it
is
not
,
but
reserved
for
us
in
Heaven
,
where
he
is
,
and
therefore
he
wil
have
us
with
himself
.
So
they
Isa.
26.8
.
The
desire
of
our
Souls
is
towards
thy
Name
,
and
the
remembrance
of
thee
.
This
is
the
last
of
al
desires
,
where
they
are
compleat
and
ended
.
The
Soul
desires
union
to
the
Body
in
the
Grave
:
but
Body
and
Soul
desire
union
with
Christ
,
To
follow
the
Lamb
,
where
ever
he
goes
.
Why
stand
we
gazing
one
upon
another
?
go
we
to
Heaven
.
When
our
Savior
saies
,
I
will
,
they
be
with
me
,
Answer
,
and
I
wil
be
with
thee
,
Lord
.
Say
so
ye
Fathers
and
Mothers
in
Israel
,
ye
are
almost
within
sight
of
shore
:
there
is
one
step
to
Death
,
that
is
the
Wagon
,
and
then
to
Christ
.
Say
so
ye
Yong
men
and
Maidens
,
though
ye
may
live
long
,
ye
cannot
better
,
this
is
the
marriage
I
wil
go
also
,
I
wil
be
with
Christ
also
,
who
hath
loved
me
,
died
for
me
,
and
redeemed
me
.
And
if
any
be
yet
in
a
demur
,
let
me
ask
them
,
as
Laban
asked
Rebecca
.
Gen.
24.57
,
58.
When
Eleazar
,
Abrahams
servant
came
to
fetch
her
,
Wilt
thou
go
?
and
she
said
,
I
wil
go
.
So
let
me
propound
the
wil
of
Christ
.
He
hath
chosen
it
,
desires
it
,
prayes
for
it
,
what
say
ye
?
wil
ye
go
to
Jesus
?
I
wil
go
.
Truly
,
let
us
go
.
The
time
wil
come
,
ye
would
be
glad
to
hear
that
voice
,
Come
ye
blessed
&c.
Where
then
are
our
hearts
,
that
your
hearts
should
be
thus
affected
?
either
the
Saints
have
lost
their
interest
,
or
their
affections
.
Either
Christ
hath
few
servants
,
or
they
have
lost
their
desires
.
-
1.
What
Hinders
?
-
2.
What
might
help
?
Hindrances
are
Three
.
The
First
Hindrance
.
When
we
surfet
on
these
sinful
pleasures
and
contents
in
the
world
:
those
eat
up
our
desires
,
and
take
off
the
edge
of
our
Affections
.
As
Lot
neer
Sodom
,
then
in
Sodom
,
then
cannot
be
perswaded
to
leave
Sodom
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hemammered
,
Lime-twigged
with
the
things
of
the
world
,
as
Birds
cannot
find
their
Wing
.
Gen.
19.16
.
As
surfettings
take
off
our
Stomach
.
Al
men
seek
their
own
,
none
the
things
of
Christ
.
Phil.
2.21
.
The
Second
Hindrance
.
When
through
carelessness
and
guilt
they
loose
their
evidence
,
and
assurance
of
their
interest
in
Christ
,
and
acceptance
with
him
.
And
therefore
fear
and
so
fly
him
as
a
Judg
,
rather
than
rejoyce
to
be
with
him
as
a
Savior
.
Is
it
not
that
Christ
,
whose
Blood
I
have
shed
,
whose
Name
I
have
dishonored
,
whose
Spiri●
I
have
greeved
?
They
think
to
appear
before
Christ
as
Malefactors
before
a
Judg.
As
though
stubble
should
be
with
fire
.
Who
shal
dwel
with
those
Everlasting
Burnings
?
Hence
David
desires
some
respit
.
Oh
spare
a
little
before
I
go
hence
.
Psal
,
39.13
.
The
Third
Hindrance
.
When
we
please
our selves
with
the
certainty
of
what
we
have
,
and
settle
upon
our
own
sufficiency
,
and
think
we
can
make
a
shift
:
and
therefore
lay
aside
the
care
of
a
Christ
,
becauss
that
dale
is
mown
,
that
danger
is
over
,
and
fal
hand-pat
to
other
things
.
The
ful
Soul
despiseth
the
Hony-Comb
.
Wind
and
raw
Humors
cloy
the
Stomach
.
As
Bears
wil
live
many
months
,
and
suck
the
moisture
of
their
Claws
.
Helps
are
Three
.
The
First
Help
.
Make
sure
of
our
interest
in
Christ
.
And
maintain
it
.
I
go
to
your
God
,
and
my
God
,
your
Father
and
my
Father
.
Joh.
20.17
.
No
man
will
leave
the
poorest
cottage
,
the
meanest
provision
,
where
he
is
,
for
the
uncertain
Hopes
of
a
palace
,
when
he
knows
not
whether
ever
he
shal
injoy
it
.
Ye
know
the
place
and
the
way
.
Joh.
14.
And
therefore
they
desire
not
to
stir
.
He
that
knows
he
hath
a
Father
to
go
to
,
he
goes
freely
.
The
Second
Help
.
See
the
dayly
use
and
need
of
a
Savior
,
and
that
wil
maintain
a
dayly
desire
;
as
men
of
an
useful
,
helpful
companion
.
Him
we
must
needs
have
,
sales
one
,
I
pray
you
cal
him
:
him
we
cannot
want
,
I
pray
you
intreat
him
.
We
can
do
nothing
without
him
,
by
any
means
prevail
with
him
.
So
they
say
.
Truly
without
Christ
we
can
do
nothing
.
Joh.
15.4
.
He
saith
it
,
we
find
it
.
Each
man
desires
to
maintain
his
life
.
Such
is
Christ
to
us
.
Col.
3.4
.
When
Christ
who
is
our
life
&c.
Therefore
Paul
saw
more
of
himself
and
his
life
in
Christ
,
than
in
himself
.
2
Cor.
5.8
.
And
therefore
desired
to
be
absent
from
the
Body
,
that
he
might
be
present
with
Christ
.
And
that
he
was
a
Stranger
,
while
he
was
in
the
Body
:
The
Third
Help
.
There
is
nothing
desireable
,
but
the
Lord
Jesus
.
We
have
done
with
the
second
particular
.
The
Third
and
last
comes
now
to
be
considered
and
that
is
,
The
scope
of
our
Savior
in
this
his
petition
,
and
the
maine
good
and
benefit
for
which
our
Savior
makes
this
request
for
them
.
Namely
,
That
they
might
see
his
Glory
.
Not
that
they
might
have
any
glory
in
themselves
,
see
or
satisfie
themselves
with
their
own
glory
,
but
that
they
might
gaze
upon
the
Glory
:
Which
the
Father
hath
given
to
his
Son
and
be
swallowed
up
with
the
admiration
thereof
and
that
through
al
Eternity
.
q.
d.
That
is
the
staple
commodity
for
which
they
trade
in
Heaven
,
and
the
only
business
,
about
which
they
ought
to
be
imployed
,
and
be●●ow
themselves
through
al
worlds
.
And
about
this
our
present
inquiry
wil
be
spent
for
this
time
.
The
happiness
of
our
being
in
Heaven
is
to
behold
the
glory
of
the
Lord
Jesus
,
I
say
they
happiness
of
our
being
in
Heaven
lies
in
this
:
for
this
is
the
end
at
which
our
Savior
aimes
in
this
Prayer
.
This
is
the
end
of
that
Priviledg
and
blessing
for
which
he
Prayes
.
For
it
is
not
the
place
of
Heaven
,
though
the
lustre
and
beauty
of
it
,
is
beyond
compare
,
and
indeed
unconceivable
;
nor
yet
our
being
in
Heaven
,
barely
and
nakedly
considered
could
satisfie
either
our
desires
or
wants
,
and
answer
the
Expectation
of
the
Soul
.
If
Christ
were
not
there
,
or
we
might
no
injoy
his
presence
,
and
●ee
his
face
,
though
we
were
shut
up
in
a
corner
of
Heaven
,
certainly
Heaven
would
be
no
Heaven
,
our
happiness
,
no
happiness
,
if
we
had
no
Christ
.
As
he
said
,
What
availes
m●
,
if
I
may
not
see
the
Kings
face
?
And
therefore
the
dregs
of
the
vengeance
of
Hell
is
discovered
in
this
,
that
they
shal
be
destroyed
from
his
presence
,
and
from
the
glory
of
his
power
.
The
End
,
we
say
,
is
better
than
the
Meanes
,
as
that
which
adds
beauty
and
am●bility
to
them
.
The
End
of
our
being
in
Heaven
,
is
better
than
Heaven
it self
,
and
that
is
to
see
the
glory
of
Jesus
.
and
hence
it
is
,
This
spiritual
and
special
communion
betwixt
Christ
and
the
Soul
is
ever
implied
in
such
expressions
,
as
intimate
the
happiness
of
our
being
in
Heaven
.
So
when
the
Apostle
would
by
a
more
than
ordinary
Cordial
fetch
up
the
fainting
hearts
of
the
Saints
,
here
he
lands
al
desires
,
Hopes
,
indeavours
and
expectation
.
1
●hess
.
4.
and
last
.
The
trump
shal
blow
,
the
dead
shal
rise
,
we
shal
meet
him
,
and
be
taken
up
into
the
Clouds
,
and
●●ere
we
shal
over
be
with
the
Lord
.
Not
be
in
Heaven
,
but
be
with
Christ
there
,
that
makes
the
feast
,
and
have
glorious
communion
with
him
,
and
injoyment
of
him
.
Els
Gods
frowns
and
displeasure
in
Heaven
would
make
it
a
Hell
to
the
Soul
,
and
that
indeed
insufferable
.
Hence
the
Prophet
makes
this
the
highest
pitch
of
al
the
Hopes
and
desires
he
had
,
and
the
having
of
that
was
enough
,
and
did
satisfie
fully
.
Psal.
17.15
.
Having
spoken
of
the
Pomp
and
prosperity
of
the
ungodly
,
they
had
what
they
would
,
and
did
what
they
would
in
this
world
,
he
reposeth
his
spirit
upon
this
;
As
for
me
I
wil
behold
thy
Face
in
righteousness
and
when
I
awake
I
shal
be
satisfied
with
thy
likeness
.
When
he
awakes
at
the
day
of
resurrection
,
The
sight
of
Gods
glory
gives
ful
satisfaction
.
Whom
have
I
in
Heaven
but
thee
?
It
s
not
Heaven
but
God
in
Christ
in
Heaven
,
that
makes
it
desirable
.
All
desires
of
al
the
hearts
of
the
Saints
empty
themselves
and
end
here
.
Their
desires
are
to
thy
Name
.
And
the
remembrance
of
thee
.
The
Soul
in
Heaven
desires
the
union
of
the
Body
,
and
the
perfection
and
accomplishment
of
the
number
of
their
fellow
brethren
.
But
when
Body
and
Soul
are
raised
,
and
the
Saints
completed
,
then
al
desires
are
to
Gods
Name
,
and
to
the
remembrance
of
him
.
There
is
the
remembrance
of
nothing
else
.
The
things
and
relations
of
this
life
are
like
prints
left
in
S●nd
,
there
is
not
the
least
appearance
or
remembrance
of
them
.
The
King
remembers
not
his
Crown
,
the
Husband
the
Wife
,
Father
the
Child
,
nothing
that
we
had
,
that
had
any
worth
and
desirableness
in
it
.
It
s
forgotten
,
only
the
Name
of
God
in
Christ
,
that
is
,
so
far
and
so
much
,
as
he
hath
manifested
himself
in
his
Christ
to
the
Soul
:
th●●s
now
in
their
Eye
and
aime
,
that
only
comes
into
remembrance
.
This
is
the
top
and
highest
pinnacle
of
perfection
,
which
the
Apostle
hath
in
his
Eye
.
1
Joh.
3.1
,
2.
We
are
now
the
Sons
of
God
,
but
it
doth
not
appear
what
we
shal
be
:
Why
,
what
is
that
excellency
that
then
may
be
expected
?
Answ.
We
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
The
Sight
of
his
Glory
is
the
highest
step
and
stair
of
ours
.
Here
we
shal
enquire
three
Things
:
-
1.
What
this
Glory
is
.
-
2.
What
it
is
to
see
it
.
-
3.
How
the
sight
of
this
Glory
brings
in
our
End
,
and
happiness
of
our
being
in
Heaven
;
and
that
will
be
the
Reason
of
the
Point
.
1.
What
Glory
is
.
Answ.
There
be
Two
Things
in
it
.
-
1.
One
is
supposed
,
and
that
is
the
worth
and
excellency
of
such
Graces
and
Perfections
,
which
are
in
Christ
;
for
al
Glory
presumes
some
worth
,
as
the
Basis
or
Bottom
,
out
of
which
it
doth
arise
.
This
is
included
,
but
not
the
special
consideration
attended
.
-
2.
The
expression
,
and
putting
forth
of
such
perfection
,
in
the
most
eminent
operations
thereof
:
therein
appears
the
lustre
and
beauty
of
such
excellencies
,
and
therefore
it
is
said
to
be
the
Glory
thereof
.
Thus
the
shine
of
the
Sun
in
its
beauty
,
is
called
the
Glory
of
the
Sun
,
as
we
have
more
at
large
opened
this
Point
before
.
The
Glory
of
Christ
then
here
attended
,
Is
the
meeting
,
and
concurrence
of
the
expression
of
all
the
Divine
Perfections
and
Grace
in
Christ
,
in
the
highest
strain
of
Eminency
,
and
to
the
utmost
activity
of
that
power
they
can
put
forth
,
●or
the
Creature
can
receive
.
Here
is
the
work
of
Wisdom
,
and
the
power
and
mercy
of
Faithfulness
,
expressing
themselves
for
the
good
and
welfare
the
Faithful
:
But
there
the
Glory
of
al
these
〈◊〉
discovered
to
the
utmost
of
al
excellency
that
is
therein
.
The
magnificent
triumph
of
the
soveraign
royalty
,
and
Raign
of
al
those
excellent
perfections
of
Wisdom
,
Mercy
,
Power
,
and
Faithfulness
Christ
,
set
as
it
were
,
in
the
Throne
of
Estate
,
Then
wil
appear
the
Power
of
Christ
in
the
highest
strain
of
Excellency
,
put
forth
in
the
destruction
of
the
wicked
to
the
utmost
,
in
al
that
the
damned
can
endure
,
and
not
be
annihilated
:
In
the
preservation
to
the
utmost
of
the
Saints
,
that
nothing
can
be
added
,
desired
,
received
.
The
triumph
of
Wisdom
expressed
to
the
utmost
,
in
breaking
the
Head
of
the
Serpent
,
out-bidding
al
his
subtilties
,
al
the
slights
of
sin
,
and
the
deceit
of
the
hearts
of
the
Sons
of
men
,
though
deceit
ful
above
al
things
.
The
triumph
of
Mercy
and
Grace
,
which
hath
put
forth
the
utmost
of
her
activity
,
to
quit
the
●eco●lings
of
guilt
,
and
fears
and
terrors
,
Conscience
never
accusing
,
doubting
,
fearing
any
more
〈◊〉
delivering
from
the
hand
of
Hell
,
and
Sin
,
and
Death
,
and
Devil
;
frees
from
the
Faithfulness
performed
,
and
al
promises
,
nay
,
hath
been
better
than
al
Promises
.
Al
these
perfections
of
our
Savior
,
and
not
only
set
on
the
Throne
of
Glory
,
but
they
heads
.
Wisdom
shal
glory
over
al
plots
,
subtilties
policies
,
deceits
of
the
World
,
and
Sin
,
and
Devil
,
it
hath
now
defeated
al.
The
Mercy
,
and
Merits
,
and
Blood
of
Christ
,
glories
over
al
the
curies
and
guilts
,
punishments
,
acculations
,
fears
;
and
miseries
,
and
death
,
they
are
al
swallowed
up
in
Victory
,
they
are
hereby
abolished
al.
They
were
upon
every
occasion
annoying
,
troubling
,
molesting
distracting
nibling
;
they
are
now
swallowed
up
,
their
name
,
and
place
,
and
presence
appear
no
more
.
Grace
glories
now
over
al
the
violence
of
temptations
,
the
rage
of
distempers
,
the
allurements
of
the
World
:
not
only
dead
,
but
buried
our
of
the
way
,
and
out
of
sight
,
it
hath
now
removed
al.
1
Cor.
15.24
.
Christ
is
said
to
put
down
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
take
off
al
activity
of
rule
authority
and
power
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
right
they
can
claim
,
no
authority
they
can
exercise
no
power
they
can
put
forth●
whereas
here
Satan
,
before
conversion
,
hath
a
right
,
exerciseth
authority
,
puts
forth
power
;
and
al
these
in
part
after
Conversion
.
When
thus
our
Savior
is
exalted
in
the
Highest
strain
of
Eminency
,
and
activity
or
al
these
Divine
Excellencies
and
Perfections
,
far
above
al
Principalities
;
so
that
he
stands
fully
possessed
of
al
right
in
fulness
of
Communication
,
and
the
fulness
of
al
exercise
for
immediate
dispensation
(
How
Christ
hath
Glory
given
him
,
we
have
shewed
before
)
So
that
there
is
no
impediment
in
regard
of
Enemies
,
World
,
Flesh
,
Devil
to
oppose
;
no
weakness
on
our
part
to
receive
it
;
no
stoppage
on
Christs
part
,
either
in
regard
of
his
Covenant
,
or
Counsel
,
and
way
of
his
Providence
,
to
cause
him
to
withhold
the
letting
in
of
the
ful
●ou●●●
of
his
saving
Grace
and
Mercy
in
that
ful
measure
the
Saints
can
attain
in
the
Body
of
Christ
.
2.
What
it
is
to
behold
this
Glory
.
For
Answer
,
enquire
two
Things
:
-
1.
What
this
Beholding
implies
.
-
2.
The
Manner
how
it
is
done
.
First
:
The
Word
translated
here
,
to
Behold
,
carries
three
things
in
it
.
-
1.
An
attentive
eye
,
and
a
setled
holding
of
our
Mind
and
thoughts
about
the
things
that
are
presented
to
our
understanding
,
Heb.
7.4
.
Now
consider
how
great
this
man
was
.
When
the
holy
Apostle
would
draw
the
Hebrews
to
the
serious
attendance
of
the
excellency
of
the
Type
,
and
so
of
our
Savior
,
who
was
typified
by
Melchizedek
;
he
bid
them
to
consider
;
hold
their
thoughts
bent
to
the
object
of
so
worthy
attention
.
-
2.
It
implies
a
through
viewing
of
the
whol
compass
of
any
thing
thus
presented
to
consideration
,
and
so
the
word
is
very
often
used
among
Heathen
Authors
,
to
pass
as
a
Traveller
from
one
place
to
another
,
to
acquaint
a
mans
self
with
the
manners
,
and
condition
of
the
place
,
and
people
,
to
the
ful
.
So
when
the
Mind
travels
to
and
fro
in
a
serious
contemplation
of
that
which
is
offered
to
our
Apprehensions
,
with
a
careful
search
and
observation
,
to
take
the
scantling
of
whatever
on
circumstances
of
any
conceived
worth
may
be
in
it
.
Luke
,
23.49
.
It
's
said
the
women
that
followed
Christ
from
Galilee
stood
aloof
off
,
beholding
those
things
.
They
kept
al
the
carriages
and
occurrences
of
what
be●el
our
Savior
from
first
to
last
.
-
3.
Not
only
a
mans
apprehension
comes
to
be
exercised
,
as
in
the
two
former
;
but
the
quality
and
nature
of
the
thing
,
comes
so
to
be
taken
into
our
observation
and
consideration
;
That
the
heart
comes
to
be
experimentally
affected
therewith
,
John
12.19
.
Do
ye
not
see
how
ye
profit
nothing
,
The
whol
World
follows
him
:
that
is
,
your
own
sence
and
experience
wil
give
you
proof
and
evidence
,
that
this
your
opposition
,
wil
do
no
good
.
To
behold
then
,
the
Glory
of
Christ
,
is
,
by
an
actual
and
attentive
survey
of
the
excellency
thereof
,
to
be
suitably
,
or
experimentally
affected
therewith
.
2.
The
Manner
how
this
is
done
,
appears
in
three
Things
:
-
1.
Immediately
,
as
he
is
then
pleased
to
shine
in
,
and
send
in
beams
of
his
Grace
and
Holiness
,
directly
and
nextly
upon
the
Soul
,
1
Cor.
13.12
.
We
now
see
through
a
Gla●s
darkly
:
as
the
excellency
of
our
Savior
comes
covered
and
vailed
in
Providences
and
Ordinances
,
and
so
made
liable
to
the
dimness
or
our
Eye
,
while
we
walk
in
the
shadow
of
darkness
here
.
As
the
Soul
of
a
man
,
which
cannot
come
to
our
view
in
regard
of
its
Spiritual
Nature
,
yet
we
perceive
the
presence
of
it
,
as
it
's
speaking
in
the
tongue
,
and
stirring
in
other
parts
of
the
Body
.
So
▪
-
2.
We
see
him
then
more
fully
,
wese
11.
more
of
him
,
and
the
excellency
of
his
Glory
,
than
can
be
attained
in
this
Life
,
1
John
3.2
.
●●e
shall
see
him
as
he
is
,
that
is
,
in
himself
.
We
here
appre●end
so
much
of
Christ
as
the
Ordinances
either
present
,
or
convey
in
the
work
thereof
,
either
according
to
its
weakness
,
or
Gods
blessing
.
One
text
affords
matter
of
Humiliation
,
another
of
Comfort
,
another
of
Direction
;
and
that
so
much
of
Christ
as
he
wil
drop
in
,
in
this
or
that
Ordinance
:
and
how
li●tle
do
we
see
of
hin●●
yet
that
's
al
we
seek
;
and
that
's
al
the
good
we
can
receive
to
do
us
good
.
But
them
●hrist
in
the
glorious
sufficiency
of
the
fulness
of
his
Grace
,
shal
shine
in
a-main
upon
the
mind
,
in
the
ful
beauty
of
it
.
Al
Comfort
,
and
Peace
,
and
Grace
of
al
kinds
,
shal
like
a
mighty
stream
,
take
up
the
whol
man
.
Here
by
re-tale
,
as
persons
who
are
poor
,
buy
,
and
bring
in
their
Provisions
.
Then
by
whol-sale
.
Here
the
Light
of
the
Sun
shining
in
a
crevis
,
and
day-hole
,
leaves
yet
the
place
dark
,
but
then
the
Lord
Christ
shal
arise
as
the
Sun
of
Righteousness
,
and
fil
(
as
that
the
whol
Heaven
;
so
this
)
the
whol
heart
.
So
Christ
shines
in
the
Counsels
,
Comrorts
&c.
of
the
Ministry
of
the
Word
,
and
makes
us
see
the
Day-star
arising
,
but
stil
there
be
shadows
:
But
then
he
wil
arise
in
our
hearts
,
and
al
these
shadows
shal
fly
away
.
I
shall
know
as
I
am
known
.
-
3.
Most
effectually
and
powerfully
,
1
John
.
3.2
.
It
's
the
Inference
the
Apostle
makes
,
and
the
reason
he
brings
to
force
this
Consequence
,
and
that
infallibly
.
We
shal
be
like
him
;
How
comes
that
?
We
shall
see
him
as
be
is
.
For
as
the
Spirit
of
Christ
,
by
his
Special
presence
in
the
Soul
,
and
work
upon
it
,
is
the
only
Author
of
al
Grace
and
Holiness
,
which
we
do
here
,
or
shal
hereafter
possess
,
2
Cor.
3.18
.
We
are
transformed
into
one
degree
of
glorious
Grace
from
another
,
by
the
same
Spirit
.
So
the
Spirit
of
God
,
useth
first
to
enlighten
our
minds
,
a●
the
first
means
,
whereby
he
comes
to
make
way
for
himself
into
the
heart
,
and
to
communicate
al
that
glorious
Grace
to
those
,
upon
whom
he
is
pleased
to
bestow
it
.
And
hence
our
Savior
,
when
he
would
difference
his
Servants
from
the
wicked
in
the
World
to
whom
he
never
intends
any
saving
good
,
nor
do
they
partake
thereof
,
he
gives
this
as
a
ground
,
John
14.17
.
The
Father
will
send
his
Spirit
of
Truth
,
whom
the
World
cannot
receive
,
because
it
seeth
him
not
,
neither
knoweth
him
;
but
ye
know
him
.
No
Spirit
,
no
Grace
.
But
the
World
hath
no
Spirit
,
because
they
cannot
receive
him
;
and
that
because
they
do
not
see
not
know
:
But
they
see
,
therefore
receive
,
and
therefore
have
the
Spirit
,
and
therefore
have
Grace
:
and
therefore
the
Apostle
concludes
,
1
John
3.6
.
Whoever
sinneth
,
hath
not
seen
him
,
nor
known
him
.
True
,
it
is
possible
the
wicked
may
have
a
glimmering
of
the
Truth
,
and
hear
tel
of
a
Christ
,
by
the
common
bruit
of
the
World
,
as
they
read
such
things
writ
:
But
this
is
a
false
Light
,
the
Star-light
of
some
common
apprehensions
of
Reason
,
Arguments
which
are
presented
to
us
in
Speech
and
Discourse
.
But
the
Apostle
ads
,
Eph.
4.20
.
If
ye
have
heard
and
learned
Christ
,
and
been
taught
by
him
as
the
Truth
is
in
Jesus
.
Ye
have
heard
of
the
Truth
and
Christ
,
as
then
are
in
words
which
report
him
,
as
Arguments
and
Reasons
which
discourse
and
dispute
about
him
;
but
the
Truth
as
it
is
in
Jesus
,
as
it
issues
from
a
Jesus
,
from
a
Savior
,
and
from
that
saving
,
enlightening
,
over-powring
work
;
when
it
's
set
on
by
the
hand
of
a
Jesus
,
not
by
Man
,
Education
,
or
Disputation
,
then
it
wil
make
men
to
put
off
the
old
man
,
and
be
renewed
in
the
spirit
of
their
minds
.
This
the
eyeing
of
Jesus
in
a
right
manner
in
this
Life
,
wil
do
.
But
when
we
come
to
see
Christ
as
he
is
in
his
Glory
,
all
those
impediments
which
either
stopped
,
or
lessened
the
work
of
the
Spirit
from
conveying
that
fulness
of
Grace
,
which
otherwise
it
would
,
and
by
which
we
might
have
been
perfectly
like
him
,
are
then
taken
away
.
Now
the
impediments
which
stop
the
current
and
passage
of
the
Spirit
are
,
either
in
regard
of
the
means
,
whereby
he
is
dispensed
,
or
in
regard
of
our
hearts
,
wherein
he
is
received
.
1.
For
the
means
;
they
are
either
narrow
,
as
Conduits
from
the
Fountain
,
or
Creeks
from
the
Sea
,
of
smal
power
,
and
convey
little
help
in
spiritual
supply
,
as
Word
and
Sacraments
.
Or
else
the
Instruments
are
weak
and
cracked
,
and
so
stop
the
stream
,
and
corrupt
,
and
sinful
;
and
therefore
though
not
utterly
hinder
the
work
of
the
Spirit
,
yet
wrong
and
defile
it
much
.
But
then
the
Lord
Christ
wil
do
his
work
by
himself
,
when
his
Spirit
shal
have
ful
scope
;
the
narrowness
of
means
shal
not
streighten
him
,
the
weakness
of
instruments
hinder
him
,
to
express
the
ful
power
of
his
Grace
in
ful
perfection
,
but
God
shall
now
be
all
in
all
,
1
Cor.
15.28
.
1.
Whatever
Word
,
and
Sacraments
,
and
Prayer
,
could
,
or
did
convey
;
whatever
the
Power
of
Ordinance
,
the
Ministry
of
the
Word
,
the
Counsel
of
Saints
,
endeavored
to
work
in
you
;
he
wil
be
instead
of
al
,
and
do
more
than
al.
Ye
prayed
for
a
Christ
,
did
ye
not
?
Ye
heard
for
a
Christ
,
received
for
a
Christ
,
conferred
,
humbled
,
to
come
more
neer
a
Christ
,
to
enjoy
more
of
him
,
do
more
for
him
:
Alas
,
that
Christ
ye
desired
to
hear
some
Tidings
of
,
ye
shal
see
him
,
not
in
weakness
of
Ordinances
,
Ministry
of
his
Servants
,
&c.
ye
shal
see
him
as
he
is
,
in
the
highest
strain
of
Eminency
of
al
Grace
,
acting
to
its
utmost
for
your
good
,
that
which
they
all
could
not
do
.
They
did
convey
but
imperfect
power
against
sin
,
peace
and
comfort
to
your
Conscience
:
but
now
ye
shal
find
al
power
perfectly
,
and
constantly
,
gloriously
conveyed
from
this
Glory
of
Christ
.
2.
There
shal
be
no
impediment
to
hinder
or
streighten
the
Spirit
from
conveying
;
no
impediment
on
our
part
,
no
hindrance
in
our
Souls
,
because
they
shal
readily
receive
the
ful
impression
of
Grace
.
The
set
frame
and
face
of
the
Soul
being
alone
for
Christ
,
and
towards
him
.
The
whol
imployment
of
the
whol
man
being
nothing
else
,
but
to
attend
upon
Christ
,
and
to
submit
to
him
,
to
be
carried
by
the
presence
,
power
,
and
influence
of
his
Spirit
alone
.
Look
as
it
is
with
In-mates
under
a
Roof
;
the
one
is
constrained
to
confine
himself
,
to
heap
up
,
and
tumble
his
Houshold-stuff
together
,
because
he
hath
not
room
to
set
it
forth
:
but
when
al
are
outed
,
and
he
hath
ful
scope
in
his
House
and
Family
,
he
may
order
al
in
their
ful
beauty
.
So
here
,
pa●●ly
our
Corruptions
,
partly
the
World
,
and
Earthly
occasions
keep
house
with
Christ
;
thoughts
of
Christ
,
and
the
Family
,
●are
for
the
Promises
,
and
for
Provision
also
;
pains
and
labor
to
settle
our
Spiritual
,
the
like
contrivements
to
suit
our
temporal
Condition
:
and
al
takes
up
,
if
not
take
off
,
and
carri●●
our
minds
and
thoughts
,
our
hearts
,
our
care
;
so
that
Christ
,
and
the
works
of
his
Grace
,
are
crowded
into
corners
and
narrows
:
But
then
the
House
wil
be
free
,
the
heart
quit
of
al
these
,
and
Christ
wil
have
ful
scope
.
Hence
the
Apostle
,
1.
Thes.
4.17
.
We
shall
ever
be
with
him
.
We
are
now
pestered
with
unwelcome
guests
,
which
we
cannot
send
going
,
Pride
and
Peevishness
,
Wearishness
,
sluggishness
,
&c.
and
they
are
with
us
in
our
Prayers
,
Duties
,
Hearing
,
Conferences
:
Whence
it
is
we
crowd
Christ
into
a
narrow
corner
,
not
an
Ear
to
hear
,
a
Mind
to
attend
,
our
Prayers
few
and
faint
,
&c.
We
are
mated
,
and
molested
with
Friends
,
miseries
,
wants
,
necessities
,
families
,
occasions
,
they
are
calling
and
crowding
.
But
then
the
Coast
wil
be
cleer
,
we
shal
only
be
with
Christ
.
Thus
the
Apostle
speaking
concerning
fasting
and
Prayer
,
enjoyns
the
Man
and
Wife
to
part
mutual
Company
and
Society
,
and
forsake
their
Contentments
in
their
mutual
fellowship
,
1
Cor.
7.5
.
that
they
might
give
themselves
to
Prayer
.
While
we
live
here
,
we
give
away
some
Love
,
bestow
some
delight
,
spend
some
thoughts
and
affections
,
take
some
content
in
these
;
therefore
he
would
have
them
al
laid
aside
,
that
we
might
give
our selves
,
&c.
Now
this
shal
be
done
at
that
day
:
nay
not
only
,
and
alone
bound
for
Christ
:
But
now
it
's
the
whol
imployment
of
the
Soul
to
attend
upon
him
;
the
Soul
hath
none
other
to
see
,
nothing
else
to
do
.
Rev.
14.4
.
They
follow
the
Lamb
where
ever
be
goes
;
see
no
Wife
,
nor
Child
,
nor
Friend
,
nor
Honor
,
Pleasure
,
but
Christ
only
;
Old
things
are
passed
:
Have
none
to
love
,
to
desire
,
to
delight
in
,
to
be
satisfied
with
,
but
Christ
alone
.
Now
we
send
our
thoughts
and
affections
upon
other
Errands
.
If
a
man
knew
nothing
,
loved
nothing
,
needed
nothing
,
but
one
thing
,
how
would
that
carry
him
,
command
him
,
prevail
with
him
?
3.
How
this
brings
in
this
Happiness
.
Answ.
Upon
a
double
Ground
:
and
here
we
have
a
double
Reason
of
the
Point
.
1.
Because
men
come
to
receive
more
of
God
,
and
that
in
the
most
intimate
and
inward
manner
:
and
this
is
one
end
of
the
great
Works
of
God
in
our
Creation
and
Redemption
,
of
our
being
men
and
Christians
,
that
he
might
leave
the
impressions
and
manifestations
of
himself
,
and
his
Divine
perfections
upon
us
,
whom
he
would
have
to
be
Monuments
of
those
everlasting
Mercies
,
and
glorious
Attributes
through
al
Eternity
.
For
God
cannot
but
work
for
his
own
Glory
;
and
because
there
can
be
no
addition
made
to
himself
,
who
is
infinite
in
al
his
Excellencies
,
therefore
there
must
be
only
a
manifestation
of
these
,
and
this
is
the
aim
of
al
Gods
Counsels
.
He
wil
shew
forth
,
and
make
Editions
of
his
glorious
Grace
and
Mercy
,
which
may
be
seen
,
and
read
,
and
acknowledged
;
therefore
a
world
,
therefore
a
man
;
and
he
a
Vessel
of
glorious
Grace
:
When
they
partake
most
of
his
glorious
Mercy
,
and
are
tunn'd
top
ful
of
glory
,
and
there
is
nothing
els
;
Then
the
Lord
attains
the
end
of
the
work
of
his
Grace
.
For
it
s
not
Heaven
,
the
place
,
nor
the
freedom
from
evil
,
or
the
presence
and
confluence
of
al
pleasure
,
or
our
being
there
that
makes
us
happy
:
But
the
injoyment
of
God
in
al
his
perfections
;
and
should
he
withdraw
himself
,
Heaven
were
a
Hel
,
and
we
as
miserable
as
Devils
.
We
then
attain
our
supream
happiness
,
when
we
attain
our
end
,
and
our
good
is
,
to
have
more
of
God
.
Whom
have
I
in
Heaven
but
thee
?
That
Christ
may
be
glorified
in
life
and
death
.
It
s
part
of
the
scope
of
Gods
proceeding
at
the
day
of
judgment
.
2.
Thess.
1.10
.
He
wil
be
glorious
in
his
Saints
,
but
admired
in
al
those
that
beleeve
.
He
wil
be
glorious
in
the
Eyes
of
al
standers
by
,
Angels
and
Devils
,
for
the
Grace
that
then
shal
be
expressed
in
the
Saints
:
But
that
by
faith
they
have
received
Christ
,
and
come
to
be
one
with
God
through
him
,
and
receive
al
by
him
,
this
dazels
the
Eyes
of
Angels
,
and
amazeth
the
hearts
of
Devils
.
Yea
it
s
a
work
beyond
admiration
implies
some
thing
unexpected
,
such
as
we
cannot
tel
the
reason
of
,
that
is
matter
of
admiration
,
is
not
in
comprehension
.
The
Devils
have
seen
men
holy
and
innocent
and
unblamable
,
as
Adam
in
Paradise
.
But
when
the
Devils
shal
see
such
as
were
haters
of
Christ
and
God
,
to
receive
Christ
,
and
to
be
made
one
with
God
,
through
him
:
to
have
God
to
be
al
in
al
,
when
they
were
without
God
in
the
world
,
this
wil
make
Angels
to
be
swallowed
up
in
admiration
.
This
is
an
especial
part
of
that
reward
that
God
hath
promised
unto
his
:
not
to
have
freedom
from
annoyance
,
nay
the
presence
of
evil
,
but
to
have
himself
:
God
communicating
himself
in
al
the
fulness
of
perfections
fully
to
the
Soul
,
as
it
is
capable
of
.
God
is
the
Objective
happiness
to
the
Soul
in
himself
,
and
so
its
equal
to
al
:
but
God
communicating
himself
in
his
fulness
,
as
far
as
a
sinner
is
capable
,
is
part
of
that
special
reward
we
have
in
Heaven
.
Gen.
15.1
.
Lament:
3.24
.
2.
Reas.
More
of
our
Souls
are
for
God
.
For
now
the
strength
of
the
whole
man
is
wholly
spent
and
exercised
in
the
injoying
of
God
,
and
him
only
and
immediately
.
God
without
means
:
God
instead
of
al
means
:
God
only
and
no
means
.
Now
some
love
,
and
joy
,
and
desire
&c.
Is
spent
upon
the
choice
ordinances
:
But
then
none
of
al
these
,
are
in
the
Eye
and
desire
;
but
al
the
faculties
of
the
Soul
are
fully
taken
up
with
God
.
This
is
the
errand
of
our
lives
,
and
the
end
why
we
came
into
the
world
.
This
is
intimated
in
.
2.
Thess.
1.11
,
12.
Wherefore
I
pray
alwaies
for
you
,
that
God
would
make
you
worthy
of
your
Calling
,
and
fulfil
al
the
good
pleasure
of
his
goodness
,
and
the
work
of
faith
with
power
,
That
the
Name
of
our
Lord
Jesus
Christ
may
be
glorified
in
you
,
and
you
in
him
,
according
to
the
Grace
of
God
,
and
our
Lord
Jesus
Christ
.
The
meaning
is
,
That
God
would
Count
them
worthy
of
their
calling
;
That
is
,
the
glory
unto
which
they
were
called
:
and
so
Fulfil
al
the
good
pleasure
of
his
goodness
;
that
is
,
fully
bestow
al
that
special
good
which
in
the
purpose
of
his
good
pleasure
,
he
intended
to
them
,
and
the
work
of
Faith
with
power
;
that
is
,
bring
the
work
of
faith
to
perfection
.
Now
the
end
of
al
that
glory
and
fulness
of
al
perfection
and
spiritual
good
he
prayes
for
,
is
,
-
1.
That
the
Name
of
Christ
]
That
is
,
Christ
as
made
known
in
his
word
,
Offices
,
and
the
great
work
of
Redemption
.
Might
be
made
glorious
in
you
,
in
receiving
this
and
the
impression
of
this
,
that
is
,
that
it
may
be
said
,
See
what
the
Lord
Christ
hath
done
.
-
2.
And
you
al
may
be
made
glorious
and
glorified
,
not
in
you
selves
,
but
as
you
are
in
him
.
As
he
made
glorious
in
you
by
receiving
:
So
you
may
be
glorified
in
him
,
by
returning
al
to
him
,
while
you
,
Put
forth
the
exercise
of
all
upon
Christ
,
and
through
him
,
upon
God
.
You
by
receiving
of
Grace
become
to
have
his
image
:
by
the
exercise
of
Grace
,
you
become
to
be
like
him
,
and
suck
out
the
sweet
of
that
infinite
good
that
is
in
him
.
For
herein
lies
the
beatifical
Vision
of
God
.
If
truly
glorious
and
efficatious
,
brings
in
the
fruition
of
him
and
his
goodness
,
which
is
our
last
end
,
and
chiefest
good
,
which
is
not
to
be
in
Heaven
,
but
to
please
God
,
and
choose
his
wil
,
wil
his
wil.
We
meet
with
God
,
and
suck
out
a
satisfying
goodness
in
him
in
so
doing
,
this
is
one
end
.
But
both
these
are
to
be
attended
and
neither
seperated
from
the
other
.
The
wel-working
and
exercise
of
our
Grace
is
the
end
:
but
that
Barely
I
doubt
wil
not
do
it
.
For
no
creature
can
give
content
to
the
Soul
,
but
our
wel-working
is
a
creature
.
Therefore
with
that
I
added
also
,
A
rellish
of
satisfying
goodness
,
or
comprehending
of
that
goodness
,
That
is
,
God
in
his
goodness
,
by
acting
upon
him
,
and
we
communicating
from
him
,
al
the
perfection
we
are
capable
of
.
We
may
be
said
to
be
like
God
,
and
to
have
his
Image
,
because
we
have
Grace
.
But
we
are
most
like
him
,
and
communicate
most
of
al
good
from
him
,
when
we
close
with
him
in
the
act
of
his
Grace
.
Satisfie
me
with
thy
mercy
.
I
shal
behold
thy
Face
,
and
be
satisfied
.
The
issue
is
,
If
by
our
beholding
of
the
glory
of
Christ
so
immediately
,
effectually
,
we
receive
more
of
God
,
are
more
for
God
in
meeting
with
him
,
and
sucking
out
satisfying
good
from
him
,
Then
the
happiness
of
out
being
in
Heaven
is
to
behold
the
glory
of
our
Lord
Christ
.
USE
,
1.
Instruction
.
We
have
here
a
Cordial
against
Death
.
This
should
make
the
Saints
willing
to
die
,
that
they
may
gaze
upon
the
unmovable
glory
of
a
Christ
,
and
be
made
truly
and
gloriously
happy
thereby
.
It
was
Davids
longing
from
that
little
glimpse
he
had
once
found
.
Psal.
63.1
,
3.
My
Soul
thirsteth
&c.
That
I
may
see
thee
,
as
somtimes
I
have
seen
thee
.
So
say
thou
,
I
have
seen
the
Lord
in
his
word
,
when
he
humbled
me
;
in
his
promises
,
when
he
hath
comforted
me
,
in
his
sacraments
when
he
strengthened
me
;
Oh
that
I
may
once
see
him
,
as
he
is
.
The
glory
of
that
Wisdom
,
that
I
may
never
erre
more
,
the
glory
of
that
mercy
,
that
I
may
never
fear
,
stagger
any
more
,
that
Grace
,
that
I
may
never
be
foiled
any
more
.
Thus
Job
,
I
know
my
Redeemer
&c.
The
marriner
wil
be
content
to
split
the
Vessel
if
there
be
no
other
way
to
get
to
the
Haven
.
USE
.
2.
Examin
.
Whether
we
ever
knew
the
Lord
aright
or
no.
Whether
it
be
a
savor
of
knowledg
,
or
a
Visard
of
knowledg
.
If
thou
hast
true
sight
of
the
glory
of
Christ
.
It
wil
make
thee
a
heavenly
and
glorious
Christian
:
It
wil
make
thee
like
the
Christ
thou
seest
in
part
,
and
hereafter
in
perfection
:
then
in
ful
measure
,
but
here
in
some
truth
.
If
the
Eye-salve
shal
be
right
,
it
heals
the
Sore
,
of
the
Eye
,
as
wel
as
recover
the
sight
of
it
.
Otherwise
hadst
thou
al
knowledg
,
couldst
thou
search
al
secrets
,
and
yet
thy
learning
and
skil
left
thee
as
sensual
,
as
careless
as
ever
,
thou
hast
happily
seen
the
glory
of
some
learning
and
Wisdom
of
words
but
thou
never
hadst
a
speculation
indeed
of
the
glimpse
of
the
glory
of
Christ
in
the
reality
of
it
.
Isa.
6.5
.
That
Vision
of
the
Prophet
,
see
what
a
disposition
it
wrought
in
him
,
This
sight
makes
him
sit
down
confounded
.
This
knowledg
is
like
the
Sun
rising
,
that
scatters
al
Clouds
,
Star-light
leaves
it
dark
.
False
light
,
like
lightning
,
leaves
the
mind
and
heart
as
dark
and
corrupt
as
it
was
before
.
Eph.
4.18
,
19.
1
Joh.
3.6
.
USE
,
3.
Of
Direction
.
What
Price
we
should
put
upon
the
knowledg
of
Christ
,
how
much
desire
it
,
what
Indeavor
to
attain
it
.
Prize
it
above
Heaven
,
desire
it
more
than
Heaven
,
indeavor
to
attain
it
rather
than
Heaven
it self
;
for
indeed
it
is
better
.
There
were
no
glory
in
Heaven
,
but
that
we
behold
this
glory
of
Christ
.
Thus
Paul
desires
.
Phil.
3.10
.
This
the
Saints
have
counted
the
peculiar
evidence
of
Gods
favor
,
as
Moses
.
Exod.
33.18
.
It
s
the
greatest
trade
the
Saints
take
up
in
Heaven
;
let
us
then
begin
Heaven
upon
Earth
;
take
up
our
thoughts
with
that
now
,
upon
which
we
shal
gaze
through
al
eternity
.
This
is
the
end
of
al
ordinances
,
the
scope
of
our
Praying
,
Hearing
,
Preaching
,
attendance
upon
al
Duties
:
we
preach
for
this
,
ye
pray
for
this
,
That
when
al
the
Churches
shal
meet
together
we
may
come
to
the
unity
of
the
faith
,
and
the
acknowledgment
of
the
Son
of
God
.
It
was
that
Son
of
God
,
that
pardoned
my
sin
,
quieted
my
conscience
,
comforted
my
Soul
.
And
mine
also
say
ye
,
or
els
I
had
perished
:
and
mine
also
,
or
I
had
been
everlastingly
discouraged
.
When
we
shal
never
cease
the
seeing
,
admiring
,
adoring
the
glorious
perfections
of
his
Son
;
let
us
now
begin
to
search
after
them
;
Means
are
Three
.
1.
Keep
the
Conscience
convinced
,
and
the
heart
perswaded
,
that
as
al
power
is
given
to
Christ
in
Heaven
and
Earth
,
so
al
good
that
is
done
to
his
in
spiritual
things
,
and
al
deliverances
for
his
accomplished
,
are
wrought
by
him
,
and
he
is
ready
for
the
relief
of
his
.
Act.
2.33
.
Know
assuredly
saies
Peter
,
That
Christ
,
whom
ye
have
crucified
,
him
hath
God
raised
,
he
hath
shed
down
that
wh●ch
ye
see
.
I
see
him
standing
at
the
right
hand
of
the
Father
.
Know
ye
Devils
,
I
see
the
glory
or
that
mercy
that
did
rescue
me
from
their
rage
,
els
I
had
been
cooped
up
with
you
in
the
chains
or
darkness
.
Be
it
known
unto
you
ye
damned
creatures
,
this
is
the
Son
of
God
,
the
glory
of
whose
conquering
Grace
hath
broke
my
flinty
heart
,
or
els
I
had
burned
in
Hel
with
you
:
that
wretched
Creature
that
was
proud
,
and
is
now
humbled
,
as
ye
see
:
he
that
was
estranged
from
God
and
Heaven
,
and
is
now
called
,
converted
,
comforted
,
Know
that
Christ
hath
shed
down
that
Grace
ye
now
see
.
He
hath
done
there
great
things
.
2.
Hold
those
glorious
excellencies
unto
the
Eye
of
the
Soul
,
that
they
may
never
depart
away
from
it
,
nor
the
Soul
withdraw
it self
from
them
,
until
they
leave
an
impression
upon
it
.
Therefore
if
any
thing
besides
come
in
the
way
between
the
Soul
and
Christ
,
or
would
cal
off
the
Soul
,
attend
it
not
.
If
any
thing
be
presented
against
this
to
lessen
the
worth
or
necessity
,
hear
it
not
,
regard
it
not
.
Keep
these
in
thy
thoughts
.
1
Chro.
9.18
.
Be
in
these
.
1
Tim.
4.15
.
As
in
infusions
,
dayly
,
though
easie
,
Heats
leave
a
Tincture
of
the
vigor
and
vertue
of
the
Herb
,
or
mettal
,
behind
them
Dayly
company
keeping
is
the
next
way
of
moulding
each
into
other
.
When
men
prohibite
al
other
goods
to
be
brought
,
so
that
Chapmen
see
none
beside
,
then
they
sel
their
own
.
3.
A
heart
willing
and
yieldable
to
give
way
to
those
glorious
operations
of
Christ
and
the
dispensations
of
himself
unto
the
Soul
.
Prov.
2.10
.
He
doth
not
work
because
we
stop
the
way
,
and
would
not
have
him
work
.
Ye
wil
find
generally
a
loathness
and
going
off
from
a
truth
,
if
you
want
the
good
of
it
,
and
find
not
the
benefit
of
it
.
Jsiah
his
h●art
●●e●●ed
.
The●
is
an
instruction
sealed
,
when
al
parts
be
apr●●d
.
Your
Souls
refuse
comfort
,
peace
,
and
assurance
,
unless
it
be
granted
on
your
manner
,
and
therefore
God
seals
it
not
up
in
the
Soul
.
VERSE
,
25.26
.
Righteous
Father
,
the
world
doth
not
know
thee
but
I
have
known
thee
,
and
these
know
that
thou
hast
sent
me
.
And
I
have
declared
&c.
THe
verse
containes
the
close
of
our
Saviors
prayer
;
wherein
he
ascends
in
his
thoughts
and
desires
to
the
utmost
top
of
that
heavenly
happiness
,
that
can
be
enjoyed
,
or
in
truth
begged
for
the
Saints
when
they
shal
come
to
the
end
of
their
Hopes
.
And
herein
he
reserves
the
best
until
last
,
leaves
a
sweet
●a●ewel
and
rellish
,
that
he
might
raise
up
his
own
heart
,
and
the
hearts
of
his
Disciples
to
the
highest
pi●ch
,
not
only
leads
and
presents
them
to
the
throne
of
glory
,
puts
them
in
the
armes
of
his
mercy
,
but
leaves
them
in
the
bosom
,
yea
lodgeth
them
in
the
heart-Blood
of
his
Fatherly
love
and
faithfulness
,
which
doth
not
only
exceed
the
very
expectation
of
a
Creature
,
as
he
came
out
of
Gods
hands
,
and
needs
look
no
further
than
the
perfection
of
Adam
and
Innocency
would
carry
him
into
:
but
swallows
up
the
Soul
in
everlasting
admiration
:
that
he
should
come
so
neer
unto
God
,
and
be
received
in
that
indeared
affection
of
a
Father
,
that
he
is
entertained
with
no
less
,
but
the
like
love
,
as
Jesus
Christ
hath
been
beloved
of
God
and
the
Father
of
love
.
