I.
Ep.
St.
Peter
Chap.
1.
verse
1.
Peter
an
Apostle
of
Iesus
Christ
,
to
the
strangers
scattered
throughout
Pontus
,
Galatia
,
Cappadocia
,
Asia
,
and
Bithynia
.
THe
grace
of
God
in
the
heart
of
man
,
is
a
tender
Plant
in
a
strange
unkindly
▪
soyle
,
and
therefore
cannot
well
prosper
and
grow
,
without
much
care
,
and
pains
,
and
that
of
a
skilful
hand
,
and
that
hath
the
art
of
cherishing
it
;
for
this
end
,
hath
God
given
the
constant
Ministry
of
the
Word
to
his
Church
,
not
only
for
the
first
work
of
conversion
;
but
also
for
confirming
,
and
increasing
of
his
grace
in
the
hearts
of
his
Children
.
And
though
the
extraordinary
Ministers
of
the
Gospel
,
the
Apostles
,
had
principally
the
former
for
their
charge
,
the
converting
of
unbelievers
,
Jews
and
Gentiles
,
and
so
the
planting
of
Churches
;
to
be
after
kept
,
and
watered
by
others
,
as
the
Apostle
intimates
,
1
Cor.
3.6
.
Yet
did
they
not
neglect
the
other
work
of
strengthening
the
begun
grace
of
God
in
the
new
Converts
of
those
times
,
both
by
revisiting
them
,
and
exhorting
them
in
person
as
they
could
,
and
by
the
supply
of
their
writing
to
them
when
absent
.
And
the
benefit
of
this
extends
(
not
by
accident
,
but
by
the
purpose
,
and
good
Providence
of
God
)
to
the
Church
of
God
in
all
succeeding
Ages
.
This
excellent
Epistle
(
full
of
Evangelical
Doctrine
and
Apostolical
authority
)
is
a
brief
,
and
yet
very
clear
summary
both
of
the
consolations
and
Instructions
needful
for
the
incouragement
and
direction
of
a
Christian
in
his
Journey
to
Heaven
,
Elevating
his
thoughts
,
and
desires
to
that
happiness
,
and
strengthning
him
against
all
opposition
in
the
way
,
both
that
of
Corruption
within
,
and
Tentations
and
Afflictions
from
without
.
The
heads
of
Doctrine
contain'd
in
it
are
many
,
but
the
maine
that
are
most
insisted
on
are
these
Three
,
Faith
,
Obedience
and
Patience
.
To
establish
the
believing
,
to
direct
them
in
doing
,
and
comfort
them
in
suffering
;
And
because
the
first
is
the
ground-work
and
support
of
the
other
two
,
this
first
Chapt.
is
much
in
that
,
perswading
them
of
the
truth
of
that
Mistery
they
had
received
and
did
believe
,
viz.
their
Redemption
and
Salvation
by
Christ
Jesus
;
that
Inheritance
of
immortality
bought
by
his
blood
for
them
,
and
the
evidence
and
stability
of
their
Right
and
title
to
it
.
And
then
he
uses
this
belief
,
this
assurance
of
the
glory
to
come
,
as
the
great
perswasive
to
the
other
two
,
both
to
holy
Obedience
,
and
constant
Patience
,
since
nothing
can
be
too
much
either
to
forgo
,
or
undergo
,
either
to
do
,
or
to
suffer
for
the
attainment
of
that
blessed
State
.
And
as
from
the
consideration
of
that
Object
,
and
matter
of
the
Hope
of
Believers
,
he
encourages
to
Patience
,
and
exhorteth
to
Holiness
in
this
Chapter
in
general
,
so
in
the
following
Chapters
,
he
expresses
more
particularly
,
both
the
universal
,
and
special
Duties
of
Christians
,
both
in
doing
and
suffering
,
often
setting
before
them
to
whom
he
wrote
,
the
matchless
example
of
the
Lord
Jesus
,
and
the
greatness
of
their
engagement
to
follow
him
.
In
the
two
first
verses
,
we
have
the
Inscription
and
Salutation
,
the
usual
stile
of
Apostolick
Epistles
.
The
Inscription
hath
the
Author
and
the
Addresse
,
from
whom
,
and
to
whom
.
The
Author
of
this
Epistle
is
design'd
by
his
Name
Peter
,
and
his
Calling
an
Apostle
.
We
shall
not
insist
upon
his
Name
,
that
it
was
imposed
by
Christ
,
and
what
is
its
signification
,
this
the
Evangelists
teach
us
.
S.
Ioh.
1.42
.
S·
Mat.
16.18
.
&c.
By
that
which
is
spoken
of
him
in
divers
passages
of
the
Gospel
,
he
is
very
remarkable
amongst
the
Apostles
,
both
for
his
Graces
,
and
his
failings
,
Eminent
in
zeal
and
courage
,
and
yet
stumbling
oft
in
his
forwardness
,
and
once
grosly
falling
,
and
these
by
the
Providence
of
God
being
recorded
in
Scripture
,
give
a
check
to
the
excess
of
Rome's
conceit
concerning
this
Apostle
;
Their
extolling
and
exalting
him
above
the
rest
,
is
not
for
his
cause
,
and
much
less
to
the
honour
of
his
Lord
and
Master
Jesus
Christ
,
for
he
is
injured
and
dishonoured
by
it
;
but
't
is
in
favour
of
themselves
,
as
Alexander
distinguished
his
two
friends
,
that
the
one
was
a
friend
of
Alexander
,
the
other
a
friend
of
the
King
,
That
preferment
they
give
this
Apostle
,
is
not
in
good
will
to
Peter
,
but
in
the
desire
of
Primacy
.
But
whatsoever
he
was
,
they
would
be
much
in
pain
to
prove
Rome's
right
to
it
by
succession
.
And
if
ever
it
had
any
such
right
,
we
may
confidently
say
,
it
has
forfeited
it
long
ago
by
departing
from
St.
Peters
footsteps
,
and
from
his
faith
,
and
retaining
too
much
those
things
wherein
he
was
faultie
,
namely
,
His
u●willingness
to
hear
of
,
and
consent
to
Christs
sufferings
,
his
Master
spare
thy selfe
,
or
far
be
it
from
thee
,
in
those
they
are
like
him
,
for
thus
they
would
disburden
and
exempt
the
Church
from
the
cross
,
from
the
real
cross
of
afflictions
,
instead
of
that
,
have
nothing
but
painted
,
or
carved
,
or
guilded
Crosses
,
these
they
are
content
to
embrace
,
and
Worship
too
,
but
cannot
endure
to
hear
of
the
other
,
instead
of
the
Cross
of
Affliction
,
they
make
the
Crown
or
Mitre
,
the
badge
of
their
Church
,
and
will
have
it
known
by
Prosperity
,
and
outward
Pomp
,
and
so
turn
the
Church
Militant
,
into
the
Church
Triumphant
,
not
considering
,
that
it
is
Babilons
voice
,
not
the
Churches
,
I
sit
as
a
Queen
and
shall
see
no
sorrow
.
Again
his
saying
on
the
Mount
at
Christs
Transfiguration
,
when
he
knew
not
what
he
said
'T
is
good
to
be
here
,
So
they
have
litle
of
the
true
glory
of
Christ
,
but
the
false
glory
of
that
Monarchy
on
their
seven
hills
,
't
is
good
to
be
here
,
say
they
.
Again
in
their
undue
striking
with
the
Sword
,
not
the
Enemies
,
as
he
,
but
the
faithful
Friends
,
and
Servants
of
Jesus
Christ
;
but
to
proceed
.
We
see
here
S
Peters
Office
,
or
Title
An
Apostle
,
not
Chief
Bishop
.
Some
in
their
glossing
have
been
so
Impudent
as
to
add
that
beside
the
Text.
Though
Chap.
5.4
.
He
gives
that
Title
to
Christ
alone
,
and
to
himself
only
fellow
Elder
,
and
here
not
Prince
of
the
Apostles
,
but
An
Apostle
,
restored
and
reestablished
after
his
fall
,
by
repentance
,
and
by
Christ
himself
after
his
own
Death
and
Resurrection
,
Ioh.
21.
Thus
we
have
in
our
Apostle
,
a
singular
instance
of
humane
frailty
on
the
one
side
,
and
of
the
sweetness
of
Divine
grace
on
the
other
.
Free
,
and
rich
grace
it
is
indeed
,
that
forgives
and
swallowes
up
multitudes
of
sins
,
of
greatest
sins
,
not
only
sins
before
Conversion
as
to
S.
Paul
,
but
foul
offences
committed
after
Conversion
,
as
to
David
,
and
to
this
Apostle
,
not
only
once
raising
them
from
the
dead
,
but
when
they
fall
,
stretching
out
the
same
hand
,
and
raising
them
again
,
and
restoring
them
to
their
Station
,
and
comforting
them
in
it
by
his
free
Spirit
,
as
David
prayes
Not
only
to
cleanse
polluted
clay
,
but
to
work
it
into
Vessels
of
honour
,
yea
of
the
most
defiled
shape
,
to
make
the
most
refined
Vessels
,
not
vessels
of
honour
of
the
lowest
sort
,
but
for
the
highest
and
most
honourable
Services
,
vessels
to
bear
his
own
precious
Name
to
the
Nations
;
making
the
most
unworthy
and
the
most
unfit
,
fit
by
his
grace
,
to
be
his
Messengers
.
Of
Iesus
Christ
)
Both
as
the
beginning
,
and
end
of
his
Apostleship
,
as
Christ
is
called
Alpha
and
Omega
,
Rev.
2.11
.
Chosen
and
called
by
him
,
and
called
to
this
,
to
Preach
him
,
and
salvation
wrought
by
him
.
Apostle
of
Iesus
Christ
)
Sent
by
him
,
and
the
Message
no
other
but
his
Name
,
to
make
that
known
,
An●
what
this
Apostleship
was
then
;
after
some
extraordinary
way
,
befitting
these
first
times
of
the
Gospel
,
That
is
Now
,
the
Ministry
of
the
word
in
Ordinary
,
and
therefore
an
imployment
of
more
difficulty
and
excellency
then
is
usually
conceiv'd
by
many
,
not
only
of
those
that
look
upon
it
,
but
even
of
those
that
are
exercised
in
it
,
to
be
Ambassadour●
for
the
greatest
of
Kings
,
and
upon
no
mean
imployment
,
that
great
treaty
of
peace
and
reconcilement
betwixt
him
and
mankind
.
2
Cor.
5.20
.
This
Epistle
is
directed
to
the
Elect
who
are
described
here
,
By
their
Temporal
,
and
by
their
Spiritual
conditions
.
The
first
hath
very
much
dignity
,
and
comfort
in
it
,
but
the
other
hath
neither
,
but
rather
the
contrary
of
both
,
and
therefore
the
Apostles
intent
,
being
their
comfort
,
he
mentions
but
the
one
in
passing
,
to
signifie
to
whom
particularly
he
sent
his
Epistle
;
But
the
other
is
that
which
he
would
have
their
thoughts
dwell
upon
,
and
therefore
prosecutes
it
in
his
following
discourse
,
and
if
we
look
to
the
order
of
the
words
,
their
temporal
condition
is
but
interjected
,
for
't
is
said
,
to
the
Elect
,
first
,
and
then
To
the
Strangers
scattered
,
&c.
And
he
would
have
this
as
it
were
drown'd
in
the
other
,
according
to
the
foreknowledge
of
God
the
Father
.
That
those
dispersed
Strangers
that
dwelt
in
the
Countries
here
named
,
were
Iews
,
appears
,
if
we
look
to
the
foregoing
Epistle
,
where
the
same
word
is
used
,
and
expresly
appropriated
to
the
Iews
.
S
Iam.
1.1
.
And
Gal.
2.
S
Peter
is
called
An
Apostle
of
the
Circumcision
,
as
exercising
his
Aposteship
most
towards
them
,
and
there
is
in
some
passages
of
the
Epistle
,
somewhat
that
though
belonging
to
all
Christians
,
yet
hath
in
the
strain
and
way
of
expression
a
particular
fitness
to
the
believing
Iews
,
as
being
particularly
verified
in
them
,
which
was
spoken
of
their
Nation
,
Chap.
2.
v.
9.10
.
Some
argue
from
the
Name
Strangers
that
the
Gentiles
are
here
meant
,
which
seems
not
to
be
;
For
Proselyte
Gentiles
were
indeed
called
strangers
in
Ierusalem
,
and
by
the
Iews
;
But
were
not
the
Iewes
Strangers
in
these
Places
,
Pontus
,
Galatia
,
Cappadocia
,
Asia
,
and
Bithynia
?
Not
strangers
dwelling
together
in
a
prosperous
flourishing
condition
,
as
a
well
planted
Colonie
,
but
Strangers
of
the
dispertion
,
scattered
too
and
fro
,
and
their
dispersion
which
was
partly
,
first
by
the
Assyrian
Captivity
,
and
after
that
the
Babylonish
,
and
by
the
Invasion
of
the
Romans
,
and
it
might
be
in
these
very
times
increased
by
the
believing
Iews
flying
from
the
hatred
,
and
persecution
that
was
raised
against
them
at
home
.
These
places
here
mentioned
through
which
they
were
dispersed
,
are
all
in
Asia
.
So
Asia
here
is
Asiae
the
lesser
.
Where
it
s
to
be
observed
,
that
some
of
these
who
heard
S
Peter
,
Act.
2.
are
said
to
be
of
those
regions
.
And
if
any
of
those
then
converted
were
amongst
these
dispersed
,
the
Comfort
was
no
doubt
the
more
grateful
from
the
hand
of
the
same
Apostle
by
whom
they
were
first
converted
,
but
this
is
only
conjecture
.
Tho
Divine
truths
are
to
be
received
equally
from
every
Minister
alike
,
yet
it
must
be
acknowledged
that
there
is
something
(
we
know
not
what
to
call
it
)
more
acceptable
reception
of
those
who
at
first
were
the
means
of
bringing
men
to
God
then
others
,
like
the
opinion
some
have
of
Physitians
whom
they
love
.
The
Apostle
comforts
these
strangers
of
this
dispersion
by
the
spiritual
union
which
they
obtained
by
Effectual
calling
,
and
so
calls
off
their
eyes
from
their
outward
dispersed
and
dispised
condition
,
to
look
above
that
,
as
high
as
the
spring
of
their
happiness
,
the
free
love
,
and
Election
of
God
.
Scattered
in
the
Countries
,
and
yet
gathered
in
Gods
Election
,
chosen
or
pickt
out
,
Stangers
to
men
amongst
whom
they
dwelt
;
but
known
,
and
foreknown
to
God
,
removed
from
their
own
Country
to
which
men
have
naturally
an
unalterable
affection
but
made
heirs
of
a
better
,
as
followes
verse
3.4
.
And
having
within
them
the
evidence
both
of
Eternal
Election
,
and
that
expected
salva●ion
,
the
Spirit
of
holiness
,
verse
2.
At
the
best
a
Christian
is
b●t
a
Stranger
here
,
set
him
where
you
will
,
as
our
Apostle
teacheth
after
,
and
't
is
his
priviledge
,
that
he
is
so
,
and
when
he
thinks
not
so
,
he
forgets
and
disparages
himself
,
and
descends
far
below
his
quallity
when
he
is
much
taken
with
any
thing
in
this
place
of
his
Exile
.
But
this
is
the
wisdom
of
a
Christian
when
he
can
solace
himself
against
the
meaness
,
and
any
kind
of
discomfort
of
his
outward
condition
with
the
comfortable
assurance
of
the
love
of
God
,
that
he
hath
called
him
to
holiness
,
given
him
some
measure
of
it
,
and
an
endeavour
after
more
,
and
by
this
may
he
conclude
,
that
he
hath
ordained
him
unto
salvation
,
if
either
he
is
a
Stranger
where
he
lives
,
or
as
a
stranger
deserted
of
his
friends
,
and
very
near
stript
of
all
outward
comforts
,
yet
may
he
rejoyce
in
this
,
that
the
Eternal
unchangable
Love
of
God
that
is
from
Everlasting
to
Everlasting
is
sealed
to
his
soul
,
O
what
will
it
avail
a
man
to
be
compassed
about
with
the
favour
of
the
world
,
to
sit
unmolested
in
his
own
home
and
possessions
,
and
to
have
them
very
great
and
pleasant
,
well
moneyed
,
and
landed
,
and
befriended
,
and
yet
estranged
and
sever'd
from
God
,
not
having
any
token
of
his
special
Love
.
To
the
Elect
,
]
The
Apostle
here
denominates
all
the
Christians
to
whom
he
writes
by
the
condition
of
true
Believers
,
calling
them
Elect
and
sanctified
,
&c.
And
the
Apostle
St.
Paul
writes
in
the
same
stile
in
his
Epistles
to
the
Churches
,
not
that
all
in
these
Churches
were
such
indeed
,
but
because
they
professed
to
be
such
,
and
by
that
their
profession
,
and
Calling
as
Christians
,
they
were
obliged
to
be
such
,
and
as
many
of
them
as
were
in
any
measure
true
to
that
their
Calling
,
and
profession
were
really
such
.
Besides
it
would
seem
not
unworthy
of
Consideration
▪
that
in
all
probability
there
would
be
fewer
false
Christians
,
and
the
number
of
true
believers
usually
greater
,
in
the
Churches
in
those
Primitive
times
,
then
▪
now
in
the
best
reformed
Churches
,
because
there
could
not
then
be
many
of
them
that
were
from
their
Infancy
bred
in
the
Christian
Faith
,
but
for
the
greatest
part
,
were
such
,
as
being
of
years
of
discretion
,
were
by
the
hearing
of
the
Gospel
,
converted
from
Paganisme
and
Iuduisme
to
the
Christian
Religion
first
,
and
made
a
deliberate
choise
of
it
,
to
which
there
were
at
that
time
no
great
outward
Encouragements
,
and
therefore
the
lesse
danger
of
multitudes
of
hypocrites
,
which
as
Vermine
in
Summer
,
breed
most
in
the
time
of
the
Churches
Prosperity
.
Tho
no
Nation
or
Kingdom
had
then
universally
received
the
faith
,
but
rather
hated
and
persecuted
it
,
yet
were
there
even
then
amongst
them
,
as
the
writings
of
the
Apostles
testifie
,
false
Brethren
,
and
inordinate
walkers
,
and
men
of
corrupt
minds
,
earthly
minded
,
and
led
with
a
spirit
of
envy
and
contention
,
and
vainglory
.
Howsoever
the
question
that
is
moved
concerning
the
necessary
qualifications
of
all
the
members
of
a
true
visible
Church
,
can
no
way
(
as
I
conceive
)
be
decided
from
the
Inscriptions
of
the
Epistle
,
but
eertainly
they
are
useful
to
teach
Christians
,
and
Christian
Churches
what
they
ought
to
be
,
and
what
their
holy
profession
requires
of
them
,
and
sharply
to
reprove
the
gross
unlikeness
,
and
inconformity
that
is
in
the
most
part
of
man
,
to
the
description
of
Christians
.
As
there
be
some
,
that
are
too
strait
in
their
Judgement
concerning
the
being
,
and
nature
of
the
visible
Church
;
so
certainly
the
greatest
part
of
Churches
are
too
loose
in
their
practice
.
From
the
dissimilitude
betwixt
our
Churches
,
and
those
,
we
may
make
this
use
of
reproof
.
That
if
a●
Apostolical
Epistle
were
to
be
directed
to
us
,
it
behoved
to
be
Inscribed
to
the
Ignorant
,
prophane
,
mali●ious
&c.
As
he
,
who
at
the
hearing
of
the
Gospel
read
,
said
,
Either
this
is
not
the
Gospel
,
or
we
are
not
Christians
.
So
either
these
Char●cters
,
given
in
the
Inscription
of
these
Epistles
,
are
not
true
Characters
,
or
we
are
not
true
Christians
.
Verse
2.
Elect
according
to
the
foreknowledge
of
God
the
Father
,
through
Sanctification
of
the
Spirit
,
unto
Obedience
,
and
sprinckling
of
the
blood
of
Iesus
Christ
.
IN
this
verse
we
have
their
Condition
,
and
Causes
of
it
,
Their
Condition
,
Sanctified
,
and
Iustified
,
the
former
expressed
by
Obedience
,
the
latter
,
by
sprinkling
of
the
blood
of
Christ
.
The
Causes
,
1
Eternal
Election
.
2.
The
Execution
of
that
Decree
,
Their
Effectual
Calling
,
which
(
I
conceive
)
is
meant
by
Election
here
,
the
selecting
them
out
of
the
World
,
and
joyning
them
to
the
fellowship
of
the
Children
of
God
,
so
Ioh.
15.19
.
The
former
,
Election
,
particularly
ascribed
to
God
the
Father
,
the
latter
to
the
Holy
Spirit
,
And
the
blood
of
Jesus
Christ
the
Son
of
God
is
here
the
cause
of
their
Justification
,
and
so
the
whole
Trinity
concurring
,
dignifie
them
with
this
their
Spiritual
and
happy
estate
.
First
,
I
shall
discourse
of
these
seperately
,
and
then
of
their
Connection
.
1.
Of
the
state
it selfe
,
and
first
of
Iustification
,
tho
named
last
.
This
sprinkling
has
respect
to
the
Rite
of
the
Legal
Purification
by
the
sprinkling
of
Blood
,
and
that
appositely
,
for
these
Rites
of
sprinkling
and
Blood
,
did
all
point
out
this
Blood
,
and
this
Sprinkling
,
and
exhibited
this
true
ransome
of
souls
which
was
only
shadowed
by
them
.
As
the
use
and
end
of
Sprinkling
was
Purification
and
Expiation
,
because
sin
merited
death
,
and
that
the
pollutions
and
staines
of
human
nature
was
by
sin
,
Such
is
the
pollution
,
that
it
can
be
no
manner
of
way
washt
off
,
but
by
Blood
Heb.
9.
●2
.
Neither
is
there
any
Blood
able
to
purge
from
sin
,
except
the
most
precious
Blood
of
Jesus
Christ
,
which
is
called
the
blood
of
God
,
Act.
20.28
.
That
the
stain
of
sin
can
only
be
washt
off
by
Blood
,
in●imates
,
that
it
merits
Death
,
And
that
no
Blood
,
but
that
of
the
Son
of
God
,
can
do
it
,
intimates
,
that
this
stain
merits
Eternal
Death
,
and
it
had
been
our
portion
,
except
the
death
of
the
Eternal
Lord
of
life
had
freed
us
from
it
.
Filthiness
needs
sprinkling
,
Guiltiness
(
such
as
deserves
death
)
needs
sprinkling
of
Blood
,
and
the
death
it
deserves
being
Everlasting
death
,
The
Blood
must
be
the
Blood
of
Christ
.
The
Eternal
Lord
of
life
,
dying
to
free
us
from
the
sentence
of
death
.
The
Soul
(
as
the
body
)
hath
its
life
,
its
health
,
its
purity
,
and
the
contrary
of
these
,
its
Death
,
Diseases
,
Deformities
,
and
Impurity
,
which
belong
to
it
as
to
their
first
Subiect
,
and
to
the
body
by
participation
.
The
Soul
and
Body
of
all
mankind
is
stained
by
the
Pollution
of
sin
;
The
impure
Leprosie
of
the
Soul
,
is
not
a
spot
outwardly
;
but
wholly
inward
,
hence
as
the
corporal
Leprosie
was
purified
by
the
sprinkling
of
blood
,
so
is
this
.
Then
by
reflecting
,
we
see
how
all
this
that
the
Apostle
St.
Peter
expresseth
,
is
necessary
to
Justification
.
1.
Christ
the
Mediator
betwixt
God
and
man
,
is
God
and
man
.
2.
A
Mediator
not
only
interceeding
,
but
also
satisfying
,
Eph.
2.16
.
3.
This
satisfaction
doth
not
reconcile
us
unless
it
be
applyed
.
Therefore
there
is
not
only
mention
of
blood
,
but
the
sprinkling
of
it
,
the
spirit
by
faith
sprinkleth
the
soul
as
with
hysop
,
wherewith
the
sprinkling
was
made
,
this
is
it
of
which
the
Prophet
speaks
,
Isai.
52.15
.
So
shall
he
sprinkle
many
Nations
.
And
which
the
Apostle
to
the
Hebrewes
prefers
above
all
Legal
sprinklings
Chap.
9.12
,
13
,
14.
both
as
to
its
duration
,
and
as
to
the
excellency
of
its
effects
.
Men
are
not
easily
convinced
and
perswaded
of
the
deep
stain
of
sin
,
and
that
no
other
La●er
can
fetch
it
out
,
but
the
sprinkling
of
the
Blood
of
Jesus
Christ
.
Some
that
have
moral
Resolutions
of
amendment
,
dislike
at
least
gross
sins
,
and
purpose
to
avoid
them
,
and
't
is
to
them
cleanness
enough
to
reform
in
those
things
;
but
they
consider
not
,
what
becomes
of
the
guiltiness
they
have
contracted
already
,
and
how
that
shall
be
purged
,
how
their
natural
pollution
shall
be
taken
away
;
be
not
deceived
in
this
,
't
is
not
an
eva●ishing
sigh
,
or
a
light
word
,
or
a
wish
of
,
God
forgive
me
,
no
,
nor
the
highest
current
of
Repentance
,
nor
that
which
is
the
truest
evidence
of
Repentance
,
Amendment
.
'T
is
none
of
these
that
purifies
in
the
sight
of
God
and
expiats
wrath
,
they
are
all
imperfect
and
stained
themselves
,
cannot
stand
and
answer
for
themselves
,
much
less
be
of
value
to
counterpoise
their
former
guilt
of
sin
,
the
very
tears
of
the
purest
Repentance
,
unless
they
be
sprinkled
with
this
Blood
,
are
impure
,
all
our
washings
without
this
,
are
but
washings
of
the
Blackmore
,
it
is
labour
in
vain
,
Ier.
2.22
.
Iob.
9.30
▪
31.
There
is
none
truly
purged
by
the
Blood
of
Christ
,
that
do
not
endeavour
purity
of
heart
and
Conversation
;
but
yet
it
is
the
Blood
of
Christ
by
which
they
are
all
fair
,
and
there
is
no
spot
in
them
,
here
't
is
said
,
Elect
to
obedience
,
but
because
that
obedience
is
not
perfect
,
there
must
be
sprinkling
of
the
Blood
too
.
There
is
nothing
in
Religion
further
out
of
natures
reach
,
and
out
of
its
likeing
and
believing
,
then
the
doctrine
of
Redemption
by
a
Saviour
,
and
a
Crucified
Saviour
,
by
Christ
,
and
by
his
blood
,
first
shed
on
the
Cross
in
his
suffering
,
and
then
sprinkled
on
the
soul
by
his
Spirit
.
'T
is
easier
to
make
men
sensible
of
the
necessity
of
Repentance
,
and
amendment
of
life
(
though
that
is
very
difficult
)
then
of
this
purging
by
the
sprinkling
of
this
precious
Blood
.
Did
we
see
how
needful
Christ
is
to
us
,
we
would
esteem
and
love
him
more
.
'T
is
not
by
the
hearing
of
Christ
,
and
of
his
blood
in
the
Doctrine
of
the
Gospel
,
't
is
not
by
the
sprinkling
of
water
,
even
that
water
that
is
the
sign
of
this
blood
,
without
the
blood
it self
,
and
the
sprinkling
of
it
.
Many
are
present
where
it
is
sprinkled
,
and
yet
have
no
portion
in
it
.
Look
to
this
,
that
this
blood
be
sprinkled
on
your
souls
,
that
the
destroying
Angel
may
pass
by
you
.
There
is
a
Generation
(
not
some
few
,
but
a
generation
)
deceived
in
this
,
they
are
their
own
Deceivers
,
pure
in
their
own
eyes
,
Prov.
30.12
.
How
earnestly
doth
David
pray
wash
me
,
Purge
me
with
hysop
.
Though
bathed
in
tears
,
Psa.
6.6
.
that
satisfied
not
wash
thou
me
.
This
is
the
honourable
condition
of
the
Saints
.
That
they
are
purified
and
consecrated
unto
God
by
this
sprinkling
,
yea
have
on
lo●g
while
Robes
washt
in
the
Blood
of
the
Lamb
,
There
is
mention
indeed
of
great
Tribulation
,
but
there
is
a
double
comfort
Joyned
with
it
.
1.
They
come
out
of
it
,
that
tribulation
hath
an
end
.
And
2
They
pass
from
that
to
glory
;
for
they
have
on
the
Robe
of
Candidates
,
long
white
Robes
washt
in
the
blood
of
the
Lamb
,
washt
white
in
blood
,
as
for
this
blood
,
't
is
nothing
but
purity
and
spotlesness
being
stained
with
no
sin
,
and
besides
,
hath
that
vertue
to
take
away
the
stain
of
sin
where
,
't
is
sprinkled
,
My
Wellbeloved
is
white
and
ruddy
saith
the
Spouse
,
thus
in
his
death
,
ruddy
by
bloodshed
,
white
by
Innocence
,
and
purity
of
that
blood
.
Shall
they
then
that
are
purged
by
this
blood
return
to
live
among
the
Swine
,
and
tumble
with
them
in
the
pudle
,
what
gross
injury
is
this
to
themselves
,
and
to
that
Blood
by
which
they
were
cleansed
.
They
that
are
chosen
to
this
sprinkling
,
are
likewise
chosen
to
Obedience
,
this
blood
purifieth
the
heart
,
yea
,
This
blood
purgeth
our
Consciences
from
dead
works
to
serve
the
living
God
.
Heb.
9.14
.
Vnto
Obedience
]
'T
is
easily
understood
to
whom
,
when
obedience
to
God
is
expressed
by
the
simple
absolute
name
of
Obedience
,
it
teacheth
us
,
that
to
him
alone
belongs
Absolute
and
Unlimited
Obedience
,
all
obedience
by
all
creatures
,
And
't
is
the
shame
and
misery
of
man
that
he
hath
departed
from
this
Obedience
▪
that
we
are
become
Sons
of
disobedience
,
But
Grace
renewing
the
hearts
of
believers
,
changeth
their
natures
,
and
so
their
names
,
and
makes
them
Children
of
obedience
.
As
afterwards
in
this
Chapter
.
This
Obedience
consists
as
in
the
receiving
Christ
,
as
our
Redeemer
,
so
also
at
the
same
time
,
as
our
Lord
,
or
King
,
an
intire
rendring
up
of
the
whole
man
to
his
obedience
.
This
Obedience
then
of
the
only
begotten
Jesus
Christ
may
well
be
understood
not
as
his
Actively
,
as
Beza
,
but
Objectivly
,
as
2
Cor.
10.5
.
I
think
here
't
is
contain'd
,
yea
chiefly
understood
,
To
signifie
,
that
Obedience
which
the
Apostle
to
the
Romans
calls
the
Obedience
of
faith
,
by
which
the
Doctrine
of
Christ
is
received
,
and
so
Christ
himself
,
which
uniteth
the
believing
soul
to
Christ
,
he
sprinkles
it
with
his
blood
to
the
remission
of
sin
,
and
is
the
root
and
spring
of
all
future
obedience
in
the
Christian
life
.
By
Obedience
,
Sanctification
is
here
intimated
,
it
signifies
then
,
both
habitual
,
and
active
obedience
,
Renovation
of
heart
,
and
conformity
to
the
Divine
will
;
the
mind
is
illuminated
by
the
Holy
Ghost
to
know
and
believe
the
divine
will
,
yea
this
Faith
is
the
great
and
chief
part
of
Obedience
Rom.
1.8
.
the
truth
of
the
Doctrine
is
first
impressed
on
the
mind
,
hence
flowes
out
pleasant
obedience
,
and
full
of
love
,
hence
all
the
affections
,
and
the
whol
body
with
its
members
learn
to
give
a
willing
obedience
and
submit
unto
God
,
whereas
before
they
resisted
him
being
under
the
standerd
of
Satan
.
This
Obedience
tho
imperfect
,
yet
hath
a
certain
(
if
I
may
so
say
)
imperfect
perfection
,
It
s
universal
three
manner
of
wayes
.
1.
in
the
subject
.
2.
In
the
Object
.
3.
In
the
duration
,
the
whole
man
subjected
to
the
whole
Law
,
and
that
constantly
,
and
perseveringly
.
The
first
universality
,
is
the
cause
of
the
other
,
because
it
s
not
in
the
tongue
alone
,
or
in
the
hand
,
&c.
but
has
its
root
in
the
heart
,
therefore
doth
not
wither
as
the
grasse
,
or
flower
lying
on
the
superfice
of
the
earth
:
but
it
flourishes
because
rooted
,
and
therefore
it
embraces
the
whole
Law
,
because
it
arises
from
a
reverence
it
has
for
the
Lawgiver
himself
.
Reverence
I
say
,
but
tempered
with
Love
,
hence
it
accounts
no
Law
nor
command
little
,
or
of
small
value
which
is
from
God
,
because
he
is
great
and
highly
esteemed
by
the
pious
heart
.
No
command
hard
,
(
tho
contrary
to
the
flesh
)
because
all
things
are
easie
to
Love
,
there
is
the
same
authority
in
all
,
as
St.
Iames
divinely
argues
.
And
this
Authority
is
the
golden
chain
of
all
the
commandments
,
which
if
broke
in
any
link
all
falls
a
pieces
.
That
this
three
fold
perfection
of
obedience
is
not
a
picture
drawn
by
fancy
,
is
evident
in
David
,
Psal.
119.
where
he
subjects
himself
to
the
whole
Law
.
His
feet
,
v.
105.
his
mouth
,
v.
13.
his
heart
v.
11.
the
whole
tenor
of
his
life
v.
24.
He
subjects
himself
to
the
whole
law
,
v.
6.
and
he
professes
his
constancy
therein
,
in
v.
16.
and
33.
teach
me
the
way
of
thy
Statutes
and
I
shall
keep
it
unto
the
end
.
According
to
the
foreknowledge
of
God
the
Father
,
]
The
exactest
knowledge
of
things
is
to
know
them
in
their
causes
;
it
is
then
an
excellent
thing
,
and
worthy
of
their
endeavours
that
are
most
desirous
of
knowledge
,
to
know
the
best
things
in
their
highest
Causes
,
and
the
happiest
way
of
this
knowledge
is
,
to
possess
those
things
,
and
to
know
them
in
Experience
,
to
such
the
Apostle
here
speaks
,
and
sets
before
them
the
excellency
of
their
spiritual
condition
,
and
leads
them
to
the
causes
of
it
.
Their
Estate
is
,
that
they
are
sanctified
,
and
justified
,
the
nearest
cause
of
both
these
is
Iesus
Christ
,
he
is
made
unto
them
both
Righteousness
and
Sanctification
,
the
sprinkling
of
his
blood
purifies
them
from
guiltines
,
and
quickens
them
to
obedience
.
Now
followes
to
consider
the
appropriateing
,
or
applying
Cause
the
Holy
,
and
holy
making
,
or
sanctifying
Spirit
,
the
Author
of
their
selecting
from
the
world
,
and
effectual
calling
unto
grace
.
The
source
of
all
,
the
appointing
,
or
decreeing
Cause
,
is
God
the
Father
,
for
though
they
all
work
Equally
in
all
,
yet
in
order
of
working
,
we
are
taught
thus
to
distinguish
,
and
particularly
,
to
ascribe
the
first
work
of
Eternal
Election
to
the
first
Person
of
the
blessed
Trinity
.
In
,
or
through
Sanctification
,
]
for
to
render
it
Elect
to
the
sanctification
is
strained
:
so
then
I
conceive
this
Election
,
is
their
Effectual
Calling
,
which
is
by
the
working
of
the
holy
Spirit
.
1
Cor.
26.27.28
.
where
Vocation
and
Election
are
used
in
the
same
sense
.
Ye
see
your
Calling
Brethren
,
how
that
not
many
wise
after
the
flesh
,
&c.
but
God
hath
chosen
the
foolish
things
of
the
world
to
condemn
the
wise
't
is
the
first
act
of
the
decree
of
Election
,
the
beginning
of
its
performance
in
these
that
are
Elected
,
and
't
is
in
it self
a
real
seperating
of
men
from
the
profane
and
miserable
Condition
of
the
world
,
and
an
appropriating
and
consecrating
of
a
man
unto
God
,
and
therefore
both
in
regard
of
its
relation
to
Election
,
and
in
regard
of
its
own
nature
,
it
well
bears
that
name
.
Rom.
8.28.30
.
Act.
2.47
.
&
13.48
.
Ioh.
15.19
Sanctification
in
a
narrower
sense
,
as
distinguished
f●om
Iustification
,
signifieth
the
inherent
holiness
of
a
Christian
,
or
his
Inclinement
,
and
Innablement
to
obedience
mentioned
in
this
verse
:
but
't
is
here
more
large
and
so
extends
with
the
whole
work
of
Renovation
.
and
is
the
severing
and
seperating
of
men
to
God
,
by
his
holy
Spirit
,
drawing
them
unto
him
,
and
so
it
comprehends
Justification
(
as
here
)
and
the
first
working
of
faith
by
which
the
soul
is
justified
,
through
its
apprehending
,
and
applying
the
righteousness
of
Jesus
Christ
.
Of
the
spirit
,
]
The
Word
calls
men
externally
,
and
by
that
Eternal
calling
prevails
with
many
to
an
External
receiving
and
professing
of
Religion
,
but
if
it
be
left
alone
it
goes
no
further
▪
it
is
indeed
the
means
of
sanctification
and
effectual
calling
,
Joh.
17.17
.
Sanctifie
them
through
thy
truth
.
But
this
is
doth
when
the
spirit
that
speaks
in
the
Word
works
in
the
heart
,
and
causes
it
to
hear
and
obey
.
The
Spirit
or
Soul
of
a
man
is
the
chief
and
first
subject
of
this
work
,
and
't
is
but
slight
false
work
that
begins
not
there
,
but
the
Spirit
here
,
is
rather
to
be
taken
for
the
Spirit
of
God
the
Efficient
,
then
the
Spirit
of
man
the
Subject
of
this
sanctification
.
And
therefore
our
Saviour
in
that
place
prayes
to
the
Father
,
that
he
would
sanctifie
his
own
by
that
truth
,
and
this
he
doth
by
the
concurrence
of
his
Spirit
,
with
that
word
of
truth
which
is
the
life
and
vigour
of
it
,
and
makes
it
prove
the
power
of
God
unto
salvation
to
them
that
believe
,
't
is
a
fit
means
in
it self
,
but
't
is
then
a
prevailing
meanes
when
the
Spirit
of
God
brings
it
in
to
the
heart
,
't
is
a
Sword
,
and
sharper
then
a
two
edged
Sword
,
fit
to
divide
,
yea
even
to
the
dividing
of
Soul
and
Spirit
.
But
this
it
doth
not
without
it
be
in
the
Spirits
hand
,
and
he
applyes
it
to
this
cutting
and
dividing
.
The
word
calls
,
but
the
Spirit
Drawes
,
not
sever'd
from
that
word
,
but
working
in
it
,
and
by
it
.
'T
is
a
very
difficult
work
to
draw
a
Soul
out
of
the
hands
and
strong
chains
of
Satan
,
and
out
of
the
pleasing
Entanglements
of
the
world
,
and
out
of
its
own
natural
perversness
to
yield
up
it self
unto
God
,
to
deny
it self
,
and
live
to
him
,
and
in
so
doing
to
run
against
the
main
stream
,
and
the
current
of
the
ungodly
world
without
,
and
Corruption
within
.
The
strongest
Rhetorick
the
most
moving
and
persuasive
way
of
discourse
is
all
too
weak
,
the
tongue
of
Men
and
Angels
cannot
prevail
with
the
soul
to
free
it self
and
shake
off
all
that
deteins
it
,
although
it
be
convinced
of
the
truth
of
those
things
that
are
represented
to
it
,
yet
still
it
can
and
will
hold
out
against
it
,
and
say
,
non
persuadebis
etiamsi
persuaseris
.
The
hand
of
Man
is
too
weak
to
pluck
any
soul
out
of
the
croud
of
the
world
,
and
set
it
in
amongst
the
select
number
of
Believers
.
Only
the
Father
of
Spirits
hath
absolute
command
of
Spirits
,
viz.
the
Souls
of
Men
,
to
work
on
them
as
he
pleaseth
,
and
where
he
will
.
This
powerful
,
this
sanctifying
Spirit
knowes
no
Resistance
,
works
sweetly
,
and
yet
strongly
;
it
can
come
in
to
the
heart
,
whereas
all
other
speakers
are
forc'd
to
stand
without
.
That
still
voice
within
perswades
more
then
all
the
lowd
crying
without
,
as
he
that
is
within
the
house
,
though
he
speak
low
,
is
better
heard
and
understood
,
then
he
that
shouts
without
doors
.
When
the
Lord
himself
speaks
by
this
his
spirit
to
a
Man
selecting
and
calling
him
out
of
the
lost
world
,
he
can
no
more
disobey
then
Abraham
did
when
the
Lord
spoke
to
him
after
an
extraordinary
manner
to
depart
from
his
own
Country
and
Kindred
,
Gen.
12.4
.
Abraham
departed
as
the
Lord
had
spoken
to
him
.
There
is
a
secret
but
very
powerful
vertue
in
a
word
,
or
look
,
or
touch
of
this
spirit
upon
the
soul
,
by
which
't
is
forced
,
not
with
a
harsh
but
a
pleasing
violence
and
cannot
chuse
but
follow
it
,
not
unlike
that
of
Elija's
Mantle
upon
Elisha
.
1
Kin.
19.19
.
How
easily
did
the
Disciples
forsake
their
callings
,
and
dwellings
to
follow
Christ
.
The
spirit
of
God
drawes
a
Man
out
of
the
world
by
a
sanctfied
Light
sent
into
his
mind
discovering
to
him
.
1.
How
base
and
false
the
sweetness
of
sin
is
that
withholds
men
and
amuses
them
,
that
they
return
not
,
and
how
true
and
sad
the
bitterness
is
,
that
will
follow
upon
it
.
2.
Setting
before
his
eyes
the
free
and
happy
condition
,
the
glorious
liberty
of
the
Sons
of
God
,
the
riches
of
their
present
enjoyment
,
and
their
far
larger
and
assured
hopes
for
afterwards
.
3.
Making
the
beauty
of
Jesus
Christ
visible
to
the
soul
which
straight
way
takes
it
so
,
that
it
cannot
be
stayed
from
coming
to
him
:
though
its
most
beloved
friends
,
most
beloved
sins
lye
in
the
way
and
hang
about
it
and
cry
will
you
leave
us
so
;
It
will
tread
upon
all
to
come
within
the
embracements
of
Jesus
Christ
,
and
say
with
St.
Paul
,
I
was
not
disobedient
to
,
or
unperswaded
by
the
heavenly
Vision
.
'T
is
no
wonder
that
the
Godly
are
by
some
called
singular
and
precise
,
they
are
so
,
Singular
,
a
few
selected
ones
pickt
out
by
Gods
own
hand
for
himself
,
Psal.
4.3
.
Know
that
the
Lord
hath
set
apart
him
that
is
godly
for
himself
,
Therefore
saith
our
Saviour
the
world
hates
you
because
I
have
chosen
you
out
of
the
world
.
For
the
world
lyes
in
unholiness
and
wickedness
,
is
buried
in
it
.
And
as
living
men
can
have
no
pleasure
amongst
the
dead
,
neither
can
these
Elected
ones
amongst
the
ungodly
;
they
walk
in
the
World
as
warily
as
a
Man
or
Woman
neatly
apparel'd
would
doe
amongst
a
multitude
that
are
all
sullied
and
bemired
.
Endeavour
to
have
this
sanctifying
spirit
in
your selves
,
pray
much
for
it
,
for
his
promise
is
past
to
us
,
that
he
will
give
this
holy
spirit
to
them
that
ask
it
,
and
shall
we
be
such
fools
as
to
want
it
,
for
want
of
asking
,
when
we
find
heavy
setters
on
our
souls
and
much
weakness
,
yea
aversness
to
follow
the
voice
of
God
calling
us
to
his
obedience
,
then
pray
with
the
Spouse
,
Draw
me
,
She
cannot
go
nor
stirre
without
that
drawing
,
and
yet
with
it
,
not
only
goes
but
runs
.
We
will
run
after
thee
.
Think
it
not
enough
you
hear
the
word
and
use
the
outward
Ordinances
of
God
and
profess
his
Name
,
for
many
are
thus
called
,
and
yet
but
a
few
of
them
are
chosen
.
There
is
but
a
small
part
of
the
world
outwardly
called
in
comparison
of
the
rest
that
is
not
so
,
and
yet
the
number
of
true
Elect
is
so
small
that
it
gains
the
number
of
these
that
are
called
,
the
name
of
many
.
They
that
are
in
the
visible
Church
,
and
partake
of
external
vocation
are
but
like
a
large
list
of
names
(
as
in
civil
elections
is
usual
)
out
of
which
a
small
number
is
chosen
to
the
dignity
of
true
Christians
,
and
invested
into
their
priviledge
;
some
men
in
nomination
to
Offices
or
employments
,
think
it
a
worse
disapointment
and
disgrace
to
have
been
in
the
list
,
and
yet
not
chosen
,
them
if
their
names
had
not
been
mention'd
at
all
,
certainly
't
is
a
greater
unhappines
to
have
been
not
far
from
the
Kingdom
of
God
(
as
our
Saviour
speaks
)
and
miss
of
it
,
then
still
to
have
remained
in
the
furthest
distance
,
to
have
been
at
the
mouth
of
the
Haven
(
the
fair
Havens
indeed
)
and
yet
driven
back
and
Shipwrackt
,
your
labour
is
most
preposterous
,
you
seek
to
ascertain
and
make
sure
things
that
cannot
be
made
sure
,
and
that
which
is
both
more
worth
and
may
be
made
surer
then
them
all
,
you
will
not
endeavour
to
make
sure
,
Hearken
to
the
Apostles
advice
,
and
at
length
set
to
this
in
earnest
,
to
make
your
calling
and
Election
sure
,
make
sure
this
Election
as
't
is
here
(
for
that
's
the
Order
)
your
effectual
calling
sure
,
and
that
will
bring
with
it
assurance
of
the
other
,
the
eternal
Election
and
love
of
God
towards
you
which
follows
to
be
considered
.
According
to
the
foreknowledge
of
God
the
Father
.
]
Known
unto
God
are
all
his
works
from
the
beginning
saith
the
Apostle
Iames
Act
15.18
.
He
sees
all
things
from
the
beginning
of
time
to
the
end
of
it
and
beyond
to
all
Eternity
,
and
from
all
Eternity
he
did
foresee
them
,
but
this
foreknowledge
here
▪
is
peculiar
to
the
Elect
,
Ver●a
sansus
in
sacra
scriptura
connotant
affectus
,
as
the
Rabbins
remark
,
so
in
man
Psal.
66.
if
I
see
Iniquity
,
and
in
God
,
Psal.
1.
ult.
Amos
3.2
.
and
in
that
speech
of
our
Saviour
,
relating
it
as
the
terrible
doom
of
Reprobates
at
the
last
day
Depart
,
&c.
I
know
you
not
,
I
never
knew
you
,
so
St.
Paul
,
Rom.
7.15
.
and
Bez●
observes
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
by
the
Greeks
sometimes
taken
for
dece●●ere
,
judicare
,
thus
some
speak
,
to
cog●osce
upon
a
business
,
so
then
this
foreknowledge
is
no
other
,
but
that
Eternal
love
of
God
,
or
decree
of
Election
by
which
some
are
appointed
unto
life
,
and
being
foreknown
or
elected
to
that
end
,
they
are
predestinate
to
the
way
to
it
,
Rom.
8.29
.
'T
is
most
vain
to
Imagine
a
foresight
of
faith
in
men
and
in
the
vieu
of
that
,
as
the
Condition
of
Election
it self
,
to
have
chosen
them
;
for
1.
Nothing
at
all
is
futurum
,
or
can
have
that
imagined
futurition
,
so
to
speak
,
but
as
it
is
,
and
because
't
is
decreed
by
God
to
be
;
and
therefore
as
before
the
Apostle
St.
Iames
sayes
known
to
God
are
all
his
own
works
,
therefore
because
his
works
in
time
,
and
his
purpose
from
Eternity
.
2.
'T
is
most
absurd
to
give
any
reason
of
Divine
will
without
himselfe
.
3.
This
easily
solves
all
that
difficulty
that
the
Apostle
speaks
of
,
and
yet
he
never
thought
of
such
a
solution
but
runs
high
for
an
answer
,
not
to
satisfie
cavilling
reason
,
but
to
silence
it
,
and
stop
its
mouth
.
For
thus
the
Apostle
Argues
,
Rom.
9.19
,
20.
Thou
wilt
say
then
unto
me
,
why
doth
he
yet
find
fault
for
who
hath
resisted
his
will
?
Nay
,
but
O
man
who
art
thou
that
replyest
against
God
?
Who
can
conceive
whence
this
should
be
,
that
any
man
should
believe
unless
it
be
given
him
of
God
,
and
if
given
him
,
then
it
was
his
purpose
to
give
it
him
,
and
if
so
,
then
is
it
evident
that
he
had
a
purpose
to
save
him
,
and
for
that
end
he
gives
faith
,
not
therefore
purposes
to
Save
,
because
Man
shall
believe
.
4.
This
seems
cross
to
these
Scriptures
where
they
speak
of
the
subordination
,
or
rather
Coordination
of
those
two
,
as
here
,
Foreknown
,
and
Elect
,
not
because
of
Obedience
,
or
sprinkling
,
or
any
such
thing
,
but
to
Obedience
,
and
sprinkling
,
which
is
by
faith
.
So
he
predestinated
,
not
because
he
foresaw
Men
would
be
conform
to
Christ
,
but
that
they
might
be
so
,
as
Rom.
8.29
.
For
whom
he
did
foreknow
,
he
also
did
predestinate
.
and
the
same
order
,
Act.
2.47
.
And
the
Lord
added
to
the
Church
dayly
such
as
should
be
saved
.
and
13.48
.
And
as
many
as
were
ordained
to
Eternal
life
believed
.
This
Foreknowledge
then
,
is
his
Eternal
and
Unchangable
Love
,
and
that
thus
he
Chuseth
some
,
and
rejecteth
others
,
is
for
that
great
End
,
to
manifest
and
magnifie
his
Mercy
and
Justice
;
but
why
he
appointed
this
Man
for
the
one
,
and
the
other
for
the
other
,
made
Peter
a
vessel
of
this
mercy
,
and
Iudas
of
wrath
,
this
is
even
so
because
it
seemed
good
to
him
.
This
if
it
be
harsh
,
yet
is
Apostolick
Doctrine
,
Hath
not
the
Potter
(
saith
St.
Paul
)
power
over
the
same
Lump
to
make
one
Vessel
unto
honour
,
and
another
unto
dishonour
.
This
deep
we
must
admire
,
and
alwayes
in
considering
it
,
close
with
this
.
O
the
depth
of
the
riches
,
both
of
the
wisdom
and
knowledge
of
God
.
Now
the
Connexion
of
these
,
we
are
,
for
our
profit
to
take
notice
of
,
that
effectual
Calling
is
inseparably
tyed
to
this
Eternal
Foreknowledge
or
Election
on
the
one
side
,
and
Salvation
on
the
other
.
These
two
links
of
the
chain
are
up
in
Heaven
in
Gods
own
hand
,
but
this
middle
one
,
is
let
down
to
earth
,
into
the
hearts
of
his
Children
,
and
they
laying
hold
on
it
,
hath
sure
hold
on
the
other
two
,
for
no
power
can
sever
them
,
and
therefore
the
reading
the
characters
of
Gods
Image
in
their
own
souls
,
those
are
the
counterpain
of
the
golden
characters
of
his
Love
,
in
which
their
names
are
written
in
the
Book
of
Life
.
Their
believing
writes
their
names
under
the
promises
of
the
revealed
Book
of
Life
,
the
Scriptures
,
and
so
ascertains
them
that
the
same
names
are
in
the
secret
Book
of
Life
that
God
hath
by
himself
from
Eternity
.
So
finding
the
stream
of
grace
in
their
hearts
,
tho
they
see
not
the
Fountain
whence
it
flowes
,
nor
the
Ocean
into
which
it
returns
,
yet
they
know
that
it
hath
its
source
,
and
shall
return
to
that
Ocean
which
ariseth
from
their
Eternal
Election
,
and
Salvation
,
and
shall
empty
it selfe
into
Eternity
of
happiness
.
Hence
much
joy
ariseth
to
the
Believer
,
this
tye
indissolvable
,
as
the
Agents
are
the
Father
,
the
Son
,
and
the
Spirit
.
So
Election
,
and
Vocation
,
and
Sanctification
,
and
Iustification
,
and
Glory
,
and
therefore
in
all
conditions
they
may
from
the
sence
of
the
working
of
the
Spirit
in
them
,
look
back
to
that
Election
,
and
forward
to
that
Salvation
;
but
they
that
remain
unholy
and
dissobedient
have
as
yet
no
evidence
of
this
Love
,
and
therefore
cannot
without
vain
presumptions
and
self
delusion
,
Judge
thus
of
themselves
,
that
they
are
within
the
peculia●
Love
of
God
:
but
in
this
,
Let
the
Righteous
be
glad
,
and
let
them
shout
for
joy
all
that
are
upright
in
heart
.
'T
is
one
main
point
of
happiness
,
that
he
that
is
happy
doth
know
,
and
judge
himselfe
to
be
so
;
this
being
the
peculiar
good
of
a
reasonable
creature
,
't
is
to
be
enjoyed
in
a
Reasonable
way
,
't
is
not
as
the
dull
resting
of
a
Stone
,
or
any
other
natural
body
in
its
natural
place
;
but
the
knowledge
and
consideration
of
it
,
is
the
fruition
of
it
,
the
very
relishing
,
and
tasting
its
sweetness
.
The
perfect
blessedness
of
the
Saints
is
abiding
them
above
:
but
even
their
present
condition
is
truly
happy
,
tho
incompleatly
,
and
but
a
small
beginning
of
that
which
they
expect
,
and
this
their
present
happiness
,
is
so
much
the
more
,
the
more
clear
knowledge
,
and
firm
perswasion
they
have
of
it
,
't
is
one
of
the
pleasant
fruits
of
the
Godly
to
know
the
things
that
are
freely
given
them
of
God
.
1
Cor.
2.12
.
Therefore
the
Apostle
to
comfort
his
dispersed
Brethren
sets
before
them
a
description
of
that
excellent
Spiritual
Condition
to
which
they
are
called
.
If
they
be
inseparably
linkt
together
,
then
by
any
one
of
them
a
man
may
lay
hold
upon
all
the
rest
,
and
may
know
that
his
hold
is
sure
,
and
this
is
that
way
wherein
we
may
attain
,
and
ought
to
seek
that
comfortable
assurance
of
the
Love
of
God
.
Therefore
Make
your
Calling
sure
,
and
by
that
your
Election
:
for
that
being
done
,
this
follows
of
it self
.
We
are
not
to
pry
immediately
into
the
Decree
,
but
to
read
it
in
the
performance
,
though
the
Mariner
sees
not
the
Pole-star
,
yet
the
Needle
of
the
Compass
that
points
to
it
,
tells
him
which
way
he
sails
,
thus
the
heart
that
is
touched
with
the
Loadstone
of
Divine
Love
,
trembling
with
godly
fear
,
and
yet
still
looking
towards
God
by
fixed
believing
,
it
points
at
the
Love
of
Election
and
tells
the
soul
that
its
courss
is
heavenward
towards
the
Haven
of
Eternal
rest
.
He
that
Loves
may
be
sure
he
was
loved
first
,
and
he
that
chuses
God
for
his
delight
and
Portion
,
may
conclude
confidently
,
that
God
hath
chosen
him
,
to
be
one
of
those
that
shall
enjoy
him
,
and
be
happy
in
him
for
ever
,
for
that
our
Love
and
Electing
of
him
,
is
but
the
return
and
repercussion
of
the
beams
of
his
Love
shining
upon
us
.
Find
thou
but
within
thee
Sanctification
by
the
Spirit
,
and
this
argues
necessarily
,
both
Justification
by
the
Son
,
and
the
Election
of
God
the
Father
1
Ioh.
4.13
.
Hereby
know
we
that
we
dwell
in
him
,
and
he
in
us
,
because
he
has
given
us
of
his
Spirit
.
'T
is
a
most
strange
demonstration
,
ab
Effectu
reciproco
,
He
Called
,
those
he
hath
Elected
,
he
Elected
those
he
Called
,
where
this
sanctifying
Spirit
is
not
,
there
can
be
no
perswasion
of
this
Eternal
Love
of
God
,
they
that
are
Children
of
disobedience
,
can
conclude
no
otherwise
of
themselves
but
that
they
are
the
Children
of
wrath
.
Although
from
present
unsanctification
,
a
Man
cannot
inferre
that
he
is
not
Elected
,
for
the
Decree
may
for
part
of
a
Mans
life
run
(
as
it
were
)
under-ground
;
Yet
this
is
sure
,
that
that
estate
leads
to
death
,
and
unless
it
be
broken
,
will
prove
the
black
line
of
reprobation
.
A
man
hath
no
Portion
amongst
the
Children
of
God
,
nor
can
read
one
word
of
Comfort
in
all
the
Promises
that
belongs
to
them
,
while
he
remains
unholy
.
Men
may
please
themselves
in
prophane
Scoffing
at
the
Holy
Spirit
of
Grace
,
but
let
them
withal
know
this
,
that
that
Holy
Spirit
they
mock
,
and
despise
is
that
Spirit
,
that
seals
men
to
the
day
of
Redemption
.
Eph.
4.30
.
If
any
pretend
they
have
the
Spirit
,
and
so
turn
away
from
the
straight
rule
of
the
Holy
Scriptures
,
they
have
the
Spirit
indeed
;
but
't
is
a
fanatical
Spirit
,
the
Spirit
of
Delusion
,
and
Giddiness
;
but
the
Spi●it
of
God
that
leads
his
Children
in
the
way
of
truth
,
and
is
for
that
purpose
sent
them
from
Heaven
to
guide
them
thither
,
squares
their
thoughtts
,
and
wayes
to
that
Rule
.
And
that
Word
whereof
it
is
Author
,
which
was
inspired
by
it
,
sanctifies
them
to
Obedience
.
He
that
saith
,
I
know
him
,
and
keepeth
not
his
Commandments
,
is
a
Lyar
and
the
truth
is
not
in
him
.
1
Ioh.
2.4
.
Now
this
Spirit
that
sanctifieth
,
and
sanctifieth
to
Obedience
,
is
within
us
the
Evidence
of
our
Election
,
and
Earnest
of
our
salvation
,
and
whoso
are
not
sanctified
,
and
led
by
this
Spirit
,
the
Apostle
tells
us
,
what
is
their
Condition
,
Rom.
8.9
.
if
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
Let
us
not
delude
our selves
,
this
is
a
truth
,
if
there
be
any
in
Religion
,
they
that
are
not
made
Saints
in
the
estate
of
Grace
,
shall
never
be
Saints
in
Glory
.
The
Stones
that
are
appointed
for
that
Glorious
Temple
above
,
are
hewen
and
polished
and
prepar'd
for
it
here
,
as
the
stones
were
wrought
and
prepared
in
the
Mountains
for
building
the
Temple
at
Ierusalem
.
This
is
the
Order
Psal.
84.12
.
He
gives
Grace
,
and
Glory
,
as
Moralists
can
tell
us
,
that
the
way
to
the
Temple
of
Honour
,
is
through
the
Temple
of
Vertue
.
They
that
think
they
are
bound
for
Heaven
in
the
wayes
of
sin
,
have
either
found
a
new
way
untroden
by
all
that
are
gone
thither
,
or
will
find
themselves
deceived
in
the
end
.
We
need
not
then
that
poor
shift
for
the
pressing
of
Holiness
,
and
Obedience
upon
Men.
to
represent
it
to
them
,
as
the
meriting
cause
of
Salvation
,
this
is
not
at
all
to
the
purpose
,
seeing
without
it
,
the
Necessity
of
Holiness
to
Salvation
is
pressing
enough
,
for
holiness
is
no
less
necessary
to
Salvation
,
then
if
it
were
the
meriting
Cause
of
it
,
it
is
as
insepararably
tyed
to
it
as
the
purpose
of
God
,
and
in
the
Order
of
performance
,
Godliness
is
as
certainly
before
Salvation
,
as
if
Salvation
did
wholly
,
and
all
▪
together
depend
upon
it
,
and
were
in
point
of
Justice
deserved
by
it
.
Seeing
then
there
is
no
other
way
to
Happiness
,
but
by
Holiness
,
no
Assurance
of
the
Love
of
God
without
it
.
Take
the
Apostles
advice
study
it
,
seek
it
,
follow
earnestly
after
holiness
without
which
no
man
shall
see
the
Lord
.
Grace
unto
you
and
peace
be
mult●plyed
]
It
hath
always
been
a
civil
custom
amongst
Men
,
to
season
their
intercourse
with
good
wishes
one
for
another
,
this
the
Apostles
use
in
their
Epistles
,
in
a
spiritual
divine
way
,
suitable
to
their
holy
Writings
.
It
well
becomes
the
Messengers
of
Grace
and
Peace
to
wish
both
,
and
to
make
their
salutation
conform
to
the
main
scope
,
and
subject
of
their
discourse
.
The
Hebrew
word
of
salutation
we
have
here
Peace
,
and
that
which
is
the
spring
both
of
this
,
and
these
good
things
,
are
all
in
the
other
word
of
Salutation
used
by
the
Greeks
,
Grace
.
All
right
Rejoycing
,
and
Prosperity
,
and
Happiness
flowes
from
this
source
,
and
from
this
alone
,
and
is
sought
elsewhere
in
vain
.
In
general
,
this
is
the
Character
of
a
Christian
spirit
,
to
have
a
heart
fill'd
with
Blessing
,
with
this
sweet
good
will
,
and
good
wishing
to
all
,
especially
to
those
that
are
their
Brethren
in
the
same
Profession
of
Religion
.
And
this
Charity
is
a
precious
Balm
diffusing
it self
in
the
wise
,
and
seasonable
expressions
of
it
,
upon
fit
occasions
,
and
those
expressions
must
be
cordial
,
and
sincere
,
not
like
that
you
call
Court
Holy-water
,
in
which
there
is
nothing
else
but
falshood
,
or
vanity
at
the
best
.
This
manifests
Men
to
be
the
Sons
of
Blessing
,
and
of
the
ever
blessed
God
,
the
Father
of
all
Blessing
,
when
in
his
name
they
bless
one
another
,
yea
our
Saviours
Rule
goes
higher
,
to
bless
those
that
curse
them
,
and
urges
it
by
that
Relation
to
God
as
their
Father
,
that
in
this
they
may
resemble
him
.
That
ye
may
be
the
Children
of
your
Father
which
is
in
Heaven
.
But
in
a
more
eminent
way
,
it
s
the
duty
of
Pastors
to
bless
their
People
,
not
only
by
their
publick
and
Solemn
Benediction
,
but
by
daily
and
instant
Prayers
for
them
in
secret
.
And
the
great
Father
who
seeth
in
Secret
will
reward
them
openly
.
They
are
to
be
ever
,
both
endeavouring
and
wishing
their
increase
of
knowledge
,
and
all
Spiritual
grace
,
in
which
they
have
St.
Paul
a
frequent
Pattern
.
They
that
are
Messengers
of
this
Grace
,
if
they
have
Experience
of
it
,
't
is
the
Oyl
of
gladness
that
will
dilate
their
heart
,
and
make
it
large
in
Love
and
spiritual
desires
for
others
,
Especially
their
own
Flocks
.
Let
us
1
Consider
the
matter
of
the
Apostles
desire
for
them
,
Grace
and
peace
.
2.
The
measure
of
it
,
that
it
may
be
multiplyed
.
1
Grace
]
We
need
not
make
a
noise
with
the
many
School-distinctions
of
Grace
,
and
describe
in
what
sense
't
is
here
to
be
taken
,
for
no
doubt
't
is
all
saving
Grace
to
those
dispersed
Brethren
,
so
that
in
the
largest
Notion
that
it
can
have
that
way
,
we
may
safely
here
take
it
.
What
is
preventing
Grace
,
assisting
Grace
,
Working
and
Co-working
Grace
,
(
as
we
may
admit
these
differences
in
a
sound
sense
)
but
divers
Names
of
the
same
effectual
saving
Grace
in
relation
to
our
different
Estate
,
as
the
same
Sea
receives
different
names
from
the
different
parts
of
the
shoar
it
beats
upon
.
First
,
It
Prevents
and
Workes
,
then
it
Assists
and
Prosecutes
what
it
hath
wrought
,
he
worketh
in
us
to
will
and
to
do
:
but
the
whole
sense
of
saving
Grace
,
I
conceive
,
is
comprehended
in
these
two
1
Grace
in
the
Fountain
,
that
is
the
peculiar
Love
and
Favour
of
God
.
2.
In
the
Streams
,
the
Fruits
of
this
Love
,
(
for
't
is
not
an
empty
,
but
a
most
rich
,
and
liberal
Love
)
viz.
All
the
Graces
and
spiritual
Blessings
,
of
God
bestowed
upon
them
whom
he
hath
freely
chosen
;
The
Love
of
God
in
it selfe
can
neither
Diminish
nor
Increase
,
but
it
is
Multiplied
,
or
abounds
in
the
Manifestation
and
Effects
of
it
,
so
then
,
to
desire
Grace
to
be
multiplied
to
them
,
is
to
Wish
to
them
the
living
Spring
of
it
,
that
Love
that
cannot
be
exhausted
:
but
is
ever
flowing
forth
,
and
in
stead
of
abateing
,
makes
each
day
richer
then
another
.
And
this
is
that
which
should
be
the
top
and
summe
of
Christian
Desires
.
To
have
,
or
want
any
other
thing
indifferently
;
but
to
be
resolved
and
resolute
in
this
,
to
seek
a
share
in
this
Grace
,
the
free
Love
of
God
,
and
the
sure
Evidences
of
it
within
you
,
the
fruit
of
holiness
and
the
Graces
of
his
Spirit
,
but
the
most
of
us
are
otherwise
taken
up
.
We
will
not
be
convinc'd
how
basely
and
foolishly
we
are
busied
,
though
in
the
best
and
most
respected
employments
of
the
World
.
So
long
as
we
neglect
our
noblest
trade
of
growing
Rich
in
Grace
,
and
the
comfortable
enjoyment
of
the
Love
of
God
.
Our
Saviour
tells
us
of
one
thing
needful
,
Importing
that
all
other
things
are
comparatively
Unnecessary
,
By-works
,
and
meer
Impertinences
,
and
yet
in
these
we
lavish
out
our
short
&
uncertain
time
,
we
let
the
other
stand
by
,
till
we
find
leasure
.
Men
who
are
altogether
prophane
,
think
not
on
it
at
all
,
some
others
possibly
deceive
themselves
thus
,
and
say
,
When
I
have
done
with
such
a
business
in
which
I
am
engaged
,
then
I
will
sit
down
seriously
to
this
,
and
bestow
more
Time
and
pains
on
these
things
that
are
undeniably
Greater
,
and
Better
,
and
more
worthy
of
it
;
but
this
is
a
slight
that
is
in
danger
to
undo
us
;
what
if
we
attain
not
to
the
end
of
that
business
,
but
end
our selves
before
it
,
or
if
we
do
not
,
yet
some
other
business
may
step
in
after
that
.
Oh
then
,
say
we
,
that
must
be
dispatch'd
also
,
thus
by
such
delayes
,
we
may
loose
the
present
opportunity
,
and
in
the
end
our
own
souls
.
Oh
be
perswaded
it
deserves
your
dilligence
,
and
that
without
delay
to
seek
somewhat
that
may
be
constant
enough
to
abide
with
you
,
and
strong
enough
to
uphold
you
in
all
Conditions
,
and
that
is
alone
this
free
Grace
,
and
Love
of
God
.
While
many
say
,
Who
will
shew
us
any
good
,
set
you
in
with
David
in
his
choise
,
Lord
lift
thou
up
the
light
of
thy
Countenance
upon
me
,
and
this
shall
rejoyce
my
heart
more
then
the
abundance
of
Corn
and
Wine
.
This
is
that
Light
that
can
break
into
the
darkest
dungeons
,
from
which
all
other
Lights
and
Comforts
are
shut
out
,
and
without
this
,
all
other
enjoy●ents
are
,
what
the
world
would
be
,
without
the
Sun
,
nothing
but
darkness
.
Happy
they
who
have
this
light
of
Divine
favour
,
and
Grace
shining
into
their
souls
,
for
by
it
they
shall
be
led
to
that
City
where
the
Sun
and
Moon
are
needless
,
for
the
glory
of
God
doth
lighten
it
,
and
the
Lamb
is
the
light
thereof
▪
Rev.
21.23
.
Godliness
is
profitable
for
all
things
,
saith
the
Apostle
,
having
the
Promises
of
this
life
,
and
that
which
is
to
come
,
all
other
blessings
are
the
attendants
of
Grace
and
follow
upon
it
.
This
blessing
that
the
Apostle
here
(
and
so
St.
Paul
in
his
Epistles
)
joynes
with
Grace
,
was
with
the
Jewes
of
so
large
a
sense
,
as
to
Comprehend
all
that
they
could
desire
,
when
they
wish'd
Peace
,
they
meant
all
kind
of
good
,
all
welfare
and
prosperity
.
And
thus
we
may
take
it
here
,
for
all
kind
of
Peace
,
yea
,
and
for
all
other
blessings
,
but
especially
that
spiritual
Peace
,
which
is
the
proper
fruit
of
Grace
,
and
doth
so
intrinsecally
flow
from
it
.
We
may
and
ought
to
wish
to
the
Church
of
God
outward
blessiings
,
and
particularly
outward
Peace
,
as
one
of
the
greatest
,
so
one
of
the
most
valluable
favours
of
God
,
thus
prayed
the
Psalmist
,
Psal.
122.7
.
Peace
be
within
thy
walls
,
and
Prosperity
within
thy
Palaces
.
But
that
wisdom
that
doth
what
he
will
,
by
what
means
he
will
,
and
works
one
contrary
out
of
another
,
brings
Light
out
of
Darkness
,
Good
out
of
Evil
,
Can
,
and
doth
turn
Tears
,
and
Troubles
to
the
advantage
of
his
Church
,
but
certainly
in
it self
,
Peace
is
more
suitable
to
its
increase
,
and
if
no●
abus'd
proves
so
too
.
As
in
the
Apostolick
Times
,
it
s
said
,
The
Church
had
Peace
,
and
Increased
exceedingly
.
Act.
9.31
.
We
ought
also
to
wish
for
Ecclesiastical
Peace
to
the
Church
,
that
she
may
be
free
from
Dissensions
and
Divisions
.
These
readily
arise
more
,
or
less
(
as
we
see
in
all
times
)
and
haunt
Religion
,
and
the
Reformation
of
it
,
as
a
malus
genius
.
S.
Paul
had
this
to
say
to
his
Corinthians
,
though
he
had
given
them
this
testimony
that
they
were
enriched
in
all
Utterance
,
and
Knowledge
and
were
wanting
in
no
guift
,
Cap.
1.
v.
5.
Yet
presently
after
v.
13
I
hear
that
there
are
Divisions
and
Contentions
among
you
.
The
Enemy
had
done
this
,
as
our
Saviour
speaks
,
and
this
Enemy
is
no
fool
:
for
by
divine
permission
,
he
works
to
his
own
end
very
wisely
:
for
there
is
not
one
thing
that
doth
on
all
hands
choak
the
seed
of
Religion
so
much
,
as
Thorny
debates
and
differences
about
it selfe
.
So
in
succeeding
Ages
,
and
at
the
breaking
forth
of
the
Light
in
Germany
in
Luther's
time
,
Multitudes
of
Sects
arose
.
Profane
men
do
not
only
stumble
,
but
fall
and
break
their
necks
upon
these
Divisions
.
We
see
(
think
they
,
and
some
of
them
possibly
say
it
ou●
)
that
they
who
mind
Religion
most
,
cannot
agree
upon
't
.
Our
easiest
way
is
,
not
to
Embroyl
our selves
,
nor
at
all
to
be
troubled
with
the
business
.
Many
are
of
Gallio's
temper
,
they
will
care
for
none
of
those
things
,
Thus
these
Offences
prove
a
mischief
to
the
prophane
World
,
as
our
Saviour
sayes
,
Wo
to
the
World
because
of
Offences
.
Then
the
erring
side
,
that
is
taken
with
new
opinions
and
fancies
,
are
altogether
taken
up
with
them
,
their
main
thoughts
spent
upon
them
,
and
thus
the
sap
is
drawn
from
that
which
should
nourish
,
and
prosper
in
their
hearts
sanctified
useful
knowledge
,
and
saving
grace
.
The
other
are
as
weeds
that
divert
the
nourishment
in
Gardens
from
the
Plants
and
Flowers
:
and
certainly
these
weeds
,
viz.
Mens
own
conceits
,
cannot
but
grow
more
with
them
,
when
they
give
way
to
them
,
then
solid
Religion
doth
:
for
their
hearts
(
as
he
said
of
the
earth
)
are
Mother
to
those
,
and
but
Step-mother
to
this
.
It
is
also
a
Loss
even
to
those
that
oppose
Errors
and
Divisions
,
that
they
are
forced
to
be
busied
that
way
;
for
the
wisest
and
Godliest
of
them
find
(
and
such
are
sensible
of
it
)
that
disputes
in
Religion
,
are
no
friends
to
that
which
is
far
sweeter
in
it
;
but
hinders
and
abates
it
viz.
these
pious
and
devout
thoughts
,
that
are
both
the
more
useful
,
and
truly
delightful
.
As
Peace
is
a
choice
blessing
,
so
this
is
the
choisest
Peace
,
and
is
the
peculiar
inseparable
Effect
of
this
Grace
,
with
which
it
is
here
joyntly
wish'd
,
Grace
and
Peace
.
The
flower
of
Peace
growing
upon
the
Root
of
Grace
.
This
spiritual
Peace
hath
two
things
in
it
.
1
Reconciliation
with
God
,
2
Tranquillity
of
Spirit
.
The
quarrel
and
matter
of
enmity
,
you
know
,
betwixt
God
and
Man
is
the
Rebellion
,
the
sin
of
Man
;
and
he
being
naturally
altogether
sinful
,
there
can
proceed
nothing
from
him
but
what
foments
and
increases
the
Hostility
.
'T
is
Grace
alone
,
the
most
free
Grace
of
God
,
that
contrives
,
and
Offers
,
and
makes
the
Peace
,
else
it
had
never
been
.
We
had
universally
perish'd
without
it
.
Now
in
this
is
the
wonder
of
Divine
Grace
,
that
the
Almighty
God
seeks
agreement
,
and
entreats
for
it
,
with
sinful
clay
which
he
could
wholly
destroy
in
a
moment
.
Jesus
Christ
the
Mediator
and
Purchaser
of
this
Peace
,
bought
it
with
his
Blood
,
kill'd
the
enmity
by
his
own
Death
,
Eph.
2.15
.
And
therefore
the
Tenor
of
it
in
the
Gospel
runs
still
in
his
name
,
Rom.
5.1
.
we
have
Peace
with
God
,
through
Iesus
Christ
our
Lord
.
and
St.
Paul
expresses
it
in
his
Salutations
,
that
are
the
same
with
this
.
Grace
and
Peace
from
God
the
Father
and
our
Lord
Iesus
Christ
.
As
the
free
Love
,
and
Grace
of
God
appointed
this
means
,
and
way
of
our
Peace
,
and
Offered
it
,
So
the
same
Grace
applies
it
,
and
makes
it
Ours
,
and
gives
us
faith
to
apprehend
it
.
And
from
our
sense
of
this
Peace
,
or
Reconcilement
with
God
,
arises
that
which
is
our
inward
Peace
,
a
calm
and
quiet
temper
of
Mind
.
This
Peace
that
we
have
with
God
in
Christ
,
Is
Inviolable
,
but
because
the
sense
,
and
perswasion
of
it
may
be
interrupted
,
the
soul
that
is
truly
at
Peace
with
God
,
may
for
a
time
be
disquieted
in
it self
,
through
weakness
of
Faith
,
or
the
strength
of
Temptation
,
or
the
Darkness
of
desertion
,
losing
sight
of
that
Grace
,
that
Love
and
Light
of
Gods
Countenance
on
which
its
Tranquillity
,
and
Joy
depends
.
Thou
hid'st
thy
face
,
saith
David
,
and
I
was
troubled
,
but
when
these
Eclipses
are
over
,
the
Soul
is
revived
with
new
Consolation
,
as
the
face
of
the
Earth
is
renewed
,
and
made
to
smile
with
the
return
of
the
Sun
in
the
Spring
,
and
this
ought
alwayes
to
uphold
Christians
in
the
saddest
times
,
viz
that
the
Grace
,
and
Love
of
God
towards
them
,
depends
not
on
their
sense
,
nor
upon
any
thing
in
them
,
but
is
still
in
it selfe
incapable
of
the
smallest
alteration
.
'T
is
Natural
to
Men
to
desire
their
own
Peace
,
the
Quietness
and
Contentment
of
their
Minds
:
but
most
Men
miss
the
way
to
it
,
and
therefore
find
it
not
,
for
there
is
no
way
to
't
indeed
,
but
this
One
,
wherein
few
seek
it
,
viz.
Reconcilement
and
Peace
with
God
.
The
perswasion
of
that
alone
makes
the
Mind
clear
and
serene
,
like
your
fairest
Summer
Dayes
.
My
peace
I
give
you
,
saith
Christ
,
not
as
the
world
.
Let
not
your
hearts
be
troubled
.
All
the
Peace
and
Favour
of
the
World
cannot
calm
a
troubled
heart
,
but
where
this
Peace
is
that
Christ
gives
,
all
the
trouble
and
disquiet
of
the
world
cannot
disturb
it
,
When
he
giveth
quietness
,
who
then
can
make
trouble
?
and
when
he
hideth
his
face
,
who
then
can
behold
him
?
whether
it
be
done
against
a
Nation
,
or
against
a
man
only
.
See
also
for
this
Psal.
46.123
.
All
outward
distress
to
a
mind
thus
at
Peace
,
is
but
as
the
ratling
of
the
Hail
upon
the
Tiles
,
to
him
that
sits
within
the
House
at
a
sumptuous
Feast
.
A
good
Conscience
is
called
so
,
and
with
an
advantage
that
no
other
Feast
can
have
,
nor
could
men
endure
it
.
A
few
hours
of
feasting
will
weary
the
most
profest
Epicure
,
but
a
Conscience
thus
at
Peace
,
is
a
continual
Feast
,
with
continual
unwearied
delight
,
What
makes
the
World
take
up
such
a
prejudice
against
Religion
,
as
a
sour
unpleasant
thing
?
they
see
the
Afflictions
and
griefs
of
Christians
;
but
they
do
not
see
their
Joyes
,
the
inward
pleasure
of
mind
that
they
can
possess
in
a
very
hard
Estate
.
Have
you
not
tryed
other
wayes
enough
?
hath
not
He
tried
them
that
had
more
ablility
and
skill
for
't
then
you
,
and
found
them
not
only
vanity
but
vexation
of
Spirit
.
If
you
have
any
belief
of
holy
Truth
,
p●t
but
this
once
upon
the
tryal
,
seek
Peace
in
the
way
of
Grace
.
This
inward
Peace
is
too
precious
a
Liquor
to
be
poured
into
a
filthy
Vessel
;
a
holy
Heart
,
that
gladly
entertains
grace
,
shall
find
that
it
,
and
Peace
cannot
dwell
assunder
.
An
ungodly
Man
may
sleep
to
Death
in
the
Lethargy
of
Carnal
Presumption
and
Impenitency
;
but
a
true
lively
,
solid
Peace
he
cannot
have
.
There
is
no
Peace
to
the
wicked
,
saith
my
God
,
Isa
57.21
.
And
if
He
say
there
is
none
;
speak
Peace
who
will
,
if
all
the
World
with
one
voice
would
speak
it
,
it
shall
prove
none
.
2
ly
.
Consider
the
Measure
of
the
Apostles
desire
for
his
Scattered
Brethren
,
that
this
Grace
and
Peace
may
be
Multiplyed
.
This
the
Apostle
wishe●
for
them
knowing
the
Imperfection
of
the
Graces
,
and
Peace
of
the
Saints
while
they
are
here
below
,
and
this
they
themselves
in
sense
of
that
Imperfection
daily
do
desire
.
They
that
have
tasted
the
sweetness
of
this
Grace
and
Peace
call
uncessantly
for
more
.
This
is
a
disease
in
Earthly
Desires
,
and
a
disease
incurable
,
by
all
these
things
desired
;
there
is
no
satisfaction
attainable
by
them
,
but
this
Avarice
of
Spiritual
things
is
a
Vertue
,
and
by
our
Saviour
is
called
Blessedness
:
because
it
tends
to
Fullness
and
Satisfaction
.
Blessed
are
they
that
hunger
and
thirst
after
Righteousness
for
they
shall
be
filled
.
Mat.
5.6
.
Verse
.
3
,
4.
Blessed
be
the
God
,
and
Father
of
our
Lord
Iesus
Christ
,
who
according
to
his
abundant
Mercy
,
hath
begotten
us
again
unto
a
lively
hope
,
by
the
Resurrection
of
Iesus
Christ
from
the
dead
.
To
an
Inheritance
incorruptible
,
and
undefiled
,
and
that
fadeth
not
away
.
'T
Is
a
cold
lifeless
thing
to
speak
of
spiritual
things
upon
meer
Report
;
but
they
that
speak
of
them
,
as
their
own
,
as
having
share
,
and
interest
in
them
,
and
some
experience
of
their
sweetness
,
their
discourse
of
them
is
enlivened
with
firm
belief
,
and
ardent
affection
;
They
cannot
mention
them
,
but
their
hearts
are
straight
taken
with
such
gladness
,
as
they
are
forc'd
to
vent
in
praises
.
Thus
our
Apostle
here
,
and
St.
Paul
,
Eph.
1.
and
often
elsewhere
,
when
they
consider'd
these
things
,
wherewith
they
were
about
to
comfort
the
Godly
,
to
whom
they
wrote
,
They
were
suddenly
Elevated
with
the
Joy
of
them
,
and
broke
forth
into
Thanksgiving
.
So
teaching
us
by
their
Example
,
what
real
Joy
there
is
in
the
Consolations
of
the
Gospel
,
and
what
praise
is
due
from
all
the
Saints
to
the
God
of
those
Consolations
.
This
is
such
an
Inheritance
,
as
the
very
thoughts
,
and
hopes
of
it
are
able
to
sweeten
the
greatest
Griefs
,
and
Afflictions
.
What
then
shall
the
Possession
of
it
be
?
wherein
there
shall
be
no
Rupture
,
nor
the
least
drop
of
any
grief
at
all
.
The
main
Subject
of
these
ve●ses
is
,
that
which
is
the
main
Comfort
that
supports
the
Spirits
of
the
Godly
in
all
Conditions
.
I.
Their
after
Inheritance
in
the
4
verse
.
2.
Their
present
Title
to
it
,
and
assured
hope
of
it
,
v.
3.
3dly
.
The
immediate
cause
of
both
assigned
viz.
Iesus
Christ
.
4ly
.
All
this
derived
from
the
free
Mercy
of
God
,
as
the
first
and
highest
Cause
,
and
return'd
to
his
Praise
and
Glory
as
the
last
and
highest
End
of
it
.
For
the
First
.
The
Inheritance
.
[
But
because
the
4th
.
verse
which
describes
it
,
is
link't
with
the
subsequent
,
we
will
not
go
so
far
off
to
return
back
again
,
but
first
speak
to
this
3
verse
,
and
in
it
,
]
Consider
1.
Their
Title
to
this
Inheritance
.
Begotten
again
.
2.
Their
assurance
of
it
,
viz.
A
holy
or
lively
Hope
.
The
Title
that
the
Saints
have
to
their
rich
Inheritance
is
of
the
validest
,
and
most
unquestionable
kind
,
viz.
by
Birth
.
Not
by
their
first
natural
birth
.
By
it
we
are
all
born
to
an
Inheritance
indeed
;
but
we
find
what
it
is
,
Eph.
2.3
.
Children
of
Wrath
,
Heirs
apparent
of
Eternal
flames
.
'T
is
an
Everlasting
Inheritance
too
,
but
so
much
the
more
fearful
,
being
of
Everlasting
Misery
,
or
(
so
to
speak
)
of
Immortal
Death
,
and
we
are
made
sure
to
it
,
they
who
remain
in
that
Condition
cannot
lose
their
Right
although
they
gladly
would
escape
it
,
they
shall
be
for●'d
to
enter
Possession
.
But
't
is
by
a
new
and
supernatural
Birth
,
that
men
are
both
freed
from
their
Engagement
to
that
woful
Inheritance
,
and
invested
into
the
Rights
of
this
other
here
mentioned
,
as
full
of
happiness
as
the
former
is
miserable
.
Thefore
are
they
said
here
to
be
begotten
again
to
that
lively
Hope
.
God
the
Father
of
our
Lord
Jesus
Christ
hath
begotten
us
again
.
And
thus
are
the
Regenerate
the
Children
of
an
Immortal
Father
,
and
so
entituled
to
an
Inheritance
of
immortality
,
if
Children
then
Heirs
,
heirs
of
God
.
This
Sonship
is
by
Adoption
in
Christ
,
therefore
added
,
joynt
heirs
with
Christ
,
Rom.
8.17
.
we
Adopted
,
and
He
the
only
begotten
Son
of
God
by
an
Eternal
Ineffable
generation
.
And
yet
this
our
Adoption
is
not
a
meer
extrinsecal
denomination
,
as
is
adoption
amongst
Men
:
but
accompanied
with
a
real
Change
in
those
that
are
adopted
,
a
new
Nature
,
and
Spirit
infus'd
into
them
▪
by
reason
of
which
,
as
they
are
Adopted
to
this
their
Inheritance
in
Christ
,
they
are
likewise
begotten
of
God
,
and
born
again
to
it
,
by
the
Supernatural
work
of
Regeneration
.
They
are
like
their
heavenly
Father
,
they
have
his
Image
renewed
on
their
Souls
,
and
their
Fathers
Spirit
.
They
have
and
are
acted
,
and
led
by
it
.
This
is
that
great
Mistery
of
the
Kingdome
of
God
,
that
puzled
Nicodemus
,
it
was
darkness
to
him
at
first
,
till
he
was
instructed
in
that
Night
,
under
the
covert
whereof
he
came
to
Christ
.
Nature
cannot
conceive
of
any
Generation
or
birth
,
but
that
which
is
within
its
own
compass
,
only
they
that
are
partakers
of
this
Spiritual
Birth
,
understand
what
it
means
;
to
others
it
is
a
Ridle
,
an
unsavory
unpleasant
subject
.
'T
is
sometime
ascribed
to
the
subordinate
means
,
to
Baptism
,
called
therefore
the
Laver
of
Regeneration
.
Tit.
3.5
.
To
the
Word
of
God
.
Iam.
1.18
.
It
s
that
Immortal
Seed
,
whereby
we
are
born
again
;
by
the
Ministers
of
this
Word
,
and
the
seals
of
it
,
as
1
Cor.
4.15
.
For
though
you
have
ten
thousand
Instructers
in
Christ
,
yet
have
ye
not
many
Fathers
;
For
in
Christ
Iesus
I
have
begotten
you
through
the
Gospel
.
As
also
Gal.
4.19
.
But
all
those
have
their
vigour
and
efficacy
in
this
great
work
,
from
the
Father
of
Spirits
,
who
is
their
Father
in
their
first
Creation
,
and
Infusion
,
and
in
this
their
Regeneration
,
which
is
a
new
and
second
Creation
.
2
Cor.
5.17
.
If
any
man
be
in
Christ
he
is
a
new
Creature
.
Divines
have
reason
to
inferre
from
the
Nature
of
Conversion
thus
exprest
,
that
Man
doth
not
bring
any
thing
to
this
work
himself
,
't
is
true
he
hath
a
will
,
as
his
natural
Faculty
,
but
that
this
Will
Embraces
the
offer
of
Grace
,
and
turns
to
him
that
offers
it
,
is
from
Renewing
Grace
,
that
sweetly
,
and
yet
strongly
;
strongly
,
and
yet
sweetly
,
inclines
it
.
I.
Nature
cannot
raise
it selfe
to
this
,
more
then
a
man
can
give
natural
being
to
himselfe
.
2.
'T
is
not
a
superficial
change
,
't
is
a
new
life
and
being
.
A
moral
man
in
his
changes
and
Reformations
of
himselfe
,
is
still
the
same
man
,
though
he
Reform
so
far
,
as
Men
in
their
ordinary
phrase
,
call
him
,
quite
another
Man
,
yet
in
truth
,
till
he
be
born
again
there
is
no
new
nature
in
him
.
The
Slugard
turns
on
his
bed
as
the
door
on
the
hinges
,
sayes
Solomon
.
Thus
the
Natural
man
turns
from
one
custome
and
posture
to
another
,
but
never
turns
off
.
But
the
Christian
by
vertue
of
this
new
birth
can
say
indeed
.
ego
non
sum
ego
.
I
am
not
the
same
man
I
was
.
You
that
are
Nobles
,
aspire
to
this
honourable
Condition
,
add
this
Nobleness
to
the
other
,
for
it
far
surpasses
it
,
make
it
the
Crown
of
all
your
honours
and
advantages
.
And
you
that
are
of
mean
birth
,
or
if
you
have
any
Crack
or
stain
in
your
birth
,
the
only
way
to
make
up
,
and
repair
all
,
and
truly
to
Enoble
you
,
is
this
,
to
be
the
Sons
of
a
King
,
yea
of
the
King
of
Kings
,
and
this
Honour
have
all
his
Saints
.
To
as
many
as
received
him
,
he
gave
this
priviledge
to
be
the
Sons
of
God
.
Joh.
1.12
.
Vnto
a
lively
Hope
,
]
Now
we
are
the
Sons
of
God
,
(
saith
the
Apostle
1
Ioh.
3.2
.
)
But
it
doth
not
yet
appear
what
we
shall
be
.
These
Sons
,
are
Heirs
;
but
all
this
lifetime
is
their
underage
;
yet
even
then
being
partakers
of
this
New
Birth
,
and
Sonship
,
they
have
Right
to
it
,
and
in
the
assuronce
of
that
Right
,
this
Living
Hope
;
As
an
Heir
when
he
is
Capable
of
those
thoughts
,
hath
not
only
Right
of
Inheritance
;
but
may
rejoyce
in
the
hope
he
hath
of
it
,
and
please
himself
in
thinking
on
't
;
but
hope
is
said
to
be
only
of
an
uncertain
good
;
true
,
in
the
world's
phrase
't
is
so
;
for
their
Hope
is
conversant
in
uncertain
things
,
or
in
things
that
may
be
certain
,
after
an
uncertain
manner
,
all
their
woldly
Hopes
are
tottering
,
built
upon
sand
,
and
their
Hopes
of
Heaven
are
but
blind
,
and
groundless
Conjectures
:
but
the
Hope
of
the
Sons
of
the
Living
God
,
is
a
living
Hope
.
That
which
Alexander
said
when
he
dealt
liberally
about
him
,
that
he
left
hope
to
himself
,
the
Children
of
God
may
more
wisely
and
happily
say
,
when
they
leave
the
hot
pursuit
of
the
world
to
others
,
and
despise
it
,
their
Portion
is
Hope
,
the
thread
of
Alexanders
life
was
●ut
off
in
the
midst
of
his
Victories
,
and
so
all
his
Hopes
evanished
;
but
their
hope
cannot
dye
,
nor
disapoint
them
.
But
then
it
s
said
to
be
Lively
,
not
only
Objectively
,
But
Effectively
,
Enlivening
,
and
Comforting
the
Children
of
God
in
all
Distresses
▪
Enabling
them
to
encounter
and
surmount
all
difficulties
in
the
way
.
And
then
it
is
formally
so
,
it
cannot
fail
,
dyes
not
before
accomplishment
.
Worldly
Hopes
often
mock
Men
,
and
so
cause
them
to
be
ashamed
,
and
Men
take
it
as
a
great
blot
,
and
are
most
of
all
ashamed
of
those
things
that
discover
weakness
of
judgment
in
them
,
now
worldly
Hopes
doe
thus
,
they
put
the
fool
upon
a
Man
,
when
he
hath
judged
himself
sure
,
and
laid
so
much
weight
and
expectation
on
them
,
then
they
break
,
and
foyl
him
,
they
are
not
Living
,
but
Lying
Hopes
,
and
dying
Hopes
;
they
die
often
before
us
,
and
we
live
to
bury
them
,
and
see
our
own
own
Folly
,
and
Infelicity
in
trusting
to
them
:
but
at
the
utmost
they
dye
with
us
when
we
dye
,
and
can
accompany
us
no
further
.
But
this
Hope
answers
Expectation
to
the
full
,
and
much
beyond
it
,
and
deceives
no
way
,
but
that
happy
one
of
far
exceeding
it
.
A
living
Hope
,
living
in
Death
it selfe
.
The
World
dare
say
no
more
for
its
devise
,
but
dum
spiro
spero
;
but
the
Children
of
God
can
add
,
by
vertue
of
this
living
Hope
,
dum
exspiro
spero
.
'T
is
a
fearful
thing
when
a
Man
and
all
his
hopes
dye
together
.
Thus
saith
Solomon
of
the
Wicked
,
when
He
dyeth
(
many
of
them
before
,
but
at
the
utmost
then
all
of
them
)
then
dye
his
Hopes
.
Prov.
11.7
.
but
the
Righteous
hath
hope
in
his
Death
Prov.
14.32
.
Death
that
cutts
the
sinews
of
all
other
Hopes
,
and
turns
men
out
of
all
other
Inheritances
,
it
alone
fulfils
this
Hope
,
and
ends
it
in
Fruition
.
As
a
Messenger
sent
to
bring
the
Children
of
God
home
to
the
possession
of
their
Inheritance
.
By
the
Resurrection
of
Christ
from
the
Dead
,
]
This
referrs
to
both
Begotten
again
by
his
Resurrection
,
and
having
this
living
Hope
by
his
Resurrection
;
and
well
suits
both
,
it
being
the
proper
cause
of
both
,
in
this
order
.
First
then
of
the
Birth
,
then
of
the
Hope
.
The
Image
of
God
is
renewed
in
us
by
our
Union
with
him
who
is
the
express
Image
of
his
Fathers
person
,
Gal.
4
19.
Therefore
this
new
birth
in
the
Conception
is
exprest
by
the
forming
of
Christ
in
the
Soul
,
and
Resurrection
particularly
is
assign'd
as
the
cause
of
our
New
Life
,
this
New
Birth
is
called
our
Resurrection
,
and
that
in
conformity
to
Christ
,
yea
by
vertue
and
Influence
of
His.
His
Resurrection
is
called
a
Birth
,
he
the
first
begotten
from
the
dead
,
Rev.
1.5
.
and
that
Prophesie
Psal.
2.7
.
Thou
art
my
Son
this
day
have
I
begotten
thee
,
is
applyed
to
his
Resurrection
as
fulfilled
in
it
.
Act.
13.33
.
God
hath
fulfilled
the
same
unto
us
their
Children
,
in
that
he
hath
raised
up
Iesus
again
,
as
it
is
also
written
in
the
second
Psalm
.
Thou
art
my
Son
this
day
have
I
begotten
thee
.
Not
only
is
it
the
Exemplary
,
but
the
Efficient
cause
of
our
new
birth
.
Thus
Rom.
6.
at
large
,
and
often
elsewhere
,
and
thus
likewise
it
is
the
cause
of
our
Living
hope
,
that
which
indeed
inspires
and
maintains
life
in
it
,
because
he
hath
Conquered
Death
,
and
is
risen
again
,
and
that
implyed
,
which
followeth
,
is
set
down
at
the
right
hand
of
God
,
hath
entered
Possession
of
that
Inheritance
,
This
gives
us
a
Living
Hope
,
that
according
to
his
own
Request
,
where
he
is
there
we
shall
be
also
.
Thus
this
Hope
is
strongly
underset
,
on
the
one
side
by
the
Resurrection
of
Christ
,
on
the
other
by
the
abundant
mercy
of
God
the
Father
.
Our
hope
depends
not
on
our
own
Strength
,
or
Wisdom
,
nor
on
any
thing
in
us
,
for
then
if
it
did
,
it
would
be
short-liv'd
;
would
die
,
and
dye
quickly
:
but
on
his
Resurrection
that
can
dye
no
more
,
for
in
that
he
died
,
he
died
unto
sin
once
:
but
in
that
he
liveth
,
he
liveth
unto
God
.
Rom.
6.10
.
This
makes
this
Hope
not
to
imply
in
the
notion
of
it
Uncertainty
,
as
worldly
hopes
;
but
't
is
a
firm
,
stable
,
inviolable
hope
,
an
Anchor
pitch'd
within
the
vail
.
According
to
his
abundant
mercy
,
]
Mercy
is
the
Spring
of
all
this
:
yea
great
Mercy
,
and
manifold
Mercy
:
for
(
as
St.
Bernard
saith
)
Great
sins
,
and
Great
Miseries
,
need
Great
Mercy
,
and
many
sins
and
Miseries
,
need
many
Mercies
,
and
is
not
this
great
Mercy
,
to
make
of
Satans
slaves
,
Sons
of
the
most
high
.
Well
may
the
Apostle
say
,
Behold
what
manner
of
Love
,
and
how
great
Love
the
Father
hath
shewed
us
,
that
we
should
be
called
the
Sons
of
God
.
The
World
knows
us
not
,
because
it
knew
not
him
.
they
that
have
not
seen
the
Father
of
a
Child
,
cannot
know
its
Resembling
him
,
for
the
World
knowes
not
God
,
and
therefore
discerns
not
his
Image
in
his
Children
to
esteem
them
for
it
.
But
whatever
be
their
Opinion
,
this
we
must
say
our selves
,
Behold
what
Love
to
take
fire-brands
of
Hell
,
and
to
appoint
them
to
be
one
day
brighter
then
the
Sun
in
the
firmament
,
To
raise
the
poor
out
of
the
dunghil
,
and
set
them
with
Princes
Psal.
11.38
.
Blessed
be
the
God
and
Father
of
our
Lord
Iesus
Christ
,
]
Lastly
,
we
see
it
stirs
up
the
Apostle
to
praise
the
God
and
Father
of
our
Lord
Jesus
Christ
,
This
is
the
stile
of
the
Gospel
,
as
formerly
under
the
Law
,
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
and
the
God
that
brought
thee
up
out
of
the
Land
of
Egypt
,
&c.
This
now
is
the
Order
of
the
Government
of
Grace
,
that
it
holds
first
with
Christ
our
Head
,
and
in
Him
with
us
,
so
he
sayes
,
I
go
to
my
Father
,
and
your
Father
,
and
my
God
,
and
your
God
.
Which
as
St.
Cyril
of
Hierosol
.
in
his
Catechism
observes
,
shows
us
not
only
our
Communion
with
him
,
that
might
have
been
exprest
thus
,
I
go
to
my
God
and
Father
,
but
the
Order
of
the
Covenant
,
First
my
Father
,
and
my
God
,
and
then
yours
.
Thus
ought
we
in
Consideration
of
the
mercies
of
God
,
still
take
in
Christ
,
for
in
him
they
are
conveyed
to
us
,
Thus
Eph.
1.3
.
With
all
spiritual
Blessings
in
Christ
Iesus
.
Blessed
]
He
blesseth
us
really
,
benefaciendo
benedicit
,
We
bless
Him
by
acknowledging
His
goodness
.
And
this
we
ought
to
do
at
all
times
,
Psal.
34.1
.
I
will
bless
the
Lord
at
all
times
,
his
praise
shall
continually
be
in
my
mouth
.
All
this
is
far
below
Him
,
and
His
mercies
.
What
are
our
lame
praises
in
comparison
of
his
Love
?
Nothing
,
and
less
then
nothing
:
but
Love
will
stammer
rather
then
be
dumb
.
They
that
are
amongst
his
Children
begotten
again
,
they
have
in
the
Resurrection
of
Christ
,
a
lively
hope
of
glory
,
as
't
is
Col.
1.27
.
which
is
Christ
in
you
the
hope
of
Glory
.
This
leads
them
to
observe
and
admire
that
rich
mercy
whence
it
flowes
,
and
this
consideration
awakes
them
,
and
strains
them
to
break
forth
into
praises
.
To
an
Inheritance
incorruptible
]
As
he
that
taketh
away
a
garment
in
cold
weather
,
and
as
Vinegar
upon
nitre
,
so
is
he
that
singeth
Songs
to
a
heavy
heart
,
Prov.
25.20
.
Worldly
Mirth
is
so
far
from
curing
Spiritual
Grief
,
that
even
worldly
Grief
,
where
't
is
great
,
and
takes
deep
root
,
is
not
allayed
but
increased
by
it
,
a
man
that
is
full
of
inward
heaviness
,
the
more
he
is
compassed
about
with
mirth
,
it
exasperates
and
enrages
his
Grief
the
more
,
like
ineffectual
weak
Physick
,
that
removes
not
the
humour
but
stirs
it
,
and
makes
it
more
unquiet
,
but
spiritual
Joy
is
seasonable
for
all
Estates
.
In
prosperity
't
is
pertinent
to
crown
,
and
sanctifie
all
other
Enjoyments
,
with
this
that
so
far
suspasses
them
;
and
in
distress
't
is
the
only
Nepenthe
,
the
cordial
of
fainting
Spirits
.
So
Psal.
4.
He
hath
put
joy
into
my
heart
,
this
mirth
makes
way
for
it selfe
which
other
mirth
cannot
do
,
these
Songs
are
sweetest
in
the
Night
of
distress
.
Therefore
the
Apostle
writing
to
his
scattered
afflicted
Brethren
,
begins
his
Epistle
with
this
Song
of
Praise
,
Blessed
be
the
God
and
Father
,
&c.
The
matter
of
it
is
,
the
Joyful
Remembrance
of
the
Happiness
laid
up
for
them
under
the
name
of
Inheritance
.
Now
this
Inheritance
is
described
by
the
singular
Qualities
of
it
.
They
Contain
.
1.
The
Excellency
of
its
Nature
.
2.
The
certainty
of
its
attainment
,
the
former
in
these
three
,
Incorruptible
,
Vndefiled
,
and
that
fadeth
not
away
.
The
latter
in
the
last
words
of
this
verse
,
and
in
the
following
▪
Reserved
in
heaven
for
you
,
&c.
God
is
bountiful
to
all
,
gives
to
all
men
,
all
that
they
have
,
Health
,
Riches
,
Honour
,
Strength
,
Beauty
,
and
Wit
,
but
those
things
he
scatters
(
as
it
were
)
with
an
Indifferent
hand
.
Upon
others
he
lookes
,
as
well
as
on
his
beloved
Children
:
but
the
Inheritance
is
peculiarly
theirs
,
Inheritance
is
convertible
with
Sonship
,
for
Gen.
25.5
.
Abraham
gave
gifts
to
Keturah's
Sons
and
dismiss'd
them
;
but
the
Inheritance
was
for
the
Son
of
the
Promise
.
When
we
see
Men
rising
in
Preferment
,
Estate
,
or
admir'd
for
Excellent
Gifts
,
and
Endowments
of
mind
,
we
think
there
's
a
happy
man
:
but
we
consider
not
that
none
of
all
those
things
are
matter
of
Inheritance
,
within
a
while
,
he
is
to
be
turn'd
out
of
all
,
and
if
he
have
not
somewhat
beyond
all
those
to
look
to
,
he
is
but
a
Miserable
man
,
and
so
much
the
more
Miserable
,
that
once
he
seem'd
,
and
was
reputed
happy
.
There
is
a
certain
time
wherein
heirs
come
to
possess
,
thus
it
is
with
this
inheritance
too
,
there
is
by
the
Apostle
mention
made
of
a
perfect
man
,
unto
the
measure
of
the
Stature
of
the
fulness
of
Christ
,
Ephes.
4.13
.
And
though
the
Inheritance
is
Rich
and
honourable
,
yet
the
heir
being
young
is
held
under
discipline
,
and
is
more
strictly
dealt
with
possibly
then
the
Servants
,
sharply
corrected
for
that
which
is
let
pass
in
them
,
yet
still
even
then
,
in
regard
,
of
that
which
he
is
born
to
,
his
Condition
is
much
better
then
theirs
,
and
all
the
Correction
he
suffers
,
prejudices
him
not
,
but
fits
him
for
inheriting
.
The
Love
of
our
heavenly
Father
is
beyond
the
Love
of
Mothers
in
tenderness
,
and
yet
beyond
the
Love
of
Fathers
(
which
are
usually
said
to
Love
more
wisely
)
in
point
of
wisdom
.
He
will
not
undo
his
Children
,
his
Heirs
,
with
too
much
Indulgence
?
't
is
one
of
his
heavy
Judgments
upon
the
foolish
children
of
disobedience
,
that
ease
shall
slay
them
,
and
their
Prosperity
shall
prove
their
destruction
.
While
the
Children
of
God
are
childish
and
weak
in
faith
,
they
are
like
some
great
Heirs
,
before
they
come
to
years
of
understanding
,
they
consider
not
their
Inheritance
,
and
what
they
are
to
come
to
,
have
not
their
Spirits
Elevated
to
thoughts
worthy
of
their
Estate
,
and
their
behaviour
Conformed
to
't
,
but
as
they
grow
up
in
years
they
come
by
litle
and
litle
to
be
sensible
of
those
things
,
and
the
nearer
they
come
to
possession
,
the
more
apprehensive
they
are
of
their
Quality
,
and
what
doth
answerably
become
them
to
do
,
and
this
is
the
duty
of
such
as
are
indeed
Heirs
of
Glory
,
to
grow
in
the
understanding
,
and
consideration
of
that
,
which
is
prepared
for
them
,
and
to
suite
themselves
,
as
they
are
able
,
to
those
great
Hopes
.
This
is
that
the
Apostle
St.
Paul
prayes
for
,
for
his
Ephesians
,
Chap.
1.
v.
18.
The
eyes
of
your
understanding
being
enlightened
,
that
ye
may
know
what
is
the
hope
of
his
Calling
,
and
what
the
riches
of
the
Glory
of
his
Inheritance
in
the
Saints
.
this
would
make
them
holy
and
heavenly
,
to
have
their
Conversation
in
Heaven
from
whence
they
look
for
a
Saviour
,
that
we
may
then
the
better
know
somewhat
of
the
Dignity
and
Riches
of
this
Inheritance
,
Let
us
Consider
the
description
that
is
here
given
us
of
it
,
And
first
,
Incorruptible
,
Although
this
seems
to
be
much
one
with
the
3d.
that
fadeth
not
away
,
which
is
a
borrowed
Expression
for
the
illustrating
of
its
Uncorruptibleness
,
yet
I
conceive
there
is
some
difference
,
and
that
in
these
three
qualities
there
is
a
Gradation
.
Thus
it
s
called
,
Incorruptible
,
that
is
,
it
perisheth
not
,
cannot
come
to
nothing
,
is
an
Estate
that
cannot
be
spent
;
but
though
it
were
abiding
,
yet
it
might
be
such
,
as
the
Continuance
of
it
were
not
very
desirable
,
this
Life
at
the
best
,
were
but
a
misery
to
continue
alwayes
in
it
.
Plotinus
thanked
God
that
his
Soul
was
not
tyed
to
an
Immortal
body
.
Then
Vndefiled
,
't
is
not
stained
with
the
least
spot
,
this
signifies
the
purity
and
perfection
of
it
,
that
the
perpetuity
of
it
,
it
doth
not
only
abide
,
and
i●
pure
,
but
those
together
,
it
abideth
alwayes
in
its
Integrity
.
And
lastly
it
Fadeth
not
away
,
it
doth
not
fade
nor
wither
at
all
,
is
not
sometimes
more
,
sometimes
less
pleasant
,
but
ever
the
same
,
still
like
it selfe
and
that
's
the
Immutability
of
it
.
As
it
is
Incorruptible
,
It
carries
it
away
from
all
Earthly
Possessions
and
Inheritances
;
for
so
all
those
Epithits
are
intended
to
signifie
in
opposition
to
the
things
of
this
World
,
and
shewing
how
far
it
excels
them
all
;
and
thus
comparatively
we
are
to
Consider
it
:
for
as
Divines
say
,
of
the
knowledge
of
God
,
that
we
have
here
:
the
Negative
Notion
makes
up
a
great
part
of
it
,
we
know
rather
what
he
is
not
,
than
what
He
is
,
Infinite
,
Incomprehensible
,
Immutable
&c.
so
't
is
of
this
Happiness
,
this
Inheritance
,
and
indeed
't
is
no
other
but
God
.
We
cannot
tell
you
,
what
it
is
,
but
we
can
say
so
far
,
what
it
is
not
,
as
declares
't
is
unspeakably
above
all
the
most
excellent
things
of
the
inferiour
World
,
and
this
present
life
,
't
is
by
privatives
,
by
removing
Imperfections
from
it
,
that
we
describe
it
,
and
can
go
no
further
.
viz.
Incorruptible
,
undefiled
,
and
that
fadeth
not
away
.
All
things
that
we
see
,
being
Compounded
,
may
be
dissolved
again
,
the
very
visible
Heavens
that
are
the
purest
piece
of
the
material
World
.
(
notwithstanding
the
pains
the
Philosopher
takes
to
exempt
them
)
the
Scriptures
teach
us
,
that
they
are
Corruptible
Psal.
102.26
.
They
shall
perish
but
thou
shalt
endure
;
yea
,
all
of
them
shall
wax
old
like
a
Garment
:
as
a
vesture
shalt
thou
change
them
,
and
they
shall
be
changed
.
And
from
thence
the
Apostle
to
the
Hebrewes
,
Chap.
1.
v.
10.
And
our
Apostle
in
his
other
Epistle
cap.
3.11
.
use
the
same
expression
.
But
't
is
needless
to
fetch
too
great
a
Compass
,
to
evince
the
Corruptibleness
of
all
Inheritances
.
Besides
what
they
are
in
themselves
,
't
is
a
shorter
way
to
prove
them
Corruptible
in
Relation
to
us
,
and
our
Possessing
them
by
our
own
Corruptibleness
,
and
Corruption
,
or
perishing
out
of
this
life
in
which
we
enjoy
them
,
we
are
here
inter
peritura
perituri
,
the
things
are
passing
we
enjoy
,
and
we
are
passing
who
enjoy
them
.
Earthly
Inheritance
is
so
called
in
regard
of
Succession
:
but
to
every
one
't
is
but
at
the
most
for
term
of
life
.
as
one
of
the
Kings
of
Spain
answered
to
one
of
his
Courtiers
,
who
thinking
to
please
his
Master
wished
that
Kings
were
Immortal
.
If
that
had
been
said
he
,
I
should
never
have
been
King
.
When
Death
comes
,
that
removes
a
Man
out
of
all
his
Possessions
to
give
place
to
another
;
therefore
are
these
Inheritances
Decaying
,
and
and
dying
in
Relation
to
us
:
because
we
decay
,
and
dye
,
and
when
a
Man
dyes
his
Inheritances
,
and
Honours
,
and
all
things
here
,
are
at
an
end
in
respect
of
him
:
Yea
,
we
may
say
the
World
ends
to
him
.
Thus
Solomon
reasons
,
that
a
Mans
happiness
cannot
be
upon
this
Earth
:
because
it
must
be
some
durable
abiding
thing
that
must
make
him
happy
,
abiding
,
to
wit
in
his
Enjoyment
.
Now
though
the
Earth
abide
,
yet
because
Man
abides
not
on
the
Earth
to
possess
it
:
but
one
Age
drives
out
another
,
one
Generation
passeth
and
another
cometh
.
velu●
unda
impellitur
undâ
,
therefore
his
Rest
and
his
Happiness
cannot
be
here
.
All
possessions
here
are
defiled
,
and
stained
with
many
other
defects
and
failings
,
still
somewhat
wanting
,
some
damp
on
them
,
or
crack
in
them
,
fair
houses
,
but
sad
cares
flying
about
the
Guilded
and
Cieled
Roofs
,
Stately
and
soft
Beds
,
a
full
Table
:
but
a
sickly
body
and
queasy
stomack
.
The
fairest
face
some
Mole
,
or
Wart
in
it
.
All
Possessions
stained
with
sin
,
either
in
acquiring
or
in
using
them
,
therefore
called
Mammon
of
Vnrighteousness
.
St.
Luk.
16.9
.
Iniquity
so
involved
in
the
notion
of
Riches
,
that
it
can
very
hardly
be
separated
from
them
.
St.
Hierom.
sayes
,
verum
mihi
videtur
illud
,
dives
aut
iniquus
est
,
aut
iniqui
Haeres
.
Foul
hands
pollute
all
they
touch
,
't
is
our
sin
that
defiles
what
we
possess
,
't
is
Sin
that
burdens
the
whole
Creation
,
and
presses
Groans
out
of
the
very
frame
of
the
World
,
Rom.
8.22
.
For
we
know
that
the
whole
Creation
groaneth
and
travelleth
in
pain
together
until
now
.
This
our
Leprosie
defiles
our
Houses
,
the
very
walls
,
and
floors
,
our
meat
and
drink
and
all
we
touch
,
polluted
alone
,
and
polluted
in
society
,
our
meetings
,
and
Conversations
together
being
for
the
greatest
part
nothing
but
a
Commerce
,
and
Interchange
of
sin
and
vanity
.
We
breath
up
and
down
in
an
infected
Air
,
and
are
very
receptive
of
the
Infection
by
our
own
corruption
within
us
.
We
readily
turn
the
things
we
possess
here
to
Occasions
,
and
Instruments
of
sin
,
and
there
is
no
Liberty
,
nor
delight
in
their
use
without
abusing
them
,
how
few
are
they
,
that
can
carry
(
as
they
say
)
a
full
Cup
even
,
that
can
have
digestion
strong
enough
for
the
right
use
of
Great
Places
and
Estates
,
that
can
bear
Preferment
without
Pride
,
and
Riches
without
Covetousness
,
and
Ease
without
Wantonness
.
Then
,
as
those
Earthly
Inheritances
are
stained
with
sin
in
their
use
;
so
what
Grief
,
and
strife
,
and
Contentions
about
Obtaining
or
Retaining
them
.
Doth
not
matter
of
Possession
,
this
same
Meum
and
tuum
divide
many
times
the
affections
of
those
who
are
knit
together
in
Nature
or
other
strait
tyes
,
and
prove
the
very
Apple
of
strife
betwixt
nearest
Friends
?
If
we
trace
great
Estates
to
their
first
Original
,
how
few
will
there
be
found
,
that
owe
not
their
Beginning
,
either
to
Fraud
,
or
Rapine
,
or
Oppression
,
and
the
greatest
Empires
,
and
Kingdomes
in
the
World
have
had
their
foundations
laid
in
blood
.
Are
not
those
defiled
Inheritances
?
That
withereth
not
]
A
borrowed
speech
alludeing
to
the
decaying
of
plants
and
flowers
that
bud
,
and
flourish
at
a
certain
time
of
the
year
,
and
then
fade
and
wither
,
and
in
Winter
are
as
if
they
were
dead
.
And
this
is
the
3d.
disadvantage
of
Possessions
,
and
all
things
worldly
,
that
they
abide
not
in
one
Estate
;
but
are
in
a
more
Uncertain
;
and
Irregular
Inconstancy
,
then
either
the
flowers
and
plants
of
the
Field
,
or
the
Moon
,
from
which
they
are
called
sublunary
:
like
Nebuchadnezzar's
Image
,
degenerating
by
degrees
,
and
in
the
end
into
a
mixture
of
Iron
and
clay
.
The
Excellency
then
of
this
Inheritance
is
,
that
it
is
free
from
all
those
evils
,
falls
not
under
the
stroak
of
time
,
comes
not
within
the
compass
of
its
Syth
,
that
hath
so
large
a
Compass
,
and
cuts
down
all
other
things
.
There
is
nothing
in
it
weighing
it
towards
Corruption
.
'T
is
Immortal
,
Everlasting
,
for
't
is
the
fruition
of
the
Immortal
Everlasting
God
by
Immortal
souls
,
and
the
Body
rejoyned
with
it
,
shall
likewise
be
Immortal
,
having
put
on
Incorruption
as
the
Apostle
speaks
.
That
fadeth
not
away
]
No
spot
of
sin
,
nor
sorrow
there
,
all
pollution
wiped
away
,
and
all
tears
with
it
,
no
Envy
,
nor
strife
,
not
as
here
among
men
one
supplanting
another
,
one
pleading
,
and
Fighting
against
another
,
dividing
this
point
of
Earth
,
with
fire
and
sword
,
No
,
this
Inheritance
is
not
the
less
by
division
,
by
being
parted
amongst
so
many
Brethen
,
every
one
hath
it
all
,
each
his
Crown
,
and
all
agreeing
in
casting
them
down
before
his
Throne
from
whom
they
have
received
them
,
and
in
the
harmony
of
his
Praises
.
This
Inheritance
is
often
called
a
Kingdome
,
and
a
Crown
of
Glory
.
This
word
may
allude
to
those
Garlands
of
the
Antients
,
and
this
is
its
property
,
that
the
Flowers
in
it
are
all
Amaranthes
,
as
a
certain
plant
is
named
,
and
so
it
s
called
.
1
Pet.
5.4
.
a
Crown
of
Glory
that
fadeth
not
away
.
No
change
at
all
there
,
no
Winter
and
Summer
,
not
like
the
poor
comforts
here
,
but
a
Bless
alwayes
flourishing
.
The
grief
of
the
Saints
here
,
is
not
so
much
the
changes
of
outward
things
,
as
of
their
inward
Comforts
.
suavis
hora
,
sed
brevis
mora
.
Sweet
presences
of
God
they
sometimes
have
;
but
they
are
short
,
and
often
interrupted
,
but
there
;
no
Cloud
shall
come
betwixt
them
,
and
their
Sun
,
they
shall
behold
Him
in
his
full
brightness
for
ever
;
and
as
no
Change
in
their
beholding
,
so
no
weariness
,
nor
abatement
of
their
Delight
in
beholding
.
They
sing
a
new
Song
,
alwayes
the
same
,
and
yet
alwayes
New
.
The
sweetest
of
our
Musick
,
one
day
of
it
will
weary
them
that
are
most
delighted
with
it
,
what
we
have
here
cloyes
;
but
satisfies
not
▪
the
Joyes
above
,
never
cloy
,
and
yet
alwayes
satisfie
.
We
should
here
Consider
the
last
property
of
this
Inheritance
,
namely
the
Certainty
of
it
.
Reserv'd
in
Heaven
for
you
.
But
that
is
connected
with
the
following
verse
,
and
so
will
be
fitly
joyned
with
it
.
Now
for
some
Use
of
all
this
.
If
these
things
were
believed
,
they
would
perswade
for
themselves
,
we
needed
not
add
any
intreaties
to
move
you
to
seek
after
this
inheritance
:
Have
we
not
experience
enough
of
the
vanity
,
and
misery
of
things
Corruptible
?
and
are
not
a
great
part
of
our
dayes
already
spent
amongst
them
?
is
it
not
time
to
consider
whether
we
be
provided
of
any
thing
surer
and
better
,
then
what
we
have
here
?
if
we
have
any
Inheritance
to
go
home
to
after
our
wandering
?
or
can
say
with
the
Apostle
.
2
Cor.
5.1
.
We
know
that
if
our
earthly
house
of
this
Tabernacle
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
Eternal
in
the
Heavens
.
If
those
things
gain
our
assent
while
we
hear
them
yet
it
dies
so
;
None
almost
retire
themselves
after
,
to
follow
forth
those
thoughts
,
and
to
make
a
work
indeed
of
them
,
but
busy
their
heads
rather
another
way
,
building
Castles
in
the
air
,
and
spinning
out
their
thoughts
in
vain
Contrivances
.
Happy
are
they
whose
hearts
the
spirit
of
God
sets
,
and
fixes
upon
this
Inheritance
;
they
may
joyn
in
with
the
Apostle
.
And
say
as
here
,
Blessed
be
the
God
and
Father
of
our
Lord
Iesus
Christ
,
who
hath
begotten
us
again
unto
this
lively
Hope
,
to
this
Inheritance
incorruptible
,
undefiled
and
that
fadeth
not
away
.
Verse
.
5.
Who
are
kept
by
the
power
of
God
through
faith
unto
salvation
.
ready
to
be
revealed
in
the
last
time
'T
Is
no
doubt
a
great
Contentment
to
the
Children
of
God
to
hear
of
the
Excellencies
of
the
life
to
come
,
they
are
not
readily
weary
of
that
subject
,
yet
there
is
one
doubt
,
that
if
it
be
not
removed
may
dampt
their
Delight
,
in
hearing
and
considering
of
all
the
rest
.
The
Richer
the
Estate
is
it
will
the
more
kindle
the
Malice
,
and
Dilligence
of
their
Enemies
to
deprive
them
of
it
,
and
to
cut
them
short
of
possessing
it
.
And
this
they
know
,
that
those
spiritual
Powers
that
seek
to
ruin
them
,
do
overmatch
them
far
,
both
in
Craft
and
Force
.
Against
the
fears
of
this
,
the
Apostle
comforts
the
Heirs
of
Salvation
,
assuring
them
that
as
the
Estate
they
look
for
is
Excellent
,
so
it
is
Certain
and
safe
,
laid
up
there
where
it
i●
out
of
the
reach
of
all
adverse
Powers
.
Reserv'd
in
Heaven
for
you
.
Besides
that
this
is
a
further
evidence
of
the
worth
and
excellency
of
this
Inheritance
,
it
makes
it
sure
,
it
confirms
what
was
said
of
its
Excellency
,
for
it
must
be
a
thing
of
greatest
worth
that
is
laid
up
in
the
highest
,
and
best
place
of
the
world
,
namely
in
Heaven
for
you
.
Where
nothing
that
is
impure
once
enters
,
much
less
is
laid
up
,
and
kept
.
Thus
the
Land
where
this
Inheritance
lyes
,
makes
good
all
that
hath
been
spoken
of
the
Dignity
and
Riches
of
it
.
But
further
,
as
it
is
a
rich
and
pleasant
Country
where
it
lyeth
,
it
hath
this
priviledge
,
to
be
the
alone
Land
of
Rest
,
and
Peace
,
free
from
all
possibility
of
Invasion
.
There
is
no
spoiling
of
it
,
and
laying
it
waste
,
and
defacing
its
Beauty
,
by
leading
Armies
into
't
,
and
making
it
the
seat
of
war
,
no
noise
of
Drums
,
nor
Trumpets
,
no
Inundations
of
one
People
driving
out
another
,
and
sitting
down
in
their
Possessions
,
In
a
word
;
as
there
is
nothing
there
subject
to
decay
of
it selfe
,
so
neither
is
it
in
danger
of
Fraud
or
Violence
.
When
our
Saviour
speaks
of
this
same
Happiness
,
St.
Mat.
6.20
.
in
a
like
term
,
what
s
here
called
an
Inheritance
,
is
there
called
a
Treasure
.
He
expresses
the
permanency
of
it
,
by
these
two
,
that
it
hath
neither
Moth
nor
Rust
in
it selfe
to
corrupt
it
,
nor
can
Thieves
break
through
and
steal
it
.
There
is
a
worm
at
the
root
of
all
our
Enjoyments
here
,
Corrupting
causes
within
themselves
,
and
besides
that
,
they
are
exposed
to
injury
from
without
,
that
may
deprive
us
of
them
,
how
many
stately
Pallaces
that
have
been
possibly
divers
years
in
building
?
hath
sire
upon
a
very
small
beginning
destroyed
in
a
few
hours
?
What
great
hopes
of
gain
by
traffick
hath
one
Tempest
mocked
,
and
diss●pointed
?
How
many
that
have
thought
their
Possessions
very
sure
,
yet
have
lost
them
by
some
trick
of
Law
,
and
others
(
as
in
time
of
war
)
driven
from
them
by
the
Sword
;
nothing
free
from
all
danger
but
this
Inheritance
,
that
is
laid
up
in
the
hands
of
God
,
and
kept
in
Heaven
for
us
.
The
highest
stations
in
the
world
,
namely
the
Estate
of
Kings
,
they
are
but
Mountains
of
prey
,
one
robbing
and
spoiling
another
:
but
in
that
holy
Mountain
above
,
there
is
none
to
hurt
,
nor
spoil
,
nor
offer
violence
.
What
the
Prophet
speaks
of
the
Church
here
,
't
is
more
perfectly
and
Eminently
true
of
it
above
.
Is●i.
65.25
.
This
is
indeed
a
necessary
condition
of
our
joy
in
the
thoughts
of
this
happy
Estate
,
that
we
have
some
perswasion
of
our
Propriety
,
that
't
is
ours
:
that
we
do
not
speak
,
and
hear
of
it
as
Travellers
passing
by
a
pleasant
place
do
behold
,
and
discourse
of
its
fair
structure
,
the
sweetness
of
the
Seat
,
the
planting
,
of
the
Gardens
,
and
Meadowes
that
are
about
it
,
and
so
pass
on
;
having
no
further
interest
in
it
;
but
when
we
hear
of
this
glorious
Inheritance
,
this
Treasure
,
this
Kingdom
that
is
Pure
,
and
Rich
,
and
Lasting
,
we
may
add
,
it
is
so
called
,
and
it
is
Mine
,
it
is
reserved
in
Heaven
and
reserv'd
for
me
,
I
have
received
the
Evidences
,
and
the
Earnest
of
it
,
and
as
it
is
kept
safe
for
me
,
so
I
shall
likewise
be
preserv'd
to
it
,
and
that
's
the
other
part
of
the
Certainty
,
that
compleats
the
Comforts
of
it
.
see
Eph.
1.14
.
The
salvation
that
Christ
hath
purchased
is
indeed
laid
up
in
Heaven
,
but
we
that
seek
after
it
,
are
on
Earth
,
Compassed
about
with
Dangers
,
and
Tentations
.
What
avails
it
us
that
our
Salvation
is
in
Haven
,
in
the
place
of
safety
and
quietness
,
while
we
our selves
are
tossed
upon
the
stormy
Seas
of
this
World
,
amidst
Rocks
and
shelves
,
every
hour
in
hazard
of
shipwrack
,
our
Inheritance
is
in
a
sure
hand
indeed
,
our
Enemies
cannot
come
at
it
,
but
they
may
overrun
and
destroy
us
at
their
pleasure
,
for
we
are
in
the
midst
of
them
.
