1
Ep.
St.
Peter
Chap.
III.
Ver.
1.
Likewise
ye
Wives
be
in
subjection
to
your
own
Husbands
:
that
if
any
one
obey
not
the
word
,
they
also
without
the
word
may
be
won
by
the
Conversation
of
the
Wives
.
THE
Tabernacle
of
the
Sun
(
Psal.
19
)
is
set
high
in
the
Heavens
,
but
't
is
,
that
it
may
have
influence
below
upon
the
Earth
:
And
the
Word
of
God
,
that
is
spoke
of
there
immediately
after
,
as
being
many
wayes
like
it
,
holds
resemblance
in
this
particular
;
't
is
a
sublime
heavenly
Light
,
and
yet
descends
,
in
its
use
,
to
the
Lives
of
Men
in
the
variety
of
their
Stations
,
to
warm
and
to
enlighten
,
to
regulate
their
affections
and
actions
in
whatsoever
course
of
Life
they
are
called
to
,
by
a
perfect
revolution
or
circuit
,
(
as
there
is
said
of
the
Sun
)
it
visites
all
Ranks
and
Estates
,
its
going
forth
is
from
the
end
of
Heaven
,
and
his
circuit
unto
the
ends
of
it
,
and
there
is
nothing
hid
from
the
heat
of
it
,
disdains
not
to
teach
the
very
Servants
in
their
low
condition
,
and
employments
,
how
to
behave
themselves
,
and
sets
before
them
no
meaner
Example
than
that
of
Iesus
Christ
,
which
is
the
highest
of
all
Examples
:
and
here
the
Apostle
proceeds
to
give
Rules
to
that
Relation
,
which
is
the
main
in
Families
,
Husbands
and
Wives
:
for
the
Order
it
's
indifferent
,
yet
possibly
he
begins
here
at
the
Wives
,
because
his
former
Rules
were
to
inseriours
,
to
Subjects
and
Servants
,
and
the
duty
he
commends
particularly
here
to
them
,
is
Subjecti●n
.
Likewise
ye
Wives
be
in
Subjection
,
&c.
〈◊〉
Men
have
said
all
,
and
much
it
may
be
to
little
purpose
,
in
the
Parallel
of
these
two
Estates
of
Life
,
the
Result
will
be
sound
(
I
conceive
,
all
being
truly
reckoned
)
to
be
very
little
odds
,
even
in
Natural
Respects
,
in
the
thing
it self
,
saving
only
as
the
particular
Condition
of
Persons
,
and
the
Hand
of
Divine
Providence
,
turns
the
Ballance
the
one
way
or
other
,
and
the
writing
of
Satyrs
against
either
,
or
Laudatives
for
the
one
in
prejudice
of
the
other
,
is
but
a
Caprice
of
Man's
Mind
,
according
to
their
own
humor
:
but
in
Respect
of
Religion
,
the
Apostle
,
having
scann'd
the
Subject
to
the
full
,
leaves
it
indifferent
,
only
requiring
in
those
,
that
are
so
ingaged
,
Hearts
as
disingaged
as
may
be
,
that
they
that
Marry
,
be
as
if
they
Married
not
,
&c.
Within
a
while
it
will
be
all
one
,
as
he
adds
that
grave
reason
for
the
Fashion
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
of
this
World
passeth
,
't
is
but
a
Pageant
,
a
Show
of
an
hour
long
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
goes
by
and
is
no
more
seen
;
thus
the
great
Pomps
and
Solemnities
of
Marriages
of
Kings
and
Princes
in
former
times
,
where
are
they
?
Oh!
how
unseemly
is
it
to
have
an
immortal
Soul
drowned
in
the
esteem
and
affection
of
any
thing
that
perishes
,
and
to
be
cold
and
indifferent
in
seeking
after
a
Good
that
will
last
as
long
as
it self
.
Aspire
to
that
Good
which
is
the
only
Match
for
the
Soul
,
that
close
Union
with
God
,
which
cannot
be
dissolved
;
which
he
calls
an
Everlasting
Marriage
,
that
will
make
you
happy
,
either
with
the
other
or
without
it
.
All
the
happiness
of
the
most
excellent
Persons
,
and
top
of
all
Affection
and
Prosperity
meeting
in
Humane
Marriages
,
are
but
a
dark
and
weak
Representation
of
the
solid
joy
that
is
in
that
Mysterious
Divine
Union
of
the
Spirit
of
Man
with
the
Father
of
Spirits
from
whence
it
issues
.
But
this
by
the
way
.
The
Common
Spring
of
all
mutual
Duties
on
both
sides
is
to
be
supposed
Love
:
That
peculiar
conjugal
Love
,
that
makes
them
one
,
that
will
infuse
such
sweetness
into
the
Authority
of
the
Husband
and
Obedience
of
the
Wise
,
as
will
make
their
Lives
harmonious
,
like
the
sound
of
a
well
tun'd
instrument
;
whereas
without
that
,
having
such
an
Universal
conjuncture
of
interest
in
all
their
Affairs
,
they
cannot
escape
frequent
contests
and
discords
,
which
is
a
sound
more
unpleasant
than
the
jarring
of
untuned
Strings
,
to
an
exact
Ear.
And
this
should
be
considered
in
the
choice
,
that
it
be
not
,
as
it
is
too
often
(
which
causeth
so
many
Domestick
ills
)
contracted
only
as
a
Bargain
of
outward
Advantages
,
but
as
an
Union
of
Hearts
:
And
where
this
is
not
,
and
that
there
is
something
wanting
in
this
point
of
Affection
,
there
,
if
the
Parties
or
either
of
them
,
have
any
saving
knowledge
of
God
,
and
access
to
him
in
Prayer
,
they
will
be
earnest
Suiters
for
his
help
in
this
,
that
his
Hand
may
right
what
no
other
can
,
that
he
who
is
Love
it self
may
infuse
that
mutual
Love
into
their
Hearts
now
,
which
they
should
have
sought
sooner
.
And
certainly
they
that
sensibly
want
this
,
and
yet
seek
it
not
of
him
,
what
wonder
though
they
find
much
bitterness
and
discontent
;
and
where
they
agree
only
in
Natural
Affection
,
their
observance
of
the
Duties
requir'd
is
not
by
far
either
so
comfortable
and
pleasing
,
or
so
sure
and
lasting
,
as
when
it
ariseth
from
a
Religious
and
Christian
Love
on
both
sides
,
that
will
cover
many
failings
,
and
take
things
by
the
best
side
.
Love
is
the
prime
Duty
in
both
,
the
basis
of
all
:
but
because
the
particular
Character
of
it
,
as
proper
to
the
Wise
,
is
conjugal
Obedience
and
Subjection
,
therefore
that
is
usually
specified
,
Eph
5.
12.
Wives
submit
your selves
unto
your
own
Husbands
,
as
unto
the
Lord
:
So
here
.
Now
,
if
it
be
such
obedience
as
ought
to
arise
from
a
special
kind
of
Love
,
then
the
Wife
would
remember
this
,
that
it
must
not
be
constrained
,
unchearful
obedience
,
and
the
Husband
would
remember
,
that
he
ought
not
to
require
base
and
servile
Obedience
;
for
both
these
are
contrary
to
that
Love
,
whereof
this
obedience
must
carry
the
true
tincture
and
relish
,
as
slowing
from
it
,
there
it
will
hold
right
,
where
Love
commands
,
and
Love
obeys
.
This
Subjection
as
all
other
,
is
qualified
thus
,
that
it
be
in
the
Lord
.
His
Authority
is
Primitive
and
binds
first
,
and
all
other
have
their
Patents
and
Priviledges
from
him
:
therefore
he
is
supremely
,
and
absolutely
to
be
observed
in
all
,
if
the
Husband
would
draw
the
Wife
to
an
irreligious
course
of
Life
and
looseness
he
is
not
to
be
followed
in
this
,
but
in
all
things
indifferent
this
obedience
must
hold
;
which
for●ids
not
neither
,
a
modest
advice
and
representment
to
the
Husband
of
that
which
is
more
convenient
:
but
that
done
,
a
submissive
yielding
to
the
Husbands
will
is
the
suiting
of
this
rule
.
Yea
possibly
the
Husband
may
not
only
imprudently
,
but
unlawfully
will
that
,
which
if
not
in
its
own
Nature
a
thing
unlawful
,
the
Wife
by
reason
of
his
will
,
may
obey
lawfully
,
yea
could
not
lawfully
disobey
.
Now
though
this
Subjection
was
a
Fundamental
Law
of
pure
Nature
,
and
came
from
that
hand
that
made
all
things
in
perfect
order
,
yet
sin
,
that
hath
imbitter'd
all
humane
things
with
a
Curse
,
hath
disrelisht
this
Subjection
,
and
made
it
taste
somewhat
of
a
punishment
,
Gen.
3.
16.
and
that
as
a
suitable
punishment
of
the
abuse
of
that
power
she
had
with
him
,
to
the
drawing
of
him
to
disobedience
against
God
.
The
bitterness
in
this
Subjection
arises
from
the
corruption
of
Nature
in
both
;
in
the
Wife
a
perverse
desire
rather
to
command
,
or
at
least
a
repining
discontent
at
the
obligation
to
obey
;
and
this
is
increased
by
the
disorder
,
and
imprudence
,
and
harshness
of
Husbands
,
in
the
use
of
their
Authority
.
But
in
a
Christian
,
the
Conscience
of
Divine
appointment
will
carry
it
,
and
weigh
down
all
difficulties
;
for
the
Wife
considers
her
Station
,
that
she
is
set
in
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
't
is
the
Rank
the
Lord's
hand
hath
plac'd
her
in
,
and
therefore
she
will
not
break
it
;
for
respect
and
love
to
him
,
she
can
digest
much
frowardness
of
a
Husband
,
and
make
that
her
patient
subjection
a
sacrifice
to
God
,
Lord
I
offer
this
to
thee
,
and
for
thy
sake
I
humbly
bear
it
.
The
worth
and
love
of
a
Husband
may
cause
that
respect
,
where
this
Rule
moves
not
:
but
the
Christian
Wife
that
hath
love
to
God
,
tho
her
Husband
be
not
so
comely
,
nor
so
wise
,
nor
any
way
so
amiable
,
as
many
others
;
yet
because
her
own
Husband
,
and
because
of
the
Lord's
command
in
the
general
,
and
his
Providence
in
the
particular
dispose
of
his
own
,
therefore
she
loves
and
obeys
.
That
if
any
obey
not
the
Word
.
]
This
supposes
a
particular
Case
,
and
applies
the
Rule
to
it
,
takes
it
for
granted
a
believing
Wi●e
will
chearfully
observe
and
respect
a
believing
Husband
;
but
if
an
Unbeliever
,
yet
that
unties
not
this
engagement
,
yea
there
is
something
in
it
presses
it
and
binds
it
the
more
,
a
singular
good
that
probably
may
follow
upon
obeying
such
;
by
that
good
Conversation
,
they
may
be
gained
that
believe
not
the
Word
,
not
that
they
could
be
fully
converted
without
the
Word
,
but
having
a
prejudice
against
the
Word
,
that
may
be
remov'd
by
the
carriage
of
a
believing
Wife
,
and
they
may
be
somewhat
mollified
,
and
prepar'd
,
and
induc'd
to
hearken
to
Religion
,
and
take
it
into
consideration
.
This
gives
not
Christians
warrant
to
draw
on
this
Task
,
and
make
themselves
this
Work
,
by
chusing
to
be
joyned
to
an
Unbeliever
,
either
a
prophane
or
meer
natural
Husband
or
Wife
;
but
teaches
them
being
so
matched
,
what
should
be
their
great
desire
,
and
their
suitable
carriage
to
the
attainment
of
it
.
And
in
the
primitive
Christian
times
,
this
fell
out
often
,
that
by
the
Gospel
preached
,
the
Husband
might
be
converted
from
gross
Infidelity
,
Judaism
,
or
Paganism
,
and
not
the
Wife
,
or
the
Wife
which
is
the
supposition
here
,
and
not
the
Husband
,
and
there
came
in
the
use
of
this
consideration
.
And
in
this
is
the
freedom
of
Divine
Grace
,
to
pick
and
chuse
where
he
will
,
one
of
a
Family
,
or
two
of
a
Tribe
,
as
the
Prophet
hath
it
,
and
according
to
our
Saviour's
word
,
two
in
one
Bed
,
the
one
taken
and
the
other
left
.
Some
selected
Ones
in
a
Congregation
,
and
in
a
House
,
a
Child
possibly
,
or
Servant
,
or
Wife
,
and
leave
the
rest
.
The
Apostle
seems
to
imply
particularly
,
that
there
were
many
instances
of
this
,
Wives
Converts
,
and
Husbands
unbelieving
.
We
can
determine
nothing
of
their
conjecture
,
that
think
there
shall
be
more
of
that
Sex
,
here
call'd
the
weaker
Vessel
,
than
of
the
other
,
that
shall
be
Vessels
of
honour
,
which
God
seasons
with
Grace
here
,
and
hereafter
will
fill
with
Glory
;
but
this
is
clear
,
that
many
of
them
are
converted
,
while
many
Men
,
and
divers
of
them
very
wise
and
learned
Men
,
having
the
same
and
far
greater
means
and
opportunities
,
do
perish
in
unbelief
.
This
,
I
say
,
evidences
the
Liberty
,
and
the
Power
of
the
Spirit
of
God
,
that
Wind
,
that
bloweth
where
it
listeth
,
and
withal
it
suits
with
that
word
of
the
Apostle
,
that
the
Lord
this
way
abases
these
things
that
men
account
so
much
of
,
and
hath
chosen
the
weak
things
of
the
World
to
confound
the
mighty
,
&c.
Nor
doth
the
pliableness
,
and
tenderness
of
their
affections
(
tho
Grace
once
wrought
may
make
good
use
of
that
)
make
their
conversion
the
easier
,
but
the
harder
rather
;
for
through
Natures
corruption
;
they
would
by
that
yield
more
to
evil
than
to
good
;
but
the
efficacy
of
Grace
appears
much
in
establishing
their
hearts
in
the
love
of
God
,
and
making
them
once
possess'd
with
that
,
to
be
inflexible
,
and
invincible
by
the
tentations
of
the
World
,
and
the
strength
,
and
●lights
of
Satan
.
That
which
is
here
said
of
their
Conversation
,
holds
of
the
Husband
in
the
like
case
,
and
of
Friends
and
Kindred
,
and
generally
of
all
Christians
,
in
reference
to
them
with
whom
they
converse
,
that
their
spotless
holy
carriage
as
Christians
,
and
in
their
particular
stations
,
as
Christian
Husbands
,
or
Wives
,
or
Friends
,
is
a
very
likely
and
hopeful
means
of
converting
others
,
that
believe
not
.
Men
that
are
prejudic'd
observe
actions
a
great
deal
more
than
words
.
In
those
first
times
especially
,
the
blameless
carriage
of
Christians
,
did
much
to
the
increasing
of
their
number
.
Strive
ye
Wives
,
and
others
,
to
adorn
and
commend
the
Religion
you
profess
to
others
,
especially
those
nearest
you
that
are
averse
.
Give
no
just
cause
of
scandal
and
prejudice
against
Religion
,
beware
not
only
of
gross
●ailings
and
ways
of
sin
,
but
of
such
imprudencies
as
may
expose
you
,
and
your
Profession
,
study
both
holy
and
wise
carriage
,
and
pray
much
for
it
,
Iam.
1.
5.
If
any
of
you
lack
Wisdom
l●t
him
ask
of
God
▪
that
giveth
to
all
men
liberally
,
and
upbraideth
not
;
and
it
shall
be
given
him
.
But
if
Wives
,
and
other
private
Christians
,
be
thus
oblig'd
,
how
much
more
the
Ministers
of
the
Word●
Oh!
that
we
could
remember
our
deep
engagement
to
Holiness
of
life
;
either
teach
none
,
or
let
your
life
teach
too
.
Cohelleth
,
anima
conci●natrix
,
must
the
Preacher
be
:
They
also
without
the
Words
may
he
won
.
]
The
Conversion
of
a
So●l
is
an
inesti●●a●●
gai●
,
't
is
a
high
trading
and
design
to
go
about
it
Oh!
the
precious
Soul
,
but
disvalu'd
by
most
:
Will
we
believe
him
that
knew
well
the
price
of
it
,
for
he
p●id
it
,
that
the
whole
visible
World
is
not
worth
one
Soul
,
the
gaining
it
all
cannot
countervail
that
less
?
This
Wives
,
and
Husbands
,
and
Parents
,
and
Friend●
,
i●
themselves
converted
,
would
consider
seriously
,
and
apply
themselves
to
pray
much
that
their
unconverted
Relations
,
in
nature
dead
,
may
be
enliven'd
,
and
they
may
receive
them
from
death
;
and
esteem
of
nothing
,
rest
in
no
natural
content
,
nor
gain
without
that
,
at
least
using
unc●s●●nt
diligence
in
seeking
it
,
and
their
utmost
skill
,
and
p●●ns
in
it
;
but
above
all
,
this
is
the
peculiar
task
of
Ministers
,
as
the
Apostle
often
repeats
it
of
himself
,
1
Cor.
9.
all
gains
on
earth
base
for
this
,
a
Soul
converted
is
gained
to
it self
,
gained
to
the
Pastor
,
Verse
2.
While
they
behold
your
chast
Conversation
coupled
with
fear
.
AS
all
Graces
are
connexed
in
their
own
Nature
,
so
't
is
altogether
necessary
,
that
they
be
found
so
,
for
the
end
here
propounded
,
the
conversion
of
those
that
are
strangers
to
Religion
,
and
possest
with
false
notions
of
it
,
and
prejudices
against
it
.
'T
is
not
the
regularness
of
some
particular
actions
,
nor
the
observance
of
some
duties
,
that
will
serve
:
but
it
is
an
even
uniform
frame
of
Life
,
that
the
Apostle
here
teaches
Christian
Wives
,
particularly
in
reference
to
this
end
,
the
gaining
,
or
conversion
of
unbelieving
Husbands
,
and
this
we
have
both
in
that
word
,
their
conversation
,
which
signifies
the
whole
course
and
tract
of
their
Lives
,
and
in
the
particular
specifying
of
the
several
duties
,
proper
to
that
relation
and
state
of
Life
.
First
,
Subjection
.
Secondly
,
Chastity
.
Thirdly
,
Fear
.
Fourthly
,
Modesty
in
outward
Ornaments
.
Fifthly
,
The
inward
Ornaments
of
Meekness
and
Quietness
of
Spirit
.
The
combinement
of
those
things
makes
up
such
a
Wife
,
and
the
exercise
of
them
throughout
her
life
,
makes
up
such
a
Conversation
,
as
adorns
and
commends
the
Religion
they
profess
,
and
is
a
fit
,
and
may
be
a
successful
means
of
converting
the
Husband
,
that
as
yet
professes
it
not
.
Chaste
Conversation
.
]
It
is
the
proper
character
of
a
Christian
to
study
Purity
in
all
things
,
as
the
word
in
its
extent
signifies
.
Let
the
World
turn
that
to
a
reproach
,
call
them
as
you
will
,
this
is
sure
,
that
none
have
less
fancy
and
presumption
of
Purity
,
than
these
that
have
most
desire
of
it
;
but
the
particular
pureness
here
intended
,
is
,
as
't
is
render'd
,
that
of
Chastity
,
as
the
word
is
oft
taken
,
it
being
a
Grace
that
peculiarly
deserves
that
name
,
as
the
sins
contrary
to
it
are
usually
and
deservedly
called
Uncleanness
.
'T
is
the
pure
whiteness
of
the
Soul
to
be
chaste
,
to
abhor
and
disdain
the
swinish
puddle
of
Lust
,
than
which
there
is
nothing
doth
more
debase
the
excellent
Soul
,
draws
it
down
below
it self
,
and
makes
it
truely
brutish
.
The
three
kinds
of
Chastity
,
Virginal
,
Conjugal
,
and
Vidual
,
are
all
of
them
acceptable
to
God
,
and
sutable
to
the
Profession
of
a
Christian
:
therefore
in
general
only
,
whatsoever
be
our
condition
of
Life
,
let
us
in
that
way
conform
to
it
,
follow
the
Apostles
Rule
,
possessing
those
our
earthen
Vessels
,
our
bodies
,
in
Holiness
and
Honour
;
by
which
there
is
express'd
this
same
Chastity
.
And
this
we
shall
do
,
if
we
rightly
remember
our
Calling
,
as
Christians
,
in
what
sort
of
life
soever
;
as
there
he
tells
us
,
That
God
hath
not
called
us
to
Vncleanness
,
but
unto
Holiness
.
With
Fear
.
]
Either
a
reverent
respect
to
their
Husbands
,
or
the
fear
of
God
,
whence
flows
best
,
both
that
and
all
other
observance
,
whether
of
Conjugal
or
any
other
Christian
Duties
;
be
not
presumptuous
,
(
as
some
)
because
you
are
chaste
,
but
contemper
your
Conversation
that
way
with
a
religious
fear
of
God
,
that
you
dare
not
take
liberty
to
offend
him
in
any
other
thing
;
and
according
to
his
institution
,
with
a
reverent
fear
of
your
Husbands
,
shunning
to
offend
them
:
but
possibly
this
fear
doth
particularly
relate
to
this
other
duty
with
which
its
joyn'd
chaste
Conversation
with
fear
,
fearing
the
least
stain
of
Chastity
,
or
the
very
least
appearance
of
any
thing
not
suiting
with
it
:
't
is
a
delicate
timerous
Grace
,
affraid
of
the
least
air
,
or
shadow
of
any
thing
,
that
hath
but
a
resemblance
of
wronging
it
,
in
carriage
,
or
speech
,
or
apparel
,
as
follows
,
Verses
3
,
4.
3.
Whose
adorning
,
let
it
not
be
that
outward
adorning
,
of
plaiting
the
hair
,
and
of
wearing
of
Gold
,
or
of
putting
on
of
apparel
:
4.
But
let
it
be
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meek
and
quiet
spirit
,
which
is
in
the
sight
of
God
of
great
price
.
THat
nothing
may
be
wanting
to
the
qualifying
of
a
Christian
Wife
,
she
is
taught
how
to
dress
her self
,
supposing
a
general
desire
,
but
especially
in
that
Sex
,
of
Ornament
and
Comeliness
;
the
Sex
,
that
began
first
our
engagement
to
the
necessity
of
cloathing
,
having
still
a
peculiar
propension
to
be
curious
in
that
,
and
to
improve
the
necessity
to
an
advantage
.
The
direction
here
given
corrects
the
misplacing
of
this
diligence
,
and
addresses
it
right
.
i.
e.
Let
it
not
be
of
the
outward
Man
in
plaiting
,
&c.
Our
perverse
crooked
hearts
turn
all
we
use
into
disorder
;
these
two
necessities
of
our
Life
,
Food
and
Rayment
,
how
few
know
the
right
measure
and
bounds
of
them
,
unless
Poverty
be
our
Carver
and
cut
us
short
,
who
almost
is
there
,
that
is
not
bent
to
something
excessive
;
far
more
are
beholding
to
the
lowliness
of
their
estate
,
than
to
the
lowliness
of
their
mind
,
for
sobriety
in
those
things
;
and
yet
some
will
not
be
so
bounded
neither
,
but
will
profusely
lavish
out
upon
Trifles
,
to
the
sensible
prejudice
of
their
Estate
.
'T
is
not
my
purpose
,
nor
do
I
think
it
very
needful
to
debate
many
particulars
of
Apparel
and
Ornament
of
the
Body
,
their
lawfulness
or
unlawfulness
:
only
,
First
,
'T
is
out
of
doubt
,
that
though
cloathing
was
first
drawn
on
by
necessity
,
yet
all
regard
of
Comeliness
and
Ornament
in
Apparel
is
not
unlawful
,
nor
doth
the
Apostle's
expression
here
rightly
considered
,
fasten
that
upon
the
adorning
he
here
speaks
of
,
and
he
doth
no
more
universally
condemn
the
use
of
Gold
for
Ornament
,
than
he
doth
any
other
comely
Rayment
,
which
here
he
means
by
that
general
Word
of
putting
on
of
Apparel
,
for
his
(
not
)
is
comparative
;
not
this
Adorning
,
but
the
Ornament
of
a
meek
Spirit
,
that
rather
,
and
as
much
more
comely
and
precious
;
as
that
,
I
will
have
mercy
and
not
sacrifice
.
Secondly
,
According
to
the
different
place
,
and
quality
of
Persons
there
may
be
difference
in
this
:
Thus
the
Robes
of
Judges
and
Princes
are
not
only
for
personal
Ornament
,
but
because
there
is
in
them
,
especially
to
vulgar
eyes
,
that
seldom
look
deeper
than
the
outside
of
things
,
there
is
,
I
say
,
in
that
Apparel
a
representment
of
Authority
or
Majesty
,
that
befits
their
place
;
and
besides
this
,
in
other
Persons
that
are
not
in
Publick
Place
,
Men
or
Women
,
that
are
here
particularly
directed
,
yet
may
have
in
this
some
mark
of
their
Rank
,
and
in
Persons
otherways
little
distant
,
some
allowance
may
be
made
for
the
Habitudes
and
Breeding
of
some
beyond
others
,
or
the
quality
of
their
Society
,
and
those
with
whom
they
converse
.
Thirdly
,
'T
is
not
impossible
that
there
may
be
in
some
an
affected
Pride
in
the
meaness
of
Apparel
,
and
in
others
,
Fourthly
,
'T
is
as
sure
as
any
of
these
,
that
real
excess
and
vanity
in
Apparel
will
creep
in
,
and
will
always
willingly
convey
it self
under
the
cloak
of
some
of
these
honest
and
lawful
Considerations
.
This
is
a
prime
peice
of
our
hearts
deceit
,
not
only
to
hold
out
fair
Pretences
to
others
,
but
to
put
the
trick
upon
our selves
,
to
make
our selves
believe
we
are
right
,
and
single
minded
,
in
those
things
wherein
we
are
directly
seving
our
Lusts
and
feeding
our
own
Vanity
.
Fifthly
,
To
a
sincere
and
humble
Christian
very
little
,
either
dispute
,
or
discourse
in
this
will
be
needful
;
a
tender
Conscience
,
and
a
Heart
purg'd
from
Vanity
,
and
weaned
from
the
World
,
will
be
sure
to
regulate
this
,
and
all
other
things
of
this
nature
,
after
the
safest
manner
,
and
will
be
wary
,
1.
Of
Lightness
and
fantastick
garb
in
Apparel
,
which
is
the
very
Bush
or
Sign
hanging
out
,
that
tells
a
vain
Mind
lodges
within
.
2.
Of
excessive
costliness
,
which
both
argues
,
and
●●eds
the
Pride
of
the
Heart
,
and
defrauds
,
if
not
others
of
their
dues
,
yet
the
poor
of
thy
charity
,
which
in
God's
sight
,
is
a
due
debt
too
,
and
far
more
comfort
shall
thou
have
on
thy
death
Bed
,
to
remember
such
a
time
,
in
stead
of
Lace
on
my
own
Cloaths
,
I
helped
a
naked
back
to
cloathing
.
I
abated
somewhat
of
my
former
superfluities
,
to
supply
the
Poors
necessities
,
sweeter
this
,
than
to
remember
,
that
I
could
needlesly
cast
out
many
pounds
to
serve
my
Pride
,
rather
than
give
a
penny
to
relieve
the
Poor
.
As
conscientious
Christians
will
not
exceed
in
the
thing
it self
,
so
in
as
far
as
they
use
lawful
Ornament
and
Comeliness
,
they
will
do
it
without
bestowing
much
,
either
diligence
or
delight
on
the
business
.
To
have
the
mind
taken
and
pleas'd
with
such
things
,
is
so
foolish
and
childish
a
thing
,
that
if
most
might
not
find
it
in
themselves
,
they
would
wonder
at
many
others
,
of
years
and
common
wit
.
And
yet
truely
,
The
Apostle
doth
indeed
expresly
on
purpose
check
and
forbid
vanity
and
excess
in
apparel
,
and
excessive
delight
in
lawful
decorum
,
but
his
prime
end
is
to
recommend
this
other
Ornament
of
the
Soul
,
The
hidden
man
of
the
heart
.
'T
is
the
thing
the
best
Philosophy
aim'd
at
,
as
some
of
their
choice
men
do
express
it
,
to
reduce
men
,
as
much
as
may
be
,
from
their
Body
to
their
Soul
,
but
this
is
the
thing
that
true
Religion
alone
doth
effectually
and
throughly
,
from
the
pampering
and
feeding
of
a
Morsel
for
the
Worms
to
the
nourishing
of
that
immortal
being
infus'd
into
't
,
and
directs
it
to
the
proper
nourishment
of
Souls
,
the
Bread
that
came
down
from
Heaven
,
Io.
6.
27.
So
here
the
Apostle
,
pulls
off
from
Christian
Women
their
vain
outside
Ornaments
:
but
is
not
this
a
wrong
to
spoil
all
their
dressing
and
fineness
?
No
,
he
doth
but
this
,
to
send
them
to
a
better
Wardrobe
:
there
's
much
profit
in
the
change
.
All
the
Gold
and
other
riches
of
the
Temple
,
figuring
the
Excellent
Graces
of
Christians
of
Christ
indeed
first
,
as
having
all
fullness
in
himself
,
and
furnishing
them
:
but
secondarily
of
Christians
,
as
the
living
Temples
of
God
,
so
the
Church
all
glorious
,
but
within
:
and
the
embroidery
,
the
variety
of
Graces
,
the
lively
colours
of
other
Graces
shining
best
on
the
dark
ground
of
Humility
.
Christ
delights
to
give
much
Ornament
to
his
Church
,
commends
what
she
hath
,
and
adds
more
,
Cant.
1.
10.
11.
The
particular
Grace
he
recommends
is
particularly
suitable
to
his
subject
in
hand
,
the
conjugal
duty
of
Wives
,
nothing
so
decoring
their
whole
carriage
as
this
meekness
and
quietness
of
Spirit
,
but
it
is
withal
the
comeliness
of
every
Christian
in
every
estate
,
't
is
not
a
Womans
Garment
or
Ornament
improper
for
Men
,
there
is
somewhat
(
as
I
may
say
)
of
a
particular
cut
or
fashion
of
it
for
Wives
towards
their
Husbands
,
and
in
their
domestick
Affairs
,
but
Men
,
all
Men
ought
to
wear
of
the
same
stuff
,
yea
so
to
speak
of
the
same
piece
,
for
it
is
in
all
one
and
the
same
Spirit
,
fits
the
stoutest
and
greatest
Commanders
.
Moses
a
great
General
,
and
yet
no
less
great
in
this
Virtue
,
the
meekest
Man
on
Earth
.
Nothing
more
uncomely
in
a
Wife
than
an
uncomposed
,
turbulent
Spirit
,
that
is
put
out
of
frame
with
every
trifle
,
and
inventive
of
false
causes
of
disquietness
and
fretting
to
it self
.
And
so
of
a
Husband
,
and
of
all
,
an
unquiet
passionate
Mind
lays
it self
naked
,
and
discovers
its
own
deformity
to
all
.
The
greatest
part
of
things
that
vex
us
,
are
not
from
their
Nature
or
weight
,
I
urge
not
a
Stoical
stupidness
:
but
that
in
things
that
deserve
sharp
reproof
,
the
Mind
keep
in
its
own
Station
and
Seat
still
,
not
shaken
out
of
it self
,
as
the
most
are
;
that
the
Tongue
utter
not
unseemly
rash
words
,
nor
the
Hand
act
any
thing
that
discovers
the
mind
hath
lost
its
command
for
the
time
;
but
truly
the
most
know
so
ill
how
to
use
just
anger
,
upon
just
cause
,
that
it
is
easier
,
and
the
safer
extream
,
not
to
be
angry
,
but
still
calm
and
serene
,
as
the
upper
Region
,
not
the
place
of
continual
tempest
,
and
storms
,
as
the
most
are
:
let
it
pass
for
a
kind
of
sheepishness
to
be
meek
,
't
is
a
likeness
to
him
that
was
a
Sheep
before
the
shearers
not
opening
his
Mouth
,
't
is
a
Portion
of
his
Spirit
.
The
Apostle
commends
his
exchange
of
Ornaments
from
two
things
.
1.
Incorruptible
,
and
therefore
fits
an
incorruptible
Soul
.
Your
varieties
of
Jewels
and
Rich
Apparel
are
perishing
things
,
you
shall
one
day
see
an
heap
made
of
all
,
and
that
all
on
a
flame
;
and
in
reference
to
you
,
they
perish
sooner
,
when
death
strips
you
of
your
nearest
Garment
,
your
flesh
,
all
the
other
that
were
but
loose
upper
Garments
above
it
,
must
off
too
,
it
gets
indeed
a
covering
to
the
Grave
,
but
the
Soul
is
left
stark
naked
,
if
no
other
Cloathing
be
provided
for
it
,
for
the
Body
was
but
borrowed
;
then
it
is
denuded
of
all
.
But
spiritual
Ornaments
,
and
this
here
amongst
them
,
remain
,
and
are
incorruptible
,
they
neither
wear
out
,
nor
out
of
fashion
,
but
are
still
the
better
for
the
wearing
,
and
shall
last
Eternity
,
and
shine
there
in
full
lustre
.
And
2dly
,
because
the
opinion
of
others
is
much
regarded
in
matter
of
Apparel
,
and
't
is
most
for
that
we
use
Ornament
in
it
,
he
tells
us
of
the
account
of
this
,
Men
think
it
poor
and
mean
,
nothing
more
expos'd
to
contempt
than
the
Spirit
of
Meekness
,
mere
folly
with
Men
,
that
's
no
matter
,
this
overweighs
all
their
disesteem
,
't
is
with
God
of
great
price
,
and
things
are
indeed
as
he
values
them
,
and
no
otherways
.
Tho'
it
be
not
the
Country
fashion
yet
it
is
the
fashion
at
Court
,
yea
't
is
the
Kings
own
fashion
,
Matth.
11.
29.
Learn
of
me
for
I
am
meek
and
lowly
,
&c.
Some
that
are
Court-bred
will
send
for
the
Masters
of
fashions
tho'
they
live
not
in
the
Court
;
and
tho'
the
Peasants
think
them
strange
dresses
,
yet
they
regard
not
that
,
but
use
them
as
finest
and
best
:
Care
not
what
the
World
say
.
You
are
not
to
stay
long
with
them
,
desire
to
have
both
fashions
and
stuff
from
Court
,
from
Heaven
,
this
Spirit
of
meekness
,
and
it
shall
be
sent
you
,
't
is
never
right
in
any
thing
with
us
till
we
attain
to
this
,
to
tread
on
the
opinion
of
Men
,
and
eye
nothing
but
Gods
approbation
.
Verses
5
,
6.
5.
For
after
this
manner
in
the
old
time
,
the
holy
Women
also
who
trusted
in
God
adorned
themselves
.
6.
Even
as
Sarah
obeyed
Abraham
,
calling
him
Lord
:
whose
Daughters
ye
are
as
long
as
ye
do
well
,
and
are
not
afraid
with
any
amazement
.
THe
Apostle
inforces
his
Doctrine
by
Example
.
The
most
compendious
way
of
teaching
.
Hence
the
right
way
to
use
the
Scriptures
is
to
regulate
our
manners
by
them
,
as
by
their
precepts
so
by
examples
.
And
for
this
end
it
is
that
a
great
part
of
it
is
historical
.
There
is
not
in
the
Saints
a
transmigration
of
Souls
,
but
there
is
,
so
to
speak
,
an
oneness
of
Souls
,
being
in
all
Ages
partakers
of
the
self
same
Spirit
,
hence
the
Daughters
of
Sarah
are
called
pious
and
obedient
Wives
.
Women
here
designed
,
1.
Holy
.
2.
Believing
.
3.
Firm
and
resolute
,
not
afraid
with
any
Amazement
.
tho'
by
nature
they
are
fearful
,
yet
rendred
of
undaunted
Spirits
by
a
holy
,
clean
,
and
pure
conscience
.
Believing
Wives
,
and
fearers
of
God
are
not
terrify'd
,
their
Minds
are
established
in
a
due
obedience
to
God
and
also
toward
their
Husbands
.
Verse
7.
7.
Likewise
ye
Husbands
,
dwell
with
them
according
to
knowledge
giving
honour
unto
the
Wife
,
as
unto
the
weaker
Vessel
,
and
as
being
heirs
together
of
the
Grace
of
Life
,
that
your
Prayers
be
not
hindred
.
YOur
Wives
are
subject
to
you
,
but
you
likewise
subject
to
this
Word
,
by
which
all
ought
in
all
Stations
to
be
directed
,
and
however
all
shall
one
day
be
judged
by
it
,
and
alike
subject
as
they
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Parents
as
Children
,
Masters
as
Servants
,
and
Kings
as
their
Subjects
;
all
hold
of
a
superiour
,
and
't
is
high
treason
against
the
Majesty
of
God
,
for
any
in
any
place
of
command
,
to
dream
of
any
unbounded
absolute
authority
,
in
opposition
to
him
.
A
Spirit
of
prudence
or
knowledge
particularly
suitable
and
relating
to
this
subject
is
required
,
as
the
light
and
rule
,
by
which
his
whole
oeconomy
and
carriage
is
to
be
guided
.
It
is
requir'd
that
he
endeavour
after
that
civil
prudence
,
for
the
ordering
of
his
Affairs
,
that
tends
to
the
good
of
his
Family
,
but
chiefly
a
pious
religious
prudence
,
for
regulating
his
Mind
and
carriage
as
a
Christian
Husband
;
that
he
study
the
Rule
of
Scripture
in
this
particular
,
which
many
do
not
;
neither
advising
with
it
,
what
they
should
do
,
nor
laying
it
by
re●lex
upon
their
actions
past
,
examining
by
it
what
they
have
done
.
Now
this
is
the
great
fault
in
all
practical
things
,
most
know
something
of
them
,
but
inadvertency
and
inconsideration
,
not
ordering
our
ways
by
that
light
,
is
the
thing
that
spoils
all
.
Knowledge
required
in
the
Wife
,
but
more
eminently
in
the
Husband
,
as
the
Head
,
the
proper
seat
of
knowledge
.
It
is
possible
,
that
the
Wise
may
sometimes
have
the
advantage
of
knowledge
,
either
natural
wit
and
judgment
,
or
a
great
measure
of
understanding
of
spiritual
things
,
but
this
still
holds
,
that
the
Husband
is
bound
to
improve
the
measure
both
of
natural
and
of
spiritual
gifts
,
that
he
hath
,
or
can
attain
to
,
and
apply
them
usefully
to
the
ordering
of
his
conjugal
carriage
,
and
that
he
understand
himself
oblig'd
somwhat
the
more
in
the
very
notion
of
a
Husband
,
both
to
seek
after
,
and
to
use
that
prudence
,
that
is
peculiarly
requir'd
for
his
due
deportment
;
and
a
Christian
Wi●e
that
's
largelier
endow'd
,
yet
will
shew
all
respectiveness
to
the
measure
of
Wisdom
,
though
it
be
less
,
that
is
bestow'd
upon
her
Husband
.
Dwell
with
them
]
This
indeed
implies
and
supposes
their
abiding
with
them
,
so
far
as
their
calling
and
lawful
Affairs
permit
:
but
I
conceive
,
that
which
it
expresly
means
,
is
all
the
conversation
and
duties
of
that
estate
,
that
they
so
behave
themselves
in
dwelling
with
them
,
as
becomes
Men
of
Knowledge
,
wise
and
prudent
Husbands
,
which
returns
them
usually
the
gain
of
that
full
reverence
and
respect
that
is
due
to
them
,
of
which
they
rob
and
divest
themselves
that
be
either
of
a
foolish
or
trisling
carriage
,
or
of
too
au●●ere
and
rigid
a
conversation
.
Giving
honour
unto
the
Wife
]
This
,
I
conceive
,
is
not
as
some
take
it
,
convenient
maintenance
,
tho'
that
's
a
requisite
duty
too
,
and
may
be
taken
in
under
this
word
;
but
it
seems
to
be
chiefly
,
a
due
conjugal
esteem
of
them
,
and
respect
to
them
,
the
Husband
not
vili●ying
and
despising
them
,
which
will
readily
grieve
and
ex●sp●rate
them
,
not
dis●losing
the
weaknesses
of
the
Wife
to
others
,
nor
observing
them
too
narrowly
himself
:
but
hiding
them
both
from
others
,
and
his
own
eyes
by
love
,
not
seeing
them
further
than
love
it self
requires
,
that
is
to
the
wise
rectifying
of
them
by
milde
advices
,
and
admonitions
,
that
flow
from
love
.
And
to
this
,
the
reasons
indeed
sute
well
:
it
seems
at
first
a
little
incongruous
,
honour
,
because
weaker
;
but
considering
this
kind
of
honour
,
not
of
reverence
as
Superiour
,
for
that
is
their
part
,
but
such
an
esteem
and
respect
,
without
which
indeed
love
cannot
consist
,
for
we
cannot
love
that
which
we
do
not
in
some
good
measure
esteem
well
of
.
And
that
they
be
not
contemn'd
and
slighted
,
even
because
weaker
,
for
of
all
injuries
contempt
is
one
of
the
smartingest
,
and
most
sensible
,
Again
,
Love
which
is
ever
to
be
supposed
one
Article
and
the
main
one
,
for
nothing
indeed
can
be
right
where
that
supposition
proves
false
;
Love
,
I
say
,
supposed
,
this
reason
is
very
enforcing
,
that
the
weaker
the
Vessels
be
,
the
more
tenderly
they
should
be
used
,
and
the
more
a
prudent
passing
by
of
frail●ies
is
need●ul
,
there
love
will
study
it
,
and
bestow
it
the
more
;
yea
,
this
tie
you
know
makes
two
one
,
and
that
which
is
a
part
of
our selves
,
the
more
it
needs
in
that
,
the
more
comeliness
we
put
upon
it
,
as
the
Apostle
St.
Paul
tells
us
;
and
this
further
may
be
consider'd
,
that
there
is
a
〈◊〉
need
of
this
honouring
that
consists
in
not
d●spi●●g
and
in
covering
of
●railties
,
as
is
even
imply'd
in
this
,
that
the
Woman
is
not
called
simply
weak
,
but
the
weaker
;
and
the
Husband
,
that
is
generally
by
Natures
advantage
,
or
should
be
the
stronger
yet
is
weak
too
,
for
both
are
Vessels
of
Earth
,
and
therefore
frail
,
both
polluted
with
sin
,
and
therefore
subject
to
a
multitude
of
sinful
follies
and
frailties
:
but
as
that
particular
frailty
of
nature
pleads
for
Women
that
honour
,
so
the
other
reason
added
,
is
not
from
particular
disadvantage
,
but
from
their
common
priviledge
,
and
advantage
of
grace
,
as
Christian
,
that
the
Christian
Husband
and
Wife
are
equally
Co-heirs
of
the
same
grace
of
life
.
As
being
Heirs
together
of
the
grace
of
life
.
]
This
is
that
which
most
strongly
binds
on
all
these
duties
,
on
the
hearts
of
Husbands
and
Wives
.
And
most
strongly
indeed
binds
their
hearts
together
,
and
makes
them
one
,
〈◊〉
each
be
reconciled
unto
God
in
Christ
,
and
so
heirs
of
life
,
and
one
with
God
,
then
are
they
truly
one
in
God
,
each
with
other
,
and
that
's
the
surest
and
sweetest
union
that
can
be
.
Natural
love
hath
risen
very
high
in
some
Husbands
,
and
Wives
:
but
the
highest
of
it
fall●
far
very
short
of
that
which
holds
in
God
,
hearts
concentring
in
him
are
most
,
and
excellently
one
,
that
love
which
is
cemented
by
youth
,
and
beauty
,
when
these
moulder
and
decay
,
as
soon
they
do
,
it
●ades
too
,
that
is
somewhat
purer
,
and
so
more
lasting
〈◊〉
holds
in
a
natural
or
moral
harmony
of
Minds
,
yet
these
likewise
may
alter
and
change
by
some
great
accident
:
but
the
most
refin'd
,
and
spiritual
,
and
most
●●dis●oluble●
is
that
which
is
knit
with
the
highest
and
〈◊〉
Spirit
.
And
the
ignorance
or
disregard
of
this
,
〈◊〉
great
cause
of
so
much
bitterness
,
or
so
little
true
〈◊〉
in
the
life
of
most
married
Persons
,
because
〈…〉
meet
not
as
one
in
him
.
Heirs
together
.
]
Loath
will
they
be
to
despise
one
another
,
that
are
both
bought
with
the
precious
blood
of
one
Redeemer
,
and
loath
to
grieve
one
another
,
being
in
him
brought
into
peace
with
God
,
they
will
entertain
true
peace
betwixt
themselves
and
not
suffer
any
thing
to
disturb
it
.
They
have
hopes
to
meet
one
day
,
where
is
nothing
but
perfect
Concord
and
Peace
,
they
will
live
as
heirs
of
that
life
here
,
and
make
their
present
estate
as
like
to
Heaven
as
they
can
,
and
so
a
pledge
and
evidence
of
their
title
to
that
Inheritance
of
peace
,
that
is
there
laid
up
for
them
,
and
they
will
not
fail
to
put
one
another
often
in
Mind
of
th●se
hopes
,
and
that
Inheritance
,
and
to
advance
and
further
both
each
other
towards
it
:
where
this
is
not
,
't
is
to
little
purpose
to
speak
of
other
rules
;
where
neither
party
aspires
to
this
hei●ship
,
live
otherways
as
they
will
,
there
is
one
common
Inheritance
abiding
them
▪
one
Inheritance
of
everlasting
flames
,
and
as
they
do
increase
the
sin
and
guiltiness
of
one
another
by
their
irrelig●ous
Conversation
,
so
that
which
some
of
them
do
wickedly
here
,
upon
no
great
cause
,
they
shall
have
full
cause
there
,
to
curse
the
time
of
their
coming
together
,
and
that
shall
be
a
peice
of
their
exercise
for
ever
;
but
happy
those
persons
,
in
any
Society
of
Marriage
,
or
Friendship
that
converse
so
together
,
as
those
that
shall
live
eternally
together
in
glory
.
This
indeed
is
the
Sum
of
all
duties
.
Life
]
A
sweet
word
but
sweetest
of
all
in
this
sense
,
that
Life
above
indeed
only
worthy
the
name
,
and
this
we
have
here
,
in
comparison
,
let
it
not
be
called
life
,
but
continual
dying
,
an
incessant
journey
towards
the
Grave
,
if
you
reckon
years
,
but
a
short
moment
to
him
that
attains
the
fullest
old
age
:
but
reckon
miserie●
and
sorrows
't
is
long
to
him
that
dyes
young
.
Oh!
that
that
only
blessed
li●e
were
more
known
,
and
then
it
would
be
more
desir'd
.
Grace
.
]
This
the
tenor
of
this
Heirship
,
Free
Grace
,
this
Life
a
free
Gift
,
Rom.
6.
ult
.
No
life
so
spotless
either
in
marriage
or
virginity
,
as
to
lay
claim
to
this
life
upon
other
terms
;
if
we
consider
but
a
little
,
what
it
is
▪
and
what
we
are
,
this
will
be
quickly
out
of
question
with
us
,
and
we
will
be
most
gladly
content
to
hold
it
thus
by
deed
or
gift
,
and
admire
and
extol
that
Grace
that
bestows
it
.
That
your
Prayers
be
not
hindred
]
He
supposes
in
Christians
the
necessary
and
frequent
use
of
this
,
takes
it
for
granted
,
that
the
Heir
of
Life
cannot
live
without
prayer
,
this
is
the
proper
breathing
and
language
of
these
Heirs
,
none
of
them
dumb
,
they
can
all
speak
,
these
Heirs
if
they
be
alone
,
they
pray
alone
,
if
Heirs
together
,
and
living
together
,
they
pray
together
.
Can
the
Husband
and
Wife
have
that
love
,
and
wisdom
,
and
meekness
that
may
make
their
life
happy
,
and
that
blessing
that
may
make
their
Affairs
successful
,
while
they
neglect
God
the
only
giver
of
these
and
all
good
things
?
You
think
these
needless
motives
,
but
you
cannot
think
how
it
would
sweeten
your
Converse
if
it
were
used
.
'T
is
prayer
that
sanctifies
,
and
seasons
,
and
blesses
all
,
and
not
enough
that
they
pray
when
with
the
Family
;
but
even
Husband
and
Wife
together
by
themselves
,
and
with
their
Children
,
that
they
,
especially
the
Mother
,
as
being
most
with
them
in
their
Child-hood
,
when
they
begin
to
be
capable
,
may
draw
them
apart
,
and
offer
them
to
God
,
often
praying
with
them
,
and
instructing
them
in
their
youth
,
for
they
are
pliable
while
young
,
as
glass
when
hot
,
but
after
sooner
break
than
bend
.
But
above
all
,
Prayer
is
necessary
as
they
are
Heirs
of
Heaven
,
often
sending
up
their
desires
thither
.
You
that
are
not
much
in
prayer
,
look
as
if
you
look'd
for
no
more
than
what
you
have
here
,
if
you
had
an
Inheritance
and
Treasure
above
,
would
not
your
heart
delight
to
be
there
?
Thus
the
Heart
of
a
Christian
is
in
the
constant
frame
of
it
,
but
after
a
special
manner
Prayer
raises
the
Soul
above
the
World
and
sets
it
in
Heaven
:
't
is
its
near
access
unto
God
,
and
dealing
with
him
especially
about
those
Affairs
that
concern
that
Inheritance
.
Now
in
this
lies
a
great
part
of
the
comfort
a
Christian
can
have
here
,
and
the
Apostle
knew
this
,
that
he
would
gain
any
thing
at
their
hands
,
that
he
press'd
by
this
Argument
,
that
otherwise
they
would
be
hinder'd
in
their
prayers
.
He
knew
that
they
who
are
acquainted
with
prayer
find
such
unspeakable
sweetness
in
it
,
that
they
will
rather
do
any
thing
than
be
prejudic'd
in
that
.
Now
the
breach
of
conjugal
Love
,
the
jarrs
and
contentions
of
Husband
and
Wife
,
do
out
of
doubt
so
leaven
and
imbitter
their
Spirits
,
that
they
are
exceeding
unfit
for
Prayer
,
which
is
the
sweet
Harmony
of
the
Soul
in
God's
ears
,
and
when
the
Soul
is
so
far
out
of
tune
as
those
distempers
make
it
,
he
cannot
but
perceive
it
,
whose
ear
is
the
most
exact
of
all
,
for
he
made
and
tun'd
the
Ear
,
and
is
the
Fountain
of
Harmony
:
it
cuts
the
sinews
and
strength
of
Prayer
,
makes
breaches
and
gaps
,
as
wounds
,
at
which
the
spirits
fly
out
,
as
the
cutting
of
a
vein
,
by
which
,
as
they
speak
,
it
bleeds
to
death
.
When
the
Soul
is
calm
and
compos'd
,
it
may
behold
the
Face
of
God
shining
on
it
;
and
they
that
pray
together
,
should
not
only
have
hearts
in
tune
within
themselves
in
their
own
frame
,
but
tun'd
together
,
especially
Husband
and
Wife
that
are
one
,
they
should
have
hearts
consorted
and
sweetly
tun'd
to
each
other
for
prayer
.
So
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matt.
18.
19.
And
't
is
generally
true
that
all
unwary
walking
in
a
Christian
,
wrongs
their
communion
with
Heaven
,
and
casts
a
damp
upon
their
Prayers
,
clogs
the
Wings
of
it
:
these
two
mutually
help
one
another
,
Prayer
and
holy
Conversation
;
the
more
exactly
we
walk
,
the
more
fit
for
prayer
,
and
the
more
we
pray
,
the
more
enabled
to
walk
exactly
,
and
't
is
a
happy
l●●e
to
find
the
correspondence
of
these
two
,
calling
on
the
Lord
and
departing
from
iniquity
Therefore
that
you
may
pray
much
live
holily
,
and
that
you
may
live
holily
be
much
in
prayer
,
surely
such
are
the
heirs
of
Glory
,
and
this
is
their
way
to
it
.
Verse
8.
Finally
,
be
ye
all
of
one
mind
,
having
compassion
one
of
another
,
love
as
brethren
,
be
pitiful
,
be
courteous
.
HEre
the
particular
Rules
,
the
Apostle
gives
to
several
Relations
,
fall
in
again
to
the
main
current
of
his
general
Exhortation
,
that
concerns
all
us
Christians
.
The
return
of
his
discourse
to
this
universality
is
express'd
in
that
,
finally
,
and
the
universality
of
these
duties
,
[
all
]
'T
is
neither
possible
nor
convenient
to
descend
to
every
particular
,
but
there
is
suppos'd
in
a
Christian
,
an
ingenuous
and
prudent
spirit
,
to
adapt
those
general
Rules
to
their
particular
Actions
and
Conversation
,
squaring
by
them
before
hand
,
and
examining
by
them
after
,
and
yet
herein
the
most
fail
:
hear
these
as
general
discourses
,
and
let
them
pass
so
,
apply
them
not
,
or
if
they
do
,
't
is
readily
to
some
other
:
but
they
are
address'd
to
all
,
that
each
one
may
regulate
himself
by
them
,
and
so
these
Divine
Truths
,
as
a
well
drawn
Picture
,
looks
particularly
upon
every
one
amongst
the
great
Multitude
,
that
look
upon
it
.
And
this
one
Verse
hath
a
cluster
of
five
Christian
Graces
or
Vertues
.
That
which
is
in
the
middle
as
the
stalk
or
root
of
the
rest
,
Love
,
and
the
other
growing
out
of
it
,
two
on
each
side
,
Vnanimity
and
Sympathy●
on
the
one
,
and
Pity
and
Courtesie
,
on
the
other
;
but
we
shall
take
them
as
they
lie
.
Of
one
mind
.
]
This
doth
not
only
mean
Union
in
Judgment
,
but
it
extends
likewise
to
Affection
and
Action
,
especially
in
so
far
as
they
relate
to
,
and
depend
upon
the
other
.
And
so
,
I
conceive
,
it
comprehends
in
its
full
latitude
,
an
harmony
and
agreement
of
minds
and
affections
,
and
carriage
in
Christians
;
as
making
up
one
body
,
and
a
serious
study
of
preserving
and
increasing
that
agreement
in
all
things
;
but
especially
in
spiritual
things
,
in
which
their
Communion
doth
primely
consist
.
And
because
in
this
,
the
consent
of
their
Judgments
in
matters
of
Religion
is
a
prime
point
;
therefore
we
will
consider
that
a
little
more
particularly
.
And
First
,
What
it
is
not
.
1.