We
are
then
come
to
the
Pinnacle
of
the
perfection
of
happiness
it self
,
and
there
seems
to
be
somthing
more
,
&
one
step
higher
,
than
the
glorious
Grace
of
Heaven
;
look
we
only
to
the
glory
of
that
Grace
,
that
shal
be
imprinted
upon
the
Saints
and
perfected
in
them
at
that
time
.
Here
we
have
the
Diamond
of
the
Crown
of
glory
even
the
love
of
the
Father
whereby
he
hath
loved
Christ
himself
,
and
which
is
better
than
life
it self
,
or
sanctifying
Grace
it self
;
when
it
is
come
to
the
greatest
perfection
,
as
we
shal
indeavor
to
speak
to
it
,
when
we
come
to
that
place
.
It
s
the
last
resolution
of
Pauls
confidence
,
and
the
top
of
the
rock
,
whereon
the
Soul
rests
,
It
s
beyond
al
gunshot
.
I
am
peeswaded
&c.
That
neither
Principalities
nor
powers
&c.
Shal
ever
be
able
to
separate
us
from
the
love
of
God
in
Christ
.
It
was
before
al
these
,
therefore
it
cannot
be
reached
by
any
of
these
.
In
the
twenty
fifth
,
and
twenty
sixth
Verses
we
have
two
things
.
-
1.
A
description
of
the
person
,
to
whom
the
Prayer
is
made
;
Righteous
Father
;
an
expression
not
recorded
in
al
the
new
Testament
beside
:
nor
can
I
sodainly
find
it
in
al
the
Old
.
As
though
it
were
reserved
on
purpose
for
this
place
.
And
for
this
Prayer
of
our
Savior
.
-
2.
The
Prayer
it self
,
wherein
are
four
Particular
.
-
1.
The
thing
our
Savior
eyes
and
desires
:
in
the
last
words
,
That
the
love
&c.
-
2.
The
Party
who
intreats
in
their
behalf
.
-
3.
The
persons
for
whom
;
whose
worth
and
excellency
is
here
set
forth
by
their
effects
,
and
that
special
Communion
,
and
Communication
,
or
intercourse
between
them
and
the
Father
.
-
1.
I
know
thee
.
-
2.
These
also
know
that
thou
hast
sent
me
.
-
3.
A
dis-similitude
,
and
unlike
Condition
of
the
wicked
;
The
World
doth
not
know
thee
.
-
4.
The
Means
here
used
,
and
that
which
is
resolved
on
,
to
be
improved
for
this
end
,
that
it
may
be
attained
,
which
is
sought
for
with
such
earnestness
:
I
have
manifested
thy
Name
,
and
will
manifest
it
.
Begin
we
with
the
Description
of
the
Person
,
Righteous
Father
.
In
the
words
,
our
Savior
looks
at
God
,
and
at
that
in
God
,
which
might
give
him
greatest
encouragement
to
seek
,
and
greatest
assurance
to
speed
of
that
,
which
he
did
desire
from
the
hand
of
the
Lord
.
Righteous
.
]
This
is
attended
in
a
double
Consideration
,
so
far
as
suits
the
place
and
purpose
in
hand
.
1.
Properly
,
speaking
according
to
our
apprehension
,
and
the
practice
of
the
vertue
in
our
ordinary
converse
betwixt
man
and
man
;
it
's
that
vertue
,
whereby
we
give
every
one
their
due
:
and
that
is
either
by
way
of
distribution
,
called
distributive
Justice
,
in
giving
Honor
to
whom
Honor
belongs
;
or
of
Commutation
,
in
our
Contracts
and
Bargainings
,
when
we
make
payment
according
to
the
worth
and
price
of
things
,
called
Commutative
Justice
;
or
else
Corrective
Justice
,
when
in
Civil
Judicature
of
Causes
and
Persons
,
we
respect
no
mans
Person
,
but
the
equity
and
right
of
the
Cause
;
and
give
to
every
Cause
his
ful
due
.
Some
Needle-headed
men
,
who
are
sharp
,
and
Eagle-sighted
in
the
search
of
Secrets
,
they
have
conceived
,
and
concluded
;
That
this
Commutative
Justice
cannot
be
attributed
to
God
.
For
they
imagine
it
would
cast
some
kind
of
disparagement
and
imperfection
upon
the
Majesty
of
the
Almighty
.
1.
That
God
should
be
bound
,
and
become
a
Debtor
to
the
Creature
.
2.
Where
Commutative
Justice
is
,
there
one
may
receive
somthing
from
another
,
as
wel
as
give
somthing
to
another
.
With
this
I
wil
not
now
meddle
,
because
it
is
not
the
special
intent
of
the
place
.
However
,
I
confess
the
subtilty
of
the
Conceit
,
wil
not
easily
satisfie
my
Apprehension
.
For
I
see
no
more
disparagement
put
upon
God
to
be
bound
by
the
Goodness
of
his
Nature
,
than
to
be
bound
by
his
free
Prom●e
.
He
is
Debtor
to
his
own
wil
in
the
one
,
as
to
his
Nature
in
the
other
.
Nor
do
I●ee
what
prejudice
is
done
to
the
Soveraignty
of
Gods
Wil
,
and
absolute
Dominion
,
to
say
,
The
goodness
of
his
Will
,
cannot
go
cross
to
his
Justice
,
then
it
cannot
go
cross
to
his
infinite
Wisdom
,
and
Prudence
,
which
all
grant
.
Besides
,
Justice
is
exercised
according
to
the
Nature
of
that
Commerce
and
Intercourse
which
is
betwixt
the
Parties
with
whom
it
is
exercised
.
As
the
Justice
of
God
,
may
have
wrong
by
the
breach
of
a
Rule
:
so
it
may
receive
content
and
satisfaction
equally
by
the
full
restoring
of
a
Rule
.
Though
no
intrinsecal
hurt
can
be
done
to
the
Essence
of
God
;
for
in
that
there
is
no
intercourse
of
Justice
,
betwixt
the
Creature
,
and
Creator
.
Yet
there
may
be
wrong
done
to
the
Covenant
of
God
,
in
which
regard
Justice
only
is
to
be
attended
,
as
it
is
exercised
betwixt
God
and
the
Creature
.
If
it
were
a
disparagement
to
God
,
to
receive
equal
to
wrong
done
;
how
could
the
merits
of
Christ
,
give
equal
satisfaction
for
our
sins
,
and
that
to
the
exact
Justice
of
God
?
wherein
the
Glory
of
Gods
Justice
,
is
not
prejudiced
,
but
advanced
.
It
Justice
wil
require
the
manifestation
of
his
Goodness
,
by
the
work
of
the
Creature
.
It
's
but
equal
,
in
case
it
be
wronged
in
her
Commands
,
to
glorifie
his
Severity
in
punishing
.
By
some
proportion
,
in
case
it
be
pleased
,
and
content
,
it
may
reward
the
work
by
blessing
:
Neither
doth
Justice
deprive
her self
of
the
Dominion
of
that
which
she
doth
bestow
:
but
in
what
she
bestows
,
and
they
receive
,
in
al
they
are
bound
to
serve
,
and
yield
obedience
unto
Justice
.
Besides
,
by
Justice
thus
to
convey
a
change
,
deprives
God
no
more
of
the
Dominion
of
the
thing
,
than
to
pass
away
a
right
by
promise
.
If
it
be
said
,
He
becomes
a
Debtor
to
his
own
Fidelity
;
so
also
he
becomes
Debtor
to
the
Bounty
and
Goodness
of
his
own
Nature
.
For
it
was
from
Gods
Justice
that
he
was
made
fit
to
execute
,
and
keep
the
Covenant
;
and
it
was
from
the
goodness
of
his
Nature
,
he
made
him
so
:
and
therefore
is
only
bound
to
the
goodness
of
his
own
Nature
,
in
whatever
Covenant
he
enters
with
him
.
We
cannot
be
profitable
to
God
;
as
a
man
is
profitable
to
his
Neighbor
,
to
give
him
somthing
he
wanted
:
but
we
may
be
profitable
in
furthering
Gods
ends
,
by
that
which
we
have
received
from
God
.
But
I
wil
not
meddle
with
this
.
2
,
To
be
righteous
therefore
,
in
the
Second
place
,
is
to
be
just
mour
Promises
,
when
we
do
what
we
speak
.
As
in
our
ordinary
Language
;
he
is
a
man
that
is
just
in
his
word
,
he
is
a
just
man
of
his
promise
.
And
thus
the
Scripture
,
Psal.
31.1
.
and
115.1
.
and
143.11
.
therefore
the
Promise
is
called
the
Word
of
his
Righteousness
.
Psal.
119.23
.
In
this
lost
Condition
,
in
which
forlorn
man
is
,
and
in
the
Covenant
of
the
Gospel
,
in
which
lies
al
our
Comfort
,
we
have
nothing
to
plead
in
regard
of
our selves
,
but
the
faithful
Word
of
Gods
Promise
:
but
in
regard
of
Christ
,
I
find
the
Scripture
joyns
them
together
,
1
John
,
1.9
.
If
we
confess
our
sins
,
he
is
faithful
,
and
just
to
forgive
,
where
we
have
both
joyned
.
Faithful
in
regard
of
his
free
Promise
made
to
us
in
Christ
:
just
in
regard
of
that
purchase
,
which
by
Christ
hath
been
laid
down
,
and
paid
for
our
sin
,
and
he
hath
merited
by
way
of
just
payment
,
ful
satisfaction
,
and
forgiveness
of
our
sin
.
These
two
cannot
be
the
same
:
For
the
one
cannot
be
put
by
way
of
exposition
of
the
other
,
because
then
,
the
more
dark
should
be
used
to
explicate
the
more
cleer
;
and
the
improper
to
expound
the
proper
;
if
Justice
should
explicate
what
Faithfulness
were
.
So
that
in
a
true
sense
,
both
are
truly
attributed
to
God
:
but
the
Second
is
specially
intended
in
this
place
.
Hence
we
have
two
Points
.
-
1
We
must
in
our
Prayer
look
at
those
excellencies
in
God
from
whence
we
may
receive
that
good
we
pray
for
.
-
2
God
in
Faithfulness
dispenseth
his
Fatherly
love
to
his
.
To
the
First
.
We
must
in
our
Prayer
look
at
those
Excellencies
in
God
,
from
whence
we
may
receive
that
good
we
pray
for
.
When
our
Savior
would
obtain
the
highest
mercy
,
that
the
Love
of
God
might
dwel
in
them
,
he
eyes
him
as
a
Father
;
in
which
Relation
there
is
the
dearest
and
greatest
Love
of
al.
He
eyes
him
in
his
Faithfulness
,
and
there
is
the
freest
and
surest
,
and
never
failing
Love
.
God
was
a
Father
to
Adam
in
Creation
,
in
giving
him
his
Being
,
as
one
of
his
Generation
,
which
was
brought
out
of
his
Wisdom
,
Power
,
and
Goodness
:
but
this
Love
,
though
it
was
dear
,
and
the
greatest
that
God
extended
to
any
Creature
in
the
World
:
yet
Adam
fel
from
that
Estate
,
and
became
a
Child
of
Wrath.
But
the
Faithful
look
not
to
the
Love
of
a
Father
meerly
,
but
to
the
Love
of
his
Faithfulness
,
and
that
wil
not
fail
,
not
shal
they
ever
fal
from
it
;
and
therefore
ye
shal
observe
in
the
Description
of
our
Savior
,
which
is
laid
forth
at
large
in
the
first
of
the
Revelation
,
in
the
Sum
and
ful
discovery
of
the
excellency
of
Christ
,
that
the
Lord
appears
,
and
presents
him
to
each
Church
in
the
expression
of
Excellency
,
which
answered
the
particular
necessity
of
the
Churches
Condition
.
Smyrna
was
under
great
pressures
,
and
the
Devil
cast
some
of
them
into
Prison
,
so
that
they
were
in
a
dying
Condition
:
therefore
Christ
appears
to
them
as
first
and
last
,
who
was
dead
,
and
is
alive
,
Chap.
2.8
.
and
therefore
could
ever
preserve
them
,
and
would
recover
them
from
death
.
To
the
Church
to
Thyatira
,
because
they
grew
sluggish
,
and
tolerated
the
Woman
Jezebel
to
set
her
Forgeries
to
sale
,
and
vent
her
Follies
,
and
Filth
,
and
Prophaness
under
the
name
of
a
Prophetess
:
therefore
Christ
appears
to
that
Church
,
as
one
that
hath
Eyes
like
a
flame
of
Fire
,
who
wil
search
into
al
Secrets
,
verse
18.
and
Feet
of
Brass
that
wil
trample
al
to
dust
,
against
whom
his
indignation
proceeds
.
Vaunting
Laodicea
,
who
mistook
her
own
Estate
,
and
thought
she
was
rich
,
and
yet
was
poor
,
verse
17.
he
presents
himself
to
her
,
as
a
faithful
and
true
Witness
,
verse
14.
They
bear
false
Witness
of
their
Condition
,
but
he
would
give
in
that
which
was
true
.
The
Second
Point
follows
now
to
be
attended
,
which
was
this
:
Viz.
God
in
Faithfulness
dispenseth
his
Fatherly
Love
to
his
.
That
's
the
aim
of
our
Savior
his
Expression
;
not
only
looks
at
God
,
as
a
righteous
,
faithful
God
,
but
a
faithful
Father
,
hath
a
Fatherly
Love
and
Care
of
his
People
and
Children
;
and
he
is
faithful
in
the
communicating
,
and
expessing
of
his
Love
to
them
.
He
bears
a
faithful
,
Fatherly
Affection
to
his
Servants
.
We
shal
open
two
Things
:
-
1.
Wherein
this
Faithfulness
,
and
Fidelity
of
the
Father
consists
.
-
2.
The
Reason
why
he
thus
dispenseth
his
Love
.
I.
This
Fidelity
of
the
Father
,
consists
in
Three
Things
:
-
1.
A
full
and
free
engagement
of
himself
;
to
procure
and
accomplish
the
good
,
and
welfare
of
his
People
.
Undertakes
to
see
al
good
done
for
them
,
that
can
be
desired
,
as
needful
:
al
evil
removed
,
which
they
can
fear
,
as
hurtful
or
dangerous
to
their
Souls
.
The
Father
,
as
I
may
say
,
laies
al
his
excellencies
,
and
sufficiency
to
pawn
,
that
he
wil
see
the
Salvation
of
his
shal
not
miscarry
.
As
he
is
said
to
swear
by
himself
,
he
cals
his
God-head
,
as
a
Witness
to
see
done
what
he
saies
.
So
,
I
may
say
,
he
doth
by
Promise
,
lay
his
infinite
sufficiency
to
pledg
;
that
as
Reuben
said
to
Jacob
,
I
wil
undertake
;
thou
shalt
require
him
at
my
hand
:
So
God
saies
,
require
what
may
be
needful
,
or
helpful
at
my
hand
,
I
wil
answer
it
.
And
this
God
hath
left
upon
Record
in
his
Word
,
and
under
his
hand
,
and
therefore
as
the
wise
man
said
of
him
that
is
become
Surety
for
his
Friend
;
Thou
art
ensnared
,
and
taken
in
the
words
of
thy
mouth
,
Prov.
6.2
,
3.
Deliver
thy self
when
thou
art
come
into
the
hand
of
thy
Friend
.
He
is
now
in
the
hands
of
the
Creditor
;
It
was
in
his
own
hand
and
wil
before
,
if
he
would
have
paid
,
if
not
,
he
might
have
chosen
;
but
he
is
now
in
the
hand
of
his
Friend
,
he
hath
him
bound
by
Promise
.
This
is
implied
in
that
Phrase
,
2
Tim.
2.13
.
He
is
faithful
,
he
cannot
deny
himself
;
q.
d.
If
he
should
deny
to
do
good
,
he
should
deny
himself
;
for
he
hath
laid
himself
to
pawn
.
-
2.
As
a
free
Engagement
,
so
there
must
be
a
full
Accomplishment
,
and
Performance
of
all
that
is
promised
,
and
which
he
hath
undertaken
to
see
done
in
the
behalf
of
his
,
Psal.
119.138
.
Thy
Testimonies
are
Righteous
,
and
very
faithful
;
not
failing
in
the
least
,
nor
falling
short
in
the
performance
of
whatever
was
promised
.
Lam.
3.23
.
Great
is
thy
Faithfulness
,
which
provides
new
mercies
every
morning
,
every
moment
,
answering
to
new
occasions
:
therfore
it
's
said
,
Psal.
36.5
.
Thy
Faithfulness
reacheth
unto
the
Clouds
;
and
therfore
it
is
noted
,
that
there
failed
nothing
of
al
those
words
that
God
had
spoken
.
-
3.
There
must
be
as
a
certain
,
so
an
immutable
continuance
of
his
Fatherly
care
,
through
our
dayly
course
,
without
any
interruption
:
for
he
hath
undertaken
to
see
us
safely
arrived
,
he
hath
engaged
himself
,
he
wil
not
neglect
it
,
and
nothing
can
hinder
it
,
unless
it
can
out-bid
his
Power
,
or
over-reach
his
Wisdom
,
or
out-bid
his
Mercy
;
for
al
stand
bound
.
Psal.
89.33
.
I
will
not
suffer
my
Faithfulness
to
fail
:
and
119.90
.
Thy
Faithfulness
endures
through
all
Generations
.
Therefore
Gen.
28.15
.
he
would
not
leave
him
until
he
had
fulfilled
al
his
Goodness
.
II.
The
Reason
.
-
1.
Because
hereby
the
Glory
of
the
Riches
of
his
Mercy
and
Grace
,
comes
to
be
manifested
,
yea
,
magnified
.
When
every
thing
else
failed
,
and
was
at
a
loss
,
God
out
of
his
Faithfulness
,
he
undertakes
,
he
recovers
,
he
preserves
his
in
the
waies
of
Life
;
and
it
's
out
of
Faithfulness
that
he
gives
any
,
continues
and
maintains
what
he
gives
,
succeeds
,
and
gives
a
Blessing
to
al
means
;
and
out
of
Faithfulness
,
over-works
al
pressures
,
and
hindrances
from
good
.
Thou
out
of
Faithfulness
hast
corrected
me
:
Psal.
119.75
.
So
that
al
is
Grace
,
Grace
,
and
nothing
but
Grace
.
Faithfulness
hath
an
influence
into
al
our
waies
,
walks
up
and
down
the
World
with
us
.
Psal.
89.24
.
My
Faithfulness
and
Mercy
shall
be
ever
with
him
;
yea
,
verse
2.
he
wil
build
up
one
Mercy
upon
another
,
until
he
bring
us
to
Heaven
,
and
there
his
Faithfulness
shal
be
established
.
Therefore
the
whol
Gospel
is
called
a
Promise
,
q.d.
that
is
the
Cabinet
that
keeps
al
those
precious
Jewels
of
Grace
and
Glory
.
-
2.
Hereby
also
,
the
Salvation
and
safety
of
the
Saints
,
is
made
sure
,
and
established
for
ever
,
Rom.
4.16
.
It
was
therefore
of
Grace
,
that
it
might
be
sure
to
all
the
Seed
.
When
Adam
had
undertaken
for
al
his
,
to
bring
them
to
Life
,
by
his
doing
and
working
,
we
see
that
he
,
and
his
Grace
,
and
Abilities
,
and
Performances
came
to
nothing
:
he
was
unfaithful
in
the
Trust
.
But
God
hath
engaged
himself
,
and
his
Word
is
gone
out
of
his
Mouth
,
that
he
wil
not
fail
David
,
Psal.
89.35
.
Hence
comes
to
be
a
sure
Covenant
,
sure
Mercies
,
sure
Peace
,
Comfort
,
&c.
Surely
persevere
,
and
shal
undoubtedly
be
saved
.
USE
,
1.
Instruction
.
Out
of
Gods
Fatherly
Love
,
look
for
Afflictions
,
Miseries
,
Changes
,
and
Necessities
to
attend
us
in
our
dayly
Course
;
because
this
is
one
part
of
Gods
Faithfulness
,
and
according
to
that
he
dispenseth
his
Fatherly
Love
,
Psal.
119.75
.
I
know
thy
Judgments
are
right
,
and
thou
out
of
very
Faithfulness
,
hast
afflicted
me
;
out
of
Faithfulness
hast
disparaged
me
,
hast
brought
me
to
great
extremities
,
afflicted
me
in
the
world
,
that
thou
mightest
not
condemn
me
with
the
world
.
The
Psalmist
accounts
he
cannot
,
in
a
surfet
,
but
Diet
:
in
rankness
of
Blood
,
but
bleed
:
in
strength
of
distempers
,
but
purge
.
It
s
part
of
his
Faithfulness
to
be
true
to
his
rule
,
and
that
's
health
.
He
hath
promised
,
ye
shal
have
Houses
and
lands
with
persecution
,
would
ye
not
have
him
Faithful
?
He
hath
promised
he
wil
do
you
good
:
and
then
he
must
lead
you
in
the
wilderness
and
prove
you
,
that
he
may
do
it
.
Deut.
8.4
,
5.
He
hath
promised
the
world
shal
not
be
your
bane
,
and
he
wil
deliver
you
from
this
present
evil
world
.
And
therefore
if
he
pluck
away
,
if
he
keep
you
to
a
spare
Diet
,
it
s
his
Faithfulness
.
Hebr.
12.9
.
We
have
had
the
Fathers
of
our
Bodies
,
and
they
have
corrected
us
:
how
much
more
ought
we
to
be
subject
to
the
Father
of
our
Spirits
that
we
may
live
?
It
s
your
life
that
God
intends
,
and
his
Faithfulness
.
USE
,
2.
Strong
and
invincible
CONSOLATION
,
and
that
is
the
main
use
;
The
truth
,
which
as
a
mighty
stream
,
issues
from
al
the
faithful
performances
of
the
Lord
.
Hebr.
6.
That
by
two
Immutables
we
might
have
strong
consolation
.
When
al
failes
,
Eyes
,
and
heart
,
and
Hopes
,
yet
God
wil
not
suffer
his
faithfulness
to
fail
.
This
is
a
bottom
to
bear
our
hearts
,
a
rock
that
is
higher
than
we
,
and
higher
than
al
misery
.
When
thy
friends
prove
false
and
play
fast
and
loose
;
It
was
thou
my
familiar
friend
&c.
When
they
cast
thee
off
;
as
Paul
,
at
my
first
answer
no
man
stood
by
me
,
al
men
forsook
me
&c.
But
God
stood
by
me
,
when
they
leave
thee
,
Gods
faithfulness
and
mercy
wil
never
leave
thee
.
Psal.
89.24
.
When
thy
flesh
and
thy
heart
fails
,
the
Lord
wil
be
the
strength
of
thy
heart
and
thy
portion
for
ever
.
Ps.
73.26
.
In
temptation
,
when
the
strength
fails
thee
,
and
Satan
hath
got
the
Wind
and
Hil
and
Sun
upon
thee
,
faithfulness
gives
●hee
strength
.
1
Cor.
10.12
,
13.
No
temptation
&c.
When
thy
Grace
grows
feeble
,
and
thou
growest
behind
hand
,
little
good
thou
dost
with
al
,
and
little
good
receivest
,
wantst
life
and
power
,
faithfulness
wil
quicken
this
,
and
perfect
al.
1
Cor.
1.9
.
Nay
,
when
thy
faith
fails
,
thou
hast
dealt
falsly
in
his
covenant
,
broken
thy
vows
,
thy
promises
,
been
unfaithful
under
the
means
and
mercy
,
and
hast
denied
him
,
faultered
in
thy
profession
,
as
Peter
,
I
know
not
the
man
,
I
know
not
the
rule
,
the
reproof
:
yet
he
is
faithful
,
he
cannot
deny
himself
.
Here
thou
wilt
and
thou
must
smart
for
it
;
he
wil
bring
thee
by
Hell
,
but
yet
he
wil
recover
thee
.
Psal.
89.28
.
Though
thou
leave
and
forsake
him
,
yet
he
wil
not
leave
thee
,
but
of
his
faithfulness
be
mindful
,
and
not
forsake
thee
.
Mark
how
Nehemiah
recovers
himself
upon
this
board
Neh.
9.
Thou
art
a
God
that
keepest
covenant
and
mercy
;
they
rebelled
against
thee
many
times
,
and
did
evil
before
thee
,
but
thou
in
thy
manifold
mercies
forsookest
them
not
,
And
many
times
didst
deliver
them
,
for
thou
art
a
gracious
and
merciful
God
,
upon
this
shelf
of
the
boat
he
stil
swims
out
.
USE
,
3.
A
word
of
Reproof
.
It
shews
the
hainousness
of
the
sin
of
unbeleef
in
the
Saints
departing
from
God
.
Who
have
had
a
God
faithful
to
them
,
and
yet
they
not
place
their
faith
in
him
,
hath
God
ever
failed
?
did
ye
ever
seek
,
ever
humble
your selves
,
ever
trust
in
him
in
vain
?
why
have
ye
done
thus
?
how
unkindly
,
how
unreasonably
have
ye
dealt
with
him
?
Ask
your
Fathers
and
they
wil
tel
you
,
ask
your
own
hearts
and
they
can
testifie
:
hath
he
spoken
and
not
performed
?
nay
hath
he
not
been
better
than
his
word
,
even
aboundant
in
goodness
and
truth
?
So
Samuel
.
1.
Sam.
12.7
.
So
God
pleads
,
Jer.
2.5
.
What
Iniquity
have
your
Fathers
sound
in
me
,
That
they
are
gone
far
from
me
&c.
Be
astonished
at
this
ye
Heavens
,
and
be
horribly
confounded
,
saith
the
Lord
.
Verse
,
12
,
13.
Thus
we
have
done
with
the
first
part
observed
in
this
Prayer
,
The
person
to
whom
it
s
directed
,
Viz.
To
God
as
a
Righteous
Father
.
2.
The
Prayer
it self
.
The
second
part
comes
now
into
consideration
,
Viz.
The
Prayer
it self
:
where
digressing
from
the
order
of
the
particulars
as
they
were
laid
out
in
the
opening
of
the
text
,
and
taking
the
words
as
they
first
come
to
hand
,
we
shal
begin
with
the
description
of
the
parties
for
whom
the
Prayer
was
made
:
and
therein
first
that
dissimilitude
and
unlike
condition
that
is
between
the
world
and
them
.
The
World
hath
not
known
thee
.
1.
By
WORLD
is
meant
the
wicked
of
the
world
.
I
pray
not
for
the
world
,
but
for
those
that
thou
hast
given
me
out
of
the
world
.
Verse
,
6.9
.
1
Joh.
5.19
.
We
know
that
we
are
of
God
,
and
the
whole
WORLD
liveth
in
wickedness
:
Where
these
two
are
put
in
way
of
opposition
;
To
be
of
God
,
to
be
begotten
and
called
of
him
,
and
to
be
such
As
lie
in
Wickedness
:
they
are
such
as
be
made
up
of
Worldly
Principles
,
take
up
their
abode
in
wickedness
,
and
are
brought
to
bed
in
it
.
Because
the
God
of
this
world
rules
in
them
.
2.
Cor.
4.4
.
Because
the
Spirit
of
the
world
acts
them
,
perverted
mutability
,
whereby
they
are
under
the
power
of
the
Creature
,
that
carries
them
along
.
1
Cor.
2.12
.
We
have
not
received
the
spirit
of
the
world
,
but
the
Spirit
of
God
.
Because
they
take
content
in
the
things
of
the
world
,
Mind
earthly
things
.
Phil.
3.19
.
Are
Children
of
the
World
.
2.
These
Wicked
persons
do
not
know
the
Father
.
Know
.
That
is
,
they
have
not
a
real
and
right
conceiving
of
the
Father
,
as
in
that
Faithfulness
and
Fatherly
affection
,
wherein
he
communicates
himself
to
his
.
For
in
that
special
consideration
this
knowledg
is
here
to
be
attended
,
and
so
restrained
.
He
saith
not
,
nor
yet
meaneth
that
they
did
not
know
God
,
or
know
the
Father
as
God
,
or
his
Deity
:
for
it
is
directly
contrary
to
the
expression
and
affirmation
of
the
Apostle
,
touching
the
Gentiles
in
the
general
,
look
at
them
in
the
lump
,
as
they
lie
in
the
loynes
of
lost
Adam
.
Rom.
1.18
.
They
know
God
,
but
did
not
glorifie
God
,
as
God
:
nay
God
is
not
only
manifest
to
them
,
but
in
them
.
Verse
,
19.
But
look
at
him
,
as
a
Father
,
and
in
regard
of
that
Faithfulness
he
expresseth
towards
his
,
and
then
ye
have
the
meaning
of
our
Savior
,
and
the
mind
of
the
Spirit
of
God
in
the
place
.
The
wicked
and
ungodly
of
the
world
,
They
know
him
not
as
a
Righteous
Father
,
though
they
may
,
and
happily
do
know
him
,
as
a
God
.
This
our
Savior
takes
as
granted
,
and
gives
it
as
the
reason
of
al
that
wretched
proceeding
of
the
ungodly
against
the
Saints
in
al
Ages
.
Joh.
16.3
.
These
things
they
wil
do
unto
you
,
because
they
have
not
known
.
the
Father
,
nor
me
.
Joh.
15.12
.
These
things
wil
they
do
unto
you
for
my
Names
sake
,
because
they
knew
not
him
that
sent
me
.
And
this
is
not
only
true
of
those
,
Who
are
of
meane
place
and
parts
,
who
happily
neither
had
helps
to
instruct
them
,
nor
abilities
to
improve
such
means
of
knowledg
,
as
might
lead
them
to
the
understanding
of
the
Father
:
As
they
spake
of
the
baser
sort
:
This
People
that
know
not
the
Law
:
A
company
of
Poor
,
silly
,
deluded
,
sottish
Creatures
,
that
never
had
teaching
and
training
up
in
the
knowledg
of
the
Lord
:
But
our
Savior
affirmes
it
of
such
,
who
thought
their
penny
good
Silver
,
and
prided
themselves
in
the
profession
&
knowledg
of
the
truth
,
nay
Chalenged
both
interest
and
acceptance
in
God
as
a
Father
.
Joh.
8.54
,
55.
If
I
honor
my self
,
my
honor
is
nothing
:
It
is
my
Father
that
honoreth
me
,
of
whom
ye
say
,
that
he
is
your
Father
.
And
yet
ye
have
not
Known
him
.
q.
d.
Though
ye
lift
up
your
heads
,
and
would
bear
the
world
in
hand
,
that
ye
are
the
only
people
of
the
Lord
,
&
stand
in
such
neer
relation
,
&
are
so
dearly
affected
to
him
,
and
so
highly
esteemed
of
him
,
that
he
is
your
Father
,
when
in
truth
,
these
are
but
fals
Presumptions
of
your
Priviledges
,
and
vaunting
of
your
Pride
:
for
yet
to
this
day
ye
have
not
known
him
:
you
that
are
the
learned
Doctors
of
the
Law
you
who
profess
your selves
the
Guides
and
Leaders
of
the
people
,
and
to
be
instructers
of
such
,
who
are
ignorant
,
and
therefore
should
know
the
mysteries
of
Godliness
,
yet
ye
know
not
the
Father
,
but
I
know
him
.
Object
.
But
you
wil
say
,
however
this
may
be
granted
confessed
to
be
true
,
of
the
rude
and
unlearned
multitude
,
which
are
marvailous
sottish
in
themselves
,
and
insufficient
to
search
into
the
knowledg
of
the
perfections
of
the
Deity
.
Yet
that
the
profound
Schollers
,
yea
Ministers
,
though
wicked
and
ungodly
,
yet
for
time
,
Standing
,
studies
,
mervailous
eminent
,
Dextrous
and
famous
for
their
skil
in
al
Tongues
and
Arts
:
Nay
who
have
Preached
both
long
and
much
of
the
Deity
and
persons
,
of
Christ
,
and
of
the
special
relation
betwixt
the
Father
and
Christ
,
should
yet
be
ignorant
of
them
,
how
can
this
suit
with
reasonable
apprehension
?
Answer
four
things
.
1.
Though
the
perfections
of
the
Deity
may
be
apprehended
,
by
the
dictates
of
our
consciences
and
the
creation
of
the
world
:
yet
the
discerning
of
the
Trinity
of
the
persons
in
the
unity
of
the
God-Head
,
is
beyond
the
ability
of
any
of
the
lost
Sons
of
Adam
,
being
left
unto
the
search
,
which
the
light
of
their
own
reason
wil
lead
them
unto
.
And
because
,
as
the
unity
of
the
God-head
doth
most
appear
by
the
works
of
creation
:
so
the
distinction
of
the
persons
is
best
perceived
by
the
works
of
Redemption
.
Because
our
natural
reason
cannot
compass
it
;
it
s
not
sufficient
to
conceive
this
.
And
therefore
ye
shal
observe
when
ever
either
question
or
expression
is
presented
to
any
of
the
wisest
of
the
Heathen
,
touching
Redemption
,
or
resurrection
;
They
look
at
it
as
a
meer
delusion
and
dream
,
and
cast
it
a
way
with
scorn
.
Act.
17.32
.
When
Paul
Spake
of
the
resurrection
,
some
mocked
,
some
wondred
,
and
said
,
we
wil
hear
thee
again
of
this
matter
.
2.
That
God
the
Father
should
be
the
Father
of
Christ
,
as
God-Man
,
and
in
Faithfulness
dispense
Fatherly
love
to
any
of
his
.
It
exceeds
the
reach
of
al
Humane
Reason
,
and
had
it
not
been
revealed
in
the
Scriptures
,
it
could
never
have
been
apprehended
by
the
improvement
of
the
best
abilities
of
men
and
Angels
.
1
Cor.
1.20
.
When
the
world
in
the
Wisdom
of
God
knew
not
God
(
that
is
,
by
the
Wisdom
that
he
had
left
imprinted
on
the
works
of
creation
and
providence
,
they
could
not
know
God
in
Christ
,
nor
the
way
of
his
dispensation
therein
.
It
pleased
God
the
foolishness
of
Preaching
to
save
them
that
bel●eve
:
By
that
which
the
world
cals
foolishness
.
For
the
Cross
of
Christ
is
foolishness
to
the
Grecian
,
and
a
stumbling
Block
to
the
Jew
.
3.
Though
it
doth
exceed
the
reach
of
reason
to
find
this
,
or
Fathom
this
,
being
improved
to
the
highest
pitch
,
Yet
after
it
is
revealed
and
dispensed
with
plainness
out
of
the
word
,
The
reason
of
a
carnal
man
may
yield
assent
thereto
,
and
by
force
of
Argument
be
constrained
to
submit
to
the
convincing
Evidence
thereof
:
for
it
s
above
reason
,
but
not
against
reason
.
It
s
beyond
the
reach
of
reason
to
Fathom
,
but
it
s
not
Cross
to
the
rule
of
right
reason
,
but
it
may
,
and
wil
confess
it
.
For
its
a
staple
truth
,
for
ever
to
be
held
.
There
is
nothing
in
the
Nature
of
God
,
or
the
actions
of
God
,
that
can
be
contrary
to
the
Wisdom
of
God
(
for
then
God
should
be
contrary
to
himself
,
which
is
assuredly
blasphemous
to
think
)
and
certain
it
is
,
the
rule
of
right
reason
is
a
beam
of
Gods
blessed
Wisdom
,
which
he
can
no
more
Cross
,
than
in
truth
he
can
be
Cross
or
contrary
to
himself
.
Therefore
Paul
cals
it
Wisdom
in
the
greatest
Eminency
.
1
Cor.
2.6
.
4.
When
this
Fatherly
love
and
Faithfulness
of
God
is
revealed
out
of
the
Scripture
,
though
the
judgment
of
a
carnal
man
may
confess
the
truth
,
yet
he
cannot
conceive
it
.
He
may
be
constrained
to
yield
to
the
evidence
of
Argument
which
he
cannot
gainsay
,
yet
the
reality
and
spiritualness
of
that
divine
good
that
is
therein
couched
,
he
cannot
comprehend
.
The
Sum
in
short
is
this
.
When
the
love
and
Faithfulness
of
God
is
in
the
Scriptures
revealed
,
or
out
of
the
experience
of
the
faithful
recorded
in
Books
,
or
wrightings
,
or
by
relation
;
There
be
these
three
things
carefully
to
be
considered
,
and
as
warily
to
be
distinguished
.
-
1.
There
is
the
sound
of
the
word
,
syllable
,
and
sentences
whereby
they
are
expressed
.
-
2.
There
is
Reason
,
and
Argument
which
is
conveyed
by
those
words
,
Arguments
cloathed
with
Language
and
Speech
:
a
mans
Apprehensions
walk
abroad
in
a
mans
Expressions
.
-
3.
There
is
the
reality
of
that
Spiritual
,
and
Divine
Good
and
Truth
,
that
lies
couched
,
and
contained
within
that
Reason
,
as
a
precious
Diamond
in
a
curious
Cabinet
.
A
carnal
man
may
hear
the
sound
of
the
words
,
understand
the
Grammer
Congruity
and
signification
:
His
Judgment
may
see
the
Evidence
of
the
Argument
,
and
force
of
Reason
,
which
concludes
beyond
gain-saying
,
what
is
there
disputed
.
And
yet
the
reality
,
and
Spiritualness
of
that
Divine
Good
never
apprehended
.
Psal.
25.14
.
The
Secret
of
the
Lord
,
is
with
them
that
fear
him
,
and
he
will
teach
,
&c.
There
be
Secrets
in
Praying
,
Secrets
in
Preaching
,
and
there
be
Secrets
in
al
the
Truths
,
Divine
,
and
Mysterious
,
that
are
spoken
and
preached
:
and
a
man
may
speak
of
the
Truths
,
and
preach
of
them
,
and
yet
never
know
those
Secrets
he
preacheth
.
As
a
man
may
preach
the
Word
,
and
alledg
the
Scriptures
,
and
there
be
Spiritual
Mysteries
which
are
therein
contained
,
that
happily
he
never
knew
,
though
he
published
the
Word
,
and
Reasons
,
that
did
convey
them
to
the
hearing
of
others
,
when
God
is
pleased
to
work
thereby
.
There
be
in
the
Several
Mettals
,
and
Herbs
,
three
things
which
are
secretly
inclosed
in
the
bowels
of
the
Mettals
;
a
Salt
,
an
Oyl
,
and
a
special
Soveraign
Water
,
which
Alchymists
,
that
can
dissolve
,
and
unbowel
the
Mettals
,
can
bring
out
:
Another
man
happily
hath
more
Gold
,
Silver
,
A
timony
,
take
whatever
other
Mettal
you
wil
,
and
yet
he
shal
never
see
those
Secrets
,
never
know
them
,
nor
ever
have
the
use
of
them
,
though
he
see
the
view
,
&
Mettals
dayly
:
But
he
that
is
a
skilful
Alchymist
,
he
can
tel
how
by
his
Distillation
,
to
find
them
,
&
by
his
Art
,
to
use
them
.
So
here
:
There
be
in
the
Profession
of
God
,
and
his
Truth
,
special
Secrets
of
this
Fatherly
:
Love
,
and
Faithfulness
,
which
the
Saints
by
beleeving
,
as
by
Spiritual
Chymistry
,
can
see
,
&
discern
,
&
have
the
use
,
&
find
the
comfort
of
:
Whereas
others
,
who
profess
as
much
,
and
can
speak
a●
freely
,
and
it
may
be
,
more
freely
,
never
come
to
find
really
,
or
truly
to
discern
what
they
speak
.
As
Job
;
I
have
heard
of
thee
by
the
Ear
,
but
now
mine
Eye
hath
seen
.
To
speak
of
God
by
hear-say
,
but
to
find
God
making
himself
real
,
and
to
see
him
as
he
is
,
though
not
in
Perfection
,
yet
in
truth
,
and
in
some
kind
of
proportion
:
and
therefore
in
effectual
Calling
and
Conversion
,
it
's
said
,
That
the
Saints
are
turned
from
darkness
,
to
light
,
and
from
the
power
of
Satan
,
unto
God
.
Sin
seems
another
thing
than
ever
:
Gods
Love
and
Faithfulness
,
carry
an
amazing
kind
of
astonishment
,
that
the
sinner
wonders
where
he
hath
been
.
Now
he
can
see
a
God
in
the
World
,
and
the
wonders
of
his
God
like
Love
and
Mercy
:
al
which
were
in
the
dark
,
and
he
in
the
dark
before
;
al
came
by
report
and
relation
:
now
he
sees
them
real
,
and
knows
what
it
is
to
have
Fatherly
,
pardoning
Mercy
;
and
indeed
knows
,
and
confesses
,
he
never
knew
what
God
meant
,
or
Sin
meant
.
There
is
one
only
Objection
that
I
know
,
that
is
a
little
to
be
removed
,
which
carries
some
kind
of
difficulty
at
the
first
appearance
.
John
,
7.27
.
We
know
(
say
the
Pharisees
,
when
they
would
not
entertain
Christ
as
the
Messias
)
this
man
,
whence
he
is
;
but
when
Christ
cometh
,
no
man
knoweth
whence
he
is
.
They
had
respect
to
that
of
Micah
,
5.2
,
3.
Whose
goings
have
been
from
ever-lasting
.
To
which
Speech
,
Jesus
replied
,
Ye
both
know
me
,
and
from
whence
I
am
:
and
I
am
not
come
of
my self
,
but
he
that
sent
me
,
is
true
(
that
is
,
Faithful
)
whom
ye
know
not
.
Whereas
our
Savior
professeth
,
that
they
●ever
knew
him
,
nor
his
Father
,
John
16.3
.
And
again
,
if
they
had
seen
him
,
they
had
seen
his
Father
;
and
yet
now
both
these
seem
to
be
contradicted
.
Answ.
Our
Savior
is
to
be
attended
in
a
double
Respect
.
-
1.
As
Man
;
and
so
they
spake
of
him
:
We
know
whence
he
is
:
Is
not
this
Jesus
,
the
Son
of
Joseph
,
whose
Father
and
Mother
we
know
?
John
,
6.42
.
-
2.
As
the
Son
of
God
,
by
eternal
Generation
;
and
as
God
and
Man
,
by
Hypostatical
Vnion
,
who
was
appointed
by
God
,
and
in
his
time
,
sent
out
from
the
Father
,
upon
the
great
work
of
Redemption
.
He
gran●s
,
they
knew
him
as
a
Man
:
But
as
sent
from
the
Father
,
as
God-man
,
upon
the
great
work
of
Mediation
,
They
neither
knew
the
Father
,
as
sending
;
nor
him
,
as
sent
.
REASON
.
1.
Gods
own
Secrets
must
,
and
can
be
discerned
by
Gods
own
Spirit
,
and
the
Spiritual
Light
from
thence
received
.
There
be
some
of
Gods
ordinary
Courtesies
which
he
extends
in
common
to
al
Creatures
;
his
Rain
fals
,
his
Sun
shines
upon
good
and
bad
.
He
gives
Life
,
and
Breath
,
and
Being
to
al
things
,
Acts
,
17.
Al
things
are
at
his
finding
,
and
the
eyes
of
al
things
look
to
him
,
and
he
fils
every
living
thing
with
his
Goodness
.
There
be
also
peculiar
,
and
choyce
Favors
,
which
he
hath
reserved
for
his
Secret
Ones
,
in
the
secret
Conveyances
of
his
Providences
,
which
none
know
but
his
Favorites
.
The
deep
things
of
God
,
as
Paul
,
1
Cor.
2.10
.
The
Spirit
only
searcheth
these
deep
things
.
His
everlasting
Mercy
,
and
Fatherly
Faithfulness
in
Christ
.
These
are
deep
things
;
and
as
no
man
knows
what
is
in
man
,
but
the
Spirit
of
man
:
so
no
man
knows
the
things
of
God
,
but
the
Spirit
of
God
.
And
it
's
the
Answer
to
that
Question
,
1
Cor.
2.
and
last
,
Who
hath
known
the
mind
of
the
Lord
?
q.
d.
None
can
pry
into
the
Ark
of
his
Privy
Counsel
,
which
hath
been
from
everlasting
:
and
therefore
he
ads
,
We
have
the
mind
of
Christ
.
He
that
hath
Christs
mind
,
may
know
Gods
mind
,
for
he
is
Privy
to
it
.
Luke
10.21
.
I
thank
thee
,
O
Father
,
Lord
of
Heaven
and
Earth
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
Babes
;
even
so
,
O
Father
,
because
it
seemed
good
in
thy
sight
:
no
man
knows
who
the
Father
is
,
but
the
Son
,
and
he
to
whom
the
Son
will
reveal
him
.
It
must
be
from
the
Revelation
of
Christ
,
that
any
come
to
the
right
knowledg
of
the
Father
,
John
,
1.18
.
No
man
hath
seen
God
at
any
time
;
but
the
only
begotten
Son
,
who
came
out
of
the
Bosom
of
the
Father
,
he
hath
revealed
him
,
that
is
,
those
Bosom
Affections
of
his
Fatherly
Love
.
2.
Our
Apprehensions
,
and
Conceivings
of
God
,
hold
proportion
with
his
Dispensations
of
himself
to
us
.
There
must
be
ever
some
print
of
some
operation
and
impression
of
his
Excellencies
,
or
Relation
left
upon
us
,
before
any
thing
can
be
discerned
:
For
he
dwells
in
the
Light
that
no
Creature
can
attain
unto
:
and
to
pry
into
his
Secrets
,
which
he
hath
reserved
in
his
own
Bosom
,
as
indeed
we
should
not
(
Secret
things
belong
to
the
Lord
,
but
things
revealed
,
to
us
)
so
in
truth
,
we
cannot
reach
them
,
they
are
far
beyond
the
scantling
of
our
shallow
Conceits
.
Now
the
expressions
which
God
leaves
of
his
Fatherly
Love
and
Faithfulness
,
are
sound
no
where
,
but
in
the
hearts
of
his
,
whom
he
cals
unto
himself
:
Them
he
takes
into
the
Bosom
of
his
Love
:
To
them
he
communicates
these
Bosom
Secrets
,
the
Foot-steps
whereof
are
to
be
found
no
where
upon
Earth
,
but
in
the
Souls
of
the
Faithful
:
Therefore
they
only
can
see
the
Print
of
them
,
they
only
come
to
know
them
.
The
great
Characters
of
Gods
Power
,
Wisdom
,
and
Bounty
,
are
left
instamped
,
and
engraven
upon
each
Creature
;
and
therefore
they
may
be
seen
of
al
,
and
read
of
al
,
and
so
known
.
But
that
he
should
set
his
heart
upon
any
lost
Son
of
Adam
an
his
Christ
▪
and
draw
him
into
special
,
intimate
,
and
spiritual
Communion
with
himself
through
his
Son
;
this
is
only
to
be
found
recorded
in
the
Consciences
,
whom
he
hath
called
out
of
the
World
.
These
are
the
unknown
yernings
of
the
Bowels
of
a
Father
,
which
can
be
owned
by
none
,
but
such
who
are
his
own
,
Rev.
2.
He
gives
a
new
Name
,
which
no
man
knows
,
but
he
that
hath
it
,
unknown
Benevolence
,
and
unknown
Complacency
of
a
Fathers
Bowels
.
USE
,
1.
Of
Instruction
.
1.
Therefore
it
is
not
safe
to
lean
to
the
Counsel
,
or
be
led
by
the
Opinion
of
Carnal
men
,
touching
the
doubts
we
have
,
or
difficulties
we
find
,
concerning
the
Love
of
God
unto
our
souls
,
and
his
Faithfulness
in
the
performance
of
his
gracious
Promises
.
Alas
,
they
know
nothing
of
those
things
,
how
shal
they
be
able
to
make
us
know
them
?
They
understood
nothing
themselves
,
and
how
shal
they
reach
others
?
Is
any
so
weak
,
and
silly
,
that
he
would
go
to
a
blind
man
,
to
make
him
judg
of
Colors
?
or
a
deaf
man
of
Sounds
?
or
he
that
never
knew
the
way
,
to
be
a
Guide
,
to
lead
him
the
way
?
unless
he
were
resolved
to
miss
his
way
,
and
end
also
.
True
indeed
,
they
may
somtimes
speak
things
by
hear-say
;
but
to
speak
things
from
grounded
Knowledg
and
Experience
,
they
cannot
,
because
they
have
none
.
2.
Hence
it
's
plain
,
That
the
meanest
Saint
,
and
most
ignorant
,
doth
yet
know
more
of
Gods
Fatherly
Love
,
and
is
better
acquainted
with
the
Faithful
Performance
of
his
Promises
,
than
the
most
learned
,
and
profound
Doctors
of
the
World
:
Because
they
know
the
Father
,
and
are
privy
to
his
Secrets
,
and
have
his
Bosom
Counsels
communicated
to
them
,
by
the
Lord
Christ
,
which
are
Riddles
,
and
Wonders
,
and
Mysteries
to
the
whol
World
,
and
to
the
Princes
thereof
.
USE
,
2.
Of
Terror
.
It
discovers
the
dreadful
Estate
,
and
miserable
Condition
of
al
wicked
men
,
the
Children
and
Darlings
of
the
World
,
who
take
content
in
it
,
and
give
content
to
it
.
The
World
,
it
is
likely
,
may
lay
you
in
her
Bosom
,
for
the
World
wil
love
her
own
:
but
ye
be
far
enough
from
the
Love
of
the
Father
,
as
ye
be
far
from
the
knowledg
of
him
.