Thus
might
we
think
,
and
complain
,
and
lose
the
sweetness
of
all
our
other
thoughts
concerning
Heaven
,
if
there
were
not
as
firm
a
Promise
for
our
own
safety
in
the
midst
of
our
dangers
,
as
there
is
of
the
safety
of
our
Inheritance
that
is
out
of
Danger
.
The
assurance
is
full
,
thus
,
it
is
kept
for
us
in
Heaven
,
and
we
kept
on
Earth
for
it
,
as
it
is
Reserved
for
us
,
we
are
no
less
surely
Preserv'd
to
it
.
There
is
here
.
1.
The
Estate
it selfe
,
Salvation
.
2.
The
preservation
,
or
securing
of
those
that
expect
it
.
3.
The
Time
of
full
Possession
.
In
the
last
time
.
Vnto
Salvation
]
Before
it
's
called
an
Inheritance
,
here
more
particularly
what
meant
by
that
,
namely
Salvation
.
This
is
more
expressly
sure
,
being
a
deliverance
from
Misery
,
and
imports
withal
the
Possession
of
perfect
Happiness
.
The
first
part
of
our
Happiness
is
to
be
freed
from
those
Miseries
to
which
we
are
subject
by
our
Guiltiness
.
To
be
set
free
from
the
Curse
of
the
Law
,
and
the
wrath
of
God
,
from
everlasting
death
.
2.
From
all
kind
of
mortality
or
decaying
.
3.
From
all
power
and
stain
of
Sin
.
4.
From
all
Temptation
.
5.
From
all
the
Griefs
and
Afflictions
of
this
Life
.
To
have
the
perfection
of
Grace
,
to
be
full
of
Holiness
,
and
the
perfection
of
Bliss
,
full
of
joy
,
in
the
continual
Vision
of
God
,
but
how
little
are
we
able
to
say
of
this
our
Apostle
here
teacheth
us
,
that
it
is
vailed
to
us
,
only
so
much
shines
through
,
as
we
are
capable
of
here
:
but
the
Revealed
knowledge
of
it
is
only
in
the
Possession
.
'T
is
to
be
revealed
in
the
last
time
.
Then
there
is
,
their
Preservation
,
Kept
.
2.
The
causes
of
it
.
By
the
power
of
God
,
through
Faith
▪
the
Inheritance
is
kept
not
only
in
safety
;
but
in
quietness
.
The
Children
of
God
for
whom
it
is
kept
,
while
they
are
here
,
are
kept
safe
indeed
,
but
not
Unmollested
,
and
Unassaulted
,
they
have
Enemies
,
and
such
as
are
Stirring
,
and
Cunning
,
and
Powerful
;
but
in
the
midst
of
them
,
they
are
Guarded
,
and
Defended
,
they
perish
not
;
according
to
the
Prayer
of
our
Saviour
poured
out
for
them
,
Ioh.
17.16
.
I
pray
not
that
thou
shouldest
take
them
out
of
the
World
:
but
that
thou
shouldest
keep
them
from
the
Evil.
They
have
the
Prince
of
the
power
of
the
Air
,
and
all
his
Armies
,
all
the
forces
he
can
make
against
them
.
Though
his
power
is
nothing
but
Tyranny
,
and
Usurpation
,
yet
because
once
they
were
under
his
yoak
,
he
bestirres
himselfe
to
pursue
them
,
when
they
are
led
forth
from
their
Captivity
,
as
Exod.
14.5.9
.
Pharaoh
with
all
his
Chariots
,
and
Horses
,
and
Horsemen
pursues
after
the
Israelites
going
out
of
Egypt
.
The
word
in
the
Original
here
translated
Kept
,
is
a
Military
term
,
used
for
those
who
are
kept
as
in
a
Fort
,
or
Garrison
Town
besieged
.
So
Satan
is
still
raising
Batterries
against
this
Fort
,
using
all
wayes
to
take
it
,
by
Strength
,
or
Sratagem
,
unwearied
in
his
Assaults
,
and
very
skilful
to
know
his
Advantages
;
and
where
we
are
weakest
,
there
to
set
on
.
And
besides
all
this
,
He
hath
Intelligence
with
a
Party
within
us
,
ready
to
betray
us
to
him
;
so
that
it
were
impossible
for
us
to
hold
out
,
were
there
not
another
Watch
,
and
Guard
then
our
own
,
and
other
walls
,
and
Bulwarks
then
any
that
our
skill
and
Industry
can
raise
for
our
own
Defence
.
In
this
then
is
our
safety
,
that
there
is
a
Power
above
our
own
,
yea
,
and
above
all
our
Enemies
,
that
guards
us
.
Salvation
it selfe
our
Walls
and
Bulwarks
.
We
ought
to
watch
,
but
when
we
do
in
Obedience
to
our
Commander
,
the
Captain
of
our
Salvation
,
yet
it
is
his
own
Watching
,
who
sleeps
not
,
nor
so
much
as
slumbers
,
't
is
that
preserves
us
,
and
makes
ours
not
to
be
in
vain
.
Psal.
126.1
.
Isa.
27.3
.
And
therefore
those
two
,
are
joyntly
Commanded
▪
●atch
and
Pray
that
ye
enter
not
into
Temtation
.
Watch
,
there
's
the
necessity
of
our
Diligence
.
Pray
,
there
's
the
Insufficiency
of
it
,
and
the
necessity
of
his
Watching
,
by
whose
Power
we
are
effectually
preserv'd
,
and
that
Power
is
our
Fort.
Isa.
26.1
.
Salvation
hath
God
appointed
for
walls
and
Bulwarks
,
what
more
safe
then
to
be
wall'd
with
Salvation
it self
,
●o
Prov.
18.10
.
The
Name
of
the
Lord
is
a
strong
tower
,
the
Righteous
fly
into
it
and
are
safe
.
Now
the
Causes
are
two
.
1.
Supream
,
the
Power
of
God
,
2.
Subordinate
Faith
.
The
Supreme
Power
of
God
is
that
on
which
depends
our
Stability
and
Perseverance
.
When
we
consider
how
weak
we
are
in
our selves
,
yea
the
very
strongest
amongst
us
and
how
Assaulted
,
we
wonder
,
and
Justly
we
may
,
that
any
can
continue
one
day
in
the
Estate
of
Grace
:
but
when
we
look
on
the
strength
by
which
we
are
guarded
,
the
power
of
God
;
then
we
see
the
reason
of
stability
to
the
end
.
For
Omnipotency
supports
us
,
and
the
Everlasting
Armes
are
under
us
.
Then
Faith
is
the
2d
.
cause
of
our
Preservation
;
because
it
applies
the
first
Cause
,
the
Power
of
God
.
our
Faith
layes
hold
upon
this
Power
,
and
this
Power
strengthens
Faith
,
and
so
we
are
preserved
.
It
puts
us
within
those
walls
,
set●
the
Soul
within
the
Guard
of
the
Power
of
God
,
which
by
selfe
confidence
,
and
vain
presuming
in
its
own
strength
is
exposed
to
all
kind
of
danger
.
Faith
is
a
humble
self-denying
Grace
,
makes
the
Christian
nothing
in
himself
,
and
all
in
God
.
The
weastest
Persons
that
are
within
a
strong
Place
,
Women
and
Children
,
though
they
were
not
able
to
resist
the
Enemy
if
they
were
alone
,
yet
so
long
as
the
place
wherein
they
are
,
is
of
sufficient
strength
and
well
man'd
and
every
way
accommodate
to
hold
out
,
they
are
in
safety
,
thus
the
weakest
Believer
is
safe
,
because
by
believing
he
is
within
the
strongest
of
all
Defences
.
Faith
is
the
Victory
,
and
Christ
sets
his
strength
against
Satans
,
and
when
the
Christian
is
hard
beset
with
some
Tentation
,
too
strong
for
himselfe
,
then
he
looks
up
to
him
that
is
the
great
Conquerour
of
the
powers
of
darkness
,
and
calls
to
him
,
Now
Lord
assist
thy
Servant
in
this
Encounter
,
and
put
to
thy
strength
,
that
the
Glory
may
be
thine
.
Thus
faith
is
such
an
Engine
as
draws
in
the
power
of
God
,
and
his
Son
Jesus
into
the
works
,
and
conflicts
that
it
hath
in
hand
.
This
is
our
victory
even
our
faith
.
1.
Iohn
.
5.4
.
'T
is
the
property
of
a
good
Christian
to
magnifie
the
power
of
God
,
to
have
high
thoughts
of
it
,
and
therefore
't
is
his
Priviledge
to
find
safety
in
that
power
.
David
cannot
satifie
himselfe
with
one
,
or
two
Expressions
of
it
,
but
delights
in
multiplying
them
▪
Psa.
18.1
.
The
Lord
is
my
Rock
,
and
my
Fortress
and
my
deliverer
,
my
God
,
my
strength
,
in
whom
I
will
trust
,
my
Buckler
,
and
the
horn
of
my
salvation
,
and
my
high
tower
.
Faith
looks
above
all
,
both
that
which
the
soul
hath
,
and
that
which
it
wants
,
and
answers
all
Doubts
,
and
Fears
with
this
Almighty
Power
upon
which
it
rests
.
To
be
revealed
in
the
last
time
:
]
This
Salvation
is
that
great
work
wherein
God
intended
to
manifest
the
Glory
of
his
Grace
,
contriv'd
before
Time
,
And
in
the
severall
Ages
of
the
world
brought
forward
,
after
the
decreed
manner
,
and
the
full
accomplishment
of
it
,
reserved
for
the
End
of
Time
.
The
souls
of
the
faithfull
,
do
enter
possession
when
they
remove
from
their
houses
of
Clay
;
yet
is
not
their
happiness
compleat
till
that
great
day
of
the
appearing
of
Jesus
Christ
;
they
are
naturally
Imperfect
till
their
bodies
be
raised
,
and
rejoyned
to
their
Souls
,
to
partake
together
of
their
Bliss
.
And
they
are
mistically
Imperfect
,
till
all
the
rest
of
the
members
of
Jesus
Christ
be
added
to
them
.
But
then
shall
their
joy
be
absolutely
full
when
both
their
own
bodies
,
and
the
misticall
body
of
Christ
shall
be
Glorified
,
when
all
the
Children
of
that
glorious
Family
shall
meet
,
and
sit
down
to
that
great
Mariage
Supper
at
their
Fathers
Table
.
Then
shall
the
Musick
of
that
new
song
be
full
,
when
there
is
not
one
wanting
of
those
that
are
appointed
to
sing
it
for
Eternity
.
In
that
day
shall
our
Lord
Jesus
be
glorified
in
his
saints
and
admired
in
all
them
that
believe
.
2
Thes.
1.10
.
You
see
what
it
is
that
the
Gospel
offers
you
,
and
you
may
gather
,
how
great
both
your
folly
,
and
your
guiltiness
will
be
,
if
you
neglect
,
and
slight
so
great
salvation
when
't
is
brought
to
you
,
and
you
are
intreated
to
receive
it
,
this
is
all
that
the
preaching
of
the
word
aimes
at
,
and
yet
who
hearkens
to
it
.
How
few
lay
hold
on
this
Eternal
life
?
This
Inheritance
,
this
Crown
that
is
held
forth
to
all
that
hear
of
it
.
Oh
that
you
could
be
perswaded
,
to
be
saved
,
that
you
would
be
willing
to
embrace
salvation
.
You
think
you
would
,
but
if
it
be
so
,
then
I
may
say
,
though
you
would
be
saved
,
yet
your
custome
of
sin
,
your
Love
to
sin
,
and
Love
to
the
world
,
will
not
suffer
you
.
And
these
will
still
hinder
you
,
unless
you
put
on
holy
Resolutions
to
break
through
them
and
trample
them
under
foot
,
and
take
this
kingdome
by
a
hand
of
violence
,
that
God
is
so
well
pleased
with
,
he
is
willingly
overcome
by
that
force
,
and
gives
the
kingdome
most
willingly
,
where
it
is
so
taken
,
't
is
not
attain'd
by
slothfullness
,
and
sitting
still
with
folded
hands
.
It
must
be
invaded
with
strength
of
faith
,
with
armies
of
Prayers
,
and
Tears
,
and
they
that
set
upon
it
thus
are
sure
to
take
it
.
Consider
what
we
are
doing
,
how
we
misplace
our
diligence
on
things
that
abide
not
,
or
we
abide
not
to
enjoy
them
.
We
have
no
abiding
City
here
(
saith
the
Apostle
)
but
he
adds
,
that
which
comforts
the
Citizens
of
the
new
Ierusalem
:
Wee
look
for
one
to
come
whose
builder
and
maker
is
God
.
Hear
not
those
things
idley
,
as
if
they
concerned
you
not
,
but
let
them
move
you
to
Resolution
and
Actions
say
,
as
they
said
of
Canaan
,
't
is
a
good
land
,
Let
's
go
up
and
posses●
,
it
.
Learn
to
use
what
you
have
here
as
Travellers
,
and
let
your
home
,
your
Inheritance
,
your
Treasure
be
on
high
,
which
is
by
far
the
richest
and
the
safest
,
and
if
it
be
so
with
you
,
then
Where
your
Treasure
is
,
there
will
your
hearts
be
also
.
Verse
.
6.
Wherein
ye
greatly
Rejoyce
,
though
now
for
a
season
(
if
need
be
)
ye
are
in
heaviness
through
manifold
temptations
.
THe
same
Motives
cannot
beget
contrary
passions
in
the
soul
,
therefore
the
Apostle
reduces
the
mixture
of
sorrowing
,
and
Rejoycing
that
is
usuall
in
the
heart
of
a
Christian
,
to
the
different
causes
of
them
,
and
shews
which
of
the
two
hath
the
stronger
cause
,
and
therefore
is
alwayes
predominant
,
Entertains
it
and
Considers
it
aright
.
His
Scope
is
to
stir
up
,
and
strengthen
spirituall
joy
in
his
afflicted
Brethen
,
and
therefore
haveing
set
the
matter
of
it
before
them
in
the
preceeding
verses
,
he
now
applies
it
,
and
expresly
opposes
it
to
their
distresses
.
Some
read
those
words
exhortatively
,
In
which
r●joyce
ye
,
't
is
so
intended
,
but
I
conceive
it
serves
that
end
better
indicatively
,
as
we
now
read
it
,
in
which
ye
rejoyce
.
It
exhorts
more
insinuatively
and
perswasively
that
it
may
be
so
,
to
urge
it
on
them
that
it
is
so
.
Thus
St.
Paul
,
Acts.
26.27
.
King
Agrippa
believest
thou
the
prophets
?
I
know
that
thou
believest
.
And
straight
he
answered
,
Thou
almost
perswadest
me
to
be
a
Christian.
This
implies
how
just
,
and
how
reasonable
it
is
,
that
the
things
spoken
of
should
make
them
glad
,
they
will
Rejoyce
in
those
:
Yea
do
Rejoyce
,
certainly
if
you
know
and
consider
what
the
causes
of
your
joy
are
,
ye
cannot
chuse
but
find
it
within
you
,
and
in
such
a
measure
as
it
swallowes
up
all
your
temporary
Sorrowes
,
how
great
and
how
many
soever
their
causes
be
.
We
are
then
to
consider
severally
those
bitter
waters
,
and
sweet
,
this
Sorrow
,
and
this
Joy
1.
in
their
Springs
2.
in
their
Streams
.
And
first
they
are
called
Temptations
,
and
manifold
Temptations
.
The
habits
of
divine
supernaturall
Grace
,
are
not
acquirable
by
humane
study
,
or
Industry
or
by
Excercise
,
they
are
of
immediate
Infusion
from
Heaven
,
yet
are
they
infus'd
to
that
end
,
that
they
may
act
and
exercise
themselves
in
the
severall
conditions
and
occurrences
of
a
Christians
life
,
and
by
that
they
grow
stronger
.
Whatsoever
oppositions
or
difficulties
Grace
meets
with
in
its
acting
,
go
under
this
generall
name
of
Temptations
.
It
is
not
necessary
to
reckon
up
the
variety
of
senses
of
this
word
,
in
its
full
latitude
,
how
God
is
said
to
tempt
man
,
and
how
't
is
said
that
he
tempts
him
not
,
how
man
tempts
God
,
and
how
't
is
said
that
God
is
not
tempted
,
how
Satan
tempts
men
,
and
men
one
another
,
and
a
man
himselfe
.
All
those
are
severall
acceptations
of
this
word
,
But
Temptations
here
meant
,
are
they
,
by
which
men
are
tempted
,
and
particularly
the
Saints
of
God
,
and
though
there
is
nothing
in
the
words
,
that
may
not
agree
to
all
sorts
of
Temptations
the
godly
are
subject
to
,
yet
I
conceive
it
is
particularly
meant
of
their
Afflictions
,
and
Distresses
as
the
Apostle
Iames
likewise
uses
it
Chap.
1.
ver.
2.
And
they
are
so
called
,
because
they
give
particular
and
notable
proof
of
the
temper
of
a
Christians
spirit
,
and
draw
forth
Evidence
both
of
the
Truth
,
and
the
measure
of
the
Grace
that
is
in
them
,
if
they
fail
and
are
foyled
as
sometimes
they
are
,
this
convinces
them
of
that
humane
frailty
,
and
weakness
that
is
in
them
,
and
so
humbles
them
,
and
drives
them
out
of
themselves
to
depend
upon
another
for
more
strength
,
and
better
success
in
after
Encounters
.
If
they
acquit
themselves
like
Christians
indeed
(
the
Lord
managing
and
assisting
that
Grace
which
he
hath
given
them
)
then
all
their
Valour
,
and
Strength
,
and
Victories
return
to
his
praise
,
from
whom
they
have
received
all
.
A
Man
is
not
onely
unknown
to
others
but
to
himself
,
that
hath
never
met
with
such
difficulties
,
as
require
Faith
and
Christian
Fortitude
and
Patience
to
surmount
them
,
how
shall
a
man
know
whether
his
meekness
and
calmness
of
spirit
be
reall
or
not
while
he
meets
with
no
provocation
,
nothing
that
contradicts
or
crosses
him
:
but
when
somewhat
sets
upon
him
that
is
in
it self
very
unpleasant
and
grievous
to
him
,
and
yet
if
in
that
case
he
retains
his
Moderation
of
spirit
,
and
flyes
not
out
into
Impatience
,
neither
against
God
,
nor
Men
,
this
gives
experiment
of
the
truth
and
soundness
of
that
Grace
in
him
;
whereas
standing
water
that
's
clear
at
top
while
't
is
untouch'd
,
yet
if
it
have
mudd
at
the
bottome
,
stirre
it
a
little
,
and
it
rises
presently
.
'T
is
not
altogether
unprofitable
,
yea
't
is
much
wisdom
in
Christians
to
be
arming
themselves
against
such
Temptations
as
may
befall
them
hereafter
,
though
they
have
not
as
yet
met
with
them
,
to
labour
to
overcome
them
before
hand
,
to
suppose
the
hardest
things
that
may
be
incident
to
them
,
and
to
put
on
the
strongest
Resolutions
they
can
attain
unto
;
yet
all
that
,
is
but
an
imaginary
effect
;
and
therefore
there
is
no
assurance
that
the
victory
is
any
more
then
imaginary
too
,
till
it
come
to
Action
,
and
then
they
that
have
spoken
,
and
thought
very
confidently
,
may
prove
but
(
as
he
said
of
the
Athenians
)
sortes
in
tabula
,
Patient
,
and
Couragious
in
Picture
,
or
fancy
,
and
notwithstanding
all
their
armes
,
and
dexterity
in
handling
them
by
way
of
exercise
,
may
be
foully
defeated
when
they
are
to
fight
in
earnest
.
The
Children
of
Ephraim
being
armed
,
and
carrying
bowes
(
says
the
Psalmist
)
Psa.
78.9
.
yet
turned
back
in
the
day
of
battell
.
'T
is
the
battell
tries
the
Souldier
,
and
the
storm
the
pilot
,
how
would
it
appear
that
Christians
can
be
themselves
not
onely
patient
but
cheerfull
in
Poverty
,
in
Disgrace
,
and
atempts
and
Persecutions
,
if
it
were
not
often
their
Lot
to
meet
with
those
,
He
that
framed
the
heart
knows
it
to
be
but
deceitfull
,
and
he
that
gives
Grace
knows
the
weakness
,
and
strength
of
it
exactly
,
yet
He
is
pleased
to
speak
thus
,
that
by
afflictions
and
hard
tasks
he
tries
what
is
in
the
hearts
of
his
Children
:
for
the
word
of
God
speaks
to
Men
,
and
therefore
it
speaks
the
Language
of
the
Children
of
Men
:
thus
Gen.
22.12
.
Now
I
know
that
thou
fearest
God
,
seeing
thou
hast
not
with
held
thy
Son
,
thine
onely
Son
from
me
.
God
delights
to
call
forth
his
Champions
to
meet
with
great
Temptations
,
to
make
them
bear
Crosses
of
more
then
ordinary
weight
,
as
Commanders
in
War
put
Men
of
most
valour
,
and
skill
upon
the
hardest
services
.
God
sets
some
strong
furious
triall
upon
a
strong
Christian
made
strong
by
his
own
grace
,
and
by
his
victory
,
makes
it
appear
,
to
the
world
that
though
there
is
a
great
deal
of
counterfeit
coyne
of
profession
in
Religion
,
yet
some
there
are
,
that
have
the
power
,
the
reality
of
it
,
and
that
't
is
not
an
Invention
,
but
there
is
Truth
in
it
,
that
the
invincible
Grace
,
the
very
spirit
of
God
dwells
in
the
hearts
of
true
believers
,
that
he
hath
a
number
that
doe
not
onely
speak
big
,
but
doe
indeed
and
in
good
earnest
despise
the
world
,
and
overcome
it
by
his
strength
.
Some
men
take
delight
to
see
some
kind
of
beasts
fight
together
,
but
to
see
a
Christian
mind
encountering
some
great
Affliction
and
conquering
it
,
to
see
his
valour
,
in
not
sinking
at
the
hardest
distresses
of
this
life
,
nor
the
affrightfullest
End
of
it
,
the
cruelest
kindes
of
death
for
his
sake
,
this
is
(
as
he
said
)
dignum
Deo
spectaculum
,
this
is
a
combat
that
God
delights
to
look
upon
,
and
he
is
not
a
meer
beholder
in
it
;
for
t
is
the
power
of
his
own
grace
that
Enables
and
Supports
the
Christian
in
all
those
Conflicts
and
Temptations
.
Multitude
of
Temptations
,
and
of
divers
kindes
,
many
and
manifold
.
It
were
no
hard
condition
to
have
a
Triall
now
and
then
,
and
long
ease
,
and
prosperity
betwixt
;
but
to
be
plied
with
one
Affliction
at
the
heels
of
another
,
to
have
them
come
thronging
in
by
multitudes
,
and
of
different
kindes
,
uncouth
,
unaccustomed
evils
,
such
as
a
Man
hath
not
been
acquainted
with
before
,
this
is
that
which
is
often
the
portion
of
those
that
are
the
beloved
of
God
.
Psa.
42.7
.
Deep
calleth
unto
deep
at
the
noise
of
thy
water
spouts
,
all
thy
waves
,
and
thy
billows
are
gone
over
me
.
Ye
are
in
Heaviness
]
This
the
Apostle
blames
not
,
but
aimes
at
the
moderating
of
it
,
seek
not
altogether
to
dry
up
this
stream
,
but
to
bound
it
,
and
keep
it
within
its
banks
.
Grace
doth
not
destroy
the
life
of
Nature
,
but
add's
to
it
a
life
more
excellent
,
yea
Grace
doth
not
onely
permitt
but
requires
some
feeling
of
Afflictions
.
There
is
an
affected
Pride
of
spirit
in
some
men
,
instead
of
Patience
,
Sutable
to
the
Doctrine
of
the
Stoicks
(
as
't
is
usually
taken
)
they
strive
not
to
feel
at
all
the
afflictions
that
are
on
them
,
but
this
is
to
despise
the
Correction
of
the
Lord
,
which
is
alike
forbidden
,
as
fainting
under
it
.
Heb.
12.
We
should
not
stop
our
ears
,
but
Mic.
6.9
.
Hear
the
Rod
,
and
him
that
hath
appointed
it
,
as
the
Prophet
speaks
.
Where
there
is
no
feeling
at
all
,
there
can
be
no
Patience
.
Consider
it
as
the
hand
of
God
,
and
thence
argue
the
soul
into
submission
.
Psa.
39.9
.
I
was
dumb
,
I
opened
not
my
mouth
,
because
thou
didst
it
.
But
this
Heaviness
is
mitigated
,
and
set
as
it
were
within
its
banks
,
betwixt
these
two
Considerations
.
1.
The
Utility
of
it
.
2.
The
Brevity
,
profitableness
,
and
shortness
of
it
.
To
a
worldly
Man
great
Gain
,
sweetens
the
hardest
Labour
;
and
to
a
Christian
,
Spiritual
profit
,
and
Advantage
may
do
much
to
move
Him
to
take
well
with
those
Afflictions
that
are
otherwise
very
unpleasant
,
though
they
are
not
joyous
for
the
present
,
Heb.
12.11
.
Yet
this
allayes
the
sorrow
of
them
,
the
fruit
that
grows
out
of
them
,
that
peaceable
fruit
of
Righteousness
.
Abundle
of
folly
is
in
the
heart
of
a
Child
,
but
the
Rod
of
Correction
shall
beat
it
out
,
saith
Solomon
.
Tho
the
Children
of
God
are
truly
(
as
our
Saviour
calls
them
)
the
Children
of
wisdom
:
Yet
being
renewed
only
in
part
,
they
are
not
altogether
free
from
those
follies
that
call
for
this
Rod
to
beat
them
out
,
and
sometimes
have
such
a
bundle
of
follies
as
require
a
bundle
of
Rods
to
be
spent
upon
it
,
many
and
manifold
afflictions
.
'T
is
not
an
easy
matter
to
be
drawn
from
,
nor
to
be
beaten
from
the
Love
of
this
World
,
and
this
is
that
which
God
mainly
requires
of
his
Children
,
that
they
be
not
in
Love
with
the
World
,
nor
the
things
of
it
,
for
that
is
contrary
to
the
Love
of
God
,
and
so
far
as
that
is
entertain'd
,
this
is
wanting
.
And
if
in
the
midst
of
afflictions
,
they
are
sometimes
subject
to
this
disease
,
how
would
it
grow
upon
them
with
Ease
and
Prosperity
?
when
they
are
beaten
from
one
worldly
Folly
or
Delight
,
they
are
ready
through
Natures
corruption
to
lay
hold
upon
some
other
,
being
thrust
out
from
it
at
one
door
,
to
enter
at
some
other
,
and
as
Children
unwilling
to
be
weaned
,
if
one
breast
be
imbitter'd
,
they
seek
to
the
other
,
and
therefore
there
must
be
somewhat
to
drive
them
from
that
too
.
Thus
't
is
clear
,
there
is
need
,
yea
great
need
of
Afflictions
,
yea
of
many
Afflictions
,
that
the
Saints
be
chastened
by
the
Lord
,
that
they
may
not
be
Condemned
with
the
World
.
1
Cor.
11.32
.
Many
Resemblances
there
are
for
Illustration
of
this
Truth
,
in
things
both
of
Nature
,
and
of
Art
.
Some
common
,
and
others
choycer
.
But
this
is
not
needful
.
The
experience
of
Christians
tells
them
,
how
easily
they
grow
Proud
and
Secure
and
Carnal
with
a
little
Ease
,
and
with
outward
things
going
smoothly
with
them
,
and
therefore
what
unhappiness
were
it
for
them
to
be
much
happy
that
way
.
Let
us
learn
then
that
in
regard
of
our
present
frailty
there
is
need
of
afflictions
,
and
so
not
promise
our selves
Exemption
,
how
calm
soever
our
Seas
are
for
the
present
;
and
then
for
the
Number
and
Measure
and
Weight
of
them
,
to
Resign
that
wholly
into
the
hands
of
our
wise
Father
,
and
Phisitian
,
who
perfectly
knows
our
mould
,
and
our
maladies
,
and
what
kind
,
and
quantity
of
chastisment
is
needful
for
our
cure
.
Though
now
for
a
season
(
if
need
be
)
ye
are
in
heaviness
]
The
other
Consideration
that
moderates
this
Heaviness
is
,
its
shortness
:
because
we
willingly
forget
Eternity
,
therefore
this
moment
seems
much
in
our
eyes
,
but
if
we
could
look
upon
it
aright
,
of
how
litle
concernment
is
it
,
what
be
our
condition
here
,
if
it
were
as
prosperous
as
we
could
Wish
or
Imagine
,
it
is
but
for
a
little
season
,
the
Rich
man
in
the
Gospell
talk'd
of
Many
Years
;
but
Thou
fool
this
night
shall
thy
Soul
be
required
of
thee
,
was
the
longest
period
.
The
many
years
quickly
drawn
to
a
very
great
abatement
,
and
if
full
of
pains
and
griefs
,
those
do
help
to
put
an
end
to
themselvs
,
and
hasten
to
it
.
Then
well
might
St.
Austin
say
.
Hic
ure
,
caede
,
modo
ibi
parcas
,
use
me
here
as
pleaseth
thee
,
so
as
that
hereafter
it
may
be
well
with
me
.
Wherein
]
This
Word
though
it
cannot
fall
amiss
being
referr'd
to
any
particular
,
to
which
Interpreters
have
appropriated
it
,
yet
it
is
rather
to
be
taken
Relative
to
the
whole
complex
sense
of
the
preceding
verses
,
concerning
the
hope
of
Glory
.
In
this
thing
ye
rejoyce
,
that
ye
are
begotten
again
,
that
there
is
such
an
Inheritance
and
you
made
heirs
of
it
,
that
it
is
kept
for
you
,
and
you
for
it
,
that
nothing
can
come
betwixt
you
and
it
,
to
dissapoint
you
of
possessing
and
Enjoying
it
,
though
there
be
many
Deserts
and
Mountains
,
and
Seas
in
the
way
yet
you
are
ascertain'd
,
that
you
shall
come
safe
thither
.
This
is
but
one
thing
,
but
the
cause
of
your
grief
is
Temptations
,
and
manifold
Temptations
,
yet
this
one
thing
weighs
down
all
that
Multitude
,
naturally
the
heart
being
grieved
in
one
thing
,
looks
out
for
its
ease
to
some
other
,
and
there
is
usually
somewhat
that
is
a
mans
great
Comfort
,
that
he
turns
his
thoughts
to
,
when
he
is
cros'd
and
afflicted
in
other
things
,
but
herein
is
the
folly
of
the
world
that
the
things
they
chuse
for
their
Refuge
and
Comfort
,
are
such
as
may
change
themselves
,
and
turn
into
discomfort
and
sorrow
,
but
the
godly
man
,
that
is
the
fool
in
the
natural
Mans
eyes
,
goes
beyond
all
the
rest
in
his
wise
choyce
in
this
.
He
rises
above
all
that
is
subject
to
change
,
pitches
his
Anchor
within
the
Vail
.
That
in
which
he
rejoyceth
is
still
matter
of
joy
unmoveable
and
unalterable
,
though
not
only
his
estate
,
but
the
whole
world
were
turn'd
upside
down
,
yet
this
is
the
same
,
or
rather
in
the
Psalmists
words
;
Though
the
Earth
were
removed
and
the
greatest
Mountains
cast
into
the
Sea
;
yet
will
not
we
fear
.
When
we
shall
receive
that
Rich
,
and
Pure
and
Abiding
Inheritance
,
that
Salvation
that
shall
be
revealed
in
the
last
time
,
and
when
Time
it self
shall
cease
to
be
,
then
there
shall
be
no
more
reckoning
of
our
joyes
by
d●yes
and
houres
:
But
they
shall
run
parall●l
with
Eternity
.
When
all
our
Love
that
is
scatter'd
and
parcell'd
out
upon
the
vanities
amongst
which
we
are
here
,
shall
be
united
and
gathered
into
o●e
,
and
fixed
upon
God
,
and
the
soul
fill'd
with
the
delight
of
his
presence
.
The
Sorrow
was
limited
,
and
bounded
by
these
Considerations
we
spoke
of
,
but
this
joy
,
this
Exaltation
,
and
leaping
for
Joy
(
for
so
it
is
)
is
not
bounded
,
it
cannot
be
too
much
;
Its
measure
is
to
know
no
Measure
,
the
Afflictions
,
the
matter
of
Heaviness
are
but
a
transient
touch
of
pain
;
but
that
whereon
this
joy
is
built
is
most
permanent
,
the
Meas●re
of
it
cannot
exceed
,
for
the
matter
of
it
is
Infinit
and
Eternal
,
beyond
all
Hyperbole
,
there
is
no
Expression
we
have
can
reach
it
,
much
less
go
beyond
it
,
it selfe
is
the
Hyperbole
,
still
surpassing
all
that
can
be
said
of
it
,
even
in
the
midst
of
Heaviness
it self
,
such
is
this
Joy
,
that
can
maintain
it self
in
the
depth
of
sorrow
,
this
Oyl
of
gladness
still
swims
above
,
and
cannot
be
drowned
by
all
the
floods
of
Affliction
,
yea
't
is
often
most
sweet
,
in
the
greatest
distress
.
Then
the
soul
relishes
spiritual
Joy
best
,
when
it
is
not
glutted
with
worldly
delights
,
but
finds
them
turn'd
into
Bitterness
.
For
Application
.
In
that
we
profess
our selves
Christians
,
we
all
pretend
to
be
the
Sons
of
God
,
and
so
Heirs
of
this
Glory
,
and
if
each
man
were
particularly
ask't
,
he
would
say
,
he
hoped
to
attain
it
:
but
if
there
were
nothing
else
,
this
may
abundantly
convince
us
,
that
the
greatest
part
of
us
delude
our selves
and
are
deceived
in
this
,
for
how
few
are
there
,
that
do
really
find
this
height
of
Joy
,
Gladness
and
exultation
,
in
their
thoughts
and
hopes
of
it
,
that
do
daily
more
refresh
and
glad
themselves
with
the
Considerarion
of
that
which
is
laid
up
for
them
above
,
then
with
all
their
Enjoyments
here
below
.
Consider
how
the
newes
of
some
small
outward
advantage
that
is
to
come
to
us
,
raises
our
light
vain
Hearts
,
and
makes
them
leap
within
us
,
and
yet
this
newes
of
a
Kingdom
prepared
for
us
(
if
indeed
we
be
Believers
)
stirres
us
not
,
our
hearts
are
as
litle
affected
with
it
,
as
if
it
concern'd
us
not
at
all
,
and
this
is
too
clear
an
Evidence
against
us
,
that
indeed
it
concerns
us
not
,
our
portion
as
yet
is
not
in
it
.
In
what
a
fool's
Paradise
will
Men
be
with
the
thoughts
of
worthless
things
,
and
such
things
too
,
as
they
shall
never
obtain
,
nor
ever
shall
have
any
further
being
,
then
what
they
have
in
their
Fancy
.
And
how
will
men
frequently
roll
over
in
their
minds
the
thoughts
of
any
pleasing
good
they
hope
for
?
and
yet
We
,
that
say
we
have
hopes
of
the
Glory
to
come
,
can
pass
many
dayes
without
one
hour
spent
in
the
Rejoycing
thoughts
of
the
Happiness
we
look
for
.
If
any
of
a
mean
Condition
for
the
present
were
made
sure
to
become
very
Rich
,
and
be
advanced
to
great
honour
within
a
week
,
and
after
that
,
to
live
to
a
great
age
in
that
high
Estate
,
enjoying
Health
and
all
immaginable
Pleasures
,
judge
ye
,
whether
in
the
few
dayes
betwixt
the
knowledge
of
those
Newes
,
and
the
enjoying
them
,
would
not
the
thoughts
of
that
he
were
to
attain
t●
,
be
frequent
with
him
,
and
be
allwayes
wellcome
.
There
is
no
comparison
betwixt
all
we
can
Imagine
this
way
,
and
the
hopes
we
speak
of
,
and
yet
how
seldome
are
our
thoughts
upon
those
,
and
how
faint
,
and
slender
our
Rejoycing
in
them
?
Can
we
deny
,
that
't
is
unbelief
of
those
things
,
that
causeth
this
neglect
and
forgetting
of
them
?
The
discourse
,
the
tongue
of
Men
and
Angels
cannot
beget
divine
belief
of
the
happiness
to
come
,
only
he
that
gives
it
,
gives
Faith
likewise
to
apprehend
it
,
and
lay
hold
upon
it
,
and
upon
believing
to
be
fill'd
with
Joy
in
the
hopes
of
it
.
Verse
.
7.
That
the
tryal
of
your
faith
being
much
more
precious
then
of
Gold
that
perisheth
,
though
it
be
tried
with
fire
,
might
be
found
unto
praise
,
and
honour
,
and
Glory
at
the
appearing
of
Iesus
Christ
.
THe
way
of
the
Iust
(
saith
Solomon
)
is
as
the
shining
light
that
shineth
more
and
more
to
the
perfect
day
.
Still
making
forward
,
and
ascending
towards
perfection
,
moving
as
fast
when
they
are
clouded
with
affliction
as
at
any
time
else
,
yea
,
all
that
seems
to
work
against
them
,
fu●thers
them
.
Those
graces
that
would
possibly
grow
heavy
and
unweildy
,
by
too
much
ease
;
are
held
in
breath
and
increase
their
activity
,
and
strength
by
Conflict
.
Divine
grace
even
in
the
heart
of
weak
and
sinful
man
,
is
an
invincible
thing
.
Drown
it
in
the
waters
of
Adversity
,
it
rises
more
beautiful
,
as
not
being
drowned
indeed
,
but
only
wash't
throw
it
into
the
furnace
of
fiery
tryals
,
it
comes
out
purer
,
and
loses
nothing
but
the
dross
which
our
corrupt
nature
mixes
with
it
.
Thus
here
the
Apostle
expounds
the
(
if
need
be
)
of
the
former
verse
,
and
so
justifies
the
joy
in
Affliction
,
which
there
he
speaks
of
,
by
their
utility
and
Faiths
advantage
by
them
,
't
is
so
tried
that
it
shall
appear
in
its
full
brightnes●
at
the
Revelation
of
Jesus
Christ
.
The
peculiar
treasure
of
a
Christian
,
being
the
Grace
that
he
receives
from
Heaven
,
and
particularly
that
Soveraign
Grace
of
Faith
,
whatsoever
he
can
be
assur'd
will
better
him
any
way
in
this
,
he
will
not
only
bear
it
patiently
,
but
gladly
imbrace
it
.
Rom.
5.3
.
Therefore
the
Apostle
sets
this
before
his
Brethren
in
those
words
of
this
verse
.
where
is
;
1.
The
Worth
and
Excellency
of
Faith
.
2.
The
usefulness
of
Temptations
in
relation
to
it
.
The
trial
of
Faith
,
is
call'd
more
precious
,
a
work
of
more
worth
then
the
tryal
of
Gold
;
because
Faith
it selfe
is
of
more
value
then
Gold
,
the
Apostle
chuses
this
comparison
,
as
fitting
his
purpose
for
both
,
for
the
Illustration
of
the
worth
of
Faith
,
and
likewise
the
use
of
Temptations
,
representing
the
one
by
Gold
,
and
the
other
by
the
trying
of
Gold
in
the
Fire
.
The
worth
of
Gold
is
.
1.
Real
,
the
purest
and
preciousest
of
all
mettals
;
having
many
excellent
properties
beyond
them
,
as
they
that
write
of
the
nature
of
Gold
observe
.
2.
Far
greater
in
the
Esteem
and
Opinion
of
Men.
See
how
Men
hurry
up
and
down
,
over
Sea
,
and
Land
unwearied
in
their
pursuit
with
hazard
of
life
,
and
often
with
the
loss
of
Uprightness
,
and
a
good
Conscience
;
and
not
only
thus
Esteem
it
in
it self
;
but
make
it
the
Rule
of
their
Esteem
,
one
of
another
,
valuing
Men
less
,
or
more
,
as
they
are
more
,
or
less
furnish't
with
it
,
and
we
see
at
what
a
height
that
is
,
for
things
we
would
commend
much
,
we
borrow
its
name
to
them
,
viz.
Golden
Mediocrity
,
and
that
Age
which
they
would
call
the
best
of
all
,
they
name
it
the
Golden
Age
,
and
as
Seneca
observes
describing
heavenly
things
(
as
Ovid
the
Suns
Pallace
,
and
Chariot
)
still
Gold
is
the
word
for
all
.
And
the
Holy
Scriptures
descending
to
our
reach
,
do
set
forth
the
Riches
of
the
new
Ierusalem
,
by
it
.
Rev.
21.
And
the
Excellency
of
Christ
.
Cant.
5.11.14
.
And
here
the
preciousness
of
Faith
,
whereof
Christ
is
the
Object
,
is
said
to
be
more
precious
then
Gold
.
I
will
not
insist
in
the
parallel
of
Faith
with
Gold
in
the
other
Qualities
of
it
,
as
that
it
is
pure
,
and
sollid
,
as
Gold
.
And
that
'
it
s
most
ductile
,
and
malleable
as
gold
,
beyond
all
other
mettals
,
it
plies
any
way
with
the
Will
of
God
.
But
then
Faith
truly
Enriches
the
soul
,
And
as
Gold
Answers
all
things
,
so
Faith
gives
the
Soul
propriety
to
all
the
rich
Consolations
of
the
Gospel
,
to
all
the
promises
of
Life
,
and
salvation
,
to
all
needful
Blessings
,
it
draws
vertue
from
Christ
to
strengthen
it self
,
and
all
other
Graces
.
And
thus
't
is
not
onely
precious
as
Gold
,
but
goes
far
above
the
Comparison
't
is
more
precious
,
yea
much
more
precious
.
1.
in
its
Originall
,
the
other
is
dig'd
out
of
the
bowels
of
the
Earth
:
but
the
Mine
of
this
Gold
is
above
,
it
comes
from
Heaven
.
2.
In
its
Nature
,
answerable
to
its
Originall
,
it
is
Immateriall
,
Spirituall
and
pure
,
we
refine
Gold
,
and
make
it
purer
,
but
when
we
receive
Faith
pure
of
it self
,
we
mix
dross
with
it
,
and
make
it
Impure
,
by
the
allay
of
Unbelief
.
3.
in
its
Endurance
flowing
from
the
former
,
it
perisheth
not
,
Gold
is
a
thing
in
it selfe
Corruptible
,
and
perishing
,
and
to
particular
owners
,
it
perisheth
in
their
loss
of
it
,
being
depriv'd
of
it
any
way
.
Other
Graces
are
likewise
tryed
in
the
same
Furnace
:
but
Faith
is
named
as
the
Root
of
all
the
rest
▪
Sharp
afflictions
give
a
Christian
a
tryal
of
his
Love
to
God
,
whether
it
be
single
,
and
for
himself
or
not
;
for
then
it
will
be
the
same
when
he
strikes
,
as
when
he
Embraces
,
and
in
the
fire
of
affliction
will
rather
grow
the
hotter
,
and
be
more
taken
off
from
the
world
and
set
upon
him
.
Again
the
Grace
of
Pa●ience
is
put
particularly
upon
triall
in
distresses
:
but
both
these
spring
from
Faith
.
for
Love
rises
from
a
right
and
strong
belief
of
the
Goodness
of
God
,
and
patience
,
from
a
persuasion
of
the
Wisdom
and
Love
of
God
,
and
the
truth
of
his
promises
.
He
hath
said
,
I
will
not
fail
thee
.
And
that
we
shall
not
be
tempted
above
our
strength
,
and
he
will
give
the
Issue
.
Now
the
belief
of
those
,
Causes
patience
.
The
triall
of
faith
worketh
Patience
.
Iam.
●
.
3
.
For
therefore
doth
the
Christian
resigne
up
himselfe
,
and
all
that
concerns
him
,
his
triall
,
the
measure
and
length
of
them
all
,
unto
Gods
dispose
,
because
he
knowes
that
he
is
in
the
hands
of
a
wise
and
loving
Father
.
Thus
the
trial
of
those
,
and
other
particular
Graces
,
doe
still
resolve
into
this
,
and
are
compris'd
under
it
,
the
triall
of
Faith
.
This
tryal
(
as
〈◊〉
of
Gold
)
may
be
for
a
〈◊〉
●old
end
.
1
▪
for
Experiment
of
the
truth
,
and
p●reness
of
a
Christians
faith
.
2.
for
r●fining
it
ye●
more
▪
and
to
raise
it
to
a
higher
pitch
or
degree
of
p●reness
.
1.
The
furnace
of
Affliction
shows
upright
●eal
Faith
to
be
such
indeed
,
remaining
st●ll
the
same
even
in
the
fire
,
the
same
tha●
it
was
,
undiminished
,
as
good
Gold
〈◊〉
none
of
its
quantity
in
the
fire
.
Doubtless
many
are
deceiv'd
in
time
of
ease
and
prosperity
with
imaginary
Faith
,
and
Fortitude
:
so
that
there
may
be
still
some
doubt
while
a
Man
is
under
▪
set
with
outward
helps
,
as
Riches
,
Friends
,
Esteem
&c.
whether
he
leanes
upon
those
,
or
upon
God
who
is
an
Invisible
support
though
stronger
then
all
that
are
visible
,
and
is
the
peculiar
,
and
alone
stay
of
Faith
in
all
Conditions
.
But
when
all
these
outward
props
are
pluckt
away
from
a
Man
,
then
it
will
manifest
,
whether
something
else
upholds
him
or
not
▪
for
if
there
be
nothing
else
then
●e
falls
,
but
if
his
mind
stand
firm
and
unremoved
as
before
;
then
't
is
evident
he
laid
not
his
weight
upon
these
things
he
had
them
about
him
but
was
built
upon
a
foundation
though
not
seen
,
which
is
able
alone
to
stay
him
although
he
be
not
only
frustrated
of
all
other
supports
,
but
beat●n
upon
with
stormes
and
tempests
;
as
our
Saviour
sayes
,
the
house
fell
not
because
it
was
founded
upon
a
rock
.
Mat.
7.25
.
This
testified
the
truth
of
Davids
Faith
,
who
found
it
staying
him
upon
God
,
when
there
was
nothing
else
near
that
could
do
't
I
had
fainted
unless
,
I
had
believ'd
.
Psa.
27.13
.
So
in
his
strait
.
1.
Sam.
30.6
.
Where
it
s
said
,
that
David
was
greatly
distressed
:
but
he
encouraged
himself
in
the
Lord
his
God
.
Thus
Psa.
73.26
.
My
flesh
and
my
heart
faileth
:
but
God
is
the
strength
of
my
heart
and
portion
for
ever
.
The
Hearts
naturall
strength
of
spirit
and
Resolution
may
bea●
up
under
outward
weakness
,
or
the
failing
of
the
flesh
:
but
when
the
Heart
it self
fails
,
that
is
the
strength
of
the
flesh
,
what
shall
strengthen
it
?
nothing
but
God
;
who
is
the
strength
of
the
heart
and
its
portion
for
ever
.
Thus
Faith
worketh
alone
,
when
the
Case
suites
that
of
the
Prophets
Haback
.
●
.
17
.
Although
the
fig
tree
shall
not
Blossom
neither
shall
fruit
be
in
the
vine
&c.
yet
vers
.
18.
I
will
rejoice
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
In
spirituall
tryalls
that
are
the
sharpest
and
fieryest
of
all
,
when
the
furnace
is
within
a
Man
,
when
God
doth
not
onely
shut
up
his
loveing
kindness
from
its
feeling
;
but
seems
to
shut
it
up
in
hot
displeasure
,
when
he
writes
bitter
things
against
it
,
yet
then
to
depend
upon
Him
,
and
wait
for
his
salvation
,
this
is
not
onely
a
true
,
but
a
strong
,
and
very
refined
Faith
indeed
,
and
the
more
he
smites
,
the
more
to
cleave
to
him
;
well
might
he
say
When
I
am
tried
I
shall
come
forth
as
Gold
,
who
could
say
that
word
,
though
he
slay
me
yet
will
I
trust
in
him
;
though
I
saw
(
as
it
were
)
his
hand
lifted
up
to
destroy
me
,
yet
from
that
same
hand
would
I
expect
salvation
.
As
the
furnace
shews
faith
to
be
what
it
is
,
so
also
it
betters
it
,
and
makes
it
more
precious
and
purer
then
it
was
.
The
Graces
of
the
spirit
as
they
come
from
the
hand
of
God
that
infuses
them
are
nothing
but
pureness
:
but
being
put
into
a
heart
where
sin
dwells
,
(
which
till
the
body
be
dissolved
and
taken
to
pieces
,
cannot
be
fully
purg'd
out
)
there
they
are
mixed
with
Corruption
and
dross
.
And
particularly
Faith
is
mixed
with
Unbelief
,
and
Love
of
earthly
things
,
and
dependance
upon
the
Creature
,
if
not
more
then
God
,
yet
together
with
him
,
and
for
this
,
is
the
furnace
needfull
,
that
the
soul
may
be
purified
from
this
dro●s
,
and
made
more
sublime
and
spirituall
in
believing
.
T
is
a
hard
talk
and
many
times
comes
but
slowly
forward
to
teach
the
heart
by
discourse
and
speculation
to
sit
loose
from
the
world
at
all
sides
,
not
to
cleave
to
the
best
things
in
it
,
though
we
be
compass'd
about
with
them
,
though
Riches
do
increase
,
yet
not
to
set
our
hearts
on
them
,
not
to
trust
in
such
uncertain
things
as
they
are
,
as
the
Apostle
speaks
.
Therefore
God
is
pleas'd
to
chuse
the
more
effectual
way
to
teach
his
own
the
right
and
pure
exercise
of
Faith
,
either
by
witholding
,
or
withdrawing
those
things
from
them
,
makes
them
relish
the
sweetness
of
spirituall
Comfort
,
by
depriving
them
of
those
outward
Comforts
wherein
they
were
in
most
danger
of
excess
to
have
doted
on
them
,
and
so
forget
themselves
and
him
;
when
they
are
necessitate
,
and
experimentally
train'd
up
easily
to
let
go
their
hold
of
any
thing
Earthly
,
and
to
stay
themselves
onely
upon
their
Rock
,
this
is
the
very
refining
of
their
faith
,
by
those
losses
and
afflictions
wherewith
they
are
exercised
;
they
that
learn
bodily
Exercises
,
as
fencing
&c.
Are
not
taught
by
sitting
still
,
and
hearing
Rules
,
or
seeing
others
practise
,
but
they
learn
by
exercising
themselves
.
The
way
to
profit
in
the
art
of
believing
or
comeing
to
this
spirituall
activity
of
faith
,
is
,
to
be
often
put
to
that
work
,
in
the
difficultest
way
,
to
make
up
all
wants
and
losses
in
God
,
and
to
sweeten
the
bitterest
griefs
with
his
loving
kindness
.
Might
be
found
unto
praise
and
honour
and
glory
]
This
is
the
end
that
is
intended
,
and
shall
be
certainly
obtain'd
by
all
these
hot
trials
.
Faith
shall
come
through
them
all
and
shall
be
found
unto
praise
.
&c.
An
unskillfull
beholder
may
think
strange
to
see
Gold
thrown
into
the
fire
,
and
left
there
for
a
time
,
but
he
that
puts
it
there
would
be
loath
to
lose
it
,
his
purpose
is
to
make
some
costly
piece
of
work
of
it
,
;
every
believer
gives
himself
to
Christ
,
and
he
undertakes
to
present
them
blameless
to
the
Father
,
not
one
of
them
shall
be
lost
,
nor
one
dram
of
their
faith
,
they
shall
be
found
,
and
their
Faith
shall
be
found
when
he
appears
.
That
faith
that
is
here
in
the
furnace
shall
be
then
made
up
into
a
Crown
of
pure
Gold
,
it
shall
be
found
unto
praise
and
honour
and
Glory
.
This
Praise
,
and
Honour
,
and
Glory
may
be
referr'd
to
believers
themselves
according
to
the
Apostle
S.
Pauls
Expression
Rom.
2.7
.
or
to
Christ
that
appears
:
but
the
two
will
agree
well
together
,
that
it
be
both
to
their
Praise
,
and
to
the
Praise
of
Christ
;
for
certainly
all
their
praise
and
glory
,
shall
terminate
in
the
Glory
of
their
Head
Christ
;
who
is
God
blessed
for
ever
,
they
have
each
their
Crown
,
but
their
Honour
is
,
to
cast
them
all
down
before
his
Throne
.
He
shall
be
glorified
in
his
Saints
and
admired
in
them
that
believe
▪
They
shall
be
glorious
in
Him
,
and
therefore
in
all
their
glory
he
shall
be
glorified
,
for
as
they
have
derived
the●r
glory
from
him
,
it
shall
all
return
back
to
him
again
.
At
the
appearance
of
Iesus
Christ
]
This
denotes
the
Time
when
this
shall
come
to
pass
.
For
Christ
is
faithfull
and
true
,
he
hath
promised
to
come
again
,
and
to
Judge
the
World
in
Righteousness
,
and
he
will
come
,
and
will
not
tarry
,
he
shall
Judge
Righteously
,
in
that
day
,
that
was
himself
unrighteously
judged
here
on
Earth
.
T
is
called
the
Revelation
;
all
other
things
shall
be
Revealed
in
that
day
,
the
most
hidden
things
,
good
and
evil
unvail'd
,
but
't
is
eminently
the
day
of
His
Revelation
,
it
shall
be
by
his
Light
,
by
the
brightness
of
his
coming
that
all
other
things
shall
be
reveal'd
but
he
himself
shall
be
the
worthiest
sight
of
all
:
All
eyes
shall
behold
Him
.
He
shall
then
gloriously
appear
before
all
Men
,
and
Angels
,
and
shall
by
all
be
acknowledged
to
be
the
son
of
God
,
and
Judge
of
the
World
,
some
shall
with
joy
know
him
,
and
acknowledge
him
to
be
fo●
others
●o
their
Horrours
,
and
amazement
.
How
beautifull
shall
he
be
to
those
that
Love
him
;
when
he
as
the
glorious
Head
shall
appear
with
his
whole
body
mysticall
together
with
him
?
Then
the
Glory
and
Praise
that
all
the
Saints
shall
be
honoured
with
,
shall
recompense
fully
all
the
Scorns
and
Ignominies
,
and
Distresses
they
have
met
with
here
.
And
they
shall
shine
the
brighter
for
them
,
Oh!
if
we
Consider'd
often
of
that
solemn
day
,
how
light
would
we
se●
by
the
opinions
of
Men
,
and
all
ou●ward
hardships
that
can
befall
us
,
digest
dispraise
and
dishonour
here
,
and
pass
through
all
cheerfully
,
providing
we
may
be
then
found
in
him
,
and
so
partakers
of
Praise
,
and
Glory
,
and
Honour
in
that
day
of
his
appearing
.
Verses
.
8
,
9.
8.
Whom
haveing
not
seen
,
yee
Love
;
in
whom
tho
you
see
him
not
;
yet
believing
ye
re●oyce
,
with
joy
unspeakable
and
full
of
Glory
.
9.
Receiveing
the
End
of
your
faith
even
the
Salvation
of
your
Souls
.
IT
is
a
paradox
to
the
world
that
the
Apostle
hath
asserted
,
that
there
is
a
Joy
that
can
subsist
in
the
mid●●
of
sorrow
;
therefore
he
insists
in
the
Confirmation
of
it
,
And
in
all
those
words
proves
it
to
the
full
,
yea
,
with
advantage
,
that
the
Saints
have
not
only
some
measure
of
Joy
in
the
griefs
that
abound
upon
them
here
,
but
excellent
and
eminent
Joy
,
such
as
makes
good
all
that
can
be
said
of
it
,
cannot
be
spoke
too
much
of
,
for
't
is
Vnspeakable
,
nor
too
much
magnified
for
it
is
Glorious
.
To
Evidence
the
truth
of
this
,
and
to
confirme
his
Brethren
in
the
experienc'd
knowledge
of
it
,
he
expresses
here
more
particularly
,
and
distinctly
the
causes
of
this
their
Joy
which
are
.
1.
The
Object
or
Matter
of
it
.
2.
The
Apprehension
and
appropriation
of
that
Object
,
which
two
conjoyn'd
are
the
entire
cause
of
all
Rejoyceing
.
The
Object
is
Jesus
Christ
,
verse
8.
And
the
Salvation
purchased
by
him
verse
9.
For
these
two
cannot
be
sever'd
,
and
these
two
Verses
that
speak
of
them
,
require
(
as
is
evident
by
their
connexion
)
to
be
considered
together
2.
The
apprehension
of
these
,
1.
set
forth
negatively
,
not
by
bodily
sight
.
2.
Positively
,
whereas
that
might
seem
to
abate
the
certain●y
and
liveliness
of
their
Rejoyceing
that
't
is
of
things
they
had
not
seen
,
nor
do
yet
see
,
that
is
abundantly
made
up
by
three
for
one
,
each
of
them
more
excellent
then
the
meer
bodily
sight
of
Christ
in
the
flesh
,
which
many
had
,
which
were
never
the
better
by
't
;
the
three
are
,
those
three
prime
Christian
Graces
,
Faith
,
Love
,
and
Hope
:
The
two
former
in
ver.
8.
the
3
d.
in
ver.
9.
Faith
in
Christ
begetting
Love
to
him
,
and
both
these
giving
assured
Hope
of
salvation
by
him
,
making
it
as
certian
to
them
,
as
if
it
were
already
in
their
hand
,
and
they
in
possession
of
it
.
And
from
all
those
together
results
this
Exultation
,
or
leaping
for
joy
,
Ioy
unspeakable
and
full
of
Glory
.
This
is
that
one
thing
that
so
much
concerns
us
.
and
therefore
we
mistake
very
far
,
and
forget
our
own
highest
interest
too
much
when
we
either
speak
or
hear
of
it
slightly
,
and
apply
not
our
hearts
to
it
.
What
is
it
that
all
our
thoughts
and
endeavours
drive
at
?
What
means
all
that
we
are
doing
in
the
World
,
tho
we
take
several
wayes
to
it
,
and
wrong
wayes
for
the
most
part
,
yea
such
wayes
as
lead
not
to
it
,
but
set
us
further
off
from
it
,
yet
that
which
we
all
seek
after
by
all
our
labour
under
the
Sun
,
is
something
that
may
be
matter
of
Contentment
,
and
rejoycing
to
us
when
we
have
attain'd
it
,
now
here
it
is
,
and
in
vain
is
it
sought
for
elsewhere
.
And
for
this
end
't
is
represented
to
you
,
that
it
may
be
yours
,
if
ye
will
entertain
it
:
not
only
that
you
may
know
this
to
be
a
truth
,
that
in
Jesus
Christ
is
laid
up
true
Consolation
and
Rejoyceing
,
that
he
is
the
Magazine
and
Treasury
of
it
,
but
that
you
may
know
how
to
bring
him
home
into
your
hearts
and
lodge
him
there
,
and
so
to
have
the
spring
of
Joy
within
you
.
That
which
gives
full
joy
to
the
Soul
must
be
something
that
is
higher
and
better
then
it self
,
in
a
word
,
he
that
made
it
,
can
only
make
it
glad
after
this
manner
,
with
unspeakable
and
glorious
joy
,
but
the
Soul
remaining
guilty
of
Rebellion
against
him
,
and
unreconcil'd
,
cannot
behold
him
,
but
as
an
Enemy
,
any
belief
that
it
can
have
of
him
while
't
is
in
that
posture
,
is
not
such
as
can
fetch
Love
,
and
Hope
,
and
so
Rejoycing
:
but
such
as
the
Faith
of
devils
produceth
,
only
begetting
terrour
and
trembling
but
the
light
of
his
Countenance
shining
in
the
face
of
his
Son
the
Mediator
,
glads
the
heart
:
and
't
is
the
looking
upon
him
so
,
that
causeth
the
soul
to
Believe
,
and
Love
,
and
Hope
,
and
Rejoyce
.
Therefore
the
Apostle
,
Eph.
2.
In
his
description
of
the
estate
of
the
Gentiles
before
Christ
was
preach'd
to
them
,
joynes
these
together
,
without
Christ
,
that
was
the
cause
of
all
the
rest
;
therefore
without
comfort
in
the
Promises
,
without
Hope
and
without
God
in
the
world
;
So
he
is
here
by
our
Apostle
exprest
,
as
the
object
.
In
all
these
therefore
he
is
the
matter
of
our
Joy
,
because
our
Faith
,
and
Love
,
and
Hope
of
Salvation
.
The
Apostle
writing
to
the
dispersed
Jewes
many
of
whom
had
not
known
nor
seen
Christ
in
the
flesh
,
commends
their
Love
and
Faith
,
for
this
reason
,
that
it
did
not
depend
upon
bodily
sight
;
but
was
pure
,
and
spiritual
,
and
made
them
of
the
number
of
those
,
that
our
Saviour
himselfe
pronounces
blessed
,
who
have
not
seen
and
yet
believe
.
You
saw
him
not
when
he
dwelt
amongst
men
,
and
walked
to
and
fro
Preaching
,
and
working
Miracles
,
Many
of
those
that
did
then
hear
and
see
him
believed
not
,
yea
they
scoff'd
,
and
hated
,
and
persecuted
him
,
and
in
the
end
Crucified
him
,
you
that
have
seen
none
of
all
those
things
yet
having
heard
the
Gospel
that
declares
him
,
you
have
believed
.
Thus
Observe
,
the
working
,
or
not
working
of
Faith
,
doth
not
depend
upon
the
difference
of
the
external
Ministry
and
gifts
of
Men
:
for
what
greater
difference
can
there
be
that
way
,
than
betwixt
the
Master
,
and
the
Servants
,
betwixt
the
great
Prophet
himself
,
and
his
weak
sinful
Messengers
,
and
yet
many
of
those
that
saw
,
and
heard
him
in
Person
,
were
not
converted
,
believ'd
not
in
him
,
and
thousands
that
never
saw
him
,
were
converted
by
his
Apostles
,
and
as
it
seems
,
even
some
of
those
that
were
some
way
accessory
to
his
death
,
yet
were
brought
to
Repentance
by
this
same
Apostles
Sermon
.
Act.
2.
Learn
then
to
look
above
the
outward
Ministry
and
any
difference
that
in
Gods
dispensation
can
be
there
,
and
know
,
that
if
Jesus
Christ
himself
were
on
Earth
,
and
now
Preaching
amongst
us
,
yet
might
his
incomparable
words
be
unprofitable
to
us
,
not
being
mix'd
with
faith
in
the
bearers
.
But
where
that
is
,
the
meanest
despisable
conveyance
of
his
Message
received
with
humility
,
and
affection
will
work
blessed
Effects
.
Whom
not
seeing
,
yet
believeing
]
Faith
elevates
the
Soul
not
only
above
sense
,
and
sensible
things
;
but
above
Reason
it selfe
,
as
reason
corrects
the
Errours
that
sense
might
occasion
;
So
supernatural
Faith
corrects
the
Errours
of
natural
Reason
,
judging
according
to
Sense
.
The
Sun
seems
less
then
the
wheel
of
a
Chariot
:
but
Reason
teaches
the
Philosopher
,
that
't
is
much
bigger
then
the
whole
Earth
,
and
the
cause
why
it
seems
so
little
is
,
its
great
distance
.
The
Naturally
wise
man
,
is
as
far
deceiv'd
by
this
carnal
Reason
in
his
estimate
of
Jesus
Christ
the
●un
of
Righteousness
,
and
the
cause
is
the
same
,
his
great
distance
from
him
,
as
the
Psalmist
speaks
of
the
wicked
.
Psal.
10.5
.
Thy
Iudgements
are
far
above
out
of
his
sight
.
He
accounts
Christ
,
and
his
Glory
a
smaller
matter
then
his
own
Gain
,
Honour
,
or
Pleasure
for
these
are
near
him
,
and
he
sees
their
quantity
to
the
full
,
and
counts
them
bigger
,
yea
far
more
worth
then
they
are
indeed
,
but
the
Apostle
St.
Paul
and
all
they
that
are
enlightened
by
the
same
Spirit
,
they
know
by
Faith
,
which
is
divine
Reason
,
that
the
Excellency
of
Jesus
Christ
far
surpasses
the
worth
of
the
whole
Earth
,
and
all
things
earthly
.
Phil.
3.7.8
.
To
give
a
right
assent
to
the
Gospel
of
Christ
is
Impossible
,
without
divine
and
saving
Faith
infused
in
the
Soul
,
to
believe
that
the
Eternal
Son
of
God
cloath'd
himselfe
with
humane
flesh
,
and
dwelt
amongst
Men
in
a
Tabernacle
like
theirs
,
and
suffered
death
in
the
flesh
,
that
he
who
was
Lord
of
Life
,
hath
freed
us
from
the
sentence
of
Eternal
Death
,
that
he
broke
the
bars
and
chains
of
Death
,
and
rose
again
,
that
he
went
up
into
Heaven
,
and
there
at
the
Fathers
right
hand
sits
in
our
flesh
,
and
that
glorified
above
the
Angels
.
This
is
the
great
Mistery
of
Godliness
.
And
a
part
of
this
Mistery
is
.
that
he
is
Believed
on
in
the
World
.
1
Tim.
3.16
.
This
Natural
Men
may
discourse
of
,
and
that
very
knowingly
,
and
give
a
kind
of
natural
Credit
to
't
,
as
to
a
History
that
may
be
true
;
but
firmly
to
believe
,
that
there
is
divine
Truth
in
all
these
things
,
and
to
have
a
perswasion
of
it
stronger
then
of
the
very
things
we
see
with
our
eyes
,
such
an
assent
as
this
,
is
the
peculiar
work
of
the
spirit
of
God
,
and
is
certainly
saving
Faith
.
The
Soul
that
so
believes
,
cannot
chuse
but
Love
,
't
is
commonly
true
,
the
Eye
is
the
ordinary
door
by
which
Love
enters
into
the
Soul
,
and
it
is
true
in
this
Love
,
though
t
is
denied
of
the
Eye
of
sense
yet
(
you
see
)
't
is
ascrib'd
to
the
Eye
of
Faith
.
though
you
have
not
seen
him
you
Love
him
,
because
you
believe
.
Which
is
to
see
him
spiritually
,
Faith
indeed
is
distinguish'd
from
that
Vision
that
is
in
Glory
:
but
it
is
the
Vision
of
the
Kingdom
of
Grace
,
't
is
the
Eye
of
the
New
Creature
,
that
quicksighted
Eye
,
that
pierces
all
the
Visible
Heavens
,
and
sees
above
them
,
that
looks
to
things
that
are
not
seen
.
2
Cor.
4.18
.
And
is
the
evidence
of
things
not
seen
Heb.
11.1
.
that
sees
him
that
is
invisible
,
v.
27.
'T
is
possible
that
one
may
be
much
Lov'd
upon
the
report
of
their
worth
,
and
Vertues
,
and
upon
a
Picture
of
them
lively
drawn
before
sight
of
the
party
so
commended
,
and
represented
,
but
certainly
when
they
are
seen
,
and
found
answerable
to
the
former
,
it
raises
the
Affection
that
it
first
begun
,
to
a
far
greater
height
.
We
have
the
report
of
the
perfections
of
Jesus
Christ
in
the
Gospel
,
yea
,
so
clear
a
description
of
him
,
that
it
gives
a
picture
of
him
,
and
that
together
with
the
Sacraments
,
are
the
only
lawful
,
and
the
only
lively
pictures
of
our
Saviour
.
Gal.
3.1
.
Now
this
Report
Faith
believes
and
beholds
this
picture
,
and
so
lets
in
the
Love
of
Christ
to
the
Soul
:
but
further
it
gives
a
particular
experimental
knowledge
of
Christ
,
and
acquaintance
with
him
.
It
causes
the
Soul
find
all
that
is
spoken
of
him
in
the
Word
,
and
his
beauty
there
represented
,
to
be
abundantly
true
,
makes
it
really
taste
of
his
sweetness
,
and
by
that
possesses
the
heart
more
strongly
with
his
Love
,
perswading
it
of
the
truth
of
those
things
,
not
by
reasons
,
and
arguments
;
but
by
an
Inexpressible
kind
of
Evidence
,
that
they
only
know
that
have
it
.
Faith
perswades
a
Christian
of
these
two
things
,
that
the
Philosopher
gives
as
the
causes
of
all
Love
,
Beauty
,
and
Propriety
,
the
Loveliness
of
Christ
in
himself
,
and
our
interest
in
him
.
The
former
it
eff●ctua●s
not
only
by
the
first
apprehending
,
and
believing
of
those
h●s
Excellencies
and
Beauty
,
but
by
frequent
beholding
of
him
,
and
Eyeing
him
in
whom
all
Perfection
dwells
,
and
looks
so
of●
on
him
,
till
it
sets
the
very
Impression
of
his
Image
(
as
it
were
)
upon
the
Soul
that
it
can
never
be
blotted
out
,
and
forgot
.
The
latter
it
doth
by
that
particular
Uniting
Act
,
which
makes
him
our
God
and
our
Saviour
.
Ye
Love
]
The
distinctions
that
some
make
of
Love
,
need
not
be
taken
as
of
differing
kinds
,
but
different
actings
of
the
same
Love
,
by
which
we
may
try
our
so
much
pretended
Love
of
Christ
,
which
in
truth
is
so
rarely
found
.
There
will
then
be
in
this
Love
,
if
it
be
right
,
these
three
qualities
,
Goodwill
,
Delight
,
and
Desire
.
1.
Goodwill
,
earnest
wishing
,
and
(
as
we
can
)
promoting
Gods
Glory
,
and
stirring
up
others
so
to
do
.
They
that
seek
more
their
own
things
then
the
things
of
Jesus
Christ
,
more
their
own
Praise
,
and
Esteem
then
His
,
are
strangers
to
this
divine
Love-For
it
seeks
not
her
own
things
.
This
bitter
Root
of
self-love
,
is
most
hard
to
pluck
up
:
this
strongest
and
sweetest
Love
of
Christ
alone
doth
it
actually
,
though
gradually
.
This
Love
makes
the
Soul
as
the
lower
Heaven
,
slow
in
its
own
motion
,
most
swift
in
the
motion
of
that
first
that
wheels
it
about
:
so
the
higher
degree
of
Love
,
the
more
swift
.
It
Loves
the
hardest
tasks
,
And
greatest
difficulties
,
where
it
may
perform
God
service
,
either
in
doing
,
or
in
suffering
for
him
.
It
is
strong
as
death
,
and
many
waters
cannot
quench
it
.
The
greater
the
task
is
,
the
more
real
is
the
testimony
,
and
expression
of
Love
,
and
therefore
the
more
acceptable
to
God
.
2.
There
is
in
true
Love
,
a
complacency
,
and
delight
in
God
.
A
Conformity
to
his
will
,
Loving
what
he
Loves
,
and
studious
of
his
will
,
ever
seeking
to
know
more
clearly
,
what
it
is
that
is
most
pleasing
to
him
,
contracting
a
likeness
to
God
in
all
his
actions
,
by
conversing
with
him
,
frequent
contemplating
of
God
,
and
looking
on
his
beauty
as
the
Eye
lets
in
this
Affection
,
so
it
serves
it
constantly
,
and
readily
looks
that
way
that
Love
directs
it
,
thus
the
soul
that
is
possess'd
with
this
Love
of
Jesus
Christ
hath
its
eye
much
upon
him
,
thinks
often
on
his
former
sufferings
,
and
present
Glory
,
the
more
it
lookes
upon
Christ
,
the
more
it
loves
,
and
still
the
more
it
loves
,
the
more
it
delights
to
look
upon
him
.
3.
There
is
in
true
Love
a
Desire
,
for
't
is
but
small
beginnings
,
and
tastes
of
his
Goodness
that
the
soul
hath
here
,
therefore
't
is
still
looking
out
and
longing
for
the
day
of
Marriage
,
the
time
is
sad
and
wearisome
,
and
seems
much
longer
then
it
is
,
while
't
is
deteind
here
.
I
desire●
to
be
dissolved
(
saith
St.
Paul
)
and
to
be
with
Christ
.
God
is
the
Sum
of
all
things
lovely
,
thus
excellen●ly
Greg.
Nazian
expresseth
himself
Ovat
.
1.
If
I
have
any
Possessions
,
Health
,
Credit
,
Learning
this
is
all
the
contentment
I
have
of
them
,
that
I
have
somewhat
,
I
may
despise
for
Christ
,
who
is
totus
,
d●s●der●bilis
,
&
totu●
desiderabile
.
And
this
Love
is
the
sum
of
all
he
requires
of
us
,
't
is
that
which
makes
all
our
meanest
Services
acceptable
,
and
without
which
,
all
we
offer
to
him
is
distasteful
.
God
doth
not
only
deserve
our
Love
by
his
matchless
Excellency
,
and
Beauty
:
but
by
his
Matchless
Love
to
us
,
and
that
is
the
strongest
Loadstone
of
Love
,
He
hath
loved
me
,
saith
the
Apostle
,
Gal.
2.20
.
How
appears
that
?
in
no
less
then
this
,
he
hath
given
himself
for
me
.
Certainly
then
,
there
is
no
other
Character
of
our
Love
then
this
,
to
give
our selves
to
him
,
that
hath
so
loved
us
,
and
given
himself
for
us
.
This
affection
must
be
bestowed
somewhere
,
there
is
no
Man
but
hath
some
prime
choyce
,
somewhat
that
is
the
predominant
delight
of
his
soul
,
will
it
not
then
be
our
wisdom
to
make
the
worthiest
choyce
?
seeing
it
is
offered
us
,
and
is
extream
folly
to
reject
it
.
Grace
doth
not
pluck
up
by
the
roots
and
wholly
destroy
the
natural
passions
of
the
mind
,
because
they
are
distempered
by
sin
:
that
were
an
extreme
remedy
,
to
Cure
by
killing
,
and
heal
by
cutting
off
,
no
,
but
it
corrects
the
distemper
in
them
,
it
dries
not
up
this
main
stream
of
Love
,
but
purifies
it
from
the
Mud
it
is
full
of
in
its
wrong
Course
,
or
calls
it
to
its
Right
Channel
by
which
it
may
run
into
Happiness
,
and
empty
it selfe
into
the
Ocean
of
goodness
.
The
Holy
Spirit
turns
the
love
of
the
soul
towards
God
in
Christ
;
for
in
that
way
only
can
it
apprehend
his
Love
;
so
then
Jesus
Christ
is
the
first
Object
of
this
divine
Love
,
he
is
Medium
unionis
,
through
whom
God
conveys
the
sense
of
his
Love
to
the
soul
,
and
receives
back
its
Love
to
him
.
And
if
we
will
consider
his
incomparable
Beauty
,
we
may
look
on
it
in
the
holy
Scriptures
,
particularly
in
that
divine
song
of
Loves
,
Wherein
Solomon
borrowes
all
the
beauties
of
the
Creatures
,
dips
his
pencill
in
all
their
severall
Excellencies
,
to
set
him
forth
unto
us
,
who
is
the
chief
of
ten
Thousands
.
There
is
an
inseparable
intermixture
of
Love
with
Belief
,
and
a
pious
Affection
,
receiving
divine
Truth
,
so
that
in
effect
,
as
we
distinguish
them
,
they
are
mutually
strengthened
the
one
by
the
other
,
and
so
though
it
seem
a
Circle
,
't
is
a
divine
one
,
and
falls
not
under
censure
of
the
School's
Pedantry
.
If
you
ask
how
shall
I
do
to
Love
?
I
Answer
,
Believe
.
If
you
ask
how
shall
I
believe
?
I
Answer
,
Love
.
Although
the
Expressions
to
a
carnall
mind
are
altogether
unsavoury
,
by
gross
mistaking
them
,
yet
to
a
Soul
taught
to
Read
and
Hear
them
by
any
measure
of
that
same
Spirit
of
love
,
wherewith
they
were
penn'd
,
they
are
full
of
heavenly
and
unutterable
sweetness
.
Many
Directions
,
and
means
of
begetting
and
increasing
this
Love
of
Christ
may
be
here
offered
:
but
they
that
delight
in
number
may
multiply
them
,
but
sure
this
One
,
will
Comprehend
the
greatest
,
and
best
part
,
if
not
all
of
them
.
Believe
,
and
you
shall
Love
;
Believe
much
,
and
you
shall
Love
much
,
labour
for
strong
,
and
deep
persuasions
of
the
glorious
things
that
are
spoken
of
Christ
,
and
this
will
command
Love
.
Certainly
did
Men
indeed
believe
his
worth
they
would
accordingly
Love
him
;
for
the
Reasonable
Creature
,
cannot
but
affect
that
most
,
which
it
firmly
believes
to
be
worthy
of
affection
.
O
this
mischief
of
Unbelief
,
is
that
which
makes
the
heart
cold
,
and
dead
towards
God
.
Seek
then
to
believe
Christs
Excellency
in
himselfe
,
and
his
Love
to
us
,
and
our
interest
in
him
,
and
this
will
kindle
such
a
fire
in
the
heart
,
as
will
make
it
ascend
in
a
Sacrifice
of
Love
to
him
.
Many
Signes
likewise
of
this
Love
may
be
multiplied
,
according
to
the
many
fruits
,
and
workings
of
it
:
but
in
them
all
,
it self
is
its
own
most
infallible
Evidence
.
When
the
soul
finds
that
all
its
Obedience
,
and
endeavour
to
keep
the
Commands
of
Jesus
Christ
,
which
himself
makes
its
Character
,
do
flow
from
Love
,
then
it
is
true
and
sincere
:
For
do
,
or
suffer
what
you
will
,
withour
Love
,
all
passes
for
nothing
.
All
are
Cyphers
without
it
,
they
signifie
nothing
.
1.
Cor.
13.
This
is
the
Message
of
the
Gospell
,
and
that
which
the
Ministry
aimes
at
,
and
therefore
the
Ministers
ought
to
be
Suitors
,
not
for
themselves
,
but
for
Christ
to
Espouse
souls
to
him
,
and
to
bring
in
many
hearts
to
Love
him
.
And
certainly
this
is
the
most
compendious
way
to
perswade
to
all
other
Christian
duties
,
this
is
to
converse
with
Jesus
Christ
;
and
therefore
where
his
Love
is
,
no
other
incentive
will
be
needfull
.
For
Love
delights
in
the
presence
and
converse
of
the
party
Loved
.
If
we
are
to
perswade
to
duties
of
the
second
Table
,
the
summe
of
those
is
Love
to
our
Brethren
resulting
from
the
Love
of
Christ
,
which
diffuseth
such
a
sweetness
into
the
soul
that
its
all
Love
,
and
meekness
,
and
Gentleness
and
long
suffering
.
If
times
be
for
suffering
,
Love
will
make
the
soul
not
onely
bear
,
but
welcome
the
bitterest
afflections
of
life
,
and
the
hardest
kinds
of
death
for
his
sake
.
In
a
word
,
there
is
in
Love
a
sweet
constraint
,
or
tying
of
the
heart
to
all
Obedience
,
and
Duty
.
The
Love
of
God
is
requisite
in
Ministers
,
for
their
preaching
of
the
word
,
so
our
Saviour
to
St.
Peter
.
Iohn
,
21.15
.
Peter
lovest
thou
me
?
then
feed
my
lambs
.
It
is
requisite
for
the
people
that
they
receive
the
Truth
in
the
Love
of
it
,
and
that
Christ
preach'd
be
Entertain'd
in
the
soul
,
and
Embrac'd
by
Faith
,
and
Love
.
You
that
have
made
choyce
of
Christ
for
your
Love
,
let
not
your
hearts
slip
out
,
to
renew
your
wonted
base
familiarity
with
Sin
.
For
that
will
bring
new
bitterness
to
your
souls
and
at
least
for
some
time
will
deprive
you
of
the
sensible
favour
of
your
beloved
Jesus
,
delight
alwayes
in
God
,
and
give
him
your
whole
heart
;
for
he
deserves
it
all
,
and
is
a
satisfying
good
to
it
,
the
largest
heart
is
all
of
it
too
strait
for
the
riches
of
consolation
that
he
brings
with
him
,
seek
to
Increase
in
this
Love
;
for
tho
its
at
first
weak
,
yet
Labour
to
find
it
daily
rise
higher
,
and
burn
hotter
,
and
clearer
,
and
consume
the
dross
of
Earthly
desires
.
Receiving
the
end
of
your
Faith
,
]
Although
the
soul
that
Believes
,
and
Loves
,
is
put
in
present
possession
of
God
,
as
far
as
it
is
Capable
,
in
its
sojourning
here
:
yet
it
desires
a
full
Enjoyment
;
which
it
cannot
attain
to
,
without
Removing
hence
.
While
we
are
present
in
the
body
,
we
are
absent
from
the
Lord
,
saith
the
Apostle
.
And
because
they
are
assur'd
of
that
happy
Exchange
,
that
being
united
,
and
freed
of
this
body
,
they
shall
be
present
with
the
Lord
,
and
that
having
his
own
word
for
't
,
that
Where
he
is
,
they
shall
be
also
:
this
begets
such
an
assured
Hope
,
as
bears
the
name
of
possession
▪
Therefore
its
said
here
Receiveing
the
end
of
your
faith
.
This
Receiveing
likewise
flows
from
Faith
.
Faith
apprehends
the
present
Truth
of
the
divine
Promises
,
and
so
makes
the
things
to
come
,
present
;
and
Hope
looks
out
to
their
after
Accomplishment
,
which
if
the
promises
be
true
,
as
Faith
averrs
,
then
Hope
hath
good
reason
firmly
to
expect
it
.
This
desire
,
and
Hope
are
the
very
wheels
of
the
Soul
that
carry
it
on
,
and
Faith
the
common
Axis
on
which
they
rest
.
In
the
words
there
are
two
things
.
1.
The
good
hoped
for
in
Christ
,
so
Believed
on
,
and
Loved
.
2.
The
assuredness
of
the
Hope
it selfe
,
yea
as
sure
as
if
it
were
already
accomplished
.
As
for
the
good
hoped
for
it
consists
.
1.
In
the
nature
of
it
Viz.
The
Salvation
of
their
Soul
.
2.
in
a
Relative
Property
of
it
,
the
End
of
their
Faith
.
The
nature
of
it
is
,
Salvation
,
and
Salvation
of
the
soul
,
it
imports
full
deliverance
from
all
kind
of
misery
,
and
the
safe
possession
of
perfect
happiness
,
when
the
soul
shall
be
out
of
the
reach
of
all
Adversaries
,
and
adverse
Accidents
,
no
more
subjected
to
those
Evils
that
are
its
own
properly
,
namely
the
Conscience
of
Sin
,
and
fear
of
Wrath
,
and
sad
Defections
.
nor
yet
subject
to
those
other
Evils
it
endur'd
by
Society
with
the
body
,
outward
distresses
,
and
Affliction
,
Persecutions
,
Poverty
,
diseases
&c.
'T
is
call'd
Salvation
of
the
soul
,
not
excluding
the
body
from
the
society
of
that
Glory
,
when
it
shall
be
rais'd
and
reunited
to
the
Soul
:
but
because
the
soul
is
of
it self
an
Immortall
substance
,
and
both
the
more
Noble
part
of
Man
,
and
the
prime
subject
both
of
Grace
and
glory
,
and
because
it
arrives
first
at
that
blessedness
,
and
for
a
time
leaves
the
body
in
the
dust
to
do
homage
to
its
Originall
;
therefore
it
is
only
named
here
:
but
Jesus
is
the
Saviour
of
the
body
too
,
and
he
shall
at
his
coming
,
change
our
vile
bodies
,
and
make
them
like
his
glorious
body
.
The
End
,
]
End
,
or
Reward
,
for
it
is
both
.
It
s
the
End
,
either
at
which
Faith
aimes
,
or
wherein
it
Ceaseth
;
it
s
the
Reward
,
not
of
their
Works
,
nor
of
Faith
,
as
a
work
deserving
it
,
but
as
the
Condition
of
the
New
Covenant
,
which
God
according
to
the
tenour
of
that
Covenant
first
works
in
his
own
,
and
then
Rewards
,
as
if
it
were
their
work
.
And
this
Salvation
,
or
Fruition
of
Christ
,
is
the
proper
Reward
of
faith
,
which
Believes
in
him
unseen
,
and
so
obtains
that
happy
sight
▪
't
is
the
proper
work
of
faith
to
believe
what
thou
seest
not
,
and
the
Reward
of
faith
,
to
see
what
thou
hast
believed
.
This
is
the
Certainty
of
their
Hope
,
that
't
is
as
if
they
had
already
receiv'd
it
,
if
the
promise
of
God
,
and
the
merit
of
Christ
hold
good
;
then
they
that
believe
in
him
,
and
Love
him
,
are
made
sure
to
salvation
.
The
promises
of
God
in
Christ
are
not
yea
and
nay
:
but
they
are
in
him
yea
,
and
in
him
Amen
;
sooner
may
the
Rivers
run
back-ward
,
and
the
course
of
the
Heavens
change
,
and
the
frame
of
nature
be
dissolv'd
,
then
any
one
soul
that
is
united
to
Jesus
Christ
by
Faith
and
Love
can
be
sever'd
from
him
,
And
so
fall
short
of
salvation
hoped
for
in
him
;
and
this
is
the
matter
of
their
rejoycing
.
Ye
Rejoyce
with
Ioy
unspeakable
.
]
The
naturall
Man
(
sayes
the
Apostle
)
receiveth
not
things
of
God
,
for
they
are
foolishness
unto
him
,
and
he
adds
the
Reason
why
he
cannot
know
them
,
for
they
are
spiritually
discern'd
,
he
hath
none
of
that
faculty
by
which
they
are
discern'd
,
there
is
a
vast
disproportion
betwixt
those
things
,
and
Natures
highest
Capacity
,
it
cannot
work
beyond
its
Sphere
.
Speak
to
the
Naturall
Man
of
the
matter
of
Spirituall
grief
,
the
sense
of
Guiltiness
,
and
the
Apprehension
of
Gods
displeasure
,
or
the
hiding
of
his
favour
,
and
the
Light
of
his
countenance
from
the
soul
,
these
things
stirre
not
him
,
he
knows
not
what
they
mean
;
Speak
to
him
again
of
the
Peace
of
Conscience
,
and
sense
of
Gods
Love
,
and
the
Joy
that
arises
hence
,
He
is
no
less
stranger
to
that
:
As
our
Saviour
speaks
,
mourn
to
him
and
he
laments
not
,
pipe
to
him
and
he
dances
not
,
Mat.
11.
but
as
it
there
follows
,
there
is
a
wisdom
in
those
things
though
they
seem
Folly
,
and
Non-sense
to
the
foolish
world
,
and
this
wisdom
is
justified
of
her
own
Children
.
Having
said
somewhat
allready
of
the
Causes
of
this
spirituall
Joy
,
the
Apostle
speaks
of
here
.
It
remains
now
,
that
we
consider
those
two
things
1.
How
Joy
ariseth
from
those
Causes
.
2.
the
Excellency
of
this
Joy
as
't
is
here
express'd
.
There
is
here
a
sollid
sufficient
Good
,
and
the
heart
made
sure
of
it
,
being
partly
put
in
present
possession
of
it
,
and
in
a
most
certain
Hope
of
all
the
rest
.
And
what
can
be
more
required
to
make
it
joyfull
?
Jesus
Christ
the
treasure
of
all
blessings
received
,
and
united
to
the
soul
by
Faith
and
Love
and
Hope
.
Is
not
Christ
the
Light
and
Joy
of
the
Nations
?
such
a
light
as
Abraham
at
the
distance
of
many
ages
,
of
more
then
two
thousand
years
,
yet
saw
by
faith
,
and
seeing
Rejoyced
.
Besides
this
brightness
that
makes
,
light
a
joyfull
object
,
Light
is
often
in
Scripture
put
for
Joy
.
Christ
this
Light
brings
Salvation
with
him
,
He
is
the
Sun
of
Righteousness
,
and
there
is
healing
under
his
wings
.
I
bring
you
,
said
the
Angel
,
good
tydings
of
great
Ioy
,
that
shall
be
to
all
people
.
And
their
Song
hath
in
it
the
matter
of
that
Joy
,
Glory
to
God
in
the
Highest
,
peace
on
Earth
,
and
good
will
toward
Men.
But
to
the
end
we
may
Rejoyce
in
Christ
,
we
must
find
him
ours
,
otherwise
the
more
Excellent
he
is
,
the
more
Cause
hath
the
heart
to
be
sad
,
while
it
hath
no
portion
in
him
:
my
spirit
hath
Rejoyced
(
saith
the
Blessed
Virgin
)
in
God
my
Saviour
.
Thus
1.
Ioh.
1.3
.
Having
spoken
of
our
Communion
with
Christ
,
he
adds
these
things
I
write
that
your
Ioy
may
be
full
.
Faith
worketh
this
Joy
by
uniteing
the
Soul
to
Christ
,
and
applying
his
merites
,
and
from
that
application
arises
the
pardon
of
sin
,
and
so
that
load
of
misery
which
was
the
great
Cause
of
Sorrow
,
is
removed
,
and
so
soon
as
the
Soul
finds
it selfe
lightned
,
and
unloaded
of
that
burden
that
was
sinking
it
to
Hell
,
it
cannot
chuse
but
leap
for
Joy
in
the
Ease
,
and
Refreshment
it
finds
.
Therefore
that
Psalm
that
David
begins
with
the
doctrine
of
the
Pardon
of
Sin
,
he
Ends
it
with
an
Exhortation
to
Rejoyceing
.
Blessed
is
the
Man
whose
transgression
is
forgiven
whose
sin
is
covered
.
Psal.
32.1
.
Thus
he
begins
,
but
he
ends
vers.
11.
Be
glad
in
the
Lord
,
and
Rejoyce
ye
Righteous
,
and
shout
for
joy
all
ye
that
are
●pright
in
heart
.
S.
Peter
speaks
to
his
hearers
of
the
Remission
of
sins
.
Act.
2.38
.
and
verse
41.
't
is
added
,
they
received
his
words
Gladly
,
and
our
Saviour
joynes
these
two
together
,
be
of
good
Comfort
thy
sins
are
forgiven
thee
;
Thus
Isaiah
,
61.1
.
Good
tidings
of
Liberty
to
Captives
is
proclaimed
,
and
a
notable
change
there
is
of
their
Estate
Who
mourn
in
Zion
,
Giving
them
beauty
for
ashes
,
the
Oyle
of
joy
for
mourning
,
and
the
garment
of
praise
for
the
Spirit
of
Heaviness
.
Think
with
what
Joy
the
long
imprison'd
debter
drown'd
in
debt
rec●●ves
a
full
Discharge
,
and
his
Liberty
;
or
a
condemned
Malefactor
the
news
of
his
Pardon
,
and
this
will
somewhat
resemble
it
;
but
yet
fall
far
short
of
the
joy
that
Faith
brings
,
by
bringing
Christ
to
the
Soul
,
and
so
forgiveness
of
sins
in
him
.
But
this
is
not
all
.
This
Believing
Soul
,
is
not
only
a
debter
acquitted
,
and
set
free
,
but
Enrich'd
besides
,
with
a
new
and
great
Estate
,
not
onely
a
pardon'd
Malefactor
,
but
withall
highly
preferr'd
and
advanc'd
to
honour
,
having
a
Right
by
the
promises
to
the
unsearchable
Riches
of
Christ
,
as
the
Apostle
speaks
,
and
is
receiv'd
into
favour
with
God
,
and
unto
the
Dignity
of
Sonship
,
taken
from
the
dunghill
,
and
set
with
Princes
.
As
there
is
Joy
from
Faith
,
so
also
from
Love
.
Though
't
is
in
it self
the
most
sweet
and
delightfull
passion
of
the
Soul
,
yet
as
we
foolishly
misplace
it
,
it
prove
often
full
of
bitterness
,
but
being
set
upon
Jesus
Christ
the
only
right
,
and
worthy
Object
,
it
Causeth
this
unspeakable
Delight
and
Rejoycing
.
1.
T
is
matter
of
joy
to
have
bestowed
our
Love
so
worthily
,
and
though
our
Saviour
seems
to
withdraw
himselfe
,
and
sometimes
sadden
the
soul
that
loves
him
,
with
absences
,
in
regard
of
sense
,
yet
even
in
those
sad
times
,
the
soul
delights
to
Love
him
,
and
there
is
a
pleasure
in
the
very
pains
it
hath
in
seeking
after
him
.
And
this
it
knowes
that
his
mercies
are
Everlasting
,
and
that
he
cannot
be
long
unkind
;
but
will
return
and
speak
comfortably
unto
it
.
2.
Our
Love
to
Christ
gives
us
assurance
of
His
to
us
,
so
that
we
have
not
only
chosen
worthily
,
but
shall
not
be
frustrate
and
dissapointed
,
and
it
assures
us
of
his
,
not
as
following
,
but
preceeding
and
Causing
ours
:
for
our
Love
to
Jesus
Christ
is
no
other
but
the
reflex
of
his
on
us
.
Wine
maketh
glad
the
heart
;
but
thy
love
is
better
then
wine
,
saith
the
Spouse
.
And
having
this
perswasion
that
he
hath
loved
us
,
and
wash'd
us
in
his
blood
,
and
forgets
us
not
in
our
conflicts
:
that
though
he
himself
is
in
his
Glory
,
yet
that
he
interceed's
for
us
there
,
and
will
bring
us
thither
,
what
condition
can
befal
us
so
hard
,
but
we
may
Rejoyce
in
it
?
And
in
them
so
far
as
we
are
sure
to
arrive
at
that
full
Salvation
,
and
fruition
of
him
who
hath
purchas'd
it
,
Then
there
is
the
third
Cause
of
our
Rejoyceing
viz.
our
Hope
.
Now
Hope
is
our
anchor
pitch'd
within
the
vail
,
that
stayes
us
against
all
the
stormes
that
beat
upon
us
in
this
troublesome
Sea
,
that
we
are
tossed
upon
.
The
Soul
that
strongly
Believes
,
and
Loves
,
may
confidently
Hope
to
see
what
it
believeth
,
and
Enjoy
what
it
loves
,
and
in
that
rejoyce
.
It
may
say
whatsoever
hazards
whether
ontward
,
or
inward
,
whatsoever
Afflictions
and
Temptations
I
endure
,
yet
this
one
thing
puts
me
out
of
hazard
,
and
in
that
I
will
Rejoyce
,
the
salvation
of
my
Soul
depends
not
upon
my
own
strength
,
but
is
in
my
Saviours
hand
,
my
life
is
hid
with
Christ
in
God
,
and
when
he
who
is
my
Life
shall
appear
,
I
likewise
shall
appear
with
him
in
Glory
.
The
Childish
world
is
hunting
shadows
,
and
gaping
and
hoping
after
they
know
not
what
,
but
the
Believer
can
say
,
I
know
whom
I
have
trusted
,
and
am
perswaded
that
he
is
able
to
keep
that
which
I
have
committed
to
him
against
that
day
.
Now
we
have
not
only
right
to
those
things
;
but
withal
there
must
be
frequent
Consideration
of
them
to
work
Joy
.
The
Soul
must
often
view
them
,
and
so
Rejoyce
:
My
meditation
of
him
shall
be
sweet
,
saith
David
,
I
will
be
glad
in
the
Lord
,
Psal.
104.
And
the
Godly
failing
in
thi●
,
deprive
themselves
much
of
that
Joy
they
might
have
,
and
they
that
are
most
in
these
sublime
thoughts
,
have
the
highest
and
truest
Joy
.
The
Excellency
of
this
Joy
the
Apostle
here
expresseth
by
these
two
words
,
Vnspeakable
,
and
full
of
glory
.
That
't
is
Vnspeakable
,
no
wonder
,
seeing
the
matter
of
i●
is
Inconceivable
,
it
is
an
Infinite
Good
.
God
reconciled
in
Jesus
Christ
,
and
testifying
,
and
sealing
his
Love
unto
the
soul
,
and
giving
assured
hope
of
that
blessed
Vision
of
Eternity
,
what
more
unspeakable
than
this
?
And
for
the
same
Reason
't
is
Glorious
,
or
glorified
joy
,
having
the
highest
and
most
glorious
Object
,
for
it
derives
all
its
Excellency
from
thence
.
Vnspeakable
]
The
best
worldly
Joyes
are
easily
speakable
,
they
may
be
express'd
to
the
u●most
,
yea
usually
more
is
spoke
of
them
then
they
are
indeed
.
Their
name
is
beyond
their
worth
,
they
are
very
seldom
found
upon
experience
equal
to
the
opinion
and
expectation
that
men
have
of
them
.
But
this
spiritual
Joy
is
above
the
report
any
can
make
of
it
,
say
what
they
can
of
it
who
are
of
happiest
Expression
,
yet
when
a
Man
comes
to
know
it
in
his
own
breast
,
he
will
say
(
as
that
Queen
said
of
Salomons
wisdom
)
the
half
was
not
told
me
of
it
.
Again
earthly
Joyes
are
Inglorious
.
Many
of
which
,
Men
are
asham'd
of
,
and
those
that
seem
most
plausible
,
yet
are
below
the
Excellency
of
the
Soul
,
and
cannot
fill
it
,
but
the
Joyes
that
arise
from
Union
with
Christ
,
as
they
are
most
avowable
,
a
Man
needs
not
blush
to
own
them
,
so
they
are
truly
contenting
,
and
satisfying
,
and
that
s
their
Glory
,
and
the
Cause
why
we
may
glory
in
them
▪
My
soul
shall
make
her
boast
in
God
,
sayes
David
.
For
Application
of
all
this
.
If
these
things
were
believed
we
would
hearken
no
more
to
the
foolish
prejudice
that
the
World
hath
taken
up
against
Religion
,
and
wherewith
Satan
endeavours
to
possess
mens
hearts
,
that
they
may
be
scarr'd
from
the
wayes
of
Holiness
,
't
is
,
that
they
think
it
a
Sour
Melanel
oly
life
,
that
hath
nothing
but
Sadness
and
Mourning
in
it
,
but
to
remove
this
prejudice
.
Consider
,
1.
Religion
barres
not
the
lawful
delights
that
are
taken
in
natural
things
,
but
teaches
the
moderate
,
and
regular
use
of
them
,
which
is
far
the
sweeter
,
for
things
lawful
in
themselves
,
are
in
their
excess
sinful
,
and
so
prove
Bitterness
in
the
end
,
and
if
in
some
cases
it
require
the
forsaking
of
lawful
Enjoyments
as
of
pleasure
,
or
Profits
,
or
Honour
,
for
God
and
for
his
Glory
,
this
is
Generous
,
and
truly
more
delightful
to
deny
them
for
this
reason
,
then
to
enjoy
them
.
Men
have
done
much
this
way
for
the
Love
of
their
Country
,
and
by
a
Principle
of
Moral
Vertue
,
but
to
lose
any
delight
or
to
suffer
any
hardship
for
that
highest
End
,
the
glory
of
God
,
and
by
the
strength
of
love
to
him
,
is
far
more
Excellent
,
and
truly
Pleasant
.
2.
The
delights
and
pleasures
of
sin
,
Religion
indeed
banishes
,
but
't
is
to
change
them
for
this
Joy
that
is
unspeakably
beyond
them
,
it
calls
men
from
sordid
and
base
delights
,
to
those
that
are
pure
delights
indeed
,
it
calls
to
Men
,
drink
ye
no
longer
of
the
pudle
,
here
are
the
Crystal
streams
of
a
living
fountain
.
There
is
a
delight
in
the
very
despising
impure
delights
,
Quam
suave
est
istis
suavitatibus
carere
Aug.
as
he
said
,
how
pleasant
is
it
to
want
these
pleasures
.
But
for
such
a
change
,
to
have
in
their
stead
such
delights
,
as
in
comparison
,
the
other
deserve
not
that
name
,
To
have
such
spiritual
joy
,
as
shall
end
in
Eternal
Joy
,
't
is
a
wonder
we
hasten
not
all
to
chuse
this
joy
;
but
't
is
indeed
because
we
believe
it
not
.
3.
'T
is
true
the
Godly
are
subject
to
great
Distresses
,
and
Afflictions
;
but
their
Joy
is
not
extinguished
by
those
,
no
nor
diminished
either
:
but
often
sensibly
increas●d
.
When
they
have
least
of
the
Worlds
joy
,
they
abound
most
in
Spiritual
Consolations
,
and
then
Relish
them
best
.
They
find
them
sweetest
,
when
their
taste
is
not
depraved
with
Earthly
enjoyments
,
We
rejoyce
in
tribulation
,
sayes
St.
Paul
,
and
here
our
Apostle
insists
on
that
,
to
verifie
the
subsistance
of
this
Joy
in
the
midst
of
the
greatest
afflictions
.
4.
Spiritual
Grief
that
seems
most
opposite
to
this
Spiritual
Joy
prejudgeth
it
not
,
for
there
is
a
secret
delight
and
sweetness
in
the
tears
of
Repentance
,
a
Balm
in
them
that
refreshes
the
Soul
,
and
even
their
saddest
kind
of
mourning
,
viz.
The
dark
times
of
Desertion
,
hath
this
in
it
,
that
is
some
way
sweet
,
that
those
mournings
after
their
Beloved
,
who
absents
himselfe
,
is
a
mark
of
their
Love
to
him
,
and
a
true
Evidence
of
it
,
and
then
all
these
spiritual
sorrowes
of
what
nature
soever
,
are
turn'd
into
Spiritual
Joy
,
that
's
the
proper
End
of
them
,
they
have
a
natural
tendency
that
way
.
5.
But
the
Natural
Man
still
doubts
of
this
Joy
we
speak
of
;
because
he
sees
and
hears
so
little
of
it
from
them
that
profess
to
have
it
,
and
seem
to
have
best
right
to
it
.
If
we
consider
the
wretchedness
of
this
Life
,
and
especially
the
abundance
of
Sin
that
's
in
the
World
,
what
wonder
though
this
their
Joy
retire
much
inward
,
and
appear
litle
abroad
,
where
all
things
are
so
contrary
to
it
,
and
so
few
that
are
capable
of
it
,
Pauperis
est
numerare
pecus
.
to
whom
't
were
pertinent
to
vent
it
.
Again
we
see
here
,
't
is
Vnspeakable
,
it
were
a
poor
thing
if
he
that
hath
it
could
tell
it
all
out
.
And
when
the
Soul
hath
most
of
it
,
then
it
remains
most
within
it self
,
and
is
so
inwardly
taken
up
with
it
,
that
possibly
it
can
then
least
of
all
express
it
.
'T
is
with
Joyes
,
as
they
say
of
Cares
,
and
Griefs
,
Leves
Loquuntur
,
ingentes
stupent
.
Res
severae
est
verum
gaudium
.
Sen.
The
deepest
waters
run
stillest
,
true
Joy
is
a
sollid
grave
thing
,
dwells
more
in
the
heart
,
then
the
Countenance
;
whereas
on
the
Contrary
,
base
and
false
Joyes
,
are
but
superficial
skin-deep
,
(
as
we
say
)
they
are
all
in
the
face
.
Think
not
that
it
is
with
the
godly
,
as
the
Prophet
sayes
of
the
wicked
,
that
there
is
no
peace
to
them
▪
and
the
LXX
Reads
it
,
no
Ioy
.
Certainly
't
is
true
.
There
is
no
true
Joy
to
the
wicked
,
they
may
revel
and
make
a
noise
;
but
they
Rejoyce
not
,
the
Laughter
of
the
fool
,
is
as
the
crackling
of
thornes
under
the
pot
,
a
great
noise
but
little
heat
,
and
soon
at
an
End
.
There
is
no
continuing
Feast
,
but
that
of
a
good
Conscience
.
Wickedness
,
and
real
Joy
cannot
dwell
together
,
as
the
very
Moralist
Seneca
hath
it
often
,
and
at
large
:
but
he
that
can
say
the
Righteousness
of
Jesus
Christ
is
Mine
,
and
in
him
the
favour
of
God
,
and
the
hope
of
Eternal
Happiness
,
hath
such
a
light
as
can
shine
in
the
darkest
Dungeon
,
yea
in
the
dark
valley
of
the
shadow
of
death
it selfe
.
Say
not
thou
,
if
I
betake
my self
to
the
way
of
Godliness
,
I
must
bid
farewel
to
gladness
,
never
a
merry
day
more
,
no
,
on
the
contrary
,
never
a
truly
Joyful
day
till
then
,
yea
,
no
dayes
at
all
,
but
night
to
the
soul
,
till
it
entertain
Jesus
Christ
,
and
his
kingdom
,
which
consists
in
those
,
Righteousness
,
Peace
,
and
Ioy
in
the
Holy
Ghost
.
Thou
dost
not
sacrifice
Isaac
,
which
signifies
Laughter
,
as
St.
Bern.
but
a
Ram.
Not
thy
Joy
,
but
filthy
sinful
delights
that
end
in
Sorrow
.
Oh
seek
to
know
in
your
Experience
what
those
Joyes
mean
,
for
all
describing
and
commending
it
to
you
will
not
make
you
understand
it
,
●audaemel
●is
dulcedinem
quantum
potes
qui
non
gustaverit
non
Intellige●
.
Aug.
but
taste
,
and
see
that
the
Lord
is
good
,
you
cannot
see
,
and
know
it
,
but
by
tasting
it
,
and
having
tasted
that
goodness
,
all
those
poor
Joyes
you
thought
sweet
before
,
will
then
be
bitter
and
distasteful
to
you
.
And
you
that
have
Christ
yours
by
Believing
know
your
happiness
,
and
Rejoyce
,
and
Glory
in
it
.
Whatsoever
is
your
outward
Condition
,
Rejoyce
alwayes
,
and
again
I
say
Rejoyce
:
for
Light
is
sow●
to
the
Righteous
,
and
Ioy
for
the
upright
in
heart
.
Verses
.
10
,
11
,
12.
10.
Of
which
Salvation
the
Prophets
have
enquired
,
and
searched
dilligently
,
who
prophesied
of
the
Grace
that
should
come
unto
you
11.
Searching
what
,
or
what
maner
of
time
▪
the
Spirit
of
Christ
which
was
in
them
did
signifie
,
when
he
testified
before
hand
the
sufferings
of
Christ
,
and
the
Glory
that
should
follow
.
12.
Vnto
whom
it
was
revealed
,
that
not
unto
themselves
,
but
unto
us
they
did
Minister
the
things
which
are
now
reported
unto
you
by
them
that
have
Preached
the
Gospel
unto
you
,
with
the
Holy
Ghost
sent
down
from
Heaven
,
which
things
the
Angels
desire
to
look
into
.
IT
is
the
Ignorance
,
or
at
least
the
Inconsiderance
,
of
Divine
things
,
that
makes
Earthly
things
,
whether
good
,
or
evil
,
appear
great
in
our
Eyes
.
Therefore
the
Apostles
great
aime
is
,
by
representing
the
Certainty
,
and
Excellency
of
the
Belief
,
and
Hope
of
Christians
to
his
afflicted
Brethren
,
to
strenthen
their
minds
against
all
discouragements
,
and
oppositions
.
That
they
may
account
nothing
too
hard
to
doe
,
or
suffer
,
for
so
high
a
Cause
,
and
so
happy
an
End
.
'T
is
the
low
and
mean
thoughts
,
and
the
shallow
perswassion
we
have
of
things
that
are
spiritual
,
that
is
the
Cause
of
all
our
Remisseness
,
and
Coldness
in
them
.
The
doctrine
of
Salvation
he
mention'd
in
the
former
verse
,
at
the
End
of
our
Christian
Faith
,
is
illustrated
in
these
words
,
from
its
Antiquity
,
Dignity
,
and
infallible
truth
.
'T
is
no
more
Invention
:
for
the
Prophets
enquir'd
after
it
,
and
foretold
it
in
former
ages
from
the
beginning
.
Thus
the
prejudice
of
novelty
is
removed
,
that
usually
meets
the
most
ancient
truth
in
its
new
discoveries
.
Again
,
't
is
no
mean
thing
that
such
Men
as
were
of
unquestion'd
Eminency
in
Wisdom
,
and
Holiness
did
so
much
study
,
and
search
after
,
and
having
found
out
,
were
careful
not
only
to
publish
it
in
their
own
times
,
but
to
record
it
to
posterity
,
and
this
not
by
the
private
motion
of
their
own
spirits
,
but
by
the
Acting
,
and
Guidance
of
the
Spirit
of
God
,
which
sets
likewise
the
truth
of
their
Testimony
above
all
doubtfulness
,
and
uncertainty
.
But
taking
those
three
Verses
entirely
together
,
we
have
in
them
those
three
things
,
testifying
how
Excellent
the
Doctrine
of
the
Gospel
is
.
1.
We
have
the
Principal
Author
of
it
.
2.
The
matter
of
it
3.
The
worth
of
those
that
are
exercis'd
about
it
;
viz.
The
best
of
Men
the
Prophets
,
and
Apostles
in
administring
it
,
and
the
best
of
all
the
Creatures
the
Angels
,
in
admiring
it
.
The
first
Author
is
the
absolutely
first
,
the
Spirit
of
God
in
the
prophets
Ver.
11.
in
the
Apostles
Ver.
12.
but
Ver.
11.
The
spirit
of
Christ
there
,
is
the
same
spirit
that
He
sent
down
on
his
Disciples
after
his
Ascending
to
Glory
,
and
which
spoke
in
his
Prophets
before
his
Descending
to
the
Earth
.
It
is
the
spirit
of
Christ
,
proceeding
joyntly
from
him
with
the
Father
,
as
he
is
the
son
of
God
,
and
dwelling
most
richly
,
and
fully
in
him
as
the
son
of
Man
.
The
Holy
Ghost
is
in
himself
Holiness
,
and
the
Source
,
and
worker
of
Holiness
,
and
Author
of
this
holy
doctrine
that
breaths
nothing
but
holiness
,
and
urges
it
most
pressingly
upon
all
that
receive
it
.
This
is
the
very
life
of
divine
Faith
touching
the
Mysteries
of
Salvation
,
firmly
to
believe
their
Revelation
by
the
Spirit
of
God
,
this
the
Word
it selfe
testifies
,
as
we
see
,
and
it
is
really
manifest
in
it
,
it
carries
the
lively
stamp
of
divine
Inspiration
,
but
there
must
be
a
spirituall
Eye
to
discern
it
,
he
that
is
blind
knows
not
that
the
Sun
shines
at
noon
,
but
by
the
report
of
others
;
but
they
that
see
,
are
assur'd
they
see
it
,
and
assur'd
by
no
other
thing
;
but
by
its
own
Light
,
To
ask
one
that
is
a
true
Believer
,
how
know
you
the
Scriptures
to
be
divine
?
is
the
same
as
to
ask
him
,
how
know
you
Light
to
be
Light
.
The
Soul
is
nothing
but
Darkness
,
and
blindness
within
,
till
that
same
spirit
that
shines
without
in
the
Word
,
shine
likewise
within
it
,
and
Effectually
make
it
Light
,
but
that
once
done
,
then
is
the
word
Read
with
some
measure
of
the
same
spirit
by
which
it
was
written
;
and
the
Soul
is
ascertain'd
that
it
is
divine
,
as
in
bodily
fight
,
there
must
be
a
meeting
of
inward
Light
Viz.
the
visuall
spirits
with
the
outward
Object
.
The
spirit
of
God
within
,
brings
Evidence
with
it
,
and
makes
it self
discernable
in
the
word
,
this
all
arguments
,
all
Books
,
and
study
cannot
attain
unto
.
it
is
given
to
believe
.
No
Man
knows
the
things
of
a
Man
but
the
spirit
of
Man
.
1.
Cor.
2.11
.
But
how
holds
that
here
▪
for
if
a
Man
speak
out
the
things
that
are
in
his
spirit
then
others
may
know
them
,
But
the
Apostle's
aime
is
there
,
to
conclude
,
that
the
things
of
God
,
even
such
as
were
Revealed
in
his
Word
,
could
not
be
known
but
by
his
own
spirit
,
'
it
s
so
,
though
Revealed
,
yet
they
remain
still
unreveal'd
,
till
the
spirit
teach
within
,
as
well
as
without
:
Because
intelligeable
by
none
,
but
by
those
,
that
are
the
private
Scholers
and
Hearers
of
the
holy
Ghost
,
the
author
of
them
;
and
because
there
are
so
few
of
these
,
therefore
there
is
so
little
reall
Believeing
amongst
all
the
noise
,
and
profession
that
we
make
of
it
,
who
is
there
(
if
you
will
believe
them
)
that
Believes
not
,
and
yet
truely
there
is
too
much
Cause
to
continue
the
Prophets
regret
.
who
hath
believed
our
Report
?
Learn
then
to
suspect
your selves
,
and
to
finde
out
your
own
Unbelief
,
that
you
may
desire
this
Spirit
to
teach
you
inwardly
those
great
Mysteries
,
that
he
outwardly
Reveals
,
and
Teaches
by
his
Word
.
Make
use
of
that
promise
and
press
the
Lord
with
it
.
They
shall
be
all
taught
of
God
.
But
2.
There
is
here
the
Matter
of
this
Doctrine
which
we
have
in
three
severall
Expressions
1.
That
which
is
Repeated
from
the
foregoing
Verse
,
't
is
the
Doctrine
of
Salvation
,
that
's
the
end
of
it
▪
and
2.
The
Doctrine
of
sufferings
and
glory
of
Christ
as
the
means
.
3.
The
Doctrine
of
Grace
,
the
spring
of
both
.
And
1.
Salvation
,
the
onely
true
Doctrine
of
true
happiness
,
which
the
wisest
of
naturall
Men
have
grop't
and
sought
after
with
much
earnestness
;
but
with
no
success
,
they
had
no
other
then
the
dark
Moon
light
of
Nature
,
and
that
is
not
sufficient
to
find
it
out
,
onely
the
Sun
of
Righteousness
shining
in
the
Sphere
of
the
Gospel
,
brings
Life
and
Immortality
to
Light
.
2.
Tim.
1.10
.
No
wonder
that
naturall
Wisdom
,
the
deepest
of
it
,
is
far
from
finding
out
the
true
method
,
and
way
of
cure
,
seeing
it
cannot
discover
the
disease
of
miserable
Mankind
,
Viz.
the
sinfull
and
wretched
Condition
of
nature
by
the
first
Disobedience
.
Salvation
expresses
not
only
that
which
is
Negative
;
but
Implies
likewise
positive
and
perfect
Happiness
,
thus
forgiveness
of
sins
is
put
for
the
whole
nature
of
Iustification
frequently
in
scripture
,
't
is
more
easy
to
say
of
this
unspeakable
Happiness
,
what
it
is
not
,
then
what
it
is
,
there
is
in
it
a
full
and
final
freedom
from
all
Annoyance
,
all
tears
are
wip'd
away
,
and
their
fountain
dryed
up
,
all
feeling
,
and
fear
,
or
danger
of
any
the
least
evil
either
of
sin
,
or
punishment
banish'd
for
ever
,
no
Invasions
of
Enemies
,
no
robbing
nor
destroying
in
all
this
holy
Mountain
no
voice
of
complaining
in
the
streets
of
the
new
Jerusalem
here
,
't
is
at
the
best
but
interchanges
of
Mornings
of
joy
,
with
weeping
of
sad
evenings
,
but
there
,
there
shall
be
no
Light
,
no
need
of
Sun
,
nor
Moon
,
For
the
glory
of
the
Lord
shall
lighten
it
and
the
Lamb
shall
be
the
Light
thereof
.
Well
may
the
Apostle
(
as
he
doth
here
throughout
this
Chap.
)
lay
this
Salvation
to
Counter
ballance
all
sorrows
,
and
Persecutions
,
and
whatsoever
hardships
can
be
in
the
way
to
it
.
The
soul
that
is
perswaded
of
this
,
in
the
midst
of
Storms
,
and
Tempests
enjoys
a
Calme
,
Triumphs
in
Disgraces
,
grows
Richer
by
all
its
Losses
,
and
by
Death
it self
,
attaines
this
Immortall
life
.
Happy
are
they
that
have
their
eye
fixed
upon
this
Salvation
,
and
are
longing
and
waiting
for
it
,
that
see
so
much
of
that
brightness
,
and
Glory
,
as
darkn●
all
the
lusture
of
Earthly
things
to
them
,
and
makes
them
trample
upon
those
things
,
which
formerly
they
admir'd
,
and
doted
on
with
the
rest
of
the
foolish
world
.
Those
things
we
account
so
much
of
,
are
but
as
rotten
wood
,
or
Glow-wormes
that
shine
onely
in
the
night
of
our
Ignorance
,
and
Vanity
:
so
soon
as
the
Light
beam
of
this
Salvation
enters
into
the
soul
,
it
cannot
much
esteem
or
affect
any
thing
below
it
,
and
if
those
glances
of
it
that
shine
in
the
Word
,
and
in
the
Soul
of
a
Christian
be
so
bright
,
and
powerfull
,
what
then
shall
the
full
sight
and
real
possession
of
it
be
?
The
worker
of
this
Salvation
whom
the
Prophets
and
Apostles
make
the
summe
of
all
their
doctrine
is
Jesus
Christ
,
and
the
summe
of
that
work
of
Redemption
,
as
we
have
it
here
,
is
his
Humiliation
and
Exaltation
.
His
Sufferings
,
and
the
Glory
that
followed
thereupon
,
now
,
though
this
serve
as
an
Encouragement
to
Christians
in
their
Sufferings
,
that
this
is
the
way
by
which
their
Lord
went
into
his
Glory
,
and
is
true
also
of
Christ
mysticall
,
the
Head
with
the
Members
,
as
the
scriptures
often
teach
us
.
Yet
I
conceive
't
is
here
main●ly
intended
as
a
summary
of
the
work
of
our
Redemption
by
Jesus
Christ
,
relateing
to
the
salvation
mention'd
Verse
10.
And
as
the
Cause
for
the
Effect
,
so
't
is
put
for
it
here
.
The
Prophets
enquired
,
and
prophecied
of
that
Salvation
.
How
?
By
searching
out
,
and
foretelling
the
Sufferings
,
and
Glory
of
Christ
:
His
sufferings
then
,
and
his
after
Glories
are
our
Salvation
His
sufferings
is
the
purchace
of
our
Salvation
,
and
His
Glory
is
our
assurance
of
it
,
He
as
our
head
having
Triumph'd
,
and
being
Crown'd
,
makes
us
likewise
sure
of
Victory
,
and
Triumph
.
Having
entered
possession
to
glory
makes
our
Hope
certain
;
this
is
his
prayer
,
that
where
he
is
there
we
may
be
also
and
this
his
own
assertion
,
the
glory
which
thou
gavest
Me
,
I
have
given
them
.
Ioh.
17.22
,
24.
this
is
his
promise
,
because
I
live
ye
shall
live
also
Ioh.
14.19
.
Christ
,
and
the
Believer
are
One
,
this
is
that
Great
Mystery
the
Apostle
speaks
of
,
Eph.
5.
though
'
it
s
a
common
known
truth
,
the
words
and
outside
of
it
obvious
to
all
,
yet
none
can
understand
it
,
but
they
that
indeed
partake
of
it
,
by
vertue
of
that
Unction
their
sins
were
accounted
His
,
and
Christs
sufferings
are
accounted
theirs
,
and
by
consequence
,
His
Glory
the
consequent
of
his
sufferings
is
likewise
theirs
,
there
is
an
indissoluble
connection
betwixt
the
life
of
Christ
,
and
of
a
Believer
.
Our
life
is
hid
with
Christ
in
God
;
and
therefore
while
we
remaine
there
,
our
life
is
there
,
though
hid
,
and
when
he
who
is
our
life
shall
appear
we
likewise
shall
appear
with
him
in
glory
.
Colos.
3.14
.
Seeing
the
sufferings
,
and
Glory
of
our
Redeemer
,
are
the
maine
subject
of
the
Gospel
and
the
Causes
of
our
salvation
,
and
our
comfortable
persuasion
of
it
,
'
it
s
a
wonder
that
they
are
not
more
the
matter
of
our
thoughts
,
should
we
not
daily
consider
the
bitterness
of
that
cup
of
Wrath
he
drunk
for
us
,
and
be
wrought
to
Repentance
,
and
Hatred
of
sin
,
to
have
sin
imbitter'd
to
us
by
that
Consideration
,
and
find
the
sweetness
of
his
Love
in
that
he
did
drink
it
,
and
by
that
,
be
deeply
possessed
with
Love
to
him
,
these
things
we
now
and
then
speak
of
,
but
they
sink
not
.
As
our
Saviour
exhorts
,
where
he
is
speaking
of
those
same
sufferings
.
O
that
they
were
engraven
on
our
hearts
and
that
sin
were
Crucified
in
us
,
and
the
world
Crucified
to
us
,
and
we
unto
the
world
by
the
crosse
of
Christ
.
And
then
considering
the
Glory
wherein
he
is
,
And
to
have
our
eye
often
upon
that
,
and
our
hearts
solaceing
and
refreshing
themselves
frequently
with
the
thoughts
of
that
Place
,
and
condition
wherein
Christ
is
,
and
where
our
hopes
are
ere
long
to
behold
lin.
Both
to
see
his
Glory
,
and
to
be
Glorified
with
him
,
is
it
not
reason
?
Yea
'
its
necessary
it
cannot
be
otherwise
,
if
our
Treasure
,
and
Head
be
there
,
that
our
hearts
be
there
likewise
.
The
Third
Expression
here
of
the
Gospell
,
is
,
that
't
is
the
Doctrine
of
Grace
.
The
work
of
Redemption
it self
,
and
severall
parts
of
it
,
and
the
Doctrine
revealing
it
,
have
all
the
name
of
Grace
:
because
they
all
flow
from
free
Grace
,
that
is
their
spring
,
and
first
Cause
.
And
't
is
this
wherein
the
Doctrine
of
Salvation
is
mainly
comfortable
,
that
it
is
free
,
ye
are
saved
by
Grace
.
Eph.
2.8
.
't
is
true
God
requires
faith
,
it
is
through
faith
,
but
he
that
requires
that
▪
gives
it
too
,
that
's
not
of
your selves
't
is
the
gift
of
God
't
is
wonderfull
Grace
to
save
upon
believing
,
believe
in
Jesus
for
Salvation
,
and
live
accordingly
and
't
is
done
;
there
is
no
more
requir'd
to
thy
pardon
;
but
that
thou
receive
it
by
faith
.
But
truely
Nature
cannot
do
this
,
't
is
as
impossible
for
us
of
our selves
to
Believe
,
as
to
doe
,
this
then
is
that
which
makes
it
all
Grace
from
Beginning
to
End
,
that
God
not
onely
saves
upon
believeing
,
but
gives
believeing
it self
,
Christ
is
called
not
onely
the
Author
and
finisher
of
our
Salvation
,
but
even
of
our
Faith
.
Free
Grace
being
rightly
apprehended
,
is
that
,
which
stayes
the
heart
in
all
Estates
,
and
keeps
it
from
fainting
,
even
in
its
saddest
times
,
what
though
there
is
nothing
in
my self
,
but
matter
of
sorrow
,
and
discomfort
,
it
cannot
be
otherwise
,
'
its
not
from
my self
that
I
look
for
Comfort
at
any
time
:
but
from
my
God
,
and
his
free
Grace
.
Here
is
Comfort
enough
for
all
times
,
when
I
'm
at
the
best
,
I
ought
not
,
I
dare
not
rely
upon
my self
,
when
Im
at
the
worst
,
I
may
,
and
should
rely
upon
Christ
and
his
sufficient
Grace
.
Though
I
be
the
vilest
sinner
that
ever
came
to
him
,
yet
I
know
he
is
more
Gracious
then
I
am
sinfull
,
yea
,
the
more
my
sin
is
,
the
more
Glory
will
it
be
to
his
Grace
to
pardon
it
,
it
will
appear
the
richer
,
doth
not
David
argue
thus
.
Psa.
25.11
.
For
thy
names
sake
,
O
Lord
,
pardon
mine
iniquity
for
it
is
great
:
But
'T
is
an
empty
fruitless
notion
of
Grace
,
to
Consider
it
onely
in
the
Generall
,
and
in
a
wandring
way
,
we
are
to
look
upon
it
particularly
,
as
address'd
to
us
,
and
't
is
not
enough
,
that
it
comes
to
us
,
in
the
message
of
him
that
brings
it
onely
to
our
ear
,
but
that
we
may
know
what
it
is
,
it
must
come
into
us
,
then
't
is
ours
indeed
;
but
if
it
come
to
us
in
the
message
only
,
and
we
send
it
away
again
,
if
i●
shall
so
depart
,
we
had
better
never
have
heard
of
it
,
it
will
leave
a
Guiltiness
behind
it
,
that
shall
make
all
our
sins
weigh
much
heavier
then
before
.
Enquire
whether
you
have
entertain'd
this
grace
,
or
not
,
whether
it
be
come
to
you
,
and
into
you
,
or
not
,
whether
the
kingdom
of
God
is
within
you
.
As
our
Saviour
speaks
,
't
is
the
woefullest
condition
that
can
be
,
not
to
be
far
from
the
kingdom
of
God
,
and
yet
to
fall
short
,
and
miss
of
it
.
The
Grace
of
God
revealed
in
the
Gospell
is
intreating
you
daily
to
receive
it
,
is
willing
to
become
yours
,
if
you
Reject
it
not
,
were
your
eyes
open
to
behold
the
Beauty
,
and
Excellency
of
this
Grace
,
there
would
need
no
deliberation
,
yea
,
you
would
endure
none
,
desire
your
eyes
to
be
opened
,
and
light
from
above
,
that
you
may
know
it
,
and
your
hearts
open'd
,
that
you
may
be
happy
by
receiving
it
.
The
Apostle
speaking
of
Jesus
Christ
,
as
the
foundation
of
our
Faith
,
calls
him
the
same
yesterday
,
and
to
day
and
for
ever
.
Yesterday
under
the
Law
,
to
day
in
those
primitive
times
,
neerest
his
Incarnation
,
and
for
ever
,
in
all
succeeding
ages
.
And
the
Resemblance
holds
good
between
the
two
Cherubims
over
the
Mercy-seat
,
and
the
two
Testaments
,
those
had
their
faces
towards
one
another
,
and
both
toward
the
Mercy-seat
,
and
these
look
to
one
another
in
their
Doctrine
,
agreeing
perfectly
,
and
both
look
to
Christ
the
true
Mercy-seat
,
and
the
great
Subject
of
the
scriptures
.
This
we
see
here
,
the
things
that
the
Prophets
foretold
to
come
,
and
the
Apostles
reported
were
accomplished
,
were
the
same
,
and
from
the
same
spirit
,
they
were
the
sufferings
of
Christ
,
and
his
after
Glory
,
and
in
them
our
Salvation
by
free
Grace
.