'T
is
not
a
careless
indifferency
concerning
those
things
,
not
to
be
troubled
about
them
at
all
,
nor
to
make
any
judgment
concerning
them
;
this
is
not
a
loving
agreement
arising
from
oneness
of
spirit
,
but
a
dead
stupidity
arguing
a
total
spiritlessness
,
as
the
agreement
of
a
number
of
dead
bodies
together
,
which
indeed
do
not
strive
and
con●●st
,
that
is
,
they
move
not
at
all
,
and
that
is
they
live
not
:
So
that
concor'd
in
things
of
Religion
,
that
i●
a
not
considering
them
,
nor
acting
of
the
mind
about
them
,
is
either
the
fruit
and
sign
of
gross
ignorance
,
or
irreligion
,
they
that
are
wholly
ignorant
of
spiritual
things
,
are
content
you
determine
,
and
impose
upon
them
what
you
will
,
as
in
the
dark
there
is
no
difference
nor
choice
of
colours
,
they
are
all
one
:
But
,
2.
which
is
worse
,
in
some
this
peaceableness
about
Religion
,
is
from
an
universal
unbelief
and
inaffection
,
and
that
sometimes
comes
of
the
m●ch
search
and
knowledge
of
debat●s
and
controversies
in
Religion
,
men
having
so
many
disputes
about
Religion
in
their
Heads
,
and
no
Life
of
Religion
in
their
Hearts
,
fall
into
a
conceit
that
all
is
but
juggling
,
and
the
easiest
is
,
to
believe
nothing
,
and
these
agree
with
any
,
or
rather
with
none
;
sometimes
't
is
from
a
prophane
supercilious
disdain
of
all
these
things
,
and
many
therebe
of
these
of
Gallio's
temper
,
that
care
for
none
of
these
things
,
and
that
account
all
Questions
in
Religion
,
as
he
did
,
but
matter
of
Words
and
Names
.
And
by
this
all
R●ligions
may
agree
together
:
but
it
were
not
a
natural
Union
by
the
active
heat
of
the
Spirit
,
but
a
confusion
rather
,
by
the
want
of
it
,
not
a
knitting
together
,
but
a
freezing
together
as
cold
congregates
all
how
heterogeneous
soever
,
Sticks
,
and
Stones
,
and
Water
:
but
heat
makes
first
a
separation
of
different
things
,
and
then
unites
those
that
are
of
the
same
Nature
.
And
to
one
of
these
two
is
reducible
much
of
the
common
quietness
of
Peoples
Minds
about
Religion
,
all
that
implicite
Romish
agreement
that
they
boast
of
,
what
is
it
,
but
a
brutish
ignorance
of
spiritual
things
,
authoriz'd
and
recommended
for
that
very
purpose
;
and
amongst
the
learned
of
them
,
as
many
idle
differences
and
disputes
as
among
any
.
'T
is
an
easie
way
indeed
to
agree
,
if
all
will
put
out
their
eyes
,
and
follow
the
blind
guiding
of
their
Judge
of
controversies
,
this
is
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
great
device
for
Peace
,
to
let
the
Pope
determine
all
.
I●
all
will
resolve
to
be
cozen'd
by
him
,
he
will
agree
them
all
,
as
if
the
Consciences
of
Men
should
only
find
Peace
by
being
led
by
the
nose
at
one
man's
pleasure
,
a
way
the
Apostle
●aul
clearly
renounces
,
2
Cor.
1.
24.
Not
for
that
we
have
Dominion
over
your
Faith
,
but
are
helpers
of
your
joy
,
for
by
Faith
ye
stand
.
And
though
we
have
escaped
this
,
yet
much
of
our
common
union
of
minds
,
I
fear
,
is
from
no
other
,
than
the
aforementioned
causes
,
want
of
knowledge
,
and
want
of
affection
to
Religion
.
You
that
boast
you
live
conformably
to
the
Appointments
of
the
Church
,
and
none
hears
of
your
noise
,
we
may
thank
the
ignorance
of
your
minds
for
that
kind
of
quietness
,
but
this
requir'd
unanimity
is
another
thing
,
and
before
I
unfold
it
,
I
shall
premise
this
;
That
although
it
be
very
difficult
,
and
it
may
be
impossible
to
determine
,
what
things
are
alone
●undamental
in
Religion
,
under
the
notion
of
difference
,
intended
by
that
word
,
yet
it
is
undoubted
,
that
there
be
some
Truths
more
absolutely
necessary
,
and
therefore
accordingly
more
clearly
revealed
,
than
some
others
,
there
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
great
things
of
the
Law
,
and
so
of
the
Gospel
.
And
though
no
part
of
Divine
Truth
once
fully
clear'd
,
ough●
to
be
slighted
;
yet
there
are
things
that
may
be
true
,
and
yet
are
but
of
less
importanc●
;
and
of
less
evidence
than
others
.
And
that
this
difference
is
wisely
to
be
consider'd
by
Christians
,
for
the
interest
of
this
agreement
of
Minds
here
recomm●nded
,
and
concerning
it
we
may
safely
conclude
,
1.
That
Christians
ought
to
have
a
clear
,
and
unanimous
belief
of
the
mysteries
and
principl●s
o●
Faith
,
to
agree
in
those
without
controversie
.
2.
They
ought
to
be
diligent
in
the
research
of
Truth
in
all
things
that
concern
Faith
and
Religion
:
and
withal
to
use
all
due
means
for
the
fullest
consent
and
agreement
in
them
all
,
that
possibly
can
be
attained
.
3.
Perfect
and
universal
consent
in
all
,
after
all
industry
bestow'd
on
't
,
for
any
thing
we
know
,
is
not
●ere
attainable
,
neither
betwixt
all
Chu●ches
,
nor
all
Persons
in
one
and
the
same
Church
.
And
therefore
though
Church
Meetings
and
Synods
,
as
the
fittest
and
effectuallest
way
to
this
Unity
,
should
endeavour
to
bring
the
Church
to
the
fullest
agreement
that
may
be
,
yet
they
should
beware
,
least
the
straining
it
too
high
in
all
things
,
rather
break
it
,
and
an
over
diligence
in
appointing
Uniformities
remove
them
further
from
it
;
leaving
a
latitude
and
indifferency
in
things
capable
of
it
,
is
often
a
stronger
preserver
of
Peace
and
Unity
.
But
this
by
the
way
.
We
will
rather
give
some
few
Rules
that
may
be
of
use
to
every
particular
Christian
,
toward
this
common
Christian
good
of
Unity
of
Mind
.
1.
Beware
of
two
extreams
,
that
often
cause
divisions
captivity
to
Custom
,
on
the
one
hand
,
and
affectation
of
Novelty
,
on
the
other
.
2dly
.
Labour
for
a
stay'd
Mind
that
will
not
be
toss'd
with
every
wind
of
Doctrine
or
appearance
of
Reason
,
as
some
that
as
Fanes
,
easily
are
blown
to
any
side
,
with
mistakes
of
the
Scriptures
,
either
arising
in
their
own
minds
,
or
suggested
by
others
.
3dly
.
In
unclear
and
doubtful
things
,
be
not
pertinacious
,
as
the
weakest
minds
are
readiest
to
be
upon
●●eming
Reason
,
which
try'd
will
possibly
fall
to
nothing
:
yet
they
are
most
assur'd
,
and
cannot
suffer
a
different
thought
in
any
from
their
own
;
there
is
naturally
this
Popeness
in
every
mans
mind
,
and
most
,
I
say
,
in
the
shallowest
a
kind
of
fancy'd
Infallibility
in
themselves
,
which
makes
them
contentious
,
contrary
to
the
Apostles
Rule
,
Phil.
2.
3.
And
as
earnest
upon
differing
in
the
smallest
Punctilio
,
as
in
a
high
Article
of
Faith
.
Stronger
Spirits
are
usually
more
patient
of
contradiction
,
and
less
violent
,
especially
in
doubtful
things
;
and
they
that
see
furthest
,
are
least
peremptory
in
their
determinations
.
The
Apostle
to
Timothy
,
2
Ep.
1.
chap.
hath
a
Word
,
the
Spirit
of
a
sound
Mind
;
't
is
a
good
sound
constitution
of
mind
,
not
to
feel
every
blast
,
either
of
seeming
reason
to
be
taken
with
it
,
or
of
cross
opinion
to
be
offended
at
it
.
4thly
.
Joyn
that
which
is
there
the
Spirit
of
Love
in
this
particular
.
Not
at
all
abating
affection
for
every
light
difference
(
and
this
the
most
are
a
little
to
blame
in
)
whereas
the
abundance
of
that
,
should
rather
fill
up
the
gap
of
these
petty
disagreements
,
that
they
do
not
appear
,
nor
be
at
all
sensibly
to
be
found
.
No
more
disaffection
ought
to
follow
this
,
than
the
difference
of
our
Faces
and
Complexions
,
or
feature
of
Body
,
which
cannot
be
found
in
any
two
alike
in
all
things
.
And
these
things
would
be
of
easier
perswasion
,
if
we
consider'd
.
1.
How
supple
and
flexible
a
thing
Humane
Reason
is
,
and
therefore
not
lightly
to
be
trusted
to
,
and
that
especially
in
Divine
●hings
;
for
we
here
know
but
in
part
.
2.
The
small
importance
of
some
things
that
have
bred
much
noise
and
dissention
in
the
World
;
as
the
Apostle
speaks
of
the
Tongue
,
how
little
a
sparke
,
how
great
a
fire
will
it
kindle
,
and
a
great
many
of
these
debates
,
that
cost
men
so
m●ch
pains
and
time
,
as
far
from
clear
decision
,
as
when
they
began
,
and
possibly
of
so
little
moment
,
that
if
they
were
ended
,
their
profit
would
not
quit
the
cost
.
3.
Consider
the
strength
of
Christian
Charity
,
that
if
it
dwelt
much
in
our
hearts
,
would
preserve
this
Union
of
Mind
,
amidst
very
many
different
thoughts
,
such
as
they
may
be
,
and
would
teach
us
that
Excellent
Lesson
,
the
Apostle
gives
to
this
purpose
,
Phil
3.
15
,
16.
Let
us
therefore
,
as
many
as
be
perfect
,
be
thus
minded
:
and
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
.
Nevertheless
,
whereto
we
have
already
attained
,
let
us
walk
by
the
same
rule
,
let
us
mind
the
same
thing
.
Let
us
follow
our
Lord
unanimously
,
in
what
he
hath
clearly
manifested
to
us
,
and
given
us
with
one
consent
to
embrace
,
as
the
Spheres
,
notwithstanding
each
one
hath
his
particular
motion
,
yet
all
are
wheel'd
about
together
with
the
first
.
And
that
leads
us
to
consider
the
further
extent
of
this
word
,
to
agree
in
Heart
and
in
Conversation
,
walking
by
the
Rule
of
those
undoubted
Truths
we
have
receiv'd
.
And
in
this
I
shall
recommend
these
two
things
to
you
.
1.
In
the
defence
of
the
Truth
,
as
the
Lord
shall
call
us
,
let
us
be
of
one
Mind
▪
and
all
as
one
Man
,
Satan
acts
by
that
Maxime
and
his
Followers
have
it
all
,
divide
and
conquer
,
and
therefore
let
us
hold
that
counter
Maxime
Vnion
invincible
.
2.
In
the
Practice
of
that
Truth
agree
as
one
,
let
your
Conversation
be
uniform
by
being
squared
to
that
one
Rule
,
and
in
all
Spiritual
Exercises
joyn
as
one
,
be
of
one
Heart
and
Mind
:
would
not
our
Publick
Worship
,
think
you
,
prove
much
more
both
comfortable
and
profitable
,
if
our
hearts
m●t
in
it
as
one
,
that
we
could
say
of
our
hearing
the
Word
,
as
he
,
Acts
10.
We
are
all
here
present
before
God
to
hear
all
things
,
&c.
And
if
our
Prayers
ascended
up
as
one
Pillar
of
Incense
to
the
Throne
of
Grace
,
Where
two
or
three
are
gathered
,
not
their
bodies
within
the
same
Walls
only
,
for
so
they
are
but
so
many
Carkasses
tumbled
together
,
for
he
is
the
God
of
the
Living
and
not
of
the
Dead
,
't
is
the
Spirit
of
darkness
that
abides
amongst
the
Tombs
and
Graves
;
but
gathered
in
my
name
,
one
in
that
one
holy
name
,
written
upon
their
hearts
and
uniting
them
,
and
so
thence
express'd
in
their
joynt-Services
and
Invocations
:
so
he
says
there
of
them
,
who
agree
upon
any
thing
they
shall
ask
,
if
all
their
hearts
present
and
hold
it
up
together
,
if
they
make
one
cry
or
song
of
it
,
that
harmony
of
their
hearts
shall
be
sweet
in
the
Lord's
ears
,
and
shall
draw
a
g●acious
answer
out
of
his
hand
,
if
ye
agree
,
your
joynt
petitions
,
shall
be
as
it
were
an
arrest
or
decree
that
shall
stand
in
Heaven
,
it
shall
be
done
for
them
of
my
Father
which
is
in
Heaven
.
But
alas
where
is
ours
?
The
greatest
part
of
Hearts
say
nothing
,
and
others
with
such
wavering
and
such
a
jarring
harsh
noise
,
being
out
of
tune
,
earthly
,
too
low
set
,
that
they
spoil
all
,
and
disappoint
the
Answers
.
Were
the
Censer
fill'd
with
those
united
Prayers
Heaven-wards
,
it
would
be
fill'd
with
Fire
Earth-wards
against
the
Enemies
of
the
Church
.
And
in
your
private
Society
,
seek
unanimously
your
own
,
and
each
anothers
Spiritual
Good
,
not
only
agreeing
in
your
affairs
and
civil
converse
;
but
having
one
heart
and
mind
as
Christians
:
to
eat
and
drink
together
,
if
no
more
,
is
such
Society
as
Beasts
may
have
,
to
do
these
in
the
excess
,
to
guzzle
and
drink
intemperately
together
,
is
a
Society
wo●se
than
that
of
Beasts
,
and
below
them
,
to
discourse
together
of
civil
business
,
is
to
converse
as
men
;
but
the
peculiar
converse
of
Christians
in
that
notion
,
as
born
again
to
Immortality
,
an
unfading
Inheritance
above
,
is
to
further
one
another
towards
that
,
to
put
one
another
in
mind
of
Heaven
and
things
that
are
Heavenly
.
And
't
is
strange
that
men
that
profess
to
be
Christians
,
when
they
meet
,
either
fill
one
anothers
ears
with
Lies
and
prophane
Speeches
,
or
with
Vanities
and
Trifles
:
or
at
the
best
with
the
Affairs
of
Earth
,
and
not
a
word
of
those
things
that
should
most
possess
the
Heart
,
and
where
the
minds
should
be
most
set
:
but
are
ready
to
reproach
and
taunt
any
such
thing
in
others
:
What
?
are
you
asham'd
of
Christ
and
R●ligion
?
Why
do
you
profess
it
then
?
Is
there
such
a
thing
,
think
ye
,
as
Communion
of
Saints
?
if
not
,
why
say
you
believe
it
?
'T
is
a
Truth
think
of
it
as
you
will
,
the
Publick
Ministry
will
profit
little
any
where
,
where
a
People
or
some
part
of
them
are
not
thus
one
,
and
do
not
live
together
as
of
one
mind
,
and
use
diligently
all
due
means
of
edifying
one
another
in
their
holy
Faith
.
How
much
of
the
primitive
Christians
praise
and
profit
is
involv'd
in
the
word
they
were
together
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
with
one
accord
,
with
one
mind
,
and
so
they
grew
,
the
Lord
added
to
the
Church
?
Consider
,
1.
How
the
Wicked
are
one
in
their
ungodly
Designs
and
Practices
,
the
Scales
of
Leviathan
,
as
Luther
expresses
,
are
linkt
together
,
shall
not
the
Lord's
Followers
be
one
in
him
?
They
unite
to
undermine
the
Peace
of
the
Church
,
shall
not
the
Godly
joyn
their
Prayers
to
countermine
them
?
2.
There
is
in
the
Heart
of
all
the
Saints
one
Spirit
,
how
can
they
be
but
one
,
since
they
have
the
same
purpose
and
journey
,
tend
to
the
same
home
,
and
why
shall
they
not
walk
together
in
that
way
?
When
they
shall
arrive
there
they
shall
be
fully
one
,
and
of
one
mind
,
not
a
jar
nor
difference
,
all
their
Harps
perfectly
in
tune
to
that
one
new
Song
.
Having
Compassion
]
This
testifies
that
't
is
not
a
bare
speculative
agreement
of
opinions
,
that
is
the
badge
of
Christian
Unity
,
for
this
may
accidentally
be
,
where
there
is
no
further
Union
;
but
that
they
are
themselves
one
,
have
one
life
,
in
that
they
feel
how
it
is
one
with
another
,
there
is
a
living
sympathy
amongst
them
,
as
making
up
one
Body
,
animated
with
one
Spirit
,
for
that
's
the
reason
why
the
Members
of
the
Body
have
that
mutual
feeling
even
the
remotest
and
distantest
,
and
the
most
excellent
with
the
meanest
,
this
the
Apostle
urges
at
large
,
Rom.
12.
4.
and
1
Cor.
12.
And
this
lively
Sense
is
in
every
living
Member
of
the
Body
of
Christ
,
towards
the
whole
,
and
towards
each
other
particular
part
.
This
makes
a
Christian
rejoyce
in
the
welfare
and
good
of
another
,
as
if
it
were
his
own
,
and
feel
their
griefs
and
distresses
as
if
himself
were
really
sharer
in
them
,
for
the
word
comprehends
all
feeling
,
together
feeling
of
j●y
,
as
well
as
of
grief
,
Heb.
13.
3.
1
Cor.
12.
26.
And
always
where
there
is
most
of
Grace
,
and
of
the
Spirit
of
Jesus
Christ
,
there
is
most
of
this
Sympathy
.
The
Apostle
St.
Paul
,
as
he
was
eminent
in
all
Grace
,
had
a
large
Portion
of
this
,
2
Cor.
11.
29.
And
if
this
ought
to
be
in
reference
to
their
outward
condition
,
much
more
in
spiritual
things
,
rejoycing
at
the
increases
and
flourishing
of
Grace
in
others
.
That
base
envy
,
that
dwells
in
the
hearts
of
rotten
Hypocrites
,
that
would
have
all
ingross'd
to
themsel●es
,
argues
that
they
move
not
further
than
the
compass
of
self
,
that
the
pure
love
of
God
,
and
the
sincere
love
of
their
Brethren
flowing
from
it
,
is
not
in
them
;
but
when
the
heart
can
unfeigne●ly
rejoyce
in
the
Lords
bounty
to
others
,
and
the
lustre
of
Grace
in
others
;
far
out-shining
their
own
,
truly
't
is
an
evidence
,
that
what
Grace
such
a
one
hath
,
is
upright
and
good
,
and
that
the
law
of
Love
is
engraven
in
their
hearts
.
And
where
that
is
,
there
will
be
likewise
on
the
otherside
,
a
compassionate
tender
sense
of
the
infirmities
and
frailties
of
their
Brethren
.
Whereas
some
accou●t
it
a
sign
of
much
advancement
and
spiritual
proficiency
to
be
able
to
sit
upon
the
qualifications
and
actions
of
oth●rs
,
and
to
lavish
out
severe
censures
round
about
them
,
to
sentence
one
weak
and
of
poor
abilities
,
and
another
proud
and
lofty
,
and
a
third
covetous
&c.
And
thus
to
go
on
in
a
Censor-like-magisterial
strain
;
it
were
truly
an
evidence
of
more
Grace
,
not
to
get
upon
the
Bench
to
judge
them
,
but
sit
down
rather
and
mourn
for
them
,
when
they
are
manifestly
and
rea●ly
faulty
,
and
for
their
ordinary
infirmi●ies
to
consider
,
and
bear
them
.
These
are
the
characters
we
find
in
the
Scriptures
of
stronger
Christians
Rom.
15.
1.
Gal.
6.
1.
This
holy
and
humble
sympathy
argues
indeed
,
a
strong
Christian
,
and
nothing
truly
(
as
one
says
)
shews
a
spiritual
Man
so
much
,
as
the
dealing
with
another
Mans
sin
;
2dly
.
As
this
sympathy
works
to
particular
Christians
in
their
several
conditions
,
so
by
the
same
reason
it
acts
,
and
acts
more
eminently
towards
the
Church
,
and
the
publick
Affairs
,
that
concern
its
good
.
And
this
is
it
,
that
we
find
,
hath
breath'd
forth
from
the
hearts
of
the
Saints
,
in
former
times
in
so
many
pathetical
complaints
and
Prayers
for
Sion
.
Thus
David
in
his
saddest
times
,
when
he
might
seem
most
dispensable
to
forget
other
things
,
and
be
wholly
taken
up
with
lamenting
his
own
fall
,
Psal.
51.
yet
even
there
he
leaves
not
out
the
Church
,
ver.
17.
in
thy
good
pleasure
do
good
to
Zion
.
And
his
heart
broken
all
to
pieces
,
yet
the
very
pieces
cry
no
less
for
the
building
of
Ierusalems
Wall●
,
than
for
the
binding
up
and
healing
of
it self
,
and
in
that
Psal.
that
seem's
to
be
the
expression
of
his
joy
being
exalted
to
the
Throne
,
and
sitting
peaceably
on
it
,
yet
he
still
thus
prays
for
the
peace
of
Ierusalem
.
prefer
it
to
his
chief
joy
.
Whatsoever
else
is
top
or
head
of
his
joy
(
as
the
word
is
)
Ierusalems
wellfare
shall
be
its
Crown
,
shall
be
set
above
it
.
And
the
Prophet
,
whoever
it
was
,
that
wrote
that
,
poured
out
that
Prayer
from
an
afflicted
Soul
,
comforts
himself
in
this
,
that
Zion
shall
be
favoured
,
my
bones
are
consum'd
,
&c.
But
it
matters
not
,
what
becomes
of
me
,
let
me
languish
and
wither
away
,
provided
Sion
flourish
,
tho'
I
feel
nothing
but
pains
and
troubles
,
yet
thou
wilt
arise
and
shew
mercy
to
Sion
;
I
am
content
;
that
satisfies
me
.
But
where
is
now
this
Spirit
of
high
sympathy
with
the
Church
,
sure
if
there
were
of
it
in
us
't
is
now
a
fit
time
to
act
it
.
If
we
be
not
altogether
dead
,
sure
we
will
be
stirr'd
with
the
voice
of
those
late
stroaks
of
Gods
hand
,
and
be
driven
to
more
humble
and
earnest
prayer
by
it
.
Men
will
change
their
poor
base
grumblings
about
their
privacy
,
Oh!
what
shall
I
do
▪
&c.
into
strong
cries
for
the
Church
of
God
,
and
the
publick
deliverance
of
all
these
Kingdomes
from
the
raging
Sword
:
but
vile
selfishness
undoes
us
,
the
most
looking
no
further
;
if
themselves
and
theirs
might
be
secur'd
would
regard
little
what
became
of
the
rest
,
as
one
said
,
when
I
am
dead
,
let
the
World
be
fir'd
:
but
the
Christian
mind
is
of
a
larger
Sphere
,
looks
not
only
upon
more
than
it self
in
present
,
but
even
to
after
Times
and
Ages
,
and
can
rejoyce
in
the
good
to
come
,
when
it self
shall
not
be
here
to
partake
of
it
,
is
more
dilated
and
liker
unto
God
,
and
to
our
head
Iesus
Christ
.
The
Lord
,
says
the
Prophet
Esay
,
in
all
his
peoples
affliction
,
was
afflicted
himself
;
and
Jesus
Christ
accounts
the
sufferings
of
his
Body
the
Church
his
own
.
Saul
,
Saul
,
why
persecutest
thou
me
?
the
heel
was
trod
upon
on
earth
and
the
head
cryeth
from
Heaven
,
as
sensible
of
it
,
and
this
in
all
our
evils
,
especially
our
spiritual
Griefs
,
is
a
high
point
of
comfort
to
us
,
that
our
Lord
Jesus
is
not
insensible
of
them
:
This
emboldens
us
to
complain
our selves
,
and
to
put
in
our
petitions
for
help
to
the
Throne
of
Grace
through
his
hand
,
knowing
that
when
he
presents
he
will
speak
his
own
sense
of
our
condition
,
and
move
for
us
as
it
were
for
himself
,
as
we
have
it
sweetly
express'd
Heb.
4.
15.
16.
Now
as
it
is
our
comfort
so
it
is
our
pattern
.
Love
as
Brethren
]
Hence
springs
this
feeling
we
speak
o●
,
Love
is
the
cause
of
union
,
and
union
the
cause
of
sympathy
,
and
of
that
unanimity
before
,
they
that
have
the
same
spirit
uniting
and
animating
them
,
cannot
but
have
the
same
Mind
,
and
the
same
feelings
.
And
this
Spirit
is
derived
from
that
head
Christ
,
in
whom
Christians
live
,
and
move
,
and
have
their
being
,
their
new
and
excellent
being
,
and
so
in
living
in
him
they
love
him
,
and
are
one
in
him
,
they
are
Brethren
,
as
here
the
word
is
,
their
fraternity
holds
in
him
;
he
is
head
of
it
,
the
first
born
among
many
Brethren
.
Men
are
Brethren
in
two
natural
respects
,
their
Bodies
of
the
same
earth
,
and
their
Souls
breathed
from
the
same
God
;
but
this
third
fraternity
that
is
founded
in
Christ
,
is
far
more
excellent
,
and
more
firm
than
the
other
two
;
for
being
one
in
him
they
have
there
taken
in
the
other
two
,
for
that
in
him
is
our
whole
Nature
,
he
is
the
Man
Christ
Iesus
,
but
to
the
advantage
,
and
't
is
an
infinite
one
,
being
one
in
him
,
we
are
united
by
the
Divine
Nature
in
him
,
who
is
God
blessed
for
ever
;
and
this
is
the
highest
certainly
,
and
the
strongest
union
that
can
be
imagin'd
.
Now
this
is
a
great
Mystery
indeed
,
as
the
Apostle
says
,
speaking
of
this
same
point
,
the
union
of
Christ
and
his
Church
;
whence
their
union
and
Communion
one
with
another
,
that
make
up
that
Body
,
the
Church
,
is
deriv'd
.
In
Christ
every
believer
is
born
of
God
,
is
his
Son
,
and
so
they
are
not
only
Brethren
,
one
with
another
,
that
are
so
born
:
but
Christ
himself
own
's
them
as
his
Brethren
,
both
he
which
sanctifies
,
and
they
who
are
sanctifi●d
are
all
of
one
,
for
which
cause
he
is
not
asham'd
to
call
them
Brethren
.
Sin
broke
all
to
pieces
,
Man
from
God
,
and
one
from
another
,
Christ's
work
in
the
World
was
Vnion
,
to
make
up
these
breaches
he
came
down
,
and
begun
the
union
which
was
his
work
in
the
wonderful
union
made
in
his
Person
that
was
to
work
it
,
made
God
and
Man
one
,
and
as
the
Nature
of
Man
was
reconciled
,
so
by
what
he
performed
the
Persons
of
Men
are
united
to
God
,
Faith
makes
them
one
with
him
,
and
he
makes
them
one
with
the
Father
,
and
from
these
results
this
oneness
amongst
themselves
,
concentring
and
meeting
in
Jesus
Christ
,
and
in
the
Father
through
him
,
they
are
made
one
together
.
And
that
this
was
his
great
work
,
that
they
may
be
one
,
as
we
are
one
ver.
11.
a
high
comparison
,
such
as
Man
durst
not
name
:
but
after
him
that
so
warrants
us
,
and
again
ver.
21.
that
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
,
and
so
on
.
So
that
certainly
where
this
is
,
it
is
the
ground
work
of
another
kind
of
Friendship
and
love
,
than
the
World
is
acquainted
with
,
or
is
able
to
judge
of
,
and
hath
more
worth
in
one
drachme
of
it
,
than
all
the
quintessence
of
civil
or
natural
assection
can
amount
to
.
The
friendship
of
the
World
,
the
best
of
them
,
are
but
tyed
with
chains
of
glass
,
but
this
fraternal
love
of
Christians
,
is
a
Golden
chain
,
both
more
precious
,
and
more
strong
and
lasting
:
the
other
are
worthless
and
brittle
.
The
Christian
ows
and
pays
a
General
Charity
,
and
good
will
to
all
;
but
peculiar
and
intimate
friendship
he
cannot
have
,
but
with
such
as
come
within
the
compass
of
this
fraternal
love
.
Which
after
a
special
manner
flows
from
God
,
and
returns
to
him
,
and
abides
in
him
,
and
shall
remain
unto
eternity
.
Where
this
love
is
,
and
abounds
it
will
banish
far
away
all
those
dissentions
,
and
bitternesses
,
and
those
●rivolous
mistakings
,
that
are
so
frequent
amongst
the
most
,
it
will
teach
wisely
and
gently
to
admonish
one
another
,
where
it
is
needful
:
but
further
than
that
,
it
will
pass
by
many
offences
,
and
failings
,
and
cover
a
multitude
of
sins
,
and
will
very
much
sweeten
Society
and
make
it
truly
profitable
,
therefore
the
Psalmist
calls
it
,
both
good
and
pleasant
that
Bret●ren
dwell
together
in
unity
,
it
persumes
all
,
as
the
precious
●ynt●●●●●●
,
&c.
But
many
that
are
called
Christians
are
not
indeed
of
this
Brotherhood
,
and
therefore
no
wonder
they
know
not
what
this
love
means
,
but
are
either
of
restless
unquiet
Spirits
,
biting
and
devouring
one
another
,
as
the
Apostle
speaks
,
or
at
the
best
,
only
civilly
smooth
and
peaceable
in
their
carriage
,
but
rather
scorners
than
partakers
of
this
spiritual
love
and
fraternity
,
are
strangers
to
Christ
,
not
brought
into
acquaintance
and
union
with
him
,
and
therefore
void
of
the
life
of
Grace
,
and
the
fruits
of
it
,
whereof
this
is
a
chief
one
.
Oh!
how
few
amongst
multitudes
that
throng
in
as
we
do
here
together
,
are
indeed
partakers
of
the
glorious
liberty
of
the
Sons
of
God
,
or
ambitious
of
that
high
and
happy
estate
.
As
for
you
that
know
these
things
,
and
have
a
portion
in
them
,
that
have
your
communion
with
the
Father
,
and
his
Son
Jesus
Christ
,
I
beseech
you
adorn
your
holy
profession
,
and
testifie
you
selves
the
Disciples
and
the
Brethren
of
Jesus
Christ
by
this
mutual
love
,
seek
to
understand
better
what
it
is
,
and
to
know
it
more
practically
.
Consider
that
sourse
of
love
,
that
love
that
the
Father
hath
shewed
us
in
this
,
that
we
should
be
called
the
Sons
of
God
and
so
be
Brethren
,
and
thence
draw
more
of
this
sweet
stream
of
love
.
God
is
love
,
says
the
Apostle
,
therefore
sure
where
there
is
most
of
God
,
there
is
most
of
this
Divine
Grace
,
this
holy
love
.
Look
upon
and
study
much
that
infinite
love
of
God
,
and
his
Son
Jesus
Christ
towards
us
,
he
gave
his
only
begotten
Son
,
the
Son
gave
himself
,
he
sweeten'd
his
bitter
cup
with
his
tran●●endent
love
,
and
this
he
hath
recommended
to
us
,
that
even
as
he
loved
us
,
so
should
we
love
one
another
:
we
know
we
cannot
reach
this
highest
pattern
,
that
's
not
meant
,
but
the
more
we
look
on
it
,
the
higher
we
shall
reach
in
this
love
,
and
shall
learn
some
measure
of
such
love
on
Earth
as
is
in
Heaven
,
and
that
which
so
begins
here
shall
be
perfected
there
.
Be
pitiful
,
be
courteous
.
]
The
Roots
of
Plants
are
hid
under
Ground
so
that
themselves
are
not
seen
,
but
they
appear
in
their
Branches
,
and
Flowers
,
and
Fruits
,
which
argue
there
is
a
Root
and
Life
in
them
;
thus
the
Graces
of
the
Spirit
planted
in
the
Soul
,
though
themselves
invisible
,
yet
discover
their
Being
and
Life
in
the
Tract
of
a
Christian's
Life
,
their
Words
,
and
Actions
,
and
the
frame
of
their
carriage
;
thus
Faith
shews
that
it
lives
,
as
the
Apostle
St.
Iames
teacheth
at
large
,
and
thus
Love
,
a
Grace
of
so
active
a
nature
,
that
it
is
still
working
and
yet
never
weary
,
your
labour
of
love
,
says
the
Apostle
;
it
labours
,
but
delight
makes
the
hardest
labour
sweet
and
easie
,
and
so
proper
is
action
to
it
,
that
all
action
is
null
without
it
,
1
Cor.
13.
yea
it
knits
Faith
and
Action
together
,
is
the
link
that
unites
them
,
Faith
worketh
;
but
't
is
by
it
,
as
the
Apostle
teaches
us
,
by
Love
,
so
then
where
this
Root
is
,
these
Fruits
will
spring
from
it
and
discover
it
,
Pity
and
Courtesie
.
They
are
of
a
larger
extent
in
their
full
Sphere
than
the
precedcing
,
for
from
a
general
love
due
to
all
,
they
act
towards
all
,
to
men
,
or
humanity
,
in
the
general
.
And
this
not
from
a
bare
natural
tenderness
,
which
softer
complexions
may
have
,
nor
from
a
prudent
moral
consideration
of
their
own
possible
falling
under
the
like
,
or
greater
calamities
:
but
out
of
obedience
to
God
,
who
requires
this
mercifulness
in
all
his
Children
,
and
cannot
own
them
for
his
,
unless
in
this
they
resemble
him
.
And
it
is
indeed
an
evidence
of
a
truly
Christian
mind
,
to
have
much
of
this
pity
to
the
miseries
of
all
,
being
rightly
principled
,
and
acting
after
a
Pious
and
Christian
manner
towards
the
Sick
and
Poor
,
of
what
condition
soever
,
yea
most
pitying
the
spiritual
misery
of
ungodly
men
,
their
hardness
of
heart
,
and
unbelief
,
and
earnestly
wishing
their
conversion
,
not
repining
at
the
long-suffering
of
God
,
as
if
thou
would'st
have
the
Bridge
out
,
because
thou
art
over
,
as
St.
Augustine
speaks
,
but
longing
rather
to
see
that
long-suffering
and
goodness
of
God
lead
them
to
repentance
,
being
griev'd
to
see
men
ruining
themselves
,
and
diligently
working
their
own
destruction
,
going
in
any
way
of
wickedness
,
(
as
Solomon
speaks
of
one
particularly
)
as
an
Ox
to
the
Shambles
or
a
Fool
to
the
correction
of
the
Stocks
.
Certainly
the
ungodly
Man
is
an
object
of
the
highest
pity
.
But
there
is
a
special
debt
of
this
pity
to
those
that
we
love
as
Brethren
in
our
Lord
Jesus
,
these
are
most
closely
linkt
by
a
peculiar
fraternal
love
.
Their
sufferings
and
calamities
will
move
the
Bowels
that
have
Christian
affection
within
them
.
Nor
is
it
an
empty
helpless
pity
;
but
carries
with
it
the
real
communication
of
our
help
to
our
utmost
power
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Not
only
Bowels
that
are
moved
themselves
with
pity
,
but
that
move
their
hand
to
succour
for
by
this
word
the
natural
affection
of
Parents
,
and
the
tenderer
of
them
,
the
Mother
,
are
express'd
,
who
do
not
idly
behold
and
be●oan
their
Children
being
sick
or
distress'd
,
but
provides
all
possible
help
,
their
bowels
are
not
only
stirr'd
,
but
dilated
and
enlarged
towards
them
.
And
if
our
feeling
bowels
and
helping
hand
are
due
to
all
,
and
particularly
to
the
Godly
,
and
we
ought
to
pay
this
due
in
outward
distresses
,
how
much
more
in
their
Soul-afflictions
,
the
rather
,
because
these
are
most
heavy
in
themselves
,
and
least
understood
,
and
theref●re
least
regarded
,
yea
sometimes
more
by
natural
Friends
,
possibly
by
their
bitter
scoffes
and
taunts
,
or
by
their
flighting
,
or
at
best
by
their
misapplying
of
proper
helps
and
remedies
,
which
as
unfit
Medicines
do
rather
exasperate
the
Disease
:
therefore
they
that
do
understand
,
and
can
be
sensible
of
that
kind
of
wound
,
ought
so
much
the
more
to
be
tender
and
pitiful
towards
it
,
and
to
deal
mercifully
and
gently
with
it
.
It
may
be
very
weak
things
sometimes
trouble
a
weak
Christian
,
but
there
is
in
the
Spirit
of
the
Godly
a
humble
condescention
learn'd
from
Christ
,
who
broke
not
the
bruised
reed
,
nor
quenched
the
smoaking
flax
.
The
least
difficulties
and
scruples
in
a
tender
conscience
should
not
be
roughly
encounter'd
,
they
are
as
a
knot
in
a
silken
thread
,
and
require
a
gentle
and
wary
hand
to
loose
them
.
Now
this
tenderness
of
bowels
,
and
inclinement
to
pity
all
,
especially
Christians
,
and
them
especially
in
their
peculiar
pressures
,
is
not
a
weakness
as
some
kind
of
Spirits
take
it
to
be
,
this
even
naturally
is
a
generous
pity
in
greatest
Spirits
.
Christian
pity
is
not
womanish
,
yea
't
is
more
than
manly
,
't
is
divine
,
there
is
of
it
natural
,
most
in
the
best
,
and
most
ingenuous
natures
;
but
where
't
is
spiritual
,
't
is
a
prime
lineament
of
the
image
of
God
,
and
the
more
absolute
and
disengag'd
it
is
,
in
regard
of
those
towards
whom
it
acts
,
the
more
like
unto
God
,
looking
upon
misery
as
a
sufficient
incentive
of
pity
and
mercy
,
without
the
ingredient
of
any
other
consideration
:
'T
is
a
pure
vulgar
piece
of
goodness
to
be
helpful
and
bountiful
to
Friends
,
or
to
such
as
are
within
appearance
of
requital
,
't
is
a
trading
kind
of
Commerce
that
:
but
pity
and
bounty
that
needs
no
inducements
,
but
the
meeting
of
a
fit
Object
to
work
on
,
where
it
can
expect
nothing
,
save
only
the
priviledge
of
doing
good
,
(
which
in
it self
is
so
sweet
)
is
God-like
indeed
,
who
is
rich
in
bounty
without
any
necessity
,
yea
or
possibility
of
return
from
us
;
for
we
have
neither
any
thing
to
confer
upon
him
,
nor
hath
he
need
of
receiving
any
thing
,
who
is
the
spring
of
Goodness
and
of
Being
.
And
that
we
may
the
better
understand
him
in
this
,
he
is
pleas'd
to
express
this
merciful
nature
in
our
notion
and
language
,
by
bowels
of
mercy
and
pity
,
Ps.
103.
The
pity
of
a
Father
,
and
Is.
49.
of
a
Mother
,
nothing
tender
and
significant
enough
to
express
his
compassions
.
Hence
our
Redemptions
,
Is
63.
9.
hence
all
our
hopes
of
Happiness
.
The
gracious
Lord
saw
his
poor
Creatures
undone
by
sin
,
and
no
power
in
Heaven
nor
in
Earth
able
to
rescue
but
his
own
alone
;
therefore
his
pity
was
moved
,
and
his
hand
answers
his
heart
,
his
own
arm
brought
Salvation
,
he
sent
the
Deliverer
out
of
Sion
,
to
turn
away
iniquity
from
Iacob
.
And
in
all
exigences
of
his
Children
,
he
is
overcome
with
their
Complaints
,
cannot
hold
out
against
their
moanings
,
he
may
as
Ioseph
,
seem
strange
for
a
while
,
but
cannot
act
that
strangeness
long
,
his
heart
moves
and
sounds
to
theirs
,
gives
the
Eccho
to
their
Griess
and
Groans
,
as
they
say
of
two
strings
that
are
perfect
Unisons
,
touch
the
one
the
other
also
sounds
,
Ier.
31.
19.
Oh
the
unspeakable
priviledge
to
have
him
for
our
Father
,
who
is
the
Father
of
Mercies
and
Compassions
,
and
those
not
barren
fruitless
pityings
,
for
he
is
withal
the
God
of
all
consolations
,
do
not
think
that
he
can
shut
out
a
bleeding
Soul
that
comes
to
him
,
and
refuse
to
take
,
and
to
bind
up
,
and
heal
a
broken
heart
that
offers
it self
to
him
,
puts
it self
into
his
hand
,
and
intreats
his
help
,
doth
he
require
pity
of
us
,
and
doth
he
give
it
to
us
,
and
is
it
not
infinitely
more
in
himself
?
all
that
is
in
Angels
and
Men
is
but
an
insensible
drop
to
that
Ocean
.
Let
us
then
consider
both
that
we
are
oblig'd
to
pity
especially
to
our
Christian
Brethren
,
and
to
use
all
means
for
their
help
within
our
reach
,
to
have
bowels
stirr'd
with
the
reports
of
such
bloodsheds
and
cruelties
as
come
to
our
ears
,
and
to
bestir
our selves
according
to
our
Places
and
Power
for
them
,
but
sure
all
are
to
move
this
one
way
,
for
their
help
,
to
run
to
the
Throne
of
Grace
:
if
your
bowels
sound
for
your
Brethren
,
let
them
sound
that
way
for
them
,
to
represent
their
estate
to
him
that
hath
highest
,
both
pity
and
power
;
for
he
expects
to
be
rememoranced
by
us
,
he
put
that
office
upon
his
People
to
be
his
Recorders
for
Zion
,
and
they
are
Traytors
to
it
,
that
neglect
the
discharge
of
that
place
.
Courteous
.
]
The
former
relates
to
the
Afflictions
of
others
,
this
to
our
whole
carriage
with
them
in
any
condition
,
and
yet
there
is
a
particular
regard
of
it
in
communicating
good
,
supplying
their
wants
or
com●orting
them
that
are
distress'd
,
that
it
be
not
done
,
or
rather
,
I
may
say
,
undone
in
doing
with
such
supercilious
roughness
,
venting
either
in
looks
or
words
,
or
any
way
,
that
sowrs
it
,
and
destroys
the
very
being
of
a
Benefit
,
and
turns
it
rather
into
an
injury
;
and
generally
the
whole
Conversation
of
Men
is
made
unpleasant
by
cynical
harshness
and
disdain
.
This
the
Apostle
recommends
,
is
contrary
to
that
Evil
,
not
only
in
the
Superfice
and
outward
Behaviour
.
No
,
Religion
doth
not
prescribe
nor
is
satisfied
with
such
courtesie
as
goes
no
deeper
than
words
and
gestures
,
which
sometimes
is
most
contrary
to
that
singl●ness
Religion
owns
,
these
are
the
upper
Garments
of
Malice
siluting
him
aloud
in
the
Morning
,
whom
they
are
undermining
all
the
day
,
and
sometimes
tho'
more
innocent
,
yet
it
may
be
troublesome
,
meerly
by
the
vain
affectation
and
excess
of
it
;
and
even
this
becomes
not
a
wise
Man
,
much
less
a
Christian
:
an
over
study
or
acting
of
that
,
is
a
token
of
emptiness
,
and
is
below
a
solid
mind
,
though
they
know
such
things
and
could
outdo
the
studiers
of
it
yet
they
(
as
it
indeeds
deserves
)
do
despise
it
.
Nor
is
it
that
graver
and
wiser
way
of
external
plausible
Deportment
that
answers
fully
this
Word
,
't
is
the
outer
half
indeed
;
but
the
thing
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
radical
sweetness
in
the
Temper
of
the
Mind
,
that
spreads
it self
into
a
Man's
Words
and
Actions
,
and
this
n●t
meerly
natural
,
a
gentle
kind
disposition
which
is
indeed
a
natural
advantage
that
some
have
,
but
this
is
spiritual
,
from
a
new
Nature
descended
from
Heaven
,
and
so
in
its
Original
and
Nature
far
excels
the
other
,
supplies
it
where
it
is
not
in
Nature
and
doth
not
only
increase
it
where
it
is
,
but
elevates
it
above
it self
,
renews
it
,
and
sets
a
〈◊〉
excellent
stamp
upon
it
.
Religion
is
in
this
mistaken
sometimes
,
in
that
men
think
it
imprints
an
unkindly
roughness
and
austerity
upon
the
mind
and
carriage
;
indeed
it
bars
and
banishes
all
vanity
,
and
lightness
,
and
all
compliance
and
easie
partaking
with
sin
.
Religion
strains
and
quite
breaks
that
point
of
false
and
injurious
courtesie
,
to
suffer
thy
Brother's
Soul
to
run
hazard
of
perishing
,
and
to
share
of
his
guiltiness
by
not
admonishing
him
after
that
seasonable
,
and
prudent
,
and
gentle
manner
(
for
that
indeed
would
be
studied
)
that
becomes
thee
as
a
Christian
,
and
that
particular
re●●●ctive
manner
that
becomes
thy
Station
.
These
things
rightly
qualifying
it
,
it
doth
no
wrong
to
good
manners
and
the
courtesie
here
enjoyn'd
,
but
is
truly
a
part
of
it
,
by
due
admonishments
and
reproofs
to
seek
to
recla●●
a
Sinner
,
't
were
worst
unkindness
not
to
do
't
,
thou
shalt
not
hate
thy
Brother
,
&c.
But
that
which
is
true
lovingness
of
heart
and
carriage
,
Religion
doth
not
only
no
way
prejudice
,
but
you
see
requires
it
in
the
Rule
,
and
where
it
is
wrought
in
the
Heart
,
works
and
causes
it
there
;
fetches
out
that
crookedness
and
harshness
that
is
otherwise
invincible
in
some
humours
,
Isa.
11.
Makes
the
Wolf
dwell
with
the
Lamb.
This
Christians
should
study
,
and
belie
the
prejudices
of
the
World
,
that
they
take
up
against
the
Power
of
Godlinefs
,
to
be
inwardly
so
Minded
and
of
such
outward
Behaviour
,
as
becomes
that
Spirit
of
Grace
that
dwells
in
them
,
to
endeavour
to
gain
those
that
are
without
by
their
kind
obliging
Conversation
.
In
some
copies
,
't
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
humble
,
and
indeed
as
this
is
excellent
in
it self
,
and
a
chief
character
of
a
Christian
,
it
agrees
well
with
all
these
mention'd
,
and
carries
along
with
it
this
inward
and
real
,
not
acted
courteousness
,
Not
to
insist
on
it
now
,
it
gains
at
all
hands
with
God
and
with
Men
,
receives
much
Grace
from
God
,
and
kills
envy
,
and
commands
respect
and
good
will
from
Men.
Those
showers
of
grace
that
slide
off
from
the
lofty
Mountains
rest
on
the
Valleys
and
make
them
fruitful
.
He
giveth
grace
,
loves
to
bestow
it
wherethere
is
most
room
to
receive
it
,
and
most
return
of
ingenuous
and
entire
praises
upon
the
receipt
:
and
such
is
the
humble
Heart
,
and
truly
as
much
humility
gains
much
grace
,
so
it
grows
by
it
.
1.
'T
is
one
of
the
Worlds
reproaches
against
those
that
go
beyond
their
size
in
Religion
,
that
they
are
proud
and
self
conceited
:
Christians
,
beware
there
be
nothing
in
you
justifying
this
,
sure
they
that
have
most
true
grace
are
least
guilty
of
it
,
common
knowledge
and
gifts
may
puff
up
,
but
grace
does
not
.
He
whom
the
Lord
loads
most
with
his
richest
gifts
,
stoops
lowest
as
pressed
down
with
the
weight
of
them
;
And
towards
Men
it
graces
all
Grace
and
all
gifts
,
and
glorifies
God
,
and
teaches
others
so
to
do
.
It
is
the
preserver
of
Graces
;
sometimes
seems
to
wrong
them
by
hiding
them
:
Verse
9.
9
Not
rendring
evil
for
evil
;
or
railing
ofr
railing
:
but
contrary
wise
blessing
;
knowing
that
ye
are
thereunto
called
,
that
ye
should
inherit
a
blessing
.
OPposition
helps
Grace
both
to
more
strength
and
more
lustre
,
when
Christian
Charity
is
not
encounter'd
with
the
Worlds
malignance
,
it
hath
an
easier
task
:
but
assaulted
and
overcoming
,
it
shines
the
brighter
,
and
rises
higher
,
and
thus
it
is
when
it
renders
not
evil
for
evil
.
To
repay
good
with
evil
is
amongst
Men
the
top
of
iniquity
,
yet
this
is
our
universal
guiltiness
towards
God
,
he
multiplying
mercies
and
we
vying
with
multiply'd
sins
,
as
the
Lord
complains
of
Israel
,
as
they
were
increased
,
so
they
sinned
.
The
lowest
step
of
good
mutual
amongst
Men
,
is
not
to
be
bent
to
provoke
others
with
injuries
,
and
being
unoffended
to
offend
none
,
but
this
,
not
to
repay
offences
,
nor
render
evil
for
evil
is
a
Christians
rule
,
and
yet
further
to
return
good
for
evil
,
and
blessing
for
cursing
,
is
not
only
counsell'd
(
as
some
vainly
distinguish
)
but
commanded
.
It
is
true
the
most
have
no
ambition
for
this
degree
of
goodness
;
aspire
no
further
but
to
do
or
say
no
evil
unprovoked
,
and
think
themselves
sufficiently
just
and
equitable
if
they
keep
in
that
;
but
this
is
lame
,
is
but
half
the
rule
.
Thou
thinkest
injury
obliges
thee
,
or
if
not
so
,
yet
excuses
thee
to
revenge
,
or
at
least
disobliges
thee
,
unties
thy
engagement
of
wishing
and
doing
good
;
but
these
are
all
gross
practical
errours
.
For
1st
.
The
second
injury
done
by
way
of
revenge
differs
from
the
first
that
provoked
it
little
or
nothing
,
but
only
in
point
of
time
,
and
certainly
no
one
Man's
sin
can
procure
priviledge
to
another
to
sin
in
that
,
or
the
like
kind
.
If
another
hath
broken
the
bonds
of
his
allegiance
and
Obedience
to
God
,
and
of
charity
to
thee
,
yet
thou
art
not
the
less
ty'd
by
the
same
Bonds
still
.
2dly
.
By
revenge
of
injuries
thou
usurpest
upon
God's
prerogative
who
is
the
Avenger
,
as
the
Apostle
teaches
,
Rom.
12.
this
doth
not
forbid
either
the
Magistrats
Sword
for
just
punishment
of
Offenders
,
or
the
Souldiers
Sword
in
a
just
War
;
but
such
revenges
,
as
without
authority
or
a
lawfull
call
,
the
pride
and
perversness
of
Men
do
multiply
one
against
another
:
In
which
is
involv'd
a
presumptuous
contempt
of
God
,
and
his
supreme
authority
,
or
at
least
the
unbelief
and
neglect
of
it
.
3dly
.
It
cannot
be
genuine
upright
goodness
that
hath
its
dependance
upon
the
goodness
of
others
that
are
about
us
;
that
as
they
say
of
the
vain
glorious
Man
,
his
vertue
lyeth
in
the
beholders
eye
,
if
thy
Meekness
and
Charity
be
such
as
lyeth
in
the
good
and
mild
carriage
of
others
towards
thee
,
in
their
Hand
and
Tongues
,
thou
art
not
owner
of
it
intrinsecally
:
such
quiet
and
calm
,
if
none
provoke
thee
,
is
but
an
accidental
uncertain
cessation
of
thy
turbulent
Spirit
unstirr'd
,
but
move
it
and
it
acts
it self
according
to
it self
,
sends
up
that
Mind
that
lay
at
the
bottom
;
but
true
Grace
doth
then
most
manifest
what
it
is
,
when
those
things
that
are
most
contrary
surround
and
assault
it
;
it
cannot
correspond
and
hold
game
with
injuries
and
raylings
,
hath
no
faculty
for
that
,
for
answering
evil
with
evil
,
a
Tongue
enur'd
to
graciousness
,
and
mild
Speeches
and
Blessings
,
and
a
heart
stor'd
so
within
can
vent
no
other
,
try
it
,
and
stir
it
as
you
will
.
A
Christian
acts
and
speaks
not
according
to
what
others
are
towards
him
,
but
according
to
what
he
is
through
the
grace
and
Spirit
of
God
in
him
,
as
they
say
,
quicquid
recipitur
,
recipitur
ad
modum
recipientis
the
same
things
are
differently
received
and
work
differently
as
the
Nature
and
way
is
of
that
which
receives
them
:
A
sparkle
blows
up
one
of
a
sulphureous
temper
;
and
many
Coals
,
greater
injuries
,
and
reproaches
are
quench'd
and
loose
their
force
being
thrown
at
another
of
a
Cool
Spirit
Prov.
17.
27.
They
that
have
malice
,
and
bitterness
,
and
cursings
within
,
though
these
sleep
it
may
be
,
yet
awake
them
with
the
like
,
and
the
Provision
comes
forth
out
of
the
abundance
of
the
heart
;
give
them
an
ill
word
and
they
have
another
,
or
two
for
one
in
readiness
for
you
;
where
the
Soul
is
furnished
with
spiritual
blessings
there
blessings
,
come
forth
even
in
answer
to
reproaches
and
indignities
,
the
mouth
of
the
Wise
is
a
Tree
of
Life
,
says
Solomon
,
can
bear
no
other
fruit
,
but
according
to
its
kind
,
and
the
Nature
of
the
root
,
an
honest
spiritual
heart
,
pluck
at
it
who
will
,
they
can
pull
no
other
fruit
but
such
fruit
.
Love
and
Meekness
lodge
there
,
and
therefore
whosoever
knocks
,
these
make
the
answer
.
Let
the
World
account
it
a
despicable
simplicity
,
seek
you
still
more
of
that
Dove-like
Spirit
,
the
Spirit
of
meekness
and
blessing
,
a
poor
glory
to
vie
railings
and
contest
in
that
faculty
or
any
kind
of
vindictive
returns
of
evil
;
the
most
abject
creatures
have
of
that
great
Spirit
,
as
follish
poor
Spirited
persons
account
it
;
but
it
is
the
glory
of
Man
to
pass
by
a
transgression
,
the
noblest
victory
,
and
,
as
we
mention'd
,
the
highest
example
.
God
is
our
Pattern
in
Love
and
Compassions
,
we
are
well
warranted
to
do
't
in
this
.
Men
esteem
much
more
of
some
other
vertues
that
make
more
shew
,
and
trample
upon
these
,
Love
,
and
Compassion
,
and
Meekness
:
but
though
these
violet●
grow
low
,
and
are
of
a
dark
colour
,
yet
they
are
of
a
very
sweet
and
diffusive
smell
,
odoriferous
Graces
,
and
the
Lord
propounds
himself
our
example
in
them
,
Matth.
5.
't
is
to
be
truly
the
Children
of
your
Father
,
your
Father
which
is
in
Heaven
,
to
love
them
that
hate
you
,
and
bless
them
that
curse
you
;
't
is
a
kind
of
perfection
ver.
48.
He
makes
his
Sun
to
shine
on
the
Righteous
and
the
Wicked
,
&c.
Be
you
like
it
,
howsoever
Men
behave
themselves
,
keep
you
your
course
,
and
let
your
benign
influence
,
as
you
can
,
do
good
to
all
.
And
Jesus
Christ
sets
in
himself
these
things
before
us
,
Learn
of
me
not
to
heal
the
sick
,
or
raise
the
dead
,
but
Learn
,
for
I
am
meek
and
lowly
in
Heart
.
And
if
you
be
his
Followers
,
this
is
your
way
,
as
the
Apostle
here
addeth
,
hereunto
are
you
called
,
and
this
is
the
end
of
it
,
agrecable
to
the
way
,
that
you
may
inherit
a
blessing
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Knowing
that
]
Understanding
●right
the
Nature
of
your
holy
calling
,
and
then
considering
it
wisely
and
conforming
to
it
.