Hence
a
Sea
of
Misery
breaks
in
upon
thee
,
able
to
over-whelm
thy
Soul
irrecoverably
.
If
it
can
be
once
said
,
Thou
knowest
not
the
Father
,
there
is
enough
said
to
sink
thy
heart
in
everlasting
discouragement
.
In
this
Estate
thou
canst
expect
no
good
,
for
thon
canst
receive
no
good
from
the
hand
of
the
Lord
,
though
he
be
the
Father
of
Mercies
,
and
God
of
al
Consolation
:
There
is
none
for
thee
,
not
one
Blessing
nor
Comfort
.
For
if
God
communicate
any
thing
of
himself
unto
the
Sons
of
Men
,
it
is
by
his
Spirit
,
whose
Office
it
is
,
To
lead
them
into
all
Truth
,
John
16.13
.
and
to
seal
them
up
in
the
Truth
,
unto
the
day
of
Redemption
,
Eph.
4.
Al
that
is
the
Fathers
,
is
Christs
,
and
the
Spirit
takes
of
Christs
,
and
so
of
the
Fathers
,
and
gives
it
unto
such
,
for
whom
it
is
appointed
,
John
,
16.15
.
But
it
's
the
depth
of
thy
Misery
,
thou
canst
not
receive
the
Spirit
.
1.
Thou
canst
receive
nothing
of
the
Father
,
though
it
were
given
thee
,
John
,
14.17
.
I
will
send
the
Comforter
,
whom
the
World
cannot
receive
,
because
it
doth
not
see
,
nor
know
him
.
This
is
thy
Condition
right
:
Thou
canst
not
see
,
nor
know
the
Spirit
,
and
consequently
,
nor
the
Father
:
therefore
not
receive
him
,
and
therefore
receive
no
good
.
The
Spirit
wil
not
take
the
Mercy
of
a
Father
to
pardon
thee
;
the
Love
of
the
Father
to
support
;
the
Peace
of
the
Father
to
quicken
;
Grace
of
a
Father
to
purge
,
and
sanctifie
thy
corrupt
heart
.
The
holy
Spirit
,
would
take
of
Christs
,
and
so
of
the
Fathers
,
and
give
to
thee
:
But
thou
art
a
worldly
,
wicked
wretch
,
and
thou
canst
not
receive
the
Spirit
,
nor
Christ
,
nor
Mercy
,
nor
Love
,
if
thou
had'st
them
laid
before
thee
.
2.
And
as
thou
canst
receive
no
good
from
the
Father
,
so
thou
canst
perform
no
good
Duty
to
him
,
that
may
find
acceptance
with
him
,
or
a
blessing
from
him
.
Thou
knowest
not
the
Father
,
therefore
thou
canst
not
love
him
,
nor
fear
,
nor
honor
,
nor
obey
him
.
That
which
the
Eye
sees
not
,
the
Mind
knows
not
,
the
Heart
affects
not
,
fears
not
,
prizeth
not
at
al
,
nor
performs
the
least
Duty
to
him
;
because
thou
fallest
short
in
thy
Apprehensions
wholly
of
him
.
Nay
,
mark
what
I
say
,
Thou
did'st
never
pray
to
this
Father
of
Christ
,
and
of
al
compassion
in
him
.
If
I
wil
pray
with
my
Tongue
,
I
wil
pray
with
my
Understanding
also
,
saies
the
Apostle
.
Upon
that
Father
thou
did'st
never
cal
,
that
thou
did'st
never
know
to
this
day
.
It
was
a
Fancy
of
thine
own
devising
,
it
was
not
the
Father
of
Christ
,
and
thine
in
him
thou
called'st
upon
:
For
thou
could'st
not
seek
to
him
,
that
thou
could'st
never
know
to
this
day
.
Happily
thou
hast
learned
the
Lecture
without
Book
,
and
canst
speak
the
words
by
rote
:
but
thou
wilt
not
say
,
speaking
words
argues
the
reality
of
knowledg
.
Parrots
can
prattle
words
,
which
out
of
Custom
they
have
heard
,
but
understand
not
the
things
.
Therefore
it
's
an
Idol
of
thine
own
making
thou
petitionest
unto
,
not
the
true
God
,
and
Father
of
Mercy
:
and
therefore
thou
loseft
al
thy
Prayers
,
and
Performances
,
they
never
come
neerer
to
God
.
As
thou
knowest
no●
him
;
he
wil
profess
to
thee
at
that
day
,
Depart
from
me
,
ye
wicked
,
I
know
you
not
:
I
own
not
either
Persons
,
or
Prayers
,
or
Duties
:
Ye
did
not
call
upon
me
,
when
ye
bowled
upon
your
beds
.
When
the
Dog
is
hanged
upon
the
pale
,
Nature
teacheth
him
to
howl
for
help
and
release
out
of
misery
,
though
he
hath
neither
Reason
,
nor
Understanding
to
know
what
that
is
,
which
must
help
.
So
Nature
teacheth
,
and
misery
forces
to
howl
out
.
3.
Thou
layest
thy self
open
to
the
in-rode
of
al
Temptations
and
Corruptions
,
that
either
the
occasion
from
without
,
or
distempers
from
within
,
shal
lead
thee
into
;
to
turn
desperate
Opposer
of
the
Truth
,
Hater
and
bloody
Persecutor
of
Gods
People
.
Thou
knowest
not
God
,
and
thou
knowest
not
what
thou
dost
against
him
,
or
his
People
.
John
16.2
,
3.
4.
Carnal
Men
can
have
no
discerning
,
or
right
Judgment
of
a
Spiritual
Condition
,
either
their
own
,
or
others
.
The
Devil
may
cozen
thee
with
Colors
;
and
thou
mayest
delude
thy self
with
Dreams
,
prop
up
thy
heart
with
vain
hopes
.
But
it
's
certain
;
where
there
is
no
knowledg
,
but
ignorance
,
there
can
be
no
evidence
,
or
certainty
.
Thou
knowest
not
the
Father
.
nor
his
Love
,
nor
Mercy
,
nor
Faithfulness
in
his
Promises
;
and
therefore
canst
have
no
assurance
of
his
acceptance
of
thee
.
Object
.
But
I
hope
I
am
somwhat
,
and
have
somwhat
more
than
the
World
.
Answ.
Try
it
thus
:
The
whol
World
lies
in
wickedness
,
is
brought
to
bed
,
sits
at
ease
in
some
sinful
lusts
,
out
of
which
they
would
not
be
removed
.
So
the
yong
man
:
If
thou
lie
,
or
lodg
in
a
distemper
,
takest
up
thy
rest
therein
;
as
Beetles
,
though
they
fly
abroad
,
yet
logd
last
in
a
Dunghil
;
know
,
thou
art
one
of
the
World
,
and
shalt
perish
with
the
World
.
That
they
might
all
be
damned
,
which
love
not
the
Truth
,
but
have
pleasure
in
unrighteousness
.
2.
Thes.
2.12
.
Thus
we
have
seen
what
the
Condition
of
the
World
is
,
as
touching
their
Ignorance
of
the
Father
,
They
know
him
not
.
There
is
yet
somthing
further
held
out
in
the
Words
,
as
they
are
set
in
way
of
opposition
to
our
Savior
,
They
do
not
know
,
but
I
do
know
,
and
these
know
.
The
Disposition
,
This
the
Reason
,
and
frame
of
the
Words
,
fully
lay
open
unto
us
at
the
first
view
.
And
hence
it
is
,
that
they
are
set
forth
unto
us
by
way
of
Contradiction
,
which
carry
the
Contrariety
of
the
largest
extent
that
can
be
.
Contradiction
divides
the
whol
breadth
of
being
or
entity
,
al
come
within
the
compass
of
one
of
the
sides
.
The
World
hath
not
known
thee
,
I
have
known
thee
,
and
these
have
known
that
thou
hast
sent
me
.
Knowledg
it
is
,
that
makes
way
for
the
allowance
,
and
choyce
of
the
heart
;
for
the
stirring
and
moving
of
the
Affections
;
for
the
exercise
,
and
putting
forth
of
al
such
Operations
,
that
issue
from
them
,
and
the
whol
man
.
Therefore
if
they
do
not
know
him
,
then
not
chuse
him
,
love
him
,
fear
him
,
desire
,
delight
in
him
,
serve
him
,
or
seek
his
Glory
in
the
least
measure
.
And
hence
there
is
a
contrariety
betwixt
Christ
,
Christians
,
and
the
World
,
in
the
whol
compass
,
and
largest
extent
that
can
be
conceived
,
either
in
disposition
,
or
action
.
And
this
is
made
the
Evidence
,
and
Ground
why
the
World
hath
nothing
to
do
with
God
,
nor
Spirit
,
in
the
things
of
Grace
,
John
14.17
.
The
Comforter
,
the
World
cannot
receive
,
because
it
seeth
him
not
,
neither
knoweth
him
.
And
therefore
it
is
,
the
Scripture
expresseth
the
most
perfect
,
and
absolute
opposition
that
can
be
,
when
it
would
discover
the
distance
betwixt
Christ
and
his
,
and
the
world
,
1
Cor.
3.19
.
The
wisdom
of
the
world
,
is
foolishness
with
God
.
It
's
not
the
weakness
,
and
the
occasional
mistakes
of
the
World
,
or
somthing
that
is
most
erronious
in
the
world
:
But
the
very
wisdom
of
the
world
,
what
is
it
at
the
best
,
or
it
may
seem
to
be
in
the
highest
stream
of
worth
,
if
any
worth
be
in
it
,
that
is
not
only
foolish
,
mingled
,
mixed
,
or
accompanied
with
somthing
that
was
foolish
,
may
be
a
little
blended
,
or
blemished
with
folly
:
but
it
is
foolishness
in
the
Abstract
.
The
best
that
is
in
the
world
,
is
the
worst
that
can
be
conceived
in
the
way
of
God
.
So
James
takes
it
for
a
thing
confessed
,
and
notorious
,
Chap.
4.4
.
Know
ye
not
,
ye
Adulterers
,
and
Adulteresses
,
that
the
Friendship
of
the
World
,
it
is
Enmity
against
God
?
Al
of
it
is
altogether
in
the
highest
strain
of
Opposition
against
the
Lord
.
This
is
that
the
Apostle
John
peremptorily
affirms
,
and
that
with
as
much
indignation
and
distraction
,
as
can
be
,
1
John
5.19
.
We
are
of
God
,
but
the
whol
world
lies
in
wickedness
.
It
is
not
only
wicked
,
or
some
of
it
may
be
so
conceived
,
but
the
whol
of
it
is
wickedness
,
and
it
lies
in
it
.
The
whol
Frame
,
Disposition
,
yea
,
the
very
Constitution
of
the
Circuit
of
the
World
,
is
setled
upon
such
Lees
:
and
therefore
the
same
Apostle
undeniably
infers
it
,
Chap.
2.15
.
Love
not
the
World
,
&c
,
for
if
any
man
love
the
world
;
these
are
at
that
deadly
feud
,
that
they
cannot
stand
together
,
they
destroy
each
other
.
If
any
man
,
be
he
what
he
wil
,
you
ever
find
it
true
in
al
persons
,
at
al
times
;
the
Love
of
the
Father
is
not
in
him
.
REASONS
,
are
three
.
1.
Consider
the
highest
Fountain
,
and
first
author
from
whence
their
dispositions
and
operations
do
arise
,
both
in
our
Savior
,
in
the
Saints
,
in
the
World
,
and
in
the
Wicked
.
There
ye
shal
perceive
the
opposition
to
be
in
the
highest
strain
,
that
can
come
within
the
reach
of
reason
,
or
indeed
can
be
in
the
reality
of
truth
.
Hither
our
Savior
looks
,
when
he
would
discover
the
rock
,
out
of
which
they
were
hewn
,
and
the
first
Pedegree
of
that
profaneness
and
Wickedness
which
overflowes
in
the
hearts
and
lives
of
the
ungodly
.
Joh.
8.38
.
When
he
would
lead
the
wicked
Jews
to
the
Fountain
,
whence
their
cruelty
and
murderous
carriage
did
proceed
,
he
points
at
it
with
the
Finger
.
I
speak
that
which
I
have
seen
with
my
Father
:
and
ye
do
that
which
ye
have
seen
with
your
Father
.
They
Answer
Abraham
is
our
Father
.
Jesus
saith
unto
them
:
If
ye
were
Abrahams
Children
ye
would
do
Abrahams
works
;
but
ye
seek
to
kill
me
,
and
this
did
not
Abraham
.
But
ye
do
the
deeds
of
their
Father
.
They
could
not
conceive
what
he
meant
:
And
therefore
stil
reply
;
We
are
not
born
of
Fornication
,
we
have
one
Father
,
even
God
:
Our
Savior
again
returnes
an
undeniable
evidence
.
If
ye
were
of
God
,
ye
would
love
me
for
I
came
from
God
,
nor
came
I
of
my self
,
but
God
sent
me
.
But
because
al
these
were
Riddles
:
he
speaks
out
,
and
shews
them
the
Root
of
their
wretchedness
.
Verse
,
44.
Ye
are
of
your
Father
the
Devil
:
and
the
lusts
of
your
Father
ye
wil
do
;
He
was
a
murderer
,
and
abode
not
in
the
truth
:
and
what
he
saies
of
one
,
he
saies
of
al
sins
in
the
like
case
.
When
he
speaks
a
lie
,
he
speaks
of
his
own
,
for
he
is
the
Father
of
lies
.
As
God
is
the
first
cause
of
truth
and
goodness
,
and
from
his
fulness
al
the
beams
and
streams
of
truth
are
derived
to
any
who
share
therein
:
So
Satan
is
the
first
cause
of
falshood
and
wickedness
,
and
therefore
called
.
The
Wicked
one
;
And
from
him
al
wickedness
is
derived
.
And
hence
ungodly
men
are
called
The
Seed
of
the
Serpent
.
Gen.
3.15
.
They
are
said
to
be
of
that
Wicked
one
.
1
Joh.
3.11
.
Cain
was
of
that
Wicked
one
;
Put
in
way
of
opposition
,
To
be
born
of
God
.
This
I
take
to
be
the
meaning
of
those
Phrases
and
texts
,
which
hence
receive
their
explication
,
as
belonging
I
conceive
,
properly
to
this
place
.
Joh.
8.23
.
When
our
Savior
would
shew
the
distance
and
great
disagreement
between
himself
and
the
wretched
and
ungodly
Jews
,
he
speaks
,
Ye
are
from
beneath
,
I
am
from
above
.
Ye
are
of
this
world
,
I
am
not
of
this
world
.
Joh.
17.14
.
I
have
given
them
thy
word
,
and
the
world
hath
hated
them
,
because
they
are
not
of
this
world
,
even
as
I
am
not
of
this
world
.
Here
we
have
the
Wel-head
of
hatred
,
because
they
are
not
of
the
world
.
And
we
see
that
this
agrees
to
Christ
,
as
to
them
,
and
to
them
,
by
means
of
Christ
;
that
as
he
speaks
els
where
.
Joh.
8.28
.
He
can
do
nothing
,
but
what
he
sees
his
Father
do
.
Joh.
14.10
.
The
words
that
I
speak
,
I
speak
not
of
my self
,
but
the
Father
that
dwelleth
in
me
,
As
the
first
person
dwels
in
the
second
,
he
is
thus
from
the
Father
,
and
works
from
the
Father
.
So
his
Saints
and
faithful
are
of
and
from
the
Father
,
by
him
.
Whereas
the
wicked
,
They
are
of
the
world
.
That
is
,
their
dispositions
which
are
corrupt
,
they
issue
firstly
from
Sa●an
,
who
cast's
in
his
Seed
of
rebellion
into
their
hearts
,
according
to
which
they
are
framed
.
And
upon
this
ground
,
he
is
called
the
God
of
the
world
.
As
he
is
firstly
evil
and
cannot
but
be
evil
,
and
al
evil
is
from
him
,
that
is
in
the
world
.
For
by
his
wickedness
,
al
the
world
and
wicked
comes
to
be
tainted
,
and
by
the
leaven
of
his
wickedness
,
defiled
.
Their
minds
,
so
far
as
erronious
,
are
made
up
of
his
delusions
.
Their
hearts
,
as
they
are
stuborne
and
ungodly
,
are
made
up
of
his
rebellions
.
2.
Consider
the
next
immediate
cause
,
by
which
they
are
acted
,
this
also
wil
evidence
the
strength
and
distance
of
their
opposition
,
and
that
in
the
greatest
extremity
.
And
this
you
shal
find
most
pregnantly
.
1
Cor.
2.12
.
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
graciously
given
us
of
God
.
So
that
there
is
a
spirit
of
the
world
,
which
blinds
mens
minds
;
and
minds
which
the
light
of
the
glory
of
God
,
in
the
face
of
Jesus
Christ
,
cannot
shine
upon
them
,
nor
the
power
of
any
savory
truth
or
good
come
neer
them
,
or
work
upon
them
;
but
they
stop
the
passage
against
al
▪
do
most
desperately
and
resolutely
oppose
al.
And
that
is
perverted
mutability
set
on
,
or
set
a
going
by
the
provoking
and
cursing
power
of
the
Law
,
the
malignity
of
Satan
,
having
leave
,
and
somtime
command
from
God
,
to
wind
up
the
wickedness
of
mens
spirits
to
the
highest
strain
of
the
activity
of
evil
.
When
God
said
,
who
wil
go
and
deceive
Ahab
,
Satan
answers
,
I
wil.
The
Lord
asks
,
how
?
I
wil
,
saies
he
,
Be
a
lying
Spirit
in
the
mouth
of
the
fals
Prophets
.
q.
d.
It
was
in
his
power
,
if
God
would
give
leave
,
to
act
their
minds
and
Tongues
,
as
one
man
,
to
speak
and
perswade
unto
deceiptful
waies
,
which
would
undoubtedly
bring
to
ruin
.
And
this
is
the
meaning
of
those
two
Phrases
.
Eph.
2.2
.
Men
are
said
to
walk
according
to
the
course
of
the
world
:
one
Spirit
and
guise
in
them
al.
If
it
be
asked
,
what
that
is
,
he
adds
,
According
to
the
Prince
of
the
Air
,
the
Spirit
,
that
now
worketh
&c.
When
the
Prince
of
the
Air
,
by
his
impulsions
and
suggestions
draws
out
the
distempers
of
the
ungodly
to
the
utmost
activity
.
And
this
is
noted
in
the
next
words
,
They
fulfilled
the
wils
of
the
Flesh
and
of
the
mind
,
what
a
corrupt
heart
and
Vain
Head
would
carry
a
man
unto
.
He
must
needs
go
,
whom
the
Devil
drives
.
This
is
called
the
wil
of
the
Gentiles
,
that
is
,
what
men
,
left
to
the
corruption
of
their
Natures
,
would
wil.
Contrarily
,
The
Holy
Ghost
takes
ful
possession
of
our
Savior
,
and
from
Christ
,
dwels
in
the
hearts
of
his
Saints
,
by
which
they
are
strengthened
,
Eph.
3.16
.
Strengthened
with
might
by
his
Spirit
in
the
inner
man
.
So
that
there
is
,
-
1.
The
inner
man
,
which
is
Grace
.
-
2.
Strengthened
in
this
.
-
3.
By
the
might
of
his
Spirit
.
So
,
led
by
the
Spirit
,
Rom.
8.15
.
yea
,
not
only
strengthen
,
and
lead
,
but
mightily
,
and
actively
works
in
his
,
when
they
are
quickened
to
work
the
Works
of
God
,
Col.
1.
last
;
I
strove
,
but
it
is
according
to
the
working
of
Christ
,
and
that
is
mightily
:
therefore
Stephen
said
,
They
could
not
resist
the
Spirit
by
which
he
spake
,
Acts
,
6.
As
the
Prince
of
Darkness
by
his
Impulsions
,
draws
out
the
Activity
of
Corruption
in
the
strength
of
it
;
So
the
Prince
of
Light
and
Grace
,
the
Lord
Christ
,
is
greater
than
he
that
is
in
the
World
,
and
carries
the
Faithful
by
an
invincible
Power
.
3.
Look
at
them
in
the
main
ends
at
which
they
aim
,
in
al
their
Operations
and
Proceedings
.
Our
Savior
came
not
to
do
his
own
wil
,
or
seek
his
own
;
but
to
do
the
wil
,
and
seek
the
Glory
of
the
Father
.
Therefore
the
Scope
of
his
whol
Work
,
it
is
,
to
break
the
Head
of
the
Serpent
,
Gen.
3.15
.
To
destroy
the
works
of
the
Devil
,
1
John
,
3.8
.
To
deliver
from
the
present
evil
world
,
Gal.
1.4
.
And
al
the
Saints
are
of
the
same
Heart
,
follow
his
Colors
,
and
Command
.
When
the
Devil
,
and
the
World
;
the
Prince
of
this
World
,
and
the
Children
of
this
World
,
they
set
themselves
in
al
their
Contrivements
,
plottings
,
practices
,
to
destroy
the
Glory
of
God
,
the
Kingdom
of
God
and
Christ
;
and
set
up
the
Kingdom
of
darkness
,
and
wickedness
,
in
the
minds
and
hearts
of
men
,
Rev.
12.7
.
Michael
,
and
his
Angels
:
the
Dragon
,
and
his
Angels
USE
,
1.
Of
Instruction
.
1.
Hence
there
is
no
reconciliation
between
such
as
be
of
the
World
,
and
such
as
be
of
God
,
to
be
hoped
for
;
between
the
Worldlings
,
and
those
that
are
truly
Christians
:
It
's
as
possible
to
make
Heaven
and
Earth
meet
,
Fire
and
Water
,
Light
and
Darkness
,
Christ
and
Belial
accord
together
;
Because
these
are
Contraries
,
their
very
Being
and
Constitution
is
Dissen●ion
;
and
therefore
they
must
cease
to
be
,
if
they
cease
to
oppose
,
and
seek
the
good
and
preservation
,
each
of
other
.
Let
the
ungodly
,
for
their
own
ends
,
and
to
serve
their
own
turns
,
profess
never
so
fair
,
promise
never
so
much
,
pretend
never
so
much
Love
and
Faithfulness
,
and
seem
also
somwhat
seriously
to
endeavor
to
ingratiate
themselves
into
the
hearts
of
the
Godly
:
Be
they
never
so
neer
in
acquaintance
,
and
familiarity
with
them
:
Be
they
for
the
present
,
never
so
studious
,
and
laborious
in
al
proceedings
to
promote
their
good
.
It
's
certain
,
their
distempers
are
but
restrained
,
and
the
malignity
of
their
Nature
curbed
,
and
confined
for
the
while
:
Let
but
occasion
suit
,
and
temptation
be
offered
,
and
they
wil
be
as
deadly
Enemies
,
nay
,
most
fierce
in
their
malice
,
and
out-rage
,
as
they
have
been
friendly
in
appearance
in
former
times
.
None
more
inward
with
David
,
than
Achitophel
,
while
opportunity
served
to
bring
about
his
own
Honor
,
by
that
acceptance
he
had
with
David
.
It
was
thou
my
familiar
friend
,
we
took
sweet
Counsel
together
,
and
went
up
to
the
House
of
God
together
also
:
complied
in
al
occasions
,
temporal
,
spiritual
,
were
endeared
each
to
other
,
bore
each
other
in
their
very
Bosoms
:
But
no
sooner
is
Conspiracy
stirred
,
and
Rebellion
raised
by
Abshalom
,
that
was
likely
to
carry
it
;
but
Achitophel
,
he
forsakes
his
Colors
,
forgets
al
former
Engagements
,
becomes
the
deadliest
Enemy
of
the
most
inward
,
and
endeared
Friend
,
as
formerly
he
did
pretend
.
Judas
trained
up
under
the
Wing
of
Christ
,
but
he
had
a
worldly
heart
;
and
when
the
time
served
,
he
betray'd
his
Master
for
it
.
Never
therefore
,
look
what
men
pretend
,
but
look
what
they
are
:
If
he
be
of
the
World
,
and
Friend
to
it
,
know
assuredly
,
he
wil
be
an
Enemy
to
God
.
And
therefore
,
it
checks
the
deluded
Conceits
,
and
misguided
Apprehensions
of
some
of
Gods
own
,
that
are
Novices
in
Religion
,
who
are
apt
to
conclude
,
It
's
want
of
Prudence
,
and
Christian
Moderation
,
Humility
,
and
sweetness
of
Carriage
,
that
they
do
not
win
every
man
,
even
the
wicked
,
and
such
as
be
worldly
,
and
Carnal
;
that
they
might
have
their
Approbation
,
their
Love
,
and
Affections
,
as
they
list
enlarged
.
Oh!
men
are
not
prudent
,
they
do
not
so
wisely
carry
themselves
in
that
courteous
manner
as
they
should
;
they
might
win
al
,
and
have
every
mans
good
word
.
If
a
man
wil
not
lay
aside
his
Grace
and
Holiness
,
let
him
walk
as
prudently
,
and
melt
into
kindness
and
Courtesie
;
the
World
wil
be
cross
to
him
,
and
he
to
it
:
and
he
must
conclude
,
he
shal
find
contention
and
opposition
.
Al
his
Policy
wil
not
work
his
Peace
.
It
's
folly
to
expect
,
and
it's
madness
to
promise
it
,
That
Reconciliations
,
and
Contradictions
should
meet
.
Who
walked
in
greater
Prudence
and
Innocency
,
than
our
Savior
;
beyond
the
exception
of
Envy
it self
:
and
yet
he
was
not
beyond
Opposition
,
and
that
most
fierce
,
which
he
found
in
the
World
.
2.
We
must
not
judg
the
worse
of
mens
Persons
and
Profession
,
because
of
that
universal
opposition
they
find
abroad
.
It
's
the
portion
of
Christ
,
and
that
which
al
those
that
are
like
him
,
must
expect
.
It
was
the
Sect
of
the
Saints
,
and
such
as
followed
the
Rule
of
the
Lord
,
of
whom
they
confessed
,
as
a
thing
commonly
known
.
This
Sect
is
spoken
against
,
every
where
,
and
yet
no
Sect
sincere
but
that
,
Acts
,
28.21
.
Al
men
persecuted
,
and
spake
evil
of
such
,
of
whom
the
Word
,
and
our
Savior
speaks
Blessedness
:
Blessed
are
ye
,
when
all
men
persecute
you
,
and
speak
evil
of
you
,
for
my
Names
sake
,
Matth.
5.10
.
They
may
as
justly
,
and
reasonably
challenge
Gods
Name
guilty
,
and
blame-worthy
,
as
those
who
profess
it
,
because
that
is
most
of
al
opposed
,
and
condemned
,
when
men
are
reviled
for
that
.
Therefore
it
is
a
shallow
,
and
mis-guided
Conceit
of
some
who
are
ignorant
,
to
make
such
Inferences
.
Certainly
,
al
is
not
right
,
there
is
some
more
than
ordinary
failings
in
his
way
,
a
shrewd
suspicion
his
course
is
faulty
,
else
how
comes
it
he
should
be
opposed
,
and
spoken
against
by
so
many
,
so
universally
.
The
World
is
up
in
Arms
against
him
.
So
it
was
against
Patriarchs
,
Prophets
,
Disciples
,
and
Christ
.
Therefore
the
Lord
hates
the
World
,
praies
not
for
the
World
,
condemns
the
World
.
It
was
no
more
,
but
what
Christ
found
,
and
those
who
are
most
like
him
shal
.
3.
Saving
Conversion
wil
break
the
dearest
Friendship
,
and
neerest
Relation
in
the
world
,
amongst
those
that
are
of
the
world
.
Because
it
sets
men
in
greatest
opposition
,
and
crossness
one
to
another
.
It
cals
men
into
Light
,
and
therefore
darkness
cannot
accord
with
it
.
It
makes
men
Righteous
,
and
therfore
Unrighteousness
cannot
agree
therewith
.
Thus
Christ
is
said
to
come
into
the
world
,
to
set
the
Mother-in-Law
,
against
the
Daughter-in-Law
,
The
Father
against
the
Son
,
a
mans
Enemies
shal
be
those
of
his
own
House
.
His
saving
Grace
sets
them
in
greatest
opposition
,
and
contrariety
;
and
therefore
must
occasion
the
greatest
contention
amongst
them
.
Christ
puts
Enmity
,
he
laies
the
Siege
,
and
none
can
raise
it
.
USE
,
2.
Of
Examination
,
and
Tryal
.
This
gives
in
sad
Evidence
against
those
who
are
Neuters
in
Religion
:
Such
are
discovered
by
the
former
Doctrine
to
have
no
Religion
,
nor
Truth
at
al
in
them
.
Such
as
can
plough
with
an
Ox
,
and
an
Ass
.
Your
Linsey-woolsey
men
,
who
can
take
the
color
of
any
Company
,
and
occasion
;
with
the
Saints
they
can
seem
such
;
and
with
the
world
,
they
wil
be
such
as
they
are
:
Can
serve
Time
and
Tide
;
wil
be
of
any
side
,
provided
they
may
be
of
the
safe
side
.
As
Neutral
Cities
in
time
of
War
,
they
are
content
to
pay
to
both
Armies
,
that
they
may
not
be
spoiled
with
either
.
They
are
content
to
favor
the
world
,
that
they
may
not
be
persecuted
;
yet
they
would
not
oppose
Religion
,
lest
they
should
be
justly
condemned
of
gross
wickedness
.
But
carry
fire
in
one
hand
,
they
would
not
be
counted
prophane
,
but
honest
:
and
yet
water
in
the
other
hand
,
they
would
not
be
conceived
too
strict
.
When
indeed
there
be
but
two
Kingdomes
,
thou
must
be
in
one
,
either
in
darkness
or
in
light
.
The
world
is
up
in
Armes
,
and
there
be
but
two
sides
,
and
thou
must
take
the
one
.
He
that
gathers
not
,
scatters
.
Thou
canst
not
serve
two
Masters
:
Be
Follower
to
two
Commanders
.
If
Christ
be
God
,
follow
him
:
If
the
world
be
God
,
follow
it
.
But
how
shal
we
know
?
1.
Observe
what
affection
the
world
,
and
worldly
men
beare
to
thee
.
However
happily
there
is
not
so
fair
and
ful
and
free
familiarity
:
yet
if
their
hearts
can
take
contentment
and
suite
,
and
soder
secretly
with
thee
,
Certainly
they
sent
and
savor
somthing
like
themselves
,
or
els
they
would
never
love
it
.
Joh.
15.19
.
The
world
loves
her
own
:
And
if
it
love
thee
,
assuredly
it
owns
thee
,
as
one
of
hers
really
,
however
thy
profession
carries
another
appearance
to
men
,
to
whom
thou
canst
conform
,
and
with
whom
thou
canst
comply
.
Why
,
say
your
companions
,
such
a
one
a
Puritan
?
Tush
;
he
may
and
can
comply
with
his
godly
Brethren
,
for
to
please
them
:
but
he
is
a
good
fellow
:
If
time
,
place
,
and
company
fit
him
.
But
a
man
sound
at
heart
,
at
core
,
they
cannot
indure
his
company
,
nay
not
abide
his
Name
.
As
with
the
Stomach
that
is
chollerick
:
we
can
judg
the
good
of
the
Physick
,
by
the
working
of
the
Stomach
,
if
it
can
receive
and
digest
it
,
that
it
stirr
not
:
we
conclude
it
s
not
right
Rhubarb
,
but
a
Dock-root
,
it
stirs
not
the
humor
,
especially
when
the
Body
is
so
fit
to
be
wrought
upon
.
2.
Consider
how
thy
heart
can
secretly
suit
with
worldly
ones
.
He
is
known
by
his
companion
,
that
cannot
be
known
by
his
own
course
and
practise
in
private
.
Because
,
like
wil
to
like
.
Birds
of
a
Feather
wil
flock
and
fly
together
.
As
here
in
New-England
,
The
color
of
some
Birds
is
very
strange
,
by
reason
of
the
Climate
,
hearts
and
colds
:
and
that
causes
some
wholly
to
differ
from
other
.
Yet
if
we
see
them
flock
and
mate
commonly
together
,
we
conclude
,
it
is
a
Starling
,
not
a
Black-Bird
,
she
keeps
with
such
:
though
her
color
and
Feathers
be
other
,
yet
her
Nature
and
kind
is
the
same
.
1
Joh.
4.5
.
They
are
of
the
world
,
and
the
world
hears
them
.
When
a
man
can
hug
and
harbor
a
varlet
,
a
scummy
wretch
,
that
is
not
fit
to
sit
among
the
Dogs
of
a
mans
Table
;
and
a
wise
holy-hearted
man
would
take
the
windy
side
;
its
certain
such
a
one
is
a
worldly
wretch
.
Away
from
me
ye
wicked
.
Psal.
6.8
.
The
wicked
is
an
abomination
to
the
Righteous
.
Prov.
29.27
.
3.
Observe
whence
the
root
and
rise
of
thy
disposition
or
thy
actions
come
.
Canst
thou
say
as
Christ
?
I
do
nothing
,
but
what
I
see
the
Father
do
.
The
words
I
speak
,
they
are
not
mine
.
Canst
thou
say
so
?
The
words
I
speak
,
the
works
I
do
,
they
are
not
mine
,
but
Christs
?
O
Righteous
Father
,
the
world
hath
not
known
thee
,
but
I
have
known
thee
&c.
THis
verse
being
a
further
discovery
and
description
of
the
parties
for
whom
our
Savior
Christ
prayed
in
the
foregoing
24.
Verse
.
That
they
might
be
with
him
,
and
see
,
and
so
injoy
his
glory
in
Heaven
.
Each
part
of
the
description
carries
a
secret
kind
of
constraining
force
,
to
set
home
the
former
conclusion
,
and
provoke
the
Lord
to
the
grant
of
his
Prayer
,
and
that
Priviledg
,
unto
the
Faithful
,
that
they
might
see
the
glory
of
Christ
.
1.
The
world
knows
not
the
Father
nor
yet
the
Son
:
and
therefore
they
have
,
as
no
Title
to
it
,
so
no
ability
to
Fathom
it
,
nor
hearts
to
take
delight
therein
,
or
to
promote
the
praise
thereof
.
2.
Our
Savior
he
knows
the
Father
,
the
depth
of
that
Fatherly
affection
of
his
,
and
that
unconceivable
glory
,
which
he
hath
,
and
wil
also
communicate
to
him
:
And
his
Saints
also
know
that
he
was
sent
by
the
Father
,
on
that
Ambassage
of
life
,
and
for
the
accomplishment
of
that
great
work
of
Salvation
,
by
which
,
as
the
highest
pitch
of
glory
,
might
be
possessed
by
himself
;
so
also
purchased
for
them
.
And
therefore
as
he
is
worthy
to
obtain
this
of
the
Father
;
so
they
also
fit
to
injoy
it
,
and
to
advance
the
glory
of
the
Father
,
and
him
in
it
.
3.
That
he
hath
manifested
,
and
wil
manifest
yet
further
the
name
of
that
Fatherly
love
,
the
glory
of
that
Grace
,
and
mercy
,
and
saving
Redemption
by
him
provided
,
and
al
to
this
end
,
that
Christ
might
be
in
them
.
And
Gods
love
manifested
in
them
and
by
them
,
sharing
and
injoying
the
glory
that
Christ
should
possess
,
and
that
they
should
be
spectators
and
admirers
of
for
ever
.
If
now
the
world
neither
knew
the
Father
,
nor
therefore
could
love
or
honor
him
,
nor
his
Son
:
It
was
not
fit
they
should
be
with
Christ
,
or
see
the
glory
of
Christ
,
given
him
out
of
his
Fathers
love
.
But
if
Christ
knew
the
Father
,
and
his
Fatherly
love
,
and
that
he
was
sent
on
purpose
upon
this
Ambassage
:
and
being
sent
for
this
,
did
and
doth
indeavor
this
,
and
that
for
this
end
,
that
Christ
and
that
Fatherly
love
might
be
in
them
,
and
the
Saints
know
al
this
:
Then
he
is
sit
to
ask
and
obtain
this
mercy
:
they
fit
to
receive
it
,
and
they
shal
glorifie
God
herein
,
and
he
attain
his
glory
,
while
he
is
pleased
thus
to
grant
the
Prayer
of
our
Savior
,
and
to
glorifie
him
and
them
.
We
have
opened
and
finished
that
part
of
the
descripon
of
the
parties
which
was
laid
down
by
way
of
dissimilitude
,
both
,
as
the
world
,
are
considered
in
themselves
,
in
regard
of
the
ignorance
they
have
of
God
:
and
as
by
way
of
dissimilitude
they
stand
in
reference
,
comparison
,
and
consideration
with
our
Savior
and
his
disciples
.
We
are
now
come
to
inquire
the
other
parts
of
the
description
of
the
partyes
,
for
whom
the
Prayer
is
made
,
whose
worth
and
excellency
is
see
forth
by
their
effects
-
1.
I
know
thee
.
-
2.
These
also
know
that
thou
hast
sent
me
;
And
here
with
we
shal
take
in
the
second
general
,
to
wit
the
person
who
doth
pray
:
intimated
in
the
words
where
we
have
two
points
.
1.
From
these
words
.
—
I
know
thee
.
The
Lord
Christ
hath
the
knowledg
of
the
Father
in
a
peculiar
manner
.
I
say
the
knowledg
of
the
Father
,
for
that
is
constantly
to
be
carried
along
with
us
,
in
our
consideration
,
and
to
be
kept
in
our
Eye
,
that
we
may
keep
to
the
scope
of
the
place
and
aime
of
our
Savior
in
his
Prayer
and
expression
.
For
he
looks
at
him
,
as
we
have
shewed
,
as
a
righteous
Father
,
such
a
one
as
doth
dispense
his
Fatherly
affection
in
Faithfulness
unto
his
.
And
therefore
those
of
the
world
,
upon
whom
his
Fatherly
affection
was
never
set
:
nor
were
they
within
the
compass
of
the
Covenant
of
his
Grace
,
had
no
interest
therein
,
to
whom
his
Faithfulness
and
truth
was
never
ingaged
,
and
therefore
they
could
challenge
nothing
,
nor
yet
was
he
●ound
to
accomplish
any
thing
for
their
spiritual
and
eternal
good
;
And
therefore
if
our
Savior
had
prayed
for
them
,
that
they
should
have
been
in
Heaven
,
and
have
seen
his
glory
,
he
had
prayed
for
that
,
which
the
Father
was
not
bound
to
grant
in
Faithfulness
,
nor
were
they
fit
to
injoy
.
For
they
know
not
that
Fatherly
love
and
affection
of
his
which
moved
him
to
give
Christ
that
glory
:
nor
could
they
be
affected
with
it
,
nor
receive
the
good
of
it
.
But
He
,
who
knew
the
Father
,
he
Prayes
for
this
Favor
:
And
he
Prayes
for
them
also
,
who
have
known
both
the
Father
and
him
,
in
their
conjoint
purpose
:
The
one
,
that
is
,
the
Father
appointing
and
sending
:
The
other
,
Viz.
The
Son
,
coming
upon
that
commission
of
love
and
life
for
the
good
of
his
,
which
they
knew
,
and
in
which
they
rejoyce
.
That
Christ
,
who
was
in
the
commission
to
work
this
,
and
they
for
whom
it
was
wrought
,
and
knew
it
,
have
an
interest
in
it
,
and
take
content
to
injoy
it
:
That
such
persons
should
Beg
for
such
Priviledges
,
From
such
a
Father
,
whose
heart
is
towards
them
,
and
their
minds
and
hearts
towards
him
and
his
Fatherly
affection
:
This
must
of
necessity
be
of
great
power
to
prevail
with
so
righteous
a
Father
to
hear
and
grant
,
therefore
we
must
hold
it
to
this
point
and
respect
.
Christ
knows
him
as
a
righteous
Father
.
The
Lord
Christ
hath
the
knowledg
of
the
Father
,
and
his
love
and
Faithfulness
in
an
especial
manner
.
Take
a
place
or
two
which
wil
give
undeniable
testimony
to
this
truth
.
Math.
11.25
.
No
man
knows
the
Father
,
but
the
Son
,
and
he
to
whom
the
Son
wil
reveal
him
.
Joh.
1.18
.
No
man
hath
seen
the
Father
at
any
time
,
but
the
only
begotten
Son
,
who
was
in
the
Bosom
of
the
Father
:
He
saw
al
his
Bosom
secrets
,
and
was
fully
acquainted
with
Gods
heart
and
counsels
,
he
hath
revealed
them
unto
us
.
And
therefore
the
Apostle
issues
al
here
:
speaking
concerning
the
deep
things
of
God
.
The
Spirit
searcheth
the
deep
things
of
God
,
that
is
of
the
Father
;
but
how
come
we
to
rellish
either
the
things
of
the
Father
or
Spirit
?
who
hath
known
the
mind
of
God
?
Why
,
we
have
Christs
mind
,
and
he
knows
the
Fathers
mind
.
And
our
Savior
professeth
as
much
touching
this
expression
.
Joh.
8●38
.
Ye
speak
the
things
that
ye
have
seen
with
your
Father
:
and
I
speak
the
things
that
I
have
seen
with
my
Father
.
Here
we
shal
open
three
things
.
-
1.
How
Christ
as
Second
Person
is
said
to
kn●w
the
Father
.
-
2.
How
as
Man
becomes
to
share
in
this
knowledg
.
-
3.
The
Reason
of
it
.
To
the
First
.
For
the
right
apprehending
,
how
the
Second
Person
may
in
a
peculiar
manner
be
said
to
know
the
Father
,
we
must
conceive
that
the
knowledg
of
Christ
,
as
Second
person
,
may
be
attended
upon
a
double
consideration
,
or
ground
.
1.
As
it
Issues
from
the
understanding
of
the
God-Head
.
For
God
,
according
to
the
expression
of
the
Scripture
,
being
a
Spirit
,
&
of
al
other
most
excellent
,
and
therefore
reasonable
,
he
must
have
the
most
excellent
faculties
:
and
therefore
understanding
and
wil.
For
what
is
most
eminent
,
that
we
have
allowance
,
from
the
rule
,
to
beleeve
,
that
it
doth
belong
to
the
God-Head
,
and
we
may
so
conceive
of
it
.
From
this
understanding
it
is
,
that
the
God-Head
is
said
to
be
Omniscient
,
to
know
al
things
,
that
are
knowable
.
This
being
an
Attribute
of
the
Deity
,
it
doth
equally
belong
to
al
the
persons
:
For
al
the
Persons
having
one
and
the
same
God-Head
,
they
have
equally
al
the
Attributes
of
the
God-Head
indifferently
,
equally
,
belonging
to
them
.
Therefore
al
are
eternal
,
immortal
,
infin●e
,
Omnipotent
,
Omni●cient
,
and
so
know
al
things
:
and
●o
know
each
other
in
this
generall
sense
:
and
the
Father
and
spirit
know
the
Son
,
and
He
them
by
this
kind
of
knowledg
.
But
this
is
too
large
,
not
here
attended
,
For
it
is
not
proper
to
say
,
That
the
God-Head
knows
the
Father
to
be
Father
of
it
,
with
that
speci●l
reference
;
or
that
the
God-Head
should
cal
the
Father
,
my
Father
;
I
say
it
is
not
proper
,
nay
it
is
not
true
.
For
the
Father
is
not
the
Father
of
the
God-Head
,
but
of
the
Son
.
If
it
could
cal
the
Father
as
Father
of
it
:
then
it
should
be
the
Son
of
the
Father
,
then
it
should
be
begotten
of
the
Father
.
But
the
Father
begets
the
Son
,
not
the
God-Head
.
That
which
belongs
to
the
God-Head
,
belongs
to
al
the
persons
,
as
being
common
:
then
to
the
Spirit
.
Then
the
spirit
might
know
and
cal
the
Father
,
the
Father
of
it
,
but
that
he
is
not
.
That
which
belongs
to
the
God-Head
belongs
to
the
Father
,
and
so
the
Father
might
be
a
Son
to
himself
.
2.
This
knowledg
is
to
be
considered
,
according
as
it
attends
the
manner
of
the
work
of
the
understanding
,
which
carries
a
specialty
of
respect
with
it
,
in
the
act
thereof
,
and
so
it
may
in
a
peculiar
manner
be
affirmed
of
Father
and
Son
,
and
in
the
several
regards
,
appropriated
unto
either
.
The
reason
whereof
we
shal
scan
anon
,
as
it
comes
in
our
way
;
when
the
understanding
of
the
God-Head
,
by
knowing
it self
,
conceiveth
an
image
of
it self
,
makes
an
impress
or
engraven
character
of
it self
,
which
it
ever
eyes
;
and
owns
,
this
manner
of
knowing
belongs
to
the
Father
,
and
thence
Issues
an
especial
manner
of
knowing
the
Father
by
and
in
the
Son
.
As
Joh.
10.15
.
As
the
Father
knows
me
,
I
know
the
Father
.
And
that
appears
in
a
Three-fold
act
of
the
Son
.
-
1.
The
Son
takes
the
Impression
of
his
Image
.
-
2.
Returnes
it
.
-
3.
Eyes
and
ownes
the
Imprinter
of
it
.
1.
Takes
this
Impression
.
The
Father
gives
him
Sonship
,
and
the
nature
of
al
relation
requires
,
they
give
being
each
to
other
.
The
Father
by
understanding
conceives
an
Image
:
the
Son
is
the
Image
conceived
.
As
a
man
is
not
a
Father
,
because
he
is
a
man
,
but
because
he
begets
a
Son
.
A
man
is
not
a
Son
,
because
he
is
a
man
,
but
because
he
is
begotten
of
a
Father
.
So
the
God-Head
is
not
a
Father
,
because
God-Head
,
but
because
it
conceives
an
Image
of
it self
.
The
Son
is
not
a
Son
,
because
God
,
but
because
he
is
conceived
of
another
who
did
conceive
.
This
is
the
meaning
of
the
Apostle
.
The
words
are
marvailous
pat
and
Pithy
and
carry
wieght
with
them
,
but
answer
exactly
to
the
thing
in
Hand
.
Hebr.
1.3
.
Christ
as
the
second
person
is
called
,
The
Ingraven
Form
or
Character
of
the
Fathers
Person
.
The
word
signifies
to
ingrave
,
and
implies
an
Image
of
a
thing
,
not
feigned
only
in
our
mind
and
Imagination
,
nor
,
vanishing
and
changing
,
as
in
a
representation
in
a
Glass
,
as
the
form
of
the
face
th●re
.
But
a
form
or
resemblance
Ingraven
,
Cut
,
or
instamped
on
Brass
or
Wood
,
which
hath
stability
&
permanency
with
it
.
As
Beza
in
Locum
.
2.
Returns
this
Impression
.
As
the
Son
takes
all
from
the
Father
,
●o
he
Returns
al
to
the
Father
.
It
is
the
Nature
of
those
things
,
that
are
relates
,
or
in
relation
to
look
one
towards
another
,
and
to
give
being
relative
one
to
another
.
That
is
the
meaning
of
the
Apostles
other
phrase
,
in
the
place
formerly
alledged
,
Hebr.
1.3
.
Christ
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Shine
of
his
glory
:
the
word
signifies
,
a
Light
,
or
brightness
shining
from
a
Light
:
a
shine
from
a
light
reflecting
or
looking
back
to
that
reflection
of
light
again
.
And
here
by
the
way
,
ye
have
the
rise
and
reason
of
these
divers
manners
of
understanding
in
the
God-Head
,
and
so
the
diverse
subsistences
,
and
Personalities
,
Namely
,
because
the
understanding
of
the
God-Head
,
acting
upon
it self
,
it
becomes
to
be
reflected
and
turned
back
upon
it self
.
If
there
be
a
reflect
act
in
the
Deity
upon
it self
,
then
there
must
be
divers
manners
of
being
in
the
Deity
.
But
there
is
such
a
reflecting
;
therefore
,
For
the
right
understanding
of
this
,
ye
must
conceive
the
Understanding
of
the
God-head
,
being
pure
act
,
and
infinite
,
it
must
have
a
proportionable
,
and
therefore
an
infinite
Object
:
therefore
understand
himself
,
conceive
an
Image
of
himself
;
this
Image
of
himself
,
must
be
conceived
,
and
look
back
upon
himself
,
or
his
own
conceiving
again
.
Now
that
the
shine
of
this
Impression
must
return
again
upon
it self
,
and
look
back
to
the
impression
,
is
thus
made
plain
,
by
setting
a
dis-similitude
by
it
.
When
the
operative
,
active
Wisdom
of
God
fals
upon
nothing
;
purposing
to
make
a
World
,
it
breaks
through
that
nothing
,
and
brings
forth
an
effect
,
a
Creature
out
of
it
,
stinted
with
bounds
of
being
,
and
time
;
it
's
both
finite
,
and
temporary
,
hath
a
beginning
of
time
,
and
may
have
an
end
.
But
this
Understanding
falling
upon
the
God-head
,
which
is
absolutely
first
,
and
infinite
,
it
cannot
break
through
,
make
an
effect
,
or
give
this
the
Being
of
a
Creature
,
being
infinite
,
and
first-being
.
The
Act
of
Gods
Wisdom
fals
upon
that
as
his
Object
,
and
returns
again
upon
it self
,
and
so
doth
conceive
,
and
hath
an
Image
of
it self
conceived
,
an
engraven
Character
from
this
Impression
returned
by
resemblance
upon
the
Impression
.
As
take
a
beam
of
the
Sun
,
meet
with
the
Glass
,
it
finds
way
,
by
reason
of
the
perspicuity
of
the
body
to
pass
through
it
.
But
let
it
fal
upon
a
firm
,
and
solid
body
,
pierce
,
and
pass
it
cannot
:
and
therefore
it
fals
upon
the
body
,
and
returns
upon
it self
from
the
body
:
the
falling
is
the
reflecting
of
it
,
and
by
returning
,
it
comes
to
be
reflected
.
Here
note
,
The
Light
is
one
thing
;
but
the
reflecting
,
and
returned
,
or
to
be
reflected
upon
it self
,
is
another
.