The
Prophesies
look
forward
to
the
times
of
the
Gospel
,
and
the
things
then
fulfilled
,
look
back
to
the
Prophesies
,
and
each
confirms
the
other
,
meeting
all
in
Christ
who
is
their
truth
and
Center
.
We
have
spoken
already
of
the
Author
,
and
subject
of
this
salvation
;
Now
we
come
to
say
something
of
those
who
are
Employed
about
it
,
as
well
in
Administring
to
it
,
as
in
Admiring
it
.
And
those
are
,
the
Prophets
,
and
Apostles
,
the
first
foretold
what
was
to
come
,
the
second
Preached
them
when
they
came
to
pass
.
In
the
Prophets
there
are
three
things
here
remarked
.
1.
Their
Dilligence
.
2.
The
Success
of
it
.
3.
The
Extent
of
its
usefulness
.
This
disparages
not
their
extraordinary
Visions
,
and
Revelations
,
and
that
which
is
added
,
that
the
Spirit
of
Christ
was
in
them
,
and
did
foretel
the
things
to
come
.
It
was
their
constant
Duty
,
and
they
being
sensible
of
their
duty
,
made
it
their
constant
Exercise
,
to
search
into
Divine
Misteries
by
Meditation
,
and
Prayer
:
yea
,
and
by
Reading
such
holy
writers
as
were
already
extant
in
their
times
,
as
Dan.
9.
and
10.
For
which
Cause
,
some
taking
the
word
actively
,
Conceive
Daniel
,
to
be
call'd
there
a
Man
of
desires
,
because
of
his
great
desire
,
and
dilligent
search
after
the
knowledge
of
those
High
things
.
And
in
this
dilligent
way
,
they
constantly
waited
for
these
Revelations
,
which
sometimes
,
when
it
seem'd
good
unto
the
Spirit
of
God
,
were
imparted
unto
them
.
Prophesie
resideth
not
(
say
the
Hebrew
Doctors
)
but
in
a
Man
that
is
great
in
Wisdom
and
Vertue
,
whose
affections
overcome
him
not
in
any
worldly
things
;
but
by
his
knowledge
,
he
overcometh
his
Affections
continually
;
on
such
a
Man
the
Holy
Spirit
cometh
down
.
And
his
Soul
is
associated
to
the
Angels
,
and
he
is
changed
to
another
Man
.
thu●
Maimonides
.
'T
was
the
way
of
the
Prince
of
darkness
amongst
the
Idolatrous
Gentiles
,
to
speak
either
through
senseless
Statues
,
or
where
they
uttered
his
Oracles
,
it
was
by
such
profane
Prophets
as
he
had
,
to
cause
them
in
a
fury
tumble
forth
words
they
understood
not
,
and
knew
not
what
they
said
,
but
the
Spirit
of
God
being
Light
,
and
the
Holy
Prophets
Inspired
with
it
,
they
being
dilligent
attendants
on
its
Motions
and
Searchers
of
the
Misteries
of
Salvation
,
understood
well
what
their
business
was
,
and
to
what
purpose
tended
those
things
of
the
Kingdom
of
Christ
,
which
they
by
Inspiration
did
foretel
;
and
therefore
bended
their
thoughts
this
way
,
praying
,
and
searching
,
and
waiting
for
Answers
,
studying
to
keep
the
passage
,
as
it
were
open
,
for
the
beams
of
those
Divine
Revelations
to
come
in
at
;
not
to
have
their
Spirits
clogg'd
,
and
stopt
with
earthly
and
sinful
Affections
,
endeavouring
for
that
calm
and
quiet
Composure
of
Spirit
in
which
the
voyce
of
Gods
Spirit
might
be
the
better
heard
.
Thus
Psal.
85.8
.
and
Hab.
2.1
.
In
both
which
places
followes
an
excellent
Prophesie
Concerning
Christ
,
and
that
Salvation
which
he
wrought
for
his
People
.
Were
the
Prophets
not
exempted
from
the
pains
of
Search
,
and
Inquiry
,
that
had
the
Spirit
of
God
not
only
in
a
high
measure
,
but
after
a
singular
manner
?
how
unbeseeming
then
is
slothfulness
and
Idleness
in
us
?
whether
is
it
,
that
we
judge
our selves
advantag'd
with
more
of
the
spirit
then
those
holy
men
?
or
that
we
Esteem
the
Doctrine
,
and
Misteries
of
Salvation
on
which
they
bestow'd
so
much
of
their
labour
,
unworthy
of
ours
?
these
are
both
so
gross
that
we
will
be
loath
to
own
either
of
them
,
and
yet
our
laziness
,
and
negligence
in
searching
after
those
things
,
seems
to
charge
us
with
some
such
thought
as
one
of
those
.
You
will
say
,
this
concerns
those
that
succeed
to
the
work
of
the
Prophets
,
and
Apostles
in
ordinary
,
the
Ministers
of
the
Gospel
.
And
it
doth
indeed
,
fall
first
upon
them
.
It
is
their
task
indeed
to
be
dilligent
,
and
as
the
Apostle
exhorts
his
Timothy
,
to
attend
on
reading
,
but
above
all
to
study
to
have
much
Experimental
knowledge
of
God
,
and
his
Son
Jesus
Christ
,
and
for
this
end
,
to
disentangle
,
and
free
themselves
as
much
as
is
possible
,
from
lower
things
to
the
search
of
heavenly
Misteries
,
Prov.
18.1
.
As
they
are
called
Angels
,
so
ought
they
to
be
as
much
as
they
can
attain
to
it
,
in
a
constant
nearness
unto
God
,
and
attendance
on
him
,
like
unto
the
Angels
,
and
look
much
into
these
things
,
as
the
Angels
here
are
said
to
do
,
to
endeavour
to
have
their
souls
purified
from
the
affections
of
sin
,
that
the
light
of
Divine
truth
,
may
shine
clear
in
them
,
and
not
be
fogg'd
,
and
misted
with
filthy
vapours
,
to
have
the
Impressions
of
God
clearly
written
in
their
breasts
,
not
mix'd
and
blurr'd
with
earthly
characters
,
seasoning
all
their
readings
and
common
way
of
studies
with
much
Prayer
,
and
divine
Meditation
.
They
that
Converse
most
with
the
King
,
and
are
inward
with
him
,
know
most
of
the
affairs
of
state
,
and
even
the
secrets
of
them
,
that
are
hid
from
others
,
and
certainly
those
of
Gods
Messengers
that
are
oftenest
with
himself
,
cannot
but
underdand
their
business
best
,
and
know
most
of
his
meaning
,
and
the
affairs
of
his
Kingdom
.
And
to
that
End
't
is
confess'd
,
that
singular
dilligence
is
requir'd
in
them
;
but
seeing
the
Lord
hath
said
without
exception
,
that
his
secret
is
with
them
that
fear
him
,
and
that
he
will
reveal
himself
and
his
saving
truths
to
those
that
humbly
seek
them
.
Do
not
any
of
you
your selves
so
much
injury
,
as
to
barr
your selves
from
sharing
in
your
measure
of
the
search
of
these
same
things
,
that
were
the
study
of
the
Prophets
,
and
which
by
their
study
,
and
publishing
them
,
are
made
the
more
accessible
,
and
easie
to
us
.
Consider
that
they
doe
concern
us
universally
,
if
we
would
be
saved
;
for
't
is
Salvation
here
that
they
studied
,
Search
the
Scriptures
,
sayes
our
Saviour
,
Ioh.
5.
And
that
is
the
motive
,
if
there
can
be
any
that
may
be
thought
in
reason
pressing
enough
,
or
if
we
doe
indeed
think
so
,
For
in
them
ye
think
to
have
Eternal
life
,
And
it
is
there
to
be
found
,
Christ
is
this
Salvation
,
and
that
Eternal
life
,
and
he
adds
further
it
is
they
(
those
Scriptures
)
that
testifie
of
me
.
These
are
the
Golden
mines
in
which
alone
the
abiding
treasures
of
Eternity
are
to
be
found
,
and
therefore
worthy
all
the
digging
,
and
paines
we
can
bestow
on
them
.
Besides
their
Industry
in
this
enquiry
,
and
search
,
there
is
here
expressed
their
ardent
affection
to
the
thing
they
Prophesied
of
,
and
their
Longings
,
and
Wishes
for
its
Accomplishment
viz.
The
coming
of
Jesus
Christ
,
the
promised
Messiah
,
the
top
of
all
their
desires
,
the
great
Hope
and
the
Light
of
Israel
.
No
wonder
they
desired
his
day
,
that
had
so
much
joy
in
the
seeing
it
:
So
far
off
,
as
over
the
head
almost
of
two
thousand
years
,
Faith
overlooking
them
,
and
foreseeing
it
so
in
Abraham
,
his
heart
danc'd
for
joy
,
Ioh.
8.36
.
Abraham
saw
my
day
and
Rejoyced
.
And
this
is
conceived
to
be
the
meaning
of
those
Expressions
in
that
mistical
Song
,
as
they
suit
those
times
of
the
Jewish
Church
,
breathing
out
her
longings
for
the
coming
of
her
Beloved
,
his
speaking
by
the
Prophets
,
were
his
voice
as
afar
off
:
but
his
incarnation
was
his
coming
near
,
and
kissing
his
Church
,
with
the
kisses
of
his
mouth
,
as
Cant.
Chap.
1.
Verse
1.
and
to
omit
other
expressions
throughout
the
Song
,
the
last
Chapter
Verse
1.
is
tender
and
pathetical
.
Oh
that
thou
wert
as
my
Brother
,
&c.
and
the
last
words
of
it
,
Make
hast
my
Beloved
,
and
be
thou
like
a
Roe
,
or
a
young
Hart
upon
the
Mountain
of
Spices
.
And
when
this
salvation
came
in
the
fulness
of
time
,
we
see
how
joyfully
good
old
Simeon
embraces
it
,
and
thought
he
had
seen
enough
,
and
therefore
upon
the
sight
desired
to
have
his
eyes
clos'd
.
Now
let
thy
Servant
depart
in
Peace
,
for
my
eyes
have
se●n
thy
salvation
.
Therefore
our
Saviour
sayes
to
his
Apostles
.
Math.
13.16
.
Blessed
are
your
eyes
for
they
see
,
for
many
Prophets
and
righteous
men
have
desired
to
see
those
things
which
ye
see
,
and
have
not
seen
them
.
This
is
he
whom
we
disesteem
and
make
so
small
account
of
,
being
now
so
clearly
Revealed
that
they
studied
,
and
sought
,
and
wish'd
so
much
for
,
so
many
ages
before
.
Now
the
sucess
is
,
in
seeking
they
found
the
certainty
,
and
the
time
of
that
his
coming
,
they
sought
out
till
they
found
,
and
then
they
prophesied
of
that
Salvation
,
and
Grace
,
they
searched
what
,
and
what
manner
of
time
,
and
the
Spirit
did
manifestly
foretel
it
them
.
They
sought
to
know
what
manner
of
time
it
should
come
to
pass
,
viz.
In
a
time
of
great
distress
,
and
bad
Estate
of
the
People
,
as
all
the
Prophets
testifie
,
and
particularly
that
place
Gen.
49.10
.
gives
an
express
character
of
the
time
,
though
there
be
some
diversity
of
Exposition
of
the
particular
words
,
yet
the
main
sense
is
agreed
on
by
all
sound
Interpreters
,
and
the
Chal.
Parah
.
hath
it
expresly
,
that
that
Shiloh
,
is
the
Messiah
.
And
of
his
sufferings
,
and
after
glories
they
prophesied
very
clearly
as
Psal.
22.
Isa.
53.
&c.
And
our
Saviour
himself
makes
use
of
their
testimony
in
both
these
points
,
S.
Luke
24.25
,
26
,
27.
Then
there
is
the
benefit
of
their
search
,
and
finding
,
in
the
extent
of
it
,
in
Verse
13.
to
the
Believers
in
the
Apostles
times
,
and
to
the
succeeding
Christian
Church
,
and
so
to
us
in
these
dayes
;
but
in
some
peculiar
sense
the
Prophets
ministred
to
them
of
those
times
,
wherein
Christ
did
suffer
,
and
enter
into
glory
;
for
that
they
were
the
first
that
enjoyed
the
accomplishment
of
those
Prophesies
,
they
being
fulfilled
in
their
own
dayes
.
They
knew
well
that
the
things
they
Prophesied
were
not
to
be
fulfilled
in
their
own
times
,
and
therefore
in
their
Prophecying
concerning
them
,
though
both
themselves
,
and
People
of
God
that
were
contemporary
with
them
did
reap
the
comfort
of
that
Doctrine
,
and
were
by
faith
partakers
of
the
same
Salvation
,
and
so
it
was
to
themselves
as
well
as
to
us
,
yet
in
regard
of
the
accomplishment
,
they
knew
it
was
not
to
themselves
,
it
was
not
to
be
brought
to
pass
in
their
dayes
,
and
therefore
,
speaking
of
the
Glory
of
Christs
Kingdome
,
they
often
foretel
it
for
the
Latter
dayes
,
as
their
phrase
is
,
And
as
we
have
the
things
they
Prophesied
of
,
so
we
have
this
peculiar
benefit
of
their
Prophesies
,
that
their
fuiting
so
perfectly
with
the
event
,
and
performance
,
serves
much
to
confirm
our
Christian
Faith
.
There
is
a
foolish
,
and
miserable
way
of
verifying
this
,
Men
ministring
the
Doctrine
of
Salvation
to
others
,
and
not
to
themselves
,
carrying
it
all
in
their
heads
,
and
tongues
,
and
none
of
it
in
their
hearts
,
not
hearing
it
even
while
they
Preach
it
,
reaching
the
Bread
of
Life
to
others
,
and
eating
none
of
it
themselves
.
And
this
the
Apostle
sayes
,
that
he
was
most
careful
to
avoid
,
and
therefore
dealt
severely
with
his
body
,
that
it
might
not
this
way
endanger
his
soul.
I
beat
down
my
body
,
sayes
he
,
and
keep
it
in
subjection
,
lest
when
I
have
Preach'd
to
others
I
my selfe
should
be
a
Castaway
.
'T
is
not
in
this
sense
,
that
the
Prophets
ministred
to
others
,
and
not
to
themselves
.
No
,
they
had
Joy
and
Comfort
in
the
very
hopes
of
the
Redeemer
to
come
,
and
the
belief
of
the
things
that
any
others
had
spoke
,
and
that
themselves
spoke
concerning
him
,
and
thus
the
true
Preachers
of
the
Gospel
though
their
Ministerial
gifts
,
are
for
the
use
of
others
,
yet
that
Salvation
they
Preach
,
they
lay
hold
on
,
and
partake
of
themselves
,
as
your
boxes
wherein
perfumes
are
kept
for
Garments
,
and
other
uses
,
are
themselves
perfum'd
by
keeping
them
.
We
see
how
the
Prophets
Ministred
it
,
as
the
great
and
never
failing
Consolation
of
the
Church
in
those
dayes
,
in
all
their
distresses
't
is
a
wonder
when
they
are
foretelling
either
the
sorrowes
and
afflictions
or
temporal
restorement
,
and
deliverances
of
that
People
of
the
Jewes
,
what
sudden
outleaps
they
will
make
to
speak
of
the
Kingdome
of
Jesus
Christ
,
and
the
dayes
of
the
Gospel
,
that
who
considers
not
the
spirit
they
were
moved
by
,
would
think
it
were
Incoherence
,
and
Impertinency
;
but
they
knew
well
what
they
meant
,
that
those
newes
were
never
unseasonable
,
nor
besides
the
purpose
,
that
the
sweetness
of
those
thoughts
,
viz.
The
Consideration
of
the
Messiah
was
able
(
to
such
as
belie'v'd
it
)
to
allay
the
bitterest
distresses
,
and
that
the
great
deliverance
he
was
to
worke
,
was
the
top
and
summe
of
all
deliverances
.
Thus
their
Prophecies
of
him
were
present
Comfort
to
themselves
,
and
other
believers
then
,
and
further
,
were
to
serve
for
a
clear
evidence
of
the
divine
truth
of
those
Misteries
in
the
dayes
of
the
Gospel
in
and
after
their
fulfilling
.
These
sweet
streams
of
their
Doctrine
doe
as
the
Rivers
,
they
made
their
own
banks
fertile
,
and
pleasant
as
it
ran
by
,
and
flowed
still
forward
to
after
Ages
and
by
the
Confluence
of
more
such
Prophecies
grew
greater
as
it
went
,
till
it
fell
in
with
the
main
current
of
the
Gospel
in
the
New
Testament
,
both
acted
,
and
Preach'd
by
the
great
Prophet
himselfe
,
whom
they
foretold
to
come
,
and
recorded
by
his
Apostles
and
Evangelists
,
and
thus
united
into
one
River
,
clear
as
Crystall
,
This
doctrine
of
Salvation
in
the
Scriptures
,
hath
still
refresh'd
the
City
of
God
,
his
Church
under
the
Gospel
,
and
still
shall
do
so
,
till
it
empty
it self
into
the
Ocean
of
Eternity
.
The
first
discovery
we
have
of
this
stream
nearest
its
source
,
the
Eternall
purpose
of
divine
mercy
,
is
in
that
Promise
which
the
Lord
himself
preach'd
in
few
words
,
to
our
first
parents
,
that
had
newly
made
themselves
,
and
their
Race
miserable
The
seed
of
the
Woman
shall
break
the
head
of
the
serpent
.
Gen.
3.15
.
The
agreement
of
their
Predictions
with
the
things
themselves
,
and
the
preaching
of
the
Apostles
following
,
the
other
kind
of
Men
employed
in
this
Salvation
make
up
one
Organ
,
or
great
Instrument
,
Tun'd
by
the
same
hand
,
and
sounding
by
the
same
breath
of
the
spirit
of
God
,
and
that
is
express'd
here
,
as
the
common
Authority
of
the
Doctrine
in
both
,
and
the
cause
of
their
harmony
,
and
agreement
in
it
.
And
all
these
extraordinary
Gifts
of
the
holy
Ghost
,
the
Calling
of
Prophets
,
and
Apostles
,
and
Evangelists
,
and
the
ordinary
Ministry
of
the
Gospel
by
pastors
,
and
Teachers
,
tends
to
that
great
designe
,
that
God
hath
in
building
his
Church
;
making
up
that
great
assembly
of
all
the
Elect
,
to
enjoy
and
praise
him
for
all
Eternity
.
Eph.
4.11
.
For
this
end
sent
he
his
Son
out
of
his
bosome
,
and
and
for
this
end
sends
he
forth
his
messengers
to
divulge
that
salvation
,
that
his
Son
hath
wrought
,
and
sends
down
his
spirit
upon
them
,
that
they
may
be
fitted
for
so
high
a
service
.
Those
Cherubims
wonder
how
guilty
man
escapes
their
flaming
swords
,
and
Reenters
paradise
,
The
Angels
see
that
their
Companions
that
fell
are
not
restor'd
,
but
their
room
fill'd
up
with
the
spirits
of
just
men
,
and
they
envy
it
not
,
which
Mistery
the
Angels
desire
to
look
into
,
and
this
is
added
in
the
close
of
these
words
for
the
extolling
of
it
.
The
Angels
look
upon
what
they
have
seen
already
fulfill'd
with
delight
and
admiration
,
and
what
remains
,
namely
,
the
full
accomplishment
of
this
great
work
in
the
end
of
time
,
they
look
upon
,
with
desire
to
see
it
finish'd
,
't
is
not
a
slight
glance
they
take
of
it
,
but
they
fix
their
eye
,
and
look
stedfastly
on
it
,
viz.
That
mistery
of
godliness
,
God
manifested
in
the
flesh
,
and
't
is
added
,
seen
of
Angels
.
The
word
made
flesh
drawes
the
eyes
of
those
glorious
Spirits
,
and
possesses
them
with
wonder
to
see
the
Almighty
God-head
joyn'd
with
the
weakness
of
a
Man
,
yea
,
of
an
Infant
.
He
that
stretcheth
forth
the
heavens
,
bound
up
in
swadling
cloaths
.
And
to
pass
all
the
wonders
of
his
life
,
this
is
beyond
all
admiration
,
that
the
Lord
of
Life
,
was
subject
to
death
,
and
that
his
Love
,
and
Rebellious
mankind
,
moved
him
both
to
take
on
,
and
lay
down
that
life
.
'T
is
no
wonder
the
Angels
admire
those
things
and
delight
to
look
upon
them
,
but
't
is
strange
that
we
do
not
so
.
They
veiw
them
stedfastly
,
and
we
neglect
them
,
either
we
consider
them
not
at
all
,
or
give
them
but
a
transient
look
,
half
an
eye
.
That
which
was
the
great
business
of
the
Prophets
,
and
Apostles
,
both
for
their
own
times
,
and
to
convey
them
to
us
,
we
regard
not
;
and
turne
our
eyes
to
foolish
wandering
thoughts
,
which
Angels
are
ashamed
at
.
They
are
not
so
concern'd
in
this
great
mystery
as
we
are
,
They
are
but
mere
beholders
in
comparison
of
us
,
yea
,
they
seem
rather
to
be
losers
someway
,
that
our
nature
in
it self
inferiour
to
theirs
,
is
in
Jesus
Christ
exalted
above
theirs
.
Heb.
2.16
.
We
bow
down
to
the
earth
,
and
study
,
and
grovell
in
it
,
,
take
into
the
very
bowels
of
it
,
and
content
our selves
with
the
outside
of
the
unsearchable
riches
of
Christ
,
and
look
not
within
it
,
but
they
having
no
will
,
nor
desir●
,
but
for
the
glory
of
God
,
being
pure
flames
of
fire
burning
onely
in
love
to
him
,
are
no
less
delighted
then
amazed
with
the
bottomless
wonders
of
his
wisdom
,
and
goodness
shining
in
the
work
of
our
Redemption
.
'T
is
our
shame
,
and
our
folly
that
we
lose
our selves
,
and
our
thoughts
in
poor
childish
things
,
and
trifle
away
our
days
we
know
not
how
,
and
let
these
rich
mysteries
lye
unregarded
,
they
look
up
,
upon
the
deity
in
it self
with
continuall
admiration
,
but
that
they
look
down
,
to
this
mystery
is
another
wonder
.
We
give
them
an
ear
in
publick
,
and
in
a
cold
formal
way
stop
Conscience's
mouth
,
with
some
religious
performances
in
private
,
and
no
more
:
But
to
have
deep
and
frequent
thoughts
,
and
to
be
ravish'd
in
the
meditation
of
our
Lord
Jesus
once
on
the
cross
and
now
in
glory
,
how
few
of
us
are
acquainted
with
this
?
We
see
here
excellent
Company
,
and
Examples
,
not
onely
of
the
best
of
Men
that
have
been
,
but
we
have
them
fellow-servants
,
and
fellow-Students
,
if
that
can
perswade
us
,
we
may
all
study
the
same
Lesson
with
the
very
Angels
,
and
have
the
same
thoughts
with
them
,
this
the
soul
doth
,
that
often
entertains
it self
with
the
delightfull
admiration
of
Jesus
Christ
,
and
the
Redemption
he
hath
wrought
for
us
.
Verse
.
13.
Wherefore
Gird
up
the
loyns
of
your
mind
be
sober
and
hope
to
the
End
,
for
the
grace
that
is
to
be
brought
unto
you
at
the
Revelation
of
Iesus
Christ
.
THe
great
error
of
Mans
mind
,
and
the
cause
of
all
his
Errors
of
Life
,
is
the
diverting
of
the
soul
from
God
,
and
turning
down-ward
to
in
feriour
confidences
,
and
comforts
;
and
this
mischoyce
is
the
very
root
of
all
our
miseries
,
therefore
the
maine
end
of
the
holy
word
of
God
,
is
,
to
untye
the
hearts
of
Men
from
the
world
,
and
reduce
them
.
To
God
as
their
onely
rest
,
and
solid
comfort
;
and
this
is
here
the
Apostles
mark
at
which
all
the
preceeding
discourse
aimes
,
it
all
meets
and
terminates
in
this
exhortation
.
Wherefore
gird
up
the
loyns
of
your
mind
&c.
In
the
words
are
those
3
things
1.
the
great
stay
,
and
comfort
of
the
soul
,
which
the
Apostle
repeats
,
and
represents
to
his
afflicted
brethren
.
2.
his
Exciting
them
to
the
right
apprehension
,
and
confident
Expectation
of
it
.
3.
the
Inference
of
that
Exhortation
.
The
matter
of
their
comfort
is
,
the
grace
which
is
brought
to
them
at
the
Revelation
of
Iesus
Christ
.
some
for
grace
read
joy
,
having
as
it
seem's
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
words
are
not
more
near
one
to
an
other
,
than
the
things
they
signify
.
Grace
and
joy
,
but
'
its
most
commonly
thus
read
.
The
estate
of
Grace
,
and
that
of
glory
are
not
onely
so
inseparably
connexed
,
but
so
like
one
to
the
other
,
yea
,
so
essentialy
the
same
,
that
the
same
expressions
in
scripture
do
often
fit
both
of
them
,
and
so
fit
them
,
that
it
is
doubtfull
for
which
of
the
two
to
understand
them
,
but
the
hazard
is
not
great
,
seeing
they
are
so
near
,
and
so
one
,
grace
being
glory
begun
,
and
glory
grace
compleated
,
both
often
called
the
Kingdom●
of
God
.
So
grace
here
brought
to
them
,
is
either
the
doctrine
of
grace
in
the
Gospel
,
wherein
Jesus
Christ
,
is
reveal'd
,
and
that
Grace
in
him
,
for
all
the
whole
tenour
of
the
Covenant
of
Grace
,
and
every
Clause
of
it
holds
in
him
.
His
precious
name
runs
throw
it
all
,
't
is
the
Grace
of
salvation
to
be
fully
perfected
at
the
last
,
and
clearest
Revelation
of
Jesus
Christ
,
and
for
this
rather
I
take
it
here
,
for
that
the
Apostles
nearest
foregoing
words
were
concerning
that
,
and
it
is
set
up
here
as
the
object
of
hope
,
which
though
often
put
for
faith
,
yet
in
its
proper
notion
,
looks
out
to
that
which
is
to
come
.
This
is
the
last
act
of
Grace
,
and
yet
still
it
is
called
by
it self
,
and
not
turn'd
into
the
name
of
merit
,
notwithstanding
all
the
obedience
,
and
all
the
sufferings
of
the
Saints
that
have
gone
before
it
,
yea
,
even
the
salvation
to
be
revealed
to
them
is
called
Grace
▪
but
't
is
needless
to
insist
on
this
,
for
certainly
none
that
partake
of
Grace
,
will
be
of
another
mind
,
or
ever
admit
the
mixture
of
the
least
notion
of
self
deserving
.
Though
much
dispute
hath
been
bestow'd
on
this
,
and
Questions
multiplying
in
the
disputants
hands
,
(
as
is
usuall
in
Controversies
)
one
growing
out
of
another
,
yet
truely
,
I
think
,
the
debate
in
this
,
to
be
but
waste
,
't
is
not
onely
against
the
voyce
of
the
scriptures
,
and
of
Grace
it self
in
the
soul
;
but
even
against
sound
Reason
,
to
imagine
any
meriting
,
properly
taken
,
in
any
mere
Creature
at
his
Creators
hands
,
who
hath
given
him
his
being
of
which
gift
all
his
services
,
and
obedience
fall
short
,
so
that
he
can
never
come
to
be
upon
even
disengaged
terms
,
much
less
to
oblige
a
new
,
and
deserve
somewhat
further
.
besides
,
that
same
Grace
by
which
any
serves
,
and
obeys
God
,
is
likewise
his
own
gift
,
as
't
is
said
,
All
things
come
of
thee
,
and
of
thine
own
have
I
given
thee
;
both
the
ability
,
and
the
will
of
giving
to
him
,
is
from
him
,
so
that
in
these
respects
,
not
Angels
;
nor
Man
in
Innocency
could
properly
merit
at
the
hands
of
God
,
much
less
Man
lost
,
redeemed
again
,
and
so
coming
under
the
new
obligation
of
Infinite
Mercy
.
And
this
is
so
evident
a
truth
,
that
the
learnedst
and
most
ingenuous
Jesuits
,
and
Schoolmen
have
in
divers
passages
of
their
writings
acknowledg'd
it
,
that
there
cannot
be
any
Compensation
,
and
much
less
merit
from
the
creature
to
God
.
but
onely
in
relation
to
his
own
free
purpose
,
and
the
tenour
of
his
word
,
and
Covenant
,
which
is
inviolable
,
because
he
is
unchangeable
,
and
truth
it selfe
.
His
first
grace
he
gives
freely
,
and
no
less
freely
the
increases
of
it
,
and
with
the
same
gracious
hand
sets
on
the
Crown
of
glory
upon
all
the
Grace
that
he
hath
given
before
.
'T
is
but
the
following
forth
of
his
own
work
,
and
fulfilling
his
own
thoughts
of
free
Love
,
which
love
hath
no
cause
,
but
in
himself
,
and
finds
none
worthy
:
But
gives
them
all
the
worthiness
they
have
,
and
accepts
of
their
Love
,
not
as
worthy
in
it self
to
be
accepted
,
but
because
he
himself
hath
wrought
it
in
them
,
not
onely
the
first
tastes
,
but
the
full
draught
of
the
waters
of
life
is
freely
given
Reve.
22.17
.
nothing
brought
with
them
but
thirst
.
That
is
to
be
brought
]
not
that
is
brought
,
or
that
shall
be
brought
,
but
if
we
will
render
it
strictly
,
it
is
,
that
is
a
bringing
to
you
.
That
blessedness
,
that
Consummation
of
grace
the
Saints
are
hastening
forward
to
,
walking
on
in
their
way
wheresoever
it
lyes
indifferently
,
through
honour
,
and
dishonour
,
through
evill
report
,
and
good
report
.
And
as
they
are
hastening
to
it
,
it
is
hastn'ng
to
them
in
the
course
of
time
,
every
day
brings
it
nearer
to
them
than
before
,
and
notwith
standing
all
difficulties
,
and
dangers
in
the
way
,
they
that
have
their
eye
and
hopes
upon
it
,
shall
arrive
at
it
,
and
it
shall
be
brought
safe
to
their
hand
,
all
the
malice
of
men
and
Devils
shall
not
be
able
to
cut
them
short
of
this
grace
,
that
is
a
bringing
to
them
against
the
day
of
the
Revelation
of
Iesus
Christ
.
At
the
Revelation
of
Iesus
Christ
]
This
is
repeated
from
the
7
th
.
Verse
.
and
it
is
a
day
of
Revelation
,
a
Revelation
of
the
just
judgement
of
God
▪
Rom.
2
,
5.
And
thus
it
would
be
to
all
,
were
it
not
,
that
it
is
withall
,
the
Revelation
of
Iesus
Christ
;
therefore
is
it
a
day
of
Grace
,
all
Light
,
and
blessedness
to
them
that
are
in
him
,
because
they
shall
appear
in
him
,
and
if
he
be
glorious
,
they
shall
not
be
inglorious
,
and
ashamed
,
indeed
were
our
secret
sins
then
to
be
set
before
our
own
eyes
,
in
their
affrightfullest
visage
,
and
to
be
set
open
to
the
view
of
Angels
,
and
Men
,
and
to
the
eye
of
divine
Justice
,
and
we
lest
alone
so
revealed
,
who
is
there
that
could
gather
any
comfort
?
and
would
not
rather
have
their
thoughts
fill'd
with
horrour
at
the
remembrance
and
expectation
of
that
day
,
and
thus
indeed
all
unbelieving
and
ungodly
Men
may
look
upon
it
,
and
find
it
terrible
,
but
to
those
that
are
shadowed
under
the
Robe
of
Righteous
Jesus
,
yea
that
are
made
one
with
him
,
and
shall
partake
of
his
glory
in
his
appearing
,
't
is
the
sweetest
,
the
most
comfortable
thought
that
their
souls
can
be
entertain'd
,
and
possess'd
withall
,
to
remember
this
glorious
Revelation
of
their
Redeem●r
.
'T
is
their
great
grief
here
,
not
that
themselves
are
hated
,
and
vilified
;
but
that
their
Lord
Jesus
is
so
little
known
and
therefore
so
much
despised
in
the
world
,
he
is
vail'd
,
and
hid
from
the
world
,
many
Nations
acknowledge
him
not
at
all
,
and
many
of
those
that
do
in
word
confess
,
yet
in
deed
deny
him
,
that
have
a
form
of
Godliness
and
do
not
onely
want
but
mock
and
scoffe
the
power
of
it
,
and
to
such
Christ
is
not
known
,
his
Excellencies
are
hid
from
their
eyes
,
now
this
glory
of
their
Lord
being
tender
to
them
that
Love
him
,
they
rejoyce
much
in
the
consideration
of
this
,
that
there
is
a
day
at
hand
,
wherein
he
shall
appear
in
his
bright
,
and
full
glory
to
all
nations
,
and
all
shall
be
forc'd
to
acknowledge
him
it
shall
be
with
out
doubt
,
and
unquestion'd
to
all
,
that
here
is
the
Messiah
,
the
Redeemer
,
the
Judge
of
the
world
.
And
as
it
is
his
day
of
Revelation
,
'
it
s
also
the
Revelation
of
all
the
adopted
sons
of
God
in
him
,
Rom.
8.9
.
they
are
now
accounted
the
refuse
of
the
world
,
exposed
to
all
kind
of
comtempts
,
but
then
;
the
beams
of
Christ's
glory
shall
beautifie
them
,
and
they
shall
be
known
for
his
1
Ioh.
3●
2.
Col.
3
,
4.
Next
there
is
,
The
Exhortation
.
Hope
to
the
end
.
The
difference
of
these
two
graces
,
faith
and
hope
is
so
small
,
that
the
one
is
often
taken
for
the
other
in
Scripture
,
't
is
but
a
divers
aspect
of
the
same
confidence
,
faith
apprehending
the
infallible
truth
of
those
divine
Promises
,
of
which
Hope
doth
assuredly
expect
the
accomplishment
,
and
that
is
their
truth
,
so
that
this
immediately
results
from
the
other·
This
is
the
Anchor
pitch'd
within
the
vail
that
keeps
the
soul
firm
against
all
the
tossings
on
these
swelling
Seas
,
and
the
winds
and
tempests
that
arise
upon
them
.
The
firmest
thing
in
this
Inferiour
world
is
a
believing
soul.
Faith
establishes
the
heart
on
Jesus
Christ
,
and
Hopelifts
it
up
,
being
on
that
Rock
over
the
head
of
all
intervenient
Dangers
,
Crosses
,
and
Tentations
,
and
sees
the
glory
and
happiness
that
followes
after
them
.
To
the
end
]
Or
perfectly
,
and
therefore
the
Christian
seeks
most
earnestly
,
and
yet
waits
most
patiently
,
Psal.
130.6
.
Indeed
this
hope
is
perfect
in
continuance
,
't
is
a
hope
unto
the
end
,
because
't
is
perfect
in
its
nature
,
although
imperfect
in
degree
,
sometimes
doubtings
intermixed
with
it
in
the
Christian
soul
,
yet
this
is
their
infirmity
,
as
the
Psalmist
speaks
,
not
the
infirmity
,
and
insufficiency
of
the
object
of
their
hope
.
Worldly
hopes
are
in
their
own
nature
imperfect
,
they
do
imply
in
their
very
being
doubtfulness
,
and
wavering
,
because
the
things
whereon
they
are
built
are
inconstant
,
and
uncertain
and
full
of
deceit
,
and
disappointments
,
how
can
that
Hope
be
immoveable
,
that
is
built
upon
moving
sands
or
quagmire
.
'T
is
that
which
is
it self
unfixed
,
cannot
give
stability
to
any
other
thing
resting
on
it
,
but
because
the
truth
and
goodness
of
the
immutable
God
is
the
foundation
of
spiritual
hope
,
therefore
it
is
assur'd
,
and
like
Mount
Sion
that
cannot
be
removed
,
and
this
is
its
perfection
.
Now
the
Apostle
exhorts
his
Brethren
,
to
endeavour
to
have
their
hearts
possess'd
with
as
high
a
measure
,
and
degree
of
this
hope
,
as
may
be
,
seeing
in
it self
it
is
so
perfect
and
firm
,
so
assur'd
an
Hope
,
that
they
aspire
to
all
the
assurance
and
perfection
of
it
they
can
attain
.
This
Hope
,
as
I
conceive
,
is
not
only
to
have
the
habit
of
it
strong
in
the
Soul
,
but
to
act
it
often
,
to
be
often
turning
that
way
;
to
view
that
approaching
day
of
Liberty
.
Lift
up
your
heads
for
the
day
of
your
Redemption
draweth
nigh
.
Where
this
hope
is
often
acted
,
it
will
grow
strong
,
as
all
habits
doe
and
where
't
is
strong
,
it
will
work
much
,
and
delight
to
act
often
,
and
will
control
both
the
doubtings
and
the
other
many
impertinent
thoughts
of
the
mind
,
and
force
them
to
yeild
the
place
to
it
:
Certainly
they
that
affect
that
coming
of
Christ
much
,
will
look
often
out
to
it
,
we
are
usually
hoping
,
after
other
things
,
that
doe
but
offer
themselves
to
draw
us
after
them
,
and
to
scorn
us
.
What
are
the
breasts
of
most
of
us
,
but
so
many
nests
of
foolish
hopes
,
and
fears
intermixed
,
that
entertain
us
day
and
night
,
and
steal
away
our
precious
hours
from
us
,
that
might
be
laid
out
so
gainfully
upon
the
wise
and
sweet
thoughts
of
Eternity
,
and
upon
the
blessed
and
assured
hope
of
the
coming
of
our
beloved
Saviour
.
The
other
words
of
Exhortasion
hereu●ed
are
subservient
to
this
end
,
that
this
hope
may
be
the
more
perfect
and
firm
,
and
is
much
after
the
same
manner
joyned
by
our
Saviour
.
Luke
.
12.35
.
with
the
expectance
and
waiting
for
his
coming
,
and
in
this
posture
the
Israelites
eating
the
passover
were
expecting
their
deliverance
,
so
we
our
full
and
final
freedom
.
If
you
would
have
much
of
this
,
call
off
your
affections
from
other
things
,
that
they
may
be
capable
of
much
of
it
.
The
same
eye
cannot
both
look
up
to
Heaven
,
and
down
to
earth
at
the
same
time
;
the
more
your
affections
are
truss'd
up
,
and
disentangled
from
the
world
,
the
more
expedite
and
active
will
they
be
in
this
hope
;
the
more
sober
they
are
,
the
less
will
they
fill
themselves
with
the
course
delights
of
earth
,
the
more
room
will
there
be
in
them
,
and
the
more
they
shall
be
filled
with
this
hope
.
It
is
great
folly
in
our
spiritual
warfare
,
to
charge
our selves
superfluously
.
All
fulness
of
one
thing
hinders
the
receiving
,
and
admittance
of
any
other
;
especially
of
things
so
opposite
,
as
these
fulnesses
are
opposed
.
Be
not
drunk
with
wine
wherein
is
excess
but
be
ye
filled
with
the
Holy
Ghost
,
saith
the
Apostle
,
that
is
a
brutish
fulness
,
makes
a
Man
no
Man
,
this
Divine
,
makes
him
more
than
a
Man
,
't
were
happy
to
be
filled
thus
,
as
that
it
might
be
call'd
a
kind
of
drunkenness
,
as
it
is
was
with
the
Apostles
.
Act.
2.
Be
sober
]
Or
Watch
,
the
same
word
signifies
both
,
and
with
good
reason
;
for
you
know
the
unsober
cannot
watch
.
Now
though
one
main
part
of
sobriety
is
that
which
more
properly
and
particularly
bears
this
name
,
temperance
in
meat
,
and
drink
,
and
against
this
,
not
only
the
purity
,
and
spirtualness
of
Religion
;
but
even
moral
vertue
inveighs
as
its
special
Enemy
;
yea
nature
it self
,
and
they
that
only
naturally
consider
the
body
,
and
its
interest
of
Life
,
and
health
,
find
reason
enough
to
cry
down
this
base
intemperance
,
which
is
so
hateful
by
its
own
deformity
,
and
withal
carries
its
punishment
along
with
it
.
But
this
sobriety
is
indeed
most
necessary
for
the
preservation
of
grace
,
and
spiritual
temper
of
the
soul
,
and
is
here
intended
;
yet
I
conceive
't
is
not
all
that
is
here
meant
,
the
word
is
more
general
,
for
the
moderate
and
sober
use
of
all
things
worldly
,
as
he
sayes
,
Gird
up
the
loynes
of
your
mind
,
so
't
is
to
be
understood
,
let
your
minds
be
sober
,
all
your
affections
inwardly
attempered
to
your
spiritual
condition
,
not
glutting
your selves
with
fleshly
,
and
perishing
delights
of
any
kind
,
for
the
more
you
take
in
of
these
,
the
less
you
shall
have
of
spiritual
comfort
,
and
of
this
perfect
hope
.
They
that
pour
out
themselves
upon
present
delights
look
not
like
strangers
,
and
hopeful
expectants
of
another
Life
,
and
better
pleasures
.
And
certainly
the
Captain
of
our
Salvation
will
not
own
them
for
his
followers
,
that
lye
down
to
drink
of
these
waters
,
but
only
such
as
in
passant
take
of
them
with
their
hand
.
As
excessive
eating
or
drinking
makes
the
body
sickly
,
and
lazy
,
fit
for
nothing
,
but
sleep
,
and
besots
the
mind
,
cloyes
up
the
way
with
filthy
crudities
through
which
the
spirits
should
pass
,
bemires
them
,
and
makes
them
move
heavily
as
a
coach
in
a
deep
way
;
thus
doth
all
immoderate
use
of
the
world
,
and
its
delights
wrong
the
soul
in
its
spiritual
condition
,
makes
it
sickly
and
feeble
,
full
of
spiritual
distempers
,
and
inactivity
;
benummes
the
graces
of
the
spirit
,
and
fills
the
soul
with
sleepy
vapours
,
makes
it
grow
secure
,
and
heavy
in
spiritual
exercises
,
and
obstructs
the
way
and
motion
of
the
spirit
of
God
in
the
soul
:
therefore
if
you
would
be
spiritual
,
healthful
,
and
vigorous
,
and
enjoy
much
of
the
consolation
of
heaven
,
be
sparing
,
and
sober
in
those
of
the
earth
,
and
what
you
abate
of
the
one
shall
be
certainly
made
up
in
the
other
.
Health
,
and
a
good
constitution
of
body
is
a
more
constant
remaining
pleasure
then
that
of
excess
and
momentany
pleasing
of
the
palate
,
thus
the
comfort
of
this
hope
is
a
more
refined
,
and
more
abiding
contentment
than
any
is
in
the
passing
enjoyments
of
this
world
,
and
't
is
a
foolish
bargain
to
exchange
a
drachme
of
the
one
for
many
pounds
of
the
other
.
Consider
how
pressingly
the
Apostle
St.
Paul
reasons
.
1
Cor.
9.25
.
And
take
withall
our
Saviours
exhortation
.
Be
sober
and
watch
,
for
ye
know
not
at
what
hour
your
Lord
will
come
.
The
double
minded
man
(
sayes
S.
Iames
)
is
unstable
in
all
his
wayes
;
although
the
word
signifies
usually
deceitfulness
and
dissimulation
of
mind
,
answering
to
the
Hebrew
phrase
of
a
heart
and
a
heart
:
Yet
here
I
conceive
it
hath
another
sense
agreeable
to
the
Apostles
present
discourse
and
scope
;
't
is
doubtfulness
,
and
unsetled
wavering
of
mind
.
'T
is
impossible
that
the
course
of
Life
can
be
any
other
but
uneven
,
and
incompos'd
,
if
the
spring
of
it
,
the
heart
,
whence
are
the
issues
of
Life
,
be
so
,
a
Man
that
is
not
agreed
within
,
not
of
one
mind
with
himself
,
although
there
were
nothing
to
trouble
,
nor
alter
him
from
without
,
that
inward
commotion
is
a
sufficient
principle
,
and
cause
of
inconstancy
:
How
much
more
then
must
he
waver
,
when
he
is
assaulted
,
and
beat
upon
by
outward
oppositions
he
is
like
the
waves
of
the
Sea
,
of
himself
ever
fluctuating
to
and
fro
according
to
the
Natural
Instability
of
that
Element
:
and
then
being
expos'd
to
the
tossings
of
all
the
waves
that
arise
.
'T
is
therefore
in
Religion
a
main
thing
to
have
the
heart
establish'd
,
and
fixed
in
the
belief
,
and
hope
of
the
great
things
we
look
for
,
this
will
beget
strength
of
resolution
,
and
constancy
in
action
,
and
in
suffering
too
.
And
this
is
here
our
Apostles
great
intent
to
ballast
the
souls
of
his
Brethren
with
this
firm
belief
,
that
they
might
sail
even
,
and
steady
in
those
Seas
of
trouble
.
Wherefore
(
sayes
he
)
if
these
things
we
have
spoken
be
thus
,
if
there
i●
indeed
truth
in
them
,
and
you
believe
it
so
,
what
remains
then
,
but
to
resolve
for
it
upon
any
terms
,
to
fit
for
the
journey
whatsoever
be
the
difficulties
,
and
in
them
all
to
keep
up
the
soul
by
that
certain
hope
that
will
not
dissappoint
us
.
What
he
hath
said
before
,
is
as
it
were
showing
them
some
fruits
,
some
clusters
of
grapes
of
that
promised
Land
,
and
this
Exhortation
is
answerable
to
Caleb's
word
there
Num.
13.
Seeing
't
is
so
good
a
Land
,
let
us
go
up
and
possess
it
,
though
there
be
fleshly
objects
,
Sons
of
Anak
,
Giants
of
tentations
and
afflictions
,
and
sins
to
be
overcome
ere
it
be
ours
,
yet
't
is
well
worth
all
our
labour
,
and
our
God
hath
ascertain'd
us
of
the
victory
,
and
given
us
by
his
own
word
undoubted
hope
of
possessing
it
.
That
which
he
principally
exhorts
in
this
Verse
,
is
the
right
placing
and
firm
continuing
of
our
hope
.
When
we
Consider
,
how
much
of
our
Life
is
taken
up
this
way
,
in
hoping
for
things
we
have
not
,
and
that
even
they
who
have
most
of
what
others
are
desiring
and
pursuing
;
yet
are
still
hoping
for
somewhat
further
,
and
when
Men
have
attained
one
thing
,
though
it
be
something
they
promis'd
themselves
to
rest
contented
withal
,
yet
presently
upon
obtaining
it
,
Hope
begins
to
find
out
some
new
matter
for
it selfe
.
I
say
considering
the
uncessant
working
of
this
passion
throughout
our
life
,
't
is
of
very
much
concernment
for
us
to
give
it
a
right
object
,
and
not
still
to
be
living
in
vanity
,
and
uncertainty
.
Here
is
then
that
for
our
hope
to
apply
it self
to
,
after
which
it
needs
not
change
,
nor
can
change
without
the
greatest
loss
.
Hope
for
the
Grace
that
is
coming
at
the
Revelation
of
Jesus
Christ
,
bestow
all
your
hope
on
this
,
and
recal
it
not
.
Hope
perfectly
and
to
the
end
.
The
other
part
of
the
Exhortation
relates
to
this
as
the
main
end
,
and
in
the
Original
runs
in
this
form
,
wherefore
girding
up
the
loines
of
your
mind
being
sober
,
hope
,
and
,
to
the
end
hope
may
be
the
more
perfect
,
and
endure
to
the
end
,
and
more
like
it selfe
heavenly
,
your
minds
must
be
freed
from
the
Earth
,
that
they
may
set
for
heaven
,
and
this
is
expressed
in
two
several
words
but
both
meaning
much
the
same
thing
;
that
temper
of
sobriety
,
and
posture
of
being
girt
,
are
no
other
,
but
the
same
removal
of
earthly
mindedness
,
and
incumbring
cares
and
desires
of
earthly
things
.
Gird
up
the
loynes
]
The
custom
of
those
Countries
was
,
that
wearing
long
garments
they
trussed
them
up
for
work
or
journey
.
Chastity
is
indeed
a
Christian
grace
,
and
a
great
part
of
the
souls
freedom
and
spiritualness
,
and
fits
it
much
for
Divine
things
,
yet
I
think
it
is
not
so
particularly
,
and
only
intended
in
this
expression
,
as
St
Ierom
and
others
take
it
,
for
,
though
the
girding
of
the
loynes
seem
to
them
to
favour
that
sense
,
't
is
only
in
allusion
to
the
manner
of
girding
up
used
,
and
besides
the
Apostle
here
makes
it
clear
,
he
meant
somewhat
else
;
for
he
sayes
,
the
Loynes
of
your
minds
,
gather
up
your
affections
that
they
hang
not
down
to
hinder
you
in
your
Race
,
and
so
in
your
Hopes
of
obtaining
,
and
do
not
only
gather
them
up
,
but
tye
them
up
,
that
they
fall
not
down
again
,
or
if
they
do
,
be
sure
to
gird
them
straiter
then
before
,
thus
be
still
as
men
for
your
journey
,
tending
to
another
place
.
This
is
not
our
home
,
nor
the
place
of
our
rest
,
therefore
our
loines
must
be
still
girt
up
,
our
affections
kept
from
training
and
dragging
down
upon
the
Earth
.
Men
that
are
altogether
earthly
and
profane
,
are
so
far
from
girding
up
the
loines
of
their
mind
,
that
they
set
them
whole
downwards
,
the
very
highest
part
of
their
soul
is
glued
to
the
Earth
,
and
they
are
daily
partakers
of
the
Serpents
curse
,
they
go
on
their
Belly
,
and
eat
the
dust
they
mind
earthly
things
.
Now
this
disposition
is
inconsistent
with
Grace
;
but
they
that
are
in
some
measure
truly
godly
,
though
they
grovel
not
so
,
yet
may
be
somewhat
guilty
of
suffering
their
affections
to
fall
too
low
,
that
is
,
too
much
conversant
with
vanity
,
and
further
engaged
than
is
meet
to
some
things
that
are
worldly
,
and
by
this
means
abate
of
their
heavenly
hopes
,
and
make
them
less
perfect
,
less
clear
and
sensible
to
their
souls
.
And
because
they
are
most
subject
to
take
this
Liberty
in
the
fair
and
calm
weather
of
porsperity
,
God
doth
often
,
and
wisely
,
and
mercifully
cause
rough
blasts
of
affl●ction
to
arise
upon
them
to
make
them
gather
their
loose
garments
nearer
to
them
and
gird
them
closer
.
Let
us
then
remember
our
way
,
and
where
we
are
▪
and
keep
our
garments
girt
up
,
for
we
walk
amidst
thornes
and
briers
,
that
,
if
we
let
them
down
,
will
entangle
and
stop
us
,
and
possibly
tear
our
garments
,
we
walk
through
a
world
where
there
is
much
mire
of
sinfull
pollutions
,
and
therefore
cannot
but
defile
them
,
and
the
croud
we
are
among
will
be
ready
to
●read
on
them
,
yea
our
own
feet
may
be
entangled
in
them
,
and
so
make
us
stumble
,
and
possibly
fall
.
Our
onely
safest
way
is
to
gird
up
our
affections
wholly
.
This
perfect
hope
is
inforced
by
the
whole
strain
of
i●
:
for
well
may
we
fixe
our
Hope
on
that
happiness
to
which
we
are
appointed
in
the
Eternall
Election
of
God
.
Ver.
2.
and
born
to
it
by
our
new
birth
.
Ver.
3
,
4.
and
preserv'd
to
it
by
his
almighty
power
.
Ver.
5.
and
cannot
be
cut
short
of
it
by
all
the
afflictons
and
oppositions
in
the
way
,
no
nor
so
much
as
depriv'd
by
them
of
our
present
Joy
,
and
comfort
in
the
assurance
of
it
.
Ver.
6
,
7
,
8
,
9.
And
then
being
taught
the
Greatness
and
Excellency
of
that
blessed
Salvation
by
the
doctrine
of
the
prophets
,
and
Apostles
,
and
the
admiration
of
Angels
,
all
these
conspire
to
confirme
our
Hope
,
to
make
it
perfect
,
and
persevering
to
the
End
.
And
we
may
also
Learn
by
the
foregoing
doctrine
that
this
is
the
place
of
our
triall
and
conflict
,
but
the
place
of
our
rest
is
above
,
we
must
here
have
our
Loynes
girt
,
but
when
we
come
there
,
we
may
wear
our
long
white
Robes
at
their
full
length
without
disturbance
,
for
there
is
nothing
there
,
but
peace
and
without
danger
of
defilement
,
for
no
unclean
thing
is
there
,
yea
the
streets
of
that
new
Jerusalem
ar●
pav'd
with
pure
gold
,
to
him
then
that
hath
prepared
that
City
for
us
let
us
ever
give
praise
.
Verses
.
14.15
,
16.
Verses
,
14.
As
obedient
Children
not
fashioning
your selves
according
to
the
former
Lusts
,
in
your
Ignorance
.
Verse
.
15.
But
as
he
who
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
Conversation
.
Verse
.
16.
Because
it
is
written
,
be
ye
holy
for
I
am
holy
.
THy
word
is
a
Lamp
unto
my
feet
,
says
David
,
and
a
Light
unto
my
paths
,
not
onely
comfortable
as
Light
is
to
the
eyes
,
but
withall
directive
,
as
a
Lamp
to
his
feet
.
Thus
here
the
Apostle
doth
not
onely
furnish
consolation
against
distress
,
but
Exhorts
and
directs
his
Brethen
in
the
way
of
Holiness
,
without
which
the
apprehension
,
and
feeling
,
of
those
comforts
cannot
subsist
.
This
is
no
other
but
a
clearer
and
fuller
expression
,
and
further
pressing
of
that
sobriety
,
and
spiritualness
of
mind
,
and
life
that
he
joyntly
exhorted
unto
with
that
of
perfect
hope
,
ver.
13.
as
in
separably
connext
with
it
;
if
you
would
enjoy
this
Hope
be
not
conform
to
the
lust
of
your
former
ignorance
,
but
be
holy
.
There
is
no
doctrine
in
the
world
either
so
pleasant
,
or
so
pure
,
as
that
of
Christianity
.
'T
is
matchless
,
both
in
sweetness
,
and
holiness
.
The
Faith
,
and
Hope
of
a
Christa
in
have
in
them
an
abiding
precious
balm
of
comfort
,
but
this
is
never
to
be
so
lavish'd
away
,
as
to
be
poured
into
the
puddle
of
an
impure
Conscience
.
No
,
that
were
to
lose
it
unworthily
,
As
many
as
have
this
hope
purify
themselves
,
even
as
he
is
pure
,
1.
Ioh.
3
,
3.
Here
they
are
commanded
to
be
holy
as
he
is
holy
,
Acts.
15.
Faith
first
purifies
the
heart
,
Empties
it
of
the
love
of
sin
,
and
then
fills
it
with
the
Consolation
of
Christ
,
and
hope
of
Glory
.
'T
is
a
foolish
misgrounded
fear
,
and
such
as
argues
inexperience
of
the
nature
,
and
workings
of
divine
Grace
,
to
imagine
that
the
assured
hope
of
salvation
will
beget
unholiness
and
presumptuous
boldness
in
sin
,
and
therefore
that
the
doctrine
of
that
assurance
is
a
doctrine
of
Licentiousness
.
Our
Apostle
,
we
see
is
not
so
sharp
sighted
as
these
men
think
themseves
,
he
apprehends
no
such
matter
,
but
indeed
supposes
the
contrary
as
unquestionable
he
takes
not
assured
hope
,
and
holiness
as
Enemies
,
but
joynes
them
as
nearest
friends
,
hope
perfectly
and
be
holy
.
They
are
mutually
strengthened
,
and
increas'd
each
by
the
other
,
the
more
assurance
of
salvation
,
the
more
holiness
,
the
more
delight
in
it
,
and
study
of
it
as
the
onely
way
to
that
End
,
and
as
labour
is
then
most
pleasant
when
we
are
made
surest
it
shall
not
be
lost
,
nothing
doth
make
the
soul
so
nimble
,
and
actitve
in
obedience
as
this
oyle
of
gladness
,
this
assured
hope
of
glory
.
Again
the
more
holiness
is
in
the
soul
,
the
clearer
always
is
t●is
assurance
,
as
we
see
the
face
of
the
heavens
best
,
when
there
are
fewest
clouds·
The
greatest
affliction
doth
not
damp
this
hope
so
much
,
as
the
smallest
sin
;
yea
,
it
may
be
the
more
lively
and
sensible
to
the
soul
by
affliction
,
but
by
sin
it
always
suffers
loss
as
the
Experience
of
all
Christians
does
certainly
teach
them
.
The
Apostle
exhorts
to
Obedience
,
and
enforceth
it
by
a
most
persuasive
Reason
.
His
exhortation
is
1.
Negative
,
not
fashioning
your selves
.
2.
Positive
,
Be
ye
holy
.
That
which
he
would
remove
and
separate
them
from
is
Lusts
,
This
is
in
Scripture
the
usuall
name
of
all
the
irregular
,
and
sinfull
desires
of
the
heart
,
both
the
polluted
habits
of
them
,
and
their
corrupt
streams
,
both
as
they
are
within
,
and
outwardly
vent
themselves
in
the
Lives
of
Men.
The
Apostle
St.
Iohn
(
1
Ioh.
2
,
17.
)
calls
it
the
Lust
of
the
world
,
and
Verse
15.
love
of
the
world
.
And
then
Verse
,
16.
Branches
it
into
those
three
,
that
are
indeed
the
base
Anti-trinity
that
the
world
worships
,
the
lust
of
the
eyes
,
the
lust
of
the
flesh
,
and
the
pride
of
Life
.
The
soul
of
Man
unconverted
,
is
no
other
but
a
den
of
impure
Lusts
,
wherein
dwells
,
pride
,
Uncleanness
Avarice
,
Malice
&c
,
just
as
Babylon
is
described
.
Revelation
▪
18.2
.
or
as
Isa.
13.21
.
Were
a
Man's
eyes
opened
he
would
as
much
abhorre
to
remaine
with
himself
in
that
condition
,
as
to
dwell
in
a
house
full
of
Snakes
,
and
Serpents
as
S.
Austin
says
,
and
the
first
part
of
conversion
is
once
to
rid
the
soul
of
these
noysome
Inhabitants
,
for
there
is
none
at
all
found
naturally
vacant
and
fr●e
from
them
;
thus
the
Apostle
here
expresses
it
of
the
believers
he
wrote
to
,
that
these
lusts
were
theirs
before
in
their
Ignorance
.
There
is
a
truth
in
it
,
that
all
sin
arises
from
some
kind
of
Ignorance
,
or
at
least
,
from
present
Inadvert●nce
,
and
Inconsideration
,
turning
away
the
mind
from
the
light
,
which
therefore
,
for
the
time
,
is
as
if
it
were
not
,
and
is
all
one
with
Ignorance
in
the
●ffect
,
and
therefore
the
works
of
sin
are
all
called
works
of
darkness
;
for
were
the
true
visage
of
sin
seen
at
a
full
light
,
undress'd
,
and
unpainted
,
it
were
impossiable
while
it
so
appear'd
,
that
any
one
soul
could
be
in
love
with
it
,
but
would
rather
flye
it
as
hideous
,
and
abominable
;
but
because
the
soul
unrenewed
is
all
darkness
,
therefore
it
is
all
lust
,
and
love
of
sin
,
no
order
in
it
,
because
no
light
,
as
at
the
first
in
the
world
,
confusion
and
darkness
went
together
,
and
darkness
was
upon
the
face
of
the
deep
,
't
is
so
in
the
soul
,
the
more
Ignorance
the
more
abundance
of
Lusts.
That
light
that
frees
the
soul
and
rescues
it
from
the
very
kingdome
of
darkness
must
be
somewhat
beyond
that
which
nature
can
attaine
to
;
all
the
light
of
Philosophy
,
naturall
,
and
morall
is
not
sufficient
,
yea
,
the
very
knowledge
of
the
Law
sever'd
from
Christ
,
serves
not
so
to
enlighten
,
and
renew
the
soul
,
as
to
free
it
from
the
darkness
or
Ignorance
here
spoke
of
;
for
our
Apostle
writes
to
Jews
,
that
knew
the
Law
,
and
were
instructed
in
it
before
their
conversion
,
yet
he
calls
those
times
wherein
Christ
was
unknown
to
them
the
times
of
their
Ignorance
,
though
the
stars
shine
never
so
bright
,
and
the
moon
with
them
in
its
full
,
yet
they
do
not
all
together
make
it
day
,
still
't
is
night
till
the
sun
appear
.
Therefore
the
Hebrew
doctors
upon
that
word
of
Solomons
,
Vanity
of
vanities
all
is
vanity
,
say
,
vana
etiam
Lex
,
done●
venerit
Messias
.
Therefore
of
him
Zacharias
sayes
,
that
the
day
spring
from
on
high
hath
visited
us
to
give
light
to
them
that
sit
in
darkness
and
in
the
shadow
of
death
,
and
to
guide
our
feet
into
the
way
of
peace
.
A
naturall
Man
may
attaine
to
very
much
acquir'd
knowledge
of
the
doctine
of
Christ
,
and
may
discourse
excellently
of
it
,
and
yet
still
his
soul
be
in
the
chains
of
darkness
,
fast
lockt
up
under
the
Ignorance
here
mention'd
,
and
so
still
of
a
carnal
mind
in
subjection
to
these
lusts
of
Ignorance
.
The
saving
light
of
faith
is
a
beam
of
the
sun
of
Righteousness
himself
,
that
he
sends
into
the
soul
,
by
which
he
makes
it
discern
his
incomparable
beauties
,
and
by
that
sight
alienates
it
from
all
those
lusts
,
and
desires
that
do
then
appear
to
be
what
indeed
they
are
,
vileness
,
and
filthiness
it self
,
makes
the
soul
wonder
at
it self
,
how
it
could
love
such
base
trash
so
long
,
and
so
fully
resolves
it
now
,
on
the
choyce
of
Jesus
Christ
the
cheif
among
ten
thousands
,
yea
,
the
fairest
of
the
Children
of
men
,
for
that
he
is
withall
the
onely
begotten
Son
of
God
,
the
brightness
of
his
fathers
glory
and
the
express
image
of
his
Person
.
Heb.
1.3
.
The
soul
once
acquainted
with
him
,
can
with
disdain
turn
off
all
the
base
sollicitations
,
and
importunities
of
sin
,
and
command
them
away
,
that
formerly
had
command
over
it
,
though
they
plead
former
familiarities
,
and
the
interest
they
once
had
in
the
heart
of
a
Christian
before
it
was
enlightned
,
and
renewed
.
He
can
well
tell
them
after
his
sight
of
Christ
,
that
it
is
true
,
while
he
knew
no
better
then
they
were
,
he
thought
them
lovely
and
pleasing
,
but
that
one
glance
of
the
face
of
Jesus
Christ
,
hath
turn'd
them
all
into
extream
blackness
,
and
deformity
,
that
so
soon
as
ever
Christ
appear'd
to
him
,
they
straightway
lost
all
their
credit
,
and
esteem
in
his
heart
,
and
have
lost
it
for
ever
,
they
need
never
look
to
recover
it
any
more
.
And
'
its
from
this
,
that
the
Apostle
enforceth
this
dehortation
,
'
its
true
the
lusts
,
and
vanities
that
are
in
request
in
the
world
were
so
with
you
,
but
't
was
when
you
were
blind
,
they
were
the
lusts
of
your
Ignorance
,
but
now
you
know
how
ill
they
will
suite
with
the
light
of
that
Gospel
which
you
profess
,
and
that
inward
light
of
faith
which
is
in
the
souls
of
such
as
be
really
believers
.
Therefore
seeing
you
have
renounc'd
them
,
keep
them
still
at
that
distance
,
do
not
ever
admitt
them
more
to
lodge
within
you
,
that
sure
you
cannot
do
,
but
do
not
so
much
as
for
custom
sake
,
and
compliance
with
the
world
about
you
,
outwardly
conform
your selves
to
any
of
them
,
or
make
semblance
to
partake
of
them
as
S.
Paul
sayes
,
have
no
more
fellowship
with
the
unfruitfull
works
of
darkness
;
but
rather
reprove
them
,
reprove
them
by
your
carriage
,
and
let
the
light
of
your
holy
lives
discover
their
soulness
.
2.
Positive
Be
yea
holy
.
This
includes
the
former
,
the
renouncing
of
the
lusts
,
and
pollutions
of
the
world
,
both
in
heart
,
and
life
;
and
addes
farther
,
filling
of
their
room
being
cast
out
,
with
the
beauti●ying
graces
of
the
spirit
of
God
,
and
the
acting
of
those
in
their
whole
conversation
in
private
,
and
abroad
,
●n
conversing
with
themselves
,
and
conversing
with
others
,
whether
good
or
bad
,
in
a
constant
even
cour●e
,
still
like
themselves
,
and
like
him
who
hath
called
them
,
for
't
is
a
most
unseemly
,
and
unpleasant
thing
to
see
a
Man's
life
full
of
ups
and
downs
,
one
step
like
a
Christian
,
and
another
like
a
wordling
,
it
cannot
chuse
but
both
pain
himself
&
disedifie
others
.
But
as
he
that
calleth
you
is
holy
,
Consider
whose
you
are
,
and
you
cannot
deny
,
that
it
becomes
you
to
be
holy
,
your
near
Relation
to
the
holy
God
,
this
is
express'd
two
wayes
,
namely
,
As
children
,
and
as
he
which
hath
called
you
.
Which
is
all
one
as
if
he
had
said
,
hath
begotten
you
again
,
the
v●ry
outward
vocation
of
those
that
profess
Christ
,
presseth
holiness
upon
them
,
but
the
inward
far
more
,
you
were
running
to
destruction
in
the
way
of
sin
,
and
there
was
a
voyce
together
with
the
Gospel
preached
to
your
ear
that
spake
into
your
heart
and
call'd
you
back
from
that
path
of
death
,
to
the
way
of
holiness
,
which
is
the
onely
way
of
life
.
He
hath
sever'd
you
from
the
mass
of
the
perfane
world
,
and
pickt
you
out
to
be
jewels
for
himself
,
he
hath
set
you
apart
for
this
end
,
that
you
may
be
holy
to
him
,
as
the
Hebrew
Word
that
signifies
holiness
is
from
seting
●part
,
or
fitting
for
a
peculiar
use
,
be
not
then
u●true
to
his
designe
,
he
hath
not
called
you
to
uncleanness
,
but
unto
holiness
.
Thes.
4.
Therefore
be
ye
holy
,
't
is
sacriledge
for
you
to
dispose
of
your selves
,
after
the
impure
manner
of
the
world
,
and
to
apply
your selves
to
any
profane
use
,
whom
God
hath
consecrated
to
himself
.
As
children
]
This
is
no
doubt
relative
to
that
which
he
spoke
,
Verse
3.
by
way
of
thanksgiving
,
and
that
wherefore
,
of
the
13.
Verse
,
drawes
it
down
hither
by
way
of
Exhortation
.
Seeing
you
are
by
a
spiritual
and
new
birth
the
Children
of
so
great
,
and
good
a
Father
,
he
commands
you
holi●●ss
,
be
obedient
Children
,
in
being
holy
,
and
seeing
he
himself
is
most
holy
,
be
like
him
as
his
Children
,
be
ye
holy
as
he
is
holy
.
As
obedient
Children
]
Opposit
to
that
Eph.
2●
Sons
of
disobedience
,
or
unbelief
,
as
the
word
may
be
rendered
,
and
that
is
alwayes
the
spring
of
dissobedience
.
Sons
of
misperswasibleness
,
that
will
not
be
drawn
,
and
perswaded
by
the
tenderest
mercies
of
God
.
Now
though
this
Hebrew
manner
of
speech
Sons
of
obedience
and
disobedience
signifie
no
more
but
obedient
or
disobedient
Persons
,
yet
it
doth
signifie
it
most
emphatically
and
means
a
high
degree
of
obedience
,
or
disobedience
,
these
Sons
of
disobedience
,
Verse
2.
are
likewise
Sons
of
wrath
,
Verse
3.
Of
all
Children
the
Children
of
God
are
most
obliged
to
Obedience
,
for
he
is
both
the
wisest
,
and
the
lovingest
of
fathers
.
And
the
summe
of
all
his
Commands
is
that
which
is
their
glory
and
happiness
,
that
they
endeavour
to
be
like
him
,
to
resemble
their
heavenly
father
,
be
ye
perfect
as
your
heavenly
father
is
perfect
,
sayes
our
Saviour
.
And
here
the
Apostle
citing
out
of
the
Law
,
be
ye
holy
for
I
am
holy
.
Levit.
11.44
.
Law
and
Gospel
agree
in
this
.
And
as
Children
that
resemble
their
Fathers
,
as
they
grow
up
in
years
,
they
grow
the
lik●r
to
them
,
thus
the
Children
of
God
do
increase
in
their
resemblance
,
and
are
dai●y
more
and
more
renew'd
after
his
Image
.
There
is
in
them
an
innate
likeness
by
his
Image
impress'd
on
them
in
their
first
renovation
,
and
his
spirit
dwelling
within
them
,
and
there
is
a
continuing
increase
of
it
,
by
their
pious
imitation
,
and
study
of
conformity
which
is
here
exhorted
to
.
The
imitation
of
vitious
Men
,
and
the
corrupt
world
is
here
forbid
,
the
imitation
of
Mens
indifferent
customes
is
base
and
servile
,
the
imitation
of
the
vertues
of
good
Men
is
commendable
:
but
the
imitation
of
this
highest
pattern
this
Primitive
goodness
the
most
holy
God
,
is
the
top
of
Excellency
.
And
't
is
well
said
:
Summa
Religionis
est
imitari
quem
colis
.
All
of
us
offer
him
some
kind
of
worship
,
but
few
seriously
study
,
and
endeavour
this
blessed
conformity
.
There
is
no
question
among
those
that
profess
themselves
the
People
of
God
,
a
select
number
,
that
are
indeed
his
children
,
and
bear
his
Image
both
in
their
hearts
and
in
their
lives
,
this
Impression
of
holiness
is
on
themselves
,
and
their
conversation
;
but
with
the
most
,
a
name
and
a
form
of
godliness
is
all
they
have
for
Religion
.
Alas
!
We
speak
of
holiness
,
and
we
hear
of
it
,
and
it
may
be
we
commend
it
,
but
we
act
it
not
,
or
if
we
do
,
't
is
but
acting
of
it
,
in
that
sense
the
word
is
taken
,
for
a
personated
acting
,
as
on
a
stage
in
the
sight
of
Men
,
not
as
in
the
sight
of
our
lovely
God
,
lodging
it
in
our
hearts
,
and
from
thence
diffusing
it
into
all
our
actions
.
A
child
is
then
truly
like
his
father
,
when
not
only
his
visage
resembles
him
,
but
more
his
mind
and
inward
disposition
.
Thus
are
the
true
children
of
God
,
like
their
heavenly
father
in
their
words
,
and
in
their
actions
;
but
most
of
all
in
heart
.
'T
is
no
matter
though
the
profane
world
(
that
so
hate
God
that
it
cannot
indure
his
Image
)
do
mock
and
revile
,
't
is
thy
honour
as
David
said
to
be
thus
more
vile
,
in
growing
still
more
like
unto
him
in
holiness
,
and
though
the
civil
Man
count
thy
fashion
a
little
odd
,
and
too
precise
,
't
is
because
he
knows
nothing
above
that
model
of
goodness
he
hath
set
himself
,
and
therefore
approves
of
nothing
beyond
it
,
he
knowes
not
God
,
and
therefore
doth
not
discern
,
and
esteem
what
is
likest
him
.
When
Courtiers
come
down
into
the
Country
,
the
common
homebred
People
possibly
think
their
habit
strange
,
but
they
care
not
for
that
,
't
is
the
fashion
at
Court
.
What
need
then
the
Godly
be
so
tender
foreheaded
,
as
to
be
out
of
countenance
because
the
world
lookes
on
holiness
as
a
singularity
,
't
is
the
only
fashion
in
the
highest
Court
,
yea
,
of
the
King
of
Kings
himself
.
For
I
am
holy
]
As
it
will
raise
our
endeavour
high
to
look
on
the
highest
pattern
,
so
it
will
lay
our
thoughts
low
concerning
our selves
:
Men
compare
themselves
with
Men
,
and
readily
with
the
worst
,
and
flatter
themselves
with
that
comparative
betterness
;
this
is
not
the
way
to
see
our
spots
,
to
look
into
the
muddy
streams
of
profane
Mens
lives
;
but
look
into
the
clear
fountain
of
the
Word
,
and
there
we
may
both
discern
and
wash
them
,
and
consider
the
infinite
holiness
of
God
,
and
this
will
humble
us
to
the
dust
,
when
Isaiah
,
saw
the
glory
of
the
Lord
,
and
heard
the
Seraphims
cry
,
holy
,
holy
,
holy
,
he
cried
out
of
his
own
and
the
Peoples
unholiness
.
Woe
is
me
for
I
am
undone
,
for
I
am
a
man
of
unclean
lips
,
and
I
dwell
in
the
midst
of
a
People
of
unclean
lips
;
for
mine
eyes
have
seen
the
King
the
Lord
of
Hosts
.
Verse
17.
And
if
ye
call
on
the
Father
,
who
without
respect
of
persons
judgeth
according
to
every
mans
work
,
pass
the
time
of
your
sojurning
here
in
Fear
.
THe
tentations
that
meet
a
Christian
in
the
world
to
turn
him
aside
from
the
straight
way
of
obedience
and
holiness
,
are
either
such
as
present
the
hope
of
some
apparent
good
,
to
draw
him
from
that
way
;
or
the
fear
of
some
evil
to
drive
and
affright
him
from
it
:
And
therefore
the
word
of
God
is
much
in
strengthning
the
Christian
mind
against
these
two
,
and
it
doth
it
mainly
by
possessing
it
,
both
with
hopes
,
and
fears
of
a
higher
nature
,
that
do
by
far
weigh
down
the
other
.
The
frequentest
assaults
of
tentation
are
upon
these
two
passions
of
the
mind
,
therefore
they
are
mainly
to
be
fortified
and
defended
by
a
hope
and
fear
opposit
to
those
that
do
assault
us
,
and
sufficiently
strong
to
resist
and
repel
them
.
These
two
therefore
our
Apostle
here
exhorts
.
1.
The
hope
of
that
glory
that
the
Gospel
propounds
,
and
so
outbids
all
the
proffers
of
the
World
,
both
in
the
greatness
,
and
the
certainty
of
its
promises
.
2.
The
fear
of
God
,
the
greatest
and
justest
judge
,
only
worthy
to
be
fear'd
and
reverenc'd
;
the
highest
anger
and
enmity
of
all
the
world
being
less
then
nothing
in
comparison
of
his
smallest
displeasure
.
There
is
here
.
1.
This
fear
.
2.
The
reason
enforcing
it
.
3.
The
The
term
or
continuance
of
it
.
In
fear
.
]
But
how
suites
this
with
the
high
discourse
that
went
before
of
perfect
assured
hope
?
of
faith
and
Love
;
and
Joy
,
yea
,
Joy
unspeakable
,
and
glorious
,
arising
out
of
these
:
How
are
all
those
excellencies
fallen
as
it
were
into
a
dungeon
?
when
fear
is
mention'd
after
them
,
doth
not
the
Apostle
St.
Iohn
say
that
true
love
casteth
out
fear
,
and
is
it
not
more
clearly
opposi●e
to
perfect
or
assured
hope
and
to
faith
and
joy
?
If
ye
understand
it
aright
,
this
is
such
a
fear
as
doth
not
prejudge
,
but
preserve
those
other
graces
and
the
comfort
and
joy
that
arises
from
them
.
And
they
all
agree
so
well
with
it
,
that
they
are
naturally
helps
each
to
other
.
It
were
superfluous
to
insist
on
the
defining
this
passion
of
fear
,
and
the
manifold
distinctions
of
it
,
either
with
Philosophers
or
Divines
.
The
fear
here
recommended
is
out
of
question
,
a
holy
self
suspicion
and
fear
of
offending
God
,
which
may
not
only
consist
with
assured
hope
of
salvation
,
and
with
faith
,
and
love
,
and
spiritual
joy
,
but
is
their
inseparable
companion
as
all
Divine
Graces
are
linkt
together
,
as
they
said
of
their
three
graces
,
and
as
they
dwell
together
they
grow
or
decrease
together
.
The
more
a
Christian
believes
,
and
loves
,
and
rejoyces
in
the
love
of
God
,
the
more
unwilling
sure
to
displease
him
,
and
if
in
danger
the
more
afraid
of
it
;
and
on
the
other
side
this
fear
being
the
true
principle
of
a
wary
and
holy
Conversation
,
flying
sin
,
and
the
occasions
and
tentations
of
sin
,
and
resisting
them
when
they
set
on
,
is
as
a
watch
or
guard
,
that
keeps
out
the
Enemies
,
and
disturbers
of
the
soul
,
and
so
preserves
its
inward
peace
,
keeps
the
assurance
of
faith
and
hope
unmolested
,
and
that
joy
which
they
cause
,
and
the
intercourse
and
societies
of
love
betwixt
the
soul
and
her
beloved
uninterrupted
;
all
which
are
then
most
in
danger
when
this
fear
abates
,
and
falls
to
slumbring
;
for
then
readily
some
notable
sin
or
other
breaks
in
,
puts
all
into
disorder
;
and
for
a
time
makes
those
graces
and
the
comfort
of
them
to
present
feeling
,
as
much
to
seek
,
as
if
they
were
not
there
at
all
.
No
wonder
then
if
the
Apostle
having
stirr'd
up
his
Christian
Brethren
,
whatsoever
be
their
estate
in
the
World
,
to
seek
to
be
rich
in
those
Jewels
of
faith
,
and
hope
,
and
love
,
and
spiritual
joy
,
and
then
considering
that
they
travel
amongst
a
world
of
Thieves
and
Robbers
(
no
wonder
I
say
)
that
he
addes
this
,
advises
them
to
give
those
their
jewels
in
custody
,
under
God
,
to
this
trusty
and
watchful
grace
of
godly
fear
;
and
having
earnestly
exhorted
them
to
holiness
,
he
is
very
fitly
particular
in
this
fear
,
which
makes
up
so
great
a
part
of
that
holiness
,
that
it
s
often
in
Scripture
nam'd
for
it
all
.
Solomon
calls
it
the
beginning
,
or
the
top
of
wisdom
;
the
word
signifies
both
,
and
it
is
both
.
The
beginning
of
it
is
the
beginning
of
wisdom
,
and
the
progress
and
increase
of
it
,
is
the
increase
of
wisdom
That
hardy
rashness
that
many
account
valour
is
the
companion
of
ignorance
,
and
of
all
rashness
boldness
to
sin
,
is
the
most
witless
and
foolish
.
There
is
in
〈◊〉
as
in
all
fear
an
apprehension
of
an
evil
,
whereof
we
are
in
danger
.
The
evil
is
sin
,
and
the
displeasure
of
God
and
punishing
following
upon
sin
.
The
Godly
Man
judgeth
wisely
as
the
truth
is
,
that
sin
is
the
greatest
of
evils
and
the
cause
of
all
other
evils
,
't
is
a
transgression
of
the
just
Law
of
God
,
and
so
a
provocation
of
his
just
anger
,
and
the
cause
of
those
punishments
temporal
and
spiritual
and
Eternal
which
he
inflicts
.
And
then
considering
how
mighty
he
is
to
punish
,
both
the
power
and
reach
of
his
hand
,
that
it
is
both
most
heavy
and
unavoidable
.
All
these
things
may
and
should
concurre
to
the
working
of
this
fear
.
There
is
(
no
doubt
)
a
great
difference
betwixt
those
two
kinds
of
fear
that
are
usually
differenc'd
by
the
name
of
servile
and
filial
fear
,
but
certainly
the
most
genuine
fear
of
the
Sons
of
God
,
that
call
him
father
,
doth
not
exclude
the
consideration
of
his
justice
,
and
of
the
punishment
of
sin
that
his
justice
inflicts
;
we
see
here
't
is
us'd
as
the
great
motive
of
this
fear
,
that
he
judgeth
every
Man
according
to
his
workes
.
And
David
in
that
Psalm
wherein
he
so
much
breaths
forth
those
other
sweet
affections
of
love
,
and
hope
,
and
delight
in
God
,
and
in
his
Word
,
yet
expresseth
this
fear
even
of
the
justice
of
God
.
My
flesh
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
Iudgements
.
Psal.
119.120
.
The
flesh
is
to
be
enaw'd
with
divine
judgements
,
though
the
higher
and
surer
part
of
the
soul
is
strongly
and
freely
ty'd
with
the
cords
of
Love
,
temporal
corrections
indeed
▪
they
fear
not
so
much
in
themselves
,
as
that
Impression
of
wrath
that
may
be
upon
them
for
their
sins
.
Psal.
6.1
&c.
That
is
the
main
matter
of
their
fear
,
because
their
happiness
is
in
his
Love
and
the
light
of
his
countenance
,
tha●'●
their
life
,
they
regard
not
how
the
world
look●●
upon
them
,
care
not
who
frown
so
he
smile
〈…〉
and
because
no
other
enemy
nor
evil
in
〈…〉
can
prejudge
them
in
this
but
their
own
sin
,
〈◊〉
it
is
that
they
fear
most
.
As
the
evil
is
great
,
so
the
Christian
hath
great
reason
to
fear
in
regard
of
his
danger
of
it
,
considering
the
multitude
,
and
strength
,
and
craft
of
his
enemies
,
and
his
own
weakness
and
unskilfulness
to
resist
them
,
and
his
sad
experience
in
being
often
foyled
,
reacheth
him
that
it
is
thus
;
he
cannot
be
ignorant
of
it
,
he
finds
how
often
his
own
resolves
and
purposes
de●eive
him
.
Certainly
a
godly
Man
is
sometimes
driven
to
wonder
at
his
own
frailty
and
unconstancy
,
what
strange
differences
will
be
,
betwixt
him
and
himselfe
,
how
high
and
how
delightful
at
some
times
are
his
thoughts
of
God
,
and
the
glory
of
the
life
to
come
,
and
yet
how
easily
at
another
time
,
base
tentations
will
bemire
him
,
or
at
the
least
molest
and
vex
him
,
and
this
keeps
him
in
a
continual
fear
,
and
that
fear
in
continual
vigilancy
and
circumspectness
.
When
he
looks
up
to
God
and
considers
the
truth
of
his
Promises
,
and
the
sufficiency
of
his
grace
and
protection
,
and
the
Almighty
strength
of
his
Redeemer
,
these
things
fill
his
soul
with
confidence
and
assurence
:
But
when
he
turnes
his
eye
downward
again
upon
himself
,
and
finds
so
much
remaining
corruption
within
,
and
so
many
tentations
and
dangers
and
adversaries
without
,
this
forces
him
not
onely
to
fear
but
to
despair
of
himself
;
and
it
should
doe
so
,
that
his
trust
in
God
may
be
the
purer
and
more
entire
:
That
confidence
in
God
will
not
make
him
secure
and
presumptuous
in
himself
,
nor
that
fear
of
himself
make
him
diffident
of
God
.
This
fear
is
not
opposite
to
faith
but
high-mindedness
and
presumption
is
,
Rom.
11.20
.
To
a
naturall
mind
it
would
seem
an
odd
kind
of
reasoning
that
of
the
Apostle
Phil.
2.12.13
.
'T
is
God
that
worketh
in
you
to
will
and
to
do
of
his
good
pleasure
.
Therefore
(
would
he
think
)
you
may
save
a
labour
you
may
sit
still
,
and
not
work
,
or
if
you
work
you
may
work
fearlesly
,
being
so
sure
of
his
help
,
but
the
Apostle
is
of
another
mind
,
his
inference
is
therefore
Work
out
your
own
salvation
and
work
it
with
fear
and
trembling
.
But
he
that
hath
assurance
of
Salvation
why
should
he
fear
,
if
there
is
truth
in
his
assurance
nothing
can
disappoint
him
,
not
sin
it self
;
't
is
true
,
but
it
is
no
less
true
,
that
if
he
do
not
fear
to
sin
,
there
is
no
truth
in
his
assurance
:
't
is
not
the
assurance
of
faith
,
but
the
mispersuasion
of
a
secure
and
profane
mind
.
2.
Suppose
it
so
;
that
the
sins
of
a
godly
Man
cannot
be
such
as
to
cut
him
short
of
that
salvation
whereof
he
is
assur'd
,
yet
they
may
be
such
as
for
a
time
will
deprive
him
of
that
assurance
,
and
not
onely
remove
the
comfort
he
hath
in
that
,
but
let
in
horrours
,
and
anguish
of
conscience
in
its
stead
;
though
a
Believer
is
freed
from
hell
(
and
we
may
overstrain
this
assurance
in
our
doctrine
,
beyond
what
the
soberest
and
devoutest
Men
in
the
world
can
ever
find
in
themselves
,
though
they
will
not
trouble
themselves
to
contest
and
dispute
with
them
that
say
they
have
it
)
so
that
his
soul
cannot
come
there
,
yet
some
sins
may
bring
as
it
were
a
piece
of
hell
into
his
soul
for
a
time
,
and
this
is
reason
enough
for
any
Christian
in
his
right
wits
to
be
affraid
of
sin
.
No
man
would
willingly
hazard
himself
upon
a
fall
that
may
break
his
leg
,
or
some
other
bone
,
though
he
could
be
made
sure
,
both
that
he
should
not
break
his
neck
,
or
that
his
life
were
not
at
all
in
danger
,
and
that
he
should
be
perfectly
cur'd
;
yet
the
pain
,
and
trouble
of
such
a
hurt
would
scarre
him
,
and
make
him
warry
and
fearfull
when
he
walks
in
danger
.
The
broken
bones
that
David
complains
of
after
his
fall
,
may
work
fear
and
warriness
in
these
that
hear
him
,
though
they
were
ascertain'd
of
a
like
recovery
.
This
fear
is
not
cowardise
,
it
doth
not
debase
,
but
Elevates
the
mind
,
for
it
drownes
all
lower
fears
,
and
begets
true
fortitude
,
and
courage
to
encounter
all
dangers
,
for
a
good
Conscience
,
and
the
obeying
of
God
.
The
Righteous
is
bold
as
a
Lyon
,
he
dares
doe
any
thing
,
but
offend
God
;
and
to
dare
that
is
the
greatest
folly
,
and
baseness
,
and
weakness
in
the
world
.
From
this
fear
have
sprung
all
the
generous
Resolutions
,
and
patient
sufferings
of
the
Saints
,
and
Martyrs
of
God
,
because
they
durst
not
sin
against
him
;
therefore
they
durst
be
imprison'd
,
and
impoverish'd
,
and
tortur'd
,
and
dye
for
him
.
Thus
the
Prophet
I
say
sets
carnall
,
and
godly
fear
as
opposite
,
and
the
one
expelling
the
other
.
Isa.
8.12.13
.
And
our
Saviour
,
Luke
12.4
.
Fear
not
them
that
kill
the
body
:
But
fear
him
which
after
he
hath
kill'd
hath
power
to
cast
into
hell
▪
yea
,
I
say
unto
you
,
fear
him
.
fear
not
,
but
fear
,
and
therefore
fear
,
that
you
may
not
fear
.
This
fear
is
like
the
trembling
that
hath
been
observed
in
some
great
Courages
before
their
battels
,
Moses
was
bold
,
and
fearless
in
dealing
with
a
proud
and
wicked
King
,
but
when
God
appeared
he
said
,
sayes
the
Apostle
,
I
exceedingly
fear
,
and
quake
.
Heb.
12.21
.
The
Reason
that
we
have
here
to
perswade
this
Fear
,
is
twofold
.
1.
Their
Relation
to
God
.
2.
Their
Relation
to
the
world
.
First
.
To
God
as
their
Father
,
as
their
Judge
,
because
you
do
call
him
father
,
and
profess
your selves
his
Children
,
begotten
again
by
him
(
for
this
looks
back
to
that
)
it
becomes
you
as
obedient
Children
to
stand
in
awe
,
and
fear
to
offend
him
your
father
,
and
a
father
so
full
of
Goodness
,
and
tender
love
,
but
as
he
is
the
best
father
,
so
consider
,
that
he
is
withall
,
the
greatest
,
and
justest
judge
,
Iudges
according
to
every
mans
work
.
God
allwayes
sees
,
and
discerns
Men
,
and
all
their
work
,
and
judgeth
,
that
is
,
accounteth
of
them
as
they
are
,
and
sometimes
in
this
life
declares
,
this
his
judgement
of
them
to
their
own
Consciences
,
and
in
some
to
the
view
of
others
,
in
visible
punshments
,
and
rewards
:
but
the
most
solemn
judgement
of
all
is
reserv'd
to
that
Great
day
which
he
hath
appointed
Wherein
he
will
judge
the
world
in
righteousness
by
his
son
Iesus
.
Act.
17
,
32.
There
is
here
,
The
Soveraignty
of
this
judge
,
the
universality
of
his
Judgement
,
and
the
Equity
of
it
.
all
must
answer
at
his
great
Court
,
he
is
supreme
Judge
of
the
world
,
he
made
it
,
and
hath
therefore
unquestionable
right
to
Judge
it
,
he
judgeth
everyman
;
and
't
is
a
most
righteous
Judgement
,
which
hath
these
two
in
it
.
First
,
an
exact
and
perfect
knowledge
of
all
Mens
works
.
2.
impartiall
judgement
of
them
so
known
.
This
Second
is
express'd
negatively
,
by
removing
the
crooked
Rule
which
mans
judgement
often
follows
,
'
its
without
Consideration
of
those
personall
differences
that
men
eye
so
much
.
And
the
first
is
according
to
the
work
it self
.
Iob.
34.19
.
He
accepteh
not
the
person
of
princes
,
nor
regardeth
the
rich
more
than
the
poor
,
and
the
reason
is
added
,
therefore
they
are
all
the
work
of
his
hands
.
He
made
all
the
persons
,
and
he
makes
all
those
differences
himself
as
it
pleaseth
him
,
therefore
he
doth
not
admire
them
as
we
do
,
no
,
nor
at
all
regard
them
:
we
find
very
great
odds
betwixt
stately
palaces
,
and
poor
Cottages
,
betwixt
a
Princes
Robes
,
and
a
Beggars
Cloak
;
but
to
God
,
they
are
all
one
,
all
these
petty
differences
vanish
in
Comparison
of
his
own
greatness
,
Men
are
great
,
and
small
compar'd
one
with
another
,
but
they
all
together
amount
to
just
nothing
in
respect
of
him
:
We
find
high
mountains
and
low
valleys
on
this
Earth
,
but
compar'd
with
the
vast
compass
of
the
heavens
't
is
all
but
as
a
point
,
and
hath
no
sensible
greatness
at
all
.
Nor
regards
he
any
other
differences
to
byasse
his
Judgement
,
from
the
works
of
men
,
to
their
persons
.
You
profess
the
true
Religion
,
and
call
him
Father
;
but
if
you
live
devoid
of
his
fear
,
and
be
disobedient
Children
,
he
will
not
spare
you
because
of
that
Relation
,
but
rather
punish
you
the
more
severely
,
because
you
pretended
to
be
his
Children
,
and
yet
obeyed
him
not
,
therefore
you
shall
find
him
your
Judge
and
an
impartiall
Judge
of
your
works
.
Remember
therefore
that
your
father
is
this
Judge
,
and
fear
to
offend
him
:
But
then
indeed
a
Believer
may
look
back
to
the
other
for
comfort
,
that
abuses
it
not
to
a
sinfull
security
.
He
resolves
thus
willingly
,
I
will
not
sin
,
because
my
father
is
this
just
Judge
;
but
for
my
frailties
I
will
hope
for
mercy
,
because
the
Judge
is
my
father
.
Their
works
,
comprehends
all
actions
,
and
words
;
yea
,
thoughts
,
and
each
work
intirely
taken
outside
and
inside
together
,
for
he
sees
all
alike
and
judgeth
according
to
all
together
,
he
looks
on
the
wheels
,
and
paces
within
,
as
well
as
on
the
handle
without
,
and
therefore
ought
we
to
fear
the
least
crookedness
of
our
intentions
in
the
best
works
;
for
if
we
entertain
any
such
,
and
study
not
singleness
of
heart
this
will
cast
all
,
though
we
pray
,
and
hear
the
word
,
and
preach
it
,
and
live
outwardly
unblameably
.
And
in
that
great
Judgement
,
all
secret
things
shall
be
manifest
;
as
they
are
alwayes
open
to
the
eye
of
this
Judge
,
so
he
shall
then
open
them
before
Men
,
and
Angels
:
therefore
let
the
Remembrance
,
and
frequent
Consideration
of
this
all-seeing
Judge
,
and
of
that
great
Judgement
wean
our
hearts
,
and
beget
in
us
this
fear
.
2
Cor.
5.10.11
.
If
you
would
have
confidence
in
that
day
,
and
not
fear
it
when
it
comes
,
fear
it
now
,
so
as
to
avoid
sin
,
for
they
that
now
tremble
at
it
,
shall
then
,
when
it
comes
,
lift
up
their
faces
with
joy
,
and
they
that
will
not
fear
it
now
,
shall
then
be
overwhelm'd
with
fears
,
and
terrour
,
they
shall
have
such
a
burden
of
fear
then
,
as
that
they
shall
account
the
hills
and
mountains
lighter
than
it
.
Pass
the
time
of
your
Sojourning
here
in
Fear
,
In
this
I
conceive
is
Implied
another
persuasive
of
this
fear
.
You
are
Sojurners
,
and
Strangers
,
as
here
the
word
signifies
,
and
a
warry
circumspect
carriage
becomes
strangers
,
because
they
are
most
expos'd
to
wrongs
and
hard
accidents
:
You
are
encompassed
with
enemies
and
snares
,
how
can
you
be
secure
in
the
midst
of
them
?
this
is
not
your
rest
,
watchfull
fear
becomes
this
your
sojurning
.
Perfect
peace
,
and
security
is
reserved
for
you
at
home
,
and
that
's
the
last
term
of
this
fear
,
it
continues
all
the
time
of
this
sojurning
life
,
dyes
not
before
us
,
we
and
it
shall
expire
together
.
Blessed
is
he
that
feareth
alwayes
says
Salomon
,
in
secret
,
and
in
society
,
in
his
own
house
,
and
in
Gods
,
we
must
hear
the
word
with
fear
,
and
preach
it
with
fear
,
affraid
to
miscarry
in
our
Intentions
,
and
Manners
.
Serve
the
Lord
with
fear
:
yea
,
in
times
of
inward
comfort
,
and
joy
;
yet
,
rejoyce
with
trembling
.
Psa.
2.11
.
Not
onely
when
he
feels
most
his
own
weakness
,
but
when
he
finds
himself
strongest
:
None
so
high
advanc'd
in
Grace
here
below
,
as
to
be
out
of
need
of
this
Grace
;
but
when
their
sojourning
shall
be
done
,
and
they
are
come
home
to
their
fathers
house
above
,
then
no
more
fearing
.
No
entry
for
dangers
,
there
and
therefore
no
fear
:
A
holy
Reverence
of
the
Majesty
of
God
they
shall
indeed
have
then
most
of
all
,
as
the
Angels
still
have
,
because
they
shall
see
him
most
clearly
,
and
the
more
he
is
known
,
the
more
Revernc'd
:
but
this
Fear
that
relates
to
danger
shall
then
vanish
:
For
there
,
there
is
neither
sin
,
nor
sorrow
for
sin
,
nor
tentation
to
sin
,
no
more
Conflicts
;
but
after
a
full
,
and
finall
victory
an
Eternall
peace
an
Everlasting
Triumph
.
Not
onely
fear
;
but
faith
and
hope
do
imply
some
Imperfection
not
consistent
with
that
blessed
Estate
,
and
therefore
all
of
them
having
obtained
their
End
,
shall
end
;
Faith
in
sight
,
and
Hope
in
possession
,
and
fear
in
perfect
safety
,
and
Everlasting
Love
and
delight
shall
fill
the
whole
soul
in
the
vision
of
God
.
Verse
.
18.
For
as
much
as
ye
know
,
that
ye
were
not
Redeemed
with
corruptible
things
,
as
Silver
,
and
Gold
,
from
your
vain
Conversation
received
by
tradition
from
your
fathers
.
IT
is
Impossible
for
a
Christian
to
give
himself
to
conforme
with
the
world's
ungodliness
,
unless
first
,
he
forget
who
he
is
,
and
by
what
means
he
attain'd
to
be
what
he
is
;
therefore
the
Apostle
persuading
his
Brethren
no
holiness
,
puts
them
in
mind
of
this
,
as
the
strongest
incentive
;
not
onely
have
you
the
Example
of
God
set
before
you
as
your
father
,
to
beget
in
you
the
love
of
holiness
,
being
your
liveliest
resemblance
of
him
;
and
the
justice
of
God
as
your
Judge
,
to
argue
you
into
a
pious
fear
of
offending
him
;
but
Consider
this
,
that
he
is
your
Redeemer
,
he
hath
bought
out
your
liberty
from
sin
,
and
the
world
to
be
altogether
his
,
and
think
on
the
price
laid
down
in
this
Ransome
,
and
these
out
of
question
will
prevaile
with
you
.
We
have
here
The
evil
dissuaded
from
,
viz.
A
vain
Conversation
,
2.
the
dissuasion
it self
.
1.
't
is
called
Their
vain
Conversation
.
2.
Receiv'd
by
tradition
from
their
fathers
.
By
this
I
conceive
,
is
not
onely
understood
the
superstitions
,
and
vain
devices
in
Religion
,
that
abounded
amongst
the
Jews
by
tradition
,
of
which
our
Saviour
often
reproved
them
while
he
was
conversant
amongst
them
,
as
we
find
in
the
Gospel
,
and
all
this
was
mean't
,
Verse
,
14.
by
the
Lusts
of
their
former
ignorance
:
but
generally
all
the
corrupt
,
and
sinfull
customes
of
their
lives
:
for
it
seems
not
so
pertinent
to
his
purpose
exhorting
to
Holiness
of
life
,
to
speak
of
their
superstitious
▪
Traditions
as
their
other
sinfull
habitudes
,
which
are
no
less
hereditary
,
and
by
the
power
of
Example
traditionall
;
which
by
reason
of
their
common
Root
in
Mans
sinfull
nature
,
do
so
easily
pass
from
parents
to
Children
,
Nature
making
their
Example
powerfull
,
and
the
Corruption
of
Nature
giving
i●
most
power
in
that
which
is
Evill
.
And
this
is
the
rather
mention'd
to
take
away
the
force
of
it
,
and
cut
of
that
influence
which
it
might
have
had
into
their
mindes
,
there
is
a
kind
of
Conversation
that
the
authority
of
your
fathers
pleads
for
▪
but
Remember
,
that
it
is
that
very
thing
from
which
you
are
delivered
,
and
called
to
a
new
estate
and
form
of
life
,
and
have
a
new
patterne
set
before
you
instead
of
that
corrupt
Example
.
'T
is
one
great
Errour
,
not
onely
in
Religion
and
manners
,
but
even
in
humane
science
,
that
Men
are
ready
to
take
things
upon
trust
unexamin'd
,
from
these
that
went
before
them
,
partly
out
of
easiness
,
and
sparing
the
paines
of
triall
▪
partly
out
of
a
superstitious
overesteem
of
their
Authority
:
but
the
chief
Reason
why
corruptions
in
Religion
,
and
practice
of
preceeding
ages
,
take
so
much
with
posterity
,
is
that
before
mention'd
,
the
universal
sympathy
,
and
agreement
that
those
evils
have
with
the
corrupt
Nature
of
Man
,
The
Prophet
Ezekiel
observes
this
particularly
in
the
Jewes
,
Chap.
20.
Verse
24.
That
their
eyes
were
after
their
Fathers
Idols
,
Contrary
to
Gods
express
forewarning
,
Verse
18.
This
was
the
great
quarrel
of
the
Heathens
against
the
Christian
Religion
in
the
Primitive
times
,
that
it
was
new
,
and
unknown
to
their
Fathers
,
and
the
ancient
Writers
of
those
times
are
frequent
in
shewing
the
vanity
of
this
exception
,
particularly
Lactantius
,
Instit.
lib.
2.
cap.
7
,
8.
The
same
prejudice
doth
the
Church
of
Rome
sing
over
continually
against
the
Reform'd
Religion
,
where
was
it
before
Luther
,
&c.
But
this
is
a
foolish
and
reasonless
diversion
from
the
search
of
Truth
,
because
Errour
is
more
at
hand
,
or
from
the
entertaining
it
being
found
,
because
falshood
is
in
possession
.
As
in
Religion
,
so
in
the
course
and
practise
of
Mens
lives
,
the
stream
of
sin
runs
from
one
age
into
another
,
and
every
age
makes
it
greater
,
adding
somewhat
to
what
it
receives
,
as
Rivers
grow
in
their
course
,
by
the
accession
of
Brookes
that
fall
into
them
,
and
every
Man
when
he
is
born
falls
like
a
drop
into
this
main
current
of
Corruption
,
and
so
is
carried
with
it
down
,
and
this
by
reason
of
its
strength
,
and
his
own
nature
which
willingly
dissolves
into
it
,
and
runs
along
with
it
.
In
thi●
is
manifest
the
power
of
Divine
Grace
in
a
Mans
Conversion
,
that
it
severs
him
so
powerfully
from
the
prophane
World
,
and
gives
him
strength
to
run
contrary
to
the
great
current
of
wickedness
,
that
is
round
about
him
,
in
his
Parents
possibly
,
and
in
his
Kindred
,
and
Friends
,
and
in
the
most
of
Men
that
he
meets
withal
.
The
voice
of
God
▪
that
powerful
word
of
Effectual
calling
that
he
speaks
in
to
the
heart
,
makes
a
Man
break
through
all
,
and
leave
all
to
●ollow
God
,
as
Abraham
did
,
being
called
out
from
his
kindred
and
Fathers
house
,
to
journey
towards
the
Land
that
God
had
promis'd
him
.
And
this
is
that
which
is
spoke
to
the
Church
,
and
to
each
believing
soul
by
the
spirit
of
God
.
Forget
also
thine
own
People
and
thy
Fathers
house
so
shall
the
King
greatly
delight
in
thy
beauty
,
regard
not
what
others
think
,
though
thy
nearest
friends
;
but
study
only
to
please
him
,
and
then
thou
shalt
please
him
indeed
,
do
not
deform
thy
face
with
looking
out
a
squint
to
the
custom
of
the
World
,
but
look
straight
forward
on
him
,
and
so
thou
shalt
be
beautiful
in
his
eyes
.
When
God
calls
a
Man
in
a
remarkable
manner
,
his
prophane
Friends
are
all
in
a
tumult
,
what
needs
this
,
to
be
more
precise
then
we
,
and
all
your
Neighbours
;
But
all
this
is
a
confused
noise
,
that
works
nothing
on
the
heart
that
the
Lord
hath
touched
;
it
must
follow
him
,
though
by
trampling
upon
friends
,
and
kindred
if
they
lye
in
the
way
,
we
see
how
powerfully
a
word
from
Christ
drew
his
Disciples
to
leave
all
and
follow
him
.
The
Exhortation
,
is
against
all
sinful
and
unholy
conversation
,
by
what
Authority
,
and
Example
soever
recommended
to
us
,
the
Apostles
Reasons
in
those
words
are
strong
,
and
pressing
,
there
is
one
express'd
in
the
very
Name
he
gives
it
,
't
is
vain
Conversation
.
The
mind
of
Man
the
Guide
,
and
source
of
his
actions
,
while
it
is
Estranged
from
God
,
is
nothing
but
a
forge
of
vanities
,
the
Apostle
St.
Paul
speaks
this
of
the
Gentiles
,
that
they
became
vain
in
their
imaginations
,
and
their
foolish
heart
was
darkned
,
Rom.
1.21
.
Their
great
Naturalists
and
Philosophers
not
excepted
,
and
the
more
they
strove
to
play
the
wise
men
,
the
more
they
befool'd
,
themselves
,
thus
likewise
Eph.
4.17
.
and
thus
the
Lord
complains
by
his
Prophet
of
the
extream
folly
of
his
People
,
Isay.
44.20
.
and
by
Ieremy
that
their
bear●s
are
lodges
of
vain
thoughts
,
and
these
are
the
true
cause
of
a
vain
Conversation
.
The
whole
course
of
a
Mans
life
out
of
Christ
,
is
nothing
but
a
continual
trading
in
Vanity
,
running
a
Circle
of
toyle
and
labour
,
and
reaping
no
profit
at
all
.
This
is
the
vanity
of
every
natural
Mans
Conversation
,
that
not
only
others
are
not
benefited
by
it
,
but
it
is
fruitless
to
himself
,
there
arises
▪
to
him
no
solid
good
out
of
it
.
That
is
most
truly
vain
,
that
attains
not
its
proper
end
:
Now
all
a
Mans
endeavours
aiming
at
his
satisfaction
,
and
Contentment
,
that
Conversation
that
gives
him
nothing
of
that
,
but
removes
him
further
from
it
,
is
justly
called
vain
conversation
.
What
fruit
had
ye
sayes
the
Apostle
,
in
those
things
whereof
ye
are
now
asham'd
;
Either
count
that
shame
that
(
at
the
best
)
growes
out
of
them
,
their
fruit
,
or
confess
they
have
none
,
therefore
they
are
called
the
unfruitful
works
of
darkness
.
Let
the
Voluptuous
Person
say
it
out
upon
his
death-bed
,
what
pleasure
,
or
profit
doth
then
abide
with
him
of
all
his
former
sinful
delights
.
Let
him
tell
if
there
remain
any
thing
of
them
all
,
but
that
,
that
he
would
gladly
not
have
to
remain
,
the
sting
of
an
accusing
Conscience
,
which
is
as
lasting
as
the
delight
of
sin
was
short
,
and
evanishing
.
Let
the
covetous
,
and
ambitious
,
declare
freely
,
even
those
of
them
that
have
prospered
most
in
their
pursuit
of
Riches
,
and
Honour
,
what
ease
all
their
Possessions
,
or
titles
do
then
help
them
to
,
whether
their
pains
are
the
less
,
because
their
Chests
are
full
,
or
their
Houses
stately
,
or
multitude
of
friends
,
and
servants
,
waiting
on
them
with
Hat
and
Knee
,
and
if
all
these
things
cannot
ease
the
body
,
how
much
less
can
they
quiet
the
mind
.
And
therefore
is
it
not
true
,
that
all
pains
in
these
things
,
and
the
uneven
wayes
into
which
they
sometimes
stept
aside
to
serve
those
ends
,
and
generally
that
all
the
wayes
of
sin
,
wherein
they
have
wearied
themselves
,
were
vain
Rollings
,
and
tossings
up
and
down
,
not
tending
to
acertain
Haven
of
peace
and
happiness
,
't
is
a
lamentable
thing
to
be
deluded
all
a
Life
time
with
a
false
dream
,
Isa.
2.8
.
You
that
are
going
on
in
the
common
Road
of
sin
,
although
many
,
and
possibly
your
own
Parents
have
trod
it
before
you
,
and
the
greatest
part
of
these
you
now
know
are
in
it
with
you
and
keep
you
Company
in
it
;
yet
be
perswaded
to
stop
a
little
,
and
ask
your selves
,
what
it
is
you
seek
,
or
expect
in
the
end
of
it
,
would
it
not
grieve
any
labouring
Man
to
work
hard
all
the
day
,
and
have
no
wages
to
look
for
at
night
,
't
is
a
greater
loss
to
wear
out
our
whol●
life
,
and
in
the
evening
of
our
dayes
find
nothing
,
but
anguish
and
vexation
.
Let
us
then
think
this
,
that
so
much
of
our
life
as
is
spent
in
the
wayes
of
sin
,
is
all
lost
fruitless
and
vain
Conversation
.
And
in
so
far
as
the
Apostle
saye
here
.
You
are
redeemed
from
this
Conversation
,
this
Imports
it
a
●ervile
slavish
Condition
,
as
the
other
word
expresses
it
,
to
live
fruitless
.
And
this
is
the
Madness
of
a
sinner
,
that
he
fancies
Liberty
in
that
which
is
the
basest
thraldome
,
as
those
poor
frentique
Persons
that
are
lying
ragged
▪
and
bound
in
Chaines
,
yet
Imagine
that
they
are
Kings
,
that
their
Irons
are
Chaines
of
gold
,
their
rags
Robes
,
and
their
filthy
Lodge
a
Pallace
.
As
't
is
misery
to
be
liable
to
the
sentence
of
death
,
so
't
is
slavery
to
be
subject
to
the
dominion
of
sin
,
and
he
that
is
delivered
from
the
one
is
likewise
set
free
from
the
other
.
There
is
one
Redemption
from
both
.
He
that
is
redeem'd
from
destruction
by
the
blood
of
Christ
,
is
likewise
redeem'd
from
that
vain
,
and
unholy
Conversation
that
lead●
to
it
.
So
Tit.
2.14
.
Our
Redeemer
was
anointed
for
this
purpose
,
not
to
free
the
Captives
from
the
sentence
of
death
,
and
yet
leave
them
still
in
Prison
,
but
to
proclaim
liberty
to
them
,
and
the
opening
of
the
Prison
to
those
that
are
bound
,
Isa.
61.1
.
You
easily
perswade
your selves
that
Christ
hath
died
for
you
,
and
Redeem'd
you
from
Hell
,
but
you
Consider
not
,
that
if
it
be
so
,
he
hath
likewise
Redeem'd
you
from
your
vain
Conversation
,
and
both
set
you
free
from
the
service
of
sin●
▪
Certainly
while
you
find
not
that
,
you
can
have
no
assurance
of
the
other
,
if
the
Chaines
of
sin
continue
still
upon
you
▪
for
any
thing
you
can
know
,
these
Chaines
do
bind
you
over
to
the
other
Chaines
of
darkness
,
the
Apostle
speaks
of
.
Let
us
not
delude
our selves
,
if
we
find
the
love
of
sin
,
and
of
the
World
work
stronger
in
our
hearts
,
than
the
love
of
Christ
,
we
are
not
as
yet
partakers
of
his
Redemption
.
But
if
we
have
indeed
laid
hold
upon
him
,
as
our
Redeemer
,
then
are
we
Redeem'd
from
the
service
of
sin
,
not
only
from
the
grossest
Profaness
,
but
even
from
all
kind
of
fruitless
,
and
vain
Conversation
.
And
therefore
ought
to
stand
fast
in
that
Liberty
and
not
entangle
our selves
again
to
any
of
our
former
vanities
.
Not
redeemed
with
Corruptible
things
]
From
the
high
price
of
our
Redemption
the
Apostle
doth
mainly
inforce
our
Esteem
of
it
,
and
the
preservation
of
that
liberty
so
dearly
bought
,
and
the
avoiding
all
that
unholiness
,
and
vain
conversation
,
from
which
we
are
freed
by
that
Redemption
.
1.
He
expresseth
it
negatively
,
not
with
corruptible
things
,
(
Oh
foolish
we
,
that
hunt
them
,
as
if
they
were
Incorruptible
▪
and
Everlasting
treasures
)
no
,
not
the
best
of
them
,
these
that
are
in
highest
account
with
Men
,
not
with
Silver
and
Gold
,
these
are
not
of
any
value
at
all
towards
the
Ransom
of
Souls
,
they
cannot
buy
off
the
death
of
the
Body
,
nor
cannot
purchase
the
continuance
of
temperal
life
,
much
less
can
they
reach
to
the
worth
of
Spiritual
and
Eternal
life
.
The
precious
soul
could
not
be
redeem'd
but
by
blood
,
and
by
no
blood
but
that
of
this
spotless
Lamb
Jesus
Christ
,
who
is
God
equal
with
the
Father
.
And
therefore
his
Blood
is
called
the
blood
of
God
.
Act.
20.
So
that
the
Apostle
may
well
call
it
here
precious
,
exceeding
the
whole
World
,
and
all
things
in
it
in
value
.
Therefore
frustrate
not
the
sufferings
of
Christ
,
if
he
shed
his
blood
to
Redeem
you
from
sin
,
be
not
false
to
his
End
.
As
of
a
Lamb
without
blemish
.
]
He
is
that
great
and
everlasting
Sacrifice
that
gave
value
,
and
vertue
to
all
the
Sacrifices
under
the
Law
;
their
blood
was
of
no
worth
to
the
purging
away
of
sin
,
but
by
Relation
to
his
blood
,
and
the
Laws
concerning
the
choyce
of
the
Pascall
Lamb
,
or
other
Lambs
for
Sacrifice
,
were
but
obscure
and
imperfect
shadowes
of
his
purity
and
perfections
,
who
is
the
undefiled
Lamb
of
God
that
taketh
away
the
sins
of
the
World
.
A
Lamb
in
meekness
,
and
silence
,
he
opened
not
his
mouth
.
Isa.
53.7
.
And
in
purity
,
here
,
without
spot
or
blemish
.
My
well
beloved
,
sayes
the
Spouse
,
is
white
and
ruddy
,
white
in
spotless
Innocency
,
and
red
in
suffering
a
bloody
death
.
For
as
much
as
ye
know
]
'T
is
that
must
make
all
this
effectual
,
the
right
Knowledge
,
and
due
Consideration
of
it
:
Ye
do
know
it
already
,
but
I
would
have
you
know
it
better
,
more
deeply
and
practically
,
turn
it
often
over
,
be
more
in
the
study
,
and
meditation
of
it
,
there
is
work
enough
in
it
still
for
the
discerningest
mind
,
it●
a
mystery
so
deep
,
that
you
shall
never
reach
the
bottom
of
it
,
and
withall
so
useful
,
that
you
shall
find
alwayes
new
profit
by
it
:
Our
folly
is
,
we
gape
after
new
things
and
yet
are
in
effect
Ignorant
of
the
things
we
think
we
know
best
,
that
learned
Apostle
that
knew
so
much
,
and
spake
so
many
tongues
,
yet
I
determined
,
sayes
he
,
to
know
nothing
among
you
,
save
Iesus
Christ
and
him
Crucified
,
1
Cor.
2.2
.
And
again
he
expresses
this
as
the
top
of
his
Ambition
,
that
I
may
know
him
,
and
the
power
of
his
Resurrection
,
and
the
fellowship
of
his
sufferings
,
being
made
conformable
unto
his
death
;
That
Conformity
is
this
only
knowledge
.
He
that
hath
his
lusts
unmortified
,
and
a
heart
unweaned
from
the
World
,
though
he
know
all
the
history
of
the
death
,
and
sufferings
of
Jesus
Christ
,
and
can
discourse
well
of
them
,
yet
indeed
he
knows
them
not
.
If
you
would
increase
much
in
holiness
,
and
be
strong
against
the
Tentations
of
sin
,
this
is
the
only
art
of
it
,
view
much
,
and
so
seek
to
know
much
of
the
death
of
Jesus
Christ
,
Consider
often
at
how
high
a
ra●e
we
were
redeem'd
from
sin
,
and
provide
this
answer
for
all
the
enticements
of
sin
,
and
the
world
▪
except
you
can
offer
my
soul
something
beyond
that
price
,
that
was
given
for
it
on
the
cross
,
I
cannot
hearken
to
you
.
Far
be
it
from
me
(
will
a
Christian
say
,
that
considers
this
Redemption
)
that
ever
I
should
prefer
a
base
lust
,
or
any
thing
in
this
World
,
or
it
all
to
him
that
gave
himselfe
to
death
for
me
,
and
payed
my
Ransom
with
his
blood
:
his
matchless
love
hath
freed
me
from
the
miserable
Captivity
of
sin
,
and
hath
for
ever
fastened
me
to
the
sweet
yoke
of
his
Obedience
:
Let
him
alone
to
dwell
and
rule
within
me
and
let
him
never
go
forth
from
my
heart
▪
who
for
my
sake
refus'd
to
come
down
from
the
Cross.
Verse
.
20.
Who
verily
was
foreordained
before
the
foundation
of
the
world
;
but
was
manifest
in
these
last
times
for
you
.
OF
all
those
Considerations
(
and
there
are
many
)
that
may
move
Men
to
Obedience
,
there
is
none
that
persuades
both
more
sweetly
,
and
strongly
then
the
sense
of
Gods
goodness
,
and
mercy
towards
Men
,
and
amongst
all
the
Evidences
of
that
,
there
is
none
like
the
sending
,
and
giving
of
his
Son
for
Mans
redemption
,
therefore
the
Apostle
having
mentioned
that
,
insists
further
in
it
,
and
in
these
words
expresses
the
performance
,
and
the
Application
of
it
.
1.
The
purpose
,
or
Decree
foreknown
,
but
't
is
well
rendred
,
fore
ordained
,
for
this
knowing
is
Decreeing
,
and
there
is
little
either
solid
truth
or
profit
in
the
distinguishing
them
,
We
say
usually
,
that
where
there
is
little
wisdom
there
is
much
chance
,
and
comparitively
amongst
Men
,
some
are
far
more
foresighted
,
and
of
further
Reach
then
others
,
yet
the
wisest
,
and
most
provident
Men
,
both
wanting
skill
to
designe
all
things
a●ight
,
and
power
to
act
as
they
contrive
,
meet
with
many
unexpected
Casualties
,
and
often
Disappointments
in
their
undertakings
,
but
with
God
,
where
both
wisdom
,
and
power
are
infinite
,
there
can
be
neither
any
Chance
,
nor
Resistance
from
without
,
nor
any
Imperfection
at
all
in
the
contrivance
of
things
neither
himself
can
give
that
cause
to
add
or
abate
or
alter
any
thing
in
the
frame
of
his
purposes
.
The
modell
of
the
whole
world
,
and
of
all
the
course
of
time
was
with
him
one
and
the
same
from
all
Etenity
,
and
whatsoever
is
brought
to
pass
,
is
exactly
answerable
to
that
pattern
,
for
with
him
there
is
no
change
,
nor
shaddow
of
turning
.
Iam.
1.17
.
There
is
nothing
dark
to
the
father
of
lights
,
he
sets
at
one
view
through
all
things
,
and
all
ages
,
from
the
beginning
of
time
to
the
end
of
it
,
yea
,
from
Eternity
to
Eternity
.
And
this
Inccomprehensible
wisdom
is
too
wonderfull
for
us
,
we
do
but
childishly
stammer
,
when
we
offer
to
speak
of
it
.
It
is
no
wonder
that
Men
beat
their
own
braines
,
and
knock
their
heads
one
against
another
,
in
the
contest
of
their
opinions
to
little
purpose
,
in
their
severall
Mouldings
of
Gods
Decree
.
Is
not
this
to
cut
,
and
square
Gods
thoughts
to
ours
,
and
Examine
his
Soveraign
purposes
,
by
the
low
principles
of
Humane
wisdom
,
how
much
more
learned
,
then
all
such
knowledge
;
is
the
Apostles
Ignorance
,
when
he
crys
out
,
O
the
depth
of
the
Riches
,
both
of
the
wisdom
and
knowledge
of
God!
how
unsearchable
are
his
judgements
,
and
his
wayes
past
finding
out
.
Rom.
11.33
.
Why
then
should
any
man
d●bate
what
place
,
in
the
series
of
Gods
decree
,
is
to
be
assign'd
to
this
purpose
of
sending
his
son
in
the
flesh
,
Let
us
rather
(
seeing
it
is
manifest
that
it
was
for
the
Redemption
of
lost
Mankind
)
admire
that
same
Love
of
God
to
mankind
that
appears
in
that
purpose
of
our
recovery
by
the
word
made
flesh
,
that
before
Man
had
made
himself
miserable
,
yea
,
before
either
he
or
the
world
was
made
this
thought
of
boundless
love
was
in
the
bosome
of
God
to
send
his
son
forth
from
thence
,
to
bring
fallen
Man
out
of
misery
and
restore
him
to
happiness
and
to
do
this
not
onely
by
taking
on
his
nature
▪
but
the
curse
,
to
shift
it
off
from
us
,
that
were
sunk
under
it
,
and
to
bear
it
himself
,
and
by
bearing
it
to
take
it
away
,
he
laid
on
him
the
iniquity
of
us
all
,
And
to
this
he
was
appointed
says
the
Apostle
.
Heb.
3
,
2.
Before
the
foundation
of
the
world
]
This
we
understand
by
Faith
,
that
the
world
was
framed
by
the
word
of
God
;
Although
the
Learned
probably
think
it
evincible
by
humane
Reason
,
yet
some
of
those
that
have
gloried
most
in
that
,
and
are
reputed
generally
masters
of
Reason
,
have
not
seen
it
by
that
light
,
therefore
,
that
we
may
have
a
divine
belief
of
it
,
we
must
learn
it
from
,
the
word
of
God
and
be
persuaded
of
its
truth
by
the
spirit
of
God
,
that
the
whole
world
,
and
all
things
in
it
,
were
drawn
out
of
Nothing
by
his
almighty
power
,
that
is
the
onely
Eternal
,
and
Increated
being
,
and
therefore
the
fountain
and
source
of
being
to
all
things
▪
Foundation
▪
]
In
this
word
is
cl●ar
the
Resemblance
of
the
world
to
a
building
,
and
such
a
building
it
is
,
as
doth
evidence
the
greatness
of
him
that
fram'd
it
,
so
spacious
,
Rich
,
and
comely
,
so
firm
a
foundation
and
rais'd
to
so
high
,
and
stately
a
roofe
,
and
set
it
with
variety
of
stars
as
with
Jewels
,
therefore
call'd
,
as
some
conceive
it
,
Psa.
8.
the
work
of
his
fingers
▪
to
express
the
curious
artifice
that
appears
in
them
.
Though
Naturalists
can
give
the
reason
of
the
earth's
stability
from
its
heaviness
,
which
stayes
it
necessarily
in
the
lowest
part
of
the
world
▪
yet
▪
that
abates
nothing
our
admiring
the
wisdom
,
and
power
of
God
,
in
laying
its
foundation
so
,
and
establishing
it
for
it
is
his
will
that
is
the
first
cause
of
that
its
nature
,
and
hath
appointed
that
to
be
the
property
of
its
heaviness
to
fix
it
there
,
and
therefore
Iob
alledeges
this
amongst
the
wonderfull
works
of
God
,
and
evidences
of
his
power
that
he
hangeth
the
earth
upon
nothing
.
Before
there
was
Time
,
or
place
,
or
any
Creature
,
God
,
the
blessed
Trinity
,
was
in
himselfe
(
and
as
the
Prophet
speaks
)
inhabiting
Eternity
,
compleatly
happy
in
himself
;
but
intending
to
manifest
,
and
communicate
his
goodness
,
he
gave
beginning
to
the
world
,
and
to
time
with
it
,
made
all
to
set
forth
his
goodness
,
and
the
most
excellent
of
his
Creatures
to
contemplate
,
and
enjoy
it
:
But
amongst
all
the
works
that
he
intended
before
time
,
and
in
time
effected
,
this
is
the
master
piece
,
that
is
here
said
to
be
for●ordained
the
manifesting
of
God
in
the
flesh
,
for
mans
Redemption
;
and
that
by
his
son
Jesus
Chirst
,
as
the
first
born
amonst
many
brethren
.
That
those
appointed
for
salvation
should
be
rescued
from
the
common
misery
,
and
be
made
one
mysticall
body
whereof
Christ
is
the
head
,
and
so
entitled
to
that
Everlasting
glory
and
happiness
that
he
hath
purchas'd
for
them
.
This
,
I
say
,
is
the
great
work
,
wherein
all
those
glorious
attributes
shine
joyntly
,
the
Wisdom
,
and
Power
,
and
Goodness
,
and
Justice
,
and
Mercy
of
God
;
as
in
great
Maps
,
or
Pictures
,
you
will
see
the
border
decor'd
with
Meadows
,
and
fountains
,
and
flowers
&c.
Represented
in
it
;
but
in
the
middle
you
have
the
main
designe
,
thus
is
this
fore-ordained
Redemption
amongst
the
works
of
God
,
all
his
other
works
in
the
world
,
all
the
beauty
of
the
Creatures
,
and
the
succession
of
Ages
,
and
things
that
come
to
pass
in
them
,
are
but
as
the
border
to
this
as
the
main
piece
:
But
as
a
foolish
unskillfull
beholder
,
not
discerning
the
excellency
of
the
principall
piece
in
such
Maps
,
or
Pictures
gazes
onely
on
the
fair
border
,
and
goes
no
futher
,
thus
do
the
greatest
part
of
us
;
our
eyes
are
taken
with
the
goodly
show
of
the
world
and
appearnce
of
earthly
things
,
but
this
great
work
of
God
,
Christ
foreordained
,
in
time
sent
for
our
Redemption
,
though
it
most
deserves
our
attentive
regard
,
yet
we
do
not
view
and
consider
it
as
we
ought
.
Was
manifested
in
those
last
times
for
you
.
]
This
is
the
performance
of
that
purpose
,
he
was
manifested
,
both
by
his
Incarnation
,
according
to
that
word
of
the
Apostle
St.
Paul
,
Manifested
in
the
flesh
,
&c.
manifested
by
his
marvellous
Works
,
and
Doctrine
,
and
by
his
Sufferings
,
and
Death
,
and
Resurrection
,
and
Ascension
▪
by
the
sending
down
of
the
Holy
Ghost
according
to
his
promise
,
and
by
the
preaching
of
the
Gospel
,
in
the
fulness
of
time
that
God
had
appointed
,
wherein
all
the
prophecies
that
foretold
his
comeing
,
and
all
the
Types
,
and
Ceremonies
that
prefigur'd
him
had
their
accomplishment
.
The
times
of
the
Gospell
are
called
the
last
times
often
by
the
Prophets
;
for
that
the
Jewish
Priesthood
,
and
Ceremonies
being
abolished
,
that
which
succeeded
was
appointed
by
God
to
remain
the
same
to
the
End
of
the
world
,
besides
this
,
the
time
of
our
Saviours
Incarnation
may
be
called
the
last
tiemes
,
because
,
although
it
were
not
near
the
End
of
time
by
many
ages
,
yet
in
all
probability
it
is
much
nearer
the
end
of
time
then
the
beginning
of
it
,
some
resemble
the
time
of
his
sufferings
in
the
end
of
the
world
,
to
the
paschal
Lamb
in
the
Evening
.
It
was
doubtless
the
〈◊〉
time
,
but
not
withstanding
the
Schoolmen
offer
at
reasons
to
prove
the
fitness
of
it
,
as
their
humour
is
to
prove
all
things
.