They
that
have
nothing
beyond
an
external
calling
and
profession
of
Christianity
,
are
wholly
bliud
in
this
point
,
do
not
think
what
this
imports
,
a
Christian.
Could
they
be
drawn
to
this
,
it
were
much
,
it
were
indeed
all
,
to
know
to
what
they
are
called
,
and
to
answer
it
,
to
walk
like
it
:
but
as
one
calls
a
certain
sort
of
Lawyers
,
indoctum
doctorum
genus
,
we
may
call
the
most
an
unchristian
kind
of
Christians
.
But
even
they
that
are
real
partakers
of
this
spiritual
and
effectual
Call
,
yet
are
much
to
seek
in
this
often
viewing
their
rule
,
and
laying
it
to
their
Life
,
their
hearts
,
and
words
,
and
actions
,
and
squaring
by
it
,
and
often
posing
themselves
,
suits
this
my
calling
?
Is
this
like
a
Christian
?
holy
Inheritance
,
and
therefore
likewise
to
be
Holy
in
our
way
to
it
,
for
that
contains
all
.
We
are
called
to
a
better
estate
at
home
,
and
called
to
be
sitted
for
it
,
while
we
are
here
,
to
an
Inheritance
of
light
and
therefore
to
walk
as
Children
of
light
and
so
here
to
blessing
,
as
our
inheritance
and
to
blessing
as
our
duty
,
for
this
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Thereunto
]
relates
to
both
,
looks
back
to
the
one
,
and
forward
to
the
other
,
the
way
and
the
end
,
both
Blessing
.
The
fulness
of
this
inheritance
is
reserv'd
till
we
come
to
that
Land
where
it
lyeth
,
there
it
abideth
us
:
but
the
earnests
of
that
fulness
of
blessing
are
bestow'd
on
us
here
,
spiritual
blessings
in
heavenly
places
in
Christ
,
they
descend
from
those
heavenly
places
upon
the
heart
,
that
precious
name
of
our
Lord
Jesus
powred
on
our
hearts
,
if
we
be
indeed
interessed
in
him
(
as
we
pretend
)
and
we
have
peace
with
God
through
our
Lord
Jesus
Christ
,
we
are
put
in
possession
of
that
blessing
of
forgiveness
of
sin
,
and
in
terms
of
love
,
and
amity
with
the
Father
,
being
reconciled
by
the
blood
of
his
Son
,
and
then
blessed
with
the
anointing
of
the
Spirit
,
the
graces
infus'd
from
Heaven
:
now
all
these
do
so
cure
the
bitter
accursed
distempers
of
our
natural
Hearts
,
and
so
perfume
it
,
that
it
cannot
well
breath
any
thing
but
sweetness
and
blessing
towards
others
,
being
it self
thus
blessed
of
the
Lord
,
it
eccho's
blessing
,
both
to
God
and
Men
,
to
his
blessing
of
it
,
and
its
words
,
and
whole
carriage
,
are
as
the
smell
of
a
Field
that
the
Lord
hath
blessed
,
as
old
Iacob
said
of
his
Son's
Garments
.
The
Lord
having
spoke
pardon
to
a
Soul
,
and
instead
of
the
curse
due
to
sin
,
bless'd
it
with
a
title
to
glory
;
it
easily
and
readily
speaks
pardon
,
and
not
only
pardon
,
but
blessing
to
the
advantage
,
even
to
these
that
outrage
it
most
and
deserve
worst
of
it
;
reflects
still
on
that
,
Oh!
what
deserv'd
I
at
my
Lords
hands
,
so
many
talents
forgiven
me
,
shall
I
stick
at
forgiving
a
few
pence
?
And
then
call'd
to
inherit
a
blessing
,
so
every
Believer
an
heir
of
blessing
:
and
not
only
are
the
spiritual
blessings
he
hath
received
,
but
even
his
largeness
of
blessing
others
is
a
pledge
to
him
an
evidence
of
that
heirship
:
as
those
that
are
bent
to
cursing
though
provok'd
,
yet
can
look
upon
that
as
a
sad
mark
that
they
are
heirs
of
a
curse
,
Ps.
109.
18.
shall
they
not
that
delight
in
cursing
,
have
then
enough
of
it
,
when
they
shall
hear
that
doleful
word
,
go
ye
cursed
,
&c.
And
on
the
other
side
as
for
the
Sons
of
blessing
that
spar'd
it
not
to
any
,
the
blessing
they
are
Heirs
to
,
is
a
blessedness
it self
,
and
they
to
be
enter'd
into
it
by
that
joyful
speech
,
come
ye
blessed
of
my
Father
,
&c.
Men
can
but
bless
one
another
in
good
wishes
and
the
Lord
in
praises
,
and
applauding
to
his
blessedness
,
but
the
Lord's
blessing
is
really
making
blessed
,
an
operative
word
,
brings
the
thing
with
it
.
Inherit
a
Blessing
]
Not
called
to
be
exempted
from
troubles
and
injuries
here
,
and
to
be
extoll'd
and
favour'd
by
the
World
;
but
on
the
contrary
rather
to
suffer
the
utmost
of
their
malice
,
and
be
the
mark
of
their
arrows
,
of
wrongs
,
and
scoffs
,
and
reproaches
:
but
it
matters
not
,
this
weighs
down
all
,
you
are
called
to
inherit
a
blessing
,
which
all
their
cursings
and
hate
cannot
prejudge
you
of
:
for
as
this
inheriting
of
blessing
binds
on
the
duty
of
blessing
others
upon
a
Christian
,
so
it
encourages
to
go
through
the
hardest
contrary
measure
,
they
receive
from
the
World
:
S.
●ern
.
their
abiding
is
for
others
that
succeed
,
but
he
removes
,
and
when
a
Man
is
to
remove
from
all
he
hath
possess'd
and
rejoyc'd
in
here
,
then
fool
indeed
if
nothing
provided
for
the
longer
,
O!
how
much
longer
abode
he
must
make
elsewhere
.
Will
he
not
then
bewail
his
madness
?
that
he
was
hunting
a
Shaddow
all
his
Life
time
,
and
may
be
turned
out
of
all
his
quiet
possessions
and
easie
dwelling
before
that
;
(
and
in
these
times
we
may
the
more
readily
think
of
this
)
but
at
the
utmost
at
night
,
when
he
should
be
for
most
rest
,
when
that
sad
night
comes
after
this
day
of
fairest
prosperity
,
the
unbeleiving
unrepenting
sinner
lies
down
in
sorrow
in
a
woful
bed
,
then
must
he
,
whether
he
will
or
no
,
enter
possession
to
this
inheritance
of
everlasting
burnings
:
he
hath
an
inheritance
indeed
,
but
he
had
better
want
it
,
and
himself
too
be
turn'd
to
nothing
.
Do
you
believe
there
are
treasures
that
neither
Thief
breaks
into
,
nor
is
there
any
inward
moth
to
corrupt
them
;
an
inheritance
that
tho'
the
whole
World
be
turned
upside
down
,
is
in
no
hazard
of
a
touch
of
damage
,
a
Kingdom
that
not
only
cannot
sall
,
but
cannot
be
shaken
?
Oh!
be
wise
and
consider
your
latter
end
,
and
whatsoever
you
do
,
look
after
this
blessed
inheritance
,
seek
to
have
the
right
to
it
in
Jesus
Christ
,
and
the
Evidences
and
Seals
of
it
from
his
Spirit
,
and
if
it
be
so
with
you
,
your
Hearts
will
be
upon
it
and
your
lives
will
be
like
it
.
Verse
10.
10.
For
he
that
will
love
life
,
and
see
good
days
,
let
him
refrain
his
Tongue
from
Evil
,
and
his
Lips
that
they
speak
no
guile
.
THe
rich
bounty
of
God
diffuses
it self
throughout
the
World
upon
all
,
yet
there
is
a
select
number
,
that
hath
peculiar
blessings
of
his
right
hand
,
that
the
rest
of
the
World
share
not
in
,
and
even
to
common
blessings
they
are
differenced
by
a
peculiar
title
to
them
,
and
sweetness
in
them
,
their
blessings
are
so
indeed
,
and
entirely
so
,
outside
,
and
inside
,
and
more
within
than
they
appear
without
;
the
Lord
himself
is
their
portion
,
and
they
are
his
.
This
is
their
blessedness
which
in
a
low
estate
they
can
challenge
,
and
outvie
all
the
painted
prosperity
of
the
World
.
Some
kind
of
blessings
do
abundantly
run
over
upon
others
,
but
the
Cup
of
blessings
,
it
belongs
unto
the
Godly
by
a
new
right
from
Heaven
graciously
conferr'd
upon
them
,
others
sent
away
with
gifts
(
as
they
apply
that
)
but
the
inheritance
is
Isaac's
▪
they
are
called
to
be
the
Sons
of
God
,
and
are
like
him
,
as
his
Children
,
in
goodness
and
blessing
;
the
Inheritance
of
blessing
is
theirs
alone
,
called
,
says
the
Apostle
,
to
inherit
a
blessing
;
and
all
the
promises
in
the
great
Charter
of
both
Testaments
run
in
that
appropriating
stile
,
entail'd
to
them
,
as
only
Heirs
.
Thus
this
fitly
is
translated
from
the
one
Testament
to
the
other
by
the
Apostle
for
his
present
purpose
,
He
that
will
love
,
&c.
Consider
,
1.
The
qualification
requir'd
.
2.
The
blessing
annex'd
and
ascertain'd
to
it
;
the
Scope
being
to
recommend
a
Rule
so
exact
,
and
for
that
purpose
to
propound
a
Good
so
important
and
desirable
,
as
a
sufficient
attractive
to
study
and
conform
to
that
Rule
.
The
Rule
is
all
of
it
one
streight
line
running
through
the
whole
Tract
of
a
Godly
Man's
Life
,
yet
you
see
clearly
that
it
is
(
not
cut
asunder
indeed
)
but
only
mark'd
into
four
,
whereof
the
two
latter
parcels
are
somewhat
longer
,
more
generally
reaching
a
man's
ways
,
the
two
former
particularly
regulating
the
Tongue
.
In
the
ten
Words
of
the
Law
,
that
God
delivered
in
,
so
singular
a
manner
both
by
Word
and
Writ
from
his
own
mouth
and
hand
,
there
be
two
,
that
if
not
wholly
,
yet
most
especially
,
and
most
expressly
concerd
the
Tongue
,
as
a
very
considerable
,
though
a
small
part
of
man
,
and
of
these
four
words
here
two
are
bestow'd
on
't
.
The
Apostle
St.
Iames
is
large
in
this
,
teaching
the
great
Concernment
of
this
point
,
't
is
a
little
member
(
says
he
)
but
boasteth
great
things
,
needs
a
strong
Bridle
;
and
than
the
bridling
of
it
makes
much
for
the
ruling
the
whole
Course
of
a
Man's
Life
,
as
he
there
applies
the
resemblance
;
yea
he
gives
the
skill
of
this
as
the
very
Character
of
perfection
.
And
if
we
consider
it
,
it
must
be
of
very
great
consequence
how
we
use
that
Tongue
being
the
main
outlet
of
the
thoughts
of
the
heart
,
and
the
means
of
Society
amongst
men
in
all
Affairs
Civil
and
Spiritual
;
by
which
men
give
birth
to
the
conceptions
of
their
own
minds
and
seek
to
beget
the
like
in
the
minds
of
others
.
The
bit
that
is
here
made
for
mens
mouths
,
hath
these
two
halfs
that
make
it
up
.
1.
To
refrain
from
open
evil
speaking
.
2.
From
double
and
guileful
speaking
.
From
Evil.
]
This
is
a
large
Field
,
the
Evil
of
the
Tongue
,
but
I
give
it
too
narrow
a
name
,
we
have
good
warrant
to
give
it
a
much
larger
,
a
whole
Universe
,
a
World
of
Iniquity
,
a
vast
bulk
of
Evils
,
and
great
variety
of
them
,
as
of
Countries
on
the
Earth
,
or
Creatures
in
the
World
,
and
multitudes
of
such
are
venemous
and
full
of
deadly
poyson
,
and
not
few
Monsters
,
new
productions
of
wickedness
,
semper
aliquid
novi
,
as
they
say
of
Africa
.
There
be
in
the
daily
discourses
of
the
greatest
part
many
things
that
belong
to
this
World
of
Evil
,
and
yet
pass
unsuspected
,
that
we
do
not
think
them
to
be
within
its
compass
,
not
using
due
diligence
and
exactness
in
our
discoveries
of
the
several
parts
of
it
,
although
't
is
all
within
our selves
,
yea
within
a
small
part
of
our selves
,
our
Tongues
.
It
were
too
quick
a
fancy
to
think
to
travel
over
this
World
of
Iniquity
,
the
whole
circuit
of
it
,
in
an
hour
,
yea
or
so
much
as
to
aim
exactly
at
all
the
parts
that
can
be
taken
of
it
in
the
smallest
Map
:
but
some
of
the
chief
we
would
particularly
take
notice
of
,
in
the
several
four
parts
of
it
,
for
it
will
without
constraint
hold
resemblance
in
that
division
with
the
other
,
yet
habitable
World
.
I.
Prophane
Speech
,
that
which
is
grossly
and
manifestly
wicked
,
and
in
that
part
.
1.
Impious
Speeches
that
directly
reflect
upon
the
glory
and
name
of
God
,
Blasphemies
,
and
Oaths
,
and
Cursings
,
of
which
so
great
,
so
lamentable
abundance
amongst
us
,
the
whole
Land
overspread
and
defiled
with
it
,
the
common
noise
that
meets
a
man
in
Streets
,
and
Houses
,
and
almost
all
places
where
he
comes
:
and
to
these
,
joyn
those
that
are
not
scant
amongst
us
neither
,
scoffs
and
mocking
at
Religion
,
the
power
and
strictness
of
it
,
not
only
by
the
grosser
sort
,
but
by
pretenders
to
some
kind
of
goodness
,
for
they
that
have
attained
to
a
self-pleasing
pitch
of
Civility
or
formal
Religion
,
have
usually
that
point
of
presumption
with
it
,
that
they
make
their
own
size
the
model
and
rule
to
examine
all
by
;
what
is
below
it
they
condemn
indeed
,
as
prophane
;
but
what
is
beyond
it
they
account
needless
and
affected
preciseness
:
and
therefore
are
as
ready
as
others
to
let
fly
invectives
or
bitter
taunts
against
it
,
which
are
the
keen
and
poysoned
shafts
of
the
Tongue
,
and
a
persecution
that
shall
be
called
to
a
strick
account
.
2.
Impure
or
filthy
speaking
which
either
pollutes
or
offends
those
that
hear
them
,
and
are
the
noisom
breath
of
a
rotten
polluted
heart
.
II.
Consider
next
as
another
grand
part
of
the
Tongue
,
uncharitable
Speeches
tending
to
the
defaming
and
disgrace
of
others
,
and
these
are
likewise
of
two
sorts
.
1.
Open
rayling
and
reproaches
.
2.
Secret
slander
and
detraction
.
The
former
is
unjust
and
cruel
,
but
it
is
somewhat
the
less
dangerous
because
open
,
't
is
a
fight
in
plain
field
;
but
truly
no
piece
of
a
Christian's
warfare
to
encounter
it
in
the
same
kind
,
the
Sons
of
Peace
are
not
for
those
Tongue-Combats
,
they
are
often
no
doubt
set
upon
so
,
but
they
have
another
abler
way
of
overcoming
it
,
than
by
the
use
of
the
same
Weapon
,
for
they
break
and
blunt
the
point
of
ill
reproaches
by
meekness
,
and
triumph
over
cursings
with
more
abundant
blessing
,
as
is
in
the
former
words
,
which
are
seconded
with
these
out
of
the
Psalm
.
34.
13
,
14.
But
they
that
enter
the
lists
in
this
kind
,
and
are
provided
one
for
another
with
onraged
minds
,
are
usually
not
unprovided
of
weapons
,
lay
hold
on
any
thing
comes
next
,
But
the
other
of
Detraction
is
more
universal
amongst
all
sorts
,
as
being
a
far
easier
way
of
mischief
in
this
kind
,
and
of
better
conveyance
.
Raylings
cry
out
the
matter
openly
,
but
Detraction
works
all
by
Surprizes
,
and
Stratagem
,
and
mines
under
Ground
,
and
therefore
is
much
more
pernicious
.
The
former
are
,
as
the
Arrows
that
fly
by
day
,
but
this
,
as
the
Pestilence
that
walketh
in
darkness
,
as
these
two
are
mention'd
together
in
the
Psalm
,
it
spreads
and
infects
secr●tly
and
insensibly
,
is
not
felt
but
in
the
effects
of
it
;
and
it
works
either
by
calumnies
altogether
forged
and
untrue
,
of
which
malice
is
inventive
,
or
by
the
advantage
of
real
faults
(
of
which
it
is
very
discerning
)
and
are
stretch'd
and
aggravated
to
the
utmost
,
and
't
is
not
expressible
,
how
deep
a
wound
a
Tongue
sharpen'd
to
this
work
will
give
with
a
very
little
word
and
little
noise
,
as
a
Rasor
,
as
it
is
called
in
the
Psalm
,
that
with
a
small
touch
cuts
very
deep
;
taking
things
by
the
worse
,
whereas
Charity
will
try
about
all
ways
for
a
good
acceptation
and
sense
of
things
,
and
takes
all
in
be
best
.
This
Pest
is
still
killing
some
almost
in
all
Companies
,
many
wounded
as
it
's
said
of
the
strange
Woman
,
Prov.
7.
and
they
convey
it
under
fair
prefacing
of
commendation
,
so
giving
them
poyson
in
wine
,
both
that
it
may
pass
the
better
,
and
penetrate
the
more
.
This
is
a
great
sin
,
that
the
Lord
ranks
with
the
first
,
when
he
sets
them
in
order
against
a
Man
,
Psal.
50.
III.
Vain
fruitless
Speeches
are
an
Evil
of
the
Tongue
,
not
only
those
they
call
harmless
lies
,
which
some
poor
people
take
a
pleasure
in
,
and
trade
much
in
,
light
buffoonries
and
foolish
jestings
,
but
the
greatest
part
of
those
Discourses
which
Men
account
the
blameless
Entertainments
one
of
another
,
come
under
compass
of
this
Evil
,
forthy
,
unsavory
stuff
,
tending
to
no
purpose
,
nor
good
at
all
.
IV.
Doubleness
and
Guile
,
so
great
apart
,
that
't
is
here
particularly
nam'd
apart
,
though
the
Evil
of
it
is
less
known
and
discern'd
,
and
so
there
is
in
it
,
as
I
may
say
,
much
terra
incognita
,
yet
it
is
of
a
very
large
compass
,
we
may
confidently
say
,
as
large
as
all
the
other
three
together
.
What
of
mens
speech
is
not
manifestly
evil
in
any
of
the
other
kinds
,
is
the
most
of
it
nought
this
way
;
speech
good
to
appearance
plausible
and
fair
,
but
not
upright
,
not
Silver
,
but
Silver
dross
,
as
Solomon
calls
it
,
burning
Lips
,
&c.
Prov.
26.
23.
Each
almost
some
way
or
other
speaking
falshood
and
deceit
to
his
Neighbour
,
and
daring
to
act
this
faculty
with
God
in
his
Services
,
and
our
protestations
of
Obedience
,
religious
Speeches
abus'd
by
some
in
Hypocrisie
,
as
holy
Vestments
for
a
mask
or
disguise
,
doing
nothing
but
compassing
him
about
with
lies
,
as
he
complains
of
Ephraim
,
Hos.
11.
12.
deceiving
indeed
our selves
,
while
we
think
to
deceive
him
,
who
cannot
be
deceived
,
and
will
not
be
mocked
,
Psal.
17.
1.
He
saw
through
the
disguises
and
hypocrisie
of
his
own
People
,
when
they
came
to
enquire
at
him
,
and
yet
still
entertain'd
their
Heart-Idols
,
as
he
tells
the
Prophet
Ezek.
14.
The
sins
of
each
of
us
,
would
we
enter
into
a
strict
account
of
our selves
,
would
be
found
to
arise
to
a
great
Sum
in
this
kind
,
and
they
that
do
put
themselves
upon
the
work
of
Self-trial
,
find
(
no
doubt
)
abundant
matter
of
deepest
humbling
,
though
they
had
no
more
,
even
in
the
sin
of
their
lips
,
and
are
by
it
often
astonish'd
at
the
Lord's
patience
,
considering
his
Holiness
,
as
Esay
cried
out
,
having
seen
the
Lord
in
a
glorious
Vision
,
this
in
particular
falls
upon
his
thoughts
concerning
himself
and
the
people
,
polluted
lips
,
woe
is
me
,
&c.
And
indeed
't
is
a
thing
the
Godly
mind
cannot
be
satisfied
with
,
to
make
mention
of
the
Lord
till
they
be
touch'd
with
a
Coal
from
the
Heavenly
Fire
of
the
Altar
,
and
they
especially
that
are
call'd
to
be
the
Lord's
Messengers
will
say
,
as
St.
Bernard
,
had
the
Prophet
need
of
a
Coal
then
to
unpollute
his
lips
,
then
do
Ministers
require
totum
globum
ig●eum
.
Go
through
the
Land
and
see
if
the
sins
of
this
kind
will
take
up
much
of
the
Bill
against
us
,
which
the
Lord
seems
now
to
have
taken
into
his
hands
,
and
to
be
reading
,
and
about
to
take
order
with
it
,
because
we
will
not
:
would
we
fall
to
read
it
,
he
would
let
it
fall
.
Is
it
not
because
of
Oaths
that
the
Land
mourns
,
or
I
am
sure
hath
now
high
cause
to
mourn
?
mocking
at
the
power
of
Godliness
,
fly
thick
in
most
Congregations
and
Societies
.
And
what
is
there
to
be
found
almost
but
mutual
detractions
and
supplantings
of
the
good
name
of
another
,
and
Tongues
taught
to
lies
,
and
that
frame
,
or
sow
,
weave
together
deceits
,
as
't
is
in
the
50
Psalm
.
And
even
the
Godly
as
to
other
sins
,
so
may
be
under
the
degrees
of
this
,
and
too
many
are
very
much
,
by
reason
of
their
unwatchfulness
and
not
staying
themselves
in
this
point
,
though
not
to
prophane
,
yet
to
vain
,
and
it
may
be
to
detractive
Speeches
,
sometimes
possibly
not
with
malicious
intention
:
but
out
of
an
inadvertence
of
this
evil
,
readier
to
stick
on
the
failings
of
men
,
and
it
may
be
of
other
Christians
,
than
to
consider
,
and
commend
,
and
follow
what
is
laudable
in
them
;
and
it
may
be
in
their
best
Discourses
,
not
endeavouring
to
have
hearts
purg'd
from
all
guile
and
self-ends
as
becomes
.
Oh!
't
is
a
thing
needs
much
diligent
study
,
and
is
worth
it
all
to
be
throughly
sincere
and
unfeigned
in
all
,
and
particularly
in
those
things
.
Our
Saviour's
innocence
is
exprest
so
,
In
his
mouth
was
found
no
guile
.
But
to
add
something
for
remedy
of
those
evils
in
some
part
discovered
,
for
to
vanquish
the
World
of
Evils
is
a
great
Conquest
.
1.
It
must
begin
at
the
heart
,
otherwise
it
will
be
but
a
Mountebank
cure
,
a
false
imagin'd
conquest
,
the
weights
and
wheels
are
there
,
and
the
Clock
strikes
according
to
their
motion
;
even
he
that
speaks
contrary
to
what
is
within
him
,
guilfully
contrary
to
his
inward
conviction
and
knowledge
,
yet
speaks
conformably
to
what
is
within
him
,
in
the
temper
and
frame
of
his
heart
,
which
is
double
,
a
heart
and
a
heart
,
as
the
Psalmist
hath
it
.
A
guileful
Heart
makes
guileful
Tongue
and
Lips
,
it
is
the
Work-house
,
where
is
the
Forge
of
Deceits
and
Slanders
,
and
other
Evil-speakings
:
and
the
Tongue
only
the
outer
shop
where
they
vent
,
and
the
Lips
the
Door
of
it
;
so
then
such
Ware
as
is
made
within
,
such
and
no
other
can
be
set
out
;
from
evil
thoughts
,
evil
speakings
,
from
a
prophane
heart
,
prophane
words
,
and
from
a
malicious
heart
bitter
or
calumnious
words
,
and
from
a
deceitful
heart
,
guileful
words
well
varnish'd
,
but
lin'd
with
rottenness
.
And
so
generally
from
the
abundance
of
the
heart
the
mouth
speaketh
,
(
as
our
Saviour
teaches
.
)
That
which
the
heart
is
full
of
,
runs
over
by
the
Tongue
,
if
the
heart
be
full
of
God
,
the
Tongue
will
delight
to
speak
of
him
;
much
of
heavenly
things
within
will
sweetly
breath
forth
something
of
their
smell
by
the
mouth
;
and
if
nothing
but
earth
there
,
all
that
man's
discourse
will
have
an
earthly
smell
,
and
if
nothing
but
wind
,
vanity
,
and
folly
,
the
Speech
will
be
airy
,
and
vain
,
and
purposeless
,
Ps.
37
30
,
31.
Ps.
40.
8
,
9.
in
the
midst
of
my
bowels
,
and
as
from
the
center
thou
sends
forth
the
lines
and
rays
of
sutable
words
,
and
will
not
,
cannot
refrain
,
as
there
it
is
;
so
no
more
can
the
evil
heart
refrain
the
Tongue
from
evil
,
as
here
is
directed
.
The
Tongue
of
the
Righteous
,
says
Solomon
,
is
as
fined
silver
,
but
the
heart
of
the
wicked
is
little
worth
,
makes
the
Antithesis
in
the
root
,
his
heart
little
worth
,
and
therefore
his
tongue
,
no
silver
in
it
:
he
may
be
worth
thousands
(
as
we
speak
)
that
is
indeed
in
his
Chests
or
Lands
,
and
yet
himself
,
his
heart
,
and
all
the
thoughts
of
it
,
not
worth
a
penny
.
If
thou
art
inur'd
to
oaths
or
cursing
,
in
any
kind
or
fashion
of
it
,
taking
the
great
name
of
God
any
ways
in
vain
,
do
not
favour
thy self
in
it
as
a
small
offence
;
to
excuse
it
by
custom
,
is
to
wash
thy self
with
Ink
,
and
to
accuse
thy self
deeper
that
thou
art
long
practic'd
in
that
sin
,
but
if
thou
would'st
indeed
be
deliver'd
from
it
,
think
not
that
a
flight
dislike
of
it
(
when
reprov'd
)
will
do
,
but
seek
for
a
due
knowledge
of
the
Majesty
of
God
,
and
thence
a
deep
reverence
of
him
in
thy
heart
,
and
that
will
certainly
help
that
habituated
Evil
of
thy
Tongue
,
will
quite
alter
that
bias
that
the
custom
thou
speakest
of
hath
given
it
,
will
cast
it
in
a
new
Mould
,
and
teach
it
a
new
Language
,
will
turn
thy
regardless
abuse
of
that
name
,
in
vain
Oaths
and
Asseverations
,
into
a
holy
frequent
use
of
it
in
Prayers
and
Praises
:
thou
wilt
not
then
dare
to
indignifie
that
blessed
name
,
that
Saints
and
Angels
bless
and
adore
,
but
will
set
in
with
them
to
bless
it
.
None
that
knows
the
weight
of
it
,
will
dally
with
it
,
and
lightly
lift
it
up
(
as
that
word
of
taking
in
vain
in
the
command
signifies
)
they
that
do
continue
to
lift
it
up
in
vain
,
as
it
were
,
to
sport
themselves
with
it
,
will
find
the
weight
of
it
falling
back
upon
them
and
crushing
them
to
pieces
.
In
like
manner
a
purified
heart
will
unteach
the
Tongue
of
all
filthy
impure
speeches
,
and
will
give
it
a
holy
strain
,
and
the
Spirit
of
Charity
,
and
Humility
will
banish
that
mischievous
humour
,
that
sits
so
deep
in
the
most
,
of
reproaching
and
disgracing
others
in
any
kind
,
either
openly
or
secretly
;
for
't
is
wicked
self-love
,
and
pride
of
heart
,
whence
those
do
spring
searching
and
disclosing
the
failings
of
others
,
which
love
will
rather
cast
a
Mantle
on
to
hide
them
.
'T
is
an
argument
of
a
candid
ingenuous
mind
,
to
delight
in
the
good
name
and
commendation
of
others
,
to
pass
by
their
defects
,
and
take
notice
of
their
vertues
,
and
to
speak
and
hear
of
these
willingly
,
and
not
endure
either
to
speak
or
hear
of
the
other
;
for
in
this
indeed
a
Man
may
be
little
less
guilty
,
than
the
evil
Speaker
in
taking
pleasure
in
it
,
tho'
you
speak
it
not
.
And
this
is
a
piece
of
Men's
natural
perversness
to
drink
in
tales
and
calumnies
,
truth
in
the
inward
parts
,
that
powerfully
redresses
,
therefore
Psal.
15.
't
is
express'd
,
that
speaketh
the
truth
from
his
heart
.
Thence
it
flows
,
seek
much
after
this
,
to
speak
nothing
with
God
,
nor
Men
,
but
what
is
the
sense
of
a
single
unfeigned
heart
.
O
sweet
truth
!
excellent
,
but
rare
sincerity
!
He
that
loves
that
truth
within
alone
can
work
it
;
seek
it
of
him
.
2dly
,
Be
choice
in
your
society
,
sit
not
with
vain
persons
,
whose
Tongues
have
nothing
else
to
utter
but
impurity
,
or
malice
,
or
folly
.
Men
readily
learn
the
dialect
,
and
tone
of
the
people
amongst
whom
they
live
.
If
you
sit
down
in
the
chair
of
scorners
;
take
a
seat
with
them
,
you
shall
readily
take
a
share
of
their
diet
with
them
,
and
sitting
amongst
them
take
your
turn
by
time
of
speaking
with
them
in
their
own
language
:
but
frequent
grave
and
Godly
Persons
in
whose
hearts
and
lips
,
piety
,
and
love
,
and
Wisdom
are
set
and
't
is
the
way
to
learn
it
.
3dly
,
he
that
refraineth
his
Lips
is
wise
,
saith
Solomon
.
A
Vessel
without
a
cover
cannot
escape
uncleanness
,
and
much
might
be
avoided
by
a
little
refraining
of
this
,
much
infection
and
sin
by
the
many
bablings
that
are
usual
;
and
were
it
no
worse
,
is
it
not
a
sufficient
evil
,
that
they
waste
away
that
time
,
precious
time
,
that
cannot
be
recover'd
,
that
the
most
just
or
most
thankful
Man
in
the
World
cannot
restore
.
He
that
spares
speech
,
favours
his
Tongue
indeed
,
as
the
Latin
Phrase
is
[
favere
Linguae
]
not
he
that
looses
the
reins
and
lets
it
run
,
he
may
ponder
and
pre-examine
what
he
utters
,
whether
it
be
profitable
and
seasonable
or
no
;
and
so
the
Tongue
of
the
Just
is
as
fined
silver
;
't
is
resined
in
the
wise
forethought
and
pondering
of
the
heart
,
so
is
his
advice
,
Bis
ad
●imam
priusquam
semel
ad
linguam
.
Even
to
utter
Knowledge
and
wise
things
profusely
holds
not
of
wisdom
,
a
penny
in
an
earthen
pot
keeps
a
great
sound
and
tinkling
.
Certainly
't
is
the
way
to
have
much
inward
peace
,
to
be
wary
in
this
point
.
Men
think
to
have
solace
by
much
free
unbounded
discourse
with
others
,
and
when
they
have
done
,
they
find
it
otherways
and
sometimes
contrary
.
He
is
wise
that
hath
learn't
to
speak
little
with
others
,
and
much
with
himself
,
and
with
God
.
How
much
might
be
gained
for
our
Souls
,
if
we
would
make
a
right
use
of
this
silence
,
so
David
dumb
to
Men
,
found
his
Tongue
to
God
,
Psal.
38
,
13
,
15.
a
spiritual
minded
Man
is
quickly
weary
of
other
discourse
,
but
of
that
which
he
loves
and
wherewith
his
affection
is
possess'd
and
taken
up
,
grave
aestimant
quicquid
illud
non
sonat
quod
intus
amant
,
and
by
experience
a
Christian
will
find
it
,
that
when
the
Lord
is
pleas'd
to
shew
him
most
favour
at
Prayer
or
other
spiritual
exercise
,
how
unsavoury
it
makes
other
discourses
after
it
;
as
they
that
have
tasted
something
singularly
sweet
,
think
other
things
less
sweet
,
altogether
tasteless
and
unpleasant
.
4.
In
the
use
of
the
Tongue
when
thou
doest
speak
,
divert
it
from
evil
and
guile
by
a
habitude
of
,
and
delight
in
profitable
and
gracious
discourse
;
thus
St.
Paul
makes
the
Opposition
,
Eph.
4.
no
rotten
communication
,
and
yet
not
total
silence
neither
,
but
such
as
may
edifie
and
minister
grace
to
the
hearers
.
Now
in
this
we
should
consider
,
to
the
end
such
discourses
may
be
more
fruitful
,
both
what
is
the
true
end
of
them
,
and
the
right
means
suiting
it
,
they
are
not
only
nor
principally
for
the
learning
of
some
new
things
,
or
the
canvasing
of
debated
questions
,
but
their
chief
good
,
the
warming
of
the
heart
,
stirring
up
in
it
love
to
God
,
and
remembrance
of
our
present
and
after
Estate
,
our
mortality
and
immortality
,
and
extolling
the
ways
of
Holiness
,
and
the
Promises
and
Comforts
of
the
Gospel
,
and
the
Excellency
of
Jesus
Christ
,
and
in
these
sometimes
one
particular
,
sometimes
another
,
as
our
particular
condition
requires
:
or
any
occasion
makes
them
pertinent
,
so
that
in
those
discourses
seek
not
so
much
either
to
vent
thy
Knowledge
,
or
to
increase
it
;
as
to
know
more
spiritually
,
and
effectually
what
thou
do'st
know
.
And
in
this
way
those
mean
despised
Truths
,
that
each
one
thinks
they
are
sufficiently
seen
in
,
will
have
a
new
sweetness
and
use
in
them
which
thou
didst
not
so
well
perceive
before
,
for
these
flowers
cannot
be
suck'd
dry
,
and
in
this
humble
sincere
way
thou
shalt
grow
in
Grace
and
in
Knowledge
too
.
There
is
no
sweeter
entertainment
than
for
Travellers
to
be
remembring
of
their
Country
,
their
blessed
Home
,
and
the
Happiness
abiding
them
there
,
and
refreshing
and
encouraging
one
another
in
the
hopes
of
it
,
strengthening
their
hearts
against
all
the
hard
encounters
and
difficulties
in
the
way
often
,
often
overlooking
this
moment
,
and
helping
each
other
to
higher
apprehensions
of
that
vision
of
God
,
which
we
expect
.
And
are
not
such
Discourses
much
more
worthy
the
choosing
,
than
the
base
trash
we
usually
fill
one
another
ears
withal
.
Were
our
Tongues
given
us
to
exchange
folly
and
sin
?
or
were
they
not
fram'd
for
the
glorifying
of
God
,
and
therefore
are
called
,
our
Glory
:
some
take
it
for
the
Soul
;
but
they
must
be
one
in
this
,
and
then
indeed
are
both
our
Tongues
and
Souls
truely
our
Glory
,
when
they
are
busied
in
exalting
his
,
and
are
tun'd
together
to
that
,
that
my
Glory
may
sing
praise
to
thee
and
not
be
silent
,
Ps.
30.
12.
Instead
of
calumnies
,
and
lies
,
and
vanities
that
are
the
carrion
,
that
Flies
,
base
minds
,
feed
on
,
to
delight
in
Divine
Things
,
and
the
extolling
of
God
.
is
for
a
Man
to
eat
Angels
Food
.
An
Excellent
task
for
the
Tongue
that
David
chooseth
,
Psal.
35.
28.
And
my
tongue
shall
speak
of
thy
righteousness
,
and
of
thy
praise
all
the
day
long
.
Were
the
day
ten
in
one
,
no
vacant
room
for
any
unholy
,
or
offensive
,
or
seigned
speech
.
And
they
lose
not
,
who
love
to
speak
praise
to
him
,
for
he
loves
to
speak
peace
to
them
,
and
instead
of
the
World's
Vain-Tongue-Liberty
,
to
have
such
intercourse
and
discourse
is
no
sad
melancholy
life
,
as
the
World
mistakes
it
.
Verse
11.
Let
him
eschew
evil
,
and
do
good
;
let
him
seek
peace
,
and
ensue
it
.
THIS
is
a
full
and
compleat
Rule
;
but
this
is
our
miserable
folly
,
to
mistake
so
far
,
as
to
embrace
evil
in
the
notion
of
good
;
and
not
only
contrary
to
the
nature
of
the
thing
,
but
contrary
to
our
own
experience
,
still
to
be
pursuing
in
that
which
is
still
flying
further
off
from
us
,
catching
at
a
vanishing
shadow
of
delight
,
and
nothing
to
fasten
upon
but
real
guiltiness
and
misery
.
Childish
minds
,
we
have
been
so
often
gull'd
,
and
yet
never
grow
wiser
,
still
bewitched
and
deluded
with
dreams
,
a
deceived
heart
(
a
mocked
or
deluded
heart
)
hath
turned
him
aside
,
&c.
when
we
think
we
are
surest
,
have
that
hand
that
holds
fastest
,
Iacob
,
Gen.
31.
7.
expressing
the
unfaithfulness
of
his
Unkle
that
changed
his
ways
so
often
)
but
still
we
foolishly
and
madly
trust
it
,
when
it
makes
so
gross
a
lie
that
we
might
easily
,
if
we
took
it
to
the
light
,
see
through
it
,
being
a
lie
so
often
discovered
,
and
of
known
falshood
;
yet
some
new
dream
or
guise
makes
it
pass
with
us
again
,
and
we
go
round
in
that
Mill
,
having
our
eyes
out
,
as
Sampsen
,
and
still
where
we
were
,
perpetual
fruitless
toil
.
Strange
that
so
base
deceitful
lusts
of
sin
,
should
still
keep
their
credit
with
us
;
but
the
Beast
hath
a
false
Prophet
at
his
side
to
commend
him
and
set
him
off
with
new
Inventions
,
and
causes
us
to
err
by
his
lies
,
as
it
is
said
of
the
false
Prophets
,
Ier.
23.
But
evil
't
is
still
,
not
only
void
of
all
good
,
but
the
very
deformity
and
debasement
of
the
Soul
desacing
in
it
the
Divine
Image
of
its
Maker
,
and
impressing
on
it
the
vile
Image
of
Satan
;
and
then
further
,
is
attended
with
shame
and
sorrow
,
even
at
the
very
best
,
't
is
a
sowing
of
the
wind
,
no
solid
good
in
it
,
and
withal
a
reaping
of
the
Whirlwind
,
vexations
and
horrors
:
they
that
know
it
in
the
sense
of
this
after-view
attended
with
the
wrath
of
an
offended
God
,
ask
them
what
they
think
of
it
,
if
they
would
not
in
those
thoughts
rather
chuse
any
trouble
or
pain
tho
great
,
than
willingly
to
adventure
on
the
ways
of
sin
.
Obedience
is
that
good
,
that
beauty
and
comeliness
of
the
Soul
,
that
conformity
with
the
holy
will
of
God
,
that
hath
peace
and
sweetness
in
it
,
the
hardest
of
it
truly
delighful
even
in
present
,
and
hereafter
sully
.
Would
we
learn
to
consider
it
thus
,
to
know
sin
to
be
the
greatest
Evil
,
and
the
holy
will
of
God
the
highest
good
,
it
would
be
easie
to
perswade
and
prevail
much
in
this
,
to
eschew
the
one
,
and
do
the
other
.
These
do
not
only
reach
the
actions
,
but
require
an
intrinsecal
aversion
of
the
heart
from
sin
,
and
propesionn
to
holiness
and
love
of
it
.
Eschew
.
]
The
very
motion
and
bias
of
the
Soul
turn'd
from
sin
,
and
carried
towards
God
;
and
this
is
principally
to
be
considered
by
us
,
and
enquir'd
after
within
us
,
an
abhorrence
of
sin
,
as
the
Scripture
speaks
,
not
simple
forbearing
,
but
hating
and
loathing
it
,
and
this
springing
from
the
love
of
God
.
Ye
that
love
the
Lord
,
hate
Evil
,
you
will
do
so
,
cannot
choose
but
do
so
,
and
so
know
that
Love
to
him
to
be
upright
and
true
.
And
where
this
is
,
the
avoidance
of
sin
,
and
walking
in
holiness
,
doing
good
,
will
be
,
1.
More
constant
,
not
wavering
with
the
variation
of
outwards
,
of
occasion
,
or
society
,
or
secrecy
,
but
going
on
in
its
natural
course
,
as
the
Sun
is
as
far
from
the
earth
,
and
goes
as
fast
under
a
cloud
as
when
't
is
in
our
sight
,
and
goes
cheerfully
,
because
from
a
natural
principle
,
rejoyceth
as
a
strong
Man
to
run
,
Psal.
19.
thus
the
obedience
of
a
renewed
Mind
.
And
,
2.
More
Universal
,
viz.
of
all
sin
;
as
natural
antipathies
are
against
the
whole
kind
of
any
thing
.
3.
More
exact
,
keeping
a
far
off
from
the
very
appearances
of
sin
,
and
from
all
the
inducements
,
and
steps
towards
it
,
and
this
is
the
true
way
of
eschewing
it
.
Not
a
little
time
of
constrain'd
forbearance
during
a
night
,
or
the
day
of
participating
of
the
Communion
,
or
a
little
time
before
them
,
and
some
few
days
after
them
,
for
thus
with
the
most
sin
is
not
dispossess'd
and
cast
out
,
but
retires
inward
and
lurks
in
the
heart
;
being
beset
with
those
Ordinances
knows
they
last
but
a
while
,
and
therefore
it
gets
into
its
strength
,
and
keeps
close
there
,
till
those
be
out
of
sight
and
disappear
again
,
and
be
a
good
way
off
,
that
it
thinks
it self
out
of
their
danger
,
a
good
many
days
past
,
and
then
it
comes
forth
,
and
returns
to
act
it self
,
with
liberty
'
and
with
more
vigour
,
as
it
were
to
regain
the
time
it
hath
been
forced
to
lose
and
lie
idle
in
.
They
again
miss
in
the
right
of
this
eschewing
,
that
think
themselves
possibly
some
Body
in
it
,
in
that
they
do
avoid
the
gross
sins
wherein
the
vulgar
sort
of
sinners
wallow
,
or
do
eschew
such
evils
as
they
have
little
or
no
inclination
of
nature
to
;
but
where
the
heart
stands
against
sin
,
as
a
breach
of
God's
Law
,
and
an
offence
against
His
Majesty
,
as
Ioseph
,
shall
I
do
this
evil
and
sin
against
God
?
there
it
will
carry
against
all
kind
of
sin
,
the
most
refined
,
and
the
most
beloved
sin
,
wherein
the
Truth
of
this
aversion
is
most
try'd
and
approv'd
;
as
they
that
have
a
strong
natural
dislike
of
some
kind
of
meat
,
dress
it
as
you
will
,
and
mingle
it
with
what
they
love
best
,
yet
will
not
willingly
eat
of
it
,
and
if
they
be
surpriz'd
and
deceiv'd
some
way
to
swallow
some
of
it
,
yet
they
will
find
it
after
,
and
be
restless
till
they
have
vomited
it
up
again
.
Thus
is
it
with
the
heart
,
that
hath
that
inward
contrariety
to
sin
wrought
in
it
by
a
new
Nature
,
no
reconcilement
with
it
,
nor
with
any
kind
of
it
,
as
those
deadly
Feuds
that
were
against
whole
Families
,
and
Names
without
exception
.
No
fellowship
with
the
unfrui●ful
works
of
darkness
,
as
the
Apostle
speaks
,
for
what
agreement
betwixt
light
and
darkness
:
And
this
hatred
of
sin
,
works
most
against
sin
in
a
Man's
self
,
as
in
things
we
abhor
,
our
reluctance
rises
most
where
they
are
nearest
us
:
a
Godly
Man
hates
sin
in
others
,
as
hateful
,
wheresoever
't
is
found
,
but
because
't
is
nearest
him
in
himself
,
he
hates
it
most
there
.
They
,
who
by
their
nature
and
breading
are
somewhat
delicate
,
like
not
to
see
any
thing
uncleanly
any
where
,
but
least
in
their
own
House
,
and
upon
their
own
Cloaths
or
skin
.
This
makes
the
Goldly
Man
indeed
sly
not
only
the
Society
of
Evil
Men
,
The
right
eschewing
of
evil
is
a
wary
avoidance
of
all
occasions
and
beginnings
of
it
,
fly
from
sin
(
says
the
Wiseman
)
as
from
a
Serpent
,
not
to
be
tampering
with
it
,
and
coming
near
it
,
and
thinking
to
charm
it
,
f●r
who
will
not
laugh
at
the
Charmer
that
is
bit
with
a
S●rp●nt
,
as
he
says
,
he
that
thinks
he
hath
power
and
skill
to
handle
it
without
danger
;
let
him
observe
Solomon's
●●vice
concerning
the
strange
Woman
,
he
says
,
not
only
go
not
into
her
House
,
but
remove
thy
way
far
from
her
,
and
●ome
〈◊〉
near
the
Door
of
her
House
:
So
teaches
he
wisely
for
the
avoiding
that
other
sin
near
to
it
,
look
not
on
●he
Wine
when
't
is
red
in
the
C●p.
They
that
are
bold
and
adventurous
are
〈◊〉
wounded
:
thus
he
that
re●●●●th
〈◊〉
shall
be
hurt
thereby
.
If
we
know
our
own
weakness
,
and
the
strength
of
sin
,
we
will
fear
to
●●pose
our selves
to
hazards
,
and
even
abridge
our selves
of
some
things
lawful
when
they
prove
dangerous
,
for
he
that
will
do
always
all
he
lawfully
may
,
shall
often
do
something
that
lawfully
he
may
not
.
Thus
for
the
other
,
[
doing
of
good
.
]
The
main
is
to
be
inwardly
principled
for
it
,
a
heart
stampt
with
the
love
of
God
and
his
Commandments
,
for
conscience
of
his
Will
,
and
Love
to
him
,
and
desire
of
his
Glory
to
do
all
;
a
good
action
,
even
the
best
kind
of
actions
,
in
an
evil
hand
and
from
an
evil
unsanctified
heart
passes
amongst
evils
.
Delight
in
the
Lord
and
his
ways
.
David's
,
Oh!
how
I
love
thy
Law
,
can
tell
that
he
esteems
it
above
the
richest
and
pleasantest
things
on
Earth
:
but
how
much
he
esteems
and
loves
it
,
he
cannot
express
.
And
upon
this
will
follow
,
as
in
the
former
,
a
constant
tract
and
course
of
obedience
,
even
contrary
to
the
stream
of
wickedness
about
a
man
,
and
the
bent
of
his
own
corrupt
heart
within
him
moving
against
all
,
a
serious
desire
and
endeavour
after
all
good
within
our
calling
and
reach
;
but
especially
that
particular
good
of
our
calling
,
that
which
is
in
our
hand
,
and
is
peculiarly
requir'd
of
us
.
For
in
this
some
deceive
themselves
,
look
upon
such
a
condition
as
they
imagin
were
for
them
,
or
such
as
is
in
their
eye
when
they
look
upon
others
,
and
think
if
they
were
such
,
and
had
such
place
,
and
such
power
and
opportunities
,
they
would
do
great
matters
,
and
in
the
mean
time
neglect
that
good
to
which
they
are
called
,
and
have
in
some
measure
power
and
place
to
do
;
this
is
the
roving
sickly
humour
of
our
minds
,
and
speaks
their
weakness
,
as
sick
persons
,
that
would
still
change
their
B●d
,
or
Posture
,
or
place
of
Abode
,
thinking
to
be
better
:
but
a
staid
mind
applies
it self
to
its
own
station
,
and
seeks
to
glorifie
him
that
set
it
there
,
reverencing
his
Wisdom
in
disposing
of
it
so
:
and
there
is
certainty
of
a
a
blessed
approbation
of
this
be
it
never
so
low
,
't
is
not
the
high
condition
,
but
much
fidelity
,
cures
it
,
thou
hast
been
faithful
in
little
.
We
must
care
not
only
to
answer
occasions
when
they
call
,
but
to
catch
at
them
,
and
seek
them
out
,
yea
to
frame
occasions
of
doing
good
,
whether
in
the
Lord
's
immediate
Service
delighting
in
that
,
private
and
publick
,
or
to
Men
,
in
assisting
one
with
our
means
,
another
with
our
admonitions
,
another
with
counsel
or
comfort
as
we
can
;
labouring
not
only
to
have
something
of
that
good
that
is
most
contrary
to
our
Nature
,
but
even
to
be
eminent
in
that
,
setting
Christian
resolution
,
and
both
the
example
and
strength
of
our
Lord
against
all
oppositions
and
difficulties
,
Looking
unto
Iesus
the
Author
and
Finisher
of
our
Faith
,
&c.
We
see
our
rule
,
and
't
is
the
rule
of
peace
and
happiness
;
what
hinders
but
we
apply
our
hearts
to
it
,
this
is
our
work
,
and
setting
aside
the
advantage
that
follows
,
consider
the
thing
in
it self
.
1.
The
opposition
of
Sin
and
Obedience
under
the
Name
of
evil
,
and
good
.
2.
The
Composition
of
our
rule
in
these
Eschew
and
do
.
Consider
it
thus
evil
and
good
and
it
will
perswade
us
to
eschew
and
do
.
And
if
perswaded
to
it
,
then
.
1.
Desire
light
from
above
,
to
discover
to
you
what
is
evil
,
and
offensive
to
God
in
any
kind
,
and
what
pleaseth
him
,
what
is
his
will
:
for
that
is
the
rule
and
reason
of
good
in
our
actions
,
that
ye
may
prove
what
is
the
good
,
and
holy
,
and
acceptable
will
of
God
.
And
to
discover
in
your selves
what
is
most
enemy
,
and
repugnant
to
that
will
.
2.
A
renew'd
mind
to
hate
that
evil
,
the
closest
and
most
connatural
to
you
,
and
to
love
that
good
,
even
that
is
most
contrary
.
3.
Strength
and
skill
,
that
by
another
Spirit
than
your
own
you
may
avoid
evil
and
do
good
,
and
resist
the
incursions
and
sollicitings
of
evil
,
the
slights
and
violences
of
Satan
,
who
is
both
a
Serpent
and
a
Lyon
;
and
Power
against
your
own
inward
corruption
and
the
fallacies
of
your
own
heart
.
And
thus
you
shall
be
able
for
every
good
work
,
and
be
kept
in
such
a
measure
as
suits
your
present
estate
,
blameless
in
Soul
and
Body
to
the
coming
of
Iesus
Christ
.
Oh!
but
I
am
often
entangled
and
plunged
in
Soul-evils
,
and
often
frustrate
in
my
Thoughts
against
these
evils
,
and
aims
at
the
good
,
which
is
my
task
.
And
was
not
this
Paul's
condition
?
may
you
not
complain
in
his
Language
,
and
happy
if
with
some
measure
of
his
sense
,
happy
in
crying
out
of
wretchedness
was
not
this
his
malady
,
when
I
would
do
good
,
evil
is
present
with
me
.
But
know
once
that
tho'
thy
duty
is
this
,
to
eschew
evil
and
do
good
,
yet
thy
Salvation
is
surer
founded
,
than
on
thine
own
good
;
that
perfection
that
answers
Justice
and
the
Law
is
not
required
of
thee
,
thou
art
to
walk
not
after
the
flesh
,
but
after
the
Spirit
,
but
in
so
walking
,
whether
in
a
low
or
high
measure
,
still
thy
comfort
lyeth
in
this
,
that
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
As
the
Apostle
begins
the
next
Chapter
after
his
sad
complaints
.
Again
consider
his
thoughts
in
the
close
of
the
same
Chapter
,
perceiving
the
Work
of
God
in
him
,
and
differencing
that
from
the
corrupt
notions
of
himself
,
and
so
finding
at
once
matter
of
heavy
complaint
,
and
yet
of
cheerful
exultation
.
O!
wretched
Man
that
I
am
,
and
yet
with
the
same
Breath
,
thanks
to
God
through
Christ
Iesus
our
Lord
.
So
then
mourn
with
him
,
and
yet
rejoyce
with
him
,
and
go
on
with
courage
as
he
,
still
fighting
the
good
fight
of
Faith
,
when
thou
fallest
in
the
mire
be
asham'd
and
humbled
,
yet
return
and
wash
in
the
Fountain
open'd
,
and
return
and
beg
new
strength
to
walk
more
surely
,
learn
to
trust
thy self
less
and
God
more
,
and
up
and
be
doing
against
thine
enemies
,
how
tall
and
mighty
soever
be
the
Sons
of
Anak
.
Be
of
good
courage
,
and
the
Lord
shall
be
with
thee
,
and
shall
strengthen
thy
heart
,
and
establish
thy
goings
.
Do
not
lye
down
to
rest
upon
lazy
conclusions
,
that
't
is
well
enough
with
thee
,
because
thou
art
out
of
the
common
puddle
of
profaneness
,
but
look
further
,
to
purge
from
all
filthiness
of
flesh
,
and
Spirit
,
perfecting
holiness
in
the
fear
of
God
.
Do
not
think
thy
little
is
enough
,
or
that
thou
art
desperate
of
attaining
more
,
but
press
,
press
hard
toward
the
mark
and
prize
of
thy
high
calling
,
do
not
think
all
is
lost
,
because
thou
art
at
present
foyled
;
the
experienc'd
Souldier
knows
that
he
hath
often
won
the
day
after
a
fall
,
Let
him
seek
peace
and
ensue
it
.
]
Omitting
the
many
acceptations
of
the
word
peace
,
here
particularly
external
peace
with
Men
,
I
conceive
,
is
meant
,
and
this
to
be
sought
;
and
not
only
so
to
be
sought
,
when'●is
willingly
found
,
but
to
pursue
and
follow
it
,
when
it
seems
to
fly
away
:
but
yet
so
to
pursue
it
,
as
never
to
step
out
of
the
way
of
holiness
,
and
righteousness
after
it
,
and
to
forsake
this
rule
that
goes
before
it
of
eschewing
evil
and
doing
good
,
yea
mainly
in
so
doing
is
peace
to
be
sought
and
pursu'd
,
and
most
readily
to
be
found
and
overtaken
in
that
way
:
for
the
fruit
of
righteousness
is
peace
.
Cons.
1.
An
unpeaceable
turbulent
disposition
is
the
badge
of
a
wicked
mind
,
as
the
Raging
,
Sea
still
casting
up
mire
and
dirt
,
Is.
57.
But
this
love
of
peace
and
in
all
good
ways
seeking
and
pursuing
it
,
the
true
Character
of
the
Children
of
God
,
who
is
the
God
of
peace
,
True
,
the
Ungodly
,
(
to
prevent
their
own
just
challenge
as
Ahab
)
call
the
friends
of
true
Religion
disturbers
,
and
the
troublers
of
Israel
.