These
answer
each
the
other
,
stir
up
the
act
,
each
of
other
;
no
reflecting
,
no
returning
;
no
returning
,
no
reflecting
.
They
give
being
to
,
and
maintain
being
each
in
other
:
mark
that
,
The
reflecting
,
and
being
reflected
,
is
not
the
cause
of
the
Light
,
but
each
of
other
.
So
here
:
The
Wisdom
of
the
God-head
,
is
like
the
Light
reflecting
upon
it self
,
there
is
a
like
Image
of
it self
returned
again
,
and
conceived
.
This
being
conceived
,
as
it
had
al
from
the
Father
,
so
it
eyes
,
and
answers
al
in
the
Father
conceiving
.
A
man
may
understand
a
Truth
,
but
when
by
understanding
,
he
darts
it
upon
his
mind
to
enlighten
,
and
so
teach
and
rectifie
:
The
mind
receives
,
and
stands
rectified
,
and
enlightened
The
Understanding
is
one
thing
,
but
the
darting
by
Understanding
,
rectifying
,
and
enlightening
;
the
mind
returning
,
and
standing
rectified
,
these
are
divers
manners
really
distinct
,
and
directly
answering
each
the
other
in
a
peculiar
manner
.
Thus
our
Savior
is
said
to
manifest
the
Name
of
the
Father
,
not
his
Name
as
God
,
but
as
Father
.
As
I
said
before
:
The
Light
is
not
the
cause
of
the
reflecting
,
or
returning
;
but
one
of
these
,
is
the
cause
of
the
other
:
reflecting
is
the
cause
of
returning
,
and
returning
is
the
cause
of
reflecting
.
So
the
Understanding
is
not
the
cause
of
Teaching
,
for
that
may
be
where
no
teaching
is
:
but
Teaching
,
rectifying
the
Knowledg
,
is
the
cause
why
Knowledg
comes
to
be
rectified
.
So
that
Phrase
;
No
man
knows
the
Son
,
but
he
to
whom
the
Father
will
reveal
him
;
and
no
man
knows
the
Father
,
but
he
to
whom
the
Son
will
reveal
him
.
No
man
knows
what
the
rectifying
of
the
Knowledg
is
,
but
he
who
hath
his
Knowledg
rectified
.
And
this
is
to
be
attended
,
according
to
the
Second
Person
in
the
Deity
;
for
it
's
true
both
waies
,
as
wel
of
the
Father
,
who
was
never
incarnate
,
as
of
the
Son
,
who
was
.
3.
Eyes
and
owns
the
Impression
,
and
the
Imprinter
of
it
in
an
especial
manner
:
John
14.9
.
He
that
hath
seen
me
,
hath
seen
the
Father
also
.
Not
he
that
saw
him
with
his
Bodily
Eyes
,
or
saw
only
the
external
,
and
visible
,
bodily
presence
of
our
Savior
:
but
he
that
saw
him
as
a
Son
,
he
would
own
the
Father
also
,
as
expressing
the
lively
resemblance
of
his
Father
,
It
answers
so
fully
in
al
things
.
As
we
see
in
Sensitive
Creatures
,
the
yong
can
own
the
Dam
,
by
the
scent
,
smel
,
or
bleating
:
There
is
somthing
of
their
own
there
.
He
that
hath
his
Mind
rectified
by
a
Truth
,
wil
own
the
rectifying
,
or
teaching
while
he
lives
,
John
,
10.15
.
The
Father
knows
me
,
and
I
know
the
Father
.
2.
How
this
belongs
to
our
Savior
,
as
Man
,
as
well
as
the
Second
Person
:
For
so
he
looks
at
himself
,
and
in
that
respect
,
and
consideration
,
we
must
understand
his
Expression
here
.
Answ.
This
Knowledg
belongs
firstly
to
the
Son
as
Second
Person
;
but
to
the
Humane
Nature
so
far
,
as
the
Relation
of
Son-ship
leaves
some
impression
,
according
to
the
Nature
,
and
Condition
thereof
.
So
that
the
Second
Person
in
the
Trinity
,
is
no
other
,
nor
acts
any
otherwise
than
he
did
in
himself
.
But
this
manner
of
acting
in
the
knowledg
of
the
Father
,
appears
in
the
Humane
Nature
,
and
leave●
new
impressions
in
an
especial
manner
,
and
the
Father
also
in
,
and
by
him
.
And
that
is
done
in
regard
of
that
Union
,
that
the
Humane
Nature
hath
to
the
Second
Person
:
For
as
we
know
,
the
Second
Person
takes
the
Humane
Nature
into
personal
Union
with
him
,
so
that
there
is
not
two
Sons
,
but
one
Son
:
and
the
Lord
Christ
remains
the
same
Person
after
the
Union
,
that
he
was
before
.
And
therefore
being
one
and
the
same
Person
with
the
Son
,
he
may
be
said
to
know
the
Father
,
as
the
Son
,
in
his
manner
and
measure
.
For
as
the
Father
gives
being
to
the
Son
,
and
the
Son
receives
al
from
the
Father
:
so
the
Humane
Nature
hath
a
total
dependance
upon
the
Son
,
he
only
incarnate
,
and
so
a
sole
reference
with
that
respect
to
him
,
and
so
in
him
,
to
the
Father
:
So
that
it
is
said
,
to
be
one
and
the
same
Person
,
one
and
the
same
Son
,
with
the
Son
.
2.
As
to
be
reflected
,
is
said
to
be
the
property
of
the
Second
Person
,
looking
back
,
and
returning
his
subsistence
to
the
Father
:
So
our
Nature
having
a
total
dependance
upon
Christ
in
the
Union
,
and
being
one
Person
with
him
,
looks
as
the
Second
Person
wholly
to
the
Father
:
He
brings
back
Jacob.
Nay
,
it
eyes
,
and
owns
,
through
the
Son
,
al
those
Fatherly
Impressions
,
and
Affections
,
which
are
in
the
Father
,
and
wherein
he
intimately
unbosoms
himself
to
his
Son
.
That
is
the
value
of
the
word
,
Prov.
8.30
.
as
we
have
observed
before
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
much
as
,
intueri
,
retinere
.
3.
The
Reason
is
taken
from
that
Relation
which
is
between
the
Father
and
the
Son
.
The
Nature
whereof
,
is
to
give
total
Being
only
one
to
another
,
to
maintain
that
Being
only
,
one
in
another
:
and
therefore
there
is
a
manner
of
making
known
each
of
other
in
special
appropriate
to
them
.
That
which
gives
a
perfect
discovery
of
the
thing
,
that
makes
way
for
perfect
knowing
.
But
relates
alone
give
perfect
Being
.
No
man
can
tel
what
buying
is
,
but
by
selling
.
Our
Savior
disputes
upon
this
Ground
:
He
that
hath
seen
me
,
hath
seen
the
Father
;
because
I
am
in
the
Father
,
and
the
Father
in
me
;
to
wit
,
by
vertue
of
that
Relation
there
is
in
one
to
the
other
.
USE
,
1.
Instruction
.
We
here
see
the
Reason
,
why
many
of
the
Faithful
are
at
such
a
loss
for
the
Knowledg
of
the
Love
,
and
Favor
,
and
Acceptance
of
the
Father
.
They
seek
not
to
Christ
for
this
:
and
therefore
they
are
not
acquainted
,
and
informed
.
They
take
not
the
right
way
to
come
to
the
Speech
of
the
Father
,
John
,
14●6
.
I
am
the
way
:
there
is
none
that
comes
to
the
Father
,
nor
can
be
acquainted
with
his
mind
,
but
by
me
.
When
our
Savior
was
checking
Nicodemus
for
his
ignorance
,
as
not
reaching
the
knowledg
o●
Mercy
,
he
gives
this
as
the
reason
,
we
repair
not
to
him
,
who
only
can
relieve
,
and
reveal
,
John
,
3.13
.
No
man
ascends
up
into
Heaven
,
but
the
Son
of
Man
,
w●●
is
in
Heaven
.
So
our
Savior
did
with
Philip
,
when
he
so
earnestly
desired
the
knowledg
of
the
Father
;
Shew
us
the
Father
,
and
it
shall
s●ffice
.
So
many
perplexed
ones
;
Shew
us
the
Face
of
a
reconciled
Father
,
and
it
's
enough
:
they
are
to
be
checked
,
as
he
,
John
14.9
.
Have
I
been
so
long
time
with
you
,
and
yet
hast
thou
not
known
me
?
He
that
hath
●een
me
,
hath
seen
the
Father
;
and
how
sayest
thou
then
,
Shew
us
the
Father
?
2.
Hence
we
may
discern
the
Cause
how
it
comes
to
pass
,
That
men
of
mean
Place
and
Parts
,
shallow
Compass
and
Conceivings
,
poor
,
and
feeble
Abilities
,
not
able
to
see
much
in
ordinary
occasions
;
and
yet
so
comforted
,
assured
,
p●rswaded
of
the
Love
of
the
Father
.
The
reason
in
from
hence
:
They
are
taught
of
Christ
;
he
knows
all
,
and
he
makes
them
know
.
As
it
was
said
,
when
they
wondred
at
the
Answers
of
the
Disciples
;
They
knew
they
had
been
with
Jesus
,
Act.
4.13
.
He
that
hath
intelligence
dayly
from
such
,
as
have
the
Ear
of
the
King
,
sit
at
Counsel-Table
,
he
in
the
Bosom
of
his
Majesty
;
if
he
have
an
express
,
and
Intelligence
,
it
's
no
wonder
;
because
he
understands
the
Mysteries
of
State
,
the
mind
of
the
King
.
So
it
is
here
,
Christ
lies
in
the
Bosom
of
the
Fa●her
,
and
Christ
discloseth
those
bosom
Expressions
,
and
Affections
of
the
Father
.
We
have
done
with
the
First
.
The
Second
follows
:
—
And
these
have
known
that
thou
hast
sent
me
.
Here
is
another
Circumstance
touching
the
Description
of
the
Parties
for
whom
our
Savior
praies
,
which
may
yet
further
his
Petition
,
that
it
may
be
of
prevailing
force
with
the
Father
,
for
the
grant
of
his
desire
(
to
wit
)
That
they
may
be
where
he
is
,
and
see
his
Glory
.
Had
they
indeed
been
the
wicked
of
the
World
,
who
never
knew
the
Father
,
nor
himself
,
and
therefore
were
never
fit
,
nor
able
to
see
his
Glory
,
or
to
take
any
satisfaction
in
it
,
or
to
return
any
Glory
to
the
Father
,
or
himself
thereby
:
It
had
been
bootless
for
him
to
have
begged
such
a
favor
,
and
it
had
been
impossible
for
them
to
receive
any
good
by
it
,
as
having
no
interest
therein
,
nor
fitness
for
the
enjoyment
of
such
a
Priviledg
.
But
he
praies
,
who
knows
him
as
a
Son
,
knows
his
Father
,
yea
,
such
a
Son
,
such
a
Father
,
known
by
an
Eternal
Generation
.
And
he
praies
for
such
,
who
know
that
the
Father
hath
sent
him
;
and
therefore
are
wel
acquainted
with
him
and
the
Father
,
and
with
the
Ambassage
he
comes
of
,
and
with
that
great
Work
which
he
had
undertaken
,
and
hath
now
discharged
,
and
for
which
he
shal
have
a
Name
,
that
at
the
Name
of
Jesus
,
every
knee
shal
bow
,
both
in
Heaven
and
Earth
.
And
therefore
they
who
know
what
the
Father
hath
purposed
,
and
the
Son
hath
performed
,
and
that
experimentally
to
their
own
good
;
They
are
the
fittest
to
see
it
,
and
to
celebrate
the
Name
of
the
Father
and
Son
for
ever
in
Heaven
.
The
Saints
have
a
special
Knowledg
,
These
,
all
these
,
and
none
but
these
,
have
this
Knowledg
,
as
their
priviledg
,
and
peculiar
Favor
appropriated
to
them
:
in
which
the
World
hath
no
Portion
,
nor
yet
shal
ever
be
made
Partakers
of
it
.
At
the
great
Day
,
when
al
Flesh
shal
appear
before
God
,
and
al
his
Saints
gathered
,
and
by
Christ
brought
home
to
the
Father
,
when
he
hath
fully
finished
the
Work
,
and
done
the
Wil
of
the
Father
:
That
as
he
now
professeth
,
I
came
not
to
do
mine
own
wil
,
but
the
wil
of
him
that
sent
me
:
and
this
is
the
wil
of
him
that
sent
me
,
That
of
those
that
thou
hast
given
me
,
I
should
lose
none
,
but
raise
them
up
at
the
last
day
.
Then
I
say
,
when
the
Work
is
finished
,
and
performed
in
the
Eyes
of
the
Ungodly
,
and
he
shall
be
admired
in
his
Saints
;
not
of
them
only
,
but
admired
in
them
,
even
by
the
Wicked
,
who
shal
be
forced
to
admire
that
Power
,
and
Love
,
and
Mercy
,
which
hath
done
such
great
things
for
such
undeserving
Creatures
:
and
therefore
shal
see
it
,
and
be
constrained
to
acknowledg
the
truth
and
reality
of
that
great
Work
:
what
the
Father
purposed
,
and
plotted
from
Eternity
with
the
Lord
Jesus
;
how
out
of
infinite
Love
and.
Faithfulness
he
was
sent
,
and
hath
now
accomplished
it
.
This
they
shal
see
,
and
be
forced
to
know
with
grief
and
vexation
of
Spirit
,
that
it
is
so
:
And
for
this
also
our
Savior
prayed
in
the
former
Verse
,
That
the
World
may
know
,
that
thou
hast
sent
me
.
But
to
find
,
and
own
this
,
in
the
reality
of
the
Work
of
it
;
to
tract
the
foot-steps
of
the
unsearchable
Wisdom
,
and
Riches
of
Mercy
in
marking
this
good
upon
their
Souls
,
in
that
miraculous
,
and
my
sterious
manner
as
he
hath
:
this
is
peculiar
to
the
Saints
.
These
,
and
these
alone
,
know
that
Christ
is
sent
to
this
Work
:
these
have
found
the
excellency
of
it
here
;
and
these
are
fit
to
gaze
upon
it
,
and
admire
it
for
ever
hereafter
.
Three
things
we
are
to
open
:
-
1.
How
Christ
is
said
to
be
sent
of
the
Father
.
-
2.
For
what
he
is
sent
;
and
what
was
his
Errand
.
-
3.
How
the
Saints
know
this
in
a
special
manner
.
1.
How
sent
.
This
Sending
,
is
the
first
in-let
,
whereby
the
Fountain
of
the
ever
lasting
good
Wil
,
and
Favor
of
the
Father
,
is
laid
open
,
and
let
out
unto
us
:
And
you
shal
find
the
Spirit
in
the
Scripture
leading
al
his
by
the
hand
hither
;
here
he
would
Land
us
,
and
here
leave
us
,
and
thereby
teaching
of
us
,
that
we
should
not
stay
,
before
we
repair
hither
,
and
when
we
are
here
,
not
to
stir
:
But
rest
,
and
repose
our
Soul
,
and
resolve
our
Faith
,
and
Confidence
,
as
into
the
first
Principle
;
where
there
is
no
possibility
,
either
of
alteration
,
or
addition
:
So
firm
,
it
cannot
be
altered
;
so
fully
sufficient
,
and
satisfactory
,
that
nothing
can
be
added
,
nor
desired
.
It
is
too
mysterious
a
depth
,
and
therefore
beyond
our
scantling
to
fathom
it
.
We
wil
a
little
,
make
some
search
with
Sobriety
,
so
far
as
may
help
us
to
understand
the
place
in
hand
.
Thus
our
Savior
makes
it
the
Head
Corner
Stone
of
our
Confidence
:
This
is
Eternal
Life
,
to
know
thee
(
that
is
,
the
Father
)
to
be
only
God
(
not
he
only
to
be
God
,
but
to
be
the
only
God
)
there
is
but
one
only
Deity
,
and
he
hath
that
only
God-head
,
and
what
beside
?
and
whom
thou
hast
sent
,
Jesus
Christ
.
Know
him
as
a
Christ
,
annointed
,
and
fitted
;
and
as
a
Jesus
,
a
Savior
,
who
hath
performed
the
work
;
and
that
he
is
sent
for
that
very
End
,
and
Errand
,
and
for
that
purpose
from
God
the
Father
.
For
had
our
Savior
done
it
,
if
he
had
not
been
sent
,
the
Soul
would
have
been
at
a
loss
,
whether
he
had
ever
satisfied
,
or
should
ever
be
accepted
.
But
when
our
Faith
can
reach
this
:
That
the
Father
,
who
is
the
only
God
,
hath
sent
him
,
he
wil
then
assist
,
and
accept
,
and
we
should
go
no
further
,
seek
no
other
;
we
then
●it
down
,
and
are
at
rest
,
John
,
12.44
.
We
shall
therefore
make
way
for
the
Discovery
of
the
Nature
of
this
Sending
,
by
the
Propositions
following
:
1.
This
Sending
,
taken
in
a
ful
Sense
,
is
not
an
Act
of
the
Deity
,
or
Divine
Nature
properly
;
but
of
the
Person
,
or
Persons
in
the
Deity
,
who
nextly
,
and
immediately
dispenseth
it
.
Reas.
That
which
is
an
Act
of
the
Deity
,
or
God-head
,
belongs
indifferently
,
and
equally
to
al
the
Persons
;
in
that
al
are
equally
God
,
and
have
the
Essence
of
the
Deity
,
and
al
the
Essential
Attributes
,
equally
attributed
to
them
al.
As
al
are
Eternal
,
Omnipotent
;
all
Create
,
Decree
,
&c.
But
to
send
(
much
less
to
send
the
Lord
Christ
)
doth
not
belong
to
al
the
Persons
:
The
Spirit
is
never
said
to
send
in
the
Phrase
of
Scripture
,
nor
is
the
Father
ever
said
to
be
sent
.
And
this
shal
be
further
cleared
and
proved
in
the
Conclusions
that
follow
;
and
by
the
Nature
of
Mission
,
as
it
's
set
forth
to
us
in
the
Word
.
2.
This
Sending
hath
a
double
Reference
.
-
1.
To
the
Person
that
is
sent
.
-
2.
To
the
thing
about
which
he
is
sent
:
namely
,
When
the
Person
sent
,
leaves
a
new
act
,
or
impression
upon
the
Creature
:
so
that
the
Creature
is
said
to
be
otherwise
than
it
was
,
and
to
have
somthing
which
formerly
it
had
not
,
and
the
Person
is
sent
on
purpose
,
to
leave
such
operations
,
and
impressions
.
God
sent
his
Son
made
of
a
Woman
,
sent
him
to
take
our
Nature
:
here
the
second
person
takes
our
Nature
into
personal
union
with
him
.
Sanctifies
it
,
unites
it
,
supports
it
.
Though
Christ
be
the
same
,
yet
here
be
new
impressions
,
which
appear
in
the
Creature
,
which
formerly
did
not
.
I
wil
send
the
Comforter
,
and
be
shal
teach
you
and
lead
you
into
al
truth
.
Here
be
new
and
diverse
expressions
of
the
work
of
the
Spirit
appearing
,
which
formerly
did
not
.
Joh.
16.10.11
.
The
second
respect
implies
ever
the
first
;
the
sending
to
a
work
implies
a
person
that
must
be
,
and
is
sent
to
that
end
:
though
then
these
may
be
distinguished
,
in
our
reason
and
consideration
,
yet
in
the
Nature
of
the
thing
,
the
one
is
included
in
the
other
.
3.
Sending
,
when
it
respects
a
Person
properly
,
It
ever
implies
in
the
Nature
of
the
thing
,
The
Authority
of
him
that
sends
,
in
respect
of
the
party
that
is
sent
.
I
say
Authority
,
but
not
of
rule
or
Dominion
so
much
,
as
Authority
of
Order
&
Communication
of
work
from
one
to
another
,
and
in
this
sense
;
which
is
a
proper
and
true
sense
;
he
only
can
be
said
to
be
sent
,
who
works
from
another
:
whether
it
be
in
way
of
Origination
,
or
firstness
of
Order
;
to
be
first
beginner
or
setter
in
of
a
work
before
al
other
:
or
whether
it
be
in
regard
of
operative
or
active
production
when
several
persons
may
,
as
one
Joint
principle
,
put
forth
a
work
,
for
the
producing
.
They
are
not
one
in
order
before
another
,
but
both
meet
as
one
principle
and
producer
or
bringer
forth
of
the
other
;
And
therefore
hence
it
is
plain
,
and
undeniably
Evident
(
which
ye
must
especially
observe
)
that
in
this
breadth
and
extent
of
sending
,
which
the
Scripture
speaks
to
,
The
Son
and
the
Spirit
are
only
said
to
be
sent
,
and
it
is
never
,
and
indeed
it
can
never
be
,
affirmed
of
the
Father
.
If
sending
imply
Authority
of
Order
and
communication
of
work
from
another
,
then
there
is
none
can
send
the
Father
,
because
there
is
none
in
Order
before
him
:
nor
can
he
be
sent
,
because
he
works
of
himself
,
and
from
himself
,
nor
from
another
,
therefore
cannot
be
sent
from
another
.
Hence
again
it
follows
:
The
Spirit
may
be
sent
from
the
Father
and
the
Son
,
and
the
Father
and
the
Son
may
sent
:
because
the
Spirit
,
the
Holy
Ghost
works
in
Order
from
both
,
and
there
is
Authority
of
Order
and
communication
from
both
.
Gal.
4.6
.
God
hath
sent
forth
the
Spirit
of
the
Son
.
That
is
,
the
Father
,
as
appears
by
the
distinction
of
Son
in
the
words
.
Joh.
15.26
.
When
the
Comforter
is
come
,
whom
I
wil
send
unto
you
from
the
Father
.
Joh.
14.26
.
When
the
Comforter
is
come
,
whom
the
Father
wil
send
in
my
Name
.
Hence
Christ
can
only
be
said
to
be
sent
of
the
Father
,
not
of
the
Holy
Ghost
(
I
speak
now
of
this
internal
sending
,
which
is
attended
only
in
regard
of
the
Person
,
not
of
the
thing
,
about
which
he
is
sent
)
the
Reason
and
ground
is
the
same
.
Sending
implies
the
Authority
of
Order
and
Communication
of
work
from
one
to
another
:
but
the
Son
works
only
from
the
Father
,
therefore
can
be
said
only
to
be
sent
from
the
Father
.
Hence
are
there
so
many
expressions
and
confessions
of
our
Savior
in
this
kind
,
almost
in
every
verse
,
when
he
would
settle
his
commission
.
Joh.
5.30
.
I
seek
not
mine
own
Wil
,
but
the
Wil
of
my
Father
which
sent
me
.
And
verse
,
36.
I
have
greater
witness
than
that
of
John
:
for
the
works
which
the
Father
hath
given
me
to
finish
,
they
bear
witness
of
me
,
that
the
Father
hath
sent
me
.
4.
Propos.
This
sending
of
our
Savior
is
the
first
of
al
others
,
and
makes
way
for
al
other
sending
,
or
spiritual
good
things
,
that
are
sent
unto
us
from
God
.
Have
this
,
have
al
:
make
sure
of
this
,
make
sure
of
al
:
maintaine
this
,
maintain
a
certain
intercourse
and
Communication
of
al
good
things
unto
our
Souls
from
the
Lord
.
This
is
the
first
out
filet
of
God
everlasting
love
and
goodness
.
1
Joh:
4.9
.
God
so
loved
us
,
that
he
sent
his
only
begotten
Son
&c.
There
is
no
expectation
of
the
Spirit
,
there
is
mo
possibility
of
having
,
no
,
in
truth
of
the
sending
of
the
Spirit
,
but
only
by
this
way
,
and
upon
this
ground
Joh.
16.7
.
It
behooves
that
I
go
away
,
for
unless
I
go
,
the
Spirit
wil
not
come
unto
you
,
but
if
I
go
,
I
wil
send
him
.
No
coming
of
the
spirit
,
unless
he
had
first
come
.
Unless
he
go
to
Heaven
,
no
sending
of
the
Spirit
from
Heaven
.
As
it
is
true
for
the
measure
in
regard
of
his
ascension
:
so
it
is
true
,
for
the
reality
of
the
thing
,
in
regard
of
his
Mission
from
the
Father
.
For
the
spirit
must
be
sent
from
the
Father
and
the
Son
:
And
therefore
it
presumes
his
sending
.
And
Hence
it
is
,
when
he
is
come
,
being
sent
of
the
Father
,
He
shal
teach
you
al
things
,
and
shal
bring
to
mind
,
what
ever
I
have
said
to
you
.
And
that
which
Christ
speaks
,
he
hath
from
the
Father
,
not
from
the
Spirit
.
Joh.
14.10
.
—
The
words
he
speaks
not
of
himself
.
And
Verse
,
24.
The
words
which
ye
hear
are
not
mine
,
but
the
Fathers
which
sent
me
;
He
hath
the
message
from
him
.
Joh.
12.49
.
I
have
not
speken
of
my self
,
but
the
Father
,
which
sent
me
,
gave
me
a
command
what
I
shal
say
,
and
what
I
should
speak
.
Nay
our
Savior
doth
not
take
of
the
Spirit
,
but
the
Spirit
hears
from
him
,
speaks
from
him
.
Joh.
16.13
.
Howbeit
,
when
the
Spirit
of
truth
is
come
he
wil
guid
you
into
al
truth
.
For
he
shal
not
speak
of
himself
,
but
whatever
he
shal
hear
,
that
shal
he
speak
.
He
shal
take
of
mine
,
and
shew
it
unto
you
.
Verse
,
15.
Christ
doth
not
go
to
take
of
the
graces
from
the
Spirit
:
but
the
Spirit
,
because
Christ
is
sent
to
be
the
Head
of
the
Church
,
to
have
al
Grace
,
and
to
be
the
Fountain
to
communicate
al
Grace
,
therefore
the
Spirit
takes
of
his
.
Not
takes
of
the
Father
,
because
the
Father
hath
given
al
to
him
,
but
takes
of
his
,
who
hath
his
commission
from
the
Father
,
and
is
sent
out
his
work
,
of
purpose
.
The
sending
of
al
Officers
is
hence
.
As
my
Father
sent
me
,
I
send
you
:
And
this
is
the
order
and
Method
of
Gods
Communication
:
He
that
receives
you
,
receives
me
;
and
he
that
receives
me
,
receives
him
that
sent
me
.
Yea
the
sending
of
Gospel
and
al
ordinances
.
Joh.
17.8
.
For
I
have
given
unto
them
the
words
thou
gavest
me
,
and
they
have
received
them
,
and
have
known
and
beleeved
that
thou
didst
send
me
.
Yea
the
ground
of
al
those
glorious
works
he
hath
accomplished
in
his
own
Person
,
and
wil
perform
for
his
,
and
against
his
enemies
for
their
good
,
is
hence
.
Joh.
9.4
.
I
must
do
the
works
of
him
that
sent
me
,
while
it
is
day
.
And
5.36
.
The
works
which
the
Father
hath
given
me
to
do
,
bear
witness
,
that
the
Father
hath
sent
me
.
And
when
he
had
fulfilled
al
,
he
then
returnes
to
his
Father
.
5.
As
sending
evidenceth
an
Authority
in
him
that
sends
:
So
to
be
sent
implies
,
that
he
that
is
sent
takes
this
Authoritative
Order
,
stands
ingaged
to
answer
it
,
thus
given
and
taken
,
And
is
fully
to
act
under
the
will
of
him
,
from
whom
he
must
work
.
And
thus
it
is
with
the
Lord
Christ
,
as
second
person
in
the
glorious
Trinity
,
being
sent
by
God
the
Father
,
to
work
as
from
him
.
For
as
the
manner
of
their
being
,
so
is
the
manner
of
their
working
:
the
Son
from
the
Father
,
and
therefore
works
from
the
Father
:
he
is
ready
to
entertain
this
Order
of
working
,
and
ingageth
himself
to
answer
the
Order
and
wil
of
the
Father
,
and
stands
fitted
to
have
the
Nature
of
man
united
to
him
,
that
he
may
go
upon
the
operation
of
that
work
of
the
Father
,
according
to
the
Order
of
the
Father
given
him
,
and
al
this
in
a
peculiar
manner
appropriate
to
the
Son
.
What
ever
belongs
to
the
Second
Person
,
and
none
els
,
that
he
hath
as
a
Son
received
from
the
Father
.
But
to
act
by
Authoritative
order
form
the
Father
alone
:
belongs
to
the
Second
Person
and
none
els
.
Therefore
this
as
a
Son
he
hath
received
from
the
Father
.
Therefore
as
he
must
act
from
him
alone
:
so
he
is
bound
to
answer
that
Order
of
his
.
Therefore
works
nothing
,
but
what
he
sees
,
his
Father
work
:
speaks
nothing
but
what
he
hears
his
Father
say
.
Therefore
does
nothing
,
but
what
the
Father
wil.
Therefore
to
be
fitted
,
when
his
wil
is
,
to
take
the
Nature
of
man
into
Personal
union
that
he
may
go
upon
the
execution
of
his
wil.
I
say
receive
it
into
personal
union
.
Because
this
belongs
to
no
other
Person
,
not
Father
,
nor
Holy
Ghost
but
himself
.
For
its
Haeresie
to
say
,
the
Father
is
incarnate
or
the
Holy
Ghost
is
incarnate
.
How
ever
therefore
he
did
not
receive
the
Human
Nature
,
but
in
time
:
Yet
he
was
fitted
for
this
work
,
by
this
sending
and
eternal
mission
of
his
before
al
time
:
this
makes
way
for
that
work
of
Redemption
,
The
Human
Nature
hath
a
new
manner
of
subsistence
and
alteration
,
according
to
its
being
,
but
there
is
no
alteration
in
the
Second
Person
.
As
Gods
power
is
the
same
before
the
things
were
made
:
though
they
cannot
be
supported
,
but
when
they
are
made
.
Again
when
the
Human
Nature
is
united
;
this
union
we
know
is
in
reason
reall
,
me
non
cogitante
.
If
the
proper
being
of
the
union
issued
only
from
the
Human
Nature
,
then
there
should
be
no
difference
,
in
regard
of
the
persons
,
but
they
should
share
a
like
in
it
.
But
that
is
false
and
Heretical
.
For
neither
Father
,
nor
Holy
Ghost
are
incarnate
.
Nor
is
the
Human
Nature
taken
into
personal
union
or
becomes
one
person
with
the
Father
on
Holy
Ghost
.
Therefore
there
is
somthing
of
this
union
issues
from
the
Second
Person
in
an
especial
manner
;
and
that
is
to
receive
it
into
personal
union
:
for
which
he
was
fitted
from
eternity
by
his
mission
,
but
takes
it
up
in
the
fulness
of
time
,
when
he
was
sent
by
the
Father
thereunto
.
Some
such
thing
I
have
thought
might
be
intimated
in
those
Scriptures
;
Joh.
8.42
.
and
17.8
.
and
13.2
.
He
came
out
,
proceeded
from
God
,
When
he
was
to
enter
upon
the
Execution
of
the
work
,
and
make
the
Human
Nature
feele
that
support
,
Leaning
,
and
being
terminated
in
the
subsistence
of
the
Second
Person
,
and
went
abroad
in
the
execution
of
the
work
,
and
therefore
now
he
returnes
to
God
again
.
Lastly
this
sending
in
regard
of
the
work
upon
the
Creature
:
This
conclusion
may
give
some
light
,
as
much
as
shal
serve
our
purpose
.
The
Lord
Christ
as
God
and
man
hath
some
things
proper
to
himself
:
1.
In
the
manner
of
the
work
and
Priviledg
,
where
with
he
stands
possessed
,
he
is
the
head
of
his
Church
,
and
hath
the
immediate
dispensation
of
al
power
committed
to
him
for
the
good
of
it
,
and
these
are
peculiar
.
He
is
the
Head
of
his
Church
.
None
but
he
.
Al
power
is
committed
to
him
,
and
to
none
but
him
.
But
in
regard
of
the
work
there
is
a
common
concurrence
of
al
the
Persons
with
him
.
II.
For
what
he
is
sent
.
1.
To
bring
Jacob
again
.
Isa
49.5
.
Those
I
must
bring
.
Joh.
10.16
.
All
that
he
hath
given
me
,
come
to
me
.
Joh.
6.37
.
And
Verse
,
39.
God
gives
them
to
him
And
Chap.
17.8
.
And
he
gives
them
his
word
,
and
they
know
that
he
is
sent
.
2.
To
keep
them
,
when
they
are
brought
.
Joh.
6.38
.
I
came
to
do
the
wil
of
my
Father
.
And
Verse
,
39.
This
is
his
wil
,
that
I
should
lose
nothing
.
And
Therefore
prayes
for
them
,
that
the
Father
would
keep
them
.
Joh.
17.11
.
3.
To
perfect
that
life
of
Grace
in
Glory
.
Joh.
12.49
,
50.
1
Joh.
4.9
.
Joh.
6.40
.
I
wil
raise
them
up
at
the
last
day
.
He
is
sent
on
this
Errand
,
that
he
shal
see
them
safe
arrived
,
landed
in
Heaven
.
USE
,
1.
Matter
of
Admiration
.
See
and
be
swallowed
up
with
the
wonderment
of
Gods
love
to
such
worthless
ones
,
as
we
.
Had
he
sent
his
letters
to
comfort
,
his
Creatures
to
visite
,
his
Angels
to
administer
,
it
had
been
more
than
we
worthless
worms
could
have
expected
.
So
the
Apostle
.
1
Joh.
4.9
,
10.
In
this
was
manifested
the
love
of
God
towards
us
in
that
he
sent
his
Son
.
If
any
man
question
his
love
,
or
desire
to
see
the
discovery
of
love
:
In
this
it
s
manifested
undeniably
,
infallibly
.
Love
unmatchable
,
unconceivable
,
that
he
should
send
his
own
Son
,
from
his
own
bosom
,
to
such
worthless
dust
.
In
this
is
Love
,
herein
is
Love
,
it
's
here
to
be
adored
,
admired
for
ever
.
Not
that
we
loved
him
:
for
that
had
been
Love
,
to
have
owned
us
,
and
accepted
of
us
,
But
that
he
loved
us
,
and
sent
his
Son
to
be
a
Propitiation
for
our
sins
.
Elizabeth
is
drawn
to
a
wonderment
at
the
coming
of
Mary
:
How
comes
it
,
that
the
Mother
of
my
Lord
,
cometh
unto
me
?
Luke
,
1.43
.
But
how
cometh
it
,
that
the
Lord
himself
come
?
It
's
more
than
is
usually
observed
,
or
indeed
can
be
expected
,
that
a
man
should
send
a
choyce
Pearl
from
his
Closet
,
a
Diamond
out
of
his
Cabinet
.
But
that
one
should
send
his
whol
Treasure
,
it
's
more
than
can
be
imagined
,
Or
desired
.
But
it
's
so
here
:
God
hath
sent
his
Son
,
in
whom
al
the
Treasures
of
Wisdom
and
Knowledg
are
his
;
and
to
us
so
vile
,
so
unthankful
,
and
unworthy
.
Nay
,
as
God
,
when
he
would
convince
Satan
of
Jobs
Sincerity
,
he
impannels
a
Jury
from
Hel
;
tels
him
,
that
he
had
moved
him
to
afflict
Job
without
a
Cause
:
for
yet
he
held
his
Innocency
,
and
the
Devil
could
not
deny
it
.
So
consider
here
for
thy
shame
,
if
thy
heart
stir
not
with
admiration
,
we
shal
impannel
a
Jury
from
Hel
,
which
wil
give
in
a
Verdict
.
2
Thes.
1.8
,
9.
At
the
day
of
Judgment
,
God
shal
be
Glorious
in
all
his
Saints
,
but
admired
in
them
that
believe
.
When
al
the
wicked
shal
be
gathered
at
the
left
hand
of
Christ
,
the
Devils
,
and
damned
Spirits
,
and
al
the
rabble
of
those
fulsom
Goats
,
shal
see
the
poor
Saints
,
such
as
were
opposite
to
Christ
,
haters
of
him
,
to
be
made
one
with
him
:
They
who
rejected
,
nay
,
may
be
,
persecuted
Christ
,
and
the
means
of
Grace
,
to
be
now
made
partakers
of
Christ
and
Grace
:
The
Devils
wil
admire
this
mercy
,
though
they
never
share
in
it
;
and
shalt
not
thou
admire
it
,
who
art
partaker
of
it
?
2.
Comfort
,
of
never
failing
assurance
of
our
safety
and
happiness
.
It
's
the
wil
of
the
Father
,
and
that
must
stand
;
and
Christ
is
sent
to
do
his
wil
,
and
he
wil
not
fail
of
doing
that
,
for
which
he
was
appointed
;
and
therefore
thou
canst
not
fail
of
Heaven
.
Christ
professeth
(
John
,
6.38
,
39.
)
he
came
to
do
the
Wil
of
the
Father
,
and
this
is
his
Wil
,
That
he
should
lose
none
,
but
raise
them
up
at
the
last
day
;
and
he
resolves
he
wil
lose
none
,
but
he
wil
raise
them
up
,
verse
40.
We
have
done
with
the
Two
former
Things
which
were
to
be
attended
in
the
Explication
.
-
1.
What
it
was
to
be
sent
.
-
2.
Why
,
or
for
what
End
he
was
sent
.
III.
We
are
now
to
enquire
touching
the
knowledge
of
this
,
so
far
as
it
comes
in
an
especial
manner
to
be
appropriated
to
the
Saints
:
And
his
is
the
third
Particular
to
be
opened
,
for
the
discovery
of
the
former
Point
;
are
we
shal
only
look
at
it
in
that
peculiar
respect
,
as
it
is
a
proper
Brand
for
Christs
Sheep
,
and
a
Livery
of
his
Servants
,
and
Followers
.
For
so
the
Text
intimates
,
and
our
Savior
speaks
of
it
in
that
regard
.
The
World
knows
thee
not
,
they
never
attained
this
Learning
,
nor
were
trained
,
and
taught
up
to
it
:
they
are
amongst
the
Petties
,
and
Punies
of
the
world
,
and
may
have
some
worldly
wisdom
.
These
waies
of
wisdom
,
they
are
above
,
and
too
high
for
a
Fool
,
such
as
the
wicked
of
the
World
are
.
These
who
are
promoted
to
the
University
of
the
Gospel
,
and
have
learned
of
Christ
,
these
know
;
such
and
such
only
know
,
have
a
special
knowledge
of
God
the
Father
in
Christ
:
they
know
him
as
sent
,
and
therefore
must
needs
know
the
Father
who
did
send
him
.
Touching
the
Specialty
of
this
Knowledg
,
which
is
the
Portion
and
Inheritance
appropriated
to
the
Saints
,
as
the
wise
man
saies
,
The
Wicked
meddle
not
with
the
Joy
of
the
Righteous
:
so
it
's
as
true
in
this
,
they
reach
not
their
Knowledg
.
Of
this
we
shal
enquire
:
-
1.
Wherein
the
Specialty
of
this
Knowledg
consists
.
-
2.
How
it
comes
to
be
communicated
to
them
.
First
.
The
Specialty
of
this
Knowledg
,
consists
in
Four
Things
:
-
1.
In
the
Ability
by
which
they
know
.
-
2.
In
the
thing
known
.
-
3.
The
Manner
of
the
discovery
of
that
so
known
.
-
4.
The
setling
of
the
heart
by
that
.
1.
This
Knowledg
is
peculiar
to
the
Saints
,
in
regard
of
that
special
Ability
,
which
they
do
receive
from
God
,
in
special
manner
,
by
which
their
Judgments
are
cleered
,
and
their
Understandings
enabled
to
search
and
see
into
such
mysterious
depths
,
and
secret
Dispensations
of
God
unto
the
Souls
of
his
,
in
the
Covenant
of
his
Grace
,
and
the
Conveyance
of
his
Mercy
;
which
exceeds
,
and
over-flies
the
most
Eagle-sighted
Apprehensions
of
any
Natural
Man
in
the
World
.
They
have
the
wisdom
,
and
enlightening
Grace
of
the
Spirit
in
their
Minds
,
and
the
concurrence
,
and
assistance
of
the
Spirit
,
to
act
and
lead
them
out
,
and
thereby
to
lead
them
into
al
Truths
:
and
these
must
not
be
severed
,
because
God
hath
joined
them
together
,
Zach.
4.2
,
3.
There
must
not
be
Lamps
only
to
burn
in
the
Golden
Candle-stick
;
but
there
must
be
Olive
Trees
,
to
feed
those
Lamps
,
and
to
further
their
Light
in
their
dayly
burning
.
As
that
is
true
in
the
Church
of
Christ
,
it
's
true
also
in
the
heart
of
every
Member
of
the
Church
,
there
is
not
only
a
Lamp
of
Knowledg
burning
in
the
Mind
,
but
there
must
be
also
a
constant
supply
of
the
Oyl
of
the
Spirit
,
which
must
quicken
,
and
act
out
that
Spiritual
Wisdom
,
for
the
right
discerning
of
the
things
of
our
Peace
.
And
this
is
the
Condition
of
al
the
Saints
,
and
the
ordinary
course
of
Gods
Dispensation
of
himself
,
in
the
way
of
the
Gospel
.
He
hath
given
us
a
mind
to
know
him
,
saies
the
Apostle
,
1
John
,
5.20
he
hath
given
his
Spirit
,
saies
Paul
,
whereby
we
may
know
the
things
,
that
are
graciously
given
us
of
God
.
This
is
the
end
of
giving
both
,
without
which
,
it
cannot
be
.
So
the
words
run
,
1
Cor.
2.11
,
12.
We
have
not
received
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
graciously
given
us
of
God
,
q.d.
There
is
no
man
of
the
world
,
who
only
hath
the
Spirit
of
the
world
,
that
can
know
such
things
:
None
of
the
Princes
of
the
World
knew
them
,
verse
8.
nay
,
no
Natural
Man
can
know
them
,
verse
14.
But
the
Spirit
searcheth
the
deep
things
of
God
.
There
be
depths
of
the
warmings
of
our
minds
and
hearts
,
and
none
but
the
Spirit
of
God
can
discover
them
:
deep
things
in
the
mind
of
God
,
and
whoever
knew
his
mind
?
No
Creature
ever
did
,
or
could
;
but
Christ
knew
his
mind
,
and
we
have
the
mind
of
Christ
,
and
so
come
to
know
the
mind
of
the
Father
,
verse
16.
And
hence
our
Savior
surveys
the
differencing
Reason
,
why
his
Disciples
might
perceive
;
others
,
as
Scribes
and
Pharisees
,
had
eyes
,
and
could
not
see
.
To
you
it
is
given
to
know
the
things
of
the
Kingdom
,
but
not
to
them
:
and
upon
this
ground
our
Savior
adviseth
the
Church
of
Laodicea
:
I
counsel
thee
,
to
buy
of
me
Eye-salve
,
to
annoint
thine
Eyes
,
that
thou
mayest
see
.
This
Spiritual
,
and
special
,
Super-natural
Light
,
is
that
Eye-salve
,
which
al
the
Disciples
of
our-Savior
had
,
and
therefore
they
knew
him
.
As
the
Sun
is
seen
by
his
own
Light
:
It
must
be
the
wisdom
from
above
,
that
must
enable
us
to
see
the
things
that
are
above
.
So
John
,
14.17
.
The
World
hath
not
seen
,
nor
known
the
Comforter
,
but
ye
know
him
,
that
is
,
by
the
Light
of
the
Spirit
,
ye
come
to
see
the
Spirit
.
2.
In
the
thing
known
,
there
is
a
Specialty
of
Knowledg
.
They
look
at
it
,
as
an
Ambassage
of
Love
,
and
Life
,
which
the
Lord
Christ
now
brings
from
the
Father
,
who
intends
their
good
in
both
,
and
our
Savior
comes
on
purpose
to
work
it
.
1.
A
message
of
love
for
the
Soul
of
a
sinner
under
the
sight
and
sense
of
the
guilt
of
his
iniquity
,
he
doth
,
and
cannot
but
apprehend
God
as
an
angry
God
against
him
,
that
there
be
many
causes
of
quarrel
and
controversie
,
that
God
hath
lying
by
him
,
and
indeed
the
controversie
lies
between
the
Father
and
the
sinner
:
because
his
work
was
directly
wronged
and
prejudiced
.
And
Hence
its
evident
,
that
the
message
must
come
from
the
Father
,
touching
the
terms
and
purpose
of
peace
,
if
ever
it
be
attained
,
because
it
is
the
Wrath
and
Justice
of
the
Lord
that
proclaims
War
against
the
sinner
,
having
justly
deserved
that
his
displeasure
should
break
out
against
him
.
The
Lord
Christ
is
the
Prince
of
Peace
,
who
is
our
Peace
,
and
takes
up
the
Quarrel
between
the
Father
,
and
the
Elect
,
brings
the
glad
tidings
of
Grace
from
God
,
who
not
only
tenders
,
but
desires
reconciliation
with
the
Soul
,
through
Jesus
.
And
therefore
he
must
come
as
an
Ambassador
sent
from
the
Father
,
and
that
the
Soul
must
know
;
or
else
he
could
not
attain
his
end
,
take
up
the
Controversie
betwixt
the
Father
and
him
.
So
among
al
Nations
,
it
is
a
received
course
in
Reason
,
the
Ambassador
must
come
from
the
Prince
offended
,
that
hath
intended
War
;
and
he
must
make
known
the
Commission
of
his
Ambassage
,
as
from
him
Authorized
,
else
Peace
and
Agreement
wil
never
be
accomplished
,
nor
received
.
So
1
John
,
4.9
.
See
also
John
3.16
,
17.
God
so
loved
the
World
,
that
he
gave
his
Son
,
&c.
How
is
that
to
be
proved
?
He
answers
;
For
God
sent
his
Son
,
not
that
he
might
condemn
the
World
;
for
they
condemn
themselves
;
but
that
the
World
might
live
through
him
.
These
are
Riddles
to
the
wicked
,
they
may
be
talked
of
in
the
World
,
the
noise
of
such
things
may
go
up
and
down
:
But
to
know
,
and
own
the
Ambassage
,
as
sent
on
purpose
to
him
,
this
is
a
Secret
peculiar
to
the
Saints
.
As
it
was
said
,
My
Message
is
to
thee
,
O
Captain
,
2
Kings
,
9.
The
rest
heard
it
,
but
he
came
to
the
special
understanding
of
it
.
So
it
is
here
.
Therefore
John
15.21
.
This
they
will
do
unto
you
,
because
they
know
not
him
that
sent
me
.
2.
A
Message
of
Life
.
For
the
sinner
once
seriously
apprehensive
of
his
many
,
and
constant
departures
from
God
,
his
provocations
are
so
ha●●ous
,
that
he
cannot
but
see
death
in
al
his
waies
,
he
can
do
nothing
,
but
he
sins
in
al
he
doth
,
and
therefore
the
wages
of
sin
,
being
death
,
he
must
die
for
what
he
hath
done
,
if
God
should
proceed
in
severity
against
him
,
and
recompence
his
own
waies
upon
his
own
Head
.
Therefore
having
forfeited
his
Life
into
the
hands
of
Divine
Justice
,
viz.
of
the
Father
,
whom
he
hath
provoked
:
Christ
must
come
as
an
Ambassador
from
the
Father
,
and
he
must
know
he
hath
a
Commission
,
and
a
grant
of
Life
under
the
Fathers
hand
,
else
his
Ambassage
wil
be
in
vain
,
wil
not
accomplish
the
end
intended
by
him
,
and
expected
by
the
Faithful
Party
:
He
hath
sent
his
Son
,
that
we
might
live
through
him
,
1
John
,
4.9
.
This
is
the
Record
,
that
God
hath
given
us
Eternal
Life
,
and
this
Life
is
in
his
Son
,
Chap.
5.11
.
It
's
the
Fathers
Gift
,
it
belongs
to
the
same
Power
,
and
place
of
Majesty
,
to
give
pardon
,
and
so
Life
to
a
Malefactor
;
or
to
take
Life
from
him
,
John
,
6.57
.
As
the
living
hath
sent
me
,
and
I
live
by
the
Father
;
so
he
that
beleeveth
in
me
,
even
he
shall
live
by
me
.
See
the
Order
.
The
Father
is
the
Fountain
of
Life
.
He
as
a
living
God
,
sends
Christ
upon
an
Ambassage
of
Life
.
Christ
hath
received
power
of
Life
from
the
Father
,
and
he
as
so
sent
,
gives
to
those
that
beleeve
in
him
.
The
Faithful
know
this
Commission
of
Life
,
and
that
it
is
come
out
on
purpose
,
and
intended
to
them
,
as
he
to
Gideon
,
Judg.
6.23
.
Peace
be
unto
thee
,
fear
not
,
thou
shalt
not
die
.
And
they
know
,
and
own
Christ
,
as
so
sent
.
All
which
are
Mysteries
to
the
wicked
,
they
see
no
need
of
this
;
or
if
so
,
they
neither
own
it
in
Christ
,
nor
would
receive
it
from
him
:
They
may
hear
the
fame
thereof
,
and
yet
know
nothing
,
either
of
the
Excellency
of
it
,
or
of
Gods
Intendment
of
any
good
to
them
in
it
.
3.
The
Specialty
of
this
Knowledg
,
appears
in
the
Manner
of
communicating
this
good
,
to
the
Souls
of
the
Faithful
;
namely
,
The
astonishing
Excellency
of
Power
,
that
brings
the
reality
of
these
Ambassages
of
Love
and
Life
to
the
Soul
;
and
the
dazelling
beauty
of
that
Light
that
displaies
them
,
and
laies
them
open
to
the
Eye
of
the
beleeving
Saint
.
Which
things
are
concealed
from
the
World
,
and
therefore
they
count
them
foolishness
;
because
they
could
never
conceive
,
or
be
perswaded
of
any
such
thing
.