None
dare
I
think
conclude
,
but
if
God
had
so
appointed
,
it
might
have
been
either
sooner
,
or
later
,
and
our
safest
is
to
rest
in
that
,
that
it
was
the
fit
time
,
because
so
it
pleased
him
,
and
to
seek
no
other
Reason
,
why
having
promis'd
the
Messiah
so
quickly
after
Man's
fall
,
he
deferr'd
his
coming
about
Four
Thousand
years
,
and
a
great
part
of
that
time
shut
up
the
knowledge
of
himself
,
and
the
true
Religion
,
within
the
narrow
compass
of
that
one
nation
of
which
Christ
was
to
be
born
:
Of
these
and
such
like
things
we
can
give
no
other
reason
but
that
which
he
teacheth
us
in
a
like
case
,
even
so
Father
because
it
seemeth
good
unto
thee
.
For
you
▪
]
The
Apostle
represents
these
things
to
those
he
writes
to
particularly
for
their
use
,
therefore
he
applies
it
to
them
,
but
without
prejudice
of
the
Believers
that
went
before
,
or
of
those
that
were
to
follow
in
after
ages
.
He
that
is
here
said
to
be
foreappointed
before
the
foundation
of
the
world
,
is
therefore
called
▪
a
Lamb
slain
from
the
foundation
of
the
world
.
And
as
the
vertue
of
his
death
looks
backward
to
all
preceeding
ages
,
whose
Faith
and
Sacrifices
look'd
forward
to
it
,
so
the
same
death
is
of
force
and
perpetuall
value
to
the
End
of
the
world
▪
after
he
had
offered
one
sacrifice
for
sins
for
ever
,
says
the
Apostle
,
to
the
Heb●
He
sate
down
on
the
right
hand
of
God
▪
for
by
one
offering
he
hath
perfected
for
ever
them
that
are
sanctified
.
The
Crosse
on
which
he
was
extended
points
in
the
length
of
it
to
Heaven
and
Earth
reconciling
them
together
,
and
in
the
breadth
of
it
to
former
and
following
ages
,
as
being
equally
salvation
to
both
.
If
this
appropriating
,
and
peculiar
interest
in
Jesus
Christ
is
not
happiness
without
which
it
availes
not
that
he
was
ordained
from
Eternity
,
and
in
Time
manifested
,
't
is
not
the
Generall
contemplation
,
but
the
peculiar
possession
of
Christ
that
gives
both
solid
Comfort
and
strong
persuasion
to
Obedience
,
and
Holyness
which
is
here
the
Apostle's
particular
sc●●e
.
Verse
21.
Who
by
him
do
believe
in
God
that
raised
him
up
from
the
dead
,
and
gave
him
glory
that
your
Faith
and
hope
might
be
in
God
.
NOW
because
't
is
Faith
that
gives
the
soul
this
particular
title
to
Jesus
Christ
,
the
Apostle
addes
that
,
to
declare
who
he
meant
by
You
;
(
sayes
he
)
who
by
him
do
believe
in
God
,
&c.
Where
we
have
.
1.
The
compleat
Object
of
Faith
.
2.
The
Ground
,
or
Warrant
of
it
.
The
object
,
God
in
Christ
.
The
Ground
or
warrant
,
In
that
he
raised
him
up
from
the
dead
and
gave
him
glory
.
A
Man
may
have
(
living
out
of
Christ
)
yea
,
he
must
,
he
cannot
chuse
but
have
a
conviction
within
him
that
there
is
a
God
,
and
further
he
may
have
,
even
out
of
Christ
,
some
kind
of
belief
of
those
things
that
are
spoken
concerning
God
,
but
to
repose
on
God
,
as
his
God
,
and
his
Salvation
which
is
indeed
to
believe
in
him
,
this
cannot
be
,
but
where
Christ
is
the
mids
through
which
we
look
upon
God
;
for
so
long
as
we
look
upon
God
through
our
own
Guiltiness
,
we
can
see
nothing
,
but
his
wrath
,
and
apprehend
him
as
an
armed
enemy
,
and
be
so
far
off
from
resting
on
him
,
as
our
happiness
,
that
the
more
we
view
it
,
it
puts
us
upon
the
more
speed
to
fly
from
him
,
and
to
cry
out
,
Who
can
dwell
with
Everlasting
burnings
,
and
abide
with
a
consuming
fire
:
But
our
Saviour
taking
sin
out
of
the
way
,
put
himself
betwixt
our
sins
,
and
God
,
and
so
makes
a
wonderfull
change
of
our
apprehension
of
him
.
When
you
look
through
a
red
glass
,
the
whole
Heavens
seem
bloody
:
But
through
pure
unco●our'd
glass
,
you
receive
the
clear
light
,
that
is
so
refreshing
and
comfortable
to
behold
:
When
Sin
unpardoned
is
betwixt
,
and
we
look
on
God
through
that
,
we
can
perceive
nothing
but
Anger
,
and
Enmity
in
his
Countenance
:
But
make
Christ
once
the
Medium
,
our
pure
Redeemer
,
and
through
him
as
clear
transparent
Glass
,
the
beams
of
Gods
favourable
Countenance
shine
in
upon
the
soul
,
the
Father
cannot
look
upon
his
wellbeloved
son
,
but
graciously
and
pleasingly
.
God
lookes
on
us
out
of
Christ
,
sees
us
rebels
,
and
fit
to
be
condemn'd
,
we
look
on
God
as
being
just
and
powerfull
to
punish
us
▪
but
when
Christ
is
betwixt
,
God
looks
on
us
in
him
,
as
justified
,
and
we
look
on
God
in
him
as
pacified
,
and
see
the
smiles
of
his
favourable
countenance
:
Take
Christ
out
,
all
is
terrible
;
interpose
him
,
all
is
full
of
peace
.
Therefore
set
him
always
betwixt
,
and
by
him
we
shall
believe
in
God
.
The
warrant
and
ground
of
believing
in
God
by
him
is
this
that
God
rais'd
him
from
the
dead
,
and
gave
him
glory
,
which
evidences
the
full
satisfaction
of
his
death
,
and
in
all
that
work
both
in
his
humiliation
,
and
exaltation
standing
in
our
room
,
we
may
repute
it
his
as
ours
:
if
all
is
payed
that
could
be
exacted
of
him
,
and
therefore
he
set
free
from
death
,
then
are
wee
acquitted
and
have
nothing
to
pay
:
If
he
was
rais'd
from
the
dead
and
exalted
to
glory
then
so
shall
we
,
he
hath
taken
possession
of
that
glory
for
us
and
we
may
judge
our selves
possessed
in
it
,
already
,
because
he
our
head
possesseth
it
.
And
this
the
last
words
of
the
Verse
confirm
to
us
,
in
meaning
this
to
be
the
very
purpose
and
end
for
which
God
having
given
him
to
death
raised
him
up
and
gave
him
glory
,
it
s
for
this
end
expressly
that
our
faith
and
hope
might
be
in
God
:
The
last
end
is
that
we
may
have
life
and
glory
through
him
;
the
nearer
end
,
that
in
the
mean
while
,
till
we
attain
them
,
we
may
have
firme
belief
and
hope
of
them
,
and
rest
on
God
as
the
giver
of
them
,
and
so
in
part
enjoy
them
before
hand
,
and
be
upheld
in
our
joy
and
conflicts
by
the
comfort
of
them
;
and
as
St.
Steven
in
his
vision
,
faith
doth
in
a
spirituall
way
look
through
all
the
visible
heavens
,
and
see
Christ
at
the
Fathers
right
hand
,
and
is
comforted
by
that
in
the
greatest
troubles
,
though
it
were
amidst
a
showre
of
stones
,
as
he
.
The
comfort
is
no
less
than
this
,
that
being
by
faith
made
one
with
Christ
,
his
present
glory
wherein
he
●its
at
the
Fathers
right
hand
is
assurance
to
us
,
that
where
he
is
we
shall
be
also
.
Verse
22.
Seeing
ye
have
purified
your
Souls
in
obeying
the
truth
through
the
Spirit
,
unto
unfeigned
Love
of
the
brethren
;
see
that
ye
Love
one
another
with
a
pure
heart
fervently
.
JEsus
Christ
is
made
unto
us
of
God
,
Wisdom
,
Righteousness
,
Sanctification
,
and
Redemption
,
1
Cor.
1.30
.
'T
is
a
known
truth
,
and
yet
very
needful
to
be
often
represented
to
us
,
that
Redemption
and
holiness
are
undivided
Companions
,
yea
,
that
we
are
redeem'd
on
purpose
for
this
End
,
that
we
should
be
Holy
.
The
pressing
of
this
,
we
see
is
here
the
Apostles
scope
,
and
having
by
that
reason
enforc'd
it
in
the
general
,
he
now
takes
that
as
concluded
,
and
confess'd
,
and
so
makes
use
of
it
particularly
to
exhort
that
main
Christian
Grace
of
brotherly
love
.
The
Obedience
,
and
holiness
mention'd
in
the
foregoing
Verses
,
comprehends
the
whole
duties
,
and
and
frame
of
a
Christian
life
towards
God
,
and
Men
and
having
urg'd
that
in
the
general
,
he
specifies
this
Grace
of
mutual
Christian
Love
,
as
the
great
Evidence
of
their
sincerity
,
and
the
truth
of
their
Love
to
God
:
for
Men
are
subject
to
much
hypocrisie
this
way
,
and
deceive
themselves
if
they
find
themselves
diligent
in
religious
Exercises
,
they
scarce
once
ask
their
hearts
,
how
they
stand
affected
this
way
,
Namely
,
in
love
to
their
Brethren
.
They
can
come
constantly
to
the
Church
,
and
pray
,
it
may
be
,
at
home
too
,
and
yet
cannot
find
in
their
hearts
to
forgive
an
Injury
.
As
forgiving
Injuries
argues
the
truth
of
Piety
,
so
't
is
that
which
makes
all
converse
both
sweet
and
profitable
,
and
besides
it
Graces
,
and
commends
Men
,
and
their
holy
profession
to
such
as
are
without
and
strangers
to
it
,
yea
,
even
to
their
Enemies
.
Therefore
is
it
,
that
our
Saviour
doth
so
much
recommend
this
to
his
Disciples
,
and
they
to
others
as
we
see
in
all
their
Epistles
..
He
gives
it
them
as
the
very
badge
and
Livery
by
which
they
should
be
known
for
his
followers
,
by
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
Love
one
another
.
And
St.
Paul
is
frequent
in
exhorting
and
extolling
this
Grace
Rom.
12.10
.
&
13.8
.
1
Cor.
1.13
Gal.
5.13
.
Eph.
4.2
.
and
in
many
other
places
.
Colloss.
3.14
.
he
calls
it
the
bond
of
perfectness
,
that
Grace
which
unites
,
and
binds
all
together
.
Our
Apostle
here
,
and
often
in
this
and
the
other
Epistle
,
and
that
beloved
Disciple
St.
Iohn
who
leaned
on
our
Saviours
brest
,
drunk
deep
of
that
spring
of
Love
that
was
here
,
and
therefore
it
streams
forth
so
abundantly
in
his
writings
,
they
contain
nothing
so
much
as
this
divine
Doctrine
of
Love
.
We
have
here
1.
The
due
Qualifications
of
it·
2.
A
Christians
Obligation
to
it
.
The
Qualifications
are
three
:
Namely
,
sincerity
,
purity
and
fervency
.
The
sincerity
express'd
in
the
former
clause
of
the
Verse
,
unfeigned
Love
and
repeated
again
in
the
latter
part
,
that
it
be
with
a
pure
heart
,
as
the
purity
is
in
fervency
.
It
appears
that
this
dissimulation
is
a
disease
that
is
very
incident
in
this
particular
.
The
Apostle
St.
Paul
hath
the
same
word
,
Rom.
12.9
.
And
the
the
Apostle
St.
Iohn
to
the
same
sense
,
1
Ioh.
3.18
.
That
it
have
that
double
reality
,
which
is
opposed
to
double
dissembled
love
,
that
it
be
Cordial
,
and
Effectual
that
the
professing
of
it
arise
from
truth
of
affection
,
and
as
much
as
may
be
,
be
seconded
with
action
;
that
both
the
heart
,
and
the
hand
may
be
more
the
seal
of
it
than
the
tongue
.
Not
Court-holy
water
,
an
empty
noise
of
Service
,
and
affection
,
that
fears
nothing
more
than
to
be
put
upon
tryal
.
Although
thy
Brother
with
whom
thou
conversest
cannot
,
it
may
be
,
see
through
thy
false
appearances
,
he
that
commands
this
Love
looks
most
within
,
seeks
it
there
,
and
if
he
find
it
not
there
,
hates
them
most
that
most
pretend
it
;
so
that
art
of
dissembling
,
never
so
well
studied
,
cannot
pass
in
this
Kings
Court
,
to
whom
all
hearts
are
open
,
and
all
desires
known
.
When
after
Variances
Men
are
brought
to
an
agreement
,
they
are
much
subject
to
this
,
rather
to
cover
their
remaining
malices
with
superficial
verbal
forgiveness
,
than
to
dislodge
them
,
and
free
the
heart
of
them
,
this
is
a
poor
self
deceit
,
as
the
Philosopher
said
to
him
that
being
ashamed
that
he
was
espyed
by
him
in
a
Tavern
in
the
outer
Room
withdrew
himself
to
the
inner
,
he
called
after
him
,
that
s
not
the
way
out
,
the
more
you
go
that
way
you
will
be
the
further
within
it
.
When
hatreds
upon
admonition
are
not
thrown
out
,
but
retire
inward
to
hide
themselves
,
they
grow
deeper
,
and
stronger
than
before
,
and
those
constrained
semblances
of
reconcilement
are
but
a
false
healing
,
do
but
skin
it
over
,
and
therefore
usually
it
breaks
forth
worse
again
.
How
few
are
there
that
have
truly
maliceless
hearts
,
and
find
this
intire
upright
affection
towards
their
Brethren
meeting
them
in
their
whole
Conversation
,
this
Law
of
love
deeply
impress'd
on
their
hearts
,
and
from
thence
express'd
in
their
words
,
and
actions
,
and
that
is
unfeigned
love
as
real
to
their
Brethren
as
to
themselves
.
2.
It
must
be
pure
,
from
a
pure
heart
,
this
is
not
all
one
with
the
former
as
some
take
it
:
'T
is
true
doubleness
,
and
hypocrisie
is
an
impurity
,
and
a
great
one
,
but
all
impurity
is
not
doubleness
,
one
may
really
mean
that
friendship
,
and
affection
he
expresses
and
yet
it
may
be
most
contrarie
to
that
which
is
here
requir'd
,
because
impure
;
such
a
brotherly
Love
,
as
that
of
Simeon
and
Levi
brethen
in
Iniquity
as
the
expressing
them
brethren
Gen.
49.
is
taken
to
mean
.
When
hearts
are
cemented
together
by
impurity
it selfe
,
by
ungodly
conversation
and
society
in
sin
,
as
in
uncleanness
,
or
drunkenness
,
&c.
This
is
a
swinish
fraternity
,
and
friendship
that
is
contracted
as
it
were
by
wallowing
in
the
same
mire
,
call
it
good
fellowship
or
what
you
will
,
all
the
fruit
that
in
the
end
can
be
expected
out
of
unholy
friendliness
,
and
fellowship
in
sinning
together
,
is
to
be
tormented
together
,
and
add
each
to
the
torment
of
another
.
The
mutual
Love
of
Christians
must
be
pure
,
arising
from
such
causes
as
are
pure
and
spiritual
,
from
the
sense
of
our
Saviour's
Command
,
and
of
his
example
:
For
he
himself
joynes
that
with
it
.
A
new
Commandment
give
I
you
,
saith
he
,
that
as
I
have
loved
you
so
you
also
love
one
another
.
They
that
are
indeed
Lovers
of
God
they
are
united
,
by
that
their
hearts
meet
in
him
,
as
in
one
center
.
They
cannot
but
love
one
another
;
where
a
godly
Man
sees
his
Fathers
Image
,
he
is
forc'd
to
love
it
,
he
he
loves
those
he
perceives
Godly
,
so
as
to
delight
in
them
,
because
that
Image
is
in
them
,
and
those
that
appear
destitute
of
it
,
he
loves
them
so
,
as
to
wish
them
partakers
of
that
Image
.
And
this
is
all
for
God
,
he
loves
Amicum
in
Deo
&
inimicum
propter
Deum
.
That
is
,
he
loves
a
friend
in
God
,
and
an
Enemy
for
God
.
And
as
the
Christians
love
is
pure
in
its
Cause
,
so
in
its
Effects
,
and
Exercise
,
his
society
,
and
converse
with
any
,
tends
mainly
to
this
,
that
he
may
mu●ually
help
,
and
be
helpt
in
the
knowledge
,
and
love
of
God
,
desires
most
,
that
he
and
his
brethren
may
joyntly
mind
their
journey
heavenwards
,
and
further
one
another
in
their
way
to
the
full
Enjoyment
of
God
.
And
this
is
truly
the
love
of
a
pure
heart
,
that
both
begins
and
ends
in
God
.
Fervently
]
Not
after
a
cold
indifferent
manner
.
Let
the
Love
of
your
Brethren
be
as
a
fire
within
you
,
consuming
that
selfishness
that
is
so
contrary
to
it
,
and
is
so
natural
to
Men
,
let
it
set
your
thoughts
on
work
to
study
how
to
do
others
good
,
let
your
love
be
an
active
Love
,
intense
within
you
,
and
extending
it selfe
in
doing
good
to
the
souls
,
and
bodies
of
your
Brethren
as
they
need
,
and
you
are
able
,
Alium
re
,
alium
concilio
,
alium
gratiâ
.
as
Sen.
de
benef
.
Lib.
1.
cap.
2.
It
is
selfe-love
that
contracts
the
heart
,
and
shuts
out
all
other
Love
both
of
God
and
Men
,
save
only
so
far
as
our
own
Interest
carries
,
and
that
is
still
self-love
:
But
the
Love
of
God
dilates
the
heart
,
purifies
Love
,
and
extends
it
to
all
Men
,
but
after
a
special
manner
directs
it
to
those
that
are
more
peculiarly
beloved
of
him
,
and
that
is
hero
the
particular
love
required
.
Love
of
the
Brethren
]
In
this
is
Implied
our
Obligation
to
it
after
a
special
manner
,
to
love
those
of
the
houshold
of
faith
,
because
they
are
our
Brethren
.
This
concludes
not
only
,
as
Abraham
said
that
there
ought
to
be
no
strife
;
but
it
binds
most
strongly
to
this
sincere
and
pure
and
fervent
love
;
and
therefore
the
Apostle
in
the
next
Verse
repeats
expresly
the
Doctrine
of
the
mysterious
New-birth
,
and
explains
it
more
fully
,
which
he
had
mention'd
in
the
entrance
of
the
Epistle
and
again
referr'd
to
it
,
Verse
14
,
17.
There
is
in
this
fervent
Love
,
sympathy
with
the
griefs
of
our
Brethren
,
desire
and
endeavour
to
help
them
,
bearing
their
Infirmities
,
and
recovering
them
too
,
if
it
may
be
;
raising
them
when
they
fall
,
admonishing
and
reproving
them
as
is
needful
,
sometimes
sharply
,
and
yet
still
in
Love
,
Rejoycing
in
their
good
,
in
their
Gifts
,
and
Graces
,
so
far
from
envying
them
,
that
we
be
glad
as
if
they
were
our
own
,
there
is
the
same
blood
running
in
their
veins
,
you
have
the
same
Father
,
and
the
same
spirit
within
you
,
and
the
same
Jesus
Christ
the
head
of
that
glorious
fraternity
,
the
first
born
among
many
Brethren
,
of
which
the
Apostle
saith
,
Eph.
1.10
.
that
he
hath
,
recollected
into
one
,
all
things
in
heaven
and
in
earth
.
The
word
is
,
gathered
them
into
one
head
.
And
so
suits
very
fitly
to
express
that
our
union
in
him
,
in
whom
,
sayes
he
,
in
that
same
Epistle
c.
4.16
.
The
whole
body
is
fitly
compacted
together
,
and
addes
that
which
agrees
to
our
purpose
,
that
this
body
grows
up
and
edifies
it selfe
in
love
.
All
the
members
receive
spirits
from
the
same
head
and
are
useful
and
serviceable
one
to
another
,
and
to
the
whole
body
.
Thus
these
Brethren
receiving
of
the
same
spirit
from
their
head
Christ
,
are
most
strongly
bent
to
the
good
one
of
another
.
If
there
be
but
a
thorn
in
the
Foot
,
the
Back
boweth
,
the
Head
stoops
down
,
the
Eyes
look
,
the
Hands
reach
to
it
,
and
endeavour
its
help
,
and
case
.
In
a
word
,
all
the
members
partake
of
the
good
,
and
evil
one
of
another
.
Now
by
how
much
this
body
is
more
spiritual
,
and
lively
,
so
much
the
stronger
must
the
union
and
love
of
the
parts
of
it
be
each
to
other
.
You
are
brethren
by
the
same
new
birth
,
and
born
to
the
same
Inheritance
,
and
such
an
one
as
shall
not
be
an
Apple
of
strife
amongst
you
,
to
beget
debates
and
contentions
.
No
,
't
is
enough
for
all
,
and
none
shall
prejudge
another
,
but
you
shall
have
joy
in
the
happiness
one
of
another
,
seeing
you
shall
then
be
perfect
in
love
,
all
harmony
,
no
difference
in
judgement
,
nor
affection
,
all
your
harps
tun'd
to
the
same
new
Song
,
which
you
shall
sing
for
ever
,
let
that
love
begin
here
which
shall
never
end
.
And
this
same
union
(
I
conceive
)
is
likewise
pressed
in
the
first
words
of
the
verse
,
seeing
you
are
partakers
of
that
work
of
sanctification
by
the
same
word
,
and
the
same
spirit
that
works
it
in
all
the
faithfull
,
and
by
that
are
called
,
and
incorporate
into
that
fraternity
;
therefore
live
in
it
and
like
it
.
You
are
purified
to
it
,
therefore
love
one
another
after
that
same
manner
purely
,
Let
the
profane
world
scoffe
that
name
of
Brethren
,
you
will
not
be
so
foolish
as
to
be
scorn'd
out
of
it
,
being
so
honourable
,
and
happy
,
and
the
day
is
at
hand
wherein
those
that
scoffe
you
,
would
give
much
more
than
all
that
the
best
of
them
ever
possess'd
in
the
world
to
be
admitted
into
your
number
.
Seeing
you
have
purifi'd
your
souls
in
obeying
the
truth
through
the
Spirit
]
Here
is
.
1.
The
chief
seat
,
or
subject
of
the
work
of
sanctification
,
the
Soul
.
2.
The
subordinate
means
,
Truth
.
3.
The
Nature
of
it
,
obeying
of
truth
.
4.
The
chief
worker
of
it
,
The
Holy
Spirit
.
For
the
first
,
]
'T
is
no
doubt
a
work
that
goes
through
the
whole
man
,
renews
and
purifies
all
.
Heb.
10.22
.
2
Cor.
7.1
.
But
because
it
purifies
the
soul
,
therefore
't
is
,
that
does
purifie
all
.
There
begins
impurity
,
Mat.
15.
not
onely
evil
thoughts
,
but
all
evill
actions
come
forth
from
the
heart
,
which
is
there
all
one
with
the
soul
,
and
therefore
this
purifying
begins
there
,
makes
the
tree
good
that
the
fruit
may
be
good
.
't
is
not
so
much
externall
performances
that
are
the
difference
of
Men
,
as
their
inward
temper
,
we
meet
here
in
the
same
place
,
and
all
partake
of
the
same
word
,
and
prayer
.
But
how
wide
a
difference
is
there
in
Gods
eye
,
betwixt
an
unwash'd
profane
heart
,
in
the
same
exercise
,
and
a
soul
purified
in
some
measure
in
obeying
the
truth
,
and
desirous
to
be
further
purified
by
further
obeying
it
.
2.
That
which
is
the
subordinate
means
of
this
purity
is
the
Truth
,
or
the
word
of
God
.
it
is
truth
,
and
pure
in
it self
,
and
begets
truth
,
and
purity
in
the
heart
,
by
teaching
it
concerning
the
holy
and
pure
nature
of
God
,
shewing
it
,
and
his
holy
will
,
which
is
to
us
the
rule
of
purity
.
And
by
representing
Jesus
Christ
unto
us
as
the
fountain
of
our
purity
,
and
Renovation
,
from
whose
fulness
we
may
receive
grace
for
grace
.
3.
The
nature
of
this
work
,
that
wherein
the
very
being
of
this
purifying
consists
,
is
,
the
Receiving
,
or
Obeying
of
this
Truth
So
Gal.
3.1
.
Where
't
is
put
for
right
believing
.
The
chief
point
of
obedience
is
believing
,
the
proper
obedience
to
Truth
is
,
to
give
credit
to
it
;
and
this
divine
belief
doth
necessarily
bring
the
whole
soul
into
obedience
,
and
conformity
to
that
pure
Truth
,
which
is
in
the
word
,
and
so
the
very
purifying
,
and
renewing
of
the
soul
is
this
obedience
,
of
faith
,
as
unbelief
is
its
cheif
impurity
and
disobedience
,
therefore
Act.
15.9
.
faith
is
said
to
purifie
the
heart
.
4.
The
chief
worker
of
this
sanctification
is
the
Holy
spirit
of
God
,
they
are
said
here
to
purifie
themselves
.
For
't
is
certain
,
and
undeniable
that
the
soul
it self
doth
act
in
believing
,
or
obeying
the
truth
,
but
not
of
it self
▪
it
is
not
the
first
principle
of
motion
.
They
purifie
their
souls
,
but
't
is
by
the
spirit
.
They
doe
it
by
his
enlivening
power
,
and
a
purifying
vertue
recevied
from
him
,
Faith
,
or
obeying
the
truth
works
this
purity
:
But
the
Holy
Ghost
works
that
faith
,
as
in
the
forecited
place
,
God
is
said
to
purifie
their
hearts
by
faith
.
Verse
,
8.
He
doth
that
by
giving
them
the
Holy
Ghost
.
The
truth
is
pure
,
and
purifying
,
yet
can
it
not
of
it self
purifie
the
soul
,
but
by
the
obeying
or
believing
it
,
and
the
soul
cannot
obey
,
or
believe
,
but
by
the
spirit
,
which
works
in
it
that
faith
,
and
by
that
faith
purifies
it
,
and
works
Love
in
it
,
'
it
s
the
Impurity
and
Earthliness
of
Mens
minds
that
is
the
great
cause
of
disu●ion
,
and
disaffection
amongst
them
,
and
of
all
their
stri●es
.
Iam.
4.1
.
This
spirit
is
that
fire
that
refines
,
and
purifies
the
soul
from
the
dross
of
earthly
desires
that
possess
it
,
and
sublimates
it
to
the
love
of
God
,
and
of
his
Saints
because
they
are
his
,
and
are
purified
by
the
same
spirit
.
T
is
the
property
of
fire
to
draw
together
things
of
the
same
kind
,
the
outward
fire
of
Enmities
,
and
persecution
that
are
kindled
against
the
godly
by
the
world
,
doth
some-what
,
and
if
it
were
more
considered
by
them
would
do
more
in
this
knitting
their
hearts
closer
one
to
another
,
but
it
is
this
inward
pure
and
purifying
fire
of
the
Holy
Ghost
that
doth
most
powerfully
unite
them
.
The
true
reason
why
there
is
so
little
truth
of
this
Christian
mutuall
Love
amongst
those
that
are
called
Christians
,
is
,
because
there
is
so
little
of
this
purifying
Obedience
to
the
truth
whence
it
flowes
,
Faith
unfeigned
would
beget
this
Love
unfeigned
,
men
may
exhort
to
them
both
,
but
they
require
the
hand
of
God
to
work
them
in
the
heart
.
Verse
23.
Being
borne
again
not
of
Corruptible
seed
:
But
of
Incorruptible
,
by
the
word
of
God
,
which
liveth
and
abideth
for
ever
.
THE
two
things
that
make
up
the
Apostles
Exhortation
,
are
the
very
summe
of
a
Christians
duty
to
walk
as
obedient
children
towards
God
,
and
loving
brethen
one
towards
another
:
And
that
it
may
yet
have
the
deeper
impression
he
here
represents
to
them
anew
,
that
new
birth
he
mentioned
before
,
by
which
they
are
the
children
of
God
,
and
so
brethren
.
We
shall
first
speak
of
this
Regeneration
.
And
then
of
the
Seed
.
This
is
the
great
dignity
of
believers
,
that
they
are
the
sons
of
God
Io.
1.12
.
and
the
great
Evidence
of
the
love
of
God
,
that
he
hath
bestow'd
this
dignity
on
them
1
Io.
3.1
.
For
they
are
no
way
needfull
to
him
▪
he
had
from
Eternity
a
Son
perf●ctly
like
himself
,
the
character
of
his
person
,
and
one
Spirit
proceeding
from
both
,
and
there
is
no
Creation
,
neither
the
first
,
nor
the
second
,
can
add
any
thing
to
those
,
and
their
happiness
,
't
is
most
true
of
that
blessed
Trinity
.
Satis
amplum
alter
alterj
Theatrum
sumus
.
But
the
gracious
purpose
of
God
,
to
impart
his
goodness
appears
in
this
,
that
he
hath
made
himself
such
a
multitude
of
sons
,
not
onely
Angels
,
that
are
so
called
,
but
man
,
a
little
lower
than
they
in
nature
▪
yet
dignified
with
this
name
in
his
Creation
,
St.
Luke
,
3.38
.
Which
was
the
Son
of
Adam
,
which
was
the
son
of
God
.
He
had
not
onely
the
Impression
of
Gods
footsteps
(
as
they
speak
)
which
all
the
Creatures
have
,
but
of
his
Image
;
and
most
of
all
in
this
is
his
rich
Grace
magnified
,
that
sin
having
defac'd
that
Image
,
and
so
degraded
Man
from
his
honour
,
and
devested
him
of
that
title
of
sonship
,
and
stampt
our
polluted
nature
with
the
marks
of
vileness
and
bondage
,
yea
,
with
the
very
Image
of
Satan
,
Rebellion
,
and
Enmity
against
God
;
that
out
of
Mankind
thus
ruin'd
,
and
degenerated
,
God
should
raise
to
himself
a
new
Race
,
and
Generation
of
sons
.
For
this
designe
was
the
word
made
flesh
,
Io.
1.
The
son
made
Man
,
to
make
men
the
sons
of
God
,
and
't
is
by
him
,
alone
we
are
restor'd
to
this
,
they
that
receive
him
,
receive
with
him
,
and
in
him
,
this
priviledge
Verse
.
12.
And
therefore
't
is
a
sonship
by
Adoption
,
and
is
so
called
in
scripture
,
in
difference
from
his
Eternall
,
and
Ineffable
Generation
,
who
is
,
and
that
was
the
onely
begotten
son
of
God
,
yet
that
we
may
know
that
this
divine
adoption
is
not
a
mere
outward
Relative
Name
,
as
that
of
men
;
The
sonship
of
the
Saints
is
here
,
and
often
elsewhere
in
scripture
express'd
by
new
Generation
,
and
new
birth
.
They
are
begotten
of
God
.
Io.
1.13
.
1.
Io.
2.29
.
There
is
a
new
being
,
a
spirituall
life
communicated
to
them
,
they
have
in
them
of
their
Fathers
spirit
,
and
this
is
derived
to
them
through
Christ
,
and
therefore
called
his
spirit
.
Gal.
4.6
.
They
are
not
onely
accounted
of
the
family
of
God
by
Adoption
,
but
by
this
new
birth
they
are
indeed
his
Children
,
partakers
of
the
divine
nature
as
our
Apostle
expresseth
it
.
Now
though
it
be
easie
to
speak
,
and
hear
the
words
of
this
Doctrine
,
yet
the
truth
it self
that
is
in
it
,
is
so
high
and
mysterious
,
that
it
is
altogether
impossible
without
a
portion
of
this
new
nature
to
conceive
of
it
.
Corrupt
nature
cannot
understand
it
,
what
wonder
that
there
is
nothing
of
it
in
the
subtilest
Schooles
of
Philosophers
,
when
a
very
doctor
in
Israel
mistook
it
grossely
.
Io.
3.
It
is
indeed
a
great
mystery
,
and
he
that
was
the
sublimest
of
all
the
Evangelist
,
and
therefore
call'd
the
Divine
,
the
soaring
Eagle
(
as
they
compare
him
)
he
is
more
abundant
in
this
subject
than
the
rest
.
And
the
most
profitable
way
of
considering
this
Regeneration
,
and
Sonship
,
is
certainly
to
follow
the
light
of
those
holy
writings
,
and
not
to
jangle
in
disputes
about
the
order
,
and
manner
of
it
,
of
which
though
somewhat
may
be
profitably
said
,
and
safely
,
Namely
,
so
much
as
the
scripture
speaks
,
yet
much
that
is
spoke
of
it
,
and
debated
by
many
,
is
but
an
useless
expence
of
time
and
paines
.
What
those
previous
dispositions
are
and
how
far
they
go
,
and
where
is
the
march
,
or
point
of
difference
betwixt
them
and
the
infusion
of
spirituall
life
,
I
conceive
not
so
easily
determinable
.
If
Naturalists
,
and
Physicians
cannot
agree
upon
the
order
of
●ormation
of
the
body's
parts
in
the
womb
,
how
much
less
can
we
be
peremptory
in
the
other
▪
If
there
be
so
many
wonders
(
as
indeed
there
be
)
in
the
naturall
structure
and
frame
of
Man
,
how
much
richer
in
wonders
must
this
divine
and
supernaturall
Generation
be
,
see
how
David
speaks
of
the
former
Psal.
14.15
.
Things
spirituall
being
more
refin'd
than
Materiall
things
their
workmanship
must
be
far
more
wonderfull
and
curious
.
But
then
it
must
be
with
a
spirituall
eye
.
There
is
an
unspeakable
lustre
and
beauty
of
the
new
Creature
,
by
the
mixture
of
all
divine
Graces
,
each
setting
off
another
,
as
so
many
rich
severall
colours
in
embroidery
,
but
who
can
trace
that
invisible
hand
that
works
it
,
so
as
to
determine
of
the
order
,
and
to
say
,
which
was
first
,
which
second
,
and
so
on
,
whether
,
Faith
,
or
Repentance
,
and
all
Graces
&c.
This
is
certain
,
that
these
and
all
graces
doe
inseparably
make
up
the
same
work
,
and
are
all
in
the
new
formation
of
every
soul
that
is
born
again
.
If
the
wayes
of
Gods
universall
providence
be
untraceable
,
then
most
of
all
the
workings
of
his
Grace
in
a
secret
unperceivable
way
in
this
new
birth
:
He
gives
this
spirituall
being
,
as
the
dew
which
is
silently
and
insensibly
formed
,
and
this
Generation
of
the
sons
of
God
compar'd
to
it
by
the
Psalmist
;
they
have
this
originall
from
heaven
as
the
dew
;
Io.
3.3
.
Except
a
man
be
born
from
above
,
he
cannot
enter
into
the
Kingdom
of
God
.
And
't
is
the
peculiar
work
of
the
spirit
of
God
as
he
himself
speaks
of
the
dew
to
Iob.
Iob.
38.28
.
hath
the
Rain
a
Father
,
or
who
hath
begotten
the
drops
of
the
dew
.
The
sharpest
witts
are
to
seek
in
the
knowledge
and
discovery
of
it
,
as
Iob
speaketh
of
a
way
that
no
fowl
knoweth
,
and
which
the
vultures
eye
hath
not
seen
,
Iob.
28.7
.
To
contest
it
much
how
in
this
Regeneration
he
works
upon
the
will
,
and
renews
it
,
is
to
little
purpose
providing
this
be
granted
,
that
it
is
in
his
power
to
Regenerate
,
and
Renew
a
Man
at
his
pleasure
:
And
how
is
it
possible
not
to
grant
this
?
unless
we
will
run
into
that
Error
to
think
,
that
God
hath
made
a
Creature
too
hard
for
himself
to
Rule
,
or
hath
willingly
exempted
it
,
and
shall
the
works
of
the
Almighty
,
and
of
all
others
,
especially
this
work
wherein
he
glories
most
,
fail
in
his
hand
,
and
remain
Imperfect
?
shall
there
be
any
abortive
births
whereof
God
is
the
father
?
shall
I
bring
to
the
birth
(
sayes
he
)
and
not
cause
to
bring
forth
?
No
,
no
sinner
so
dead
but
there
is
vertue
in
his
hand
to
revive
out
of
the
very
stones
.
Tho
the
most
impenitent
hearts
are
as
stones
within
them
,
yet
he
can
make
of
them
children
to
Abraham
,
He
can
digg
out
the
heart
of
stone
,
and
put
a
heart
of
flesh
in
its
place
,
otherwayes
he
would
not
have
made
such
a
promise
.
Io.
1.13
.
Not
of
flesh
nor
of
the
will
of
Man
,
but
of
God
.
If
his
soveraigne
will
is
not
a
sufficient
principle
of
this
Regeneration
why
then
sayes
the
Apostle
,
St.
Iames
Of
his
own
will
begat
he
us
,
and
he
addes
the
subordinate
Cause
,
by
the
word
of
truth
,
which
is
here
called
the
Immortall
seed
of
this
new
birth
.
Therefore
't
is
,
that
the
Lord
hath
appointed
the
continuance
of
the
Ministry
of
this
word
,
to
the
end
that
his
Church
may
be
still
fruitfull
bringing
forth
sons
unto
him
.
That
the
Assemblies
of
his
people
may
be
like
flocks
of
sheep
coming
up
from
the
washing
,
none
harren
amongst
them
.
Though
the
Ministers
of
this
word
,
by
reason
of
their
employment
in
dispensing
it
,
have
by
the
Scriptures
the
Relation
of
Parents
imparted
to
them
,
which
is
an
exceeding
great
dignity
for
them
as
they
are
called
co-workers
with
God
.
And
the
same
Apostle
that
writes
so
calls
the
Galatians
his
little
Children
of
whom
he
travell'd
in
birth
again
till
Christ
were
formed
in
them
.
and
the
Ministers
of
God
have
often
very
much
pain
in
this
travel
,
yet
the
priviledge
of
the
Father
of
spirits
remains
untouched
,
which
is
effectually
to
beget
again
these
same
Spirits
which
he
creates
,
and
to
make
that
seed
of
the
word
fruitful
that
way
,
where
,
and
when
he
will
.
The
Preacher
of
the
Word
be
he
never
so
powerful
can
cast
this
seed
only
into
the
Ear
,
his
hand
reaches
no
further
,
and
the
hearer
by
his
attention
may
convey
it
into
his
head
,
but
't
is
the
Supream
Father
,
and
Teacher
above
that
carries
it
in
to
the
heart
,
the
only
soyl
wherein
it
proves
lively
and
fruitful
.
One
Man
cannot
reach
the
heart
of
another
,
how
should
he
then
renew
its
fruitfulness
?
If
natural
births
hath
been
alwayes
acknowledged
to
belong
to
Gods
prerogative
,
Psal.
127.3
.
Lo
Children
are
an
heritage
of
the
Lord
,
and
the
fruit
of
the
womb
is
his
reward
,
And
so
Iacob
answered
wisely
to
his
Wife
's
foolish
passion
,
am
I
in
Gods
stead
,
how
much
more
is
this
new
birth
wholly
dependant
on
his
hand
.
But
though
this
word
cannot
beget
without
him
,
yet
't
is
by
this
Word
that
he
begets
,
and
ordinarily
not
without
it
.
't
is
true
that
the
substantial
Eternal
word
is
to
us
(
as
we
said
)
the
spring
of
this
New
birth
,
and
life
,
the
head
from
whom
the
spirits
of
this
supernatural
life
flow
,
but
that
by
the
Word
here
is
meant
the
Gospel
the
Apostle
puts
ou●
of
doubt
,
Verse
last
,
and
this
is
the
Word
which
by
the
Gospel
is
preached
unto
you
.
Therefore
it
is
indeed
that
this
Word
is
thus
the
seed
of
this
New
birth
,
because
it
contains
and
declares
that
other
word
,
the
Son
of
God
as
our
life
.
The
word
is
spoken
in
common
,
and
so
is
the
same
to
all
hearers
,
but
then
all
being
naturally
shut
against
it
,
God
doth
by
his
own
hand
open
some
hearts
to
receive
it
,
and
mixes
it
with
faith
,
and
those
it
renews
,
and
restoreth
in
them
the
Image
of
God
,
drawes
the
traits
of
it
anew
,
and
makes
them
the
Sons
of
God
.
My
Doctrine
shall
drop
as
the
dew
sayes
,
Moses
,
the
word
as
a
heavenly
dew
not
falling
beside
,
but
dropt
in
to
the
heart
by
the
hand
of
Gods
own
spirit
makes
it
all
become
spiri●ual
and
heavenly
,
and
turns
it
into
one
of
those
drops
of
dew
that
the
Children
of
God
are
compared
to
.
Psal.
110.
Thou
hast
the
dew
of
thy
youth
.
The
natural
estate
of
the
soul
is
darkness
,
and
the
word
as
a
divine
light
shining
into
it
transforms
the
soul
into
its
own
nature
;
that
as
the
word
is
called
Light
,
so
is
the
soul
renew'd
by
it
,
ye
were
darkness
but
now
are
ye
,
not
only
enlightn'd
,
but
light
in
the
Lord
.
All
the
evils
of
the
natural
mind
,
are
often
compriz'd
under
the
name
of
darkness
,
and
Errour
,
and
therefore
the
whole
work
of
conversion
likewise
signified
by
light
and
truth
,
he
begat
us
by
the
word
of
truth
.
So
2
Cor.
4
6.
alluding
to
the
first
fiat
Lux
,
or
Let
there
●e
Light
,
in
the
Creation
:
The
word
brought
within
the
soul
by
the
spirit
lets
it
see
its
own
necessity
,
and
Christs
sufficiency
,
convinceth
it
throughly
,
and
causeth
it
to
cast
over
it self
upon
him
for
life
,
and
this
is
the
very
begetting
of
it
again
to
Eternal
life
,
So
that
this
Efficacy
of
the
word
to
prove
successful
seed
,
doth
not
hang
upon
the
different
abilities
of
Preachers
,
their
more
or
less
Rhetorick
,
or
Learning
.
'T
is
true
Eloquence
hath
a
great
advantage
in
civil
,
and
moral
things
to
perswade
,
and
and
to
draw
the
hearers
by
the
Ears
,
almost
which
way
it
will
:
but
in
this
spiritual
work
to
revive
a
soul
,
to
beget
it
anew
,
the
Influence
of
heaven
is
the
main
,
there
is
no
way
so
common
and
plain
(
being
warranted
by
God
in
the
delivery
of
saving
truth
)
but
the
spirit
of
God
can
revive
the
soul
by
it
,
and
all
the
skilful
,
and
most
autoritative
way
,
yea
,
being
withal
very
spiritual
,
yet
may
effect
nothing
,
because
left
alone
to
it self
:
One
word
of
holy
Scripture
,
or
of
truth
conform
to
it
,
may
be
the
principle
of
Regeneration
to
him
that
hath
heard
multitudes
of
excellent
Sermons
,
and
hath
often
read
the
whole
Bible
,
and
still
unchang'd
,
if
the
spirit
of
God
preach
that
one
or
any
such
word
to
the
Soul
,
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
should
believe
in
him
should
not
perish
,
but
have
everlasting
life
.
It
will
be
cast
down
with
the
fear
of
perishing
,
and
driven
out
of
it self
by
that
,
and
rais'd
up
and
drawn
to
Jesus
Christ
by
the
hope
of
everlasting
life
,
it
will
believe
on
him
,
that
it
may
have
life
,
and
be
inflamed
with
the
Love
of
God
,
and
give
it self
to
him
,
that
so
loved
the
World
,
as
to
give
his
only
begotten
Son
to
purchase
us
that
everlasting
life
.
Thus
may
that
word
prove
this
Immortal
Seed
,
which
tho
very
often
read
and
heard
before
,
was
but
a
dead
letter
:
A
drop
of
those
liquors
that
are
called
Spirits
operates
more
than
large
draughts
of
other
waters
;
one
word
spoke
by
the
Lord
to
the
heart
,
is
all
Spirit
,
and
doth
that
which
whole
streams
of
Mans
eloquence
could
never
effect
.
In
hearing
of
the
Word
,
Men
look
usually
too
much
upon
Men
,
and
forget
from
what
spring
the
Word
hath
its
power
,
they
observe
too
narrowly
the
different
hand
of
the
Sowers
,
and
too
little
depend
on
his
hand
that
is
great
Lord
both
of
Seed-time
and
Harvest
:
Be
it
sowen
by
a
weak
hand
,
or
a
stronger
,
the
Immortal
seed
is
still
the
same
,
yea
,
suppose
the
worst
that
it
be
a
foul
hand
that
sowes
it
,
that
the
Preacher
himself
be
not
so
sanctified
,
and
of
so
edifying
a
life
as
you
would
wish
,
yet
the
seed
it self
being
good
contracts
no
defilement
,
and
may
be
effectual
to
Regeneration
in
some
,
and
strengthening
of
others
;
Although
he
that
is
not
renew'd
by
it
himself
,
cannot
have
much
hope
of
such
success
nor
reap
much
comfort
by
it
,
and
usually
doth
not
seek
nor
regard
it
much
;
but
all
Instruments
are
alike
in
an
Almighty
hand
.
Hence
learn
.
1.
That
true
conversion
is
not
so
slight
a
work
,
as
we
commonly
account
it
.
'T
is
not
an
outward
change
of
some
bad
customes
,
which
gains
the
name
of
a
reform'd
Man
in
the
ordinary
dialect
,
't
is
a
New
birth
,
and
Being
,
and
elsewhere
called
a
new
Creation
,
though
it
be
but
a
change
in
qualities
as
't
is
such
a
one
,
and
the
qualities
so
far
distant
that
it
bears
the
name
of
the
most
substantial
productions
,
from
Children
of
disobedience
,
and
that
which
is
link't
with
it
,
heirs
of
wrath
,
to
be
sons
of
God
and
heirs
of
glory
:
They
have
a
new
spirit
given
,
a
free
princely
noble
spirit
,
as
the
word
is
Psal.
51.
and
this
spirit
acts
in
their
life
and
action
.
2.
Consider
this
dignity
,
and
be
kindled
with
the
ambition
of
it
,
how
doth
a
Christian
pity
that
poor
vanity
that
men
make
so
much
noise
about
,
of
of
their
kindred
,
and
extraction
;
this
is
worth
glorying
in
indeed
,
to
be
of
the
highest
blood
royal
and
in
the
nearest
Relation
,
Sons
of
the
King
of
Kings
by
this
new
birth
,
and
addes
Matchless
honour
to
that
birth
which
is
honourable
.
But
we
all
pretend
to
be
of
this
number
.
Would
we
not
study
to
cozen
our selves
,
the
discovery
would
not
be
so
hard
to
know
whither
we
are
or
not
.
In
many
their
false
confidence
is
too
evident
:
No
appearance
of
the
spirit
of
God
,
not
a
foot-step
like
his
leading
,
and
that
character
,
Rom.
8.14
.
not
a
lineament
of
God's
visage
,
as
their
father
,
if
ye
know
that
he
is
righteous
,
(
sayes
St.
Iohn
2.29
.
)
ye
know
then
that
every
one
that
doth
righteousness
is
born
of
him
.
And
so
on
the
contrary
,
how
contrary
to
the
most
holy
God
the
lover
and
fountain
of
holiness
are
they
,
that
Swinishly
love
to
wallow
in
the
mire
of
unholiness
.
Is
Swearing
and
Cursing
the
accent
of
the
Regenerate
,
the
Children
of
God
?
No
,
't
is
the
language
of
Hell
.
Do
children
delight
to
indignifie
,
and
dishonour
their
Fathers
Name
?
No
,
Earthly
mindedness
is
a
countersign
.
Shall
the
King's
Children
,
they
that
were
brought
up
in
scarlet
(
as
Ieremy
laments
)
embrace
the
dunghil
?
Princes
by
their
high
birth
and
Education
have
usually
their
hearts
fill'd
with
far
higher
thoughts
than
mean
persons
,
the
children
of
the
poorer
sort
being
pinch'd
that
way
,
their
greatest
thoughts
as
they
grow
up
,
are
ordinarily
how
they
shall
shift
to
live
,
how
they
shall
get
bread
,
but
Princes
think
either
of
the
conquest
,
or
governing
of
Kingdomes
.
Are
you
not
born
to
a
better
Inheritance
,
(
if
indeed
born
again
)
why
then
do
you
vilifie
your selves
?
why
not
more
in
Prayer
?
no
dumb
children
among
those
that
are
born
of
God
?
they
have
all
that
spirit
of
Prayer
by
which
they
not
only
speak
,
but
cry
Abba
Father
.
2.
The
most
part
of
us
esteem
the
Preaching
of
the
Word
,
as
an
evanishing
discourse
,
that
amuses
us
for
an
hour
,
we
look
for
no
more
,
and
therefore
we
find
no
more
,
we
receive
it
not
as
the
Immortal
seed
of
our
Regeneration
,
as
the
ingrafted
Word
that
is
able
to
save
our
Souls
.
Oh!
learn
to
Reverence
this
holy
,
and
happy
Ordinance
of
God
,
this
word
of
life
,
and
know
that
they
that
are
not
Regenerated
,
and
so
sav'd
by
it
,
shall
be
judg'd
by
it
.
Not
of
Corruptible
seed
]
It
is
a
main
cause
of
the
unsutable
,
and
unworthy
behaviour
of
Christians
(
those
that
profess
themselves
such
)
that
a
great
part
of
them
either
do
not
know
,
or
at
least
do
not
seriously
,
and
frequently
consider
what
is
indeed
the
Estate
and
Quality
of
a
Christian
,
how
excellent
and
of
what
descent
their
new
Nature
is
,
therefore
they
are
often
to
be
remembred
of
this
.
Our
Apostle
here
doth
so
,
and
by
it
binds
on
all
his
Exhortations
.
Of
this
New
being
we
have
here
these
two
things
.
1.
It
s
high
Original
from
God
,
begotten
again
of
his
word
.
2.
That
which
so
much
commends
good
things
,
its
duration
,
and
this
followes
of
the
other
▪
for
if
the
Principle
of
this
life
,
be
Incorruptible
,
it self
must
be
so
too
.
The
word
of
God
is
not
only
a
living
and
ever
abiding
word
in
it self
;
but
likewise
in
reference
to
this
New
birth
,
and
spiritual
life
of
a
Christian
,
and
so
't
is
here
intended
that
is
spoke
of
it
,
and
therefore
called
not
only
an
abiding
word
,
but
Incorruptible
seed
,
which
expresly
relates
to
Regeneration
.
And
because
we
are
most
sensible
of
the
good
and
evil
of
things
by
comparison
,
The
everlastingness
of
the
word
and
that
spiritual
life
which
it
begets
is
set
off
by
the
frailty
,
and
shortness
of
natural
Life
,
and
all
the
good
that
concerns
it
.
This
he
expresseth
in
the
words
of
Isay
in
the
next
Verse
.
Verse
24.
For
all
flesh
is
as
grass
,
and
all
the
glory
of
man
as
the
flower
of
Grass
,
the
Grass
withereth
,
and
the
flower
thereof
falleth
away
.
IN
expressing
the
vanity
and
frailty
of
the
natural
life
of
Man
,
it
is
very
agreeing
with
the
subject
to
call
him
flesh
,
giving
to
the
whole
man
the
name
of
his
corruptible
part
,
both
to
make
the
wretched
and
perishing
Condition
of
this
life
more
sensible
,
and
Man
the
more
humble
by
it
:
For
though
by
providing
all
for
the
flesh
,
and
bestowing
his
whole
time
in
the
indeavours
which
are
of
the
flesh's
concernment
,
he
remembers
it
too
much
,
and
forgets
his
spiritual
and
Immortal
part
;
yet
in
that
over
eager
care
for
the
flesh
,
in
some
sense
he
seems
to
forget
that
he
is
flesh
,
or
at
least
that
flesh
is
perishing
,
because
Flesh
,
extending
his
desires
and
projects
so
far
for
the
flesh
as
if
it
were
Immortal
,
and
should
alwayes
abide
to
enjoy
,
and
use
these
things
;
as
the
Philosopher
said
of
his
Countrymen
,
upbraiding
at
once
their
surfettings
and
excess
in
Feasting
,
and
their
sumptuousness
in
building
:
that
they
eat
as
if
they
meant
to
die
to
morrow
,
and
yet
built
as
if
they
were
never
to
die
.
Thus
in
Mens
immoderate
pursuits
of
earth
,
they
seem
both
to
forget
that
they
are
any
thing
else
beside
flesh
,
and
in
this
sense
too
,
to
forget
that
they
are
flesh
,
that
is
mortal
and
perishing
;
they
neither
rightly
remember
their
Immortality
nor
their
Mortality
.
If
we
consider
what
it
is
to
be
flesh
,
the
naming
of
that
were
sufficient
to
the
purpose
.
All
Man
is
flesh
,
But
't
is
plainer
thus
,
All
flesh
is
grass
,
thus
in
the
Psalme
,
he
remembred
that
they
were
but
flesh
,
that
speaks
their
frailty
enough
,
but
it
is
added
to
make
the
vanity
of
their
estate
the
clearer
,
a
wind
that
passeth
and
cometh
not
again
.
Psal.
78.39
.
So
Psal.
103.15
.
As
for
man
his
dayes
are
as
grass
,
as
a
flower
of
the
field
so
he
flourisheth
.
For
the
wind
passeth
over
it
and
it
is
gone
,
and
the
place
thereof
shall
know
it
no
more
.
This
natural
Life
is
compar'd
(
even
by
natural
Men
)
to
the
vainest
things
,
and
scarce
find
they
things
light
enough
to
express
it
vain
,
and
as
here
called
grass
,
so
they
compar'd
the
generations
of
Men
to
the
leaves
of
trees
.
But
the
light
of
Scripture
doth
most
discover
this
,
and
it
is
a
lesson
requires
the
Spirit
of
God
to
teach
it
aright
.
Teach
us
(
sayes
Moses
Psa.
90.
)
So
to
number
our
dayes
that
we
may
apply
our
hearts
unto
Wisdom
.
and
David
Psa.
39
Make
me
to
know
my
life
how
frail
I
am
..
So
Iam.
4.14
.
And
here
it
s
called
grass
.
So
Iob.
14.12
.
Man
that
is
born
of
a
Woman
is
of
few
dayes
and
full
of
trouble
,
He
cometh
forth
like
a
flower
,
and
is
cut
down
.
Grass
hath
its
root
in
the
Earth
,
and
is
fed
by
the
moisture
of
it
,
and
for
a
while
,
but
besides
that
,
it
is
under
the
hazard
of
such
weather
as
favours
it
not
,
or
the
●ythe
that
●urs
is
down
,
give
it
all
the
forbearance
that
may
be
,
let
it
be
free
from
both
those
,
yet
how
quickly
will
it
wither
of
it self
:
Set
aside
those
many
accidents
,
the
smallest
of
which
is
able
to
destroy
our
naturall
life
,
the
diseases
of
our
own
bodies
,
and
outward
violences
,
and
casualties
that
cut
down
many
in
their
greeness
,
in
the
flower
of
their
youth
,
the
utmost
term
is
not
long
;
In
the
course
of
nature
it
will
wither
.
Our
life
is
indeed
a
lighted
torch
,
either
blown
out
by
some
stroake
,
or
some
wind
,
or
if
spar'd
,
yet
within
a
while
burnes
away
,
and
will
dye
out
of
it self
.
And
all
the
Glory
of
man
]
That
is
elegantly
added
.
There
is
indeed
a
great
deal
of
seeming
difference
betwixt
the
outward
condition
of
li●e
amongst
Men
,
shall
the
Rich
,
and
Honourable
,
and
beautifull
,
and
healthfull
go
in
together
under
the
same
name
with
the
baser
,
and
unhappier
part
,
the
poor
wretched
sort
of
the
world
,
that
s●em
to
be
born
for
nothing
but
sufferings
,
and
miseri●s
?
At
least
hath
the
wise
no
advantage
beyond
the
fools
,
is
all
grass
?
make
you
no
distinction
?
no
,
all
is
grass
,
or
if
you
will
have
some
other
name
,
be
it
so
,
once
this
is
true
that
all
flesh
is
grass
,
and
if
that
glory
that
shines
so
much
in
your
eyes
must
have
a
difference
,
then
this
is
all
it
can
have
,
it
is
but
the
flower
of
that
same
grass
,
somewhat
above
the
common
grass
in
gayness
,
a
little
comelier
,
and
better
apparrel'd
than
it
,
but
partaker
of
its
frail
and
fading
nature
,
hath
no
priviledge
nor
immunity
that
way
,
yea
of
the
two
the
less
durable
,
and
usually
shorter
liv'd
,
at
the
best
it
decayes
with
it
,
the
grass
withereth
,
and
the
flower
thereof
falleth
away
.
How
easily
and
quickly
hath
the
highest
splendor
of
a
Mans
prosperity
been
blasted
,
either
by
Mens
power
,
or
the
immediate
hand
of
God
?
The
spirit
of
the
Lord
blowes
upon
it
(
as
Esay
there
sayes
)
and
by
that
,
not
only
withers
the
grass
;
but
the
flower
fades
,
though
never
so
fair
.
When
thou
correctest
Man
for
iniquity
thou
makest
his
beauty
to
consume
like
a
moth
.
Psal.
39.11
.
How
many
have
the
casualties
of
fire
,
or
war
,
or
shipwrack
in
one
day
,
or
night
,
or
a
small
part
of
either
turn'd
out
of
great
riches
into
extream
poverty
?
And
the
Instances
are
not
few
of
those
,
that
have
on
a
sudden
fallen
from
the
top
of
honour
into
the
fowlest
disgraces
,
not
by
degrees
comeing
down
the
stair
they
went
up
,
but
tumbled
down
headlong
.
And
the
most
vigorous
beauty
,
and
strength
of
body
,
how
doth
a
few
dayes
sickness
,
or
if
it
scape
that
,
a
few
years
time
blast
that
flower
.
yea
,
those
higher
advantages
that
have
somewhat
both
of
truer
,
and
more
lasting
beauty
in
them
,
the
Endowments
of
witt
,
and
Learning
,
and
Eloquence
,
yea
and
of
morall
Goodness
,
and
vertue
,
yet
they
cannot
rise
above
this
word
,
they
are
still
in
all
their
glory
but
the
flower
of
grass
,
their
Root
is
in
the
●earth
:
Natural
ornaments
are
of
some
use
in
this
present
life
,
but
they
reach
no
further
.
When
Men
have
wasted
their
strength
and
endur'd
the
toyl
of
study
night
and
day
,
'
it
s
but
a
small
parcell
of
knowledge
they
can
attain
to
,
and
are
forc'd
to
ly
down
in
the
dust
in
the
midst
of
their
pursuit
of
it
;
that
head
that
lodges
most
sciences
shall
within
a
while
be
diffurnish'd
of
them
all
,
and
the
tongue
that
speaks
most
languages
silenc'd
.
The
great
projects
of
Kings
,
and
Princes
,
and
they
also
themselves
,
come
under
this
same
notion
,
all
the
vast
designes
that
are
framing
in
their
heads
,
fall
to
the
ground
in
a
moment
,
they
returne
to
their
dust
and
in
that
day
all
their
thoughts
perish
.
Archimedes
was
killed
in
the
midst
of
his
demonstration
.
If
they
themselves
did
consider
this
in
the
heat
of
their
affairs
,
it
would
much
allay
the
swelling
and
loftiness
of
their
minds
,
and
if
these
that
live
upon
their
favour
,
would
consider
it
,
they
would
not
value
it
at
so
high
a
rate
,
and
buy
it
so
dear
,
as
often
they
doe
,
Men
of
low
degree
are
vanity
,
sayes
the
Psalmist
,
but
he
adds
Men
of
high
degree
are
a
lie
,
from
base
mean
persons
we
expect
nothing
,
but
the
estate
of
great
persons
promises
fair
,
and
often
keeps
not
,
therefore
a
lie
,
although
they
can
least
endure
that
word
.
They
are
in
respect
of
mean
persons
as
the
flower
to
the
grass
,
somewhat
a
fairer
lustre
they
have
;
but
no
more
endurance
,
nor
exemption
from
decaying
,
thus
then
it
is
an
universall
,
and
undenyable
truth
.
It
begins
here
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
is
as
sure
a
Conclusion
as
the
surest
of
these
in
their
best
Demonstrations
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
as
particular
Men
so
whole
States
,
and
Kingdomes
are
thus
,
they
have
their
budding
,
and
flourishing
,
and
withering
,
and
it
is
in
both
as
with
flowers
,
when
they
are
fullest
spread
,
then
they
are
near
their
declining
,
and
withering
,
and
thus
it
is
with
all
whole
Generations
of
Men
upon
Earth
,
as
Solomon
sayes
,
One
goeth
and
another
cometh
;
but
not
a
word
of
abiding
at
all
.
We
in
our
thoughts
shut
up
death
into
a
very
narrow
compass
,
namely
,
●n
the
moment
of
our
expiring
,
but
the
truth
is
,
as
the
Moralist
observes
,
it
goes
through
all
our
life
,
for
we
are
still
losing
,
and
spending
it
as
we
enjoy
it
,
yea
,
our
very
enjoying
it
,
is
the
spending
it
▪
yesterdayes
life
is
dead
to
day
,
and
so
shall
this
day's
life
be
to
morrow
.
We
spend
our
years
,
sayes
Moses
,
as
a
tale
,
or
as
a
thought
,
so
swift
and
evanishing
is
it
.
Each
word
helps
a
tale
towards
its
end
,
and
then
in
that
the
vanity
,
when
'
its
done
it
evanishes
as
a
sound
in
the
air
.
What
's
become
of
all
the
pompous
solemnities
of
Kings
and
Princes
,
at
their
births
,
and
Marriages
and
Coronations
,
and
Triumphs
?
they
are
now
as
a
dream
Act.
25.23
.
Hence
learn
the
folly
,
and
pride
of
Man
that
can
glory
and
please
himself
in
the
frail
and
wretched
being
he
hath
here
,
that
dotes
on
this
poor
natural
life
,
and
cannot
be
persuaded
to
think
on
one
higher
,
and
more
abiding
.
Although
the
course
of
times
and
his
daily
Experience
tells
him
this
truth
,
that
all
flesh
is
grass
,
yea
,
the
Prophet
prefixes
to
these
words
a
command
of
Crying
,
they
must
be
shouted
aloud
in
our
ears
ere
we
will
hear
them
,
and
by
that
time
the
sound
of
the
cry
is
done
,
we
have
forgot
it
again
.
Would
we
consider
this
in
the
midst
of
those
vanities
that
tosse
our
light
minds
too
and
fro
,
it
would
give
us
wiser
thoughts
,
and
balast
our
hearts
make
them
more
solid
,
and
stedfast
in
those
spirituall
endeavours
,
which
concerne
a
durable
condition
,
a
being
that
abides
for
ever
,
in
comparison
of
which
the
longest
term
of
naturall
life
is
less
than
a
moment
,
and
the
happiest
estate
of
it
,
but
a
heap
of
miseries
;
Were
all
of
us
more
constantly
prosperous
than
any
of
us
is
,
yet
that
one
thing
were
enough
to
cry
down
the
price
we
put
upon
this
life
,
that
it
continues
not
.
As
he
answered
to
one
that
had
a
mind
to
flatter
him
in
the
midst
of
a
pompuous
triumph
,
by
saying
,
what
is
wanting
here
?
continuance
said
he
:
'T
was
wisely
said
at
any
time
,
but
most
of
all
to
have
so
sober
a
thought
in
such
a
solemnity
,
in
which
weak
heads
cannot
escape
either
to
be
wholly
drunk
,
or
somewhat
giddy
at
least
:
Sure
we
forget
this
,
when
we
grow
vain
upon
any
humane
glory
,
or
advantage
,
the
colour
of
it
pleases
us
,
and
we
forget
that
it
is
but
a
flower
,
and
foolishly
overesteem
it
,
this
is
that
madness
upon
flowers
,
that
is
somewhere
in
request
,
where
they
will
give
as
much
for
one
flower
as
would
buy
a
good
dwelling
house
.
Is
it
not
a
most
foolish
bargain
to
bestow
continuall
pains
,
and
diligence
upon
purchasing
of
great
possessions
,
or
honours
?
if
we
believe
this
that
the
best
of
them
is
no
other
,
but
a
short
liv'd
flower
,
and
neglect
the
purchase
of
those
glorious
mansio●s
of
Eternity
,
a
garland
of
such
flowers
as
wither
not
,
an
unfading
crown
,
that
everlasting
life
,
and
those
Everlasting
pleasures
that
are
at
the
right
hand
of
God
.
Now
that
life
which
shall
never
end
must
begin
here
,
it
is
the
new
spirituall
life
,
whereof
the
word
of
God
is
the
immortall
seed
,
and
in
opposition
to
corruptible
seed
,
and
the
corruptible
life
of
flesh
it
is
here
said
to
endure
for
ever
.
And
for
this
end
is
the
frailty
of
naturall
life
mention'd
,
that
our
affections
may
be
drawn
off
from
it
to
this
spirituall
life
that
is
not
subject
unto
death
.
Verse
.
25.
But
the
word
of
the
Lord
endureth
for
ever
,
And
this
is
the
word
which
by
the
Gospel
is
preached
unto
you
.
THE
word
of
God
is
so
like
himself
,
and
carries
so
the
Image
and
impression
of
his
power
,
and
wisdom
,
that
where
they
are
spoke
of
together
it
is
sometimes
doubtfull
,
whether
the
words
are
to
be
referr'd
to
himself
,
or
to
his
word
,
so
Heb.
14.12
.
And
so
here
:
But
there
is
no
hazard
,
seeing
there
is
truth
in
both
,
and
pertinency
too
,
for
they
that
referr
them
to
God
,
affirm
that
they
are
intended
for
the
extolling
of
his
word
,
being
the
subject
in
hand
,
and
that
we
may
know
it
to
be
like
him
.
But
I
rather
think
here
,
that
these
words
are
meant
of
the
word
,
it
is
called
living
as
here
,
Heb.
4.
And
abiding
for
ever
is
expressely
repeated
of
it
here
in
the
Prophet's
words
.
And
(
with
respect
to
those
Learned
Men
,
that
apply
them
to
God
)
I
remember
not
that
this
abiding
for
ever
is
us'd
to
express
Gods
Eternity
in
himself
.
Howsoever
this
incorruptible
seed
is
the
living
and
everlasting
word
of
the
living
and
Everlasting
God
,
and
is
therefore
such
,
because
he
whose
it
is
,
is
such
.
Now
this
is
not
to
be
taken
in
a
abstract
sense
of
the
word
onely
in
its
own
nature
,
but
as
the
principle
of
Regeneration
,
the
seed
of
this
new
life
;
because
the
word
is
enlivening
and
living
;
therefore
they
with
whom
it
is
effectuall
,
and
into
whose
hearts
it
is
receiv'd
are
begotten
again
,
and
made
alive
by
it
,
and
because
the
word
is
incorruptible
,
and
endureth
for
ever
,
therefore
that
Life
begot
by
it
,
is
such
too
,
cannot
perish
nor
be
cut
down
,
as
the
naturall
Life
;
No
,
this
Spirituall
Life
of
grace
is
the
certain
beginning
of
that
eternall
Life
of
glory
,
and
shall
end
in
it
,
and
therefore
hath
no
end
.
As
the
word
of
God
in
it selfe
cannot
be
abolish'd
,
but
surpasses
the
endurance
of
the
Heaven
and
Earth
as
our
Saviour
teaches
,
and
all
the
attempts
of
men
against
the
Divine
truth
,
of
that
word
to
undo
it
,
are
as
vain
,
as
if
they
should
consult
to
pluck
the
Sun
out
of
the
Firmament
,
so
likewise
in
the
heart
of
a
Christian
,
it
is
Immortall
,
and
incorruptible
.
Where
it
is
once
received
by
faith
,
it
cannot
be
obliterated
again
,
all
the
powers
of
darkness
cannot
destroy
it
,
although
they
be
never
so
diligent
in
their
attempts
that
way
;
and
this
is
the
comfort
of
the
Saints
,
that
the
life
which
God
by
his
word
hath
breath'd
into
their
Souls
,
though
it
have
many
,
and
strong
enemies
,
such
as
they
themselves
could
never
hold
out
against
,
yet
for
his
own
glory
,
and
his
promise
sake
,
he
will
maintain
that
life
and
bring
it
to
its
perfection
;
God
will
perfect
that
which
concerneth
me
,
saith
the
Psalmest
.
'T
is
grossely
contrary
to
the
truth
of
the
Scriptures
to
imagine
,
that
they
that
are
thus
renewed
can
be
unborn
again
:
This
new
birth
is
but
once
of
one
kind
,
though
they
are
subject
to
frailties
and
weaknesses
here
in
this
spirituall
life
,
yet
not
to
death
any
more
,
not
to
such
way
of
finning
as
would
extinguish
this
life
.
This
is
that
which
the
Apostle
Iohn
sayes
,
he
that
is
born
of
God
sinneth
not
,
and
the
reason
he
addes
,
is
the
same
that
is
here
given
,
the
permanence
and
incorrup●ibleness
of
this
word
,
the
seed
of
God
abideth
in
him
.
This
is
the
word
which
by
the
Gospel
is
preached
unto
you
.
]
'T
is
not
sufficient
to
have
these
thoughts
of
the
word
of
God
in
a
generall
way
,
and
not
to
know
what
that
word
is
,
but
we
must
be
perswaded
,
that
that
word
which
is
preached
to
us
,
is
this
very
word
of
so
excellent
vertue
,
and
of
which
these
high
things
are
spoken
,
that
it
is
incorruptible
,
and
abideth
for
ever
,
and
therefore
surpasses
all
the
world
,
and
all
the
excellencies
and
glory
of
it
.
Although
delivered
by
weak
Men
the
Apostles
,
and
by
far
weaker
than
they
in
the
constant
ministry
of
it
,
yet
it
loseth
none
of
its
own
vertue
,
for
that
depends
upon
the
first
owner
,
and
author
of
it
,
the
●verliving
God
,
who
by
it
begets
his
chosen
unto
life
eternall
.
This
therefore
is
that
which
we
should
learn
thus
to
hear
,
and
thus
to
receive
,
and
esteem
,
and
love
this
holy
,
this
living
word
,
to
despise
all
the
glistring
vanities
of
this
perishing
life
,
all
outward
pomp
,
yea
all
inward
worth
,
all
wisdom
,
and
naturall
endowments
of
mind
,
in
comparison
of
the
heavenly
light
of
the
Gospell
preach'd
unto
us
.
Rather
to
hazard
all
than
lose
that
,
and
banish
all
other
things
from
that
Place
that
is
due
to
it
,
to
lodge
it
alone
in
our
hearts
,
as
our
onely
treasure
here
,
and
the
certain
pledge
of
that
treasure
of
glory
laid
up
for
us
in
heaven
:
To
which
blessed
state
God
of
his
Infinit
mercy
bring
us
.
Amen
.
Chap.
Second
.
1
Pet.
Chap.
2.
Verse
1.2
.
Wherefore
laying
aside
all
Malice
,
and
all
guile
,
and
Hypocrisies
,
and
Envies
,
and
all
evil
speakings
,
Verse
.
2.
As
new
born
babes
desire
the
sincere
milk
of
the
Word
,
that
ye
may
grow
thereby
.
THe
same
power
,
and
goodness
of
God
that
manifests
it self
in
giving
being
to
his
creatures
,
appears
likewise
in
their
sustaining
,
and
preservation
;
to
give
being
is
the
first
,
and
to
support
it
,
is
the
continued
effect
of
that
power
,
and
goodness
:
Thus
it
is
both
in
the
first
Creation
,
and
in
the
second
,
In
the
first
the
creatures
to
which
he
gave
Life
,
he
provided
with
convenient
nourishment
to
uphold
that
life
,
Gen·
1.
So
here
in
the
close
of
the
former
Chapter
we
find
the
Doctrine
of
the
New
birth
,
and
life
of
a
Christian
,
and
in
the
beginning
of
this
,
the
proper
food
of
that
life
,
and
it
is
the
same
word
by
which
we
there
find
it
to
be
begotten
,
that
is
here
the
nourishment
of
it
,
and
therefore
Christians
are
here
exhorted
by
the
Apostle
so
to
esteem
,
and
so
to
use
it
,
and
that
is
the
main
scope
of
the
words
,
Obs.
in
general
.
The
word
,
the
principle
and
the
support
of
our
spiritual
being
,
is
both
the
incorruptible
seed
,
and
the
incorruptible
food
of
that
new
life
of
grace
,
which
must
therefore
be
an
incorruptible
life
;
And
this
may
convince
us
,
that
the
ordinary
thoughts
even
of
us
,
that
hear
this
word
,
are
far
below
the
true
excellency
and
worth
of
it
,
the
stream
of
custom
and
our
profession
brings
us
hither
,
and
we
sitt
out
our
hour
under
the
sound
of
this
Word
,
but
how
few
consider
and
prize
it
,
as
the
great
Ordinance
of
God
for
the
salvation
of
Souls
?
The
beginner
and
the
sustainer
of
the
Divine
life
of
Grace
within
us
?
and
certainly
untill
we
have
these
thoughts
of
it
,
and
seek
to
feel
it
thus
our selves
,
although
we
hear
it
most
frequently
,
and
slip
no
occasion
,
yea
,
hear
it
with
attention
,
and
some
present
delight
,
yet
still
we
misse
the
right
use
of
it
,
and
turn
it
from
its
true
end
,
while
we
take
it
not
as
that
ingrafted
word
which
is
able
to
save
our
souls
.
Thus
ought
they
that
Preach
to
speak
it
,
to
endeavour
their
utmost
to
accommodate
it
to
this
end
,
that
sinners
may
be
converted
,
begotten
again
,
and
believers
nourish'd
,
and
strengthned
in
their
spiritual
life
,
to
regard
no
lower
end
,
but
aim
steddily
at
that
mark
.
Their
hearts
and
tongues
ought
to
be
set
on
fire
with
holy
zeal
for
God
,
and
love
to
souls
,
kindled
by
the
Holy
Ghost
that
came
down
on
the
Apostles
in
the
shape
of
fiery
tongues
.
And
they
that
hear
,
should
remember
this
as
the
end
of
their
hearing
that
they
may
receive
spiritual
life
and
strength
by
the
word
,
for
though
it
seems
a
poor
despicable
busines
,
that
a
frail
sinful
Man
like
your selves
speak
a
few
words
in
your
hearing
;
yet
look
upon
it
as
the
way
wherein
God
communicates
happiness
to
them
that
believe
,
and
works
that
believing
unto
happiness
,
alters
the
whole
frame
of
the
soul
,
and
makes
a
new
creation
,
as
it
begets
it
again
to
the
Inheritance
of
glory
:
Consider
it
thus
,
which
is
its
true
notion
,
and
then
what
can
be
so
precious
?
Let
the
world
disesteem
it
as
they
will
,
know
ye
,
that
it
is
the
power
of
God
unto
salvation
.
The
Preaching
of
the
cross
is
to
them
that
perish
foollishness
:
but
unto
them
that
are
saved
,
it
is
the
power
of
God
,
sayes
the
Apostle
,
1
Cor.
1.18
.
And
if
you
would
have
the
experience
of
this
,
if
you
would
have
life
,
and
growth
by
it
,
you
must
look
above
the
poor
worthless
Messenger
,
and
call
in
his
almighty
help
who
is
the
Lord
of
life
.
As
the
Philosophers
affirm
,
that
if
the
Heavens
should
stand
still
there
would
be
no
generation
,
nor
flourishing
of
any
thing
here
below
,
't
is
the
moving
and
influence
of
the
spirit
that
makes
the
Church
fruitful
.
Would
you
do
this
before
you
come
here
,
present
the
blindness
of
your
minds
and
the
deadness
of
your
hearts
to
God
,
and
say
,
Lord
here
's
an
opportunity
for
thee
to
shew
the
power
of
thy
word
.
I
would
find
life
and
strength
in
it
,
but
neither
can
I
that
hear
,
nor
he
that
speaks
,
make
it
thus
unto
me
,
that
's
thy
prerogative
,
say
thou
the
word
,
and
it
shall
be
done
.
God
said
let
there
be
light
and
it
was
light
.
In
this
Exhortation
to
the
due
use
of
the
word
,
the
Apostle
continues
the
resemblance
of
that
new
birth
he
mention'd
Chap.
1.
As
new
born
babes
]
Be
not
satisfied
with
your
selves
till
you
find
some
evidence
of
this
new
,
this
supernatural
life
.
There
be
delights
and
comforts
in
this
life
,
in
its
lowest
condition
that
would
perswade
us
to
look
after
it
,
if
we
knew
them
:
The
most
cannot
be
made
sensible
of
those
,
consider
therefore
the
end
of
it
.
Better
never
to
have
been
,
than
not
to
have
been
partaker
of
this
new
being
.
Except
a
man
be
born
again
,
sayes
our
Saviour
,
he
cannot
enter
into
the
Kingdome
of
God
.
Surely
they
that
are
not
born
again
,
shall
one
day
wish
they
had
never
been
born
.
What
a
poor
wretched
thing
is
the
life
that
we
have
here
,
a
very
heap
of
follies
and
miseries
,
now
if
we
would
share
in
a
happier
being
after
it
,
that
life
that
ends
not
,
it
must
begin
here
;
grace
and
glory
,
is
one
and
the
same
Life
;
only
with
this
difference
,
that
the
one
is
the
beginning
,
and
the
other
the
perfection
of
it
;
or
if
we
do
call
them
two
several
lives
,
yet
the
one
is
the
undoubted
pledge
of
the
other
.
'T
was
a
strange
word
for
a
Heathen
to
say
,
that
,
that
day
of
death
we
fear
so
,
aeterninatalis
est
,
is
the
birth
day
of
Eternity
:
Thus
it
is
indeed
to
those
that
are
here
born
again
,
this
new
birth
of
grace
,
is
the
sure
earnest
and
counter-pawn
of
that
birth
day
of
glory
.
Why
do
we
not
then
labour
to
make
this
certain
by
the
former
?
Is
it
not
a
fearful
thing
,
to
spend
our
dayes
in
vanity
?
and
then
ly
down
in
darkness
and
sorrow
for
ever
,
to
disregard
the
life
of
our
soul
while
we
may
and
should
be
provident
for
it
,
and
then
when
its
going
out
cry
,
quo
nunc
abibis
,
whither
art
thou
going
O
my
soul
?
But
this
new
life
puts
us
out
of
the
danger
and
fear
of
that
Eternal
death
,
we
are
passed
from
death
to
life
,
sayes
St.
Iohn
,
speaking
of
those
that
are
born
again
,
and
being
passed
,
there
is
no
repassing
,
no
going
back
from
this
life
to
death
again
.
This
new
birth
is
the
same
that
St.
Iohn
calls
the
first
Resurrection
,
and
pronounces
them
blessed
that
partake
of
it
,
Blessed
are
they
that
have
part
in
the
first
Resurrection
,
the
second
death
shall
have
no
power
over
them
.
The
weak
beginnings
of
grace
in
comparison
of
further
strength
attainable
even
in
this
life
,
are
sometimes
express'd
as
the
infancy
of
it
,
and
so
believers
ought
not
to
continue
Infants
,
and
if
they
do
,
't
is
reprovable
in
them
,
as
we
see
Eph.
4.14
.
1
Cor.
2.2
.
&
1
Cor.
14.20
.
Heb.
5.12
.
though
the
Apostle
writes
to
new
Converts
,
,
and
so
may
possibly
imply
,
the
tenderness
of
their
beginnings
of
grace
,
yet
I
conceive
that
Infancy
is
here
taken
in
such
a
sense
as
agrees
to
a
Christian
in
the
whole
course
,
and
best
estate
of
his
Spiritual
life
here
below
;
and
so
likewise
the
milk
here
recommended
is
answerable
to
this
sense
of
Infancy
,
and
not
to
the
former
;
as
't
is
in
some
of
those
cited
places
,
where
it
means
the
easiest
and
first
Principles
of
Religion
,
and
so
is
oppos'd
to
the
higher
mysteries
of
it
,
as
to
strong
meat
;
but
here
it
signfies
the
whole
word
of
God
,
and
all
its
wholesome
and
saving
truths
,
as
the
proper
nourishment
of
the
Children
of
God
.
And
so
the
Apostles
words
are
a
standing
Exhortation
for
all
Christians
of
all
degrees
.
And
the
whole
estate
and
course
of
their
Spiritual
life
here
,
is
called
there
Infancy
,
not
only
as
oppos'd
to
Corruption
and
wickedness
of
the
old
man
but
likewise
as
signifying
the
weakness
,
and
imperfection
of
it
,
at
its
best
in
this
life
,
compar'd
with
the
perfection
of
the
life
to
come
;
for
the
weakest
beginnings
of
grace
,
are
nothing
so
far
below
the
highest
degree
of
it
possible
in
this
life
,
as
that
highest
degree
falls
short
of
the
state
of
glory
;
so
that
,
if
one
measure
of
grace
is
called
Infancy
in
respect
of
another
,
much
more
is
all
grace
Infancy
in
respect
of
Glory
.
And
sure
as
for
Time
,
the
time
of
our
present
life
is
far
less
to
eternity
than
the
time
of
our
natural
Infancy
is
to
the
rest
of
our
life
,
so
that
we
may
be
still
call'd
but
new
or
lately
born
,
Our
best
pace
and
strongest
walking
in
obedience
here
,
is
but
as
the
stepping
of
Children
when
they
begin
to
go
by
hold
,
in
comparison
of
the
perfect
obedience
in
glory
,
when
we
shall
follow
the
Lamb
wheresoever
he
goes
,
all
our
knowledge
here
,
is
but
the
Ignorance
of
Infants
,
and
all
our
expressions
of
God
,
and
of
his
Praises
but
as
the
first
stammerings
of
Children
in
comparison
of
the
knowledge
we
shall
have
of
him
hereafter
,
when
we
shall
know
as
we
are
known
,
and
of
these
praises
we
shall
then
offer
him
,
when
that
new
song
shall
be
taught
us
.
A
Child
hath
in
it
a
reasonable
soul
,
and
yet
by
the
indisposedness
of
the
body
,
and
abundance
of
moysture
,
it
is
so
bound
up
,
that
its
difference
from
the
beasts
and
partaking
of
a
rational
life
is
not
so
apparent
as
afterwards
;
and
thus
the
spiritual
life
that
is
from
above
infus'd
into
a
Christian
,
though
it
doth
act
and
work
in
some
degree
,
yet
is
so
clogg'd
with
natural
corruption
still
remaining
in
them
that
the
excellency
of
it
is
that
way
much
clouded
and
obscur'd
,
but
in
the
life
to
come
,
it
shall
have
nothing
at
all
incumbring
,
and
indisposing
it
,
and
this
is
the
Apostle
St.
Pauls
Doctrine
.
1
Cor.
13.9
,
10
,
11
,
12.
And
this
is
the
wonder
of
Divine
grace
,
that
brings
so
small
beginnings
to
that
height
of
perfection
that
we
are
not
able
to
conceive
of
;
that
a
little
sparkle
of
true
grace
,
that
is
not
only
indiscernable
to
others
,
but
often
to
a
Christian
himself
,
Yet
should
be
the
beginning
of
that
condition
,
wherein
they
shall
shine
brighter
then
the
Sun
in
the
Firmament
.
The
difference
is
great
in
our
natural
life
,
in
some
persons
especially
,
that
they
that
in
Infancy
were
so
feeble
,
and
wrapt
up
as
others
in
swadling
cloaths
,
yet
afterwards
come
to
excel
in
wisdom
and
in
the
knowledge
of
sciences
,
or
to
be
Commanders
of
great
Armies
,
or
to
be
Kings
.
But
the
distance
is
far
greater
and
more
admirable
betwixt
the
weakness
of
these
New
born
babes
,
the
small
beginnings
of
grace
,
and
our
after
perfection
,
that
fulness
of
knowledge
that
we
look
for
,
and
that
crown
of
Immortality
,
that
all
they
are
born
to
,
that
are
born
of
God
.
But
as
in
some
Childrens
faces
,
or
actions
,
have
appear'd
some
characters
,
and
presages
of
their
after
greatness
,
as
a
singular
beauty
in
Moses's
face
as
they
write
of
him
,
and
Cyrus
made
King
among
the
Shepherds
Children
with
whom
he
was
brought
up
,
&c.
so
also
certainly
in
these
children
of
God
there
be
some
Characters
,
and
evidences
,
that
they
are
born
for
Heaven
by
their
new
birth
.
That
Holiness
,
and
Meekness
,
that
Patience
,
and
Faith
that
shine
in
the
actions
and
sufferings
of
the
Saints
,
are
Characters
of
their
Fathers
Image
,
and
shew
their
high
Original
,
and
foretel
their
glory
to
come
,
such
a
glory
as
doth
not
only
surpass
the
Worlds
thoughts
,
but
the
thoughts
of
the
Children
of
God
themselves
.
1
Ioh.
3.2
.
Now
that
the
Children
of
God
may
grow
by
the
word
of
God
,
the
Apostle
requires
these
two
things
of
them
.
1.
The
Innocency
of
Children
.
2.
The
appetite
of
Children
.
For
this
,
As
I
conceive
,
is
relative
,
not
only
,
to
the
desiring
the
milk
of
the
word
;
but
to
the
former
Verse
,
the
putting
off
malice
▪
as
the
Apostle
Paul
,
1
Cor.
14.20
.
as
concerning
malice
,
be
ye
children
.
Wherefore
laying
aside
.
]
This
imports
,
that
we
are
n●turally
prepossess'd
with
these
evils
,
therefore
exhorted
to
put
them
off
:
our
hearts
are
by
nature
no
other
but
cages
of
those
unclean
birds
,
malice
,
envy
,
hypocrisie
,
&c.
The
Apostles
sometimes
name
some
of
these
evils
and
sometimes
other
of
them
:
But
they
are
inseparable
all
one
garment
,
and
all
comprehended
under
that
one
word
,
Eph.
4.
the
old
Man
,
which
the
Apostle
there
exhorts
to
put
off
:
And
here
't
is
press'd
as
a
necessary
evidence
of
their
New
birth
,
and
furtherance
of
their
Spiritual
growth
,
that
these
base
habits
be
thrown
away
,
ragged
filthy
habits
,
unbeseeming
the
Children
of
God
;
they
are
the
proper
marks
of
an
unrenewed
mind
,
the
very
Characters
of
the
Children
of
Satan
,
for
they
are
his
Image
.
He
hath
his
names
from
enmity
,
and
envy
and
slandering
,
and
he
is
that
grand
hypocrite
,
and
deceiver
that
can
transform
himself
into
an
Angel
of
Light
.
So
on
the
contrary
the
Spirit
of
God
,
that
dwells
in
his
Children
is
the
spirit
of
meekness
,
and
Love
,
and
Truth
.
That
dove-like
spirit
that
descended
on
our
Saviour
,
is
from
him
communicated
to
Believers
.
'T
is
the
grossest
impudency
to
pretend
to
be
a
Christian
,
and
yet
to
entertain
hatred
,
and
envyings
upon
whatsoever
occasion
,
for
there
is
nothing
more
recommended
to
them
by
our
Saviour's
own
doctrine
,
and
more
imprest
upon
their
hearts
by
his
spirit
than
love
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
taken
generally
,
but
I
conceive
t
is
that
which
we
particularly
call
malice
.
Malice
,
and
envy
are
but
two
branches
growing
out
of
the
same
bitter
root
,
self-love
and
evill
speakings
are
the
fruit
they
bear
.
Malice
is
properly
the
procuring
or
wishing
anothers
evil
;
Envy
the
repining
at
their
good
,
and
these
vent
themselves
by
evil
speaking
.
This
infernall
fire
within
smoaks
,
and
flashes
out
by
the
tongue
which
S.
Iames
sayes
is
set
on
fire
of
hell
,
and
fires
all
about
it
miscensuring
the
actions
of
those
they
hate
or
envy
,
aggravating
their
failings
,
and
detracting
from
their
vertues
,
taking
all
things
by
the
left
Ear
,
for
(
as
Epictetus
sayes
)
Every
thing
hath
two
handles
,
The
art
of
taking
things
by
the
better
side
,
which
charity
alwayes
doth
,
would
save
much
of
those
janglings
,
and
heart
burnings
that
so
abound
in
the
world
.
But
folly
and
perverseness
possess
the
hearts
of
the
most
,
and
therefore
their
discourses
are
usually
the
vent
of
those
:
For
out
of
the
abundance
of
the
heart
the
mouth
must
speak
.
The
unsavory
breaths
of
Men
,
argues
their
inward
corruption
:
Where
shall
a
Man
come
almost
in
societies
;
but
his
ears
shall
be
beaten
with
the
unpleasant
noise
(
sure
't
is
so
to
a
Christian
mind
)
of
one
detracting
,
and
disparaging
another
:
And
yet
this
is
extreme
baseness
,
and
the
practice
only
of
false
counterfeit
goodness
,
to
make
up
his
own
esteem
out
of
the
ruines
of
the
good
name
of
others
;
real
vertue
cannot
endure
,
nor
needs
not
that
dishonest
shift
:
It
can
subsist
of
it self
,
and
therefore
ingenuously
commends
and
acknowledges
what
good
is
in
others
,
and
loves
to
hear
it
acknowledged
,
and
neither
readily
speaks
nor
hears
evil
of
any
,
but
rather
,
where
duty
and
conscience
require
not
discovery
,
casts
a
vail
upon
Mens
failings
to
hide
them
,
this
is
the
true
temper
of
the
Children
of
God
.
These
evils
of
Malice
,
and
envy
,
and
evil-speakings
,
and
such
like
,
are
not
to
be
dissembled
by
us
in
our selves
,
and
conveyed
under
better
appearances
:
But
to
be
cast
away
,
not
to
be
covered
,
but
put
off
,
and
therefore
that
which
is
the
upper
garment
and
cloak
of
all
other
evills
the
Apostle
here
commands
to
cast
that
off
too
namely
,
hypocrisie
.
What
availes
it
to
wear
this
mask
,
a
Man
may
indeed
in
the
fight
of
Men
act
his
part
handsomely
under
it
,
and
pass
so
for
a
time
;
but
know
we
not
?
There
is
an
eye
that
sees
through
it
,
and
a
hand
,
that
if
we
will
not
put
of
this
mask
,
will
pull
it
off
to
our
shame
either
here
in
the
sight
of
men
,
or
if
we
should
scape
all
our
life
,
and
go
fair
off
the
stage
under
it
;
yet
there
is
a
day
appointed
wherein
all
hypocrites
shall
be
unvail'd
,
and
appear
what
they
are
indeed
before
Men
and
Angels
;
't
is
a
poor
thing
to
be
approved
,
and
applauded
by
Men
while
God
condemns
,
to
whose
sentence
all
men
must
stand
or
fall
.
Oh
seek
to
be
approved
,
and
justified
by
him
,
and
then
who
shall
condemn
?
'T
is
no
matter
who
do
.
How
easily
may
we
bear
the
mistakes
and
dislikes
of
all
the
world
,
if
he
declare
himself
well-pleas'd
with
us
.
It
is
a
small
thing
for
me
to
be
judged
of
Man
or
mans
day
,
he
that
judgeth
me
is
the
Lord
.
Saith
the
Apostle
.
But
these
evils
are
here
particularly
to
be
put
off
,
as
contrary
to
the
right
and
profitable
receiving
of
the
word
of
God
,
for
this
part
of
the
exhortation
[
Laying
aside
,
Desire
]
look's
to
that
which
follows
,
and
is
specially
so
to
be
considered
.
There
is
this
double
task
in
Religion
.
When
a
Man
enters
to
it
,
he
is
not
only
to
be
taught
true
wisdom
,
but
he
is
withall
,
yea
,
first
of
all
,
to
be
untaught
the
Errours
and
wickedness
that
are
deep
rooted
in
his
mind
,
which
he
hath
not
only
learn'd
by
the
corrupt
conversation
of
the
world
,
but
brought
the
seeds
of
them
into
the
world
with
him
,
and
they
improve
and
grow
indeed
by
the
favour
of
that
example
that
is
round
about
a
Man
:
But
they
are
orginally
in
our
nature
as
it
is
now
,
they
are
connaturall
to
us
,
besides
continuall
custome
which
is
another
nature
.
There
is
none
comes
to
the
School
of
Christ
suiting
the
Philosopher's
word
ut
ta●ula
rasa
,
as
blank
paper
to
receive
his
doctrine
,
but
on
the
contrary
all
scribl'd
,
and
blurr'd
with
such
base
habits
as
these
,
malice
,
hypocrisie
,
envy
,
&c.
Therefore
the
first
work
is
to
raze
out
these
,
to
cleanse
and
purifie
the
heart
from
these
blotts
,
those
foul
characters
,
that
it
may
receive
the
impression
of
the
image
of
God
.
And
because
it
is
the
word
of
God
,
that
both
begins
,
and
followes
forth
this
work
,
draws
the
lineaments
of
that
divine
Image
on
the
soul
,
therefore
to
the
receiving
this
word
aright
,
and
this
proper
effect
by
it
,
the
conforming
of
the
soul
to
Jesus
Christ
,
which
is
the
true
growth
of
the
spirituall
life
,
this
is
prerequir'd
that
the
hearts
of
them
that
hear
it
,
be
purged
of
these
such
and
like
impurities
,
malice
,
hypocrisie
&c.
These
are
so
opposite
to
the
profitable
receiving
of
the
word
of
God
,
that
while
they
possess
and
rule
the
soul
,
it
cannot
at
all
embrace
those
divine
truths
;
While
it
is
fill'd
with
such
guests
,
there
is
no
room
to
entertain
the
word
.
They
cannot
dwell
together
by
reason
of
their
contrary
nature
,
the
word
will
not
mixe
with
th●se
;
the
saving
mixture
of
the
word
of
God
in
the
soul
,
is
that
the
Apostle
speaks
of
,
and
gives
the
want
of
it
,
as
the
cause
of
unprofitable
hearing
the
word
.
Heb.
4.2
.
the
mixing
of
it
with
saith
.
For
by
that
the
word
is
concocted
into
the
nourishment
of
the
life
of
grace
united
to
the
soul
,
and
mix'd
with
it
by
being
mix'd
with
faith
,
as
the
Apostle's
expression
imports
:
That
's
the
proper
mixture
it
requires
,
but
with
these
qualities
here
mention'd
it
will
not
mix
:
There
is
a
naturall
antipathy
betwixt
them
,
as
strong
as
in
those
things
in
nature
,
that
cannot
be
brought
by
any
means
,
to
agree
and
mingle
together
.
Can
there
be
any
thing
more
contrary
than
the
good
word
of
God
,
as
the
Apostle
calls
it
,
and
those
evil
speakings
?
Than
the
word
that
is
of
such
excellent
sweetness
,
and
the
bitter
words
of
a
malignant
tongue
?
Than
the
word
of
life
,
and
words
full
of
deadly
poyson
?
For
so
slanders
and
diffamings
of
our
brethren
are
.
And
is
not
all
malice
,
and
envy
most
opposite
to
the
word
,
that
is
the
message
of
peace
and
Love
,
how
can
the
gall
of
malice
and
this
milk
of
the
word
agree
?
Hyp●crisie
and
guile
stand
in
direct
opposition
to
the
name
of
this
word
,
that
is
called
the
word
of
truth
and
here
the
very
words
shew
this
contrariety
sincere
milk
and
a
double
unsincere
mind
.
These
two
are
necessary
conditions
of
good
nourishment
.
1.
That
the
●ood
be
good
,
and
wholesome
.
2.
That
the
inward
constitution
of
them
that
use
it
be
so
too
:
And
if
this
fail
the
other
profit's
not
.
This
sincere
milk
is
the
only
proper
nourishment
of
spiritual
Life
,
and
there
is
no
defect
nor
undue
quality
in
it
,
but
the
greatest
part
of
hearers
are
inwardly
unwholesom
,
diseas'd
with
the
evils
here
mention'd
and
others
of
the
like
nature
,
and
therefore
,
either
have
no
kind
of
appetite
to
the
word
at
all
;
but
rather
feed
upon
such
trash
as
suite
with
their
distemper
,
as
some
kind
of
diseases
incline
those
that
have
them
,
to
eat
Coales
,
or
Lime
,
&c.
Or
if
they
be
any
wayes
desirous
to
hear
the
Word
,
and
seem
to
feed
on
it
,
yet
the
noxious
humours
that
abound
in
them
make
it
alltogether
unprofitable
,
and
they
are
not
nourish'd
by
it
;
as
this
evill
of
malice
,
and
envying
so
ordinary
among
Men
,
and
(
which
is
most
strange
amongst
Christians
)
as
an
overflowing
of
the
Gaul
possesses
their
whole
minds
,
and
not
only
they
are
not
nourish'd
by
the
word
they
hear
,
but
are
the
worse
by
it
,
their
disease
is
fed
by
it
,
as
an
unwholsom
stomach
turns
the
best
meat
it
receives
into
that
bad
humour
that
abounds
in
it
:
Do
not
they
thus
,
that
observe
what
the
Word
sayes
,
that
they
may
be
the
better
inabled
to
discover
the
failings
of
others
,
and
speak
malitiously
and
uncharitablely
of
them
,
and
vent
themselves
,
as
is
too
common
?
This
word
met
well
with
such
a
one's
Fault
,
and
this
with
anothers
:
Is
not
this
to
feed
these
diseases
of
Malice
,
Envy
,
and
evill-speakings
with
this
pure
milk
,
and
make
them
grow
,
in
stead
of
growing
by
it
our selves
in
grace
and
holiness
.
Thus
likewise
the
hypocrite
turnes
all
that
he
hears
of
this
word
,
not
to
the
inward
renovation
of
his
mind
,
and
redressing
what
's
amisse
there
:
But
only
to
the
composing
of
his
outward
carriage
,
and
to
inable
himself
to
act
his
part
better
to
be
cunninger
in
his
own
faculty
,
a
more
refin'd
and
expert
hypocrite
,
not
to
grow
more
a
Christian
in
deed
,
but
more
in
appearance
only
and
in
the
opinion
of
others
.
Therefore
it
is
a
very
needfull
advertisment
seeing
these
evils
are
so
natural
to
Men
,
and
so
contrary
to
the
nature
of
the
word
of
God
,
that
they
be
purg'd
out
,
to
the
end
it
may
be
profitably
receiv'd
:
A
very
like
exhortation
to
this
hath
the
Apostle
S.
Iames
and
some
of
the
same
words
but
in
another
Methapor
Iam.
1.21
.
Wherefore
lay
apart
all
filthiness
and
superfluity
of
naughtiness
,
and
receive
with
meekness
the
ingrafted
word
.
He
compares
the
word
to
a
plant
of
excellent
vertue
,
the
very
tree
of
life
,
the
word
that
is
able
to
save
your
souls
,
but
the
only
soyle
wherein
it
will
grow
is
a
heart
full
of
meekness
,
a
heart
that
is
purg'd
of
those
Luxuriant
weeds
that
grow
so
rank
in
it
by
nature
;
they
pluck
up
and
throw
them
out
to
make
place
for
this
word
.
And
there
is
such
a
necessity
of
this
,
that
the
most
approv'd
teachers
of
wisdom
,
in
a
human
way
,
have
requir'd
this
of
their
Scholars
that
to
the
end
their
minds
might
be
capable
of
it
,
they
should
be
purified
from
vice
,
and
wickedness
;
for
this
reason
the
Philosopher
judges
young
Men
unfit
hearers
of
morall
Philosophy
because
of
the
abounding
,
and
untamedness
of
their
passions
,
granting
that
if
those
were
compos'd
,
and
order'd
,
that
they
might
be
admitted
.
And
it
was
Socrates
his
custome
,
when
any
ask'd
him
a
question
to
be
inform'd
by
him
,
before
he
would
answer
them
,
he
ask't
them
concerning
their
own
qualities
,
and
course
of
life
.
Now
if
Men
require
a
calm
and
purified
disposition
of
mind
to
make
it
capable
of
their
doctrine
,
how
much
more
is
it
sutable
,
and
necessary
for
learning
the
doctrine
of
God
,
and
those
deep
mysteries
that
his
word
opens
up
,
't
is
well
express'd
in
that
Apocryphal
Book
of
Wisdome
,
that
forward
thoughts
separate
from
God
,
and
wisdom
enters
not
into
a
malitious
soul
,
no
indeed
,
that
's
a
very
unfit
dwelling
for
it
,
and
the
very
Heathen
could
say
the
mind
that
is
impure
is
not
capable
of
God
,
and
divine
things
.
Seneca
.
Therefore
we
see
the
strain
of
that
book
of
Proverbs
,
that
speaks
so
much
of
this
wisdom
,
it
requires
in
the
first
chap.
That
they
that
would
hear
it
,
do
retire
themselves
from
all
ungodly
customes
and
practices
.
And
indeed
how
can
the
soul
apprehend
spirituall
things
,
that
is
not
in
some
measure
refin'd
from
the
love
of
sin
,
that
abuses
and
bemires
the
minds
of
Men
,
and
makes
them
unable
to
arise
to
heavenly
thoughts
?
Blessed
are
the
pure
in
heart
for
they
shall
see
God
,
sayes
our
Saviour
,
not
only
shall
they
see
him
perfectly
hereafter
,
but
,
as
they
can
receive
him
,
he
will
impart
and
make
known
himself
unto
them
here
,
so
Iohn
.
14.23
.
This
is
it
that
makes
the
word
obscure
namely
,
the
filthy
mists
within
,
whereas
on
the
contrary
he
will
in
just
judgement
hide
himself
,
and
the
saving
truth
of
his
word
from
those
that
entertain
and
delight
in
sin
:
The
very
sins
,
wherein
they
delight
shall
obscure
and
darken
the
light
of
the
Gospel
to
them
,
that
though
it
shine
clear
as
the
Sun
at
noon-day
,
they
shall
be
as
those
that
live
in
a
dungeon
,
they
shall
not
discern
it
.
And
as
they
receive
no
benefit
by
the
word
that
have
these
evils
here
mention'd
reigning
,
and
in
full
strength
in
them
,
so
they
that
are
indeed
born
again
,
the
more
they
retain
of
these
,
the
less
shall
they
find
the
influence
,
and
profit
of
the
word
;
for
this
exhortation
concernes
them
,
they
may
possibly
some
of
them
have
much
remainder
of
these
corruptions
unmortified
,
therefore
exhorted
to
lay
aside
intirely
those
evils
,
all
malice
,
all
hypocrisie
&c.
And
so
though
they
hear
the
word
often
,
yet
be
in
a
spirituall
Atrophy
,
eat
much
,
and
grow
nothing
by
it
,
find
no
increase
of
grace
,
and
spirituall
strength
.
Would
we
know
the
main
cause
of
our
fruitless
hearing
of
the
word
,
here
it
is
,
Men
bring
not
meek
and
guiless
spirits
to
it
,
not
minds
emptied
and
purified
to
receive
it
,
but
stuff'd
with
Malice
,
and
Hypocrisie
,
and
Pride
,
and
other
such
evils
,
and
where
should
the
Word
enter
,
when
all
is
so
taken
up
?
And
if
it
did
enter
how
should
it
prosper
amongst
so
many
enemies
?
Or
at
all
abide
amongst
them
,
either
they
will
turn
it
out
again
,
or
choak
and
kill
the
the
power
of
it
.
We
think
Religion
and
our
own
Lusts
,
and
secret
heart-Idols
should
agree
together
,
because
we
would
have
it
so
,
but
this
is
not
possible
,
either
therefore
labour
to
entertain
the
word
of
Truth
in
the
●ove
of
it
,
and
lodge
the
mystery
of
Faith
in
a
pure
conscience
,
as
the
Apostle
St.
Paul
speaks
,
joyn
those
together
with
David
,
Psal.
119
113.
I
hate
vain
thoughts
;
but
thy
Law
do
I
love
.
And
as
here
our
Apostle
,
Lay
aside
all
malice
,
and
hypocrisie
,
and
envy
,
and
evil
speakings
,
and
so
receive
the
Word
,
or
else
look
for
no
benefit
by
it
here
,
nor
for
sal●ation
by
it
hereafter
but
cast
out
all
impurity
,
and
give
your
whole
heart
to
it
,
so
desire
it
,
that
you
may
grow
,
and
then
as
you
desire
,
you
shall
g●ow
by
it
.
Every
real
Believer
hath
receiv'd
a
life
from
Heaven
,
far
more
excelling
our
natural
life
,
than
that
excels
the
life
of
the
Beasts
.
And
this
life
hath
its
own
peculiar
desires
,
and
delights
,
that
are
the
proper
actings
and
the
certain
characters
and
evidence
of
it
;
amongst
others
,
this
is
one
and
a
main
one
,
answerable
to
the
like
desire
in
natural
life
,
namely
,
a
desire
of
food
,
and
because
't
is
here
still
imperfect
,
therefore
the
natural
end
of
this
,
is
not
only
nourishment
,
but
growth
,
as
't
is
here
express'd
.
The
sincere
Milk
of
the
word
]
The
Life
of
grace
is
the
proper
life
of
a
reasonable
soul
,
and
without
it
,
the
soul
is
dead
,
as
the
body
is
without
the
soul
:
so
that
without
untruth
,
this
may
be
rendered
,
reasonable
milk
,
as
some
read
it
,
but
certainly
that
reasonable
milk
is
the
Word
of
God
,
The
milk
of
the
Word
.
It
was
before
call'd
the
immortal
seed
,
and
here
't
is
the
milk
of
those
that
are
born
again
,
and
thus
it
is
very
agreeable
nourishment
to
that
spiritual
life
according
to
their
saying
,
iisdemalimur
ex
quibus
constamus
,
as
the
milk
that
Infants
draw
from
the
brest
,
is
most
connatural
food
to
them
,
being
of
that
same
substance
that
nourish'd
them
in
the
womb
.
But
when
they
are
brought
forth
,
that
food
followes
them
as
it
were
for
their
supply
,
in
that
way
that
is
provided
in
nature
for
it
,
by
certain
veins
it
ascends
into
the
breasts
,
and
is
there
fitted
for
them
,
and
they
by
nature
directed
to
find
it
there
.
Thus
as
a
Christian
begins
to
live
by
the
power
of
the
word
,
he
is
by
the
nature
of
that
spiritual
life
directed
to
that
same
word
as
its
nourishment
.
To
follow
the
resemblance
further
in
the
qualities
of
milk
,
after
the
Monkish
way
,
that
runs
it self
out
of
breath
in
an
Allegory
,
I
conceive
,
is
neither
solid
nor
profitable
,
and
to
speak
freely
,
the
curious
searching
of
the
similitude
in
other
qualities
of
milk
,
seems
to
wrong
the
quality
here
given
it
by
the
Apostle
,
in
which
it
is
so
well
resembl'd
by
milk
,
namely
,
the
simple
pureness
and
sincerity
of
the
word
;
besides
that
the
pressing
of
comparisons
of
this
kind
too
far
,
proves
often
so
constrain'd
ere
they
have
done
with
it
,
that
by
too
much
drawing
they
bring
forth
blood
in
stead
of
milk
.
Pure
and
unmix'd
,
as
milk
drawn
immediately
from
the
brest
;
the
pure
word
of
God
without
the
mixture
not
only
of
errour
,
but
of
all
other
composition
of
vain
unprofitable
subtilties
,
or
affected
humane
eloquence
,
such
as
become
not
the
Majesty
and
gravity
of
Gods
word
.
If
any
man
speak
,
sayes
our
Apostle
,
let
him
speak
as
the
Oracles
of
God
;
light
conceits
and
Flowers
of
Rhetorick
wrong
the
word
more
than
they
can
please
the
hearers
,
the
weeds
among
the
Corn
make
it
look
gay
,
but
it
were
all
the
better
they
were
not
amongst
it
.
Nor
can
those
mixtures
be
pleasing
to
any
but
carnal
minds
,
they
that
are
indeed
the
Children
of
God
(
as
Infants
who
like
their
brest
milk
best
pure
)
do
love
the
word
best
so
,
and
wheresoever
they
find
it
so
,
they
relish
it
well
,
whereas
Natural
Men
cannot
love
Spiritual
things
for
themselves
,
desire
not
the
word
for
its
own
sweetness
,
but
would
have
it
sau●'d
with
such
conceits
as
possibly
spoyl
the
simplicity
of
it
,
or
at
the
best
love
to
hear
it
for
the
witt
,
and
learning
,
which
without
any
wrongful
mix●ure
of
it
,
they
find
in
one
delivering
it
more
than
another
,
but
the
Natural
and
Genuine
appetite
of
the
Children
of
God
,
is
to
the
word
,
for
it self
;
and
only
as
milk
,
sincere
milk
.
And
where
they
find
it
so
,
from
whomsoever
,
or
in
what
way
soever
deliver'd
unto
them
,
they
feed
upon
it
with
delight
:
before
conversion
Witt
or
Eloquence
may
draw
a
Man
to
the
Word
,
and
possibly
prove
a
happy
bait
to
catch
him
,
as
St.
Augustin
reports
of
his
hearing
St.
Ambrose
,
but
once
born
again
,
then
't
is
the
Milk
it self
they
desire
for
it self
.
Desire
the
sincere
milk
]
Not
only
hear
it
because
it
is
your
custom
,
but
desire
it
because
it
is
your
food
,
and
't
is
1.
A
natural
desire
,
as
the
Infants
of
milk
,
not
upon
any
external
respect
or
inducement
,
but
from
an
inward
Principle
and
bent
of
nature
,
and
because
natural
,
therefore
,
2.
Earnest
not
a
cold
indifferent
willing
,
that
cares
not
whether
it
obtain
or
no
,
but
a
vehement
desire
,
as
the
word
signifies
,
and
the
resemblance
clearly
bears
,
as
a
child
that
will
not
be
still'd
till
it
have
the
breast
;
offer
it
what
you
will
,
Silver
,
Gold
,
or
Jewels
it
regards
them
not
,
these
answer
not
its
desire
,
and
that
must
be
answered
.
Thus
David
My
soul
breaketh
for
the
longing
it
hath
to
thy
judgements
;
As
a
Child
like
to
break
its
heart
with
crying
for
want
of
the
Breast
:
And
again
because
natural
't
is
3.
Constant
,
the
Infant
is
not
cloy'd
,
nor
wearyed
with
daily
feeding
on
the
breast
,
but
desires
it
every
day
,
as
if
it
had
never
had
it
before
;
thus
the
Child
of
God
,
hath
an
unchangeable
appetite
for
the
word
,
't
is
daily
new
to
him
,
he
finds
still
fresh
delight
in
it
,
thus
David
as
before
cited
,
My
Soul
breaketh
for
the
longing
it
hath
for
thy
judgements
at
all
times
,
And
then
Psal.
1.
this
Law
was
his
Meditation
day
and
night
.
Whereas
a
Natural
Man
is
easily
surfeited
of
it
,
and
the
very
commonness
and
cheapness
of
it
makes
it
contemptible
to
him
.
And
this
is
our
case
,
that
wherein
we
should
wonder
at
Gods
singular
goodness
to
us
,
and
therefore
prize
his
Word
the
more
,
that
very
thing
makes
us
despise
it
:
Whereas
others
our
Brethren
have
bought
this
milk
with
their
own
Blood
,
we
have
it
upon
the
easiest
terms
that
can
be
wish'd
,
only
for
the
desiring
,
without
hazard
of
bleeding
for
it
,
and
scarce
at
the
pains
of
sweating
for
it
.
That
ye
may
grow
thereby
]
This
is
not
only
the
end
for
which
God
hath
provided
his
Children
with
the
Word
,
and
moves
them
to
desire
it
,
but
which
they
are
to
intend
in
their
desire
and
use
of
it
,
and
answerable
to
Gods
purpose
,
they
are
therefore
to
desire
it
,
because
it
is
proper
for
this
end
,
and
that
by
it
they
may
attain
this
end
,
to
grow
thereby
.
And
herein
indeed
these
Children
differ
from
Infants
in
the
Natural
life
,
that
are
directed
to
their
food
beside
their
knowledge
,
and
without
intention
of
its
end
;
but
this
rational
milk
,
is
to
be
desir'd
by
the
Children
of
God
in
a
rational
way
,
knowing
and
intending
its
end
,
having
the
use
of
Natural
reason
renew'd
,
and
sanctifi'd
by
supernatural
grace
.
Now
the
end
of
this
desire
is
growth
.
Desire
the
Word
not
that
you
may
only
hear
it
,
that
is
to
fall
very
far
short
of
its
true
end
,
Yea
,
't
is
to
take
the
beginning
of
the
work
for
the
end
of
it
;
the
Ear
is
indeed
the
mouth
of
the
mind
,
by
which
it
receives
the
Word
,
as
Elihu
compares
it
,
(
Iob.
34.2
.
)
but
meat
that
goes
no
further
than
the
Mouth
(
you
know
)
cannot
nourish
.
Neither
ought
this
desire
of
the
Word
to
be
only
to
satisfie
a
custom
,
't
were
an
exceeding
folly
to
make
so
superficial
a
thing
the
end
of
so
serious
a
work
.
Again
,
to
hear
it
only
to
stop
the
Mouth
of
Conscience
,
that
it
may
not
clamour
more
for
gross
impiety
in
contempt
of
it
,
this
is
not
to
hear
it
out
of
desire
,
but
out
of
fear
;
to
desire
it
only
for
some
present
pleasure
,
and
delight
that
a
man
may
find
in
it
,
is
not
the
due
use
and
end
of
it
;
that
there
is
delight
in
it
,
may
help
to
commend
it
to
those
that
find
it
so
,
and
so
be
a
meanes
to
advance
the
end
,
but
the
end
it
is
not
.
To
seek
no
more
but
a
present
delight
that
evanisheth
with
the
sound
of
the
words
,
that
dye
in
the
air
,
is
not
to
desire
the
Word
as
Meat
,
but
as
Mufick
,
as
God
tells
the
Prophet
Ezekiel
of
his
People
.
Ezek.
33.32
.
And
lo
,
thou
art
unto
them
as
a
very
lovely
Song
of
one
that
hath
a
pleasant
voyce
,
and
can
play
well
on
an
Instrument
,
for
they
hear
thy
words
,
and
they
do
them
not
.
To
desire
the
Word
for
the
increase
of
knowledge
(
although
this
is
necessary
and
commendable
,
and
being
rightly
qualified
is
a
part
of
spiritual
accretion
,
(
yet
take
it
as
going
no
further
)
it
is
not
the
true
end
of
the
Word
,
nor
the
venting
of
that
knowledge
in
speech
and
frequent
discourse
of
the
Word
,
and
the
Divine
truths
that
are
in
it
;
which
,
where
it
is
govern'd
with
Christian
Prudence
,
is
not
to
be
despis'd
,
but
commended
;
yet
certainly
the
highest
knowledge
,
and
the
frequentest
,
and
skilfullest
speaking
of
the
Wo●d
sever'd
from
the
growth
here
mention'd
misses
the
true
end
of
the
Word
.
If
any
one's
Head
or
Tongue
should
grow
apace
,
and
all
the
rest
stand
at
a
stay
,
it
would
certainly
make
him
a
Monster
;
and
they
are
no
other
,
that
are
knowing
and
discoursing
Christians
,
and
grow
daily
in
that
,
but
not
at
all
in
holiness
of
heart
,
and
life
,
which
is
the
proper
growth
of
the
Children
of
God
.
Epictetus
his
comparison
of
the
sheep
,
they
return
not
what
they
eat
,
in
grass
;
but
in
Wool
.
David
in
that
119.
Psalm
that
is
wholly
spent
upon
this
subject
,
the
excellency
and
use
of
the
Word
of
God
,
expresseth
Verse
11
,
6.
his
delight
in
it
,
his
earnest
desire
to
be
further
taught
,
and
to
know
more
of
it
,
his
readiness
to
speak
of
it
,
Verse
13
,
27.
but
withal
you
know
he
joynes
his
desire
and
care
to
keep
it
,
to
hide
it
in
his
heart
,
&c.
Psal.
119.
Verse
11
,
5
,
24.
To
make
it
the
Man
of
his
Counsel
,
to
be
as
the
whole
Assembly
of
his
privy
Counsellors
,
and
to
be
ruled
and
guided
by
it
,
and
with
him
,
to
use
it
so
,
is
indeed
to
grow
by
it
.
If
we
know
what
this
Spiritual
life
is
,
and
wherein
the
nature
of
it
consists
we
may
easily
know
what
is
the
growth
of
it
,
when
holiness
increases
,
the
sanctifying
graces
of
the
Spirit
grow
stronger
in
the
soul
,
and
consequently
act
more
strongly
in
the
life
of
a
Christian
,
then
he
growes
Spiritually
.
And
as
the
word
is
the
means
of
begetting
this
Spiritual
life
,
so
likewise
of
its
increase
.
1.
If
we
consider
the
nature
of
the
Word
in
general
,
that
it
is
Spiritual
and
Divine
,
treats
of
the
highest
things
,
and
therefore
hath
in
it
a
fitness
to
elevate
Mens
minds
from
the
Earth
,
being
often
conversant
with
it
to
assimilate
them
to
it self
,
as
all
kind
of
Doctrine
readily
doth
to
these
that
are
much
in
it
,
and
apply
their
minds
to
study
it
.
Doubtless
such
kind
of
things
as
are
frequent
with
Men
,
have
an
influence
into
the
disposition
of
their
souls
.
The
Gospel
is
called
Light
,
and
the
Children
of
God
are
likewise
called
Light
,
as
being
transform'd
into
its
nature
,
and
thus
they
are
still
the
more
,
by
more
hearing
of
it
,
and
so
they
grow
.
If
we
look
more
particularly
unto
the
strain
and
tenour
of
the
Word
,
it
is
most
fit
for
increasing
the
graces
of
the
Spirit
in
a
Christian
;
for
there
be
in
it
particular
truths
relative
to
them
,
that
are
apt
to
excite
them
,
and
set
them
on
work
,
and
so
to
make
them
grow
,
as
all
habits
do
,
by
acting
,
it
doth
(
as
the
Apostles
word
may
be
translated
)
stir
up
the
sparks
,
and
blow
them
into
a
greater
flame
,
makes
them
burn
clearer
and
hotter
.
That
it
doth
both
by
particular
Exhortation
to
the
study
and
Exercise
of
those
graces
,
sometimes
pressing
one
,
and
sometimes
another
;
and
by
right
representing
to
them
their
objects
.
The
Word
feeds
faith
by
setting
before
it
the
free
grace
of
God
,
his
Rich
Promises
,
and
his
Power
,
and
truth
to
perform
them
all
,
shews
it
the
strength
of
the
New
Covenants
,
not
depending
upon
it
,
but
holding
in
Christ
,
in
whom
all
the
Promises
of
God
,
are
Yea
,
and
Amen
,
and
drawing
faith
still
to
rest
more
intirely
upon
his
Righteousness
.
It
feeds
Repentance
by
making
the
vileness
and
deformity
of
sin
daily
more
clear
,
and
visible
;
still
as
more
of
the
Word
hath
admission
into
the
Soul
,
the
more
it
hates
sin
,
being
the
more
discovered
,
and
the
better
known
in
its
own
native
colour
.
As
the
more
light
is
in
a
House
,
the
more
any
thing
in
it
that
is
uncleanly
or
deformed
is
seen
,
and
dislik'd
.
Likewise
it
increaseth
love
to
God
by
opening
up
still
more
and
more
of
his
infinite
Excellency
and
lovelyness
,
and
as
it
borrowes
the
resemblance
of
the
vilest
things
in
nature
to
express
the
foulness
and
hatefulness
of
sin
,
so
all
the
beauties
and
dignities
that
are
in
all
the
creatures
are
call'd
together
in
the
Word
,
to
give
us
some
small
scantling
of
that
uncreated
beauty
,
that
alone
deserves
to
be
loved
.
Thus
might
it
be
instanc'd
in
all
other
graces
.
But
above
all
other
Considerations
,
this
is
in
the
Word
observable
,
as
the
increaser
of
grace
,
in
that
it
holds
forth
Jesus
Christ
to
our
vieu
to
look
upon
,
not
only
as
the
perfect
pattern
,
but
as
the
full
fountain
of
all
grace
,
from
whose
fulness
we
all
receive
the
contemplating
of
him
,
as
the
perfect
Image
of
God
,
and
then
drawing
from
him
as
having
in
himself
a
treasure
for
us
,
these
give
the
soul
more
of
that
Image
,
which
is
truly
Spiritual
growth
.
This
the
Apostle
expresseth
excellently
,
2
Cor.
3.
ult.
speaking
of
the
Ministry
of
the
Gospel
,
revealing
Christ
that
beholding
in
him
,
as
't
is
Chap.
4.
Vers.
6.
In
his
face
the
glory
of
the
Lord
,
we
are
changed
into
the
same
image
from
glory
to
glory
,
as
by
the
spirit
of
the
Lord
.
Not
only
that
we
may
take
the
Copy
of
his
Graces
,
but
have
a
share
of
them
.
There
be
many
things
might
be
said
of
this
spirituall
growth
,
but
I
will
add
only
a
few
.
1.
In
the
judging
of
this
growth
,
some
concluding
too
rigidly
against
themselves
,
that
they
grow
not
by
the
word
,
because
it
is
not
sensible
to
them
as
they
desire
.
But
1.
this
is
known
in
all
things
that
grow
,
that
't
is
not
discerned
in
motu
sed
in
termino
,
not
in
the
growing
,
but
when
they
are
grown
.
2.
Besides
other
things
are
to
be
considered
in
this
,
although
other
graces
seem
not
to
advance
,
yet
if
thou
growest
more
self-denying
,
and
humble
in
the
sense
of
thy
slowness
,
all
is
not
lost
,
although
the
branches
shut
not
up
so
fast
as
thou
wishest
,
yet
if
the
root
grow
deeper
,
and
fasten
more
,
it
s
an
usefull
growth
,
he
that
is
still
learning
to
be
more
in
Jesus
Christ
,
and
less
in
himself
,
to
have
all
his
dependance
,
and
comfort
in
him
,
is
doubtless
a
growing
believer
.
On
the
other
side
a
far
greater
number
conclude
wrong
in
their
own
favour
,
imagining
that
they
do
grow
,
if
they
gain
in
some
of
those
things
we
mention'd
above
,
namely
,
if
more
knowledge
,
and
more
faculty
of
discoursing
,
if
they
find
often
some
present
stirrings
of
joy
,
or
sorrow
in
hearing
of
the
word
,
if
they
reform
their
life
,
grow
more
civil
,
and
blameless
&c.
Yet
all
these
and
many
such
things
may
be
in
a
naturall
Man
,
who
notwithstanding
grows
not
,
for
that
's
impossible
,
he
is
not
in
that
estate
a
subject
capable
of
this
growth
,
for
he
is
dead
,
he
hath
none
of
this
new
life
to
which
this
growth
relates
.
Herod
heard
gladly
and
obey'd
many
things
.
Consider
then
what
true
delight
we
might
have
in
this
.
You
find
a
pleasure
,
when
you
see
your
Children
grow
,
when
they
begin
to
stand
and
walk
&c.
You
love
well
to
perceive
your
estate
,
or
your
honour
grow
,
but
the
soul
to
be
growing
liker
God
and
nearer
heaven
,
if
we
know
it
,
is
a
pleasure
far
beyond
them
all
,
to
find
pride
and
Earthliness
and
vanity
abating
,
and
faith
,
and
love
,
and
spirituall
mindedness
increasing
,
especially
if
we
think
whither
this
growth
be
not
as
our
naturall
life
that
is
often
cutt
off
before
it
attain
full
age
as
we
call
it
,
and
if
it
attain
that
,
falls
again
to
move
downwards
and
decays
,
as
the
Sun
,
being
at
its
Meridian
begins
to
decline
again
:
But
this
life
shall
grow
on-in
whomsoever
it
is
,
and
come
certainly
to
its
fullness
,
after
which
there
is
no
more
need
of
this
word
either
for
growth
or
nourishment
,
no
death
,
no
decay
,
no
old
age
,
but
perpetuall
youth
and
a
perpetuall
spring
ver
aeternum
,
fulness
of
joy
in
the
presence
of
God
and
everlasting
pleasures
at
his
right
hand
.
Verse
3.
If
so
be
ye
have
tasted
that
the
Lord
is
Gracious
.
OUR
Naturall
desire
of
food
,
arises
principally
from
its
necessity
,
for
that
end
which
nature
seeks
,
the
growth
or
at
least
the
nourishment
of
our
bodies
,
but
besides
,
there
is
a
present
sweetness
,
and
pleasingness
in
the
use
of
it
,
that
serves
to
sharpen
our
desire
,
and
is
plac'd
in
nature
for
that
purpose
;
thus
the
Children
of
God
in
their
spiritual
life
are
naturally
carried
to
desire
the
means
of
their
nourishment
and
of
their
growth
,
being
alwayes
here
in
a
growing
estate
;
but
withall
,
there
is
a
spiritual
delight
and
sweetness
in
that
word
,
in
that
which
it
reveals
concerning
God
,
and
that
addes
to
their
desire
,
stirres
their
appetite
towards
it
,
the
former
is
in
the
foregoing
verse
,
the
latter
in
this
.
Nature
addresses
the
infant
to
the
breast
,
but
when
it
hath
once
tasted
of
it
,
that
is
a
new
superadded
attractive
,
and
makes
it
desire
after
that
the
more
earnestly
:
So
here
.
The
word
is
fully
recommended
to
us
by
these
two
,
usefulness
,
and
pleasantness
,
so
like
milk
(
as
't
is
compar'd
here
)
which
is
a
nourishing
food
,
and
withall
sweet
and
delightfull
to
the
taste
,
by
it
we
grow
,
and
in
it
we
taste
the
graciousness
of
God
.
David
in
that
Psalm
that
he
dedicates
wholly
to
this
subject
,
gives
both
these
as
the
reason
of
his
appetite
,
his
love
to
it
he
expresses
patheticaly
.
Psa.
119.
Ver.
97.
O
how
love
I
thy
law
?
and
then
he
addes
,
that
by
it
he
was
made
wiser
than
his
enemies
,
than
his
teachers
▪
And
than
the
ancients
;
taught
to
refraine
from
every
evil
way
,
taught
by
the
Author
of
that
word
the
Lord
himself
,
thou
hast
taught
me
to
grow
wiser
and
w●●ier
,
and
holier
in
thy
wayes
,
and
then
Ver.