And
this
will
still
be
their
impudence
,
but
certainly
they
that
love
the
welfare
of
Ierusalem
,
do
seek
,
and
pray
for
,
and
work
for
peace
all
they
can
,
as
a
chief
blessing
,
and
the
fruitful
Womb
of
multitudes
of
blessings
.
2dly
,
Considerthen
that
it
is
a
heavy
judgement
,
the
deprivement
of
peace
,
and
calls
for
our
prayers
and
tears
to
pursue
it
and
intreat
its
return
,
to
seek
it
from
his
hand
,
that
is
the
Soveraign
dispenser
of
peace
and
War
,
to
seek
to
be
at
peace
with
him
,
and
thereby
good
all
good
shall
come
unto
us
,
and
particularly
this
great
good
of
outward
peace
in
due
time
,
and
the
very
judgement
of
War
shall
in
the
event
be
turn'd
into
a
blessing
▪
We
may
pursue
it
amongst
Men
,
and
not
overtake
it
,
use
all
good
means
and
fall
short
,
but
pursue
it
up
as
far
as
the
Throne
of
grace
,
seek
it
by
Prayer
and
that
will
overtake
it
,
will
be
sure
to
find
it
in
God's
hand
who
stilleth
the
Waves
of
the
Sea
,
and
the
Tumults
of
the
people
.
If
he
give
quietness
,
who
then
can
disturb
.
He
that
will
love
Life
]
This
the
attractive
,
Li●e
,
long
Life
and
days
of
good
,
is
the
thing
Men
most
desire
,
for
if
evil
days
,
then
the
worse
that
they
be
long
,
and
the
shortest
of
such
seem
too
long
;
and
if
short
being
good
,
this
cuts
off
the
enjoyment
of
that
good
:
but
these
two
compleat
the
good
,
and
sute
i●
to
Men's
wishes
,
length
and
prosperity
of
Life
.
This
here
supposed
that
all
would
be
happy
,
that
all
desire
it
,
carried
to
that
by
nature
to
seek
their
own
good
:
but
he
that
will
love
it
,
that
's
here
,
that
will
wisely
love
it
,
that
will
take
the
way
to
it
,
and
be
true
to
his
desire
,
must
refrain
his
Tongue
from
Evil
,
and
his
Lips
that
they
speak
no
guile
;
he
must
eschew
evil
and
do
good
;
seek
peace
and
ensue
it
.
You
desire
to
see
good
days
and
yet
hinder
them
by
sinful
provocations
,
desire
good
clear
days
,
and
yet
Cloud
them
by
your
guiltiness
.
Thus
many
desire
good
here
,
yea
and
confus'dly
the
good
of
the
Life
to
come
,
because
they
hear
't
is
Life
,
and
long
Life
,
and
good
to
be
found
in
it
,
yea
nothing
but
good
:
but
in
this
is
our
folly
,
we
will
not
love
it
wisely
,
the
face
of
our
desire
is
towards
it
,
but
in
our
course
,
we
are
rowing
from
it
down
into
the
dead
Sea
.
You
would
all
have
better
times
,
peace
and
plenty
,
and
freedom
from
the
molest
and
expence
of
our
present
condition
,
why
will
you
not
be
perswaded
to
seek
it
in
the
true
way
of
it
.
But
how
this
?
do
not
the
Righteous
often
pass
their
days
in
distress
,
and
sorrow
,
and
have
few
and
evil
days
,
as
Iacob
speaks
?
Yet
is
there
a
truth
in
this
promise
,
annexing
outward
good
things
to
Godliness
,
as
having
the
promises
of
this
Life
,
and
that
which
is
to
come
;
and
so
accomplish'd
to
them
,
when
the
Lord
sees
it
convenient
and
conducing
to
their
highest
good
;
but
that
he
most
aims
at
,
and
they
themselves
do
most
desire
;
and
therefore
if
the
abatement
of
outward
good
,
either
the
length
or
sweetness
of
this
Life
serve
his
main
end
and
theirs
better
,
they
are
agreed
upon
this
gainful
commutation
of
good
for
infinitely
better
.
The
Life
of
a
godly
Man
tho'
short
in
comparison
of
the
utmost
of
Natures
course
,
yet
may
be
long
in
value
,
in
reof
his
activity
and
attainment
to
much
spiritual
good
,
they
may
be
said
to
live
much
in
a
little
time
;
and
they
that
wear
out
their
days
in
folly
and
sin
,
diu
vivunt
sed
par●m
,
i.
e.
they
live
long
but
little
,
or
as
he
again
non
diu
vixit
,
diu
fuit
.
i.
e.
he
lived
not
long
,
but
existed
long
.
And
the
good
of
their
days
,
unseen
good
,
surpasses
all
the
Worlds
mirth
and
prosperity
that
makes
a
noise
,
but
is
hollow
within
as
the
crackling
of
thorns
,
a
great
sound
but
little
heat
,
and
quickly
done
,
as
S.
Augustine
says
of
Abraham
,
he
had
dies
bonos
in
Deo
,
licet
malos
in
seculo
,
Good
Days
in
God
,
tho'
Evil
Days
in
his
Generation
.
A
Believer
can
make
up
an
ill
Day
with
a
good
God
,
and
enjoying
him
,
hath
solid
peace
:
but
then
that
which
is
abiding
,
that
length
of
Days
and
that
dwelling
in
the
House
of
God
in
that
length
of
Days
,
is
that
which
Eye
hath
not
seen
,
nor
Ear
heard
,
&c.
Good
Days
,
an
Everlasting
Day
,
no
need
of
the
Sun
nor
Moon
:
but
that
Day
immediately
flows
from
first
and
increated
light
,
the
Father
of
Lights
,
his
glory
shines
in
it
,
and
the
Lamb
is
the
light
thereof
.
Verse
12.
12.
For
the
Eyes
of
the
Lord
are
over
the
Righteous
,
and
his
Ears
are
open
unto
their
Prayers
:
but
the
Face
of
the
Lord
is
against
them
that
do
Evil.
THe
Wisest
Knowledge
of
things
is
to
know
them
in
their
Causes
:
but
there
is
no
Knowledge
of
Causes
so
happy
and
useful
,
as
clearly
to
know
and
firmly
believe
the
Universal
dependance
of
all
things
upon
the
first
and
highest
Cause
,
the
Cause
of
Causes
,
the
Spring
of
Being
and
Goodness
,
the
Wise
and
Just
Ruler
of
the
World
.
This
the
Psalmist
,
and
here
with
him
the
Apostle
,
gives
as
the
true
reason
of
that
truth
they
have
averr'd
in
the
former
words
,
the
connexion
of
Holyness
and
Happyness
.
If
Life
,
and
peace
,
and
all
good
be
in
God's
Hand
to
bestow
when
it
pleaseth
him
,
then
sure
the
way
to
it
,
is
an
obedient
and
regular
walking
,
observance
of
his
will
;
and
the
way
of
sin
is
the
way
to
ruin
:
for
the
Eyes
of
the
Lord
are
upon
the
righteous
,
&c.
And
his
Face
against
them
that
do
Evil.
In
the
words
there
's
a
double
opposition
;
of
persons
,
and
of
their
portion
.
1.
Persons
.
The
Righteous
and
Evil
Doers
.
1.
These
two
words
are
usual
in
the
Scriptures
,
and
particularly
in
the
Book
of
Psalms
,
to
express
the
Godly
,
and
Wicked
,
and
so
this
righteousness
is
not
absolute
perfection
or
sinlessness
;
nor
the
opposed
evil
,
doing
every
act
of
sin
or
breach
of
God's
Law
;
but
the
righteous
be
they
,
that
are
students
of
obedience
and
holyness
,
that
desire
to
walk
as
in
the
sight
of
God
,
and
to
walk
with
God
,
as
Enoch
did
;
that
are
glad
when
they
can
any
way
serve
him
,
and
griev'd
when
they
of●end
him
;
that
feel
and
bewail
their
unrighteousness
,
and
are
earnestly
breathing
and
advancing
forward
,
have
a
sincere
and
unfeigned
Love
to
all
the
Commandments
of
God
,
and
a
diligent
endeavour
to
observe
them
,
that
vehemently
hate
what
most
pleases
their
corrupt
Nature
,
and
love
the
command
that
crosses
it
most
;
this
is
an
imperfect
kind
of
perfection
,
Phil.
3.
12
,
15.
On
the
otherside
,
Evil-doers
,
are
they
that
commit
sin
with
greediness
,
that
walk
in
it
,
make
it
their
way
,
that
live
in
sin
as
their
Element
,
take
pleasure
in
unrighteousness
,
as
the
Apostle
speaks
,
their
great
faculty
and
their
great
delight
lyes
in
sin
,
they
are
skillful
and
cheerful
Evil
doers
,
not
any
one
Man
in
all
kind
of
sins
,
that
's
impossible
,
there
is
a
concatenation
of
sin
,
and
one
disposes
and
induces
to
another
,
but
yet
one
ungodly
Man
is
readily
more
vers'd
in
,
and
delighted
with
some
one
kind
of
sin
,
another
with
some
other
,
forbears
none
because
evil
,
and
hateful
to
God
,
but
as
he
cannot
travel
over
the
whole
globe
of
wickedness
,
go
the
full
circuit
,
he
walks
up
and
down
,
in
his
accustomed
way
of
sin
.
No
one
Mechanick
is
good
at
all
Trades
,
nor
any
Man
expert
in
all
Arts
:
but
he
is
an
evil
doer
that
follows
the
particular
Trade
of
the
sin
he
hath
chosen
,
is
active
,
and
diligent
in
that
,
and
finds
it
sweet
.
In
a
word
,
the
main
of
this
opposition
lyeth
in
the
bent
of
the
affection
what
way
it
is
set
.
The
godly
Man
hates
the
evil
he
possibly
by
tentation
hath
been
drawn
to
do
,
and
loves
the
good
he
is
frustrate
of
,
and
having
intended
hath
not
attain'd
to
do
:
the
sinner
that
hath
his
denomination
from
sin
,
as
his
course
,
hates
the
good
that
sometimes
he
is
forc'd
to
do
,
and
loves
that
sin
which
many
times
he
does
not
,
either
wants
occasion
and
means
,
and
so
cannot
do
,
or
through
check
of
an
enlightened
conscience
possibly
dares
not
do
,
tho'so
bound
up
from
the
act
,
as
a
Dog
in
a
Chain
;
yet
the
habit
,
the
natural
inclination
and
desire
in
him
,
is
still
the
same
,
the
strength
of
his
affection
is
carried
to
sin
:
As
in
the
weakest
godly
Man
,
there
is
that
predominant
sincerity
,
and
desire
of
holy
walking
,
according
to
which
he
is
call'd
a
righteous
person
,
the
Lord
is
pleas'd
to
give
him
that
Name
,
and
account
him
so
being
upright
in
Heart
,
tho'
often
failing
.
There
is
a
righteousness
of
a
higher
strain
,
upon
which
his
Salvation
hangs
,
that
is
not
in
him
,
but
upon
him
;
he
is
cloath'd
with
it
;
but
this
other
of
sincerity
and
of
true
and
hearty
(
tho'
imperfect
)
obedience
is
the
righteousness
here
meant
oppos'd
to
evil
doing
.
2dly
,
Their
opposite
condition
or
portion
is
express'd
in
the
highest
notion
of
it
,
that
wherein
the
very
being
of
happiness
and
misery
lyeth
,
the
favour
and
anger
of
God
.
As
their
natures
differ
most
,
by
the
habitude
of
their
affection
towards
God
as
their
main
distinguishing
character
,
so
the
differences
of
their
estate
consists
in
the
point
of
his
affection
towards
them
,
spoke
here
in
our
language
by
the
divers
aspects
of
his
countenance
,
for
that
our
love
and
hate
usually
look's
out
,
and
shews
it self
that
way
.
Now
for
the
other
word
expressing
his
favour
to
the
righteous
,
by
the
openness
of
his
Ear
,
the
opposition
in
the
other
needed
not
,
for
either
the
wicked
pray
not
,
or
if
they
do
,
't
is
indeed
no
Prayer
,
the
Lord
doth
not
account
nor
receive
it
as
such
;
and
if
his
face
be
set
against
them
,
certainly
his
ear
is
shut
against
them
too
,
and
so
shut
that
it
openeth
not
to
their
loudest
Prayer
,
Tho
they
cry
in
mine
ears
with
a
loud
voice
,
yet
will
I
not
hear
them
,
sayes
the
Lord
.
And
before
we
pass
to
the
particulars
of
their
condition
,
as
here
we
have
them
,
this
we
would
consider
a
little
,
and
apply
it
to
our
present
business
;
what
are
these
Persons
the
Lord
thus
regards
,
and
opens
his
ear
to
their
Prayer
?
This
we
pretend
to
be
seeking
after
,
that
the
Lord
would
look
favourably
upon
us
,
and
hearken
to
our
Suits
,
for
our selves
,
and
this
Land
,
and
the
whole
Church
of
God
within
these
Kingdomes
.
Indeed
the
fervent
Prayer
of
a
faithful
man
availeth
much
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
't
is
of
great
strength
,
a
mighty
thing
,
that
can
bind
and
loose
the
influences
of
Heaven
,
as
there
is
instanc'd
,
and
the
Prayer
of
a
Righteous
Man
,
be
it
but
of
one
Righteous
Man
,
how
much
the
combined
cries
of
many
of
them
together
.
And
that
we
judge
not
the
Righteousness
there
and
here
mention'd
,
a
thing
above
human
estate
,
Elias
,
sayes
the
Apostle
,
was
a
man
,
and
a
man
subject
to
like
passions
as
we
are
,
and
yet
such
a
righteous
Person
as
the
Lord
had
an
eye
and
gave
ear
to
in
so
great
a
matter
,
but
where
are
those
righteous
fasters
and
prayers
in
great
Congregations
?
How
few
,
if
any
,
to
be
found
,
that
are
but
such
in
the
lowest
sense
and
measure
,
real
Lovers
and
Inquirers
after
holiness
?
What
are
our
meetings
here
,
but
Assemblies
of
Evil
doers
,
rebellious
Children
,
ignorant
and
prophane
Persons
,
or
dead
formal
Professors
,
and
so
the
more
of
us
the
worse
,
incensing
the
Lord
more
,
and
the
multitude
of
Prayers
,
tho
we
could
and
would
continue
many
days
,
Though
ye
make
many
prayers
,
when
ye
multiply
prayer
,
I
will
not
hear
:
And
when
ye
spread
forth
your
hands
,
I
will
h●de
mine
eyes
from
you
;
your
hands
so
filthy
that
if
you
would
follow
me
to
lay
hold
on
me
with
them
,
you
drive
me
further
off
,
as
one
with
foul
hands
following
a
Person
that
is
neat
to
catch
hold
of
him
;
and
if
you
spread
them
out
before
me
,
my
eyes
are
pure
,
you
will
make
me
turn
away
,
I
cannot
endure
to
look
upon
them
,
I
will
hide
mine
eyes
from
you
.
And
fasting
added
with
prayer
will
not
do
it
,
not
make
it
pass
,
when
they
fast
,
I
will
not
hear
their
cry
,
Jer.
14
'T
is
the
sin
of
his
People
that
provokes
him
instead
of
favourable
looking
on
them
to
have
his
eyes
upon
them
for
evil
and
not
for
good
,
as
he
threatens
;
and
therefore
without
puting
way
of
that
,
prayer
is
lost
breath
,
doth
no
good
.
They
that
retain
still
their
sins
,
will
not
hearken
to
his
voice
,
how
can
they
expect
,
but
that
justly
threatned
retaliation
,
Prov.
1.
and
that
the
Lord
in
holy
scorn
in
the
day
of
their
distress
should
send
them
for
help
and
comfort
to
these
things
they
have
made
their
Gods
,
have
preferr'd
before
him
in
their
trouble
:
They
will
say
arise
and
save
us
,
but
where
are
the
Gods
that
thou
hast
made
thee
,
let
them
arise
if
they
can
save
thee
in
the
time
of
thy
trouble
,
Jer.
2.
28.
And
not
only
do
fouler
Impieties
thus
disappoint
our
prayers
;
but
the
lodging
of
any
sin
in
our
affection
,
if
I
regard
iniquity
in
my
heart
(
says
the
Psalmist
)
the
Lord
will
not
hear
my
voice
;
if
I
see
iniquity
,
the
word
is
,
if
mine
eye
look
pleasantly
upon
it
,
his
will
not
look
so
upon
me
,
nor
shall
I
find
his
ear
so
ready
and
open
:
Says
not
,
if
I
do
sin
,
but
if
I
regard
it
in
my
heart
.
The
heart
entertaining
and
embracing
a
sin
,
be
it
a
lesser
sin
,
is
more
than
the
simple
falling
into
sin
,
and
as
the
ungodly
do
for
this
reason
lose
all
their
prayers
,
a
godly
man
may
suffer
this
way
,
in
some
degree
,
upon
some
degree
of
guiltiness
,
this
way
the
heart
seduc'd
,
it
may
be
,
and
entangled
for
a
time
by
some
sinful
lust
,
they
are
sure
to
find
a
stop
in
their
prayers
,
that
they
neither
go
nor
come
so
quickly
,
and
so
comfortably
as
before
.
Any
sinful
humor
,
as
rheums
do
our
voice
,
binds
up
the
voice
of
prayer
,
makes
it
not
so
clear
and
shrill
as
it
was
wont
;
and
the
accusing
guilt
of
it
ascending
shuts
up
the
Lord's
ear
,
that
he
doth
not
so
readily
hear
and
answer
as
before
:
and
thus
that
sweet
correspondence
is
prejudged
,
which
all
the
delights
of
the
World
cannot
compensate
.
If
then
you
would
have
easie
and
sweet
accesses
seek
1.
an
holy
Heart
,
entertain
a
constant
care
and
study
of
Holiness
,
admit
no
parlee
with
sin
,
do
not
so
much
as
hearken
to
it
,
if
you
would
be
readily
heard
.
2.
Seek
a
broken
heart
,
the
Lord
is
ever
at
hand
to
that
,
't
is
in
the
same
Psalm
,
he
is
nigh
to
them
that
are
of
a
contrite
spirit
,
&c.
't
is
an
excellent
way
to
prevail
.
The
breaking
of
the
heart
multiplies
petitioners
,
every
piece
of
it
hath
a
Voice
,
and
a
very
strong
and
very
moving
Voice
,
that
enters
his
Ear
,
and
stirs
the
Bowels
and
Compassions
of
the
Lord
towards
it
.
3.
A
humble
heart
that
may
present
its
suites
always
,
the
Court
is
constantly
there
,
even
within
it
,
the
Great
King
loves
to
make
his
Abode
and
Residence
in
it
,
Is.
57.
15.
This
is
the
thing
that
the
Lord
so
delights
in
and
requires
,
he
will
not
fail
to
accept
of
it
,
't
is
his
choice
,
Mic
6.
Wherewith
shall
I
come
,
&c.
He
hath
showed
thee
O
man
what
is
good
;
and
what
doth
the
Lord
require
of
thee
but
to
do
justly
,
and
love
mercy
.
There
's
this
righteousness
,
and
that
as
a
great
part
making
it
up
to
walk
humbly
with
thy
God
;
in
the
Original
,
humble
to
walk
with
thy
God
,
he
cannot
agree
with
a
proud
heart
,
he
hates
and
resists
it
,
and
two
cannot
walk
together
unless
they
be
agreed
,
as
the
Wise
man
speaks
.
The
humble
heart
only
company
for
God
,
hath
liberty
to
walk
and
converse
with
him
,
he
gives
Grace
to
the
humble
,
he
bows
his
ear
,
if
thou
lift
not
up
thy
neck
:
proud
Beggers
he
turns
away
with
disdain
,
and
the
humblest
Suiters
always
speed
best
with
him
.
Righteous
,
not
such
in
their
own
eyes
,
but
in
his
,
through
his
gracious
dignation
and
acceptance
;
and
is
there
not
reason
to
come
humbly
before
him
,
base
Worms
to
to
the
most
holy
and
most
high
God
?
The
Eyes
of
the
Lord
.
]
We
see
1.
That
both
are
in
his
sight
the
righteous
and
the
wicked
,
all
of
them
,
and
all
their
ways
,
his
eye
is
on
the
one
,
and
his
face
on
the
other
,
as
the
word
is
,
but
so
on
these
as
against
them
,
't
is
therefore
render'd
his
Eye
of
Knowledge
and
of
Observance
,
marking
them
and
their
Actions
equally
upon
both
.
No
darkness
nor
shadow
of
death
where
the
workers
of
iniquity
may
hide
themselves
,
foolishly
and
wretchedly
done
to
do
that
,
or
think
that
,
that
we
would
hide
from
the
Lord
,
and
then
to
think
that
we
can
hide
it
;
W●
to
them
that
dig
deep
to
hide
their
counsel
from
the
Lord
,
and
their
works
are
in
the
dark
,
and
they
say
,
who
seeth
us
?
and
who
knoweth
us
?
And
this
is
the
grand
principle
of
all
wickedness
,
not
(
it
may
be
)
expresly
stated
,
but
secretly
lying
in
the
Soul
,
an
habitual
forgetting
of
God
and
his
eye
,
not
considering
that
he
b●holds
us
,
ye
that
forget
God
,
says
the
Psalm
;
thence
all
impiety
;
and
on
the
other
side
the
remembrance
of
his
eye
,
a
radical
point
of
Piety
and
Holiness
,
in
which
the
139
Psalm
is
large
and
excellent
.
But
as
the
Lord
doth
thus
equally
see
both
,
so
,
as
his
Eye
and
Countenance
imports
his
mind
concerning
them
,
and
towards
them
,
the
manner
of
beholding
them
is
different
,
yea
contrary
.
And
from
the
other
beholding
in
common
,
knowing
their
ways
,
arises
this
different
beholding
,
I
know
you
not
,
whence
are
you
?
'T
is
not
a
breaking
off
from
former
acquaintance
;
no
,
he
doth
not
that
,
disavows
none
ever
truly
acquainted
with
him
,
so
the
other
Evangelist
hath
it
of
those
that
thought
to
have
been
in
no
small
account
,
I
never
knew
you
,
depart
from
me
,
and
there
's
the
convincing
reason
in
that
ye
Workers
of
Iniquity
;
none
of
his
favourites
and
friends
such
.
Thus
here
,
his
Eye
,
his
gracious
Eye
for
good
,
is
on
the
Righteous
;
and
his
Face
,
his
angry
looks
,
his
just
wrath
against
evil-doers
.
In
the
11th
.
Psalm
we
have
this
,
much
after
the
same
way
,
express'd
.
First
,
that
we
spoke
of
his
knowing
and
beholding
in
common
,
the
righteous
and
wicked
,
and
their
ways
,
sitting
high
where
he
may
mark
,
and
seeing
clear
throughout
all
places
and
all
hearts
,
his
Throne
is
in
Heaven
,
his
Eyes
behold
,
his
Eye
lids
try
the
Children
of
Men.
Sits
in
Heaven
not
as
in
a
Chair
of
rest
,
regardless
of
humane
things
,
but
on
a
Throne
for
governing
and
judging
,
tho'
with
as
little
uneasiness
and
disturbance
,
〈…〉
there
were
nothing
to
be
done
that
way
.
His
Eyes
behold
,
not
in
a
fruitless
contemplation
or
Knowledge
;
but
his
Eye
lids
try
,
which
signifies
an
intent
inspection
,
such
as
Men
usually
make
with
a
kind
of
motion
of
their
Eye
lids
.
Then
upon
this
is
added
the
different
portion
of
the
righteous
and
wicked
,
in
his
beholding
them
and
dealing
with
them
,
tryes
the
righteous
,
approves
what
is
good
in
them
,
and
by
tryal
and
affliction
doth
purge
out
what
is
evil
,
and
in
both
these
,
is
love
;
but
the
wicked
,
and
him
that
loveth
violence
his
Soul
▪
hateth
,
and
therefore
,
as
here
,
his
face
is
against
them
,
his
Soul
and
face
all
one
,
but
these
things
are
express'd
after
our
manner
,
he
looks
upon
them
with
indignation
,
and
thence
come
the
Storms
in
the
next
Verse
,
snares
rained
d●wn
,
fire
,
and
brimstone
,
and
burning
tempest
,
alluding
to
Sodom's
judgment
,
as
an
emblem
of
the
punishment
of
all
the
Wicked
:
This
is
the
portion
of
their
Cup.
There
's
a
Cup
for
them
but
his
Children
drink
not
with
them
;
they
have
another
Cup
,
the
Lord
himself
is
the
portion
of
their
Cup
,
Ps.
11.
the
righteous
Lord
loveth
righteousness
,
his
countenance
doth
behold
the
upright
,
that
's
another
beholding
than
the
former
,
gracious
,
loving
beholding
,
as
here
,
his
eyes
upon
the
Righteous
.
Now
the
perswasion
of
this
Truth
is
the
main
establishment
of
a
godly
mind
,
amidst
all
the
present
confusions
that
appear
in
things
,
and
't
is
so
here
intended
,
and
in
the
Psalm
,
and
throughout
the
Scriptures
.
To
look
upon
the
present
flourishing
and
prosperity
of
Evil
doers
,
and
distresses
and
sorrows
of
the
Godly
,
is
a
dark
obscure
matter
in
it self
:
but
the
way
to
be
cleared
and
comforted
,
is
to
look
above
them
to
the
Lord
,
they
lo●k'd
unto
him
and
were
lightned
,
Psal.
34.
5.
that
answers
all
doubts
to
believe
this
undoubted
providence
and
justice
,
the
Eye
of
God
that
sees
all
,
yea
rules
all
these
things
:
and
in
the
midst
of
all
the
painted
happiness
of
Wicked
Men
this
is
enough
to
make
them
miserable
,
the
Lord's
Face
is
against
them
,
and
they
shall
surely
find
it
so
,
he
hath
wrath
and
judgement
in
store
,
and
will
bring
it
forth
to
light
,
will
execute
it
in
due
time
,
he
is
preparing
for
them
,
that
cup
spoke
of
,
and
they
shall
drink
it
:
so
in
the
saddest
condition
of
his
Church
and
a
believing
Soul
,
to
know
this
,
that
the
Lord's
eye
is
even
then
upon
them
,
and
that
he
is
upon
thoughts
of
peace
,
and
love
to
them
,
is
that
which
settles
and
composes
the
mind
.
Thus
in
that
Psalm
before
cited
,
it
was
such
difficulties
that
did
drive
David's
thoughts
to
that
for
satisfaction
,
if
the
Foundations
be
destroy'd
,
what
can
the
righteous
do
?
in
the
time
of
such
great
shakings
and
confusions
,
the
righteous
Man
can
do
nothing
to
't
,
but
the
righteous
Lord
can
do
enough
,
he
can
do
all
,
the
righteous
Lord
that
loveth
righteousness
,
while
all
seems
to
go
upside
down
,
he
is
on
his
Throne
,
he
is
trying
and
judging
,
and
will
appear
to
be
Judge
.
This
is
the
thing
that
a
faithful
Soul
should
learn
to
look
to
,
and
not
lose
view
and
firm
belief
of
,
and
desire
the
Lord
himself
to
raise
their
minds
to
it
,
when
they
are
like
to
sink
.
Natural
strength
and
resolution
will
not
serve
turn
,
floods
may
come
that
will
arise
above
that
,
something
above
a
man's
own
must
support
him
:
Therefore
say
with
David
,
when
my
Spirit
is
overwhelm'd
,
lead
me
to
the
Rock
that
is
higher
than
I
,
They
think
sometimes
't
is
so
hard
with
them
,
he
regards
not
,
but
he
assures
them
the
contrary
,
Is.
49.
I
have
graven
thee
upon
the
palms
of
mine
hands
.
I
cannot
look
upon
my
own
hands
,
but
I
must
remember
thee
:
and
thy
walls
are
continually
before
me
,
this
is
that
the
Spouse
seeks
for
,
set
me
as
a
Seal
upon
thine
Arm
,
Cant.
8.
Now
a
little
more
particularly
to
consider
the
Expressions
and
their
Scope
here
,
how
is
it
made
good
that
the
former
words
teach
,
that
they
that
walk
in
the
ways
of
wickedness
can
expect
no
good
,
are
certainly
miserable
?
Thus
,
the
face
of
the
Lord
is
against
them
:
Prosper
they
may
in
their
Affairs
and
Estates
,
may
have
Riches
,
and
Posterity
,
and
Friends
,
and
the
World
caressing
them
,
and
smiling
on
them
on
all
hands
,
but
there
is
that
one
thing
that
damps
all
,
the
Face
of
the
Lord
is
against
them
,
this
they
feel
not
indeed
for
the
time
,
't
is
an
invisible
ill
,
out
of
sight
and
out
of
mind
with
them
:
but
there
is
a
time
of
the
appearing
of
this
Face
of
the
Lord
against
them
,
the
revelation
of
his
just
Iudgment
,
as
the
Apostle
speaks
,
sometimes
precursory
days
of
it
here
,
but
however
one
great
prefixed
day
,
a
day
of
darkness
to
them
indeed
,
wherein
they
shall
know
what
this
is
,
that
now
founds
so
light
,
to
have
the
Face
of
the
Lord
against
them
,
a
look
of
it
more
terrible
than
all
present
miseries
combined
together
,
what
then
shall
the
Eternity
of
it
be
?
to
be
punished
(
as
the
Apostle
speaks
)
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
the
glory
of
his
Power
.
Are
we
not
then
impertinent
foolish
Creatures
,
that
are
so
thoughtful
how
our
poor
businesses
here
succeed
with
us
,
and
how
we
are
accounted
of
in
the
World
,
and
how
the
faces
of
men
are
towards
us
,
and
scarce
ever
enter
into
a
secret
serious
enquiry
,
how
the
countenance
of
God
is
to
us
,
whether
favourably
shining
on
us
or
still
angrily
set
against
us
,
as
it
is
against
all
impenitent
sinners
.
The
Face
of
the
Soul
being
towards
God
,
turn'd
away
from
the
World
and
Sin
,
argues
to
it
,
that
his
Face
is
not
against
it
,
but
that
he
hath
graciously
look'd
upon
it
,
and
by
a
look
of
love
hath
drawn
it
towards
himself
,
for
we
act
not
first
in
that
,
non
amatur
Deus
nisi
de
Deo
,
't
is
he
that
prevents
us
,
and
by
the
beam
of
his
,
kindles
love
in
our
hearts
.
Now
the
Soul
that
's
thus
set
towards
him
,
it
may
be
,
doth
not
constantly
see
here
his
face
shining
full
and
clear
upon
it
:
but
often
clouded
,
it
may
be
,
hath
not
not
yet
at
all
seen
it
sensibly
,
yet
this
it
may
conclude
,
seeing
my
desires
are
toward
him
,
and
my
chief
desire
is
the
sweet
light
of
his
countenance
,
though
as
yet
I
find
not
his
face
shining
on
me
,
yet
I
am
perswaded
it
is
not
set
against
me
to
destroy
me
.
Misbelief
,
when
the
Soul
is
much
under
,
and
distemper'd
,
may
suggest
this
sometimes
too
:
but
yet
still
there
is
some
spark
of
hope
that
it
is
otherwise
,
and
that
the
eye
of
the
Lord's
pity
is
even
in
that
estate
upon
us
,
and
will
in
time
manifest
it self
to
be
so
.
To
the
other
,
what
assurance
have
the
Godly
,
for
that
seeing
of
good
,
these
blessings
you
speak
of
?
This
,
the
Eyes
of
the
Lord
are
upon
them
,
and
his
Ears
open
to
their
prayer
,
if
you
think
him
wise
enough
to
know
what
is
good
for
them
,
and
rich
enough
to
afford
it
,
they
are
sure
of
one
thing
,
he
loves
them
,
they
have
his
good
will
,
his
heart
is
towards
them
and
therefore
his
Eye
,
and
his
Ear
;
can
they
then
want
any
good
?
If
many
Days
,
and
outward
good
things
be
indeed
good
for
them
,
they
cannot
miss
of
these
,
he
hath
given
them
already
much
better
things
than
these
come
to
,
and
hath
yet
far
better
in
in
store
for
them
,
and
what
way
soever
the
World
go
with
them
,
this
it self
is
happiness
enough
,
that
they
are
in
his
love
,
whose
loving
kindness
is
better
than
Life
,
sweet
days
have
they
that
live
in
it
,
what
better
days
would
a
Courtier
wish
,
than
to
be
still
in
the
eye
and
savour
of
the
King
,
to
be
certain
of
his
good
will
towards
them
,
and
to
know
of
access
,
and
of
a
gracious
acceptance
of
all
their
Suits
:
Now
thus
it
is
with
all
the
Servants
of
the
great
King
,
without
prejudice
one
to
another
,
he
is
ready
to
receive
their
Requests
,
and
able
and
willing
to
do
them
all
good
.
Happy
estate
of
a
Believer
,
he
must
not
account
himself
poor
and
destitute
in
any
condition
,
for
he
hath
favour
at
Court
,
he
hath
the
Kings
eye
and
his
ear
,
the
eyes
of
the
Lord
are
upon
him
,
and
his
ears
open
to
his
prayers
.
The
Eyes
.
]
This
hath
in
it
,
1.
His
love
,
the
propension
of
his
heart
towards
them
:
The
Eye
is
the
servant
of
the
affection
,
turns
readily
that
way
most
,
where
the
heart
is
:
Therefore
thus
the
Lord
is
pleased
to
speak
of
his
love
to
his
own
,
he
views
still
all
the
world
,
but
he
looks
upon
them
with
a
peculiar
delight
,
his
eye
still
on
them
,
as
it
were
towards
them
from
all
the
rest
of
the
world
,
tho
he
doth
not
alwaies
let
them
see
these
his
looks
,
for
't
is
not
said
,
they
alwayes
are
in
sight
of
it
,
no
,
not
here
,
yet
still
his
Eye
is
indeed
upon
them
,
by
the
beauty
of
Grace
in
them
,
his
own
work
indeed
,
the
beauty
that
he
himself
hath
put
upon
them
:
And
so
the
other
of
his
Ear
too
,
he
is
willing
to
do
for
them
what
they
ask
,
he
loves
even
to
hear
them
speak
,
finds
a
sweetness
in
the
voice
of
their
Prayers
,
that
makes
his
ear
not
only
open
to
their
Prayers
,
but
desirous
of
them
as
sweet
Musick
.
Thus
he
speaks
of
both
,
Cant.
2.
14.
My
dove
let
me
see
thy
countenance
,
let
me
hear
thy
voice
,
for
sweet
is
thy
voice
,
and
thy
countenance
is
comely
.
2.
His
good
Providence
and
readiness
to
do
them
good
,
to
supply
their
wants
,
and
order
their
affairs
for
them
,
to
answer
their
desires
,
and
thus
to
let
them
find
the
fruits
of
that
love
that
so
leads
his
eye
and
ear
towards
them
,
his
eye
is
upon
them
,
he
is
devising
and
thinking
what
to
do
for
them
,
't
is
the
thing
he
thinks
on
most
:
his
eyes
are
on
all
,
but
they
are
busied
,
as
he
is
pleased
to
express
it
,
they
run
to
and
fro
through
the
earth
,
to
shew
himself
strong
in
behalf
of
them
,
whose
heart
is
perfect
towards
him
,
&c.
2
Chron.
16.
9.
so
Deut.
11.
12
his
Eyes
all
the
year
on
the
land
.
And
no
wonder
then
he
answers
their
Suits
in
what
is
good
for
them
,
when
it
is
still
in
his
thoughts
before
,
he
prevents
,
they
cannot
be
so
mindful
of
themselves
,
as
he
is
of
them
.
This
is
an
unspeakable
Comfort
,
when
a
poor
Believer
is
in
great
perplexity
of
any
kind
in
his
outward
or
spiritual
condition
.
Well
,
I
see
no
way
,
I
am
blind
in
this
,
but
there
are
eyes
upon
me
that
see
well
what
is
best
,
the
Lord
is
minding
me
,
and
bringing
about
all
to
my
advantage
;
I
am
poor
and
needy
indeed
,
but
the
Lord
thinketh
on
me
,
that
casteth
the
ballance
.
Would
not
a
man
,
tho
he
had
nothing
,
think
himself
happy
,
if
some
great
Prince
were
busily
thinking
how
to
advance
and
inrich
him
;
much
more
,
if
a
number
of
Kings
were
upon
this
thought
,
and
devising
together
,
yet
these
thoughts
might
perish
,
as
the
Psalmist
speaks
?
how
much
solider
happiness
is
it
to
have
him
,
whose
power
is
greatest
,
and
whose
thoughts
sail
not
eying
thee
,
and
devising
thy
good
,
and
asking
us
as
it
were
,
What
shall
be
done
to
the
man
whom
the
King
will
honour
?
And
his
Ears
.
]
What
suits
thou
hast
,
thou
mayst
speak
freely
,
he
will
not
refuse
thee
any
thing
that
is
for
thy
good
.
O!
but
I
am
not
righteous
,
and
all
this
is
for
them
only
:
yet
thou
wouldst
be
such
a
one
;
wouldst
thou
indeed
?
then
in
part
thou
art
,
as
he
modestly
and
wisely
chang'd
the
name
of
Wisemen
into
Philosophers
,
art
thou
not
righteous
,
yet
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
Lover
of
Righteousness
thou
art
,
then
one
of
these
:
but
if
still
thine
own
unrighteousness
be
in
thine
eye
,
it
may
and
should
be
so
to
humble
thee
,
but
if
it
should
scare
thee
from
coming
unto
God
,
and
offering
thy
suits
with
this
perswasion
that
his
ear
is
open
,
make
thee
think
that
his
favourable
eye
is
not
toward
thee
,
yet
there
is
mercy
,
creep
in
under
the
Robe
of
his
Son
,
thou
art
sure
he
is
Iesus
Christ
the
righteous
,
and
that
the
Father's
eye
is
on
him
with
delight
,
and
then
it
shall
be
so
on
thee
being
in
him
,
and
put
thy
petitions
into
his
hand
,
that
is
Great
Master
of
Requests
,
thou
canst
not
doubt
that
he
hath
access
,
and
that
ear
open
which
thou
thinkest
shut
to
thee
.
The
Exercise
of
Prayer
being
so
important
,
and
bearing
so
great
a
part
in
the
life
and
comfort
of
a
Christian
,
it
deserves
to
be
very
seriously
considered
.
We
will
therefore
subjoyn
some
few
Considerations
concerning
it
.
1.
Prayer
is
considerable
in
a
threefold
Notion
.
1.
As
a
duty
we
owe
to
God
,
being
he
from
whom
we
expect
and
receive
all
;
't
is
a
very
reasonable
homage
and
acknowledgement
thus
to
testify
the
dependance
of
our
Being
and
Life
on
him
,
and
the
dependance
of
our
Souls
upon
him
,
for
Being
,
and
Life
,
and
all
good
,
that
we
be
daily
Suiters
before
his
Throne
,
and
go
to
him
for
all
.
2.
As
the
Dignity
,
and
the
delight
of
a
spiritual
Mind
,
to
have
so
near
access
unto
God
,
and
such
liberty
to
speak
to
him
.
3.
As
a
proper
and
sure
means
by
Divine
Appointment
and
Promise
of
obtaining
at
the
hands
of
God
those
good
things
that
are
needful
and
convenient
for
us
.
And
altho
some
Believers
of
lower
Knowledge
,
do
not
(
it
may
be
)
so
distinctly
know
,
and
others
,
not
so
particularly
consider
all
these
in
it
,
yet
there
is
a
latent
Notion
of
all
these
in
the
heart
of
every
Godly
Person
,
that
stirs
them
and
puts
them
on
to
the
constant
use
of
prayer
,
and
to
a
love
of
it
.
And
as
they
are
in
these
respects
inclin'd
,
and
bent
to
the
exercise
of
prayer
,
the
Lord's
ear
is
in
like
manner
inclin'd
to
hear
their
prayer
in
these
respects
.
1.
He
takes
it
well
at
their
hands
,
that
they
do
offer
it
up
as
due
worship
to
him
,
that
they
desire
thus
,
as
they
can
to
serve
him
,
accepts
of
those
offerings
graciously
,
passes
by
the
imperfections
in
them
,
and
hath
regard
to
their
sincere
intention
and
desire
.
2.
It
pleases
him
well
,
that
they
delight
in
Prayer
,
as
converse
with
him
,
that
they
love
to
be
much
with
him
,
and
to
speak
to
him
often
,
and
still
aspire
by
this
way
to
more
acquaintance
with
him
,
that
they
are
ambitious
of
this
.
3.
He
willingly
hears
their
prayers
as
the
Expressions
of
their
Necessities
and
Desires
,
being
both
rich
and
bountiful
,
loves
to
have
blessings
drawn
out
of
his
hands
that
way
,
as
full
breasts
delight
to
be
drawn
;
the
Lord's
Treasure
always
full
,
and
therefore
always
Communicative
.
In
the
first
respect
,
prayer
is
acceptable
to
the
Lord
as
Incense
and
Sacrifice
,
as
David
desires
,
the
Lord
receives
it
as
Divine
Worship
done
to
him
.
In
the
second
,
prayer
is
as
the
Visits
and
sweet
Entertainment
,
and
Discourse
of
Friends
together
,
and
so
pleasing
to
the
Lord
,
the
free
opening
of
the
mind
,
pouring
out
of
the
heart
to
him
,
as
't
is
called
in
the
Psalm
,
and
so
done
,
calls
it
his
Words
and
his
Meditation
,
and
the
Word
for
that
signifies
Discourse
or
Conference
.
And
in
the
third
sense
he
receives
prayer
as
the
suites
of
petitioners
that
are
in
favour
with
him
,
and
that
he
readily
accords
to
.
And
thus
the
words
for
Supplication
in
the
Original
,
and
the
word
here
for
Prayer
,
and
that
for
Cry
in
the
Psalm
,
do
mean
,
and
in
that
sense
the
Lord's
open
ear
,
and
hearkning
hath
in
it
his
readiness
to
answer
,
as
one
that
doth
hear
,
and
to
answer
graciously
and
really
,
as
hearing
favourably
.
Some
directions
,
1.
For
Prayer
,
that
it
may
be
accepted
and
answered
.
2.
For
observing
the
answers
of
it
.
1.
For
Prayer
the
qualification
of
the
Heart
that
offers
it
.
2.
The
way
of
offering
it
.
The
Heart
,
1.
In
some
measure
a
holy
Heart
according
to
that
here
,
the
Righteous
,
no
regarding
iniquity
,
entertaining
of
friendship
with
any
sin
,
but
a
permanent
ove
and
desire
of
Holiness
.
Thus
indeed
a
man
prays
within
himself
,
as
in
a
sanctified
Place
,
whither
the
Lord's
ear
inclines
as
of
old
to
the
Temple
,
need
not
run
superstitiously
to
a
Church
,
&c.
intra
te
ora
,
sed
vide
prius
an
sis
templum
Dei
.
The
sanctified
Man's
Body
is
the
Temple
of
the
holy
Ghost
,
as
the
Apostle
speaks
,
and
his
Soul
the
Priest
in
it
,
that
offers
sacrifice
both
holy
to
the
Lord
,
consecrated
to
him
,
a
believing
Heart
,
no
praying
without
this
.
Faith
the
very
life
of
Prayer
,
whence
springs
Hope
and
Comfort
with
it
,
to
uphold
the
Soul
,
and
keep
it
steady
under
storms
with
the
promises
,
and
as
Aaron
and
Hur
to
Moses
,
keeping
it
from
fainting
,
strengthening
the
hands
when
they
would
begin
to
fail
,
that
word
,
Psal.
10.
17.
for
the
preparing
of
the
heart
which
God
gives
as
an
assurance
and
pledge
of
his
inclining
his
ear
to
hear
,
signifies
the
establishing
of
the
Heart
,
that
indeed
is
a
main
point
of
its
preparedness
,
and
due
disposition
for
Prayer
.
Now
this
is
done
by
Faith
,
without
which
the
Soul
,
as
the
Apostle
St.
Iames
speaks
,
is
a
rolling
unquiet
thing
,
as
a
Wave
of
the
Sea
,
of
it self
unstable
as
the
Waters
,
and
then
driven
with
the
Wind
and
tossed
too
and
fro
with
every
tentation
;
see
and
feel
thine
own
unworthiness
as
much
as
thou
canst
,
for
thou
art
never
bid
believe
in
thy self
,
no
,
but
countermanded
that
as
Faith's
great
Enemy
,
but
what
hath
thy
unworthiness
to
say
against
free
promises
of
Grace
which
are
the
basis
of
thy
Faith
,
so
then
believe
that
that
you
may
pray
,
this
is
David's
advice
,
Ps.
62.
Trust
in
him
at
all
times
ye
people
,
and
then
pour
out
your
hearts
before
him
,
confide
in
him
as
a
most
faithful
and
powerful
Friend
,
and
than
you
will
open
your
hearts
to
him
.
2.
For
the
way
of
offering
up
prayer
't
is
a
great
art
,
a
main
part
of
the
secret
of
Religion
to
be
skill'd
in
it
,
and
of
great
concern
for
the
comfort
and
success
of
it
,
much
here
to
be
considered
,
but
for
the
present
briefly
.
1.
Offer
not
to
speak
to
him
without
the
heart
in
some
measure
season'd
and
prepossess'd
with
the
sense
of
his
Greatness
and
Holiness
,
and
there
is
much
in
this
,
considering
wisely
to
whom
we
speak
,
the
King
,
the
Lord
of
Glory
,
and
setting
the
Soul
before
him
,
in
his
presence
,
and
then
reflecting
on
our selves
,
and
seeing
what
we
are
,
how
wretched
,
and
base
,
and
filthy
,
and
unworthy
of
such
access
to
such
a
Great
Majesty
,
the
want
of
this
preparing
of
the
heart
to
speak
in
the
Lord's
ear
,
by
the
consideration
of
God
and
our selves
is
that
which
fills
the
exercise
of
prayer
with
much
guiltiness
,
makes
the
heart
careless
,
and
slight
,
and
irreverent
,
and
so
displeases
the
Lord
,
and
disappoints
our selves
of
that
comfort
in
prayer
,
and
answers
of
it
,
that
otherwise
we
would
have
more
experience
of
.
We
rush
in
before
him
with
any
thing
,
provided
we
can
tumble
out
a
few
words
,
and
do
not
weigh
these
things
,
and
compose
our
hearts
with
serious
thoughts
and
conceptions
of
God
.
The
Soul
that
studies
and
endeavours
this
most
,
hath
much
to
do
to
attain
to
any
right
apprehensions
of
him
,
for
how
little
know
we
of
him
;
yet
should
we
at
least
,
set
our selves
before
him
as
the
purest
and
greatest
Spirit
,
a
Being
infinitely
more
.
Excellent
than
our
Minds
or
any
Creature
can
conceive
,
this
would
fill
the
Soul
with
awe
and
reverence
,
and
balast
it
,
make
it
go
more
even
through
the
exercise
,
to
consider
the
Lord
,
as
that
Prophet
saw
him
,
sitting
on
his
Throne
,
and
all
the
Host
of
Heaven
standing
by
him
on
his
right
Hand
,
and
on
his
left
,
and
thy self
a
defiled
Sinner
coming
before
him
,
as
a
vile
Frog
creeping
out
of
some
Pool
;
how
would
this
fill
thee
with
holy
Fear
.
be
not
rash
with
thy
mouth
,
and
let
not
thy
heart
be
hasty
to
utter
any
thing
before
God
,
for
God
is
in
Heaven
and
thou
upon
Earth
,
therefore
let
thy
words
be
few
.
This
would
keep
us
from
our
ordinary
bablings
,
that
heart
nonsense
,
tho'
the
words
be
sense
,
yet
through
the
inattention
of
the
heart
,
are
but
as
impertinent
confus'd
Dreams
in
the
Lord's
ears
,
as
there
follow
,
v.
3.
2.
When
thou
addressest
thy self
to
prayer
,
desire
and
depend
upon
the
assistance
and
inspiration
of
the
holy
Spirit
of
God
,
without
which
thou
art
not
able
truly
to
pray
,
't
is
a
supernatural
work
;
and
therefore
the
principle
of
it
must
be
supernatural
.
He
that
hath
nothing
of
the
Spirit
of
God
cannot
pray
at
all
,
he
may
howle
as
a
Beast
in
his
necessity
or
distress
,
or
may
speak
words
of
Prayer
,
as
some
Birds
learn
the
Language
of
Men
,
but
pray
he
cannot
;
and
they
that
have
that
Spirit
ought
to
seek
the
movings
and
actual
workings
of
it
in
them
in
Prayer
,
the
particular
help
of
their
infirmities
,
teaching
both
what
to
ask
,
a
thing
that
of
our selves
we
know
not
,
and
then
enabling
them
to
ask
,
breathing
forth
their
desires
in
such
sighs
and
groans
,
as
the
breath
not
simply
of
their
own
,
but
of
God's
Spirit
.
3dly
,
As
those
two
before
it
,
so
in
the
exercise
of
it
you
should
learn
to
keep
a
watchful
eye
over
your
own
hearts
throughout
,
for
every
step
of
the
way
,
that
they
start
not
out
,
by
the
keeping
up
of
a
continued
remembrance
of
that
presence
of
God
,
which
in
the
entry
of
the
work
is
to
be
set
before
the
eye
of
the
Soul
,
and
our
endeavour
ought
to
be
,
to
fix
it
upon
that
view
,
that
it
turn
not
aside
nor
downwards
,
but
from
beginning
to
end
,
keep
sight
of
him
,
who
sees
and
marks
whether
we
do
so
or
no.
They
that
are
most
inspective
,
and
watchful
in
this
will
still
be
faulty
in
it
,
but
certainly
the
less
watchful
the
more
faulty
;
and
this
we
ought
to
do
,
to
be
aspiring
daily
to
more
stability
of
mind
in
prayer
,
and
driving
out
somewhat
of
that
roving
and
wandring
,
that
is
so
universal
an
Evil
,
and
certainly
so
grievous
to
those
that
have
it
most
,
but
that
observe
and
discover
it
most
,
and
endeavour
most
against
it
.
A
strange
thing
that
the
mind
,
even
the
renewed
mind
,
should
be
so
ready
,
not
only
at
other
times
,
but
in
the
exercise
of
Prayer
,
wherein
we
peculiarly
come
so
near
to
God
,
yet
even
then
to
slip
out
and
leave
him
,
and
follow
some
poor
vanity
or
other
instead
of
him
.
Surely
the
Godly
Man
when
he
thinks
on
this
,
is
exceedingly
ashamed
of
himself
,
cannot
tell
what
to
think
of
it
:
God
his
exceeding
joy
,
whom
in
his
right
thoughts
he
esteem's
so
much
above
the
World
,
and
all
things
in
it
,
yet
to
use
him
thus
,
when
he
is
speaking
to
him
,
to
break
off
from
that
,
and
hold
discourse
,
or
change
a
word
with
some
base
thought
that
steps
in
,
and
whispers
to
him
,
or
at
the
best
not
to
be
stedfastly
minding
the
Lord
to
whom
he
speaks
,
and
possess'd
with
the
regard
of
his
presence
,
and
of
his
business
and
errand
with
him
.
This
is
no
small
piece
of
our
misery
here
,
these
wandrings
are
evidence
to
us
that
we
are
not
at
home
:
but
yet
for
this
,
tho
we
should
be
humbled
,
and
still
labouring
against
it
,
yet
not
so
discourag'd
,
as
to
be
driven
from
the
work
.
Satan
would
desire
no
better
than
that
,
it
were
to
help
him
to
his
wish
;
and
sometimes
a
Christian
may
be
driven
to
think
,
what
shall
I
do
still
thus
,
abusing
my
Lords
name
,
and
the
priviledge
he
hath
given
me
,
I
had
better
leave
off
;
no
,
not
so
by
any
means
,
strive
against
the
miserable
evil
in
thee
,
but
cast
not
away
thy
happiness
,
be
doing
still
.
'T
is
a
froward
childish
humour
,
when
any
thing
agrees
not
to
our
mind
,
to
throw
all
away
,
thou
mayest
come
off
with
halting
from
thy
wrestlings
,
and
yet
obtain
the
Blessing
for
which
thou
wrestled
.
4.
Those
Graces
which
are
the
due
qualities
of
the
heart
,
disposing
it
for
prayer
in
the
exercise
of
it
,
should
be
excited
and
acted
,
as
Holiness
,
the
Love
of
it
,
the
Desire
of
increase
and
growth
of
it
;
so
the
humbling
and
melting
of
the
heart
,
and
chiefly
Faith
,
which
is
mainly
set
on
work
in
prayer
,
draw
forth
the
sweetnesses
and
vertues
of
the
Promises
,
to
desire
earnestly
their
performance
to
the
Soul
,
and
to
believe
that
they
shall
be
performed
;
to
have
before
our
eyes
his
Goodness
and
Faithfulness
,
who
hath
promised
,
and
to
rest
upon
that
,
and
for
success
in
Prayer
exercising
Faith
in
it
,
it
is
altogether
necessary
to
interpose
the
Mediator
,
and
look
through
him
,
and
to
speak
and
petition
by
him
,
who
warns
us
of
this
,
that
there
is
no
other
way
to
speed
,
no
man
cometh
to
the
Father
but
by
me
.
As
the
Jews
when
they
prayed
,
look'd
toward
the
Temple
were
was
the
Mercy-Seat
,
in
whom
the
fullness
of
the
Godhead
dwells
bodily
.
The
forgetting
of
this
may
be
the
cause
of
our
many
disappointments
.
5.
Fervency
,
not
to
seek
coldly
,
that
presages
refusal
;
fire
in
the
Sacrifice
,
otherwise
it
ascends
not
,
no
sacrifice
without
incense
,
and
no
incense
without
fire
.
Our
remiss
dead
hearts
are
not
likely
to
do
much
for
the
Church
of
God
,
nor
for
our selves
,
where
are
those
strong
cries
that
should
pierce
the
Heavens
?
his
ear
is
open
to
their
cry
.
He
hears
the
faintest
coldest
Prayer
,
but
not
with
that
delight
and
propenseness
to
grant
it
,
give
him
no
rest
,
Is.
62.
7.
Suffer
him
not
to
be
in
quiet
till
he
make
Jerusalem
a
praise
in
the
Earth
.
A
few
such
Suiters
in
these
times
were
worth
thousands
such
as
we
are
,
our
prayers
stick
in
our
Breast
,
scarce
come
forth
,
much
less
go
up
,
and
ascend
with
that
piercing
force
,
that
would
open
up
the
way
for
deliverances
to
come
down
.
But
in
this
must
be
some
difference
of
temporal
and
spiritual
things
,
the
Prayer
in
the
right
strain
cannot
be
too
fervent
in
any
thing
,
but
the
desire
of
the
thing
in
temporals
may
be
too
earnest
,
a
feverish
distemper'd
heat
which
diseases
the
Soul
,
therefore
in
these
things
,
a
holy
indifferency
concerning
the
particular
,
may
,
and
should
be
joyn'd
with
the
fervency
of
Prayer
:
but
in
spiritual
things
,
there
is
no
danger
in
vehemency
of
desire
,
covet
these
,
hunger
and
thirst
,
be
uncessantly
ardent
in
the
suit
;
yet
even
in
those
in
some
particulars
,
as
for
the
degree
and
measure
of
Grace
,
and
some
peculiar
furtherances
they
should
be
presented
so
with
earnestness
,
as
that
withal
it
be
with
a
reference
and
resignation
of
it
to
the
Wisdom
and
Love
of
our
Father
.