They
think
they
cannot
be
,
because
they
cannot
perceive
how
they
should
be
.
As
Nicodemus
,
How
can
these
things
be
?
We
wil
give
a
little
Light
to
both
.
1.
They
find
such
a
Power
,
as
puts
them
to
astonishment
:
For
the
Message
of
Love
,
and
Life
,
are
of
such
unconceivable
worth
in
themselves
,
and
so
far
beyond
the
thoughts
of
a
sinner
,
that
they
should
be
sent
from
God
,
who
is
offended
with
them
,
and
was
,
and
is
happy
without
them
,
and
hath
no
need
of
them
:
and
that
by
no
other
hand
,
but
by
the
Lord
Jesus
,
the
Son
of
his
Love
,
blessed
for
ever
:
and
that
to
such
,
as
they
are
,
so
unworthy
,
and
vile
in
themselves
,
so
loathsom
,
and
abominable
,
by
reason
of
the
Number
,
and
Nature
of
their
Hellish
Iniquities
.
That
it
seems
so
cross
to
the
compass
of
al
Reason
,
that
they
cannot
but
cavil
at
it
,
as
a
thing
absurd
and
unreasonable
to
beleeve
,
and
their
distrustful
and
guilty
hearts
cannot
but
reject
it
,
as
a
thing
impossible
.
Yea
,
the
Disciples
themselves
,
when
the
hardness
of
the
work
was
resembled
by
a
comparison
from
our
Savior
,
they
cried
out
,
Who
then
can
be
saved
?
To
make
known
,
and
make
good
this
Ambassage
to
the
Soul
,
God
must
make
known
his
Almighty
Power
to
the
sinner
,
which
he
only
that
feels
,
is
forced
to
confess
;
others
cannot
conceive
.
So
Paul
to
the
Ephesians
,
Chap.
1.17
.
&c.
praies
for
a
Spirit
of
Wisdom
,
and
Revelation
;
another
Spirit
,
and
common
Understanding
,
cannot
come
neer
such
things
.
That
they
might
know
the
excessive
,
exceeding
great
Activity
of
the
might
Power
of
God
in
bringing
a
sinner
home
to
himself
,
verse
19.
and
therefore
the
Convert
,
1
Cor.
14.24
.
when
he
hath
but
a
glimpse
hereof
,
in
the
search
of
the
Secrets
of
his
own
heart
,
he
fals
down
,
and
confesseth
,
God
is
in
you
of
a
Truth
.
It
's
the
Wisdom
,
Power
,
Soveraignty
of
a
God
.
It
's
beyond
al
created
Power
,
ever
to
discover
such
things
,
to
work
so
upon
the
Soul
.
2.
As
the
Power
,
that
settles
the
Message
,
so
the
Light
that
discovers
the
Beauties
,
and
Excellencies
that
are
therein
,
utterly
beyond
apprehension
,
expectation
,
admiration
.
Peter
professeth
that
the
very
Angels
of
Heaven
,
pry
into
these
Secrets
,
delight
to
lie
down
,
and
look
wishly
into
them
,
because
they
lie
so
low
and
deep
,
beyond
their
discerning
,
1
Pet.
1.11
.
yea
,
the
Apostle
Paul
concludes
,
the
Eye
never
saw
,
the
Ear
never
heard
,
nay
,
it
never
entred
into
the
heart
of
man
to
conceive
th●se
things
,
1
Cor.
2.9
.
Nothing
can
be
seen
by
proof
,
and
observation
,
nothing
heard
by
report
from
others
,
no
such
thing
can
be
anvilled
,
and
contrived
by
the
conceitings
of
al
the
Understanding
of
men
,
and
yet
they
are
such
things
,
which
God
hath
revealed
by
his
Spirit
in
the
Gospel
.
Hence
the
Phrase
,
1
Pet.
2.9
.
God
hath
called
you
out
of
darkness
into
his
marvelous
Light
.
Every
thing
is
a
Mystery
,
a
marvel
in
the
work
of
Grace
,
when
once
we
have
an
Eye
to
see
.
We
marvel
at
our
own
wretchedness
,
and
baseness
;
we
marvel
at
Gods
Patience
,
to
bear
with
such
worthless
,
and
sinful
ones
as
we
be
;
our
Peace
is
marvelous
,
such
as
passe●h
al
understanding
;
joy
marvelous
,
unspeakable
,
and
glorious
:
And
the
ungodly
meddle
not
in
any
of
these
things
,
being
indeed
unknown
to
them
.
There
is
hid
Manna
,
Revel.
2.
Secret
,
and
unconceivable
refreshings
●ound
in
C●rist
,
a
white
Stone
,
and
a
new
Name
,
which
no
man
knows
,
but
he
that
hath
it
:
and
therefore
he
judgeth
all
things
,
saith
the
Apostle
,
he
that
is
Spiritual
;
and
is
judged
of
no
man
.
And
Lastly
:
For
the
setling
of
the
heart
,
It
lets
in
such
an
overbearing
,
both
Power
and
Sweetness
,
of
the
good
thus
known
,
that
it
carries
the
heart
along
with
it
,
and
settles
and
keeps
the
heart
to
it
.
And
therefore
it
ever
hath
Faith
accompanying
it
.
They
that
know
thy
name
,
wil
trust
in
thee
.
Psal.
9
,
10.
Hadst
thou
known
,
who
it
is
,
that
said
unto
thee
give
me
to
drink
thou
wouldst
have
asked
of
him
,
and
he
would
have
given
thee
living
Water
.
Joh.
4.10
.
Therefore
she
should
have
asked
in
Faith
.
By
this
we
know
that
we
do
know
.
We
have
the
science
of
knowledge
,
that
we
have
the
truth
and
soundness
of
Faith
.
And
somtimes
,
yea
,
frequently
,
in
the
phrase
of
Scripture
it
is
put
for
faith
.
Joh.
17.3
.
This
is
Eternal
life
to
know
thee
;
that
is
,
to
beleeve
in
thee
.
2.
The
means
how
this
knowledge
comes
to
settle
the
faithful
.
Answ.
It
is
by
the
means
,
which
God
in
the
course
of
his
Providence
&
appointment
hath
ordained
for
that
end
,
that
is
,
his
good
word
in
the
Scriptures
recorded
,
by
his
Ministery
delivered
to
them
.
It
is
true
,
there
is
a
spirit
of
Wisdom
and
revelation
,
that
is
put
forth
in
this
dispensation
;
but
it
s
as
true
,
that
this
Spirit
goes
along
with
this
word
,
and
works
in
this
word
,
as
seems
good
to
the
good
pleasure
and
wil
of
Christ
.
The
place
is
more
precious
than
Pearls
,
and
worthy
to
be
retained
in
the
table
of
our
hearts
for
ever
.
Joh.
17.7
,
8.
Now
they
(
to
wit
the
Apostles
)
Have
known
,
that
all
things
,
whatever
thou
hast
given
me
,
are
of
thee
.
Whence
comes
that
?
Answer
,
verse
,
8.
I
have
given
to
them
the
words
which
thou
givest
me
,
and
they
have
received
them
,
and
have
known
surely
that
I
came
out
from
thee
,
and
they
have
beleeved
that
thou
didst
send
me
.
Loe
:
The
words
that
God
the
Father
gave
Christ
;
the
words
of
he
Gospel
:
Ev●ngelium
,
that
good
tidings
he
gave
the
Apostles
:
And
they
received
them
,
and
by
them
they
knew
that
Christ
came
from
God
,
and
beleeved
he
was
sent
of
that
message
.
Quest.
Is
this
the
condition
of
all
the
Saints
?
Answ.
For
the
reality
and
substance
of
what
hath
been
said
,
it
appertains
to
al
:
though
there
be
much
difference
in
the
manner
and
measure
,
how
these
discoveries
come
to
be
dispensed
.
Object
.
But
we
see
by
experience
,
many
of
Gods
own
,
are
Ignorant
here
.
Answ.
There
is
a
discovery
of
these
in
a
manner
and
measure
to
al
:
for
al
have
that
spiritual
light
,
all
have
notice
of
that
Ambassage
of
peace
of
love
,
and
of
life
,
brought
them
in
,
and
by
Christ
:
and
by
that
overbearing
power
and
light
,
those
good
things
of
Christ
in
the
Gospel
are
discovered
so
convictingly
,
and
set
on
so
efficaciously
,
that
the
heart
is
kept
to
them
.
By
such
a
knowledg
they
come
to
be
apprehended
,
and
receive
.
But
there
is
a
reflect
act
,
when
our
understanding
views
and
looks
over
the
work
of
the
mind
and
heart
,
so
that
we
know
that
we
do
know
,
and
know
that
we
do
receive
.
This
the
Saints
may
,
and
do
want
many
times
for
some
while
.
We
have
this
dispatcht
the
four
Particulars
and
so
cleared
our
way
to
the
understanding
of
the
Doctrine
proposed
,
which
was
;
The
Saints
have
a
special
knowledg
that
the
Lord
Christ
is
sent
of
God
the
Father
for
the
work
of
their
Salvation
.
We
shal
now
proceed
to
the
Reasons
and
Uses
in
few
words
The
Reason
of
the
point
is
double
1.
From
the
Office
of
our
Savior
,
he
hath
in
the
execution
of
the
work
thereof
.
He
comes
not
to
do
his
own
wil
,
nor
to
seek
his
own
glory
,
but
to
do
the
wil
,
and
seek
the
glory
of
him
that
sent
him
.
Therefore
he
must
dispense
al
,
as
from
him
,
draw
al
Eyes
and
hearts
towards
him
.
For
the
Nature
of
an
Ambassage
doth
of
necessity
imply
and
require
this
.
It
makes
al
to
look
to
the
person
who
sends
the
Ambassage
,
whose
power
and
pleasure
is
there
firstly
attended
:
and
leads
al
by
the
hand
,
so
that
they
must
not
rest
in
their
returns
,
until
they
come
to
the
Father
.
2.
The
heart
of
a
sinner
cannot
be
quieted
,
the
distressed
Soul
cannot
find
rest
,
or
repose
,
before
it
be
carried
to
God
the
Father
.
Joh.
12.49
,
50.
And
Chap.
11.42
.
USE
,
1.
It
teacheth
the
Saints
to
acknowledg
with
al
thankfulness
that
inlarged
favor
of
the
Lord
towards
them
,
that
he
would
vouchsafe
so
choice
and
peculiar
Priviledges
to
them
,
which
he
denies
to
al
the
world
beside
:
That
he
wil
familiarize
himself
to
them
,
and
admit
them
into
his
presence
,
when
he
doth
estrange
himself
from
al
others
.
It
's
no
smal
part
of
respects
,
but
an
argument
and
evidence
of
peculiar
and
indeared
respect
;
that
when
no
man
may
come
to
the
speech
or
sight
of
the
King
,
He
no
sooner
comes
to
Court
,
but
he
may
come
into
presence
,
and
be
acquainted
with
the
Secrets
of
Sate
.
Nay
,
if
he
come
,
no
sooner
is
notice
given
,
but
he
may
have
entrance
at
the
first
appearance
;
when
he
wil
be
seen
by
none
of
the
Court
,
or
Kingdom
beside
.
This
is
your
Priviledg
,
O
ye
blessed
of
the
Lord
;
when
the
Lord
locks
up
himself
,
and
withdraws
the
discovery
of
his
presence
from
the
greatest
part
,
yea
,
from
al
the
world
.
The
World
know
him
not
;
yet
ye
do
know
him
,
and
may
be
acquainted
with
al
his
secret
purposes
,
touching
his
dispensations
of
the
greatest
Affairs
of
the
world
,
his
counsels
touching
the
Salvation
,
and
damnation
of
men
.
This
made
Judas
at
a
stand
,
(
not
Iscariot
.
)
Why
wilt
thou
shew
thy self
to
us
,
and
not
unto
the
World
?
They
shal
understand
nothing
of
those
Ambassages
of
Peace
and
Life
,
which
thou
hast
given
Christ
in
Commission
to
communicate
to
the
Souls
of
thine
:
And
why
shew
to
us
?
In
our selves
as
Sinful
,
and
in
outward
Conditions
more
low
,
and
mean
,
and
base
than
they
.
Why
wilt
●hou
?
It
's
only
thy
wil
,
and
the
wonder
of
thy
free
Grace
.
Thy
wil
be
done
,
and
blessed
be
thy
Name
for
ever
.
To
you
it
's
given
to
know
the
Mysteries
of
the
Kingdom
of
God
,
but
not
to
●hem
.
It
is
a
Gift
,
and
that
a
choyce
one
,
which
most
in
the
world
attain
not
unto
.
Give
God
the
praise
and
honor
of
it
again
.
It
's
ever
an
Evidence
of
special
regard
,
and
intimate
Confederacy
,
when
King
or
State
holds
constant
intelligence
,
and
correspondence
by
Agents
,
and
Ambassadors
with
one
State
,
but
recals
them
from
al
other
,
So
it
is
here
.
Ye
have
an
express
of
the
good
pleasure
,
and
al
the
Affairs
of
Peace
and
Life
,
that
are
transacted
in
Heaven
,
mannaged
and
committed
to
Christ
,
ye
may
know
the
mind
of
God
,
when
he
imparts
no
such
privacies
to
any
ungodly
Person
whatsoever
.
USE
,
2.
Of
Examination
.
Hence
we
may
discern
,
whether
we
be
of
the
Scum
,
and
Reffuse
of
the
World
;
or
the
Favorites
,
and
Followers
of
Christ
,
for
whom
he
praies
,
and
Heaven
is
prepared
.
This
is
an
Evidence
,
a
never
failing
one
,
whereby
the
Followers
of
Christ
may
be
known
;
They
know
God
in
Christ
,
and
al
his
purposes
of
good
,
which
he
hath
sent
his
Son
to
see
accomplished
for
their
good
.
This
our
Savior
makes
the
Ear-mark
,
the
Brand-mark
of
his
Flock
,
John
10.3
,
4.27
.
His
Sheep
know
his
Voyce
;
they
own
the
mind
of
God
in
his
Word
,
and
they
wil
honor
him
;
and
so
the
good
Shep-heard
is
discerned
by
the
like
;
I
am
the
good
Shepheard
,
who
know
mine
,
and
am
known
of
mine
,
verse
14.
If
they
be
mine
,
they
wil
know
me
;
as
yong
Lambs
the
bleat
of
the
Dam
:
and
the
smel
of
each
other
,
wil
make
them
own
each
other
among
many
thousands
,
2
Cor.
13.5
.
Know
ye
not
in
your
own
selves
,
that
Jesus
Christ
is
in
you
,
except
ye
be
Reprobates
?
This
Knowledg
discovers
it self
by
Two
Evidences
.
1.
By
the
Effect
of
it
.
They
will
not
follow
a
stranger
.
Strange
Teachers
,
and
strange
Doctrines
,
they
do
not
own
,
they
wil
not
follow
;
and
therefore
the
Apostle
gives
this
as
a
certain
Demonstration
;
They
went
out
from
us
,
because
they
were
not
of
us
;
for
had
they
been
of
us
,
they
would
never
have
gone
from
us
,
1
John
2.19
.
Nay
,
the
Apostle
goes
further
,
and
his
Expression
is
dreadful
,
Heb.
10.38
.
The
just
by
Faith
,
will
hold
out
;
but
if
any
man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
;
and
therefore
he
quits
his
hands
of
that
evil
,
blesseth
himself
from
that
.
But
we
are
not
of
those
that
draw
back
unto
Perdition
.
If
that
be
their
way
,
Perdition
wil
be
their
end
.
It
's
a
direful
Doom
,
which
Peter
sets
down
,
2.
Pet.
2.20
,
21.
2.
By
the
Means
,
and
rise
of
it
.
It
issues
from
the
word
received
into
the
heart
.
I
gave
them
thy
Word
,
and
they
received
it
,
and
know
,
&c.
And
Prov.
2.10
,
11.
and
Chap.
4.6
.
Forsake
her
not
,
and
she
will
preserve
thee
;
love
her
,
and
she
will
keep
thee
.
It
's
that
of
the
Apostle
,
1
Thes.
2.13
.
When
ye
received
the
Word
of
God
,
ye
received
it
not
as
the
Word
of
men
;
but
as
the
Word
of
God
:
Receive
the
Word
,
not
as
a
Vessel
doth
Water
,
but
as
a
Woman
doth
a
Person
whom
she
marrieth
;
receive
it
,
to
keep
it
,
to
live
and
die
with
it
;
and
then
it
wil
work
effectually
.
But
we
entertain
it
,
as
a
Passenger
,
as
a
Neighbor
;
and
therefore
it
comes
and
goes
:
we
never
have
hearts
engaged
to
it
;
if
we
had
,
we
should
understand
every
good
Path
,
Prov.
2.9
.
Therefore
our
Savior
gives
the
Reason
,
John
,
5.43
.
I
came
in
my
Fathers
Name
,
and
ye
will
not
receive
me
.
Another
comes
in
his
own
Name
,
and
him
ye
wil
receive
.
We
have
now
finished
the
Second
and
Third
General
,
observed
in
the
opening
of
these
two
Verses
,
viz.
The
Parties
for
whom
this
Prayer
is
made
,
which
were
described
by
way
of
dis-similitude
to
the
World
;
and
by
their
Effects
,
their
Worth
,
and
Excellency
of
Knowledg
,
and
Grace
.
And
The
Party
who
makes
the
Prayer
.
The
next
Branch
,
as
it
lies
in
the
order
of
the
words
,
which
was
the
Fourth
general
Observation
,
is
,
The
Means
here
used
,
and
that
which
is
resolved
on
,
to
be
improved
for
the
attaining
of
the
end
,
which
is
sought
for
,
with
such
earnestness
in
this
Prayer
:
and
this
is
expressed
in
these
words
:
Verse
26.
I
have
made
known
thy
Name
to
them
,
and
will
make
it
known
.
IN
the
words
,
there
seems
to
be
the
Consideration
of
a
double
end
:
One
is
by
way
of
Prevention
,
to
answer
a
secret
Demand
,
How
the
Faithful
,
and
Followers
of
Christ
,
come
to
attain
that
Knowledg
,
which
is
hid
from
the
World
,
and
whether
it
were
Knowledg
of
the
right
make
,
or
no
?
Both
which
,
he
resolves
from
hence
;
That
he
,
who
only
doth
know
aright
,
he
doth
make
known
the
Name
of
the
Father
to
them
;
whence
it
comes
that
they
both
must
know
,
and
also
know
in
a
right
and
saving
manner
:
For
so
good
a
Teacher
,
having
power
,
and
sufficiency
to
make
wise
unto
Salvation
,
cannot
but
make
them
good
Schollers
.
Another
End
is
,
To
set
home
with
further
Evidence
,
the
main
Conclusion
in
the
foregoing
Verse
,
That
the
Faithful
may
be
with
him
,
where
he
is
,
and
so
may
see
the
Glory
given
him
by
God
the
Father
:
For
if
he
hath
for
the
present
,
made
them
know
the
Name
of
the
Father
,
and
is
resolved
,
and
doth
engage
himself
,
that
he
wil
not
cease
further
dayly
to
inform
them
,
until
he
hath
made
them
perfect
in
this
Knowledg
:
then
are
they
fittest
to
be
partakers
of
that
happiness
to
be
with
him
,
and
to
behold
his
Glory
.
But
t
his
he
hath
done
,
and
resolves
stil
further
to
do
:
Therefore
,
&c.
We
have
then
,
these
two
Things
here
to
be
attended
:
-
1.
The
Work
of
our
Savior
,
what
he
hath
done
:
He
hath
made
known
this
Name
:
that
is
,
for
time
past
.
-
2.
The
Profession
,
and
Engagement
of
Christ
,
what
he
wil
do
for
time
to
come
:
He
will
make
it
known
.
To
the
First
:
I
have
made
known
thy
Name
to
them
.
The
Doctrine
we
shal
observe
from
hence
,
it
this
:
Viz.
To
make
known
the
Name
of
the
Father
to
the
truly
humbled
Soul
,
I
say
,
in
a
peculiar
manner
appropriate
to
our
Savior
;
in
that
he
takes
it
here
unto
himself
,
as
a
part
of
that
Prerogative
Royal
,
that
doth
appertain
to
him
:
I
have
made
known
;
I
wil
make
known
:
As
though
this
Trade
were
wholly
,
and
only
in
his
hand
;
this
knowledg
,
and
Science
were
only
taught
in
Christ
School
,
and
is
only
to
be
learned
there
,
and
that
by
himself
alone
.
And
this
is
done
to
the
truly
humbled
Soul
:
For
such
only
are
to
be
conceived
,
as
intended
in
the
word
,
Them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
an
eye
,
and
reference
to
that
,
which
was
mentioned
in
Verse
24.
To
them
that
thou
hast
given
me
.
These
were
Beleevers
;
but
if
ye
look
at
them
,
as
under
that
Name
,
and
special
respect
,
in
which
they
must
be
considered
,
when
they
become
as
proper
Subjects
,
unto
which
the
knowledge
of
the
Name
of
the
Father
,
comes
to
be
manifested
in
the
Order
appointed
by
Christ
:
this
is
the
most
proper
expression
,
that
can
be
made
,
and
the
Holy
Ghost
speaks
most
exactly
to
in
this
behalf
.
So
John
17.6
.
I
have
manifested
thy
Name
to
them
,
that
thou
gavest
me
out
of
the
World
.
This
,
as
hath
formerly
been
proved
,
cannot
imply
Election
properly
:
for
that
is
meant
in
another
Phrase
in
the
same
Verse
:
Thine
they
were
,
that
is
,
by
Election
,
and
thou
gavest
them
to
me
:
This
is
an
effect
of
Election
,
and
so
distinct
from
it
,
else
it
would
be
a
vain
Repetition
,
which
cannot
fal
upon
the
Spirit
of
God
,
nor
may
by
us
be
once
imagined
.
Those
who
are
given
to
Christ
,
are
given
him
out
of
the
World
,
so
verse
6.
that
is
,
out
of
the
corrupt
World
.
But
it
is
not
a
Truth
,
nor
Orthodoxal
to
affirm
,
that
Election
is
out
of
the
corrupt
Mass
.
Ye
see
then
the
Scope
,
and
ful
Purpose
of
the
Doctrine
propounded
,
and
so
of
the
Place
in
hand
.
We
shal
hence
proceed
to
the
Explication
,
which
we
shal
do
by
opening
of
three
Things
:
-
1.
What
this
Name
is
.
-
2.
What
it
is
to
make
it
known
.
-
3.
Why
this
is
properly
given
to
our
Savior
.
1.
What
is
meant
by
the
Name
of
the
Father
.
The
Name
of
God
,
in
General
signifies
any
thing
,
by
which
God
comes
to
be
known
as
a
man
is
known
by
his
Name
,
Exod.
20.7
.
But
here
it
must
of
necessity
be
restrained
to
a
narrower
sense
:
But
what
that
is
,
is
hard
to
discover
.
We
may
thus
gather
in
upon
it
,
by
the
several
Circumstances
in
the
Text.
Look
backward
to
that
which
follows
:
It
's
the
discovery
of
that
Name
,
by
which
the
Love
,
wherewith
the
Father
Loved
Christ
,
may
be
in
them
:
and
that
cannot
be
the
Name
of
his
Wrath
,
and
Justice
of
a
Judg
,
and
an
Avenger
:
But
it
must
be
the
Name
of
his
Mercy
,
and
the
Name
of
his
Fatherly
Mercy
also
.
For
unless
it
were
the
Name
of
a
Father
,
How
could
he
love
them
,
as
he
loved
Christ
?
for
he
loved
him
as
a
Father
.
Besides
,
it
is
such
Love
as
is
extended
to
such
as
have
provoked
him
,
as
the
Father
,
and
first
Person
in
the
Trinity
,
and
to
such
as
be
miserable
,
and
distressed
:
therefore
it
must
be
Fatherly
Mercy
,
that
is
,
he
must
be
the
Father
of
Mercy
,
as
wel
as
of
men
,
that
must
extend
such
Love
to
such
undeserving
ones
.
Again
,
As
such
,
who
are
miserable
,
and
forlorn
in
themselves
,
cannot
have
help
,
but
through
Mercy
,
and
the
Mercy
of
him
,
against
whom
they
had
finned
:
There
must
needs
be
a
way
how
to
interest
them
in
this
,
and
intitle
them
to
this
Mercy
,
which
others
,
as
miserable
as
themselves
,
do
never
share
in
,
nor
shal
be
made
partakers
of
:
For
what
avails
it
,
that
there
is
Mercy
,
if
I
cannot
come
at
it
?
And
that
which
must
convey
this
interest
,
can
be
nothing
on
our
parts
by
which
we
may
deserve
it
,
or
purchase
it
,
or
once
come
to
challenge
it
:
It
must
come
from
God
alone
.
As
there
is
no
mercy
but
in
himself
,
so
there
is
no
way
but
by
himself
to
interest
any
therein
.
He
being
bound
to
none
of
the
Sons
of
Adam
,
who
had
deserved
nothing
but
wrath
at
his
hand
,
by
reason
of
their
sinnes
and
provocations
,
If
he
had
been
pleased
to
have
shut
up
the
Bowels
of
his
compassions
,
and
reserved
his
mercy
to
himself
,
that
none
should
ever
have
been
able
to
make
any
claim
thereunto
,
or
have
had
any
expectation
thereof
,
he
might
have
done
it
.
But
as
he
had
Fatherly
mercies
in
himself
:
though
he
was
free
and
bound
to
none
:
He
out
of
his
Fatherly
mercy
,
that
he
might
give
others
an
interest
therein
,
he
did
freely
ingage
himself
,
and
al
his
sufficiencies
,
to
procure
and
accomplish
the
good
and
welfare
of
such
,
as
he
should
pluck
out
of
themselves
and
the
world
,
and
put
into
the
hands
of
Christ
.
And
thus
he
becomes
bound
,
and
makes
himself
a
debtor
,
to
them
,
to
whom
nothing
was
due
,
both
for
the
conveyance
of
al
good
to
them
,
and
continuance
of
al
that
good
with
them
,
that
might
be
for
their
everlasting
comfort
.
And
thus
his
love
might
not
only
be
offered
,
but
comes
to
be
and
abide
in
them
.
That
the
love
,
wherewith
thou
hast
loved
me
,
may
be
in
them
.
So
that
it
s
hence
evident
,
that
its
the
name
of
Fatherly
mercy
and
Faithfulness
,
that
is
here
to
be
understood
,
and
the
name
that
Christ
would
make
known
;
the
name
of
a
Father
,
and
a
Father
of
mercies
,
who
hath
al
good
,
and
of
faithfulness
,
who
is
ingaged
to
perform
al
that
may
be
good
and
helpful
to
his
servants
.
Look
we
forward
a
little
,
the
foregoing
circumstance
gives
in
the
like
evidence
also
.
They
know
that
the
Father
had
sent
him
,
and
the
making
known
of
this
name
makes
them
know
it
.
This
sending
argues
,
As
his
Authority
,
that
be
can
,
So
his
Fatherly
affection
,
that
he
wil
,
use
his
Authority
of
Order
and
communication
of
work
,
and
his
faithful
word
(
which
he
hath
ingaged
)
to
send
Christ
●o
this
end
.
And
he
being
sent
stands
ingaged
to
answer
the
Order
of
the
Father
,
and
to
act
under
the
wil
of
him
that
sends
to
the
ful
accomplishment
of
this
work
,
for
the
procuring
of
the
welfare
of
the
humbled
Soul
and
then
his
love
may
be
in
them
,
and
Christ
in
them
also
.
We
have
now
got
shore
and
gained
thus
much
,
that
we
understand
what
this
name
is
,
which
is
to
be
made
known
.
We
shal
open
it
in
both
the
Particulars
.
1.
The
Name
of
the
Father
of
mercies
containes
four
things
.
1.
That
everlasting
compassions
are
firstly
and
independently
in
him
:
he
is
the
Father
of
them
al
:
these
yerning
commiserations
come
out
of
his
own
Bowels
.
Isa.
63.15
.
Where
are
the
sounding
of
thy
Bowels
?
We
should
father
compassion
upon
nothing
we
have
,
or
do
,
or
deserve
,
but
only
upon
God
.
No
good
we
have
,
or
can
do
,
can
cause
these
:
no
evil
we
can
do
(
except
the
sin
against
the
Holy
Ghost
)
can
hinder
these
.
2.
There
is
a
generation
and
succession
of
mercies
,
which
have
been
extended
through
al
Ages
,
to
al
conditions
of
men
,
and
that
upon
al
occasions
:
al
which
are
of
the
same
House
and
pedegree
,
come
from
the
same
Father
of
mercies
,
are
of
the
same
line
and
lineage
.
Al
the
sins
of
al
his
,
which
have
been
committed
in
all
Ages
and
generations
,
with
al
the
heightning
Circumstance●
thereof
,
could
never
lessen
,
weaken
,
interrupt
the
course
of
these
Fatherly
compassions
,
much
less
exhaust
them
,
and
draw
them
dry
.
The
Psalmist
finds
no
end
of
them
.
Psal.
136.23
,
24.
For
his
mercy
endureth
for
ever
.
Though
temptations
endure
,
which
may
annoy
:
yet
his
mercy
ind●res
for
ever
.
And
that
which
is
especially
to
be
attended
is
,
that
he
works
as
the
Father
▪
(
who
hath
been
wronged
and
provoked
)
and
yet
as
a
Father
pities
us
..
3.
There
be
renewed
and
unknown
Commiserations
,
which
were
never
heard
of
before
,
yet
may
be
expected
,
and
wil
certainly
be
provided
for
the
good
of
those
,
that
he
wil
do
good
unto
.
He
is
the
Father
of
mercies
,
he
begets
fresh
and
new
compassions
every
day
and
moment
,
such
as
never
saw
light
▪
nor
happily
ever
entred
into
the
apprehensions
of
the
sons
of
men
.
Such
things
as
wel
looked
mot
for
.
Isa.
64.3
.
This
props
up
the
heart
under
overbearing
pressures
.
Thou
saiest
,
ordinary
medicines
wil
cure
ordinary
and
common
diseases
;
but
thy
rebellions
are
not
to
be
matched
;
no
sinner
,
no
sin
,
like
thine
.
Be
it
so
,
either
in
truth
,
or
in
thy
conceiving
:
yet
here
be
unheard
of
compassions
,
if
thine
be
unheard
of
provocations
.
Lam.
3.22
,
23.
4.
He
hath
sent
Christ
on
purpose
to
help
those
that
cannot
help
themselves
.
Hos.
14.3
.
With
thee
the
Fatherless
finds
mercy
.
With
this
Father
of
merc
,
es
,
the
most
helpless
,
Hopeless
Orphane
,
&
Fatherless
Soul
may
find
relief
.
He
was
sent
on
purpose
not
to
cal
the
righteous
;
not
the
haughty
and
self
confident
,
who
pride
themselves
in
their
excellencies
,
conceive
they
can
heal
themselves
with
their
own
balsom
,
and
that
their
own
abilities
wil
work
their
own
welfare
.
No
:
but
was
sent
to
cal
the
sinner
,
the
broken-hearted
and
self-denying
sinner
.
And
he
is
come
on
this
Errand
,
and
wil
not
fail
of
his
end
,
or
the
effecting
of
that
,
for
which
he
was
sent
.
2.
There
is
yet
another
piece
of
this
name
of
the
Father
,
which
is
his
Faithfulness
.
As
he
is
the
Father
of
mercy
and
of
al
good
in
himself
.
so
he
hath
freely
and
fully
ingaged
himself
to
accomplish
the
good
and
welfare
of
such
,
as
be
truly
humbled
,
and
he
hath
given
to
the
Lord
Jesus
.
He
hath
passed
his
Word
,
and
signified
his
Wil
,
to
see
al
good
done
for
them
,
that
can
be
desired
,
as
needful
;
al
evil
removed
,
which
they
can
fear
,
as
hurtful
,
and
dangerous
to
their
Souls
:
And
in
this
the
Psalmist
triumphs
,
Psal.
56.4.10
.
In
God
will
I
praise
his
Word
,
&c.
In
the
Lord
wil
I
praise
his
Word
.
For
what
had
it
availed
,
that
God
hath
al
mercy
in
himself
,
unless
he
had
ingaged
his
word
,
to
improve
and
imploy
that
for
my
benefit
;
I
had
had
no
ground
to
claime
any
thing
,
nor
Hope
to
expect
any
thing
at
his
hand
.
Psal.
138.2
.
Therefore
herein
God
hath
magnified
his
word
above
al
other
his
Name
:
he
hath
laid
al
his
excellencies
and
sufficiency
to
pawn
,
and
improved
al
,
that
the
Salvation
of
an
humbled
sinner
shal
not
miscarry
.
This
is
the
sweet
that
goes
through
all
his
names
,
and
gives
a
pleasing
relish
unto
al
:
When
his
word
is
in
his
Power
,
it
wil
preserve
,
not
destroy
&c.
As
he
sent
Christ
for
to
save
:
so
it
is
his
wil
,
which
he
hath
expressed
,
and
its
the
end
which
he
intended
,
in
furnishing
our
Savior
with
al
fulness
of
power
.
Joh.
17.2
.
Thou
haft
given
him
power
over
all
flesh
,
that
he
might
give
eternal
life
to
as
many
as
thou
hast
given
him
.
Now
there
is
some
ground
for
our
hearts
and
Hopes
to
look
unto
,
that
this
wil
shal
be
accomplished
,
and
this
power
improved
.
See
how
all
the
work
of
life
proceeds
on
pleasantly
.
They
who
were
thus
given
,
they
shal
come
:
that
is
,
beleeve
.
Joh.
6.37
.
and
Joh.
17.8
.
When
they
come
,
then
Christ
keeps
them
.
Joh.
17.12
.
Those
whom
thou
hast
given
me
I
have
kept
and
none
of
them
is
lost
Nay
he
prayes
the
Father
would
keep
them
also
.
Yea
he
wil
not
overly
keep
them
himself
,
but
he
intreats
the
Father
:
Keep
through
thine
won
Name
,
that
is
,
the
Name
of
thy
Fatherly
mercies
,
for
in
thy
word
those
are
also
ingaged
for
their
good
.
Joh.
17.11
.
Nay
not
only
kep't
,
but
quickned
,
increased
,
perfected
in
all
Grace
and
not
left
,
til
he
see
them
Crowned
in
glory
.
Joh.
6.39
.
No
wonder
therefore
that
our
Savior
should
resolve
,
ever
to
be
making
known
this
name
of
the
Fathers
mercy
and
Faithfulness
,
since
it
comprehends
the
beginning
,
continuance
,
end
,
and
perfection
of
al
we
can
have
or
Hope
for
,
here
or
hereafter
.
Learn
this
,
and
learn
all
;
Perfect
this
,
and
perfect
al.
All
that
Christ
wil
teach
returnes
to
this
:
All
that
we
can
learn
is
Vertually
contained
in
this
:
As
a
Father
of
mercies
,
he
hath
al
,
begets
all
good
.
Out
of
the
Faithfulness
of
his
word
,
he
dispenseth
all
.
Thus
we
see
what
the
Name
of
the
Father
containes
.
2.
How
doth
Christ
make
known
this
?
Answ.
This
wil
appear
in
a
double
work
.
1.
The
Lord
Christ
spreads
all
those
glorious
excellencies
before
the
Eyes
of
the
Soul
,
darts
in
the
Beams
of
those
surpassing
Beauties
of
mercies
and
compassions
,
and
causeth
all
this
glorious
good
to
pass
before
us
,
(
as
he
speaks
to
Moses
)
which
at
the
first
dazels
and
draws
the
Eyes
of
the
Soul
towards
them
,
to
gaze
at
such
an
amazing
sight
.
2
Tim.
1.10
.
—
Brought
life
and
immortality
to
light
through
the
Gospel
.
Joh.
3.13
.
No
man
hath
ascended
up
into
these
Heavenly
apprehensions
but
the
Son
of
man
,
Who
is
in
Heaven
,
he
brings
Heaven
down
to
the
Soul
.
Those
were
,
like
dazeling
Colors
laid
forth
in
the
greatest
perfections
,
laid
in
a
dark
Room
,
not
discerned
:
but
the
light
came
that
acted
them
to
the
Eyes
.
The
strangeness
of
the
sight
takes
up
the
understanding
,
makes
it
stand
wondering
and
gazing
.
As
Moses
did
by
the
Bush
burning
,
he
went
neer
to
see
that
wondrous
fight
.
Exod.
3.3
.
2.
But
this
is
not
al
:
He
further
sets
on
those
excellencies
by
the
discovery
of
some
unexpected
suitableness
to
the
Soul
and
the
condition
thereof
,
as
appointed
and
performed
with
intendment
to
his
good
who
is
given
to
Christ
:
Gods
wil
hath
determined
,
Christ
hath
received
al
power
for
this
very
purpose
to
communicate
them
to
him
.
It
s
possible
for
God
to
dart
in
some
kind
of
ravishing
appearances
of
the
excellencies
of
mercies
,
life
,
and
Salvation
,
which
pass
by
,
as
sudden
lightning
upon
the
understanding
.
So
it
was
with
Balaam
,
who
had
a
glimpse
of
the
glory
of
Heaven
,
and
it
stirred
his
affections
for
the
while
.
Let
me
die
the
death
of
the
Righteous
,
and
let
my
last
end
he
like
his
.
Numb
.
23.10
.
But
it
left
nothing
behind
it
,
he
is
as
far
to
seek
as
before
.
As
a
man
seeing
his
Face
in
a
Glass
,
so
these
forget
what
they
were
.
But
these
leave
some
intimation
of
some
kind
of
special
provision
appointed
for
the
purpose
.
My
Message
is
to
thee
.
Leaves
some
impression
of
Wisdom
,
to
discover
the
way
of
Grace
for
our
own
future
good
:
that
he
comes
to
a
guess
of
the
way
of
life
and
peace
:
though
he
hath
no
perfect
skil
,
yet
he
can
say
,
it
coasts
within
such
a
compass
,
it
lies
to
that
point
,
though
he
cannot
readily
hit
the
Particular
Path.
As
the
poor
Man
said
after
God
had
broken
his
heart
;
It
seised
upon
me
like
Thunder
and
Lightning
:
from
that
day
forwards
I
could
discern
somthing
in
every
Sermon
.
This
I
take
to
be
the
meaning
of
that
which
torments
Interpreters
,
and
exercised
mine
own
thoughts
many
a
time
,
and
it
s
very
difficult
to
cut
the
Hair
,
we
wil
speak
a
word
to
it
.
1
Cor.
1.30
.
Christ
is
made
of
God
to
us
Wisdom
.
We
may
come
at
it
thus
:
1.
This
Wisdom
cannot
be
justification
,
not
sanctification
,
for
those
are
mentioned
immediately
after
:
and
therefore
they
are
not
there
meant
.
Therefore
it
must
be
in
vocation
.
When
Christ
sets
open
the
way
-
Of
all
the
good
that
God
wil
do
:
And
-
Of
the
manner
of
his
communicating
of
himself
,
for
so
the
word
●●l●
belongs
to
a
Syllogisme
,
&
impli●●
the
laying
open
of
the
frame
of
things
as
they
lie
in
inference
,
and
sets
it
on
upon
the
mind
.
3.
The
Reason
why
this
is
properly
given
to
our
Savior
.
1.
Argument
is
taken
from
that
relation
he
stands
in
unto
the
Father
.
The
proper
Nature
of
Relates
is
to
manifest
and
give
knowledge
each
of
other
.
Math.
11.27
.
No
man
knowes
the
Father
but
the
Son
&c.
Joh.
1.18
.
No
man
hath
seen
God
at
any
time
,
but
the
only
begotten
Son
.
2.
Argument
from
the
commission
delegated
unto
Christ
.
He
it
is
,
Whom
the
Father
hath
appointed
to
communicate
his
counsel
to
his
faithful
Ones
.
Hebr.
1.2
.
—
He
hath
spoken
in
these
last
daies
unto
us
by
his
Son
.
Joh.
16.15
.
All
that
the
Father
hath
are
mine
,
therefore
said
I
,
He
shal
take
of
mine
and
shal
shew
it
unto
you
.
So
that
the
Son
hath
al
committed
to
him
,
and
he
communicates
to
the
Holy
Spirit
who
speaks
not
of
his
own
,
but
what
he
hath
heard
.
Thus
we
have
the
explication
of
the
point
:
And
the
work
of
our
Savior
what
he
hath
done
.
We
shal
refer
,
for
application
,
to
what
follows
in
the
uses
hereafter
made
to
the
ensuing
Doctrins
.
The
Second
and
next
thing
in
order
,
it
the
work
of
our
Savior
and
his
profession
and
ingagment
;
What
he
wil
do
.
I
have
declared
thy
Name
;
This
he
hath
done
:
And
he
add's
further
,
And
I
wil
declare
it
.
Before
I
enter
upon
that
,
we
shal
Observe
by
the
way
,
the
conjoyning
and
coupling
of
these
two
works
of
our
Savior
together
;
I
have
,
and
I
wil
:
What
he
had
done
in
former
times
,
and
what
he
would
do
for
future
.
The
Lord
Christ
extends
the
same
Care
at
all
times
,
What
he
hath
been
,
he
is
,
and
he
wil
be
to
the
Faithful
,
in
things
which
concern
their
Spiritual
Happiness
.
He
deals
variously
,
and
dispenseth
in
a
differing
manner
,
the
Comforts
,
and
Conveniences
of
the
things
of
this
life
.
He
advanceth
me
,
leaves
contempt
upon
another
:
one
is
wretched
;
another
impoverished
;
another
spends
his
daies
in
health
and
peace
,
as
Isaac
;
another
is
under
dayly
pressure
,
and
tryals
.
Because
al
these
things
,
though
good
in
themselves
,
yet
they
are
under
,
and
petty
things
,
and
therefore
not
good
for
every
man
.
Diets
are
ever
judged
,
and
directed
to
men
,
according
to
their
temper
,
and
disposition
:
That
which
is
Cordial
to
one
,
as
heating
and
nourishing
Provisions
to
such
as
be
weak
,
and
languishing
:
i't
s
hurtful
to
another
,
that
is
of
a
ful
Body
,
and
Feaverish
distemper
.
Therefore
the
wise
God
,
as
a
tender
Father
,
and
wise
Physitian
,
he
gives
liberally
to
one
,
when
he
hold●
another
to
a
spare
Diet.
So
God
Diets
his
Servants
according
to
their
Spiritual
Disposition
;
they
are
not
alike
useful
,
and
therefore
he
doth
not
in
a
like
manner
,
and
measure
dispense
them
.
But
when
it
comes
to
Faith
in
God
,
Repentance
from
dead
Works
,
and
such
things
as
concern
Gods
Eternal
Love
,
and
so
Eternal
Life
:
there
look
what
care
God
shewed
in
former
times
to
his
,
he
wil
shew
the
like
at
al
times
to
al
,
to
provide
for
their
Spiritual
welfare
.
Compare
Gen.
28.15
.
with
Hos.
12.2
.
He
found
him
in
Bethel
,
and
there
he
spake
with
us
.
He
spake
to
Jacob
,
who
was
dead
and
buried
long
before
that
Generation
.
But
what
he
spake
to
him
,
he
spake
to
al
the
Saints
,
Exod.
13.21
,
22.
He
took
not
away
the
Pillar
of
the
Cloud
by
day
,
no●
the
Pillar
of
Fi●e
by
night
.
A
Type
of
Christ
,
who
by
night
and
day
,
in
al
the
Conditions
,
and
times
of
a
mans
Pilgrimage
,
vouchsafes
his
guiding
,
and
saving
presence
to
his
People
.
This
also
,
the
rock
in
the
Wilderness
typed
our
unto
the
Israelites
,
2
Cor.
10.2
.
The
Rock
that
followed
,
go
whether
they
would
,
the
Water
out
of
the
Rock
followed
them
,
and
attended
upon
them
for
their
dayly
refreshing
So
doth
the
Mercy
,
and
Truth
of
the
Lord
,
follow
his
al
the
daies
of
their
lives
,
Psal.
23.6
.
And
it
is
the
aim
of
the
place
,
Heb.
13.8
.
Jesus
Christ
yesterday
,
and
to
day
,
and
the
same
for
ever
,
that
is
,
in
his
saving
,
overshadowing
,
guiding
presence
to
his
Saints
.
REASON
.
1.
His
Love
is
the
same
,
and
that
wil
set
him
on
work
by
the
like
care
,
and
endeavor
to
provide
for
their
welfare
.
If
any
thing
without
him
,
had
been
a
moving
Cause
of
this
Care
,
and
resolute
endeavor
for
their
good
,
when
that
had
altered
or
failed
,
this
would
have
failed
also
.
But
his
own
Love
,
which
only
issues
out
of
his
own
Bowels
,
and
Bosom
,
made
him
do
good
at
one
time
,
and
therefore
to
the
same
at
al
times
,
for
it
is
the
same
,
Jer.
31.3
.
With
everlasting
Love
,
I
have
loved
thee
:
therefore
I
have
drawn
thee
,
therefore
called
thee
,
therefore
comforted
thee
,
and
wil
continue
so
to
do
for
ever
,
John
13.
Having
loved
his
own
,
he
loved
them
to
the
end
.
In
love
,
there
is
no
lack
of
labor
,
pains
,
providence
,
to
be
unweariable
,
to
further
the
good
of
that
which
is
beloved
.
2.
The
Engagement
of
our
Savior
,
constrains
him
〈◊〉
point
of
Faithfulness
,
and
Truth
,
which
are
laid
to
pawn
,
fully
to
accomplish
whatever
he
hath
undertaken
for
such
,
who
are
committed
to
his
care
,
that
at
no
time
they
do
miscarry
.
O●her
Sheep
I
have
,
and
those
I
must
bring
,
and
they
shall
hear
my
Voyce
.
It
was
the
Fathers
Wil
,
that
Christ
should
lose
none
that
were
given
to
him
,
John
,
6.39
.
and
it
's
Christs
,
All
that
thou
hast
given
me
,
I
have
kept
,
and
lost
none
of
them
,
John
,
17.12
.
So
that
he
hath
done
the
Wil
of
the
Father
,
according
to
Compact
and
Agreement
between
them
.
Yea
,
it
's
Christs
Wil
,
and
Request
to
the
Father
,
when
he
left
the
World
,
That
the
Father
would
shelter
them
under
the
shadow
of
his
Wings
,
John
,
17.11
.
And
now
I
am
no
more
in
the
World
;
but
these
are
in
the
World
,
and
I
come
to
thee
,
holy
Father
,
keep
through
thine
own
Name
,
those
that
thou
hast
given
me
.
It
is
the
Wil
of
the
Father
which
sent
Christ
,
that
he
should
keep
al
his
at
al
times
,
that
none
should
miscarry
:
It
's
the
Wil
of
Christ
,
and
his
Request
to
the
Father
,
that
he
should
preserve
al
the
Faithful
,
that
at
no
time
,
none
should
3.
The
Relation
continues
the
same
at
al
times
,
and
the
Interest
the
Saints
have
in
our
Savior
;
al
his
Wisdom
,
Mercy
,
Merits
,
and
kindness
are
theirs
:
and
therefore
they
claim
it
,
and
so
expect
the
benefit
thereof
at
al
times
.
The
Spouse
may
claim
the
constant
care
of
her
Husband
to
provide
for
her
,
and
supply
her
necessities
.
The
Child
may
look
for
the
constant
care
of
the
Father
to
tender
him
in
al
his
wants
,
as
he
hath
done
in
any
.
So
they
plead
,
Isa.
63.16
.
Though
Abraham
forget
,
yet
thou
art
our
Father
.
He
cannot
forget
himself
,
and
his
Faithfulness
.
USE
,
1.
Of
Instruction
.
It
teacheth
us
that
Heavenly
Skil
and
Dexterity
to
gather
in
upon
the
goodness
and
kindness
of
the
Lord
Jesus
;
and
from
the
proof
and
experience
of
former
Favors
,
to
lay
in
a
Reversion
of
Blessing
for
future
time
.
Lie
at
the
catch
,
and
take
the
advantage
of
the
Lords
gracious
dealing
with
the
soul
.
If
we
get
but
Gods
Earnest
,
fetch
the
whol
Bargain
by
it
.
If
the
Work
of
Saving
Grace
,
be
an
Engagement
on
Gods
part
,
get
one
,
and
gain
al.
Paul
is
marvelous
dextrous
this
way
,
to
work
upon
the
graciousness
,
and
Truth
of
God
,
2
Cor.
1.10
.
He
hath
delivered
,
and
doth
;
q.
d.
I
have
him
sure
,
I
have
got
a
Pawn
,
and
earnest
Penny
:
And
he
will
deliver
.
He
hath
delivered
me
from
the
mouth
of
the
Lyon
,
and
he
wil
deliver
me
from
every
evil
work
.
When
Naomi
.
knew
how
Booz
had
acknowledged
that
Engagement
to
do
the
part
of
a
Kinsman
,
and
knew
the
trust
also
,
and
sincerity
of
the
Man
,
she
thus
concludes
:
Sit
stil
,
my
Daughter
,
until
you
know
how
the
matter
wil
fal
:
For
the
man
wil
not
be
at
rest
,
until
he
hath
finished
the
thing
this
day
,
Ruth
,
3.
and
last
.
So
when
thou
hast
Evidence
of
any
work
of
Gods
free
Grace
upon
thy
Soul
,
and
that
he
hath
engaged
himself
thereby
;
sit
stil
,
the
Lord
Jesus
wil
not
rest
until
he
hath
finished
the
work
of
Conversion
,
Sanctification
,
and
Salvation
,
which
he
hath
begun
.
So
the
Prophet
learns
the
Saints
to
make
Inferences
,
and
Collections
of
Comfort
unto
themselves
,
Psal.
48.12
,
13
,
14.
Go
about
Zion
,
tell
the
Towers
,
mark
well
her
Bull-works
,
take
serious
Consideration
.