103.
He
addes
this
other
reason
,
How
sweet
are
thy
words
unto
my
taste
,
yea
sweeter
than
the
hony
and
the
hony
Comb.
We
shall
speak
1.
Of
the
goodness
or
graciousness
of
the
Lord
.
2.
Of
this
taste
.
And
3.
Of
the
Inference
from
both
.
1.
Gracious
]
Or
of
a
bountifull
kind
disposition
,
the
word
Psa.
34.
Whence
this
is
taken
is
Tob.
And
which
signifieth
,
good
.
The
Sept
there
render
it
by
the
word
used
here
by
our
Apostle
,
both
the
words
signifie
a
benignity
,
and
kindness
of
nature
,
it
is
one
of
loves
attributes
1
Cor.
13.
It
is
kind
,
ever
compassionate
,
and
as
it
can
be
helpfull
in
straits
,
and
distresses
still
ready
to
forget
,
and
pass
by
evil
and
to
do
good
,
and
in
the
largest
most
comprehensive
sense
must
we
take
it
here
,
and
yet
still
speak
,
and
think
infinitely
below
what
his
goodness
is
.
He
is
naturally
good
,
yea
goodness
in
his
nature
,
he
is
goodness
and
love
it self
,
he
that
loveth
not
knoweth
not
God
,
for
God
is
love
.
1
Io.
4.8
.
Primitively
good
,
all
goodness
is
deriv'd
from
him
,
and
all
that
is
in
the
Creature
comes
forth
from
no
other
but
that
Ocean
,
and
this
graciousness
is
still
larger
then
them
all
.
There
is
a
common
bounty
of
God
wherein
he
doth
good
to
all
,
and
so
the
whole
earth
is
full
of
of
his
goodness
:
But
the
goodness
that
the
Gospel
is
full
of
,
the
particular
stream
that
runs
in
that
channel
,
is
his
peculiar
graciousness
,
and
love
to
his
own
Children
;
that
by
which
they
are
first
enliven'd
,
and
then
refresh'd
,
and
sustain'd
in
their
spiritual
being
.
This
that
is
here
spoken
of
,
gracious
to
them
in
freely
forgiving
their
sins
,
and
giving
no
less
than
himself
unto
them
,
frees
them
from
all
evils
,
and
fills
them
with
all
good
.
Psa.
103.3.4.5
.
satisfies
thy
mouth
,
and
so
it
followes
with
good
reason
,
Ver.
8.
that
he
is
mercifull
and
gracious
,
and
his
graciousness
there
further
express'd
in
his
gentleness
,
and
slowness
to
anger
,
bearing
with
the
frailties
of
his
own
,
and
pitying
them
,
as
a
father
pityeth
his
Children
.
No
friend
so
kind
and
friendly
(
as
this
word
signifies
)
and
none
so
powerfull
,
a
present
help
in
trouble
,
ready
to
be
found
,
whereas
others
may
be
far
off
,
he
is
alwayes
at
hand
,
and
his
presence
is
alwayes
comfortable
.
They
that
know
God
,
still
find
him
a
real
usefull
good
.
Some
things
and
persons
are
usefull
at
one
time
,
and
others
at
another
,
but
God
at
all
times
.
A
well
furnish'd
table
may
please
a
Man
,
while
he
hath
health
and
appetite
;
but
offer
it
to
him
in
the
hight
of
a
fever
,
how
unpleasant
would
it
be
then
?
Though
never
so
richly
deck'd
,
't
is
not
only
then
useless
,
but
hateful
to
him
:
But
the
kindness
and
love
of
God
is
then
as
seasonable
,
and
refreshing
to
him
,
as
in
health
,
and
possibly
more
;
he
can
find
sweetness
in
that
,
even
on
his
sick
bed
.
The
bitter
Choler
abounding
in
the
mouth
in
a
fever
doth
not
disrelish
his
sweetness
,
it
transcends
and
goes
above
it
.
Thus
all
Earthly
enjoyments
have
but
some
time
(
as
meats
)
when
they
are
in
season
but
the
graciousness
of
God
is
always
sweet
,
the
tast
of
that
is
never
out
of
season
.
See
how
old
age
spoyles
the
relish
of
outward
delights
in
the
example
of
Barzillai
2.
Sam.
19.35
.
But
it
makes
not
this
distastful
;
therefore
the
Psalmist
prayes
,
that
when
other
comforts
forsake
him
,
and
wear
out
,
ebb
from
him
,
and
leave
him
on
the
sand
,
this
may
not
.
That
still
he
may
feed
on
the
goodness
of
God
Psa.
71.9
.
Cast
me
not
off
in
old
age
,
forsake
me
not
when
my
strength
faileth
.
'T
is
the
continual
influence
of
his
graciousness
makes
them
still
grow
like
Cedars
in
Lebanon
,
Psa.
92.
To
bring
forth
fruit
in
old
age
to
be
still
fat
,
and
flourishing
,
to
shew
that
the
Lord
is
upright
,
as
is
there
added
,
that
he
is
even
(
as
the
word
is
)
still
like
himself
,
and
his
goodness
ever
the
same
.
Full
chests
,
or
large
possessions
,
may
seem
sweet
to
a
Man
,
till
death
present
it self
,
but
then
,
as
the
Prophet
speaks
of
throwing
away
their
idols
of
silver
and
gold
to
the
Battes
,
and
Moles
,
in
the
day
of
calamity
,
then
he
is
forc'd
to
throw
all
he
possesses
away
with
disdain
of
it
,
and
his
former
folly
in
doting
on
it
,
then
the
kindness
of
friends
and
Wife
,
and
Children
can
do
nothing
,
but
increase
his
grief
,
and
their
own
:
But
then
is
the
love
of
God
the
good
indeed
and
abiding
sweetness
.
And
it
best
relisheth
when
all
other
things
are
most
unsavoury
,
and
uncomfortable
.
God
is
gracious
,
but
'
its
God
in
Christ
,
otherwise
,
we
cannot
find
him
so
;
therefore
here
this
is
spoken
particular
of
Jesus
Christ
(
as
it
appears
by
that
which
followeth
)
through
whom
all
the
peculiar
kindness
,
and
love
of
God
,
is
convey'd
to
the
soul
,
and
can
come
no
other
way
,
and
the
word
here
mention'd
is
the
Gospel
Chap.
1.
Ver.
ult
whereof
Christ
is
the
subject
.
Though
God
is
Mercy
,
and
Goodness
in
himself
;
yet
we
cannot
find
,
nor
apprehend
him
so
to
us
;
but
only
looking
through
that
medium
,
the
Mediator
.
That
main
point
of
the
goodness
of
God
in
the
Gospel
,
that
is
so
sweet
to
a
humbled
sinner
,
the
forgiveness
of
sins
,
we
know
we
cannot
taste
of
,
but
in
Christ
Ehp.
1.7
.
In
whom
we
have
Redemption
.
And
all
the
favour
that
shines
on
us
,
all
the
grace
we
receive
,
is
of
his
fullness
,
all
our
acceptance
with
God
,
taking
into
grace
,
and
kindness
again
,
is
in
him
,
Ver.
6.
He
made
us
accepted
in
the
beloved
.
His
grace
appears
in
both
,
as
t
is
there
express'd
,
but
it
is
all
in
Christ
.
Let
us
therefore
never
leave
him
out
,
in
our
desires
of
tasting
the
graciousness
and
love
of
God
:
For
otherwise
,
we
shall
but
dishonour
him
,
and
disappoint
our selves
.
The
free
grace
of
God
was
given
to
be
tasted
,
in
the
promises
,
before
the
coming
of
Christ
in
the
flesh
:
But
being
accomplish'd
in
his
coming
,
then
was
the
sweetness
of
grace
made
more
sensible
:
Then
was
it
more
fully
broacht
,
and
let
out
to
the
Elect
world
when
he
was
pierc'd
on
the
Cross
,
and
his
blood
poured
out
for
our
redemption
.
Through
those
holes
of
his
wounds
way
we
draw
,
and
taste
that
the
Lord
is
gracious
sayes
S.
August
.
2.
Taste
]
There
is
a
tasting
of
temporary
believers
spoke
of
Heb.
6.4
.
Their
highest
sense
of
spirituall
things
(
and
it
will
be
in
some
far
higher
than
we
easily
think
)
yet
is
but
a
taste
,
and
is
call'd
so
in
comparison
of
the
truer
fuller
sense
,
that
true
believers
have
of
the
grace
,
and
goodness
of
God
which
compar'd
with
temporary
taste
,
is
more
than
tasting
,
the
former
is
tasting
,
rather
an
imaginary
tast
then
real
,
but
this
is
a
true
feeding
on
the
graciousness
of
God
,
yet
call'd
but
a
tast
in
respect
of
the
fulness
to
come
,
though
it
is
more
than
a
tast
,
as
you
difference
it
from
the
hypocrites
sense
,
yet
't
is
no
more
but
a
tast
compar'd
with
the
great
marriage
feast
we
look
for
.
Jesus
Christ
,
being
all
in
all
unto
the
soul
,
faith
apprehending
him
,
is
all
the
spirituall
senses
,
it
is
the
eye
that
beholds
his
matchless
beauty
,
and
so
enkindles
love
in
the
soul
,
and
can
speak
of
him
as
having
seen
him
,
and
taken
particuliar
notice
of
him
.
Cant.
5.9
.
'T
is
the
eare
that
discernes
his
voyce
.
Cant.
2.8
.
'T
is
faith
that
smells
his
name
poured
forth
as
an
ointment
,
faith
it
touches
him
and
draws
vertue
from
him
,
and
faith
that
tastes
him
.
Cant.
2.3
.
And
here
If
ye
have
tasted
,
&c.
There
must
be
,
1.
a
firme
believing
the
truth
of
the
promises
,
wherein
the
free
Grace
of
God
is
exprest
,
and
exhibited
to
us
.
2.
A
particular
application
,
or
attraction
of
that
grace
to
our selves
,
which
is
as
the
drawing
those
breasts
of
consolation
,
namely
the
promises
contain'd
in
the
old
and
new
Testament
.
3.
There
is
a
sense
of
the
sweetness
of
that
grace
,
being
applied
or
drawn
in
to
the
soul
,
and
that
is
properly
this
tast
.
No
unrenewed
Man
hath
any
of
these
in
truth
,
not
the
highest
kind
of
temporary
believer
,
he
cannot
have
so
much
as
a
real
lively
assent
to
the
generall
truth
of
the
promises
,
for
had
he
that
,
the
rest
would
follow
,
but
as
he
cannot
have
the
least
of
these
in
truth
,
he
may
have
the
counterfit
of
them
all
,
not
only
of
assent
,
but
application
,
yea
,
and
a
false
spiritual
joy
arising
on
it
,
and
all
these
so
drawn
to
the
life
,
that
they
may
resemble
much
the
truth
of
them
,
and
to
give
clear
characters
of
difference
is
not
so
easie
as
most
imagine
;
but
doubtless
,
the
true
living
faith
of
a
Chiristian
,
hath
in
it self
,
such
a
particular
stamp
,
as
brings
with
it
,
it
s
own
evidence
,
when
the
soul
is
clear
,
and
the
light
of
Gods
face
shines
upon
it
:
Indeed
in
the
dark
,
we
cannot
read
,
nor
distinguish
one
mark
from
another
but
when
a
Christian
hath
light
,
to
look
upon
the
work
of
God
in
his
own
soul
,
although
he
cannot
make
another
sensible
of
that
by
which
he
knows
it
,
yet
he
himself
is
ascertain'd
,
and
can
say
confidently
in
himself
,
this
I
know
,
that
this
faith
and
●ast
of
God
I
have
is
true
,
the
seal
of
the
spirit
of
God
is
upon
it
,
and
this
is
the
reading
of
that
new
name
,
in
the
white
stone
,
that
no
Man
knowes
,
but
he
that
hath
it
.
There
is
in
a
true
Believer
such
a
constant
love
to
God
,
for
himself
,
and
continual
desire
after
him
,
simply
for
his
own
excellency
,
and
goodness
,
that
no
other
can
have
.
On
the
other
side
,
would
an
Hypocrite
deal
truly
and
impartialy
by
himself
,
he
would
readily
find
out
something
that
would
discover
him
,
more
,
or
less
to
himself
:
but
the
truth
is
,
Men
are
willing
to
deceive
themselves
and
thence
arises
the
difficulty
.
One
Man
cannot
make
another
sensible
of
the
sweetness
of
Divine
Grace
,
he
may
speak
to
him
of
it
very
excellently
,
but
all
he
sayes
in
that
kind
is
an
unknown
language
to
a
natural
Man
,
he
hath
many
good
words
,
but
he
cannot
tell
what
they
mean
.
The
natural
Man
tastes
not
the
things
of
God
,
for
they
are
spiritually
discern'd
.
A
Spiritual
Man
himself
doth
not
fully
conceive
this
swetness
that
he
tastes
of
,
't
is
an
infinite
Goodness
,
and
he
hath
but
a
taste
of
it
,
the
Peace
of
God
is
a
main
fruit
of
this
his
goodness
,
it
passeth
all
understanding
,
sayes
the
Apostle
,
not
only
all
natural
understanding
as
some
modifie
it
;
but
all
understanding
,
even
the
supernatural
understanding
of
those
that
enjoy
it
,
and
as
the
Godly
Man
cannot
conceive
it
all
,
so
that
which
he
conceives
,
he
cannot
express
it
all
,
and
that
which
he
doth
express
,
the
carnal
mind
cannot
conceive
of
it
by
his
expression
.
But
he
that
hath
indeed
tasted
of
this
goodness
,
O
how
tastless
are
those
things
to
him
,
that
the
World
call's
sweet
,
as
when
you
have
tasted
somewhat
that
is
very
sweet
,
it
disrelisheth
other
things
after
it
.
Therefore
can
a
Christian
so
easily
either
want
,
or
use
with
disregard
the
delights
of
this
earth
.
His
heart
is
not
upon
them
:
for
the
delight
that
he
finds
in
it
God
carryeth
it
unspeakably
away
from
all
the
the
rest
,
makes
them
in
comparison
seem
sapless
to
his
tast
.
Salomon
tasted
of
all
the
delicacies
,
the
choisest
dishes
that
are
in
such
esteem
amongst
Men
,
and
not
only
tasted
,
but
eat
largly
of
them
,
and
yet
see
how
he
goes
over
them
,
to
let
us
know
what
they
are
,
and
passes
from
one
dish
to
another
,
this
also
is
vanity
,
and
of
the
next
this
also
is
vanity
,
and
so
through
all
,
and
of
all
in
general
,
All
is
vanity
and
vexation
of
Spirit
,
or
feeding
on
the
Wind
,
as
the
word
may
be
rendred
.
3.
We
come
in
the
third
place
to
the
Inference
.
If
ye
have
tasted
,
&c.
Then
lay
aside
all
Malice
and
guile
and
Hipocrisies
and
Envies
,
and
all
evil
speakings
,
Verse
1.
For
it
looks
back
to
the
whole
Exhortation
;
sure
if
you
have
tasted
of
that
kindness
and
sweetness
of
God
in
Christ
,
it
will
compose
your
spirits
,
and
conform
them
to
him
,
it
will
diffuse
such
a
sweetness
through
your
soul
,
that
there
will
be
no
place
for
malice
and
guile
.
There
will
be
nothing
but
love
,
and
meekness
,
and
singleness
of
heart
,
therefore
they
that
have
bitter
malitious
Spirits
,
evidence
they
have
not
tasted
of
the
love
of
God
,
as
the
Lord
is
good
,
so
they
that
taste
it
are
made
like
him
.
Eph.
4.32
.
Be
ye
kind
one
to
another
,
tender
hearted
,
forgiving
one
another
,
even
as
God
for
Christ
sake
hath
forgiven
you
.
Again
if
ye
have
tasted
,
then
desire
more
,
and
this
is
the
truest
sign
of
it
;
he
that
is
in
a
continual
hunger
,
and
thirst
after
this
graciousness
of
God
,
sure
he
hath
tasted
of
it
.
My
soul
thirsteth
for
God
,
(
saith
David
,
)
he
had
tasted
before
,
Verse
4.
he
remembers
that
he
went
to
the
house
of
God
with
the
voice
of
Ioy
.
This
is
that
happy
circle
wherein
the
soul
moves
the
more
they
love
it
,
the
more
they
shall
tast
of
this
goodness
;
and
the
more
they
taste
,
the
more
they
shall
still
love
,
and
desire
it
.
But
observe
,
if
ye
have
tasted
that
the
Lord
is
gratious
,
then
desire
the
milk
of
the
Word
.
This
is
the
sweetness
of
the
word
,
that
it
hath
in
it
the
Lords
graciousness
,
gives
us
the
knowledge
of
his
love
;
this
they
find
in
it
,
that
have
Spiritual
life
and
senses
and
those
senses
exercis'd
to
discern
good
,
and
evil
;
and
this
engages
a
Christian
to
further
desire
of
the
Word
:
These
are
fantastical
deluding
tastes
that
draw
Men
from
the
writen
Word
,
and
make
them
expect
other
Revelations
.
This
graciousness
is
first
conveyed
to
us
,
by
the
Word
;
there
we
tast
it
and
therefore
there
still
we
are
to
seek
it
;
to
hang
upon
those
breasts
that
cannot
be
drawn
dry
,
there
the
love
of
God
,
in
Christ
,
streames
forth
in
the
several
promises
;
the
heart
that
cleaves
to
the
word
of
God
,
and
delights
in
it
,
cannot
but
find
in
it
daily
new
tastes
of
his
goodness
,
there
it
reads
his
love
,
and
by
that
stirs
up
his
own
to
him
,
and
so
growes
,
loves
every
day
more
than
the
former
,
and
thus
is
tending
from
tastes
to
fulness
.
'T
is
but
little
we
can
receive
,
some
drops
of
joy
that
enter
into
us
,
but
there
we
shall
enter
into
joy
,
as
vessels
put
into
a
Sea
of
happiness
.
Verse
.
4
,
5.
4.
To
whom
coming
unto
a
living
Stone
disallowed
indeed
of
men
but
chosen
of
God
and
pretious
.
5.
Ye
also
as
lively
Stones
are
built
up
a
Spitual
,
House
,
an
holy
Priesthood
,
to
offer
up
Spiritual
Sacrifices
,
acceptable
to
God
by
Iesus
Christ
.
THe
spring
of
all
the
dignities
of
a
Christian
,
and
therefore
the
great
motives
of
all
his
duties
,
is
,
his
near
relation
to
Jesus
Christ
.
Thence
it
is
,
that
the
Apostle
makes
that
the
great
subject
of
his
Doctrine
,
both
to
represent
to
his
distress'd
Brethren
their
Dignity
in
that
,
and
to
press
by
it
,
the
necessary
duties
he
exhorts
unto
.
Having
spoke
of
their
Spiritual
life
,
and
growth
in
him
,
under
the
resemblance
of
natural
life
;
he
prosecutes
it
here
,
by
another
comparison
very
frequent
in
the
Scriptures
,
and
therefore
makes
use
in
it
,
of
some
passages
of
those
Scriptures
,
that
were
Prophetical
of
Christ
and
his
Church
.
Though
there
be
here
two
different
similitudes
,
yet
they
have
so
near
Relation
one
to
another
,
and
meet
so
well
in
the
same
subject
,
that
he
joynes
them
together
,
and
then
illustrates
them
severaly
in
the
following
Verses
,
a
Temple
,
and
a
Priesthood
,
comparing
the
Saints
to
both
.
The
former
in
these
words
of
this
Verse
.
We
have
in
it
.
1.
The
nature
of
the
building
.
2.
The
materials
of
it
.
3.
The
structure
or
way
of
building
it
.
1.
The
nature
is
,
a
spiritual
building
.
Time
,
and
place
(
we
know
)
receiv'd
their
being
from
God
,
and
he
was
Eternaly
before
both
,
therefore
stiled
by
the
Prophet
,
the
high
and
lofty
one
that
inhabiteth
Eternity
:
but
having
made
the
World
,
he
fills
it
though
not
as
contain'd
in
it
,
and
so
the
whole
frame
of
it
is
his
Palace
,
or
Temple
;
but
after
a
more
special
manner
,
the
higher
and
statelier
part
of
it
,
the
highest
Heaven
:
Therefore
call'd
,
his
holy
place
and
the
habitation
of
his
holiness
,
and
glory
:
and
on
earth
the
houses
of
his
Publick
Worship
,
are
called
his
houses
;
especially
the
Jewish
Temple
in
its
time
,
having
in
it
such
a
relative
typical
holiness
;
which
others
have
not
;
but
besides
all
these
,
and
beyond
them
all
in
excellency
,
he
hath
a
house
wherein
he
dwells
more
peculiarly
:
than
in
any
of
the
rest
:
even
more
,
than
in
Heaven
,
taken
for
the
place
only
,
and
that
is
,
this
spiritual
building
.
And
this
is
most
suitable
to
the
nature
of
God
,
as
our
Saviour
sayes
of
the
necessary
conformity
of
his
Worship
to
himself
,
God
is
a
spirit
,
and
therefore
will
be
worshipped
in
spirit
and
in
truth
.
So
it
holds
of
his
house
,
he
must
have
a
Spiritual
one
,
because
he
is
a
spirit
,
So
Gods
Temple
,
is
his
People
.
And
for
this
purpose
chiefly
did
he
make
the
world
,
the
heaven
,
and
the
earth
:
That
in
it
he
might
raise
this
spiritual
building
for
himself
to
dwell
in
for
ever
,
to
have
a
number
of
his
reasonable
creatures
to
enjoy
him
,
and
glorifie
him
in
eternity
;
and
from
eternity
he
knew
what
the
demensions
,
and
frame
,
and
materials
of
it
should
be
.
The
continuance
of
this
present
world
,
as
now
it
is
,
is
but
for
the
service
of
this
work
,
like
the
scaffolding
about
it
;
and
therefore
,
when
this
Spiritual
building
shall
be
fully
compleated
,
all
the
present
frame
of
things
in
the
world
,
and
in
the
Church
it self
,
shall
be
taken
away
and
appear
no
more
.
This
building
,
is
,
as
the
particular
designing
of
its
materials
will
teach
us
,
the
whole
invisible
Church
of
God
,
and
each
good
man
is
a
stone
of
this
building
,
but
as
the
nature
of
it
,
is
spiritual
,
it
hath
this
priviledge
,
[
as
they
speak
of
the
soul
]
that
'
it
s
tota
in
toto
&
tota
in
quâlibet
parte
,
as
the
whole
Church
is
the
spouse
of
Christ
,
and
each
believing
soul
hath
the
same
title
,
and
dignity
to
be
called
so
,
thus
each
of
these
stones
is
called
a
whole
Temple
,
Temples
of
the
holy
Ghost
,
though
taking
the
temple
,
or
building
in
a
compleater
sense
,
they
are
but
each
one
a
part
,
or
a
stone
of
it
,
as
here
it
is
express'd
.
The
whole
excellency
of
this
building
is
compris'd
in
this
,
that
't
is
called
spiritual
,
differencing
it
from
all
other
buildings
,
and
preserving
it
to
them
,
and
because
he
speaks
immediately
after
,
of
a
Priesthood
,
and
sacrifices
,
it
seems
to
be
call'd
a
spiritual
building
,
particularly
in
opposition
to
that
material
.
Temple
wherein
the
Iews
gloried
,
which
was
now
Null
in
regard
of
its
former
use
,
and
was
wholly
after
destroyed
:
But
when
it
stood
,
and
the
legal
use
of
it
stood
in
fullest
vigour
,
yet
in
this
still
it
was
inferiour
,
that
it
was
not
a
spiritual
house
made
up
of
living
stones
as
this
,
but
of
a
like
matter
with
other
earthly
buildings
.
The
spiritual
house
is
the
palace
of
the
great
King
,
of
his
temple
.
The
Hebrew
word
for
palace
,
and
temple
,
is
one
.
Gods
temple
is
a
palace
,
and
therefore
must
be
full
of
the
richest
beauty
,
and
magnificence
:
But
such
as
agrees
with
the
nature
of
it
,
a
spiritual
beauty
.
In
that
Psalm
that
wishes
so
many
prosperities
,
one
is
that
their
daughters
may
be
,
as
corner
stones
,
polished
after
the
similitude
of
a
palace
,
thus
is
the
Church
,
that
is
called
the
Kings
daughter
.
Psa.
45.
but
her
comliness
,
is
invisible
to
the
World
.
She
is
all
glorious
within
,
through
sorrowes
,
and
Persecutions
,
she
may
be
smoaky
,
and
black
to
the
World's
eye
,
as
the
tents
of
Kedar
:
but
in
regard
of
Spiritual
beauty
,
she
is
comely
as
the
Curtains
of
Salomon
,
and
in
this
the
Jewes
Temple
resemble
it
right
,
which
had
most
of
its
riches
,
and
beauty
in
the
inside
;
Holiness
is
the
gold
of
this
Spiritual
house
,
and
't
is
inwardly
enrich'd
with
that
.
The
glory
of
the
Church
of
God
is
not
in
stately
buildings
of
Temples
,
and
rich
furniture
,
and
Pompous
ceremonies
,
these
agree
not
with
its
Spiritual
nature
.
It
s
true
,
and
genuine
beauty
is
,
to
grow
in
spiritualness
,
and
so
to
be
liker
it self
,
and
have
more
of
the
presence
of
God
,
and
his
Glory
filling
it
,
as
a
cloud
,
and
it
hath
been
observed
,
that
the
more
the
Church
grew
in
outward
riches
and
state
,
the
less
she
grew
,
but
abated
sensibly
in
Spiritual
excellencies
.
But
the
Spiritualness
of
this
building
,
will
better
appear
in
considering
particularly
the
materials
of
it
as
here
express'd
.
Now
2.
The
whole
building
is
Christ
mysticall
;
Christ
together
with
the
entire
body
of
the
Elect
,
he
as
the
foundation
,
and
they
as
the
stones
,
built
upon
him
:
He
the
living
stone
,
and
they
likewise
by
union
with
him
livings
stones
He
having
life
in
himself
as
he
speaks
,
Iohn
.
6.
And
they
deriving
it
from
him
,
he
primitively
living
,
and
they
by
participation
:
For
therefore
is
he
called
here
a
living
stone
,
not
only
,
because
of
his
immortality
,
and
glorious
resurrection
,
being
a
lamb
that
was
slain
,
and
is
alive
again
for
ever
:
But
because
he
is
the
principle
of
spiritual
,
and
eternal
life
unto
us
,
a
living
foundation
that
transfuses
this
life
into
the
whole
building
,
and
every
stone
of
it
,
in
whom
(
sayes
the
Apostle
Eph.
2.
)
all
the
building
is
fitly
framed
together
:
'T
is
the
spirit
that
flows
from
him
,
which
enliven's
it
,
and
knitts
it
together
,
as
a
living
body
,
for
the
same
word
is
us'd
chap.
4.
For
the
Church
under
the
similitude
of
a
body
.
Now
that
'
it
s
there
said
,
Chap.
2
Ver.
20.
to
be
built
upon
the
foundation
of
the
Prophets
and
Apostles
,
is
no
other
,
but
their
doctrine
,
concerning
Christ
and
therefore
it
is
added
,
that
he
,
as
being
the
subject
of
their
doctrine
,
is
the
chief
corner
stone
.
The
foundation
then
of
the
Church
lyes
not
in
Rome
,
but
in
Heaven
,
and
therefore
is
out
of
the
reach
of
all
Enemies
,
and
above
the
power
of
the
gates
of
hell
:
Fear
not
then
when
you
see
the
stormes
arise
,
and
the
winds
blow
against
this
spiritual
building
,
for
it
shall
stand
,
it
is
built
upon
an
invisible
,
immovable
Rock
,
and
it
great
Babylon
,
Rome
it self
,
that
under
the
false
title
,
and
pretence
of
supporting
this
building
,
is
working
to
overthrow
it
,
shall
be
utterly
overthrown
,
and
laid
equal
with
the
ground
,
and
never
be
rebuilt
again
.
But
this
foundation
stone
as
't
is
commended
,
by
its
quality
,
that
't
is
a
living
,
and
enlivening
stone
,
having
life
,
and
giving
life
to
those
that
are
built
on
it
.
'T
is
further
described
by
Gods
chusing
it
,
and
its
own
worth
,
both
oppos'd
to
Mens
disesteem
,
and
therefore
said
here
:
To
be
chosen
of
God
.
God
did
indeed
from
Eternity
contrive
this
building
,
and
chuse
this
same
foundation
,
and
accordingly
in
the
fulness
of
time
,
did
perform
his
purpose
,
so
the
thing
being
one
,
we
may
take
it
,
either
for
his
purpose
,
or
performance
,
or
both
,
yet
it
seems
most
sutable
to
the
strain
of
the
words
,
and
the
place
after
alledged
,
for
laying
him
in
Sion
,
and
opposing
the
rejection
of
Men
,
that
we
take
it
,
for
Gods
actuall
employing
of
Jesus
Christ
,
in
the
work
of
our
Redemption
,
he
only
fit
for
that
work
,
impossible
utterly
that
any
other
should
bear
the
weight
of
that
service
[
and
so
of
this
building
]
but
he
who
was
Almighty
.
Therefore
,
the
spouse
calls
him
,
the
select
,
or
choyce
of
ten
thousand
,
yet
rejected
of
Men.
There
is
that
antipathy
(
so
to
speak
)
betwixt
the
mind
of
God
,
and
corrupt
nature
;
the
things
that
are
highly
esteem'd
with
men
are
abomination
to
God
;
and
thus
we
see
here
,
that
which
is
highly
esteem'd
with
God
,
is
cast
,
and
disallowed
by
Men.
But
sure
there
is
no
comparison
,
the
chusing
,
and
esteem
of
God
stands
,
and
by
that
,
(
judge
Men
of
Christ
as
they
will
)
he
is
the
foundation
of
this
building
.
And
he
is
in
true
value
answerable
to
this
esteem
pretious
,
which
seems
to
signifie
a
kind
of
inward
worth
,
hidden
from
the
eyes
of
Men
,
blind
unbelieving
Men
;
but
well
known
to
God
,
and
to
those
to
whom
he
reveals
him
.
And
this
is
the
very
cause
of
his
rejection
by
the
most
,
the
ignorance
of
his
worth
,
and
excellency
.
As
a
precious
stone
that
the
skilful
Lapidary
esteems
much
worth
,
an
ignorant
beholder
makes
litle
or
no
account
of
.
These
things
hold
likewise
in
the
other
stones
of
this
building
,
chosen
before
time
,
all
that
should
be
of
this
building
foreordain'd
in
Gods
purpose
,
all
written
in
that
book
before
hand
,
and
then
,
in
due
time
,
they
are
chosen
by
actual
calling
according
to
that
purpose
;
hewed
out
,
and
sever'd
by
Gods
own
hand
,
out
of
the
quarry
of
corrupt
nature
:
Dead
stones
in
themselves
,
as
the
rest
;
but
made
living
,
by
his
bringing
them
to
Christ
,
and
so
made
truely
precious
,
and
accounted
precious
by
him
that
hath
made
them
so
.
All
the
stones
in
this
building
are
called
Gods
jewels
,
Mal.
3.
Though
they
be
vilified
,
and
scoffed
and
despised
by
Men.
Though
they
pass
for
fools
,
and
the
refuse
of
the
world
,
yet
they
may
easily
digest
all
that
in
the
comfort
of
this
,
if
chosen
of
God
,
and
precious
in
his
eyes
,
this
is
the
very
Lot
of
Christ
,
and
therefore
by
that
the
more
wellcome
that
it
conformes
them
to
him
,
suites
these
stones
to
their
foundation
.
And
if
we
look
right
on
't
what
a
poor
despiseable
thing
,
is
the
esteem
of
Men
?
how
soon
is
it
past
,
it
is
a
small
thing
for
me
,
sayes
the
Apostle
to
be
judg'd
of
men
.
Now
that
God
often
chuses
for
this
building
,
such
stones
,
as
men
cast
away
,
as
good
for
nothing
,
see
1.
Cor.
1.
And
where
he
sayes
Isa.
51.
That
he
dwells
in
the
high
,
and
holy
place
,
What
is
his
other
dwelling
?
his
habitation
in
earth
,
is
it
in
great
palaces
and
Courts
?
No.
But
with
him
that
is
of
a
contrite
and
humble
spirit
.
Now
these
are
the
basest
in
Mens
account
,
yet
he
chuses
them
,
and
preferr's
them
to
all
other
palaces
,
and
temples
Isa.
66.1.2
.
you
cannot
gratifie
me
with
any
dwelling
for
I
my self
have
made
all
,
and
a
surer
house
than
any
you
can
make
me
,
the
heaven
is
my
throne
,
and
the
earth
my
footstool
,
but
I
,
that
am
so
high
,
am
pleas●d
to
regard
the
lowly
.
3.
To
whom
comeing
]
First
.
Coming
,
then
built
up
.
They
that
come
unto
Christ
,
come
not
only
from
the
world
,
that
lyeth
in
wickedness
,
but
out
of
themselves
.
Of
a
great
many
that
seem
to
come
to
Christ
,
it
may
be
said
,
that
they
are
not
come
to
him
,
because
they
have
not
left
themselves
.
This
is
believing
on
him
,
which
is
the
very
resigning
the
soul
to
Christ
,
and
living
by
him
.
Ye
will
not
come
unto
me
that
ye
may
have
life
,
sayes
Christ
.
Io.
5.40
.
He
complains
of
it
as
a
wrong
done
to
him
:
But
the
loss
is
ours
,
it
is
his
glory
to
give
us
life
,
that
were
dead
:
But
it
is
our
happiness
to
receive
that
life
from
him
.
Now
these
stones
come
unto
their
foundation
,
which
imports
the
moving
of
the
soul
to
Christ
,
being
moved
by
his
spirit
,
and
that
the
will
acts
,
and
willingly
,
for
it
cannot
act
otherwise
:
But
as
being
acted
,
and
drawn
by
the
father
.
Ioh.
6.
No
man
can
come
to
me
Except
the
father
draw
him
And
the
outward
means
of
drawing
,
is
by
the
word
,
't
is
the
sound
of
that
harp
,
that
brings
the
stones
of
this
spiritual
building
together
,
and
then
being
united
to
Christ
they
are
built
up
.
That
is
as
S.
Paul
expresses
it
.
Eph.
2.21
.
They
grow
up
unto
a
holy
temple
in
the
Lord
.
In
times
of
peace
,
the
Church
may
dilate
more
,
and
build
as
it
were
into
bredth
:
But
in
trouble
,
it
arises
more
in
hight
,
is
built
upwards
,
as
in
cities
,
where
men
are
straitned
,
they
build
usually
higher
than
in
the
country
.
Notwithstanding
of
the
Churches
afflictions
yet
still
the
building
is
going
forward
,
't
is
built
(
as
Daniel
speaks
of
Ierusalem
)
in
troubleous
times
.
And
't
is
this
which
the
Apostle
intends
as
suiting
with
his
forgoing
Exhortation
,
this
may
be
read
exhortatively
too
,
but
taking
it
rather
as
asserting
their
condition
,
't
is
for
this
end
,
that
they
may
remember
to
be
like
it
,
and
grow
up
.
For
this
end
he
expresly
calls
them
living
stones
,
an
adjunct
,
not
usual
for
stones
,
but
here
inseperable
.
And
therefore
though
the
Apostle
changes
the
similitude
from
Infants
,
to
stones
;
yet
he
will
not
let
go
,
this
quality
of
living
,
as
making
chiefly
for
his
purpose
.
To
teach
us
the
necessity
of
growth
in
Believers
,
they
are
therefore
much
compar'd
to
things
that
grow
,
to
Trees
planted
in
fruitful
growing
places
,
as
by
the
River
of
waters
;
to
Cedars
in
Lebanon
where
they
are
tallest
.
To
the
morning
light
,
to
Infants
on
the
brest
,
and
here
where
the
word
seems
to
refuse
it
,
to
stones
,
yet
(
it
must
and
well
doth
admit
this
unwonted
Epithete
)
they
are
called
living
and
growing
stones
.
If
then
you
would
have
the
comfortable
perswasion
of
that
union
with
Christ
,
see
whether
you
find
your
souls
establish'd
upon
Jesus
Christ
,
finding
him
as
your
strong
foundation
,
not
resting
on
your selves
,
nor
on
any
other
thing
either
within
you
,
or
without
you
,
but
supported
by
him
alone
,
drawing
life
from
him
by
vertue
of
that
union
as
from
a
living
foundation
,
so
as
to
say
,
with
the
Apostle
,
I
live
by
faith
in
the
son
of
God
,
who
both
loved
me
,
and
given
himself
for
me
.
As
these
stones
are
built
on
Christ
by
faith
,
so
they
are
cemented
one
to
another
by
love
,
and
therefore
,
where
that
is
not
,
't
is
but
a
delusion
to
think
themselves
parts
of
this
building
.
As
it
is
knit
to
him
,
't
is
knit
together
in
it self
through
him
,
and
if
dead
stones
in
a
building
support
and
strengthen
mutually
one
another
,
how
much
more
ought
living
stones
in
an
acttive
lively
way
to
do
so
,
the
stones
of
this
building
keep
their
place
,
the
lower
rise
not
up
to
be
in
the
place
of
the
higher
,
as
the
Apostle
speaks
;
of
the
parts
of
the
body
,
so
the
stones
of
this
building
in
humility
and
love
,
keep
their
station
,
and
grow
up
in
it
,
edifying
in
love
Eph.
4.16
.
The
Apostle
importing
,
that
the
want
of
this
,
much
prejudges
edification
.
These
stones
because
living
,
therefore
they
grow
in
the
life
of
grace
,
and
spiritualness
;
being
a
Spirittual
building
,
so
that
if
we
find
not
this
,
but
our
hearts
are
still
carnal
,
and
glued
to
the
earth
.
minding
earthly
things
,
wiser
in
those
,
than
in
Spirituals
,
this
evidences
strongly
against
us
,
that
we
are
not
of
,
this
building
.
How
few
of
us
have
that
spiritualness
that
becomes
the
Temples
of
the
holy
Ghost
or
the
stones
of
it
,
base
lusts
,
and
those
still
lodging
,
and
ruling
within
us
,
and
so
hearts
as
Cages
of
unclean
Birds
,
and
filthy
spirits
.
Consider
this
as
our
happiness
,
and
the
unsolidness
of
other
comforts
,
and
priviledges
,
if
some
have
called
those
stones
happy
,
that
were
taken
for
the
building
of
Temples
,
or
altars
,
beyond
those
in
common
houses
,
how
true
is
it
here
,
happy
indeed
the
stones
,
that
God
chuses
to
be
living
stones
in
this
Spiritual
Temple
,
though
they
be
hammer'd
,
and
hewed
to
be
polish'd
for
it
,
by
afflictions
and
the
inward
work
of
mortification
,
and
repentance
,
't
is
worth
the
enduring
all
,
to
be
fitted
for
this
building
,
happy
they
,
beyond
all
the
rest
of
men
,
though
they
be
set
in
never
so
great
honours
,
as
prime
parts
of
politick
buildings
,
states
,
and
Kingdomes
in
the
Courts
of
Kings
,
yea
,
or
Kings
themselves
:
For
all
other
buildings
and
all
the
parts
of
them
shall
be
demolish'd
and
come
to
nothing
from
the
foundation
,
to
the
cope
stone
,
all
your
houses
both
cottages
,
and
palaces
the
elements
shall
melt
away
;
and
the
earth
with
all
the
works
in
it
shall
be
consum'd
,
as
our
Apostle
hath
it
,
but
this
Spiritual
building
,
shall
grow
up
to
Heaven
,
and
being
come
to
perfection
,
shall
abide
for
ever
in
perfection
of
beauty
,
and
glory
,
in
it
shall
be
found
no
unclean
thing
,
nor
unclean
person
:
But
only
they
that
are
written
in
the
Lambs
book
of
Life
.
An
holy
priesthood
]
As
the
worship
,
and
Ceremonies
of
the
Jewish
Church
were
all
shadowes
of
Jesus
Christ
,
and
have
their
accomplishment
in
him
not
only
after
a
singular
manner
in
his
owne
Person
;
but
in
a
deriv'd
way
,
in
his
mystical
body
,
his
Church
.
The
Priesthood
of
the
Law
represented
him
,
as
the
great
high
priest
,
that
offered
up
himself
for
our
sins
,
and
that
is
altogether
incommunicable
;
neither
is
there
any
peculiar
Office
of
Priesthood
for
offering
Sacrifice
in
the
Christian
Church
,
but
his
alone
who
is
head
of
it
,
but
this
Dignity
that
is
here
mention'd
of
a
Spiritual
Priesthood
,
offering
Spiritual
Sacrifice
,
is
common
to
all
those
,
that
are
in
Christ
as
they
are
living
stones
built
on
him
into
a
Spiritual
Temple
,
so
they
are
Priests
of
that
same
Temple
,
made
by
him
,
Reve.
1.6
.
As
he
was
after
a
transcendent
manner
,
Temple
,
and
Priest
,
and
Sacrifice
;
so
in
their
kind
,
are
Christians
all
these
three
through
him
;
and
by
his
Spirit
,
that
is
in
them
,
their
Offerings
through
him
are
made
acceptable
.
We
have
here
,
1.
The
Office
.
2.
The
service
of
that
Office
.
3.
The
success
of
that
Service
.
The
death
of
Jesus
Christ
,
as
being
every
way
powerful
for
reconcilement
,
and
union
,
did
not
only
break
the
partition
wall
of
guiltiness
that
stood
betwixt
God
and
Man
,
but
the
wall
of
ceremonies
that
stood
betwixt
the
Jews
,
and
Gentiles
,
made
all
that
believe
one
with
God
,
and
made
of
both
one
as
the
Apostle
speaks
,
united
them
one
to
another
,
the
way
of
salvation
made
known
,
not
to
one
Nation
only
,
but
to
all
people
,
that
whereas
the
knowledge
of
God
was
confin'd
to
one
little
corner
,
'
it
s
now
diffus'd
through
the
Nations
,
and
whereas
the
dignity
of
their
Priesthood
stayed
in
a
few
Persons
,
all
they
that
believe
are
now
thus
dignified
to
be
Priests
unto
God
the
father
,
and
this
was
signified
by
the
rending
the
vail
of
the
Temple
at
his
death
,
not
only
that
those
cermonies
,
and
sacrifices
were
to
cease
,
as
being
all
fulfill'd
in
him
:
But
that
the
people
of
God
,
that
were
before
by
that
vail
held
out
in
the
outer
Court
,
were
to
be
admitted
into
the
holy
place
,
as
being
all
of
them
Priests
and
fitted
to
offer
sacrifices
.
The
Priesthood
of
the
Law
was
holy
,
and
its
holiness
was
signified
by
many
outward
things
sutable
to
their
manner
,
by
anointings
,
and
washings
,
and
vestments
;
but
in
this
spiritual
Priesthood
of
the
Gospel
,
holiness
it self
is
in
stead
of
all
those
,
as
being
the
substance
of
all
,
the
Children
of
God
are
all
anoint●d
,
and
purified
,
and
cloath'd
with
holiness
.
But
then
.
2
There
is
here
the
service
of
this
office
namely
to
offer
,
There
is
no
Priesthood
without
sacrifice
,
for
these
are
relative
,
and
this
was
the
chief
employment
of
the
legal
Priests
,
now
because
the
Priesthood
here
spoke
of
,
is
altogether
Spiritual
,
therefore
the
sacrifices
must
be
so
too
,
as
the
Apostle
here
expresses
it
.
We
are
sav'd
the
paines
,
and
cost
of
bringing
bullocks
,
and
rams
,
and
other
such
sacrifices
,
and
these
are
in
their
stead
;
as
the
Apostle
speaks
Heb.
7.
of
the
high
Priesthood
of
Christ
,
that
the
Priestood
being
changed
there
followed
of
necessity
a
change
of
the
Law
,
so
in
this
Priesthood
of
Christians
,
there
is
a
change
of
the
kind
of
sacrifice
,
from
the
other
.
All
sacrifice
is
not
taken
away
,
but
it
is
chang'd
from
the
offering
of
those
things
formerly
in
use
,
to
Spiritual
sacrifices
.
Now
these
are
every
way
preferable
,
they
are
easier
,
and
cheaper
to
us
,
and
yet
more
precious
,
and
acceptable
to
God
.
As
here
followes
in
the
text
,
even
in
the
time
when
the
other
sacrifices
were
in
request
,
yet
those
Spiritual
offerings
,
had
ever
the
precedence
in
Gods
account
,
and
without
them
,
he
hated
,
and
despis'd
all
burnt
offerings
,
and
the
largest
sacrifices
,
though
they
were
then
conforme
to
his
own
appointment
;
how
much
more
should
we
abound
in
Spiritual
Sacrifice
,
that
are
eas'd
of
the
other
?
How
much
more
holds
that
answer
now
,
that
was
given
even
in
those
times
,
Mic.
6.6
.
Wherewith
shall
I
come
before
the
Lord
,
&c.
you
need
not
all
that
trouble
and
expense
,
it
is
at
hand
that
God
requires
most
of
all
,
Namely
,
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
So
Psal.
50.23
.
That
which
is
peculiarly
spoke
of
Christ
holds
in
Christians
by
conformity
with
him
.
But
though
the
Spiritual
sacrificing
is
easier
in
its
own
nature
,
yet
to
the
corrupt
nature
of
Man
't
is
by
far
the
harder
.
He
would
rather
chuse
still
all
the
toyl
,
and
cost
of
the
former
way
,
if
it
were
in
his
option
;
this
was
the
sin
of
the
Jews
,
in
those
times
,
that
they
lean'd
the
soul
upon
the
bodies
service
too
much
,
and
would
have
done
enough
of
that
to
be
dispenst
from
this
Spiritual
service
.
Hence
are
the
Lords
frequent
reproofs
and
complaints
in
this
,
Psal.
50.
Isai.
1
&c.
Hence
the
willingness
in
Popery
for
outward
work
,
for
Penances
,
and
satisfactions
of
Bodies
,
and
Purses
,
any
thing
of
that
kind
,
if
it
might
serve
,
rather
than
the
inward
work
of
Repentance
,
and
Mortification
,
the
Spiritual
Service
,
and
sacrifices
of
the
Soul
,
but
the
answer
of
all
those
from
God
is
that
of
the
Prophet
who
required
these
things
at
your
hands
.
Indeed
the
works
of
Charity
they
press
,
if
they
be
done
with
a
right
hand
,
and
the
left
hand
not
so
much
as
acquainted
with
the
business
,
as
our
Saviour
speaks
,
Let
not
thy
left
hand
know
what
thy
right
hand
doth
.
They
must
be
done
with
a
right
,
and
singular
intention
,
and
from
a
right
Principle
moving
to
them
,
without
any
vain
opinon
of
Meriting
by
them
with
God
,
or
any
vain
desire
of
gaining
applause
with
Men
;
but
merely
,
out
of
Love
to
God
,
and
to
Man
for
his
sake
,
thus
they
are
one
of
these
Spiritual
Sacrifices
.
And
therefore
ought
by
no
means
to
be
neglected
by
Christian
Priests
,
that
is
by
any
that
are
Christians
.
Another
Spiritual
Sacrifice
is
,
The
Prayers
of
the
Saints
,
Revel.
5.8
.
Psal.
141.2
.
Let
my
Prayer
be
set
forth
before
thee
as
Incense
,
and
the
lifting
up
of
my
hands
as
an
Evening
Sacrifice
.
'T
is
not
the
composure
of
Prayer
,
or
the
eloquence
of
expression
that
is
the
sweetness
of
it
in
Gods
account
,
and
makes
it
a
Sacrifice
of
a
pleasing
smell
or
sweet
odour
to
him
:
But
the
breathing
forth
the
desire
of
the
heart
,
that
's
it
,
that
makes
it
a
Spiritual
Sacrifice
,
otherwise
't
is
as
carnal
,
and
dead
,
and
worthless
in
Gods
account
,
as
the
carcases
of
Beasts
.
Incense
can
neither
smell
,
nor
ascend
without
fire
,
no
more
doth
Prayer
unless
it
arise
from
a
bent
of
Spiritual
affection
,
't
is
that
both
makes
it
smell
,
and
sends
it
Heavenwards
,
makes
it
never
leave
moving
upwards
till
it
come
before
God
,
and
smell
sweet
in
His
Nostrils
,
which
few
,
too
few
of
our
Prayers
do
.
Praise
also
is
a
Sacrifice
,
to
make
respectful
and
honourable
mention
of
the
Name
of
God
,
and
of
his
goodness
,
to
bless
him
humbly
and
heartily
,
Heb.
13.15
.
Psal.
50.14.23
.
Offer
unto
God
thanksgiving
Whoso
offereth
praise
glorifyeth
me
.
And
this
is
that
Sacrifice
that
shall
never
end
,
but
continues
in
Heaven
to
Eternity
.
Then
a
holy
course
of
life
is
called
the
Sacrifice
of
Righteousness
,
Psal.
4.6
.
Phil.
4.18
.
Heb.
13.16
.
Where
he
shews
what
Sacrifices
succeed
to
those
,
that
thus
he
hath
taught
,
so
much
are
abolish'd
.
Christ
Sacrific'd
for
us
,
and
that
only
powerful
to
take
away
sin
;
but
our
gratulatory
Sacrifices
,
Praise
and
Almes
are
as
Incense
burnt
to
God
,
of
which
as
the
standers
by
find
the
sweet
smell
so
the
holy
life
of
a
Christian
,
smell
sweet
to
those
with
whom
they
live
,
but
the
wicked
as
putrified
Carcasses
are
of
a
noysom
smell
to
God
,
and
Man
.
Psal.
14.4
.
They
are
Corrupt
they
have
done
abominable
works
.
In
a
word
,
that
our
Sacrifice
,
that
includes
all
these
,
and
without
which
,
none
of
these
,
can
be
rightly
offered
,
is
Our selves
,
our
whole
selves
,
our
Bodies
a
living
sacrifice
,
Rom.
12.1
.
and
they
are
not
that
,
without
our
Souls
,
't
is
our
heart
given
,
that
gives
all
the
rest
,
for
that
commands
all
.
My
Son
give
me
thy
heart
,
and
then
the
other
will
follow
.
Thine
eyes
will
delight
in
my
wayes
,
this
makes
the
Eyes
,
and
Ears
,
and
Tongue
,
and
Hands
,
and
all
to
be
holy
,
as
Gods
peculiar
,
being
once
given
,
and
consecrate
to
him
,
and
therefore
sacriledge
to
turn
them
to
any
unholy
use
.
This
makes
a
Man
delight
to
hear
,
and
speak
of
things
that
concern
God
,
and
to
think
on
him
frequently
,
to
be
holy
in
his
secret
thoughts
,
and
all
his
wayes
,
in
every
thing
we
bring
him
,
every
Thanksgiving
and
Prayer
we
offer
,
his
eye
is
upon
the
heart
,
he
lookes
if
it
be
in
together
with
our
offering
,
and
if
he
miss
it
,
cares
not
for
all
the
rest
;
but
throwes
it
back
again
.
The
heart
must
be
offered
withal
and
the
whole
heart
,
all
of
it
entirely
given
to
him
:
se
totum
obtulit
Christus
pro
nobis
.
In
another
sense
,
which
crosses
not
this
,
it
must
not
be
whole
but
broken
.
Psal.
51.
But
if
thou
find
it
unbroken
,
yet
give
it
him
,
with
a
desire
that
it
may
be
broken
;
and
if
it
be
broken
,
and
when
thou
hast
given
it
him
,
he
break
it
more
,
yea
and
melt
it
too
,
yet
thou
shalt
not
repent
thy
gift
,
for
he
breaks
,
and
melts
it
,
that
he
may
refine
it
,
and
make
it
up
in
a
new
and
excellent
frame
,
and
may
impresse
his
own
Image
on
it
,
make
it
holy
,
and
so
like
to
himself
.
Let
us
then
give
him
our selves
,
or
nothing
,
and
to
give
our selves
to
him
,
is
not
his
advantage
but
ours
,
as
the
Philosopher
said
to
his
poor
Scholar
,
that
when
others
gave
him
great
gifts
told
him
,
he
had
nothing
but
himself
to
give
.
'T
is
well
said
he
,
and
I
will
endeavour
to
give
thee
back
to
thy self
,
better
than
I
received
thee
.
Thus
doth
God
with
us
,
and
a
Christian
makes
himself
his
daily
Sacrifice
,
he
renews
this
gift
of
himself
every
day
to
God
,
and
receiving
it
every
day
better'd
again
,
still
he
hath
the
more
light
to
give
it
,
as
being
fitter
for
God
,
the
more
't
is
sanctified
by
former
Sacrificing
.
Now
that
,
whereby
we
offer
all
other
Spiritual
Sacrifices
,
and
our selves
withal
,
is
Love
,
that
is
the
holy
fire
that
burns
up
all
,
sends
up
our
Prayers
,
and
our
hearts
,
and
our
whole
selves
a
whole
burnt
offering
to
God
,
and
as
the
fire
of
the
Altar
,
it
is
originally
from
Heaven
,
being
kindled
by
Gods
own
love
to
us
,
and
by
this
the
Church
and
each
Believer
ascends
like
a
straight
Pillar
of
smoak
,
as
the
word
is
,
Cant.
3.6
.
going
even
up
to
God
perfum'd
with
Aloes
,
and
all
the
Spices
,
all
the
graces
of
the
Spirit
,
receiv'd
from
Christ
,
but
above
all
with
his
own
Merits
.
How
far
from
this
is
the
common
Multitude
of
us
though
professing
to
be
Christians
?
Who
considers
his
holy
calling
:
As
the
peculiar
holiness
of
the
Ministry
should
be
much
in
their
Eye
and
thoughts
that
are
call'd
to
't
,
to
study
to
be
answerably
eminent
in
holiness
,
so
all
that
are
Christians
consider
you
are
Priests
unto
God
,
being
called
a
Holy
Priesthood
;
thus
you
ought
to
be
,
but
if
we
speak
what
we
are
indeed
,
we
must
say
rather
we
are
an
unholy
Priesthood
,
a
shame
to
that
Name
and
holy
Profession
,
in
stead
of
the
Sacrifices
of
a
godly
Life
,
and
the
incense
of
Prayer
,
and
Praise
in
Families
,
and
alone
,
what
is
with
many
,
but
the
filthy
vapours
of
prophane
speaking
,
and
a
profane
life
,
as
a
noysome
smell
arising
out
of
a
dunghil
.
But
you
that
have
once
offered
up
your selves
unto
God
,
and
are
still
doing
so
,
with
all
the
services
you
can
reach
,
Continue
so
,
and
be
affur'd
,
that
how
unworthy
soever
your selves
,
and
all
your
offerings
be
,
yet
they
shall
not
be
rejected
.
The
3.
thing
here
observable
is
the
success
of
that
Service
,
acceptable
to
God
by
Iesus
Christ
.
Heb.
13.16
.
The
Children
of
God
do
delight
in
offering
Sacrifices
to
him
:
but
if
they
might
not
know
that
they
were
well
taken
at
their
hands
,
this
would
discourage
them
much
;
therefore
this
is
added
;
how
often
do
the
Godly
find
it
in
their
sweet
experience
?
That
when
they
come
to
Pray
,
he
welcomes
them
,
and
gives
them
such
evidences
of
his
love
,
as
they
would
not
exchange
for
all
Worldly
pleasures
,
and
when
this
doth
not
so
presently
appear
at
other
times
,
yet
they
ought
to
believe
it
,
he
accepts
themselves
and
their
wayes
offer'd
in
sincerity
,
though
never
so
mean
,
though
they
sometimes
have
no
more
,
but
a
sigh
or
groan
't
is
most
properly
a
Spiritual
Sacrifice
.
Stay
not
away
because
thou
,
and
thy
gifts
thou
offer'st
,
are
below
others
,
no
,
none
are
excluded
for
that
,
only
give
what
thou
hast
,
and
act
with
affection
,
for
that
he
regards
most
:
Under
the
Law
they
that
had
not
a
Lamb
,
were
welcome
with
a
pair
of
Pigeons
,
so
that
the
Christian
may
say
,
What
I
am
Lord
.
I
offer
my self
unto
thee
,
to
be
wholly
thine
,
and
had
I
a
thousand
times
more
of
outward
,
or
inward
gifts
,
all
should
be
thine
,
had
I
more
Estate
,
or
Wit
,
or
Learning
,
or
Power
,
I
would
endeavour
to
serve
thee
with
all
.
What
I
have
I
offer
thee
,
and
it
is
most
truly
thine
,
it
is
but
of
thy
own
that
I
give
thee
.
None
needs
forbear
Sacrifice
for
Poverty
,
for
that
he
desires
is
the
heart
,
and
there
is
none
so
poor
but
hath
a
heart
to
give
him
.
But
meanness
is
not
all
,
there
is
a
guiltiness
on
our selves
,
and
on
all
we
offer
,
our
Prayers
and
Services
are
all
polluted
:
But
this
hinders
not
neither
;
for
our
acceptance
,
is
not
for
our selves
;
but
for
one
,
who
hath
no
guiltiness
at
all
.
Acceptable
by
Iesus
Christ
]
In
him
our
Persons
are
cloath'd
with
righteousness
,
and
in
his
cloathing
,
we
are
as
Isaac
said
of
Iacob
in
his
Brother's
garments
,
as
the
smell
of
a
Field
that
the
Lord
hath
blessed
.
And
all
our
other
Sacrifices
,
our
Prayers
,
and
Services
if
we
offer
them
by
him
,
and
put
them
into
his
hand
to
offer
to
the
Father
,
then
doubt
not
they
will
be
accepted
in
him
,
for
this
by
Iesus
Christ
,
is
relative
both
to
our
Offering
and
acceptance
,
we
ought
not
to
offer
any
thing
,
but
by
him
.
Heb.
13.15
.
And
so
we
are
well
pleasing
,
for
he
is
his
wellbeloved
Son
,
in
whom
his
soul
is
delighted
,
not
only
delighted
,
and
pleas'd
with
himself
,
but
in
Him
.
with
all
things
and
Persons
that
appear
in
him
,
and
are
presented
by
him
.
And
this
alone
answers
all
our
doubts
,
for
we
our selves
,
for
as
little
as
we
see
that
way
,
yet
may
see
so
much
in
our
best
Services
,
so
many
wandrings
in
Prayer
,
so
much
deadness
,
&c.
as
would
make
us
still
doubtful
of
acceptance
,
and
might
say
with
Iob
,
although
he
had
answered
me
,
yet
would
I
not
b●lieve
that
he
had
hearkned
to
me
,
were
it
not
this
,
that
our
Prayers
,
and
all
our
Sacrifices
pass
through
Christs
hand
,
he
is
that
Angel
that
hath
much
sweet
odours
,
to
mingle
with
the
Prayers
of
the
Saints
,
he
purifies
them
with
his
own
Merits
,
and
Intercession
,
and
so
makes
them
pleasing
unto
the
Father
.
How
ought
our
hearts
to
be
knit
to
him
?
by
whom
we
are
brought
into
favour
with
God
,
and
kept
in
favour
with
him
,
in
whom
we
obtain
all
the
good
we
receive
,
and
in
whom
all
we
offer
is
accepted
.
In
him
are
all
our
supplies
of
grace
,
and
our
hopes
of
glory
.
Verse
6.
Wherefore
also
it
is
contained
in
the
Scripture
,
behold
I
lay
in
Sion
a
chief
Corner
stone
,
elect
,
precious
:
and
he
that
believeth
on
him
shall
not
be
confounded
.
THat
which
is
the
chief
of
the
works
of
God
,
is
therefore
very
reasonably
the
chief
Subject
of
his
word
,
as
both
most
excellent
in
it self
,
and
of
most
concernment
for
us
to
know
.
And
this
is
the
saving
of
lost
Mankind
by
his
Son
.
therefore
is
his
name
as
precious
Ointment
or
perfume
diffus'd
through
the
whole
Scriptures
,
all
these
holy
leaves
smell
of
it
,
not
only
those
that
were
written
after
his
coming
,
but
those
before
.
Search
the
Scriptures
,
sayes
he
himself
,
for
they
testify
of
of
me
.
Namely
,
the
Scriptures
of
the
Old
Testament
which
were
only
then
written
,
and
to
evidence
this
,
both
himself
,
and
his
Apostles
make
so
frequent
use
of
their
testimony
,
and
we
find
so
much
of
them
inserted
into
the
New
,
as
being
both
one
in
substance
,
their
lines
meeting
in
the
same
Jesus
Christ
as
their
center
.
The
Apostle
here
,
having
express'd
the
happy
Estate
and
Dignity
of
Christians
under
a
double
notion
.
1.
Of
a
Spiritual
House
or
Temple
.
2.
Of
a
Spiritual
Priesthood
,
he
amplifies
and
confirmes
both
from
the
Writings
of
the
Prophets
.
The
former
Verse
6
,
7
,
8.
The
latter
Verse
9.
These
places
that
he
cites
,
touching
this
building
are
most
pertinent
,
for
they
have
clearly
in
them
,
all
that
he
spoke
of
it
,
both
concerning
the
foundation
,
and
the
Edifice
,
as
the
first
in
these
words
of
Esay
28.16
.
Behold
I
lay
in
Sion
a
chief
Corner
stone
,
&c.
Let
this
commend
the
Scriptures
much
to
our
diligence
,
and
affection
,
that
their
great
Theme
is
our
Redeemer
,
and
Redemption
wrought
by
him
,
that
they
contain
the
Doctrine
of
his
excellencies
,
are
the
lively
picture
of
his
matchless
beauty
;
were
we
more
in
them
,
we
would
daily
see
more
of
him
in
them
and
so
of
necessity
love
him
more
,
but
we
must
look
within
them
,
the
Letter
is
but
the
case
;
the
Spiritual
sense
is
that
we
should
desire
to
see
:
We
usualy
huddle
them
over
,
and
see
no
further
than
their
outside
,
and
therefore
,
find
so
little
sweetness
in
them
,
we
read
them
,
but
we
search
them
not
,
as
he
requires
.
Would
we
digg
into
those
Golden
Mines
,
we
would
find
treasures
of
comfort
that
cannot
be
spent
,
but
would
furnish
us
in
the
hardest
times
.
The
prophecy
here
cited
,
if
we
look
upon
it
in
its
own
place
,
we
shall
find
it
cast
in
,
in
the
middle
of
a
very
sad
denounciation
of
judgement
against
the
Jewes
.
And
this
is
usual
with
the
Prophets
,
particularly
with
this
Evangelicall
Prophet
Esay
,
to
uphold
the
spirits
of
the
godly
,
in
the
worst
times
,
with
this
one
great
consolation
,
the
promise
of
the
Messiah
;
as
weighing
down
all
,
both
temporal
distresses
,
and
deliverances
.
Hence
are
those
sudden
ascents
(
so
frequent
in
the
Prophets
)
from
their
present
subject
to
this
great
hope
of
Israel
.
And
if
this
expectation
of
a
Saviour
was
so
pertinent
a
comfort
in
all
estates
,
so
many
ages
before
the
accomplishment
of
it
,
how
wrongfully
do
we
undervalue
it
being
accomplish'd
,
that
cannot
live
upon
it
,
and
answer
all
with
it
,
sweeten
all
our
griefs
in
this
advantage
,
that
there
is
a
foundation
stone
laid
in
Sion
,
on
which
they
that
are
builded
shall
be
sure
not
to
be
ashamed
.
In
the
words
there
are
4
things
.
1.
This
foundation
stone
.
2.
The
laying
of
it
.
3.
The
building
on
it
.
4.
The
greatness
and
Excellency
of
the
work
.
1.
For
the
foundation
called
here
a
Cheif
corner
stone
,
Though
the
Prophet's
words
are
not
precisely
render'd
,
yet
the
substance
,
and
sense
is
one
:
There
,
both
the
foundation
and
corner
stone
is
express'd
,
the
corner
stone
in
the
foundation
being
the
main
support
of
the
building
,
and
throughout
the
corner
stones
uniting
and
knitting
the
building
together
;
and
therefore
this
same
word
of
a
corner
,
is
frequently
taken
in
Scripture
for
Princes
,
or
Heads
of
people
:
Iud.
20.2
.
1
Sam.
14.38
.
because
good
governours
,
and
government
are
that
,
which
upholds
,
and
unites
the
societies
of
people
in
states
or
kingdomes
,
as
one
building
.
And
Jesus
Christ
is
indeed
the
alone
head
,
and
King
of
his
Church
,
that
gives
it
lawes
,
and
rules
it
in
wisdom
,
and
righteousness
,
the
alone
rock
on
which
his
Church
is
built
,
not
Peter
,
if
we
will
bel●eve
S.
Peter
himself
,
as
here
he
teaches
us
,
much
less
his
pretended
Successors
;
he
is
the
foundation
,
and
corner
stone
that
knitts
together
the
walls
of
Jews
and
Gentiles
,
having
made
of
both
one
,
as
S.
Paul
speaks
,
and
unites
the
whole
number
of
believers
into
one
everlasting
temple
,
and
bears
the
weight
of
the
whole
fabrick
.
Elected
]
or
chosen
out
for
the
purpose
,
and
altogether
fit
for
it
,
Isaiah
hath
it
,
a
stone
of
triall
,
or
a
tryed
stone
:
As
things
amongst
Men
are
best
chosen
,
after
trial
,
so
Jesus
Christ
certainly
known
by
the
father
,
as
most
fit
for
that
work
,
to
which
he
chose
him
before
he
try'd
him
,
as
after
upon
tryal
in
his
Life
,
and
death
,
and
resurrection
he
prov'd
fully
answerable
to
his
fathers
purpose
,
in
all
that
was
appointed
him
.
All
the
stre●gth
of
Angels
combin'd
had
not
suffic'd
for
that
business
,
but
the
wise
architect
of
this
building
,
knew
both
what
it
would
cost
,
and
what
a
foundation
was
needful
to
bear
so
great
,
and
so
lasting
a
structure
as
he
intended
.
Sin
having
defac'd
,
and
demolish'd
,
the
first
building
of
Man
in
th'
integrity
of
his
creation
,
it
was
Gods
design
out
of
the
very
ruines
of
fallen
Man
to
raise
a
more
lasting
edifice
,
than
the
former
one
,
that
should
not
be
subject
to
decay
,
and
therefore
fitted
a
foundation
,
that
might
be
everlasting
:
The
sure
founding
is
the
main
,
therefore
that
it
might
stand
for
the
true
honour
of
his
Majesty
(
which
Nebuchadnezzar
vainly
boasted
of
his
Babel
)
he
chose
his
own
son
,
made
flesh
;
he
was
God
that
he
might
be
a
strong
foundation
,
he
was
Man
that
he
might
be
sutable
to
the
nature
of
the
stones
whereof
the
building
was
to
consist
,
that
they
might
joyn
and
cement
together
.
Precious
]
Inestimably
precious
,
by
all
the
conditions
that
can
give
worth
to
any
,
by
rareness
,
and
by
inward
excellency
,
and
useful
vertues
.
Rare
he
is
out
of
doubt
,
there
is
not
such
a
person
in
the
world
again
.
Therefore
called
by
the
same
Prophet
,
wonderful
,
full
of
wonders
,
the
power
of
God
,
and
the
frailty
of
Man
dwelling
together
in
his
person
the
ancient
of
dayes
,
becoming
an
Infant
:
He
that
stretch'd
forth
the
Heavens
,
bound
up
in
swadling
cloaths
in
that
his
Infancy
;
and
in
his
full
age
,
stretch'd
forth
on
the
crosse
;
altogether
spotless
,
and
Innocent
,
and
yet
suffering
,
not
only
the
unjust
cruelties
of
Men
;
but
the
just
wrath
of
God
his
Father
;
the
Lord
of
life
,
and
yet
dying
.
His
excellency
appears
in
the
same
things
,
In
that
he
is
the
Lord
of
life
,
God
blessed
for
ever
,
equal
with
the
father
;
the
sparkling
brightness
of
this
precious
stone
is
no
less
,
than
this
,
that
he
is
the
brightness
of
the
fathers
glory
;
so
bright
,
that
Men
could
not
have
beheld
him
appearing
in
himself
,
therefore
he
vailed
it
with
our
flesh
,
and
yet
through
that
,
it
shined
,
and
sparkled
so
,
that
the
Apostle
S.
Iohn
saves
of
himself
,
and
those
others
that
had
eyes
opened
,
and
look'd
right
upon
him
,
he
dwelt
amongst
us
,
and
he
had
a
●ent
like
ours
,
and
yet
through
that
,
wee
saw
his
glory
,
as
the
glory
of
the
only
begotten
son
of
God
,
full
of
grace
and
truth
.
The
Deity
filling
his
humane
nature
with
all
manner
of
grace
,
in
its
highest
perfection
.
And
not
only
thus
Excellent
in
himself
;
but
of
precious
vertue
,
which
he
lets
forth
,
and
imparts
to
others
,
of
such
vertue
,
that
a
touch
of
him
is
the
only
cure
of
Spiritual
diseases
:
Men
tell
of
strange
vertues
of
some
stones
,
but
it
is
certain
,
that
this
precious
stone
,
hath
not
only
vertue
to
heal
the
Sick
,
but
even
to
raise
the
dead
.
Dead
bodies
he
raised
in
the
dayes
of
his
abode
on
earth
,
and
dead
Souls
he
still
doth
raise
by
the
power
of
his
word
.
The
Prophet
Malachy
calls
him
,
the
sun
of
righteousness
,
which
hath
in
it
the
rareness
,
and
excellency
we
speak
;
of
he
is
singular
,
as
there
is
but
one
Sun
in
the
world
,
so
but
one
Saviour
,
and
his
lustre
such
a
stone
,
as
outshines
the
Sun
in
its
fullest
brightness
;
and
then
for
his
usefull
vertue
,
he
addes
,
that
he
hath
healing
under
his
wings
,
this
his
worth
is
unspeakable
,
and
remains
infinitely
beyond
all
these
resemblances
.
2
There
is
here
the
laying
of
this
foundation
,
and
it
s
said
to
be
laid
in
Sion
,
that
is
,
it
is
laid
in
the
Church
of
God
,
and
first
laid
in
Sion
literaly
,
being
then
the
seat
of
the
Church
and
true
Religion
,
he
was
laid
there
,
in
his
manifestation
in
the
flesh
,
and
suffering
,
and
dying
,
and
rising
again
,
and
afterwards
being
preached
through
the
world
,
became
the
foundation
of
his
Church
in
all
places
where
his
name
was
receiv'd
,
and
so
was
a
stone
growing
great
till
it
fill'd
the
whole
earth
,
as
Daniel
hath
it
.
He
saith
,
I
lay
,
by
which
the
Lord
expresseth
this
his
own
proper
work
,
as
the
Psalmist
speaks
of
the
same
subject
.
Psa.
118.
This
is
the
Lords
doing
,
and
it
is
marvelous
in
our
eyes
.
So
Isa.
9.7
.
Speaking
of
this
promis'd
Messiah
,
the
zeal
of
the
Lord
of
Hosts
will
perform
this
.
And
this
is
not
only
said
I
lay
because
he
had
the
first
thought
of
this
great
work
,
the
model
of
it
was
in
his
mind
from
eternity
,
and
that
the
accomplishment
of
it
was
by
his
Almighty
power
in
the
morning
of
his
Sons
birth
,
and
his
Life
,
and
death
,
and
Resurrection
,
but
to
signify
withal
the
freeness
of
his
grace
,
in
giving
his
Son
,
to
be
a
foundation
of
happiness
to
Man
,
without
the
least
motion
from
Man
▪
or
motive
in
Man
,
to
draw
him
to
't
;
and
this
seem's
to
be
signified
by
the
unexpected
inserting
of
these
prophetical
promises
of
the
Messiah
,
in
the
midst
of
complaints
of
people's
wickedness
,
and
theatning
them
with
punishment
,
intimating
that
there
is
no
connexion
betwixt
this
work
and
any
thing
on
Mans
part
,
fit
to
procure
it
;
although
you
doe
thus
provoke
me
to
destroy
you
,
yet
of
my self
I
have
other
thoughts
,
there
's
another
purpose
in
my
head
.
And
Isi.
7.
't
is
observable
to
this
purpose
,
that
,
that
clearest
promise
of
the
virgin's
son
,
is
given
▪
not
only
unrequir'd
,
but
being
refus'd
by
that
profane
King
.
This
again
,
that
the
Lord
himself
is
the
layer
of
this
corner
stone
,
teaches
us
,
the
firmness
of
it
,
which
is
likewise
expres'd
in
the
Prophets
words
very
emphatically
by
redoubling
the
same
word
,
Musad
,
Musad
;
fundamentum
,
fundamentum
.
So
Psal.
2.6
.
I
have
set
my
King
upon
my
holy
hill
of
Sion
,
who
then
shall
dethrone
him
?
I
have
given
him
the
Heathen
for
his
Inheritance
,
and
the
ends
of
the
earth
for
his
possession
,
and
who
will
hinder
him
to
take
possession
on
his
right
?
if
any
offer
to
do
so
,
what
shall
they
be
,
but
a
number
of
earthen
vessels
,
fighting
against
an
Iron
Scepter
,
and
so
certainly
breaking
themselves
in
pieces
.
Thus
here
,
I
lay
this
foundation
stone
,
and
if
I
lay
it
,
who
shall
remove
it
?
and
what
I
build
upon
it
,
who
shall
be
able
to
cast
down
?
For
it
is
the
glory
of
this
great
Master-builder
,
that
the
whole
Fabrick
,
that
is
of
his
building
,
be
unruinable
,
and
for
that
end
hath
he
laid
an
unmovable
foundation
,
and
for
that
end
are
we
taught
and
remembred
of
its
firmness
,
that
we
may
have
this
confidence
concerning
the
Church
of
God
,
that
is
built
upon
it
.
To
the
Eye
of
Nature
the
Church
seems
to
have
no
foundation
,
as
Iob
speaks
of
the
earth
,
that
it
is
hung
upon
nothing
,
and
yet
as
the
Earth
remaineth
firm
being
establish'd
in
its
place
by
the
word
and
power
of
God
,
the
Church
is
most
firmly
founded
upon
the
word
made
flesh
,
Jesus
Christ
,
as
its
chief
Corner
stone
,
and
as
all
the
winds
that
blow
cannot
remove
the
earth
out
of
its
place
,
neither
can
all
the
attempts
of
Men
,
no
nor
of
the
gates
of
hell
prevail
against
the
Church
,
it
may
be
beat
with
very
boysterous
stormes
;
but
it
cannot
fall
,
because
founded
upon
this
Rock
.
Thus
it
is
with
the
whole
house
,
and
thus
with
every
stone
in
it
,
as
here
it
followes
he
that
believeth
shall
not
be
confounded
3.
There
is
next
the
building
on
this
foundation
This
is
plainly
to
be
built
on
Christ
,
to
believe
in
him
:
But
in
this
,
the
most
deceive
themselves
,
they
hear
of
such
priviledges
,
and
happiness
in
Christ
,
and
presently
imagine
,
't
is
all
theirs
,
without
any
more
ado
,
as
that
Mad
man
of
Athens
,
that
wrote
up
all
the
ships
came
into
the
haven
for
his
own
:
We
consider
not
,
what
this
is
to
believe
in
him
,
and
what
is
the
necessity
of
his
believing
,
that
we
may
be
partakers
of
the
salvation
that
he
hath
wrought
.
'T
is
not
they
that
have
heard
of
him
,
or
that
have
some
common
knowledge
of
him
,
or
are
able
to
discourse
of
him
,
and
speak
of
His
Person
,
and
nature
aright
:
But
they
that
believe
in
him
.
Much
of
our
knowledge
,
is
,
as
the
poor
Philosopher
,
(
or
as
a
Geometer
that
can
measure
Land
exactly
in
all
its
dimensions
,
but
possesseth
not
a
foot
.
)
who
defineth
riches
exactly
,
and
discourseth
of
their
nature
,
but
possesseth
none
;
and
truely
't
is
but
a
lifeless
unsavoury
knowledge
men
have
of
Christ
,
by
all
books
and
study
,
till
he
Reveal
himself
,
and
perswade
the
heart
to
believe
in
him
.
Then
indeed
it
sayes
of
all
the
reports
it
heard
,
when
it
sees
him
,
and
is
made
one
with
him
,
I
heard
much
,
yet
the
halfe
was
not
told
me
.
There
is
in
lively
faith
,
when
it
is
infus'd
into
the
soul
,
a
clearer
knowledge
of
Christ
,
and
his
excellency
than
before
,
and
withall
a
recumbence
,
of
the
soul
upon
him
as
the
foundation
of
its
life
,
and
comfort
;
a
resolving
to
rest
on
him
,
and
not
to
depart
from
him
,
upon
any
termes
.
Though
I
be
beset
on
all
hands
,
be
accus'd
by
the
law
,
and
mine
own
conscience
,
and
by
Satan
,
and
have
nothing
to
answer
for
my self
,
yet
here
I
will
stay
,
for
I
am
sure
,
in
him
there
is
salvation
,
and
no
where
else
.
All
other
refuges
,
are
but
lies
,
as
it
s
in
the
words
before
these
in
the
Prophet
,
poor
base
shifts
,
that
will
do
no
good
,
and
God
hath
laid
this
Precious
stone
in
Sion
,
for
this
very
purpose
,
that
weary
souls
may
rest
upon
it
,
and
why
should
not
I
make
use
of
it
according
to
his
intention
,
he
hath
not
forbid
any
how
wretched
soever
to
believe
,
but
commands
it
,
and
himself
works
it
where
he
will
,
even
in
the
vilest
sinners
.
Think
it
not
enough
that
you
know
this
Stone
is
laid
,
but
see
whether
you
are
built
on
it
by
faith
:
The
multitude
of
imaginary
believers
ly
round
about
it
,
but
they
are
never
the
better
nor
the
surer
for
that
,
no
more
than
stones
that
ly
loose
in
heaps
near
unto
a
foundation
,
but
are
not
joyned
to
't
,
there
is
no
benefit
to
us
by
Christ
,
without
union
with
him
.
No
comfort
in
his
riches
,
without
interest
in
them
,
and
title
to
them
,
by
that
union
,
then
is
the
soul
right
,
when
it
can
say
,
He
is
altogether
lovely
,
and
as
the
spouse
there
,
He
is
mine
,
my
welbeloved
.
And
this
union
is
the
spring
of
all
Spiritual
consolations
,
and
faith
,
by
which
we
are
thus
united
,
is
a
divine
work
;
he
that
laid
this
foundation
in
Sion
with
his
own
hand
,
works
likewise
with
the
same
hand
faith
in
the
heart
,
by
which
it
is
knit
to
this
corner
stone
,
'
its
not
so
easy
a
thing
as
we
imagine
to
believe
,
Eph.
1.19
.
Many
that
think
they
believe
are
amongst
the
others
quite
contrary
,
that
the
Prophet
there
speaks
,
of
hardened
in
sin
,
and
carnally
secure
,
which
he
calls
to
be
in
covenant
with
hell
,
and
death
,
walking
in
sin
,
and
yet
promising
themselves
impunity
.
4.
There
is
the
firmness
of
this
building
,
Namely
,
He
that
believeth
on
him
shall
not
be
Confounded
]
This
firmness
is
answerable
to
the
nature
of
the
foundation
.
Not
only
the
whole
frame
;
but
every
stone
of
it
,
abideth
sure
.
'T
is
a
simple
mistake
,
to
judge
the
perswasion
of
perseverance
to
be
self-presumption
,
they
that
have
it
are
far
from
building
it
on
themselves
,
but
their
foundation
is
that
which
makes
them
sure
,
because
it
doth
not
only
remain
firm
it self
,
but
indissolubly
supports
all
that
are
once
built
on
it
.
In
the
Prophet
,
whence
this
is
cited
,
't
is
,
shall
not
make
hast
,
but
the
sense
is
one
,
they
that
are
disappointed
,
and
ashamed
in
their
hopes
run
to
and
fro
,
and
seek
after
some
new
recourse
;
This
they
shall
not
need
to
do
,
that
come
to
Christ
.
The
believing
soul
makes
hast
to
Christ
,
but
it
never
finds
cause
to
hasten
from
him
,
and
though
the
comfort
it
expects
and
longs
for
,
be
for
a
time
deferr'd
,
yet
it
gives
not
over
,
knowing
that
in
due
time
,
it
shall
rejoyce
;
and
shall
not
have
cause
to
blush
,
and
think
shame
of
its
confidence
in
him
.
David
expresseth
this
distrust
,
by
making
haste
.
Psal.
31.22
.
and
116.11
.
I
was
too
hasty
,
when
I
said
so
.
Hopes
frustrated
,
especially
where
they
have
been
rais'd
high
,
and
continued
long
,
do
reproach
Men
with
folly
,
and
so
shame
them
.
And
thus
do
all
earthly
hopes
serve
us
,
when
we
lean
much
upon
them
.
We
find
these
things
usually
,
that
have
promis'd
us
most
content
,
pay
us
with
vexation
,
not
only
prove
broken
reeds
,
deceiving
our
trust
,
but
hurtful
,
running
their
broken
spinters
into
our
hand
,
that
lean'd
on
them
.
This
sure
Foundation
is
laid
for
us
,
that
our
souls
may
be
establish'd
on
it
,
and
be
as
Mount
Sion
that
cannot
be
removed
.
Such
times
may
come
,
as
will
shake
all
other
supports
,
but
this
holds
out
against
all
,
Psal.
46.2
.
Though
the
earth
be
removed
yet
will
not
we
fear
.
Though
the
frame
of
the
World
were
cracking
about
a
Mans
ears
,
he
may
hear
it
unaffrighted
,
that
is
built
on
this
Foundation
.
Why
then
do
we
chuse
to
build
upon
the
sand
?
Believe
it
,
wheresoever
we
lay
our
confidence
,
and
affection
besides
Christ
,
it
shall
once
repent
us
,
and
ashame
us
,
either
hapily
in
time
,
while
we
may
change
them
for
him
,
and
have
recourse
to
him
,
or
miserably
,
when
't
is
too
late
:
Remember
that
we
must
die
,
and
must
appear
before
the
Judgment
Sent
of
God
,
and
that
the
things
we
dote
on
here
,
have
neither
Power
to
stay
us
here
,
nor
have
we
power
to
take
them
along
with
us
,
nor
if
we
could
,
would
they
at
all
profit
us
there
;
and
therefore
when
we
look
back
upon
them
all
at
parting
,
we
shall
wonder
what
fools
we
were
,
to
make
so
poor
a
Choyce
,
and
then
in
that
great
day
wherein
all
faces
shall
gather
blackness
,
and
be
fill'd
with
confusion
,
that
have
neglected
to
make
Christ
their
stay
when
he
was
offer'd
them
:
then
it
shall
appear
,
how
happy
they
are
that
have
trusted
in
him
,
they
shall
not
be
confounded
,
but
shall
lift
up
their
faces
and
be
acquitted
in
him
.
In
their
present
estate
they
may
be
founded
,
and
exercis'd
,
but
they
shall
not
be
confounded
,
nor
ashamed
;
a
double
negation
in
the
Original
,
by
no
means
,
they
shall
in
all
be
more
than
Conquerours
through
him
that
hath
loved
them
.
Behold
]
The
last
thing
Obs.
is
in
that
first
word
importing
this
work
to
be
great
,
and
remarkable
,
and
caullng
the
eyes
to
behold
it
.
The
Lord
is
marvellous
in
the
least
of
his
works
,
but
in
this
he
hath
manifested
more
of
his
wisdom
,
and
power
,
and
let
out
more
of
his
love
to
Mankind
,
than
in
all
the
rest
,
but
we
are
foolish
,
and
childishly
gaze
about
us
upon
trifles
,
and
let
this
great
work
pass
unregarded
,
scarce
afford
it
half
an
Eye
.
Turn
your
wandring
Eyes
this
way
;
Look
upon
this
precious
Stone
,
and
behold
him
,
not
in
mere
speculation
,
but
so
behold
him
,
as
to
lay
hold
on
him
:
For
we
see
he
is
therefore
here
set
forth
,
that
we
may
believe
on
him
,
and
so
not
be
confounded
,
that
we
may
attain
this
blessed
union
,
that
cannot
be
dissolv'd
,
all
other
unions
are
dissoluble
,
A
Man
may
be
pluckt
from
his
dwelling
House
and
Lands
,
or
they
from
him
,
though
he
have
never
so
good
title
to
them
,
may
be
removed
from
his
dearest
friends
,
the
Husband
from
the
Wife
,
if
not
by
other
accidents
in
their
lifetime
,
yet
sure
by
death
,
the
great
dissolver
of
all
those
unions
,
and
of
that
straitest
of
the
Soul
with
the
Body
;
but
it
can
do
nothing
against
this
union
but
perfects
it
,
for
I
am
perswaded
(
sayes
St.
Paul
)
that
neither
death
nor
life
,
nor
Angels
,
nor
Principallities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
nor
depth
,
nor
any
other
creature
shall
be
able
to
s●perate
us
from
the
Love
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
There
is
a
twofold
mistake
concerning
faith
,
1st
.
They
that
are
altogether
void
of
it
,
abusing
and
flattering
themselves
in
a
vain
opinion
that
they
have
it
;
and
on
the
other
side
,
they
that
have
it
,
mis-judging
their
own
Condition
,
and
so
prejudging
themselves
of
much
comfort
,
and
sweetness
that
they
might
find
in
their
believing
.
The
former
is
the
worse
,
and
yet
the
far
commoner
evil
,
and
as
one
sayes
of
Wisdom
,
't
is
true
of
Faith
,
Many
would
seek
after
it
,
and
attain
it
,
if
they
did
not
falsly
imagine
that
they
have
attained
it
already
.
There
is
nothing
more
contrary
to
the
lively
nature
of
Faith
,
than
for
the
soul
not
to
be
at
all
busied
with
the
thoughts
of
its
own
Spiritual
condition
,
and
yet
this
very
character
of
unbelief
passes
with
a
great
many
for
believing
;
they
doubt
not
,
that
is
indeed
they
consider
not
what
they
are
,
their
minds
are
not
all
in
these
things
,
are
not
awak'd
to
seek
diligently
after
Jesus
,
and
not
to
rest
till
they
find
him
,
they
're
well
enough
without
him
,
it
suffices
them
they
hear
there
is
such
a
one
,
but
they
ask
not
themselves
,
is
he
mine
,
or
no
?
But
sure
if
that
be
all
,
not
to
doubt
,
the
Bruites
believe
as
well
.
It
were
better
out
of
all
question
to
be
labouring
under
doubtings
;
if
it
be
a
more
hopeful
condition
,
to
find
a
Man
groaning
and
complaining
,
than
speechless
,
and
breathless
,
and
not
stirring
at
all
.
There
be
in
Spiritual
doubtings
two
things
,
their
is
a
sollicitous
care
of
the
Soul
concerning
its
own
estate
,
and
diligent
inquiry
into
't
;
and
that
is
laudable
,
being
a
true
work
of
the
spirit
of
God
,
but
the
other
thing
in
them
,
perplexity
and
distrust
that
arises
from
darkness
and
weakness
in
the
soul
;
as
where
there
is
a
great
deal
of
smoak
,
and
no
clear
flame
,
it
argues
much
moysture
in
the
matter
,
yet
it
witnesseth
certainly
that
there
is
fire
there
;
and
therefore
dubious
questioning
of
a
Man
concerning
himself
,
is
a
much
better
evidence
,
than
that
senseless
deadness
that
most
take
for
believing
.
Men
that
that
know
nothing
in
sciences
have
no
doubts
,
he
never
truly
believ'd
that
was
not
made
first
sensible
and
convinc'd
of
unbelief
.
This
is
the
Spirits
first
errand
in
the
World
to
convince
it
of
sin
,
and
the
Sin
is
this
,
that
they
believe
not
.
If
the
Faith
that
thou
hast
grew
out
of
thy
natural
heart
of
it self
,
't
is
but
a
Weed
be
sure
,
the
right
plant
of
Faith
is
alwayes
set
by
Gods
own
hand
,
and
't
is
watered
and
preserv'd
by
him
,
because
expos'd
to
many
hazzards
,
he
watches
it
Night
and
Day
.
Isa.
27.3
.
I
the
Lord
do
keep
it
,
I
will
water
it
every
moment
,
lest
any
hurt
it
,
I
will
keep
it
night
and
day
.
Again
how
impudent
is
it
in
the
most
,
to
pretend
believing
,
while
they
wallow
in
Profaness
,
if
Faith
unite
the
soul
unto
Christ
,
certainly
it
puts
it
into
participation
of
his
Spirit
,
for
if
any
Man
have
not
the
spirit
of
Christ
,
he
is
none
of
his
,
sayes
St.
Paul
.
This
faith
in
Christ
bring
us
into
Communion
with
God
.
Now
God
is
light
,
says
St.
Iohn
,
and
therefore
inferrs
,
if
we
say
we
have
fellowship
with
God
,
and
walk
in
darkness
,
we
lie
and
do
not
the
truth
.
The
lie
appears
in
our
practise
,
an
unsuitableness
in
our
carriage
,
as
he
said
of
him
that
sign'd
his
Verse
wrong
,
fecit
solaecismum
manu
.
But
there
be
imaginary
Believers
,
that
are
a
little
more
refin'd
,
that
live
after
a
blameless
,
yea
,
and
a
Religious
manner
,
for
there
outward
;
and
yet
are
but
appearances
of
Christians
,
have
not
the
living
work
of
Faith
within
,
and
all
these
exercises
are
dead
works
in
their
hands
.
Amongst
these
some
may
have
such
motions
within
themselves
,
as
may
deceive
themselves
,
as
well
as
their
outward
deportment
deceives
other
;
some
transient
touches
of
desire
to
Christ
,
upon
the
unfolding
of
his
excellencies
in
the
Preaching
of
the
word
,
and
upon
some
conviction
of
their
own
necessity
,
and
conceive
some
joy
upon
thoughts
of
apprehending
him
,
and
yet
all
this
proves
but
an
evanishing
fancy
,
an
embracing
of
a
shaddow
.
And
because
Men
that
are
thus
deluded
meet
not
with
Christ
indeed
,
do
not
really
find
his
sweetness
,
therefore
within
a
while
,
they
return
to
the
pleasure
of
sin
,
and
their
latter
end
proves
worse
than
their
beginning
;
their
hearts
could
not
possibly
be
stedfast
,
because
there
was
nothing
to
fix
them
on
,
in
all
that
work
wherein
Christ
himself
was
wanting
.
But
the
truly
believing
Soul
,
that
is
brought
unto
Jesus
Christ
,
and
fastened
upon
him
by
Gods
own
hand
,
abides
stay'd
on
him
,
and
departs
not
.
And
in
these
the
very
belief
of
the
things
that
are
spoken
concerning
Christ
in
the
Gospel
,
the
perswasion
of
Divine
truth
,
is
of
a
higher
nature
than
the
common
consent
that
they
call
Historical
,
another
knowledge
and
evidence
of
the
mysteries
of
the
Kingdom
than
natural
Men
can
have
;
this
is
indeed
the
ground
of
all
,
the
very
thing
that
causes
a
Man
rest
upon
Christ
,
when
he
hath
a
perswasion
wrought
in
his
heart
by
the
Spirit
of
God
,
that
Christ
is
an
able
Redeemer
,
a
sufficient
Saviour
,
able
to
save
all
that
come
to
him
.
Then
upon
this
,
the
heart
resolves
upon
that
course
,
seeing
I
am
perswaded
of
this
,
that
whoso
believes
in
him
shall
not
perish
,
but
have
everlasting
life
,
as
here
it
is
,
shall
not
be
confounded
,
I
am
to
deliberate
no
longer
,
this
is
the
the
thing
I
must
doe
,
to
lay
my
soul
upon
him
,
upon
one
that
is
an
Almighty
Redeemer
.
And
it
does
so
.
Now
these
first
actings
of
Faith
have
in
themselves
an
evidence
,
that
distinguishes
them
from
all
that
's
counterfeit
,
a
light
of
their
own
,
by
which
the
soul
wherein
they
are
,
may
discern
them
,
and
say
this
is
the
right
work
of
Faith
,
especially
,
when
God
shines
upon
the
Soul
,
and
clears
it
in
the
discovery
of
his
own
work
within
it
.
And
further
,
they
may
find
the
influence
of
Faith
upon
the
affections
,
purifying
them
;
as
our
Apostle
sayes
of
it
,
Act.
15.9
.
Faith
knits
the
heart
to
a
holy
Head
,
a
pure
Lord
,
the
spring
of
purity
,
and
therefore
cannot
chuse
,
but
make
it
pure
,
it
is
a
beam
from
heaven
that
raises
the
mind
to
a
Heavenly
temper
.
Although
there
remaines
of
sin
in
a
believing
soul
,
yet
't
is
a
hated
wearysome
guest
there
,
't
is
not
there
,
as
its
delight
,
but
as
its
greatest
grief
,
and
malady
,
that
it
is
still
lamenting
and
complaining
of
,
and
had
rather
be
rid
of
,
than
gain
a
World
.
Thus
't
is
purified
from
affecting
sin
.
So
then
where
these
are
,
a
Spiritual
apprehension
of
the
Promises
,
and
a
cleaving
of
the
Soul
unto
Christ
,
and
such
a
delight
in
him
,
as
makes
sin
vile
,
and
distastful
,
that
the
heart
is
set
against
it
,
and
as
the
Needle
touch'd
with
the
Loadstone
,
is
still
turn'd
towards
Christ
,
and
lookes
at
him
in
all
estates
.
The
Soul
that
is
thus
dispos'd
,
hath
certainly
Interest
in
him
,
and
therefore
ought
not
to
affect
an
humour
of
doubting
,
but
to
conclude
that
how
unworthy
soever
in
it self
,
yet
being
in
him
,
it
shall
not
be
ashamed
,
not
only
it
shall
never
have
cause
to
think
shame
of
him
,
but
all
its
just
cause
of
shame
in
it self
,
shall
be
taken
away
,
it
shall
be
cover'd
with
his
Righteousness
,
and
appear
so
before
the
Father
.
Who
must
not
think
,
if
my
sins
were
to
be
set
in
order
,
and
appear
against
me
,
how
would
my
face
be
fill'd
with
shame
?
Though
there
were
no
more
,
if
some
thoughts
that
I
am
guilty
of
were
laid
to
my
charge
,
I
were
utterly
sham'd
and
undone
.
Oh!
Nothing
in
my self
but
matter
of
shame
,
but
yet
in
Christ
more
matter
of
glorying
,
who
endured
shame
,
that
we
might
not
be
ashamed
.
We
cannot
distrust
our selves
enough
,
nor
trust
enough
in
him
.
Let
it
be
right
Faith
,
and
there
is
no
excess
in
believing
.
Though
I
have
sinn'd
against
him
,
and
abus'd
his
goodness
,
yet
I
will
not
leave
him
,
for
whether
should
I
go
,
he
and
none
but
he
,
hath
the
words
of
Eternal
life
:
yea
,
though
he
being
so
often
offended
,
should
threaten
to
leave
me
to
the
shame
of
my
own
follies
,
yet
I
will
stay
by
him
,
and
wait
for
a
better
answer
,
and
I
know
I
shall
obtain
it
,
this
is
assur'd
me
for
my
comfort
,
that
whosoever
believes
in
him
shall
not
be
ashamed
.
Verse
7.
Vnto
you
therefore
which
believe
he
is
precious
,
but
unto
them
who
be
disobedient
,
the
stone
which
the
Builders
disallowed
,
the
same
is
made
the
head
of
the
Corner
.
BEsides
all
the
opposition
that
meets
Faith
within
,
in
our
hearts
,
it
hath
this
without
,
that
it
rowes
against
the
great
stream
of
the
Worlds
opinion
.
And
therefore
hath
need
,
especially
where
it
is
very
tender
,
and
weak
,
to
be
strengthened
against
that
.
The
multitude
of
unbelievers
,
and
the
considerable
quality
of
many
of
them
in
the
world
,
is
one
continuing
cause
of
that
very
multitude
:
And
the
fewness
of
them
that
truely
believe
,
doth
much
to
the
keeping
of
them
still
few
;
and
as
this
prejudice
prevails
with
them
,
that
believe
not
,
so
it
may
sometimes
assault
the
mind
of
a
believer
,
when
he
thinks
how
many
,
and
many
of
them
wise
men
in
the
world
,
reject
Christ
,
Whence
can
this
be
?
Particularly
the
believing
Jews
,
to
whom
this
Epistle
is
address'd
,
might
think
it
strange
,
that
not
only
the
Gentiles
that
were
strangers
to
true
Religion
,
but
their
own
Nation
,
that
was
the
select
people
of
God
,
and
had
the
light
of
his
Oracles
kept
in
amongst
them
only
;
that
yet
so
many
of
them
,
yea
,
and
the
chief
of
them
,
should
be
despisers
,
and
haters
of
Jesus
Christ
.
And
that
these
that
were
best
vers'd
in
the
Law
,
and
so
seem'd
best
able
to
judge
of
the
Messiah
foretold
,
should
have
persecuted
Christ
all
his
life
,
and
at
last
put
him
to
a
shameful
death
.
That
they
may
know
,
this
makes
nothing
against
him
,
nor
ought
to
invalide
their
faith
at
all
,
but
rather
indeed
testifies
with
Christ
,
and
so
serves
to
confirm
them
in
believing
,
the
Apostle
make
use
of
those
Prophetical
Scriptures
,
that
foretell
the
unbelief
,
and
contempt
the
most
would
entertain
Christ
withal
,
as
old
Simeon
speaks
of
him
,
when
he
was
come
,
conform
to
these
former
predictions
:
That
he
should
be
a
sign
of
contradiction
,
as
he
was
the
promis'd
sign
of
salvation
to
believers
,
so
he
should
be
a
very
mark
of
enmities
,
and
contradictions
to
the
unbelieving
world
;
the
places
the
Apostle
here
useth
,
suite
with
his
present
discourse
,
and
the
words
cited
from
Esay
in
the
former
Verse
continuing
the
resemblance
of
a
corner
stone
,
they
are
partly
from
Psa.
118.
partly
out
of
8th
.
of
Esay
.
Vnto
you
,
&c.
]
Wonder
not
that
others
refuse
him
;
but
believe
the
more
for
that
,
because
,
you
see
the
word
to
be
true
even
in
their
not
believing
of
it
,
it
is
fulfill'd
and
verified
by
their
very
rejecting
it
as
false
.
And
whatsoever
are
the
worlds
thoughts
,
concerning
Christ
,
that
imports
not
:
For
they
know
him
not
,
but
you
that
do
indeed
believe
,
I
dare
appeal
to
your selves
,
your
own
faith
,
that
you
have
of
him
,
whether
he
is
not
precious
to
you
,
if
you
do
not
really
find
him
fully
answerable
to
all
that
is
spoken
of
him
in
the
word
,
and
that
accordingly
,
you
have
believ'd
concerning
him
.
We
are
here
1.
To
Consider
the
opposition
of
the
persons
.
And
then
2.
Of
the
things
spoken
of
them
.
1.
They
are
oppos'd
under
the
name
of
believers
,
and
disobedient
,
or
unbelievers
;
for
the
word
is
so
neer
that
it
may
be
taken
for
unbelief
,
as
is
by
some
so
rendered
.
And
the
things
are
large
as
near
,
as
the
words
that
signify
them
;
disobedience
,
and
unbelief
.
1.
Unbelief
is
it self
the
grand
disobedience
,
for
this
is
the
work
of
God
,
that
which
the
Gospel
mainely
commands
,
Ioh.
6.29
.
that
ye
believe
:
Therefore
the
Apostle
calls
it
the
obedience
of
faith
.
Rom.
1.5
.
And
there
is
nothing
indeed
more
worthy
the
name
of
obedience
,
than
the
subjection
of
the
mind
to
receive
,
and
believe
those
supernatural
truths
,
that
the
Gospel
teaches
concerning
Jesus
Christ
.
To
obey
,
so
as
to
have
,
as
the
Apostle
speaks
,
the
impression
of
that
divine
pattern
stamp'd
upon
the
heart
,
to
have
the
heart
delivered
up
,
as
the
word
there
is
,
and
laid
under
it
,
to
receive
it
,
Rom.
6.17
.
The
word
here
us'd
for
disobedience
,
signifies
properly
unpersuasion
,
and
there
is
nothing
can
more
properly
express
the
nature
of
unbelief
than
that
,
and
it
is
the
very
nature
of
our
corrupt
hearts
:
We
are
Children
of
disobedience
or
unpersuasibleness
,
altogether
incredulous
towards
God
,
who
is
truth
it self
,
and
as
pliable
wax
in
Satan's
hand
,
he
works
in
them
what
he
will
,
as
there
the
Apostle
expresses
,
most
easie
of
belief
to
him
,
that
is
the
very
father
of
lies
,
as
our
Saviour
calls
him
,
a
Liar
and
a
murderer
from
the
beginning
,
murdering
by
lies
,
as
he
did
in
the
beginning
.
2.
Unbelief
is
radically
all
other
disobedience
:
For
all
flowes
from
unbelief
.
This
we
least
of
all
suspect
;
but
't
is
the
bitter
Root
of
all
that
ungodliness
that
abounds
amongst
us
.
A
right
,
and
lively
persuasion
of
the
heart
concerning
Jesus
Christ
alters
the
whole
frame
of
it
,
brings
low
its
high
lofty
Imaginations
,
and
brings
not
only
the
outward
actions
,
but
the
very
thoughts
unto
the
obedience
of
Christ
.
Concerning
these
disobedient
unbelievers
,
these
two
testimonies
taken
together
have
in
them
.
1.
Their
rejection
of
Christ
.
2.
Their
folly
.
3.
Their
misery
in
so
doing
.
1.
They
did
not
receive
him
,
as
the
father
appointed
,
and
design'd
him
,
as
the
foundation
,
and
chief
corner
stone
,
but
slighted
him
,
and
threw
him
by
,
as
unfit
for
the
building
,
and
this
did
not
only
the
ignorant
multitude
;
But
the
builders
,
they
that
pro●ess
to
have
the
skill
,
and
the
office
,
or
power
of
building
.
The
Doctors
of
the
Law
,
the
Scribes
,
and
Pharisees
,
and
chief
Priests
,
and
think
to
carry
the
matter
by
the
weight
of
their
authority
,
as
overbalancing
the
belief
of
those
that
followed
Christ
.
Have
any
of
the
Rulers
believed
in
him
?
But
this
People
who
know
not
the
Law
are
cursed
.
Iohn
.
7.48.49
.
2.
We
need
not
wonder
then
,
that
not
only
the
powers
of
the
world
are
usualy
enemies
to
Christ
,
and
that
the
contrivers
of
policies
,
those
builders
,
leave
out
Christ
in
their
building
,
but
that
the
pretended
builders
of
the
Church
of
God
,
though
they
use
the
name
of
Christ
,
and
serve
their
turn
with
that
,
yet
reject
himself
,
and
oppose
the
power
of
his
spiritual
kingdom
.
There
may
be
Wit
,
and
Learning
,
and
much
knowledge
of
the
Scriptures
amongst
those
that
are
haters
of
the
Lord
Christ
,
and
the
power
of
godliness
,
and
corrupters
of
the
worship
of
God
.
'T
is
the
Spirit
of
humility
,
and
obedience
,
and
●aving
faith
,
that
teaches
Men
to
esteem
of
Christ
,
and
build
upon
him
.
But
the
vanity
of
those
builders
opinion
appears
in
this
,
that
they
are
over
power'd
by
the
great
Architect
of
the
Church
,
his
purpose
stands
,
notwithstanding
their
rejecton
of
Christ
,
he
is
still
made
the
head
corner
stone
.
They
cast
him
away
by
their
miscensures
and
reproaches
put
upon
him
,
and
by
giving
him
up
to
be
crucified
,
and
then
cast
into
the
grave
,
and
a
stone
to
be
roll'd
upon
this
Stone
,
which
they
had
so
rejected
,
that
it
might
appear
no
more
,
and
so
thought
themselves
sure
:
But
even
from
thence
,
did
he
arise
,
and
became
the
head
of
the
corner
.
The
disciples
themselves
spake
(
you
know
)
very
doubtfully
of
their
former
hopes
,
We
believ'd
,
this
had
been
he
,
that
would
have
delivered
Israel
,
but
he
corrected
their
mistake
,
first
by
his
word
,
shewing
them
the
true
method
of
that
great
work
,
Ought
not
Christ
to
suffer
first
these
things
?
And
so
enter
into
glory
,
and
then
really
,
by
making
himself
known
to
them
,
risen
from
the
dead
.
When
he
was
from
these
rejected
,
and
lay
lowest
,
then
was
he
nearest
his
exaltation
,
as
Ioseph
in
the
prison
,
was
nearest
his
preferment
.
And
thus
is
it
with
the
Church
of
Christ
;
when
't
is
brought
to
the
lowest
desperatest
condition
,
then
is
deliverance
at
hand
;
it
prospers
,
and
gains
in
the
event
,
by
all
the
practices
of
Men
against
it
.
And
as
this
corner
stone
was
fitted
to
be
so
,
by
the
very
rejection
;
even
so
is
it
with
the
whole
bulid●ng
,
it
rises
the
higher
the
more
Men
seek
to
demolish
it
.
3.
Their
unhappiness
that
believe
not
is
express'd
,
in
the
other
word
,
He
is
to
them
a
stone
of
stumbling
,
and
a
rock
of
offence
,
because
they
will
not
be
saved
by
him
,
they
shall
stumble
,
and
fall
,
and
be
broken
to
pieces
on
him
,
as
it
is
in
Esay
,
and
in
the
Evangelists
:
But
how
is
this
?
is
he
that
came
to
save
,
become
a
destroyer
of
Men
,
he
whose
name
is
salvation
,
proves
he
destruction
to
any
?
Not
he
in
himself
,
his
primary
and
proper
use
is
the
former
,
to
be
a
foundation
for
souls
to
build
,
and
rest
upon
;
but
they
that
in
stead
of
building
upon
him
,
will
stumble
,
and
fall
on
him
,
what
wonder
,
being
so
firm
a
stone
,
though
they
be
broken
by
their
fall
;
thus
we
see
the
mischief
of
unbelief
,
that
as
other
sins
disable
the
Law
,
it
disables
the
very
Gospel
to
save
us
,
and
turns
life
it self
into
death
to
us
.
And
this
is
the
misery
,
not
of
a
few
,
but
of
many
in
Israel
,
many
that
hear
of
Christ
,
by
the
preaching
of
the
Gospel
,
shall
lament
,
that
ever
they
heard
that
sound
,
and
shall
wish
to
have
liv'd
and
dyed
without
it
,
finding
so
great
an
accession
to
their
misery
,
by
the
neglect
of
so
great
salvation
.
They
are
said
to
stumble
at
the
word
;
because
the
things
that
are
therein
testified
concerning
Christ
,
they
labour
not
to
understand
and
prize
aright
;
but
either
altogether
slight
them
,
and
account
them
foolishness
,
or
misconceive
them
,
and
prevert
them
.
The
Jews
stumbled
at
the
meaness
of
Christ's
birth
,
and
life
,
and
the
ignominy
of
his
death
,
not
judging
of
him
according
to
the
Scriptures
,
and
we
in
another
way
think
we
have
some
kind
of
belief
,
that
he
is
the
Savior
of
the
world
,
yet
not
making
the
Scripture
the
rule
of
our
thoughts
concerning
him
,
many
of
us
undo
our selves
,
and
stumble
,
and
break
our
necks
upon
this
Rock
,
mistaking
Christ
,
and
the
way
of
believing
;
looking
on
him
as
a
Saviour
at
large
,
and
judging
that
enough
;
not
endeavouring
to
make
him
ours
,
and
to
embrace
him
upon
the
termes
of
that
New-Covenant
,
whereof
he
is
Mediator
.
Whereunto
also
they
were
appointed
.
]
This
the
Apostle
addes
for
the
further
satisfaction
of
Believers
in
this
point
;
how
't
is
that
so
many
reject
Christ
and
stumble
at
him
?
Telling
them
plainly
,
that
the
secret
purpose
of
God
is
accomplish'd
in
this
,
having
determin'd
to
glorify
his
justice
on
impenitent
sinners
,
as
he
shews
his
rich
mercy
in
them
that
believe
.
Here
it
were
easier
to
lead
you
into
a
deep
,
than
to
lead
you
forth
again
.
I
will
rather
stand
on
the
shoar
,
and
silently
admire
it
,
than
enter
into
it
.
This
is
certain
that
the
thoughts
of
God
are
all
no
less
just
in
themselves
,
than
deep
,
and
unsoundable
by
us
.
His
justice
appears
clear
,
in
that
Mans
destruction
is
alwayes
the
fruit
of
his
own
sin
:
But
to
give
causes
of
Gods
decrees
without
himself
,
is
neither
agreeable
with
the
primitive
being
of
the
nature
of
God
,
nor
with
the
doctrine
of
the
Scriptures
;
this
is
sure
that
God
is
not
bound
to
give
us
further
account
of
these
things
,
and
we
are
bound
not
to
ask
it
,
Let
these
two
words
(
as
S.
Austin
sayes
)
answer
all
What
art
thou
O
man
?
And
O
the
depth
!
Our
only
sure
way
to
know
,
that
our
names
are
not
in
that
black
line
,
and
to
be
perswaded
,
that
he
hath
chosen
us
to
be
saved
by
his
Son
,
is
this
,
to
find
that
we
have
chosen
him
,
and
are
built
on
him
by
faith
,
which
is
the
fruit
of
his
love
,
that
first
chuseth
us
.
And
that
we
may
read
in
our
esteem
of
him
.
He
is
precious
]
or
your
honour
.
The
difference
is
small
you
account
him
your
glory
,
and
your
gain
,
he
is
not
only
precious
to
you
,
but
preciousness
it self
.
He
is
the
thing
that
you
make
acount
of
,
your
Jewel
,
that
if
you
keep
,
though
you
be
robb'd
of
all
besides
,
you
know
your selves
rich
enough
.
To
you
that
Believe
]
Faith
is
absolutely
necessary
to
make
this
due
Estimat
of
Christ
.
1.
The
most
excellent
things
,
while
their
worth
is
undiscern'd
,
and
unkown
,
affect
us
not
;
Now
faith
is
the
proper
seeing
faculty
of
the
soul
,
in
relation
to
Christ
,
that
inward
light
must
be
infus'd
from
above
,
to
make
Christ
visible
to
us
;
without
it
,
though
he
is
beautiful
,
yet
we
are
blind
,
and
therefore
cannot
love
him
for
that
beauty
,
but
by
faith
we
are
inabled
to
see
him
that
is
fairer
than
the
Children
of
Men
,
yea
,
to
see
in
him
,
the
glory
of
the
only
begotten
Son
of
God
;
and
then
it
is
not
possible
,
but
to
account
him
precious
,
to
bestow
the
entire
affection
of
our
hearts
upon
him
.
And
if
any
say
to
the
Soul
what
is
thy
beloved
,
more
than
another
,
it
willingly
layes
hold
on
the
question
,
and
is
glad
of
an
opportunity
to
extoll
him
.
2.
Faith
as
it
is
that
which
discernes
Christ
,
so
it
alone
appropriates
him
,
makes
him
our
own
.
And
these
are
the
two
reasons
of
esteeming
,
and
affecting
any
thing
;
it
s
own
worth
,
and
our
interest
in
it
,
and
faith
begets
this
esteem
of
Christ
by
both
.
1.
It
discovers
to
us
his
excellencies
,
that
we
could
not
see
before
.
2.
It
makes
him
ours
,
gives
us
possession
of
whole
Christ
,
all
that
he
hath
,
and
is
.
As
it
is
faith
that
commends
Christ
so
much
,
and
describes
his
comeliness
in
that
song
,
and
withal
,
that
word
is
the
voyce
of
faith
,
that
expresses
propriety
,
My
Wellbeloved
is
mine
,
and
I
am
his
,
and
these
together
make
him
most
precious
to
the
soul
,
having
once
possession
of
him
,
then
it
looks
upon
all
his
sufferings
as
endur'd
particularly
for
it
,
and
the
benefit
of
them
all
as
belonging
to
it self
;
sure
it
will
say
,
can
it
chuse
but
account
him
precious
that
suffer'd
shame
,
that
he
might
not
be
ashamed
;
and
suffered
death
that
he
might
not
die
;
that
took
that
bitter
cup
of
the
father's
wrath
,
and
drunk
it
out
,
that
he
might
be
free
from
it
.
Think
not
that
you
believe
,
if
your
hearts
be
not
taken
up
with
Christ
,
if
his
love
do
not
possesse
your
soul
,
so
that
nothing
is
precious
to
you
in
respect
of
him
,
if
you
cannot
despise
,
and
trample
upon
all
advantages
,
that
either
you
have
or
would
have
,
for
Christ
,
and
count
them
with
the
great
Apostle
loss
and
dung
in
comparison
of
him
.
And
if
you
do
esteem
him
,
labour
for
increase
of
Faith
,
that
you
may
esteem
him
more
;
for
as
Faith
growes
,
so
will
he
still
be
more
precious
to
you
.
And
if
you
would
have
it
grow
,
turn
that
Spiritual
Eye
frequently
to
him
that
's
the
proper
object
of
it
;
for
even
they
that
are
Believers
may
possibly
abate
of
their
love
,
and
esteem
of
Christ
,
by
suffering
Faith
to
ly
dead
within
them
and
not
using
it
in
beholding
and
applying
of
Christ
:
And
the
World
,
or
some
particular
vanities
,
may
insensibly
creep
in
,
and
get
into
the
heart
,
and
cost
them
much
paines
ere
they
can
be
thrust
out
again
,
but
when
they
are
daily
reviewing
those
excellencies
that
are
in
Christ
,
which
first
perswaded
their
hearts
to
love
him
,
and
discovering
still
more
,
and
more
of
them
,
his
Love
will
certainly
grow
,
and
will
chase
away
those
follies
that
the
World
dotes
upon
,
as
unworthy
to
be
taken
notice
of
.
Verse
9.
But
ye
are
a
chosen
Generation
,
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
People
,
that
ye
should
shew
forth
the
Praises
of
him
who
hath
called
you
out
of
darkness
into
his
marvellous
light
.
IT
is
matter
of
very
much
both
consolation
,
and
instruction
to
Christians
,
to
know
their
own
Estate
,
what
they
are
,
as
they
are
Christians
.
This
Epistle
is
much
and
often
upon
this
point
for
both
those
ends
,
both
,
that
the
reflecting
on
their
dignities
in
Christ
,
may
uphold
them
with
comfort
under
suffering
for
him
,
and
may
lead
them
in
doing
,
and
walking
,
as
becomes
such
a
condition
.
Here
it
hath
been
represented
to
us
by
a
building
,
a
Spiritual
Temple
,
and
by
a
Priesthood
conform
to
it
.
The
former
is
confirm'd
,
and
illustrated
by
testimonies
of
Scripture
in
the
preceeding
Verses
,
In
this
the
latter
,
in
these
words
:
tho
't
is
not
expressly
cited
,
yet
't
is
clear
,
that
the
Apostle
here
hath
reference
to
Exod.
19.5
,
6.
where
this
dignity
of
Priesthood
,
together
with
the
other
titles
here
express'd
,
is
ascrib'd
to
all
the
chosen
People
of
God
.
'T
is
there
a
promise
made
to
the
Nation
of
the
Jewes
,
but
under
the
condition
of
obedience
,
and
therefore
is
most
fitly
here
apply'd
by
the
Apostle
,
to
the
believing
Jews
,
to
whom
particularly
he
writes
.
'T
is
true
,
that
the
external
Priesthood
of
the
Law
,
is
abolish'd
by
the
coming
of
this
great
high
Priest
;
Jesus
Christ
being
the
body
of
all
those
shaddowes
:
But
this
promis'd
Dignity
of
Spiritual
Priesthood
,
is
so
far
from
being
nulled
by
Christ
,
that
it
is
altogether
dependant
on
him
,
and
therefore
fails
in
those
that
reject
Christ
,
although
they
be
of
that
Nation
,
to
which
this
Promise
was
made
:
But
it
holds
good
in
all
,
of
all
Nations
that
believe
,
and
particularly
,
sayes
the
Apostle
't
is
verified
in
you
.
You
that
are
believing
Jewes
,
by
receiving
Christ
,
you
receive
withal
this
dignity
.
As
the
Legal
Priesthood
was
remov'd
by
Christs
fulfilling
all
that
it
prefigur'd
,
so
he
was
rejected
by
them
that
were
at
his
coming
in
possession
of
that
Office
:
as
the
standing
of
that
their
Priesthood
was
inconsistent
,
with
the
revealing
of
Jesus
Christ
;
so
they
that
were
then
in
it
,
being
ungodly
Men
,
their
carnal
minds
had
a
kind
of
antipathy
against
him
,
though
they
pretended
themselves
builders
of
the
Church
,
and
by
their
calling
ought
to
have
been
so
,
yet
they
threw
away
the
foundation
stone
that
God
had
chosen
,
and
design'd
;
and
in
rejecting
it
,
manifest
that
they
themselves
are
rejected
of
God
;
but
on
the
contrary
,
You
that
have
laid
your
soules
on
Christ
by
believing
,
have
this
your
chusing
him
as
a
certain
evidence
,
that
God
hath
chosen
you
to
be
his
peculiar
People
,
yea
,
to
be
so
dignified
,
as
to
be
a
Kingly
Priesthood
through
Christ
.
We
have
here
1.
To
Consider
the
estate
of
Christians
,
in
the
words
that
here
describe
it
.
2.
The
opposition
of
it
to
the
state
of
Unbelievers
.
3.
The
end
of
it
.
A
chosen
Generation
,
]
Psal.
24.
The
Psalmist
there
speaks
first
of
Gods
universal
Soveraignty
,
then
of
his
peculiar
choyce
.
The
earth
is
the
Lords
.
But
there
is
a
select
company
appointed
for
this
holy
Mountain
describ'd
and
then
clos'd
thus
.
This
is
the
generation
of
them
that
seek
him
.
Thus
Deut.
10.14
,
15.
So
Exod.
19.5
.
Whence
this
is
taken
;
for
all
the
Earth
is
mine
,
and
that
Nation
which
is
a
figure
of
the
Elect
of
all
Nations
,
Gods
peculiar
,
beyond
all
others
in
the
World
.
As
Men
that
have
great
variety
of
Possessions
,
yet
have
usually
their
special
delight
in
some
one
,
beyond
all
the
rest
,
and
chuse
to
recide
most
in
it
,
and
bestow
most
expence
on
it
,
to
make
it
pleasant
.
Thus
doth
the
Lord
of
the
whole
earth
chuse
out
to
himself
from
the
rest
of
the
World
,
a
number
that
are
a
chosen
generation
.
Chusing
here
,
is
the
work
of
effectual
calling
,
or
severing
of
Believers
from
the
rest
,
for
it
signifies
a
difference
in
their
present
estate
,
as
the
other
words
joyned
with
it
.
But
this
election
,
is
altogether
conform
to
that
of
Gods
Eternal
Decree
,
and
is
no
other
,
but
the
execution
,
or
performance
of
it
,
Gods
framing
of
this
his
building
,
just
according
to
the
Idea
of
it
,
which
was
in
his
mind
,
and
purpose
,
before
all
time
.
The
drawing
forth
,
and
investing
of
such
into
this
Christian
,
this
Kingly
Priesthood
,
whose
names
were
expresly
written
up
for
it
,
in
the
Book
of
life
.
Generation
]
This
imports
them
to
be
of
one
race
,
or
stock
,
as
the
Israelites
who
were
by
outward
calling
the
chosen
of
God
,
were
all
the
seed
of
Abraham
according
to
the
flesh
:
So
they
that
believe
in
the
Lord
Jesus
;
are
Children
of
the
Promise
,
and
all
of
them
by
their
new
birth
,
one
People
or
Generation
,
they
are
of
one
Nation
,
belonging
to
the
same
blessed
Land
of
Promise
,
all
Citizens
of
the
new
Ierusalem
,
yea
all
Children
of
the
same
family
whereof
Jesus
Christ
,
the
root
of
Iesse
,
is
the
stock
,
who
is
the
great
King
,
and
the
great
high
Priest
,
and
thus
they
are
a
Royal
Priesthood
,
there
is
no
devolving
of
his
Royalty
,
or
Priesthood
on
any
other
,
as
it
is
in
himself
,
for
his
proper
dignity
,
is
Supreme
,
and
incommunicable
,
and
there
is
no
succession
in
his
Order
,
he
lives
for
ever
,
and
is
Priest
for
ever
.
Psal.
110.4
.
and
King
for
ever
too
,
Psal.
45.6
.
but
they
that
are
descended
from
him
,
do
derive
from
him
by
that
new
original
this
double
dignity
,
in
that
way
that
they
are
capable
of
it
,
to
be
likewise
Kings
,
and
Priests
;
as
he
is
both
.
They
are
of
the
Seed-Royal
,
and
of
the
holy
seed
of
the
Priesthood
,
in
as
much
as
they
partake
of
a
new
life
from
Christ
;
First
there
's
his
own
dignity
express'd
,
then
his
dignifying
us
,
who
is
himself
the
first
begotten
among
the
dead
,
and
the
Prince
of
the
Kings
of
the
earth
.
Revel.
1.5
.
and
then
,
as
followes
,
Verse
6
,
hath
made
us
Kings
and
Priests
unto
God
the
Father
.
A
Royal
Priesthood
]
That
the
Dignity
of
Believers
,
is
express'd
by
these
two
together
,
by
Priesthood
and
Royalty
,
teaches
us
,
the
Worth
and
Excellency
of
that
Holy
Function
taken
properly
,
and
so
by
analogy
,
the
dignity
of
the
Ministry
of
the
Gospel
,
which
God
hath
plac'd
in
his
Church
in
stead
of
the
Priesthood
of
the
Law
:
for
therefore
doth
this
Title
of
Spiritual
Priesthood
fitly
signify
a
great
Priviledge
,
and
Honour
,
that
Christians
are
promoted
to
,
and
is
joyn'd
with
that
of
Kings
,
because
the
proper
Office
of
Priesthood
was
so
Honourable
.
Before
it
was
establish'd
in
one
Family
,
the
chief
,
the
first
born
of
each
Family
had
right
to
this
,
as
a
special
Honour
;
and
amongst
the
Heathens
in
some
places
,
their
Princes
,
and
greatest
Men
,
yea
,
their
Kings
were
their
Priests
,
and
universally
the
performing
of
their
Holy
things
,
was
an
imployment
of
great
Honour
,
and
esteem
amongst
them
.
Though
humane
ambition
hath
strain'd
this
consideration
too
high
,
to
the
favouring
,
and
founding
of
a
Monarchical
Prelacy
in
the
Christian
World
,
yet
that
abuse
of
it
ought
not
to
prejudge
us
of
this
due
and
just
consequence
from
it
,
that
the
holy
Functions
of
Gods
House
have
very
much
Honour
and
Dignity
in
them
.
And
the
Apostle
we
see
2
Cor.
3.
preferr's
the
Ministry
of
the
Gospel
,
to
the
Priesthood
of
the
Law
,
so
then
they
mistake
much
that
think
it
a
disparagement
to
Men
that
have
some
advantage
of
Birth
,
or
Wit
more
than
ordinary
,
to
bestow
them
thus
,
and
judge
the
meanest
Persons
,
and
things
good
enough
for
this
high
calling
,
sure
this
conceit
cannot
have
place
,
but
in
an
unholy
,
Irreligious
mind
,
that
hath
either
none
,
or
very
mean
thoughts
of
God
.
If
they
that
are
called
to
this
Holy
Service
,
would
themselves
consider
this
aright
,
it
would
not
puff
them
up
,
but
humble
them
;
comparing
their
own
worthlesness
with
this
great
work
,
and
wonder
at
Gods
dispensation
,
that
should
have
honour'd
them
so
Eph.
3.8
.
So
the
more
a
Man
rightly
extols
this
his
Calling
,
the
more
he
humbles
himself
under
the
weight
of
it
,
and
would
make
them
very
careful
to
walk
more
like
it
in
eminency
of
holiness
,
for
in
that
consists
the
true
dignity
of
it
.
There
is
no
doubt
that
this
Kingly
Priesthood
is
the
common
Dignity
of
all
Believers
,
this
honour
have
all
the
Saints
,
they
are
Kings
,
have
victory
,
and
Dominion
given
them
over
the
powers
of
darkness
,
and
the
lusts
of
their
own
hearts
,
that
held
them
captive
,
and
domineer'd
over
them
before
.
Base
slavish
lusts
,
not
born
to
command
,
yet
are
the
hard
taskmasters
of
unrenewed
minds
,
and
there
is
no
true
subduing
them
,
but
by
the
power
,
and
spirit
of
Christ
;
thay
may
be
quiet
for
a
while
in
a
Natural
Man
,
but
they
are
but
then
asleep
,
as
soon
as
they
awake
again
,
they
return
to
hurry
,
and
drive
him
with
their
wonted
violence
.
Now
this
is
the
benefit
of
receiving
the
Kingdom
of
Christ
into
a
Mans
heart
,
that
it
makes
him
a
King
himself
,
all
the
Subjects
of
Christ
are
Kings
,
not
only
in
regard
of
that
pure
Crown
of
Glory
they
hope
for
;
and
shall
certainly
attain
:
but
in
the
present
,
they
have
a
Kingdom
,
that
is
the
pledge
of
that
other
,
overcoming
the
World
,
and
Satan
,
and
themselves
,
by
the
power
of
Faith
.
Mens
bona
regnum
possidet
,
't
is
true
,
but
there
is
no
mind
truly
good
,
but
that
wherein
Christ
dwells
.
There
is
not
any
kind
of
Spirit
in
the
World
Noble
,
like
that
Spirit
that
is
in
a
Christian
,
the
very
Spirit
of
Jesus
Christ
that
great
King
,
the
spirit
of
glory
,
as
our
Apostle
calls
it
infr
.
c.
4.
This
is
a
sure
way
to
enoble
the
basest
,
and
poorest
amongst
us
,
this
Royalty
takes
away
all
attendors
,
nothing
of
all
that
is
past
to
be
laid
to
our
charge
,
or
to
dishonour
us
.
They
are
not
shut
out
from
God
,
as
before
:
But
being
in
Christ
are
brought
neer
unto
him
,
and
have
free
access
to
the
Throne
of
his
grace
,
Heb.
10.
They
resemble
in
their
Spiritual
estate
the
legal
Priesthood
very
clearly
.
1.
In
their
Consecration
.
2.