For
the
other
point
the
answer
of
our
Prayers
,
which
is
in
this
openness
of
the
ear
,
it
is
a
thing
very
needful
to
be
considered
and
attended
to
,
if
we
think
that
Prayer
is
indeed
a
thing
that
God
takes
notice
of
,
and
hath
regard
to
in
his
dealing
with
his
Children
,
't
is
certainly
a
point
of
Duty
and
Wisdom
in
them
to
observe
how
he
takes
notice
of
it
,
and
bends
his
ear
to
it
,
and
puts
to
his
hand
to
help
,
and
so
answers
it
,
this
both
furnishes
matter
of
praise
,
and
stirs
up
the
heart
to
render
it
,
therefore
in
the
Psalms
so
often
the
hearing
of
prayer
observed
,
and
recorded
,
and
made
a
part
of
the
Song
of
Praise
,
and
withal
it
endears
both
God
and
Prayer
unto
the
Soul
,
as
we
have
both
together
,
Psal.
116.
1.
I
love
the
Lord
,
because
he
hath
heard
my
voice
,
and
my
supplications
,
the
transposition
in
the
Original
pathetical
,
I
love
,
because
the
Lord
hath
heard
my
voice
.
I
am
in
love
,
and
particularly
this
causes
it
,
I
have
sound
so
much
kindness
in
the
Lord
,
I
cannot
but
love
,
he
hath
heard
my
voice
.
And
then
it
wins
his
esteem
and
affection
to
Prayer
,
seeing
I
find
this
vertue
in
it
,
we
shall
never
part
again
,
I
will
call
upon
him
as
long
as
I
live
,
seeing
Prayer
draweth
help
and
favours
from
Heaven
,
I
shall
not
be
to
seek
for
a
way
in
any
want
or
strait
that
can
befall
me
.
In
this
there
is
need
of
direction
:
but
too
many
Rules
may
as
much
confuse
a
matter
as
too
few
,
and
do
many
times
perplex
the
mind
,
and
multiply
doubts
,
as
many
Laws
do
multiply
pleading
.
Briefly
then
,
1.
Slothful
minds
do
often
neglect
the
answers
of
God
,
even
when
they
are
most
legible
in
the
very
thing
it self
granted
that
was
desired
.
It
may
be
through
a
total
inadvertence
in
this
kind
,
never
thinking
on
things
as
answers
of
our
requests
,
or
possibly
a
continual
eager
pursuit
of
more
,
turns
away
the
mind
from
considering
what
it
hath
upon
request
obtain'd
,
still
so
bent
upon
what
further
we
would
have
,
that
we
never
think
what
is
already
done
for
us
,
one
of
the
ordinary
Causes
of
ingratitude
.
2.
But
tho'
it
be
not
in
the
same
thing
that
we
desire
,
yet
when
the
Lord
changes
our
petitions
in
his
answers
,
't
is
always
for
the
better
,
my
grace
sufficient
for
thee
.
And
where
the
Lord
doth
thus
,
't
is
certainly
better
for
the
time
,
than
the
other
would
be
.
Observe
here
,
his
cars
are
to
the
Righteous
,
but
his
eyes
are
on
them
too
,
they
have
not
so
his
ear
as
blindly
to
give
them
,
what
they
ask
,
whether
it
be
fit
or
no
;
but
his
eye
is
on
them
to
see
and
consider
their
estate
,
and
to
know
better
than
themselves
what
is
best
,
and
accordingly
to
answer
:
This
is
no
prejudice
,
but
a
great
Priviledge
and
Happiness
of
his
Children
,
that
they
have
a
Father
that
knows
what
is
fit
for
them
,
and
with-holds
no
good
from
them
.
And
this
commutation
and
exchange
of
our
requests
a
Christian
observing
,
may
usually
find
out
the
particular
answer
of
their
Prayers
,
and
if
sometimes
they
do
not
,
than
not
to
subtilize
and
amuse
themselves
so
much
in
that
,
but
rather
to
keep
on
to
the
exercise
,
knowing
(
as
the
Apostle
speaks
in
another
case
)
this
for
a
certain
,
that
their
labour
shall
not
be
in
vain
in
the
Lord
,
and
as
the
Prophet
hath
it
,
he
hath
not
said
unto
the
House
of
Jacob
,
seek
ye
me
in
vain
.
3.
Only
this
we
should
always
remember
not
to
set
bounds
and
limits
to
the
Lord
in
point
of
time
,
to
set
him
a
day
,
that
thou
wilt
attend
so
long
and
no
longer
;
how
patiently
will
some
men
bestow
long
attendance
on
others
,
where
they
expect
some
very
poor
good
,
or
courtesie
at
their
hands
,
but
we
are
very
brisk
and
hasty
with
him
,
who
never
delays
us
but
for
our
good
,
to
ripen
those
Mercies
for
us
,
that
we
as
foolish
Children
would
pluck
while
they
are
green
,
and
have
neither
that
sweetness
and
goodness
in
them
which
they
shall
have
in
his
time
.
All
his
works
are
done
in
their
season
:
were
there
nothing
to
check
our
impatiences
but
his
Greatness
;
and
the
greatness
of
those
things
we
ask
for
,
and
our
own
unworthiness
,
these
might
curb
them
,
and
perswade
us
how
reasonable
it
is
that
we
wait
:
He
is
a
King
well
worth
waiting
on
,
and
there
is
in
the
very
waiting
on
him
an
honour
and
happiness
far
above
us
,
and
the
things
we
seek
are
great
,
forgiveness
of
Sins
,
evidence
of
Sonship
and
Heirship
:
Heirship
of
a
Kingdom
,
and
we
condemned
Rebels
,
born
Heirs
of
the
bottomless
Pit
,
and
shall
such
as
we
be
in
such
haste
with
such
a
Lord
in
so
great
requests
:
but
the
attendance
that
this
reason
enforces
,
is
sweetned
by
the
consideration
of
his
Wisdom
and
Love
,
that
he
hath
foreseen
and
chosen
the
very
hour
for
each
mercy
fit
for
us
,
and
will
not
slip
it
a
moment
.
Never
any
yet
repented
their
waiting
,
but
found
it
fully
compens'd
with
the
opportune
answer
in
such
a
time
as
then
they
are
forc'd
to
confess
was
the
only
best
.
I
waited
patiently
,
says
the
Psalmist
,
in
waiting
I
waited
,
but
it
was
all
well
bestowed
,
he
inclin'd
to
me
,
and
heard
my
cry
,
brought
me
up
,
&c.
and
then
after
falls
into
admiration
of
the
Lord's
method
,
his
wonderful
workings
and
thoughts
to
us-ward
,
while
I
was
waiting
,
and
saw
nothing
thy
thoughts
were
towards
,
and
for
me
,
and
thou
didst
then
work
when
thy
goodness
was
most
remarkable
and
wonderful
.
When
thou
art
in
great
affliction
outward
or
inward
,
thou
thinkest
(
it
may
be
)
he
regards
thee
not
,
yea
but
he
doth
.
Thou
art
his
Gold
,
he
knows
the
time
of
refining
thee
,
and
then
taking
thee
out
of
the
Furnace
,
he
is
verst
and
skillful
in
that
work
.
Thou
sayest
,
I
have
cried
long
for
power
against
sin
,
and
for
some
evidence
of
pardon
,
and
find
no
answer
to
either
,
yet
leave
him
not
,
he
never
yet
cast
away
any
that
sought
him
,
and
staid
by
him
,
and
resolv'd
whatsoever
came
on
't
,
to
lie
at
his
footstool
,
and
to
wait
,
were
it
all
their
life
time
,
for
a
good
word
,
or
a
good
look
from
him
.
And
they
chuse
well
that
make
that
their
great
desire
and
expectation
,
for
one
of
his
good
words
or
looks
will
make
them
up
,
and
make
them
happy
for
ever
,
and
't
is
he
is
Truth
,
they
are
sure
not
to
miss
of
it
,
blessed
are
all
they
that
wait
for
him
.
And
thou
that
sav'st
thou
canst
not
find
pardon
of
sin
and
power
against
it
;
yet
consider
whence
are
those
desires
of
both
,
that
thou
once
didst
not
care
for
,
why
doth
thou
hate
that
sin
which
thou
didst
love
,
and
art
troubled
and
burden'd
with
the
guilt
of
it
under
which
thou
wentest
so
easily
and
didst
not
feel
before
,
are
not
these
something
of
his
own
work
,
yes
sure
?
and
know
he
will
not
leave
it
unfinished
,
nor
forsake
the
work
of
his
hands
,
his
eye
may
be
on
thee
,
tho
thou
seest
him
not
,
and
his
ear
open
to
thy
cry
,
tho
for
the
present
he
speaks
not
to
thee
as
thou
desirest
.
'T
is
not
said
that
his
Children
always
see
and
hear
him
sensibly
:
but
yet
when
they
do
not
,
he
is
beholding
them
,
and
hearing
them
graciously
,
and
will
shew
himself
to
them
,
and
answer
them
seasonably
.
Psal.
22.
2.
I
cry
in
the
day
time
,
and
thou
hearest
not
,
&c.
Yet
will
not
he
entertain
hard
thoughts
of
God
,
nor
conclude
against
him
,
thou
art
holy
,
v.
3.
where
by
Holiness
is
meant
his
faithfulness
(
I
conceive
)
to
his
own
,
as
follows
,
that
he
inhabites
the
praises
of
Israel
,
to
wit
for
the
Favours
he
hath
shewed
his
people
as
v.
4.
Our
Fathers
trusted
in
thee
.
Let
the
Lord's
open
ear
perswade
us
to
make
much
use
of
it
,
2.
And
then
the
Dignity
of
this
,
to
be
admitted
into
so
near
converse
with
the
highest
Majesty
,
were
there
nothing
to
follow
,
no
answer
at
all
,
Prayer
pays
it self
in
the
Excellency
of
its
Nature
,
and
the
sweetness
that
the
Soul
finds
in
it
,
poor
wretched
Man
to
be
admitted
into
Heaven
,
while
he
is
on
Earth
,
and
there
to
come
and
speak
his
mind
freely
to
the
Lord
of
Heaven
and
Earth
,
as
his
Friend
,
as
his
Father
,
to
empty
all
his
Complaints
into
his
Bosom
,
to
refresh
his
Soul
in
his
God
,
wearied
with
the
Follies
and
Miseries
of
the
World
.
Where
any
thing
of
his
love
,
this
is
a
priviledge
of
highest
sweetness
,
for
they
that
love
find
much
delight
to
discourse
together
,
and
count
all
hours
short
,
and
think
the
day
runs
too
fast
,
that
is
so
spent
and
they
that
are
much
in
this
exercise
the
Lord
doth
impart
his
secrets
much
to
them
.
3.
And
the
most
profitable
exercise
,
no
lost
time
as
prophane
hearts
judge
it
,
but
only
gain'd
,
all
blessings
attend
this
work
,
the
richest
traffick
in
the
World
,
trades
with
Heaven
and
what
is
most
precious
there
.
And
as
Holiness
fits
to
Prayer
,
so
Prayer
befriends
Holiness
,
increases
it
much
,
nothing
so
regines
and
purifies
the
Soul
as
frequent
Prayer
,
if
the
often
conversing
with
Wise
Men
doth
so
teach
and
advance
the
Soul
in
Wisdom
,
what
then
will
the
converse
of
God
.
This
makes
the
Soul
to
despise
the
things
of
the
World
and
in
a
manner
makes
it
Divine
,
winds
up
the
Soul
from
the
Earth
,
acquainting
it
with
delights
,
that
are
infinitely
sweeter
.
The
natural
heart
is
full
stuff'd
with
prejudices
against
the
way
of
Holiness
that
disswade
and
detain
it
,
and
therefore
the
holy
Scriptures
are
most
fitly
much
in
this
point
of
asserting
the
true
advantage
of
it
to
the
Soul
.
And
in
removing
those
mistakes
it
has
of
that
way
.
Thus
here
,
and
to
press
it
the
more
home
the
Apostle
used
the
Psalmists
words
,
and
Ver.
10.
&c.
and
now
follows
it
forth
in
his
own
the
particular
way
of
meekness
and
love
,
&c.
But
extends
in
the
general
Doctrine
to
all
the
paths
of
righteousness
.
The
main
conclusion
is
,
that
Happiness
is
the
certain
consequent
,
and
fruit
of
Holiness
.
All
good
,
even
outward
good
,
so
far
as
it
holds
good
and
prejudges
not
a
higher
good
.
If
we
did
believe
this
more
,
we
should
feel
it
more
,
and
so
upon
feeling
,
and
experiment
,
believe
it
more
strongly
.
All
the
heavy
judgements
we
feel
or
fear
,
are
they
not
the
fruit
of
our
own
ways
,
or
prophaneness
,
and
pride
,
and
malice
,
and
abounding
ungodliness
,
all
cry
out
of
hard
times
,
evil
days
,
and
yet
who
is
taking
the
right
way
to
better
them
,
yea
,
who
is
not
still
helping
to
make
them
worse
,
our selves
the
greatest
enemies
of
our
own
peace
.
Who
looks
either
rightly
backward
,
reflects
on
his
former
ways
,
or
rightly
forward
to
direct
his
way
better
that
is
before
him
,
either
,
says
,
what
have
I
done
?
or
what
ought
I
to
do
?
and
indeed
the
one
of
these
depends
on
the
other
,
I
consider'd
my
ways
(
says
David
)
turn'd
them
over
and
over
(
as
the
word
is
)
and
then
I
turn'd
my
feet
unto
thy
testimonies
.
Are
there
any
,
for
all
the
Judgements
fallen
on
us
,
or
that
threatens
us
,
returning
apace
with
regret
and
hatred
of
sin
,
hastening
unto
God
,
and
mourning
and
weeping
as
they
go
,
bedewing
each
step
with
their
tears
,
yea
,
where
that
newness
of
Life
that
the
word
so
long
,
and
now
the
word
and
the
rod
together
are
so
loud
calling
for
?
Who
more
reforming
his
Tongue
from
evil
,
and
lips
from
guile
,
changing
Oaths
,
and
Lyes
,
and
Calumnies
,
into
a
new
Language
,
into
Prayers
,
and
reverend
speaking
of
God
,
and
joyning
a
sutable
consonant
carriage
,
eschewing
evil
and
doing
good
,
labouring
to
be
fertile
in
Holiness
,
to
bring
forth
much
fruit
to
God
.
This
were
the
way
to
see
good
days
indeed
,
this
is
the
way
to
the
longest
Life
,
the
only
long
Life
,
and
length
of
Days
,
one
eternal
Day
,
as
St.
Augustine
on
these
words
,
one
Day
in
thy
Courts
is
better
,
than
a
thousand
.
Millia
dierum
desiderant
Homines
,
&
multum
volunt
hic
vivere
,
contemnant
mill●a
dierum
,
desiderent
unum
,
qui
non
habet
ortum
&
occasum
,
cui
non
cedit
hesternus
,
quem
non
urget
crastinus
.
The
reason
added
is
above
all
exception
,
't
is
supreme
,
the
eyes
of
the
Lord
,
&c.
If
he
that
made
times
and
seasons
,
and
commands
and
formes
them
as
he
will
,
if
he
can
give
good
Days
,
or
make
Men
happy
then
the
only
way
to
it
sure
must
be
the
way
of
his
obedience
,
to
be
in
the
constant
favour
of
the
great
King
,
and
still
in
his
gracious
thoughts
,
to
have
his
eye
and
his
ear
if
this
will
serve
turn
,
(
and
if
this
do
it
not
,
I
pray
you
,
what
will
?
)
then
the
righteous
Man
is
the
only
happy
Man
,
for
the
eyes
of
the
Lord
are
upon
him
.
Surer
happy
Days
hence
,
than
theirs
that
draw
them
from
the
aspect
of
the
Stars
,
the
Eyes
of
the
Father
of
Lights
benignity
beholding
them
,
the
trine
aspect
of
the
blessed
Trinity
.
The
love
he
carries
to
them
draws
his
eye
still
towards
them
,
no
forgetting
of
them
,
nor
slipping
of
the
sit
season
to
do
them
good
,
his
Mind
,
I
may
say
,
runs
on
that
,
he
sees
how
't
is
with
them
,
and
receives
their
suits
gladly
,
rejoyces
to
p●t
favours
upon
them
.
He
is
their
assured
friend
,
yea
he
is
their
Father
,
what
can
they
want
,
they
cannot
miss
of
any
good
that
his
love
and
power
can
help
them
to
.
But
his
Face
,
&c.
]
So
our
happiness
and
misery
are
in
his
Face
,
his
looks
.
Nothing
so
comfortable
as
his
favourable
Face
,
nothing
so
terrible
again
as
his
Face
,
his
anger
,
as
the
Hebrew
word
is
often
taken
,
that
signifies
his
Face
.
And
yet
how
many
sleep
sound
under
this
misery
,
but
believe
it
,
't
is
a
dead
and
a
deadly
sleep
,
the
Lord
standing
in
terms
of
enmity
with
thee
,
and
yet
thy
Soul
at
case
,
pitiful
accursed
ease
.
I
regard
not
the
differences
of
your
outward
estate
,
that
's
not
a
thing
worth
the
speaking
of
,
if
thou
be
poor
and
base
,
and
in
the
Worlds
eye
but
a
wretch
,
and
with
all
under
the
hatred
of
God
,
as
being
an
impenitent
hardned
sinner
,
those
other
things
are
nothing
,
this
is
the
top
,
yea
the
total
sum
of
thy
misery
:
or
be
thou
beautiful
,
or
rich
,
or
noble
,
or
witty
&c.
or
all
these
together
,
or
what
thou
will
,
but
is
the
Face
of
the
Lord
against
thee
?
remember
that
the
Face
of
the
Lord
is
against
thee
,
and
in
that
judgement
it
shall
unvail
it
and
let
thee
see
it
against
thee
.
Oh!
the
terriblest
of
all
sights
.
The
Godly
often
do
not
see
the
Lord's
favourable
looks
,
while
he
is
eying
them
,
and
the
wicked
usually
do
not
see
nor
perceive
,
neither
will
believe
that
his
Face
is
against
them
:
but
besides
that
the
day
of
full
discovery
is
a
coming
;
the
Lord
doth
sometimes
let
both
the
one
and
the
other
know
somewhat
how
he
stands
affected
towards
them
in
peculiar
deliverances
and
mercies
.
Tells
his
own
that
he
forgets
them
not
but
both
sees
and
hears
them
,
when
they
think
he
does
neither
,
after
that
loving
and
gracious
manner
they
desire
,
and
is
here
meant
;
and
sometimes
le
ts
forth
glances
of
his
bright
countenance
,
darts
in
a
beam
upon
their
Souls
,
that
is
more
worth
than
many
Worlds
.
And
on
the
otherside
,
he
is
pleased
sometimes
to
make
it
known
that
his
Face
is
against
the
wicked
,
either
by
remarkable
outward
judgements
,
which
to
them
are
the
vent
of
his
just
enmity
against
them
,
or
to
some
he
speaks
it
more
home
in
horrours
and
affrights
of
conscience
,
which
to
them
are
earnests
and
pledges
of
their
full
misery
,
that
inheritance
of
Wo
reserved
,
as
the
Joys
and
Comforts
of
Believers
are
,
of
their
inheritance
of
Glory
.
Therefore
if
you
have
any
belief
of
these
things
,
be
perswaded
,
be
entreated
to
forsake
the
way
of
ungodliness
,
do
not
flatter
your selves
and
dream
of
escape
when
you
hear
of
outward
judgements
on
your
Neighbours
and
Brethren
,
tremble
and
be
humbled
,
remember
our
Saviour's
words
,
think
ye
that
those
on
whom
the
Tower
of
Siloam
fell
were
greater
sinners
than
others
I
tell
you
〈◊〉
,
but
except
you
repent
,
you
shall
all
likewise
perish
.
This
seeming
harsh
word
he
that
was
Wisdom
and
sweetness
it
se●●
uttered
,
and
even
in
it
spoke
like
a
Saviour
,
speaks
of
perishing
,
that
they
might
not
perish
,
presses
repentance
by
the
heavy
doom
of
unrepentance
.
When
you
hear
of
this
,
there
is
none
of
you
would
willingly
chuse
it
,
that
the
Lord's
Face
should
be
against
you
,
although
upon
very
high
offers
made
to
you
of
other
things
.
You
think
,
I
know
,
that
the
very
sound
of
it
is
somewhat
fearful
,
and
on
the
other
side
have
possibly
some
confus'd
notion
of
his
favour
,
as
a
thing
desirable
,
and
yet
do
not
bestir
your selves
to
avoid
the
one
and
enquire
after
the
other
;
which
is
certainly
by
reason
of
your
unbelief
,
for
if
you
think
of
the
love
of
God
,
as
his
word
speaks
of
it
,
as
you
will
say
you
do
,
whence
is
it
,
I
pray
you
,
that
there
is
no
trifle
in
this
World
,
that
will
not
take
more
deeply
with
you
,
and
which
you
follow
not
with
more
earnestness
than
this
great
business
of
reconcilement
with
God
,
finding
his
Face
not
only
,
not
against
you
,
but
graciously
towards
you
,
his
eyes
upon
you
and
his
ears
open
to
your
Prayer
.
Your
blessedness
is
not
,
no
(
believe
it
)
it
is
not
where
most
of
you
seek
it
,
in
things
below
you
;
how
can
that
be
,
it
must
be
a
higher
good
must
make
you
happy
,
while
you
labour
and
sweat
for
't
in
any
thing
under
the
Sun
,
your
pains
runs
all
to
waste
,
you
seek
a
happy
life
in
the
Region
of
death
,
here
,
here
it
is
alone
in
the
love
and
favour
of
God
,
to
have
his
countenance
,
and
friendship
,
and
free
access
and
converse
,
and
this
no
where
to
be
found
but
in
the
ways
of
Holiness
.
Verse
13.
13.
And
who
is
he
that
will
harm
you
,
if
you
be
followers
of
that
which
is
good
?
THis
the
Apostle
adds
,
as
a
further
reason
of
the
safety
and
happiness
of
that
way
he
points
out
from
its
own
nature
.
There
is
something
even
intrinsecal
in
meek
,
and
upright
,
and
holy
carriage
,
that
is
apt
in
part
to
free
a
Man
from
many
evils
and
mischiefs
that
the
ungodly
are
expos'd
to
,
and
do
readily
draw
upon
themselves
:
your
spotless
and
harmless
deportment
will
much
bind
up
the
hands
even
of
your
enemies
,
and
sometimes
possibly
somewhat
allay
and
cool
the
malice
of
their
hearts
,
that
they
cannot
so
rage
against
you
as
otherwise
they
might
,
't
will
be
somewhat
strange
and
monstruous
to
rage
against
the
innocent
,
who
is
he
that
will
harm
you
,
&c.
Here
are
two
things
.
1.
The
carriage
2.
The
advantage
of
it
1.
Their
carriage
express'd
,
followers
,
&c.
The
word
is
imitaters
.
There
is
an
imitation
of
men
that
is
impious
and
wicked
,
taking
the
copy
of
their
sins
;
again
an
imitation
that
though
not
so
grosly
evil
,
yet
is
poor
and
servile
being
in
mean
things
,
yea
sometimes
descending
to
imitate
the
very
imperfections
of
others
,
as
●ancying
some
comeliness
in
them
,
as
some
of
Basil's
Scholars
that
imitated
his
slow
speaking
,
which
he
had
a
little
in
the
extream
and
could
●ot
help
;
but
this
is
always
laudable
and
worthy
of
the
best
minds
to
be
imitaters
of
that
which
is
good
,
wheresoever
they
find
it
,
for
that
stays
not
in
any
mans
person
as
the
ultimate
pattern
,
but
arises
to
the
highest
Grace
,
being
mans
nearest
likeness
to
God
,
his
Image
and
Resemblance
,
and
so
following
the
example
of
the
Saints
in
Holiness
,
we
look
higher
than
them
,
and
consider
them
as
receivers
,
but
God
as
the
first
Owner
and
Dispenser
of
Grace
,
bearing
his
stamp
and
superscription
,
and
belonging
peculiarly
to
him
in
what
hand
soever
it
be
found
,
as
carrying
the
mark
of
no
other
Owner
but
his
only
.
The
Word
of
God
hath
our
Copy
in
its
perfection
,
and
very
legible
and
clear
,
and
so
the
imitation
of
good
in
the
compleat
Rule
of
it
is
the
regulating
our
ways
by
the
Word
:
but
even
in
it
we
find
besides
general
Rules
,
the
particular
Tract
of
Life
of
divers
eminent
holy
Persons
,
and
those
on
purpose
set
before
us
that
we
may
know
Holiness
not
to
be
an
idle
imaginary
thing
,
but
that
m●n
have
really
been
holy
,
though
not
altogether
sinles●
,
yet
holy
and
spiritual
in
some
good
measure
,
that
have
shined
as
light
amidst
a
perverse
Generation
,
as
greater
Stars
in
a
dark
night
,
and
yet
men
,
as
St.
Iames
says
of
Elias
,
like
●s
in
Nature
,
subject
to
like
passions
as
we
are
Why
may
we
not
then
aspire
to
be
〈◊〉
as
they
were
,
and
attain
to
it
,
although
we
should
fall
short
of
the
degree
,
yet
not
stopping
at
a
small
measure
,
but
running
further
,
pressing
still
forward
towards
the
mark
,
following
them
in
the
way
they
went
though
at
a
distance
,
not
reaching
them
,
and
yet
walking
,
yea
,
running
after
them
as
fast
as
we
can
.
Not
judging
of
Holiness
by
our
own
sloth
and
natural
averseness
,
taking
it
for
a
singularity
fit
only
for
rare
extraordinary
Persons
,
such
as
Prophets
and
Apostles
were
,
or
as
the
Church
of
Rome
fancies
those
to
be
,
that
it
vouchsafes
a
room
to
in
the
Roll
of
Saints
;
do
you
not
know
that
Holiness
,
is
the
only
Via
regia
,
this
following
of
good
,
that
path
wherein
all
the
Children
of
God
must
walk
,
one
following
after
another
,
each
striving
to
equal
,
and
if
they
could
to
outstrip
even
those
they
look
on
as
most
advanced
in
it
.
This
is
amongst
many
other
,
a
misconceit
in
the
Romish
Church
,
that
they
seem
to
make
Holiness
a
kind
of
impropriate
good
,
that
the
common
sort
can
have
little
share
in
,
almost
all
piety
shut
up
within
Cloy●terwalls
,
as
it
s
only
fit
dwelling
:
but
it
hath
not
liked
their
lodging
it
seems
,
but
is
flown
over
the
Walls
away
from
them
,
for
there
is
little
of
it
even
there
to
be
found
,
but
however
the
opinion
of
it
places
it
there
,
as
having
little
to
do
abroad
in
the
World
.
Whereas
the
Truth
is
,
that
all
Christians
have
this
for
their
common
task
,
though
some
are
under
more
peculiar
obligations
to
study
this
one
copy
;
look
on
the
Rule
of
Holiness
,
and
be
followers
of
it
,
and
followers
or
imitaters
one
of
another
so
far
as
their
carriage
agrees
with
that
Primitive
Copy
,
as
writ
after
it
,
be
ye
[
*
](A47643-e10010-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
followers
of
me
,
says
the
Apostle
,
even
to
the
meanest
Christian
among
those
he
wrote
to
,
but
thus
,
as
I
am
of
Christ
.
Is
it
thus
with
us
,
are
we
zealous
and
emulous
followers
of
that
which
is
good
,
exciting
each
other
by
our
example
to
a
Holy
and
Christian
Conversation
,
prov●king
one
another
(
so
the
Apostles
word
is
)
to
love
,
and
to
good
works
.
Or
are
not
the
most
mutual
corrupters
of
each
other
,
and
the
Places
and
Societi●●
where
they
live
;
some
leading
,
and
others
following
in
their
ungodliness
,
not
regarding
the
course
of
those
that
are
most
desirous
to
walk
holily
,
or
if
at
all
,
doing
it
with
a
corrupt
and
evil
eye
,
not
to
study
and
follow
what
is
good
in
them
,
their
way
of
Holiness
;
but
to
espy
any
the
least
wrong
step
,
to
take
exact
notice
of
any
imperfection
,
and
sometimes
malign'd
only
,
and
by
this
either
to
reproach
Religion
,
or
to
hearten
or
harden
themselves
in
their
irreligion
and
ungodliness
,
seeking
warrant
for
their
own
willing
licentiousness
in
the
unwilling
failings
of
God's
Children
.
And
in
their
converse
with
such
as
themselves
,
following
their
prophane
way
,
and
flattering
,
and
blessing
one
another
in
it
.
What
need
we
be
so
precise
,
and
if
I
should
not
do
as
others
,
they
would
laugh
at
me
,
I
should
pass
for
a
fool
:
well
thou
wilt
be
a
fool
in
the
most
wretched
kind
,
rather
than
be
accounted
one
by
such
as
are
fools
,
and
know
not
at
all
wherein
true
Wisdom
consists
.
Thus
the
most
carried
with
the
stream
of
this
wicked
World
,
their
own
inward
corruption
easily
agreeing
and
suting
with
it
;
every
man
as
a
drop
falling
into
a
Torrent
,
and
easily
made
one
and
running
along
with
it
,
into
that
dead
Sea
where
it
empties
it self
.
But
they
whom
the
Lord
hath
a
purpose
to
sever
and
save
,
he
carries
a
contrary
course
even
to
that
violent
s●ream
,
and
these
are
the
Students
of
Holiness
,
the
Followers
of
Good
,
that
le●d
their
endeavours
thus
,
and
look
on
all
sides
diligently
,
on
what
may
animate
and
advance
them
,
on
the
example
of
the
Saints
in
former
times
,
and
on
the
good
they
espy
in
those
that
live
together
with
them
,
and
above
all
studying
that
perfect
Rule
in
the
Scriptures
,
and
that
highest
and
first
pattern
,
there
so
often
set
before
them
,
even
the
Author
of
that
Rule
,
the
Lord
himself
,
to
be
holy
as
he
is
h●ly
,
to
be
bountiful
and
merciful
as
their
Heavenly
Father
,
and
in
all
labouring
to
be
,
as
the
Apostle
exhorts
,
Fellowers
of
God
as
dear
Children
:
As
Children
that
are
beloved
of
their
Father
,
and
do
love
and
reverence
him
,
will
be
ambitious
to
be
like
him
,
and
particularly
aim
at
the
following
any
Vertues
or
Excellency
in
him
:
now
thus
't
is
most
reasonable
in
the
Children
of
God
,
their
Father
being
the
highest
and
best
of
all
Excellency
and
Perfection
.
But
this
Excellent
pattern
is
drawn
down
nearer
their
view
in
the
Son
Iesus
Christ
,
where
we
have
that
highest
Example
made
low
,
and
yet
losing
nothing
of
its
perfection
,
may
study
God
in
Man
,
and
read
all
our
Lesson
,
without
any
blot
even
in
our
own
Nature
,
and
this
truely
the
only
way
to
be
the
best
Proficients
in
this
following
and
imitating
of
all
good
.
In
him
all
even
those
blessings
that
men
most
despise
,
God
teaching
them
by
acting
them
and
calling
us
to
follow
;
Learn
of
me
,
for
I
am
●eek
and
lowly
in
heart
:
but
this
is
too
large
a
subject
.
Would
you
advance
in
all
Grace
,
study
Christ
much
,
and
you
shall
find
not
only
the
pattern
in
him
,
but
strength
and
skill
from
him
to
follow
it
.
2.
The
Advantage
,
who
is
he
that
w●ll
harm
you
.
The
very
name
of
it
says
so
much
,
a
good
worthy
the
following
〈◊〉
it self
:
but
there
is
this
further
to
perswade
it
,
that
besides
higher
benefit
,
it
oftentimes
cuts
off
the
occasions
of
present
evils
and
disturbances
that
otherwise
men
are
incident
to
Who
is
he
?
Men
even
evil
men
will
often
be
overcome
by
our
blameless
and
harmless
behaviour
.
1.
In
the
Life
of
a
Godly
Man
taken
together
in
the
whole
body
and
frame
of
it
,
there
is
a
grave
beauty
or
comeliness
,
that
oftentimes
forces
some
kind
of
reverence
and
respect
to
it
,
even
in
Ungodly
minds
.
2.
Though
a
Natural
man
cannot
love
them
spiritually
,
as
Graces
of
the
Spirit
of
God
,
for
so
only
the
partakers
of
them
are
Lovers
of
them
;
yet
he
may
have
,
and
usually
hath
a
natural
liking
and
esteem
of
some
kind
of
vertues
which
are
in
a
Christian
,
and
are
not
in
their
right
nature
in
any
other
to
be
found
;
tho
a
Moralist
may
have
somewhat
like
them
,
Meekness
,
and
Patience
,
and
Charity
,
and
Fidelity
,
&c.
3.
These
and
other
such-like
Graces
do
make
a
Christian
life
so
inoffensive
and
calm
,
that
except
where
the
matter
of
their
God
or
Religion
is
made
the
Crime
,
malice
it self
can
scarce
tell
where
to
●asten
its
Teeth
or
lay
hold
,
hath
nothing
to
pull
by
,
though
it
would
,
yea
,
oftentimes
for
want
of
work
or
occasions
,
't
will
fall
a
sleep
for
a
while
,
whereas
Ungodliness
and
Iniquity
sometimes
by
breaking
out
into
notorious
Crimes
,
draws
out
the
Sword
of
Civil
Justice
,
and
where
it
rises
not
so
high
,
yet
it
involves
Men
into
frequent
contentions
and
quarrels
,
Prov.
23.
29.
how
often
are
the
lusts
,
and
pride
,
and
covetousness
of
men
paid
with
dangers
,
and
troubles
,
and
vexations
,
that
besides
what
is
abiding
,
do
even
in
present
spring
out
of
them
;
now
these
the
Godly
pass
free
of
by
their
just
,
and
mild
,
and
humble
carriage
;
whence
so
many
jars
and
strifs
amongst
the
greatest
part
,
but
from
their
unchristian
Hearts
and
Lives
,
from
their
lusts
that
war
in
their
members
,
their
self-love
and
unmortified
Passions
,
he
will
bate
nothing
of
his
Will
,
nor
the
other
of
his
.
Thus
where
Pride
and
Passion
meets
on
both
sides
,
it
cannot
be
,
but
a
fire
will
be
kindled
,
when
hard
Flints
strike
together
,
the
sparkles
will
fly
about
:
but
a
soft
mild
spirit
is
a
great
preserver
of
its
own
peace
,
kills
the
power
of
contest
,
as
Wooll
packs
or
such
like
soft
matter
most
dea●
the
force
of
Bullets
.
A
soft
answer
turns
away
wrath
,
says
Solomon
,
beats
it
off
,
breaks
the
bone
,
as
he
says
,
the
very
strength
of
it
,
as
the
bones
are
in
the
body
.
And
thus
we
find
it
,
they
that
think
themselves
high-spirited
,
and
will
be●r
least
as
they
speak
,
are
often
,
even
by
that
,
forc●d
to
low
most
,
or
to
burst
under
't
;
while
Humility
and
Meekness
escape
many
a
burden
,
and
many
a
blow
,
always
keeps
peace
within
,
and
often
without
too
.
Obs.
1.
If
this
were
duely
considered
,
might
it
not
do
somewhat
to
induce
your
minds
to
love
the
way
of
Religion
,
for
that
it
would
so
much
abate
the
turbulency
and
unquietness
that
abounds
in
the
lives
of
men
,
a
great
part
whereof
the
most
do
procure
by
the
earthliness
and
distemper
of
their
own
carnal
minds
,
and
the
disorder
in
their
ways
that
arises
thence
.
2.
You
,
whose
hearts
are
set
towards
God
,
and
your
Feet
entred
into
his
ways
,
I
hope
you
find
no
reason
for
a
change
,
but
many
to
commend
and
endear
that
way
to
you
every
day
more
than
another
,
and
amongst
the
rest
even
this
in
them
you
escape
many
even
present
mischiefs
,
that
you
see
the
ways
of
the
World
are
full
of
.
And
if
you
will
be
careful
to
ply
your
Rule
,
and
study
your
Copy
better
,
you
shall
find
it
more
so
,
the
more
you
follow
that
which
is
good
,
the
more
shall
you
avoid
a
number
of
outward
evils
that
are
ordinarily
drawn
on
upon
men
by
their
own
enormities
and
passions
:
keep
as
close
as
you
can
to
the
genuine
even
Tract
of
a
Christian
walk
,
and
labour
for
a
prudent
and
meek
behaviour
,
'T
is
known
how
much
the
spotless
Lives
and
patient
Sufferings
of
the
Primitive
Christians
did
sometimes
work
upon
their
Beholders
,
yea
,
on
their
Persecutors
,
and
perswaded
some
that
would
not
share
with
them
in
their
Religion
,
yet
to
speakand
write
for
them
.
Seeing
then
that
Reason
and
Experience
do
joyntly
aver
it
,
that
the
Lives
of
Men
conversant
together
,
have
readily
very
much
influence
one
upon
another
;
for
example
is
an
animated
or
living
Rule
,
and
is
both
the
shortest
and
powerfullest
way
of
teaching
.
Obs.
1.
Whosoever
are
in
exemplary
or
leading
place
in
relation
to
others
,
be
it
many
or
few
,
be
ye
first
followers
of
God
,
set
before
you
the
Rule
of
Holiness
,
and
withal
the
best
and
highest
examples
of
these
that
have
walkt
according
to
it
,
and
then
you
will
be
leading
in
it
,
those
that
are
under
you
,
and
bent
to
follow
you
in
so
doing
,
will
follow
that
which
is
good
.
Lead
and
draw
them
on
by
admonishing
,
and
counselling
,
and
exhorting
;
but
especially
by
walking
.
Pastors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ensamples
,
as
our
Apostle
hath
it
,
that
they
may
be
stampt
aright
,
taking
the
impression
of
your
Lives
,
sound
Doctrine
alone
will
not
serve
,
tho
the
Water
you
give
your
Flocks
be
pure
,
yet
if
you
lay
spotted
Rods
before
them
,
it
will
bring
forth
spotted
Lives
in
them
,
either
teach
not
at
all
or
teach
by
Rhetorick
of
your
Lives
.
Elders
[
*
](A47643-e10470-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Naz.
be
such
in
grave
and
pious
carriage
whatsoever
be
your
years
,
for
young
Men
may
be
so
,
and
possibly
gray
Hairs
may
have
nothing
under
them
but
gaddishness
and
folly
many
years
old
,
habituated
and
inveterate
ungodliness
.
Parents
and
Masters
,
let
your
Children
and
Servants
read
in
your
Lives
the
Life
and
Power
of
Godliness
,
the
Practice
of
Piety
,
not
lying
in
your
Windows
or
corners
of
your
Houses
,
and
confin'd
within
the
Clasp
of
the
Book
,
bearing
that
or
any
such
like
Title
,
but
shining
in
your
Lives
.
2dly
,
You
that
are
easily
receptive
of
the
impression
of
example
,
beware
of
the
stamp
of
unholiness
,
and
a
carnal
formal
course
of
profession
,
whereof
the
examples
are
most
abounding
,
but
though
they
be
fewer
that
bear
the
lively
Image
of
God
impress'd
on
their
hearts
,
and
express'd
in
their
Actions
,
yet
study
these
,
and
be
followers
of
those
as
they
are
of
Christ
.
I
know
you
will
espy
much
irregular
and
unsanctified
carriage
in
us
that
are
set
up
for
the
Ministry
,
and
look
round
will
find
the
World
lying
in
wickedness
,
yet
if
there
be
any
that
have
any
sparks
of
divine
light
in
them
converse
with
those
and
follow
them
.
3.
And
generally
this
to
all
,
for
none
so
compleat
,
but
may
espy
some
imitable
and
emulable
good
even
in
meaner
Christians
,
acquaint
your selves
with
the
Word
the
rule
of
holiness
,
and
then
with
an
eye
to
that
look
on
one
another
,
and
be
zealous
of
progress
in
the
ways
of
holiness
,
choose
to
converse
with
such
as
may
excite
you
and
advance
you
both
by
their
advice
and
example
.
Let
not
a
corrupt
Generation
in
which
you
live
,
be
the
worse
by
you
,
nor
you
the
worse
by
it
,
as
far
as
you
necessarily
ingage
to
some
conversation
with
those
that
are
unholy
,
let
them
not
pull
you
into
the
mire
,
but
if
you
can
,
help
them
out
;
and
let
not
any
custome
of
Sin
about
you
,
by
familiar
seeing
,
gain
upon
you
so
as
to
think
it
fashionable
and
comely
,
yea
,
or
so
as
not
to
think
it
deform
and
hateful
,
know
that
you
must
row
against
the
Stream
of
wickedness
in
the
World
,
unless
you
would
be
carried
with
it
to
the
dead
Sea
or
Lake
of
Perdition
;
take
that
grave
counsel
given
,
Rom.
12.
be
not
conformed
to
this
world
,
but
be
ye
transformed
by
the
renewing
of
your
mind
,
which
is
the
daily
advancement
in
renovation
,
purifying
and
refining
every
day
.
Now
in
this
way
you
shall
have
sweet
inward
peace
and
joy
,
and
some
advantage
outward
,
that
Men
,
except
monstruously
cruel
and
malicious
,
will
not
so
readily
harm
you
,
't
will
abate
much
of
their
rage
,
but
however
if
you
do
not
escape
suffering
by
your
holy
carriage
,
yea
if
you
suffer
even
for
it
,
yet
in
that
are
ye
happy
.
Ver.
14.
14.
But
and
if
you
suffer
for
righteousness
sake
happy
are
you
;
And
be
not
afraid
of
their
terrours
,
neither
be
troubled
.
IN
this
two
things
.
First
,
Even
in
the
most
blameless
way
of
a
Christians
suffering
supposed
.
Secondly
,
Their
happiness
even
in
suffering
asserted
.
1st
.
Suffering
supposed
notwithstanding
of
righteousness
,
yea
for
righteousness
,
and
that
not
as
a
rare
unusual
accident
but
as
the
frequent
lot
of
Christians
,
as
Luther
calls
Persecution
malus
genius
Evangelii
.
And
this
we
being
forwarn'd
to
be
not
only
the
possible
but
the
frequent
lot
of
the
Saints
,
ought
not
to
hearken
to
the
false
prophecies
of
our
own
self-love
,
that
divines
what
it
would
gladly
have
,
and
easily
perswades
us
to
believe
it
,
think
not
that
any
prudence
will
lead
you
by
all
oppositions
and
malice
of
an
ungodly
World
,
but
many
winter
blasts
will
meet
you
in
the
most
inoffensive
way
of
Religion
if
you
keep
streight
to
it
.
Suffering
and
war
with
the
World
is
a
part
of
the
godly
Man's
portion
here
which
seems
hard
,
but
take
it
altogether
't
is
sweet
;
none
in
their
wits
will
refuse
that
legacy
entire
,
in
the
World
ye
shall
have
trouble
,
but
in
me
ye
shall
have
peace
.
Look
about
you
and
see
if
there
be
any
estate
of
Man
or
course
of
life
exempted
from
troubles
,
the
greatest
usually
subject
to
greatest
vexations
,
as
the
largest
bodies
have
the
largest
shadows
attending
them
.
We
need
not
tell
Nobles
and
rich
Men
that
Contentment
doth
not
dwell
in
great
Palaces
and
Titles
,
nor
full
Coffers
,
they
feel
it
that
they
are
not
free
of
much
anguish
and
molestation
,
and
that
a
proportionable
train
of
cares
as
constantly
,
as
of
Servants
,
follows
great
place
and
wealth
;
riches
and
trouble
,
or
noise
signified
by
the
same
Hebrew
word
,
and
Kings
find
that
their
Crowns
that
are
set
so
richly
with
Diamonds
without
,
are
lin'd
with
Thorns
within
.
And
speak
of
Men
that
are
Servants
to
unrighteousness
,
besides
what
is
to
come
,
are
they
not
often
forc'd
to
suffer
amongst
the
service
of
their
lusts
,
the
distempers
that
attend
the
unhealthy
,
intemperance
and
poverty
,
that
Dogs
luxury
at
the
heels
,
and
the
fit
punishment
of
voluptuous
persons
in
painful
diseases
that
either
quickly
cut
the
thread
of
Life
,
or
make
their
aged
bones
full
of
the
sins
of
their
youth
.
Take
what
way
you
will
,
there
is
no
place
nor
condition
so
senc'd
and
guarded
,
but
publick
calamities
,
or
personal
griefs
find
away
to
reach
us
.
Seeing
then
we
must
suffer
,
however
;
this
kind
of
suffering
,
to
suffer
for
righteousness
is
far
the
best
,
what
he
said
〈◊〉
,
of
doing
ill
,
But
〈…〉
suffering
for
righteousness
only
with
relation
to
〈◊〉
Apostle's
present
reasoning
,
his
conlusion
he
establish●
.
1.
From
the
favour
and
protection
of
God
.
2.
From
the
nature
of
the
thing
it self
.
Now
we
would
consider
the
consistence
of
this
supposition
with
those
reasons
.
1.
The
Eyes
of
the
Lord
being
on
the
righteous
for
their
good
,
and
his
Ear
open
to
their
Prayer
how
is
it
that
for
all
that
favour
and
inspection
they
are
so
much
expos'd
to
suffering
,
and
even
for
the
regard
and
affection
they
bear
towards
him
,
suffering
for
righteousness
,
these
seem
not
to
agree
well
,
yet
they
do
.
'T
is
not
said
that
his
Eye
is
so
on
them
,
as
that
he
will
never
see
them
afflicted
,
nor
have
them
suffer
any
thing
,
no
:
but
this
is
their
great
priviledge
and
comfort
in
suffering
,
that
his
gracious
Eye
is
then
upon
them
,
and
sees
their
trouble
,
and
his
Ear
towards
them
not
so
as
to
grant
them
an
exemption
(
for
that
they
will
not
seek
for
)
but
seasonable
deliverance
,
and
in
the
mean
while
strong
support
,
as
is
evident
in
that
34th
.
Psalm
.
If
his
Eye
be
always
on
them
he
sees
them
suffer
often
,
for
their
afflictions
are
many
,
ver.
19.
and
if
his
Ear
be
to
them
,
he
hears
many
sighs
and
cries
press'd
out
by
sufferings
,
and
they
are
content
,
this
is
enough
,
yea
better
then
not
to
suffer
,
they
suffer
and
often
directly
for
him
,
but
he
sees
it
all
,
takes
perfect
notice
on
't
,
therefore
't
is
not
lost
.
And
they
are
forc'd
to
cry
,
but
none
of
their
cries
escape
his
Ear
,
he
hears
,
and
he
manifests
that
he
sees
,
and
hears
:
for
he
delivers
them
,
and
till
he
does
he
keeps
them
from
being
crush'd
under
the
weight
of
the
suffering
,
he
keeps
all
his
bones
not
one
of
them
is
broken
.
He
sees
,
yea
appoints
and
provide
these
conflicts
for
his
choicest
Servants
,
he
sets
his
Champions
to
encounter
the
malice
of
Satan
,
and
the
World
,
for
his
sake
,
to
give
proof
of
the
truth
,
and
the
strength
of
their
love
to
him
for
whom
they
suffer
,
and
to
overcome
even
in
suffering
.
He
is
sure
of
his
design'd
advantages
out
of
the
sufferings
of
his
Church
and
Saints
for
his
name
,
he
loses
nothing
,
nor
they
lose
nothing
;
but
their
Enemies
,
when
they
rage
most
and
prevail
most
are
ever
the
most
losers
,
his
own
glory
grows
and
his
peoples
graces
grow
,
yea
their
very
number
grows
,
and
that
sometimes
most
,
by
their
greatest
sufferings
.
It
was
evident
in
the
first
Ages
of
the
Christian
Churches
,
where
were
the
glory
of
so
much
invincible
love
and
patience
if
they
had
not
been
so
put
to
it
?
2.
For
the
other
,
that
the
said
following
of
good
would
preserve
from
harm
,
it
speaks
truly
the
nature
of
it
,
what
't
is
apt
to
do
,
and
what
in
some
measure
it
often
doth
,
but
the
considering
the
nature
of
the
World
,
its
enmity
against
God
,
and
Religion
,
that
strong
poyson
in
the
Serpents
Seed
,
it
is
not
strange
that
it
often
proves
otherwise
,
that
notwithstanding
the
righteous
carriage
of
Christians
,
yea
even
because
of
it
they
suffer
much
:
't
is
a
resolv'd
case
,
all
that
will
live
godly
must
suffer
Persecution
,
it
meets
a
Christian
in
his
entry
to
the
way
of
the
Kingdome
,
and
goes
along
all
the
way
,
no
sooner
begin
thou
to
seek
the
way
to
Heaven
;
but
the
World
will
seek
,
how
to
vex
and
molest
thee
,
and
make
that
way
grievous
;
if
no
other
way
,
by
scoffs
and
taunts
,
as
bitter
blasts
to
destroy
the
tender
blossom
,
or
bud
of
Religion
,
or
(
as
Herod
)
to
kill
Christ
newly
born
:
you
shall
no
sooner
begin
to
enquire
after
God
but
twenty
to
one
,
they
will
begin
to
enquire
if
thou
art
gone
mad
,
but
if
thou
knowest
who
't
is
whom
thou
hast
trusted
and
whom
thou
lovest
,
this
is
a
small
matter
,
what
though
it
were
deeper
and
sharper
sufferings
,
yet
still
if
you
suffer
for
righteousness
,
happy
are
you
.
Which
is
the
Second
thing
was
proposed
,
and
more
particularly
imports
,
that
a
Christian
under
the
heaviest
load
of
sufferings
for
righteousness
is
yet
still
happy
,
notwithstanding
these
suffering
.
2dly
.
That
he
is
happier
even
by
these
sufferings
.
And
,
1.
All
the
sufferings
and
distresses
of
this
World
are
not
able
to
destroy
the
Happiness
of
a
Christian
nor
diminish
it
,
yea
,
they
cannot
at
all
touch
it
,
't
is
out
of
their
reach
.
If
it
were
built
on
worldly
enjoyments
,
then
worldly
deprivements
and
sufferings
might
shake
it
,
yea
might
undo
it
,
when
those
rotten
stoups
fail
,
that
which
rests
on
them
must
fall
,
he
that
hath
set
his
heart
on
his
riches
,
a
few
hours
can
make
him
miserable
;
't
is
almost
in
any
bodies
power
to
rob
him
of
his
Happiness
,
a
little
slight
or
disgrace
undoes
him
,
or
whatsoever
the
Soul
fixes
on
of
these
moving
unfixed
things
,
pluck
them
from
it
,
and
it
must
cry
after
them
,
ye
have
taken
away
my
God's
.
But
the
Believer's
happiness
is
safe
,
out
of
shot
,
he
may
be
impoverished
and
imprison'd
,
and
tortur'd
.
and
kill'd
;
but
this
one
thing
is
out
of
hazard
,
he
cannot
be
miserable
,
still
in
the
midst
of
all
these
subsists
a
happy
Man
.
If
all
Friends
be
shut
out
,
yet
the
visits
of
the
Comforter
may
be
frequent
,
bringing
him
glad
tydings
from
Heaven
,
and
communing
with
him
of
the
love
of
Christ
,
and
sola●ing
him
in
that
,
'T
was
a
great
word
for
a
Heathen
of
his
false
〈◊〉
,
kill
me
they
may
,
but
they
cannot
hurt
me
,
how
much
more
confidently
may
the
Christian
say
so
,
banishment
he
●ears
not
,
for
his
Country
is
above
;
nor
death
,
for
that
sets
him
home
into
that
Country
.
The
believing
Soul
having
hold
of
Jesus
Christ
can
easily
despise
the
best
,
and
the
worst
of
the
World
,
and
give
a
defie
to
all
that
's
in
it
,
can
share
with
the
Apostle
in
that
which
he
gives
,
I
am
perswaded
that
neither
death
nor
life
shall
separate
me
from
the
love
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
Yea
what
tho'
the
frame
of
the
World
were
a
dissolving
and
falling
a
pieces
this
happiness
holds
,
and
is
not
stir'd
by
it
,
for
't
is
in
that
Rock
of
Eternity
,
that
stirs
not
,
nor
changes
at
all
.
Our
main
work
truly
if
you
will
believe
it
is
this
,
to
provide
this
immoveable
happiness
,
that
amidst
all
changes
,
and
losses
,
and
sufferings
,
may
hold
firm
.
You
may
be
free
,
chose
it
rather
,
not
to
stand
to
the
courtesie
of
any
thing
about
you
,
nor
of
any
Man
,
whether
enemy
or
friend
,
for
the
tenure
of
your
happiness
lay
it
higher
and
surer
,
and
if
you
be
wise
provide
such
a
peace
as
will
remain
untouch'd
in
the
hottest
flame
,
such
a
light
as
will
shine
in
the
deepest
dungeon
and
such
a
life
as
is
safe
even
in
death
it self
,
that
life
that
is
hid
with
Christ
in
God
.
But
if
in
other
sufferings
,
even
the
worst
and
saddest
,
the
Believer
is
still
a
happy
Man
,
then
more
especially
in
those
that
are
the
best
kind
,
suffering
for
righteousness
;
not
only
do
they
not
detract
from
his
happiness
;
but
,
2dly
.
They
concur
and
give
accession
to
it
,
he
is
happy
even
by
so
suffering
.
As
will
appear
from
the
following
considerations
.
1.
'T
is
the
happiness
of
a
Christian
,
until
he
attain
perfection
,
to
be
advancing
towards
it
,
to
be
daily
resining
from
sin
,
and
growing
richer
and
stronger
in
the
graces
that
make
up
a
Christian
a
new
creature
,
to
attain
a
higher
degree
of
patience
,
and
meekness
,
and
humility
,
to
have
the
heart
more
weaned
from
the
Earth
and
fixed
on
Heaven
;
now
as
other
afflictions
of
the
Saints
do
help
them
in
those
their
sufferings
for
righteousness
,
the
unrighteous
and
injurious
dealing
of
the
World
with
them
have
a
particular
fitness
for
this
purpose
,
those
trials
that
come
immediately
from
God's
own
hand
seem
to
bind
to
a
patient
and
humble
compliance
with
more
authority
,
and
(
I
may
say
)
necessity
.
There
is
no
plea
,
no
place
for
so
much
as
a
word
,
unless
it
be
directly
and
expresly
against
the
Lord's
own
dealing
,
but
unjust
suffering
at
the
hands
of
Men
requires
that
respect
unto
God
,
without
whose
hand
they
cannot
move
,
that
for
his
sake
,
and
for
reverence
and
love
to
him
,
a
Christian
can
go
through
those
with
that
mild
evenness
of
Spirit
,
that
overcomes
even
in
suffering
.
And
there
is
nothing
outward
more
fit
to
perswade
a
Man
to
give
up
with
the
World
and
its
Friendship
,
than
to
feel
much
of
its
enmity
and
malice
,
and
that
directly
acting
it self
against
Religion
,
making
that
the
very
quarrel
which
is
of
all
things
dearest
to
a
Christian
,
and
in
highest
esteem
with
him
.