This
God
is
our
God
,
and
therefore
collects
,
and
wil
be
our
God
unto
Death
.
He
hath
humbled
,
and
he
wil
humble
us
:
he
hath
comforted
,
and
he
wil
comfort
us
;
he
hath
strengthened
,
and
he
wil
enliven
us
for
ever
;
he
hath
taught
us
,
when
we
did
not
know
him
,
and
he
wil
teach
us
stil
,
when
we
do
seek
unto
him
.
USE
,
2.
It
's
a
Ground
of
unspeakable
comfort
,
and
sweet
repose
to
al
those
,
who
have
an
interest
in
the
Lord
Christ
,
and
are
committed
to
his
Charge
.
Thou
art
the
dayly
Care
of
Christ
,
therefore
thou
should'st
be
dayly
comforted
.
This
was
it
,
that
fetched
up
the
fainting
heart
of
the
Prophet
,
when
he
was
at
the
lowest
Eb
,
and
at
the
greatest
under
in
regard
of
himself
,
and
al
outward
Comforts
,
Psal.
40.17
.
I
am
poor
,
and
needy
;
destitute
of
the
ordinary
Comforts
,
and
the
meanest
Helps
that
might
supply
his
famishing
Condition
,
so
that
he
was
fainting
,
and
dying
away
for
want
of
relief
:
no
man
looked
after
him
,
or
bestowed
a
thought
about
him
:
Yet
the
Lord
thinketh
upon
me
;
his
Eye
is
over
me
,
his
heart
is
towards
me
,
and
care
for
my
good
.
Yet
God
is
good
to
Israel
,
Psal.
73.1
.
He
begins
to
come
to
himself
:
he
was
sinking
in
a
fit
of
discouragement
,
seeing
al
things
to
go
cross
,
and
il
with
him
:
yet
God
is
good
.
The
World
is
naught
,
yet
God
is
good
:
my
heart
is
naught
,
yet
God
is
good
.
It
may
be
,
those
that
have
most
cause
,
and
reason
,
and
are
most
able
,
do
not
care
for
thee
,
or
for
thy
good
:
thou
dost
not
,
or
through
thy
weakness
,
canst
not
care
for
thy self
,
when
thou
art
over-whelmed
with
distresses
,
either
ignorant
,
doubtful
,
or
unable
to
put
forth
that
Ability
thou
hast
,
being
under
over-bearing
pressures
:
yet
this
may
quiet
,
That
he
cares
for
thee
,
that
can
and
wil
help
thee
.
When
my
Father
,
and
my
Mother
cast
me
off
,
then
the
Lord
takes
me
up
;
his
Fatherly
Mercy
,
his
Bowels
of
more
than
Motherly
Compassion
,
wil
be
instead
of
al
,
yea
,
better
than
al
,
Psal.
27.10
.
Nay
,
be
it
,
that
al
helps
are
improved
to
the
utmost
,
al
thy
skil
and
care
laid
out
to
the
best
advantage
to
provide
for
thy
good
:
yet
at
some
times
,
yea
,
many
times
,
they
are
too
short
,
and
scanted
to
procure
thine
own
Comfort
,
either
to
prevent
the
evils
that
are
approaching
,
or
supply
,
or
support
thine
own
infirmities
that
do
hinder
in
a
Christian
Course
.
Quiet
thine
heart
,
though
thy
Contrivements
fall
short
;
that
which
is
under
the
Care
of
Christ
,
that
cannot
miscarry
.
It
's
the
ground
which
the
Apostle
gives
of
encouragement
in
a
Christian
Course
,
and
that
when
Duties
grow
most
difficult
,
and
the
Spirit
most
hopeless
in
it self
ever
to
reach
them
,
Heb.
13.7
.
Remember
them
who
have
the
Rule
over
you
,
who
have
spoken
unto
you
,
the
Word
of
the
Lord
,
whose
Faith
follow
,
considering
the
end
of
their
Conversation
:
Yea
,
it
might
he
replied
,
There
were
able
,
and
eminent
Leaders
,
and
Guides
,
their
Experience
long
,
their
Graces
glorious
,
their
Abilities
choyce
;
alas
,
there
is
no
hope
for
us
to
keep
pace
with
them
,
we
are
so
weak
,
feeble
,
such
Babes
and
Novices
,
that
cannot
go
alone
hardly
:
it
's
a
likely
matter
that
we
should
go
after
them
.
The
Apostle
ads
,
Jesus
Christ
,
yesterday
,
and
to
day
,
and
the
same
for
ever
,
verse
8.
q.
d.
It
was
not
of
themselves
that
they
had
any
Grace
or
Abilities
,
but
Jesus
Christ
had
al
,
and
gave
al
:
It
was
not
in
the
power
,
and
might
of
any
parts
they
have
received
,
whereby
they
were
carried
on-ward
in
the
Work
of
Faith
,
either
in
doing
,
or
in
suffering
the
good
,
and
acceptable
Wil
of
the
Lord
;
but
it
was
in
the
Power
of
the
Might
of
Jesus
whereby
they
were
strengthened
therein
.
That
Jesus
is
yesterday
,
and
to
day
,
and
the
same
for
ever
;
he
did
yesterday
strengthen
the
Faith
of
Abraham
,
and
David
,
and
Paul
;
and
he
doth
strengthen
his
now
,
and
he
wil
strengthen
his
for
ever
:
He
hath
taught
,
and
doth
teach
,
and
wil
teach
for
ever
,
the
humble
his
Waies
:
He
hath
filled
,
he
doth
fil
,
and
he
wil
fil
for
ever
,
the
hungry
and
thirsty
with
good
things
,
when
they
seek
for
his
Mercy
,
Isa.
27.
He
keeps
his
Vinyard
,
and
the
least
Graft
in
it
,
he
keeps
it
night
and
day
,
and
he
waters
it
every
moment
;
be
therefore
comforted
every
moment
,
thou
who
art
preserved
,
and
watered
every
moment
,
by
the
good
hand
of
Christ
,
and
wilt
be
so
for
ever
,
Psal.
142.4
,
5
,
7.
USE
,
3.
Of
Direction
.
It
shews
us
whither
to
go
for
relief
in
our
Spiritual
Necessities
:
It
's
that
which
Nature
suggests
,
and
Reason
perswades
unto
:
Al
men
wil
be
sure
to
go
thither
,
where
they
are
sure
of
speed
at
al
seasons
.
That
's
only
to
the
Lord
Christ
,
who
is
a
Faithful
Savior
,
and
a
sure
Friend
,
1
Pet.
5.7
.
Cast
all
your
care
on
him
,
for
he
careth
for
you
.
When
al
men
are
altogether
Vanity
,
feeble
,
and
false
,
you
know
not
where
to
have
them
;
off
,
and
on
,
weak
as
water
,
and
uncertain
as
the
wind
;
now
they
favor
,
anon
they
frown
;
love
to
day
,
and
hate
to
morrow
;
they
are
but
broken
Reeds
,
not
only
fail
us
,
but
pierce
us
also
.
But
with
our
Savior
,
is
no
shadow
of
change
,
you
may
know
where
to
have
him
,
and
what
to
expect
from
him
.
Men
both
prize
,
and
use
the
Medicine
that
hath
a
probatum
est
with
it
:
It
wil
not
fail
to
cure
,
and
remove
the
Disease
;
the
Salve
that
wil
not
fail
to
heal
.
It
's
so
with
the
healing
Mercy
,
and
Faithfulness
of
Christ
:
So
the
Psalmist
,
They
that
know
thy
Name
,
they
will
trust
in
thee
;
for
thou
never
failest
them
,
Psal.
9.10
.
Mens
care
and
kindness
,
is
soon
drawn
dry
,
and
spent
,
that
they
count
it
's
enough
to
deny
for
future
,
because
they
have
formerly
done
a
Favor
.
What!
say
we
,
I
have
dealt
so
,
done
so
formerly
,
ye
do
not
expect
I
should
do
so
alwaies
.
But
it
's
otherwise
with
our
Savior
;
he
hath
comforted
,
and
he
wil
quicken
;
he
hath
taught
thee
in
thy
aberrations
,
and
he
wil
teach
thee
stil
.
Nay
,
Thou
art
so
giddy
,
and
un-stable
,
thou
knowest
not
what
to
make
of
thy self
;
so
off
,
and
on
,
feeble
and
false
to
thine
own
Soul
,
and
thine
own
Comforts
,
and
there
is
no
hold
of
that
unsteady
,
and
giddy
heart
:
now
promising
,
and
then
altering
;
now
resolving
,
and
then
changing
.
If
thou
had'st
trusted
to
thine
own
heart
,
thy
Hope
,
and
Comforts
,
and
Confidence
would
have
failed
utterly
.
But
the
Lord
wil
not
suffer
his
Faithfulness
to
fail
,
notwithstanding
al
thy
provocations
against
him
,
departures
from
him
,
unkind
dealings
with
him
.
Though
thou
hast
failed
,
and
forfeited
al
his
Favors
,
yet
he
wil
not
suffer
his
Faithfulness
to
fail
.
As
he
was
in
former
,
so
he
is
stil
for
future
times
,
and
wil
he
the
same
for
ever
;
he
hath
,
and
he
wil
,
after
the
same
manner
,
for
ever
comfort
thee
.
Though
thou
beest
Faithless
to
him
,
and
thy
own
Soul
,
he
wil
be
Faithful
to
his
own
Word
,
and
to
thy
Comfort
.
USE
,
4
Exhortation
.
As
Christ
is
to
you
,
O
be
you
so
to
him
again
.
He
is
enlarged
for
your
Eternal
Good
,
be
you
so
for
his
Glory
.
He
never
laies
aside
the
care
of
your
Comfort
and
welfare
,
never
lay
aside
the
care
of
his
Commands
.
O!
miserable
would
our
lives
be
,
if
the
Lord
should
leave
us
at
uncertainties
.
It
's
the
dregs
of
the
Vengeance
,
the
highest
pitch
,
and
the
perfection
of
the
Plagues
that
God
threatens
,
Deut.
28.65
.
The
Lord
shal
give
thee
a
trembling
heart
,
and
failing
of
eyes
,
and
sorrow
of
mind
,
and
thy
life
shal
hang
in
doubt
before
thee
,
and
thou
shalt
fear
day
and
night
,
and
shalt
have
no
assurance
of
thy
Life
;
In
the
morning
thou
shalt
say
,
Would
to
God
it
were
night
,
&c.
for
the
fear
of
thy
heart
.
If
so
for
our
temporal
Lives
and
Comforts
,
what
would
it
be
,
if
our
Eternal
Happiness
,
and
Misery
of
our
Souls
were
at
this
pass
?
Not
when
our
Life
,
but
our
Salvation
shal
hang
in
doubt
before
us
:
Whether
God
wil
comfort
us
,
or
for
ever
ruinate
us
?
Whether
the
Lord
wil
once
pity
,
or
for
ever
forsake
us
?
If
he
should
give
us
trembling
of
heart
,
failing
of
eyes
,
and
sorrow
of
mind
,
and
we
should
have
no
hold
of
Gods
Favor
or
Assurance
.
I
shal
one
day
perish
,
and
look
every
day
to
have
the
Wrath
of
the
Lord
to
come
out
against
us
,
or
else
to
leave
us
to
our
feebleness
,
and
the
malice
of
Satan
,
and
that
at
last
,
God
wil
leave
us
utterly
in
the
hands
of
Hel
,
how
miserable
would
this
Condition
be
?
But
God
doth
not
,
wil
not
deale
thus
with
us
:
he
comes
to
certainties
with
us
;
we
may
know
there
to
have
him
.
Yesterday
,
and
to
day
,
and
the
same
for
ever
.
Oh
let
us
be
the
same
for
ever
to
the
Lord
Jesus
.
He
hath
given
us
two
immutable
things
,
that
we
might
have
strong
consolation
:
let
God
know
where
to
find
us
,
what
to
make
of
us
.
Fickleness
and
Instability
is
most
loathsom
to
the
Eye
and
distastful
to
the
heart
of
the
Almighty
.
I
would
thou
wert
either
Hot
or
Cold.
Because
thou
art
luke-warm
,
I
wil
spue
thee
out
of
my
Mouth
.
Rev.
3.15
,
16.
He
that
is
profane
he
may
be
convinced
and
made
better
.
He
that
is
zealous
is
approved
and
pleasing
to
the
Spirit
of
God
.
But
the
luke-warm
wil
not
be
brought
to
see
his
evil
,
nor
yet
wil
he
like
to
be
made
better
.
Therefore
God
abominates
him
.
He
is
the
Author
and
Finisher
of
your
faith
:
The
bottom
and
the
top-stone
,
He
wil
not
leave
you
til
he
hath
fulfilled
al
his
goodness
.
Leave
not
you
,
til
you
have
perfected
holiness
in
his
fear
.
2
Cor.
7.1
.
He
is
at
al
times
the
same
to
thee
.
Be
thou
at
al
times
the
same
to
him
.
Not
by
●its
,
&
starts
and
aguish
qualms
,
like
the
morning
dew
.
Psal.
62.8
.
Trust
in
him
at
al
times
.
I
have
loved
him
,
and
I
will
love
him
:
I
have
feared
him
,
and
I
wil
fear
him
for
ever
.
And
when
I
say
that
,
I
say
three
things
.
1.
Make
it
the
main
end
and
Errand
of
thy
life
to
suit
Gods
mind
and
do
his
service
.
Let
this
be
the
maine
stream
that
may
carry
al.
As
it
was
Gods
wil
to
fend
Christ
:
and
Christs
wil
to
accomplish
this
.
This
is
the
wil
of
the
Father
that
sent
me
,
that
those
which
he
hath
given
me
I
should
loose
none
.
So
let
i●
be
thy
wil
also
.
It
was
Pauls
,
I
pass
not
,
put
nothing
into
the
balance
,
let
nothing
come
into
comparison
nor
competition
,
nay
not
into
consideration
.
That
I
may
smash
my
Course
with
joy
.
It
s
my
Meat
and
Drink
saith
he
.
Let
●t
be
as
thy
daily
Bread
,
as
thy
food
;
have
no
wil
but
this
.
So
Barnabas
perswaded
.
Act.
13.23
.
To
cleave
to
God
with
a
decree
of
heart
.
Decree
this
,
set
it
down
,
and
determine
this
for
a
conclusion
,
that
admits
no
exception
or
alteration
.
My
God
I
must
have
,
my
god
I
wil
have
,
his
commands
I
have
,
and
must
and
wil
obey
.
Whether
I
shal
have
honor
and
credit
:
whether
I
shal
please
my self
,
or
carnal
Reason
or
corrupt
desires
,
friends
,
or
world
,
that
I
pass
not
for
I
must
please
the
Lord
:
That
I
set
down
for
a
decree
.
2.
Let
al
make
way
to
this
,
and
work
for
this
.
So
Christ
with
us
.
Al
things
work
together
for
our
good
.
So
make
our
Sorrows
our
miseries
,
our
comforts
,
our
peace
,
prosperity
:
whatever
we
have
in
the
world
besides
,
make
them
al
work
together
for
this
,
to
further
our
obedience
.
As
the
Marriner
tacks
about
,
useth
Cross
winds
,
all
,
to
further
his
voyage
.
It
was
the
Fathers
wil
,
and
Christs
work
,
that
he
should
lose
none
,
and
he
did
lose
none
;
he
left
Heaven
,
his
Honor
,
his
Life
,
nay
the
sense
of
his
Fathers
Love
:
but
he
lost
not
one
of
the
poorest
Saints
:
held
them
in
his
hand
,
God
forsook
him
,
he
would
not
forsake
them
.
Let
the
power
of
darkness
pluck
away
ease
,
and
peace
,
yea
his
life
and
al.
My
Soul
it
heavy
unto
the
Death
,
Yet
he
would
not
suffer
them
notwithstanding
al
their
Malice
,
Wrath
,
Rage
,
Subtilty
,
to
pluck
one
of
his
out
of
his
hands
.
So
do
thou
.
Lose
Credit
,
Comfort
,
Peace
,
Prosperity
,
yea
thy
Life
;
but
lose
not
one
of
Gods
Commands
,
but
obey
it
:
not
one
Promise
,
but
trust
in
it
:
He
hath
kept
thee
at
al
times
:
Keep
thou
the
word
of
his
patience
.
Thou
gavest
them
me
,
saith
Christ
,
and
I
have
kept
them
.
So
say
thou
;
Thou
gavest
me
these
commands
and
I
have
obeyed
them
;
these
promises
,
and
I
have
trusted
in
them
.
Not
my
wil
,
as
Natural
,
saith
Christ
,
to
be
preserved
,
but
thy
wil
,
as
God
,
that
man
may
be
redeemed
:
So
say
thou
,
not
my
wil
,
as
Man
,
as
Father
,
as
Master
,
as
Servant
:
not
my
wil
which
would
have
mine
ease
,
and
Profit
,
and
Credit
:
But
thy
Wil
be
done
.
3.
Be
unmovable
in
the
Work
of
Christ
.
So
our
Savior
,
though
he
suffer
the
power
of
Darkness
to
pluck
a
way
his
Honor
,
his
happiness
and
Life
:
yet
he
held
his
Children
in
his
Armes
,
and
would
not
suffer
any
to
take
them
out
of
his
hand
.
So
deal
thou
in
like
manner
;
Let
Devils
and
Men
pluck
away
thy
Credit
,
and
dishonor
thee
,
thy
Wealth
,
and
impoverish
thee
;
yet
let
them
not
pluck
away
any
one
of
Gods
commands
of
Christs
Promises
from
thee
.
Christ
put
a
necessity
upon
it
,
I
must
bring
these
sheep
:
lay
thou
the
like
necessity
upon
thy
Soul
.
It
is
a
rule
of
Christ
,
I
must
obey
it
,
Christ
I
must
love
,
and
fear
,
and
follow
.
Do
not
retire
,
strike
Sail
,
turn
back
,
nay
do
not
stop
in
the
way
,
but
go
on
:
It
s
not
necessary
to
live
,
but
to
love
Jesus
.
We
have
done
with
this
Point
from
the
connection
of
the
words
.
We
shal
now
proceed
to
the
other
part
of
that
work
,
which
our
Savior
professeth
and
ingageth
himself
unto
that
he
will
further
do
,
for
time
to
come
.
—
I
will
make
it
known
.
The
profession
and
resolution
of
our
Savior
to
provide
for
their
further
inlightening
and
inlargement
in
this
knowledg
,
implies
two
things
.
1.
What
the
wants
of
the
Saints
are
,
as
touching
this
knowledg
.
2.
What
the
care
and
ingagement
of
our
Savior
is
to
supply
the
same
.
The
first
is
here
supposed
,
and
that
by
necessary
inference
.
For
had
they
attended
the
ful
measure
of
this
knowledg
,
that
need
hath
our
Savior
to
make
known
more
?
if
they
had
been
perfect
in
the
skilful
understanding
of
that
lecture
,
what
need
was
there
that
our
Savior
should
be
dayly
learning
and
informing
them
?
It
s
plain
therefore
,
though
they
had
much
of
this
knowledg
,
there
was
yet
much
wanting
unto
them
,
of
which
they
had
,
as
dayly
need
,
so
dayly
use
of
.
Hence
we
have
two
Points
of
Doctrin
.
-
1.
There
is
much
wanting
in
the
ful
knowledg
of
Gods
Name
in
the
most
able
Saints
.
-
2.
Christ
lends
dayly
supply
of
knowledg
to
them
,
according
to
their
dayly
needs
.
To
the
First
.
There
is
much
wanting
in
the
ful
knowledg
of
Gods
Name
in
the
most
able
Saints
.
The
most
knowing
Christians
,
such
as
may
seem
to
be
in
the
highest
form
,
neer
our
Savior
,
taught
and
trained
up
under
his
Wing
,
yet
have
need
,
that
more
of
the
Name
of
the
Father
should
be
made
known
to
them
.
The
Point
is
plain
in
the
words
,
we
shal
need
say
no
more
to
evidence
it
from
the
text
;
but
address
our selves
to
the
further
explication
of
it
.
What
this
Name
is
,
Viz.
The
Name
of
Gods
Fatherly
love
and
mercy
and
Faithfulness
.
And
what
it
is
to
know
it
,
or
to
have
it
made
known
,
we
have
opened
formerly
,
when
the
Lord
Christ
causeth
al
the
good
and
incomparable
excellency
of
this
Fatherly
mercy
and
Faithfulness
to
pass
before
the
Eye
of
the
Soul
,
and
sets
on
that
suitable
sweetness
so
effectually
upon
it
,
as
that
it
affects
and
draws
the
heart
to
look
that
way
by
the
Eye
of
Faith
:
so
to
Eye
it
,
as
to
own
it
,
and
fasten
upon
it
.
This
is
the
knowledg
here
meant
,
and
much
of
this
is
wanting
,
even
in
those
that
are
most
eminent
.
It
s
a
general
ground
which
takes
in
the
Particulars
with
advantage
.
When
the
holy
man
Job
laid
forth
at
large
the
waies
of
God
in
his
Providence
,
limmed
out
to
the
life
his
excellencies
,
he
ends
with
this
,
and
vailes
as
it
were
,
what
he
was
not
able
to
express
.
These
are
part
of
his
waies
,
but
how
little
a
portion
is
heard
of
him
.
Job
.
26
▪
14.
q.
d.
There
is
little
of
that
unconceivable
excellency
heard
of
,
or
reported
,
though
the
Earth
and
Heaven
be
ful
of
his
goodness
,
and
his
mercy
over
al
shines
with
the
greatest
lustre
in
al
his
works
;
yet
this
is
but
a
little
portion
of
him
,
and
we
know
little
of
this
.
And
hence
Moses
,
who
conversed
Face
to
Face
with
God
,
unto
whom
the
Lord
did
familiarise
himself
,
as
to
a
friend
,
yet
he
finds
his
necessity
most
here
,
and
makes
it
his
chief
suit
,
if
I
have
found
Favor
in
thine
Eyes
,
Lord
shew
me
thy
glory
.
If
ever
he
shewed
himself
to
a
mortal
man
,
it
might
seem
he
did
in
an
especial
manner
express
himself
to
him
.
And
therefore
it
was
his
preheminence
above
the
Prophets
to
whom
he
would
make
known
himself
in
a
vision
and
dream
;
My
Servant
Moses
is
not
so
:
to
him
I
wil
speak
Mouth
to
Mouth
apparently
,
Visibly
,
familiarly
,
and
openly
.
Numb.
12.8
.
Deut.
34.10
.
And
yet
he
begs
this
as
the
greatest
honor
.
Lord
shew
me
thy
glory
.
And
Gods
answer
shews
his
Aim
.
Exod.
34.5
,
6.
I
will
cause
my
goodness
to
pass
before
thee
;
strong
,
gracious
,
merciful
,
aboundant
in
goodness
and
truth
&c.
The
greatest
part
of
that
we
know
is
the
least
part
of
that
we
know
not
.
And
therefore
Paul
desires
to
come
to
supply
that
which
is
lacking
in
their
Faith
;
and
this
is
the
knowledg
especially
Aimed
at
,
wherein
we
shal
inquire
.
-
1.
In
what
this
want
appeares
.
-
2.
The
Reason
why
there
is
left
such
.
1.
This
want
appeares
and
is
made
good
in
four
Particulars
.
1.
Much
is
wanting
in
regard
of
incomprehensible
and
boundless
greatness
of
this
Fatherly
mercy
and
Faithfulness
,
which
cannot
be
comprehended
by
the
best
ability
of
the
strongest
Faith
or
spiritual
understanding
.
Adepth
that
cannot
be
fathomed
.
A
light
unto
which
we
cannot
approach
:
only
we
are
gathering
in
somthing
nearer
and
groping
somwhat
more
,
as
we
attain
to
the
strength
and
growth
of
Faith
.
Job
.
11.7
.
Canst
thou
by
searching
find
out
the
Almighty
to
perfection
?
it
is
higher
than
Heaven
,
what
canst
thou
do
?
deeper
than
Hel
,
what
canst
thou
know
?
the
measure
thereof
is
larger
than
the
Earth
,
and
broaden
than
the
Sea
.
Therefore
the
Psalmist
instead
of
comprehending
,
he
falls
into
admiration
of
this
mercy
.
Psal.
31.19
.
Oh
how
great
is
thy
goodness
,
that
thou
hast
laid
up
for
them
that
fear
thee
,
and
laid
out
for
them
that
trust
in
thee
,
before
the
sons
of
men
!
We
are
not
able
to
value
the
goodness
that
is
laid
out
in
the
waies
of
his
providences
and
Fatherly
dispensations
towards
us
.
But
the
treasuries
of
compassions
that
have
been
hoarded
and
laid
up
from
al
eternity
,
Oh
how
great
!
If
the
stock
be
so
large
that
the
Father
puts
into
the
hand
of
a
Child
when
he
is
now
in
his
non-age
and
setting
up
:
what
wil
the
whole
estate
and
revenews
be
,
when
he
come
to
his
inheritance
?
therefore
the
Lord
shewes
the
infinite
disproportion
betwixt
his
thoughts
of
goodness
towards
his
;
and
the
narrowness
of
their
conceivings
to
teach
at
the
measure
thereof
.
Isa.
55.
As
high
as
the
Heaven
is
above
the
Earth
,
so
far
are
my
thoughts
above
yours
.
A
point
or
center
that
is
less
than
any
quantity
,
and
the
great
Circumference
that
is
the
largest
of
al
quantity
.
2.
Much
is
wanting
in
regard
of
the
clear
discerning
of
that
,
which
is
some
measure
we
do
conceive
;
much
of
this
Name
yet
conceived
,
we
know
not
,
and
that
which
we
do
know
,
is
dimly
,
and
in
a
dark
manner
.
It
s
a
strange
Check
of
our
Savior
to
Philip
,
upon
his
request
expressed
,
Joh.
14.
Shew
us
the
Father
and
it
shal
suffice
us
.
Verse
,
8.
Our
Savior
by
a
sharp
interrogation
casts
a
secret
shame
of
feebleness
and
heedlesnes
upon
him
.
What
?
have
I
been
so
long
with
you
,
and
yet
dost
thou
not
know
me
Philip
?
he
that
hath
seen
me
hath
seen
the
Father
also
.
And
if
ye
do
but
cast
your
Eye
upon
the
7.
Verse
.
Ye
wil
perceive
that
they
did
know
the
Father
and
had
seen
him
.
And
yet
Philip
desires
,
he
might
be
shewed
,
as
though
they
had
never
known
nor
scene
.
The
issue
from
hence
will
be
here
,
that
its
possible
for
a
Christian
to
see
the
Father
,
and
in
a
sense
to
converse
with
him
;
and
yet
he
needs
to
have
him
made
known
whom
he
knows
,
and
to
have
him
shewed
,
whom
he
sees
.
So
he
is
Job
.
The
Lord
passeth
by
and
we
perceive
him
not
,
he
speaks
once
and
twice
and
we
hear
him
not
.
That
as
it
was
said
of
the
Disciples
Luk.
24.16
.
Their
Eyes
were
held
,
that
they
did
not
know
him
:
they
did
know
discerningly
whom
they
saw
,
and
with
whom
they
did
familiarly
converse
,
and
therefore
it
s
added
.
Verse
,
31.
Their
Eyes
were
opened
and
they
knew
him
.
So
it
is
with
the
Eye
of
our
understanding
,
in
the
right
conceiving
of
the
mistery
of
this
Fatherly
mercy
and
Faithfulness
of
God
;
though
we
converse
familiarly
with
this
goodness
of
the
Lord
,
yet
because
our
apprehensions
are
marvailous
feeble
and
dim
,
they
must
be
further
cleared
before
we
can
know
,
and
discerne
that
we
do
know
.
1
Cor.
13.
We
see
through
a
vail
and
therefore
need
to
be
helped
to
see
what
we
see
?
to
fee
more
fully
what
we
see
feebly
and
imperfectly
.
3.
Much
is
wanting
in
regard
of
the
experience
of
this
Fatherly
Faithfulness
which
as
yet
they
never
found
,
or
having
formerly
found
it
,
they
are
now
deprived
of
it
.
Some
as
yet
have
never
found
it
.
For
the
Lord
dispenseth
his
favors
in
the
fittest
season
,
and
so
as
his
Servants
have
most
need
,
and
may
make
most
improvement
of
.
So
Gen.
22.14
.
In
the
mount
of
the
Lord
it
shal
be
seen
.
And
Rom.
5.4
.
Patience
worketh
experience
and
Hope
maketh
not
ashamed
because
the
love
of
God
is
shed
abroad
in
our
hearts
.
Verse
,
5.
God
steps
in
seasonably
,
and
gives
proof
of
his
Fatherly
Care
.
Herb.
4.16
.
We
find
Grace
to
help
in
time
of
need
.
As
the
Father
reserves
a
special
favor
for
his
Child
to
a
season
,
a
morsel
,
a
bit
to
give
him
at
a
turn
.
Some
have
formerly
found
it
by
experience
,
but
are
now
deprived
of
it
.
Hence
is
that
of
the
Prophet
David
,
Psal.
63.2
.
To
see
thy
power
and
thy
glory
,
so
as
I
have
seen
thee
in
the
Sanctuary
.
So
again
Quicken
me
as
thou
art
wont
.
Psal.
89.49
.
Where
are
those
former
loving
kindnesses
?
The
lower
the
Eo
the
greater
the
flow
.
God
withdrawes
the
expressions
of
his
Favor
,
that
they
may
be
made
more
fit
and
have
them
more
aboundantly
.
For
a
little
while
I
have
hid
my
Face
,
but
with
everlasting
kindness
wil
I
have
Mercy
on
thee
.
Isa.
54.8
.
4.
Much
is
wanting
,
in
regard
of
that
ful
assurance
,
which
they
were
promised
,
and
do
desire
,
but
yet
could
never
attain
unto
.
So
Heman
Psa.
88.14
,
15.
Lord
why
castest
thou
off
my
Soul
?
why
hidest
thou
thy
Face
from
me
?
I
am
afflicted
and
ready
to
die
from
my
youth
up
:
while
I
suffer
thy
terrors
I
am
distracted
.
Thy
fierce
wrath
goeth
over
me
;
thy
Terrors
have
Cut
me
off
.
They
came
round
about
me
dayly
like
Water
:
they
compassed
me
about
together
.
Verse
,
16
,
17.
So
David
,
Mine
Eyes
fail
for
looking
for
thy
Salvation
:
Ob
when
wilt
thou
comfort
me
?
Psal.
119.82
.
Much
then
is
wanting
,
in
regard
of
what
may
be
known
;
in
regard
of
the
cleer
discovery
of
what
we
do
know
;
in
regard
of
the
Experience
we
have
had
,
and
want
;
in
regard
of
the
Assurance
we
seek
,
and
do
not
attain
.
2.
The
Reasons
hereof
are
two
.
1.
Is
taken
from
the
Condition
of
the
Saints
,
while
they
are
in
this
vale
of
Tears
:
They
are
as
Babes
in
the
Womb
,
or
at
the
best
,
as
Children
born
;
but
in
their
non-age
,
and
tender
yeers
:
and
therefore
in
rational
proceedings
,
their
abilities
and
performances
must
carry
some
resemblance
and
proportion
:
they
must
be
attended
with
Child-like
weaknesses
,
and
imperfections
.
So
the
Apostle
disputes
,
1
Cor.
13.11
.
When
I
was
a
Child
,
I
spake
as
a
Child
,
I
understood
as
a
Child
,
I
thought
as
a
Child
.
Their
Speech
is
not
ful
,
their
understanding
is
feeble
,
their
thoughts
are
under
and
low
,
looking
at
poor
and
mean
things
,
such
as
be
most
familiar
,
and
liable
to
the
Sences
:
things
of
depth
and
difficulty
,
as
they
cannot
conceive
them
,
so
they
do
not
for
the
most
part
attend
them
,
because
they
are
beyond
their
reach
.
So
it
is
with
our
Spiritual
Child-hood
.
The
things
of
God
and
Grace
,
which
are
most
easie
,
and
openly
familiar
,
we
are
most
exercised
,
and
taken
up
withal
;
but
the
great
Mysteries
of
Godliness
,
the
unsearchable
Riches
of
Mercy
,
and
the
deep
things
of
God
,
we
are
not
able
upon
the
sudden
to
search
into
.
Our
Savior
gives
this
Reason
to
his
Disciples
;
I
have
many
things
to
say
,
but
ye
cannot
yet
receive
them
.
A
Child
that
is
in
the
lower
Form
,
happily
entring
into
his
Latin
,
he
is
not
able
to
carry
away
his
Lecture
of
Greek
,
not
to
touch
difficult
things
of
Phylosophy
;
but
his
Principles
and
Abilities
must
have
time
to
ripen
,
before
he
be
set
up
into
so
high
a
Form
.
So
here
.
2.
Is
taken
from
the
freeness
of
Gods
Dispensation
,
in
whose
pleasure
it
is
,
to
give
when
,
and
what
he
wil
;
and
after
what
manner
.
And
hence
he
doles
his
Grace
,
answerable
to
the
growth
he
hath
appointed
,
each
man
to
come
unto
,
and
in
what
time
,
Eph.
4.13
.
Till
we
all
come
in
the
Vnity
of
the
Faith
,
to
a
perfect
man
,
to
the
measure
of
the
stature
of
the
fulness
of
Christ
.
Some
are
of
a
larger
Stature
,
and
grow
more
speedily
than
others
;
some
are
of
a
less
,
and
stand
at
a
stay
for
a
season
,
until
the
Lord
by
the
effectual
working
of
the
Spirit
,
make
them
to
grow
,
and
so
they
encrease
with
the
encreasings
of
God
,
Col.
2.19
.
USE
,
1.
Of
Instruction
.
Hence
see
the
Reason
of
those
mis-apprehensions
,
that
the
dear
,
and
faithful
Servants
of
the
Lord
have
,
of
the
Fatherly
Mercy
,
and
faithfulness
of
God
towards
them
.
They
want
much
knowledg
of
this
incomprehensible
sweetness
,
and
goodness
of
Gods
Nature
;
and
that
is
the
Reason
they
missjudg
,
and
mistake
so
much
,
and
make
such
unkind
Constructions
,
and
maintain
such
groundless
surmizes
of
his
Fatherly
kindness
.
He
that
is
jealous
,
and
fearful
of
the
Love
and
Favor
of
another
,
who
is
of
tried
Truth
and
Sincerity
,
al
men
wil
easily
,
and
readily
give
him
the
Reason
;
because
he
knows
him
not
.
So
here
,
It
's
because
we
know
no●
God
.
These
misconceivings
of
God
,
may
be
referred
to
two
Heads
:
1.
When
they
are
under
pressures
,
and
necessities
,
and
miseries
march
in
upon
them
,
the
Lord
seems
,
like
an
angry
Father
,
to
withdraw
himself
.
They
presently
sit
down
discouraged
,
and
conclude
,
as
they
,
Isa.
49.14
.
Sion
hath
said
,
The
Lord
hath
forsaken
me
,
my
God
hath
forgotten
me
:
The
Lord
answers
,
from
the
consideration
of
those
Fatherly
Compassions
which
rest
in
his
Bowels
;
Can
a
Woman
forget
her
Child
,
that
she
should
not
have
compossion
on
the
Son
of
her
Womb
?
these
may
,
yet
I
wil
not
.
Psal.
89.8
.
Who
is
like
to
thee
,
or
to
thy
Faithfulness
round
about
thee
?
it's
round
about
him
,
per
omnes
circuitus
.
But
I
have
dealt
carelesly
,
yea
,
unkindly
,
and
faithlesly
with
him
,
and
grieved
the
eyes
of
his
Glory
by
dayly
provocations
.
True
,
thou
hast
first
broken
with
him
,
and
thou
mayest
see
,
and
know
thy
falsnels
;
but
thou
dost
not
know
his
Faithfulness
,
and
Fartherly
mercy
.
Psal.
89.33
.
Nevertheless
,
my
loving
kindness
,
I
will
not
take
away
from
him
,
nor
suffer
my
Faithfulness
to
fail
.
Though
he
may
deserve
it
,
and
I
may
justly
do
it
;
yet
I
wil
not
suffer
,
&c.
Thou
knowest
thine
own
falsnels
,
and
wretchedness
,
who
keepest
not
touch
with
God
,
but
failest
;
yet
my
Faithfulness
,
and
my
Mercy
I
wil
keep
with
him
,
verse
24.
And
my
Covenant
shal
stand
fast
,
verse
28.
Thou
knowest
not
the
heart
of
a
Heavenly
Father
,
and
therefore
thou
so
misjudgest
.
2.
They
conceive
their
Sins
so
many
,
and
so
hainous
,
that
it
's
beyond
the
compass
,
and
bounds
of
his
Fatherly
Compassions
to
remit
,
and
pardon
.
Thou
dost
not
know
what
these
Bowels
of
a
Father
are
,
and
therefore
thou
dost
not
judg
aright
,
what
he
can
,
and
wil
do
.
When
Ephraim
bemoaned
his
sin
,
God
yerneth
towards
him
,
and
bemoaneth
him
;
though
he
doth
not
hear
God
,
yet
God
hears
him
,
Jer.
31.18
.
I
have
heard
Ephraim
bemoaning
himself
thus
;
Thou
hast
chastised
me
,
and
I
was
chastised
.
See
how
gods
Bowels
turn
within
him
,
verse
19.
My
Bowels
are
turned
within
me
;
I
wil
surely
have
mercy
upon
him
.
Mercy
is
mourning
over
thy
Soul
,
when
thou
art
mourning
for
thy
sin
.
True
,
could
I
repent
;
but
I
have
been
smitten
,
and
yet
walked
after
the
way
wardness
of
my
heart
;
so
that
I
dare
not
look
upon
my
sin
;
and
I
cannot
look
to
Heaven
,
because
of
my
guilt
:
I
know
not
how
I
can
be
pardoned
.
Because
thou
dost
not
know
the
Name
of
this
Father
,
and
this
Mercy
;
see
,
and
consider
what
it
can
do
,
that
thou
canst
not
conceive
.
Isa.
57.
I
was
angry
,
and
smote
him
,
and
he
went
away
,
verse
17.
I
have
seen
him
,
and
his
waies
,
and
wil
heal
him
:
I
wil
lead
him
also
,
and
restore
Comforts
unto
him
,
and
to
his
mourners
;
q.
d.
I
have
seen
him
and
his
waies
,
though
he
can
neither
see
me
,
nor
himself
;
though
he
hath
wounded
himself
,
I
wil
heal
him
:
I
wil
make
him
mourn
,
and
others
with
him
,
and
comfort
both
.
Obj.
But
I
cannot
think
it
.
Ans.
This
Mercy
can
do
,
what
thou
canst
not
think
.
Isa.
55.8
,
9.
My
thoughts
are
not
your
thoughts
,
&c.
for
as
the
Heavens
are
higher
than
the
Earth
,
so
are
my
waies
higher
than
your
waies
,
and
my
thoughts
than
your
thoughts
.
And
thou
wilt
find
it
relieving
,
when
thou
dost
least
look
for
it
.
True
,
I
have
found
him
somtimes
in
desperate
streights
relieving
me
,
when
I
was
linking
,
and
past
hope
,
my
head
under
water
:
when
al
his
billows
were
running
over
,
then
comforting
,
and
supporting
me
.
This
is
but
a
Lightening
before
my
Death
,
he
wil
leave
me
at
last
:
it
's
but
a
Reprieval
before
some
more
heavy
Plague
and
Condemnation
.
God
hath
a
Secret
purpose
to
hasten
my
ruine
,
even
by
his
Bounty
,
which
I
have
had
,
and
abused
,
I
shal
one
day
perish
by
the
hand
of
Saul
,
1
Sam.
27.1
.
Thou
hast
these
hard
thoughts
of
God
,
because
thou
dost
not
know
the
heart
of
a
Father
,
and
his
never-failing
Faithfulness
.
Thou
hast
been
many
yeers
preserved
,
why
perish
one
day
?
He
doth
thee
no
harm
,
why
should'st
thou
think
he
intends
thee
any
?
He
hath
said
,
I
wil
not
leave
thee
,
nor
forsake
thee
,
Heb.
13.5
.
USE
,
2.
Of
Direction
.
Be
willing
to
hear
,
and
willing
to
follow
the
Direction
of
such
who
are
Gods
Favorites
,
and
acquainted
with
this
Name
of
his
,
and
that
by
plentiful
Experience
.
There
was
never
yet
a
blind
man
known
,
but
was
willing
to
be
guided
:
never
man
ignorant
of
his
way
,
that
was
not
phrenitick
,
but
was
willing
to
be
directed
where
he
was
in
doubt
.
The
Rules
are
Two
.
1.
The
Counsel
thou
art
not
able
to
gainsay
with
Reason
,
know
,
Thou
oughtest
in
Reason
,
and
according
to
Rule
,
to
submit
unto
it
.
I
do
not
think
it
,
I
cannot
beleeve
it
,
I
much
suspect
and
fear
.
Away
with
such
Dreams
,
these
are
al
but
pangs
of
way
wardness
.
It
is
made
a
Point
of
Religion
,
but
it
is
a
delusion
,
to
keep
our
complaints
,
and
keep
our
discouragements
.
Keep
neither
,
but
keep
the
Direction
.
Quest.
But
must
I
put
out
mine
Eyes
,
to
see
by
anothers
Spectacles
?
or
pinion
my self
to
anothers
Apprehensions
?
Answ.
Thou
dost
not
follow
the
man
,
but
the
light
that
is
brought
by
him
:
Captivate
thy
Carnal
Reason
to
Gods
Counsel
,
Isa.
50.10
.
Who
is
there
among
you
that
feareth
the
Lord
,
that
obeyeth
the
voyce
of
his
Servant
?
&c.
Let
him
stay
himself
upon
his
God
.
See
therefore
God
in
that
,
and
possess
thy
heart
with
a
holy
fear
,
not
to
dare
to
cavil
,
or
by
carelessness
,
not
to
attend
;
as
Sampson
,
be
led
to
the
main
Pillar
.
2.
When
thou
hast
no
word
against
thy self
,
let
no
wants
,
miseries
,
weaknesses
,
unworthiness
,
hinder
thee
from
adventuring
thy self
upon
his
Fatherly
Mercy
,
and
expecting
supply
from
it
.
And
who
knows
but
God
wil
shew
thee
mercy
?
Thou
dost
not
know
the
height
,
the
length
,
the
breadth
,
the
depth
of
his
Mercy
;
and
who
knows
but
God
may
extend
his
Fatherly
Love
,
and
Faithfulness
unto
thy
Soul
?
The
Second
Doctrine
.
The
Lord
Christ
lends
dayly
Direction
,
See
it
in
the
Pillar
of
Cloud
and
Fire
,
Exod.
13.21
.
So
also
in
his
Care
to
his
Vinyard
,
watering
it
every
moment
,
Isa.
27.
Not
to
al
at
once
;
not
to
al
alike
:
but
as
in
the
gathering
of
the
Manna
,
he
that
gathered
the
least
,
had
no
lack
.
So
every
one
,
that
which
answers
his
present
Condition
,
Psal.
21.3
.
Thou
preventest
me
with
blessings
of
goodness
;
takest
measure
,
and
suitest
every
ones
wants
.
In
the
opening
,
attend
,
-
1.
The
Measure
he
takes
in
the
supply
.
-
2.
The
Manner
how
he
doth
it
.
I.
The
Measure
he
takes
in
this
supply
,
appears
in
Four
thing
:
-
1.
When
we
are
doubtful
in
our
way
,
he
directs
us
;
when
we
are
at
a
stand
,
and
know
not
which
way
to
take
,
we
then
have
a
voyce
behind
us
,
Isa.
30.
And
thine
Ears
shall
hear
a
word
behind
thee
,
saying
,
This
is
the
way
,
&c.
And
Chap.
42.16
.
I
will
bring
the
blind
by
a
way
that
they
know
not
,
I
will
lead
them
,
&c
,
-
2.
Suitable
to
our
needs
,
he
supplies
,
Isa.
40.11
.
Carries
the
Lambs
in
his
Bosom
:
Where
there
is
most
want
,
he
lends
most
supply
.
-
3.
What
is
most
Serviceable
to
our
occasions
,
he
furthers
,
and
sets
forward
with
success
;
he
doth
for
us
,
as
occasion
doth
require
.
My
Grace
is
sufficient
,
2
Cor.
12.9
.
then
when
the
shock
was
,
he
steps
in
:
his
Faithfulness
is
the
Magazine
,
furnisheth
us
fully
;
he
furnisheth
with
Grace
suitable
to
our
Service
,
(
Phil.
4.13
.
I
can
do
all
things
)
with
Patience
in
Journeys
;
Courage
in
Difficulties
;
in
the
Fire
,
and
in
the
Water
,
Isa.
43.2
.
and
25.4
.
-
4.
Al
these
in
the
best
Season
,
Heb.
4.
last
,
in
the
time
of
need
,
Isa.
41.17
.
when
the
four
hundred
and
thirty
yeers
were
expired
,
that
very
day
,
Exod.
12.41
.
II.
The
Manner
how
.
-
1.
Christ
hath
purchased
al
at
the
hands
of
the
Father
,
and
so
is
become
the
Head
of
the
Church
,
John
,
16.10
.
For
had
not
Christ
been
possessed
of
Grace
,
as
our
Surety
,
and
purchased
the
Grace
of
Adam
lost
,
the
corrupt
Nature
of
Man
had
been
uncapable
of
Mercy
.
-
2.
He
sends
the
holy
Ghost
,
who
takes
of
his
,
and
gives
to
us
,
John
,
16.15
.
He
shal
take
of
mine
;
he
doth
not
take
of
the
Fathers
immediately
,
but
Christ
of
the
Father
,
he
of
Christ
,
John
,
14.26
.
The
Reason
is
,
Because
al
is
summ'd
up
in
this
:
1.
Al
depends
upon
this
;
I
mean
,
upon
the
Name
of
his
Fatherly
Love
,
and
Faithfulness
.
I
speak
of
it
now
,
as
it
issues
peculiarly
from
the
special
manner
of
the
Fathers
subsistence
,
and
work
.
For
therein
the
out-goings
of
the
Deity
are
firstly
discerned
,
and
lastly
resolved
.
Especially
this
is
to
be
attended
,
because
the
Father
was
directly
offended
by
the
sin
of
Adam
;
and
therefore
it
must
come
firstly
in
order
from
him
,
to
appoint
,
and
to
accept
a
Surety
for
the
Conveyance
of
Grace
and
Mercy
.
And
herein
lies
the
out-going
of
the
God-head
first
;
I
look
at
the
manner
of
his
working
.
The
Father
works
of
himself
,
the
Son
from
the
Father
,
the
Holy
Ghost
from
both
.
So
that
had
not
the
Father
moved
,
or
put
forth
this
work
,
the
Son
would
not
,
the
Holy
Spirit
would
not
,
because
they
work
in
order
from
the
Father
,
John
5.19
.
and
12.
and
last
verse
.
So
John
16.13
.
Christ
speaks
what
he
hears
from
the
Father
,
the
Spirit
what
he
hears
from
Christ
.
2.
Al
is
contained
in
this
,
and
from
this
communicated
to
the
Saints
.
Hence
the
Covenant
of
Grace
,
which
is
here
first
attended
,
The
Promise
of
God
in
Christ
before
the
World
was
,
2
Tim.
1.2
.
This
was
in
Christ
,
2
Tim.
1.9
.
God
fed
the
Patriarchs
with
this
,
nothing
but
the
dayly
repetition
,
and
consideration
of
the
Covenant
,
therefore
blessing
goes
with
it
,
is
discovered
by
it
:
I
will
bless
thee
.
In
thee
shall
all
the
Nations
of
the
Earth
be
blessed
.
He
hath
sworn
that
he
wil
bless
us
,
Luke
1.72
,
73.
that
is
,
he
wil
be
a
God
in
Covenant
.
This
is
the
Cause
why
God
so
appears
:
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
the
God
of
Jacob.
And
this
is
the
Ground
of
our
Resurrection
.
God
is
not
the
God
of
the
Dead
,
but
of
the
Living
.
God
remembers
his
Covenant
with
us
,
and
for
us
.
Collections
hence
,
are
many
.
This
Truth
,
this
Tree
is
loaded
with
abundance
of
Fruit
:
We
wil
shake
it
a
little
,
and
see
what
is
most
ripe
,
and
most
readily
offers
it self
to
our
Observation
,
for
our
benefit
;
that
each
man
may
gather
,
and
take
that
which
may
be
most
for
his
own
Help
,
and
Satisfaction
.
1.
Collection
.
Hence
it
's
cleer
,
The
best
of
the
Saints
,
men
of
choycest
Graces
,
and
best
Abilities
,
as
touching
the
right
Apprehension
of
the
mysterious
Deeps
of
Gods
Fatherly
Mercy
,
the
live
meerly
upon
a
dayly
dependance
,
while
they
have
a
day
to
live
in
this
World
,
The
Lesson
is
so
hard
and
difficult
,
that
our
Savior
is
dayly
spelling
and
repeating
,
alwaies
teaching
,
and
yet
there
is
more
to
be
taught
;
more
knots
to
be
untied
,
secrets
to
be
opened
.
As
to
Nathaniel
,
John
1.50
.
Thou
shalt
see
greater
things
than
these
.
And
therefore
David
,
when
he
was
a
Scholler
of
the
highest
Form
,
he
craves
the
further
help
of
Christ
,
because
the
work
was
too
hard
,
Teach
me
the
way
to
thee
,
thy
Spirit
is
good
,
Psal.
143.8
,
10.
Open
mine
Eyes
,
that
I
may
see
the
wonders
of
thy
Law
.
There
were
yet
more
wonders
to
be
seen
,
though
he
had
seen
wonders
al
his
daies
.
This
Name
is
Wonderful
,
as
the
Angel
to
Manoah
.
Beside
,
The
Lesson
is
marvelous
large
,
we
had
need
be
dayly
learning
,
and
yet
we
shal
never
come
to
the
end
of
it
,
before
we
come
to
the
end
of
our
daies
.