In
their
service
,
and
3.
In
their
Laws
of
living
.
1.
They
were
wash'd
;
therefore
this
express'd
Revel.
1.5
.
He
hath
washt
us
in
his
Blood
,
and
then
followes
,
made
us
Kings
and
Priests
.
There
were
no
coming
near
unto
God
in
his
holy
Services
as
his
Priests
,
unless
we
were
cleans'd
from
the
guiltiness
and
pollution
of
our
sins
.
This
that
pure
and
purging
Blood
doth
,
and
it
alone
,
no
other
Laver
can
do
it
,
no
water
,
but
that
fountain
opened
for
sin
,
and
for
uncleanness
.
No
blood
,
none
of
all
that
blood
of
Legal
Sacrifices
,
Heb.
9.
but
only
the
Blood
of
that
spotless
Lamb
,
that
takes
away
the
sins
of
the
World
.
So
with
this
,
we
have
that
other
Ceremoany
of
the
Priests
Consecration
,
which
was
by
Sacrifice
,
as
well
as
by
washing
,
for
he
at
once
offer'd
up
himself
,
as
our
Sacrifice
,
and
let
out
his
blood
for
our
washing
,
and
with
good
reason
,
is
that
prefix'd
there
Revel.
1.5
.
He
hath
loved
us
,
and
then
it
followes
,
washed
us
in
his
blood
,
that
precious
stream
of
his
heart
blood
,
for
our
washing
,
told
clearly
,
that
it
was
a
heart
full
of
unspeakable
Love
that
was
the
source
of
it
.
3.
There
is
anointing
,
Namely
,
The
graces
of
the
Spirit
,
confer'd
upon
Believers
,
flowing
unto
them
from
Christ
:
For
't
is
of
his
fulness
,
that
we
all
receive
,
grace
,
for
grace
,
and
the
Apostle
St.
Paul
sayes
2
Cor.
1.21
.
that
we
are
establish'd
,
and
anointed
in
Christ
,
it
was
poured
on
him
,
as
our
head
,
and
runs
down
from
him
unto
us
.
He
Christ
and
we
Christians
,
as
partakers
of
his
anointing
.
The
consecrating
Oyl
of
the
Priests
,
was
made
of
the
richest
Oyntments
,
and
Spices
,
to
shew
the
preciousness
of
the
graces
of
Gods
Spirit
,
that
are
bestow'd
on
those
Spiritual
Priests
,
and
as
that
holy
Oyl
was
not
for
common
use
,
nor
for
any
other
Persons
to
be
anointed
withal
,
save
the
Priests
only
;
so
is
the
Spirit
of
grace
,
a
peculiar
gift
of
Believers
;
others
might
have
costly
oyntments
amongst
the
Jewes
,
but
none
of
that
same
sort
with
the
Consecration-Oyl
.
Natural
Men
may
have
very
great
gifts
of
Judgment
and
Learning
,
and
eloquence
,
and
Moral
Vertues
;
but
they
have
none
of
this
precious
Oyl
,
Namely
,
the
spirit
of
Christ
communicated
to
them
.
No
,
all
their
endowments
,
are
but
common
and
profane
,
that
Holy
Oyl
signified
particularly
,
Eminency
of
light
,
and
knowledge
in
the
Priests
;
therefore
in
Christians
there
must
be
light
,
they
that
are
grosly
ignorant
of
Spiritual
things
,
are
(
sure
)
not
of
this
order
,
this
anointing
is
said
to
teach
us
all
things
,
1.
Iohn
.
2.27
.
That
holy
Oyl
was
of
a
most
fragrant
sweet
smell
,
by
reason
of
its
precious
composition
,
but
much
more
sweet
is
the
smell
of
that
Spirit
,
wherewith
believers
are
anointed
,
those
several
odoriferous
graces
,
that
are
the
ingredients
of
their
anointing
oyl
,
that
heavenly
mindedness
,
and
meekness
,
and
patience
,
and
humility
,
and
the
rest
,
that
diffuse
a
pleasing
sent
into
the
places
,
and
societies
where
they
comes
;
their
words
,
actions
,
and
their
deportment
smelling
sweet
of
them
.
4.
Their
garments
wherein
they
were
inaugurate
,
and
were
after
to
wear
in
their
services
,
were
outshin'd
by
that
purity
,
and
holiness
,
wherewith
all
the
Saints
are
adorn'd
:
But
more
by
that
imputed
righteousness
of
Christ
,
those
pure
Robes
,
that
are
put
upon
them
,
wherein
they
appear
before
the
Lord
,
and
are
acceptable
in
his
sight
,
these
Priests
are
indeed
cloath'd
with
righteousness
,
according
to
that
of
the
Psalmist
Psa.
132.9
.
5.
They
were
to
have
the
offerings
put
into
their
hands
;
from
thence
,
filling
of
the
hand
,
signifies
consecrating
to
the
Priestood
,
and
this
doth
Jesus
Christ
,
that
is
the
Consecrator
of
these
Priests
,
he
puts
into
their
hands
by
his
spirit
these
offerings
,
they
are
to
present
unto
God
.
He
furnishes
them
with
prayers
,
and
praises
,
and
all
other
oblations
,
that
are
to
be
offer'd
by
them
,
he
gives
them
themselves
,
that
they
are
to
offer
a
living
sacrifice
,
rescuing
them
from
the
usurp'd
possession
of
Satan
and
sin
.
2
ly·
Let
us
Consider
,
their
services
which
were
divers
;
to
name
the
chief
:
They
had
charge
of
the
Sanctuary
,
and
the
vessels
of
it
,
and
the
lights
,
and
were
to
keep
the
Lamps
burnings
.
The
heart
of
every
Christian
,
is
made
a
Temple
to
the
holy
Ghost
,
and
he
himself
,
as
a
priest
consecrated
unto
God
,
is
to
keep
it
diligently
,
and
the
furniture
of
divine
grace
in
it
,
to
have
the
light
of
Spiritual
knowledge
with
in
him
,
and
to
nourish
it
by
drawing
continually
new
supplies
from
Jesus
Christ
.
2
ly
.
They
were
to
bless
the
People
,
and
truely
't
is
this
Spiritual
Priesthood
,
the
Elect
,
that
procure
blesings
upon
the
rest
of
the
world
,
and
particularly
on
the
places
where
they
live
;
they
are
daily
to
offer
the
incense
of
prayer
,
and
other
Spiritual
sacrifices
unto
God
,
as
the
Apostle
expresseth
it
,
supr.
Verse
.
5.
Not
to
neglect
those
holy
exercises
together
,
and
apart
.
And
as
the
Priests
offer'd
not
only
for
themselves
;
but
for
the
People
:
thus
Christians
,
are
to
extend
their
prayers
,
and
to
intreat
the
blessings
of
God
,
for
others
,
especially
for
the
publick
estate
of
the
Church
.
As
the
Lords
Priests
they
are
to
offer
up
those
Praises
to
God
,
that
are
his
due
from
the
other
creatures
which
praise
him
indeed
,
yet
cannot
do
it
after
that
manner
,
as
these
Priests
do
.
Therefore
are
they
to
offer
as
it
were
their
Sacrifices
for
them
,
as
the
Priests
did
for
the
People
,
and
because
the
most
of
Men
neglect
to
do
this
,
and
cannot
do
it
indeed
,
because
they
are
unholy
,
and
not
of
this
Priesthood
;
therefore
should
they
be
so
much
the
more
careful
of
it
,
and
diligent
in
it
.
How
few
of
these
that
the
Heavens
calls
to
by
their
light
and
revolution
that
they
enjoy
,
do
offer
that
Sacrifice
which
becomes
,
for
this
acknowledging
the
glory
of
God
which
they
declare
.
This
therefore
is
,
as
it
were
,
put
into
the
hands
of
these
Priests
,
namely
,
the
Godly
,
to
do
.
3
ly
.
Let
us
Consider
their
course
of
life
.
We
shall
find
rules
given
to
the
Legal
Priests
,
stricter
than
to
others
;
of
avoiding
legal
pollutions
,
&c.
And
from
these
this
Spiritual
Priesthood
must
learn
an
exact
holy
conversation
,
keeping
themselves
from
the
pollutions
of
the
world
,
as
here
it
follows
,
a
holy
Nation
,
and
that
of
necessity
,
if
a
Priestood
,
than
holy
.
Purchas'd
indeed
to
be
a
peculiar
treasure
to
God
,
as
Exod.
19.5
.
at
a
very
high
rate
.
He
spared
not
his
only
Son
,
nor
spared
the
Son
himself
;
so
that
these
Priests
ought
to
be
the
Lords
peculiar
poriton
:
All
believers
are
his
Clergy
,
and
as
they
are
his
portion
so
he
is
theirs
:
The
priests
had
no
assign'd
Inheritance
amongst
their
Brethren
,
and
the
reason
is
added
,
for
the
Lord
is
their
portion
;
and
truely
so
they
needed
not
envy
any
of
the
rest
,
they
had
the
choycest
of
all
,
the
Lord
of
all
.
Whatsoever
a
Christian
possesses
in
the
world
,
yet
being
of
this
Spiritual
Priesthood
,
he
is
as
if
he
possess'd
it
not
,
lays
little
account
on
't
:
That
which
his
mind
is
set
on
,
is
,
how
he
may
enjoy
God
,
and
find
clear
assurance
that
he
hath
him
for
his
portion
.
'T
is
not
so
mean
a
thing
,
to
be
a
Christian
,
as
we
think
,
't
is
a
Holy
,
an
Honourable
,
a
Happy
estate
;
few
of
us
can
esteem
it
,
or
do
labour
to
find
it
so
.
No
,
we
know
not
these
things
,
our
hearts
are
not
on
them
,
to
make
this
dignity
and
happiness
sure
unto
our
souls
.
Where
is
that
true
greatness
of
mind
,
and
holiness
to
be
found
,
that
becomes
those
,
that
are
Kings
,
and
Priests
unto
God
?
That
contempt
of
earthly
things
,
and
minding
or
Heaven
that
should
be
in
such
?
But
sure
,
as
many
as
find
themselves
indeed
partakers
of
these
dignities
,
will
study
to
live
conform
to
them
,
and
will
not
fail
to
love
that
Lord
Jesus
,
that
hath
purchas'd
all
this
for
them
,
and
exalted
them
to
it
,
humbled
himself
to
exalt
them
.
We
best
discern
,
and
are
most
sensible
of
the
evils
and
good
of
things
,
by
comparison
.
In
outward
condition
how
many
be
there
,
that
are
vexing
themselves
with
causless
murmurings
,
and
discontents
,
that
if
they
would
look
upon
the
many
in
the
world
that
are
in
a
far
meaner
condition
than
they
,
it
would
cure
that
evil
,
and
make
them
not
only
content
,
but
chearfull
and
thankfull
:
But
the
difference
here
express'd
is
far
greater
,
and
more
considerable
,
than
any
can
be
in
outward
things
.
Though
the
estate
of
a
Christian
is
very
excellent
,
and
precious
,
and
rightly
valued
hath
enough
in
it self
to
commend
it
,
yet
it
doth
,
and
ought
to
raise
our
esteem
of
it
the
higher
,
when
we
compare
it
,
both
with
the
misery
of
our
former
condition
,
and
the
continuing
misery
of
those
that
abide
still
,
and
are
left
to
perish
in
that
wofull
estate
.
We
have
here
both
these
parallels
.
The
happiness
and
dignity
to
which
they
are
chosen
,
and
call●d
,
is
oppos'd
to
the
rejection
,
and
misery
of
them
that
continue
unbelievers
,
and
rejecters
of
Christ
.
Not
only
Naturall
Men
;
but
even
they
that
have
a
spiritual
life
in
them
,
yet
when
they
forget
themselves
,
are
subject
to
look
upon
the
things
that
are
before
them
with
a
natural
eye
,
and
to
think
hardly
,
or
at
least
doubtfully
concerning
Gods
dispensation
,
Beholding
the
flourishing
,
and
prosperities
of
the
ungodly
together
with
their
own
sufferings
,
and
distresses
,
thus
Psa.
73.
&c.
But
when
they
turn
the
other
side
of
the
Medal
,
and
view
them
with
a
right
eye
,
and
by
a
true
light
,
they
are
no
longer
abus'd
with
those
appearances
,
When
they
consider
unbelievers
,
as
strangers
,
yea
enemies
to
God
,
and
slaves
to
Satan
,
held
fast
in
the
chains
of
their
own
impenitency
,
and
unbelief
,
and
by
those
bound
over
to
eternal
death
,
and
then
see
themselves
call'd
to
the
liberties
,
and
dignities
of
the
Sons
of
God
,
partakers
of
the
honour
of
the
only
begotten
Sons
,
on
whom
they
have
believed
,
made
by
him
Kings
,
and
Priests
unto
God
the
father
:
then
sure
they
have
other
thoughts
,
it
makes
them
no
more
envy
,
but
pity
the
ungodly
,
and
account
all
their
pomp
,
and
all
their
possessions
,
what
it
is
indeed
,
no
other
,
but
a
glistering
misery
,
and
themselves
happy
in
all
estates
to
say
with
David
.
The
lines
have
fallen
to
me
in
a
pleasant
place
,
I
have
a
goodly
heritage
.
Makes
them
digest
all
their
sufferings
,
and
disgraces
with
patience
,
yea
with
joy
;
and
think
more
of
praising
,
than
complaining
,
of
shewing
forth
his
honour
,
who
hath
so
honoured
them
,
especially
considering
the
freeness
of
his
grace
,
that
it
was
that
alone
ma●e
the
difference
,
calling
them
altogether
undeservedly
from
that
same
darkness
,
and
misery
in
which
unbelievers
are
deservedly
left
.
Now
the
third
thing
here
to
be
spoken
to
,
is
the
end
of
their
calling
,
to
shew
his
praise
,
&c.
And
the
more
to
prize
the
reasonableness
of
that
their
happy
estate
,
to
which
God
hath
exalted
them
,
it
is
express'd
in
other
termes
,
which
therefore
we
will
first
consider
,
and
then
the
end
.
To
magnifie
the
grace
of
God
the
more
,
we
have
here
1.
Both
the
termes
of
this
motion
,
or
change
from
whence
,
and
to
what
it
is
.
2.
The
principle
of
it
,
the
calling
of
God
.
From
darkness
.
There
is
nothing
more
usual
not
only
in
divine
,
but
in
humane
writings
,
than
to
borrow
outward
sensible
things
,
to
expresse
things
intellectual
;
and
amongst
such
expressions
,
there
is
none
more
frequent
,
than
that
of
Light
and
darkness
,
transfer'd
,
to
signifie
the
good
,
and
evil
estate
of
Man
,
as
sometimes
for
his
outward
prosperity
,
or
adversity
,
but
especially
for
things
proper
to
his
mind
,
the
mind
is
called
Light
because
the
Seat
of
Truth
,
and
Truth
is
most
fitly
called
Light
being
the
chief
beauty
,
and
ornament
of
the
rational
world
,
as
Light
is
of
the
visible
.
And
as
the
Light
,
because
of
that
its
beauty
is
a
thing
very
refreshing
,
and
comfortable
to
them
that
behold
it
,
as
Salomon
sayes
't
is
a
pleasant
thing
to
see
the
sun
.
So
is
Truth
,
a
most
delightfull
thing
to
the
soul
that
rightly
apprehends
it
.
This
may
hely
us
,
to
conceive
of
the
Spiritual
sense
,
in
which
it
is
here
taken
.
The
estate
of
Lost
Mankind
,
is
indeed
nothing
,
but
darkness
,
being
destitute
of
all
Spirituall
truth
,
and
comfort
,
and
tending
to
utter
and
everlasting
darkness
.
And
it
is
so
,
because
by
sin
the
soul
is
separate
from
God
,
who
is
the
first
and
highest
light
,
that
primitive
truth
,
as
he
is
light
in
himself
,
As
the
Apostle
8.
Iohn
tells
us
,
God
is
light
,
and
in
him
there
is
no
darkness
at
all
;
expressing
the
excellency
,
and
purity
of
his
nature
,
so
he
is
light
relatively
to
the
soul
of
Man
.
Psa.
27.
the
Lord
is
my
light
sayes
,
David
.
And
the
soul
being
made
capable
of
divine
light
,
cannot
be
happy
without
it
,
give
it
what
other
light
you
will
,
still
't
is
in
darkness
,
so
long
as
't
is
without
God
,
being
the
peculiar
light
,
and
life
of
the
soul.
And
as
truth
is
united
with
the
soul
in
apprehending
it
,
and
light
with
the
visive
faculty
,
so
,
that
the
soul
may
have
God
as
its
light
,
it
must
of
necessity
be
in
union
with
God
.
Now
sin
hath
broke
that
union
,
and
so
cut
off
the
soul
from
its
light
,
and
implung'd
it
into
spiritual
darkness
.
Hence
all
that
confusion
,
and
disorder
in
the
soul
,
which
is
ever
the
companion
of
darkness
Tohu
vahohu
,
as
at
first
,
when
darkness
was
on
the
face
of
the
deep
:
Being
ignorant
of
God
,
and
of
our selves
,
it
followes
that
we
love
not
God
;
because
we
know
him
not
,
yea
(
though
we
think
it
a
hard
word
)
we
are
haters
of
God
,
for
not
only
doth
our
darkness
import
Ignorance
of
him
,
but
an
enmity
to
him
,
because
he
is
light
and
we
are
darkness
.
And
being
ignorant
of
our selves
,
not
seeing
our
own
vileness
,
because
we
are
in
the
dark
,
we
are
pleas'd
with
our selves
,
and
having
left
God
,
do
love
our selves
in
stead
of
God
.
Hence
are
all
the
wickednesses
of
our
hearts
,
and
lives
,
which
are
no
other
but
in
place
of
obeying
,
and
pleasing
God
,
a
continual
Sacrificing
to
those
Gillulim
,
those
base
dunghill
Gods
,
our
own
lusts
.
For
this
the
Apostle
gives
,
as
the
root
of
all
those
evils
2
Tim.
3.2
.
covetous
,
boasters
&c.
Because
in
the
first
place
,
lovers
of
themselves
,
therefore
proud
.
&c.
And
lovers
of
pleasures
more
than
of
God
;
and
this
self-love
cannot
subsist
without
gross
ignorance
,
minds
so
darkned
,
that
we
cannot
withal
see
what
we
are
:
For
if
we
did
,
it
were
not
possible
,
but
we
would
be
far
of
another
mind
,
very
far
out
of
loving
,
and
liking
with
our selves
.
Thus
our
souls
being
filled
with
darkness
,
are
likewise
full
of
uncleaness
;
as
that
goes
along
too
with
darkness
,
they
are
not
only
dark
as
dungeons
,
but
withall
filthy
as
they
use
to
be
,
so
Eph.
4.18
.
understandings
darkned
,
alienated
from
the
life
of
God
.
And
therefore
Ver.
19.
give
themselves
over
unto
lasciviousness
,
to
work
all
uncleaness
with
greediness
.
They
have
no
light
of
solid
comfort
.
Our
great
comfort
here
is
not
in
any
thing
present
;
but
in
hope
now
being
without
Christ
and
without
God
,
we
are
without
hope
Eph.
2.12
.
And
as
the
estate
from
whence
we
are
called
by
grace
,
is
worthily
called
Darkness
,
so
that
to
which
it
calls
us
deserves
as
well
the
name
of
Light
.
As
Christ
likewise
,
that
came
to
work
our
deliverance
,
is
frequently
so
call'd
in
Scripture
Io.
1.
&c.
Not
only
in
regard
of
his
own
nature
,
being
God
equal
with
the
father
,
and
therefore
light
,
as
he
is
God
of
God
,
and
therefore
Light
of
light
:
But
relating
to
Men
Iohn
.
1.4
.
that
life
was
the
light
of
Men.
as
he
is
stiled
the
word
,
and
the
wisdom
of
the
father
,
not
only
in
regard
of
his
own
knowledge
;
but
as
revealing
him
unto
us
Iohn
.
1.18
.
1
Cor.
1.24
.
Compared
with
Ver.
30.
And
stiled
by
Malachy
the
sun
of
righteousness
.
Now
the
sun
,
is
not
only
a
Luminous
body
,
but
a
Luminary
giving
light
unto
the
world
,
Gen.
1.
He
is
our
light
,
oppos'd
to
all
kind
of
darkness
:
to
the
dark
shaddow
's
of
the
ceremonial
Law
,
which
possibly
is
here
meant
,
as
a
part
of
that
darkness
,
from
which
the
Apostle
Writes
that
these
Jews
were
delivered
also
by
the
knowledge
of
Christ
:
When
he
came
,
the
day
broke
,
and
the
shaddowes
flew
away
:
To
the
darkness
likewise
of
the
Gentiles
superstitions
,
and
Idolatries
;
therefore
these
two
are
joyned
by
old
Simeon
,
a
light
to
lighten
the
Gentiles
,
and
the
glory
of
his
People
Israel
.
And
to
all
that
believe
of
both
,
he
is
Light
oppos'd
to
the
Ignorance
,
and
slavery
,
and
misery
of
their
natural
estate
,
teaching
them
by
his
Spirit
,
the
things
of
God
,
and
reuniting
them
with
God
,
who
is
the
light
of
the
Soul
.
I
am
sayes
he
,
the
light
of
the
World
,
he
that
followes
me
shall
not
walk
in
darkness
.
And
it
is
that
mysterious
Union
of
the
Soul
with
God
in
Christ
(
which
a
Natural
Man
so
little
understands
)
that
is
the
cause
of
all
that
Spiritual
Light
of
Grace
,
that
a
Believer
does
enjoy
.
No
right
knowledge
of
God
to
Man
,
once
fallen
from
it
,
but
in
his
Son
,
no
comfort
in
beholding
God
,
but
through
him
.
Nothing
but
just
anger
and
wrath
to
be
seen
in
Gods
lookes
,
but
through
him
,
in
whom
he
is
well
pleased
.
The
Gospel
shews
us
the
Light
of
the
knowledge
of
God
.
2
Cor.
4.6
.
but
't
is
in
the
face
of
Iesus
Christ
;
therefore
the
Kingdom
of
light
,
oppos'd
to
that
of
Darkness
,
Col.
1.
is
called
the
Kingdom
of
his
dear
Son
,
or
the
Son
of
his
Love
.
There
is
a
Spirit
of
Light
,
and
Knowledge
flowes
from
Jesus
Christ
into
the
Souls
of
Believers
,
that
acquaints
them
with
the
Mysteries
of
the
Kingdom
of
God
,
which
cannot
otherwise
be
known
.
And
this
Spirit
of
Knowledge
is
withal
a
Spirit
of
Holiness
,
for
Purity
,
and
Holiness
is
likewise
signified
by
this
Light
;
he
remov'd
that
huge
dark
body
of
sin
,
that
was
betwixt
us
,
and
the
Father
,
and
eclips'd
him
from
us
;
the
light
of
his
countenance
sanctifieth
by
truth
;
't
is
a
light
that
hath
heat
with
it
,
and
hath
influence
upon
the
affections
,
warmes
them
towards
God
,
and
divine
things
,
this
darkness
here
is
indeed
the
shadow
of
death
;
and
so
they
that
are
without
Christ
,
till
he
visit
them
,
are
said
to
sit
in
darkness
,
and
in
the
shadow
of
death
.
So
this
Light
is
Life
,
Ioh.
1.4
.
Doth
enlighten
,
and
enliven
,
beg●ts
new
actions
,
and
motions
in
the
Soul
,
the
right
notion
that
he
hath
of
things
as
they
are
,
work
upon
him
,
and
stir
him
accordingly
,
discovers
a
man
to
himself
,
and
lets
him
see
his
own
Natural
filthiness
,
and
makes
him
loath
himself
,
and
fly
from
himself
,
run
out
of
himself
.
And
the
excellency
he
sees
in
God
,
and
his
Son
Jesus
Christ
by
this
new
Light
,
enflames
his
heart
with
their
Love
,
takes
him
up
with
estimation
of
the
Lord
Jesus
,
and
makes
the
World
,
and
all
things
in
it
,
that
he
esteemed
before
,
base
,
and
mean
in
his
eyes
.
Then
from
this
Light
arises
Spiritual
Joy
,
and
Comfort
,
so
Light
signifies
frequently
,
as
in
that
of
the
Psalmist
,
the
latter
clause
expounds
the
former
,
Light
is
sowen
for
the
Righteous
,
and
joy
for
the
upright
in
heart
.
As
this
Kingdom
of
Gods
dear
Son
,
that
is
,
this
Kingdom
of
Light
,
hath
righteousness
in
it
;
so
it
hath
Peace
and
Ioy
in
the
Holy
Ghost
,
Rom.
14.
'T
is
a
false
prejudice
the
World
hath
taken
up
against
Religion
,
that
't
is
a
sowr
Melancholly
thing
:
There
is
no
truly
Lightsome
,
and
Comfortable
life
but
it
.
All
others
,
have
what
they
will
,
they
live
in
darkness
,
and
is
not
that
truly
sad
,
and
comfor●less
?
Would
you
think
it
a
pleasant
life
,
though
you
had
fine
Cloathes
,
and
good
Die●
;
but
never
see
the
Sun
;
and
were
still
kept
in
a
Dungeon
with
them
?
thus
are
they
that
live
in
Worldly
Honour
and
Plenty
;
but
still
without
God
they
are
in
continual
darkness
with
all
their
injoyments
.
It
is
true
,
the
light
of
Believers
is
not
here
perfect
,
and
therefore
their
joy
is
not
perfect
neither
:
sometimes
over
clouded
,
but
the
comfort
is
this
,
that
it
is
an
everlasting
light
,
it
shall
never
go
out
in
darkness
,
as
is
said
in
Iob
of
the
light
of
the
Wicked
;
●nd
it
shall
within
a
while
be
perfected
.
There
is
a
bright
morning
without
a
Cloud
,
that
shall
arise
.
The
Saints
have
not
only
Light
to
lead
them
in
their
journey
,
but
much
purer
Light
at
home
,
an
Inheritance
in
Light
,
Colos.
1.
The
Land
where
their
Inheritance
lyeth
,
is
full
of
Light
,
and
their
Inheritance
it self
is
light
:
For
the
Vision
of
God
for
ever
is
that
Inheritance
,
that
City
hath
no
need
of
the
Sun
,
nor
of
the
Moon
to
shine
in
it
,
for
the
glory
of
the
Lord
doth
lighten
it
,
and
the
Lamb
is
the
light
thereof
.
As
we
said
that
increated
Light
is
the
happiness
of
the
Soul
,
the
beginnings
of
it
are
our
begun
happiness
,
they
are
beams
of
it
sent
from
above
,
to
lead
us
to
the
Fountain
and
fulness
of
it
.
With
thee
(
sayes
David
)
is
the
Fountain
of
Life
,
and
in
thy
Light
shall
we
see
light
.
There
are
two
things
spoken
of
this
Light
,
to
commend
it
,
His
Marvellous
Light
;
that
it
is
after
a
peculiar
manner
Gods
,
and
then
that
is
is
Marvellous
.
All
light
is
from
him
,
the
light
of
sense
,
and
that
of
reason
;
therefore
he
is
called
the
Father
of
Lights
:
but
this
Light
of
Grace
is
after
a
peculiar
manner
his
,
being
a
light
above
the
reach
of
Nature
,
infus'd
into
the
Soul
,
in
a
supernatural
way
.
The
light
of
the
Elect
World
,
where
God
specially
and
graciously
recides
.
Natural
Men
may
know
very
much
,
in
natural
things
,
and
it
may
be
in
supernatural
things
,
after
a
natural
manner
.
They
may
be
full
of
School-Divinity
,
and
able
to
discourse
of
God
,
and
his
Son
Christ
,
and
the
Mystery
of
Redemption
,
&c.
and
yet
want
this
peculiar
light
,
by
which
Christ
is
known
to
Believers
,
they
may
speak
of
him
;
but
't
is
in
the
dark
,
they
see
him
not
,
and
therefore
they
love
him
not
,
the
light
they
have
,
is
as
the
light
of
some
things
that
shine
only
in
the
night
,
a
cold
Glow-worm-light
that
hath
no
heat
with
it
at
all
.
Whereas
a
Soul
,
that
hath
some
of
His
Light
,
Gods
peculiar
Light
communicated
to
it
,
sees
Jesus
Christ
,
and
loves
,
and
delights
in
Him
,
and
walks
with
Him
:
A
little
of
this
light
is
worth
a
great
deal
,
yea
,
more
worth
than
all
that
other
common
,
speculative
,
and
discoursing
knowledge
,
that
the
greatest
Doctors
can
attain
unto
,
't
is
of
a
more
excellent
kind
,
and
original
,
't
is
from
Heaven
,
and
ye
know
that
one
beam
of
the
Sun
is
more
worth
than
the
light
of
ten
thousand
Torches
together
;
't
is
a
pure
undecaying
Heavenly
light
,
whereas
the
other
is
,
gross
,
and
earthly
(
be
it
never
so
great
)
and
lasts
but
a
while
.
Let
us
not
therefore
think
it
Incredible
,
that
a
poor
unletter'd
Christian
may
know
more
of
God
in
the
best
kind
of
knowledge
,
than
any
the
wisest
,
and
Learnedest
natural
Man
can
do
,
for
the
one
knowes
God
only
by
Mans
Light
,
the
other
knowes
him
by
his
own
light
,
and
that
's
the
only
right
knowledge
;
as
the
Sun
cannot
be
seen
but
by
its
own
light
,
so
neither
can
God
be
savingly
known
,
but
by
his
own
revealing
.
Now
this
Light
being
so
peculiarly
Gods
,
no
marvel
if
it
be
Marvellous
,
the
common
light
of
the
world
is
so
,
though
because
of
its
commoness
,
we
think
not
so
,
The
Lord
is
Marvellous
is
Wisdom
,
in
Power
,
in
all
his
works
of
Creation
,
and
Providence
:
But
above
all
,
in
the
workings
of
his
Grace
.
This
Light
is
unknown
to
the
World
,
and
so
Marvellous
in
the
rareness
of
beholding
it
,
that
there
be
but
a
few
that
partake
of
it
.
And
to
them
that
see
,
it
is
Marvellous
;
because
in
it
,
they
see
so
many
excellent
things
,
that
they
knew
not
before
.
As
if
a
Man
were
born
,
and
brought
up
,
till
he
came
to
years
of
understanding
in
a
Dungeon
,
where
he
had
never
seen
light
,
and
were
brought
forth
on
a
sudden
;
or
,
not
to
need
that
imagination
,
take
the
Man
that
was
born
blind
,
at
his
first
sight
,
after
Christ
had
cur'd
him
,
what
wonder
,
think
we
,
would
seize
upon
him
,
to
behold
on
a
sudden
the
beauty
of
this
visible
World
,
especially
of
that
Sun
,
and
that
Light
,
that
makes
it
both
Visible
and
Beautiful
.
But
much
more
matter
of
Admiration
is
there
in
this
Light
to
the
Soul
,
that
is
brought
newly
from
the
darkness
of
corrupt
Nature
:
They
see
as
it
were
a
new
World
,
and
in
it
such
wonders
of
the
rich
Grace
,
and
Love
of
God
;
such
matchless
worth
in
Jesus
Christ
,
the
Sun
of
Righteousness
,
that
their
Souls
are
fill'd
with
admiration
,
and
if
this
Light
of
Grace
be
so
Marvellous
,
how
much
more
Marvellous
shall
the
Light
of
Glory
be
in
which
it
ends
.
Hence
learn
,
1.
To
Esteem
highly
of
the
Gospel
,
in
which
this
Light
shines
unto
us
,
the
Apostle
calls
it
therefore
,
the
Glorious
Gospel
,
2
Cor.
4.
sure
we
have
no
cause
to
be
asham'd
of
it
,
but
of
our selves
that
we
are
so
unlike
it
.
2.
Think
not
you
that
are
grosly
ignorant
of
God
,
and
his
Son
Christ
,
and
the
Mysteries
of
Salvation
,
that
you
have
any
Portion
as
yet
in
his
Grace
;
for
the
first
Character
of
his
renewed
Image
in
the
Soul
,
is
Light
,
as
it
was
his
first
work
in
the
World
.
What
availes
it
us
to
live
in
the
Noon-day-light
of
the
Gospel
,
if
our
hearts
be
still
shut
against
it
,
and
so
within
we
be
nothing
but
darkness
,
as
a
House
that
is
close
shut
up
,
and
hath
no
entry
for
light
,
though
't
is
day
without
,
still
't
is
night
within
.
3.
Consider
your
delight
in
the
works
of
Darkness
,
and
be
affraid
of
that
great
Condemnation
,
this
is
the
Condemnation
of
the
World
,
that
light
is
come
into
it
,
and
Men
love
darkness
rather
than
Light
,
Joh.
3.19
.
4.
You
that
are
indeed
partakers
of
this
happy
change
,
Let
your
hearts
be
habitations
of
light
,
Have
no
fellowship
with
the
unfruitful
works
of
darkness
,
but
rather
reprove
them
.
Study
much
to
increase
in
Spiritual
light
,
and
knowledge
,
and
withal
in
holiness
,
and
obedience
;
if
your
light
be
this
Light
of
God
,
truly
Spiritual
Light
,
these
will
accompany
it
:
Consider
the
rich
Love
of
God
,
and
account
His
Light
marvellous
,
as
in
it self
,
so
in
this
,
that
he
hath
bestow'd
it
on
you
,
and
seeing
you
were
once
darkness
,
but
now
are
light
in
the
Lord
,
I
beseech
you
,
nay
't
is
the
Apostle
and
in
him
the
Spirit
of
God
does
it
,
Walk
as
Children
of
the
Light
.
But
to
proceed
to
speak
to
the
other
parts
of
this
Verse
.
'T
is
known
,
and
confess'd
to
be
a
chief
point
of
Wisdom
in
a
Man
,
to
consider
what
he
is
,
from
whom
he
hath
that
his
being
,
and
to
what
end
.
When
a
Christian
hath
thought
on
this
in
his
Natural
being
,
as
he
is
a
Man
,
he
hath
the
same
to
consider
over
again
of
his
Spiritual
being
,
as
he
is
a
Christian
,
and
so
,
a
New
Creature
.
And
in
this
notion
all
the
three
are
very
clearly
represented
to
him
in
these
words
.
1.
What
he
is
.
First
,
by
these
Titles
of
Dignity
in
the
first
words
of
this
Verse
.
And
again
by
an
estate
of
Light
in
the
last
clause
of
it
.
2.
Whence
a
Christian
hath
this
Excellent
being
,
is
very
expresse
here
,
He
hath
called
.
That
God
,
who
is
the
Author
of
all
kind
of
being
,
hath
given
you
this
,
called
you
from
darkness
to
his
marvellous
Light
,
if
you
be
a
Chosen
Generation
,
it
is
he
that
hath
chosen
you
,
1
Pet.
1.2
.
if
you
be
a
Royal
Priesthood
,
you
know
that
't
is
he
that
hath
anointed
you
.
If
a
Holy
Nation
,
he
hath
sanctified
you
.
Iob.
17.17
.
If
a
Peculiar
or
Purchasd
People
,
'T
is
he
that
hath
bought
you
.
1
Cor.
6.20
.
All
are
in
this
calling
,
and
they
are
all
one
thing
.
3.
To
what
end
,
to
shew
forth
his
Praises
.
Of
the
first
of
these
in
all
the
several
expressions
of
it
we
have
spoken
before
,
now
are
to
be
considered
the
other
two
.
2.
Called
you
]
They
that
live
in
the
Society
,
and
profess
the
faith
of
Christians
,
are
called
unto
Light
,
the
light
of
the
Gospel
that
shines
in
the
Church
of
God
.
Now
this
is
no
small
Favour
,
and
Priviledge
,
while
many
People
are
left
in
darkness
,
and
in
the
shaddow
of
death
,
to
have
this
Light
arise
upon
us
,
and
to
be
in
the
Region
of
it
,
the
Church
,
the
Goshen
of
the
World
,
for
by
this
outward
light
we
are
invited
to
this
happy
State
of
saving
inward
Light
,
and
that
is
here
to
be
understood
,
as
the
means
of
this
.
These
Jewes
that
were
called
to
the
Profession
of
the
Christian
Faith
,
to
whom
our
Apostle
writes
,
were
even
in
that
called
unto
a
Light
,
hid
from
the
rest
of
their
Nation
,
and
from
many
other
Nations
in
the
World
:
But
because
the
Apostle
doth
(
out
of
doubt
)
describe
here
the
lively
Spiritual
Estate
of
true
Believers
,
therefore
this
calling
doth
further
import
the
effectual
work
of
conversion
,
making
the
day-light
of
Salvation
,
not
only
without
,
but
within
them
,
the
day
star
to
arise
in
their
hearts
,
as
he
speaks
,
2
Ep.
1.19
.
When
the
Sun
is
arisen
,
yet
if
a
Man
be
lying
fast
in
a
dark
Prison
,
and
in
a
deep
sleep
too
;
't
is
not
day
to
him
,
he
is
not
call'd
to
Light
,
till
some
open
the
doors
,
and
awake
him
,
and
bring
him
forth
to
it
;
this
God
doth
,
in
the
calling
here
meant
:
That
which
is
here
called
,
Calling
,
in
regard
of
the
way
of
Gods
working
with
the
Soul
,
in
regard
of
the
power
of
it
,
is
called
a
rescuing
,
&
bringing
forth
of
the
soul
,
so
the
Apostle
St.
Paul
speaks
of
it
,
Col.
1.13
.
Delivered
from
the
power
of
darkness
,
and
translated
to
the
Kingdom
of
his
dear
Son
.
That
delivering
,
and
translating
,
is
this
calling
,
and
't
is
from
the
Power
of
Darkness
,
a
forcible
Power
,
that
detains
the
Soul
Captive
,
as
there
are
chaines
of
Eternal
darkness
upon
damned
Spirits
,
which
shall
never
be
taken
off
,
wherein
they
are
said
to
be
reserv'd
to
the
judgment
of
the
great
day
,
so
there
are
chaines
of
Spiritual
darkness
upon
the
Soul
unconverted
,
that
can
be
taken
off
by
no
other
hand
,
but
the
Powerful
hand
of
God
;
He
calls
the
sinner
to
come
forth
,
and
withal
causes
by
the
power
of
that
his
voyce
the
bolts
,
and
fetters
to
fall
off
,
and
inables
the
Soul
to
come
forth
into
the
Light
,
't
is
an
operative
word
that
effects
what
it
bids
,
as
that
in
the
creation
,
He
said
let
there
be
Light
,
and
it
was
Light
.
To
which
the
Apostle
hath
reference
,
2
Cor.
4.6
.
God
calls
Man
,
he
works
with
him
indeed
,
as
with
a
reasonable
creature
,
but
sure
he
likewise
works
as
himself
,
as
an
Almighty
Creator
.
He
works
strongly
,
and
sweetly
with
an
Almighty
easiness
.
One
Man
may
call
another
to
this
Light
,
and
if
there
be
no
more
,
he
may
call
long
enough
to
no
purpose
,
as
they
tell
of
Mahomet's
miracle
that
misgave
,
he
call'd
a
mountain
to
come
to
him
,
but
it
stirr'd
not
;
but
His
call
that
shakes
and
removes
the
mountains
,
doth
in
a
way
known
to
himself
turn
and
wind
the
heart
which
way
he
pleaseth
.
The
voyce
of
the
Lord
is
powerfull
and
full
of
Majesty
.
Psa.
29.
If
he
speak
once
to
the
heart
it
cannot
chuse
but
follow
Him
,
and
yet
most
willingly
chuses
that
.
The
workings
of
grace
(
as
oyl
to
which
it
is
often
compar'd
)
do
insensibly
,
and
silently
penetrate
,
and
sink
into
the
soul
,
and
dilate
themselves
through
it
,
that
word
of
his
own
calling
,
disentangles
the
heart
from
all
its
nets
(
as
it
did
the
Disciples
)
to
follow
Christ
;
that
call
that
brought
St.
Matthew
presently
from
his
receit
of
custom
,
puts
off
the
heart
from
all
its
customes
,
and
receits
too
,
makes
it
reject
gains
,
and
pleasures
,
and
all
that
hinders
it
,
to
go
after
Christ
:
And
it
is
a
call
that
touches
the
Soul
so
,
as
the
touch
of
Elijah's
Mantle
,
that
made
Elisha
follow
him
.
Go
back
said
he
,
for
what
have
I
done
unto
thee
,
yet
he
had
done
so
much
,
as
made
him
forsake
all
to
go
with
him
.
And
this
every
Believer
is
most
really
to
acknowledge
,
that
knows
what
the
rebellion
of
his
heart
was
and
what
his
miserable
love
of
darkness
was
,
that
the
gracious
,
yet
mighty
call
of
God
,
was
that
,
which
drew
him
him
out
of
it
,
and
therefore
he
willingly
assents
to
that
.
Which
is
the
third
thing
,
that
it
becomes
him
,
to
shew
forth
his
praise
who
hath
so
mercifully
,
and
so
powerfully
called
him
,
from
so
miserable
,
to
so
happy
an
estate
.
For
1.
This
is
Gods
end
in
calling
us
,
to
communicate
his
goodness
to
us
,
that
so
the
glory
of
it
,
may
return
to
himself
.
The
highest
agent
cannot
work
,
but
for
the
highest
end
,
so
that
,
as
the
Apostle
speaks
,
when
God
would
confirm
his
Covenant
by
an
oath
,
he
sware
by
himself
,
because
he
could
swear
by
no
greater
,
so
in
all
,
he
must
be
the
end
of
his
own
actions
,
because
there
is
no
greater
,
nor
better
end
,
yea
none
by
infinite
odds
so
great
,
or
good
,
particularly
in
the
calling
,
and
exalting
a
number
of
lost
Mankind
to
so
great
honour
,
and
happiness
,
both
in
designing
that
great
work
,
and
in
performing
it
,
he
aimes
at
the
opening
up
,
and
declaring
of
his
rich
grace
,
for
the
glory
of
it
.
As
the
Apostle
S.
Paul
tells
us
once
,
and
again
.
Eph.
1.
2.
As
this
is
Gods
end
,
it
ought
to
be
ours
,
and
therefore
ours
,
because
it
is
His.
And
for
this
very
purpose
,
are
we
elsewhere
,
and
here
,
put
in
mind
of
it
,
that
we
may
be
true
to
his
end
,
and
intend
it
with
Him
:
This
is
His
purpose
in
calling
us
,
and
therefore
our
great
duty
being
so
called
,
to
declare
his
praises
.
All
things
,
and
persons
shall
pay
this
tribute
;
even
they
that
are
most
unwilling
:
But
the
happiness
of
His
chosen
is
,
that
they
are
active
in
it
,
others
passive
only
:
Whereas
,
the
rest
have
it
wrested
from
them
,
they
do
declare
it
cheerfully
,
as
the
glorious
Angels
do
:
As
the
Gospel
brings
them
glad
tydings
of
peace
from
God
,
declares
to
them
,
that
love
,
and
mercy
that
is
in
Him
,
they
smother
it
not
,
but
answer
it
,
they
declare
it
,
and
set
forth
the
glory
of
it
,
with
their
utmost
power
,
and
skill
.
There
be
in
this
Two
things
.
1.
Not
only
to
speak
upon
all
occasions
to
the
advantage
of
his
grace
,
but
that
the
frame
of
their
actions
be
such
as
doth
tend
to
the
exalting
of
God
:
And
2.
That
in
those
actions
they
do
intend
this
end
,
set
up
this
for
their
aim
.
1.
Their
words
and
actions
being
conform
to
their
high
,
and
holy
estate
,
to
which
they
are
called
,
do
commend
,
and
praise
their
Lord
,
that
hath
called
them
to
it
;
the
vertues
that
are
in
them
tell
us
of
his
vertues
,
as
Brooks
lead
us
to
their
Springs
:
When
a
Christian
can
quietly
repose
,
and
trust
on
God
,
in
a
matter
of
very
great
difficulty
,
wherein
there
is
no
other
thing
to
stay
him
but
God
alone
,
this
declares
,
that
there
is
strength
enough
in
God
that
bears
him
up
,
that
there
must
be
in
Him
that
real
abundance
of
goodness
,
and
truth
that
the
word
speaks
of
Him
.
Abraham
believed
,
and
gave
glory
to
God
,
this
is
that
which
a
Believer
can
do
,
to
declare
the
truth
of
God
,
he
relies
on
it
,
he
that
believes
sets
to
his
seal
that
God
is
true
.
So
also
their
holiness
is
for
his
praise
.
Men
hear
that
there
is
a
God
who
is
infinitely
holy
,
but
they
can
neither
see
him
,
nor
his
holiness
,
but
when
they
perceive
some
lineaments
of
it
in
the
faces
of
His
Children
,
which
are
in
no
others
;
this
may
convince
them
that
its
perfection
,
which
must
be
somewhere
,
can
be
no
where
else
,
but
in
their
heavenly
Father
.
When
these
that
are
His
peculiar
plants
bring
forth
the
fruits
of
holiness
,
which
naturally
they
yielded
not
,
it
testifies
a
supernatural
work
of
his
hand
,
that
planted
them
,
and
the
more
they
are
fruitful
the
greater
is
his
praise
.
Herein
(
sayes
our
Saviour
)
is
your
heavenly
Father
glorified
,
that
ye
bring
forth
much
fruit
.
Were
it
not
the
conscience
of
this
duty
to
God
,
and
possibly
the
necessity
of
their
station
,
and
calling
,
it
may
well
be
,
some
Christian
had
rather
altogether
look
up
,
and
keep
within
any
grace
he
hath
,
than
let
it
appear
at
all
,
considering
some
hazards
he
and
it
runs
in
the
discovery
:
and
it
may
be
could
take
some
pleasure
in
the
worlds
mistakes
,
and
disesteem
of
him
:
But
seeing
both
Piety
,
and
Charity
requires
the
acting
of
graces
in
converse
with
Men
,
That
which
Hypocrisie
doth
for
it self
,
a
real
Christian
may
,
and
should
do
for
God
.
The
other
thing
mention'd
as
making
up
this
rule
,
will
give
the
difference
,
that
not
only
,
what
we
speak
and
do
should
be
such
as
agrees
with
this
end
,
but
that
in
so
speaking
and
doing
our
eye
be
upon
this
end
,
that
all
our
Christian
conversation
,
be
directly
intended
by
us
,
not
to
cry
up
our
own
vertues
,
but
to
glorifie
God
,
and
His
vertues
,
to
declare
his
praises
who
hath
called
us
.
Let
your
light
,
sayes
our
Saviour
,
shine
and
shine
before
Men
too
,
that
's
not
forbidden
,
yea
't
is
commanded
,
but
't
is
thus
commanded
.
Let
your
light
so
shine
before
Men
,
that
Men
seeing
your
good
works
,
your selves
as
little
as
may
be
,
your
works
more
than
your selves
(
as
the
Sun
gives
us
its
light
,
and
will
scarce
suffer
us
to
look
upon
it self
)
may
glorifie
whom
?
You.
No
,
but
your
father
which
is
in
heaven
.
Let
your
light
shine
,
't
is
given
for
that
purpose
,
but
let
it
shine
alwayes
to
the
glory
of
the
Father
of
Lights
.
Men
that
seek
themselves
,
may
share
in
the
same
publick
kind
of
actions
with
you
;
but
let
your
secret
intention
(
which
God
eyes
most
)
sever
you
.
This
is
the
impress
,
that
a
sincere
humble
Chiristian
sets
upon
all
his
actions
,
to
the
glory
of
God
:
He
useth
all
he
hath
,
especially
all
his
graces
to
His
praise
that
gives
it
,
and
is
sorry
he
hath
no
more
for
this
use
and
is
daily
seeking
after
more
,
not
to
bring
more
esteem
to
himself
,
but
more
honour
to
God
.
'T
is
a
poor
booty
to
hunt
after
that
,
Namely
,
an
airy
vain
breath
of
Men.
The
best
things
in
them
,
their
solidest
good
,
is
altogether
vanity
.
How
much
more
that
which
is
lightest
and
vainest
in
them
.
This
is
the
mind
,
that
is
in
every
Christian
,
in
all
his
wayes
to
deny
himself
,
and
be
willing
to
abase
himself
to
exalt
his
Master
,
to
be
of
St.
Paul's
temper
,
that
regarded
not
himself
at
all
,
honour
,
or
dishonour
,
prison
or
liberty
,
life
or
death
,
content
of
any
thing
,
so
Christ
might
be
magnified
.
Phil.
1.
And
as
every
godly
mind
,
must
be
thus
affected
,
especially
the
Ministers
of
the
Gospel
,
they
that
are
not
only
called
with
others
,
to
partake
of
this
marvellous
Light
,
but
are
in
a
special
manner
to
hold
it
forth
to
others
;
How
pure
affections
,
and
ardent
desires
becomes
them
to
his
glory
,
who
hath
so
called
them
?
A
rush
for
your
praise
,
or
dispraise
,
only
receive
Jesus
Christ
,
and
esteem
highly
of
him
,
and
't
is
enough
.
That
's
the
thing
we
give
to
some
of
you
.
We
preach
not
our selves
(
sayes
the
Apostle
)
but
Christ
Iesus
the
Lord
.
That
's
our
errand
,
not
to
to
catch
,
either
at
base
gain
,
or
vain
applause
for
our selves
:
But
to
exalt
our
Lord
Jesus
,
in
the
hearts
of
Men
,
and
to
those
that
are
so
minded
,
there
is
a
reward
abiding
them
,
of
such
riches
,
and
honour
,
as
they
would
be
very
loath
to
exchange
for
any
thing
to
be
had
amongst
Men.
But
in
his
station
,
this
is
the
mind
of
every
one
,
that
loves
the
Lord
Jesus
most
heartily
,
to
make
a
Sacrifice
of
himself
,
and
all
he
is
,
and
hath
,
means
,
and
esteem
,
and
life
,
and
all
to
His
glory
,
that
humbled
himself
so
low
,
to
exalt
us
to
these
dignities
,
to
make
us
Kings
and
Priests
unto
God
.
"
T
is
most
just
,
seeing
we
have
our
Crowns
from
Him
,
and
that
he
hath
set
them
on
our
heads
,
that
we
take
them
in
our
hands
,
and
throw
them
down
before
his
throne
.
All
our
graces
(
if
we
have
any
)
are
his
free
gift
,
and
are
given
as
the
rich
garments
of
this
Spiritual
Priesthood
,
only
to
attire
us
,
sutably
for
this
Spiritual
Sacrifice
of
his
praises
.
As
the
costly
vesture
of
the
high
Priest
under
the
Law
,
was
not
appointed
to
make
himself
gay
for
himself
,
but
to
decore
him
for
his
holy
service
,
and
to
commend
,
as
a
figure
of
it
,
the
perfect
holiness
,
wherewith
our
great
high
Priest
Iesus
Christ
was
cloathed
.
What
good
thing
have
we
,
that
is
not
from
the
hand
of
our
good
God
,
and
receiving
all
from
him
,
and
after
a
Special
manner
Spiritual
blessings
,
is
it
not
reasonable
,
that
all
we
have
(
but
those
Spiritual
gifts
especialy
)
declare
His
praise
,
and
His
only
.
Pas.
30.1
.
David
doth
not
grow
big
with
vain
thoughts
,
and
lift
up
himself
,
because
God
had
lift
him
up
:
but
I
will
extol
thee
,
because
thou
hast
lifted
me
up
.
The
visible
heavens
,
and
all
the
beauty
,
and
the
lights
in
them
speak
nothing
,
but
His
glory
,
that
framed
them
,
as
the
Psalmist
teacheth
us
,
and
shall
not
these
Spiritual
Lights
,
his
called
ones
,
whom
he
hath
made
Lights
so
peculiarly
for
that
purpose
:
These
stars
in
his
right
hand
,
do
it
much
more
?
Oh!
Let
it
be
thus
with
us
,
the
more
he
gives
,
be
still
the
more
humble
,
and
let
him
have
the
return
of
more
glory
,
and
let
it
go
entire
to
Him
,
't
is
all
His
due
,
and
in
doing
thus
,
we
shall
still
grow
richer
,
for
where
He
sees
the
faithfullest
Servant
that
purloins
nothing
,
but
improves
all
to
his
Masters
advantage
,
sure
,
him
He
will
trust
with
most
.
And
as
it
is
thus
,
both
most
due
to
God
,
and
most
profitable
for
our selves
,
in
all
,
to
seek
his
praises
,
with
our
own
Interest
,
so
't
is
the
most
excellent
and
generous
intent
,
to
have
the
same
thought
with
God
,
the
same
purpose
that
is
his
,
and
aim
no
lower
,
than
at
his
glory
:
Whereas
't
is
a
base
poor
thing
for
a
Man
to
seek
himself
,
far
below
that
Royall
dignity
,
that
is
here
put
upon
Christians
,
and
that
Priesthood
joyned
with
it
.
Under
the
Law
,
they
that
were
squint
ey'd
were
uncapable
of
the
Priesthood
,
truely
,
this
squinting
out
to
our
own
interest
,
looking
aside
to
that
(
in
Gods
affairs
especially
)
so
deformes
the
face
of
the
soul
,
that
it
makes
it
altogether
unworthy
the
honour
of
this
Spiritual
Priesthood
.
Oh!
this
is
a
large
task
,
an
infinite
task
the
several
creatures
bear
their
part
in
this
,
the
Sun
sayes
somewhat
,
and
Moon
,
and
Stars
,
yea
,
the
lowest
have
some
share
in
it
,
the
very
plants
,
and
herbs
of
the
field
speak
of
God
,
and
yet
the
very
highest
and
best
,
Yea
,
altogether
,
the
whole
Consort
of
Heaven
,
and
earth
,
cannot
shew
forth
all
his
praise
to
the
full
.
No
,
't
is
but
a
part
,
the
smellast
part
of
that
glory
,
which
they
can
reach
.
We
all
pretend
to
these
dignities
,
in
that
we
profess
our selves
Christians
,
but
if
we
have
a
mind
to
be
resolv'd
of
the
truth
in
this
(
for
many
,
many
are
deceiv'd
in
't
)
we
may
,
by
asking
our selves
seriously
,
and
answering
truely
to
this
.
1.
Whether
are
my
actions
,
and
the
course
of
my
life
such
,
as
give
evidence
of
the
grace
of
God
,
and
so
speak
his
praise
?
if
not
,
sure
,
I
am
not
of
this
number
,
that
God
thus
call'd
,
and
dignified
,
and
this
(
I
fear
)
would
degrade
many
.
2
ly
.
If
my
life
be
somewhat
regular
,
and
Christian
like
,
yet
whether
do
I
in
it
all
,
singly
,
and
constantly
without
any
self
,
or
sinister
end
,
desire
,
and
seek
the
glory
of
God
alone
?
Otherwayes
I
may
be
like
this
chosen
generation
;
but
I
am
not
of
them
:
And
this
out
of
doubt
,
would
make
the
number
yet
far
less
.
Well
,
think
on
it
'
its
a
miserable
condition
for
Men
,
either
to
be
grossely
staining
and
dishonouring
the
holy
Religion
they
profess
,
or
in
seeming
to
serve
,
and
honour
God
to
be
serving
,
and
seeking
themselves
;
it
is
the
way
to
lose
themselves
for
ever
.
Oh!
'
it
s
a
comfortable
thing
to
have
an
upright
mind
,
and
to
love
God
for
himself
,
and
love
seeks
not
its
own
things
;
they
are
truely
happy
that
make
this
their
work
sincerely
,
though
weakly
,
to
advance
the
praises
of
their
God
in
all
things
,
and
finding
the
great
imperfection
of
their
best
diligence
in
this
work
here
,
are
still
longing
to
be
where
they
shall
do
it
better
.
Verse
.
10.
Which
in
time
past
were
not
a
People
,
but
are
now
the
People
of
God
,
&c.
THe
love
of
God
to
his
Children
,
is
the
great
subject
both
of
his
Word
,
and
of
their
thoughts
,
and
therefore
is
it
,
that
his
word
(
the
rule
of
their
thoughts
,
and
whole
lives
)
speaks
so
much
of
that
love
to
that
very
end
,
that
they
may
think
much
,
and
esteem
highly
of
it
,
and
walk
answerably
to
it
.
This
is
the
Scope
of
St.
Pauls
Doctrine
to
his
Ephesians
,
and
the
top
of
his
desires
for
them
.
Eph.
3.17
.
And
this
is
here
our
Apostles
aim
.
As
he
begun
with
it
opposing
their
Election
in
Heaven
to
their
Dispersion
on
Earth
,
the
same
consideration
runs
through
the
whole
Epistle
.
Here
he
is
representing
to
them
,
the
great
fruit
of
that
Love
,
that
happy
,
and
high
Estate
,
to
which
they
are
called
in
Christ
,
that
the
chusing
of
Christ
,
and
Believers
,
is
as
one
act
,
and
they
as
one
entire
Object
of
it
;
one
glorious
Temple
,
He
the
Foundation
,
and
head
corner
Stone
,
and
they
the
Edifice
;
one
honourable
Fraternity
,
He
the
King
of
Kings
and
great
high
Priest
,
and
they
likewise
through
him
made
Kings
and
Priests
unto
God
the
Father
,
a
Royal
Priesthood
&c.
He
the
Light
of
the
World
,
and
they
through
him
Children
of
Light
,
Now
that
this
their
Dignity
,
which
shines
so
bright
in
its
own
innate
worth
,
may
yet
appear
the
more
,
he
sets
it
off
by
a
double
opposition
.
1.
Of
the
misery
,
under
which
others
are
.
2dly
.
That
Misery
under
which
,
they
themselves
were
before
their
calling
.
And
this
being
set
on
both
sides
is
as
a
dark
shadowing
round
about
their
happiness
here
describ'd
,
setting
off
the
lustre
of
it
.
Their
former
misery
express'd
in
the
former
Verse
by
Darkness
,
is
here
more
fully
and
plainly
set
before
their
view
in
these
words
;
They
are
borrowed
from
the
Prophet
Hosea
2.23
.
Where
(
as
is
usual
with
the
Prophets
)
he
is
raised
up
by
the
Spirit
of
God
,
from
the
temporal
troubles
,
and
deliverances
of
the
Israelites
,
to
consider
,
and
foretel
that
great
restorement
wrought
by
Jesus
Christ
,
purchasing
a
New
People
to
himself
,
made
up
,
both
of
Jews
,
and
Gentiles
that
believe
;
and
therefore
the
Prophecy
is
fit
,
and
applicable
to
both
,
so
that
the
debate
is
altogether
needless
,
whether
it
concerns
the
Jews
,
or
Gentiles
:
For
in
its
Spiritual
sense
,
as
relating
to
the
Kingdom
of
Christ
,
it
foretels
the
making
up
to
the
Gentiles
,
that
were
not
before
the
People
of
God
;
and
of
the
Jews
likewise
,
that
by
their
Apostacies
,
and
the
Captivities
,
and
Dispersions
come
upon
them
,
as
just
punishments
of
those
Apostacies
,
were
degraded
from
the
outward
Dignities
they
had
,
as
the
People
of
God
,
and
withal
were
Spiritually
miserable
and
Captives
by
Nature
,
and
so
in
both
respects
laid
equal
with
the
Gentiles
,
and
stood
in
need
of
this
Resti●ution
,
as
they
.
St.
Paul
●iseth
it
concerning
the
calling
of
the
Gentiles
,
Rom.
9.
And
●ere
St.
Peter
Writing
,
as
is
most
Probable
,
particularly
to
the
Dispers●d
Jews
,
applies
it
to
them
as
being
in
the
very
reference
it
bears
to
the
Jews
,
truly
fulfill'd
in
those
alone
,
that
were
Believers
;
Faith
making
them
a
part
of
the
true
Israel
of
God
,
to
which
the
Promises
do
peculiarly
belong
,
as
the
Apostle
St.
Paul
argue
at
large
,
Rom.
9.
Their
former
Misery
,
and
so
their
present
Happiness
we
have
here
under
a
double
expression
,
they
were
not
a
People
,
destitute
of
mercy
,
not
the
People
of
God
,
sayes
the
Prophet
,
Not
a
People
,
sayes
our
Apostle
,
being
not
Gods
People
,
so
base
and
miserable
as
not
worthy
the
Name
of
a
People
at
all
,
as
't
is
taken
,
Deut.
32.21
.
There
is
a
kind
of
being
,
a
life
that
the
Soul
hath
by
a
peculiar
union
with
God
,
and
therefore
in
that
sense
the
Soul
without
God
is
dead
,
as
the
Body
is
without
the
Soul
Eph.
2.1
.
Yea
as
the
Body
seperated
from
the
Soul
is
not
only
a
liveless
lump
,
but
putrifies
,
and
becomes
noysome
and
abominable
,
thus
the
Soul
seperated
from
God
;
is
subject
to
a
more
loathsome
and
vile
putrefaction
,
Psal.
14.3
.
So
that
Men
that
are
yet
Unbelievers
,
are
Not
,
as
the
Hebrewes
express'd
death
,
multitudes
of
them
are
not
a
People
,
but
a
heap
of
filthy
Carcases
.
Again
take
our
Natural
Misery
in
the
notion
of
a
Captivity
,
which
was
the
judgement
threatned
against
the
Jews
to
make
them
not
a
People
,
therefore
their
Captivity
is
often
spoke
of
as
a
Death
(
by
the
Prophets
)
and
their
reduction
as
their
resurrection
,
Ezek.
37.
And
as
a
Captive
People
is
civilly
dead
,
as
they
speak
,
so
are
Souls
captive
to
Sin
and
the
and
the
Prince
of
darknes
,
Spiritually
dead
,
wanting
happiness
and
well
being
which
if
it
never
attain
,
it
had
better
(
for
it self
)
not
be
at
all
.
Nothing
but
disorder
and
confusion
in
the
Soul
without
God
,
the
affections
hurrying
it
tumultuously
.
Thus
Captive
sinners
are
not
,
are
dead
,
they
both
want
that
happy
being
that
flowes
from
God
to
the
Souls
that
are
united
to
himself
,
and
consequently
must
want
that
Society
and
union
one
with
another
,
which
results
from
the
former
,
from
the
same
union
that
Believers
have
with
God
and
the
same
being
in
Him
;
which
makes
them
truly
worthy
to
be
called
a
People
,
and
particularly
the
People
of
God
.
His
People
are
the
only
People
in
the
World
worthy
to
be
call'd
a
People
,
the
rest
are
but
refuse
and
dross
;
although
in
the
Worlds
esteem
,
that
judges
by
its
own
rules
,
and
favour
of
it self
,
the
People
of
God
be
as
no
body
,
no
People
,
a
company
of
silly
creatures
,
yea
,
we
are
made
(
sayes
the
great
Apostle
)
as
the
filth
of
the
World
,
and
the
offscouring
of
all
things
,
yet
in
his
account
who
hath
chosen
them
(
who
alone
knowes
the
true
value
of
things
)
His
People
are
the
only
People
,
and
all
the
rest
of
the
World
as
nothing
in
his
eyes
,
He
Dignifies
and
beautifies
them
,
and
loves
in
them
that
Beauty
which
He
hath
given
them
.
But
under
that
term
,
is
not
only
compriz'd
,
that
new
being
of
Believers
in
each
one
of
them
apart
;
but
that
tie
and
union
that
is
amongst
them
as
one
People
,
being
incorporated
together
and
living
under
the
same
Government
and
Laws
,
without
which
a
People
are
but
as
the
Beasts
of
the
Field
,
or
the
Fishes
of
the
Sea
,
and
the
Creeping
things
that
have
no
ruler
over
them
,
as
the
Prophet
Habak.
speaks
.
That
regular
living
in
Society
,
and
Union
in
Laws
,
and
Polity
makes
many
Men
to
be
One
People
,
but
the
civil
Union
of
Men
in
States
and
Kingdoms
,
is
nothing
comparable
to
the
Mysterious
Union
of
the
People
of
God
with
him
,
and
one
with
another
.
That
Commonwealth
hath
a
firmer
Union
then
all
others
,
Believers
are
knit
together
in
Christ
as
their
Head
,
not
merely
a
Civil
or
Political
Head
ruling
them
,
but
as
a
Natural
Head
enlivening
them
,
giving
them
all
one
Life
.
Men
in
other
Societies
though
well
ordered
,
yet
are
but
as
a
Multitude
of
trees
regularly
planted
indeed
,
but
each
upon
his
own
Root
:
But
the
Faithful
are
all
Branches
of
one
Root
,
their
Vnion
is
so
Mysterious
,
that
it
is
resembled
to
the
very
union
of
Christ
with
his
Father
,
as
indeed
the
product
of
it
,
Ioh.
17.
People
of
God
]
I
will
say
to
them
thou
art
my
People
,
and
they
shall
say
thou
art
my
God
,
Hos.
2.23
.
That
Mutual
Interest
and
possession
is
the
very
foundation
of
all
our
Comfort
,
He
is
the
first
Chuser
,
He
first
sayes
My
People
,
calls
them
so
,
and
makes
them
to
be
so
,
and
then
they
say
My
God
,
therefore
a
Relation
that
shall
hold
and
shall
not
break
,
because
it
is
founded
upon
His
choyce
who
changes
not
.
The
tenor
of
an
external
Covenant
with
a
People
(
as
the
Jewes
particularly
found
)
is
such
,
as
may
be
broken
by
Mans
unfaithfulness
,
though
God
remain
faithful
and
true
:
but
the
New
Covenant
of
Grace
makes
all
sure
on
all
hands
,
and
cannot
be
broken
,
the
Lord
not
only
keeping
His
own
part
,
but
likewise
performing
ours
in
us
,
and
for
us
,
and
establishing
us
that
He
departs
not
from
us
first
,
so
we
shall
not
depart
from
Him
.
I
will
betroth
thee
to
me
(
sayes
he
there
)
for
ever
,
't
is
an
indissoluble
Marriage
that
is
not
in
danger
to
be
broke
either
by
Divorce
or
Death
.
My
People
.
There
is
a
treasure
of
Instruction
and
comfort
wrapt
up
in
that
word
,
not
only
more
than
the
profane
world
can
imagine
(
for
they
indeed
know
nothing
at
all
of
it
)
but
more
than
they
that
are
of
that
number
are
able
to
conceive
of
,
a
deep
unsoundible
.
My
People
.
They
his
portion
,
and
He
theirs
;
He
accounts
nothing
of
all
the
World
beside
them
,
and
they
of
nothing
at
all
beside
Him
:
For
them
He
continues
the
World
.
Many
and
great
are
the
priviledges
of
his
people
contain'd
in
that
great
Charter
the
Holy
Scriptures
,
and
rich
is
that
Land
where
their
Inheritance
lies
;
but
all
is
in
this
reciprocal
,
that
he
is
their
God
.
All
his
power
and
Wisdom
is
engag'd
for
their
good
,
how
great
and
many
soever
are
their
enemies
,
they
may
well
oppose
this
to
all
,
he
is
their
God
,
they
are
sure
to
be
protected
and
prosper'd
and
in
end
to
have
full
victory
.
Happy
then
is
that
People
whose
God
is
the
Lord
.
Which
had
not
obtained
Mercy
]
The
Mercies
of
the
Lord
to
his
Chosen
are
from
everlasting
,
yet
so
long
as
His
Decree
of
mercy
runs
hid
,
and
is
not
discover'd
to
them
in
the
effects
of
it
,
they
are
said
not
to
have
receiv'd
or
obtain'd
mercy
,
and
when
it
begins
to
act
and
work
in
their
effectual
calling
,
then
they
find
it
to
be
theirs
,
it
was
in
a
secret
way
moving
forward
towards
them
before
,
as
the
Sun
after
Midnight
is
still
coming
nearer
to
us
,
though
we
perceive
not
its
approach
till
the
dawning
of
the
Day
.
Mercy
]
The
former
word
teaches
us
how
great
the
change
is
that
is
wrought
by
the
Calling
of
God
,
this
teaches
us
how
free
it
is
;
the
People
of
God
,
that
's
the
good
attained
in
the
change
,
obtain'd
Mercy
,
that
's
the
Spring
whence
it
flowes
;
't
is
implied
indeed
in
the
words
of
the
change
of
no
People
such
as
have
no
right
to
such
a
Dignity
at
all
,
nor
in
themselves
no
disposition
for
it
,
to
be
made
His
people
,
can
be
by
no
other
but
free
grace
,
such
mercy
as
supposes
nothing
nor
seeks
nothing
but
misery
in
us
and
works
upon
that
.
As
it
is
express'd
to
have
been
very
free
to
this
people
of
the
Jews
,
in
chusing
them
before
the
rest
of
the
World
Deut.
17.
So
't
is
to
the
Spiritual
Israel
of
God
,
and
to
every
one
particularly
belonging
to
that
company
.
Why
is
it
that
he
chused
me
of
a
Family
,
and
leaves
another
;
But
because
it
pleaseth
him
,
he
blots
out
their
transgressions
for
his
own
Name
sake
.
And
2.
as
't
is
free
mercy
,
't
is
Tender
mercy
,
the
word
in
the
Prophet
signifies
tenderness
or
bowels
of
compassion
,
and
such
are
the
mercies
of
our
God
towards
us
,
Ier.
31.20
.
The
bowels
of
a
Father
,
Psal.
103.13
.
and
if
you
think
not
that
tenderness
enough
,
those
of
a
Mother
,
yea
more
than
a
Mother
Isa.
49.15
.
3.
'T
is
Rich
mercy
;
delights
to
glorifie
it self
in
the
greatest
misery
.
Pardons
as
easily
the
greatest
as
the
smallest
of
Debts
.
4.
A
constant
unalterable
Mercy
,
a
stream
still
running
.
Now
in
both
these
the
Apostle
drawes
the
eyes
of
Believers
to
reflect
on
their
former
misery
and
view
it
together
with
their
present
Estate
.
This
is
very
frequent
in
the
Scirptures
,
Ezek.
16.
Eph.
2.
1
Cor.
6.11
.
&c.
And
it
is
of
very
great
use
,
works
the
soul
of
a
Christian
to
much
Humility
and
Love
,
and
Thankfulness
and
Obedience
.
It
cannot
chuse
but
force
him
to
abase
himself
and
magnifie
the
free
Grace
and
Love
of
God
,
and
this
may
be
one
reason
,
why
it
pleaseth
the
Lord
to
suspend
the
Conversion
of
many
,
for
many
years
of
their
life
,
yea
,
to
suffer
some
of
them
to
stain
those
years
with
grievous
and
gross
sins
;
that
the
riches
and
glory
of
his
Grace
and
the
freeness
of
his
choyce
may
be
the
more
legible
both
to
themselves
and
others
.
Likewise
those
apprehensions
of
Wrath
due
to
sin
,
and
sights
of
Hell
as
it
were
,
that
He
brings
some
unto
,
either
at
or
after
their
Conversion
,
make
for
this
same
end
.
That
glorious
Description
of
the
New
Ierusalem
,
Revel.
21.16
.
is
abundantly
delighful
in
it self
,
and
yet
the
firy
Lake
spoke
of
their
makes
all
that
's
spoke
of
the
other
sound
much
the
Sweeter
.
But
universally
all
the
Godly
have
this
to
consider
,
that
they
were
Strangers
and
Enemies
to
God
,
and
think
whence
was
it
that
I
a
lump
of
the
same
polluted
clay
with
those
that
perish
,
should
be
taken
and
purified
and
moulded
by
the
Lords
own
hand
for
a
Vessel
of
Glory
?
There
is
nothing
here
but
free
mercy
makes
the
difference
,
and
where
can
there
be
Love
and
Praises
and
service
found
to
answer
this
,
all
is
to
be
ascribed
to
the
Mercy
,
Gifts
and
calling
of
Christ
,
and
His
Ministers
,
as
St.
Paul
2
Cor.
4.1
.
But
alas
!
we
neither
enjoy
the
comfort
of
this
Mercy
as
obtain'd
,
nor
are
griev'd
for
wanting
it
,
and
stirr'd
up
to
seek
after
it
as
not
yet
obtain'd
.
What
do
we
think
?
Seems
it
a
small
thing
in
your
eyes
to
be
shut
out
from
the
presence
of
God
and
bear
the
weight
of
His
wrath
for
ever
?
that
you
thus
slight
this
Mercy
,
and
let
it
pass
by
you
unregarded
;
or
will
that
an
imagin'd
obtaining
,
divert
you
from
the
real
pursuit
of
it
?
Will
you
be
willingly
deceiv'd
?
And
be
your
own
deceivers
in
a
matter
of
so
great
importance
?
You
cannot
think
too
highly
of
the
riches
of
Divine
mercy
,
't
is
above
all
your
thoughts
,
but
remember
and
consider
this
,
that
thereis
a
peculiar
people
of
His
own
,
to
whom
alone
all
the
riches
of
it
do
belong
.
And
therefore
how
great
soever
it
is
,
unless
you
find
your selves
of
that
number
,
you
cannot
lay
claim
to
the
smallest
share
of
it
.
And
you
are
not
ignorant
what
is
their
character
,
what
a
kind
of
people
they
are
,
that
have
such
a
knowledge
of
God
as
himselfe
gives
,
they
are
all
taught
of
God
,
enlightned
and
sanctified
by
his
spirit
,
a
holy
People
,
as
he
is
a
holy
God
,
such
as
have
the
riches
of
that
His
grace
by
which
they
are
saved
,
in
most
precious
esteem
,
and
their
hearts
by
it
enflamed
with
his
love
;
and
therefore
their
thoughts
taken
up
with
nothing
so
much
as
studying
how
they
may
obey
and
honour
Him
,
rather
chusing
to
displease
all
the
world
than
offend
him
,
and
accounting
nothing
too
dear
,
yea
nothing
good
enough
to
doe
him
service
,
if
it
be
thus
with
you
,
then
you
have
indeed
obtain'd
mercy
.
But
if
you
be
such
as
can
wallow
in
the
same
pudle
with
the
profane
world
,
and
take
a
share
of
their
ungodly
wayes
,
or
if
your
outward
carriage
be
somewhat
more
smooth
,
tho
you
regard
iniquity
in
your
hearts
,
have
your
hearts
ardent
in
the
love
and
pursuit
of
the
World
,
but
frozen
to
God
,
if
you
have
some
bosome
Idol
that
you
hide
and
entertain
,
cannot
find
in
your
heart
to
part
with
some
one
beloved
sin
,
whatsoever
it
is
,
for
all
the
love
that
God
hath
manifested
to
Man
in
the
Son
of
his
love
Iesus
Christ
,
In
a
word
if
you
can
please
and
delight
your
self
in
any
way
displeasing
unto
God
,
[
though
His
People
while
they
are
here
have
spots
,
yet
these
are
not
the
spots
of
His
people
that
I
am
now
speaking
o●
]
I
can
give
you
no
assurance
that
as
yet
you
have
obtain'd
mercy
,
but
on
the
contrary
,
't
is
certain
that
the
wrath
of
God
is
yet
abiding
on
you
if
you
continue
,
and
you
are
in
apparent
danger
to
perish
under
it
;
you
are
yet
Children
of
Spiritual
darkness
,
and
in
the
way
to
utter
and
everlasting
darkness
.
Know
we
what
it
is
to
be
destitute
of
this
mercy
;
't
is
a
wofull
estate
,
though
you
had
all
worldly
enjoyments
,
and
were
in
the
top
of
outward
prosperity
,
but
shut
out
from
the
mercy
and
love
of
God
.
There
is
nothing
doth
so
kindly
work
repentance
,
as
the
right
apprehension
of
the
mercy
and
love
of
God
,
the
beams
of
that
love
are
more
powerfull
to
melt
the
heart
than
all
the
flames
of
Mount
Sinai
,
All
the
threatnings
and
terrours
of
the
Law
.
Sin
is
the
root
of
our
misery
,
and
therefore
't
is
the
proper
work
of
this
mercy
,
to
rescue
the
soul
from
it
,
both
from
the
guilt
and
the
power
of
it
at
once
.
Can
you
think
there
is
any
suitableness
in
it
,
that
the
peculiar
People
of
God
should
despise
his
Laws
,
and
practise
nothing
but
rebellions
,
that
those
in
whom
He
hath
magnified
his
mercy
,
should
take
pleasure
in
abusing
it
,
and
that
He
hath
wash'd
any
with
the
blood
of
His
Son
to
that
end
that
they
may
still
tumble
themselves
again
in
the
mire
;
as
if
we
were
redeemed
not
from
sin
,
but
to
sin
:
As
if
we
should
say
We
are
delivered
to
do
all
these
abominations
,
as
the
Prophet
speaks
.
Oh
Let
us
not
dare
thus
to
abuse
and
indignify
the
free
grace
of
God
,
if
we
mean
to
be
sav'd
by
it
,
as
many
as
would
be
fou●d
amongst
those
that
obtain
mercy
,
walk
as
his
people
whose
peculiar
inheritance
is
,
His
mercy
:
And
seeing
this
grace
of
God
hath
appeared
unto
us
,
Let
us
embrace
it
,
and
let
it
effectually
teach
us
to
deny
ungodliness
and
wordly
lusts
.
And
if
you
be
perswaded
to
be
earnest
suiters
for
this
mercy
and
to
fly
in
to
Iesus
,
who
is
the
true
mercy
Seat
,
then
be
assured
it
is
yours
,
Let
not
the
greatest
guiltiness
scar
you
and
drive
you
from
it
:
But
rather
drive
you
the
more
to
it
,
the
greater
the
weight
of
that
misery
is
,
under
which
you
ly
,
the
more
is
your
necessity
of
this
mercy
,
and
the
more
will
be
the
glory
of
it
in
you
:
'T
is
a
strange
kind
of
argument
and
yet
a
sure
one
,
concludes
well
and
strongly
.
Psa.
25.
Lord
pardon
my
iniquity
for
it
is
great
.
The
Soul
press'd
with
the
greatness
of
its
sin
lying
heavy
upon
it
,
may
by
that
very
greatness
of
it
pressing
it
,
presse
the
forgiveness
of
it
at
the
hands
of
free
mercy
,
't
is
for
thy
name
sake
,
that
makes
it
strong
,
the
force
of
the
inference
lyes
in
that
.
Thou
art
nothing
and
worse
than
nothing
,
true
;
but
all
that
ever
obtain'd
this
mercy
were
once
so
,
they
were
nothing
of
all
that
which
it
hath
made
them
to
be
,
they
were
not
a
People
,
had
no
interest
in
God
,
were
strangers
to
mercy
,
yea
,
Heirs
of
wrath
;
yea
,
they
had
not
so
much
as
a
desire
after
God
,
untill
this
mercy
prevented
them
,
and
show'd
it self
to
them
,
and
them
to
themselves
,
and
so
moved
them
to
desire
it
,
and
caus'd
them
to
find
it
,
caught
hold
on
them
and
pluckt
them
out
of
the
dungeon
.
And
it
is
unquestionably
still
the
same
,
and
fails
not
ever
expending
,
and
yet
never
all
spent
,
yea
,
not
so
much
as
at
all
diminish'd
,
flowing
as
the
rivers
from
one
age
to
another
,
serving
each
age
in
the
present
,
and
yet
no
whit
the
less
to
those
that
come
after
.
The
Lord
forgiving
iniquity
,
transgression
,
and
sin
to
all
that
come
unto
him
,
and
yet
still
keeping
mercy
for
thousands
that
come
after
.
You
that
have
obtain'd
this
mercy
,
and
have
the
Seal
of
it
within
you
,
it
will
certainly
conform
your
hearts
to
its
own
nature
,
it
will
work
you
to
a
mercifull
compassionate
temper
of
mind
to
the
souls
of
others
that
have
not
yet
obtain'd
it
,
you
will
indeed
as
the
Lord
doth
,
hate
sin
,
but
(
as
he
doth
likewise
)
you
will
pity
the
sinner
:
You
will
be
so
far
from
misconstruing
and
grumbling
at
the
long
suffering
of
God
,
as
if
you
would
have
the
bridge
cut
because
you
are
over
(
as
St.
Augustin
speaks
)
that
on
the
contrary
,
your
great
desire
will
be
,
to
draw
others
to
partake
of
the
same
mercy
with
you
,
knowing
it
to
be
rich
enough
.
And
you
will
in
your
station
use
your
best
diligence
to
bring
in
many
to
it
,
both
in
love
to
the
souls
of
Men
,
and
to
the
glory
of
God
.
And
withall
you
will
be
still
admiring
and
extolling
this
mercy
as
it
is
manifested
unto
you
considering
what
it
is
,
and
what
you
were
before
it
visited
you
.
They
confess'd
at
the
offering
of
the
first
fruits
to
set
off
the
bounty
of
God
.
A
Syrian
ready
to
perish
was
my
father
,
and
their
Captivity
in
Egypt
,
far
poorer
;
and
baser
is
our
naturall
cond●tion
,
and
more
precious
is
that
land
of
which
this
free
mercy
doth
possess
us
.
Do
but
call
back
your
thoughts
,
you
that
have
indeed
escap'd
it
,
and
look
but
into
that
pit
of
misery
whence
the
hand
of
the
Lord
hath
drawn
you
out
,
and
you
cannot
miss
to
love
him
highly
,
and
still
kiss
that
gracious
hand
,
even
while
't
is
scourging
you
with
any
affliction
whatsoever
,
because
it
hath
once
done
this
for
you
namely
,
pluckt
you
out
of
everlasting
destruction
.
As
the
thoughts
of
this
change
will
teach
us
to
praise
Psa.
40.23
.
He
hath
brought
me
up
out
of
an
horrible
pit
then
followes
,
He
hath
put
a
new
song
in
my
mouth
even
praise
unto
our
God
,
not
only
redeem'd
me
from
destruction
,
but
withall
crown'd
me
with
glory
and
honour
Psa.
103.4
.
He
not
only
doth
forgive
all
our
debts
,
and
lets
us
out
of
prison
▪
but
enriches
us
with
an
estate
that
cannot
be
spent
and
dignifies
us
with
a
crown
that
cannot
wither
,
made
up
of
nothing
of
ours
.
These
two
will
stretch
and
Tune
the
heart
very
high
,
to
consider
from
what
a
low
estate
grace
brings
a
Man
,
and
how
high
it
doth
exalt
him
,
in
what
a
beggerly
vile
condition
the
Lord
finds
us
,
and
yet
doth
not
only
free
us
thence
,
but
puts
such
dignities
on
us
.
raises
the
poor
out
of
the
dust
and
lifts
the
needy
from
the
dunghill
,
that
he
may
set
him
with
Princes
even
with
the
Princes
of
his
people
.
Or
as
Ioshua
the
Priest
Zach.
3.3
,
4.
So
those
of
this
Priesthood
are
dealt
withall
.
Now
that
we
may
be
the
deeper
in
the
sense
and
admiration
of
this
mercy
,
it
is
indeed
our
duty
to
seek
earnestly
after
the
evidence
,
and
strong
assurance
of
it
,
for
things
work
on
us
according
to
our
Notice
and
apprehensions
of
them
,
and
therefore
the
more
right
assurance
of
mercy
,
the
more
love
and
thankfulness
,
and
obedience
springs
from
it
:
therefore
't
is
that
the
Apostle
here
represents
this
great
and
happy
change
of
estate
to
Christians
,
as
a
thing
that
they
may
know
concerning
themselves
,
and
ought
to
seek
the
knowledge
of
,
that
so
they
may
be
duely
affected
with
it
,
a
happy
thing
to
have
in
the
soul
an
extract
of
that
great
Archive
and
act
of
grace
towards
it
,
that
hath
stood
in
heaven
from
eternity
,
it
is
sure
both
a
very
comfortable
and
profitable
thing
to
find
and
read
clearly
the
seal
of
mercy
upon
the
soul
which
is
holyness
that
by
which
he
is
mark'd
by
God
,
as
a
part
of
his
peculiar
possession
,
that
he
hath
chosen
out
of
the
world
:
And
When
we
perceive
any
thing
of
this
,
let
us
look
back
,
as
here
the
Apostle
would
have
us
to
do
,
how
God
has
called
us
from
darkness
,
to
his
marvelous
Light
.
Verse
.
11.
Dearly
Beloved
,
I
beseech
you
as
Strangers
and
Pilgrims
,
abstain
from
Fleshly
Lusts
which
war
against
the
Soul
.
THe
right
Spiritual
knowledge
that
a
Christian
hath
of
God
and
of
himself
,
differenceth
it self
from
whatsoever
is
likest
to
it
,
by
the
power
and
influence
it
hath
upon
the
heart
and
life
.
And
in
this
it
hath
the
lively
impression
of
that
doctrine
of
the
holy
Scriptures
that
teaches
it
.
Wherein
we
still
find
throughout
,
that
the
high
mysteries
of
Religion
are
accompanied
with
practical
truths
,
not
only
as
agreeing
with
them
,
but
as
drawn
out
of
them
,
and
that
not
violently
draw
but
naturally
flowing
from
them
,
as
pure
streams
from
a
pure
spring
.
Thus
in
this
Epistle
,
we
find
the
Apostle
intermixing
his
divine
doctrine
with
most
useful
and
practical
exhortations
.
Chap.
1.
Verse
,
13.22
.
And
in
the
beginning
of
this
Chap.
Again
,
and
now
in
these
words
.
And
upon
this
model
ought
both
the
Ministers
of
the
Gospel
to
form
their
preaching
,
and
the
hearers
their
ear
.
Ministers
are
not
to
instruct
only
,
or
exhort
only
,
but
to
do
both
,
to
exhort
Men
to
holiness
and
the
duties
of
a
Christian
life
,
Without
instructing
men
in
the
doctrine
of
faith
and
bringing
them
to
Jesus
Christ
is
to
build
a
house
without
a
foundation
,
And
on
the
other
side
,
to
instruct
the
mind
in
the
knowledge
of
divine
things
,
and
neglect
the
pressing
of
that
practice
and
power
of
godliness
that
is
the
undivided
companion
of
true
faith
,
is
to
forget
the
building
that
ought
to
be
rais'd
upon
that
foundation
once
laid
,
which
is
likewise
a
point
of
very
great
folly
.
Or
if
Men
laying
that
tight
foundation
do
proceed
to
the
Superstructure
of
vain
and
empty
Speculations
't
is
but
to
build
Hay
and
stuble
in
stead
of
those
solid
truths
that
direct
the
soul
in
the
way
to
happiness
which
are
of
more
solidness
and
worth
than
Gold
and
Silver
,
and
precious
stones
.
1
Tim.
3.9
.
Christ
and
the
doctrine
that
reveals
him
is
called
the
mystery
of
the
faith
and
Ver.
16.
The
mystery
of
godliness
,
as
Christ
is
the
object
of
faith
,
so
he
is
the
spring
and
fountain
of
godliness
.
The
Apostle
having
,
we
see
,
in
his
foregoing
discourse
unfolded
the
excellency
of
Christ
,
and
of
Christians
in
Him
,
proceeds
here
to
exhort
them
to
that
pure
and
Spiritual
temper
of
mind
and
course
of
life
that
becomes
Christians
.
These
hearers
are
to
blame
and
do
prejudge
themselves
that
are
attentive
only
to
such
words
and
discourse
as
stirre
the
affections
for
the
present
,
and
find
no
relish
in
the
doctrine
of
faith
,
and
the
unfolding
of
those
mysteries
that
bear
the
whole
weight
of
Religion
,
and
are
the
ground
both
of
all
Christian
obedience
,
and
all
exhortations
and
persuasives
to
it
.
These
temporary
sudden
stirrings
of
the
affections
,
without
a
right
informed
mind
,
and
some
measure
of
due
knowledge
of
God
in
Christ
,
do
no
good
.
'T
is
the
wind
of
a
word
of
exhortation
that
stirres
them
for
the
time
against
their
Lusts
,
but
the
first
wind
of
tentation
that
comes
,
caries
them
away
,
and
thus
the
mind
is
but
Toss'd
too
and
fro
like
a
wave
of
the
Sea
with
all
kind
of
winds
,
not
being
rooted
and
grounded
in
the
faith
of
Christ
.
As
it
is
Col.
2.7
.
and
so
in
the
love
of
Christ
Eph.
3.17
.
Which
are
the
conquering
graces
that
subdue
his
Lusts
and
the
world
unto
a
Christian
1
Ioh.
5.4
.
2
Cor.
5.14.15
.
Love
makes
a
Man
dead
to
himself
,
and
the
world
and
to
live
to
Christ
that
died
for
him
.
On
the
other
part
,
they
are
no
less
,
yea
more
to
blame
that
are
glad
to
have
their
minds
instructed
in
the
mysteries
of
the
Christian
faith
,
and
out
of
a
mere
natural
desire
to
know
,
are
curious
to
hear
such
things
as
inform
them
,
but
when
it
comes
to
the
urging
of
holiness
and
mortifying
their
Lusts
,
these
are
hard
sayings
,
they
had
rather
there
were
some
way
to
receive
Christ
,
and
retain
their
Lusts
too
,
and
bring
them
to
agreement
:
To
hear
of
the
mercies
of
God
and
the
dignities
of
his
people
in
Christ
is
very
pleasing
,
but
to
have
this
follow
upon
it
abstain
from
flesh●y
Lusts
,
this
is
an
importune
,
troublesome
discourse
:
But
it
must
be
so
for
all
that
,
these
that
will
share
in
that
mercy
,
and
happiness
,
must
abstain
from
fleshly
lusts
.
&c.
Dearly
Beloved
,
I
beseech
you
]
There
is
a
faculty
of
reproving
required
in
the
Ministry
,
and
sometimes
a
necessity
of
very
sharp
Rebukes
,
cutting
ones
.
They
that
have
much
of
the
Spirit
of
meekness
,
may
have
a
rod
by
them
too
,
to
use
upon
necessity
:
But
sure
the
way
of
Meekness
is
that
they
use
most
willingly
,
as
the
Apostle
there
implies
.
And
out
of
all
question
with
ingenuous
minds
,
the
mild
way
of
sweet
intreaties
is
very
forcible
;
as
oyl
that
penetrates
and
sinks
in
insensibly
or
(
to
use
that
known
resemblance
)
they
prevail
as
the
Sun
beams
,
that
without
any
noise
,
make
the
Traveller
cast
his
Cloak
,
which
all
the
blustering
of
the
Wind
could
not
do
:
But
made
him
rather
gather
it
closer
,
and
bind
it
faster
about
him
.
We
see
the
Apostles
are
frequent
in
this
strain
of
Intreaties
.
I
beseech
you
,
Rom.
12.1
.
Now
this
word
of
intreatie
is
strengthned
much
by
the
other
Dearly
Beloved
,
scarce
can
the
harshest
Reproofs
much
less
gentle
Reproofs
be
thrown
back
,
that
have
upon
them
the
stamp
of
Love
.
That
which
is
known
to
come
from
Love
cannot
readily
but
be
so
receiv'd
too
,
and
't
is
thus
express'd
,
for
that
very
purpose
,
that
the
request
may
be
the
more
welcome
,
Beloved
,
't
is
the
advice
of
a
Friend
,
one
that
truly
loves
you
,
and
aims
at
nothing
in
it
but
your
good
,
't
is
because
I
love
you
that
I
intreat
you
,
and
intreat
you
as
you
love
your selves
to
abstain
from
fleshly
lusts
that
war
against
your
Souls
.
And
what
is
our
purpose
when
we
exhort
you
to
believe
and
repent
,
but
that
you
may
be
happy
in
the
forgiveness
of
your
sins
?
Why
do
we
desire
you
to
embrace
Christ
?
but
that
through
him
ye
may
have
everlasting
life
.
Howsoever
you
take
these
things
,
't
is
Our
Duty
uncessantly
to
put
you
in
mind
of
them
,
and
to
do
it
with
much
love
and
tenderness
of
affection
to
your
Souls
,
not
only
pressing
you
by
frequent
warnings
,
and
exhortings
,
but
also
by
frequent
Prayers
and
tears
for
your
Salvation
.
Abstain
]
'T
was
a
very
wise
abridgment
that
Epictetus
made
of
Philosophy
into
those
two
words
,
bear
and
forbear
.
These
are
truly
the
two
main
Duties
that
our
Apostle
recommends
to
his
Christian
Brethren
,
as
in
this
Epistle
.
'T
is
one
and
the
same
strength
of
Spirit
that
raises
a
Man
above
both
the
troubles
and
pleasures
of
the
World
,
and
makes
him
despise
and
trample
upon
both
.
We
have
first
briefly
to
explain
what
these
fleshly
lusts
mean
,
then
to
consider
the
exhortation
of
abstaining
from
them
.
Unchast
desires
are
particularly
called
by
this
name
indeed
,
but
to
take
it
for
these
only
in
this
place
,
is
doubtless
too
narrow
.
That
which
seems
to
be
the
true
sense
of
it
here
,
takes
in
all
undue
desires
and
use
of
Earthly
things
,
and
all
the
corrupt
affections
of
our
carnal
minds
.
Now
in
that
sense
,
these
fleshly
lusts
comprehend
a
great
part
of
the
body
of
sin
,
all
those
three
the
Worlds
acccursed
Trinity
,
1
Ioh.
2.
are
under
this
name
here
of
fleshly
lusts
.
A
crew
of
base
imperious
Masters
they
are
,
to
which
the
Natural
Man
is
a
slave
,
serving
divers
lusts
.
Some
more
addicted
to
the
Service
of
one
kind
of
lust
,
some
of
another
:
But
all
in
this
unhappy
,
that
they
are
Strangers
,
yea
Enemies
to
God
,
and
as
the
bruite
Creatures
,
Servants
to
their
flesh
,
either
beasts
of
the
field
as
covetous
with
their
eye
still
upon
the
earth
;
or
voluptuous
,
swiming
in
pleasures
as
the
Fishes
of
the
Sea
,
or
Fowls
of
the
air
in
vain
ambition
.
All
the
strifes
that
are
rais'd
about
these
things
,
all
malice
,
and
envyings
all
bitterness
and
evil
speaking
,
which
are
works
of
the
flesh
and
tend
to
the
satisfying
of
its
wicked
desires
,
we
are
here
requested
to
abstain
from
.
To
abstain
from
these
lusts
is
to
hate
and
fly
from
the
very
thoughts
and
first
motions
of
them
,
and
if
surpris'd
by
those
,
yet
to
kill
them
there
,
that
they
bring
not
forth
:
And
to
suspect
our selves
even
in
those
things
that
are
not
sinful
,
and
to
keep
afar
off
from
all
inducements
to
those
polluted
wayes
of
sin
.
In
a
word
,
the
serving
of
our
flesh
either
in
things
forbidden
us
,
as
unjust
gain
or
unlawful
pleasures
&c.
And
withal
from
immoderate
desire
of
,
and
delighting
in
any
earthly
thing
,
although
such
as
is
lawful
,
yea
necessary
in
some
degree
to
desire
and
use
them
,
to
have
any
feverish
pressing
thirst
after
gain
,
even
just
gain
or
after
earthly
delights
though
lawful
is
to
be
guilty
of
those
fleshly
lusts
and
a
thing
very
unbeseeming
the
dignity
of
a
Christian
,
they
that
are
cloath'd
in
Scarlet
to
embrace
a
Dunghil
is
a
strange
sight
;
therefore
the
Apostle
having
so
cleared
that
immediately
before
,
hath
the
better
reason
to
require
this
of
them
that
they
abstain
from
fleshly
lusts
.
Let
their
own
slaves
serve
them
,
you
are
redeem'd
and
deliver'd
from
them
,
a
free
People
,
yea
Kings
,
and
suits
it
with
Royal
dignity
to
obey
vile
lusts
?
You
are
Priests
consecrated
to
God
,
and
will
you
tumble
your selves
and
your
precious
Garments
in
the
Mire
?
It
was
a
high
speech
of
a
Heathen
,
that
he
was
greater
and
born
to
greater
things
,
than
to
be
a
servant
to
his
body
;
how
much
more
ought
he
that
's
born
again
say
so
?
Being
born
Heir
to
a
crown
that
fadeth
not
.
Again
,
as
the
honour
of
a
Christians
estate
is
far
above
this
baseness
of
serving
his
lusts
,
so
the
happiness
,
and
pleasantness
of
his
Estate
,
sets
him
above
the
need
of
the
pleasures
of
sin
.
He
said
before
,
if
ye
have
tasted
that
the
Lord
is
gracious
,
desire
the
sincere
Milk
of
the
Word
,
desire
that
word
wherein
you
may
taste
more
of
his
graciousness
,
and
as
that
fitly
urgeth
the
appetites
desire
of
the
word
,
so
it
is
strong
to
perswade
this
abstinence
from
fleshly
lusts
,
yea
the
disdain
and
loathing
of
them
,
if
you
have
the
least
experience
of
the
sweetness
of
his
love
,
have
but
tasted
of
the
Crystal
River
of
his
pleasures
,
the
muddy
pudle
pleasures
of
sin
will
be
hateful
and
loathsome
to
you
;
yea
the
best
earthly
delights
that
are
,
will
be
disrelish'd
and
unsavoury
to
your
taste
.
The
imbittering
the
breasts
of
the
World
to
the
Godly
by
afflictions
,
doth
something
indeed
to
their
weaning
from
them
,
but
the
breasts
of
consolation
that
are
given
them
in
their
stead
,
weans
much
more
effectually
.
The
true
reason
why
we
remain
Servants
to
these
Lusts
,
some
to
one
,
some
to
another
,
is
,
because
we
are
still
Strangers
to
the
Love
of
God
,
and
those
pure
pleasures
that
are
in
him
;
Though
the
Pleasures
of
this
Earth
be
poor
and
low
,
and
most
unworthy
our
pursuit
,
yet
so
long
as
Men
know
of
no
better
,
they
will
stick
by
those
they
have
,
such
as
they
are
.
The
Philosopher
gives
this
as
the
reason
why
Men
are
so
much
set
upon
sensual
Delights
,
because
they
know
not
the
higher
pleasures
that
are
proper
to
the
soul
,
and
they
must
have
it
some
way
,
'T
is
too
often
in
vain
to
speak
to
Men
in
this
,
to
follow
them
with
the
Apostles
intreaty
I
beseech
you
abstain
from
fleshly
lusts
,
unless
they
that
are
spoke
to
,
be
such
as
he
speaks
of
in
the
former
words
,
such
as
have
obtained
mercy
and
have
tasted
of
the
graciousness
and
love
of
Christ
,
whose
loves
are
better
then
Wine
.
Oh
that
we
would
seek
the
knowledge
of
this
love
,
for
seeking
it
we
should
find
it
,
and
finding
it
,
no
force
would
need
to
pull
the
delights
of
sin
out
of
our
hands
,
we
would
throw
them
away
of
our
own
accord
.
Thus
a
Carnal
mind
prejudices
it self
against
Religion
,
when
it
hears
that
it
requires
an
abstinence
from
fleshly
lusts
,
bereaves
Men
of
their
mirth
and
delight
in
sin
:
But
they
know
not
that
it
is
to
make
way
for
more
refin'd
and
precious
delights
,
there
is
nothing
of
this
kind
taken
from
us
,
but
by
a
very
advantageous
exchange
,
't
is
made
up
,
in
the
World
ye
shall
have
affliction
,
but
in
me
ye
shall
have
Peace
.
Is
not
want
of
the
Worlds
peace
abundantly
paid
with
peace
in
him
?
Thus
fleshly
lusts
are
cast
out
of
the
hearts
of
Believers
as
Rubbish
and
trash
to
make
room
for
Spiritual
comforts
,
we
are
barr'd
fellowship
with
the
unfruitful
works
of
darkness
to
the
end
we
may
have
fellowship
with
God
and
his
Son
Jesus
Christ
,
this
is
to
make
Men
eat
Angels
food
indeed
,
as
was
said
of
the
Manna
.
The
serving
of
the
flesh
,
sets
Man
below
himself
down
amongst
the
Beasts
,
and
the
consolations
of
the
Spirit
and
Communion
with
God
raises
him
above
himself
and
associates
him
with
the
Angels
.
But
let
us
speak
to
the
Apostles
own
disuasives
from
these
lusts
.
1.
From
the
Condition
of
Christians
.
2.
From
the
Condition
of
those
lusts
.
As
Strangers
]
These
Dispersed
Jews
were
Strangers
scatter'd
in
divers
Countries
as
Chap.
1.
V.
1
,
but
here
that
is
not
intended
,
they
are
called
Strangers
in
that
Spiritual
sense
that
agrees
in
common
to
all
the
Saints
,
possibly
in
calling
them
thus
,
he
alludes
to
their
outward
dispersion
,
but
means
their
Spiritual
alienation
from
the
World
,
and
Interest
in
the
New
Ierusalem
.
And
this
he
uses
as
a
very
pertinent
enforcement
of
his
Exhortation
.
Whatsoever
others
do
,
the
serving
of
the
flesh
,
and
love
of
the
World
is
most
incongruous
and
unseemly
in
your
Person
.
Consider
what
you
are
:
If
you
were
Citizens
of
this
World
,
then
you
might
drive
the
same
trade
with
them
,
follow
the
same
lusts
,
but
seeing
you
are
chosen
and
called
out
of
this
World
,
and
invested
into
a
new
Society
,
made
free
of
another
City
,
and
are
therefore
here
but
Travellers
passing
through
to
your
Countrey
?
't
is
very
reasonable
that
there
be
this
difference
betwixt
you
and
the
World
,
that
while
they
live
as
at
home
,
Let
your
carriage
be
such
as
fits
Strangers
,
not
glutting
your selves
with
these
kind
of
pleasures
,
surfeiting
upon
their
delcious
fruits
,
as
some
unwary
Travellers
do
abroad
;
but
as
wise
Strangers
living
warily
,
and
soberly
,
and
still
minding
most
of
all
your
journey
homewards
,
suspecting
dangers
and
snares
in
your
way
,
and
so
walking
with
holy
fear
,
as
the
Hebrew
word
for
a
Stranger
imports
.
There
is
indeed
a
miserable
party
even
within
a
Christian
,
the
remainder
of
corruption
,
that
is
no
Stranger
here
,
and
therefore
keeps
friendship
and
correspondence
with
the
World
,
and
will
readily
betray
him
if
he
watch
not
the
more
:
so
that
he
is
not
only
to
fly
the
Pollutions
of
the
World
that
are
round
about
him
,
and
to
chuse
his
steps
that
he
be
not
ensnared
from
without
,
but
he
is
to
be
upon
a
continual
guard
against
the
Lusts
and
Corruption
that
is
yet
within
himself
,
to
curb
and
control
his
own
lusts
,
and
give
them
resolute
and
flat
refusals
when
they
sollicit
him
,
and
to
stop
up
their
Essayes
and
opportunities
of
intercourse
with
the
World
,
and
such
things
as
nourish
them
,
and
so
to
do
what
he
can
to
starve
them
out
of
the
holds
they
keep
within
him
,
and
to
strengthen
that
new
nature
which
is
in
him
;
to
live
and
act
according
to
it
,
tho
so
he
shall
be
sure
to
live
as
a
Stranger
here
,
and
a
despis'd
mock'd
and
hated
Stranger
.
And
't
is
not
the
worse
that
it
be
so
,
if
Men
in
Forraign
Countreys
be
subject
to
forget
their
own
at
any
time
,
't
is
sure
then
,
when
they
are
kindlyest
us'd
abroad
,
and
are
most
at
their
ease
;
and
thus
a
Christian
may
be
in
some
danger
when
he
is
best
accommodate
,
and
hath
most
of
the
smiles
and
caresses
of
the
World
,
that
though
he
can
never
wholly
forget
his
Home
that
is
above
,
yet
his
thoughts
of
it
will
be
less
frequent
,
and
his
desires
of
it
less
earnest
,
and
it
may
be
he
may
insensibly
slide
into
Customes
,
and
habitudes
,
as
men
will
do
that
are
well
seated
in
some
other
Country
:
But
by
the
troubles
,
and
unfriendliness
of
the
World
he
gains
this
,
that
when
they
abound
most
upon
him
,
he
then
feels
himself
a
Sranger
,
and
remembers
to
behave
himself
so
,
and
thinks
often
with
much
delight
,
and
strong
desires
on
his
own
Country
,
and
the
rich
and
sure
Inheritance
that
lyes
there
,
and
the
ease
and
rest
he
shall
have
when
he
comes
thither
.
And
this
will
persuade
him
strongly
to
fly
all
polluted
ways
and
lusts
,
as
fast
as
the
World
followes
them
;
it
will
make
him
abhorr
the
pleasures
of
sin
,
and
use
the
allowable
injoyments
of
this
earth
warily
and
moderately
,
never
engaging
his
heart
to
them
as
Worldlings
do
,
but
alwayes
keeping
that
free
,
free
from
that
earnest
desire
in
the
pursuit
of
worldly
things
,
and
that
deep
delight
in
the
obtaining
of
them
,
which
the
Men
of
the
earth
bestow
upon
them
.
There
is
a
diligence
in
his
Calling
and
prudent
regard
of
his
affairs
,
not
only
permitted
to
a
Christian
,
but
requir'd
of
him
;
But
yet
in
comparison
of
his
great
and
High
Calling
(
as
the
Apostle
calls
it
)
he
followes
all
his
other
businesses
with
a
kind
of
coldness
and
indifferency
,
as
not
accounting
very
much
which
way
they
go
,
his
heart
is
elsewhere
.
The
Traveller
provides
himself
as
he
can
of
entertainment
,
and
lodging
where
he
comes
,
if
it
be
commodious
't
is
well
;
but
if
not
,
't
is
no
great
matter
,
if
he
find
but
necessaries
,
he
can
abate
delicacies
very
well
,
for
where
he
finds
them
in
his
way
he
neither
can
,
nor
if
he
could
,
would
chuse
to
stay
there
,
though
his
Inn
were
dressed
with
the
richest
hangings
and
furniture
,
yet
't
is
not
his
home
,
he
must
and
would
leave
it
.
That
's
the
character
of
ungodly
Men
they
mind
earthly
things
.
Phil.
3.
they
are
drown'd
in
them
over
head
and
ears
as
we
say
.
If
Christians
would
consider
how
litle
,
and
for
how
litle
a
while
they
are
concern'd
in
any
thing
that
's
here
,
they
would
go
through
any
estate
,
and
any
changes
of
estate
,
either
to
the
better
or
the
worse
with
very
composed
equal
minds
,
always
moderate
in
their
necessary
cares
,
and
never
taking
any
care
at
all
for
the
flesh
to
fulfill
the
lusts
of
it
.
Let
them
that
have
no
better
home
than
this
world
to
lay
claim
to
,
live
here
as
at
home
,
and
serve
their
lusts
,
they
that
have
all
their
portion
in
this
life
,
no
more
good
to
look
for
than
what
they
can
catch
here
;
Let
them
take
their
time
of
the
poor
profits
and
pleasures
that
are
here
:
But
you
that
have
your
whole
estate
,
all
your
riches
and
pleasures
laid
up
in
Heaven
,
and
reserv'd
there
for
you
,
let
your
hearts
be
there
,
and
your
conversation
there
,
this
is
not
the
place
of
your
rest
,
nor
your
delights
,
unless
you
would
be
willing
to
change
and
to
have
your
good
things
here
,
as
some
foolish
Travellers
,
that
spend
the
estate
they
should
live
on
at
home
in
a
litle
whiles
braving
it
abroad
amongst
strangers
,
will
you
with
profane
Esau
sell
your
birthright
for
a
messe
of
pottage
?
Sell
eternity
for
a
moment
,
and
such
pleasures
,
as
a
moment
of
them
,
is
more
worth
than
an
eternity
of
the
other
.
It
were
quarrel
enough
against
fleshly
lusts
,
which
war
against
the
Soul
.
That
they
are
so
far
below
the
Soul
,
that
they
cannot
content
,
no
not
at
all
reach
the
Soul
,
they
are
not
a
sutable
,
much
less
a
satisfying
good
to
it
.
Although
sin
hath
unspeakably
abus'd
the
Soul
of
Man
,
yet
its
excellent
nature
and
original
does
still
cause
a
vast
disproportion
betwixt
it
,
and
all
those
gross
base
things
of
the
earth
that
concern
the
flesh
and
go
no
further
.
But
this
is
not
all
,
these
fleshly
lusts
are
no
benefit
to
the
Soul
,
but
they
are
its
pernicious
enemies
:
They
war
against
it
,
and
their
war
against
it
,
is
all
made
up
of
Stratagem
and
slight
,
for
they
cannot
hurt
the
Soul
,
but
by
it self
,
they
promise
it
some
contentment
,
and
so
gain
its
consent
to
serve
them
,
and
undo
it self
,
they
embrace
the
Soul
that
they
may
strangle
it
.
The
Soul
is
too
much
diverted
from
its
own
proper
business
,
by
the
inevitable
and
uncessant
necessities
of
the
body
.
And
therefore
't
is
exceeding
injustice
,
and
cruelty
to
make
it
likewise
serve
the
extravagant
and
sinfull
desires
of
the
flesh
,
so
much
time
for
sleep
,
and
so
much
for
eating
,
and
drinking
and
dressing
,
and
undressing
,
and
to
many
the
greatest
part
of
the
time
that
remaines
from
these
spent
in
labouring
and
providing
for
those
.
Look
on
the
employments
of
most
Men
,
all
the
labour
of
the
Husband-men
in
the
Countrey
and
Tradesmen
in
the
City
,
the
multitude
of
shops
and
callings
,
what
are
they
all
?
But
the
interest
and
service
of
the
body
,
and
in
all
these
the
immortal
Soul
is
drawn
down
to
drudge
for
the
mortal
body
,
the
house
of
clay
wherein
it
dwells
.
And
in
the
sense
of
this
,
those
Souls
that
truely
know
,
and
consider
themselves
in
this
condition
do
often
groan
under
the
burden
,
and
desire
the
day
of
their
deliverance
.
But
the
service
of
the
flesh
in
the
inordinare
lusts
of
it
,
is
a
point
of
far
baser
slavery
,
and
indignity
to
the
Soul
,
and
doth
not
only
divert
it
from
spiritual
things
for
the
time
:
But
habitualy
indisposes
it
to
every
Spiritual
work
and
makes
it
earthly
and
sensual
,
and
so
unfits
it
for
heavenly
things
:
Where
these
lusts
or
any
one
of
them
have
dominion
the
Soul
cannot
at
all
perform
any
good
,
neither
pray
,
nor
hear
,
nor
read
the
word
aright
,
And
in
as
far
as
any
of
them
prevail
upon
the
Soul
of
a
Child
of
God
,
they
do
disjoynt
and
disable
it
for
holy
things
.
Although
they
be
not
of
the
grossest
kind
of
Lusts
,
but
such
things
as
are
scarce
taken
notice
of
in
a
Man
,
either
by
others
or
by
his
own
conscience
,
some
irregular
desires
,
or
entanglments
of
the
heart
,
Yet
these
litle
Foxes
will
destroy
the
vines
,
they
will
prey
upon
the
graces
of
a
Christian
,
and
keep
them
very
low
:
Therefore
it
concernes
us
much
to
study
our
hearts
,
and
be
exact
in
calling
to
account
the
several
affections
that
are
in
them
;
otherwise
even
such
as
are
called
of
God
,
and
have
obtain'd
mercy
(
for
such
the
Apostle
speaks
to
)
may
have
such
lusts
within
them
,
as
will
much
abate
the
flourishing
of
their
graces
and
the
Spiritual
beauty
of
the
Soul
.
The
Godly
know
it
well
in
their
sad
experience
,
that
their
own
hearts
do
often
deceive
them
,
harbouring
and
hiding
such
things
as
prejudge
them
much
of
that
liveliness
of
grace
and
comforts
of
the
Holy
Ghost
that
otherwise
they
would
be
very
likely
to
attain
unto
.
This
warring
against
the
Soul
,
meaning
the
mischief
and
hurtfullness
of
them
,
hath
this
under
it
,
that
these
lusts
as
breaches
of
Gods
Law
do
subject
the
Soul
to
his
wrath
.
So
that
by
this
the
Apostle
might
well
urge
his
point
.
Besides
that
these
lusts
are
unworthy
of
you
,
the
truth
is
,
if
you
Christians
serve
your
lusts
,
you
kill
your
Souls
.
So
Rom.
8.13
.
Consider
when
Men
are
on
their
death-beds
,
and
near
their
entering
eternity
,
what
then
they
think
of
all
their
Moyling
in
the
earth
,
and
serving
of
their
own
hearts
and
lusts
in
any
kind
,
when
they
see
that
of
all
these
wayes
nothing
remaines
to
them
but
the
guiltiness
of
their
sin
,
and
accusations
of
conscience
,
and
the
wrath
of
God
.
Oh!
that
you
would
be
persuaded
to
esteem
your
precious
Souls
,
and
not
wound
them
as
you
do
,
but
war
for
them
,
against
all
those
lusts
that
war
against
the
Soul
▪
The
Soul
of
a
Christian
is
doubly
precious
,
being
besides
its
natural
excellency
ennobled
by
grace
,
and
so
twice
descended
of
heaven
,
and
therefore
deserves
better
usage
than
to
be
turn'd
into
a
Scullion
,
to
serve
the
flesh
.
The
service
of
Jesus
Christ
is
that
which
only
fits
it
,
only
honourable
for
the
Soul
to
serve
so
high
a
Lord
,
and
only
due
to
serve
Him
that
bought
it
at
so
high
a
rate
.
Verse
.
12.
Having
your
Conversation
honest
among
the
Gentiles
,
that
whereas
they
speak
against
you
as
Evil
doers
,
they
may
by
your
good
works
which
they
shall
behold
,
glorify
God
in
the
day
of
visitation
.
THese
two
things
that
a
Natural
Man
makes
least
account
of
,
are
of
all
things
in
highest
regard
with
a
Christian
,
his
own
Soul
,
and
Gods
glory
.
So
that
there
be
no
stronger
persuasives
to
him
in
any
thing
than
the
interest
of
these
two
,
and
by
these
the
Apostle
urgeth
his
present
Exhortation
to
holiness
and
blamelesness
of
life
,
for
the
substance
of
his
advice
or
request
in
this
,
and
the
former
Verse
,
is
the
same
,
a
truely
honest
conversation
,
is
only
that
which
is
Spiritual
,
not
defil'd
with
the
carnal
lusts
and
polutions
of
the
world
.
The
abstaining
from
those
lusts
doth
indeed
Comprehend
,
not
only
the
rule
of
outward
carriage
,
but
the
inward
temper
of
the
mind
,
whereas
this
honest
conversation
doth
more
expressely
concerne
our
external
deportment
amongst
Men
,
as
't
is
added
,
honest
among
the
Gentiles
.
And
so
tending
to
the
glory
of
God
:
So
that
these
two
are
inseparably
to
be
regarded
the
inward
disposition
of
our
hearts
,
and
the
outward
conversation
and
course
of
our
lives
.
I
shall
speak
to
the
former
first
as
the
spring
of
the
latter
,
Keep
thine
heart
with
all
diligence
.
For
all
depends
upon
that
for
from
thence
are
the
issues
of
Life
.
Prov.
4.23
.
And
if
so
,
then
the
regulating
of
the
tongue
,
and
eyes
,
and
feet
and
all
will
follow
.
As
there
it
followes
,
Ver.
24.
That
the
impure
streams
,
may
cease
from
running
,
the
corrupt
spring
must
be
dried
up
.
Men
may
convey
them
closely
to
run
under
ground
as
it
were
,
as
they
do
vaults
and
ditches
,
Sentinas
&
cloacas
;
but
till
the
heart
be
renewed
and
purg'd
from
base
lusts
,
it
will
still
be
sending
forth
some
way
or
other
the
streams
of
iniquity
,
as
a
fountain
Swelleth
out
,
or
casteth
forth
her
waters
uncessantly
,
so
she
casteth
out
her
wickedness
,
sayes
the
Prophet
,
of
that
very
People
,
and
City
that
was
called
holy
by
reason
of
the
ordinances
of
God
,
and
profession
of
the
true
Religion
that
was
amongst
them
.
And
therefore
t
is
the
same
prophet's
advice
from
the
Lord.
Wash
thine
heart
O
Ierusalem
how
long
shall
thy
vain
thoughts
lodge
within
thee
.
Ier.
4.14
.
This
is
the
true
Method
,
according
to
our
Saviours
Doctrine
Make
the
tree
good
,
and
than
the
fruits
will
be
good
,
not
till
then
:
for
Who
can
gather
grapes
of
thornes
,
or
figs
of
Thistles
.
Some
good
outward
actions
avail
nothing
,
the
Soul
being
unrenewed
.
As
you
may
stick
some
figs
or
hang
some
clusters
of
grapes
upon
a
thorne
bush
,
but
they
cannot
grow
upon
it
.
In
this
Men
deceive
themselves
,
even
such
as
have
some
thoughts
of
amendment
,
when
they
fall
into
sin
,
and
are
reprov'd
for
it
,
they
say
and
possibly
think
so
too
,
I
will
take
heed
to
my self
,
I
will
be
guilty
of
this
no
more
,
and
because
they
go
no
deeper
,
they
are
many
of
them
ensnared
in
the
same
kind
again
:
But
however
,
if
they
do
never
commit
that
same
sin
,
they
do
but
change
it
for
some
other
;
as
a
current
of
waters
,
if
you
stop
their
passage
one
way
,
they
rest
not
till
they
find
another
.
The
conversation
can
never
be
uniformly
,
and
entirely
good
till
the
fram
of
the
heart
,
the
affections
and
desires
that
lodge
in
it
be
changed
.
It
is
naturally
an
evil
treasure
of
impure
lusts
and
must
in
some
kind
vent
,
and
spend
what
it
hath
within
.
'T
is
to
begin
with
the
wrong
end
of
your
work
to
rectify
the
outside
first
,
to
smooth
the
conversation
,
and
not
first
of
all
purge
the
heart
.
Evil
affections
are
the
source
of
evil
speeches
and
actions
.
Whence
are
strifes
and
fightings
(
sayes
St.
Iames
)
are
they
not
from
your
lusts
which
war
in
your
members
:
Unquiet
unruly
lusts
within
are
the
cause
of
the
unquietnesses
and
contentions
abroad
in
the
world
.
One
Man
will
have
his
corrupt
will
,
and
another
his
,
and
thus
they
chock
and
justle
one
another
,
and
by
the
cross
encounters
of
their
purposes
as
flints
meeting
,
they
strike
out
these
Sparkes
that
set
all
on
fire
.
So
then
according
to
the
order
of
the
Apostles
Exhortation
,
the
only
true
principle
of
all
good
and
Christian
conversation
in
the
world
,
is
the
mortifing
of
all
earthly
,
and
sinfull
lusts
in
the
heart
while
they
have
possession
of
the
heart
,
they
do
clog
,
it
and
straiten
it
towards
God
and
his
wayes
,
it
cannot
walk
constantly
in
them
,
but
when
the
heart
is
freed
from
them
't
is
enlarg'd
and
so
(
as
David
speaks
)
fits
a
Man
not
only
to
walk
but
to
run
the
way
of
Gods
commandements
:
And
without
this
freeing
of
the
heart
a
Man
will
be
at
the
best
very
uneven
,
and
incongruous
in
his
ways
,
one
step
like
a
Christian
and
another
like
a
worldling
,
which
is
an
unpleasant
and
an
unprofitable
way
,
not
according
to
that
word
Psa.
18.
Thou
hast
set
my
feet
as
hindes
feet
,
set
them
even
,
as
the
word
is
,
not
only
swift
but
straight
and
even
,
and
that
is
the
thing
here
requir'd
the
whole
course
and
revolution
of
a
Christian's
life
to
be
like
himself
,
and
that
it
may
be
so
,
the
whole
body
of
sin
,
and
all
the
member●
of
it
,
all
the
deceitful
lusts
,
must
be
crucified
.
In
the
words
there
are
3.
Things
1.
One
point
of
a
Christians
ordinary
entertainment
in
the
world
is
to
be
evil
spokne
of
.
2.
Their
good
use
of
that
evil
,
to
do
the
better
for
't
.
3.
The
good
end
and
certain
effect
of
their
so
doing
,
The
glory
of
God
.
1.
Whereas
they
speak
against
you
as
evil
doers
]
This
is
in
the
general
the
disease
of
Mans
corrupt
nature
,
and
argues
much
the
baseness
and
depravedness
of
it
,
this
propension
to
evil
speaking
one
of
another
either
blotting
the
best
actions
with
misconstructions
,
or
taking
doubtful
things
by
the
left
ear
,
not
chusing
the
most
favourable
,
but
on
the
contrary
the
very
harshest
sense
that
can
be
put
upon
them
.
Some
Men
take
more
pleasure
in
the
narrow
Eying
of
the
true
and
real
faults
of
Men
,
and
then
speak
of
them
with
a
kind
of
delight
.
All
these
kind
of
evil
speakings
are
such
fruits
as
spring
from
that
bitter
root
of
pride
and
self-love
;
which
is
naturaly
deep
fastened
in
every
Mans
heart
:
But
besides
this
general
bent
to
evil
speaking
,
there
is
a
particular
malice
in
the
world
against
those
that
are
born
of
God
which
must
have
vent
in
calumnies
and
reproaches
.
If
this
evil
speaking
be
the
hissing
that
is
natural
to
the
Serpents
seed
,
sure
by
reason
of
their
natural
antipathy
it
must
be
breath'd
forth
most
against
the
seed
of
the
Woman
,
those
that
are
one
with
Jesus
Christ
:
If
the
tongues
of
the
ungodly
be
sharp
swords
even
to
one
another
,
they
will
whet
them
sharper
than
ordinary
when
they
are
to
use
them
against
the
righteous
,
to
wound
their
name
.
The
evil
tongue
must
be
alwayes
burning
,
that
is
set
on
fire
of
hell
as
St.
Iames
speaks
;
but
against
the
Godly
it
will
be
sure
to
be
heated
seven
times
hotter
than
't
is
for
others
.
Reasons
of
this
are
1.
Being
naturaly
haters
of
God
and
yet
unable
to
reach
him
,
what
wonder
if
their
malice
act
it self
against
His
Image
in
His
Children
,
and
labour
to
blot
and
stain
that
all
they
can
with
the
foulest
calumnies
.
2.
Because
they
are
neither
able
nor
willing
themselves
to
attain
unto
the
Spotless
holy
life
of
Christians
they
bemire
them
,
and
would
make
them
like
themselves
by
false
aspersions
,
they
cannot
rise
to
the
Estate
of
the
Godly
,
and
therefore
they
endeavour
to
draw
them
down
to
theirs
by
detraction
.
3.
The
Reproaches
they
cast
upon
the
Professors
of
Pure
Religion
,
they
mean
mainly
against
Religion
it self
,
and
intend
them
to
reflect
upon
it
.
These
evil
speakings
of
the
World
against
pious
Men
professing
Religion
,
are
partly
gross
falshoods
invented
without
the
least
ground
or
appearance
of
truth
,
for
the
World
being
ever
credulous
of
evil
,
especially
upon
so
deep
a
prejudice
as
it
hath
against
the
Godly
,
the
falsest
and
absurdest
calumnies
will
alwayes
find
so
much
belief
as
to
make
them
odious
or
very
suspected
at
least
,
to
such
as
know
them
not
;
this
is
the
Worlds
Maxime
,
Lye
confidently
and
it
will
alwayes
do
something
.
As
a
Stone
taken
out
of
the
Mire
and
thrown
against
a
white
Wall
,
tho
it
stick
not
there
but
rebound
presently
back
again
,
yet
it
leaves
a
spot
behind
it
.
And
with
those
kind
of
evil
speakings
,
were
the
Primitive
Christians
surcharg'd
,
even
with
gross
and
horrible
falshoods
,
as
all
know
that
know
any
thing
of
the
History
of
those
times
,
even
such
things
were
reported
of
them
,
as
the
worst
of
wicked
Men
would
scarce
be
guilty
of
,
The
Devil
for
as
witty
as
he
is
,
makes
use
again
and
again
of
his
old
inventions
,
and
makes
them
serve
in
several
ages
,
for
so
were
the
Waldenses
accused
of
inhumane
banquetings
and
beastly
promiscuous
uncleanness
,
and
divers
things
not
once
to
be
named
amongst
Christians
,
much
less
to
be
practised
by
them
;
so
that
it
is
no
new
thing
to
meet
with
the
Impurest
vilest
slanders
as
the
Worlds
reward
of
Holiness
,
and
the
practice
of
pure
Religion
.
Then
again
Consider
,
How
much
more
will
the
wicked
insult
upon
the
least
real
blemishes
that
they
can
espy
amongst
the
Professors
of
Godliness
.
And
in
this
there
is
a
threefold
injury
very
ordinary
.
1.
Strictly
to
pry
into
,
and
maliciously
to
object
against
Christians
the
smallest
imperfections
and
frailties
of
their
Lives
,
as
if
they
pretended
and
promis'd
absolute
perfection
.
They
do
indeed
exercise
themselves
(
such
as
are
Christians
indeed
)
with
St.
Paul
,
to
keep
a
good
Conscience
in
all
things
towards
God
and
Men
,
they
have
a
regard
unto
all
Gods
Commandments
,
as
David
speaks
,
they
have
a
sincere
love
to
God
which
makes
them
study
the
exactest
obedience
they
can
reach
,
and
this
is
an
imperfect
kind
of
perfection
,
't
is
Evangelical
,
but
not
Angelical
.
2.
To
impute
the
scandalous
falls
of
some
particular
Persons
to
the
whole
number
:
'T
is
a
very
short
incompetent
rule
,
to
make
judgement
of
any
one
Man
himself
by
one
action
,
much
more
to
measure
all
the
rest
of
the
same
Profession
by
it
;
and
they
yet
proceed
further
in
this
way
of
misjudging
.
3.
That
they
impute
the
personal
failings
of
Men
to
their
Religion
,
and
disadvantage
it
by
the
faults
of
those
that
profess
it
,
which
as
the
Ancients
plead
well
,
is
the
greatest
injustice
,
and
such
as
they
would
not
be
guilty
of
against
their
own
Philosophers
.
They
could
well
distinguish
betwixt
their
Doctrine
and
the
manners
of
some
of
their
followers
,
and
thus
ought
they
to
have
dealt
with
Christians
too
.
Consider
their
Religion
in
it self
,
and
the
Doctrine
that
it
teaches
,
and
if
it
were
vitious
the
blame
were
just
,
but
if
it
taught
nothing
but
Holiness
and
righteousness
,
then
the
blame
of
any
unholiness
or
unrighteousness
found
amongst
Christians
was
to
rest
upon
the
Persons
themselves
,
that
were
guilty
of
it
,
and
not
to
be
stretch'd
to
the
whole
number
of
Professors
,
much
less
to
the
Relion
that
they
profess
:
And
yet
this
is
still
the
custom
of
the
World
upon
the
least
failing
they
can
espy
in
the
Godly
,
or
such
as
seem
to
be
so
,
much
more
with
open
mouth
upon
any
gross
sin
in
any
of
them
.