If
the
World
should
caress
them
,
and
smile
on
them
,
they
might
be
ready
to
forget
their
home
,
or
at
least
to
abate
in
the
frequent
thoughts
and
fervent
desires
of
it
,
and
turn
into
some
familiarity
with
the
World
and
favourable
thoughts
of
it
,
and
thus
let
out
somwhat
of
their
hearts
after
it
,
and
thus
grace
would
grow
faint
by
the
diversion
,
and
calling
forth
of
the
Spirits
,
as
in
Summer
in
the
hottest
and
fairest
weather
't
is
with
the
body
.
'T
is
a
confirm'd
observation
by
the
experience
of
all
Ages
,
that
when
the
Church
flourish'd
most
in
outward
peace
and
wealth
,
2dly
.
Happy
in
acting
and
evidencing
,
by
those
sufferings
for
God
,
their
love
to
him
.
Love
delights
in
difficulties
,
and
grows
in
them
:
the
more
a
Christian
suffers
for
Christ
the
more
he
loves
Christ
,
accounts
him
the
dearer
,
and
the
more
he
loves
him
,
still
the
more
can
he
suffer
for
him
.
3dly
.
Happy
as
in
testifying
love
to
him
,
and
glorifying
him
,
so
in
conformity
with
him
,
which
is
loves
ambition
,
affects
likeness
and
harmony
at
any
rate
,
a
Believer
would
readily
take
it
as
an
affront
,
that
the
World
should
be
kind
to
him
,
that
was
so
harsh
and
cruel
to
his
beloved
Lord
and
Master
.
Canst
thou
expect
or
wouldst
thou
wish
smooth
language
from
that
World
that
revil'd
thy
Jesus
,
that
called
him
Beelzebub
,
couldst
thou
own
and
accept
friendship
at
its
hands
that
buffetted
him
and
shed
his
blood
,
or
art
thou
rather
most
willing
to
share
with
him
,
and
of
S.
Paul's
mind
,
God
forbid
that
I
should
glory
in
any
thing
save
in
the
Cross
of
Christ
,
whereby
the
World
is
crucified
to
me
,
and
I
unto
the
World
.
4.
The
rich
supplies
of
spiritual
comfort
and
joy
,
that
in
those
times
of
suffering
are
usual
,
that
as
sufferings
for
Christ
do
abound
consolations
in
him
abound
much
more
,
as
the
Apostle
testifies
.
God
speaking
most
peace
to
the
Soul
when
the
World
speaks
most
War
,
and
enmity
against
it
,
and
this
compenses
abundantly
,
when
the
Christian
lays
the
greatest
sufferings
Men
can
inflict
in
the
one
ballance
,
and
the
least
glances
of
God's
countenance
in
the
other
,
it
says
't
is
worth
all
the
enduring
of
these
to
enjoy
this
,
says
with
David
let
them
curse
,
but
bless
thou
;
let
them
frown
,
but
smile
thou
.
And
thus
he
usually
doth
,
refreshes
such
as
are
prisoners
for
him
with
visits
,
that
they
would
buy
again
with
the
hardest
restraint
and
debaring
of
nearest
friends
.
S.
Bern.
The
World
cannot
but
misjudge
the
state
of
suffering
Christians
,
it
sees
their
Crosses
,
but
not
their
anointings
.
Was
not
St.
Stephen
,
think
you
,
in
a
happy
posture
even
in
his
enemies
hands
,
was
he
afraid
of
the
Showre
of
Stones
coming
about
his
ears
that
saw
the
Heavens
opened
,
and
Jesus
standing
on
the
Father's
right
hand
,
so
little
troubled
with
the
stoning
him
,
that
as
the
Text
hath
it
,
in
the
midst
of
them
,
he
fell
a
sleep
.
5.
If
those
sufferings
be
so
small
,
weigh'd
down
even
with
present
comforts
,
and
so
the
Christian
happy
in
them
in
that
regard
,
how
much
more
doth
the
weight
of
Glory
surpass
,
that
follows
these
sufferings
,
they
are
not
worthy
to
come
in
comparison
,
they
are
as
nothing
to
that
glory
that
shall
be
revealed
in
the
Apostle's
Arithmetick
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
I
have
cast
up
the
sum
of
the
sufferings
of
this
present
time
,
this
instant
,
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
amount
to
just
nothing
in
respect
of
that
glory
.
Now
these
sufferings
happy
,
because
the
way
to
this
happiness
,
and
pledges
of
it
,
and
(
if
any
thing
do
)
they
raise
the
very
degree
of
it
,
however
't
is
an
exceeding
excellent
weight
of
glory
:
the
Hebrew
word
that
signifies
glory
,
signifies
weight
;
yet
the
glories
that
are
here
are
all
too
light
,
except
in
weight
of
cares
and
sorrows
that
attend
them
,
but
that
hath
the
weight
of
compleat
blessedness
,
speak
not
of
all
the
sufferings
nor
of
all
the
prosperities
of
this
poor
life
,
nor
of
any
thing
in
it
,
as
worthy
of
a
thought
when
that
glory
is
named
,
yea
let
not
this
life
be
called
life
,
when
we
mention
that
other
life
,
that
our
Lord
by
his
death
hath
purchas'd
for
us
.
Be
not
afraid
of
their
terrour
]
No
time
,
nor
place
in
the
World
so
favourable
to
Religion
,
that
it
is
not
still
needful
to
arm
a
Christian
mind
against
the
outward
oppositions
and
discouragements
he
shall
meet
with
all
in
his
way
to
Heaven
.
This
the
Apostle's
scope
here
,
and
doth
it
.
1.
By
an
Assertion
.
2.
By
an
Exhortation
.
The
Assertion
,
that
in
suffering
for
righteousness
they
are
happy
.
The
Exhortation
conform
to
the
Assertion
,
that
they
fear
not
,
why
should
they
fear
any
thing
that
are
assured
of
happiness
,
yea
that
are
the
more
happy
by
those
very
things
that
seem
most
to
be
feared
.
The
words
are
in
part
borrow'd
from
the
Prophet
Esay
,
and
he
relates
them
as
the
Lord's
words
to
him
,
and
other
godly
persons
with
him
in
that
time
,
countermanding
in
them
that
carnal
distrustful
fear
,
that
drove
a
prophane
King
and
people
to
seek
help
rather
any
where
than
in
God
.
who
was
their
strength
,
fear
not
their
fear
,
but
sanctify
the
Lord
,
and
let
him
be
your
fear
,
&c.
Isa.
8.
12
,
13.
This
the
Apostle
extends
as
an
universal
Rule
for
Christians
in
the
midst
of
greatest
troubles
and
dangers
.
The
things
opposed
here
are
,
a
perplexing
troubling
fear
of
sufferings
,
as
the
Souls
distemper
,
and
a
sanctifying
of
God
in
the
Heart
,
as
the
Sovereign
Cure
of
it
,
and
the
true
Principle
of
a
healthful
sound
Constitution
of
Mind
.
Natural
Fear
,
though
not
evil
in
it self
,
yet
in
the
Natural
Man
,
is
constantly
irregular
and
disorder'd
in
the
actings
of
it
,
still
missing
its
due
object
,
or
measure
,
or
both
;
either
running
in
a
wrong
Channel
,
or
over-running
the
Banks
.
As
there
are
no
pure
Elements
to
be
found
here
in
this
lower
part
of
the
World
,
but
only
in
the
Philosophers
Books
,
they
define
them
so
,
but
find
them
no
where
,
thus
we
may
speak
of
our
natural
Passions
as
not
sinful
in
their
Nature
,
yet
in
us
that
are
naturally
sinful
,
yea
,
full
of
sin
,
they
cannot
escape
the
mixture
and
allay
of
it
.
Sin
hath
put
the
Soul
into
an
universal
disorder
,
that
it
neither
loves
nor
hates
what
it
ought
,
nor
as
it
ought
,
hath
neither
right
joy
,
nor
sorrow
,
nor
hope
,
nor
fear
,
a
very
small
matter
stirs
and
troubles
it
;
and
as
waters
that
are
stirr'd
(
so
the
Word
signifies
)
having
dregs
in
the
bottom
become
muddy
and
impure
,
casts
up
mire
,
as
the
Prophet
speaks
.
Thus
it
is
with
the
unrenewed
Heart
of
Man
,
the
least
blasts
that
arise
disturb
it
,
and
make
it
restless
,
and
its
own
impurity
makes
it
cast
up
mire
,
yea
,
't
is
never
right
with
him
,
either
he
is
asleep
in
carnal
confidence
,
or
being
shak'd
out
of
that
,
he
is
hurried
and
tumbled
too
and
fro
with
carnal
Fears
,
either
in
a
Lethargy
,
in
a
Fever
,
or
trembling
Ague
:
Readily
when
troubles
are
at
distance
he
●olds
his
hands
,
and
takes
ease
as
long
as
it
may
be
,
and
then
being
surpris'd
,
when
they
come
rushing
on
him
,
his
fluggish
ease
is
pay'd
with
a
surcharge
of
perplexing
and
affrighting
fears
.
And
is
not
this
the
condition
of
the
most
?
Now
because
those
Evils
are
not
fully
cured
in
the
Believer
,
but
he
is
subject
to
carnal
security
,
as
David
,
I
said
in
my
Prosperity
,
I
shall
never
be
moved
,
and
with
undue
fears
and
doubts
in
the
apprehensions
or
feeling
of
trouble
,
as
he
likewise
complaining
,
confesses
the
dejection
and
disquietness
of
his
Soul
,
and
again
that
he
had
almost
lost
his
standing
,
his
feet
had
well
nigh
slipt
,
therefore
't
is
very
needful
to
caveat
them
often
with
such
words
as
these
,
fear
not
their
fear
,
neither
be
ye
troubled
.
If
you
take
it
objectively
their
fear
,
be
not
affraid
of
the
World's
malice
,
or
any
thing
it
can
effect
,
or
it
may
be
subjectively
,
as
the
Prophet
means
,
do
not
you
fear
after
the
manner
of
the
World
,
distrustfully
troubled
,
with
any
affliction
can
befall
you
.
Sure
it
is
pertinent
in
either
sense
or
both
together
,
fear
not
what
they
can
do
,
nor
fear
as
they
do
.
If
we
look
on
the
condition
of
Men
,
our selves
and
others
,
are
not
the
minds
of
the
greatest
part
continually
toss'd
,
Contemplative
Natures
have
always
taken
notice
of
this
grand
Malady
in
our
Nature
,
and
have
attempted
much
the
cure
of
it
,
bestow'd
much
pains
in
seeking
out
Prescriptions
and
Rules
for
the
attainment
of
a
settled
tranquillity
of
Spirit
,
free
from
the
fears
and
troubles
that
perplex
us
:
but
they
have
prov'd
but
Mountebanks
,
that
give
big
words
enow
,
and
do
little
or
nothing
,
all
Physicians
of
no
value
,
or
of
nothing
,
good
for
nothing
,
as
Iob
speaks
.
Some
things
they
have
said
well
concerning
the
outward
Causes
of
this
inward
Evil
,
and
of
the
inefficacy
of
inferiour
outward
things
to
help
it
,
but
they
have
not
descended
to
the
bottom
and
inward
Cause
of
this
our
wretched
unquiet
Condition
,
much
less
ascended
to
the
true
and
only
Remedy
of
it
.
In
this
,
Divine
Light
is
needful
,
and
here
we
have
it
in
the
following
verse
.
Verse
15.
15.
But
sanctifie
the
Lord
God
in
your
hearts
:
and
be
ready
always
to
give
an
answer
to
every
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meekness
and
fear
.
IMplying
the
cause
of
all
our
fears
and
troubles
to
be
this
,
our
ignorance
and
disregard
of
God
,
and
the
due
knowledge
and
acknowledgment
of
him
to
be
the
only
establishment
and
strength
of
the
mind
.
In
the
words
consider
these
three
things
.
1.
This
respect
of
God
as
't
is
here
express'd
.
Sanctifie
the
Lord
God
.
2.
The
seat
of
it
,
in
your
hearts
.
3.
The
Fruit
of
it
,
the
Power
that
this
,
sanctifie
God
in
the
heart
,
hath
to
rid
that
heart
of
those
fears
and
troubles
to
which
't
is
here
opposed
as
their
proper
remedy
.
Sanctifie
]
He
is
holy
,
most
holy
,
the
Fountain
of
Holiness
,
't
is
he
,
he
alone
powerfully
sanctifies
us
,
and
then
,
and
not
till
then
we
sanctifie
him
.
When
he
hath
made
us
holy
,
we
know
and
confess
him
to
be
holy
,
we
worship
and
serve
our
holy
God
,
we
glorifie
him
with
our
whole
Souls
,
and
all
our
Affections
,
we
sanctifie
him
by
acknowledging
his
Greatness
,
and
Power
,
and
Goodness
,
and
which
is
here
more
particularly
intended
,
we
do
this
by
a
holy
fear
of
him
,
and
faith
in
him
,
these
confess
his
Greatness
,
and
Power
,
and
Goodness
,
as
the
Prophet
is
express
,
sanctifie
him
,
and
let
him
be
your
fear
and
your
dread
.
And
then
adds
,
if
thus
you
sanctifie
him
,
you
shall
further
sanctifie
him
,
he
shall
be
your
Sanctuary
,
you
shall
account
him
so
in
believing
in
him
,
and
shall
find
him
so
in
protecting
you
,
you
shall
repose
on
him
for
safety
,
and
these
particularly
cure
the
heart
of
undue
fears
.
In
your
hearts
]
To
be
sanctified
in
our
Words
and
Actions
,
but
primely
in
our
Hearts
,
as
the
Root
and
Principle
of
the
rest
.
He
sanctifies
his
own
throughout
,
makes
their
Language
and
their
Lives
holy
,
but
first
and
most
of
all
their
Hearts
,
and
as
he
chiefly
sanctifies
it
,
it
chiefly
sanctifies
him
,
acknowledges
and
worships
him
often
when
the
Tongue
and
Body
do
not
,
and
possibly
cannot
well
joyn
with
it
,
Fears
,
and
Loves
,
and
Trusts
in
him
which
properly
the
outward
Man
cannot
do
,
tho'
it
does
follow
and
is
acted
by
these
affections
,
and
so
hath
share
in
them
in
its
capacity
.
Beware
of
an
external
superficial
sanctifying
of
God
,
for
he
takes
it
not
so
,
he
will
interpret
that
a
prophaning
of
him
and
his
name
,
be
not
deceived
,
he
is
not
mocked
,
he
looks
through
all
Visages
and
Appearances
in
upon
the
Heart
,
●ees
how
it
entertains
him
,
and
stands
affected
to
him
,
if
it
be
possess'd
with
reverence
and
love
more
than
either
thy
tongue
or
carriage
can
express
,
and
if
it
be
not
so
,
all
thy
seeming-worship
is
but
injury
,
and
thy
speaking
of
him
,
i●
but
babling
,
be
thy
Discourse
never
so
Excellent
,
and
the
more
thou
hast
seemed
to
sanctifie
God
while
thy
heart
hath
not
been
chief
in
the
business
,
thou
shalt
not
by
such
service
have
the
less
,
but
the
more
fear
and
trouble
in
the
day
of
trouble
,
when
it
comes
upon
thee
.
No
estate
so
far
off
from
true
consolation
,
and
so
full
of
horrors
,
as
that
of
the
rotten-hearted
Hypocrite
,
his
rotten
Heart
is
sooner
shakt
to
pieces
,
than
any
other
.
If
you
would
have
heart-peace
in
God
,
you
must
have
this
heart
sanctifying
of
him
.
'T
is
the
heart
that
is
vex'd
and
troubled
with
fears
,
the
disease
is
there
,
and
if
the
prescribed
remedy
reach
not
thither
,
't
will
do
no
good
,
but
let
your
hearts
sanctifie
him
,
and
then
he
shall
fortifie
and
establish
your
hearts
.
This
sanctifying
of
God
in
the
Heart
,
composes
the
Heart
and
frees
it
from
fears
.
1.
In
general
,
the
turning
of
the
Heart
to
consider
and
regard
God
,
takes
its
off
from
those
vain
,
empty
,
windy
things
that
are
the
usual
causes
and
matter
of
its
fears
,
it
feeds
on
wind
,
and
therefore
the
bowels
are
tormented
within
,
the
Heart
is
subject
to
disturbance
,
because
it
lets
out
it self
to
such
things
,
and
lets
in
such
things
into
it self
as
are
ever
in
motion
,
and
full
of
instability
and
restlesness
,
and
so
cannot
be
at
quiet
till
God
come
in
and
cast
out
these
,
to
keep
the
Heart
within
,
that
it
wander
out
no
more
to
them
.
2.
The
particulars
of
Fear
and
Faith
,
work
particularly
in
this
.
1.
That
Fear
,
as
greatest
,
overtops
and
nullifies
all
losser
fears
,
the
Hear●
possess'd
with
this
fear
,
hath
no
room
for
the
other
,
it
resolves
the
Heart
in
point
of
duty
,
what
it
should
and
must
do
,
not
offend
God
by
any
means
,
lays
that
down
as
indisputable
,
and
so
eases
it
of
doubtings
and
debates
in
that
kind
,
whether
shall
I
comply
with
the
World
,
and
abate
somewhat
of
the
sincerity
and
exact
way
of
Religion
to
please
Men
,
or
to
escape
persecution
or
reproaches
;
no
,
't
is
unquestionably
best
,
and
only
necessary
to
obey
him
rather
than
Men
,
to
retain
his
favour
be
it
with
displeasing
the
most
respected
and
considerable
Persons
we
know
,
yea
,
rather
chuse
the
universal
and
highest
displeasure
of
all
the
World
for
ever
,
than
his
smallest
discountenance
for
a
moment
;
counts
that
the
only
indispensible
necessity
to
cleave
unto
God
and
obey
him
.
If
I
pray
,
I
shall
be
accused
,
might
Daniel
think
,
but
yet
pray
I
must
,
come
on
't
what
will
,
so
if
I
worship
God
in
my
Prayer
,
they
will
mock
me
,
I
shall
pass
for
a
Fool
,
no
matter
for
that
,
it
must
be
done
,
I
must
call
on
God
and
strive
to
walk
with
him
;
this
puts
the
mind
to
an
ease
,
not
to
be
hanging
betwixt
two
,
but
resolv'd
what
to
do
,
we
are
not
careful
,
said
they
,
to
answer
thee
,
O
King
,
our
God
can
deliver
us
:
but
however
,
this
we
have
put
out
of
deliberation
,
we
will
not
worship
the
Image
:
As
one
said
,
non
oportet
vivere
sed
oportet
navigare
,
't
is
not
necessary
to
have
the
Favour
of
the
World
,
nor
to
have
Riches
,
nor
to
Live
;
but
't
is
necessary
to
hold
fast
the
Truth
,
and
to
walk
Holily
,
to
sanctifie
the
name
of
our
Lord
,
and
Honour
him
whether
in
Life
or
Death
.
2.
Faith
in
God
clears
the
mind
,
and
dispels
carnal
fears
,
the
most
sure
help
,
what
time
I
am
afraid
(
says
David
)
I
will
trust
in
thee
.
It
resolves
the
mind
concerning
the
event
,
and
scatters
the
multitude
of
perplexing
thoughts
that
arise
about
that
,
what
shall
become
of
this
and
that
?
what
if
such
an
enemy
prevail
?
what
if
the
place
of
our
abode
grow
dangerous
,
and
we
be
not
provided
as
others
are
for
a
removal
?
no
matter
says
Faith
,
though
all
fail
,
I
know
of
one
thing
will
not
,
I
have
a
Refuge
,
that
all
the
strength
of
Nature
and
Art
cannot
break
in
upon
,
or
demolish
,
a
high
Defence
,
my
Rock
in
whom
I
trust
,
&c.
Psal.
62.
5
,
6.
The
firm
belief
of
,
and
resting
on
his
Power
,
and
Wisdom
,
and
Love
,
gives
a
clear
satisfying
answer
to
all
doubts
and
fears
.
It
suffers
us
not
to
stand
to
jangle
with
each
triffling
grumbling
objection
,
but
carries
all
before
it
,
makes
day
in
the
Soul
,
and
so
chases
away
those
fears
that
vex
us
only
in
the
dark
,
as
affrightful
fancies
do
.
This
is
indeed
to
sanctifie
God
,
and
give
him
his
own
Glory
,
to
rest
on
him
;
and
it
is
a
fruitful
homage
done
to
him
,
returning
us
so
much
Peace
and
Victory
over
Fears
and
Troubles
,
perswades
us
that
nothing
can
separate
from
his
Love
,
and
that
only
we
fear'd
,
and
so
the
things
that
cannot
reach
that
,
can
be
easily
despised
.
Seek
to
have
the
Lord
in
your
Hearts
,
and
sanctifie
him
there
,
he
shall
make
them
strong
,
and
carry
them
through
all
dangers
,
though
I
walk
,
says
David
,
through
the
valley
of
the
shadow
of
death
,
I
will
fear
no
ill
,
for
thou
art
with
me
,
Psal.
23.
so
Psal.
27.
1.
What
is
it
makes
the
Church
so
firm
and
stout
,
though
the
Sea
roar
,
and
the
Mountains
be
cast
into
the
midst
of
the
Sea
:
yet
we
will
not
fear
,
that
's
it
,
God
is
in
the
midst
of
her
,
she
shall
not
be
moved
.
No
wonder
,
he
immoveable
,
and
therefore
doth
establish
all
where
he
resides
.
If
the
World
in
the
middle
of
the
Heart
,
it
will
be
often
shaken
,
for
all
there
is
continual
motion
and
change
,
but
God
in
it
keeps
it
stable
.
Labour
to
get
God
into
your
Hearts
,
residing
in
the
midst
of
them
,
and
then
in
the
midst
of
all
Conditions
they
shall
not
move
.
In
your
hearts
.
]
Our
condition
universally
exposed
to
search
and
troubles
,
and
no
man
so
stupid
but
studies
and
projects
for
some
Fence
against
them
,
some
Bulwark
to
break
the
incursion
of
Evils
,
and
so
put
his
mind
to
some
ease
,
ridding
it
of
the
fear
of
them
,
thus
the
most
vulgar
Spirits
in
their
way
,
for
even
the
Brutes
from
whom
such
do
not
much
differ
in
their
actings
and
course
of
Life
too
,
are
instructed
by
Nature
to
provide
themselves
and
their
young
Ones
of
Shelters
,
and
the
Birds
their
Nests
,
and
the
Beasts
their
Holes
and
Dens
.
Thus
men
gape
and
pant
after
gain
,
with
a
confus'd
ill-examin'd
fancy
of
quiet
and
safety
in
it
,
once
to
reach
such
a
day
as
to
say
with
him
in
the
Gospel
,
Soul
take
thine
ease
,
thou
hast
much
Goods
laid
up
for
many
years
,
&c.
though
warn'd
by
his
short
ease
there
,
and
by
many
watch
words
,
yea
,
by
daily
experience
,
that
days
may
come
,
yea
,
one
day
will
,
where
fear
and
trouble
shall
rush
in
,
and
break
over
the
highest
Tower
of
Riches
,
that
there
is
a
day
call'd
the
Day
of
Wrath
,
wherein
they
profit
not
at
all
,
thus
Men
seek
Safety
in
Greatness
,
or
Multitude
,
or
supposed
Faithfulness
of
Friends
,
seek
by
any
means
to
be
strongly
underset
this
way
,
to
have
many
,
and
powerful
,
and
confident
Friends
.
But
wiser
m●n
perceiving
the
unsafety
and
vanity
of
these
,
and
all
external
things
,
have
cast
about
for
some
higher
Course
,
they
see
a
necessity
of
retiring
,
a
Man
from
externals
that
do
nothing
,
but
mock
and
deceive
most
those
that
trust
most
to
them
,
but
they
cannot
well
tell
whither
to
direct
him
,
the
best
of
them
bring
him
into
himself
,
and
think
to
quiet
him
so
,
but
the
Truth
is
,
he
finds
as
little
there
,
nothing
truly
strong
enough
within
him
,
to
hold
out
against
the
many
sorrows
and
●ears
that
still
from
without
do
assault
him
,
so
then
though
't
is
well
done
to
call
off
a
a
Man
from
outward
things
,
as
moving
Sands
,
that
he
build
not
on
them
,
yet
't
is
not
enough
done
,
for
his
own
spirit
is
as
unsettled
a
piece
as
is
in
all
the
World
,
and
must
have
some
higher
strength
than
its
own
to
fortifie
and
fix
it
.
This
is
the
way
that
is
here
taught
,
fear
not
,
&c.
but
sanctifie
the
Lord
,
&c.
and
if
you
can
attain
this
latter
,
the
former
will
follow
of
it self
.
1.
Generally
,
God
taking
the
place
formerly
possess'd
by
things
full
of
motion
and
unquietness
,
solids
and
establishes
the
Heart
.
2.
Particularly
,
Consider
,
1.
Fear
of
him
.
2.
Faith
in
him
.
His
Fear
turns
other
fears
out
of
doors
,
no
room
for
them
where
this
great
Fear
is
,
and
being
greater
than
they
all
,
yet
disturbs
not
as
they
do
,
yea
,
brings
as
great
quiet
as
they
brought
trouble
,
't
is
an
ease
to
have
but
one
thing
for
the
heart
to
deal
withal
,
for
many
times
the
multitude
of
carnal
fears
is
more
troublesome
than
their
weight
,
as
flies
that
vex
most
by
their
number
.
Again
,
This
fear
is
not
a
terrible
apprehension
of
God
as
an
Enemy
,
but
a
sweet
composed
reverence
of
God
as
our
King
,
yea
,
as
our
Father
,
very
great
,
but
no
less
good
than
great
,
so
highly
esteeming
of
his
favour
,
as
fearing
most
of
all
things
to
offend
him
in
any
kind
,
especially
if
the
Soul
have
been
formerly
either
under
the
lash
of
his
apprehended
displeasure
,
or
on
the
other
side
have
had
some
sensible
tastes
of
his
love
,
and
hath
been
entertained
in
his
Banqueting-House
,
where
his
Banner
over
it
was
Love
.
Faith
carries
the
Soul
above
all
doubts
,
that
if
sufferings
,
or
sickness
,
or
death
come
,
nothing
can
separate
it
from
him
,
this
suffices
,
yea
,
what
though
he
may
hide
his
face
for
a
time
,
the
hardest
of
all
,
yet
no
separation
.
His
Children
fear
him
for
his
Goodness
,
are
afraid
to
lose
sight
of
that
,
or
prejudge
themselves
of
any
of
its
influences
,
desire
to
live
in
his
favour
,
and
then
for
other
things
they
are
not
much
thoughtful
.
2.
Faith
sets
the
Soul
in
God
,
and
if
there
be
not
safety
,
where
is
it
?
rests
on
those
perswasions
it
hath
concerning
him
,
and
that
interest
it
hath
in
him
.
Believes
that
he
sits
and
rules
the
Affairs
of
the
World
with
an
all-seeing
Eye
,
and
all-moving
Hand
:
the
greatest
Affairs
surcharge
him
not
,
and
the
very
smallost
escape
him
not
,
orders
the
march
of
all
Armies
,
and
the
events
of
Battels
,
and
yet
thou
and
thy
particular
condition
slips
not
out
of
his
view
,
the
very
hairs
of
thy
head
are
numbred
,
are
not
all
thy
steps
and
the
hazards
of
them
known
to
him
?
and
all
thy
desires
before
him
,
doth
he
not
number
thy
wandrings
?
every
weary
step
thou
art
driven
to
,
and
put
thy
tears
in
his
Bottle
,
thou
mayest
assure
thy self
that
however
thy
matters
seem
to
go
,
all
is
contriv'd
to
subserve
thy
Good
,
chiefly
thy
chief
and
highest
Good
,
there
is
a
regular
Motion
in
them
,
though
the
Wheels
do
look
to
run
cross
,
all
those
things
are
against
me
,
said
old
Iacob
,
and
yet
they
were
all
for
him
.
In
all
estates
I
know
no
hearts
ease
,
but
to
believe
,
to
sanctifie
and
honour
thy
God
in
resting
on
his
Word
;
if
thou
art
perswaded
of
his
Love
,
sure
that
will
carry
above
all
distrusting
fears
,
if
thou
art
not
clear
in
that
point
,
yet
depend
and
resolve
to
stay
by
him
,
yea
,
to
stay
on
him
,
till
he
shew
himself
unto
thee
,
thou
hast
some
fear
of
him
,
thou
canst
not
deny
it
without
gross
injury
to
him
and
thy self
,
wouldst
willingly
walk
in
all
well-pleasing
unto
him
,
well
then
,
who
is
among
you
that
feareth
the
Lord
,
though
he
see
no
present
light
,
yet
let
him
trust
in
the
name
of
the
Lord
and
stay
upon
his
God
.
Press
this
upon
thy
Soul
,
for
there
is
not
another
charm
for
all
its
fears
and
unquiet
,
therefore
repeat
it
still
with
David
,
sing
this
still
,
till
it
be
stilled
,
chide
thy
distrustful
heart
into
believing
,
why
art
thou
cast
down
,
O
my
Soul
!
why
art
thou
disquieted
within
me
?
hope
in
God
,
for
I
shall
yet
praise
him
,
though
I
'm
all
out
of
tune
for
the
present
,
never
a
right
string
in
my
Soul
,
yet
he
will
put
to
his
hand
and
redress
all
,
and
I
shall
yet
once
again
praise
,
and
therefore
even
now
I
will
hope
.
'T
is
true
,
God
is
a
safe
shelter
and
refuge
,
but
he
is
holy
,
and
holy
Men
may
find
admittance
and
protection
,
but
can
so
vile
a
sinner
as
I
look
to
be
protected
and
taken
in
under
his
safe
guard
?
Go
try
,
knock
at
his
Door
,
and
take
it
not
on
our
word
,
but
on
his
own
,
it
shall
be
opened
to
thee
,
and
once
thou
shall
have
a
happy
life
on
't
in
the
worst
times
.
Faith
hath
this
priviledge
never
to
be
asham'd
,
it
takes
Sanctuary
in
God
,
and
sits
and
sings
under
the
shadow
of
his
wings
,
as
David
speaks
,
Ps.
63.
Whence
the
unsettledness
of
minds
in
trouble
,
when
't
is
near
?
but
because
they
are
far
off
from
God
,
the
heart
shak't
as
the
leaves
of
the
Tree
with
the
wind
,
no
stability
of
Spirit
,
God
not
sanctified
in
it
,
and
no
wonder
,
for
not
known
.
Strange
!
the
ignorance
of
God
and
the
precious
Promises
of
his
word
,
the
most
living
and
dying
strangers
to
him
,
when
trouble
comes
have
not
him
a
known
refuge
,
but
are
to
begin
to
seek
after
him
,
and
to
enquire
the
way
to
him
,
cannot
go
to
him
as
acquainted
,
and
ingaged
by
his
own
covenant
with
them
,
others
have
empty
knowledge
and
can
discourse
of
Scripture
,
and
Sermons
,
and
Spiritual
Comforts
,
and
yet
have
none
of
that
fear
,
and
trust
that
quiets
the
Soul
,
notions
of
God
in
their
heads
,
but
God
not
sanctified
in
their
hearts
.
If
you
will
be
advised
,
this
is
the
way
to
have
a
high
and
strong
spirit
indeed
,
and
to
be
above
troubles
and
fears
,
seek
for
a
more
lively
and
Divine
Knowledge
of
God
than
most
as
yet
have
,
and
rest
not
till
you
bring
him
into
your
hearts
,
and
then
you
shall
rest
indeed
in
him
.
Sanctifie
him
by
fearing
him
,
let
him
be
your
fear
and
your
dread
,
not
only
outward
gross
offences
,
fear
an
Oath
,
fear
to
prophane
the
Lord's
Holy
Day
:
but
fear
all
irregular
earthly
desires
,
the
distemper'd
affecting
any
thing
,
entertaining
any
thing
in
the
secret
of
your
hearts
that
may
give
distaste
to
your
beloved
,
take
heed
,
respect
the
great
Person
you
have
in
you
Company
and
lodges
within
you
,
the
holy
Spirit
,
grieve
him
not
,
for
it
will
turn
to
your
own
grief
if
you
do
:
for
all
your
comfort
is
in
his
hand
,
and
flows
from
him
,
if
you
be
but
in
heart
dallying
with
sin
,
it
will
unfit
you
for
suffering
,
outward
troubles
,
and
make
your
spirit
low
and
base
in
the
day
of
tryal
,
yea
it
will
fill
you
with
inward
trouble
and
disturb
that
peace
which
I
am
sure
you
that
know
,
esteem
more
of
,
then
all
the
peace
and
flourishing
of
this
World
.
Outward
troubles
do
not
molest
nor
stir
inward
peace
,
but
an
unholy
unsanctified
affection
doth
,
all
the
winds
without
,
cause
not
an
earth
quake
,
but
that
within
its
own
bowels
doth
.
Christians
are
much
their
own
enemies
in
unwary
walking
,
prejudge
themselves
of
those
comforts
they
might
have
in
God
,
and
so
are
often
almost
as
perplex'd
and
full
of
fears
upon
small
occasions
as
worldlings
are
.
Sanctifie
him
by
believing
,
study
the
main
question
your
reconcilement
with
him
,
labour
to
bring
that
to
some
point
,
and
then
in
all
other
occurrences
Faith
will
uphold
you
by
relying
on
God
as
now
yours
:
for
those
three
things
make
up
the
Souls
peace
.
1.
To
have
right
apprehension
of
God
,
looking
on
him
in
Christ
and
according
to
that
covenant
that
holds
in
him
.
And
2.
A
particular
apprehension
,
that
is
laying
hold
on
him
in
that
covenant
as
gracious
and
merciful
,
as
satisfied
and
appeased
in
Christ
,
smelling
in
his
sacrifice
,
which
was
himself
,
a
savour
of
rest
,
and
setting
himself
before
me
that
I
may
rely
on
him
in
that
notion
.
3.
A
perswasion
that
by
so
relying
on
him
my
Soul
is
at
one
,
yea
is
one
with
him
,
yet
while
this
is
wanting
,
as
to
a
Believer
it
may
be
,
the
other
is
our
duty
to
Sanctifie
the
Lord
in
believing
the
word
of
Grace
,
and
believing
on
him
,
reposing
on
his
Word
,
and
this
even
sever'd
from
the
other
doth
deliver
in
a
good
measure
from
distracting
fears
and
troubles
,
and
sets
the
Soul
at
safety
.
Whence
is
it
that
in
times
of
Persecution
or
Trouble
,
Men
are
troubl'd
within
and
rackt
with
fears
,
but
because
instead
of
God
,
their
hearts
are
gl●ed
to
those
things
that
are
in
hazard
by
those
troubles
without
,
their
estates
or
their
ease
,
or
their
lives
;
the
Soul
destitute
of
God
esteems
so
highly
of
such
things
,
that
it
cannot
but
exceedingly
feel
when
they
are
in
danger
,
and
fear
their
loss
most
,
gaping
after
some
imagin'd
good
,
and
Oh!
i●
I
had
but
this
I
were
well
;
but
then
such
or
such
a
thing
may
step
in
and
break
all
my
Projects
;
and
this
troubles
the
poor
Spiri●
of
Man
that
hath
no
higher
designs
,
but
such
as
are
so
easily
blasted
,
and
still
as
any
thing
in
Man
lists
up
his
Soul
to
vanity
,
it
must
needs
fall
down
again
into
vexation
.
There
is
a
word
or
two
in
the
Hebrew
for
Idols
,
that
signifie
withal
Troubles
and
Terrors
,
and
so
't
is
certainly
:
All
our
Idols
prove
so
to
us
,
fill
us
with
nothing
but
anguish
and
troubles
,
with
unprofitable
cares
and
fears
that
are
good
for
nothing
but
to
be
fit
punishments
of
that
folly
,
out
of
which
they
arise
.
The
ardent
love
or
wilful
desire
of
Prosperity
,
or
Wealth
,
or
Credit
in
the
World
carries
with
it
,
as
inseparably
ty'd
to
it
,
a
bundle
of
fears
and
inward
troubles
.
They
that
will
be
rich
(
says
the
Apostle
)
fall
into
a
snare
and
many
noysome
and
hurtful
lusts
,
and
as
he
adds
in
the
next
Verse
,
they
pierce
themselves
through
with
many
sorrows
.
He
that
hath
set
his
Heart
upon
an
Estate
,
or
a
commodious
Dwelling
and
Lands
,
or
upon
a
healthful
and
long
Life
,
cannot
but
be
in
continued
alarms
of
renewed
fears
concerning
them
,
especially
in
troublous
times
,
the
least
rumor
of
any
thing
that
threatneth
his
deprivement
of
those
advantages
strikes
him
to
the
heart
;
because
his
heart
is
in
them
,
I
am
well
seated
,
thinks
he
,
and
I
am
of
a
sound
strong
constitution
,
and
may
have
many
a
good
day
.
Oh!
but
beside
the
Arrows
of
Pestilence
that
are
flying
round
about
,
the
Sword
of
a
cruel
Enemy
is
not
far
off
,
this
will
affright
and
trouble
a
heart
void
of
God
;
but
if
thou
wouldst
readily
answer
and
dispel
all
these
and
such
like
fears
,
Sanctifie
the
Lord
God
in
thy
Heart
,
the
Soul
that
eyes
God
renounces
these
things
,
looks
on
them
at
a
great
distance
,
as
things
far
from
the
Heart
,
and
therefore
that
cannot
easily
trouble
it
,
but
looks
on
God
as
within
the
Heart
,
sanctifies
him
in
it
and
rests
on
him
.
The
Word
of
God
cures
the
many
foolish
hopes
and
fears
that
we
are
naturally
sick
of
,
by
representing
to
us
hopes
and
fears
of
a
far
higher
Nature
,
which
swallow
up
and
drown
the
other
,
as
Inundations
and
Land●●oods
,
do
the
little
Ditches
in
those
Meadows
that
they
overflow
,
fear
not
(
says
our
Saviour
)
him
that
can
kill
the
Body
,
what
then
,
fear
must
have
some
work
,
he
adds
,
but
fear
him
that
can
kill
both
Soul
and
Body
.
Thus
in
the
passage
cited
here
,
fear
not
their
fear
,
but
sanctifie
the
Lord
and
let
him
be
your
fear
and
your
dread
.
And
so
for
the
hopes
of
the
World
,
care
not
to
lose
them
for
God
,
there
is
a
hope
in
you
(
as
it
follows
here
)
that
is
far
above
them
.
Be
ready
always
to
give
an
answer
.
]
The
real
Christian
is
all
for
Christ
,
hath
given
up
all
right
of
himself
to
his
Lord
and
Master
,
to
be
all
his
,
to
do
and
suffer
for
him
,
and
therefore
sure
will
not
fail
in
this
which
is
least
,
to
speak
for
him
upon
all
Occasions
,
if
he
sanctifie
him
in
his
Heart
,
the
Tongue
will
follow
,
and
be
ready
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
give
an
Answer
,
a
Defence
or
Apology
.
Of
this
here
four
things
,
-
1.
The
need
of
it
,
Men
will
ask
an
account
.
-
2.
The
Matter
or
Subject
of
it
,
the
hope
in
you
.
-
3.
The
manner
,
with
meekness
and
fear
.
-
4.
The
faculty
for
it
,
be
ready
.
1.
Religion
is
always
the
thing
in
the
World
that
hath
the
greatest
calumnies
and
prejudices
cast
upon
it
,
and
this
engages
those
that
love
it
to
endeavour
to
clear
and
disburden
it
of
them
,
this
they
do
chiefly
by
the
Tract
of
their
Lives
,
the
Saints
by
their
blameless
Actions
and
patient
Sufferings
,
do
write
most
real
and
convincing
Apologies
,
yet
sometimes
't
is
expedient
,
yea
,
necessary
to
add
verbal
Defences
,
and
to
vindica●e
not
so
much
themselves
,
as
their
Lord
and
his
Truth
,
suffering
in
the
Reproaches
cast
upon
them
:
for
did
they
rest
in
their
Persons
,
Christian
Prudence
goes
much
in
the
regulating
of
this
:
for
holy
Things
are
not
to
be
cast
to
Dogs
,
some
are
not
capable
of
rational
Answers
,
especially
in
Divine
Things
,
they
were
not
only
lost
upon
them
,
but
Religion
indignified
by
contesting
:
but
every
one
that
enquires
a
reason
or
an
account
,
which
supposes
something
receptive
of
it
,
we
ought
to
judge
our selves
engaged
to
give
it
,
be
it
an
Enemy
if
he
will
hear
,
if
it
gain
him
not
,
it
may
in
part
convince
and
cool
him
,
much
more
be
it
one
that
ingenuously
enquires
for
satisfaction
,
and
possibly
inclines
to
receive
the
Truth
;
but
is
prejudic'd
against
it
by
false
misrepresentations
of
it
,
as
Satan
and
the
prop●ane
World
are
very
inventive
of
such
shapes
and
colours
as
may
make
Truth
most
odious
,
drawing
monstrous
misconsequences
out
of
it
,
and
belying
the
Practices
of
Christians
,
making
their
Assemblies
horrible
and
vile
by
false
imputations
,
and
thus
are
they
often
necessitated
to
declare
the
true
Tenor
,
both
of
their
Belief
and
Lives
in
Confessions
of
Faith
,
and
Remonstrances
of
their
carriage
and
custom
.
The
very
name
of
Christians
in
the
Primitive
Times
was
made
ha●eful
by
the
foulest
a●●ersions
of
strange
wickednesses
committed
in
their
Meetings
,
and
past
credibly
through
with
all
that
were
not
particularly
acquainted
with
them
,
thus
the
Waldenses
,
and
so
both
were
forc'd
to
publish
Apologies
,
and
as
here
,
every
one
bound
seasonably
to
clear
himself
and
his
Brethren
and
Religion
.
Be
always
ready
]
So
not
always
to
be
done
to
every
one
,
but
being
ready
to
do
,
't
is
to
be
considered
,
when
,
and
to
whom
,
and
how
far
.
2.
But
all
that
they
are
to
give
account
of
,
is
compris'd
here
under
this
,
the
hope
that
is
in
you
.
Faith
is
the
Root
of
Graces
;
and
of
all
Obedience
and
Holiness
,
and
Hope
is
so
near
in
Nature
to
it
,
that
the
one
is
commonly
named
for
the
other
,
for
the
things
that
Faith
apprehends
and
lays
hold
on
as
present
in
the
Truth
of
Divine
Promises
,
Hope
looks
out
for
as
to
come
in
their
certain
performance
,
to
believe
a
promise
to
be
true
before
it
be
perform'd
,
is
no
other
but
to
believe
that
it
shall
be
performed
,
and
hope
expects
that
.
Many
rich
and
excellent
things
do
the
Saints
receive
even
in
this
mean
despised
condition
they
have
here
,
but
their
hope
is
rather
mention'd
as
the
subject
they
may
speak
and
give
account
of
with
most
advantage
,
both
because
all
they
receive
in
present
,
is
but
as
nothing
to
what
they
hope
for
,
and
because
such
as
it
is
,
it
cannot
be
made
known
at
all
to
a
natural
Man
,
and
is
so
clouded
with
their
afflictions
and
sorrows
,
these
he
sees
,
but
their
Graces
and
Comforts
he
cannot
see
;
and
therefore
the
very
ground
of
higher
hopes
,
somewhat
to
come
,
though
he
knows
not
what
it
is
,
speaks
more
satisfaction
:
To
hear
of
another
life
and
a
happiness
hoped
for
,
any
man
will
confess
it
sayes
something
,
and
de●erves
to
be
considered
.
So
then
the
whole
Sum
of
Religion
goes
under
this
word
,
the
hope
that
is
in
you
,
for
two
Reasons
.
1.
For
that
it
doth
indeed
all
resolve
and
terminate
into
things
to
come
,
and
leads
and
carries
on
the
Soul
towards
them
by
all
the
Graces
in
it
,
and
all
the
exercise
of
them
,
and
all
through
ser●ices
and
sufferings
,
and
aims
at
this
as
its
main
scope
,
to
keep
that
li●e
to
come
in
the
Believers
eye
,
till
he
get
it
in
his
hand
,
to
entertain
the
hope
of
it
,
and
bring
him
home
to
possess
it
.
Therefore
the
Apostle
calls
Faith
,
the
substance
of
things
hoped
for
,
that
which
makes
them
be
before
they
be
,
gives
a
solidity
and
su●stance
to
them
.
The
name
of
hope
in
other
things
●●arce
suits
withal
,
bu●●ounds
a
kind
of
uncertainty
,
and
is
somewhat
airy
,
〈◊〉
of
all
other
hopes
but
this
't
is
a
very
true
Word
,
that
't
is
the
name
of
an
uncertain
good
;
but
the
Gospel
being
entertain'd
by
Faith
,
furnishes
a
hope
that
hath
substance
and
reality
in
it
,
and
all
its
Truths
do
concenter
into
this
,
to
give
such
a
hope
.
There
was
in
St.
Paul's
word
,
besides
the
fitness
for
his
stratagem
at
that
time
,
a
Truth
suitable
to
this
,
where
he
assigns
his
whole
Cause
for
which
he
was
in
question
by
the
name
of
his
hope
of
the
resurrection
.
And
indeed
this
Hope
carries
its
own
apology
in
it
for
it self
and
for
Religion
.
What
can
more
pertinently
answer
all
exceptions
against
the
way
of
Godliness
than
this
,
to
represent
what
hopes
the
Saints
have
that
walk
in
that
way
.
If
you
ask
whither
tends
all
this
your
preciseness
and
singularity
;
why
can't
you
live
as
your
Neighbours
and
the
rest
of
the
world
about
you
?
Truly
the
reason
is
this
,
we
have
somewhat
further
to
look
to
than
our
present
condition
,
and
far
more
considerable
than
any
thing
here
;
we
have
a
hope
of
Blessedness
after
time
,
a
hope
to
dwell
in
the
presence
of
God
,
where
our
Lord
Christ
is
gone
before
us
,
and
we
know
,
that
as
many
as
have
this
hope
,
must
purifie
themselves
even
as
he
is
pure
.
The
City
we
tend
to
is
holy
,
and
no
unclean
thing
shall
enter
into
it
,
the
hopes
we
have
cannot
subsist
in
the
way
of
the
ungodly
world
,
they
cannot
breath
in
that
air
,
but
are
choak'd
and
sti●●'d
with
it
,
and
therefore
we
must
take
another
way
,
unless
we
will
forego
our
hopes
and
ruin
our selves
for
company
.
But
all
that
busle
of
Godliness
you
make
,
is
but
oftentation
and
hypocrisie
:
that
may
be
your
judgment
,
they
have
their
reward
,
that
which
they
desire
(
to
be
seen
,
of
Men
)
is
given
them
,
and
they
can
look
for
no
more
;
but
we
wo●ld
be
loath
it
were
so
with
us
,
that
which
our
eye
is
on
,
is
to
come
,
our
hopes
are
the
thing
upholds
us
,
we
know
that
we
shall
appear
before
the
Judge
of
hearts
,
where
shews
and
formalities
will
not
pass
,
and
we
are
perswaded
,
that
the
hope
of
the
hypocrite
shall
perish
,
no
Man
shall
be
so
much
disappointed
and
ashamed
as
he
,
but
the
hope
that
we
have
makes
not
ashamed
:
and
while
we
consider
that
so
far
are
we
from
the
regard
of
Men's
Eyes
,
that
were
it
not
we
are
bound
to
profess
our
hope
and
avow
Religion
,
and
to
walk
like
it
even
before
Men
,
we
would
be
content
to
pass
through
altogether
unseen
and
desire
to
pass
as
if
it
were
so
,
as
regardless
either
of
the
approbation
,
or
of
the
reproaches
and
mistakes
of
Men
,
as
if
there
were
no
such
thing
,
for
it
is
indeed
nothing
.
Yea
the
hopes
we
have
make
all
things
sweet
,
therefore
do
we
go
through
disgraces
and
sufferings
with
patience
,
yea
with
joy
,
because
of
that
hope
of
Glory
,
and
joy
laid
up
for
us
.
A
Christian
can
take
joyfully
the
spoylings
of
his
Goods
,
knowing
that
he
hath
in
Heaven
a
better
and
an
enduring
substance
.
The
hope
.
]
All
the
estate
of
a
Believer
lyeth
in
hope
,
and
't
is
a
Royal
estate
,
for
outward
things
,
the
Children
of
God
have
what
he
thinks
fit
to
serve
them
,
but
those
are
not
their
portion
,
and
therefore
he
gives
often
more
of
the
World
to
these
that
shall
have
no
more
hereafter
;
but
all
their
flourish
and
lustre
is
but
a
base
advantage
,
as
a
Lacquey's
gaudy
Cloaths
that
usually
make
more
shew
than
his
that
is
heir
of
the
estate
.
How
often
under
a
mean
outward
condition
and
very
despicable
every
way
,
goes
an
heir
of
Glory
,
born
of
God
,
and
so
Royal
,
born
to
a
Crown
that
fadeth
not
,
an
estate
of
hopes
,
but
so
rich
and
so
certain
hopes
,
that
the
least
thought
of
them
surpasses
all
the
World's
Possessions
.
Men
think
somwhat
for
present
,
a
bird
in
hand
,
as
you
say
,
the
best
on
't
,
but
the
odds
is
in
this
,
that
when
all
present
things
shall
be
past
,
and
swept
away
,
as
if
they
had
not
been
,
then
shall
these
Hopers
be
in
et●rnal
possession
,
they
only
shall
have
all
for
ever
,
that
seem'd
to
have
little
or
nothing
here
.
Oh!
how
much
happier
to
be
the
meanest
Expectant
of
the
Glory
to
come
,
than
alone
Possessor
of
all
this
World
,
these
are
often
held
short
in
earthly
things
,
and
had
they
the
greatest
abundance
of
them
yet
cannot
rest
in
that
;
so
all
the
spiritual
blessings
that
they
do
possess
here
,
are
nothing
to
the
hopes
that
is
in
them
,
but
as
an
earnest
penny
to
their
great
inheritance
;
so
indeed
it
confirm●
their
hope
and
assures
it
them
of
that
full
estate
,
and
therefore
be
it
never
so
small
,
they
may
look
on
it
with
joy
,
not
so
much
looking
on
it
as
simply
in
it self
,
as
what
it
is
in
relation
to
that
which
it
feals
and
ascertains
the
Soul
o●
;
be
it
never
so
small
,
yet
is
it
a
pledge
of
the
great
glory
and
happiness
which
we
desire
to
●hare
in
.
'T
is
the
grand
comfort
of
a
Christian
to
look
often
beyond
all
that
he
can
possess
or
attain
here
,
and
as
to
answer
others
,
when
he
is
put
to
it
concerning
his
hope
,
so
to
answer
himself
concerning
all
his
present
griefs
and
wants
,
I
have
a
poor
travellers
lot
here
,
little
friendship
,
and
many
straits
,
but
yet
I
may
go
cheerfully
homewards
,
for
thither
I
shall
come
,
and
there
I
have
riches
,
and
honour
enough
,
a
Palace
and
a
Crown
abiding
me
,
here
nothing
but
deep
calling
unto
deep
,
one
calamity
and
trouble
,
as
waves
following
another
:
but
I
have
a
hope
of
that
rest
that
remaineth
for
the
people
of
God
,
I
feel
the
infirmities
of
a
mortal
state
,
but
my
hopes
of
immortality
content
me
under
them
,
I
find
strong
and
cruel
assaults
of
tentations
breaking
in
upon
me
,
but
for
all
that
I
have
assured
hope
of
a
full
victory
,
and
then
of
everlasting
peace
.
I
find
a
law
in
my
members
rebelling
against
the
law
of
my
mind
,
the
worst
of
all
evils
,
so
much
strength
of
corruption
within
me
,
yet
there
is
withal
a
hope
within
me
of
deliverance
,
and
I
look
over
all
to
that
,
I
li●t
up
my
head
,
because
the
day
of
my
redemption
draws
nigh
.
This
I
dare
avow
and
proclaim
to
all
,
and
not
be
ashamed
to
answer
concerning
this
blessed
hope
.
But
this
to
be
done
with
meekness
and
fear
.
Meekness
towards
Men
,
and
reverent
Fear
towards
God
.
With
Meekness
]
Not
therefore
blustring
and
flying
out
into
invectives
,
because
he
hath
the
better
on
't
against
any
Man
that
answers
touching
this
hope
,
as
some
think
themselves
certainly
authoriz'd
to
rough
speech
,
because
they
plead
for
truth
,
and
are
on
its
side
,
on
the
contrary
,
so
much
the
rather
study
meekness
for
the
glory
and
advantage
of
the
truth
,
it
needs
not
the
service
of
passion
,
yea
nothing
so
disserves
it
,
as
passion
when
set
to
serve
it
;
the
spirit
of
truth
is
withal
the
Spirit
of
meekness
,
the
Dove
that
rested
on
that
great
Champion
of
truth
,
who
is
the
Truth
it self
,
and
from
him
is
derived
to
the
lovers
of
truth
,
and
they
ought
to
seek
the
participation
of
it
.
Imprudence
makes
some
kind
of
Christians
lose
much
of
their
labour
,
speaking
for
Religion
,
and
drive
those
further
off
that
they
would
draw
into
it
.
And
fear
]
Divine
things
never
to
be
spoke
of
in
a
light
perfunctory
way
,
but
with
a
reverent
grave
temper
of
Spirit
,
and
for
this
reason
some
choice
to
be
made
both
of
time
and
persons
.
The
confidence
that
is
in
this
hope
makes
the
Believer
not
fear
Men
,
to
whom
he
answers
,
but
still
he
fears
his
God
for
whom
he
answers
,
and
whose
interest
is
chief
in
those
things
he
speaks
of
.
The
Soul
that
hath
the
deepest
sense
of
spiritual
things
and
Knowledge
of
God
,
is
most
affraid
to
miscarry
in
speaking
of
him
,
most
tender
and
wary
how
to
acquit
it self
when
engaged
to
speak
of
and
for
God
.
Ready
]
In
this
,
knowledge
and
affection
,
and
courage
.
For
Knowledge
,
not
requir'd
of
every
Christian
to
be
able
to
prosecute
subtilties
,
and
encounter
the
s●phistry
of
Adversaries
,
especially
in
obscure
points
,
bu●
all
bound
to
know
so
much
,
as
to
be
able
to
aver
t●a●
hope
that
is
in
them
,
the
main
Doctrine
of
Grace
and
〈◊〉
,
wherein
the
most
of
Men
are
lamentably
ignorant
.
Affection
sets
all
on
work
,
whatsoever
faculty
the
mind
hath
,
it
will
not
suffer
it
to
be
useless
,
and
it
harden's
it
against
hazards
in
defence
of
the
truth
.
But
the
only
way
so
to
know
and
love
the
truth
and
have
courage
for
it
,
is
that
,
to
have
the
Lord
sanctified
in
the
heart
.
Men
may
dispute
stoutly
against
Popery
and
Errors
,
and
yet
be
strangers
to
God
and
this
hope
,
but
sure
't
is
the
liveliest
defence
,
and
only
that
which
returns
comfort
within
,
when
it
ar●ses
from
the
peculiar
interest
of
the
Soul
in
God
,
and
in
those
truths
,
and
that
hope
that
is
question'd
;
't
is
then
pleading
for
the
nearest
friend
,
and
for
a
Man
's
own
rights
and
inheritance
,
and
these
will
a●●mate
and
edge
it
when
no●
for
a
hope
you
have
heard
or
read
of
barely
,
but
a
hope
in
you
,
and
not
a
hope
in
B●lievers
in
general
but
in
you
in
a
particular
,
s●me
of
that
hope
within
.