As
men
who
travel
in
the
main
Ocean
;
they
see
nothing
but
Water
,
and
yet
see
neither
Side
nor
Shore
,
Brim
nor
Bottom
,
and
there
is
more
Water
to
be
seen
.
The
saving
Knowledg
of
this
Name
of
Gods
Fatherly
Mercy
,
when
it
fils
the
mind
,
as
the
Waters
cover
the
Sea
.
Habb.
2.14
.
we
may
sail
here
in
dayly
search
,
and
when
we
know
,
yet
there
is
somthing
stil
beyond
our
knowledg
,
as
Eph.
3.19
.
That
we
know
the
Love
of
Christ
,
that
passeth
knowledg
.
This
Name
of
Gods
Fatherly
Mercy
,
is
like
that
Book
,
Rev.
5.1
,
2.
So
many
Leaves
,
and
so
thick
written
,
that
we
cannot
turn
over
the
Pages
;
much
less
able
to
come
to
the
ful
knowing
,
and
conceiving
of
it
.
So
it
is
here
.
The
Name
of
Gods
Mercy
and
Faithfulness
,
it
s
writ
so
thick
in
al
the
waies
and
works
of
God
,
in
al
the
ordinances
,
Nay
in
al
the
dispensations
of
God
and
his
operations
,
from
election
to
our
glorification
,
affords
so
many
ful
vollums
,
and
so
many
fresh
editions
.
That
we
are
stil
new
to
seek
,
unless
the
Lord
Christ
be
pleased
further
to
make
known
these
unto
us
.
As
the
thing
to
be
known
is
darke
and
difficult
:
So
we
are
shallow
in
our
apprehensions
.
As
our
Savior
complained
of
his
own
,
brought
up
under
his
own
Wing
.
Luk.
24.25
.
O
Fools
and
slow
of
Heart
to
know
these
depth's
of
Gods
Grace
and
Mercy
.
Our
understandings
,
like
narrow
mounh'd
Vessels
,
can
take
in
little
and
that
in
a
long
time
,
though
never
so
much
be
discovered
and
laid
before
us
.
And
Therefore
our
Savior
is
constrained
to
deal
with
us
,
as
Masters
with
their
Schollers
which
are
dul
and
heavy
of
apprehension
,
ever
pointing
at
the
word
,
and
putting
the
Fescue
to
the
Letter
:
Line
upon
Line
,
and
precept
after
precept
,
here
a
little
,
and
there
a
little
,
as
the
Prophet
Isa.
28.10
.
So
it
is
with
such
Babe-like
feeble
ones
as
we
be
,
though
we
have
Daily
help
,
yet
we
have
daily
need
of
new
help
to
be
continued
to
us
.
As
little
ones
,
they
must
be
taken
up
,
dressed
,
and
tended
daily
,
because
they
are
helpless
in
themselves
.
But
that
which
is
the
maine
of
al.
The
very
Terms
of
the
Covenant
,
and
the
Office
of
our
Savior
,
and
the
condition
of
the
State
of
Grace
calls
for
this
.
For
al
the
Treasures
of
Wisdom
and
knowledg
are
hid
in
Christ
,
and
he
keeps
the
Keyes
in
his
own
hand
and
Bosom
,
and
gives
out
our
pittance
and
allowance
what
he
sees
fit
.
We
need
our
dayly
direction
and
instruction
in
the
things
of
Grace
and
eternal
life
,
more
than
our
dayly
Bread
.
The
Body
needs
the
constant
direction
of
the
Eye
and
advise
of
the
head
,
for
every
thing
it
doth
,
and
that
every
moment
.
It
s
thus
in
the
natural
,
it
s
the
same
in
the
spiritual
and
mistical
Body
:
So
the
Apostle
2
Cor.
3.5
.
Of
our selves
,
as
of
our selves
,
we
are
not
sufficient
to
think
a
good
thought
,
but
our
sufficiency
is
of
God
.
Without
me
ye
can
do
nothing
.
Joh.
15.4
,
5.
He
hath
taught
you
in
the
morning
,
he
must
teach
you
at
Noone
,
and
at
Night
also
.
He
hath
cleared
up
our
doubts
,
he
must
help
us
in
the
next
again
,
or
els
we
shal
be
to
seek
as
much
as
ever
.
He
must
Water
us
every
moment
.
Adam
hath
the
staff
and
stock
in
his
own
hand
,
and
he
lost
al
,
and
himself
and
his
too
.
Therefore
now
the
Lord
Jesus
keeps
the
stock
in
his
own
care
,
in
his
own
hand
,
gives
us
such
allowance
,
as
he
sees
fit
,
suitable
for
our
good
.
As
Fathers
,
when
they
see
their
Sons
to
lavish
out
their
Patrimony
,
and
grow
licencious
;
they
keep
the
revenewes
and
state
in
their
own
hands
,
only
allow
them
some
yearly
pension
or
annuity
for
their
relief
.
So
here
our
Savior
makes
us
live
,
not
of
our
yearly
,
but
our
daily
,
yea
hourly
annuities
.
That
Grace
that
helped
thee
the
last
month
,
the
last
week
,
the
last
day
,
the
last
morning
,
how
to
see
God
,
how
to
close
with
him
,
and
depend
upon
him
,
and
gain
assurance
from
him
,
wil
not
serve
thee
for
the
next
occasion
happily
.
Either
the
work
is
more
difficult
,
the
way
more
dark
,
thine
own
indisposition
makes
thee
more
unfit
,
thy
temptations
do
more
oppose
,
thy
corruptions
grow
more
active
and
violent
,
or
thy
unskilfulness
,
forgetfulness
bring
thee
to
a
loss
,
that
thou
shalt
not
be
able
to
see
the
way
.
So
that
as
Christ
hath
made
known
,
so
he
must
make
known
for
the
present
,
and
so
for
the
future
.
The
beggar
when
he
hath
got
his
almes
one
day
,
he
lives
of
that
and
spends
it
,
and
he
must
have
a
new
almes
,
as
a
new
day
,
he
is
as
fresh
to
seek
,
and
as
free
to
beg
,
as
ever
.
Christ
is
Gods
Almner
and
we
are
his
beggars
.
So
Paul
,
He
hath
delivered
,
doth
deliver
,
wil
deliver
.
Hath
made
known
,
doth
make
known
,
wil
make
known
.
As
the
Moon
,
every
new
Month
,
nay
every
hour
,
and
minute
must
receive
new
light
from
the
Sun
.
So
here
,
Psal.
36.9
.
In
thy
light
we
shal
see
light
.
2.
Collection
.
It
s
easie
with
Christ
to
darken
the
evidence
of
Gods
love
and
mercy
to
the
Soul
,
and
to
cloud
al
our
knowledg
we
have
,
even
in
the
clearest
day
:
to
put
us
to
a
loss
,
that
we
may
be
to
seek
for
our
assurance
and
knowledg
of
Gods
Fatherly
goodness
,
when
we
think
we
are
most
sure
of
it
.
Though
he
hath
made
known
the
name
of
the
Father
formerly
,
unless
he
stil
make
it
known
for
future
,
unless
he
stil
renew
the
knowledg
we
have
,
we
shal
not
be
able
to
know
what
he
have
known
.
So
Elihu
professeth
Job
34.29
.
When
he
giveth
quietness
,
who
then
can
cause
trouble
?
and
when
he
hideth
his
Face
,
who
then
can
behold
him
?
whether
it
be
done
against
a
nation
or
against
a
man
only
.
q.
d.
It
s
not
for
want
of
skil
that
men
do
not
compass
this
knowledg
for
their
numbers
or
abilities
never
so
many
,
even
a
whole
nation
God
can
darken
them
al.
And
therefore
it
s
said
,
1
King
.
10.3
.
When
the
Queen
of
Sheba
came
to
try
Solomon
with
some
questions
,
he
told
her
al
,
nothing
was
hid
.
So
that
God
can
hide
even
the
glimmering
Starr-light
of
the
knowledg
of
Human
things
from
men
:
Much
more
easie
is
it
to
conceive
,
how
this
may
be
done
in
these
high
,
Heavenly
,
hidden
mysteries
;
when
its
hard
to
know
them
,
when
they
are
made
known
to
us
.
How
impossible
,
if
the
Lord
wil
with-hold
them
from
us
?
al
our
dexterity
and
Wisdom
wil
do
nothing
,
if
Christ
wil
not
direct
.
Therefore
the
Church
complained
,
Lam.
3.44
.
That
God
had
covered
himself
with
a
cloud
,
that
their
Prayers
could
not
come
at
him
.
When
God
sent
darkness
into
Egypt
,
it
was
not
al
the
Fires
and
Candles
that
could
give
any
light
,
but
they
sate
three
daies
and
three
nights
and
stirred
not
out
of
their
places
.
Exod.
10.23
.
If
the
Sun
of
Righteousness
wil
with-hold
or
withdraw
his
beams
it
wil
be
dark
night
with
us
in
our
doubtings
and
dismayings
,
notwithstanding
,
al
the
Learning
,
yea
,
the
experiences
also
we
have
had
.
Yea
Mercy
and
Grace
may
be
present
with
us
,
and
yet
not
be
perceived
.
Philip
saw
the
Father
,
and
yet
knew
not
what
he
saw
.
Beware
here
of
three
things
,
which
the
Scripture
mentions
as
the
main
Cause
why
.
-
1.
Take
heed
of
Carnal
Confidence
and
trusting
too
much
to
Earthly
Contentments
.
Psal.
30.6.7
.
I
said
in
my
prosperity
I
shal
never
be
moved
,
Lord
by
thy
favor
,
thou
hast
made
my
mountain
to
stand
strong
:
Thou
did'st
hide
thy
Face
,
and
I
was
troubled
.
When
we
turne
our
Eyes
and
hearts
to
the
world
,
God
turns
away
his
gracious
respect
he
expressed
towards
us
.
He
wil
make
his
presence
welcome
,
or
he
wil
withdraw
.
Math.
23.38
.
Ye
shal
see
me
no
more
,
til
ye
shal
say
,
blessed
is
he
that
cometh
in
the
Name
of
the
Lord
.
And
therefore
our
Savior
settles
himself
in
this
,
Math.
11.25
.
I
thank
thee
O
Father
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
1
Joh.
2.16
.
-
2.
Beware
of
Resistance
of
the
Truth
,
when
it
is
made
known
.
If
ye
wil
not
have
his
word
to
direct
you
,
ye
shal
not
have
the
knowledg
of
his
Mercy
,
that
may
support
and
refresh
you
.
When
the
spirit
of
truth
comes
to
lead
us
into
al
truth
,
then
it
shal
take
of
Christs
and
shew
to
us
.
Joh.
16.
and
Joh.
17.8
.
I
have
given
them
thy
word
,
and
they
have
Received
it
,
and
they
have
known
that
thou
hast
sent
me
.
This
receiving
wil
let
in
this
knowing
.
Revel.
3.20
.
If
any
wil
open
—
I
will
come
and
Sup
with
him
.
1
Joh.
2.24
.
If
the
word
that
ye
have
heard
abide
in
you
,
ye
also
shal
continue
in
the
Son
and
in
the
Father
,
so
Verse
,
27.
-
3.
Take
heed
of
Sleighting
and
making
little
account
of
any
of
the
Commandements
of
the
Lord
;
Presume
not
to
neglect
the
least
,
or
tamper
with
any
sinful
distemper
,
or
give
way
to
infirmities
or
passions
.
So
Jonah
2.8
.
He
that
trusteth
in
Lying
vanities
for
saketh
his
own
Mercy
.
That
is
the
mind
of
the
context
.
Joh.
14.23
.
If
any
man
love
me
,
be
wil
keep
my
words
and
my
Father
wil
love
him
,
and
we
wil
come
unto
him
and
make
our
abode
with
him
.
And
Verse
,
21.
I
will
manifest
my self
to
him
;
that
is
,
keep
him
in
his
purity
,
keep
him
in
his
power
as
we
keep
liquors
,
that
they
loose
none
of
their
life
;
they
drink
lively
,
and
quick
,
as
when
new
put
up
.
3.
Collection
.
The
Faithful
should
increase
in
the
knowledg
and
right
apprehension
of
this
Name
of
Gods
Fatherly
mercy
:
and
it
is
their
own
fault
,
if
they
do
it
not
,
for
els
they
might
.
For
where
can
there
be
any
cause
of
none
Proficiency
found
,
but
in
our selves
?
Christ
hath
undertaken
the
work
,
and
who
more
able
than
he
,
who
is
the
Wisdom
of
the
Father
,
and
came
out
of
his
Bosom
?
and
therefore
is
able
to
make
known
those
Bosom
secrets
of
Gods
Fatherly
Love
,
which
never
did
see
Sun
,
and
reveal
them
.
Yea
he
is
as
willing
as
able
,
and
ready
to
communicate
these
unknown
depths
of
Gods
indeared
affections
.
Yea
you
that
are
faithful
,
you
have
experience
of
his
sufficiency
this
way
:
you
have
a
pawn
in
your
hand
,
a
real
proof
of
what
he
hath
done
,
when
you
were
at
the
worst
,
not
only
unskilful
,
but
uncapable
of
his
knowledg
.
Yea
he
hath
made
you
know
the
things
belonging
to
your
Peace
,
when
ye
never
sought
after
,
nor
inquired
for
him
.
And
he
is
the
same
that
ever
he
was
,
and
professeth
he
wil
make
it
known
,
there
is
no
fault
,
nor
want
in
Christ
.
But
you
are
wanting
to
him
,
and
your selves
and
play
the
Trevants
in
this
;
are
laze
and
heedless
to
learn
that
which
is
so
carefully
,
so
constantly
taught
you
.
If
a
Scholler
had
the
choicest
and
ablest
man
for
his
parts
,
most
diligent
in
his
place
,
to
be
his
●●acher
,
yet
if
he
came
not
on
in
his
learning
,
but
stood
at
a
stay
,
every
man
would
conclude
,
there
is
no
want
of
sufficiency
or
Faithfulness
in
the
Master
,
he
might
have
grown
,
and
many
have
come
on
under
him
,
but
the
cause
and
fault
is
in
his
own
heedlessness
.
Object
.
But
alas
,
my
person
is
mean
,
my
infirmities
so
many
,
my
parts
so
Poor
,
I
am
a
very
Dullard
,
heavy
headed
,
long
before
I
can
attain
a
little
,
but
am
never
likely
to
come
to
any
great
matter
.
Answ.
There
is
no
one
excepted
,
not
one
excluded
that
is
faithful
.
He
hath
given
thee
knowledg
,
he
can
as
wel
add
to
what
he
hath
given
,
and
he
wil
do
it
.
Thy
weakness
cannnot
hinder
his
Faithfulness
who
hath
promised
.
Yea
he
is
ready
,
and
professeth
his
willingness
,
that
he
wil
make
thee
know
.
Nay
he
is
unweariable
to
teach
,
notwithstanding
al
thy
unteachableness
to
learn
.
He
hath
given
thee
a
mind
to
know
,
and
he
wil
increase
that
knowledg
,
and
make
him
dayly
more
known
that
thou
mayest
dayly
increase
.
Isa.
48.17
.
I
am
the
Lord
thy
God
,
which
teacheth
thee
to
profit
,
which
leadeth
thee
by
the
way
that
thou
shouldest
go
.
And
Chap.
42.16
.
I
wil
lead
the
Blind
by
a
way
that
they
knew
not
&c.
This
I
wil
do
unto
them
,
and
not
forsake
them
.
4.
Collection
.
We
here
see
the
Reason
,
why
after
many
Prayers
made
,
many
pains
improved
,
by
diligence
,
and
endeavor
of
the
dear
Servants
of
the
Lord
,
that
men
might
see
,
and
savingly
,
and
experimentally
know
the
precious
Name
of
Fatherly
Mercy
;
yet
after
al
,
many
are
at
so
great
a
loss
,
and
know
so
little
,
find
almost
nothing
of
the
sweetnes●
which
is
to
be
had
out
of
this
Name
,
that
Christ
wil
make
known
,
and
would
make
known
to
them
.
Truly
we
do
not
go
to
the
right
door
,
and
we
receive
not
the
dole
.
Christ
is
the
way
to
lead
us
to
the
Father
,
and
we
miss
the
way
,
and
so
attain
not
to
our
end
.
Christ
is
said
to
be
the
Light
,
Isa.
49.6
.
He
is
given
as
a
Light
unto
the
Gentiles
.
In
him
was
the
Promise
of
Life
,
and
that
is
the
Light
of
men
,
to
lead
them
by
the
hand
to
the
Love
of
God
the
Father
,
and
the
Faithful
Performance
of
the
Covenant
:
And
we
follow
not
that
Light
,
but
we
compass
our selves
about
with
our
own
Sparks
,
and
follow
the
light
of
our
own
Fire
,
the
carnal
conceivings
,
and
contrivements
of
our
own
Carnal
Reason
,
and
stay
not
upon
the
Name
of
God
,
and
therfore
it
is
,
we
lie
down
in
Sorrow
,
Isa.
50.11
.
Christ
bids
us
learn
of
him
,
Matth.
11.29
.
Buy
of
him
,
Rev.
3.18
.
And
we
learn
of
our
own
Delusions
and
Discouragements
,
we
learn
of
the
wrong
Master
,
go
to
the
wrong
Shop
,
buy
of
our
own
Abilities
,
make
Tradings
of
our
own
.
We
should
not
look
to
our
own
Grace
,
but
to
Christ
first
to
quicken
our
Grace
.
5.
Collection
.
Here
is
matter
of
Abasment
of
heart
,
and
holy
fear
;
in
both
which
,
we
ought
to
walk
before
the
Lord
.
1.
Ground
of
Abasement
:
Not
to
boast
of
any
measure
of
enlightening
,
or
Assurance
,
which
at
any
time
we
do
partake
of
:
as
though
by
any
sufficiency
of
ours
,
or
improvement
of
any
Ability
of
our
own
,
we
had
attained
thereunto
.
There
is
never
a
spark
of
this
Fire
,
but
it
is
from
Heaven
;
not
one
Beam
of
holy
Light
,
but
it
comes
from
this
Sun
.
The
entrance
,
continuance
,
perfection
,
al
is
from
him
,
he
is
the
Author
and
Finisher
.
If
we
have
known
any
thing
,
or
do
,
or
shal
,
it
's
Christ
that
hath
made
us
know
;
we
have
received
,
and
therefore
why
should
we
boast
,
as
though
we
had
no●●●ceived
.
The
least
River
should
lead
us
to
the
Sea
;
and
as
Abrahams
Servant
,
when
his
Prayer
was
answered
,
He
bowed
and
worshiped
,
Gen.
24.26
.
So
do
thou
;
when
he
fils
us
most
,
we
must
be
most
sensible
of
our
own
emptiness
.
2.
Walk
in
a
holy
trembling
,
and
fear
:
Rejoyce
before
him
with
trembling
,
Psal.
2.11
.
Rejoyce
in
what
he
gives
,
but
fear
we
do
not
off
end
the
Giver
.
Those
of
whom
we
have
dayly
kindness
,
we
are
very
careful
we
do
not
give
them
distast
.
6.
Collection
.
Here
is
Ground
of
exceeding
thankfulness
,
and
enlargadness
of
heart
,
for
ever
,
to
the
Lord
Jesus
.
The
unwearied
Faithfulness
of
the
Lord
Christ
to
follow
his
poor
Servants
,
with
the
discovery
of
such
Favors
,
which
are
not
to
be
found
on
Earth
besides
,
should
cause
them
to
return
such
acknowledgment
which
cannot
be
matched
by
any
men
in
the
World
.
Hence
he
so
propounds
the
Question
,
as
for
ever
to
be
admired
,
but
never
to
be
comprehended
:
Lord
,
why
wilt
thou
shew
thy self
to
us
,
and
not
unto
the
World
?
John
14.22
Why
wilt
thou
to
us
?
there
is
no
worth
in
us
to
deserve
i●
,
nor
ability
to
conceive
it
,
no
reason
to
be
given
,
which
may
perswade
it
.
Why
?
it's
mercy
,
and
that
incomparable
,
incomprehensible
,
for
ever
to
be
adored
,
and
wondered
at
.
Yea
,
our
Savior
is
exceedingly
taken
up
with
the
Consideration
,
Matth.
11.25
.
I
thank
thee
,
O
Father
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
.
These
Secrets
,
these
depths
of
everlasting
Compassions
,
these
Rarities
,
these
Dainties
,
which
the
World
never
tasted
,
men
of
highest
Place
,
chiefest
Parts
,
never
came
to
the
sight
of
.
And
our
Savior
presseth
this
a●●●●eculiar
evidence
of
his
dearest
Affection
,
John
15.15
.
I
call
you
Friends
,
because
I
have
declared
unto
you
all
things
,
I
have
heard
of
the
Father
;
have
so
befriended
you
with
such
special
Priviledges
,
so
familiarized
my self
unto
you
,
whereas
others
have
not
an
inkling
thereof
.
7.
Collection
.
We
have
here
a
never-failing
ground
of
everlasting
refreshing
and
Comfort
,
to
fence
,
and
fetch
up
the
fainting
hearts
of
Saints
.
Whatever
oppositions
,
desertions
,
wants
,
or
infirmities
they
sustain
,
which
might
eclipse
,
and
take
away
the
sight
and
fence
of
Gods
Love
,
this
Truth
preserves
,
and
bears
up
from
al.
I
know
what
troubles
you
,
what
your
complaints
are
.
It
's
Gods
Face
,
and
Fatherly
Mercy
,
it
's
that
ye
have
long
sought
,
and
desired
to
see
:
Mine
Eyes
fail
for
waiting
for
thy
Salvation
,
saying
,
O!
when
wilt
thou
comfort
me
?
If
I
could
get
a
sight
of
Gods
Fatherly
Face
,
and
did
but
know
his
Mercy
were
mine
,
I
could
resolve
with
old
Simeon
:
Let
me
depart
in
peace
;
for
mine
Eyes
have
seen
thy
Salvation
.
Stand
stil
,
and
stay
thy self
upon
the
Consideration
of
this
Truth
,
and
thou
shalt
see
greater
things
than
these
.
Christ
hath
undertaken
to
make
it
known
,
and
therefore
quiet
thine
own
heart
;
thou
shalt
know
this
which
passeth
knowledg
.
-
1.
Whatever
Oppositions
thou
hast
,
he
wil
out-bid
them
.
-
2.
Whatever
Desertions
,
he
will
recover
them
.
-
3.
Whatever
weaknesses
,
he
wil
remove
them
.
Whatever
it
is
that
eclipseth
the
coming
of
this
Love
,
he
wil
scatter
al.
1.
Whatever
thy
Oppositions
be
,
he
wil
over-bear
al
,
he
wil
disperse
al
Clouds
,
quel
al
Temptations
,
quiet
al
fears
,
drive
away
al
discouragements
,
clear
al
doubts
and
difficulties
.
Christ
hath
said
it
,
and
he
is
able
,
who
hath
promised
it
,
and
he
can
perform
it
:
He
can
make
this
known
,
and
nothing
can
hinder
tha●
power
of
his
.
Object
.
I
know
he
can
,
but
how
shal
I
know
that
he
will
?
Answ.
He
is
ready
,
and
resolute
;
hear
his
own
expression
,
I
wil
make
it
known
.
So
Isa.
46.10
.
His
Wil
shal
stand
,
and
none
can
resist
it
;
not
the
wil
of
Devils
,
nor
distempers
,
nor
temptations
,
nor
thine
own
corrupt
wil
,
Psalm
,
115.3
.
If
he
wil
make
it
known
,
who
hath
resisted
his
will
?
2.
Whatever
be
thy
Desertions
,
he
wil
recover
thee
out
of
al
:
Thou
complainest
,
The
time
was
,
God
did
shew
his
Face
,
and
discover
his
Favor
:
I
have
known
his
Name
;
but
O!
that
is
my
misery
;
I
have
:
But
God
hath
forgotten
to
be
gracious
,
and
hath
shut
up
his
loving
kindness
in
displeasure
.
No
:
Quiet
thy
heart
,
he
hath
make
known
,
and
be
assured
he
wil
make
known
:
he
was
yesterday
,
he
is
to
day
,
and
he
wil
be
the
same
for
ever
.
Thy
Sun
is
set
,
it
wil
rise
again
.
It
is
eclipsed
now
,
but
it
wil
shine
again
,
Isa.
54.8
.
For
a
smal
moment
I
have
had
my
Face
from
thee
,
but
with
everlasting
kindness
,
I
wil
have
mercy
upon
thee
.
3.
What
thy
wants
be
,
he
wil
remove
,
and
break
through
al.
Thou
sayest
,
thy
neglects
have
been
frequent
and
grievous
,
many
motions
,
intimations
thou
hast
had
,
and
yet
rejected
,
quenched
al
,
why
should
he
discover
any
more
?
thy
disires
are
very
fa●●
,
thy
endeavors
weak
and
sluggish
,
and
in
reason
unworthy
to
attain
any
mercy
.
Answ.
He
doth
not
make
known
the
Name
of
his
Father
,
because
of
thy
work
or
worthiness
;
but
it
's
the
Office
that
he
hath
undertaken
,
he
wil
discharge
it
:
his
Promise
and
engagement
he
wil
perform
,
notwithstanding
al
thy
neglects
,
and
weaknesses
.
He
that
made
known
this
Name
,
when
thou
never
inquired'st
after
it
;
he
wil
not
deny
to
manifest
it
,
when
thou
seekest
after
it
,
though
in
much
weakness
,
Isa.
42.16
.
I
will
lead
them
,
and
will
not
forsake
them
.
John
,
17.2
.
The
Father
hath
given
Christ
power
over
all
Flesh
,
that
he
might
give
Eternal
Life
;
and
this
is
Eternal
Life
,
to
know
thee
,
verse
3.
he
hath
power
over
al
Flesh
;
Fleshly
Reason
,
the
wil
of
the
Flesh
,
infirmities
of
the
Flesh
,
inordinate
desires
of
the
Flesh
.
Lastly
,
Exhortation
.
Wait
upon
Christ
for
this
Declaration
;
if
the
Vision
tarry
,
yet
wait
for
it
,
because
it
wil
surely
come
,
it
wil
not
tarry
,
Habb.
2.3
.
How
can
it
tarry
,
and
yet
not
tarry
,
it
may
tarry
to
our
apprehension
,
but
not
tarry
in
regard
of
Gods
Determination
.
This
waiting
lies
in
two
Rules
.
First
:
See
how
Christ
dispenseth
it
.
Therefore
consider
,
-
1.
That
he
lies
in
the
Bosom
of
the
Father
,
and
is
acquainted
with
his
Bosom
Secrets
.
-
2.
That
al
that
the
Father
hath
,
is
his
,
and
he
may
dispose
of
it
,
John
16.15
.
-
3.
That
he
is
sent
on
purpose
,
upon
this
very
Errand
,
John
6.38
,
39.
John
17.8
.
-
4.
He
hath
received
power
over
al
Flesh
for
the
Execution
of
this
,
John
17.2
,
3.
-
5.
It
is
his
wil
,
and
resolution
to
do
it
;
I
will
manifest
it
.
Secondly
:
See
the
way
how
we
are
to
receive
it
.
-
1.
Stay
his
time
,
manner
,
measure
:
If
it
be
not
free
,
it
is
not
Grace
.
-
2.
Carefully
observe
what
fals
,
the
least
intimation
,
or
spark
cast
in
.
-
3.
When
we
have
observed
the
Dispensation
of
God
towards
us
,
let
us
then
follow
on
to
improve
that
spark
,
and
give
way
to
Christ
,
and
we
shal
receive
more
from
him
.
We
are
now
come
to
the
last
,
and
great
thing
,
observed
and
expressed
in
these
words
of
our
Saviors
Prayer
,
with
which
he
issues
and
closes
al
:
and
that
is
the
Aim
,
and
desire
of
our
Savior
,
for
which
he
praies
;
and
for
the
obtaining
of
which
,
he
hath
,
and
he
wil
declare
the
Fathers
Name
unto
the
Faithful
,
Viz.
That
the
Love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
For
the
understanding
of
which
words
,
we
shal
open
these
four
Things
:
-
1.
How
the
Father
loves
Christ
.
-
2.
How
that
Love
is
said
to
be
in
them
;
that
is
,
the
Faithful
.
-
3.
The
Means
,
and
Order
know
this
is
done
.
-
4.
When
we
shall
know
this
.
To
the
First
.
1.
This
Love
is
that
,
which
in
an
especial
manner
,
is
appropriated
unto
our
Savior
:
It
's
a
peculiar
Legacy
,
and
Inheritance
which
appertains
to
him
as
a
Son
.
And
therefore
look
at
it
,
as
we
must
do
in
this
place
,
as
circumstantiated
in
the
special
Respects
and
Considerations
,
as
proceeding
from
the
Father
as
the
Father
,
and
terminated
,
and
bounded
upon
him
,
as
a
Son
:
It
's
peculiarized
,
and
impropriated
to
him
,
and
to
him
alone
.
That
however
it
may
be
said
,
and
that
truly
,
in
a
true
sense
,
of
al
the
glorious
Persons
in
the
blessed
Trinity
,
that
they
love
each
other
:
yet
this
Love
,
as
it
is
dyed
in
the
heart
of
the
Father
,
hath
as
it
were
the
Tincture
of
that
Relation
,
out
of
which
,
in
an
especial
manner
,
it
ariseth
,
and
is
resolved
,
and
rests
in
,
and
upon
the
Son
.
So
it
is
given
to
him
,
and
in
that
respect
;
and
is
of
the
like
Nature
with
some
other
Acts
,
which
are
so
attributed
.
As
the
Father
sends
the
Son
,
the
Son
is
sent
only
by
the
Father
.
2.
This
Love
is
founded
firstly
in
that
Eternal
Generation
,
whereby
the
Son
was
begotten
of
the
Father
before
al
Worlds
.
For
therein
is
the
root
of
those
Relative
Properties
,
and
so
that
Personal
distinction
,
that
appears
betwixt
the
Father
and
the
Son
,
and
consequently
of
al
those
proper
respects
that
appertain
to
each
,
and
be
attributed
to
them
in
a
distinct
manner
.
3.
Hence
there
ariseth
a
special
knowledg
betwixt
the
Father
and
the
Son
,
which
answers
the
Specialty
of
their
Relation
.
For
that
is
a
Consequent
which
follows
from
things
that
undergo
relative
Respects
,
they
give
special
intimation
each
of
other
,
because
they
give
relative
being
each
to
other
:
And
therefore
our
Savior
when
he
checked
Philip
for
his
ignorance
,
because
he
knew
not
the
Father
;
Have
I
been
so
long
time
with
you
,
and
knowest
thou
not
me
?
he
that
hath
seen
me
,
hath
seen
the
Father
,
John
,
14.9
.
Relatives
give
Being
each
to
other
,
and
therefore
give
Knowledg
each
of
other
,
Matth.
11.27
.
No
man
knoweth
the
Son
,
but
the
Father
;
and
no
man
knows
the
Father
,
but
the
Son
.
As
we
see
it
in
the
Sensitive
Creatures
,
so
in
al
Generations
,
there
is
an
especial
owning
each
of
other
:
as
the
yong
owns
the
Dam
,
the
Dam
the
yong
,
by
smel
or
bleating
.
He
that
hath
his
mind
rectified
by
a
Truth
,
he
wil
own
that
Truth
that
did
rectifie
him
.
The
Son
is
the
shine
of
the
Fathers
Wisdom
,
Heb.
1.3
.
A
Light
sprung
from
a
Light
,
John
10.15
.
4.
The
Father
begets
his
Son
;
he
owns
him
when
he
is
begotten
,
the
shine
,
and
engraven
Form
of
his
own
personal
Excellency
.
Lastly
:
He
loves
whom
he
thus
owns
:
The
heart
of
the
Father
is
wholly
taken
up
with
him
,
his
thoughts
wholly
set
upon
him
,
his
Soul
is
wholly
satisfied
in
him
;
an
Infinite
,
and
Eternal
Favorite
,
of
an
Infinite
,
and
Eternal
Father
;
so
that
he
cannot
look
off
him
,
ravished
with
his
beauties
,
and
with
an
infinite
fulness
of
Soul-pleasing
satisfaction
,
takes
contentment
in
him
.
This
Love
,
look
we
at
the
next
effects
of
it
,
discovers
it self
in
these
two
things
,
which
are
to
be
attended
in
this
place
.
In
-
Vnion
,
that
is
most
neer
.
-
Communion
,
that
is
most
intimate
,
and
inward
.
Love
laies
out
it self
in
these
two
especially
,
wherein
the
heart-blood
,
and
vital
Spirits
of
Love
,
express
themselves
.
1.
The
neerness
of
Vnion
.
Therefore
our
Savior
presseth
this
with
so
much
instancy
,
and
holds
the
thoughts
of
Philip
upon
this
Consideration
:
Beleevest
thou
not
,
that
the
Father
is
in
me
,
and
I
am
in
the
Father
?
q.
d.
It
's
strange
thou
should'st
fal
short
of
this
:
and
therefore
,
verse
11.
he
sets
home
this
Truth
,
as
the
main
Corner
Stone
of
a
Christians
Comfort
.
[
Beleeve
me
]
I
am
assured
of
what
I
speak
,
and
it
concerns
thee
deeply
to
receive
what
I
say
,
as
the
lowest
Foundation
of
thy
Faith
.
I
am
in
the
Father
,
and
the
Father
in
me
;
or
else
beleeve
me
for
the
very
Works
sake
]
These
Works
would
never
have
been
done
,
could
never
be
accomplished
,
nor
your
Comfort
maintained
therein
,
unless
this
In-being
(
taken
together
with
the
manner
of
it
)
as
Son
and
Father
,
be
proper
to
them
.
And
therefore
it
is
that
the
Father
is
said
to
dwell
in
the
Son
,
a
Phrase
not
attributed
to
the
Holy
Spirit
in
the
Sense
and
manner
of
Apprehension
;
nay
,
they
are
said
to
be
one
,
viz.
in
point
of
this
Relative
Union
,
John
10.30
.
For
having
said
,
verse
28.
None
shall
pluck
his
Sheep
out
of
his
hand
;
he
adds
,
Because
the
Father
,
who
gave
them
him
,
is
greater
than
all
,
and
he
,
and
his
Father
are
one
;
and
therefore
if
they
cannot
pluck
them
out
of
his
Fathers
hand
,
they
cannot
out
of
his
.
Nay
,
this
is
made
the
ground
of
the
great
accomplishment
of
al
the
great
works
he
did
,
John
10.37
,
38.
If
I
do
not
the
works
of
the
Father
,
beleeve
me
not
:
But
if
I
do
,
though
ye
beleeve
not
me
,
beleeve
the
Works
;
that
ye
may
know
,
and
beleeve
that
the
Father
is
in
me
,
and
I
in
him
.
And
therefore
they
are
alwaies
conjoyned
in
the
Work
by
our
Savior
:
My
Father
worketh
hitherto
,
and
I
work
,
John
5.17
.
therefore
he
is
said
to
come
out
of
his
bosom
,
and
to
lie
in
the
Bosom
of
his
Love
.
And
this
is
true
in
regard
of
Christ
,
God-man
,
in
regard
of
that
Hypostatical
Union
,
the
Humane
Nature
hath
with
the
Second
Person
,
and
subsistence
it
hath
in
him
.
2.
The
intimateness
of
Communion
.
This
Love
layeth
open
it self
in
most
inward
,
and
intimate
Communion
of
the
Father
and
Son
,
each
with
other
;
as
we
have
formerly
observed
from
Prov.
8.30
.
I
was
with
him
,
&c.
and
was
his
delight
,
a
word
compounded
of
two
,
to
behold
,
and
to
retain
.
So
to
eye
,
and
gaze
upon
another
with
ravishment
,
and
so
pleasingly
to
apply
our selves
to
that
other
,
as
to
hold
,
and
keep
him
with
us
for
ever
.
They
have
mutual
intercourse
in
al
their
Operations
.
The
Son
works
nothing
but
what
he
sees
the
Father
work
:
Speaks
nothing
,
but
what
he
hears
the
Father
speak
:
doth
nothing
,
but
what
the
Fathers
Wil
is
.
They
mutually
glorifie
one
another
,
and
that
is
their
aim
in
al
they
do
,
John
17.1
.
Father
,
glorifie
thy
Son
,
that
thy
Son
may
glorifie
thee
,
ver.
4
,
5.
I
have
glorified
thee
on
Earth
;
glorifie
thou
me
with
thine
own
self
,
with
the
Glory
which
I
had
with
thee
,
before
the
World
was
.
He
hath
then
the
Soveraign
Dispensation
of
al
Works
from
the
Father
,
who
had
his
Being
from
him
,
and
so
his
working
.
In
the
daies
of
his
Humiliation
,
he
laid
aside
the
Dispensation
of
Power
,
and
suffered
the
Power
of
darkness
to
prevail
:
but
now
he
desires
al
might
be
restored
to
him
,
verse
5.
Al
these
belong
to
Christ
;
God-man
,
in
regard
of
the
Union
of
our
Nature
with
his
Person
.
And
this
is
the
Love
that
is
here
intended
.
Reas.
1.
Love
of
the
highest
strain
and
pitch
,
of
greatest
,
and
choycest
Excellency
,
is
here
intended
,
and
understood
:
This
is
the
Standard
to
al
the
rest
.
But
the
Love
of
God
to
Christ
,
is
the
cause
of
other
the
Blessings
and
Benefits
that
are
bestowed
,
John
3.35
.
The
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hands
.
Therefore
this
Love
,
is
a
peerless
,
and
unmatchable
Love
:
al
other
things
,
which
are
given
to
our
Savior
,
Grace
,
Glory
,
al
Power
in
Heaven
and
Earth
,
are
but
the
effects
of
it
.
Again
Joh.
17.24
.
The
glory
that
our
Savior
hath
given
him
of
the
Father
,
it
is
said
to
Issue
from
a
higher
fountain
,
and
to
be
but
a
stream
of
it
,
Namely
,
The
Father
loved
him
from
the
foundation
of
the
World
.
Love
is
from
Eternity
:
the
fruits
are
in
time
.
Lastly
:
The
whol
Tenor
of
the
Prayer
and
expressions
of
our
Savior
in
this
Chapter
gives
further
evidence
and
argument
to
confirm
it
.
2.
How
is
this
Love
said
to
be
in
them
?
When
this
love
of
God
in
Christ
sets
God
on
work
to
wil
a
like
or
proportionable
good
to
the
Creature
.
I
would
say
thus
.
When
God
wils
to
have
a
Creature
neer
to
him
,
in
his
Son
,
as
his
Son
,
to
communicate
intimately
with
the
Creature
through
his
Christ
,
as
his
Christ
.
Then
this
love
leaves
a
being
like
it self
upon
the
Creature
:
It
s
then
in
its
vertue
and
efficacy
in
the
fatithful
.
It
was
with
God
,
put
forth
upon
Christ
,
before
the
World
was
,
and
therefore
much
more
before
they
were
.
But
our
Saviors
Prayer
is
,
that
this
love
,
which
was
expressed
upon
him
,
might
also
be
extended
unto
his
,
made
effectual
and
operative
in
his
.
It
s
true
,
the
expressions
of
common
love
,
and
the
communication
of
ordinary
good
,
is
of
larger
extent
and
issues
from
God
,
as
the
Creator
of
al
,
and
he
that
is
the
first
being
and
so
gives
being
to
al
Creatures
.
But
special
union
to
be
so
high
unto
God
,
and
to
communicate
so
intimately
with
him
,
it
s
firstly
here
to
be
seen
,
and
from
hence
therefore
must
be
derived
to
all
such
,
who
shal
be
so
Priviledged
,
as
to
be
made
partakers
thereof
.
3.
The
Means
and
Order
how
this
is
done
.
Answ.
The
means
by
which
God
doth
convey
the
efficacy
of
this
love
,
wherewith
he
loved
his
Son
,
unto
his
Saints
,
may
be
thus
conceived
;
As
the
eternal
generation
of
the
Son
from
the
Father
was
the
foundation
of
his
love
of
the
Father
to
the
Son
,
as
we
have
shewed
,
he
begat
him
,
knew
,
and
owned
and
loved
him
:
So
the
vertue
of
this
eternal
generation
is
the
Cause
,
whence
this
love
comes
to
have
a
being
in
the
Saints
.
For
out
of
this
eternal
generation
it
is
,
that
God
sends
his
Son
The
Son
being
sent
,
acts
under
that
Authoritative
Order
and
doth
answer
the
purpose
of
the
Father
.
And
as
Second
Adam
,
and
as
Son
,
and
as
begotten
of
the
Father
,
he
assumes
ou●
Nature
into
personal
union
with
himself
,
becomes
Head
of
the
Covenant
,
and
as
he
was
begotten
of
the
Father
,
so
he
begets
Children
unto
God
the
Father
.
Therefore
he
is
called
the
eternal
Father
:
and
the
Father
is
said
to
beget
Children
,
because
Christ
doth
,
as
sent
by
God
the
Father
.
1
Pet.
1.3
.
The
Father
begets
us
through
his
resurrection
.
Joh.
13.
Born
of
God
.
And
thence
they
have
the
Spirit
of
Sons
.
So
in
the
text
.
The
love
wherewith
thou
hast
loved
them
,
may
be
in
them
.
But
how
is
that
?
And
I
in
them
.
That
our
Savior
adds
,
to
intimate
how
this
comes
about
4.
When
is
this
done
?
Answ.
When
the
love
of
God
in
Christ
set
Gods
love
,
or
set
God
on
work
,
to
send
Christ
begotten
of
him
,
to
beget
Children
to
him
.
And
then
this
love
through
Christ
,
leaves
like
impression
and
operations
upon
the
Soul
.
-
1.
Brings
the
Soul
into
neerest
union
with
God
through
Christ
.
-
2.
Most
intimately
communicates
of
the
special
operations
of
the
Spirit
of
the
Father
through
Christ
.
1.
Brings
the
finner
into
neerest
union
,
to
wit
,
Christ
is
in
the
Soul
Rom.
8.10
If
Christ
be
in
you
,
the
Body
is
dead
&c.
Yea
dwelt
in
the
heart
.
Eph.
3.17
.
And
God
by
and
through
Christ
.
Rom.
8.9
.
So
Joh.
17.23
.
I
in
them
and
thou
in
me
.
So
1
Joh.
2.24
.
Ye
shall
continue
in
the
Son
,
and
in
the
Father
.
1
Thess.
1.1
.
The
Church
which
is
in
God
the
Father
and
in
our
Lord
Jesus
Christ
.
2.
Leaves
like
operations
,
the
most
intimate
and
special
communion
of
the
Spirit
of
Christ
and
the
Soul
.
So
that
God
doth
al
through
Christ
by
man
,
he
doth
nothing
of
,
nor
from
himself
.
Thus
Christ
is
al
in
al
,
Col.
3.11
.
And
the
sinner
is
wholly
now
beyond
the
covenant
of
works
made
with
Adam
,
and
with
him
in
Adam
.
So
that
as
Paul
observes
,
I
live
not
,
but
Christ
lives
in
me
.
Gal.
2.20
.
I
work
,
not
I
but
the
Grace
of
God
with
me
.
1
Cor.
15.10
.
And
Christ
in
me
.
Coloss.
1.
and
last
Verse
.
When
the
love
of
God
in
Christ
sets
God
on
work
to
send
his
Son
begotten
of
him
,
to
beget
Sons
unto
him
,
so
that
he
brings
them
to
the
neerest
union
:
God
in
Christ
,
and
Christ
,
he
one
in
them
.
They
in
Christ
,
and
through
Christ
in
God
the
Father
:
So
that
the
Father
in
Christ
doth
al
by
them
,
they
nothing
of
themselves
,
receives
also
al
from
them
,
they
take
nothing
to
themselves
.
Then
this
love
of
Christ
is
in
them
,
and
leaves
a
like
efficacious
impression
upon
them
.
Hence
a
double
Collection
.
1.
We
may
hence
learn
,
how
to
come
to
a
right
apprehension
of
Gods
special
love
,
and
so
to
a
right
explication
and
understanding
of
several
Scriptures
thereby
.
Gods
special
love
is
,
when
he
purposeth
to
make
the
Creature
neer
to
him
in
his
Son
,
as
his
Son
is
neer
.
The
Father
is
in
his
Son
,
Christ
in
the
Faithful
,
and
the
Father
by
Christ
in
them
.
Christ
is
in
the
Father
,
the
Faithful
in
Christ
,
and
by
him
in
the
Father
.
He
doth
intimately
communicate
with
them
through
his
Christ
,
as
with
his
Christ
.
God
by
Christ
,
doth
al
by
them
,
they
not
of
themselves
.
He
through
Christ
receives
al
from
them
,
they
take
nothing
to
themselves
.
This
Love
is
like
the
main
Hinge
,
upon
which
the
whol
Frame
of
Gods
Dispensations
turn
,
and
many
Scriptures
seem
to
be
made
familiar
,
and
somwhat
open
hereby
.
As
this
:
Because
I
wil
make
a
Creature
to
me
,
in
my
Son
,
as
my
Son
;
therefore
I
wil
Elect
him
,
to
set
out
this
Love
:
And
therefore
create
,
and
give
Grace
;
and
because
his
own
Grace
cannot
bring
him
so
neer
,
as
my
Son
,
he
shal
through
his
default
fal
,
and
then
I
wil
send
my
Son
,
and
he
shal
take
Humane
Nature
into
Personal
Union
with
him
:
In
that
to
purchase
al
Grace
,
and
have
right
to
communicate
al
Grace
,
and
in
his
time
to
bring
them
to
God
,
and
implant
them
in
himself
,
and
bestow
al
Grace
and
Glory
upon
them
:
That
when
they
have
Grace
and
Glory
upon
them
,
they
may
acknowledg
whence
they
had
it
:
Cling
about
that
God
,
and
in
Christ
,
that
gave
it
:
admire
his
Love
to
them
;
and
cleave
wholly
in
Love
to
his
Son
,
whence
he
came
to
love
them
.
Hence
those
places
receive
Explication
:
Whom
he
knew
,
he
elected
.
it
's
such
a
knowledg
that
brings
in
Election
;
and
therefore
not
common
to
Reprobation
,
Rom.
8.29
,
30.
Therefore
it
's
a
knowledg
with
Affection
,
such
as
would
own
,
and
take
neer
to
himself
.
So
Paul
to
the
Ephes.
2.4
.
God
who
is
rich
in
Mercy
,
according
to
his
great
Love
,
&c.
God
who
is
rich
in
his
pitying
,
and
compassionating
Mercy
,
according
to
his
great
Love
,
whereby
he
would
take
us
to
himself
,
make
us
next
Neighbor
to
his
Christ
,
and
neer
as
his
Christ
.
Hence
therefore
God
expressed
his
pity
and
Compassion
towards
us
,
in
recovering
of
us
out
of
our
distress
:
God
so
loved
the
World
,
&c.
John
3.16
.
2.
The
transcendent
Happiness
,
which
the
Faithful
attain
,
through
the
Covenant
of
Grace
,
above
that
of
Adam
.
A
man
covenanted
for
men
,
and
might
have
purchased
happiness
for
them
,
and
communicated
that
to
them
by
Natural
Generation
.
But
here
,
man
lost
,
can
of
himself
,
do
nothing
for
himself
:
but
God
,
and
the
power
of
a
God
,
doth
al
that
for
us
,
which
we
cannot
do
for
our selves
.
This
is
the
Nature
of
our
Glory
.
But
God
in
Christ
,
wil
be
so
neer
to
us
,
as
to
be
in
us
;
and
give
al
,
that
we
may
be
so
neer
to
him
,
as
to
be
in
the
Son
,
and
the
Father
,
and
so
return
al.
This
is
the
Diamond
in
the
Crown
.
But
that
the
Love
of
the
Father
to
his
Son
,
should
set
his
Love
on
work
to
bring
us
to
the
like
Union
and
Communion
:
This
is
the
beauty
,
and
brightness
of
the
top
of
the
Diamond
of
the
Crown
of
Glory
.
The
Words
thus
opened
,
and
explicated
;
we
have
hence
these
three
Points
of
Doctrine
:
-
1.
It
is
the
Desire
,
and
Endeavor
of
our
Savivior
,
That
the
dearest
of
Gods
Love
,
which
was
bestowed
on
himself
,
should
also
be
given
to
his
Faithful
Servants
.
-
2.
Our
Union
,
and
Communion
with
God
in
Christ
,
is
the
top
of
our
Happiness
in
Heaven
.
-
3.
Our
Saviors
manifestation
of
the
Name
of
the
Father
,
is
the
means
,
and
his
scope
,
to
bring
in
the
Being
of
this
Love
of
God
unto
us
.
This
last
ariseth
from
the
Coherence
of
these
Words
with
those
which
went
before
;
and
we
do
but
name
it
,
and
refer
the
Reader
to
what
we
have
formerly
at
large
laid
down
touching
the
same
,
where
we
have
declared
both
what
the
Name
of
the
Father
is
,
what
is
the
Manifestation
of
it
,
and
what
our
Saviors
Work
is
therein
;
and
how
,
and
why
,
he
hath
,
and
doth
manifest
it
.
The
Two
former
we
shal
speak
somthing
unto
,
whereof
the
first
,
with
which
we
shal
begin
,
was
thus
laid
down
:
It
is
the
Desire
,
and
Endeavor
of
our
Savior
,
You
see
how
our
Savior
is
not
content
to
put
them
off
with
the
least
pittance
,
the
meanest
provision
,
but
he
would
have
them
have
the
best
,
the
choycest
rarities
:
If
there
were
any
Dainties
better
than
other
,
he
would
carve
out
them
to
his
People
;
as
the
Love
wherewith
thou
hast
loved
me
.