But
seeing
this
is
the
very
Character
of
a
profane
mind
,
and
the
badge
of
the
Enemies
of
Religion
,
beware
of
sharing
at
all
with
them
in
it
,
give
not
easy
entertainment
to
the
reports
of
profane
,
or
of
mere
civil
Men
,
against
the
professors
of
Religion
,
they
are
undoubtedly
partial
,
and
their
testimony
justly
suspected
,
Lend
them
not
a
ready
ear
to
receive
their
evil
speakings
,
much
less
your
tongue
to
divulge
them
,
and
set
them
further
going
:
Yea
,
take
heed
that
you
take
not
pleasure
in
any
the
least
kind
of
scoffs
,
against
the
sincerity
and
power
of
Religion
.
And
all
of
you
that
desire
your selves
to
walk
as
Christians
,
be
very
wary
,
that
ye
wrong
not
one
another
,
and
help
not
the
wicked
against
you
,
by
your
mutual
misconstructions
and
miscensures
one
of
another
,
far
be
it
from
you
to
take
pleasure
in
hearing
others
evil
spoken
of
,
whether
unjustly
,
or
though
it
be
some
way
deservedly
,
yet
let
it
be
alway
grievous
to
you
,
and
no
way
pleasing
to
hear
such
things
,
much
less
to
speak
of
them
It
is
the
Devils
delight
to
be
pleas'd
with
evil
speakings
,
The
Syrian
calls
him
an
Akal
Kartza
eater
of
slaunders
or
Calumnies
.
They
are
a
dish
that
please
his
pallate
,
and
Men
are
naturally
of
his
Diet.
In
the
35.
Psal.
V.
6
.
There
is
a
word
that
is
rendered
mockers
at
Feasts
,
or
feasting-mockers
,
that
feasted
Mens
ears
at
their
meetings
with
speaking
of
the
faults
of
others
scoffingly
,
and
therefore
shared
with
them
of
their
cakes
,
or
feasts
as
the
word
is
;
but
to
a
renewed
Christian
mind
,
that
hath
a
new
taste
,
and
all
new
senses
,
there
is
nothing
more
unsavoury
,
than
to
hear
the
defaming
of
others
,
especially
of
such
as
profess
Religion
,
did
the
Law
of
Love
possess
our
hearts
it
would
regulate
our
Ear
and
Tongue
,
and
make
them
most
tender
of
the
name
of
our
Brethren
,
it
would
teach
us
the
faculty
of
covering
their
infirmities
,
and
judging
favourably
,
taking
alwayes
the
best
side
and
most
charitable
sense
of
their
actions
,
and
to
blunt
the
fire-edge
of
our
censures
upon
our selves
,
our
own
hard
hearts
and
rebellious
wills
within
,
that
they
might
remain
no
more
sharp
against
others
,
then
is
needful
for
their
good
.
And
this
would
cut
short
those
that
are
without
,
from
a
great
deal
of
Provisions
of
evil
speaking
against
Christians
that
they
many
times
are
furnish'd
withal
by
themselves
,
through
their
uncharitable
carriage
one
towards
another
.
However
this
being
the
hard
measure
that
they
alwayes
find
in
the
World
,
it
is
their
wisdom
to
consider
it
aright
,
and
to
study
that
good
which
according
to
the
Apostles
advice
,
may
be
extracted
out
of
it
,
and
that
is
the
second
thing
to
be
spoken
to
.
2.
Your
Conversation
]
As
the
Soveraign
power
of
drawing
good
out
of
evil
resides
in
God
,
and
argues
his
primitive
goodness
,
so
he
teacheth
his
own
Children
some
faculty
this
way
,
that
they
may
resemble
Him
in
it
,
he
teacheth
them
to
draw
sweetness
out
of
their
bitterest
afflictions
,
and
increase
of
inward
peace
from
their
outward
troubles
.
And
as
these
buffetings
of
the
tongue
are
no
small
part
of
their
sufferings
,
so
they
reap
no
small
benefit
by
them
many
wayes
,
particularly
in
this
one
,
that
they
order
their
Coversation
the
better
,
and
walk
the
more
exactly
for
it
.
And
this
no
doubt
in
Divine
Providence
is
intended
and
ordered
for
their
good
,
and
all
their
other
trials
.
The
sharp
censures
and
evil
speakings
that
a
Christian
is
incompassed
withal
in
the
World
is
no
other
but
a
hedge
of
thornes
set
on
every
side
,
that
he
go
not
out
of
his
way
,
but
keep
straight
on
in
it
betwixt
them
,
not
declining
to
the
right
hand
nor
to
the
left
;
whereas
if
they
found
nothing
,
but
the
favour
and
good
opinion
of
the
world
,
they
might
as
in
a
way
unhedged
be
subject
to
expatiate
,
and
wander
out
into
the
Meadowes
of
Carnal
Pleasures
that
are
about
them
,
that
would
call
and
allure
them
,
and
often
amuse
them
from
their
journey
.
And
thus
it
might
fall
out
that
Christians
would
deserve
censure
and
evil
speakings
the
more
,
if
they
did
not
usually
suffer
them
undeserved
.
This
then
turnes
into
a
great
advantage
to
them
,
making
them
more
answerable
to
those
two
things
that
our
Saviour
joynes
,
to
Watch
and
Pray
,
to
be
the
more
vigilent
over
themselves
,
and
the
more
earnest
with
God
for
his
watching
over
them
,
and
conducting
of
them
,
Make
my
wayes
straight
,
sayes
David
,
because
of
mine
enemies
.
the
word
is
My
Observers
,
or
those
that
scand
my
wayes
every
foot
of
them
that
examine
them
as
a
Verse
,
or
as
a
Song
of
Musick
,
if
there
be
but
a
wrong
measure
in
them
,
they
will
not
let
it
slip
,
but
will
be
sure
to
mark
it
.
And
if
they
that
are
the
Godly's
enemies
wait
for
their
halting
,
shall
not
they
themselves
scand
them
that
they
may
not
halt
,
and
examin
them
to
order
them
,
as
the
wicked
do
to
censure
them
,
and
withal
depend
wholly
upon
the
Spirit
of
God
as
their
guide
to
lead
them
into
all
truth
,
and
to
teach
them
how
to
order
their
Coversation
aright
that
it
may
be
all
of
one
piece
holy
,
and
blameless
and
still
like
it selfe
.
Honest
]
Fair
,
or
Beautiful
,
the
same
word
doth
fitly
signifie
goodness
and
beauty
.
For
that
,
that
is
the
truest
and
lastingest
beauty
growes
fresher
in
Old
age
as
the
Psalmist
speaks
of
the
Righteous
Psal.
92.
as
trees
planted
in
the
house
of
God
.
Could
the
Beauty
of
Vertue
be
seen
,
said
he
,
it
would
draw
all
to
love
it
.
A
Christian
holy
Conversation
hath
such
a
beauty
,
as
when
they
that
are
Strangers
to
it
begin
to
discern
it
any
thing
right
,
they
cannot
chuse
but
love
it
,
and
where
it
begets
not
love
,
yet
it
silences
Calumny
,
or
at
least
convinces
its
falshood
.
The
goodness
,
or
beauty
of
a
Christian's
Conversation
consisting
in
that
Symmetry
and
Conformity
to
the
word
of
God
,
as
its
rule
▪
he
ought
diligently
to
study
that
rule
,
and
to
square
his
wayes
by
it
,
not
to
walk
at
random
,
but
to
apply
that
rule
to
every
step
at
home
,
and
abroad
,
and
to
be
as
careful
of
the
beauty
of
his
wayes
,
to
keep
that
unspotted
,
as
those
Women
are
of
their
faces
and
attire
,
that
are
most
Studious
of
comliness
.
But
so
far
are
we
that
call
our selves
Christians
from
this
exact
regard
of
our
Conversation
,
the
most
part
not
only
have
many
four
spots
,
but
they
themselves
,
and
all
their
wayes
nothing
but
defilement
▪
all
one
spot
,
as
our
Apostle
calls
them
,
blots
are
they
and
spots
▪
2
Pet.
2.13
.
and
even
they
that
are
Christians
indeed
,
yet
not
so
watchful
,
and
accurate
in
all
their
wayes
as
becomes
;
〈◊〉
staining
their
holy
Profession
either
with
Pride
,
or
Coveteousness
,
or
contentions
,
or
some
other
such
like
uncomeliness
.
Let
us
therefore
resolve
all
,
more
to
study
this
good
and
comely
conversation
the
Apostle
●ere
exhorts
to
,
that
it
may
be
such
as
becometh
the
Gospel
of
Christ
,
as
St.
Paul
desires
his
Philippians
.
And
if
you
live
amongst
profane
Persons
,
that
will
be
to
you
as
the
unbelieving
Gentiles
were
to
these
believing
Jewes
,
that
lived
amongst
them
,
traducers
of
you
,
and
given
to
speak
evil
of
you
,
and
of
Religion
in
you
,
trouble
not
your selves
with
many
apologies
,
and
clearings
,
when
you
are
evil
spoke
of
,
but
let
the
●●act
of
your
life
answer
for
you
:
your
honest
and
blameless
conversation
:
that
will
be
the
shortest
and
realest
way
of
confuting
all
obloquies
,
as
when
one
in
the
Schools
was
proving
by
a
sophistical
Argument
that
there
could
be
no
〈◊〉
;
the
Philosopher
answered
it
fully
,
and
shortly
by
rising
up
and
walking
.
If
thou
would'st
pay
them
home
,
this
is
a
kind
of
revenge
not
only
allowed
thee
,
but
recommended
to
thee
,
be
aveng'd
on
evil
speakings
,
by
well
doing
,
shame
them
from
it
.
It
was
a
King
that
said
,
it
was
Kingly
to
do
well
and
be
ill
spoke
of
.
Well
may
Christians
acknowledge
it
to
be
true
,
when
they
consider
,
that
it
was
the
lot
of
their
King
Iesus
Christ
,
And
well
may
they
be
content
,
seeing
he
hath
made
them
likewise
Kings
,
as
we
heard
V.
9.
)
to
be
conform
to
him
in
this
too
,
this
Kingly
way
of
suffering
to
be
unjustly
evil
spoken
of
,
and
still
to
go
on
in
doing
the
more
good
,
alwayes
aiming
in
so
doing
(
as
our
Lord
did
)
at
the
glory
of
our
Heavenly
Father
.
that
is
the
3
d.
thing
.
That
they
may
glorifie
God
▪
]
He
sayes
not
they
shall
praise
or
commend
you
,
but
shall
glorifie
God
.
What
way
soever
this
time
,
this
day
of
Visitation
be
taken
,
the
effect
it selfe
is
this
,
they
shall
glorifie
God
,
't
is
this
the
Apostle
stills
holds
before
their
eye
,
and
that
upon
which
a
Christian
doth
willingly
set
his
eye
,
and
keep
it
fixed
on
it
,
in
all
his
wayes
;
he
doth
not
teach
them
to
be
sensible
of
their
own
esteem
as
it
concerns
themselves
,
but
only
as
the
glory
of
their
God
is
interess'd
in
it
,
were
it
not
this
,
a
generous
minded
Christian
could
set
a
very
light
rate
upon
all
the
thoughts
and
speeches
of
Men
concerning
him
,
whether
good
or
bad
,
and
could
easily
drown
all
their
mistakes
in
the
Conscience
of
the
favour
and
approbation
of
his
God
,
't
is
a
small
thing
for
me
to
be
judged
of
Man
,
or
the
day
of
Man
,
he
that
judgeth
me
is
the
Lord
.
Man
hath
a
day
of
judging
,
but
it
and
his
judgment
with
it
soon
passes
away
,
but
God
hath
his
day
,
and
stand
his
sentence
abideth
for
ever
,
as
the
Apostle
there
adds
,
as
if
he
should
say
,
I
appeal
to
God
.
But
considering
that
the
Religion
he
professes
,
and
the
God
whom
he
worships
in
that
Religion
are
wrong'd
by
those
reproaches
,
and
that
the
calumnies
cast
upon
Christians
reflect
upon
their
Lord
,
this
is
the
thing
that
makes
him
sensible
,
he
feels
on
that
side
only
,
the
reproaches
of
them
that
reproach
thee
are
fallen
upon
me
,
sayes
the
Psalmist
.
And
this
makes
a
Christian
desirous
even
to
Men
,
to
vindicate
his
Religion
,
and
his
God
,
without
regard
to
himself
,
because
he
may
say
the
reproaches
of
them
that
reproach
only
me
have
fallen
upon
thee
.
This
is
his
intent
in
the
holiness
and
integrity
of
his
life
,
that
God
may
be
glorified
,
this
is
the
Axis
about
which
all
,
this
good
conversation
moves
,
and
turnes
c●n●inually
.
And
he
that
forgets
this
,
let
his
conversation
be
never
so
plausible
and
spotless
,
knows
not
what
it
is
to
be
a
Christian.
As
they
say
of
the
Eagles
who
try
their
young
ones
whether
they
be
of
the
right
kind
or
no
,
by
holding
them
before
the
Sun
,
and
if
they
can
look
stedfastly
upon
it
,
they
own
them
,
if
not
they
throw
them
away
;
this
is
the
true
evidence
of
an
upright
and
real
Christian
,
to
have
a
stedfast
eye
on
the
glory
of
God
the
father
of
Lights
.
In
all
,
Let
God
be
glorified
,
sayes
the
Christian
and
that
suffices
,
that
's
the
summe
of
his
desires
far
from
glorying
in
himself
,
or
seeking
to
raise
himself
,
for
he
knows
that
of
himself
,
he
is
nothing
,
but
by
the
free
grace
of
God
he
is
what
he
is
,
whence
any
glorying
to
thee
,
rottenesse
and
dust
?
(
sayes
,
St.
Bern.
)
whence
is
it
to
thee
if
thou
art
holy
?
Is
it
not
the
holy
spirit
that
hath
sanctified
thee
.
If
thou
couldest
work
miracles
,
though
they
were
done
by
thy
hand
,
yet
it
were
not
by
thy
power
,
but
by
the
power
of
God
.
To
the
end
that
my
glory
may
sing
praise
unto
thee
sayes
David
Psa.
30.
Whether
his
tongue
,
or
his
soul
or
both
.
What
he
calls
his
glory
he
shews
us
;
and
what
use
he
hath
for
it
,
namely
to
give
the
Lord
glory
,
to
sing
his
praises
,
and
that
then
it
was
truely
Davids
glory
when
't
was
so
employ'd
in
giving
glory
to
him
whose
peculiar
due
glory
is
.
What
have
we
to
do
in
the
world
as
his
creatures
?
Once
and
again
his
creatures
,
his
new
creatures
created
unto
good
works
,
but
to
exerise
our selves
in
those
,
and
by
those
to
advance
his
glory
;
That
all
may
return
to
him
,
from
whom
all
is
,
as
the
rivers
run
back
to
the
Sea
from
whence
they
came
;
Of
him
and
through
him
and
therefore
,
for
him
are
all
things
,
says
the
Apostle
:
They
that
serve
base
Gods
seek
how
to
advance
and
agrandize
them
.
The
covetous
Man
studies
to
make
his
Mammon
as
great
as
he
can
all
his
thoughts
and
pains
run
upon
that
service
,
and
so
the
voluptuous
and
ambitious
for
theirs
.
And
shall
not
they
that
profess
themselves
the
servants
of
the
only
great
and
the
only
true
God
have
their
hearts
much
more
,
at
least
,
as
much
possess'd
with
desires
of
honouring
and
exalting
him
,
should
not
this
be
their
predominant
design
and
thought
:
What
way
shall
I
most
advance
the
glory
of
my
God
,
how
shall
I
that
am
engaged
more
than
they
all
,
set
in
with
the
Heavens
and
the
earth
,
and
the
other
creatures
to
declare
his
excellency
his
greatness
,
and
his
goodness
.
In
the
day
of
Visitation
]
The
beholding
of
your
good
works
may
work
this
in
them
that
they
may
be
gained
to
acknowledg
and
embrace
that
Religion
and
that
God
,
which
for
the
present
they
reject
;
but
that
it
may
be
thus
,
they
must
be
visited
with
that
same
light
and
grace
from
above
which
hath
sanctified
you
.
This
I
conceive
is
the
sense
of
this
word
though
it
may
be
,
and
is
taken
divers
other
ways
by
Interpreters
.
Possibly
in
this
day
of
visitation
is
implied
the
clearer
preaching
of
the
Gospel
amongst
those
Gentiles
,
where
the
dispersed
Jews
dwell
,
and
that
when
they
should
compare
the
light
of
that
doctrine
with
the
light
of
their
lives
,
and
find
the
agreement
betwixt
them
,
that
might
be
helpfull
to
their
effectual
calling
,
and
so
they
might
glorify
God
:
But
to
the
end
that
they
might
do
thus
indeed
,
as
with
the
word
of
God
and
the
good
works
of
his
People
there
must
be
a
particular
visiting
of
their
Souls
by
the
Spirit
of
God
:
Your
good
conversation
may
be
one
good
mean
of
their
conversion
;
therefore
this
may
be
a
motive
to
that
:
But
to
make
it
an
effectual
mean
,
this
day
of
gracious
visitation
must
dawn
upon
them
.
The
day
spring
from
on
high
must
visit
them
,
as
it
is
Luke
.
1.78
.
Verse
.
13
,
14.
Submit
your selves
unto
every
Ordinance
of
man
for
the
Lords
sake
,
whether
it
be
to
the
King
,
as
Supreme
.
Or
unto
governours
,
as
unto
them
that
are
sent
by
him
for
the
punishment
of
evil-doers
,
and
for
the
praise
of
them
that
do
well
.
IT
is
one
of
the
falsest
,
and
yet
one
of
the
commonest
prejudices
that
the
world
hath
always
entertain'd
against
true
Religion
,
that
it
is
an
enemy
to
civil
power
,
and
government
.
The
Adversaries
of
the
Jews
charged
this
fault
upon
their
City
,
the
then
Seat
of
the
true
worship
of
God
.
Ezra
.
4.15
.
The
Jews
charged
it
upon
the
preachers
of
Christian
Religion
Act.
17.7
.
As
they
pretended
the
same
quarrel
against
Christ
himself
.
And
generally
the
enemies
of
the
Christians
in
the
primitive
times
loaded
them
with
the
slander
of
Rebelion
,
and
contempt
of
authority
.
Therefore
our
Apostle
descending
to
partacular
rules
of
Christian
life
,
by
which
it
may
be
blameless
,
and
to
silence
calumny
,
begins
with
this
,
not
only
as
a
thing
of
prime
importance
in
it self
,
but
as
particulary
fit
for
those
he
wrote
to
,
being
both
Jews
,
and
Christians
,
for
the
clearing
of
themselves
and
their
Religion
,
Submit
your selves
&c.
There
are
in
the
words
divers
particulars
to
be
considered
,
all
concurring
to
press
this
main
duty
of
obedience
to
Magistrates
,
not
only
as
well
consistent
with
true
Religion
,
but
as
indeed
inseparable
from
it
,
not
to
parcell
out
the
words
into
many
pieces
,
they
may
(
I
conceive
,
)
be
all
not
unfitly
compris'd
under
these
two
1.
The
extent
of
this
duty
.
2.
The
ground
of
it
.
First
The
extent
1.
To
all
Civil
power
,
of
what
kind
soever
,
for
the
time
receiv'd
,
and
Autoris'd
.
There
being
no
need
of
questioning
,
what
was
the
rise
and
original
of
civil
power
either
in
the
nature
of
it
,
or
in
the
persons
of
those
that
are
in
possession
of
it
,
for
if
you
will
trace
them
quite
through
in
the
succ●ssion
of
ages
,
and
narrowly
eye
their
whole
circle
,
there
be
few
crowns
in
the
world
in
which
there
will
not
to
be
found
some
crack
or
other
more
or
less
.
If
you
look
on
those
great
Monarchies
in
Daniel's
Vision
,
you
see
one
of
them
built
up
upon
the
ruines
of
another
,
and
all
of
them
represented
by
terrible
devouring
beasts
of
monstrous
shape
,
And
whether
the
Romane
Empire
be
the
fourth
there
,
as
many
take
it
,
or
no
,
yet
in
the
things
spoken
of
that
fourh
and
the
rest
,
it
is
inferiour
to
none
of
them
,
enlarging
it self
by
conquests
in
all
parts
of
the
world
;
and
under
it
,
were
the
Provinces
to
which
this
Epistle
is
address'd
;
yet
the
Apostle
enjoyn's
his
brethren
subjection
and
obedience
to
its
Authority
.
Nor
is
it
a
Question
so
to
be
mov'd
as
to
suspend
,
or
at
all
abate
our
obedience
to
that
which
possesses
in
present
where
we
live
;
What
forme
of
government
is
most
just
and
commodious
?
God
hath
indeed
been
more
express
in
the
officers
and
government
of
his
own
house
,
his
Church
:
But
Civil
Societies
he
hath
left
at
liberty
,
in
the
chusing
and
modelling
of
Civil
government
,
though
alwayes
indeed
overruling
their
choyce
,
and
changes
in
that
,
by
the
secret
hand
of
his
wise
and
powerful
providence
;
yet
he
hath
set
them
no
particular
rule
touching
the
frame
of
it
,
only
the
common
rule
of
equity
and
justice
were
to
be
regarded
,
both
in
the
contriving
and
managing
of
Government
;
And
yet
though
it
be
some
way
defective
in
both
,
they
that
be
subject
to
it
are
in
all
things
lawful
to
submit
to
its
Authority
,
whether
suprem
or
subordinate
as
we
have
it
here
expressely
,
whether
to
the
King
as
Supreme
,
Namely
To
the
Emperour
,
or
to
the
Governours
sent
by
him
,
which
though
a
Judicious
Interpreter
refert's
to
God
,
and
will
not
admitt
of
any
other
sense
,
yet
it
seem's
most
sutable
both
to
the
words
,
and
to
the
nature
of
the
Government
of
those
Provinces
to
take
that
word
To
him
,
as
relating
to
the
King
,
for
the
them
that
are
sent
,
Answers
to
the
other
,
The
King
as
Supreme
,
and
so
is
a
very
clear
designment
of
the
inferiour
Governours
of
those
times
,
and
places
.
And
whatsoever
was
their
end
that
sent
them
,
and
their
carriage
that
were
sent
,
that
which
the
Apostle
addes
,
expresses
the
end
for
which
they
should
be
sent
to
govern
,
and
at
which
they
should
aime
in
governing
,
as
the
true
end
of
all
government
.
And
though
they
were
not
fully
true
to
that
end
in
their
deportment
,
but
possibly
did
many
things
unjustly
,
yet
as
God
hath
ordain'd
authority
for
this
end
,
there
is
alwayes
so
much
justice
in
the
most
depraved
government
,
as
is
a
publick
good
,
and
therefore
puts
upon
inferiours
an
obligation
to
obedience
,
and
this
leads
us
to
consider
the
Second
thing
The
ground
of
this
duty
.
2
The
main
ground
of
submitting
to
humane
authority
,
is
the
interest
that
divine
authority
hath
in
it
,
having
both
apponited
Civil
government
as
a
common
good
amongst
Men
,
and
particularly
commanded
his
people
obedience
to
it
,
as
a
particular
good
to
them
,
and
a
thing
very
sutable
with
their
profession
it
is
,
for
the
Lords
sake
.
This
word
carries
the
whole
weight
of
the
duty
,
and
is
a
counter
balance
to
the
former
,
which
seem's
to
be
therefore
on
purpose
so
expressi'd
,
that
this
may
answer
it
.
Although
Civil
Authority
in
regard
of
particular
formes
of
Government
,
and
the
choyce
of
particular
persons
to
govern
,
is
but
a
humane
ordinance
or
mans
creature
,
as
the
word
is
;
yet
both
the
good
of
government
,
and
the
duty
of
subjection
to
it
,
is
Gods
ordinance
,
and
therefore
for
his
sake
submit
your selves
.
1.
God
hath
in
general
instituted
Civil
government
for
the
good
of
humane
society
,
and
still
there
is
good
in
it
,
tyranny
is
better
than
Anarchy
.
2.
'T
is
by
his
providence
that
Men
are
advanc'd
to
places
of
authority
.
Psa.
75.6
,
7.
Dan.
4.25
.
Iohn
.
19
,
11.
3
ly
.
'T
is
his
command
that
obedience
be
yeelded
to
them
Rom.
13.1
.
Tit.
3.1
.
&c.
And
the
consideration
of
this
tyes
a
Christian
to
all
Loyalty
and
due
obedience
,
which
being
still
for
the
Lords
sake
cannot
hold
in
any
thing
that
's
against
the
Lords
own
command
,
for
Then
Kings
and
Rulers
,
leave
their
station
,
Now
the
Subjection
here
is
,
be
subject
to
them
,
as
it
were
in
your
rank
,
still
in
subordination
to
God
,
but
if
they
go
out
of
that
even
line
follow
them
not
.
They
that
obey
the
unlawfull
commands
of
Kings
do
it
in
regard
to
their
God
no
question
,
but
that
their
God
,
is
their
belly
or
their
ambition
,
or
their
avarice
.
But
not
only
ought
the
exercise
of
authority
,
and
submission
to
it
be
in
things
just
,
and
lawful
in
themselves
,
but
the
very
purpose
of
the
heart
,
both
in
command
and
obedience
should
be
in
the
Lord
and
for
his
sake
,
this
is
the
only
straight
,
and
only
safe
rule
both
for
Rulers
,
and
for
people
to
walk
by
.
Would
Kings
and
the
other
powers
of
the
world
consider
the
supremacy
and
greatness
of
that
King
of
whom
they
hold
all
their
Crownes
and
dignities
,
they
would
be
no
less
carefull
of
their
submission
and
homage
to
him
,
than
they
are
desirous
of
their
Peoples
submission
unto
them
.
I
will
not
speak
at
all
of
their
civil
obligations
to
their
people
,
and
the
Covenant
of
justice
that
with
good
reason
,
is
betwixt
them
in
the
fundamentall
constitutions
of
all
well
ordered
Kingdomes
,
nor
meddle
with
that
point
of
the
dependance
that
Humane
Authority
hath
upon
the
Societies
of
Men
over
whom
it
is
,
according
to
which
it
is
here
call'd
Mans
ordinance
or
creature
.
This
is
a
thing
that
the
greatest
and
most
absolute
of
Princes
cannot
deny
,
that
all
their
authority
is
dependent
upon
the
great
God
,
both
as
the
Author
of
it
in
the
generall
,
and
the
Soveraigne
disposer
of
it
to
particular
Men
,
giving
the
kingdomes
of
the
earth
to
whom
he
will
,
and
therefore
he
may
most
justly
require
obedience
and
fealty
of
them
,
that
they
serve
the
Lord
in
fear
,
and
it
they
rejoyce
in
their
dignities
over
Men
,
yet
do
it
with
trembling
in
sense
of
their
duty
to
God
,
and
that
they
throw
down
their
Crownes
at
the
feet
of
Christ
the
Lords
anointed
.
And
to
this
they
are
the
more
oblig'd
,
considering
that
Religion
and
the
Gospel
of
Christ
doth
so
much
press
the
duty
of
their
peoples
obedience
to
them
,
so
that
they
wrong
both
it
,
and
themselves
very
far
in
mistaking
it
,
as
an
enemy
to
their
authority
when
it
doth
not
only
,
not
prejudge
it
,
but
confirms
it
,
and
pleads
for
it
.
Sure
they
do
most
ingratefuly
requite
the
Lord
and
his
Christ
,
When
they
say
(
as
Psal.
2.
)
Let
us
break
their
bands
asunder
and
cast
away
their
cords
from
us
.
Whereas
the
Lord
binds
the
cords
of
Kings
and
their
Authority
fast
upon
their
People
,
not
the
cords
of
Tyrany
indeed
,
to
bind
the
Subjects
as
Beasts
to
be
Sacrifices
to
the
Passion
of
their
Rulers
,
But
the
cords
of
just
and
due
Obedience
to
their
Kings
and
Governours
.
The
Lord
doth
(
as
you
see
here
)
bind
it
upon
all
that
profess
his
Name
,
and
strengthens
it
by
the
respect
his
People
carry
to
himself
,
enjoyning
them
,
that
for
his
sake
they
would
obey
their
Rulers
;
so
that
Kings
need
not
fear
true
Religion
,
that
it
will
ever
favour
any
thing
that
can
be
call'd
Rebellion
,
but
on
the
contrary
still
urges
Loyalty
,
and
Obedience
,
so
that
as
they
ought
in
Duty
,
they
may
in
true
Policy
and
Wisdom
befriend
true
Religion
,
as
a
special
friend
to
their
Authority
,
and
hate
that
Religion
of
Rome
which
is
indeed
Rebellion
,
and
that
Mother
of
abominations
that
makes
the
Kings
of
the
Earth
drunk
with
her
cup
,
and
makes
them
dream
of
increase
of
Authority
while
they
are
truly
on
the
loosing
hand
.
But
besides
that
they
owe
their
Power
to
the
advancement
of
Christs
Kingdom
so
employing
themselves
,
by
strengthening
it
,
and
doing
themselves
good
,
they
confirm
their
own
Thrones
,
when
they
erect
his
,
as
it
was
said
of
Cesar
that
by
setting
up
Pompey's
Statue
he
setled
and
fastened
his
own
.
But
it
is
an
evil
too
natural
to
Men
to
forget
the
true
end
,
and
use
of
any
good
the
Lord
conferr's
on
them
.
And
thus
Kings
and
Rulers
consider
not
readily
,
for
what
they
are
exalted
,
think
't
is
for
themselves
,
to
honour
and
please
themseves
,
and
not
to
honour
God
and
benefit
their
People
,
to
encourage
and
reward
the
good
(
as
here
it
is
)
and
punish
the
wicked
,
they
are
set
on
high
,
for
the
good
of
those
that
are
below
them
,
that
they
may
be
refresh'd
with
their
light
and
influence
,
as
the
Lights
of
Heaven
are
set
there
in
the
highest
parts
of
the
World
for
the
use
and
benefit
of
the
very
lowest
.
God
set
them
in
the
Firmament
of
Heaven
,
but
to
what
end
is
added
,
to
give
light
upon
the
earth
,
and
the
Mountains
are
rais'd
above
the
rest
of
the
earth
,
(
not
to
be
places
of
prey
and
robbery
,
as
sometimes
they
are
turn'd
to
be
)
but
to
send
forth
streams
from
their
Springs
into
the
Valleys
,
and
make
them
fertile
,
the
Mountains
and
Hills
,
greater
and
lesser
Rulers
,
higher
and
lower
are
to
send
forth
to
the
People
the
streams
of
Righteousness
and
Peace
.
Psal.
72.3
.
But
't
is
the
corruption
and
misery
of
Mans
nature
that
he
doth
not
know
and
can
hardly
be
persuaded
to
learn
,
either
how
to
command
aright
,
or
how
to
obey
;
and
no
doubt
many
of
those
that
can
see
and
blame
the
Injustice
of
others
in
Authority
,
Would
be
more
guilty
that
way
themselves
if
they
had
the
same
power
.
'T
is
the
Pride
and
self-love
of
our
Nature
that
begets
disobedience
in
Inferiours
,
and
violence
and
in●ustice
in
Superiours
.
That
depraved
humour
that
●ies
to
every
kind
of
Government
a
propension
to
a
particular
disease
,
that
makes
Royalty
easily
degenerate
into
tyranny
,
and
Nobles
Government
into
faction
,
and
popular
into
confusion
.
As
civil
Authority
and
subjection
to
it
,
is
the
institution
of
God
;
so
the
peaceable
correspondence
of
those
two
,
just
Government
and
due
obedience
is
the
especial
gift
of
Gods
own
hand
,
and
a
prime
blessing
to
States
and
Kingdomes
,
and
the
troubling
and
interruption
of
their
Course
is
one
of
the
highest
Publick
Judgments
by
which
the
Lord
punishes
oftentimes
the
other
sins
both
of
Rulers
and
People
.
And
whatsoever
be
the
cause
and
on
which
side
soever
be
the
justice
of
the
cause
,
it
cannot
be
look'd
upon
,
but
as
a
heavy
Plague
and
the
fruit
of
many
and
great
provocations
,
when
Kings
and
their
People
that
should
be
a
mutual
blessing
and
honour
each
to
other
are
turn'd
into
scourges
one
to
another
,
or
into
a
devouring
fire
,
as
't
is
in
his
Parable
Iud.
9.20
.
Fire
going
forth
from
Abimelech
,
to
devour
the
Men
of
Sechem
and
fire
from
Sechem
to
devour
Abimelech
.
Verse
.
15.
For
so
is
the
will
of
God
,
that
with
well
doing
ye
may
put
to
silence
the
ignorance
of
foolish
Men.
Verse
16.
As
free
,
and
not
using
your
Liberty
for
a
Cloak
of
Maliciousness
:
but
as
the
servants
of
God
.
THis
continues
the
same
reason
of
the
same
Christian
Duty
,
if
they
will
obey
the
Lord
,
then
they
must
obey
Civil
Powers
,
for
that
is
his
will
,
and
they
will
not
deny
that
their
Obligation
to
him
for
they
are
his
servants
Verse
.
16.
The
words
indeed
are
more
general
than
the
former
,
but
they
relate
chiefly
in
this
place
to
the
particular
in
hand
,
so
that
neither
in
that
kind
nor
in
any
other
they
dishonour
their
profession
,
and
abuse
their
Liberty
,
mistaking
it
as
an
exemption
from
those
Duties
to
which
it
doth
more
straitly
tye
them
,
so
then
here
the
point
of
civil
Obedience
and
all
other
good
conversation
amongst
Men
,
is
recommended
to
Christians
,
as
conform
to
the
will
of
God
,
and
the
effectuallest
clearing
of
their
profession
,
and
very
agreeable
to
their
Christian
Liberty
.
The
will
of
God
]
This
is
the
strongest
and
most
binding
reason
that
can
be
us'd
to
a
Christian
mind
that
hath
resign'd
it self
to
be
Govern'd
by
that
rule
,
to
have
the
will
of
God
for
its
Law
.
Whatsoever
is
requir'd
of
it
upon
that
Warrant
,
it
cannot
refuse
;
although
it
cross
a
Mans
own
humour
,
or
the
interest
of
his
private
advantage
,
yet
if
his
heart
be
subjected
to
the
will
of
God
,
he
will
not
stand
with
him
in
any
thing
,
one
word
from
God
,
I
will
have
it
so
,
silences
all
,
and
carries
it
against
all
opposition
.
It
were
a
great
point
if
we
could
be
perswaded
to
esteem
duly
of
this
,
it
were
indeed
all
,
it
would
make
light
and
easy
work
in
those
things
that
go
so
hardly
on
with
us
,
though
we
are
daily
exhorted
to
them
.
Is
it
the
will
of
God
that
I
should
live
soberly
?
Then
though
my
own
corrupt
will
and
my
companions
be
against
it
,
yet
it
must
be
so
;
wills
he
that
I
forbear
Cursing
and
Oaths
,
though
my
custom
is
for
it
?
Yet
I
must
offer
violence
to
my
Custom
,
and
set
against
the
stream
of
all
their
customes
that
are
round
about
me
,
to
obey
his
will
,
who
wills
all
things
justly
and
holily
;
will
he
have
my
Charity
not
only
Liberal
in
giving
but
in
forgiving
,
and
real
and
hearty
in
both
?
Will
he
have
me
Bless
them
that
Curse
me
,
and
do
good
to
them
that
hate
me
,
and
love
mine
Enemies
?
Though
the
World
count
it
a
hard
task
,
and
my
own
corrupt
heart
possibly
find
it
so
;
yet
it
shall
be
done
,
and
not
as
upon
unpleasant
necessity
,
but
willingly
and
chearfully
,
and
with
the
more
delight
because
't
is
difficult
:
For
so
it
proves
my
Obedience
the
more
,
and
my
love
to
him
whose
will
it
is
.
Though
mine
Enemies
deserve
not
my
love
,
yet
he
that
bids
me
love
them
does
,
and
if
he
will
have
this
the
touchstone
to
try
the
uprightness
of
my
love
to
him
,
shall
it
fail
there
?
No
,
his
will
Commands
me
so
absolutely
,
and
he
himself
is
so
lovely
,
that
there
can
be
no
body
so
unlovely
in
themselves
,
or
to
me
,
but
I
can
love
them
upon
his
Command
and
for
his
sake
.
But
that
it
may
be
thus
,
there
must
be
a
renewed
frame
of
mind
,
by
which
a
Man
may
renounce
the
World
,
and
the
Formes
of
it
,
and
himself
,
and
his
own
sinful
heart
,
and
its
way
,
to
study
and
follow
the
only
good
and
acceptable
and
perfect
will
of
God
,
Rom.
12.2
.
To
move
most
under
that
line
,
not
willingly
declining
to
any
hand
,
to
have
our
whole
minds
,
taken
up
in
searching
it
,
and
our
whole
heart
in
embracing
it
:
Be
ye
not
unwise
but
understanding
,
what
the
will
of
the
Lord
is
,
sayes
the
Apostle
,
Eph.
5
.
17·
Being
about
to
exhort
to
particular
Duties
as
our
Apostle
here
is
doing
.
This
is
the
task
of
a
Christian
to
understand
his
Lords
will
,
and
with
a
practical
understanding
,
that
he
may
walk
in
all
well
pleasing
unto
God
,
thus
the
Apostle
likewise
exhorts
the
Thessalonians
pathetically
,
1
Ep.
Chap.
4.1
and
addes
Verse
3.
This
is
the
will
of
God
even
our
Sactification
.
And
then
proceeds
particularly
against
uncleanness
and
deceit
,
&c.
Let
this
then
be
your
endeavour
to
have
your
wills
Crucified
to
whatsoever
is
sinful
,
yea
to
will
outward
indifferent
things
with
a
kind
of
indifferency
,
the
most
things
that
men
are
so
stiff
in
,
are
not
worth
an
earnest
willing
.
In
a
word
,
it
were
the
only
happy
and
truly
Spiritual
temper
to
have
our
will
quite
rooted
out
,
and
the
will
of
God
placed
in
its
stead
,
to
have
no
other
will
but
his
,
that
it
might
constantly
yea
(
so
to
speak
)
identically
follow
it
in
all
things
.
This
is
the
will
of
God
therefore
it
is
mine
.
That
with
well
doing
ye
may
put
to
silence
the
ignorance
of
foolish
men
.
]
The
Duties
of
the
second
Table
,
or
well
doing
towards
Men
,
are
more
sensible
to
Men
void
of
Religion
than
these
things
that
have
immediate
relation
to
God
,
therefore
(
and
so
in
other
Epistles
)
the
Apostle
is
here
particular
in
these
for
the
vindicating
of
Religion
to
them
that
are
without
.
Ignorance
usually
is
loud
,
and
pratling
,
making
a
mighty
noyse
and
so
hath
need
of
a
muzle
to
silence
it
.
They
that
were
ready
to
speak
evil
of
it
are
called
wittlessor
foolish
Men
,
there
was
perversness
in
their
ignorance
as
the
Word
imports
.
And
generally
all
kind
of
Evil
speakings
,
uncharitable
censurings
doe
argue
a
foolish
worthless
Mind
whence
they
proceed
,
and
yet
they
are
the
usual
divertisement
of
the
greatest
part
,
and
takes
up
very
much
of
Mens
converse
,
and
discourse
,
which
is
an
evidence
of
the
baseness
and
perversness
of
their
minds
,
for
whereas
these
that
have
most
real
goodness
,
delight
most
to
observe
what
is
good
and
commedadable
in
others
,
and
to
pass
by
their
blemishes
,
't
is
the
true
Character
of
vile
unworthy
Persons
,
as
scurvy
Flies
sit
upon
Sores
,
to
skip
over
all
the
good
that
is
in
Men
,
and
fasten
upon
their
infirmities
.
But
especially
doth
it
discover
ignorance
and
folly
,
to
turn
the
failings
of
Men
to
the
disadvantage
of
Religion
,
none
can
be
such
Enemies
to
it
,
but
they
that
know
it
not
,
and
see
not
the
beauty
that
is
in
it
.
However
the
way
to
silence
them
we
see
is
by
welldoing
,
that
silences
them
more
than
whole
Volumes
of
Apologies
.
When
a
Christian
walks
unreproveably
,
his
Enemies
have
no
where
to
fasten
their
teeth
on
him
;
but
are
forc'd
to
gnaw
their
own
malignant
tongues
,
as
it
secures
the
Godly
thus
to
stop
the
lying
mouths
of
foolish
Men
,
so
it
is
as
painful
to
them
to
be
so
stopt
,
as
muzling
is
to
Beasts
,
and
punishes
their
Malice
.
And
this
is
a
wise
Christians
way
,
instead
of
impatient
fretting
at
the
mistakes
or
willfull
miscensures
of
Men
,
to
keep
still
on
in
their
calm
temper
of
mind
and
upright
course
of
life
,
and
silent
innocency
,
as
a
wind
it
breaks
the
waves
into
foam
that
Roar
about
it
.
As
free
]
This
the
Apostle
addes
,
lest
any
should
so
far
mistake
the
Nature
of
their
Christian
Liberty
as
to
dream
of
an
exemption
from
obedience
either
to
God
or
to
Men
for
his
sake
,
and
according
to
his
appointment
.
Their
freedom
he
grants
,
but
would
have
them
understand
aright
,
what
it
is
.
I
cannot
here
insist
at
large
on
the
Spiritual
freedom
of
Christ●ans
,
nor
is
it
here
needful
,
being
mention'd
onely
for
the
clearing
of
it
in
this
point
,
but
free
they
are
,
and
they
only
that
are
partakers
of
this
liberty
.
If
the
Son
make
you
free
you
shall
be
free
indeed
,
the
restare
slaves
to
Satan
and
the
World
,
and
their
own
lusts
,
as
the
Israelites
in
Egypt
,
working
in
the
clay
,
under
hard
taskmasters
.
Much
discourse
and
much
Ink
hath
been
spilt
upon
the
debate
of
free
will
,
but
truly
all
the
liberty
it
hath
,
till
the
Son
and
his
Spirit
free
it
,
is
that
miserable
freedom
the
Apostle
speaks
of
Rom.
6.20
.
While
ye
were
servants
to
sin
,
ye
were
free
from
righteousness
.
And
as
we
are
naturally
subject
to
the
vile
drudg●ry
of
sin
,
so
we
are
condemn'd
to
the
proper
wages
of
sin
,
which
the
Apostle
there
tells
us
,
is
death
,
according
to
the
just
sentence
of
the
Law
.
But
our
Lord
Christ
was
anointed
for
this
purpose
to
set
us
free
,
both
to
work
and
to
publish
liberty
,
to
proclaim
liberty
to
Captives
and
the
opening
of
the
prison
doors
to
them
that
are
bound
,
having
pay'd
our
compleat
ransome
,
he
sends
his
word
as
the
message
,
and
his
Spirit
to
perform
it
effectually
to
set
us
free
,
to
let
us
know
it
,
and
to
bring
us
out
of
prison
.
He
was
bound
and
scourg'd
as
a
slave
or
Malefactor
to
purchase
us
this
liberty
,
therefore
ought
it
be
our
special
care
,
first
to
have
part
in
it
,
and
then
to
be
like
it
,
and
stand
fast
in
it
in
all
points
.
But
that
we
deceive
not
our selves
as
too
many
do
,
that
have
no
portion
in
this
liberty
,
we
ought
to
know
,
that
't
is
not
to
inordinate
walking
and
licentiousness
,
as
our
liberty
,
that
we
are
call'd
:
But
from
them
,
as
our
thraldome
,
not
called
from
Obedience
,
but
to
it
.
Therefore
beware
that
you
shuffle
in
nothing
under
this
specious
name
of
Liberty
that
belongs
not
to
it
,
make
it
not
a
Cloak
of
maliciousness
't
is
too
precious
a
garment
for
so
base
an
use
.
Liberty
is
indeed
Christ's
livery
that
he
gives
to
all
his
followers
:
But
the
sutable
living
of
it
is
not
wickedness
,
and
disobedience
of
any
kind
,
but
Obedience
and
Holiness
;
you
are
called
to
be
the
servants
of
God
,
and
that
is
your
dignity
and
your
Liberty
.
The
Apostles
of
this
Gospel
of
Liberty
,
gloried
in
this
title
,
the
servants
of
Iesus
Christ
,
David
before
that
Psalm
of
praise
for
his
victories
and
exaltations
being
now
settled
on
his
throne
,
prefixes
that
as
more
honour
than
all
these
a
Psalm
of
David
the
Servant
of
the
Lord
.
To
Kings
and
Subjects
and
all
,
't
is
only
happiness
to
be
his
Subjects
,
't
is
the
glory
of
the
Angels
to
be
his
ministring
Spirits
.
The
more
we
attain
unto
the
faculty
of
serving
him
cheerfully
and
diligently
the
more
still
we
find
of
this
Spiritual
Liberty
,
and
have
the
more
joy
in
it
.
As
it
is
the
most
honourable
,
it
is
likewise
the
most
comfortable
,
and
most
gainful
service
,
and
they
that
once
know
it
,
will
never
change
it
for
any
other
in
the
world
.
Oh
that
we
could
live
as
his
Servants
imploying
all
our
industry
to
do
him
service
in
the
condition
and
place
wherein
he
hath
set
us
,
whatsoever
it
is
,
and
as
faithful
Servants
,
more
careful
of
his
affairs
than
of
our
own
,
accounting
it
our
maine
busines
to
seek
the
advancement
of
his
glory
.
Happy
is
the
the
servant
whom
the
Master
when
he
cometh
shall
find
so
doing
.
Verse
.
17.
Honour
all
men
.
Love
the
Brotherhood
.
Fear
God
.
Honour
the
King
.
THis
is
a
precious
cluster
of
Divine
Precepts
,
the
whole
face
of
the
Heavens
is
decored
with
stars
But
of
different
greatness
,
and
in
some
parts
they
are
thicker
set
then
in
the
rest
,
thus
is
it
likewise
in
the
holy
Scriptures
,
and
these
are
the
two
Books
that
the
Psalmist
sets
open
before
us
Psa.
19.
The
Heavens
as
a
choyce
piece
of
the
works
of
God
instructing
us
,
And
the
word
of
God
more
full
and
clear
then
they
.
Here
is
a
constellation
of
very
bright
stars
near
together
.
These
words
have
[
very
briefly
,
and
yet
not
obscur'd
by
briefness
,
but
withall
very
plainly
]
the
Summe
of
our
duty
towards
God
and
Men
,
to
Men
both
in
general
Honour
all
Men
,
and
in
special
Relations
,
in
their
Christian
or
religious
relation
,
Love
the
Brotherhood
,
and
a
chief
civil
relation
Honour
the
King
.
And
our
whole
duty
to
God
compris'd
under
the
name
of
his
fear
,
is
set
in
the
middle
betwixt
these
,
as
the
common
Spring
of
all
duty
to
Men
and
of
all
due
observance
of
it
,
and
the
Soveraigne
rule
by
which
it
is
to
be
regulated
.
I
shall
speak
of
them
as
they
lye
in
the
text
,
we
need
not
labour
about
the
Connexion
;
for
in
such
variety
of
brief
practical
directions
it
hath
not
such
place
as
in
Doctrinal
discourses
.
The
Apostle
having
spoke
of
one
particular
,
wherein
he
would
have
his
brethern
to
clear
and
commend
their
Christian
profession
,
now
accumulates
these
directions
as
most
necessary
,
and
after
goes
on
to
particular
duties
of
Servants
&c.
But
first
observe
in
general
how
plain
,
and
easy
,
and
how
few
these
things
are
that
are
the
rule
of
our
life
,
no
dark
sentences
to
puzle
the
understanding
,
nor
large
discouses
and
long
periods
to
burden
the
memory
,
they
are
all
plain
.
There
is
nothing
wreathed
nor
distorted
in
them
,
as
wisdom
speaks
of
her
instructions
.
Prov.
8.
And
this
gives
check
to
a
double
folly
amongst
Men
,
contrary
the
one
to
the
other
,
but
both
,
agreeing
in
mistaking
and
wronging
the
word
of
God
.
The
one
is
of
those
,
that
despise
the
word
,
and
that
Doctrine
and
Preaching
that
is
conform
to
it
,
for
its
plainess
and
simplicity
.
These
certainly
doe
not
take
the
true
end
for
which
the
word
is
design'd
that
it
is
the
Law
of
our
life
,
and
it
is
mainely
requisite
in
Lawes
,
that
they
be
both
brief
,
and
clear
,
that
it
is
our
guide
,
and
light
to
happiness
,
and
if
that
which
ought
to
be
our
Light
be
darkness
.
how
great
will
that
darkness
be
?
It
is
true
(
but
I
am
not
now
to
insist
on
this
piont
)
that
there
be
dark
and
deep
passages
in
Scripture
for
the
exercise
,
yea
for
the
humbling
,
yea
for
the
amazing
,
and
astonishing
of
the
sharpest-sighted
readers
:
But
this
argues
much
the
pride
and
vanity
of
Mens
minds
when
they
busy
themselves
only
in
those
,
and
throw
aside
altogether
the
most
necessary
,
which
are
therefore
the
easiest
and
plainest
truths
in
it
as
in
nature
,
these
commodities
that
are
of
greatest
necessity
God
hath
made
commonest
and
easiest
to
be
had
,
so
in
Religion
,
such
as
these
now
in
our
hands
,
that
are
given
us
to
live
and
walke
by
,
and
in
the
search
of
things
that
are
more
obscure
and
less
useful
,
Men
evidence
that
they
had
rather
be
Learned
then
holy
,
and
have
still
more
mind
to
the
tree
of
knowledge
,
then
the
tree
of
life
.
And
in
bearing
of
the
word
,
they
that
are
any
whit
more
knowing
then
ordinary
,
are
they
not
still
gaping
after
new
notions
?
Something
to
add
to
the
stock
of
their
speculative
,
and
discoursing
knowledge
,
loathing
this
daily
manna
,
these
profitable
exhortations
,
and
requiring
meat
for
their
lust
.
There
is
an
Intemperance
of
the
mind
as
well
as
of
the
mouth
,
you
would
think
it
,
and
may
be
not
spare
to
call
it
a
poor
cold
Sermon
,
that
were
made
up
of
such
plain
precepts
as
these
Honour
all
men
,
Love
the
brother-hood
,
fear
God
honour
the
King
.
And
yet
this
is
the
Language
of
God
,
't
is
his
way
,
this
foolish
despiseable
way
by
which
he
guides
,
and
brings
to
Heaven
them
that
believe
.
Again
we
have
others
that
are
still
complaining
of
the
difficulty
and
darkness
of
the
word
of
God
,
and
Divine
truths
,
to
say
nothing
of
Romes
doctrine
,
that
talk
thus
,
to
excuse
their
Sacriledge
of
stealing
away
the
word
from
the
people
of
God
,
a
senseless
pretext
,
though
it
were
true
,
because
the
word
is
darke
of
it self
,
that
therefore
they
should
make
it
darker
,
looking
it
up
under
an
unknowne
Tongue
.
But
we
speak
of
the
common
vulgar
excuse
,
that
the
gross
Ignorance
and
Profaness
of
many
seeks
to
shroud
under
,
that
they
are
not
Learned
,
and
cannot
reach
the
Doctrine
of
the
Scriptures
.
There
be
deep
mysteries
there
indeed
,
but
what
say
you
to
these
things
,
such
rules
as
these
,
Honour
all
men
,
&c.
Are
such
as
these
ridles
that
you
cannot
know
their
meaning
,
for
doe
not
all
understand
them
,
and
all
neglect
them
.
Why
set
you
not
on
to
doe
these
?
And
then
you
should
understand
more
.
A
good
understanding
have
all
they
that
doe
his
commandments
,
sayes
the
Psalmist
,
and
as
one
said
well
,
the
best
way
to
understand
the
mysterious
and
high
discourse
in
the
beginning
of
St.
Pauls
Epistles
,
is
to
begin
at
the
practice
of
these
rules
and
precepts
that
are
in
the
latter
end
of
them
,
the
way
to
at●ian
to
know
more
,
were
to
receive
the
truth
in
the
love
of
it
and
obey
that
you
know
.
The
truth
is
,
such
truths
as
these
will
leave
you
inexcusable
,
even
the
most
ignorant
of
you
,
you
could
not
but
know
,
you
heard
often
that
you
ought
,
to
love
one
another
,
and
to
fear
God
,
&c.
And
yet
never
apply
your selves
in
earnest
to
the
practice
of
these
things
,
as
will
appear
to
your
own
consciences
if
they
deal
honestly
with
you
in
the
particulars
.
Honour
all
men
.
]
Honour
in
a
narrower
sense
is
not
an
universal
due
to
all
,
but
peculiar
to
some
kind
of
persons
.
Of
this
the
Apostle
.
Honour
to
whom
honour
,
and
that
in
different
degrees
,
to
Parents
,
and
Masters
and
other
Superiours
,
there
is
an
honour
,
that
hath
,
as
it
were
,
Caesar's
image
and
Superscription
on
it
;
is
particularly
due
to
him
,
And
as
here
it
followes
Honour
the
King
;
but
there
is
something
that
goes
not
unfitly
under
the
name
of
honour
,
generally
due
,
from
every
Man
without
exception
,
and
it
consists
(
as
all
honour
doth
)
partly
in
inward
esteem
of
them
,
partly
in
outward
behaviour
toward
them
,
And
the
former
must
be
the
ground
,
and
cause
of
the
latter
.
We
owe
not
the
same
measure
of
esteem
to
all
,
we
may
,
yea
,
we
ought
to
take
notice
of
the
different
outward
quality
,
or
inward
Graces
and
gifts
of
Men
,
nor
is
it
a
fault
to
perceive
the
shallowness
and
weakness
of
Men
with
whom
we
converse
,
and
to
esteem
more
of
those
on
whom
God
hath
conferr'd
more
of
such
things
as
are
truely
worthy
of
esteem
:
But
unto
the
meanest
we
doe
owe
some
measure
of
esteem
.
1.
Negatively
,
we
are
not
to
entertain
despising
disdainful
thoughts
of
any
,
how
worthless
and
mean
soever
,
as
the
admiring
of
Men
,
the
very
best
is
a
foolish
excess
that
way
,
so
the
total
contemning
of
any
,
the
very
poorest
,
is
against
this
rule
,
for
that
contemning
of
vile
persons
,
the
Psalmist
speaks
of
,
and
commends
,
is
the
dislike
and
hatred
of
their
sin
,
which
is
their
vileness
,
and
not
to
account
them
for
outward
respects
worthy
of
such
esteem
,
as
their
wickedness
denudes
them
of
.
2.
We
are
to
observe
and
respect
the
smallest
good
that
is
in
any
,
although
a
Christian
be
never
so
base
in
his
outward
Condition
,
in
Body
,
or
Mind
,
of
very
mean
Intellectuals
,
and
natural
endowments
;
yet
they
that
know
the
worth
of
Spiritual
things
,
will
esteem
the
grace
of
God
that
is
in
him
in
the
midst
of
all
those
disadvantages
,
as
of
a
Pearl
in
a
rough
shell
.
Grace
carries
still
its
own
worth
,
though
under
a
deformed
body
,
and
ragged
garments
;
yea
,
though
they
have
but
a
small
measure
of
that
neither
,
the
very
lowest
degree
of
Grace
,
as
a
Pearl
of
the
least
size
or
a
small
piece
of
Gold
,
yet
Men
will
not
throw
't
away
:
But
as
they
say
the
least
shavings
of
Gold
are
worth
the
keeping
.
The
Jews
would
not
willingly
tread
upon
the
smallest
piece
of
paper
in
their
way
,
but
took
it
up
,
for
possibly
(
said
they
)
the
name
of
God
may
be
on
it
,
though
there
was
a
litle
Superstion
in
that
,
yet
truely
there
is
nothing
but
good
Religion
in
it
,
if
we
apply
it
to
Men
,
trample
not
on
any
.
There
may
be
some
work
of
grace
there
,
that
thou
knowest
not
of
.
The
name
of
God
may
be
written
upon
that
Soul
thou
treadest
on
,
it
may
be
a
Soul
that
Christ
thought
so
much
of
,
as
to
give
his
precious
blood
for
it
,
therefore
dispise
it
not
,
much
more
,
I
say
,
if
thou
canst
perceive
any
appearance
that
it
is
such
a
one
,
oughtest
thou
to
esteem
wheresoever
thou
findest
the
least
trait
of
Christ's
image
:
If
thou
lovest
him
,
thou
wilt
honour
it
;
or
if
there
be
nothing
of
this
to
be
found
in
him
thou
look'st
on
,
yet
observe
what
common
gift
of
any
kind
God
hath
bestowed
on
him
,
judgement
,
or
memory
,
or
faculty
in
his
calling
,
or
any
such
thing
,
and
these
in
their
degree
are
to
be
esteem'd
,
and
the
person
for
them
.
And
as
there
is
no
Man
so
compleat
as
to
have
the
advantage
in
every
thing
;
so
there
is
no
Man
so
low
,
and
unworthy
,
but
he
hath
some
thing
wherein
he
is
preferable
even
to
these
that
in
other
respects
are
much
more
excellent
;
or
imagine
,
thou
canst
find
nothing
else
in
some
Men
,
yet
honour
thy
own
nature
,
esteem
humanity
in
them
,
especialy
since
humanity
is
exalted
in
Christ
to
be
one
with
the
deity
,
account
of
him
as
a
Man
,
and
with
this
esteem
3dly
goes
that
generall
good
will
and
affection
due
to
Men.
Whereas
there
be
that
doe
not
only
outwardly
express
,
but
inwardly
bear
more
regard
to
some
Dog
or
Horse
that
they
love
then
to
poor
distressed
Men
,
and
in
so
doing
doe
reflect
dishonour
upon
themselves
and
upon
Mankind
.
The
outward
behaviour
wherein
we
owe
Honour
to
all
,
is
nothing
but
a
conformity
to
this
inward
temper
of
mind
,
for
he
that
inwardly
despiseth
none
,
but
esteemeth
the
good
that
is
in
the
Lowest
,
at
least
that
they
are
men
,
and
loves
them
as
such
,
will
accordingly
use
no
outward
sign
of
disdain
of
any
,
will
not
have
a
scornful
Eye
,
nor
a
reproachful
tongue
to
move
at
any
,
not
the
meanest
of
his
servants
,
nor
the
worst
of
his
Enemies
;
but
on
the
contrary
will
acknowledge
the
good
of
every
Man
,
and
give
unto
all
that
outward
respect
that
is
convenient
for
them
,
and
that
they
are
capable
of
,
and
be
ready
to
do
them
good
as
he
hath
opportunity
and
ability
.
But
in
stead
of
walking
by
this
rule
of
honouring
all
Men.
What
is
there
almost
to
be
found
amongst
Men
,
but
a
perverse
proneness
to
dishonour
one
another
,
and
every
Man
ready
to
dishonour
all
Men
,
that
he
may
honour
himself
,
reckoning
that
what
he
gives
to
others
abates
of
himself
,
and
taking
what
he
detracts
from
others
as
good
booty
to
make
up
himselfe
.
Set
Mens
own
interest
aside
,
and
that
common
Civility
that
for
their
own
Credit
they
use
one
with
another
,
and
truly
there
will
be
found
very
little
of
this
real
respect
to
others
out
of
their
obedience
to
God
,
and
love
to
Men
,
tendring
their
esteem
,
and
good
Name
,
and
their
wellfare
as
our
own
:
For
so
the
rule
is
,
but
mutual
disesteem
and
Defaming
filling
almost
all
Societies
.
And
the
bitter
root
of
this
Iniquity
is
,
that
wicked
accursed
self
love
that
dwells
in
us
,
every
Man
is
naturally
his
own
grand
Idol
,
would
be
esteem'd
and
honoured
by
any
means
,
and
to
magnifie
that
Idol
selfe
,
kills
the
good
Name
and
esteem
of
others
in
sacrifice
to
it
.
Hence
is
the
narrow
observing
Eye
,
and
broad
speaking
tongue
upon
any
thing
that
tends
to
the
dishonour
of
others
,
and
where
other
things
fail
,
the
disdainful
upbraiding
of
their
Birth
or
Calling
,
or
any
thing
that
comes
next
to
hand
,
that
serves
for
a
reproach
.
And
hence
arises
a
great
part
of
the
jarrs
and
strifes
amongst
Men
,
the
most
being
drunk
with
an
over
weening
opinion
of
themselves
,
and
the
Worthlessest
most
.
A
fool
(
sayes
Solomon
)
is
wiser
in
his
own
conceit
then
ten
Men
that
can
render
a
reason
,
and
not
finding
others
of
their
mind
,
this
frets
and
troubles
them
,
they
take
the
ready
course
to
deceive
themselves
;
for
they
look
with
both
Eyes
on
the
failings
and
defects
of
others
,
and
scarce
give
their
good
,
half
an
Eye
,
on
the
contrary
in
themselves
,
they
study
to
the
full
their
own
advantages
,
and
their
weaknesses
and
defects
(
as
he
sayes
)
they
skip
over
,
as
Children
do
the
hard
words
in
their
lesson
,
that
are
troublesome
to
read
,
and
making
this
uneven
parallel
,
what
wonder
the
result
be
a
gross
mistake
of
themselves
.
Men
miscount
themselves
at
home
,
they
reckoning
that
they
ought
to
be
regarded
,
and
their
mind
should
carry
it
,
and
when
they
come
abroad
,
and
are
cross'd
in
this
,
this
puts
them
all
out
of
frame
.
But
the
humble
man
as
he
is
more
conform
to
this
Divine
Rule
,
so
he
hath
more
Peace
by
it
,
for
he
sets
so
low
a
rate
upon
himself
in
his
own
thoughts
,
that
't
is
scarce
possible
for
any
to
go
lower
in
judging
of
him
,
and
therefore
as
he
payes
due
respect
to
others
to
the
full
,
and
so
gives
no
ground
of
quarrel
that
way
,
so
he
challenges
no
such
debt
to
himself
,
and
thus
avoids
the
usual
contests
that
arise
in
this
.
Only
by
Pride
comes
contention
,
sayes
Solomon
,
a
Man
that
will
walk
abroad
in
a
crowded
Street
cannot
chuse
but
be
often
justled
,
but
he
that
contracts
himself
,
passes
through
more
easily
.
Study
therefore
this
excellent
Grace
of
Humility
,
not
the
Personated
acting
of
it
in
appearance
,
which
may
be
a
chief
agent
for
Pride
;
but
true
lowliness
of
mind
,
to
be
nothing
in
your
own
Eyes
,
and
content
to
be
so
in
the
Eyes
of
others
:
Then
will
you
obey
this
Word
,
you
will
esteem
as
is
meet
of
all
Men
,
and
not
to
be
troubled
though
all
Men
disesteem
you
.
As
this
Humility
is
a
precious
Grace
,
it
is
the
preserver
of
all
other
graces
,
and
without
it
(
if
they
could
be
with
out
it
)
they
were
but
as
a
Box
of
precious
Powder
carried
in
the
wind
without
a
cover
,
in
danger
to
be
scatter'd
and
blown
away
.
If
you
would
have
Honour
,
there
's
an
ambition
both
allow'd
you
,
and
worthy
of
you
,
whosoever
you
are
Rom.
2.7
.
2
Cor.
4.
other
honour
,
though
it
have
the
Hebrew
Name
from
weight
,
is
all
too
Light
,
and
weighs
onely
with
cares
and
troubles
.
Love
the
Brotherhood
]
There
is
a
love
as
we
said
due
to
all
included
under
that
word
of
honouring
all
,
but
a
peculiar
love
to
our
Christian
Brethen
,
which
the
Apostle
Paul
calls
by
a
like
word
the
Houshold
of
Faith
.
Christian
Brethren
are
united
by
a
threefold
cord
two
of
them
common
to
other
Men
,
but
the
third
,
the
strongest
,
and
theirs
peculiarly
,
their
Bodies
descended
of
the
same
Man
,
and
their
souls
of
the
same
God
,
but
their
new
life
by
which
they
are
most
entirely
Brethren
,
is
deriv'd
from
the
same
God-Man
Jesus
Christ
;
yea
in
him
they
are
all
one
body
,
receiving
life
from
him
their
glorious
head
,
who
is
called
the
first
born
among
many
Brethren
and
as
his
unspeakable
love
was
the
source
of
this
New
being
,
and
Fraternity
,
so
out
of
question
it
cannot
but
produce
indissolluble
love
amongst
them
that
are
partakers
of
it
.
The
Spirit
of
Love
and
concord
is
that
Precious
Oyntment
that
runs
down
from
the
Head
our
great
High
Priest
to
the
skirts
of
his
Garment
.
The
life
of
Christ
,
and
this
Law
of
Love
is
combin'd
and
cannot
be
sever'd
.
Can
there
be
enmity
betwixt
those
hearts
that
meet
in
him
?
Why
do
you
pretend
your selves
Christians
,
and
yet
remain
not
only
Strangers
to
this
Love
,
but
most
contrary
to
it
,
Biters
and
Devourers
one
of
another
,
and
will
not
be
convinced
of
the
great
guiltiness
and
uncomliness
of
Strifes
and
Envyings
amongst
you
,
is
this
the
badge
that
Christ
hath
left
his
Brethren
,
to
wrangle
and
maligne
one
another
?
Doe
you
not
know
on
the
contrary
that
they
are
to
be
known
by
mutual
Love
?
By
this
shall
all
Men
know
that
you
are
my
Disciples
,
if
you
love
one
another
.
How
often
doth
that
Beloved
Disciple
press
this
,
he
drank
deep
of
that
wellspring
of
Love
that
was
in
the
Breast
on
which
he
leaned
,
and
(
if
they
relate
right
)
he
died
exhorting
this
,
Love
one
another
.
Oh
that
there
were
more
of
this
Love
of
Christ
in
our
hearts
,
arising
from
the
sense
of
his
Love
to
us
,
and
that
would
teach
this
Mutual
Love
more
effectually
,
which
the
Preaching
of
it
may
set
before
us
,
but
without
that
,
the
other
cannot
work
it
within
us
.
Why
do
we
still
hear
these
things
in
vain
?
Do
we
believe
what
the
Love
of
Christ
did
to
us
,
and
suffer'd
for
us
?
And
will
we
do
nothing
for
him
,
not
forgive
a
shadow
,
a
fancy
of
Injurie
much
less
a
real
one
,
for
his
sake
?
And
love
him
that
wrong'd
us
who
ever
it
is
,
but
especially
being
one
of
our
Brethren
in
this
Spiritual
sense
.
Many
are
the
Duties
of
this
peculiar
fraternal
love
,
that
mutual
Converse
and
admonition
,
and
reproof
,
and
comforting
,
and
other
Duties
which
are
in
neglect
,
not
only
amongst
formal
,
but
even
amongst
real
Christians
.
Let
us
intreat
more
of
his
Spirit
,
who
is
Love
,
and
that
will
mend
this
.
Fear
God
]
All
the
Rules
of
equity
and
Charity
amongst
Men
,
flow
from
a
higher
Principle
and
depend
upon
it
,
and
there
is
no
right
observing
of
them
without
due
regard
to
that
,
therefore
this
word
that
expresses
that
Principle
of
Obedience
is
fitly
inserted
amongst
these
.
The
first
obligemen●
of
Man
being
to
the
Soveraign
Majesty
of
God
that
made
him
,
and
all
their
mutual
Duties
one
to
another
deriv'd
from
that
.
A
Man
may
indeed
from
Moral
Principles
be
of
a
mild
inoffensive
Carriage
,
and
do
Civil
right
to
all
Men
:
But
this
answers
not
the
Divine
Rule
even
in
these
same
things
after
the
way
that
it
requires
them
.
The
Spiritual
and
Religious
observance
of
these
Duties
towards
Men
,
springs
from
a
respect
to
God
,
and
terminates
there
too
,
begins
and
ends
in
him
,
and
generally
all
obedience
to
his
Commands
,
both
such
as
regulate
our
behaviour
towards
himselfe
immediately
,
and
such
as
relate
to
Men
,
doth
arise
from
a
holy
fear
of
his
Name
.
Therefore
this
fear
of
God
upon
which
followes
necessarily
the
keeping
of
his
Commandements
is
given
us
by
Solomon
as
the
total
Sum
of
Mans
business
and
Duty
,
and
so
this
way
to
solid
happiness
,
't
is
totum
hominis
after
he
had
made
his
discoveries
of
all
things
besides
under
the
Sun
,
gone
the
whole
circuit
,
and
made
an
exact
valuation
,
and
found
all
to
amount
to
nothing
but
vanity
and
vexation
of
Spirit
.
The
account
he
gives
of
it
,
it
was
all
for
this
purpose
,
to
illustrate
and
establish
this
truth
the
more
,
and
to
make
it
the
more
acceptable
,
to
be
a
repose
after
so
much
weariness
,
and
such
a
tedious
Journey
,
and
so
as
he
speaks
there
,
Verse
.
10.
A
word
of
delight
as
well
as
a
word
of
truth
,
that
the
mind
might
sit
down
and
quiet
it self
in
this
from
the
turmoyl
and
pursuit
of
vanity
that
keeps
it
busy
to
no
purpose
in
all
other
things
,
but
whereas
there
was
emptiness
,
and
vanity
that
's
just
nothing
in
all
other
things
,
there
was
not
only
something
to
be
found
,
but
all
in
this
one
this
fear
of
God
,
and
that
's
keeping
of
his
Commandments
,
which
is
the
proper
fruit
of
that
fear
.
All
the
repeated
declaring
of
Vanity
in
other
things
,
both
severally
,
and
altogether
in
that
Book
,
are
but
so
many
stroakes
to
drive
and
fasten
this
nail
as
't
is
there
Verse
11.
This
word
of
Wisdom
which
is
the
Summe
of
all
,
and
contains
all
the
rest
.
So
Iob
after
a
large
inquest
for
Wisdom
searching
for
its
Vein
,
as
Men
do
for
Mines
of
Silver
and
Gold
,
hath
the
return
of
a
Non
inventium
est
,
from
all
the
Creatures
,
The
Sea
sayes
it
is
not
in
me
,
&c.
But
in
the
close
finds
it
in
this
.
The
fear
of
the
Lord
that
is
Wisdom
,
and
to
depart
from
evil
that
is
understanding
.
Under
this
fear
is
comprehended
all
Religion
,
the
inward
,
and
outward
of
it
,
all
his
worship
,
and
Service
,
and
all
the
observance
of
His
Commandements
which
is
there
Eccles.
12.
and
elsewhere
expresly
joyned
with
it
,
and
therefore
is
included
in
it
,
when
't
is
not
express'd
,
so
Iob.
28.
to
depart
from
evil
that
is
understanding
,
repeating
the
former
words
by
that
.
So
Psal.
111.
Verse
10.
It
hath
in
it
all
holiness
,
and
Obedience
,
they
grow
all
out
of
it
.
It
is
the
beginning
,
and
it
is
the
top
or
consummation
of
wisdom
,
for
the
word
signifies
both
.
Think
it
not
then
a
trivial
common
matter
to
speak
or
hear
of
this
Subject
;
but
take
it
as
our
great
lesson
,
and
business
here
on
earth
,
that
the
best
proficients
in
it
have
yet
need
to
learn
it
better
,
and
that
it
requires
our
uncessant
dilligence
and
study
all
our
dayes
.
This
fear
hath
chiefly
these
things
.
1.
A
reverent
esteem
of
the
Majesty
of
God
,
which
is
a
main
fundamental
thing
in
Religion
,
and
that
moulds
the
heart
most
powerfully
to
the
obedience
of
his
will
.
2.
A
firm
belief
of
the
Purity
of
God
,
and
of
his
power
,
and
justice
,
that
he
loves
holiness
and
hates
all
sin
,
and
can
and
will
punish
it
.
3.
A
right
apprehension
of
the
bitterness
of
his
wrath
and
the
sweet
-
of
his
Love
,
that
His
incensed
Anger
is
the
most
terrible
and
intollerable
thing
in
the
World
,
absolutely
the
fearfullest
of
all
evils
,
and
on
the
other
side
His
Love
,
of
all
good
things
the
best
,
the
most
blessed
and
delightful
,
yea
only
blessedness
.
Life
is
the
Name
of
the
sweetest
good
we
know
,
and
yet
this
loving
kindness
is
better
then
life
,
sayes
David
.
4.
It
supposes
likewise
Soveraign
love
to
God
for
his
own
infinite
Excellency
,
and
goodness
.
5.
From
all
these
things
springs
a
most
earnest
desire
to
please
him
,
and
in
all
things
,
and
unwillingness
to
offend
Him
in
the
least
,
and
because
of
our
danger
through
the
multitude
and
strength
of
tentations
,
and
our
own
weakness
a
continual
selfe-suspition
,
a
holy
fear
least
we
should
sin
,
and
a
care
and
watchfulness
that
we
sin
not
,
and
deep
sorrow
and
speedy
returning
,
and
humbling
before
him
,
when
we
have
sinned
.
There
is
indeed
a
base
kind
of
fear
that
in
the
usual
distinction
they
call
servile
fear
:
But
to
account
all
fear
of
the
Judgements
and
Wrath
of
God
a
Servile
fear
(
or
not
to
stand
upon
words
)
to
account
such
a
fear
improper
to
the
Children
of
God
I
conceive
is
a
wide
mistake
.
Indeed
to
fear
the
punishment
of
sin
,
without
regard
ro
God
and
his
Justice
as
the
inflicter
of
them
,
or
to
forbear
to
sin
only
because
of
those
punishments
,
so
as
if
a
Man
can
be
secur'd
from
those
he
hath
no
other
respect
to
God
that
would
make
him
fear
to
offend
,
this
is
the
character
of
a
slavish
and
base
mind
.
Again
,
for
a
Man
so
to
apprehend
wrath
in
relation
to
himself
as
to
be
still
under
the
horrour
of
it
in
that
notion
,
and
not
to
apprehend
Redemption
and
deliverance
by
Jesus
Christ
is
to
be
under
that
Spirit
of
bondage
,
which
the
Apostle
speaks
of
Rom.
8.
And
such
fear
though
a
Child
of
God
may
for
a
time
be
under
it
,
yet
the
lively
actings
of
faith
,
and
persuasion
of
Gods
love
,
and
the
feeling
of
reflexe
love
to
him
in
the
Soul
doth
cast
it
out
,
according
to
that
of
the
Apostle
1
Ioh.
4.18
.
true
love
casteth
out
fear
.
But
to
apprehend
the
punishments
the
Lord
threatens
against
sin
as
certain
and
true
,
and
to
consider
the
greatness
and
fearfulness
of
them
,
but
especially
the
terrour
of
the
Lords
anger
,
and
hot
displeasure
above
all
punishments
,
and
(
though
not
only
,
no
nor
chiefly
for
these
)
yet
in
contemplation
of
those
,
as
very
great
and
weighty
,
to
be
affraid
to
offend
that
God
who
hath
threatned
such
things
as
the
just
reward
of
sin
,
this
I
say
is
not
incongruous
with
the
estate
of
the
Sons
of
God
,
yea
't
is
their
duty
,
and
their
property
even
thus
to
fear
,
1.
This
is
the
very
end
for
which
God
hath
publish'd
these
intimations
of
his
justice
,
and
hath
threatned
to
punish
Men
if
they
transgress
,
to
the
end
they
may
fear
and
not
transgress
,
So
that
not
to
look
upon
them
thus
,
and
to
be
affected
with
them
answerably
to
their
intendment
were
a
very
grievous
sin
,
a
slight
and
disregard
put
upon
the
words
of
the
great
God
.
2.
Of
all
others
the
Children
of
God
have
the
rightest
,
and
clearest
knowledge
of
God
,
and
the
deepest
belief
of
his
word
,
and
therefore
they
cannot
chuse
,
but
be
affraid
,
and
more
afraid
then
all
others
to
fall
under
the
stroak
of
his
hand
.
They
know
more
of
the
greatness
,
and
truth
,
and
justice
of
God
then
others
,
and
therefore
they
fear
when
he
threatens
.
My
flesh
trembleth
for
fear
of
thee
(
sayes
David
)
and
I
am
affraid
of
thy
judgements
,
yea
,
they
tremble
when
they
hear
the
Sentence
against
others
,
or
sees
the
execution
on
them
,
it
minds
them
when
they
see
publick
executions
,
and
knowing
the
terrour
of
the
Lord
we
persuade
Men
sayes
S.
Paul
they
cry
out
with
Moses
Psa.
90.
Who
knowes
the
power
of
thine
anger
even
according
to
thy
fear
so
is
thy
wrath
.
'T
is
not
an
imagination
nor
invention
that
makes
Men
fear
more
then
they
need
,
his
wrath
is
as
terrible
as
any
that
fears
it
most
can
apprehend
,
and
beyond
.
So
that
this
doth
not
only
consist
with
the
estate
of
the
Saints
,
but
is
their
very
character
to
tremble
at
the
word
of
their
Lord
,
the
rest
neglect
what
he
sayes
till
death
,
and
judgement
sieze
on
them
:
But
the
Godly
know
and
believe
that
it
is
a
fearfull
thing
to
fall
into
the
hands
of
the
living
God
.
And
though
they
have
firme
promises
,
and
a
Kingdome
that
cannot
be
shaken
,
yet
they
have
still
this
grace
by
which
they
serve
God
acceptably
with
reverence
and
godly
fear
,
even
in
this
consideration
,
that
our
God
,
even
he
that
is
ours
by
peculiar
covenant
,
is
a
confirming
fire
.
Heb.
12.28
,
29.
But
indeed
together
with
this
,
yea
more
then
with
these
,
they
are
perswaded
to
fear
the
Lord
by
the
sense
of
his
great
love
to
them
,
and
the
power
of
that
love
that
works
in
them
towards
him
,
and
is
wrought
in
them
by
his
.
They
shall
fear
the
Lord
and
his
goodness
in
the
latter
dayes
.
Hos.
3.5
.
In
those
dayes
his
goodness
shall
manifest
it self
more
then
before
,
the
beams
of
his
love
shall
break
forth
more
abundantly
in
the
dayes
of
the
Gospel
,
and
shall
bear
more
direct
and
hotter
on
the
hearts
of
Men
,
and
then
they
shall
fear
him
more
,
because
they
shall
love
him
more
.
This
fear
agrees
well
both
with
faith
,
and
love
,
yea
,
they
work
it
,
compare
Psa.
31.23
.
with
Psa.
34.9
.
and
that
same
Psa.
34.
Ver.
8.
with
9.
and
Psa.
112.
Ver.
1.
with
7.
The
heart
touch'd
with
the
load-stone
of
divine
love
trembles
still
with
this
godly
fear
,
and
yet
looks
fixedly
by
faith
to
that
star
of
Iacob
,
Jesus
Christ
,
who
guids
it
to
the
Haven
of
happiness
.
The
looking
upon
God
in
the
face
of
Jesus
Christ
takes
off
that
terrour
of
his
countenance
that
drives
Men
from
him
,
and
in
the
smiles
of
his
love
that
appear
through
Christ
,
there
is
such
a
power
as
unites
▪
their
hearts
to
him
,
but
unites
them
so
,
as
to
fear
his
name
,
as
the
Psalmist's
prayer
is
.
He
puts
such
a
fear
in
their
hearts
as
will
not
cause
them
depart
from
,
yea
,
causes
that
they
shall
not
depart
from
him
.
And
this
is
the
purest
and
highest
kind
of
godly
fear
that
springs
from
love
,
and
though
it
excludes
not
the
consideration
of
wrath
,
as
terrible
in
it self
,
and
some
fear
of
it
,
yet
it
may
surmount
it
,
and
doubtless
where
much
of
that
love
possesses
the
heart
,
it
will
sometimes
drown
the
other
consideration
,
that
it
shall
scarcely
be
sensible
at
all
,
and
will
constantly
set
it
aside
,
and
persuade
a
Man
purely
for
the
goodness
and
loveliness
of
God
to
fear
to
offend
him
,
though
there
were
no
interest
at
all
in
it
of
a
Mans
own
personal
misery
or
happiness
.
But
do
we
thus
fear
the
Lord
our
God
▪
What
mean
then
our
oaths
,
and
excesses
,
and
uncleanness
?
our
covetousness
,
and
generally
our
unholy
and
unchristian
conversation
?
This
fear
would
make
Men
tremble
so
as
to
shake
them
out
of
their
profane
customes
,
and
to
shake
their
beloved
sins
out
of
their
bosomes
,
the
knowledge
of
the
holy
one
,
causes
fear
of
him
Prov.
9.18
.
But
alas
!
We
know
him
not
,
and
therefore
we
fear
him
not
,
knew
we
but
a
little
of
the
great
Majesty
of
God
,
how
holy
he
is
,
and
how
powerful
a
punisher
of
unholiness
,
we
would
not
dare
to
provoke
him
thus
,
he
that
can
kill
both
body
and
soul
,
and
cast
them
into
hell
(
as
our
Saviour
tells
us
)
and
he
will
do
so
with
both
,
if
we
will
not
fear
him
,
because
he
can
do
so
and
't
is
told
us
that
we
may
fear
,
and
so
not
feel
this
heavy
wrath
.
A
little
lively
spiritual
knowledge
would
go
far
,
and
work
much
,
that
a
great
deal
,
such
as
ours
is
,
doth
not
.
Some
such
word
as
that
of
Ioseph
would
do
much
,
being
engraven
on
the
heart
,
shall
I
do
this
evil
and
sin
against
God
?
it
would
make
a
man
be
at
no
more
liberty
to
sin
,
in
secret
then
in
publick
,
no
not
to
dispense
with
the
sin
of
his
thoughts
more
then
of
openest
words
or
actions
.
If
some
grave
wiseman
did
see
our
secret
behaviour
,
and
our
thoughts
,
would
we
not
look
more
narrowly
to
them
?
And
not
suffer
such
rovings
and
follies
in
our selves
,
sure
therefore
we
forget
Gods
eye
,
which
we
could
not
,
if
we
thought
right
on
't
,
but
respect
more
,
then
if
all
men
did
see
within
us
.
Nor
is
this
only
the
main
point
to
be
press'd
upon
the
ungodly
,
but
the
Children
of
God
themselves
have
much
need
to
be
put
in
mind
of
it
,
and
to
increase
in
it
,
how
often
do
they
abuse
the
indulgence
of
so
loving
a
father
,
and
have
not
their
thoughts
so
constantly
full
of
him
,
are
not
in
his
fear
(
as
Solomon
advises
)
all
the
day
long
,
but
many
times
slip
out
of
his
directing
hand
,
and
wander
from
him
,
and
do
not
so
deeply
fear
his
displeasure
,
and
so
watch
over
all
their
wayes
as
becomes
them
,
and
keep
close
by
him
,
and
wait
on
his
voyce
,
and
obey
it
constantly
,
and
are
not
so
humbled
and
afflicted
in
their
repentings
for
sin
as
this
fear
requires
,
but
slight
and
superficial
.
They
offer
much
lip
labour
which
is
but
dead
service
to
the
living
God
.
These
are
things
,
My
beloved
,
that
concernes
us
much
,
and
that
we
ought
seriously
to
lay
to
heart
,
for
even
they
that
are
freed
from
condemnation
,
yet
if
they
will
walk
fearlesly
and
carelesly
at
any
time
,
he
hath
ways
enough
to
make
them
smart
for
't
,
and
if
there
were
no
more
,
should
it
not
wound
them
deeply
,
to
think
how
they
requite
so
great
,
so
unspeakable
love
.
Honour
the
King
,
]
This
was
the
particular
that
the
Apostle
press'd
,
and
insisted
on
before
,
and
here
repeats
,
as
a
special
duty
of
the
Second
Table
,
and
a
vindication
of
Religion
wrongfully
blamed
in
this
point
,
but
of
this
before
.
This
is
out
of
question
in
the
generall
,
only
in
the
measure
and
rule
of
it
,
is
the
difference
,
and
sure
they
cannot
possibly
be
satisfied
that
are
so
drunk
with
power
,
as
to
admit
of
none
at
all
,
no
measure
nor
rate
for
it
,
no
banks
nor
channel
for
those
rivers
the
hearts
and
wills
of
Kings
to
run
in
,
but
if
they
like
to
run
over
all
,
they
may
.
This
is
such
a
wilde
conceit
as
destroyes
both
all
law
of
reason
in
humane
societies
,
and
all
religious
obligement
to
the
Laws
of
God
.
For
the
qualification
and
measure
,
I
shall
mention
no
other
,
but
that
in
the
Text
,
that
it
be
always
regulated
by
this
,
that
here
goes
before
it
,
the
fear
of
God
,
that
we
never
think
of
any
such
obedience
,
and
honour
due
to
Kings
as
crosseth
that
fear
that
is
due
to
God
,
Let
Kings
,
and
Subjects
,
and
all
know
,
that
they
are
absoutely
bound
to
this
,
't
is
spoke
to
Kings
Psa.
2.
serve
the
Lord
in
fear
.
and
Psa.
9.6
.
to
all
men
fear
before
him
all
the
earth
,
for
he
is
great
and
greatly
to
be
praised
,
He
is
to
be
feared
above
all
Gods
.
What
is
Man
in
respect
of
him
?
Shall
a
worm
whose
breath
is
in
his
nostrils
stand
in
competition
with
the
everliving
God
?
Shall
an
Earthen
potsheard
strive
with
his
maker
?
Let
the
potsheard●
strive
with
the
potsheards
of
the
earth
,
Let
them
work
one
against
another
and
try
which
is
hardest
,
and
so
they
shall
often
break
each
other
,
but
woe
to
him
that
striveth
with
his
maker
.
There
's
nothing
there
,
but
certain
perishing
.
As
we
conclude
in
the
question
with
Rome
of
the
honour
due
to
Saints
,
and
Angels
,
honour
let
them
have
good
reason
,
but
not
Divine
Honour
,
not
Gods
peculiar
,
so
in
this
,
give
to
Caesar
the
things
that
are
Caesars
but
withal
still
give
to
God
the
things
that
are
Gods
.
But
't
is
a
miserable
estate
of
a
Kingdom
when
debates
arises
,
and
increases
in
this
,
and
their
happiness
is
,
when
Kings
,
and
People
concurre
to
honour
God
:
For
those
that
honour
him
,
he
will
honour
.
And
whosoever
despises
him
shall
be
despised
.
Verse
.
18.
Servants
be
Subject
to
your
Masters
with
all
fear
not
only
to
the
good
and
gentle
:
But
also
to
the
froward
.
THy
word
(
sayes
the
Psalmist
)
is
a
light
to
my
feet
,
and
a
L●nterne
to
my
paths
,
not
only
a
light
to
please
his
eyes
,
by
the
excellent
truths
and
comforts
that
are
in
it
,
but
withall
a
light
to
direct
his
feet
in
the
precepts
and
rules
of
life
that
it
gives
,
to
inform
and
delight
his
mind
to
order
his
course
.
That
Phylosopher
was
deservedly
commended
,
that
drew
knowledge
most
this
way
,
and
therefore
was
said
to
have
brought
Phylosophy
from
the
clouds
to
dwell
amongst
Men
,
calling
it
from
empty
Speculations
to
a
practicall
stram
.
Thus
we
are
taught
in
Spiritual
knowledge
by
the
word
of
God
.
The
Son
,
the
etenal
word
,
when
he
came
to
dwel
with
Men
,
and
so
brought
life
,
and
wisdom
,
and
all
blessings
from
the
Heavens
down
unto
them
,
he
taught
them
both
by
his
doctrine
,
and
perfect
example
how
to
walk
,
and
his
Apostles
do
conformably
aim
at
this
in
their
holy
writings
,
joyning
with
the
mysteries
of
faith
,
those
rules
of
life
,
that
show
men
the
straight
way
to
happiness
.
And
as
it
is
spoken
of
the
largness
of
Solomons
wisdom
,
that
He
spoke
of
all
Trees
,
from
the
Cedar
in
Lebanon
,
to
the
Hysope
that
growes
out
of
the
wall
:
So
in
this
,
we
may
see
the
perfection
of
the
Holy
Scriptures
,
that
they
give
those
directions
that
are
needful
to
all
ranks
and
sorts
of
Men
,
they
speak
not
only
of
the
duties
of
Kings
,
how
they
ought
to
behave
themselves
on
their
thrones
,
and
the
duty
of
their
subjects
to
them
in
that
dignity
,
and
how
Ministers
,
and
others
ought
to
carry
in
the
House
of
God
;
but
they
come
in
to
private
houses
,
and
give
aeconomick
rules
for
them
,
teaching
Parents
,
and
Children
,
and
Masters
,
yea
and
Servants
how
to
acquit
themselves
one
to
another
,
Thus
here
Servants
be
subject
to
your
Masters
.
As
this
is
a
just
plea
for
all
the
people
of
God
,
that
they
have
right
to
the
use
of
this
book
,
being
so
usefull
for
all
sorts
,
and
that
they
ought
not
to
be
barr'd
it
,
so
it
is
a
just
plea
against
a
great
part
of
those
that
barre
themselves
the
use
of
it
,
through
sloathfulness
and
earthly-mindedness
,
seeing
it
is
so
contemper'd
,
that
there
be
many
things
,
yea
,
all
the
main
things
in
it
profitable
for
all
:
Fitted
to
the
use
of
the
lowest
estate
,
and
lowest
capacities
of
Men
,
yea
,
it
takes
(
as
we
see
)
particular
notice
of
their
condition
,
stoops
down
to
take
the
meanest
Servant
by
the
hand
,
to
lead
them
the
way
to
Heaven
;
and
not
only
that
part
of
it
which
is
the
general
way
of
Christians
,
but
even
those
steps
of
it
,
that
lye
within
the
walk
of
their
particular
calling
,
as
here
,
teaching
not
only
the
duties
of
a
Christian
but
of
a
Christian
Servant
.
Obs.
1.
The
Scriptures
are
a
deep
that
few
can
wade
far
into
,
and
none
can
wade
through
(
as
those
Ezek.
47.
But
yet
all
may
come
to
the
brook
and
refresh
themselves
with
drinking
of
the
streams
of
its
living
Water
,
and
go
in
a
litle
way
according
to
their
strength
and
stature
;
now
this
(
I
say
)
may
be
spoken
to
our
shame
,
and
I
wish
it
might
shame
you
to
amendment
,
that
so
many
of
you
,
either
use
not
the
Scriptues
at
all
,
or
in
using
,
do
not
use
them
,
turn
over
the
leaves
,
and
it
may
be
run
through
the
lines
,
and
consider
not
what
they
advise
you
,
Masters
learn
your
part
,
and
Servants
too
hearken
what
they
say
to
you
,
for
they
pass
not
you
by
,
they
vouchsafe
to
speak
to
you
too
:
But
you
vouchsafe
not
to
hear
them
,
and
observe
their
voyce
.
How
can
you
think
that
the
reading
of
this
Book
concerns
you
not
?
When
you
may
hear
it
address
such
particular
directions
unto
you
.
Wisdom
goes
not
only
to
the
gates
of
Pallaces
,
but
to
the
common
gates
of
the
Cities
,
and
to
the
publick
highwayes
,
and
calls
to
the
simplest
that
she
may
make
them
wise
.
Besides
that
you
dishonour
God
,
you
prejudge
your selves
;
for
does
not
that
neglect
of
God
and
his
Words
justly
procure
the
disorder
and
disobedience
of
your
Servants
towards
you
,
as
a
fit
punishment
from
his
righteous
hand
;
although
they
are
unrighteous
,
and
are
procuring
further
judgment
to
themselves
in
so
doing
;
and
not
only
thus
,
is
your
neglect
of
the
Word
a
cause
of
your
trouble
by
the
justice
of
God
,
but
in
regard
of
the
Nature
of
the
Word
,
that
if
you
would
respect
it
,
and
make
use
of
it
in
your
Houses
,
it
would
teach
your
Servants
to
respect
and
obey
you
as
here
,
you
see
it
speaks
for
you
,
and
therefore
you
wrong
both
it
,
and
your selves
when
you
silence
it
in
your
Families
Obs.
2.
The
Apostle
having
spoken
of
subjection
to
publick
Authority
,
addes
this
of
subjection
to
private
Domestick
Authority
,
't
is
a
thing
much
of
concernment
,
the
right
ordering
of
Families
,
for
all
other
Societies
Civil
,
and
Religious
,
are
made
up
of
these
.
Villages
,
and
Cities
,
and
Churches
,
and
Commonwealths
,
and
Kingdomes
are
but
a
Collection
of
Families
,
and
therefore
such
as
these
are
,
for
the
most
part
,
such
must
the
whole
Societies
predominantly
be
,
one
particular
House
is
but
a
very
small
part
of
a
Kingdom
,
yet
the
wickedness
and
lewdness
of
that
House
,
be
it
but
of
the
meanest
in
it
,
of
Servants
one
or
more
,
though
it
seem
but
a
small
thing
,
yet
goes
in
to
make
up
that
heap
of
sin
that
provokes
the
wrath
of
God
,
and
drawes
on
publick
Calamity
.
And
this
particularly
when
it
declines
into
disorder
proves
a
publick
evil
,
when
Servants
grow
generally
corrupt
and
disobedient
,
and
unfaithful
;
though
they
be
the
lowest
part
;
yet
the
whole
Body
of
a
Commonwealth
cannot
but
feel
very
much
the
evil
of
it
,
as
a
Man
does
when
his
Legs
and
feet
grow
diseas'd
,
and
begin
to
fail
him
.
We
have
here
,
1.
Their
Duty
.
2.
The
due
extent
of
it
.
3.
The
right
Principle
of
it
.
Be
subject
]
1.
Keep
your
Order
and
Station
under
your
Masters
,
and
that
with
fear
,
and
inward
reverence
of
mind
and
respect
to
them
,
that
is
the
very
Life
of
all
Obedience
.
Then
their
Obedience
hath
in
it
diligent
doing
,
and
patient
suffering
.
Both
these
are
in
that
word
,
be
subject
,
do
faithfully
to
your
utmost
that
which
is
concredited
to
you
,
and
obey
all
their
just
Commands
,
for
Action
indeed
goes
no
further
,
but
suffer
patiently
even
their
unjust
Rigours
and
severities
.
And
this
being
the
harder
part
of
the
two
,
and
yet
a
part
that
the
Servants
of
those
times
bore
,
many
of
them
being
more
hardly
and
slavishly
us'd
than
any
with
us
,
especially
those
that
were
Christian
Servants
under
unchristian
Masters
;
therefore
the
Apostle
insists
most
on
this
,
and
this
is
the
extent
of
the
Obedience
here
requir'd
,
that
it
be
to
all
kind
of
Masters
,
not
to
the
good
only
,
but
the
evil
,
not
only
to
obey
,
but
to
suffer
,
and
suffer
patiently
,
and
not
only
deserv'd
,
but
even
wrongful
and
unjust
punishment
.
Now
because
this
particular
concerns
Servants
,
Let
them
reflect
upon
their
own
carriage
,
and
examine
it
by
this
Rule
,
and
truly
the
greatest
part
of
them
will
be
found
very
unconform
to
it
,
being
either
closely
fraudulent
,
and
deceitful
;
or
grosly
stubborn
,
and
disobedient
,
abusing
the
lenity
and
mildness
of
their
Masters
,
or
murmuring
at
their
just
severity
,
so
far
are
they
from
the
patient
endurance
of
the
least
undue
word
of
reproof
,
much
less
of
sharper
punishment
,
either
truly
,
or
in
their
opinion
undeserv'd
.
And
truly
if
any
that
profess
Religion
dispence
themselves
in
this
,
thy
mistake
the
matter
very
much
;
for
it
tyes
them
more
,
whether
Children
or
Servants
to
be
most
submissive
and
obedient
even
to
the
worst
kind
of
Parents
and
Masters
,
alwayes
in
the
Lord
,
not
obeying
any
unjust
Command
,
though
they
may
and
ought
to
suffer
patiently
(
as
it
is
here
)
their
unjust
reproofes
or
punishments
.
But
on
the
other
side
,
this
does
not
justify
,
nor
at
all
excuse
the
unmerciful
Austerities
,
and
unbridled
Passion
of
Masters
,
't
is
still
a
perversness
and
crookedness
in
them
,
as
the
word
is
here
,
and
must
have
its
own
Name
,
and
shall
have
its
proper
reward
from
the
Soveraign
Master
and
Lord
of
all
the
World
.
2.
There
is
here
also
the
due
extent
of
this
Duty
.
Namely
,
to
the
Froward
.
'T
is
a
more
deformed
thing
to
have
a
distorted
crooked
mind
,
or
a
froward
spirit
,
than
any
crookedness
of
the
Body
.
How
can
he
that
hath
Servants
under
him
expect
their
Obedience
,
when
he
cannot
command
his
own
Passion
,
but
is
a
slave
to
it
?
And
unless
much
Conscience
of
Duty
possess
Servants
(
more
than
is
readily
to
be
found
with
them
)
it
cannot
but
work
a
Master
into
much
disaffection
and
disesteem
with
them
,
when
he
is
of
a
turbulent
Spirit
,
a
troubler
of
his
own
House
,
embittering
his
affairs
,
and
Commands
,
with
rigidness
and
Passions
,
and
taking
things
readily
by
that
side
that
may
offend
,
and
trouble
him
,
thinking
his
Servant
slights
his
call
,
when
he
may
as
well
think
he
heard
him
not
,
and
upon
every
light
occasion
,
real
or
imagin'd
,
flying
out
into
reproachful
speeches
,
or
proud
threats
,
contrary
to
the
Apostle
St.
Pauls
rule
;
which
he
sets
over
against
the
Duty
of
Servants
,
Eph.
6.
Forbearing
threatning
,
knowing
that
your
Master
also
is
in
Heaven
,
and
that
there
is
no
respect
of
Persons
with
him
:
think
therefore
,
when
you
shall
appear
before
the
Judgment
Seat
of
God
that
your
carriage
shall
be
examin'd
,
and
judg'd
as
theirs
,
and
think
that
we
regard
those
differences
much
of
Masters
and
Servants
,
but
they
are
nothing
with
God
,
they
evanish
.
Consider
who
made
thee
to
differ
,
might
he
not
have
made
your
Stations
just
contrary
with
a
turn
of
his
hand
,
and
made
thee
the
Servant
,
and
thy
Servant
the
Master
:
But
we
willingly
forget
those
things
that
should
compose
our
minds
to
humility
,
and
meekness
,
and
blow
them
up
with
such
fancies
as
please
,
and
feed
our
natural
vanity
,
and
make
us
some
body
in
our
own
account
.
However
that
Christian
Servant
that
falls
into
the
hands
of
a
froward
Master
,
will
not
be
beaten
out
of
his
Station
,
and
Duty
of
Obedience
by
all
the
hard
and
wrongful
usage
he
meets
withal
;
but
will
take
that
as
an
opportunity
of
exercising
the
more
Obedience
,
and
Patience
,
and
will
be
the
more
cheerfully
Patient
,
because
of
his
Innocency
,
as
the
Apostle
here
exhorts
.
Men
do
indeed
look
sometimes
upon
this
,
as
a
just
plea
for
impatience
,
that
they
suffer
unjustly
,
which
yet
is
very
ill
Logick
:
for
(
as
he
said
)
would
any
Man
that
frets
because
he
suffers
unjusty
,
wish
to
deserve
it
,
that
he
might
be
patient
.
Now
to
hear
them
,
they
seem
to
speak
so
,
when
they
exclaim
,
that
the
thing
which
vexeth
them
most
,
is
,
that
they
have
not
deserv'd
any
such
thing
as
is
inflicted
on
them
:
truly
desert
of
punishment
may
make
a
Man
more
silent
upon
it
,
but
innocency
right
considered
makes
him
more
Patient
,
guiltiness
stops
a
Mans
mouth
indeed
in
suffering
:
But
sure
it
doth
not
quiet
his
mind
,
on
the
contrary
,
it
is
that
which
mainly
disturbs
and
grieves
him
,
't
is
the
sting
of
suffering
,
as
sin
is
said
to
be
of
Death
;
and
therefore
when
that
is
not
,
the
pain
of
the
sufferings
cannot
but
be
much
abated
by
it
;
Yea
the
Apostle
here
declares
,
that
to
suffer
undeservedly
,
and
withal
patiently
,
is
glorious
to
a
Man
,
and
acceptable
to
God
.
It
is
commendable
indeed
to
be
truly
patient
even
in
deserved
sufferings
,
but
the
deserving
them
tarnishes
the
lustre
of
that
Patience
,
and
makes
it
look
more
constrain'd-like
,
which
is
the
Apostles
meaning
,
preferring
it
much
before
spotless
suffering
,
and
that
is
indeed
the
true
glory
of
it
,
that
it
pleaseth
God
,
so
that
it
is
render'd
in
the
close
of
the
20.
Verse
for
the
other
word
of
glory
in
the
beginning
of
it
't
is
a
pleasing
thing
in
Gods
eyes
,
and
therefore
he
will
thank
a
Man
for
it
,
as
the
word
is
,
though
we
owe
all
our
Patience
under
all
kind
of
afflictions
as
a
Duty
to
him
,
and
though
that
Grace
is
his
own
gift
;
yet
he
hath
oblig'd
himself
by
his
Royal
Word
,
not
only
to
accept
of
it
,
but
to
praise
it
,
and
reward
it
in
his
Children
;
though
they
lose
their
thanks
at
the
World's
hands
,
and
be
rather
scoff'd
and
taunted
in
all
their
doings
,
and
sufferings
,
't
is
no
matter
,
they
can
expect
no
other
there
,
but
their
reward
is
on
high
,
in
the
sure
and
faithful
hand
of
their
Lord
.
How
often
do
Men
work
earnestly
,
and
do
and
suffer
much
for
the
uncertain
wages
of
glory
,
and
thanks
,
amongst
Men
,
and
how
many
of
them
fall
short
of
their
reckoning
,
either
dying
before
they
come
through
to
that
State
where
they
think
to
find
it
,
or
find
it
not
where
they
look'd
for
't
,
and
so
do
but
live
to
feel
the
pain
of
their
dissappointment
;
Or
if
they
do
attain
their
end
,
such
glory
and
thanks
as
Men
have
to
give
them
,
what
amounts
it
to
?
Is
it
any
other
but
a
handful
of
nothing
,
the
breath
of
their
mouths
,
and
themselves
much
like
it
,
a
vapour
dying
out
in
the
air
,
and
the
reallest
thanks
they
give
,
their
solidest
rewards
,
are
but
such
as
a
Man
cannot
take
home
with
him
;
if
they
go
so
far
with
him
,
yet
at
furthest
he
must
leave
them
at
the
door
,
when
he
is
to
enter
his
Everlasting
home
.
All
the
Riches
and
Pallaces
,
and
Monuments
of
honour
that
he
had
,
and
that
are
erected
to
him
after
death
,
as
if
he
had
then
some
interest
in
them
,
reach
him
not
at
all
,
enjoy
them
who
will
,
he
does
not
,
he
hath
no
Portion
of
all
that
is
done
under
the
Sun
,
his
own
end
is
to
him
the
end
of
the
World
.
But
he
that
would
have
abiding
glory
,
and
thanks
,
must
turn
his
eye
another
way
for
them
.
All
Men
desire
Glory
,
but
they
know
neither
what
it
is
,
nor
how
't
is
to
be
sought
,
he
is
upon
the
only
right
bargain
of
this
kind
,
whose
Praise
(
according
to
St.
Pauls
word
)
is
not
of
Men
but
of
God
.
If
Men
commend
him
not
,
he
accounts
it
no
loss
,
nor
no
gain
if
they
do
,
for
he
minds
for
a
Country
where
that
coyn
goes
not
,
and
whither
he
cannot
carry
it
;
and
therefore
he
gathers
it
not
.
That
which
he
seeks
in
all
,
is
,
that
he
may
be
approv'd
,
and
accepted
of
God
,
whose
thanks
is
no
less
to
the
least
of
those
he
accepts
,
than
a
crown
of
unfading
Glory
;
not
a
poor
Servant
that
fears
his
Name
and
is
Obedient
,
and
Patient
for
his
sake
,
but
shall
be
so
rewarded
.
There
be
some
kind
of
Graces
,
and
good
actions
that
Men
(
such
as
regard
any
grace
)
take
special
notice
of
,
and
commend
highly
,
such
as
are
of
a
magnifick
and
remarkable
nature
,
such
as
Martyrdome
,
or
doing
,
or
suffering
for
Religion
in
some
Publick
way
:
There
be
again
other
obscure
Graces
,
that
if
Men
despise
not
,
yet
they
esteem
not
much
,
as
Meekness
,
and
Gentleness
,
and
Patience
under
private
crosses
known
to
few
or
none
,
and
yet
these
are
of
great
account
with
God
,
and
therefore
should
be
so
with
us
,
they
are
of
more
universal
use
:
whereas
the
other
,
are
but
for
high
times
,
as
we
say
,
for
rare
occasions
,
these
are
every
ones
work
,
but
few
are
call'd
to
the
acting
of
the
other
.
And
the
least
of
them
shall
not
lose
their
reward
,
in
whose
Person
soever
,
as
St.
Paul
tells
us
,
speaking
of
this
same
subject
,
Eph.
6.8
.
Knowing
that
whatsoever
good
thing
any
Man
doeth
,
the
same
shall
he
receive
of
the
Lord
,
whither
he
be
bound
or
free
.
This
is
the
bounty
of
that
great
Master
we
serve
:
For
what
are
we
,
and
all
we
can
do
,
that
there
should
be
a
Name
of
a
reward
to
it
,
yet
he
keeps
all
in
reckoning
,
not
a
poor
lame
Prayer
,
not
a
Tear
,
nor
a
sigh
poured
forth
before
him
shall
go
to
loss
.
Not
any
cross
from
his
own
hand
immediatly
,
or
comming
through
Mens
hands
,
that
is
taken
(
what
way
soever
it
come
)
as
out
of
his
hand
and
carried
patiently
,
yea
and
wellcom'd
,
and
embrac'd
for
his
sake
,
But
he
observes
our
so
entertaining
of
it
,
not
an
injury
that
the
meanest
Servant
bears
Christianly
,
but
goes
all
upon
account
with
him
,
and
he
sets
them
so
,
as
that
they
bear
much
value
through
his
esteem
,
and
way
of
reckoning
them
,
though
in
themselves
they
are
all
less
than
nothing
,
as
a
worthless
Counter
,
stands
for
hundreds
or
thousands
according
to
the
Place
you
set
it
in
.
Happy
they
that
have
to
deal
with
such
a
Lord
,
and
be
they
Servant
or
Master
,
are
vow'd
Servants
to
him
,
When
he
comes
his
reward
shall
be
with
him
.
The
3
d.
thing
is
the
Principle
of
this
Obedience
and
Patience
,
for
Conscience
towards
God
.
It
imports
1.
The
knowledge
of
God
,
and
of
his
will
in
some
due
measure
.
2.
A
conscientious
respect
unto
him
and
his
will
so
known
,
taking
it
for
their
only
rule
in
doing
and
suffering
.
1.
This
declares
to
us
the
freeness
of
the
grace
of
God
in
regard
of
Mens
outward
quality
,
that
he
doth
often
bestow
the
riches
of
his
grace
upon
Persons
of
mean
condition
.
'T
is
suppos'd
here
,
that
this
conscience
of
God
,
the
saving
knowledge
and
fear
of
his
name
,
is
to
be
found
in
Servants
:
Therfore
the
Apostle
takes
them
within
the
address
of
his
Letter
amongst
those
that
are
elect
,
according
to
the
foreknowledge
of
God
.
Chap.
1.
Ver.
2.
And
sharers
of
those
dignities
he
mentions
Ver.
9.
of
this
Chap.
A
chosen
generation
.
The
honour
of
a
Spiritual
Royalty
,
under
the
meanness
of
a
Servant
,
and
this
grace
possibly
conferr'd
upon
the
Servant
,
and
denied
to
the
Master
,
as
here
suppos'd
:
It
may
fall
out
that
a
perverse
crooked-minded
Master
may
have
a
Servant
uprightly
minded
,
being
endowed
with
a
tender
respective
conscience
towards
God
,
and
thus
the
Lord
does
to
counteract
the
pride
of
Man
,
and
set
off
the
lustre
of
his
own
free
grace
,
he
hath
all
to
chuse
on
,
and
yet
chuses
there
,
where
Men
would
least
imagine
.
Mat.
11.25
.
1
Cor.
1.27
.
2.
Grace
finds
a
way
to
act
it self
in
every
estate
where
it
is
,
and
regulates
the
Soul
to
the
particular
duties
of
that
estate
,
if
it
find
a
Man
high
or
low
,
a
Master
,
or
a
Servant
,
it
requires
not
a
change
of
his
station
,
but
works
a
change
on
his
heart
,
and
teaches
him
how
to
live
in
it
,
the
same
Spirit
that
makes
a
Christian
Master
pious
,
and
gentle
,
and
prudent
in
commanding
,
makes
a
Christian
Servant
faithfull
and
obsequious
,
and
diligent
in
obeying
.
A
skillful
engraver
makes
you
a
Statue
indifferently
of
Wood
,
or
Stone
,
or
Marble
,
as
they
are
put
into
his
hand
,
and
grace
formes
a
Man
to
a
Christian
way
of
walking
in
any
estate
,
there
is
a
way
for
him
in
the
meanest
condition
to
glorifie
God
,
and
to
adorn
the
profession
of
Religion
,
no
estate
so
low
,
as
to
be
shut
out
from
that
,
and
a
right
inform'd
,
and
right
affected
conscience
towards
God
shews
a
Man
that
way
,
and
causes
him
to
walk
in
it
.
As
the
Astrologers
say
,
that
the
same
Stars
that
made
Cyrus
to
be
chosen
King
amongst
the
Armies
of
Men
when
he
came
to
be
a
Man
,
made
him
to
be
chosen
King
amongst
the
Shepherds
Children
when
he
was
a
Child
:
Thus
grace
will
have
its
proper
operation
in
every
,
estate
.
In
this
Men
readily
deceive
themselves
,
they
can
do
any
thing
well
in
imagination
,
better
than
the
real
task
that
is
in
their
hands
.
They
presume
that
they
could
do
God
good
service
in
some
place
of
command
,
that
serve
him
not
as
becomes
in
that
which
is
by
far
the
easier
,
the
place
of
obeying
,
wherein
he
hath
set
them
,
They
think
if
they
had
the
ability
and
opportunities
that
some
Men
have
,
they
would
do
much
more
for
Religion
,
and
for
God
than
they
do
,
and
yet
do
nothing
but
spoile
a
far
lower
part
than
that
,
which
is
their
own
,
and
is
given
them
to
study
and
act
aright
in
;
but
our
folly
,
and
self
ignorance
abuses
us
,
't
is
not
our
part
to
chuse
what
we
should
be
,
but
to
be
what
we
are
to
to
his
glory
,
that
gives
us
to
be
such
:
Be
thy
condition
never
so
mean
,
yet
thy
conscience
towards
God
,
if
it
be
within
thee
,
will
find
it self
work
in
that
.
If
it
be
litle
that
is
concredited
to
thee
in
regard
of
thy
outward
condition
,
or
any
other
way
,
be
thou
faithfull
in
that
litle
,
as
our
Saviour
speaks
,
and
thy
reward
shall
not
be
litle
,
he
shall
make
the
ruler
over
much
.
3.
As
a
corrupt
mind
debaseth
the
best
and
excellentest
Callings
,
and
Actions
,
so
the
lowest
are
rais'd
above
themselves
,
and
ennobl'd
by
a
Spiritual
mind
.
A
Magistrate
or
Minister
though
their
calling
and
employments
be
high
,
may
have
low
intentions
,
and
draw
down
their
high
calling
to
these
low
intentions
;
they
may
seek
themselves
,
and
self
ends
,
and
neglect
God
.
And
a
sincere
Christian
may
elevate
his
low
Calling
by
this
Conscience
of
God
observing
his
will
,
and
intending
his
Glory
in
it
.
An
Eagle
may
fly
high
,
and
yet
have
its
eye
down
upon
some
carrion
on
the
earth
,
and
a
Man
may
be
standing
on
the
earth
,
and
that
on
some
low
part
of
it
,
and
yet
have
his
eye
upon
Heaven
and
be
contemplating
it
.
That
which
one
Man
cannot
at
all
see
in
another
,
is
the
very
thing
most
considerable
in
their
actions
,
namely
,
the
principle
whence
they
flow
,
and
the
end
to
which
they
tend
.
This
is
the
form
and
life
of
actions
,
that
by
which
they
are
earthly
,
or
Heavenly
.
Whatsoever
be
the
matter
of
them
,
the
Spiritual
mind
hath
that
Alchimy
indeed
of
turning
base
Mettals
into
Gold
,
Earthly
employments
into
Heavenly
.
The
handy
work
of
an
Artisan
or
Servant
that
regards
God
,
and
eyes
him
,
even
in
that
work
,
is
much
holier
than
the
prayer
of
an
Hypocrite
,
and
a
Servants
enduring
the
private
wrongs
and
harshness
of
a
froword
Master
,
bearing
it
patiently
for
the
Conscience
of
God
,
is
more
acceptable
to
God
,
than
the
sufferings
of
some
such
,
as
may
endure
much
for
a
publick
good
cause
without
a
good
and
upright
heart
.
This
habitude
and
posture
of
the
heart
towards
God
,
the
Apostle
S.
Paul
pr●sses
much
in
this
very
Subject
Eph.
6.
as
being
very
needful
to
allay
the
hard
labour
,
and
harsh
usage
of
many
of
them
,
this
is
the
way
to
make
them
easy
,
to
undergo
them
for
God
.
no
pill
so
bitter
,
but
respect
and
love
to
God
will
sweeten
it
.
And
this
is
a
very
great
refreshment
and
comfort
to
a
Christian
in
the
mean
estate
of
a
Servant
,
or
other
labouring
Men
,
that
they
may
offer
up
their
hardship
and
bodily
labour
as
a
sacrifice
to
God
,
and
say
,
Lord
,
this
is
the
station
wherein
thou
hast
set
me
in
the
world
,
and
I
desire
to
serve
thee
in
it
,
what
I
do
is
for
thee
,
and
what
I
suffer
I
desire
to
bear
patiently
and
cheerfully
for
thy
sake
,
in
submission
and
obedience
to
thy
will
.
For
Conscience
]
In
this
there
is
1.
A
reverent
complyance
with
Gods
disposal
,
both
in
allotting
to
them
that
condition
of
Life
,
and
particularly
chusing
their
Master
for
them
,
though
possibly
not
the
mildest
and
pleasantest
,
yet
the
fittest
for
their
good
,
there
is
much
in
the
firm
believing
of
this
,
and
hearty
submitting
to
it
:
For
we
would
naturally
rather
carve
for
our selves
,
and
shape
our
own
estate
to
our
mind
,
which
is
a
most
foolish
,
yea
,
an
impious
presumption
,
as
if
we
were
wiser
that
he
that
hath
done
it
,
and
as
if
there
were
not
as
much
,
and
it
may
be
more
possibility
of
true
contentment
in
a
mean
than
in
a
far
higher
condition
,
the
Masters
mind
is
often
more
toyl'd
than
the
Servants
body
.
And
if
our
condition
be
appointed
us
,
at
least
we
would
have
a
voyce
in
some
qualifications
and
circumstances
of
it
,
as
in
this
,
if
a
Man
must
serve
,
he
would
wish
willingly
,
that
God
would
allot
him
a
meek
gentle
Master
,
and
so
we
in
other
things
,
if
we
must
be
sick
,
we
would
be
well
accommodate
,
and
not
want
helps
,
but
to
have
sickness
,
and
want
means
,
and
friends
for
our
help
,
this
we
cannot
think
of
without
horror
.
But
this
submission
to
God
is
never
right
till
all
be
given
up
into
his
hand
that
concernes
us
,
to
do
with
it
and
every
Article
and
circumstance
of
it
as
seems
good
,
in
his
eyes
.
2.
In
this
Conscience
is
a
Religious
and
observant
respect
to
the
rule
God
hath
set
men
to
walk
by
in
that
condition
,
so
that
their
obedience
depends
not
upon
any
external
inducement
,
and
so
falls
when
that
fails
:
But
flows
from
an
inward
impression
of
the
Law
of
God
upon
the
heart
,
thus
a
Servant's
obedience
,
and
patience
will
not
be
pinn'd
to
the
goodness
and
equity
of
his
Master
,
but
when
that
failes
,
will
subsist
upon
its
own
inward
ground
,
and
generally
in
all
estates
.
This
is
the
thing
that
makes
sure
,
and
constant
walking
,
makes
a
Man
step
even
in
the
ways
of
God
.
When
a
Man's
obedience
Springs
from
that
unfailing
,
unchanging
reason
,
the
command
of
God
,
't
is
a
natural
motion
,
and
therefore
keeps
on
,
and
rather
growes
,
than
abates
;
but
they
that
are
moved
by
things
outward
,
must
often
fail
;
because
these
things
are
not
constant
in
their
moving
;
as
a
People
that
are
much
acted
by
the
Spirit
of
their
rulers
,
as
the
Jews
when
they
had
good
Kings
.
3.
In
this
is
a
tender
care
of
the
glory
of
God
,
and
the
adornment
of
Religion
,
which
the
Apostle
premis'd
before
these
particular
duties
,
as
a
thing
to
be
specially
regarded
in
them
;
the
honour
of
our
Lords
name
is
that
we
should
set
up
,
as
the
mark
,
and
to
aim
all
our
actions
at
,
either
we
think
not
on
it
,
or
our
hearts
slip
out
,
and
start
from
their
aim
,
like
bowes
of
deceit
as
the
Word
is
.
4.
There
is
the
comfortable
perswasion
of
Gods
approbation
and
acceptance
,
as
is
express'd
in
the
following
Verse
(
of
which
somewhat
before
)
and
the
hope
of
that
reward
he
hath
promis'd
,
as
it
is
Col.
3.24
.
No
less
than
the
inheritance
,
so
then
such
Servants
as
these
,
are
Sons
and
Heirs
of
God
,
Co-heirs
with
Christ
,
thus
he
that
is
a
Servant
,
may
be
in
a
far
more
excellent
estate
than
his
Master
:
The
Servant
may
hope
for
,
and
aim
at
a
Kingdome
,
while
the
Master
is
embracing
a
dunghill
,
and
he
that
is
thus
,
thinks
highly
of
Gods
free
grace
:
And
the
looking
ever
to
that
inheritance
,
make
them
go
cheerfully
through
all
paines
and
troubles
here
as
light
and
momentany
,
and
not
worth
the
naming
in
comparison
of
that
glory
that
shall
be
revealed
.
In
the
mean
time
the
best
and
most
easy
condi●ion
of
the
Sons
of
God
cannot
satisfy
them
,
nor
stay
their
sighs
and
groanes
,
waiting
,
and
longing
for
that
day
of
their
full
redemption
.
Now
this
is
the
great
rule
,
not
only
for
Servants
.
But
for
all
the
Servants
of
God
in
what
estate
soever
,
to
set
the
Lord
alwayes
before
them
,
and
to
study
(
with
St.
Paul
)
to
have
a
conscience
void
of
offence
towards
God
and
Man
,
to
eye
and
apply
constantly
to
their
actions
,
and
their
inward
thoughts
the
command
of
God
,
to
walk
by
that
rule
abroad
,
and
at
home
,
in
their
houses
,
and
in
the
several
ways
of
their
calling
:
As
an
exact
workman
is
ever
,
and
anon
laying
to
his
rule
to
his
work
,
and
squaring
it
,
and
for
the
Conscience
they
have
towards
God
,
to
do
and
suffer
his
will
cheerfully
,
in
every
thing
,
being
content
,
that
he
chuse
their
condition
,
and
their
trialls
for
them
.
Only
desirous
to
be
assur'd
,
that
he
hath
chosen
them
for
his
own
,
and
given
them
right
to
the
glorious
Liberty
of
the
Sons
of
God
,
still
endeavouring
to
walk
in
that
way
that
leads
to
it
,
overlooking
this
moment
,
and
all
things
in
it
,
accounring
it
a
very
indifferent
matter
what
is
their
outward
estate
here
in
this
moment
,
providing
they
may
be
happy
in
Eternity
;
high
or
low
here
,
bond
or
free
,
it
imports
little
;
seeing
all
these
differences
will
be
so
quickly
at
an
end
,
and
thene
shall
not
be
so
much
as
any
tract
or
footstep
of
them
left
with
particular
Men
:
'T
is
so
in
their
graves
,
you
may
distinguish
the
greater
from
the
less
by
their
Tombs
,
but
by
their
dust
you
cannot
,
and
with
the
whole
world
it
shall
be
so
in
end
.
All
Monuments
,
and
Palaces
,
with
cottages
made
fire
,
as
our
Apostle
tells
us
,
the
elements
shall
melt
with
fervent
heat
,
and
the
earth
and
all
the
works
therein
shall
be
burnt
up
.
Verse
.
21.22
,
23.
For
even
hereunto
were
ye
called
:
Because
Christ
also
suffered
for
us
,
leaving
us
an
example
,
that
ye
should
follow
his
steps
.
22.
Who
did
no
sinne
,
neither
was
guile
found
in
his
mouth
.
23.
Who
when
he
was
reviled
,
reviled
not
again
;
when
he
suffered
,
he
threatned
not
:
But
committed
himself
to
him
that
judgeth
righteously
.
THe
rules
that
God
hath
set
Men
to
live
by
are
universally
just
,
and
there
is
an
universall
obligation
upon
all
Men
to
obey
them
,
but
as
they
are
particulary
address'd
to
his
own
people
in
his
word
,
they
are
out
of
question
particularly
bound
to
yeild
obedience
,
and
have
many
peculiar
perswasives
to
it
,
that
extend
not
to
others
,
which
are
therefore
usually
represented
to
them
,
and
press'd
upon
them
in
the
Holy
Scriptures
.
Thus
the
preface
of
the
Law
runs
to
Israel
,
besides
that
,
I
am
Iehovah
and
have
Supreme
power
to
give
Men
Laws
,
is
added
I
am
thy
God
especially
thy
deliverer
from
slavery
,
and
bondage
,
and
so
have
a
peculiar
right
to
thy
obedience
,
so
Deut.
7.6
.
Thus
the
Apostle
here
urgeth
this
point
in
hand
of
inoffensiveness
,
and
patience
,
particularly
in
Christian
Servants
:
But
so
as
it
fits
every
Christian
in
his
station
,
for
hereunto
,
sayes
he
,
ye
are
called
.
Whatsoever
others
do
,
though
they
think
this
too
strait
a
rule
,
yet
you
are
tyed
to
it
by
your
own
calling
,
and
profession
as
you
are
Christians
;
and
this
is
evidently
the
highest
and
clearest
reason
that
can
be
,
and
of
greatest
power
with
a
Christian
,
Namely
,
the
example
of
Jesus
Christ
himself
.
For
Christ
also
suffered
for
us
.
&c.
So
't
is
all
but
one
entire
Argument
,
that
they
ought
thus
to
behave
themselves
,
because
't
is
the
very
thing
they
are
called
to
,
as
their
conformity
to
Jesus
Christ
,
whose
they
profess
to
be
,
yea
,
with
whom
as
Christians
they
profess
themselves
to
be
one
.
Hereunto
were
ye
called
]
This
in
the
general
is
a
thing
that
ought
to
be
ever
before
our
eye
,
to
consider
the
nature
,
and
end
of
our
calling
,
and
to
endeavour
in
all
things
to
suit
it
,
to
think
in
every
occurrence
,
what
doth
the
calling
of
a
Christian
require
of
me
in
this
;
but
the
truth
is
,
the
most
do
not
mind
this
,
we
profess
our selves
to
be
Christians
,
and
never
think
what
kind
of
behaviour
this
obliges
us
to
,
and
what
manner
of
persons
it
becomes
us
to
be
in
all
holy
Conversation
;
but
walk
disorderly
out
of
our
rank
inordinately
,
you
that
are
Prophane
,
were
you
called
by
the
Gospel
to
serve
the
World
,
and
your
Lusts
,
to
Swearing
and
Rioting
,
and
Voluptuousness
?
Heare
you
not
the
Apostle
testifying
the
contrary
,
in
express
termes
?
That
God
hath
not
called
us
to
uncleanness
,
but
unto
holiness
.
You
that
are
of
proud
contentious
Spirits
,
are
you
suitable
to
this
holy
Calling
?
No
,
for
we
are
called
to
Peace
,
sayes
the
same
Apostle
,
but
we
study
not
this
Holy
Calling
,
and
therefore
we
walk
so
incongruously
,
so
unlike
the
Gospel
,
we
lie
and
do
not
the
truth
,
as
St.
Iohn
speaks
,
our
Actions
belie
us
.
The
particular
that
here
Christians
are
said
to
be
called
to
,
is
to
suffering
,
as
their
Lot
;
and
Patience
,
as
their
Duty
,
even
under
the
most
unjust
and
undeserved
sufferings·
And
both
these
are
as
large
as
the
Sphere
of
this
Calling
,
not
only
Servants
and
others
of
a
mean
condition
,
that
lying
low
,
are
the
more
subject
to
rigours
and
Injuries
,
but
generally
,
all
that
are
called
to
Godliness
are
likewise
called
to
Sufferings
.
2
Tim.
3.12
.
All
that
will
follow
Christ
,
must
do
it
in
his
Livery
,
they
must
take
up
their
Cross.
This
is
a
very
harsh
and
unpleasing
Article
of
the
Gospel
to
a
carnal
mind
,
but
it
conceales
it
not
,
Men
are
not
led
blindfold
upon
sufferings
,
and
drawn
into
a
hidden
snare
by
the
Gospels
invitations
,
they
are
told
very
often
,
that
they
pretend
not
a
surprisal
,
nor
have
any
just
plea
for
starting
back
again
,
as
our
Saviour
tells
his
Disciples
,
why
he
was
so
express
and
plain
with
them
in
this
.
These
things
sayes
he
,
have
I
told
you
that
you
be
not
offended
.
I
have
shew'd
you
the
ruggedness
of
your
way
,
that
you
stumble
not
at
it
,
takeing
it
to
be
a
smooth
plain
one
,
but
withal
where
this
is
spoke
of
,
't
is
usually
allay'd
with
the
mention
of
those
comforts
,
that
accompany
these
sufferings
,
or
that
glory
that
followes
them
.
The
Doctrine
of
the
Apostles
which
was
so
verified
in
their
own
Persons
,
Acts
14.
That
through
much
tribulation
we
must
enter
into
the
Kingdom
of
God
,
an
unpleasant
way
indeed
,
if
you
look
no
further
,
but
a
Kingdom
at
the
end
of
it
,
and
the
Kingdom
of
God
will
transfuse
pleasure
into
the
painfullest
step
in
it
all
,
so
Psal.