But
altho
you
find
it
not
so
strong
in
you
for
your
particular
interest
,
yet
are
you
seeking
after
it
,
and
desiring
it
mainly
as
your
chief
design
to
attain
,
then
forbear
not
if
you
have
occasion
to
speak
for
it
,
and
commend
it
others
,
and
mantain
the
sweetness
and
cerainty
of
it
.
And
to
the
end
you
may
be
the
more
establish'd
in
it
,
and
so
the
stronger
to
answer
for
it
,
not
only
against
Men
,
but
that
great
Adversary
that
seeks
so
much
to
infringe
,
know
the
right
foundation
of
it
,
build
it
never
on
your selves
nor
any
thing
in
you
.
The
work
of
Grace
may
evidence
to
you
the
truth
of
your
hope
,
but
its
ground
it
fastens
on
is
Jesus
Christ
,
in
whom
all
our
rights
and
evidences
hold
good
;
his
death
assuring
us
of
freedom
from
condemnation
,
and
his
life
and
possession
of
glory
the
foundation
of
our
hope
,
Heb.
6.
19.
If
you
would
have
it
immoveable
rest
it
there
,
lay
all
this
hope
on
him
,
and
when
assaulted
,
fete●
all
your
answers
for
it
from
him
,
for
't
is
Christ
in
you
that
is
your
hope
of
glory
.
Coloss.
1.
27.
Verse
16.
16.
Having
a
good
conscience
,
that
whereas
they
speak
evil
of
you
,
as
of
evil
doers
,
they
may
be
ashamed
that
falsly
accuse
your
good
Conversation
in
Christ
.
THE
prosperity
of
fools
is
their
destruction
,
(
says
Solomon
)
none
of
God's
Children
die
of
this
disease
,
of
too
much
ease
,
he
knows
well
how
to
breed
them
,
and
fit
them
for
a
Kingdome
,
he
keeps
them
in
exercise
,
but
yet
so
,
as
they
are
not
surcharg'd
,
he
not
only
directs
them
how
to
overcome
,
but
enables
and
supports
them
in
all
their
conflicts
,
and
gives
them
victory
.
One
main
thing
tending
to
their
enablement
and
victory
is
this
,
which
is
here
requir'd
in
the
Saints
,
and
is
withal
wrought
and
maintained
in
them
by
the
Spirit
of
God
,
Having
a
good
Conscience
,
&c.
1.
Two
parties
here
opposed
in
contest
,
the
evil
Tongues
of
the
ungodly
,
and
the
good
Conscience
and
Conversation
of
the
Christian
,
they
speak
evil
of
you
and
falsly
accuse
you
,
but
have
you
a
good
Conscience
.
2dly
.
The
success
of
their
contest
,
the
good
Conscience
prevails
,
and
the
evil-speakers
are
ashamed
.
They
speak
evil
.
]
This
is
a
general
evil
in
the
corrupt
nature
of
Man
though
in
some
it
rises
to
a
greater
height
than
in
others
.
Are
not
Tables
,
and
Chambers
,
and
almost
all
Societies
and
meetings
full
of
it
,
and
even
they
that
have
some
dislikings
of
it
,
yet
readily
carried
with
the
stream
,
and
for
company's
sake
take
a
share
,
if
not
in
sending
in
their
word
,
yet
lending
their
ear
,
and
willingly
hearing
the
detractions
of
others
,
and
unless
it
be
of
their
friends
or
such
as
they
have
interest
in
,
do
insensibly
slide
into
some
forc'd
complacency
,
and
easily
receive
the
impression
of
calumnies
and
defamings
?
But
the
most
are
more
active
in
this
evil
can
cast
in
their
penny
to
make
up
the
shot
,
have
their
taunt
or
criticisme
upon
some
body
in
readiness
to
make
up
the
feast
,
such
as
most
companies
entertain
one
another
withal
,
but
't
is
a
vile
diet
,
Satan's
name
,
as
the
Syriack
calls
him
,
an
eater
of
calumnies
.
This
tongue-evil
,
hath
its
root
in
the
heart
,
a
perverse
constitution
there
,
pride
and
self-love
,
an
overweening
esteem
that
Men
naturally
have
of
themselves
mounts
them
into
that
Chair
,
gives
them
a
fancied
authority
of
judging
others
,
But
this
bent
of
the
heart
and
tongue
unrenew'd
,
to
evil
speaking
,
works
and
vents
most
in
the
World
against
those
that
walk
most
contrary
to
the
course
of
the
World
.
This
Furnace
of
the
tongne
is
kindled
from
hell
,
as
St.
Iames
tells
us
,
and
is
made
seven
times
hotter
than
ordinary
.
As
for
sincere
Christians
,
a
Company
of
hypocrites
(
say
they
)
who
so
godly
,
but
yet
they
are
false
,
and
malicious
,
and
proud
,
&c.
And
no
kind
of
carriage
in
them
shall
escape
,
there
shall
be
some
device
to
wrest
and
misname
it
;
if
they
be
cheerful
in
Society
,
that
shall
be
accounted
more
liberty
than
suits
with
their
profession
,
if
of
a
graver
sad
temper
,
that
shall
pass
for
sullen
severity
;
thus
Iohn
Baptist
and
Christ
,
Matth.
11.
If
they
be
diligent
,
and
wary
in
their
affairs
,
then
in
the
World's
construction
they
are
as
covetous
and
worldly
as
any
,
if
careless
and
remiss
in
them
,
then
silly
wi●less
bodies
,
good
for
nothing
,
still
somthing
stands
cross
.
The
Enemies
of
Religion
have
not
any
where
so
quick
an
Eye
,
as
in
observing
the
ways
of
such
as
seek
after
God
,
my
remarkers
David
calls
them
,
they
that
scan
my
ways
,
as
the
word
is
,
will
not
let
piss
the
least
step
unexamined
.
If
nothing
be
found
faulty
,
then
their
invention
works
,
either
forges
compleat
falshoods
,
or
disguises
somthing
that
lyes
open
to
mistake
,
or
if
they
can
catch
hold
on
any
real
failing
,
no
end
of
their
triumph
and
insultations
.
1.
They
aggravate
and
raise
it
to
the
highest
.
2.
While
they
will
not
admit
to
be
judged
of
themselves
by
their
constant
walk
,
they
scruple
not
to
judge
of
the
condition
of
a
Christian
by
any
one
particular
action
,
wherein
he
doth
,
or
seems
at
least
to
miscarry
.
3.
They
rest
not
there
,
but
make
one
failing
of
one
Christian
the
reproach
of
all
,
take
up
your
Devoto's
,
there
's
never
a
one
of
them
the
better
.
4.
Nor
rest
they
there
,
but
make
personal
failings
of
those
that
profess
it
,
the
disgrace
of
Religion
it self
:
Now
all
these
are
very
crooked
Rules
and
gross
injustice
.
1.
There
is
a
great
difference
betwixt
a
thing
taken
favourably
,
and
the
same
action
misconstrued
.
2.
A
great
difference
betwixt
one
particular
act
and
a
mans
estate
or
inward
frame
,
which
they
either
consider
not
,
or
willingly
or
maliciously
neglect
.
3.
How
large
is
the
difference
that
there
is
betwixt
one
and
another
in
the
measure
of
Grace
,
and
of
their
prudence
,
either
in
their
Naturals
,
or
in
Grace
,
or
possibly
in
both
,
that
some
who
are
honest
in
matter
of
Religion
,
yet
being
very
weak
may
miscarry
in
such
things
,
as
other
Christians
come
seldome
near
the
hazard
of
,
and
though
some
should
wholly
forsake
the
way
of
Godliness
,
wherein
they
seem'd
to
walk
,
yet
why
should
that
reflect
upon
such
as
are
real
and
steadfast
in
it
,
they
were
amongst
us
,
sayes
the
Apostle
,
but
were
not
of
us
.
Offences
of
this
kind
must
be
,
but
the
woe
rests
on
him
,
by
whom
they
come
,
not
on
other
Christians
,
and
if
it
spread
further
than
the
party
offending
,
't
is
to
the
prophane
World
that
take
offence
at
Religion
because
of
him
,
as
our
Saviour
hath
express'd
it
,
Woe
to
the
World
because
of
offences
,
they
shall
stumble
,
and
fall
,
and
break
their
necks
upon
these
stumbling
blocks
or
scandals
.
Thou
that
art
prophane
and
seest
the
failing
of
a
Minister
or
Christian
,
and
art
hardened
by
it
,
this
is
a
Judgment
to
thee
,
that
thou
meetest
with
such
a
block
in
thy
Way
.
Woe
to
the
World
:
Its
judgement
on
a
place
,
where
God
makes
Religion
in
the
Persons
of
some
to
be
scandalous
.
4.
Religion
it self
remains
still
it self
,
whatsoever
be
the
failings
and
blots
of
one
or
more
that
profess
it
,
it
is
pure
and
spotless
,
if
it
teach
not
Holiness
,
and
Meekness
,
and
Humility
,
and
all
good
purely
,
then
except
against
it
,
but
if
it
be
a
streight
golden
Re●d
by
which
the
Temple
is
measured
,
then
let
it
have
its
own
esteem
both
of
streightness
and
preciousness
,
whatsoever
unevenness
be
found
in
those
that
profess
to
receive
it
.
Suspect
and
search
your
s●lves
even
in
general
for
this
evil
,
of
evil-speaking
.
Consider
that
we
are
to
give
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
an
account
of
words
,
and
if
for
idle
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
worklets
words
,
But
particularly
beware
this
in
more
or
less
,
earnest
,
or
in
jest
,
to
reproach
Religion
or
those
that
profess
it
,
know
how
particularly
the
glorious
name
of
God
is
interess'd
in
that
,
and
they
that
dare
to
be
assronting
him
,
what
shall
they
say
?
how
shall
they
stand
?
when
he
calls
them
to
account
.
If
you
have
not
attained
to
it
,
yet
do
not
bark
against
it
,
but
the
rather
esteem
highly
of
Religion
,
love
it
,
and
the
very
appearance
of
it
where
you
f●●d
it
,
give
it
respect
and
your
good
word
at
least
,
and
from
an
external
approbation
,
Oh!
that
you
would
aspire
to
inward
acquaintance
with
it
and
then
no
more
were
needful
to
be
said
in
this
,
it
would
commend
it self
to
you
sufficiently
,
but
in
the
mean
time
be
ashamed
,
be
〈◊〉
of
that
prosess'd
enm●y
against
God
that
is
amongst
you
,
a
malignant
hateful
Spirit
against
those
that
desire
to
walk
holily
,
whetting
your
Tongues
against
them
.
1.
Consider
,
What
do
you
mean
,
this
Religion
we
all
profess
,
is
it
the
way
to
Heaven
,
or
is
it
not
?
do
you
believe
this
word
or
no
?
If
you
do
not
,
what
do
you
here
?
If
you
do
then
you
must
believe
too
,
that
they
that
walk
closest
by
this
Rule
,
are
surest
in
that
way
;
they
that
dare
not
share
with
your
Oaths
,
and
excessive
Cups
,
and
prophane
Conversation
;
what
can
you
say
?
it
is
not
possible
to
open
your
mouth
against
them
without
renouncing
this
Word
and
Faith
:
Therefore
either
declare
you
are
no
Christians
,
and
Christ
not
yours
,
or
in
his
name
,
I
enjoyn
you
that
you
dare
no
more
speak
an
ill
word
of
Christianity
,
and
the
power
of
Religion
,
and
those
that
seek
after
it
:
There
be
not
many
higher
signs
of
a
reprobate
Mind
,
than
to
have
a
bitter
virulent
Spirit
against
the
Children
of
God
.
Seek
that
tie
of
affection
and
fraternity
,
for
hereby
we
know
(
says
the
beloved
Apostle
St.
Iohn
)
that
we
are
translated
from
death
to
life
,
because
we
love
the
Brethren
.
But
because
those
hissings
are
the
natural
Voice
of
the
Serpents
Seed
,
expect
them
,
you
that
have
a
mind
to
follow
Christ
,
and
take
this
guard
against
them
,
that
is
here
directed
you
,
having
a
good
Conscience
'T
is
a
fruitless
verbal
debate
,
whether
Conscience
be
a
Faculty
or
Habit
,
or
not
,
and
as
in
other
things
,
so
in
this
,
that
most
of
all
reqaires
more
solid
and
useful
Consideration
,
When
all
is
examin'd
,
't
will
be
found
to
be
no
other
,
but
the
mind
of
man
under
the
Notion
of
a
particular
Reference
to
himself
and
his
own
Actions
.
And
there
is
a
twofold
goodness
of
the
Conscience
,
Purity
and
Tranquillity
,
and
this
flows
from
the
other
,
so
that
the
former
is
the
thing
we
ought
primely
to
study
,
and
the
latter
will
follow
of
it self
:
for
a
time
indeed
the
Conscience
,
that
is
in
a
good
measure
pure
,
may
be
unpeaceable
,
but
still
it
is
the
apprehension
and
sense
of
present
or
former
impurity
that
makes
it
so
,
for
without
the
consideration
of
guiltiness
,
there
is
nothing
that
can
trouble
it
,
it
cannot
apprehend
the
wrath
of
God
,
but
with
relation
unto
sin
.
The
Goodness
of
Conscience
here
recommended
,
is
the
integrity
and
holiness
of
the
whole
inward
Man
in
a
Christian
,
so
the
Ingredients
of
it
are
,
1.
A
due
Light
or
Knowledge
of
our
Rule
,
that
as
the
Lamps
in
the
Temple
must
be
still
burning
within
,
as
filthiness
is
always
the
companion
of
darkness
;
therefore
if
you
would
have
a
good
Conscience
,
you
must
by
all
means
have
so
much
Light
,
so
much
Knowledge
of
the
Will
of
God
,
as
may
regulate
you
,
and
shew
you
your
way
,
teach
you
how
to
do
,
and
speak
,
and
think
,
as
in
his
presence
.
2.
A
constant
regard
and
using
of
this
Light
,
applying
it
to
all
,
not
sleeping
,
but
working
by
it
,
still
seeking
a
nearer
conformity
with
the
known
will
of
our
God
,
daily
redressing
and
ordering
the
affections
by
it
,
not
sparing
to
knock
off
whatsoever
we
find
irregular
within
,
that
our
hearts
may
be
polish'd
,
and
brought
to
a
right
Frame
by
that
Rui●
:
and
this
is
the
daily
inward
Work
of
the
Christian
,
his
great
business
to
purifie
himself
as
his
Lord
is
pure
.
And
3.
For
the
advancing
of
this
work
is
needful
,
a
frequent
search
of
our
Hearts
and
of
our
Actions
,
not
only
to
consider
what
we
are
to
do
but
what
we
have
done
,
these
reflex
inquiries
,
as
they
are
a
main
part
of
the
Conscience's
proper
work
,
they
are
a
chief
means
of
making
and
keeping
the
Conscience
good
.
1
Acquainting
the
Soul
with
its
own
estate
,
with
the
motions
and
inclinations
that
are
most
natural
to
it
.
2.
Stirring
it
up
to
work
out
,
and
purge
away
by
repentance
,
the
pollution
it
h●th
contracted
by
any
outward
act
or
inward
motion
of
sin
.
3.
This
search
both
excites
and
enables
the
conscience
to
be
more
watchful
,
teaches
how
to
avoid
and
prevent
the
like
errors
for
the
time
to
come
;
as
natural
wise
Men
labour
to
gain
thus
out
of
their
former
oversight
in
their
affairs
,
to
be
the
wiser
and
warier
by
them
,
and
lay
up
that
as
bought
wit
,
that
they
have
payed
dear
for
,
and
therefore
are
careful
to
make
their
best
advantage
on
't
;
God
makes
the
consideration
of
their
falls
,
preservatives
to
his
Children
from
falling
,
makes
a
medicine
of
this
poyson
.
Thus
that
the
Conscience
may
be
good
it
must
be
enlighten'd
,
and
it
must
be
watchful
,
both
advising
before
,
and
after
censuring
according
to
that
light
.
The
most
little
regard
this
,
they
walk
by
guess
,
either
ignorant
Consciences
,
and
the
blind
(
you
say
)
swallow
many
a
fly
,
yea
,
how
many
Consciences
without
sense
,
as
feared
with
an
hot
Iron
,
stupified
,
that
feel
nothing
,
others
satisfied
with
a
civil
righteousness
,
an
imagin'd
goodness
of
conscience
,
because
they
are
free
from
gross
crimes
,
others
that
know
the
rule
of
Christianity
,
yet
study
not
a
conscientiou
,
respect
to
it
in
all
things
,
some
transient
looks
upon
the
rule
and
their
own
hearts
it
may
be
,
but
sit
not
down
,
to
have
a
conscience
void
of
offence
towards
God
and
Men.
a
good
Conscience
.
They
that
are
most
diligent
and
vigilant
,
find
nothing
to
abate
as
superfluous
,
but
still
need
of
more
.
The
heart
to
be
kept
withall
diligence
,
or
above
all
keeping
,
corruption
within
ready
to
grow
and
gain
upon
it
,
if
it
be
never
so
little
neglected
,
and
from
without
to
invade
it
,
and
get
in
;
we
breath
in
a
corrupt
infected
air
,
and
have
need
daily
to
antidote
the
heart
against
it
.
You
that
are
studying
to
be
excellent
in
this
art
of
a
good
Conscienee
,
go
on
,
seek
daily
progress
in
it
,
the
study
of
Conscience
is
a
more
sweet
profitable
study
than
of
all
Science
wherein
is
much
vexation
,
and
the
most
little
or
no
fruit
,
read
this
book
diligently
and
correct
your
Errata
by
that
book
,
the
word
of
God
,
labour
to
have
it
pure
and
right
,
other
books
and
works
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
curious
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
works
,
they
shall
not
appear
,
but
this
is
one
of
the
books
that
shall
be
opened
in
that
great
day
,
according
to
which
we
must
be
judged
.
On
this
follows
a
good
Conversation
,
as
inseparably
connexed
with
a
good
Conscience
.
Grace
is
of
a
lively
active
nature
,
and
doth
act
like
it self
;
holiness
in
the
heart
will
be
holiness
in
the
life
too
,
not
some
good
actions
,
but
a
good
Conversation
,
an
uniform
,
even
tract
of
life
,
the
whole
revolution
of
it
regular
,
the
inequality
of
some
Christians
ways
doth
breed
much
discredit
to
Religion
and
discomfort
to
themselves
.
But
observe
here
.
1.
The
order
of
these
two
.
2.
The
principle
of
both
.
1.
The
Cons●ience
good
,
and
then
the
Conversation
,
make
the
tree
good
,
and
the
fruit
will
be
good
,
says
our
Saviour
,
so
here
a
good
Conscience
the
root
of
a
good
Conversation
;
most
Men
begin
at
the
wrong
end
of
this
work
,
would
reform
the
outward
Man
first
,
that
will
do
no
good
,
't
wil
be
but
dead
work
.
Do
not
rest
upon
external
reformations
,
they
will
not
hold
,
there
is
no
abiding
nor
no
advantage
in
such
a
work
,
you
think
when
reprov'd
,
Oh!
I
will
mend
and
set
about
the
redress
of
some
outward
things
but
this
is
as
good
as
to
do
nothing
,
the
Mind
and
Conscience
being
defiled
(
as
the
Apostle
speaks
)
doth
defile
all
the
rest
,
't
is
a
mire
in
the
spring
although
the
pipes
are
cleansed
,
they
will
grow
quickly
fowl
again
;
so
Christians
in
their
progress
in
grace
,
would
eye
this
most
,
that
the
Conscience
be
growing
purer
,
the
heart
more
spiritual
,
the
affections
more
regular
,
and
heavenly
,
and
their
outward
carriage
will
be
holier
,
whereas
the
outward
work
of
performing
duties
and
being
much
exercis'd
in
Religion
,
may
by
the
neglect
of
this
,
be
labour
in
vain
,
and
amend
nothing
foundly
.
To
set
the
outward
Actions
right
,
though
with
an
honest
Intention
,
and
not
so
to
regard
and
find
out
the
inward
disorder
of
the
Heart
,
whence
that
in
the
Actions
flows
,
is
but
to
be
still
putting
the
Handle
of
a
Clock
right
with
your
Finger
,
while
't
is
foul
or
out
of
order
within
,
which
is
a
continual
business
and
does
no
good
.
Oh!
but
a
purified
Conscience
,
a
Soul
renew'd
and
refin'd
in
its
temper
and
affections
,
will
make
things
go
right
without
,
in
all
the
duties
and
acts
of
our
Callings
.
2.
The
Principle
of
Good
in
both
is
Christ
.
Your
good
Conversation
in
Christ
.
The
Conversation
not
good
unless
in
him
,
so
neither
the
Conscience
.
1.
He
the
Person
,
must
be
in
him
,
and
then
the
Conscience
and
Conversation
will
be
good
in
him
,
the
Conscience
that
is
morally
good
,
having
some
kind
of
vertuous
Habits
,
yet
being
out
of
Christ
,
is
nothing
but
pollution
in
the
fight
of
God
,
it
must
be
washt
in
his
blood
ere
it
can
be
clean
,
all
our
pains
will
not
cleanse
it
,
floods
of
tears
will
not
do
it
,
't
is
blood
,
and
that
blood
alone
that
hath
the
Vertue
of
purging
the
Conscience
from
dead
Works
,
Heb.
9.
2.
In
him
the
perfect
pattern
of
Holiness
,
the
Heart
and
Life
to
be
conformed
to
him
,
and
so
made
truely
good
.
3.
He
the
Spirit
of
Grace
whence
it
is
first
derived
,
and
always
fed
,
and
maintained
,
and
made
active
;
a
Spirit
goes
forth
from
him
that
cleanseth
our
Spirits
,
and
so
makes
our
Conversation
clean
and
holy
.
If
thou
wouldst
have
thy
Conscience
and
Heart
purify'd
,
and
pacify'd
,
and
have
thy
Life
certify'd
,
go
to
Christ
for
all
,
make
use
of
him
,
as
of
his
blood
to
wash
of
thy
guiltiness
,
so
of
his
spirit
to
purifie
and
sanctifie
thee
;
if
thou
wouldst
have
thy
Heart
reserv'd
for
God
,
pure
as
his
Temple
,
if
thou
wouldst
have
thy
Lusts
cast
out
that
pollute
thee
,
and
findest
no
power
to
do
it
;
go
to
him
,
desire
him
to
scourge
out
that
filthy
Rable
that
abuse
his
House
,
and
make
it
a
Den
of
Thieves
.
Seek
this
as
the
only
Way
to
have
thy
Soul
,
and
ways
righted
,
to
be
in
Christ
,
and
then
walk
in
him
:
Let
thy
Conversation
be
in
Christ
,
study
him
,
and
follow
him
,
look
on
his
Way
,
on
his
Graces
,
his
Obedience
,
and
Humility
,
and
Meekness
till
by
looking
on
them
,
they
make
the
very
Idea
of
thee
new
,
as
the
Painter
doth
of
a
Face
he
would
draw
to
the
Life
;
so
behold
his
Glory
,
that
thou
maist
be
transformed
from
glory
to
glory
:
but
as
it
is
there
added
,
this
must
be
by
the
Spirit
of
the
Lord
:
do
not
therefore
look
on
him
simply
as
an
example
without
thee
,
but
as
l●e
within
thee
,
having
received
him
,
walk
not
only
like
him
,
but
in
him
,
as
the
Apostle
St.
Paul
speaks
,
and
as
the
word
is
here
,
your
Conversation
not
only
according
to
Christ
,
but
in
Christ
;
draw
from
his
full●ess
Grace
for
Grace
.
2dly
.
The
other
thing
in
the
Words
is
the
advantage
of
this
good
Conscience
and
Conversation
(1)
Even
external
towards
the
malicious
ungodly
World
,
they
shall
be
ashamed
that
falsly
accuse
you
,
thus
often
it
is
●ven
most
evident
to
men
,
the
victory
of
Innocency
,
silent
Innocency
most
strongly
confuting
all
calumny
,
making
the
ungodly
false
accusers
hide
their
heads
;
thus
without
stirring
the
Integrity
of
a
Christian
conquers
,
as
a
Rock
unremoved
,
breaks
the
Waters
that
are
dashing
against
it
:
And
thi●
not
only
a
lawful
but
laudible
way
of
revenge
,
shaming
calumny
out
of
it
,
and
punishing
evil-speakers
by
well-doing
,
shewing
really
how
false
their
ac●users
were
;
this
the
powerfullest
Apology
and
Refutation
;
as
his
was
of
the
Sophister
,
that
would
prove
there
were
no
motion
,
by
rising
up
and
walking
.
And
without
this
good
Conscience
and
Conversation
,
we
cut
our selves
short
of
other
Apologies
for
Religion
,
whatsoever
we
say
for
it
:
one
unchristian
action
will
disgrace
it
more
than
we
can
repair
by
the
largest
and
best
framed
Speeches
on
its
behalf
.
Let
those
therefore
that
have
given
their
names
to
Christ
,
honour
him
and
their
holy
profession
most
this
way
;
speak
for
him
as
occasion
requires
;
why
not
,
providing
with
meekness
and
fear
,
as
our
Apostle
hath
taught
:
but
let
this
be
the
main
defence
of
Religion
,
live
like
it
,
and
commend
it
so
.
Thus
all
should
do
that
are
called
Christians
,
adorn
that
holy
Profession
with
holy
Conversation
:
but
the
most
are
nothing
else
but
spots
and
blo●s
,
some
wallowing
in
the
mire
,
and
provoking
one
another
to
unclean●ess
.
Oh!
the
unchristian
Life
of
Christians
,
an
Evil
to
be
much
lamented
more
than
all
the
Troubles
we
sustain
.
But
these
ind●ed
do
thus
deny
Christ
,
and
declare
that
they
are
not
his
:
So
many
as
have
any
reali●y
of
Christ
in
you
,
be
so
much
the
more
holy
,
the
more
wicked
the
rest
are
,
strive
to
make
it
up
and
to
honour
that
name
which
they
disgrace
;
and
if
they
will
reproach
you
,
because
ye
walk
not
with
them
,
and
cast
the
mire
of
false
reproaches
on
you
,
take
no
notice
,
but
go
on
your
way
,
it
will
dry
and
easily
rub
off
:
be
not
troubled
with
misjudgings
;
shame
them
out
of
it
by
your
blamless
and
holy
carriage
,
that
will
do
most
to
put
lies
out
of
countenance
;
however
if
they
continue
impudent
,
the
day
is
at
hand
,
wherein
all
the
Enemies
of
Christ
shall
be
all
cloathed
over
and
covered
with
shame
,
and
they
that
have
kept
a
good
Conscience
and
walked
in
Christ
,
shall
lift
up
their
faces
with
joy
.
2dly
.
There
is
an
intrinsecal
good
in
this
goodness
of
Conscience
that
sweetens
all
sufferings
as
follows
.
Verse
17.
17.
For
it
is
better
,
if
the
will
of
God
be
so
,
that
ye
suffer
for
well-doing
,
then
for
evil-doing
.
A
Necessity
of
suffering
in
any
way
wherein
ye
can
walk
;
if
ye
chuse
the
way
of
wickedness
,
you
shall
not
escape
suffering
so
.
And
that
suppos'd
,
this
is
by
far
the
better
to
suffer
in
well-doing
,
1.
The
way
of
the
ungodly
not
exempt
for
suffering
even
in
present
,
setting
aside
the
judgement
and
wrath
to
come
,
often
from
the
hands
of
men
whether
justly
or
unjustly
,
and
often
from
the
immediate
hand
of
God
always
just
,
both
in
that
and
the
other
.
causing
the
Sinner
to
ear
of
the
Fruit
of
his
own
ways
:
When
prophane
ungodly
men
offer
violences
and
wrongs
one
to
another
;
in
this
God
is
just
against
both
,
in
that
wherein
they
themselves
are
both
unjust
;
they
are
both
rebellious
against
him
,
and
so
though
they
intend
not
his
quarrel
,
he
means
it
himself
;
sets
them
to
lash
one
another
.
As
the
wicked
profess
their
combined
enmity
against
the
Children
of
God
,
yet
they
are
not
always
at
peace
amongst
themselves
:
They
often
revile
and
desame
each
other
,
so
't
is
held
up
on
both
sides
,
whereas
the
godly
cannot
hold
them
game
in
that
,
being
like
their
Lord
,
who
when
he
was
reviled
,
reviled
not
again
.
Besides
,
although
the
ungodly
flourish
at
sometimes
,
yet
they
have
their
days
of
suffering
,
are
subject
to
the
common
miseries
of
the
life
of
Man
,
and
the
common
calamities
of
evil
times
;
the
Sword
and
Pestilence
and
such
like
publick
judgements
:
Now
in
what
kind
soever
it
be
that
they
suffer
,
they
are
at
a
great
disadvantage
compared
with
the
godly
in
their
sufferings
.
Here
impure
Consciences
may
lie
sleeping
while
they
are
at
ease
themselves
,
but
when
any
great
trouble
comes
and
shakes
them
,
then
readily
the
Conscience
begins
to
awake
,
and
busle
,
and
proves
more
grievous
to
them
than
all
that
comes
on
them
from
without
.
When
they
remember
their
despising
the
ways
of
God
,
neglecting
him
and
holy
things
,
whence
they
are
convinc'd
,
how
that
comfort
might
be
reapt
in
these
days
of
distress
,
this
cuts
and
galls
them
most
,
looking
back
at
their
licentious
prophane
ways
,
each
of
them
strikes
to
the
heart
.
As
the
Apostle
calls
sin
,
the
sting
of
death
,
so
is
it
of
all
sufferings
,
and
the
Sting
that
strikes
deepest
into
the
very
Soul
:
A
sad
condition
to
have
from
thence
the
greatest
anguish
where
the
most
comfort
should
be
expected
,
to
have
thickest
darkness
,
whence
they
should
look
for
most
light
.
Men
that
have
evil
Consciences
,
love
not
to
be
with
them
;
are
not
much
with
themselves
,
as
St.
Augustine
compares
them
to
such
as
have
shrew'd
Wives
,
love
not
to
be
at
home
:
but
yet
,
outward
distress
sets
a
Man
inward
,
as
foul
weather
drives
him
home
,
and
there
where
he
should
find
comfort
,
he
is
met
with
such
accusations
,
as
are
like
a
continual
dropping
,
as
Solomon
speaks
,
of
a
contentious
Woman
.
It
is
a
most
wretched
estate
to
live
under
sufferings
or
afflictions
of
any
kind
,
and
a
stranger
to
God
;
then
a
Man
hath
God
,
and
his
Conscience
against
him
that
should
be
his
solace
in
times
of
distress
,
being
knocked
off
from
the
comforts
of
the
World
whereon
he
rested
,
and
having
no
Provision
of
spiritual
comfort
within
,
nor
expectation
from
above
.
But
the
Children
of
God
in
their
sufferings
(
especially
such
as
are
for
God
)
can
retire
themselves
inwards
,
and
rejoyce
in
the
testimony
of
a
good
Conscience
,
yea
the
Possession
of
Christ
dwelling
within
them
.
All
the
trouble
that
befalls
them
,
is
but
as
the
ratling
of
Hail
upon
the
Tiles
of
the
House
to
a
man
,
that
is
sitting
within
a
warm
Room
at
a
rich
Banquet
;
such
is
a
good
Conscience
,
a
Feast
,
yea
,
a
continual
Feast
.
The
Believer
looks
on
his
Christ
,
and
in
him
reads
his
deliverance
from
condemnation
,
and
that
is
a
strong
Comfort
,
a
Cordial
that
keeps
him
from
fainting
in
the
greatest
distresses
.
The
Conscience
gives
this
testimony
that
sin
is
forgiven
,
raises
the
Soul
above
inward
sufferings
.
Tell
the
Christian
of
loss
of
Goods
,
or
Liberty
,
or
Friends
,
or
Life
,
he
answers
all
with
this
,
Christ
is
mine
,
and
my
sin
is
pardoned
.
That
's
enough
for
me
.
What
would
I
not
have
suffered
to
have
been
delivered
from
the
wrath
of
God
;
if
any
suffering
of
mine
in
this
World
could
have
done
that
,
now
that
is
done
to
my
hand
.
All
other
sufferings
are
light
,
they
are
light
,
and
but
for
a
moment
,
one
thought
of
Eternity
drowns
the
whole
time
,
the
World's
endurance
,
which
is
but
as
one
instant
or
twinkling
of
an
eye
betwixt
eternity
before
,
and
eternity
after
,
how
much
less
is
any
short
life
,
and
a
small
part
that
is
spent
in
sufferings
though
it
were
all
sufferings
without
interruption
,
which
yet
it
is
not
:
when
I
look
forward
to
the
Crown
,
all
vanishes
,
and
I
think
it
less
than
nothing
.
Now
these
things
the
good
Conscience
speaks
to
the
Christian
in
his
sufferings
;
therefore
certainly
his
choice
is
best
that
provides
it
for
his
Companion
against
evil
and
troubleous
times
:
if
moral
Integrity
went
so
far
,
as
truly
it
did
much
in
some
men
that
had
much
of
it
,
that
they
scorn'd
all
hard
Encounters
,
and
esteemed
this
a
sufficient
Bulwark
,
a
strength
impregnable
,
Hic
murus
Aheneus
esto
,
nil
conscire
sibi
,
how
much
more
the
Christians
good
Conscience
,
which
alone
is
truly
such
.
2.
As
the
Christian
may
thus
look
inward
and
rejoyce
in
tribulation
,
so
there
is
another
look
upward
that
is
here
likewise
mention'd
,
that
allays
very
much
all
the
sufferings
of
the
Saints
.
If
such
be
the
will
of
God
.
The
Christian
mind
hath
still
one
eye
to
this
above
the
hand
of
men
,
and
all
inferiour
causes
,
in
suffering
whether
for
the
name
of
God
or
otherwise
:
Looks
on
the
Sovereign
will
of
God
,
and
sweetly
complies
with
that
in
all
.
Neither
is
there
any
thing
that
doth
more
powerfully
compose
and
quiet
the
mind
,
than
this
,
makes
it
invincibly
firm
and
content
,
when
it
hath
attained
this
resignment
of
it self
to
the
will
of
God
,
to
agree
to
that
in
every
thing
.
This
is
the
very
thing
wherein
tranquility
of
spirit
lies
;
it
is
no
riddle
,
nor
hard
to
understand
,
yet
few
attain
it
.
And
I
pray
you
,
what
is
thus
gained
by
our
reluctancies
and
repinings
,
but
pain
to
our selves
?
he
doth
what
he
will
,
whether
we
consent
or
no
,
our
disagreeing
doth
not
prejudge
his
Purposes
but
our
own
Peace
,
if
we
will
not
be
led
,
we
are
drawn
,
we
must
suffer
if
he
will
,
but
if
we
will
what
he
wills
,
even
in
suffering
that
makes
it
sweet
and
easie
,
when
our
mind
goes
along
with
his
,
and
we
willingly
move
with
that
stream
of
Providence
which
will
carry
us
with
it
,
though
we
row
against
it
;
and
we
still
have
nothing
but
toyl
and
weariness
for
our
pains
.
But
this
hard
Argument
of
Necessity
is
needless
,
to
the
Child
of
God
,
perswaded
of
the
Wisdom
and
Love
of
his
Father
,
knows
that
to
be
truly
best
for
him
that
his
hand
reaches
.
Sufferings
are
unpleasant
to
the
flesh
,
and
it
will
grumble
,
but
the
Voice
of
the
Spirit
of
God
in
his
Children
,
is
that
of
that
good
King
,
good
is
the
Will
of
the
Lord
,
let
him
do
with
me
as
seems
good
in
his
eyes
.
My
foolish
heart
would
think
these
things
I
suffer
might
be
abated
,
but
my
wise
and
heavenly
Father
thinks
otherwise
;
he
hath
his
design
of
honour
to
himself
,
and
good
to
me
in
these
,
which
I
would
be
loath
to
cross
if
I
might
:
I
may
do
God
more
service
by
these
advantages
,
but
doth
not
he
know
best
what
fits
,
cannot
he
advance
his
Grace
more
by
the
want
of
these
things
I
desire
,
than
I
could
do
my self
by
having
them
?
cannot
he
make
me
a
gainer
by
Sickness
,
and
Poverty
,
and
Disgraces
,
and
loss
of
Friends
and
Children
,
by
making
up
all
in
himself
,
and
teaching
me
more
of
his
all-sufficiency
?
yea
,
even
concerning
the
Affairs
of
my
Soul
I
am
to
give
up
all
to
his
good
pleasure
,
though
desiring
the
light
of
his
countenance
above
all
things
in
this
World
,
yet
if
he
see
it
fit
to
hide
it
sometimes
,
if
that
be
his
will
,
let
me
not
murmur
,
there
is
nothing
lost
by
this
obedient
temper
,
yea
what
way
soever
he
deals
with
us
there
is
much
more
advantage
in
it
.
No
Soul
shall
enjoy
so
much
in
all
estates
as
that
which
hath
devested
and
renounced
it self
,
and
hath
no
will
but
Gods
.
Verse
18.
18.
For
Christ
hath
also
once
suffered
for
sins
,
the
just
for
the
unjust
(
that
he
might
bring
us
to
God
)
being
put
to
death
in
the
flesh
,
but
quickened
by
the
Spirit
.
THE
whole
Life
of
a
Christian
is
a
steady
aiming
at
Conformity
with
Christ
,
so
that
in
any
thing
,
whether
doing
or
suffering
,
there
can
be
no
Argument
so
apposite
and
perswasive
as
his
Example
;
and
no
obedience
either
active
or
passive
so
difficult
,
but
the
representment
of
that
Example
will
powerfully
sweeten
it
.
The
Apostle
doth
not
decline
the
often
use
of
it
;
here
we
have
it
thus
,
for
Christ
also
suffered
.
Though
the
Doctrine
of
Christian
suffering
is
the
occasion
of
speaking
of
Christ's
suffering
,
yet
he
insists
on
it
beyond
the
simple
necessity
of
that
Argument
,
for
its
own
excellency
,
and
further
usefulness
,
so
we
shall
consider
the
double
capacity
.
(
1.
)
As
an
encouragement
and
engagement
for
Christians
to
suffer
.
(
2.
)
As
the
great
point
of
their
Faith
,
whereon
all
their
Hopes
and
Happiness
depends
,
being
the
means
of
their
reduction
to
God
.
The
sufferings
of
Christ
being
duely
considered
,
doth
much
temper
all
the
sufferings
of
Christians
,
especially
such
as
are
directly
for
Christ
.
1.
It
is
some
known
ease
to
the
mind
in
any
distress
to
look
upon
Examples
of
the
like
,
1
Cor.
10.
13.
If
we
trace
the
Lives
of
the
most
eminent
Saints
,
shall
we
not
find
every
notable
step
that
is
recorded
,
marked
with
a
new
cross
,
one
trouble
following
on
another
as
the
Waves
do
in
an
uncessant
succession
:
Christ
also
suffered
.
The
example
and
company
of
the
Saints
in
suffering
is
very
considerable
,
but
that
of
Christ
is
more
than
any
other
,
yea
,
than
all
the
rest
together
.
Therefore
the
Apostle
having
represented
the
former
at
large
,
ends
in
this
as
the
top
of
all
,
Heb.
12.
1
,
2.
There
is
a
race
set
before
us
,
it
is
to
be
run
and
run
with
patience
and
without
fainting
:
now
he
tells
us
of
a
cloud
of
Witnesses
;
a
cloud
made
up
of
instances
of
Believers
suffering
before
us
,
and
the
heat
of
the
day
wherein
we
run
is
somewhat
cooled
even
by
that
Cloud
,
compassing
us
:
But
the
main
strength
of
their
comfort
here
lyes
in
beholding
of
Christ
,
eying
of
his
sufferings
and
their
Issue
.
The
considering
and
contemplating
of
him
,
will
be
the
strongest
cordial
,
will
keep
you
from
wearying
and
fainting
in
the
way
,
v.
3.
The
singular
power
of
this
instance
lyes
in
many
particulars
considerable
in
it
,
to
specifie
some
chief
things
briefly
in
the
steps
of
the
present
words
.
(1)
the
Example
great
.
(1)
The
greatness
of
the
Person
,
Christ
,
and
that
marked
to
us
by
the
manner
of
expression
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Christ
also
,
besides
and
beyond
all
others
,
even
Christ
himself
.
There
can
be
no
higher
Example
,
not
only
of
the
Sons
of
Adoption
sufferers
,
but
the
begotten
,
the
only
begotten
Son
,
the
Eternal
Heir
of
Glory
in
whom
all
the
rest
have
their
title
,
their
Sonship
and
Heirship
derived
from
,
and
dependent
on
his
:
Not
only
all
the
Saints
,
but
the
King
of
Saints
.
Now
who
shall
repine
at
suffering
,
shall
the
wretched
Sons
of
Men
refuse
to
suffer
after
the
Suffering
of
the
spotless
glorious
Son
of
God
,
as
one
speaks
of
pride
,
that
after
Majesty
,
that
highest
Majesty
,
2.
The
greatness
of
his
sufferings
and
continuance
That
which
the
Apostle
speaks
here
of
,
it
was
made
by
him
,
and
he
was
in
it
,
and
it
knew
him
not
,
are
thy
friends
harsh
to
thee
,
he
came
unto
his
own
,
and
his
own
received
him
not
,
hast
thou
a
mean
Cottage
,
or
art
drawn
from
it
,
or
no
dwelling
,
and
art
thou
every
way
poor
,
and
ill
accommodate
,
he
was
as
poor
as
thou
canst
be
,
and
had
not
where
to
lay
his
head
,
worse
provided
than
the
birds
and
foxes
.
But
then
consider
to
what
a
height
his
sufferings
rose
in
the
end
,
that
most
remarkable
piece
of
them
here
meant
by
his
once
suffering
for
sins
:
if
thou
shouldest
be
cut
off
by
a
violent
death
or
in
the
prime
of
thy
years
,
mayst
tho●
not
look
upon
him
as
going
before
thee
in
both
those
,
and
in
so
ignominious
a
way
,
scourged
,
buffetted
,
and
spit
on
,
he
endured
all
,
he
gave
his
back
to
the
smiters
,
and
then
as
the
same
Prophet
hath
it
▪
he
was
numbred
amongst
the
transgressors
;
when
they
had
used
him
with
all
that
shame
,
they
hanged
him
betwixt
two
theeves
,
and
they
that
passed
by
wagged
their
heads
,
and
darted
taunts
at
him
as
at
a
Mark
fixed
to
the
Cross
,
they
scoff●d
and
said
,
he
saved
others
himself
he
cannot
save
,
he
e●dured
the
Cross
and
despised
the
shame
,
says
the
Apostle
.
Thus
see
we
the
outside
of
his
sufferings
but
the
Christian
is
subject
to
grievous
tentations
and
sad
deser●ions
that
are
heavier
by
far
than
the
sufferings
which
indeed
the
Apostle
speaks
of
here
;
yet
even
in
these
this
same
Argument
of
his
holds
:
for
our
Saviour
is
not
unacquainted
with
,
nor
ignorant
of
either
of
those
,
though
still
without
sin
,
and
if
any
of
that
had
been
in
any
of
his
sufferings
it
had
not
furthered
but
undone
all
our
Comfort
in
him
.
But
tempted
he
was
,
he
suffered
that
way
too
,
and
the
tentations
were
terrible
as
you
know
;
and
was
there
not
some
strong
conflict
when
he
fell
down
and
prayed
in
the
Garden
,
and
sweat
drops
of
blood
,
and
an
Ecclipse
when
he
cried
out
on
the
Cross
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
,
so
that
even
in
these
we
may
apply
this
comfort
,
and
stay
our selves
or
Souls
on
him
,
and
go
to
him
as
a
compassionate
high
Priest
,
Heb.
4.
15
,
16.
For
Christ
also
suffered
.
2.
Consider
the
fitness
of
the
ex●mple
,
suffer
hardship
,
says
the
Apostle
to
Timothy
,
as
a
good
Souldier
of
Iesus
Christ
:
will
not
a
word
from
him
put
a
vigour
in
them
to
go
after
him
,
whither
upon
any
march
or
service
,
when
he
calls
them
friends
,
commilitones
,
as
they
tell
his
word
that
wrought
so
much
on
his
trained
bands
;
yea
he
is
not
ashamed
to
call
them
brethren
,
and
will
they
be
ashamed
to
share
with
him
and
to
be
known
by
their
suitable
estate
to
be
his
brethren
.
3.
As
the
Soul
perplexed
about
that
question
finds
no
relief
in
all
others
enjoyments
,
all
Propositions
of
lower
Comforts
are
unsavory
and
troublesome
to
it
:
Tell
of
pe●ce
and
Prosperity
,
say
however
the
World
go
you
shall
have
ease
and
pleasure
,
and
you
shall
be
honoured
and
esteemed
by
all
;
and
though
you
could
make
a
Man
sure
of
these
,
yet
if
his
Conscience
be
working
and
stirred
about
the
matter
of
his
sin
,
and
the
wrath
of
God
,
ty'd
close
to
sin
,
he
will
wonder
at
your
impertinency
,
in
that
you
speak
so
far
from
the
purpose
;
say
what
ye
will
of
these
,
he
still
asks
what
you
mean
by
this
,
those
things
answer
not
me
,
do
ye
think
I
can
find
Com●●●●
in
them
so
long
as
my
sin
is
unpardon'd
,
and
there
is
a
〈◊〉
of
Eternal
Death
standing
above
my
head
;
I
feel
even
an
impress
of
somewhat
of
that
hot
Indignation
,
some
flashes
of
it
flying
and
lighting
upon
the
face
of
my
Soul
,
and
how
can
I
take
pleasure
in
these
things
you
speak
of
.
And
though
I
should
be
sensless
and
feel
nothing
of
this
all
my
life
,
yet
how
soon
shall
I
have
done
with
it
,
and
the
delights
that
reach
no
further
,
and
then
to
have
Everlasting
burnings
,
Eternity
of
wrath
to
enter
to
,
how
can
I
be
satisfyed
with
that
estate
.
All
you
offer
a
Man
in
this
posture
is
as
if
ye
should
set
dainty
fair
and
bring
musick
with
it
to
a
Man
lying
almost
pressed
to
death
under
great
weights
,
and
ye
bid
him
eat
and
be
merry
,
but
lift
not
off
his
pressure
,
you
do
but
mock
the
Man
and
add
to
his
misery
.
On
the
other
side
he
that
hath
got
but
a
view
of
his
Christ
and
reads
his
own
pardon
in
Christs
sufferings
,
he
can
rejoyce
in
this
in
the
midst
of
all
other
sufferings
,
and
look
on
death
without
apprehension
,
yea
with
gladness
,
the
sting
is
out
:
Christ
hath
made
all
pleasant
to
him
by
this
one
thing
,
that
he
suffered
once
for
sins
.
Christ
hath
perfum'd
the
Cross
,
and
the
Grave
,
and
made
all
sweet
.
The
pardoned
Man
finds
himself
light
,
skips
and
leaps
,
and
through
Christ
strengthning
him
he
can
encounter
with
any
trouble
.
If
you
think
to
shut
in
his
Spirit
within
outward
sufferings
,
it
is
now
as
Sampson
in
his
strength
,
able
to
carry
away
the
Gates
on
his
back
that
you
would
shut
one
withal
,
yea
can
submit
patiently
to
the
Lords
hands
in
any
correction
.
Thou
hast
forgiven
my
sin
,
therefore
deal
with
me
as
thou
wilt
,
all
is
well
.
1.
Learn
to
consider
more
deeply
,
and
esteem
more
highly
of
Christ
and
his
suffering
,
to
silence
our
grumbling
at
our
petty
light
crosses
,
for
so
they
are
in
comparison
of
his
:
will
not
the
great
odds
of
his
perfect
Inno●ency
,
and
o●
his
nature
,
and
measure
of
his
sufferings
,
will
not
the
sense
of
that
Redemption
of
our
Souls
from
death
by
his
death
,
will
none
of
these
,
nor
all
of
them
argue
us
into
more
thankfulness
,
and
love
to
him
,
and
patience
in
our
tryals
;
Why
will
we
then
be
called
Christians
?
Bern.
in
Cant.
Serm.
61.
]
it
is
impossible
to
be
fretful
and
malecontent
with
the
Lord
's
dealing
with
us
in
any
kind
till
first
we
have
forgot
how
he
dealt
with
his
dearest
Son
for
our
sakes
.
But
these
things
are
not
weigh'd
by
the
most
,
we
hear
and
speak
of
them
,
but
our
hearts
receive
not
the
impressions
of
them
:
therefore
we
repine
against
our
Lord
and
Father
,
and
drown
a
hundred
great
blessings
in
any
little
touch
of
trouble
that
befalls
us
.
2.
Seek
surer
interest
in
Christ
and
his
suffering
than
the
most
either
have
attained
or
are
aspiring
to
,
otherwise
all
that
is
here
suffered
will
not
ease
or
comfort
thee
any
thing
,
in
any
kind
of
suffering
,
no
though
thou
suffer
for
a
good
cause
,
even
for
his
cause
,
still
this
will
be
an
extraneous
foraign
thing
to
thee
,
to
tell
thee
of
his
sufferings
will
work
no
otherwise
with
thee
than
some
other
common
story
.
And
as
in
the
day
of
peace
thou
regardest
it
no
more
,
so
in
the
day
of
thy
trouble
thou
shalt
receive
no
more
comfort
from
it
.
Other
things
you
esteemed
shall
have
no
comfort
to
speak
to
you
,
though
you
persue
them
with
words
(
as
Solomon
says
of
the
poor
Man's
friends
)
yet
they
shall
be
wanting
to
you
.
And
then
you
would
sure
find
how
happy
it
were
to
have
this
to
turn
you
to
,
that
the
Lord
Jesus
suffered
for
sins
,
and
for
yours
,
and
therefore
hath
made
it
a
light
and
comfortable
business
to
you
to
undergo
momentary
passing
sufferings
.
Days
of
tryal
will
come
,
do
you
not
see
they
are
on
us
already
.
Be
perswaded
to
turn
your
eyes
and
desires
more
towards
Christ
.
This
is
the
thing
we
would
still
press
,
the
support
and
happiness
of
your
Souls
lyes
on
it
.
But
you
will
not
believe
it
.
Oh!
that
ye
knew
the
comforts
and
sweetness
of
Christ
.
Oh
that
one
would
speak
that
knew
more
of
them
!
were
you
once
but
entered
into
this
knowledge
of
him
and
the
virtue
of
his
sufferings
,
you
would
account
all
your
days
but
lost
wherein
you
have
not
known
him
;
and
in
all
times
your
hearts
would
find
no
refreshment
like
to
the
remembrance
of
his
love
.
Having
somewhat
considered
these
sufferings
,
as
the
Apostles
Argument
for
his
present
purpose
.
Now
to
take
nearer
notice
of
the
particulars
,
by
which
he
illustrates
them
,
as
the
main
point
of
our
Faith
and
Comfort
:
Of
them
here
two
things
,
1.
Their
Cause
.
2.
Their
Kind
.
Their
Cause
both
their
meriting
cause
and
their
final
cause
.
1.
What
in
us
procured
these
sufferings
unto
Christ
.
2.
What
those
his
suffering
procured
unto
us
.
Our
guiltiness
brought
suffering
upon
him
;
and
his
suffering
brings
us
unto
God
.
1.
The
evil
of
sin
hath
the
evil
of
punishment
inseparably
ty'd
to
it
:
We
have
a
natural
obligation
of
obedience
unto
God
,
and
he
justly
urges
it
,
so
that
where
the
command
of
his
Law
is
broke
,
the
Curse
of
it
presently
followeth
.
And
though
it
was
simply
in
the
Power
of
the
supream
Lawgiver
to
have
dispensed
the
infliction
,
yet
having
in
his
Wisdom
purposed
to
be
known
a
just
God
in
that
way
,
following
forth
the
tenor
of
his
Law
,
of
necessity
there
must
be
a
suffering
for
sin
.
Thus
the
Angels
that
kept
not
their
Station
,
falling
from
it
,
fell
into
a
Dungeon
where
they
are
,
under
chains
of
darkness
,
reserved
to
the
Iudgement
of
the
Great
day
;
and
Man
fell
under
the
sentence
of
Death
:
But
in
this
is
the
difference
betwixt
Man
and
them
;
they
were
not
of
one
,
as
parent
or
common
root
of
the
rest
,
but
each
one
fell
or
stood
for
himself
alone
;
so
a
part
of
them
only
perisht
,
but
Man
fell
altogether
,
so
that
not
one
of
all
the
Race
could
escape
condemnation
,
unless
some
other
way
of
satisfaction
be
found
out
.
And
here
it
is
,
Christ
suffered
for
sins
,
the
just
for
the
unjust
:
Father
,
says
he
,
I
have
glorified
thee
on
Earth
.
In
this
Plot
indeed
do
all
the
Divine
Attributes
shine
in
their
full
;
infinite
Mercy
,
and
immense
Justice
,
and
Power
,
and
Wisdom
:
Looking
on
Christ
as
ordained
for
that
purpose
,
I
have
found
a
Ransom
,
says
the
Father
,
one
fit
to
redeem
Man
,
a
Kinsman
,
one
of
that
very
same
Stock
,
the
Son
of
Man
,
one
able
to
redeem
Man
by
satisfying
me
,
and
fullfilling
all
I
lay
upon
him
;
my
Son
,
my
only
begotten
Son
in
whom
my
Soul
delights
:
And
he
is
willing
,
undertakes
all
,
says
,
loe
I
come
,
&c.
We
are
agreed
upon
the
way
of
this
Redemption
;
yea
,
upon
the
Persons
to
be
redeemed
;
it
is
not
a
roving
blind
Bargain
,
a
price
paid
,
for
,
we
know
not
to
whom
.
Hear
his
own
words
;
Thou
hast
given
the
Son
(
says
the
Son
to
the
Father
)
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
:
and
after
all
,
mine
are
thine
,
and
thine
are
mine
,
and
I
am
glorified
in
them
.
For
the
sins
of
those
he
suffered
standing
in
their
room
,
and
what
he
did
and
suffered
according
to
the
Law
of
that
Covenant
,
as
done
and
suffer'd
by
them
.
All
the
sins
of
all
the
Elect
were
made
up
into
an
huge
bundle
and
bound
upon
his
Shoulders
,
so
the
Prophet
speaks
in
their
name
;
surely
he
hath
born
our
griefs
and
carried
our
sorrows
:
And
the
Lord
laid
[
or
made
to
meet
]
on
him
the
iniquity
of
us
all
;
where
he
spoke
of
many
ways
of
sin
,
every
one
to
his
own
way
:
he
binds
up
all
in
the
word
of
iniquity
as
all
one
sin
,
as
if
it
were
that
one
transgression
of
the
first
Adam
that
brought
on
the
Curse
of
his
Seed
;
born
by
the
second
Adam
,
to
take
it
away
from
all
that
are
his
Seed
,
that
are
in
him
as
their
Root
.