Christ
was
the
only
begotten
,
the
First-born
of
God
,
and
had
the
First-born
Affections
of
God
bestowed
upon
him
:
and
he
is
not
satisfied
,
unless
that
First-born
Affection
of
the
Father
be
imparted
to
them
in
their
proportion
.
If
there
be
one
bit
better
than
another
,
some
special
Rarity
that
comes
unexpected
,
and
that
from
far
;
it
's
the
fashion
of
tender-hearted
Friends
,
I
would
this
Carving
were
but
in
such
a
ones
hand
,
though
it
cost
me
more
than
I
would
speak
:
it
's
the
choycest
Provision
that
ever
I
tasted
.
So
our
Savior
,
when
his
heart
is
ravished
with
the
relish
of
the
unconceivable
Complacency
,
and
Soul-pleasing
Satisfaction
,
he
cannot
make
a
meal
of
it
;
but
he
minds
,
and
remembers
the
Father
of
his
tender
Lambs
,
and
poor
feeble
Servants
:
O
that
my
Members
,
and
Faithful
,
might
have
a
share
of
this
Love
,
but
a
little
relish
of
it
,
though
it
cost
me
more
than
wil
be
imagined
.
Thou
lovest
them
as
Creatures
,
thou
gavest
them
their
Being
,
and
thou
preservest
it
.
He
preserves
both
Man
and
Beast
.
Thou
pitiest
them
as
Sinners
,
thou
hast
appointed
a
means
for
their
relief
,
and
thou
hast
revealed
it
.
Thou
providest
for
them
as
Christians
,
thou
hast
sent
the
means
(
blessed
be
thy
Name
)
and
hast
dispensed
al
those
glorious
Helps
of
Life
and
Grace
.
And
this
is
a
high
Favor
,
for
thou
hast
not
dealt
so
with
any
Nation
(
though
thou
dealest
wel
withal
)
neither
have
the
Heathen
knowledg
of
thy
waies
.
Thou
tenderest
them
as
thy
Saints
appointed
to
Eternal
Life
,
with
Grace
,
as
given
unto
Adam
;
and
he
,
as
a
man
,
had
he
kept
the
Covenant
for
himself
,
and
his
(
and
so
a
man
by
keeping
of
Covenant
)
had
brought
man
to
Eternal
Life
.
But
,
blessed
Father
,
thou
hast
not
only
communicated
thy
Grace
,
but
thy self
unto
me
,
thou
hast
loved
me
before
the
World
,
and
I
have
enjoyed
the
neerest
Union
,
Thou
in
me
,
and
I
in
thee
;
not
as
an
infinite
God
,
who
hast
created
al
things
,
sustainest
what
thou
hast
created
,
governest
,
guidest
al
things
to
their
ends
,
and
in
their
ends
,
for
which
they
were
created
:
But
as
a
Father
,
I
was
with
thee
,
as
thine
everlasting
delight
,
and
lay
in
thy
Bosom
.
O!
this
Love
,
this
endeared
,
and
intimate
Love
of
a
Father
,
let
my
feeble
,
poor
Servants
have
some
of
that
,
some
relish
of
that
:
As
thou
art
in
me
,
and
I
in
thee
;
so
they
may
be
in
me
,
and
in
thee
also
.
O!
let
them
have
but
a
relish
of
this
Love
,
I
have
enough
;
that
they
may
be
for
ever
refreshed
,
everlastingly
setled
and
established
.
When
the
Spirits
of
Friends
,
are
most
indeared
to
those
that
they
would
entertain
with
greatest
content
,
they
are
not
satisfied
to
take
what
is
next
at
hand
,
or
content
themselves
with
ordinary
,
or
common
Provision
,
with
course
,
or
mean
Fare
;
but
they
send
far
and
neer
,
spare
no
cost
,
nor
care
,
nor
pains
,
nor
expences
;
but
the
best
Rarities
,
fetched
from
the
remotest
places
,
purchased
at
dearest
Rates
,
preserved
in
the
most
especial
manner
,
and
that
on
purpose
to
give
such
Persons
wel-come
,
to
whom
they
are
indeared
as
unto
their
own
Souls
,
and
would
lay
out
their
heart
for
their
hearts
content
.
It
is
so
with
our
Savior
.
That
the
Saints
may
know
his
endeared
Affection
to
them
,
and
what
Provision
he
hath
laid
in
for
their
wel-come
in
Heaven
,
he
leaves
this
as
his
last
farewel
upon
their
Souls
:
He
tels
them
,
he
doth
not
purpose
to
set
before
them
,
ordinary
Fare
,
common
Courtesies
,
which
he
vouchsafes
to
al
,
as
Life
,
Breath
,
and
Being
;
poor
Diet
,
of
these
perishing
things
here
below
,
of
Profits
,
Pleasures
,
Honors
,
and
Applause
.
Nay
,
he
cannot
satisfie
himself
,
how
he
may
give
the
choycest
,
satisfying
content
to
them
:
And
therefore
he
looks
out
,
not
what
Provision
,
Earth
,
or
Heaven
can
afford
;
but
what
the
Bosom
,
and
Breast
,
and
Heart-blood
Affection
of
God
the
Father
can
afford
.
That
Love
wherewith
thou
hast
loved
me
the
first
of
al
,
the
greatest
of
al
,
let
out
some
of
that
,
Righteous
Father
,
unto
the
fainting
Souls
of
my
Faithful
Ones
.
This
,
Holy
Paul
praies
for
,
as
for
the
most
precious
Favor
that
could
be
obtained
,
as
that
indeed
wherein
the
rest
issue
,
begs
it
upon
his
Knees
,
Eph.
3.14
.
I
bow
my
Knees
unto
the
Father
of
our
Lord
Jesus
Christ
,
that
ye
may
be
strengthened
with
might
by
his
Spirit
in
the
inward
man
:
that
Christ
may
dwel
in
your
hearts
by
Faith
,
that
ye
may
be
rooted
and
grounded
in
Love
:
The
end
of
al
is
,
That
ye
may
be
able
to
comprehend
with
all
Saints
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
,
and
to
know
the
Love
of
Christ
which
passeth
knowledg
,
verse
19.
The
Height
exceeds
al
Excellency
,
al
Apprehensions
,
al
Admiration
.
The
Length
exceeds
the
limits
of
al
Time
,
from
everlasting
to
everlasting
.
The
Breadth
exceeds
the
Bounds
of
al
Being
,
none
have
received
the
impressions
of
such
Love
.
It
is
the
Happiness
of
the
Supreamest
of
the
Angles
,
to
have
but
the
Reflection
,
and
to
come
within
the
Shadow
of
this
Love
.
Their
Work
and
Happiness
,
is
to
attend
upon
those
,
that
God
hath
taken
so
neer
unto
Christ
,
and
himself
in
Christ
.
As
great
Personages
maintain
their
Gentlemen
honorably
,
to
attend
upon
their
Heir
:
They
keep
them
at
Cambridg
,
or
some
such
like
place
,
because
they
will
have
their
Son
and
Heir
there
.
They
are
ministring
Spirits
,
sent
out
for
the
good
of
those
that
shal
inherit
Salvation
.
No
Creature
hath
this
,
nor
indeed
is
capable
of
this
Love
,
but
Man
.
As
I
might
demonstrate
to
you
by
the
Course
of
Gods
Dispensation
.
The
Depth
being
al
the
most
inward
,
intimate
,
and
enlarged
working
of
al
Creatures
,
let
al
the
Affections
of
al
Creatures
be
put
together
,
let
there
be
a
Confluence
,
and
concurrence
of
al
Fatherly
,
Motherly
,
Brotherly
,
Friendly
,
Natural
,
Spiritual
Affections
put
together
.
This
draws
deeper
than
them
al.
David
expressed
Jonathans
Love
;
it
was
beyond
the
Love
of
Women
,
which
are
most
ardent
,
and
most
vehement
.
That
was
but
as
one
Creature
might
love
another
:
but
this
is
such
a
Love
,
as
God
loves
himself
and
his
Son
withal
.
And
to
procure
this
Love
,
the
heart
of
our
Savior
was
so
strongly
carried
,
that
he
left
Heaven
,
and
his
Glory
,
yea
,
lost
his
Life
,
yea
,
was
content
to
lose
Gods
Love
,
that
is
,
the
sence
and
sweetness
thereof
,
which
was
better
than
Life
it self
,
that
we
might
enjoy
it
.
For
he
became
a
Curse
,
that
we
might
be
blessed
,
Gal.
3.13
.
He
was
willing
to
be
forsaken
(
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
)
that
so
we
might
be
received
,
and
kept
for
ever
,
safe
,
in
the
Bosom
of
his
Love
,
Matth.
27.46
.
And
hither
Christ
would
bring
,
and
here
leave
us
,
never
to
depart
from
hence
.
And
therefore
he
doth
content
himself
,
that
this
Love
was
appointed
,
provided
,
prepared
,
tendred
to
the
Saints
,
nay
,
enfeoffed
,
and
bestowed
upon
them
;
but
that
it
might
be
with
them
,
and
remain
in
them
for
ever
.
Be
in
you
]
that
is
,
That
it
might
take
up
its
Residence
,
and
abode
,
in
them
for
ever
.
REASON
.
1.
Love
we
know
,
is
an
Affection
of
Vnion
,
and
by
this
,
the
neerest
Union
betwixt
Christ
and
his
Saints
,
is
procured
:
They
are
brought
to
lie
both
in
the
Arms
of
the
Father
;
nay
,
to
lodg
in
his
Bowels
and
Bosom
together
.
And
therefore
,
as
hath
been
mentioned
before
,
there
is
that
proper
Relation
,
that
peculiar
Disposition
,
to
be
found
in
the
Second
Person
towards
our
Nature
,
and
the
Saints
by
that
means
;
which
is
not
to
be
found
in
the
Father
,
or
in
the
Holy
Ghost
.
As
the
Second
Person
,
he
is
the
Head
of
his
Church
,
which
can
be
said
of
none
of
the
Persons
;
it
's
an
Heresie
to
maintain
it
.
This
Union
of
our
Nature
,
is
not
only
an
impression
in
the
Soul
,
as
a
work
upon
the
Creature
:
For
then
it
had
been
common
to
al
the
Persons
.
For
al
the
Operations
,
which
are
created
Expressions
,
are
indivisae
,
undivided
;
what
one
doth
,
that
al
do
.
This
Union
therefore
,
being
a
real
Union
(
me
non
cogitante
)
though
no
man
in
the
World
,
had
a
thought
or
apprehension
of
it
:
therefore
beside
the
impression
that
is
left
upon
the
Creature
,
there
is
somwhat
a
peculiar
operation
issuing
from
the
Second
Person
,
which
belongs
to
him
alone
;
and
by
which
it
is
,
he
is
said
to
be
united
,
and
none
else
.
And
therefore
there
is
a
peculiar
kind
of
propriety
and
relation
,
which
the
Second
Person
hath
in
this
Union
,
wherein
he
suits
with
our
Nature
,
which
is
not
to
be
found
in
any
of
the
other
;
and
that
he
must
have
as
Second
Person
,
because
it
's
his
Prayer
.
Hence
we
are
called
,
Flesh
of
his
Flesh
,
and
Bone
of
his
Bone
.
Neerer
than
Flesh
and
Bone
,
as
neer
as
one
part
of
the
Bone
to
the
other
,
one
part
of
the
Flesh
to
the
other
.
So
our
Savior
,
John
,
6.57
.
As
the
living
Father
hath
life
in
himself
,
so
I
live
by
the
Father
:
and
he
that
eateth
my
Flesh
,
shall
live
in
me
.
Al
the
whol
Aim
of
our
Saviors
Prayer
is
,
-
1.
To
bring
his
Saints
as
nigh
as
may
●e
;
I
will
,
that
those
that
thou
hast
given
me
,
may
be
where
I
am
:
that
is
not
enough
.
-
2.
That
they
may
see
my
Glory
:
nor
yet
that
.
But
,
-
3.
That
they
may
gaze
upon
it
.
Nay
,
yet
further
;
not
they
only
in
Glory
,
but
,
-
4.
I
in
them
,
and
we
both
in
the
Cabinet
,
as
nigh
to
God
as
may
be
,
and
as
nigh
one
to
another
,
as
can
be
,
in
him
.
2.
The
greatest
good
,
together
with
the
greatest
safety
of
the
Saints
,
is
provided
for
:
This
shews
the
indeared
Affection
of
the
Love
of
Christ
:
for
Love
ever
desires
the
greatest
good
to
the
thing
beloved
.
So
he
praies
,
2
Thes.
3.5
.
The
Lord
direct
your
hearts
into
the
Love
of
God
,
and
the
expectation
of
Christ
.
So
also
he
perswades
,
Jude
21.
Keep
your selves
in
the
Love
of
God
.
If
they
be
once
here
,
they
are
beyond
either
evil
or
danger
,
they
need
fear
nothing
.
Nothing
can
separate
from
the
Love
of
God
in
Christ
.
Nothing
ye
can
want
,
John
16.26
,
27.
I
say
not
,
that
I
will
pray
the
Father
for
you
:
I
need
not
that
;
for
the
Father
himself
loveth
you
.
His
Love
sent
me
,
and
set
me
on
work
;
his
Love
is
the
highest
Fountain
,
the
first
mover
;
and
therefore
it
wil
set
me
on
work
.
If
once
God
love
his
,
as
his
Christ
,
nothing
can
alter
or
hinder
:
If
the
same
Love
,
the
same
Happiness
with
Christ
.
This
Love
hath
al
,
works
al
,
is
before
al
,
over-rules
al.
3.
By
this
,
the
Glory
of
the
Father
,
and
Christ
,
is
most
advanced
.
This
Love
is
the
Treasury
,
and
Magazine
of
al
that
incomparable
,
and
unconceivable
Mass
of
Mercy
and
Goodness
:
in
this
it
is
contained
,
and
by
this
it
is
expressed
to
the
World
.
This
Love
set
God
on
work
to
create
a
World
,
and
to
set
out
his
Excellencies
therein
,
to
redeem
the
World
out
of
the
World
,
and
to
bring
to
light
those
depths
of
his
indeared
affections
to
his
,
in
his
Christ
,
which
the
world
could
not
conceive
and
would
not
believe
.
That
the
world
may
know
thou
hast
loved
them
,
as
thou
lovest
me
.
They
did
know
,
and
they
would
not
beleeve
it
,
that
there
was
such
love
in
God
,
or
such
love
towards
men
.
By
this
,
God
is
admired
in
them
that
do
beleeve
.
2
Thess.
2.10
.
He
is
glorious
in
his
Saints
,
but
his
glory
is
beyond
comprehension
,
admirable
,
when
the
condition
of
the
Saints
,
what
they
were
,
and
hereby
are
,
comes
to
be
considered
.
USE
,
1.
Of
Reprehension
.
It
Checks
the
opinion
and
carriage
of
the
drooping
and
discouraged
Saints
,
who
poar
upon
their
own
sins
,
and
sit
down
discouraged
in
the
sight
and
sense
of
their
own
unworthiness
:
and
then
begin
to
measure
the
Lord
Christs
affections
according
to
their
own
disposition
:
nourish
secret
Jealousies
and
surmises
:
If
there
be
any
blessings
which
are
of
especial
account
that
they
want
,
or
Graces
which
they
desire
,
or
Counsels
which
they
need
:
They
secretly
conceive
,
that
Christ
,
who
knows
their
weakness
and
wretchedness
better
than
themselves
,
he
grudgeth
the
graunt
of
such
high
favors
to
such
undeserving
and
sinful
wretches
as
they
be
.
No
,
say
they
,
it
wil
never
be
.
Happy
they
who
are
sit
to
receive
,
but
the
Lord
sees
them
too
good
,
and
too
much
for
me
:
And
the
Devil
is
ready
at
hand
to
add
fuel
to
the
fire
,
to
help
forwards
such
groundless
misconceivings
as
they
be
.
That
he
may
mint
and
maintain
hard
thoughts
in
the
Soul
against
our
Savior
Christ
and
his
intended
compassions
.
So
he
dealt
with
our
first
parents
.
The
Spark
was
no
sooner
stirring
and
appearing
,
but
he
blows
and
increaseth
it
,
until
it
come
unto
a
great
Flame
.
Yea
,
hath
God
said
,
ye
shal
not
eat
of
every
Tree
?
He
knows
that
ye
shal
be
as
Gods
knowing
good
and
evil
.
Therefore
he
forbids
you
the
meanes
;
that
ye
may
not
attaine
the
end
.
He
envies
the
happiness
,
otherwise
,
he
that
knows
what
it
is
,
he
would
have
provided
for
your
spiritual
good
,
that
ye
might
have
knowledg
,
as
wel
as
provide
the
Tree
.
Therefore
the
Lord
professeth
himself
offended
with
this
way
ward
distemper
of
his
froward
Children
.
The
Father
cares
not
for
me
,
loves
not
me
,
thinks
al
too
good
for
me
,
Isa.
40.27
.
Why
sai'st
thou
,
O
Jacob
,
&
speaks
O
Israel
,
my
way
is
hid
from
the
Lord
?
This
is
the
dayly
talk
of
al
dismayed
ones
,
the
speech
they
have
in
their
meetings
.
Jacob
saies
,
Israel
saies
,
This
ye
say
:
but
what
saies
the
Lord
Jesus
?
Why
speakest
thou
thus
?
Christ
cannot
abide
such
unkind
surmises
and
Jealousies
.
To
cast
an
Eye
to
such
a
wretched
Creature
as
I
,
my
wants
are
such
&c.
But
the
Lord
knows
how
better
to
bestow
his
supplies
.
That
I
should
have
peace
,
or
evidence
,
or
assurance
&c.
Let
it
suffice
thee
,
that
Christ
wisheth
thy
welfare
,
as
he
doth
the
most
able
and
excellent
Christian
upon
Earth
.
He
doth
not
grudge
the
greatest
excellency
in
Heaven
,
no
not
in
the
very
heart
of
the
Father
.
He
would
not
have
a
choice
Sit
,
but
he
would
have
thee
to
be
partaker
of
it
:
he
would
have
thee
share
in
the
love
of
the
Father
with
himself
.
Sit
down
ashamed
and
confounded
in
thy self
,
that
ever
thou
should'st
have
a
hard
thought
of
Christ
,
whose
heart
is
so
fully
●nlarged
for
thy
good
.
USE
,
2.
For
Instruction
.
The
Faithful
shal
certainly
be
made
partakers
of
the
Fathers
love
in
Christ
,
and
when
they
have
it
,
its
as
certain
they
can
never
loose
it
.
1.
They
may
certainly
expect
it
.
They
may
certainly
expect
that
,
which
Christ
desires
,
because
he
ever
attaines
his
desires
at
the
hands
of
God
the
Father
.
Joh.
11.42
.
I
know
that
thou
hearest
me
alwaies
,
he
is
sure
to
speed
and
therefore
they
are
sure
to
possess
.
But
Christ
desires
this
;
Therefore
they
may
expect
it
.
Nay
,
he
not
only
desires
,
but
the
strength
of
his
indeavor
is
spent
to
this
purpose
,
and
its
the
end
he
aimes
at
.
His
desire
is
ever
answered
,
his
labour
ever
blessed
:
And
therefore
the
faithful
may
undoubtedly
expect
this
love
.
The
Lord
Christ
makes
it
the
main
work
on
Earth
,
in
Heaven
,
what
he
hath
done
,
what
he
wil.
I
have
made
known
,
I
will
make
known
thy
Name
.
He
that
hath
al
power
,
he
is
improving
al
power
for
this
end
and
purpose
,
that
this
love
may
be
setled
and
established
.
Wil
the
Lord
Christ
loose
his
labor
?
can
he
miss
of
his
end
?
can
any
thing
oppose
his
power
or
prejudice
his
success
?
2.
They
can
never
loose
it
.
The
love
of
the
Father
to
Christ
,
nothing
can
alter
that
.
The
love
of
the
Father
to
us
is
the
same
,
nothing
can
change
it
.
Our
union
,
as
his
,
nothing
can
separate
or
break
.
Our
communion
,
as
his
,
nothing
can
interrupt
it
.
Hither
Paul
repaires
,
and
lands
his
heart
and
Hopes
in
safety
.
Rom.
8.38
.
—
Nor
things
to
come
;
Obj.
Somthing
is
yet
to
come
.
Ans.
Come
what
wil
come
.
This
is
his
aim
,
to
settle
the
conclusion
of
their
happines
,
and
the
certainty
thereof
:
To
be
beyond
the
reach
of
al
the
hosts
in
Heaven
and
Earth
.
Therefore
he
musters
up
al
,
what
are
,
what
shal
be
.
If
there
were
a
thousand
worlds
to
come
,
and
should
set
themselves
to
shake
the
comforts
of
the
faithful
,
it
could
not
be
.
The
ground
is
hence
,
Because
of
the
love
of
God
in
Christ
.
It
was
before
al
these
things
;
&
therefore
they
come
too
late
to
hinder
it
.
It
was
without
any
repect
,
and
therefore
they
could
not
work
it
.
It
was
only
and
wholly
from
God
:
and
therefore
they
cannot
alter
it
.
The
Devils
and
sin
may
as
wel
separate
Christ
from
the
Father
,
as
pul
the
love
of
the
Father
from
his
own
heart
,
and
so
from
Christ
,
as
separate
us
from
it
.
3.
It
s
ground
of
greatest
contentment
to
the
hearts
of
al
Gods
people
in
al
their
conditions
.
Christ
cannot
love
thee
better
than
he
doth
,
nor
provide
greater
good
for
thee
than
he
intends
.
Thou
canst
have
no
more
,
I
had
almost
said
,
God
can
give
thee
no
more
.
Be
therefore
content
with
what
thou
hast
;
our
Saviors
desire
is
to
interest
thee
in
the
heart
and
love
of
the
Father
,
as
himself
.
Not
to
love
thee
as
a
Creature
,
as
a
friend
,
a
subject
,
but
as
the
Son
of
his
love
.
What
me
?
Yea
thee
,
poor
,
weak
,
silly
,
worthless
Worm
,
that
beleevest
in
him
.
Go
thy
way
therefore
,
never
quarel
,
nor
question
any
more
;
never
murmur
,
nor
repine
any
more
.
It
is
enough
,
nay
it
is
too
much
.
I
would
not
have
thought
it
.
I
durst
not
have
desired
it
.
I
could
not
have
beleeved
it
,
but
that
our
Savior
hath
said
and
done
it
.
What
,
I
beloved
of
the
Lord
Jesus
,
miserable
wretch
,
who
cannot
but
loath
my self
,
and
Judg
my self
worthy
to
be
condemned
?
Yea
thou
.
Therefore
rest
thy
weary
heart
in
al
thy
weakness
:
do
not
think
to
bring
such
measure
of
Grace
to
deserve
this
love
.
Nay
,
lay
hold
of
this
love
,
and
it
wil
increase
the
eminency
of
all
Grace
,
and
that
in
a
glorious
manner
.
Paul
Prayes
that
the
Ephesians
may
know
this
love
,
that
they
may
be
filled
with
all
Gods
fulness
.
Eph.
3.19
.
View
this
wishly
,
and
warm
thy
heart
with
it
,
and
thou
shalt
not
need
to
complaine
of
barrenness
,
thou
shalt
be
ful
of
Grace
.
Nay
,
ful
of
al
fulness
of
glorious
Grace
.
No
kind
,
no
excellency
of
any
kind
that
fits
thy
station
shal
be
wanting
.
How
this
is
done
,
is
not
now
to
inquire
,
the
Doctrine
leads
us
to
the
same
,
while
we
constantly
attend
to
the
dispensation
of
Gods
love
in
Christ
begetting
us
as
his
Adopted
ones
to
himself
:
while
we
find
this
experimentally
,
and
so
know
it
,
it
leaves
our
hearts
under
the
influence
of
it
,
as
of
him
to
receive
al
,
and
as
from
him
to
do
al.
What
ever
may
be
lacking
to
thy
Hope
,
patience
,
meekness
&c.
repaire
to
this
love
and
know
that
there
is
no
lack
.
I
have
the
Choicest
love
of
God
that
Earth
,
or
Heaven
,
or
the
heart
of
God
can
afford
.
And
that
is
beyond
the
excellency
of
al
Grace
,
and
al
abilities
that
either
I
do
want
or
can
desire
.
He
loves
me
,
therefore
let
him
take
what
he
wil
from
me
,
do
what
he
wil
with
me
,
love
wil
supply
al.
Give
what
he
wil
,
love
is
better
than
al.
As
he
,
Am
I
not
better
than
ten
Sons
?
Gods
love
is
better
than
al
Graces
and
blessings
,
for
it
is
the
fountain
of
all
.
Our
Union
and
Communion
with
God
in
Christ
is
the
top
of
our
happiness
in
Heaven
.
And
therefore
this
comes
in
as
the
last
Issue
of
al
that
our
Savior
had
prayed
or
could
pray
for
,
for
them
.
The
good
of
what
he
did
desire
for
them
in
Heaven
,
Father
I
wil
,
that
those
,
whom
thou
hast
given
me
,
be
where
I
am
,
that
they
may
behold
the
glory
,
that
thou
hast
given
me
,
for
thou
hast
loved
me
,
before
the
foundation
of
the
world
.
It
was
not
to
be
in
Heaven
,
nor
to
have
glory
in
themselves
,
but
to
gaze
upon
the
glory
,
which
was
given
to
Christ
,
and
was
in
him
,
from
his
Fathers
love
The
good
and
benefit
of
what
he
had
done
,
and
what
he
would
do
for
them
for
ever
here
on
Earth
:
yea
the
end
and
scope
of
al
that
they
did
in
attending
and
in
receiving
direction
from
our
Savior
,
and
the
glorious
things
that
he
had
revealed
unto
them
,
It
s
here
resolved
;
I
have
made
known
,
and
will
make
known
thy
Name
:
they
learned
,
and
shal
learn
,
what
I
shal
teach
on
Earth
;
That
they
may
be
in
Heaven
and
glory
in
me
,
That
so
they
may
get
into
the
Bosom
of
the
Father
,
and
the
love
,
wherewith
he
hath
loved
me
,
might
be
in
them
.
And
I
in
them
.
Hither
he
leads
them
,
and
here
he
leaves
them
,
in
the
arms
of
Gods
everlasting
love
.
Here
is
the
landing
place
,
what
Christ
desires
for
them
in
their
behalf
.
The
good
of
al
,
that
he
should
provide
,
and
they
should
receive
,
under
his
daily
dispensations
,
by
Hearing
,
Praying
,
Word
,
Ordinances
,
Providences
,
it
s
al
to
bring
them
to
Heaven
,
that
they
might
be
in
glory
,
and
his
love
might
be
in
them
.
Here
he
lands
al.
Ye
must
go
beyond
God
himself
,
and
the
first
out-goings
of
the
Deity
,
if
ye
go
any
further
.
We
shal
open
here
two
things
.
-
1.
What
this
happiness
of
Heaven
is
.
-
2.
How
this
is
the
top
and
highest
strain
of
it
.
1.
Happiness
is
a
ful
fruition
of
al
Spiritual
good
things
in
so
perfect
a
manner
,
as
our
feeble
Natures
are
capable
of
,
Two
things
are
to
be
attended
in
the
Description
.
1.
There
must
be
a
confluence
and
concurrence
of
all
spiritual
good
things
.
For
we
now
speak
of
the
happiness
of
the
Soul
,
and
that
which
is
inward
and
spiritual
:
not
of
any
outward
and
temporal
happiness
,
which
is
to
be
found
in
these
outward
things
,
and
belongs
also
to
wicked
men
;
For
they
may
prosper
in
them
.
For
they
grow
as
the
grass
,
and
workers
of
iniquity
flourish
.
It
was
that
which
Jeremy
saw
,
and
that
which
some
repine
at
;
Jer.
12.1
.
Why
doth
the
way
of
the
wicked
prosper
?
But
we
speak
now
of
spiritual
,
Heavenly
,
and
eternal
happiness
,
and
the
first
ingredient
which
is
here
especially
required
,
is
,
That
there
must
be
a
meeting
together
of
all
spiritual
good
things
.
The
gathering
together
of
the
Waters
make
the
Sea
:
not
the
scattering
of
them
in
sundry
places
,
or
the
meeting
of
some
little
rivelets
.
So
the
gathering
together
of
al
such
spiritual
excellencies
,
which
answer
the
desire
and
welfare
of
the
Soul
:
These
make
a
compound
of
sufficiency
of
supply
,
which
we
cal
Felicity
.
As
a
Posie
of
al
Flowers
.
An
Elixer
,
or
Quintessence
of
al
Cordials
.
Psal.
144.15
.
Happy
is
that
people
that
is
in
such
a
case
:
Yea
,
happy
is
that
people
,
whose
God
is
the
Lord
.
Now
these
good
things
are
considered
,
according
to
the
pith
,
and
substance
of
them
,
or
according
to
the
pleasantness
and
sweetness
that
doth
attend
upon
them
,
and
accompany
them
and
the
injoyment
of
them
.
The
confluence
of
those
good
things
,
wherein
the
Marrow
of
a
mans
happiness
especially
consists
,
may
be
presented
to
our
apprehensions
in
three
particulars
1.
When
the
whole
Soul
,
and
so
the
whole
man
,
is
so
wholly
possessed
of
al
Grace
,
that
it
can
and
doth
put
forth
the
exercise
of
al
vertues
,
Intellectual
and
Moral
,
of
the
understanding
and
wil
,
exactly
,
to
answer
al
the
rules
thereof
according
as
occasion
at
any
time
shal
cal
for
the
same
.
It
s
not
to
have
good
,
but
to
do
good
,
which
is
a
mans
happines
,
Jam.
1.25
.
—
b●essed
in
his
deed
.
To
do
wel
is
our
greatest
welfare
in
this
world
.
Adam
had
al
Grace
,
but
was
not
happy
with
that
,
but
fel
away
from
God
,
destroyed
himself
and
his
posterity
.
But
if
these
things
abound
,
ye
shal
never
sal.
2
Pet.
1.10
.
And
it
was
Epaphras
his
Prayer
,
That
they
might
be
perfect
,
and
carried
ful
fail
in
every
good
wil
of
God
.
Col.
4.12
.
So
far
,
as
the
Soul
misseth
,
is
weak
,
or
wanting
in
any
work
,
when
God
cals
,
so
far
he
misseth
,
and
fals
short
of
his
happiness
,
and
misseth
of
the
ful
injoyment
of
his
last
end
.
That
is
to
do
al
Gods
wils
,
to
wil
Gods
wils
,
to
meet
with
him
in
every
act
,
to
give
entertainment
to
him
,
and
to
take
contentment
in
him
.
When
we
do
his
wil
on
Earth
,
as
it
is
done
in
Heaven
,
we
are
then
in
the
Suburbs
of
Heaven
.
He
formed
us
for
himself
,
and
then
we
attain
his
end
,
and
our
own
good
also
,
when
we
shew
forth
his
praise
.
Isa.
43.21
.
And
therefore
Jam.
1.4
.
He
wisheth
that
patience
may
have
her
perfect
work
,
have
the
exercise
of
al
trials
and
miseries
,
that
we
may
be
handy
at
al
weapons
:
when
we
have
with
meekness
borne
one
evil
,
we
may
with
quietness
bear
al
,
But
what
benefit
wil
there
be
in
that
?
Ye
shal
be
perfect
,
Entire
,
and
wanting
nothing
.
When
we
grow
skilful
in
the
bearing
of
al
trials
,
we
then
out-bid
al
evils
,
we
meet
with
,
in
others
,
and
in
our
own
hearts
:
meet
with
God
in
the
exercise
of
al
his
rules
,
injoy
him
in
al
,
and
so
our
end
and
good
in
the
bearing
of
it
:
and
therefore
can
want
no
good
:
because
we
are
not
wanting
to
any
rule
,
nor
exercise
of
any
Grace
or
Duty
.
2.
As
the
whole
Soul
doth
put
forth
the
exercise
of
al
vertues
to
answer
Gods
wil
and
please
him
:
The
Lord
also
,
he
freely
and
fully
lets
in
himself
,
and
communicates
of
al
his
glorious
excellencies
to
the
Soul
,
and
fils
it
ful
of
himself
,
and
the
glorious
expressions
and
operations
of
his
Spirit
,
pleaseth
us
,
and
applies
himself
to
us
,
whereby
the
Soul
is
furnished
and
fitted
to
do
more
and
have
more
of
God
.
Isa.
64.5
.
Thou
meetest
him
that
rejoyceth
and
worketh
righteousness
.
He
that
doth
more
for
God
,
God
communicates
more
to
him
.
A
good
work
is
the
reward
of
it self
.
Do
and
live
.
That
is
,
do
,
and
be
inabled
to
do
.
For
,
to
live
,
is
to
put
forth
acts
of
Obedience
.
And
when
Adam
had
pleased
God
,
and
attained
this
his
Chief
good
and
end
,
he
could
go
no
further
,
nor
have
any
better
,
and
therefore
the
reward
was
,
That
God
would
immutably
assist
him
,
that
he
should
be
inabled
to
love
him
and
please
him
.
So
that
however
the
Lord
God
is
the
Objective
happiness
of
the
Soul
,
and
so
the
happiness
of
al
is
equal
,
and
the
same
,
as
God
is
the
same
:
Yet
the
more
the
heart
is
inlarged
for
God
and
laies
out
it self
in
holy
services
for
his
honor
:
The
more
the
Lord
wil
be
in
the
communications
of
himself
,
and
the
more
ful
and
effectual
in
lettings
of
his
gracious
presence
and
operations
of
his
Spirit
into
the
Soul
.
And
so
the
reward
is
proportioned
to
the
work
.
Shall
I
withhold
any
thing
from
Abraham
,
for
I
know
that
he
will
command
his
Children
,
and
his
houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
,
to
do
Justice
and
Judgment
&c.
Gen.
18.17.19
.
He
that
loves
and
keeps
:
The
Father
and
Christ
wil
come
and
manifest
or
shew
themselves
to
him
.
Joh.
14.21.23
.
And
2
Chron.
16.9
.
He
wil
shew
himself
strong
in
the
behalf
of
them
,
whose
heart
is
perfect
towards
him
.
3.
The
Soul
acting
upon
God
and
meeting
with
him
,
in
al
the
acts
and
exercise
of
the
whole
man
,
doth
not
only
close
with
the
operations
and
expressions
of
God
,
let
in
:
But
laies
hold
upon
that
infinite
excellency
and
sufficiency
in
himself
,
and
sucks
out
a
satisfactory
sweetness
therein
,
through
al
eternity
.
For
though
it
be
the
end
of
the
Soul
,
being
made
for
God
,
to
work
for
him
,
and
put
forth
al
such
operations
:
yet
I
suspect
,
the
bare
working
is
not
al
,
nor
the
ful
end
of
the
Soul
:
But
in
this
working
to
close
with
God
,
and
suck
out
a
sufficiency
of
supply
from
him
.
For
no
Creature
,
that
is
finite
,
can
be
the
end
of
the
Soul
,
nor
give
satisfaction
to
it
.
But
all
the
expressions
of
God
,
let
in
,
are
such
.
Therefore
there
is
somthing
more
required
.
Lament.
3.
The
Lord
is
my
portion
.
Whom
have
I
in
Heaven
?
Psal.
73.
Herein
lies
the
pith
of
our
happiness
;
our
pleasing
of
God
,
our
taking
possession
,
and
so
by
fruition
injoying
of
God
.
But
ever
with
this
good
;
wherein
our
blessedness
doth
consist
:
There
is
ever
a
sweetness
and
pleasantness
,
that
doth
accompany
the
fruition
of
this
,
with
a
freedom
and
absence
of
any
evil
or
grievance
in
the
least
kind
or
measure
that
may
hurtfully
annoy
.
For
where
there
is
the
fulness
of
an
infinite
good
,
letting
in
it self
,
suitable
to
our
desires
or
wants
,
there
can
be
no
grievance
in
reason
possible
.
The
Aromatical
sent
of
the
Cordial
is
one
thing
,
the
Cordial
another
.
The
Posie
is
one
,
the
Smel
another
.
If
a
man
were
free
from
al
Grievance
in
Heaven
,
if
the
Soul
should
not
close
with
God
,
nor
God
let
in
the
expressions
of
his
Grace
;
Heaven
were
a
Hell
.
Therefore
this
is
not
our
happiness
,
but
an
attendant
upon
it
.
Psal.
17.15
.
and
63.3
.
Thy
loving
kindness
is
better
than
life
.
2.
Member
is
.
This
is
done
in
so
perfect
a
manner
,
as
our
Human
Natures
are
capable
of
.
That
lies
in
two
things
.
1.
We
shal
see
and
injoy
God
immediately
,
not
by
means
.
And
1
Cor.
13.12
.
We
shal
see
him
as
he
is
.
And
therefore
not
darkly
,
but
clearly
,
not
as
vailed
and
covered
in
the
works
of
Creation
,
but
see
him
Face
to
Face
.
Therefore
not
see
him
sparingly
,
and
little
of
him
,
not
as
he
drops
himself
in
the
means
:
and
therefore
we
can
see
nor
receive
him
in
no
other
measure
than
they
wil
communicate
:
but
we
shal
l●ve
at
the
Wel
and
Fountain
Head
,
he
shal
let
out
himself
fully
:
We
shal
know
as
we
are
known
.
1
Cor.
15.28
.
God
shal
be
all
in
all
.
2.
As
there
is
nothing
to
lessen
the
fulness
of
the
communication
of
himself
and
goodness
,
so
there
is
nothing
to
abate
and
take
off
the
sweetness
of
the
good
we
do
injoy
.
And
this
is
the
priviledg
of
Heaven
:
the
unconceivable
beauty
and
brightness
of
the
place
may
d●zel
us
:
but
that
it
is
free
from
the
presence
of
any
evil
.
Rev.
21.27
.
No
evil
thing
was
ever
there
to
defile
it
,
nor
can
come
there
to
annoy
it
.
Eph.
1.21
.
Far
above
al
principalities
and
powers
.
Whereas
had
we
been
in
the
world
,
we
should
have
been
amongst
Devils
and
his
Angels
,
wicked
and
ungodly
men
,
the
presence
whereof
would
have
been
grievous
to
us
,
though
they
should
never
have
prevailed
against
us
through
their
Malice
.
2.
How
this
Vnion
and
Communion
comes
to
be
the
top
of
this
happiness
.
1.
If
we
receive
more
from
God
,
and
do
more
for
him
:
by
this
then
we
are
more
happy
.
For
the
more
we
have
of
our
end
,
the
more
happy
we
be
.
But
by
this
we
receive
more
from
God
,
and
do
more
for
him
.
1.
More
for
him
.
Because
it
was
a
principle
of
Grace
which
Adam
received
,
when
he
was
created
,
and
it
was
that
,
which
should
have
been
increased
in
a
greater
degree
,
if
he
had
been
glorified
But
when
man
was
lost
,
it
was
not
the
Creature
,
nor
any
mutable
principle
in
the
Creature
,
that
could
bring
the
Soul
to
God
,
or
keep
it
with
him
.
But
God
sent
his
Son
:
and
the
God-Head
of
Christ
in
the
Nature
of
man
could
only
,
and
did
only
bring
back
the
Soul
to
himself
.
Nay
God
did
his
best
,
as
I
may
say
,
and
put
forth
the
highest
strain
of
his
excellency
.
Here
was
wisdom
above
al
the
Wisdom
of
Creation
to
contrive
this
:
Almighty
power
above
al
the
power
of
the
Creature
to
work
this
;
Grace
above
al
the
Grace
of
Creation
,
that
must
establish
this
:
for
that
Grace
which
Adam
had
,
he
lost
.
It
was
not
now
saying
,
Let
man
be
Redeemed
,
But
Christ
must
shed
his
Blood
,
or
Els
it
could
not
be
.
2.
Thess.
1.10
.
—
Admired
in
them
that
Beleeve
.
Admiration
presumes
somthing
not
expected
,
or
we
cannot
tel
what
to
make
of
it
when
the
Devils
and
wicked
men
,
who
knew
such
men
in
their
unbeleeving
courses
under
the
curse
shal
see
them
pardoned
,
reconciled
;
they
that
were
Enemies
to
God
,
made
now
one
with
God
in
Christ
,
they
wil
be
astonished
at
it
,
2
Thess.
1.12
.
That
the
Name
of
Christ
,
as
he
is
made
known
in
his
word
and
work
of
Redemption
may
be
made
glorious
,
he
in
the
Father
giving
al
,
and
that
meerly
out
of
Grace
.
Joh.
13.31
,
32.
2.
We
do
more
for
God
in
Christ
.
For
as
he
doth
al
by
man
,
and
he
doth
nothing
:
So
he
receives
al
from
man
,
he
takes
nothing
to
himself
.
Had
Adam
stood
,
man
by
Grace
might
have
purchased
life
,
and
communicated
it
unto
man
in
way
of
Covenant
.
Now
the
Covenant
of
works
is
,
do
and
live
.
It
s
God
in
Christ
doth
al
:
and
therefore
he
must
through
Christ
receive
al.
We
were
formed
to
set
forth
his
praise
,
and
so
we
do
.
I
live
not
,
therefore
work
not
.
But
Christ
.
Gal.
2.20
.
We
are
his
workmanship
,
It
s
not
ours
,
of
our selves
.
Eph.
2.10
.
We
are
kept
by
the
power
of
God
through
Faith
.
1
Pet.
1.5
.
And
so
sanctified
by
the
power
of
God
,
quickened
by
the
power
of
God
through
Faith
&c.
It
s
Christ
is
made
of
God
,
Wisdom
,
Justification
,
Sanctification
,
Redemption
,
and
so
al
the
glory
goeth
to
God
in
Christ
.
2.
By
the
neerness
of
this
Union
,
we
suck
out
the
sweetness
of
our
end
and
last
good
,
and
so
become
happy
thereby
.
It
s
Pauls
expression
of
the
glory
of
Heaven
.
1
Thess.
4.17
.
We
shall
ever
be
with
him
.
To
be
in
Heaven
doth
not
make
us
happy
(
look
we
at
the
place
Barely
as
a
place
)
but
to
be
with
Christ
.
This
is
but
the
Suburbs
,
or
the
verge
and
skirts
of
Heaven
,
by
this
we
get
into
the
inmost
Room
.
Adam
by
Obedience
and
the
Work
of
his
Grace
had
met
with
him
,
and
communicated
of
Grace
from
him
,
working
as
he
wrought
:
but
here
is
the
Crown
of
his
Glory
.
Not
to
be
in
Heaven
,
nor
glorious
by
Grace
in
us
;
that
is
a
Creature
:
but
we
to
be
in
Christ
,
and
by
Christ
in
the
Father
,
and
the
Father
through
Christ
in
us
.
Not
with
him
,
but
in
him
.
This
is
the
Diamond
in
the
Crown
.
And
therefore
the
Lord
Jesus
makes
it
one
step
into
the
innermost
Room
,
not
to
be
in
the
sight
,
but
in
the
Arms
of
Christ
.
Not
to
have
Christ
a
Spectator
,
but
an
In-dweller
.
And
therefore
our
Savior
makes
this
the
end
of
glory
,
as
in
the
foregoing
verse
,
and
so
better
than
glory
.
The
glory
thou
hast
given
me
,
I
have
given
them
,
that
thou
mayst
be
it
them
,
and
I
in
them
.
We
are
in
Heaven
,
if
glory
may
be
in
us
,
and
we
in
Christ
.
3.
That
which
carries
the
first
and
most
supream
and
deepest
impression
of
the
sweetness
of
the
chiefest
good
;
that
must
cause
our
chiefest
happiness
.
Thou
art
in
the
bounds
of
Heaven
,
but
in
the
Bosom
,
nay
in
the
Bowels
of
the
Father
.
This
is
the
lowest
of
al
,
ye
cannot
go
deeper
.
The
highest
of
al
,
ye
cannot
go
further
.
This
is
somwhat
beyond
al
Graces
,
beyond
al
Creatures
,
somthing
above
Heaven
it self
.
The
first
corner
stone
of
our
everlasting
unconceivable
happiness
.
The
first
Out-going
of
the
God-Head
was
,
He
knew
and
conceived
himself
,
and
so
begot
his
Son
,
as
a
lively
Character
and
shine
of
his
own
person
,
and
thence
he
owned
him
,
and
loved
him
,
and
took
him
into
that
neerest
union
and
communion
.
And
at
the
next
turn
and
stroak
,
he
took
a
Creature
neer
to
himself
in
his
Son
,
as
his
Son
,
communicated
with
a
Creature
through
his
Christ
,
as
his
Christ
.
Herein
is
the
deepest
,
the
deearest
,
the
first
,
the
choicest
of
al.
The
expression
of
common
love
,
in
the
communication
of
common
good
,
is
of
large
extent
.
He
is
the
first
being
,
and
gives
being
.
He
is
Power
,
gives
Power
.
He
is
good
,
doth
good
to
al.
But
to
be
so
nigh
to
him
,
and
not
to
have
common
courtesies
,
but
Fatherly
kindness
;
it
s
here
firstly
.
He
is
firstly
a
Father
to
Christ
,
and
so
loves
him
,
and
in
Christ
,
he
loves
thee
as
him
.
Now
thou
art
at
the
highest
and
furthest
.
It
was
the
first
out-going
of
Gods
love
,
and
the
greatest
that
ever
was
.
More
cannot
be
conceived
,
nor
indeed
expressed
,
unless
we
would
have
more
and
better
love
than
Christ
,
which
is
unreasonably
and
unconceivably
absurd
.
He
is
first
and
we
second
,
not
in
Heaven
,
but
in
Gods
heart
.
USE
,
1.
It
s
matter
of
Admiration
;
we
may
here
see
and
be
swallowed
up
with
everlasting
wonderment
,
at
the
mysterious
and
uncomprehensible
depth
of
Gods
dispensations
in
the
covenant
of
Grace
,
and
the
Redemption
of
a
sinner
by
Christ
;
where
he
brings
the
greatest
good
,
out
of
our
greatest
evil
,
the
greatest
glory
,
out
of
the
depth
of
our
greatest
misery
;
Advanceth
us
to
the
highest
top
of
Heaven
and
happiness
,
out
of
the
lower-most
Hel
of
sin
and
wretchedness
,
out
of
the
greatest
estrangment
from
God
.
To
bring
a
sinner
to
the
neerest
union
and
communion
with
God
.
Thus
God
comes
to
be
admired
in
those
that
beleeve
.
The
Devils
have
seen
one
holy
and
gracious
,
adorned
and
beautified
with
the
Image
of
God
.
But
he
that
was
a
Rebel
,
an
enemy
unto
Christ
,
and
a
hater
of
him
,
as
contrary
to
him
,
as
darkness
to
light
,
to
be
neer
to
him
,
one
with
him
,
nay
,
to
be
in
Christ
and
Christ
in
him
:
It
is
the
wonderment
of
Angels
,
and
the
astonishment
of
Devils
.
And
we
should
be
amazed
at
this
mysterious
mercy
.
And
it
is
true
Lord
,
saies
Solomon
,
That
thou
wilt
dwel
amongst
men
?
1
King
.
8.27
.
But
to
be
in
them
,
to
be
one
with
them
,
and
they
with
thee
,
Oh
the
depth
of
the
riches
of
the
Knowlegd
and
Wisdom
of
God
,
How
unsearchable
are
his
waies
,
and
his
paths
past
finding
out
!
To
work
our
greatest
gaines
out
of
our
greatest
losses
!
To
bring
us
by
the
bottom
of
Hel
,
into
his
own
Bosom
and
Bowels
!
USE
,
2.
Examination
.
We
may
hence
know
what
interest
we
have
in
happiness
,
how
neer
to
Christ
,
what
Hopes
of
it
.
As
far
as
thou
art
from
Union
and
Communion
with
God
in
Christ
,
so
far
from
happines
.
2
Cor.
13.5
.
Know
ye
not
that
Christ
is
in
you
,
unless
ye
be
Reprobates
?
Know
ye
not
?
prove
and
examine
.
Know
ye
not
that
Christ
is
in
you
?
ye
should
,
it
concernes
you
,
els
ye
are
Reprobates
.
Is
this
the
least
part
of
thy
care
,
the
furthest
off
thy
thoughts
?
Thou
mayest
beleeve
it
,
and
conclude
it
,
thou
art
far
enough
from
happiness
,
as
far
as
Hel
is
from
Heaven
.
It
s
a
description
of
the
wicked
.
Job
.
21.14
,
15.
They
say
to
the
Almighty
Depart
from
us
.
They
say
so
to
the
waies
,
the
Grace
,
the
Laws
,
the
Government
of
God
in
Christ
;
we
wil
not
walk
in
those
waies
,
nor
receive
or
be
acted
by
those
Graces
,
or
be
ruled
by
that
Scepter
.
Dost
thou
dream
of
Heaven
,
poor
wretched
Creature
?
it
would
be
a
Hel
to
thee
:
to
have
a
Christ
to
redeem
,
a
God
,
or
mercy
to
tender
,
and
save
,
thou
wouldst
be
in
Hel
,
though
thou
wert
in
Heaven
.
Thou
shalt
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
and
from
the
glory
of
his
power
.
Thou
hast
said
Depart
;
God
wil
say
,
Depart
ye
Cursed
.
Christ
came
to
bless
,
and
ye
wil
have
no
Christ
.
We
wil
not
have
this
man
to
rule
:
therefore
no
blessing
.
He
that
loves
not
the
Lord
Jesus
,
loves
him
not
as
a
Lord
to
rule
,
as
a
Savior
to
save
him
from
his
sinnes
,
let
him
be
accursed
,
Maran-atha
,
to
the
coming
of
the
Lord
.
Curse
him
al
ye
Angels
of
Heaven
,
al
ye
Churches
on
Earth
let
him
be
accursed
in
life
,
in
death
,
until
Christ
come
to
judgment
,
and
then
let
him
hear
that
curse
;
go
ye
cursed
into
Hel
Fire
.
Ye
,
would
no
Union
,
therefore
ye
shal
have
an
everlasting
Seperation
.
FINIS
.