34.19
.
It
seems
a
sad
condition
that
falls
to
the
share
of
Godly
men
in
the
World
,
to
be
eminent
in
sorrowes
and
troubles
.
Many
are
the
afflictions
of
the
Righteous
,
but
that
which
followes
weighs
it
abundantly
down
in
consolation
,
that
the
Lord
himselfe
is
engaged
in
their
afflictions
,
both
for
their
deliverance
out
of
them
in
due
time
,
and
in
the
mean
time
,
their
support
and
preservation
under
them
.
The
Lord
delivers
them
out
of
them
all
.
And
till
he
does
that
,
he
keepeth
all
their
bones
,
&c.
Which
was
literally
verified
in
the
Natural
body
of
Christ
,
as
St.
Iohn
observes
,
and
holds
Spiritually
true
in
his
mystical
body
.
The
Lord
supports
the
Spirits
of
Believers
in
their
troubles
with
such
solid
consolations
,
as
are
the
Pillars
and
strength
of
their
Souls
,
as
the
bones
are
of
their
Body
,
as
the
Hebrew
word
for
them
imports
,
so
he
keepeth
all
his
bones
;
and
the
desperate
condition
of
wicked
men
is
oppos'd
to
illustrate
this
Verse
21.
But
evil
shall
slay
the
Wicked
.
Thus
Ioh.
16.33
.
In
the
closure
they
are
forewarned
what
to
expect
at
the
Worlds
hands
,
as
they
were
divers
times
before
in
that
same
Sermon
:
but
it
is
a
sweet
Testament
,
take
it
alltogether
,
Ye
shall
have
tribulation
in
the
World
,
but
Peace
in
me
,
and
seeing
he
hath
joyntly
bequeathed
these
two
to
his
followers
,
were
it
not
great
folly
to
cast
such
a
bargain
?
And
to
let
go
that
Peace
for
fear
of
this
trouble
,
the
trouble
is
but
in
the
World
,
but
the
Peace
is
in
him
who
weighs
down
thousands
of
Worlds
.
So
then
they
do
exceedingly
mistake
,
and
misreckon
themselves
,
that
would
agree
Christ
,
and
the
World
:
that
would
have
the
Church
of
Christ
,
or
at
least
,
themselves
for
their
own
shares
,
enjoy
both
kinds
of
peace
together
,
would
willingly
have
Peace
in
Christ
,
but
are
very
loath
to
part
with
the
Worlds
Peace
,
they
would
be
Christians
,
but
they
are
very
ill
satisfied
when
they
hear
of
any
other
but
ease
and
Prosperity
in
that
estate
,
and
willingly
forget
the
tenor
of
the
Gospel
in
this
;
and
so
when
times
of
trouble
and
sufferings
come
,
their
minds
are
as
new
and
uncouth
to
it
,
as
if
they
had
not
been
told
on
't
before
hand
.
They
like
better
of
St.
Peters
carnal
advice
to
Christ
to
avoid
suffering
.
Mat.
16.
than
of
of
his
Apostles
Doctrine
to
Christians
,
teaching
them
that
as
he
suffered
,
so
they
likewise
are
called
to
suffering
.
Men
readily
think
as
he
did
there
,
that
Christ
should
favour
himself
more
in
his
own
body
,
his
Church
,
than
to
expose
it
to
so
much
suffering
;
and
most
would
be
of
Rome's
mind
in
this
,
at
least
in
affection
,
that
the
badge
of
the
Church
should
be
Pomp
and
Prosperity
,
and
not
the
Cross
,
the
true
cross
of
Afflictions
and
sufferings
is
too
heavy
and
painful
.
But
Gods
thoughts
are
not
ours
,
those
he
calls
to
a
Kingdome
,
he
calls
to
sufferings
,
as
the
way
to
it
:
He
will
have
the
heirs
of
Heaven
know
they
are
not
at
home
on
earth
,
and
that
this
is
not
their
rest
,
he
will
not
have
them
with
the
abus'd
World
fancy
a
happiness
here
,
and
seek
life
,
as
St.
Augustin
sayes
beatam
vitam
quaerere
in
regione
mortis
.
The
reproaches
and
wrongs
that
encounter
them
shall
elevate
their
minds
often
to
that
Land
of
Peace
and
rest
,
where
righteousness
dwells
.
The
hard
Task-masters
shall
make
them
weary
of
Egypt
,
which
otherwise
possibly
they
would
comply
too
well
with
.
and
dispose
them
for
deliverance
,
and
make
it
welcome
,
which
it
may
be
they
might
but
coldly
desire
if
they
were
better
us'd
.
He
knowes
what
he
does
,
that
secretly
serves
his
good
ends
of
Mens
evil
,
and
by
the
Plowers
that
make
long
furrowes
on
the
back
of
his
Church
makes
it
a
fruitful
Field
to
himself
.
Therefore
't
is
great
folly
and
unadvisedness
,
to
take
up
prejudice
against
his
way
,
and
think
it
might
be
better
as
we
would
model
it
,
and
to
complain
of
the
order
of
things
;
whereas
we
should
complain
of
disordered
minds
,
but
we
had
rather
have
all
alter'd
,
and
chang'd
for
us
,
the
very
course
of
Providence
,
than
seek
the
change
of
our
own
perverse
hearts
,
but
the
right
temper
of
a
Christian
is
,
to
run
alwayes
cross
to
the
corrupt
stream
of
the
World
,
and
humane
iniquity
,
and
to
be
willingly
carried
along
with
the
stream
of
divine
Providence
,
and
not
at
all
to
stir
a
hand
,
no
nor
a
thought
,
to
row
against
that
mighty
current
;
and
not
only
is
he
carryed
with
it
upon
necessity
,
because
there
is
no
steering
against
it
,
but
chearfully
and
voluntarily
,
not
because
he
must
,
but
because
he
would
.
And
this
is
the
other
thing
to
which
they
are
joyntly
called
,
as
to
suffering
so
to
calmness
of
mind
,
and
patience
in
suffering
;
although
their
suffering
be
most
unjust
,
yea
,
this
is
truly
a
part
of
that
Duty
they
are
called
to
,
to
that
integrity
and
innofensiveness
of
Life
,
that
may
ma●e
their
sufferings
at
Mens
hands
alwayes
unjust
to
the
entire
Duty
here
,
is
Innocency
,
and
Patience
,
doing
willingly
no
wrong
and
yet
cheerfully
suffering
it
done
to
them
;
if
either
of
the
two
be
wanting
,
their
suffering
doth
not
credit
their
Profession
,
but
dishonours
it
,
if
they
be
patient
under
deserved
suffering
,
their
guiltiness
darkens
their
Patience
;
and
if
their
suffering
be
undeserv'd
,
yea
,
and
the
cause
of
them
honourable
,
yet
impatience
under
them
staines
both
their
sufferings
,
and
their
cause
,
and
seems
in
part
to
justify
the
very
injustice
that
is
us'd
against
them
:
But
where
innocency
and
Patience
meet
together
in
suffering
,
there
sufferings
are
in
their
perfect
lustre
.
These
are
they
that
honour
Religion
,
and
shame
the
enemies
of
it
.
It
was
the
concurrence
of
these
two
that
was
the
very
triumph
of
the
Martyrs
in
times
of
Persecution
that
tormented
their
Tormentors
and
made
them
more
then
Conquerors
even
in
sufferings
.
Now
that
we
are
called
both
to
suffering
,
and
to
this
manner
of
suffering
,
the
Apostle
puts
out
of
question
,
by
the
Supream
example
of
our
Lord
Jesus
Christ
,
for
the
Sum
of
our
Calling
is
,
to
follow
him
.
Now
in
both
these
,
in
suffering
,
and
in
suffering
Innocently
and
Patiently
,
the
whole
History
of
the
Gospel
testifies
how
compleat
a
Pattern
he
is
.
And
the
Apostle
gives
us
here
a
Summary
,
yet
a
very
clear
account
of
it
.
The
Words
have
in
them
these
two
things
.
1.
The
perfection
of
this
Example
.
2.
Our
obligation
to
follow
it
.
I.
The
example
he
sets
off
to
the
full
.
1.
In
regard
of
the
greatness
of
his
sufferings
.
2.
Of
his
spotlesness
and
Patience
in
suffering
.
The
first
we
have
in
that
word
he
suffered
,
and
after
Verse
24.
We
have
his
crucifying
,
and
his
stripes
expresly
specified
.
Now
this
is
reason
enough
and
carries
it
beyond
all
other
reason
,
why
Christians
are
call'd
to
a
suffering
Life
,
seeing
the
Lord
and
Author
of
that
Calling
suffer'd
himself
so
much
.
The
Captain
or
Leader
of
our
salvation
,
as
the
Apostle
speaks
,
was
consecrate
by
suffering
,
that
was
the
way
by
which
he
entred
into
the
holy
place
where
he
is
now
our
everlasting
High
Priest
,
making
intercession
for
us
,
if
he
be
our
Leader
to
Salvation
,
must
we
not
follow
him
in
the
way
he
leads
whatsoever
it
is
,
if
it
be
(
as
we
see
't
is
)
by
the
way
of
sufferings
,
we
must
either
follow
on
in
that
way
,
or
fall
short
of
salvation
,
for
there
is
no
other
Leader
nor
other
way
,
but
that
which
he
open'd
up
,
so
that
there
is
not
only
a
Congruity
in
it
,
that
his
followers
be
conform
to
him
in
suffering
,
but
a
necessity
,
if
they
will
follow
him
on
,
till
they
attain
to
Glory
,
and
the
consideration
,
of
both
these
cannot
but
argue
a
Christian
into
a
Resolution
for
this
via
regia
this
Royal
way
of
suffering
that
leads
to
Glory
,
through
which
their
King
,
and
Lord
himself
went
to
his
Glory
.
It
could
hardly
be
believ'd
at
first
,
that
this
was
his
way
,
and
we
can
as
hardly
yet
believe
that
it
must
be
ours
.
Luk.
24.
O
fools
and
slow
of
heart
to
believe
,
ought
not
Christ
to
have
suffer'd
these
things
,
and
so
to
enter
into
his
glory
.
Would
you
be
at
glory
,
and
will
you
not
follow
your
Leader
in
the
only
way
to
it
?
Must
there
another
way
be
cut
out
for
you
by
your selfe
?
O
absur'd
!
shall
the
servant
(
sayes
he
)
be
greater
than
his
Master
.
Are
you
not
fairly
dealt
with
if
you
have
a
mind
to
Christ
?
You
shall
have
full
as
much
of
the
Worlds
good
will
as
he
had
,
if
it
hate
you
he
bids
you
remember
,
how
it
hated
him
.
But
though
there
were
a
way
to
do
otherwayes
▪
would
you
not
rather
chuse
(
if
the
love
of
Christ
possess'd
your
hearts
)
to
take
a
share
with
him
in
his
Lot
,
and
find
delight
in
the
very
trouble
of
it
,
is
not
this
conformity
to
Jesus
,
the
great
ambition
of
all
his
true
hearted
followers
.
We
carry
about
in
the
body
the
dying
of
the
Lord
Iesus
,
sayes
the
great
Apostle
,
besides
the
unspeakable
advantage
to
come
,
that
goes
link'd
with
this
,
that
if
we
suffer
with
him
,
we
shall
reign
with
him
;
there
is
a
glory
,
even
in
this
present
resemblance
that
we
are
conformed
to
the
Image
of
the
Son
of
God
in
sufferings
.
Why
should
we
desire
to
leave
him
?
Are
you
not
one
with
him
?
Can
you
chuse
but
have
the
same
common
friends
and
enemies
?
Would
you
willingly
,
if
it
might
be
,
could
you
find
in
your
heart
to
be
friends
with
that
World
,
that
hated
your
Lord
and
Master
?
Would
you
have
nothing
but
kindness
and
ease
?
where
he
had
nothing
but
enmity
and
trouble
,
or
would
you
not
rather
,
when
you
think
right
on
't
,
disdain
and
refuse
to
be
so
unlike
him
?
As
that
good
Duke
said
,
when
they
would
have
Crown'd
him
King
of
Ierusalem
.
No
,
said
he
,
by
no
means
,
I
will
not
wear
a
Crown
of
Gold
,
where
Iesus
was
Crown'd
with
thornes
.
2.
This
Spotlesness
and
Patience
in
suffering
are
both
of
them
set
here
before
us
,
the
one
Verse
22.
the
other
23.
Whosoever
't
is
that
makes
such
a
noise
of
the
injustice
of
what
he
suffers
,
and
thinks
to
justify
his
Impatience
by
his
Innocency
,
let
me
ask
thee
,
art
thou
more
just
and
innocent
then
he
that
is
here
set
before
thee
?
Or
art
thou
able
to
come
near
Him
in
this
Point
?
Who
did
no
sin
,
neither
was
guile
found
in
his
mouth
.
This
is
to
signify
perfect
holiness
,
according
to
that
Iames.
3.2
.
Man
a
litle
world
,
a
world
of
wickedness
,
and
that
litle
part
of
him
a
litle
world
of
Iniquity
.
all
Christs
words
,
and
actions
,
and
all
his
thoughts
flow'd
from
a
pure
Spring
that
had
not
any
thing
defiled
in
it
,
and
therefore
no
tentation
either
from
Men
,
or
Satan
could
seize
on
him
,
other
Men
may
seem
clear
unstirr'd
,
but
move
and
trouble
them
,
and
the
mudd
arises
,
but
he
was
nothing
but
holiness
,
a
pure
fountain
,
all
purity
to
the
bottom
,
and
therefore
stirr
and
trouble
him
as
they
would
he
was
still
alike
clear
.
The
Prince
of
this
world
cometh
,
and
hath
nothing
in
me
.
This
is
the
main
ground
of
our
confidence
in
him
,
that
he
is
a
Holy
Harmeless
undefil'd
high
Priest
,
and
such
an
one
became
us
,
sayes
that
Apostle
,
that
are
so
sinfull
,
the
more
sinfull
we
,
the
more
need
that
our
High
Priest
should
be
sinlesse
,
and
being
so
,
we
may
build
upon
his
perfection
,
standing
in
our
stead
,
yea
,
we
are
invested
with
him
and
his
righteousness
.
Again
there
was
no
guile
found
in
his
mouth
,
this
serves
us
concerning
all
the
promises
that
he
hath
made
us
,
that
they
are
nothing
but
truth
,
hath
he
said
?
Him
that
comes
to
me
I
will
in
no
wise
cast
out
,
then
you
need
not
fear
,
how
unworthy
and
vile
soever
,
do
you
but
come
to
him
,
and
you
have
his
word
that
he
will
not
shut
the
door
against
you
,
and
as
he
hath
promis'd
access
,
so
hath
he
further
promis'd
ease
,
and
Souls
rest
to
those
that
come
;
then
be
confident
to
find
that
in
him
too
,
for
there
was
never
a
false
nor
guilefull
word
found
in
his
mouth
.
But
to
consider
it
only
in
the
present
action
,
this
speaks
him
the
most
innocent
sufferer
that
ever
was
,
not
only
judicially
just
in
his
cause
,
but
entirly
just
in
his
Person
,
altogether
righteous
,
and
yet
condemn'd
to
death
,
and
an
opprobrious
death
of
Malefactours
,
and
set
betwixt
two
,
as
chief
of
the
three
,
I
am
(
sayes
he
)
the
rose
Sharon
and
the
Lillie
of
the
valley
.
And
the
Spouse
saith
of
him
My
wel
beloved
is
White
and
ruddy
,
thus
indeed
in
his
death
,
ruddy
in
his
bloodshed
,
and
white
in
his
innocency
,
and
withal
in
his
meekness
and
patience
,
the
other
thing
wherein
he
is
here
so
exemplary
.
Verse
,
23.
Who
when
he
was
reviled
,
reviled
not
again
]
This
spotless
Lamb
of
God
was
a
Lamb
both
in
guiltlesness
,
and
silence
,
and
the
Prophet
Esay
expresses
the
resemblance
in
that
,
he
was
brought
as
a
Lamb
to
the
slaughter
,
he
suffer'd
,
not
only
an
unjust
Sentence
of
death
but
withall
,
unjust
revilings
,
the
contradictions
of
sinners
,
none
ever
did
so
litle
deserve
revilings
,
none
ever
could
have
said
so
much
in
his
own
just
defence
,
and
to
the
just
reproach
of
his
enemies
,
and
yet
in
both
,
he
preferr'd
silence
:
None
could
ever
threaten
so
heavy
things
as
he
could
against
his
enemies
,
and
have
made
good
all
he
threatned
,
and
yet
no
such
thing
was
heard
from
him
.
The
heaven
and
earth
as
it
were
spoke
their
resentment
of
his
death
that
made
them
:
But
he
was
silent
,
or
what
he
spoke
makes
this
still
good
,
how
far
he
was
from
revilings
,
and
threatnings
,
As
spices
pounded
,
or
precious
ointment
poured
out
give
their
smell
most
,
thus
his
name
was
an
ointment
then
poured
forth
,
together
with
his
blood
,
and
fill'd
Heaven
and
Earth
with
its
sweet
perfume
,
was
a
favour
of
rest
and
peace
in
both
,
appeasing
the
wrath
of
God
,
and
so
quieting
the
Consciences
of
Men
,
and
even
in
this
particular
was
it
then
most
fragrant
,
in
that
all
the
Torments
of
the
cross
and
revilings
of
the
multitude
,
that
as
it
were
rack't
him
for
some
answer
,
yet
could
draw
no
other
from
him
but
this
,
father
forgive
them
for
they
know
not
what
they
do
.
But
for
those
to
whom
this
mercy
belong'd
not
,
the
Apostle
tells
us
what
he
did
in
stead
of
Revilings
and
Threatnings
,
he
committed
all
to
him
that
judgeth
righteously
.
And
this
is
the
true
method
of
Christian
patience
,
that
which
quiets
the
mind
,
and
keeps
it
from
the
boyling
Tumultuous
thoughts
of
revenge
,
to
turne
the
whole
matter
into
Gods
hand
,
to
resign
it
over
to
him
,
to
prosecute
when
,
and
as
he
thinks
good
.
Not
as
the
most
,
that
had
rather
,
if
they
had
power
,
do
for
themselves
,
and
be
their
own
avengers
,
and
because
they
have
not
power
do
offer
up
such
bitter
curses
,
and
prayers
for
revenge
unto
God
,
as
are
most
hateful
to
him
,
and
are
far
from
this
calm
and
holy
way
of
committing
matters
to
his
judgment
.
The
common
way
of
referring
things
to
God
is
indeed
impious
,
and
dishonourable
to
him
,
being
really
no
other
,
but
a
calling
of
him
to
be
a
Servant
,
and
executioner
to
our
passion
,
We
ordinarily
mistake
his
justice
,
and
judge
of
it
according
to
our
own
precipitant
distemper'd
minds
.
If
wicked
Men
be
not
cross'd
in
their
designes
,
and
their
wickedness
evidently
crush'd
just
when
we
would
have
it
,
we
are
ready
to
give
up
the
matter
as
desperate
,
or
at
least
abate
of
those
confident
,
and
reverent
thoughts
of
divine
justice
that
we
owe
him
:
Howsoever
things
go
,
this
ought
to
be
fixed
in
our
hearts
,
that
he
that
sits
in
Heaven
judgeth
righteously
,
and
executes
that
his
righteous
judgement
in
the
fittest
season
,
We
poor
wormes
whose
whole
life
is
,
but
an
hand-breadth
in
it self
,
and
is
as
nothing
unto
God
,
we
think
a
few
months
,
or
years
,
a
great
matter
,
but
to
him
that
inhabites
Eternity
,
a
thousand
years
are
but
as
one
day
,
as
our
Apostle
teaches
us
.
Our
Saviour
in
that
time
of
his
Humiliation
and
Suffering
,
committed
himself
and
his
cause
,
for
that
is
best
express'd
,
in
that
nothing
is
express'd
but
he
committed
,
and
the
issue
shall
be
that
all
his
enemies
shall
become
his
footstool
,
and
he
himself
shall
judge
them
:
But
that
which
is
given
us
here
to
learn
from
his
carriage
toward
them
in
his
Suffering
,
is
that
quietness
and
moderation
of
mind
even
under
unjust
Sufferings
make
us
like
him
.
Not
to
reply
reproach
with
reproach
as
our
custom
is
,
to
give
an
ill
word
for
another
,
or
two
for
one
,
to
be
sure
not
to
be
behind
.
Men
take
a
pride
in
this
,
and
think
it
ridiculous
simplicity
to
suffer
,
and
this
make
strifes
and
contention
so
abound
,
but
't
is
a
great
mistake
,
you
think
it
greatness
of
spirit
to
bear
nothing
,
to
put
up
no
wrong
:
Whereas
it
is
indeed
great
weakness
,
and
baseness
,
't
is
true
greatness
of
Spirit
to
despise
the
most
of
those
things
that
set
you
usually
on
fire
one
against
another
,
especially
being
done
after
a
Christian
manner
,
't
were
a
part
of
the
Spirit
of
Christ
in
you
,
and
is
there
any
Spirit
greater
than
that
think
you
?
Oh!
that
there
were
less
of
the
Spirit
of
the
Dragon
,
and
more
of
that
Spirit
of
the
Dove
amongst
us
.
Our
obligement
to
the
example
of
Christ
,
besides
its
own
excellency
,
is
in
these
two
things
in
the
words
1.
The
intendment
of
his
behaviour
for
this
use
,
to
be
as
an
example
to
us
.
2.
Our
Interest
in
him
,
and
those
his
Sufferings
,
wherein
he
so
carried
himself
.
Leaving
us
an
Example
&c.
He
left
his
footsteps
as
a
Copy
(
as
the
word
is
)
to
follow
,
every
step
of
his
,
a
letter
of
this
Copy
,
and
particularly
in
this
point
of
Suffering
,
he
writ
us
a
pure
and
perfect
Copy
of
obedience
in
clear
and
great
letters
in
his
own
blood
.
His
whole
life
is
our
Rule
,
not
his
Miraculous
works
,
his
footsteps
walking
on
the
Sea
,
and
such
like
,
are
not
for
our
following
:
But
his
obedience
and
Holiness
,
and
Meekenss
,
and
Humility
are
our
Copy
,
which
we
should
continualy
study
.
The
shorter
and
more
effectual
way
(
they
say
)
of
teaching
,
is
by
example
,
but
above
all
,
this
matchless
example
is
the
happiest
way
of
teaching
,
He
that
followes
me
sayes
he
,
shall
not
walk
in
darkness
.
He
that
aimes
high
,
shoot's
the
higher
for
't
,
though
he
shoot
not
so
high
,
as
he
aimes
.
This
is
that
which
ennobles
the
Spirit
of
a
Christian
the
propounding
of
this
our
high
Patterne
,
the
example
of
Jesus
Christ
.
The
Imitation
of
Men
in
worthless
things
is
low
and
servile
,
the
Imitation
of
their
vertues
is
commendable
,
but
if
we
seek
no
higher
,
't
is
both
imperfect
and
unsafe
.
The
Apostle
St.
Paul
will
have
no
Imitation
,
but
with
regard
to
this
Supreme
Patterne
,
be
ye
follewers
of
me
,
as
I
am
of
Christ
,
One
Christian
may
take
the
example
of
Christ
in
many
things
in
another
,
but
still
examining
all
by
the
Original
primitive
Copy
,
the
footsteps
of
Christ
himself
,
following
nothing
,
but
as
it
conformes
with
that
,
and
looking
most
on
him
,
as
both
the
perfectest
and
most
effectual
example
.
Heb.
12.2
.
there
is
a
cloud
of
wittnesses
and
examples
,
but
look
above
them
all
to
him
,
that
is
as
high
above
them
,
as
the
Sun
is
above
the
clouds
.
As
the
way
is
better
,
a
lively
one
indeed
,
so
there
is
this
advantage
in
the
Covenant
of
grace
,
that
we
are
not
left
to
our
own
skill
for
following
of
it
,
but
taught
by
the
Spirit
:
In
the
delivery
of
the
Law
,
God
shewed
his
glory
and
greatness
by
the
manner
of
it
,
but
the
Law
was
written
only
in
dead
Tables
,
but
Christ
,
the
living
Law
,
teaches
by
obeying
it
,
how
to
obey
it
,
and
this
is
the
advantage
of
the
Gospel
,
that
the
Law
is
Twice
written
over
unto
believers
,
first
in
the
example
of
Christ
,
and
then
inwardly
in
their
hearts
by
his
Spirit
.
There
is
together
with
that
Copy
of
all
grace
in
him
,
a
Spirit
deriv'd
from
him
,
enabling
believers
to
follow
him
in
their
measure
,
they
may
not
only
see
him
as
the
only
begotten
Son
of
God
full
of
grace
and
truth
,
as
it
is
Io.
6.
But
as
there
it
followes
,
they
receive
of
his
fulness
grace
for
grace
.
The
love
of
Christ
makes
the
Soul
delight
to
converse
with
him
,
and
converse
,
and
Love
together
,
makes
it
learn
his
behaviour
,
as
Men
that
live
much
together
,
especially
if
they
do
much
affect
one
another
,
will
insensibly
contract
anothers
habitudes
and
customes
.
The
other
thing
obliging
us
,
is
our
interest
in
him
,
and
his
Sufferings
,
he
suffer'd
for
us
,
and
this
the
Apostle
returnes
to
Ver.
24.
Observe
only
from
the
Tye
of
these
two
,
that
if
we
neglect
his
example
set
before
us
,
we
cannot
enjoy
any
right
assurance
of
his
suff●ring
for
us
,
but
if
we
do
seriously
endeavour
to
follow
him
,
then
we
may
be
perswaded
of
life
through
his
death
,
and
those
steps
of
his
wherein
we
walk
will
bring
us
ere
long
to
be
where
he
is
.
Verse
.
24.
Who
his
own
self
bare
our
sins
in
his
own
Body
on
the
Tree
,
that
we
being
dead
to
sin
,
should
live
unto
Righteousness
;
by
whose
stripes
ye
were
healed
.
THat
which
is
deepest
in
the
heart
,
is
readily
most
in
the
mouth
.
That
which
abounds
within
,
runs
over
most
by
the
Tongue
or
Pen
,
when
Men
light
upon
the
speaking
of
that
Subject
,
that
possesses
the
affection
,
they
can
hardly
be
taken
off
,
or
drawn
from
it
again
.
Thus
the
Apostles
in
their
writings
,
when
they
make
mention
any
way
of
Christ
suffering
for
us
,
they
love
to
dwell
on
it
,
as
that
which
they
take
most
delight
to
speak
of
:
Such
delicacy
and
sweetness
is
in
it
to
a
Spiritual
taste
,
that
they
like
to
keep
it
in
their
mouth
,
and
are
never
out
of
their
theam
when
they
insist
on
Jesus
Christ
,
though
they
have
but
nam'd
him
by
occasion
of
some
other
Doctrine
,
for
he
is
the
great
subject
of
all
they
have
to
say
.
Thus
here
,
the
Apostle
had
spoke
of
Christ
in
the
foregoing
words
very
fitly
to
this
present
Subject
,
setting
him
before
Christian
Servants
and
all
suffering
Christians
,
as
their
compleat
example
,
both
in
point
of
much
suffering
,
and
of
perfect
Innocency
,
and
Patience
in
suffering
.
And
express'd
their
engagement
to
study
and
follow
that
example
;
yet
he
cannot
leave
it
so
,
but
having
said
,
that
all
those
his
sufferings
wherein
he
was
so
exemplary
,
were
for
us
,
as
a
chief
consideration
,
for
which
we
should
study
to
be
like
him
,
he
returns
to
that
again
,
and
enlarges
himself
in
it
in
words
partly
the
same
,
partly
very
near
those
of
that
Evangelist
among
the
Prophets
Esay
Chap.
53.
And
it
suits
very
well
with
his
main
scope
,
to
press
this
point
;
as
giving
both
very
much
strength
and
sweetness
to
the
Exhortation
,
as
being
most
reasonable
,
that
we
willingly
conform
to
him
in
suffering
that
had
never
been
an
Example
of
suffering
,
nor
subject
at
all
to
sufferings
nor
capable
of
them
but
for
us
;
and
most
comfortable
in
the
light
sufferings
of
this
Moment
,
to
consider
,
that
he
hath
freed
us
from
the
sufferings
of
Eternity
,
by
suffering
himself
in
our
stead
,
in
the
fulness
of
time
.
That
Jesus
Christ
is
in
doing
and
suffering
,
our
Supream
and
Matchless
Example
,
and
that
he
came
to
be
so
,
is
a
truth
,
but
that
he
is
nothing
further
and
came
for
no
other
end
,
is
(
you
see
)
a
high
point
of
falshood
;
for
how
should
Man
be
enabled
to
learn
,
and
follow
that
example
of
obedience
unless
there
were
more
in
Christ
,
and
what
would
become
of
that
great
reckoning
of
disobedience
that
Man
stands
guilty
of
.
No
,
these
are
too
narrow
,
he
came
to
bear
our
sins
on
his
own
Body
on
the
tree
,
and
for
this
purpose
had
a
Body
fitted
for
him
,
and
given
him
to
bear
this
burden
,
to
do
this
,
as
the
will
of
his
Father
,
to
stand
for
us
in
stead
of
all
Offerings
,
and
Sacrifices
;
and
by
that
will
,
sayes
the
Apostle
,
we
are
Sanctified
through
the
offering
of
the
body
of
Iesus
Christ
once
for
all
.
This
was
his
business
,
not
only
to
rectifie
sinful
Mankind
by
his
example
;
but
to
redeem
him
by
his
Blood
,
he
was
a
teacher
come
from
God
.
As
a
Prophet
he
teaches
us
the
way
of
Life
,
and
as
the
best
and
greatest
of
Prophets
is
perfectly
like
his
Doctrine
,
and
his
actions
(
that
in
all
Teachers
is
the
livelyest
part
of
Doctrine
)
his
carriage
in
Life
and
death
,
is
our
great
Pattern
and
instruction
:
But
what
is
said
of
his
forerunner
,
is
more
eminently
true
of
Christ
,
he
is
a
Prophet
and
more
then
a
Prophet
,
a
Priest
satisfying
justice
for
us
,
and
a
King
conquering
sin
and
death
for
us
,
an
Example
in
deed
,
but
more
than
an
Example
,
our
Sacrifice
,
and
our
Life
,
and
all
in
all
,
't
is
our
Duty
to
walk
as
he
walked
,
to
make
him
the
pattern
of
our
steps
1
Ioh.
2.6
.
But
our
comfort
and
salvation
lyeth
in
this
,
that
he
is
the
propitiation
for
our
sins
,
Verse
2.
So
in
the
first
Chapter
of
that
Epistle
Verse
7.
We
are
to
walk
in
the
Light
,
as
he
is
in
the
Light
:
For
all
our
walking
we
have
need
of
that
which
followes
,
that
bears
the
great
weight
,
the
Blood
of
Iesus
Christ
cleanseth
us
from
all
sin
,
and
so
still
that
glory
which
he
possesseth
in
his
own
Person
,
is
the
pledge
of
ours
,
he
is
there
for
Vs.
he
lives
to
make
intercession
for
us
,
sayes
the
Apostle
,
and
I
go
to
prepare
a
place
for
you
,
sayes
he
himself
.
We
have
in
the
words
these
two
great
points
,
and
in
the
same
order
as
the
words
ly
.
1.
The
nature
,
and
quality
of
the
sufferings
of
Jesus
Christ
,
And
2.
The
end
of
them
.
In
the
expression
of
his
suffering
,
we
are
to
consider
.
1.
The
commutation
of
the
Persons
,
he
himself
,
for
us
.
2.
The
work
undertaken
and
performed
,
he
bare
our
sins
in
his
own
body
on
the
tree
.
1.
The
Act
,
or
sentence
of
the
Law
against
the
breach
of
it
standing
in
force
,
and
Divine
justice
expecting
satisfaction
,
death
was
the
necessary
and
inseperable
consequent
of
sin
.
If
you
say
the
Supream
Majesty
of
God
being
accountable
to
none
,
might
have
forgiven
all
without
satisfaction
.
We
are
not
to
contest
that
,
nor
foolishly
to
offer
to
sound
the
bottomless
deep
of
his
absolute
prerogative
,
Christ
implies
in
his
Prayer
,
that
it
was
impossible
that
he
could
escape
that
cup
:
But
the
impossibility
is
resolv'd
into
his
Fathers
will
,
as
the
cause
of
it
.
But
this
we
may
clearly
see
following
the
tract
of
the
holy
Scriptures
(
our
only
safe
way
)
that
this
way
wherein
our
salvation
is
contriv'd
is
most
excellent
,
and
suitable
to
the
greatness
,
and
goodness
of
God
,
so
full
of
wonders
of
wisdom
,
and
love
,
that
the
Angels
,
as
our
Apostle
tells
us
before
,
cannot
forbear
looking
on
it
,
and
admiring
it
;
for
all
their
exact
knowledge
,
yet
they
still
find
it
infinitly
beyond
their
knowledge
,
still
in
astonishment
and
admiration
of
what
they
see
,
and
still
in
search
looking
in
to
see
more
.
Those
Cherubims
still
haveing
their
eyes
fixed
on
this
Mercy
Seat
.
Justice
might
indeed
have
siez'd
on
rebellious
Man
,
and
laid
the
pronounc'd
punishment
on
him
,
mercy
might
have
freely
acquit
him
,
and
pardon'd
all
:
But
can
we
name
any
place
where
mercy
and
justice
as
relating
to
condemned
Man
could
have
met
and
shined
joyntly
in
full
aspect
,
save
only
in
Jesus
Christ
,
in
whom
indeed
Mercy
and
truth
met
,
and
righteousness
and
peace
kissed
each
other
.
Yea
,
in
whose
Person
the
Parties
concern'd
,
that
were
at
so
great
a
distance
met
so
near
,
as
nearer
,
can
not
be
imagin'd
.
And
not
only
was
this
the
only
way
,
for
the
consistence
of
these
two
,
Justice
and
Mercy
,
but
take
each
of
them
severally
,
and
they
could
not
have
been
in
so
full
lustre
,
as
in
this
.
Gods
just
hatred
of
sin
did
out
of
doubt
appear
more
in
punishing
his
own
only
begotten
Son
for
it
,
than
if
the
whole
race
of
Mankind
had
suffer'd
for
it
Eternally
.
Again
it
raises
the
notion
of
Mercy
to
the
highest
,
that
sin
is
not
only
forgiven
us
,
but
for
this
end
God's
own
coe●ernal
Son
,
is
given
to
us
,
and
for
us
.
Consider
what
he
is
,
and
what
we
are
,
he
the
Son
of
his
love
,
and
we
Enemies
.
Therefore
it
is
emphatically
express'd
in
the
words
,
he
himself
bare
our
sins
.
God
so
loved
the
World
,
but
love
amounts
to
this
much
,
that
it
was
so
great
,
as
to
give
his
Son
:
But
how
great
that
is
,
cannot
be
utter'd
.
In
this
sayes
the
Apostle
,
God
commendeth
his
love
to
us
,
sets
it
up
to
the
highest
,
gives
us
the
richest
and
strongest
evidence
of
it
.
The
foundation
of
this
frame
,
this
appearing
of
Christ
for
us
,
and
undergoing
and
Answering
all
in
our
stead
,
lyes
in
the
Decree
of
God
,
where
it
was
plotted
,
and
contriv'd
in
the
whole
way
of
it
from
Eternity
,
and
the
Father
and
the
Son
being
one
,
and
their
thoughts
and
will
one
,
they
were
perfectly
agreed
on
't
,
and
those
likewise
for
whom
it
should
hold
,
were
agreed
upon
,
and
their
Names
written
up
,
according
to
which
they
are
said
to
be
given
unto
Christ
to
redeem
.
And
just
according
to
that
Model
did
all
the
work
proceed
,
and
was
accomplished
in
all
points
,
perfectly
answering
to
the
pattern
of
it
in
the
Mind
of
God
.
As
it
was
preconcluded
there
,
that
the
Son
should
undertake
the
business
,
this
matchless
piece
of
Service
,
for
his
Father
,
and
that
by
his
interposing
Men
should
be
reconciled
and
saved
,
so
that
he
might
be
altogether
a
fit
Person
for
the
Work
,
it
was
resolv'd
,
that
as
he
was
already
fit
for
it
by
the
Almightiness
of
his
Deity
,
and
Godhead
,
and
the
acceptableness
of
his
Person
to
the
Father
,
as
the
Son
of
God
,
so
he
should
be
further
fitted
by
uniting
wonderfully
,
weakness
to
Almightiness
,
the
frailty
of
Man
to
the
Power
of
God
,
because
that
suffering
for
Man
was
a
main
point
of
the
work
,
so
as
his
being
the
Son
of
God
made
him
acceptable
to
God
,
his
being
the
son
of
Man
made
him
suitable
to
Man
,
in
whose
business
he
had
engaged
himself
,
and
to
the
business
it self
to
be
perform'd
;
and
not
only
was
there
in
him
,
by
his
humane
nature
a
conformity
with
Man
(
for
that
might
have
been
by
a
new
created
Body
)
but
a
consanguinity
with
Man
,
by
a
Body
framed
of
the
same
piece
,
a
Redeemer
,
a
Kinsman
as
the
Hebrew
word
is
▪
only
purified
for
his
use
,
as
was
needful
,
and
fram'd
after
a
peculiar
manner
in
the
womb
of
a
Virgin
,
as
't
is
Heb
10.
Thou
hast
fitted
a
body
for
me
,
having
no
sin
it self
,
because
ordained
to
have
so
much
of
our
sins
as
't
is
here
,
he
bare
them
on
his
own
body
.
And
this
looks
back
to
the
Primitive
transaction
and
purpose
,
Lo
I
come
to
do
thy
will
,
sayes
the
Son
,
and
behold
my
servant
whom
I
have
chosen
,
sayes
the
Father
,
this
Master-piece
of
my
works
,
none
in
Heaven
or
Earth
fit
to
serve
me
in
it
,
but
mine
own
Son
,
and
as
he
came
into
the
World
according
to
that
decree
,
and
will
;
so
he
goes
out
of
it
again
,
in
that
way
,
the
Son
of
Man
goeth
as
is
determined
,
it
was
wickedly
and
malitiously
done
by
Men
against
him
,
but
determined
(
which
is
that
he
there
speaks
of
)
wisely
and
graciously
by
his
Father
,
with
his
own
consent
:
As
in
those
two
faced
pictures
,
Look
upon
the
Crucifying
of
Christ
one
way
,
as
complotted
by
a
treacherous
Disciple
,
and
Malicious
Priests
,
and
Rulers
,
and
nothing
more
deform'd
and
hateful
than
the
Authors
of
it
;
but
view
it
again
,
as
determin'd
in
Gods
Counsel
,
for
the
restoring
of
lost
Mankind
,
and
so
't
is
full
of
unspeakable
beauty
and
sweetness
,
infinite
wisdom
and
Love
,
in
every
tract
of
it
.
Thus
to
the
persons
for
whom
,
as
their
coming
unto
him
reflects
upon
that
first
donation
,
as
flowing
from
that
,
all
that
the
Father
hath
given
me
shall
come
unto
me
.
Ioh.
6.
Now
this
being
Gods
great
design
;
that
he
would
have
Men
eye
and
consider
more
than
all
the
rest
of
his
works
,
(
and
yet
is
least
of
all
considered
by
the
most
)
the
other
Covenant
made
with
the
first
Adam
was
but
to
make
way
,
and
so
to
speak
,
to
make
work
for
this
;
for
he
knew
that
it
would
not
hold
,
therefore
as
this
New
Coven●nt
became
needful
by
the
breach
of
the
other
,
so
the
failing
of
that
other
sets
off
and
commends
the
firmness
of
this
,
the
former
was
with
a
Man
in
his
best
condition
,
and
yet
he
kept
it
not
,
even
then
he
prov'd
vanity
,
as
't
is
Psal.
●9
So
that
the
second
to
be
stronger
,
is
made
with
a
Man
indeed
,
to
supply
the
former
;
but
he
is
God-man
to
be
surer
than
the
former
,
and
therefore
it
holds
;
and
this
is
the
difference
as
the
Apostle
expresses
it
,
that
the
first
Adam
,
in
that
first
Covenant
,
was
laid
as
a
foundation
,
and
though
we
say
not
that
the
Church
in
its
true
notion
was
built
on
him
,
yet
the
estate
of
the
whole
race
of
Mankind
,
the
Materials
that
the
Church
is
built
of
,
lay
on
him
for
that
time
,
and
it
failed
:
But
upon
this
Rock
the
second
Adam
,
is
the
Church
so
firmly
built
,
that
the
gates
of
Hell
cann●t
pre●ail
against
〈◊〉
.
The
first
Adam
was
made
a
quickening
,
or
life
giving
Spirit
.
The
first
had
light
but
he
transfer'd
it
not
,
yea
,
he
kept
it
not
,
for
himself
drew
in
,
and
transfer'd
Death
,
but
the
second
by
Death
,
convey
life
to
all
that
are
reckon'd
his
seed
.
he
bare
their
〈◊〉
He
bare
them
on
the
tree
in
that
outside
of
his
suffering
,
the
visible
kind
of
death
inflicted
on
him
that
it
was
hanging
on
the
tree
of
the
Cross
;
there
was
an
Analogy
with
the
end
,
and
main
work
,
and
was
order'd
by
the
Lord
with
regard
unto
that
,
being
a
Death
declar'd
accursed
by
the
Law
,
as
the
Apostle
St.
Paul
observes
,
and
so
declaring
him
that
was
God
blessed
for
ever
to
have
been
made
a
curse
,
that
is
accounted
as
accursed
for
us
,
that
we
might
be
blessed
in
him
,
in
whom
according
to
the
Promise
,
all
the
Nations
of
the
Earth
are
blessed
.
But
that
wherein
lay
the
strength
,
and
main
stress
of
his
sufferings
,
was
this
invisible
weight
that
none
could
see
that
gaz'd
on
him
,
but
he
felt
more
then
all
.
In
this
there
are
three
things
.
1.
The
weight
of
sin
.
2.
The
transferring
of
it
upon
Christ
.
3.
His
bearing
of
it
.
1.
He
bare
as
a
heavy
burden
;
so
the
word
of
bearing
in
general
,
and
those
two
words
particularly
us'd
by
the
Prophet
whither
these
allude
,
are
the
bearing
of
some
great
mass
or
load
,
and
thus
sin
is
,
for
it
hath
the
wrath
of
an
offended
God
hanging
at
it
,
indissollubly
tyed
to
it
,
which
who
can
bear
the
least
of
it
,
and
therefore
the
least
sin
,
being
the
procuring
cause
of
it
,
will
press
a
man
down
for
ever
,
that
he
shall
not
be
able
to
rise
,
Who
can
stand
before
thee
when
once
thou
art
angry
,
sayes
the
Psalmist
,
and
the
Prophet
Ier.
3.
Return
backsliding
Israel
and
I
will
not
cause
my
wrath
to
fall
upon
thee
▪
fall
as
a
great
weight
,
or
as
a
Milstone
,
crushes
the
soul.
But
sensless
we
,
go
light
under
the
burden
of
sin
,
and
feel
it
not
,
complain
not
of
it
,
therefore
truly
said
to
be
dead
in
it
,
otherwayes
it
could
not
but
press
us
,
and
press
out
complaints
.
O
wretched
man
that
I
am
who
shall
deliver
me
?
A
Prophane
secure
sinner
thinks
it
nothing
to
break
the
holy
Law
of
God
,
to
please
his
flesh
,
or
the
World
,
counts
sin
a
light
matter
,
makes
a
mock
of
it
as
Salomon
sayes
,
but
a
stirring
Conscience
is
of
another
mind
,
Mine
iniquities
is
gone
over
my
head
,
&c.
Psal.
38.4
.
Sin
is
such
a
burden
as
makes
the
very
frame
of
Heaven
and
Earth
that
is
not
guilty
of
it
,
yea
,
the
whole
Creation
to
crack
and
groan
(
't
is
the
Apostles
Doctrine
Rom.
8.
)
and
yet
the
impenitent
heart
whose
guiltiness
it
is
,
not
moved
,
groaneth
not
;
for
your
accustomed
groaning
is
no
such
matter
.
Yea
,
to
consider
in
the
present
subject
where
we
may
best
read
what
it
is
,
it
was
a
heavy
load
to
Jesus
Christ
,
Ps.
40.
Where
the
Psalmist
speaks
in
the
Person
of
Christ
he
complains
heavily
,
innumerable
evils
have
compassed
me
about
,
Mine
iniquities
,
not
his
,
as
done
by
him
,
but
yet
his
,
by
reckoning
to
pay
for
them
,
they
have
taken
hold
of
me
,
so
that
I
am
not
able
to
look
up
,
they
are
more
then
the
hairs
of
my
head
,
therefore
my
heart
faileth
me
.
And
sure
that
which
press'd
him
so
sore
,
that
upholds
Heaven
and
Earth
,
no
other
in
Heaven
or
in
Earth
could
have
sustained
and
surmounted
,
but
would
have
sunk
and
and
perish'd
under
it
.
Was
it
(
think
you
)
the
pain
of
that
common
outside
of
his
Death
,
though
very
painful
,
that
drew
such
a
word
from
him
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Or
was
it
the
fear
of
it
before
hand
that
press'd
a
sweat
of
Blood
from
him
?
No
,
it
was
this
burden
of
sin
,
the
first
of
which
was
committed
in
the
Garden
,
that
then
begun
to
be
laid
upon
him
and
fasten'd
on
his
shoulders
in
the
Garden
,
ten
thousand
times
heavier
than
the
Cross
,
which
he
was
caus'd
to
bear
,
that
might
be
a
while
turn'd
over
to
another
;
but
this
could
not
.
This
was
the
cup
he
so
trembled
at
,
that
Gall
and
Vinegar
after
to
be
offer'd
him
by
his
Crucifiers
,
or
any
other
part
of
his
External
sufferings
.
'T
was
the
bitter
Cup
of
wrath
due
to
sin
that
his
Father
put
into
his
hand
,
and
caus'd
him
drink
,
the
very
same
thing
that
is
here
called
the
bearing
our
sins
on
his
body
.
And
consider
,
that
the
very
smallest
sins
,
went
in
to
make
up
this
load
,
and
made
it
so
much
the
heavier
,
and
therefore
though
sins
be
comparatively
lesser
,
and
greater
,
yet
learn
thence
to
account
no
sin
in
it
sell
small
,
that
offends
the
great
God
,
and
lay
heavy
upon
your
great
Redeemer
in
the
day
of
his
Sufferings
.
At
his
apprehending
,
besides
the
Souldiers
,
that
invis●ble
crowd
of
the
sins
he
was
to
suffer
for
came
about
him
,
for
it
was
they
that
laid
strongest
hold
on
him
,
he
could
easily
have
shak'd
of
all
the
rest
,
as
appears
:
But
our
sins
laid
the
arrest
on
him
,
being
accounted
his
,
as
't
is
in
that
forcited
place
Psa.
40.
Now
amongst
these
,
were
even
those
sins
we
call
small
,
they
were
of
the
number
that
took
him
,
and
they
were
amongst
those
instruments
of
his
bloodshed
:
If
the
greater
were
as
the
spear
that
pierc'd
his
side
,
the
less
were
as
the
nails
that
pierc'd
his
Hands
and
his
Feet
,
and
the
very
least
,
as
the
Thornes
that
were
set
on
his
precious
Head
.
And
the
multitude
of
them
made
up
what
was
wanting
in
their
magnitude
,
though
they
were
small
they
were
many
.
2.
They
were
transferr'd
upon
him
by
vertue
of
that
Covenant
we
spoke
of
,
They
became
his
debt
,
and
he
responsable
for
all
they
c●me
to
.
Seeing
you
have
accepted
of
this
business
according
to
my
will
(
may
we
conceive
the
Father
saying
to
his
Son
)
you
must
go
through
with
it
,
you
are
engaged
in
it
;
but
it
is
no
other
,
than
what
you
understood
perfectly
before
,
you
knew
what
it
would
cost
you
,
and
yet
out
of
joynt
love
with
me
to
those
I
nam'd
to
be
saved
by
you
,
you
were
as
willing
as
I
,
to
the
whole
undertaking
,
now
therefore
the
time
is
come
,
that
I
must
lay
upon
you
the
sins
of
all
those
persons
,
and
you
must
bear
them
,
the
sins
of
all
those
Believers
that
lived
before
,
and
all
that
are
to
come
after
to
the
end
of
the
world
.
The
Lord
laid
on
him
the
iniquity
of
us
all
,
sayes
,
the
Prophet
,
took
it
off
from
us
,
and
chargd
it
on
him
,
made
it
to
meet
on
him
,
or
to
fall
in
together
as
the
word
is
,
the
sins
of
all
,
in
all
ages
before
,
and
after
,
that
were
to
be
saved
,
all
their
guiltiness
reencountered
,
and
met
together
on
his
back
,
upon
the
Crosse
,
and
whosoever
of
all
that
Number
had
least
sin
,
yet
had
●o
small
Burden
to
cast
on
him
;
and
to
give
accession
to
the
whole
Weight
.
Every
man
hath
had
his
own
way
of
wandering
;
as
the
Prophet
there
expresseth
it
,
and
he
pay'd
for
all
;
all
fell
on
him
:
And
as
in
Testimony
of
his
meekness
and
patience
,
so
in
this
regard
likewise
,
was
he
so
silent
in
his
Sufferings
;
in
regard
that
though
his
Enemies
dealt
most
unjustly
with
him
:
yet
,
he
stood
as
convicted
before
the
Justice
Seat
of
his
Father
,
under
the
imputed
guilt
of
all
our
Sins
,
and
so
eyeing
him
,
and
accounting
his
business
chiefly
with
him
▪
he
did
patiently
bear
the
due
punishment
of
all
our
sins
at
his
Fathers
hand
,
and
suited
that
of
the
Psalmist
.
I
was
as
dumb
and
opened
not
my
mouth
,
because
thou
didst
i●
.
Therefore
the
Prophet
immediately
subjoynes
,
that
of
his
silent
carriage
,
Isay
▪
53.
To
that
which
he
had
spoken
off
,
the
confluence
of
our
iniquities
upon
him
.
And
if
this
our
Sins
were
accounted
his
,
then
in
the
same
way
,
and
for
that
very
reason
of
necessity
,
his
sufferings
,
and
satisfaction
must
be
accounted
ours
,
as
he
said
for
his
disciples
to
the
Men
that
came
to
take
him
,
if
it
be
me
ye
seek
,
then
let
these
go
free
:
So
he
said
for
all
Believers
to
his
father
,
his
wrath
then
siezing
on
him
,
if
on
me
you
will
lay
hold
,
then
let
these
go
free
.
And
thus
the
agreement
was
.
2.
Cor.
5.
ult.
So
then
,
there
is
an
union
betwixt
Believers
and
Jesus
Christ
,
by
which
this
interchange
is
made
,
he
charg'd
with
their
sins
,
and
they
cloath'd
with
his
satisfaction
,
and
righteousness
,
and
that
union
is
first
in
Gods
decree
of
election
running
this
way
,
that
they
should
live
in
Christ
,
and
so
chuse
the
head
,
and
the
whole
mystical
body
as
one
,
and
reckoning
their
debt
as
his
in
his
purpose
,
that
he
might
receive
satisfaction
,
and
they
salvation
in
their
he●d
Christ
:
The
execution
of
that
purpose
and
union
begun
in
Christ's
incarnation
,
being
for
them
,
though
the
nature
be
more
common
,
he
is
said
not
to
take
on
the
Angels
,
but
the
seed
of
Abraham
,
the
company
of
Believers
,
he
became
Man
for
their
sakes
,
because
they
are
Men
:
that
he
is
of
the
same
nature
with
unbelieving
Men
that
perish
,
is
but
by
accident
,
●s
●t
were
,
there
is
no
good
to
them
in
that
,
but
the
great
evil
of
deeper
condemnation
if
they
hear
of
him
,
and
believe
not
,
but
he
was
made
Man
to
be
like
,
yea
,
to
be
one
with
the
Elect
,
and
he
is
not
ashamed
to
call
them
Brethren
,
as
the
Apostle
there
sayes
,
2.
Then
in
the
actual
intention
of
the
Son
so
made
Man
;
he
presenting
himself
to
the
Father
in
all
he
did
,
and
suffer'd
as
for
them
,
having
them
,
and
th●m
only
in
his
eye
and
thoughts
in
all
:
For
their
sakes
do
I
sanctify
my selfe
,
Io.
17.1.9.3
.
The
union
is
applyed
and
perform'd
in
them
,
when
they
are
converted
and
ingrafted
into
Jesus
Christ
by
faith
and
this
doth
actually
discharge
them
of
their
own
sins
,
and
Entitle
,
them
to
his
Righteousness
,
and
so
justifies
them
in
the
sight
of
God
.
4.
The
consummation
of
this
union
is
in
glory
,
which
is
the
result
and
fruit
of
all
the
former
,
as
it
began
in
Heaven
't
is
compleated
there
;
but
betwixt
these
Two
in
Heaven
,
the
intervention
of
those
other
two
degrees
of
it
on
earth
were
necessary
,
being
intended
in
the
first
,
as
tending
▪
to
the
attainment
of
the
last
,
these
steps
we
have
distinctly
in
his
own
prayer
Ioh.
17.
First
Ver.
2.
Gods
purpose
that
the
Son
should
give
eternal
life
to
those
he
hath
given
him
.
2.
Ver.
4.
I
have
finish'd
the
work
.
3.
Ver.
6
,
8.
And
often
after
,
their
faith
,
their
believing
and
keeping
the
word
,
and
then
the
last
Ver.
24.
I
will
that
they
whom
thou
hast
given
me
be
with
me
where
I
am
.
There
meets
the
first
donation
and
the
last
.
Now
to
obtain
this
life
for
them
he
dyed
in
their
stead
,
appeared
as
the
high
Priest
,
being
perfectly
,
and
truely
what
the
name
was
on
their
plate
of
gold
holiness
to
the
Lord
.
Exod.
28
▪
36.
And
so
bearing
▪
their
iniquity
,
as
it
is
added
there
▪
of
the
Priest
Ver.
38.
But
because
he
was
not
the
Redeemer
,
but
a
perfect
figure
of
him
,
he
did
not
himself
suffer
for
the
peoples
sin
,
but
turn'd
it
over
upon
the
beasts
,
that
●he
sacrific●d
▪
signifying
that
translation
of
sin
,
by
laying
his
hand
upon
the
head
of
the
Beast
:
But
Jesus
Christ
is
both
the
great
High
Priest
,
and
the
great
Sacrifice
in
one
,
and
this
seem's
to
be
here
imply'd
in
these
words
,
himself
&c.
On
his
own
body
he
bare
&c.
Which
the
Legal
Priests
did
not
,
so
Heb.
9.12
.
He
made
his
soul
an
offering
for
sin
Isa.
53.
and
Heb.
9.
He
offered
up
himself
,
his
whole
self
,
and
in
the
History
of
the
Gospel
▪
his
soul
was
heavy
,
and
chiefly
suffered
;
but
the
bearing
on
his
body
,
and
offering
it
that
is
oftenest
mention'd
as
the
visible
part
of
the
Sacrifice
,
and
in
his
way
of
offering
it
▪
not
excluding
the
other
.
Thus
Rom.
12.1
.
We
are
exhorted
to
give
our
bodies
in
opposition
to
the
bodies
of
beasts
,
and
called
a
living
Sacrifice
,
which
they
are
not
without
the
Soul
,
so
his
bearing
on
his
body
imports
the
bearing
it
on
his
Soul
too
.
3.
His
bearing
that
hintes
that
he
was
active
,
and
willing
in
his
suffering
for
us
;
not
a
constrain'd
Offering
:
He
layed
down
his
Life
,
as
he
tells
us
,
and
this
here
,
He
bare
,
is
,
he
took
willingly
off
,
lifted
from
us
that
burden
to
bear
it
himself
.
It
was
counted
an
ill
sign
amongst
the
Heathens
,
when
the
Beasts
went
unwillingly
to
be
Sacrific'd
,
and
drew
back
;
and
goo●
,
when
they
went
willingly
:
But
never
Sacrifice
so
willing
,
as
our
great
Sacrifice
was
,
and
we
may
be
assured
,
he
hath
appeased
his
Fathers
wrath
,
and
wrought
Atonement
for
Us.
Isaac
in
this
,
his
Type
▪
we
heare
of
no
Reluctance
,
but
quietly
bound
,
when
he
was
to
be
Offered
up
.
There
be
two
words
in
Esay
,
the
one
bearing
,
the
other
t●ki●g
away
,
this
is
also
that
takeing
away
the
Sins
of
the
World
in
St.
Iohn
,
1.29
.
Which
Answers
to
both
,
and
so
he
,
to
both
the
Goats
,
Levit.
16
He
did
bear
our
Sins
on
his
Crosse
,
and
from
then●●
to
his
Grave
,
and
there
they
are
Buried
;
and
they
whose
Sins
he
did
so
bear
,
and
take
away
,
and
Bury
,
they
shall
hear
no
more
of
them
as
theirs
to
bear
.
Is
he
not
then
worthy
to
behold
,
in
that
notion
that
Iohn
took
him
and
design'd
him
by
:
Behold
the
Lamb
of
God
that
beareth
and
takes
away
the
sins
of
the
World
.
You
then
that
are
Gazing
on
vanity
,
be
perswaded
to
turne
your
Eyes
this
way
,
and
behold
this
lasting
wonder
,
this
Lord
of
Life
dying
;
but
the
most
alas
!
Want
a
due
Eye
for
this
Object
;
't
is
the
eye
of
Faith
alone
,
that
looks
aright
on
him
,
and
is
daily
discovering
new
worlds
of
excellency
and
delight
in
this
crucified
Saviour
,
that
can
view
him
daily
,
as
hanging
on
the
Crosse
without
the
Childish
gaudy
help
of
a
Crucifix
,
and
grow
in
the
knowledge
of
that
Love
,
that
passeth
knowledge
,
and
rejoyce
it self
in
frequent
thinking
and
speaking
of
him
,
in
stead
of
these
idle
and
vain
thoughts
at
the
best
,
and
empty
discourses
,
wherein
the
most
delight
,
and
wear
out
the
day
.
What
is
all
knowledge
but
painted
folly
in
comparison
of
this
?
though
thou
hadst
Solomon's
faculty
to
discourse
of
all
plants
,
and
have
not
the
right
knowledge
of
this
root
of
I●sse
:
If
thou
wert
singular
in
the
knowledge
of
the
Stars
,
and
course
of
the
Heavens
,
and
could'st
walk
through
the
Spheres
with
a
Iacob's
Staff
;
but
ignorant
of
this
▪
Star
of
Iacob
:
If
thou
knewest
the
Historye●
of
all
Time
,
and
the
Life
and
Death
,
of
all
the
famousest
Princes
,
and
could
rehearse
them
all
;
but
dost
not
Spiritually
know
and
apply
to
thy self
the
death
of
Iesus
,
as
thy
Life
,
thou
art
still
a
wretched
Fool
for
them
,
and
all
thy
knowledge
with
thee
shall
quickly
perish
.
On
the
other
side
,
if
thy
capacity
or
breeding
hath
denyed
thee
the
knowledge
of
all
these
things
,
wherein
Men
glory
so
much
;
Yet
do
but
learn
Christ
Crucified
,
and
what
wouldest
thou
have
more
?
That
shall
make
thee
happy
for
ever
,
for
this
is
life
eternal
to
know
thee
,
&c.
Here
St.
Paul
sets
up
his
rest
,
I
determined
to
know
nothing
but
Iesus
Christ
and
him
Crucified
.
Whatsoever
I
knew
besides
,
I
resolv'd
to
be
,
as
if
I
knew
nothing
besides
this
,
the
only
knowledge
wherein
I
will
rejoyce
my self
,
and
which
I
will
labour
to
impart
to
others
.
I
have
try'd
and
compar'd
the
rest
,
and
find
them
all
unworthy
of
their
Room
beside
this
,
and
my
whole
Soul
too
little
for
this
,
and
have
past
this
judgement
and
sentence
on
all
.
I
have
adjudg'd
my self
to
deny
all
other
knowledge
,
and
confin'd
my self
within
this
Circle
,
and
I
am
not
straitn'd
,
so
there
's
room
enough
in
't
,
't
is
larger
than
Heaven
and
Earth
,
and
him
crucified
,
the
most
despis'd
and
ignominious
part
,
yet
the
sweetest
and
most
comfortable
part
of
all
,
the
Root
,
whence
all
our
hopes
of
life
and
Spiritual
joyes
do
spring
.
But
the
most
part
hear
this
Subject
as
a
Story
,
some
a
little
mov'd
with
the
present
found
of
it
,
but
draw
it
not
home
into
their
hearts
,
to
make
it
theirs
,
and
find
salvation
in
it
,
but
still
cleave
to
sin
,
and
love
sin
better
than
him
that
suffered
for
it
.
But
you
whose
hearts
the
Lord
hath
deeply
humbled
in
the
sense
of
sin
,
come
to
this
depth
of
consolation
,
and
try
it
,
that
you
may
have
experience
of
the
sweetness
and
●iches
of
it
,
study
this
point
throughly
,
and
you
will
find
it
answer
all
,
and
quiet
your
consciences
.
Apply
this
bearing
of
sin
by
the
Lord
Jesus
for
you
,
for
it
is
publish'd
,
and
made
known
to
you
for
this
purpose
,
this
is
the
genuine
and
true
use
of
it
,
as
of
the
Brazen
Serpent
,
not
●emptily
to
gaze
on
the
Fabrick
of
it
,
but
to
cure
those
that
look'd
on
it
:
when
all
that
can
be
said
,
is
said
against
you
,
'
its
true
may
you
say
,
but
it
is
satisfied
for
,
he
on
whom
I
rest
made
it
his
,
and
did
bear
it
for
me
.
The
person
of
Christ
of
more
worth
than
all
Men
,
yea
than
all
the
creatures
,
and
therefore
his
life
a
full
ransome
for
the
greatest
offender
.
And
for
outward
troubles
,
and
sufferings
which
were
the
occasion
of
this
Doctrine
in
this
place
,
they
are
all
made
exceeding
light
by
the
removal
of
this
great
pressure
.
Let
the
Lord
lay
on
me
what
he
will
,
seeing
he
hath
taken
off
my
sin
,
and
laid
that
on
his
own
Son
in
my
stead
,
I
may
suffer
many
things
,
but
he
hath
b●rn
that
for
me
,
which
alone
was
able
to
make
me
miserable
.
And
you
that
have
this
perswasion
,
how
will
your
hearts
be
taken
up
with
his
love
?
Who
thus
lov'd
you
,
as
to
give
himself
for
you
,
and
by
interposing
himself
to
bear
off
from
you
the
stroke
of
everlasting
death
,
and
that
encountered
all
the
wrath
due
to
us
,
and
went
through
:
with
that
great
work
by
reason
of
his
unspeakable
love
,
Let
him
never
go
forth
from
my
heart
who
for
my
sake
refus'd
to
go
down
from
the
cross
.
That
we
being
dead
to
sin
,
should
live
unto
Righteousnesse
.
The
Lord
doth
nothing
in
vain
hath
not
made
the
least
of
his
work
to
no
purpose
,
in
wisdom
hath
he
made
them
all
,
sayes
the
Psalmist
,
and
that
is
not
only
in
regard
of
their
excellent
frame
and
Order
,
but
of
their
end
,
which
is
a
chief
Point
of
Wisdom
;
so
then
to
the
right
knowledge
of
this
great
work
put
into
the
hands
of
Jesus
Christ
,
it
is
of
special
concern
to
understand
,
what
is
this
end
.
This
is
the
thing
th●t
his
wisdom
and
love
aim'd
at
in
that
great
undertaking
,
and
therefore
will
be
our
truest
wisdom
,
and
the
truest
evidence
of
our
reflex
Love
to
intend
the
same
thing
,
that
in
this
the
same
mind
may
be
in
us
that
was
in
Christ
Iesus
in
his
suffering
for
us
,
and
for
this
very
end
is
it
express'd
.
In
this
there
are
3.
Things
1st
.
What
this
death
and
life
is
.
2.
The
intendment
of
it
in
the
sufferings
and
death
of
Jesus
Christ
.
3.
The
effecting
of
it
by
them
.
Whatsoever
this
is
,
sure
't
is
no
small
change
,
that
bears
the
Name
of
the
great
and
last
natural
change
that
we
are
subject
to
,
a
death
,
and
then
another
kind
of
life
succeeding
to
it
,
and
in
this
the
greatest
part
are
mistaken
,
that
they
take
any
light
alteration
in
themselves
for
true
conversion
.
There
be
a
World
deluded
with
superficial
Moral
changes
in
their
Life
,
some
rectifying
of
their
outward
actions
,
and
course
of
Life
,
and
somewhat
too
in
the
temper
and
habitude
of
their
mind
,
far
from
reaching
the
bottom
of
Natures
wickedness
,
and
laying
the
axe
to
the
root
of
the
Tree
,
't
is
such
a
work
as
Men
can
make
a
shift
withal
by
themselves
,
but
the
Renovation
that
the
Spirit
of
God
worketh
is
like
himself
,
so
deep
,
and
through
a
work
,
that
it
is
justly
called
by
the
Name
of
the
most
substantial
works
,
and
productions
a
new
birth
,
and
more
than
that
,
a
new
Creation
,
and
here
a
Death
and
a
kind
of
life
following
it
.
This
death
to
sin
,
supposes
a
former
living
in
it
,
and
to
it
,
and
while
a
Man
is
so
,
he
is
said
indeed
,
to
be
dead
in
sin
,
and
yet
withal
this
is
true
,
that
he
lives
in
sin
,
as
the
Apostle
joynes
the
expressions
,
speaking
of
Widowes
,
she
that
lives
in
pleasures
,
is
dead
while
she
liveth
.
So
Eph.
2.
dead
in
trespasses
and
sins
,
and
he
addes
,
wherein
ye
walked
,
which
imports
a
life
,
such
an
one
as
it
is
,
and
more
expresly
Verse
3.
We
had
our
conversation
in
the
lusts
of
our
flesh
.
Now
thus
to
live
in
sin
,
is
call'd
to
be
dead
in
it
,
because
in
that
condition
Man
is
indeed
dead
in
respect
of
that
Divine
Life
of
the
Soul
,
that
happy
being
which
it
should
have
in
Union
with
God
,
for
which
it
was
made
,
and
without
which
it
had
better
not
be
at
all
:
For
that
Life
as
it
is
different
from
its
natural
being
,
and
a
kind
of
Life
above
it
,
so
it
is
contrary
to
that
corrupt
being
,
and
life
it
hath
in
sin
;
and
therefore
,
to
live
in
sin
,
is
to
be
dead
in
it
,
being
a
deprivement
of
that
Divine
being
,
that
Life
of
the
Soul
in
God
,
in
comparison
whereof
,
not
only
the
base
life
it
hath
in
sin
,
but
the
very
natural
life
it
hath
in
the
Body
,
and
the
Body
by
it
,
is
not
worthy
the
Name
of
Life
.
You
see
the
Body
when
the
threed
of
its
union
with
the
Soul
is
cut
,
becomes
not
only
straightway
a
motionless
lump
;
but
within
a
little
time
a
putrified
noysome
Carcase
,
and
thus
the
Soul
by
sin
,
is
cut
off
from
God
,
who
is
its
life
,
as
is
the
Soul
of
the
Body
,
it
hath
not
only
no
moving
faculty
in
good
,
but
fills
full
of
rotteness
and
vileness
as
the
word
is
.
Psal.
14.
they
are
gone
aside
and
become
filthy
.
The
Soul
by
turning
away
from
God
turns
filthy
,
yet
as
a
Man
thus
Spiritually
dead
lives
naturally
,
so
because
he
acts
and
spends
that
Natural
life
in
the
wayes
of
sin
,
he
is
said
to
live
in
sin
;
yea
,
there
is
somewhat
more
in
that
expression
,
than
the
mere
passing
of
his
life
in
that
way
,
for
in
stead
of
that
happy
life
his
Soul
should
have
in
God
,
he
pleases
himself
in
the
miserable
life
of
sin
,
that
which
is
his
death
,
as
if
it
were
the
proper
life
,
of
his
Soul
that
natural
propension
he
hath
to
sin
,
and
the
continual
delight
he
takes
in
it
,
as
in
his
Element
,
and
living
to
it
,
as
if
that
were
the
very
end
of
his
being
.
In
that
estate
his
Body
nor
his
mind
stirreth
not
without
sin
,
setting
aside
his
manifest
breaches
of
the
Law
,
those
actions
that
are
evidently
and
totally
sinful
,
his
natural
actions
,
his
eating
,
and
drinking
;
his
religious
actions
,
his
Praying
,
and
hearing
,
and
Preaching
are
sin
at
the
bottom
and
generally
his
heart
is
no
other
,
but
a
forge
of
sin
,
every
imagination
,
every
fiction
of
things
framed
there
,
is
only
evil
continually
,
or
every
day
,
and
all
the
day
long
,
't
is
his
very
trade
and
Life
.
Now
in
opposition
to
this
life
of
Sin
,
living
in
it
,
and
to
it
,
a
Christian
is
said
to
dy
to
sin
,
to
be
cut
off
or
separated
from
it
.
In
our
miserable
natural
estate
there
is
as
close
an
union
betwixt
us
,
and
sin
,
as
betwixt
our
Souls
and
Bodies
,
it
lives
in
us
,
and
we
in
it
,
and
the
longer
we
live
in
that
condition
the
more
the
union
growes
,
and
the
harder
it
is
to
dissolve
it
,
and
it
is
as
old
as
the
union
of
Soul
and
Body
begun
with
it
;
so
that
nothing
but
that
death
here
spoke
of
can
part
them
:
And
this
death
,
in
this
relative
sense
is
mutual
,
in
the
work
of
conversion
sin
dyes
,
and
the
soul
dyes
to
sin
,
and
these
two
are
really
one
and
the
same
,
the
spirit
of
God
kills
both
at
one
blow
,
Sin
in
the
Soul
,
and
the
soul
to
sin
,
as
the
Apostle
sayes
of
the
World
,
both
are
kill'd
the
one
to
the
other
.
And
there
are
in
it
chiefly
these
two
things
that
make
the
difference
.
1.
The
Solidness
.
And
2.
The
universallity
of
this
change
under
this
notion
of
Death
.
Many
things
may
ly
in
a
Man's
way
betwixt
him
and
the
acting
of
divers
sins
,
which
possibly
he
affects
most
,
some
restraints
outward
,
or
inward
may
be
upon
him
,
the
authority
of
others
,
or
the
fear
of
shame
,
or
punishment
,
or
the
check
of
an
enlightned
conscience
,
and
though
by
reason
of
these
,
he
commit
not
the
sin
he
would
,
yet
he
lives
in
it
,
because
he
loves
it
,
because
he
would
commit
it
,
as
we
say
,
the
soul
lives
not
so
much
where
it
animats
,
as
where
it
Loves
.
And
generally
that
kind
of
Metaphorical
life
,
by
which
a
Man
is
said
to
live
in
any
thing
,
hath
its
principal
Seat
in
the
affection
that
's
the
immediate
link
of
the
union
in
such
a
life
,
and
the
untying
and
death
consists
chiefly
in
the
disengagement
of
the
heart
,
breaking
off
the
affection
from
it
.
Ye
that
love
the
Lord
hate
evil
.
An
unrenewed
mind
may
have
some
temporary
dislikes
even
of
its
beloved
sins
in
cold
blood
,
but
it
returnes
to
like
them
within
a
while
.
A
Man
may
not
only
have
times
of
cessation
from
his
wonted
way
of
sinning
,
but
by
reason
of
the
Society
wherein
he
is
,
and
withdrawing
of
occasions
to
sin
,
and
divers
other
causes
,
his
very
desire
after
it
may
seem
to
him
to
be
abated
,
and
yet
he
not
dead
to
sin
,
but
only
asleep
to
it
,
and
therefore
when
a
temptation
back'd
with
opportunity
,
and
other
inducing
circumstances
comes
and
joggs
him
,
he
awakes
,
and
arises
and
followes
it
.
A
Man
may
for
a
while
distaste
some
meat
that
he
loves
(
possibly
upon
a
surfet
)
but
he
regains
quickly
his
likeing
of
it
:
Every
quarrel
with
sin
,
and
fit
of
dislike
of
it
,
is
not
this
hatred
.
Upon
the
lively
representing
the
deformity
of
his
sin
to
his
mind
,
Certainly
a
Natural
Man
may
fall
out
with
it
,
but
these
are
but
as
the
litle
jarres
of
Husband
and
Wife
,
that
are
far
from
dissolving
the
Marriage
,
't
is
not
a
fixed
hatred
,
such
as
amongst
the
Jews
inferr'd
a
divorce
,
if
thou
hate
her
put
her
away
,
and
that
is
to
die
to
it
,
as
by
a
Legal
Divorce
the
Husband
and
Wife
are
civilly
dead
one
to
another
in
regard
of
the
ty
and
use
of
Marriage
.
Again
,
some
Mens
Education
and
Custome
,
and
morall
principles
may
free
them
from
the
grossest
kind
of
Sins
,
yea
,
a
Man's
temper
may
be
averse
from
them
,
but
they
are
alive
to
their
own
kind
of
sins
;
such
as
possibly
are
not
so
deform'd
in
the
common
account
,
Coveteousness
,
or
Pride
,
or
hardness
of
heart
,
and
either
a
hatred
or
disdain
of
the
wayes
of
Holiness
that
are
too
strict
for
them
,
and
exceed
their
size
.
Beside
for
the
good
of
humane
Society
,
and
for
the
Interest
of
his
own
Church
,
and
People
,
God
restrains
many
Natural
Men
from
the
height
of
wickedness
,
and
gives
them
moral
Vertues
.
There
be
very
many
,
and
very
common
sins
that
more
refined
Natures
,
it
may
be
,
are
scarce
tempted
to
,
but
as
in
their
Diet
and
Apparel
,
and
other
things
in
their
Natural
Life
,
they
have
the
same
kind
of
being
with
other
Persons
,
though
more
neat
and
pleasant
,
so
in
this
living
to
sin
▪
They
live
the
same
life
with
other
ungodly
Men
,
though
in
a
litle
more
deicate
way
.
They
consider
not
,
that
the
Devils
are
not
in
themselves
subject
to
,
nor
capable
of
many
of
those
sins
,
that
are
accounted
grossest
amonst
Men
,
and
yet
are
greater
Rebels
and
Enemies
to
God
than
Men
are
.
But
to
be
dead
to
sin
goes
deeper
,
and
extends
further
than
all
these
,
Namely
,
a
most
inward
alienation
of
heart
from
sin
,
and
most
universal
from
all
sin
,
an
antipathy
to
the
most
beloved
sin
.
Not
only
he
must
forbear
sin
,
but
hate
it
,
I
hate
vain
thoughts
,
and
not
only
hate
some
,
but
all
,
I
hate
every
false
way
.
A
stroke
at
the
heart
does
it
,
which
is
the
certainest
and
quickest
Death
of
any
wound
.
For
in
this
dying
to
sin
,
all
the
whole
Man
of
necessity
dyes
to
it
,
the
mind
dyes
to
the
Device
,
and
study
of
Sin
,
that
vein
and
invention
becomes
dead
;
the
hand
dies
to
the
acting
of
it
;
the
ear
to
the
delightful
hearing
of
things
profane
,
and
sinful
;
the
Tongue
to
the
Worlds
dialect
of
Oaths
,
and
rotten-speaking
,
and
calumny
and
evil
speaking
,
this
is
the
commonest
piece
of
the
Tongues
life
in
sin
,
the
very
natural
heat
of
sin
that
acts
and
vents
most
that
way
;
the
Eye
dead
to
that
intemperate
look
that
Solomon
speaks
of
,
eyeing
the
Wine
when
it
is
red
,
and
well
colour'd
in
the
cup.
Prov.
23.
That
is
,
is
taken
with
looking
on
the
glittering
skin
of
that
Serpent
,
till
it
bite
,
and
sting
,
as
there
he
addes
.
Dead
to
that
unchaste
look
that
sets
fire
in
the
heart
,
to
which
Iob
blind
folded
and
deaded
his
eyes
,
by
an
express
compact
,
and
agreement
with
them
,
I
have
made
a
Covenant
with
mine
eyes
.
The
Eye
of
a
Godly
Man
is
not
on
the
false
sparkling
of
the
Worlds
Pomp
and
Honour
and
Wealth
,
't
is
dead
to
them
,
quite
dazled
with
a
greater
beauty
,
the
grass
look's
fine
in
the
morning
,
when
't
is
set
with
those
liquid
Pearles
,
the
drops
of
dew
that
shine
upon
it
,
but
if
you
can
look
but
a
little
while
on
the
body
of
the
Sun
,
and
then
look
down
again
,
the
Eye
is
as
it
were
dead
,
sees
not
that
faint
shining
on
the
earth
that
it
thought
so
gay
before
,
and
as
the
Eye
is
blinded
,
and
dies
to
it
,
so
within
a
few
hours
it
quite
evanishes
and
dyes
it self
.
Men
think
it
strange
that
the
Godly
are
not
of
their
Dyet
,
that
their
Appetite
is
not
stirr'd
with
the
delights
of
dainties
,
they
know
not
that
such
as
be
Christians
indeed
,
are
dead
to
those
things
,
and
the
best
dishes
that
are
set
before
a
dead
Man
,
give
him
not
a
stomach
.
The
Godly
Mans
throat
is
cut
to
those
meats
,
as
Solomon
advises
in
another
subject
.
But
why
may
not
you
be
a
litle
more
sociable
to
follow
the
fashion
of
the
World
,
and
and
take
a
share
with
your
Neighbours
,
may
some
say
,
without
so
precise
and
narrow
examining
every
thing
?
'T
is
true
,
sayes
the
Christian
,
that
the
time
was
I
advis'd
as
litle
with
Conscience
as
others
,
but
sought
my selfe
,
and
pleasd
my self
,
as
they
do
,
and
look't
no
further
,
but
that
was
when
I
was
alive
to
those
wayes
,
but
now
truly
I
am
dead
to
them
,
and
can
you
look
for
activity
and
conversation
from
a
dead
Man
;
the
pleasures
of
sin
wherein
I
liv'd
is
still
the
same
,
but
I
am
not
the
same
.
Are
you
such
a
Snake
,
and
a
Fool
sayes
the
Natural
Man
as
to
bear
affronts
,
and
swallow
them
,
and
say
nothing
?
Can
you
suffer
to
be
abus'd
so
by
such
,
and
such
a
wrong
?
Indeed
sayes
the
Christian
again
,
I
could
once
have
resented
an
injury
as
you
,
or
another
,
and
had
somewhat
of
that
you
call
high-heartedness
,
when
I
was
alive
after
your
fashion
,
but
now
that
humour
is
not
only
something
cool'd
,
but
't
is
kill'd
in
me
,
't
is
cold
dead
as
ye
say
,
and
a
greater
Spirit
(
I
think
)
than
my
own
,
hath
taught
me
another
Lesson
,
hath
made
me
both
deaf
,
and
dumb
that
way
,
and
hath
given
me
a
new
vent
,
and
another
language
,
and
another
Party
to
speak
to
in
such
occasions
,
see
for
this
,
Psal.
38.12
,
13
,
14
,
15.
They
that
seek
my
hurt
,
speak
mischievous
things
,
and
imagine
deceits
all
the
day
long
.
What
doth
he
in
this
case
?
But
I
as
a
deaf
man
heard
not
,
and
I
was
as
a
dumb
Man
that
openeth
not
his
mouth
,
And
why
?
for
in
thee
O
Lord
do
I
hope
.
And
for
this
deadness
that
you
despise
,
I
have
seen
him
that
dyed
for
me
,
who
when
he
was
reviled
,
reviled
not
again
.
This
is
the
true
Character
of
a
Christian
dead
to
sin
,
but
alas
!
Where
is
this
Christian
to
be
found
,
and
yet
thus
is
every
one
,
that
truly
partakes
of
Christ
;
he
is
dead
to
sin
really
,
Hypocrites
have
a
Historical
kind
of
Death
,
like
this
,
as
Players
in
Tragedies
.
Those
Players
have
loose
bags
of
Blood
,
that
receive
the
wound
,
so
the
Hypocrite
in
some
externals
,
and
it
may
be
,
in
that
which
is
as
near
him
as
any
outward
thing
,
his
Purse
,
he
may
suffer
some
Bloodshed
of
that
for
Christ
,
but
this
death
to
sin
is
not
a
sounding
fit
that
one
may
recover
out
of
again
,
the
Apostle
Rom.
6.
addes
,
that
he
is
buried
.
But
this
is
an
unpleasant
Subject
,
to
talk
thus
of
Death
and
Burial
,
the
very
Name
of
Death
,
in
the
softest
sense
it
can
have
,
makes
a
sowr
melancholly
discourse
.
It
is
so
indeed
,
if
you
take
it
alone
,
if
there
were
not
for
the
life
that
's
lost
,
a
far
better
immediately
following
,
but
so
't
is
here
,
Living
unto
righteousness
succeeds
dying
to
sin
.
That
which
makes
natural
death
so
affrightful
,
the
King
of
terrours
,
as
Iob
calls
it
,
is
mainly
this
faint
belief
,
and
assurance
of
the
Resurrection
,
and
glory
to
come
,
And
without
this
,
all
mens
moral
resolves
and
discourses
are
too
weak
Cordialls
against
this
fear
,
they
may
set
a
good
face
on
't
,
and
speak
big
,
and
so
cover
the
fear
they
cannot
cure
,
but
certainly
they
are
a
litle
ridiculous
,
that
would
perswade
Men
to
be
content
to
dy
,
by
reasoning
from
the
necessity
and
unavoydableness
of
it
,
which
taken
alone
rather
may
beget
a
desperate
discontent
,
than
a
quiet
compliance
,
the
very
weakness
of
that
Argument
is
,
that
it
is
too
strong
,
Durum
telum
.
That
of
Company
is
phantastick
,
it
may
please
the
imagination
but
satisfies
not
the
judgement
;
Nor
are
the
miseries
of
life
,
though
somewhat
Properer
a
full
perswasive
for
Death
,
the
oldest
decrepitest
,
most
diseased
persons
,
yet
naturally
fall
not
out
with
life
,
but
could
have
a
mind
to
it
still
,
and
the
very
truth
is
this
,
the
worst
cottage
any
dwells
in
they
are
loath
to
go
out
,
till
they
know
of
a
better
.
And
the
reason
why
that
which
is
so
hideous
to
others
was
so
sweet
to
Martyrs
,
Heb.
11.35
.
And
other
godly
Men
,
that
have
heartily
embrac'd
death
,
and
welcom'd
it
though
in
very
Terrible
shapes
,
was
,
because
they
had
firm
assurance
of
Immortality
beyond
it
,
the
ugly
Deaths
head
when
the
light
of
glory
shines
through
the
holes
of
it
,
is
comely
,
and
lovely
.
To
look
upon
death
as
Eternitie's
birth
day
,
is
that
which
makes
it
,
not
only
tolerable
but
aimiable
.
Hic
dies
postremus
aeterni
natolis
est
.
Is
the
word
I
admire
most
of
any
Heathen
?
Thus
here
,
the
strongest
inducement
to
this
Death
,
is
the
true
notice
and
contemplation
of
this
Life
,
unto
which
it
sets
us
over
,
't
is
most
necessary
to
represent
this
,
for
a
natural
Man
hath
as
great
an
aversion
every
whit
from
this
figurative
Death
,
this
dying
to
sin
,
as
from
natural
Death
,
and
there
is
the
more
necessity
of
perswading
him
to
this
,
because
his
consent
is
necessary
to
't
,
no
Man
dies
this
Death
to
sin
unwillingly
,
although
no
Man
is
naturally
wiling
to
it
,
much
of
this
death
consists
in
a
Man's
consenting
thus
to
dye
:
And
this
is
not
only
a
lawful
,
but
a
laudible
,
yea
a
necessary
self
murder
,
Mortify
therefore
your
members
which
are
upon
the
Earth
.
Sayes
the
Apostle
Col.
3.5
.
Now
no
sinner
will
be
content
to
dy
to
sin
,
if
that
were
all
,
but
if
it
be
passing
to
a
more
excellent
Life
,
then
he
gaineth
,
and
it
were
a
folly
not
to
seek
this
Death
.
It
was
a
strange
power
of
Plato's
discourse
of
the
Souls
Immortality
that
moved
a
young
Man
upon
reading
it
,
to
throw
himself
into
the
Sea
,
that
he
might
leap
through
it
,
to
that
Immortality
:
But
truely
,
were
this
Life
of
God
,
this
Life
to
righteousness
,
and
the
excellency
and
delight
of
it
known
,
it
would
gain
many
minds
to
this
death
that
steps
into
't
.
1
There
is
a
necessity
of
a
new
being
to
be
the
principle
of
new
acting
,
and
motion
;
as
the
Apostle
sayes
while
ye
served
sin
ye
were
free
from
righteousness
,
so
't
is
,
while
ye
were
alive
to
sin
ye
were
dead
to
righteousness
:
But
there
is
a
new
breath
of
life
from
Heaven
,
breathed
on
the
Soul
:
Then
lives
the
Soul
indeed
,
when
it
is
one
with
God
,
and
sees
Light
in
his
Light
,
hath
a
Spiritual
knowledge
of
him
,
and
therefore
Soveraignely
loves
him
,
and
delights
in
his
will
,
and
that
is
indeed
,
to
live
unto
righeousness
,
which
in
a
comprehensive
sense
takes
in
all
the
frame
of
a
Christian
life
,
and
all
the
duties
of
it
,
towards
God
and
towards
Men.
By
this
new
Nature
the
very
Natural
motion
of
the
soul
so
taken
,
is
obedience
to
God
,
and
walking
in
the
paths
of
righteousness
,
it
can
no
more
live
in
the
habitude
,
and
wayes
of
sin
,
than
a
Man
can
live
under
water
.
Sin
is
not
the
Christians
Element
,
't
is
too
gross
for
his
renew'd
Soul
,
as
the
water
is
for
his
body
:
He
may
fall
into
't
,
but
he
cannot
breath
in
it
,
cannot
take
delight
,
and
continue
to
live
in
it
,
but
his
delight
is
in
the
Law
of
the
Lord
,
that
's
the
walk
that
his
Soul
refreshes
it self
in
,
he
loves
it
entirely
,
and
loves
it
most
,
where
it
most
crosses
the
remainders
of
corruption
that
are
in
him
,
he
bends
the
strength
of
his
Soul
to
please
God
,
aimes
all
at
that
,
it
takes
up
his
thoughts
early
,
and
late
,
hath
no
other
purpose
in
his
being
,
and
living
:
but
only
to
honour
his
Lord
,
that
's
to
live
to
righteousness
,
he
doth
not
make
a
by-work
of
it
,
a
study
for
his
spare
houres
,
no
,
't
is
his
main
busines
,
his
all
.
In
this
law
doth
he
meditate
day
and
night
.
This
life
,
as
the
other
,
is
in
the
heart
,
and
from
thence
diffuses
to
the
whole
Man
;
he
loves
righteousness
,
and
receiveth
the
truth
(
as
the
Apostle
speaks
)
in
the
love
of
it
.
A
natural
Man
may
do
many
things
that
for
their
shell
,
and
outside
are
righteous
:
But
he
lives
not
to
righteousness
,
because
his
heart
is
not
possess'd
and
rul'd
with
the
love
of
it
,
but
this
life
makes
the
godly
Man
delight
to
walk
uprightly
and
to
speak
of
righteousness
,
his
Language
and
wayes
carry
the
resemblance
of
his
heart
Psa.
37.
Ver.
30.31
.
I
know
't
is
easiest
to
act
that
part
of
Religion
that
is
in
the
Tongue
;
but
the
Christian
ought
not
for
that
,
to
be
Spiritually
dumb
:
Because
some
Birds
are
taught
to
speak
,
Men
do
not
for
that
give
it
over
,
and
leave
off
to
speak
,
the
mouth
of
the
righteous
speaketh
wisdom
,
and
his
Tongue
talketh
of
judgement
,
and
his
feet
strive
to
keep
pace
with
his
Tongue
,
which
gives
evidence
of
its
unfainedness
.
None
of
his
steps
shall
slide
,
or
he
shall
not
stagger
in
his
steps
,
but
that
which
is
betwixt
these
,
is
the
common
Spring
the
Law
of
God
is
in
his
heart
,
of
both
,
and
from
thence
,
as
Salomon
sayes
are
the
issues
of
his
life
,
that
Law
in
his
heart
,
is
the
principle
of
this
living
to
righteousness
.
2
The
Second
thing
here
is
the
design
or
Intendment
of
this
death
,
and
life
,
in
the
sufferings
and
death
of
Christ
,
he
bare
sin
,
and
died
for
it
,
that
we
might
dye
to
it
.
Out
of
some
conviction
of
the
consequence
of
Sin
,
many
have
a
confus'd
desire
to
be
justified
,
to
have
sin
pardon'd
,
and
look
no
further
,
think
not
on
the
importance
and
necessity
of
sanctification
,
the
nature
whereof
is
express'd
by
this
dying
to
sin
and
living
to
righteousness
.
But
here
we
see
,
that
sanctification
is
necessary
as
inseparably
connexed
with
justification
,
not
only
,
as
its
companion
,
but
as
its
end
,
which
in
some
kind
raises
it
above
the
other
,
that
it
was
the
thing
which
God
ey'd
,
and
intended
in
taking
away
the
guiltiness
of
sin
,
that
we
might
be
renew'd
,
and
sanctified
:
If
we
compare
them
in
point
of
time
,
either
backward
,
holiness
was
alwayes
necessary
unto
happiness
:
But
satisfying
for
sin
and
the
pardon
of
it
,
was
made
necessary
by
sin
,
or
if
we
look
forward
,
the
estate
we
are
appointed
to
,
and
for
which
we
are
delivered
from
wrath
,
is
an
estate
of
perfect
holiness
.
When
we
reflect
upon
that
great
work
of
Redemption
,
we
see
it
aim'd
at
there
Redeem'd
to
be
holy
Eph.
5.25
,
26.
Tit.
2.14
.
And
go
yet
higher
to
the
very
Spring
,
the
decree
of
Election
.
And
then
it
s
said
Chosen
before
,
that
we
should
be
Holy
,
and
in
end
it
shall
Suit
the
designe
,
Nothing
shall
enter
into
the
new
Ierusalem
,
that
is
defiled
,
or
unholy
:
Nothing
but
all
purity
there
,
not
a
spot
of
sinfull
pollution
,
not
a
wrinkle
of
the
Old
Man
,
for
this
end
was
that
great
work
undertaken
by
the
Son
of
God
,
that
he
might
frame
,
out
of
polluted
Mankind
a
new
holy
generation
to
his
Father
,
that
might
compasse
his
throne
in
the
Life
of
glory
,
and
give
him
pure
praises
,
and
behold
his
face
in
that
eternity
.
Now
for
this
end
,
it
was
needfull
according
to
the
all-wise
purpose
of
the
Father
that
the
guiltiness
of
sin
,
and
sentence
of
Death
should
be
once
removed
,
and
thus
the
burden
of
that
lay
upon
Christs
shoulders
on
the
Crosse
,
and
that
done
,
it
is
further
necessary
,
that
Souls
so
deliver'd
,
be
likewise
purg'd
,
and
renew'd
,
for
they
are
design'd
to
perfection
of
holiness
in
end
,
and
it
must
begin
here
.
Yet
is
it
not
possible
to
perswade
Men
of
this
,
that
Christ
had
this
in
his
eye
,
and
purpose
,
when
he
was
lift
up
upon
the
crosse
and
look'd
upon
the
whole
company
of
those
his
Father
had
given
him
to
save
,
that
he
would
redeem
them
to
be
a
number
of
holy
Persons
.
We
would
be
redeem'd
(
who
is
there
would
not
)
but
he
would
have
his
redeemed
ones
holy
,
and
they
that
are
not
true
to
this
his
end
,
but
crosse
and
oppose
him
in
it
,
may
hear
of
redemption
long
,
and
often
,
But
litle
to
their
comfort
.
Are
you
resolv'd
still
to
abuse
and
delude
your selves
?
Well
,
whither
you
will
believe
it
or
no
,
this
is
once
more
told
you
,
there
is
unspeakable
comfort
in
the
death
of
Chirst
,
but
it
belongs
only
to
those
that
are
dead
to
sin
,
and
alive
to
righteousness
.
This
Circle
shu●s
out
the
impenitent
world
,
there
it
closes
and
cannot
be
broke
through
,
but
all
that
are
penitent
are
by
their
effectual
caling
lifted
in
to
it
,
translated
from
that
accurs'd
condition
wherein
they
were
:
So
then
if
you
will
live
in
your
sins
,
you
may
,
but
then
resolve
withal
to
bear
them
your selves
,
for
Christ
in
his
bearing
of
sin
,
meant
of
none
but
such
as
in
due
time
are
thus
dead
,
and
thus
alive
with
him
.
3.
But
then
in
the
Third
place
,
Christs
Sufferings
and
death
effects
all
this
.
1.
As
the
exemplary
cause
,
the
lively
contemplation
of
Christ
crucified
,
is
the
most
powerful
of
all
thoughts
to
separate
the
heart
and
sin
.
But
2.
besides
this
working
as
a
Moral
cause
,
as
that
example
;
Christ
is
the
effective
natural
cause
of
this
death
,
and
life
:
For
he
is
one
with
the
Believer
,
and
there
is
a
real
influence
of
his
death
,
and
life
into
their
Souls
.
This
Mysterious
Union
of
Christ
,
and
the
believer
is
that
whereon
both
their
Justification
and
Sanctification
and
the
whole
frame
of
their
Salvation
and
Happiness
depends
;
and
in
this
particular
the
Apostle
still
insists
on
it
,
speaking
of
Christ
and
Believers
as
one
in
his
Death
and
Resurrection
,
crucified
with
him
,
dead
with
him
,
buried
with
him
,
and
risen
with
him
.
Rom.
6.
Being
arisen
,
he
applies
his
death
to
those
he
dyed
for
,
and
by
it
kills
the
life
of
sin
in
them
,
and
so
is
aveng'd
on
it
,
for
its
being
the
cause
of
his
death
according
to
that
of
the
Psalm
,
raise
me
up
that
I
may
requite
them
He
infuses
,
and
then
actuates
and
stirres
up
that
faith
and
love
in
them
,
by
which
they
are
united
to
him
and
these
work
powerfuly
in
this
.
3.
Faith
look's
so
stedfastly
on
its
suffering
Saviour
,
that
as
they
say
intellectus
fit
illud
quod
intelligit
,
it
makes
the
Soul
like
him
,
assimilates
and
conformes
it
to
his
Death
as
the
Apostle
speaks
.
That
which
some
fable
of
some
of
their
Saints
of
receiving
the
impression
of
the
wounds
of
Christ
in
their
body
,
is
true
in
a
Spiritual
sense
of
the
Soul
of
every
one
that
is
indeed
a
Saint
,
and
a
believer
,
it
takes
the
very
print
of
his
Death
,
by
beholding
him
,
and
dyes
to
sin
,
and
then
takes
that
of
his
rising
again
,
and
lives
to
righteousness
,
as
it
applies
it
to
justify
,
so
to
Mortify
,
drawes
vertue
from
it
.
Thus
sayd
one
,
Christ
aim'd
at
this
in
all
those
Sufferings
that
with
so
much
love
he
went
through
,
and
shall
I
disappoint
him
,
and
not
serve
his
end
?
4.
That
other
powerfull
grace
of
Love
is
joynt
in
this
work
with
faith
,
for
Love
desires
nothing
more
than
likeness
,
and
conformity
,
though
it
be
a
painfull
resemblance
,
so
much
the
better
,
and
fitter
to
testify
love
,
therefore
't
will
have
the
Soul
dye
with
him
that
dy'd
for
it
,
and
the
very
same
kind
of
death
,
I
am
crucified
with
Christ
,
sayes
the
great
Apostle
.
The
Love
of
Christ
in
the
Soul
takes
the
very
Nails
that
fastned
him
to
the
Crosse
,
and
crucifies
the
Soul
to
the
World
,
and
to
Sin
,
Love
is
strong
as
Death
,
particularly
in
this
,
the
strongest
and
liveliest
Body
,
when
Death
siezes
it
,
must
yield
,
and
so
becomes
motionless
that
was
so
vigorous
before
;
And
the
Soul
that
is
most
active
,
and
unwearied
in
Sin
,
when
this
Love
siezes
it
,
it
is
kill'd
to
Sin
,
and
as
Death
seperates
a
Man
from
his
dearest
Friends
,
and
Society
,
this
Love
breaks
all
the
tyes
and
friendship
with
Sin
.
Generally
,
as
Plato
hath
it
,
Love
takes
away
ones
living
in
them selves
,
and
transfers
into
the
party
loved
,
but
the
divine
Love
of
Christ
doth
it
in
the
truest
and
highest
manner
.
By
whose
stripes
ye
were
healed
]
The
misery
of
fallen
Man
,
and
the
mercy
of
his
deliverance
,
are
both
of
them
such
a
deep
,
as
no
one
expression
,
yea
,
no
variety
added
one
to
another
can
reach
their
bottom
.
Here
we
have
divers
very
significative
ones
.
1.
The
guiltiness
of
sin
as
an
intollerable
burden
pressing
the
Soul
and
sinking
it
,
and
that
transfer'd
and
layed
on
a
stronger
Back
.
He
bare
:
Then
2.
The
same
wretchedness
under
the
same
notion
of
a
strange
disease
by
all
other
means
incurable
,
healed
by
his
stripe's
.
And
(
3.
)
again
represented
by
the
forlorn
condition
of
a
Sheep
wandring
,
and
our
Salvation
to
be
found
only
in
the
love
and
wisdom
of
our
great
Shepherd
.
And
all
these
are
borrow'd
from
that
sweet
and
clear
prophecy
Isa.
53.
The
polluted
nature
of
Man
is
no
other
but
a
bundle
of
desperate
diseases
,
he
is
spiritually
dead
,
as
the
Scriptures
often
teach
,
Now
this
contradicts
not
,
nor
at
all
Lessen's
the
matter
:
But
only
,
because
this
misery
justly
called
death
,
is
in
a
Subject
animated
with
a
natural
life
,
therefore
so
it
may
bear
the
Name
and
sense
of
sickness
,
or
wound
,
and
therefore
't
is
gross
misprision
,
they
are
as
much
out
in
their
Argument
,
as
in
their
conclusion
,
that
would
extract
out
of
these
expressions
any
evidence
of
remains
of
Spiritual
life
or
good
,
in
our
corrupted
Nature
:
But
they
are
not
worthy
the
contest
,
tho
vain
heads
think
to
argue
themselves
into
life
,
and
are
seeking
that
life
by
Logick
in
Miserable
Nature
,
that
they
should
seek
by
faith
in
Jesus
Christ
,
Namely
,
in
these
his
stripes
by
which
we
are
healed
.
It
were
a
large
task
to
name
our
Spiritual
Maladies
,
how
much
more
,
severally
to
unfold
their
Natures
,
such
a
multitude
of
corrupt
false
Principles
in
the
mind
,
that
as
Gangrens
do
spread
themselves
through
the
Soul
,
and
defile
the
whole
Man
,
and
total
gross
blindness
and
unbelief
in
Spiritual
things
,
and
that
stone
of
the
heart
,
hardness
and
impenitency
,
Lethargies
of
senslesness
and
security
,
and
then
(
for
there
be
such
complications
of
Spiritual
diseases
in
us
,
as
in
Naturals
are
altogether
impossible
)
such
burning
fevers
of
inordinate
affections
,
desires
of
lust
,
and
Malice
,
and
envy
,
such
racking
,
and
tormenting
cares
of
Covetousness
,
and
feeding
on
Earth
and
Ashes
,
as
the
Prophet
speaks
in
another
case
,
according
to
the
deprav'd
appetite
,
that
accompanies
some
Diseases
:
Such
tumours
of
Pride
,
and
self-conceit
that
break
forth
,
as
filthy
botches
in
Mens
words
,
and
carriage
one
with
another
.
And
in
a
word
,
what
a
wonderful
disorder
must
needs
be
in
the
Natural
Soul
by
the
frequent
interchanges
,
and
fight
of
contrary
passions
within
it
,
and
to
these
from
without
,
how
many
deadly
wounds
we
receive
from
the
tentations
of
Satan
and
the
World
?
We
receive
them
,
and
by
the
weapons
they
furnish
us
,
we
willingly
wound
our selves
,
as
the
Apostle
sayes
of
them
,
who
will
be
rich
,
they
fall
into
divers
snares
,
and
noysome
lusts
,
and
pierce
them selves
through
with
many
sorrowes
.
Did
we
see
it
,
no
Infirmery
nor
Hospital
ever
so
full
of
loathsome
and
miserable
Spectacles
as
Spiritually
our
wretched
Nature
is
in
any
one
of
us
apart
:
How
much
more
when
multitudes
of
us
are
met
together
?
But
our
evils
are
hid
from
us
,
and
we
perish
miserably
in
a
Dream
of
happiness
.
That
makes
up
and
compleats
our
wretchedness
,
that
we
feel
it
not
,
with
our
other
diseases
.
And
this
makes
it
worse
still
.
This
was
the
Churches
disease
.
Rev.
3.
Thou
sayest
I
am
rich
,
and
knowest
not
that
thou
art
Poor
.
&c.
We
are
usually
full
of
complaints
of
triffling
griefs
that
are
of
small
moment
,
and
think
not
on
,
nor
feel
not
our
Dangerous
Maladies
,
as
he
who
shewed
a
Physician
his
fore
finger
,
but
the
Physician
told
him
,
he
had
more
need
to
think
on
the
cure
of
a
dangerous
Impostume
within
him
,
which
he
perceiv'd
by
looking
to
him
,
though
himself
did
not
feel
it
.
In
dangerous
Maladies
,
or
wounds
,
there
be
these
evils
,
a
tendency
to
death
,
and
with
that
the
apprehension
of
the
terrour
,
and
fear
of
it
,
and
the
present
distemper
of
the
Body
by
them
,
and
this
is
in
sin
.
1.
There
is
the
guiltiness
of
sin
binding
over
the
Soul
to
death
,
the
most
frightful
eternal
Death
.
2.
The
terrour
of
conscience
in
the
apprehension
of
that
death
,
or
wrath
that
is
the
consequent
and
end
of
sin
.
3.
The
raging
and
prevailing
power
of
sin
,
which
is
the
ill
habitude
and
distemper
of
the
soul
:
But
these
stripes
,
and
that
blood
that
issued
from
them
are
a
sound
cure
,
applied
unto
the
soul
,
they
take
away
the
guiltiness
of
sin
,
and
death
deserved
,
and
free
us
from
our
engagement
to
those
everlasting
scourgings
,
and
lashes
of
the
wrath
of
God
,
and
likewise
they
are
the
only
cure
of
those
present
terrours
,
and
pangs
of
Conscience
arising
from
the
sense
of
that
wrath
,
and
sentence
of
death
upon
the
Soul
.
Our
Iniquities
that
met
on
his
back
,
laid
open
to
the
rod
,
which
in
it self
was
free
,
those
hands
that
never
wrought
iniquity
,
and
those
feet
that
never
declined
from
the
way
of
righteousness
,
yet
for
our
workes
and
wandrings
were
pierced
,
and
that
Tongue
dropping
with
Vinegar
and
Gall
on
the
Cross
,
that
never
spoke
a
guileful
nor
sinful
word
.
The
Blood
of
those
stripes
are
that
Balm
issuing
from
that
tree
of
Life
so
pierced
,
that
can
only
give
ease
to
the
Conscience
,
and
heal
the
wounds
of
it
,
and
they
deliver
from
the
power
of
sin
working
by
their
influence
,
and
loathing
of
sin
,
that
was
the
cause
of
them
;
they
cleanse
out
the
vitious
humours
of
our
corrupt
nature
,
by
opening
up
that
issue
of
Repentance
they
shall
look
on
him
,
and
mourn
over
him
whom
they
have
pierced
.
Now
to
the
end
it
may
thus
cure
,
it
must
be
applyed
't
is
the
only
receit
,
but
it
must
be
received
,
if
for
healing
.
The
most
Soveraign
Medicines
cure
not
in
another
manner
,
and
therefore
still
their
first
letler
is
R
,
recipe
,
take
such
a
thing
.
This
is
amongst
those
wonders
of
that
great
work
,
that
the
Soveraign
Lord
of
all
,
that
binds
and
looses
at
his
pleasure
the
influences
of
Heaven
,
and
the
Power
and
workings
of
all
the
Creatures
,
would
himself
in
our
flesh
be
thus
bound
,
the
only
Son
bound
as
a
Slave
,
and
scourged
as
a
Malefactor
,
and
his
willing
obedience
,
made
this
an
acceptable
and
expiateing
Sacrifice
,
amongst
the
rest
of
his
sufferings
,
he
gave
his
back
to
the
smiters
.
Now
it
cannot
be
,
that
any
that
is
thus
healed
,
reflecting
upon
this
cure
,
can
again
take
any
constant
delight
in
sin
,
't
is
impossible
so
far
to
forget
both
the
grief
it
bred
themselves
,
and
their
Lord
;
as
to
make
a
new
agreement
with
it
,
to
live
in
the
pleasure
of
it
.
His
stripes
]
Turn
your
thoughts
all
to
consider
this
,
you
that
are
not
healed
,
that
you
may
be
healed
,
and
you
that
are
,
apply
it
still
to
perfect
the
cure
in
that
part
wherein
it
is
gradual
,
and
not
complete
,
and
for
the
ease
you
have
found
to
bless
and
love
him
who
endur'd
so
much
unease
to
that
end
.
There
is
a
sweet
mixture
of
sorrow
,
and
joy
in
contemplating
these
stripes
,
sorrow
sure
by
sympathy
,
that
they
were
his
stripes
,
and
joy
that
they
were
our
healing
.
Christians
are
too
litle
mindful
and
sensible
of
this
,
and
it
may
be
somewhat
guilty
of
that
Hos.
11.3
.
They
knew
not
that
I
healed
them
.
Verse
.
25.
For
ye
were
as
Sheep
going
astray
,
but
are
now
returned
to
the
Shepherd
and
Bishop
of
your
Souls
.
IN
these
few
words
we
have
a
brief
,
and
yet
clear
representation
of
the
wretchedness
of
our
Natural
condition
,
and
our
happiness
in
Christ
.
The
resemblance
is
borrow'd
from
the
same
place
in
the
Prophet
Isai.
53.6
.
Not
to
press
the
comparison
,
and
as
it
is
usual
in
a
postilling
way
,
to
strain
it
beyond
the
purpose
,
in
our
lost
estate
.
This
is
all
or
the
main
wherein
the
resemblance
with
Sheep
holds
,
our
wandring
,
as
forlorn
,
and
exposed
to
destruction
,
as
a
Sheep
that
is
strayed
and
wandred
from
the
fold
.
So
it
imports
indeed
the
loss
of
a
better
condition
,
the
safety
and
happiness
of
the
Soul
,
that
good
which
is
proper
to
it
,
as
the
sutable
good
of
the
bruite
creature
here
nam'd
is
safe
and
good
Pasture
.
That
we
may
know
there
is
none
exempt
in
Nature
from
the
guiltiness
,
and
misery
of
this
wandring
,
the
Prophet
is
express
in
the
universallity
of
it
.
All
we
have
gone
astray
.
And
the
Apostle
here
is
particular
to
his
Brethren
,
so
as
it
falls
not
amiss
to
any
other
.
Ye
were
as
Sheep
going
astray
.
Ye
,
the
Prophet
there
to
the
collective
universal
addes
a
distributive
,
every
Man
to
his
own
way
.
Or
a
Man
to
his
way
.
They
agree
in
this
,
that
they
all
wander
,
though
they
differ
in
their
several
wayes
.
There
is
an
imbred
Propension
to
stray
in
them
all
,
more
than
Sheep
that
are
Creatures
naturally
wandring
,
but
each
one
hath
his
own
way
of
it
.
And
this
is
our
folly
that
we
flatter
our selves
by
comparison
,
and
every
one
is
pleased
with
himself
,
because
he
is
free
from
some
wandrings
of
others
,
not
considering
that
he
is
a
wanderer
too
,
though
in
another
way
,
he
hath
his
way
as
those
he
look's
on
have
theirs
.
And
as
Men
agree
in
wandring
,
though
different
in
their
way
;
so
those
wayes
agree
in
this
,
that
they
lead
unto
misery
,
and
shall
end
in
that
.
Think
you
there
is
no
way
to
Hell
but
the
way
of
open
Profaness
?
Yes
sure
,
many
a
way
that
seems
smooth
,
and
clean
in
a
Mans
own
eyes
,
and
yet
will
end
in
Condemnation
.
Truth
is
but
one
,
Errour
endless
and
interminable
;
as
of
Natural
Life
and
Death
,
so
of
Spiritual
,
the
way
to
Life
is
one
:
But
many
out
of
it
,
Lethi
mille
aditus
.
Each
one
hath
not
opportunity
nor
ability
for
every
sin
,
or
every
degree
,
but
each
after
his
own
Mode
and
Power
.
Isa.
40.20
.
Thy
Tongue
it
may
be
wanders
not
in
the
common
Path
road
of
Oathes
and
Curses
,
yet
it
wanders
in
secret
Calumnies
,
in
Detraction
and
Defaming
of
others
,
though
so
conveyed
as
it
scarce
appears
:
Or
if
thou
speak
them
not
,
yet
thou
art
pleas'd
to
hear
them
:
It
wanders
in
trifling
away
the
precious
hours
of
irrecoverable
time
,
with
vain
unprofitable
bablings
in
thy
Converse
,
or
if
thou
art
much
alone
,
or
in
Company
much
silent
,
yet
,
is
not
thy
foolish
mind
still
hunting
Vanity
▪
Following
this
selfe-pleasing
design
,
or
t'other
,
and
seldom
and
very
slightly
,
if
at
all
,
conversant
with
God
,
and
the
things
of
Heaven
.
Which
although
they
alone
have
the
truest
,
and
the
highest
Pleasure
in
them
,
yet
to
thy
Carnal
Mind
are
tasteless
and
unsavory
.
There
is
scarce
any
thing
so
light
and
Childish
that
thou
wilt
not
more
willingly
and
liberally
bestow
thy
retired
thoughts
on
,
than
upon
those
excellent
incomparable
delights
.
Oh!
the
foolish
heart
of
Man
,
when
it
may
seem
deep
,
and
serious
,
how
often
is
it
at
Domitian's
Exercise
in
his
Study
,
catching
Flies
.
Men
account
litle
of
the
wandring
of
their
hearts
,
and
yet
truly
,
that
is
most
of
all
to
be
consider'd
:
For
from
thence
are
the
Issues
of
life
.
'T
is
the
heart
that
hath
forgotten
God
,
and
is
roving
after
Vanity
this
causes
all
the
Errours
of
Mens
Words
,
and
Actions
,
a
wandring
Heart
,
makes
wandring
Eyes
and
Feet
,
and
Tongue
.
'T
is
the
leading
Wanderer
that
misleads
all
the
rest
,
and
as
we
are
here
call'd
straying
Sheep
,
so
within
the
heart
in
it self
of
each
of
us
,
there
is
as
it
were
a
whole
wandring
Flock
,
such
a
Multitude
of
Fictions
Gen.
8.
Ungodly
devices
,
the
Word
that
signifies
a
thought
in
Hebrew
,
is
from
that
which
is
feeding
of
a
Flock
,
and
it
likewise
signifies
wandring
,
and
so
these
meet
in
our
thoughts
,
they
are
a
great
Flock
,
and
a
wandring
Flock
.
This
is
the
Natural
freedem
of
our
thoughts
,
they
are
free
to
wander
from
God
,
and
Heaven
,
and
carry
us
to
perdition
:
And
we
are
guilty
of
many
Pollutions
this
way
,
that
we
never
acted
.
Men
are
less
sensible
of
heart
wickedness
,
if
it
break
not
forth
:
But
it
is
far
more
active
in
sin
than
any
of
the
senses
,
or
the
whole
body
.
The
motion
of
Spirits
is
far
swifter
than
of
bodies
,
it
can
go
more
way
in
any
of
these
wandrings
in
one
hour
,
than
the
body
is
able
to
follow
in
many
dayes
.
When
the
Body
is
tyed
to
attendance
in
the
exercises
where
we
are
,
yet
know
you
not
't
is
so
much
the
more
,
if
you
do
not
know
and
feel
it
,
and
bewail
it
,
know
you
that
the
heart
can
take
its
liberty
and
leave
you
nothing
but
a
Carcase
.
This
the
unrenewed
heart
doth
continually
:
They
come
and
sit
before
me
,
&c.
But
their
heart
is
after
their
Covetousness
,
it
hath
another
way
to
go
,
another
God
to
wait
on
.
But
are
now
returned
,
&c.
]
Whatsoever
are
the
several
wayes
of
our
straying
,
all
our
wandring
is
the
aversion
of
the
heart
from
God
,
whence
of
necessity
followes
a
continual
unsetledness
and
disquiet
,
the
Mind
as
a
wave
of
the
Sea
tossed
too
and
fro
with
the
Wind
,
it
tumbles
from
one
sin
and
vanity
to
another
,
and
finds
no
rest
,
as
a
sick
Person
tosses
from
one
side
to
another
,
and
from
one
part
of
their
Bed
to
another
,
and
change
their
Bed
it
may
be
,
in
hope
of
ease
,
and
still
't
is
further
off
,
thus
is
the
Soul
in
all
its
wandrings
:
But
shift
and
change
as
it
will
no
rest
until
it
come
to
this
returning
.
Jer.
2.36
.
Why
gaddest
thou
about
so
much
to
change
thy
way
?
Thou
shalt
be
ashamed
of
Egypt
as
thou
wast
of
Assyria
.
Nothing
but
sorrow
and
shame
till
you
change
all
those
wayes
,
for
this
one
.
Return
O
Israel
sayes
the
Lord
,
if
thou
wilt
return
,
return
unto
me
.
'T
is
not
changing
one
of
your
own
wayes
for
another
will
profit
you
:
But
in
returning
to
me
is
your
salvation
.
Seeing
we
find
in
our
own
experience
,
besides
the
wofull
end
of
our
wandrings
,
the
present
perplexity
and
disquiet
of
them
.
Why
are
we
not
perswaded
to
this
?
To
give
up
with
them
all
.
Return
unto
thy
rest
O
my
Soul
sayes
David
,
this
were
our
wisdom
.
But
is
not
that
God
in
whom
we
expect
rest
,
incens'd
against
us
for
our
wandering
,
and
is
he
not
being
offended
a
consuming
fire
?
True
,
but
this
is
the
way
to
find
acceptance
,
and
peace
,
and
satisfying
comforts
in
returning
.
Come
first
to
this
Shepherd
of
Souls
Jesus
Christ
,
and
by
him
come
unto
the
Father
,
No
Man
comes
unto
the
Father
sayes
he
,
but
by
me
,
this
is
via
Regia
,
the
high
and
right
way
of
returning
unto
God
Io.
10
,
11.
I
am
the
good
Shepherd
,
and
Ver.
9.
I
am
the
door
,
by
me
if
any
Man
enter
in
,
he
shall
be
saved
:
But
if
he
misse
this
door
,
he
shall
miss
salvation
too
.
Ye
are
returned
sayes
the
Apostle
.
Vnto
the
Shepherd
,
And
Bishop
of
your
Souls
.
There
be
Three
things
necessary
to
restore
us
to
our
happiness
,
whence
we
have
departed
in
our
wandrings
.
1.
To
take
away
the
guiltiness
of
those
former
wandrings
.
2.
To
reducees
into
the
way
again
.
3.
To
keep
and
lead
us
in
it
.
Now
all
these
are
alone
performable
by
this
great
Shepherd
1.
He
did
satisfy
for
the
offence
of
our
wanderings
,
and
so
remove
our
guiltiness
,
he
himself
,
the
Shepherd
became
a
Sacrifice
for
his
flock
,
a
Sheep
or
spotless
Lamb
as
Isa.
53.
Resembled
in
the
6
th
.
Ver.
We
like
sheep
have
gone
astray
,
and
immediately
after
our
straying
mention'd
.
The
Lord
laid
,
or
Made
meet
on
him
,
the
iniquity
of
us
all
.
Of
all
our
strayings
and
Ver.
7.
He
that
is
our
Shepherd
,
the
same
is
the
Lamb
for
Sacrifice
,
so
our
Apostle
Chap.
1.
We
are
redeem'd
not
by
Silver
and
Gold
,
&c.
But
by
the
precious
blood
of
Christ
:
As
of
a
Lamb
without
blemish
,
and
without
spot
so
Io.
10.
He
the
good
Shepherd
that
layes
down
his
life
for
his
Sheep
.
Men
think
not
on
this
,
many
of
them
that
have
some
thoughts
of
returning
and
amendment
,
think
not
that
there
is
a
satisfaction
due
for
by-pass'd
wanderings
,
and
therefore
they
passe
by
Christ
,
and
consider
not
the
necessity
of
returning
to
him
,
and
by
him
to
the
Father
.
2.
He
brings
them
back
into
the
way
of
life
,
Ye
are
returned
,
but
think
not
this
is
by
their
own
knowledge
,
and
skill
that
they
discover
their
errour
,
and
find
out
the
right
path
,
and
by
their
own
strength
return
into
it
,
No
;
if
we
would
contest
Grammaticisms
,
the
word
here
is
passive
,
ye
are
returned
,
reduc'd
,
or
caused
to
return
:
But
this
truth
hangs
not
on
so
weak
notions
,
as
are
often
us'd
,
either
for
,
or
against
it
.
In
that
Prophecy
Ezek.
34.16
.
I
will
seek
,
and
bring
again
&c.
and
Psa.
23.
Ver.
3.
He
restoreth
,
or
returneth
My
Soul
.
And
that
this
is
the
work
of
this
Shepherd
the
Lord
Jesus
God-man
,
is
clear
and
frequent
in
the
Gospel
.
He
came
for
this
very
end
,
't
was
his
errand
and
business
in
the
world
,
to
seek
and
to
save
that
which
was
lost
,
And
in
that
parable
,
he
goes
after
that
which
is
lost
untill
he
find
it
,
and
then
having
found
it
doth
not
only
show
it
the
way
,
and
say
to
it
return
,
and
leaves
it
to
come
after
,
but
he
layes
it
on
his
shoulder
,
and
brings
it
home
,
and
notwithstanding
all
his
pains
in
stead
of
complaining
against
it
for
wandering
,
he
rejoyces
in
that
he
hath
found
and
recovered
it
,
he
layes
it
on
his
shoulder
rejoycing
,
and
in
this
there
is
as
much
of
the
resemblance
as
in
any
other
thing
.
Lost
Man
can
no
more
return
unsought
,
than
a
Sheep
that
wandereth
,
which
is
observ'd
of
all
Creatures
to
have
least
of
that
skill
.
Men
may
have
some
confus'd
thoughts
of
returning
:
But
to
know
the
way
,
and
to
come
home
,
unless
they
be
sought
out
,
they
cannot
,
this
is
David's
suite
,
though
acquaited
with
the
fold
.
Lord
seek
thy
Servant
.
This
did
our
great
and
good
Shepherd
through
those
difficult
wayes
he
was
to
passe
,
for
our
finding
,
wherein
he
not
only
hazarded
,
but
realy
laid
down
his
life
,
and
those
shoulders
that
did
bear
the
iniquity
of
our
wandring
by
expiation
,
upon
the
same
doth
he
bear
,
and
bring
us
back
from
it
,
by
effectual
conversion
.
3.
He
keeps
and
leads
us
on
in
that
way
,
into
which
he
hath
reduc'd
us
,
he
Leaves
us
not
again
to
try
our
own
skill
,
if
we
can
walk
to
Heaven
alone
,
being
set
into
the
path
of
it
:
But
he
still
conducts
us
in
it
by
his
own
hand
,
and
that
's
the
cause
of
our
persistance
in
it
,
and
attaining
the
blessed
end
of
it
.
He
returneth
my
Soul
sayes
the
Psalmist
,
and
that
's
not
all
,
he
addes
he
leadeth
me
in
the
paths
of
righteousness
for
his
names
sake
,
by
those
paths
are
the
green
pastures
meant
,
and
the
still
waters
that
he
speaks
of
,
And
thus
we
may
be
resolv'd
,
if
we
are
of
his
flock
,
are
we
led
in
the
paths
of
righteousness
?
Do
we
delight
our selves
in
him
,
and
his
ways
?
Are
they
the
proper
refreshment
of
our
Souls
?
Do
we
find
his
word
sweet
unto
our
Taste
?
Are
we
taken
with
the
green
pastures
in
it
,
and
the
Cristall
Streams
of
Consolations
that
glide
through
it
.
Can
we
discern
his
voyce
,
and
does
it
draw
our
hearts
,
so
that
we
follow
it
?
Ioh.
10.
&c.
The
Shepherd
,
and
Bishop
]
It
was
the
stile
of
Kings
to
be
called
Shepherds
,
and
it
is
the
dignity
of
the
Ministers
of
the
Gospel
to
have
both
these
names
▪
But
this
great
Shepherd
,
and
Bishop
,
is
peculiarly
worthy
of
these
Names
,
as
supeme
he
alone
Universall
Shepherd
and
Bishop
and
none
but
an
Antichrist
,
that
makes
himself
as
Christ
,
that
kills
and
destroys
the
flock
,
will
assume
this
Title
that
belongs
only
to
the
Lord
,
the
great
owner
of
his
Flock
,
he
himself
is
their
great
Shepherd
and
Bishop
,
All
Shepherds
and
Bishops
that
are
truely
such
have
their
function
and
place
from
him
,
hold
of
him
,
and
follow
his
Rules
,
and
example
in
their
inspection
of
the
flock
;
it
were
the
happiness
of
Kingdomes
if
Magistrates
and
Kings
would
set
him
,
his
love
,
and
meekness
,
and
equity
before
their
eyes
in
their
government
.
And
all
those
that
are
properly
his
Bishops
,
are
especially
oblig'd
to
study
this
pattern
,
to
warm
their
affections
to
the
flock
,
and
tender
care
of
their
salvation
by
looking
on
this
Arch-bishop
and
Arch-shepherd
,
as
our
Apostle
calls
him
,
and
in
their
measure
,
to
follow
his
foot-steps
,
spending
their
life
,
and
strength
in
seeking
the
good
of
his
sheep
,
considering
that
they
are
subordinately
Shepherds
of
Souls
,
that
is
in
Spiri●ual
things
so
communicable
.
The
Lord
Jesus
is
supremely
and
singularly
such
,
they
under
him
Shepherds
of
Souls
:
Because
their
diligence
concernes
the
Soul
,
which
excludes
not
the
body
in
Spiritual
respects
,
as
it
is
capable
of
things
Spiritual
,
and
Eternal
,
by
its
Union
with
the
Soul
;
But
Christ
is
Soveraign
Shepherd
of
Souls
above
all
,
and
singular
,
in
that
he
not
only
teaches
them
the
Doctrine
of
Salvation
,
but
purchas'd
Salvation
for
them
,
and
reaches
the
Soul
powerfully
,
which
Ministers
by
their
own
power
cannot
do
,
he
layes
hold
on
it
,
and
reduces
,
and
leads
it
,
and
causes
it
to
walk
in
his
wayes
.
In
this
sense
it
agrees
to
him
alone
as
Supreme
in
the
incommunicable
sense
.
And
from
his
Conduct
,
and
Power
,
and
Love
,
flowes
all
the
comfort
of
his
flock
,
considering
their
own
folly
,
and
weakness
.
This
alone
gives
them
confidence
,
that
his
hand
guides
them
,
and
they
believe
his
strength
far
surpassing
that
of
the
roaring
Lyon
.
Ioh.
10
,
28
,
29
,
30.
His
wisdom
in
knowing
their
particular
estate
,
and
their
weakness
,
and
his
tender
love
pitying
them
,
and
applying
himself
to
it
.
Other
Shepherds
,
even
faithfull
ones
,
may
mistake
them
,
and
not
know
the
way
of
leading
them
in
some
particulars
,
and
may
be
sometimes
wanting
in
that
,
tender
affection
that
they
ow
,
and
if
they
have
that
,
yet
are
not
able
to
bear
them
up
,
and
support
them
powerfully
:
But
this
Shepherd
,
is
perfect
in
all
these
.
Isa.
40.11
.
The
young
and
weak
Christian
,
or
the
Elder
at
weak
times
,
when
they
are
big
and
heavy
with
some
inward
exercise
of
mind
,
which
shall
bring
forth
advantage
and
peace
afterwards
to
them
:
Them
he
leads
gently
,
and
uses
them
with
Tenderness
that
their
weakness
requires
.
And
generally
he
provides
for
his
Flock
,
and
heals
them
when
they
are
any
way
hurt
,
and
washes
and
makes
them
fruitful
;
So
that
they
are
as
that
Flock
used
in
the
comparison
Cant.
4.2
.
They
are
comely
,
but
their
shepherd
much
more
.
Formosi
pecoris
Custos
formosior
.
They
are
given
him
in
the
Fathers
purpose
and
choice
,
and
so
they
that
return
,
even
while
they
wander
,
are
Sheep
in
some
other
sense
than
the
rest
that
perish
.
They
are
in
the
secret
love
of
election
of
Christs
Sheep
fold
,
tho'
not
actually
,
yet
brought
into
it
,
but
when
his
time
comes
wheresoever
they
wander
,
and
how
farr
off
soever
,
even
those
that
have
strayed
most
,
yet
he
reduces
them
,
and
rejoyces
Heaven
with
their
return
,
and
leads
them
till
he
bring
them
to
partake
of
the
joy
that
is
there
.
That
's
the
end
of
their
way
wherein
he
guides
them
.
Ioh.
10.27
,
28.
They
hear
my
voice
and
follow
me
,
and
it
shall
not
repent
them
to
do
so
;
to
follow
him
is
to
follow
life
,
he
is
the
life
,
And
he
is
in
that
Glory
which
we
desire
.
And
where
would
we
be
,
if
not
there
where
he
is
.
Who
at
his
parting
from
the
world
said
,
where
I
am
there
they
shall
be
also
,
To
this
happy
Meeting
and
Heavenly
abode
God
of
his
Infinite
mercy
bring
us
Through
Iesus
Christ
our
Lord
.
Amen
.
FINIS