He
the
great
high
Priest
appearing
before
God
with
the
Names
of
the
Elect
upon
his
Shoulders
;
and
in
his
Heart
bearing
them
and
all
their
burdens
,
and
offering
for
them
not
any
other
Sacrifice
but
himself
,
charging
all
their
Sin
on
himself
,
as
the
Priest
did
the
Sins
of
the
People
on
the
Head
of
the
Sacrifice
.
He
by
the
eternal
Spirit
,
says
the
Apostle
,
offered
up
himself
without
spot
unto
God
,
spotless
and
sinless
,
and
so
only
fit
to
take
away
our
sin
,
being
a
satisfactory
oblation
for
it
.
He
suffered
,
in
him
was
our
ransome
,
and
thus
it
was
paid
,
in
the
Man
Christ
was
the
Deity
,
and
so
his
blood
was
as
the
Apostle
calls
it
,
the
Blood
of
God
,
and
being
pierced
it
came
forth
,
and
was
told
down
as
the
rich
price
of
our
Redemption
,
not
silver
,
nor
gold
,
nor
corruptible
things
,
as
our
Apostle
hath
it
before
,
but
the
precious
blood
of
Christ
,
as
of
a
Lamb
without
blemish
.
Obs.
1.
Shall
any
Man
offer
to
bear
the
Name
of
a
Christian
,
that
pleases
himself
in
the
way
of
Sin
,
can
delight
and
sport
himself
with
it
,
when
he
considers
this
,
that
Christ
suffered
for
sin
;
do
not
think
it
,
you
that
still
account
sin
,
sweet
,
which
he
found
so
bitter
,
and
light
,
which
was
so
heavy
to
him
,
and
made
his
Soul
heavy
to
the
death
;
you
are
yet
far
off
from
him
,
if
you
were
in
him
,
and
one
with
him
,
there
would
be
some
harmony
of
your
hearts
with
his
,
and
some
sympathy
with
th●se
sufferings
,
as
endured
by
your
Lord
,
your
Head
,
and
for
you
.
They
that
with
a
right
view
see
him
as
pierced
by
their
sins
,
that
sight
pierces
them
,
and
makes
them
mourn
,
brings
forth
tears
,
beholding
the
gushing
forth
of
his
blood
.
This
makes
the
real
Christian
an
avowed
enemy
to
sin
;
shall
I
ever
be
Friends
with
it
(
says
he
)
that
killed
my
Lord
,
no
,
but
I
will
ever
kill
it
,
and
do
it
by
applying
his
death
.
The
true
Penitent
is
sworn
to
be
the
death
of
sin
:
may
be
surprized
by
it
,
but
no
possibility
of
reconcilement
betwixt
them
.
Thou
that
livest
kindly
and
familiarly
with
sin
;
either
openly
declarest
thy self
for
it
,
or
hast
a
secret
love
for
it
;
where
canst
thou
reap
any
comfort
?
not
from
these
sufferings
to
thee
continuing
in
that
Posture
.
It
is
all
one
,
as
if
Christ
had
not
suffer'd
for
sins
;
yea
,
worse
than
if
no
such
thing
had
been
,
that
there
is
salvation
and
terms
of
mercy
unto
thee
,
and
yet
perishes
:
That
there
is
Balm
in
Gilead
,
and
yet
thou
art
not
healed
.
And
if
thou
hast
not
comfort
from
Jesus
crucified
,
I
know
not
whence
thou
canst
have
any
that
will
hold
out
;
look
about
thee
,
tell
me
what
thou
seest
either
in
thy
Possession
,
or
in
thy
hopes
,
that
thou
esteemest
most
off
,
and
layest
thy
confidence
on
it
;
or
to
deal
more
liberally
with
thee
,
see
what
estate
thou
wouldest
chuse
for
thy
wish
;
stretch
thy
fancy
to
devise
an
earthly
happiness
,
these
times
are
full
of
unquietness
;
but
give
thee
a
time
of
the
calmest
peace
,
not
an
air
of
trouble
stirring
,
put
thee
where
thou
wilt
,
far
off
from
fear
of
Sword
and
Pestilence
,
and
encompass
thee
with
Children
,
Friends
,
and
Possessions
,
and
Honours
,
and
Comfort
,
and
Health
to
enjoy
all
those
,
yet
one
thing
thou
must
admit
in
the
midst
of
all
these
,
within
a
while
thou
must
die
,
and
having
no
real
portion
in
Christ
,
but
a
deluding
dream
of
it
,
thou
sinkest
through
possibly
that
death
into
another
death
,
far
more
terrible
:
of
all
thou
enjoyest
;
nothing
goes
along
with
thee
but
unpardoned
sin
,
and
that
delivers
thee
up
to
endless
sorrow
.
Oh!
that
you
were
wise
and
would
consider
your
latter
end
,
do
not
still
gaze
about
you
upon
trifles
,
but
yet
be
intreated
to
take
notice
of
your
Saviour
,
and
receive
him
,
that
he
may
be
yours
,
fasten
your
Belief
and
your
Love
on
him
;
give
him
all
your
Heart
,
that
stuck
not
to
give
himself
an
offering
for
your
sins
.
2.
To
you
that
have
fled
into
him
for
Refuge
;
if
sensible
of
the
Churches
distress
,
be
upheld
with
this
thought
,
that
he
that
suffered
for
it
,
will
not
suffer
it
to
be
undone
,
all
the
rage
of
enemies
,
yea
,
the
Gates
of
Hell
shall
not
prevail
against
it
,
he
may
for
a
time
suffer
them
to
be
brought
low
for
the
●ins
of
his
People
,
and
other
wise
Reasons
;
but
he
will
not
utterly
forsake
them
;
though
there
is
much
chaff
▪
yet
he
hath
a
precious
number
in
these
Kingdoms
,
that
he
shed
his
blood
for
,
many
God
hath
called
,
and
yet
is
to
call
,
he
will
not
lose
any
of
his
flock
that
he
hath
bought
so
dear
,
Acts.
20.
And
for
their
sake
he
will
at
one
time
repair
our
breaches
and
establish
his
Throne
in
these
Kingdoms
.
2.
For
your selves
,
what
can
affright
you
while
this
is
in
your
Eye
?
let
others
tremble
at
the
Apprehension
of
Sword
or
Pestilence
,
but
sure
you
have
for
them
and
all
other
hazards
a
most
satisfying
answer
in
this
,
much
more
better
.
This
were
a
happy
Estate
indeed
,
but
what
shall
they
think
that
have
no
assurance
,
those
that
doubt
that
Christ
is
their's
,
and
that
he
suffered
for
their
sins
?
I
know
no
way
but
believe
on
him
,
and
then
you
shall
know
that
he
is
yours
:
from
this
is
the
grand
mistake
of
many
;
they
would
first
know
that
Christ
is
theirs
,
and
they
would
believe
,
which
cannot
be
,
before
he
becomes
ours
by
believing
.
It
is
that
gives
title
and
propriety
to
him
;
he
is
set
before
Sinners
as
a
Saviour
that
hath
suffered
for
sin
,
that
they
look
to
him
and
be
saved
,
that
they
lay
over
their
Souls
on
him
,
and
then
they
may
be
assured
he
suffer'd
for
them
.
Say
then
,
what
is
it
that
scares
th●e
from
Christ
,
this
thou
seest
is
a
poor
groundless
exception
,
for
he
is
set
before
thee
as
a
Saviour
to
believe
on
,
that
so
he
may
be
thy
Saviour
;
why
wilt
thou
not
come
unto
him
?
why
resuseth
thou
to
believe
?
art
thou
a
sinner
?
art
thou
unjust
?
then
he
is
fit
for
thy
case
,
he
suffered
for
Sins
▪
the
Iust
for
the
Vnjust
,
Oh
,
but
so
many
and
so
great
sins
!
yea
,
is
that
it
,
it
is
true
indeed
,
and
good
reason
thou
think
so
.
But
,
1.
Consider
if
they
be
excepted
in
the
Proclamation
of
Christ
,
the
Pardon
that
comes
in
his
Name
,
if
not
,
if
he
make
no
exception
,
why
wilt
thou
?
2.
Consider
if
thou
wilt
call
them
greater
than
this
Sacrifice
,
he
suffered
.
Take
due
notice
of
the
greatness
and
worth
,
1.
Of
his
Person
,
and
thence
of
his
Sufferings
,
and
thou
wilt
not
dare
to
say
thy
sin
goes
above
the
value
of
his
suffering
,
or
that
thou
art
too
unjust
for
him
to
justifie
thee
,
be
as
unrighteous
as
thou
canst
be
,
art
thou
convinced
of
it
?
then
know
that
Jesus
the
Just
,
is
more
Righteous
than
thy
unrighteousness
:
And
after
all
is
said
,
that
any
sinner
hath
to
say
,
they
are
yet
without
exception
blessed
,
that
trust
in
him
.
That
he
might
bring
us
to
God
.
]
It
is
a
chief
Point
of
Wisdom
,
to
proportion
means
to
their
end
:
therefore
the
all-wise
God
in
putting
his
only
Son
to
so
hard
a
task
,
had
a
high
end
in
this
,
and
this
was
it
,
That
he
might
bring
us
unto
God
.
In
this
three
things
,
(
1.
)
The
Nature
of
this
good
,
nearness
unto
God
.
(
2.
)
Our
deprivement
of
it
,
by
our
own
sin
.
(
3.
)
Our
restorement
to
it
,
by
Christs
sufferings
.
1.
God
hath
suited
every
Creature
he
hath
made
with
a
convenient
good
to
which
it
tends
;
and
in
the
obtainment
of
which
it
rests
and
is
satisfied
.
Natural
bodies
have
each
their
own
natural
place
,
whether
,
if
not
hindred
,
they
move
uncessantly
till
they
be
in
it
;
and
there
declare
by
resting
there
,
that
they
are
(
as
I
may
say
)
where
they
would
be
.
Sensitive
Creatures
are
carried
to
seek
a
sensitive
good
as
agreeable
to
their
rank
and
being
,
and
attaining
that
,
aim
no
further
.
Now
in
this
is
the
Excellency
of
Man
;
he
is
made
capable
of
a
Communion
with
his
Maker
,
and
because
capable
of
it
,
is
unsatisfied
without
it
.
The
Soul
a
Being
cut
out
(
so
to
speak
)
to
that
largeness
,
cannot
be
fill'd
with
less
,
though
he
is
fallen
from
his
right
to
that
good
,
and
from
all
right
desire
of
it
,
yet
not
from
a
capacity
of
it
,
no
,
nor
from
a
necessity
of
it
,
for
the
answering
and
filling
of
his
capacity
.
Though
the
Heart
once
gone
from
God
,
turns
continually
further
away
from
him
,
and
moves
not
towards
him
till
it
be
renewed
:
yet
ever
in
that
wandering
,
it
retains
that
natural
relation
to
God
as
its
Center
,
that
it
hath
no
true
rest
elsewhere
,
nor
cannot
by
any
means
find
it
:
It
is
made
for
him
,
and
is
there●ore
still
restless
till
it
meet
with
him
.
It
is
true
,
the
Natural
Man
takes
much
pains
to
quiet
his
Heart
by
other
things
,
and
digests
many
vexations
with
hopes
of
contentment
in
the
end
,
and
accomplishment
of
some
design
he
hath
,
but
still
they
misgive
.
Many
times
he
attains
not
the
thing
he
seeks
,
but
if
he
do
,
yet
never
attains
the
satisfaction
he
seeks
and
expects
in
it
,
only
learns
from
that
to
desire
something
farther
,
and
still
hunts
on
after
a
fancy
,
drives
his
own
shadow
before
him
,
and
never
overtakes
it
,
and
if
he
did
,
yet
it
s
but
a
shadow
;
and
so
in
running
from
God
,
besides
the
sad
end
,
he
carries
an
interwoven
punishment
with
his
sin
,
the
natural
disquiet
and
vexation
of
his
Spirit
,
fluttering
too
and
fro
,
no
rest
for
the
sole
of
his
foot
:
The
matters
of
unconstancy
and
vanity
covering
the
whole
Face
of
the
Earth
.
We
study
to
abase
our
souls
,
and
to
make
them
content
with
less
than
they
are
made
for
;
yea
,
we
strive
to
make
them
carnal
;
that
they
may
be
pleased
with
sensible
things
;
and
in
this
men
attain
a
brutish
content
for
a
time
;
forgetting
their
higher
good
;
but
certainly
we
cannot
think
it
sufficient
,
and
that
no
more
were
to
be
desired
beyond
Ease
,
and
Plenty
,
and
Pleasures
of
Sense
,
for
then
a
Beast
in
good
Case
and
a
good
Pasture
,
might
contest
with
us
in
point
of
Happiness
,
and
carry
it
away
for
that
sensitive
good
he
enjoys
without
sin
,
and
without
the
vexation
that
is
mixt
with
us
all
.
These
things
are
too
gross
and
heavy
.
The
Soul
,
the
immortal
Soul
descended
from
Heaven
must
either
be
more
happy
,
or
remain
miserable
.
The
highest
increated
Spirit
is
the
proper
Good
,
the
Father
of
Spirits
that
pure
and
full
good
,
raises
the
Soul
above
it self
;
whereas
all
other
things
draw
it
down
below
it self
.
So
then
its
never
well
with
the
Soul
,
but
when
it
is
near
unto
God
,
yea
,
in
its
union
with
him
,
married
to
him
,
and
mismatching
it self
elsewhere
,
it
hath
never
any
thing
but
shame
and
sorrow
.
All
that
forsake
thee
shall
be
ashamed
,
Jer.
17.
says
the
Prophet
:
and
the
Psalmist
,
Psal.
73.
They
that
are
far
off
from
thee
shall
perish
.
And
this
is
indeed
our
natural
miserable
condition
,
and
is
often
exprest
this
way
,
or
estrangedness
and
distance
from
God
,
Eph.
2.
Gentiles
,
far
off
by
their
profession
and
Nation
,
but
both
Jews
and
Gentiles
far
off
by
their
natural
Foundation
,
and
both
brought
near
by
the
blood
of
the
new
Covenant
;
and
that
is
the
other
thing
here
implied
,
that
we
are
far
off
by
reason
of
sin
;
otherways
there
were
no
need
of
Christ
,
especially
in
this
way
of
suffering
for
sin
,
to
bring
us
unto
God
.
The
first
,
because
of
Gods
command
,
sin
broke
off
Man
and
separated
him
from
God
,
and
ever
since
the
Soul
remains
naturally
remote
from
God
.
(
1.
)
Under
a
sentence
of
Exile
pronounced
by
the
Justice
of
God
,
condemned
to
banishment
from
God
,
who
is
the
life
and
light
of
the
Soul
as
it
is
of
the
Body
.
(
2.
)
It
's
under
a
flat
impossibility
of
returning
by
it self
.
And
that
in
two
respects
.
(
1.
)
Because
of
the
guiltiness
of
sin
standing
betwixt
,
as
an
unpassable
Mountain
or
Wall
of
separation
.
(
2.
)
Because
of
the
Dominion
of
sin
keeping
the
Soul
captive
,
still
drawing
it
further
off
from
God
,
increasing
the
distance
and
the
enmity
every
day
.
Nor
in
Heaven
,
nor
under
Heaven
,
no
way
to
remove
this
enmity
,
and
make
up
this
distance
,
and
return
Man
to
the
Possession
of
God
,
but
this
one
,
by
Christ
and
him
suffering
for
sins
.
He
endured
the
Sentence
pronounced
against
man
;
yea
,
even
in
this
particular
Notion
of
it
,
one
main
ingredient
in
his
suffering
was
a
forsaking
to
sense
,
that
he
cried
out
of
.
And
by
suffering
the
Sentence
pronounc'd
,
he
took
away
the
guiltiness
of
sin
:
he
himself
being
spotless
and
undefiled
,
for
such
an
High
Priest
became
us
;
the
more
defiled
we
were
,
the
more
need
of
an
undefiled
Priest
,
and
Sacrifice
,
and
he
was
both
:
Therefore
the
Apostle
here
very
fitly
mentions
this
qualification
of
our
Saviour
as
necessary
for
reducing
us
unto
God
,
the
Iust
for
the
Vnjust
,
so
taking
on
him
,
and
taking
away
the
guilt
of
sin
,
setting
his
strong
shoulder
to
remove
that
Mountain
,
he
made
way
,
or
access
for
Man
unto
God
.
This
the
Apostle
hath
excellently
,
Eph.
2.
He
hath
reconciled
us
by
his
cross
,
having
slain
the
enmity
;
he
kill'd
the
quarrel
betwixt
God
and
us
,
killed
it
by
his
death
,
brings
the
Parties
together
,
and
hath
laid
a
sure
Foundation
of
Agreement
in
his
own
Sufferings
,
appeases
his
Fathers
wrath
by
them
,
and
by
the
same
appeases
the
Sinners
Conscience
.
All
that
God
hath
to
say
in
point
of
Justice
is
answered
there
;
all
that
the
poor
humbled
sinner
hath
to
say
,
is
answered
too
.
Offered
up
such
an
Attonement
as
satisfies
the
Father
;
so
he
is
content
that
sinners
come
in
and
be
reconciled
:
and
then
Christ
gives
notice
of
this
to
the
Soul
to
remove
all
Jealousies
:
it
is
full
of
fear
,
though
it
would
,
dare
not
approach
unto
God
,
apprehending
him
a
consuming
Fire
.
They
that
have
done
the
offence
,
are
usually
the
hardest
to
reconcile
,
because
they
are
still
in
doubt
of
their
pardon
,
but
Christ
assures
of
a
full
and
hearty
forgiveness
,
quenching
the
flame
and
wrath
of
God
by
his
blood
.
No
,
says
Christ
,
upon
my
Warrant
come
in
,
you
will
now
find
my
Father
otherwise
than
you
imagin
,
he
hath
declared
himself
satisfied
at
my
hands
,
and
is
willing
to
receive
you
,
to
be
heartily
,
and
throughly
Friends
,
never
to
hear
a
word
more
of
the
quarrel
that
was
betwixt
you
,
a
full
Oblivion
.
And
if
the
Soul
bear
back
still
through
distrust
,
he
takes
it
by
the
hand
and
draws
it
forward
,
leads
it
into
his
Father
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
,
presents
it
to
him
,
and
leaves
not
the
matter
till
it
be
made
a
full
and
sure
agreement
.
But
for
this
purpose
that
the
Soul
may
be
able
and
willing
to
come
unto
God
,
the
sufferings
of
Christ
take
away
that
other
Impediment
:
as
they
satisfie
the
sentence
,
and
so
remove
the
guiltiness
of
sin
,
so
he
hath
by
them
purchased
a
deliverance
from
the
tyrannous
power
of
sin
,
that
detains
the
Soul
from
God
after
all
the
way
made
for
it
.
And
he
hath
a
power
of
applying
his
Sufferings
to
the
Souls
deliverance
in
that
kind
too
,
he
opens
the
Prison
Doors
to
them
that
are
led
Captive
;
and
because
the
great
chain
is
upon
the
heart
willingly
enthralled
in
sin
,
he
by
his
Sovereign
power
takes
off
that
,
frees
the
heart
from
the
love
of
sin
,
shews
what
a
base
slavish
condition
it
is
in
,
by
representing
in
his
effectual
way
the
goodness
of
God
,
his
readiness
to
entertain
a
returning
sinner
,
the
sweetness
and
happiness
of
Communion
with
him
;
powerfully
perswades
the
heart
to
shake
off
all
,
and
without
further
delay
to
return
unto
God
,
as
to
be
received
into
favour
and
friendship
,
so
to
walk
in
the
way
of
friendship
with
God
,
to
give
up
it self
to
his
Obedience
,
to
disdain
the
vile
service
of
sin
,
and
live
sutable
to
the
dignity
of
fellowship
and
Union
with
God
.
And
there
is
no
other
but
the
power
of
Christ
alone
that
is
able
to
effect
this
,
to
perswade
a
sinner
to
return
,
to
bring
home
a
heart
unto
God
:
Common
mercies
of
God
,
though
they
have
a
leading
faculty
to
repentance
,
Rom.
2.
yet
the
rebellious
heart
will
not
be
led
by
them
.
The
J●dgements
of
God
publick
or
personal
,
though
they
should
drive
us
to
God
,
yet
the
heart
unchanged
runs
the
farther
from
God
?
do
we
not
see
it
by
our selves
and
other
sinners
about
us
,
look
not
at
all
towards
him
that
smiles
,
much
less
return
,
or
if
any
sadder
thoughts
arise
that
way
upon
the
surprize
of
an
affliction
,
how
soon
vanish
they
,
whether
the
stroke
abateing
,
or
the
heart
by
time
growing
hard
and
sensless
under
it
.
Indeed
where
it
is
renewed
and
brought
in
by
Christ
,
th●n
all
other
things
have
a
sanctified
influence
according
to
their
quality
to
stir
up
a
Christian
to
seek
after
nearer
Communion
,
closer
walk
,
and
more
access
to
God
:
But
leave
Christ
out
,
I
say
,
all
other
means
work
not
this
way
,
neither
the
works
,
nor
word
of
God
sounded
daily
in
his
ear
,
return
,
return
.
Let
the
noise
of
the
rod
speak
it
too
,
and
both
joyn
together
to
make
the
cry
the
louder
,
yet
the
wicked
will
do
wickedly
,
will
not
hearken
to
the
voice
of
God
,
will
not
see
the
hand
of
God
lifted
up
,
will
not
be
perswaded
to
go
in
and
seek
peace
and
reconcilement
with
God
,
though
declaring
himself
provoked
to
punish
,
and
to
behave
himself
as
an
enemy
against
his
own
people
.
How
many
are
there
that
in
their
own
particular
have
been
very
sharply
lasht
with
divers
scourges
on
their
bodies
,
or
families
,
and
yet
are
never
a
whit
the
nearer
God
for
it
all
,
hearts
as
proud
,
and
earthly
,
and
vain
,
as
ever
,
and
lay
on
as
much
and
they
will
still
be
the
same
.
Only
a
Divine
Vertue
going
forth
from
Christ
lifted
up
,
draws
Men
unto
him
,
and
being
come
to
him
he
brings
them
unto
the
Father
.
Obs.
1.
You
that
still
are
Strangers
to
God
who
declare
your selves
to
be
so
,
live
as
Strangers
far
off
from
him
;
do
not
still
continue
to
abuse
your selves
so
grosly
.
Can
you
think
there
is
any
consolation
yours
,
that
is
in
the
sufferings
of
Christ
,
while
it
is
so
evident
they
have
not
gained
their
end
upon
you
,
have
not
brought
you
to
God
?
Truly
most
of
you
seem
to
think
that
our
Lord
Jesus
suffered
rather
to
the
end
we
might
neglect
God
and
disobey
him
securely
than
to
reduce
us
to
him
.
Hath
he
purchas'd
you
a
liberty
to
sin
,
or
is
not
deliverance
from
sin
,
which
alone
is
true
liberty
,
the
thing
he
aimed
at
,
and
agreed
●or
,
and
laid
down
his
life
for
.
2.
Why
let
we
still
his
blood
run
in
vain
as
to
us
?
He
hath
by
it
opened
up
our
way
to
God
,
and
yet
we
refuse
to
make
use
of
it
▪
Oh!
how
few
come
in
.
They
that
are
brought
unto
God
and
received
into
friendship
with
him
,
they
entertain
that
friendship
,
they
delight
in
his
company
,
love
to
be
much
with
him
:
is
it
so
with
us
?
2.
By
being
so
they
become
like
him
,
know
his
will
daily
better
and
grow
more
sutable
to
it
;
in
the
most
nothing
of
this
.
3.
But
even
they
that
are
brought
unto
God
may
be
faulty
in
this
,
in
part
not
applying
so
sweet
a
Priviledge
,
can
comply
and
be
too
friendly
with
the
vain
World
,
can
pass
many
days
without
a
lively
Communion
with
God
,
not
aspiring
to
the
increase
of
that
as
the
thing
our
Lord
hath
purchas'd
for
us
,
and
that
wherein
all
our
happiness
and
welfare
lyes
here
and
hereafter
:
your
hearts
cleaving
to
folly
and
not
delighting
your selves
in
the
Lord
,
not
refresht
with
this
nearness
to
him
and
Union
with
him
,
your
thoughts
not
often
on
it
,
and
your
study
to
walk
conform
to
it
:
Certainly
it
ought
to
be
this
and
you
would
be
perswaded
to
endeavour
it
may
be
thus
with
you
.
4.
Remember
this
for
your
Comfort
that
you
,
as
are
brought
unto
God
by
Jesus
Christ
,
you
are
kept
in
that
Union
by
him
,
it
s
a
firmer
knot
than
the
first
was
,
there
is
no
power
of
hell
can
dissolve
it
.
He
suffered
once
to
bring
us
once
unto
God
,
never
to
depart
again
,
as
he
suffered
once
for
all
so
we
are
brought
once
for
all
:
We
may
be
sensibly
nearer
at
one
time
than
another
,
but
yet
we
can
never
be
separate
nor
cut
off
,
being
once
knit
by
Christ
as
the
bond
of
our
Union
.
Neither
Principalities
,
nor
Powers
,
&c.
shall
be
able
to
separate
us
from
the
love
of
God
,
because
it
holds
in
Christ
Jesus
our
Lord
.
Being
put
to
death
in
the
flesh
,
but
quickned
by
the
Spirit
.
]
The
true
life
of
a
Christian
is
to
eye
Christ
,
every
step
of
his
life
,
both
as
his
rule
,
and
as
his
strength
,
looking
to
him
as
his
pattern
,
both
in
doing
,
and
suffering
,
and
drawing
power
from
him
for
going
through
both
;
for
the
look
of
Faith
doth
that
,
fetches
life
from
Jesus
to
enable
it
for
all
,
being
without
him
able
for
nothing
.
Therefore
the
Apostle
doth
still
set
this
before
his
Brethren
,
and
here
having
mentioned
his
suffering
in
general
,
the
condition
and
end
of
it
,
he
specifies
the
particular
kind
of
it
,
that
which
was
the
utmost
,
put
to
death
in
the
flesh
,
and
then
adds
this
issue
out
of
it
,
Quickned
by
the
Spirit
.
The
strongest
engagement
,
and
the
strongest
encouragement
,
he
our
head
crowned
with
Thorns
,
and
shall
the
body
look
for
Garlands
?
We
redeemed
from
hell
and
Condemnation
by
him
,
and
can
any
such
refuse
any
Service
he
calls
them
to
?
they
that
are
washt
in
the
Lambs
blood
will
follow
him
wheresoever
he
goes
,
and
following
him
through
they
shall
find
their
Journeys
end
overpay
all
the
troubles
and
sufferings
of
the
way
;
These
are
they
,
said
he
to
Iohn
,
which
came
out
of
great
tribulation
,
tribulation
and
great
tribulation
,
yet
they
came
out
of
it
and
glorious
too
,
arrayed
in
long
white
robes
.
The
scarlet
Strumpet
(
as
follows
)
in
that
Book
,
died
her
Garments
red
in
the
blood
of
the
Saints
:
But
this
is
their
happiness
that
their
Garments
are
washt
white
in
the
blood
of
the
Lamb.
Once
take
away
sin
,
and
all
suffering
is
light
,
now
that
is
done
by
this
his
once
suffering
for
sin
,
they
that
are
in
him
shall
hear
no
more
of
that
as
condemning
them
,
binding
them
over
to
suffer
that
wrath
that
is
due
to
sin
.
Now
this
puts
an
invincible
strength
into
the
Soul
for
all
other
things
how
hard
soever
.
Put
to
death
.
]
This
t●e
utmost
point
,
and
that
which
Men
are
most
startled
at
,
to
die
,
and
a
violent
death
,
put
to
death
,
and
yet
he
hath
led
in
this
way
,
who
is
the
Captain
of
our
Salvation
.
In
the
flesh
.
]
Under
this
second
,
his
humane
Nature
,
and
Divine
Nature
and
power
are
differenced
.
Put
to
death
in
the
flesh
,
a
very
fit
expression
,
not
only
(
as
is
usual
)
taking
the
flesh
for
the
whole
Manhood
,
but
because
death
is
most
properly
spoken
of
that
very
person
,
or
his
flesh
,
the
whole
Man
suffers
death
,
a
dissolution
or
taking
a
pieces
;
and
the
Soul
suffers
a
separation
or
dislodging
;
but
death
,
or
the
privation
of
life
and
sense
,
particularly
to
the
flesh
or
body
:
but
the
Spirit
here
opposed
to
the
flesh
or
body
,
is
certainly
of
a
higher
Nature
and
Power
than
is
the
Humane
Soul
,
which
cannot
of
it self
return
and
reinhabit
and
quicken
the
body
.
Put
to
Death
.
]
His
death
was
both
voluntary
and
violent
,
that
same
power
that
restored
his
life
,
could
have
kept
it
exempted
from
death
;
but
the
design
was
for
death
:
he
therefore
took
our
flesh
,
to
put
it
off
thus
,
and
offered
it
up
as
a
Sacrifice
;
which
to
be
acceptable
,
must
of
necessity
be
free
and
voluntary
;
and
in
that
sense
he
is
said
to
have
died
even
by
that
same
Spirit
,
that
here
,
in
opposition
to
death
,
is
said
to
quicken
him
,
Heb.
9.
14.
Through
the
eternal
Spirit
,
he
offered
himself
without
spot
unto
God
.
They
accounted
it
an
ill
boding
sign
when
the
Sacrifices
came
constrainedly
to
the
Altar
,
and
drew
back
;
and
on
the
contrary
were
glad
in
the
hopes
of
success
when
they
came
chearfully-forward
;
but
never
Sacrifice
came
so
willingly
all
the
way
,
and
from
the
first
step
knew
whether
he
was
going
.
Yet
because
no
other
Sacrifice
would
serve
,
he
was
most
content
.
Sacrifices
and
burnt
Offerings
thou
didst
not
desire
:
Then
said
I
,
loe
I
come
,
&c.
Was
not
only
a
willing
Sacrifice
as
Isaac
,
bound
peaceably
and
laid
on
the
Altar
,
but
his
own
Sacrificer
:
the
Beasts
if
they
came
willingly
,
yet
offered
not
themselves
,
but
he
offered
up
himself
,
and
thus
not
only
by
a
willingness
far
above
all
those
Sacrifices
of
Bullocks
and
Goats
,
but
by
the
eternal
Spirit
offered
up
himself
.
Therefore
he
says
in
this
regard
,
I
lay
down
my
life
for
my
sheep
,
it
is
not
pull'd
from
me
,
but
I
lay
it
down
,
and
so
it
is
often
exprest
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
died
;
and
yet
this
suites
with
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
put
to
death
:
yea
,
it
was
also
expedient
to
be
thus
,
that
his
death
should
be
violent
,
and
so
the
more
penal
,
carry
the
more
clear
expression
of
a
punishment
,
and
such
a
violent
death
as
had
both
ignominy
and
a
Curse
tyed
to
it
,
and
this
inflicted
in
a
judicial
way
(
though
as
from
the
hands
of
Men
most
unjustly
)
that
he
should
stand
,
and
be
Judged
,
and
Condemned
to
Death
as
a
guilty
Person
,
carrying
in
that
the
Persons
of
so
many
that
should
otherwise
have
fallen
under
Condemnation
as
indeed
guilty
,
he
was
numbred
with
transgressors
(
as
the
Prophet
hath
it
)
bearing
the
sins
of
many
.
Thus
then
there
was
in
his
Death
,
external
violence
joyned
with
internal
willingness
:
But
what
is
there
to
be
found
but
Complications
of
Wonders
in
our
Lord
Jesus
.
O!
high
inconceivable
mystery
of
Godliness
,
God
manifested
in
the
flesh
,
nothing
in
this
World
so
strange
,
and
sweet
as
that
conjuncture
,
God
Man
,
humanitas
Dei
,
what
a
strong
Foundation
of
Friendship
and
Union
betwixt
the
Persons
of
Man
and
God
,
that
their
natures
met
in
so
close
embraces
in
one
Person
.
And
then
look
on
,
and
see
so
poor
and
despised
an
outward
condition
through
his
life
;
yet
having
hid
under
it
,
the
Majesty
of
God
,
all
the
brightness
of
the
Fathers
Glory
.
And
this
the
top
of
all
,
that
he
was
put
to
Death
in
the
flesh
,
the
Lord
of
life
dying
,
the
Lord
of
Glory
cloathed
with
shame
.
But
it
quickly
appeared
what
kind
of
Person
it
was
that
died
,
by
this
,
he
was
put
to
Death
indeed
in
the
flesh
,
but
quickned
by
the
Spirit
.
Quickned
.
]
He
was
indeed
too
great
a
morsel
for
the
Grave
to
digest
,
for
all
its
vast
craving
mouth
,
and
devouring
appetite
crying
give
,
This
is
the
third
day
,
&c.
And
we
thought
this
had
been
he
that
should
have
delivered
Israel
.
And
yet
he
was
then
with
them
,
who
was
indeed
the
Deliverer
and
Salvation
of
Israel
;
that
rolling
of
the
Stone
to
the
Grave
,
was
as
if
they
had
rolled
it
towards
the
East
in
the
night
,
to
stop
the
rising
of
the
Sun
the
next
Morning
;
much
further
above
all
their
Watches
,
and
power
was
this
Sun
of
Righteousness
in
his
rising
again
.
That
body
that
was
en●omb'd
,
was
united
to
the
Spring
of
Life
,
the
Divine
Spirit
of
the
Godhead
that
quickened
it
.
Obs.
1.
Thus
the
Church
which
is
likewise
his
Body
when
it
seems
undone
,
is
brought
to
the
lowest
Posture
,
yet
by
vertue
of
that
mystical
Union
with
Jesus
Christ
as
his
Natural
Body
,
by
personal
Union
with
his
Deity
,
shall
be
preserved
from
destruction
,
and
shall
be
delivered
and
raised
in
due
time
.
Yet
as
he
was
nearest
his
exaltation
in
the
lowest
step
of
his
Humiliation
;
so
is
it
with
his
Church
,
when
things
are
brought
to
the
most
hopeless
appearance
,
then
shall
light
arise
out
of
darkness
.
Cum
duplicantur
lateres
venit
Moses
.
Therefore
as
we
ought
to
seek
more
humble
Sense
of
Sions
distress
,
so
withal
,
not
to
let
go
this
hope
,
that
her
mighty
Lord
will
in
the
end
be
glorious
in
her
deliverance
,
and
all
her
sufferings
and
low
estate
shall
be
as
a
dark
Soil
to
set
off
the
lusture
of
her
restorement
;
when
the
Lord
shall
visit
her
with
Salvation
.
As
in
the
rising
of
Jesus
Christ
,
his
Almighty
Power
and
Deity
,
was
more
manifested
than
if
he
had
not
died
;
and
therefore
we
may
say
confidently
with
the
Psalmist
to
his
Lord
,
Psal.
71.
Thou
which
hast
shewed
me
gre●t
and
sore
troubles
,
shall
quicken
me
again
,
and
shall
bring
〈◊〉
up
from
the
depths
of
the
Earth
:
thou
shalt
increase
my
greatness
,
and
comfort
me
on
every
side
:
Yea
,
the
Church
comes
more
beautiful
out
of
the
deepest
distress
,
let
it
be
o●erwhelmed
with
waves
,
yet
it
sinks
not
:
but
rises
up
as
only
washt
:
And
in
this
confidence
we
ought
to
rejoyce
,
even
in
the
midst
of
our
sorrows
,
and
though
we
live
not
to
see
them
,
yet
even
in
beholding
afar
off
,
to
be
gladed
with
the
great
things
the
Lord
will
do
for
his
Church
in
these
later
times
,
he
will
certainly
make
bare
his
holy
Arm
in
the
Eyes
of
the
Nations
,
and
all
the
ends
of
the
Earth
shall
see
the
Salvation
of
our
God
.
His
King
that
he
hath
set
on
his
holy
Hill
,
shall
he
break
with
a
Rod
of
Iron
.
put
to
death
in
the
Flesh
,
but
quickened
by
the
Spirit
.
2.
Thus
a
believing
Soul
at
the
lowest
,
when
to
its
own
sense
,
it
is
given
over
unto
death
,
and
swallowed
up
of
it
,
as
it
were
in
the
Belly
of
Hell
,
yet
look
up
to
this
Divine
Power
,
him
whose
Soul
was
not
left
there
,
will
not
leave
thine
there
.
Yea
,
when
thou
art
most
sunk
in
thy
sad
apprehensions
,
and
far
off
to
thy
thinking
,
then
is
he
nearest
to
raise
and
comfort
thee
,
as
sometimes
it
grows
darkest
immediately
before
day
.
Rest
on
his
power
and
goodness
which
never
failed
any
that
did
so
:
It
is
he
(
as
David
says
)
that
lifts
up
the
Soul
from
the
Gates
of
Death
.
3.
Would
any
of
you
be
cured
of
that
common
Disease
,
the
fear
of
Death
,
look
this
way
,
and
you
shall
find
more
than
you
seek
,
you
shall
be
taught
,
not
only
not
to
fear
,
but
to
love
it
.
Consider
,
(
1.
)
His
Death
,
He
died
,
by
that
,
thou
that
receivest
him
as
thy
life
,
&c.
Aug.
maist
be
sure
of
this
,
that
thou
art
by
that
his
death
,
freed
from
the
second
death
;
and
that
's
the
great
Point
,
let
that
have
the
name
which
was
given
to
the
other
,
the
most
terrible
of
all
terrible
things
;
and
as
the
second
death
is
removed
,
this
death
that
thou
art
to
pass
through
,
is
,
I
may
say
,
beautified
and
sweetned
,
the
ugly
Visage
of
it
becomes
amiable
,
when
ye
look
on
't
in
Christ
,
and
in
his
death
,
that
puts
such
a
pleasing
comeliness
upon
it
,
that
whereas
others
fly
from
it
with
affrightment
,
the
Believer
cannot
chuse
but
embrace
it
:
longs
to
lie
down
in
that
Bed
of
Rest
,
since
his
Lord
lay
in
it
,
and
hath
warmed
that
cold
Bed
,
and
purified
it
with
his
fragrant
Body
.
2.
But
especially
looking
forward
to
his
return
,
thence
quickened
by
the
Spirit
;
this
being
to
those
that
are
in
him
,
the
certain
pledge
,
yea
,
the
effectual
Cause
of
that
blessed
Re●urrection
,
that
is
in
their
hopes
;
there
is
that
Union
betwixt
them
,
that
they
shall
rise
by
the
communication
and
vertue
of
his
rising
,
not
simply
by
his
Power
,
so
the
wicked
to
their
grief
shall
be
raised
,
but
they
by
his
life
,
as
theirs
:
Therefore
is
it
so
often
re-iterated
,
Io.
6.
where
he
speaks
of
himself
as
living
,
and
Life-giving
Bread
to
Belivers
,
adds
I
will
raise
them
up
at
the
last
day
.
This
comfort
we
have
even
for
the
house
of
Clay
we
lay
down
,
and
for
our
more
considerable
part
,
our
immortal
Souls
;
this
his
death
and
rising
hath
provided
for
them
at
their
dislodging
,
entring
into
that
Glory
where
he
is
.
Now
if
these
things
were
lively
apprehended
and
laid
hold
on
,
Christ
made
ours
,
and
the
first
Resurrection
manifest
in
us
,
quickened
by
his
spirit
to
newness
of
life
,
certainly
there
would
not
be
a
more
wellcome
and
refreshing
thought
,
nor
a
sweeter
discourse
to
us
than
that
of
death
;
and
no
matter
for
the
kind
of
it
;
were
it
a
violent
death
?
so
was
his
.
Were
it
that
we
account
most
judgement
like
amongst
diseases
,
the
plague
?
was
not
his
death
very
painful
?
and
was
it
not
an
accursed
death
?
and
by
that
curse
endured
by
him
in
his
,
is
not
the
Curse
taken
away
to
the
Believer
?
Oh!
how
wellcome
shall
that
day
be
,
that
day
of
Deliverance
,
to
be
out
of
this
wo●ful
Prison
;
I
regard
not
at
what
Door
I
go
out
at
,
being
at
once
freed
from
so
many
deaths
,
and
set
in
to
enjoy
him
,
who
is
my
life
.
Verses
19
,
20
,
21.
19.
By
which
also
he
went
and
preached
unto
the
spirits
in
prison
.
20.
Which
sometime
were
disobedient
,
when
once
the
long-suffering
of
God
waited
in
the
days
of
Noah
,
while
the
Ark
was
a
preparing
,
wherein
few
,
that
is
,
eight
souls
were
saved
by
water
.
21.
The
like
figure
whereunto
,
even
Baptism
,
doth
also
now
save
us
(
not
the
putting
away
of
the
filth
of
the
flesh
,
but
the
answer
of
a
good
Conscience
towards
God
,
)
by
the
Resurrection
of
Iesus
Christ
.
THere
is
nothing
that
so
much
concerns
a
Christian
to
know
as
the
excellency
of
Jesus
Christ
,
his
Person
and
Works
,
so
that
it
is
always
pertinent
to
insist
much
on
that
Subject
.
The
Apostle
having
spoken
of
this
Spirit
,
or
Divine
Nature
,
and
the
power
of
it
,
raising
him
from
the
Dead
,
takes
occasion
to
speak
of
another
work
of
that
Spirit
,
to
wit
,
the
emission
and
publishing
of
his
Divine
Doctrine
,
and
that
,
not
as
a
new
thing
following
his
Death
,
and
Rising
;
but
as
the
same
in
substance
,
by
the
same
Spirit
promulgate
long
before
,
even
to
the
first
Inhabitants
of
the
World
.
Quickned
by
the
Spirit
,
that
is
in
our
days
,
says
the
Apostle
:
but
then
long
before
that
,
by
the
same
Spirit
,
he
went
and
preached
to
the
Spirits
that
were
in
Prison
.
This
place
is
somewhat
obscure
in
it self
,
as
it
usually
falls
,
but
made
more
so
,
by
the
various
fancies
and
contests
of
Interpreters
,
aiming
or
pretending
to
clear
it
,
these
I
like
never
to
make
a
noise
of
.
That
dream
of
the
descent
of
Christs
Soul
into
Hell
,
though
they
that
are
in
it
,
think
this
place
founds
somewhat
that
way
,
yet
it
proves
,
being
examined
,
no
way
sutable
,
cannot
by
the
strongest
wresting
be
drawn
to
fit
their
purpose
:
For
(
1.
)
That
it
was
to
preach
that
he
went
thither
they
are
not
willing
to
avow
;
though
the
end
they
give
it
,
is
as
groundless
and
imaginary
as
this
is
.
(
2.
)
They
would
have
his
business
to
be
with
the
Spirits
of
the
Faithful
deceased
before
his
coming
,
here
we
see
it
s
with
the
disobedient
.
(
3.
)
And
his
Spirit
here
is
the
same
with
the
sense
of
the
foregoing
words
,
which
means
not
his
Soul
,
but
his
eternal
Deity
.
(
4.
)
nor
is
it
the
Spirits
that
were
in
Prison
,
as
they
read
it
,
but
the
Spirits
in
Prison
,
which
by
the
opposition
of
their
former
condition
sometimes
,
or
formerly
disobedient
,
doth
clearly
speak
their
present
condition
,
as
the
just
consequent
and
fruit
of
their
disobedience
.
Other
misinterpretations
I
mention
not
,
taking
it
as
agreeable
to
the
whole
strain
of
the
Apostles
words
,
[
*
](A47643-e15920-b)
*
Thus
I
then
thought
,
But
do
now
apprehend
another
sense
as
probable
,
if
not
more
,
even
that
so
much
rejected
by
most
Interpreters
.
The
mission
of
the
Spirit
and
Preaching
of
the
Gospel
by
it
,
after
his
Resurrection
;
Preaching
to
sinners
,
and
converting
them
according
to
the
Prophe●y
which
he
first
fulfilled
in
Person
,
and
after
more
a●ply
in
his
Apostles
.
That
Prophecy
I
mean
Isa.
60.
1.
The
Spirit
upon
him
,
and
it
was
sent
from
him
on
his
Apostles
to
preach
to
Spirits
in
Prison
,
to
preach
liberty
to
those
Captives
,
Captive
Spirits
;
and
therefore
called
Spirits
in
Prison
to
illustrate
the
thing
the
more
,
by
opposition
to
that
Spirit
of
Christ
,
the
Spirit
of
liberty
,
setting
them
free
;
and
this
to
shew
the
greater
efficacy
of
Christs
preaching
than
of
Noahs
,
tho
●e
a
signal
preacher
of
righteousness
,
yet
only
himself
and
his
Family
,
eight
Persons
,
saved
by
him
,
but
multitudes
of
all
Nations
by
the
Spirit
and
preaching
of
Christ
in
the
Gospel
,
and
that
by
the
Seal
of
Baptism
,
and
the
Resurrection
of
Christ
represented
in
the
return
from
the
water
,
and
our
dying
with
him
by
immersion
,
and
that
figure
of
Baptism
like
their
Ark.
That
Jesus
Christ
did
before
his
appearing
in
the
Flesh
speak
by
his
Spirit
in
his
Servants
to
those
of
the
foregoing
Ages
;
yea
the
Antientest
of
them
;
declaring
to
them
the
way
of
life
though
rejected
by
the
unbelief
of
the
most
part
.
This
is
interjected
in
the
mentioning
of
Christs
sufferings
,
and
exaltment
after
them
.
And
after
all
,
the
Apostle
returns
●to
that
again
,
and
to
exhortation
,
which
he
strengthens
by
it
:
But
so
as
this
discourse
taken
in
,
is
pertinently
adapted
to
the
present
Subject
.
The
Apostles
aim
in
it
,
we
may
conceive
to
be
this
,
(
his
main
scope
being
to
encourage
his
Brethren
in
the
faith
of
Christ
,
and
way
of
holiness
,
against
all
opposition
and
hardship
)
so
to
instruct
his
Brethren
in
Christ's
perpetual
influence
into
his
Church
in
all
Ages
,
even
before
his
Incarnation
,
as
that
they
see
withal
,
the
great
unbelief
of
the
World
;
yea
their
opposing
of
Divine
Truth
and
the
small
number
of
those
that
receive
it
,
and
so
not
be
discouraged
by
the
fewness
of
their
number
,
and
the
hatred
of
the
World
,
finding
that
Salvation
in
Jesus
Christ
dead
and
risen
again
,
which
the
rest
miss
off
by
their
own
wilful
refusal
.
And
this
very
point
he
insists
on
clearly
in
the
following
Chap.
ver.
3.
4.
And
those
very
ways
of
ungodliness
there
specified
,
which
Believers
renounce
,
was
those
that
the
World
was
guilty
of
in
these
days
,
and
in
which
they
were
surprised
by
the
flood
,
they
Eat
and
Drank
till
the
flood
came
upon
them
.
In
the
words
of
these
three
Verses
we
have
three
things
1.
An
assertion
concerning
the
preaching
of
Christ
,
and
the
persons
he
preacht
to
.
2.
The
designment
and
d●scription
of
the
time
or
age
wherein
that
was
,
and
the
particular
way
of
God's
dealing
with
them
.
3.
The
adapting
or
applying
of
the
example
to
Christians
.
The
first
in
these
words
which
I
take
together
,
By
thee
which
Spirit
he
went
and
preached
to
the
Spirits
in
Prison
,
which
sometime
were
disobedient
.
In
these
words
we
have
a
Preacher
and
his
hearers
.
Of
the
Preacher
we
shall
find
here
;
1.
His
ability
.
2.
His
activity
in
the
use
of
it
.
His
ability
altogether
singular
and
matchless
;
the
very
Spring
of
all
abilities
,
the
Spirit
of
wisdome
himself
being
the
co-eternal
Son
of
God
:
That
Spirit
he
preacht
by
,
was
it
by
which
he
raised
himself
from
the
dead
,
and
without
this
Spirit
there
is
no
preaching
;
Now
he
was
as
our
Apostle
calls
him
,
a
Preacher
of
righteousness
,
but
it
was
the
power
of
this
Spirit
;
for
in
him
did
this
Spirit
Preach
.
The
Son
is
the
wisdom
of
the
Father
,
his
Name
is
the
Word
:
not
only
for
that
by
him
all
things
were
created
,
as
Iohn
hath
it
,
the
Son
that
power
,
by
which
,
as
by
the
word
of
his
mouth
,
all
things
were
made
,
but
the
Word
likewise
as
revealing
him
;
declaring
to
us
the
counsel
and
will
of
God
,
therefore
by
the
same
Evangelist
,
in
the
same
place
,
called
that
light
that
illuminates
the
World
,
without
which
Man
called
the
lesser
World
,
the
intellectual
World
,
were
as
the
greater
World
without
the
Sun
:
and
all
that
bring
aright
the
Doctrine
of
saving
wisdom
,
derive
it
necessarily
from
him
;
all
Preachers
draw
from
this
Soveraign
Preacher
,
as
the
Fountain
of
Divine
light
,
as
all
the
Stars
receive
their
light
from
the
Sun
,
and
by
that
diffusing
amongst
them
,
it
is
not
diminisht
in
the
Sun
,
but
only
communicated
to
them
,
remaining
still
full
and
entire
in
it
,
as
its
source
:
so
doth
the
Spirit
flow
from
Christ
in
a
particular
degree
unto
those
he
sends
forth
in
his
name
,
and
its
in
them
that
he
preaches
by
the
power
and
light
of
his
Eternal
Spirit
.
Hither
then
must
they
all
come
that
would
be
rightly
supplyed
and
enabled
for
that
work
.
It
is
impossible
to
speak
duly
of
him
in
any
measure
,
but
by
his
Spirit
;
there
must
be
particular
access
,
and
a
receiving
of
instructions
from
him
,
and
a
transfusion
of
his
Spirit
into
ours
.
Oh!
were
it
thus
with
us
,
how
sweet
were
it
to
speak
of
him
.
To
be
much
in
prayer
,
much
dependance
on
him
,
and
drawing
from
him
would
do
much
more
in
this
,
than
reading
and
studying
,
seeking
after
arts
and
Tongues
,
and
Common
Knowledge
:
These
not
to
be
despised
nor
neglected
.
Reading
good
,
and
learning
good
,
but
above
all
anoynting
necessary
,
that
anoynting
that
teacheth
all
things
.
And
you
that
are
for
your
own
interest
be
earnest
with
this
Lord
,
this
Fountain
of
Spirit
,
to
let
forth
more
of
it
upon
his
messengers
in
these
times
;
you
would
receive
back
the
fruit
of
it
,
were
ye
busie
this
way
,
you
should
find
more
life
and
refreshing
sweetness
in
the
word
of
life
,
how
weak
and
worthless
so
ever
they
were
that
brought
it
,
it
should
descend
as
sweet
showers
upon
the
Valleys
and
make
them
fruitful
.
2.
By
this
Spirit
,
it
s
said
here
,
he
preacht
,
not
only
did
he
so
in
the
Days
of
his
abode
on
Earth
,
but
in
all
times
both
before
,
and
after
,
never
left
his
Church
altogether
destitute
of
saving
light
,
which
he
dispenced
himself
,
and
conveyed
by
the
hands
of
his
Servants
therefore
it
s
said
,
he
preacht
,
that
this
be
no
excuse
for
times
after
he
is
ascended
into
Heaven
,
no
nor
for
times
before
he
descended
to
the
Earth
in
humane
flesh
,
though
he
preached
not
then
,
nor
does
now
in
his
flesh
,
yet
by
his
Spirit
he
then
preacht
,
and
still
doth
,
so
according
to
what
was
chief
in
him
,
he
was
still
present
with
his
Church
,
and
preaching
in
it
,
and
is
so
to
the
end
of
the
World
.
This
his
infinite
Spirit
being
every
where
,
yet
't
is
said
here
by
it
he
went
and
preached
,
signifying
the
remarkable
clearness
of
his
Administration
that
way
,
as
when
he
appears
eminently
in
any
work
of
his
own
,
or
taking
notice
of
our
works
,
God
is
said
to
come
down
,
so
to
those
Cities
,
Gen.
11.
Let
us
go
down
.
So
Exod.
3.
8.
Thus
here
,
so
clearly
did
he
admonish
them
by
Noah
,
coming
as
it
were
himself
on
purpose
to
declare
his
Mind
to
them
.
And
this
word
,
I
conceive
,
is
the
rather
used
to
shew
what
equality
there
is
in
this
;
He
came
indeed
visibly
and
dwelt
amongst
Men
,
when
he
became
flesh
,
yet
before
that
,
he
visited
by
his
Spirit
,
he
went
by
that
and
preached
.
And
so
in
after
times
himself
being
ascended
,
and
not
having
come
visibly
in
his
flesh
to
all
,
but
to
the
Jews
only
:
yet
in
the
preaching
of
the
Apostles
to
the
Gentiles
,
as
the
great
Apostle
says
of
him
,
in
this
expression
.
Eph.
2.
17.
He
came
and
preached
to
you
which
were
asar
off
;
and
this
he
continues
to
do
in
the
ministry
of
his
word
:
and
therefore
says
he
,
he
that
despiseth
you
,
despiseth
me
,
&c.
Were
this
considered
,
it
could
not
but
procure
far
more
respect
to
the
word
and
more
acceptance
of
it
;
Would
you
think
that
in
his
word
Christ
speaks
by
his
eternal
Spirit
?
yea
,
he
comes
,
and
preaches
,
addresses
himself
particularly
to
you
in
it
,
could
you
slight
him
thus
and
turn
him
off
with
daily
refusals
or
delays
at
least
?
Think
it
is
too
long
,
you
have
so
unworthily
used
so
great
a
Lord
,
that
brings
unto
you
so
great
Salvation
;
that
came
once
in
so
wonderful
a
way
to
work
that
Salvation
for
us
in
his
flesh
,
and
is
still
coming
to
offer
it
unto
us
by
his
Spirit
,
does
himself
preach
to
us
,
tells
us
what
he
undertook
on
our
behalf
,
and
how
he
hath
performed
all
;
and
now
nothing
rests
but
that
we
receive
him
,
and
believe
on
him
,
and
all
is
ours
.
But
alas
!
from
the
most
,
the
return
is
,
that
we
have
here
,
disobedience
.
Sometimes
disobedient
.
]
Two
things
in
the
hearers
by
which
they
are
charactared
,
their
present
condition
,
in
the
time
the
Apostle
was
speaking
of
them
,
and
this
by-past
disposition
when
the
Spirit
of
Christ
was
preaching
to
them
;
this
latter
went
first
in
time
,
and
was
the
cause
of
the
other
,
Therefore
of
it
first
.
If
you
look
to
their
visible
subordinate
Preacher
a
holy
Man
,
and
an
able
and
diligent
Preacher
of
righteousness
,
both
in
his
Doctrine
and
in
the
tract
of
his
life
,
which
is
the
powerfullest
preaching
,
it
seems
strange
that
he
prevailed
so
little
:
But
much
more
,
if
we
look
higher
,
this
hight
.
as
the
Apostle
points
to
us
to
look
to
,
that
Almighty
Spirit
of
Christ
that
preacht
to
them
;
and
yet
they
were
disobedient
.
The
word
is
,
they
were
not
perswaded
,
and
it
signifies
both
unbelief
,
and
disobedience
,
and
that
very
fitly
:
unbelief
being
in
it self
the
grand
disobedience
,
the
mind
not
yielding
to
Divine
Truth
,
and
so
the
spring
of
all
disobedience
in
affection
and
action
.
And
this
root
of
bitterness
,
this
unbelief
is
deep
●a●●ened
in
our
natural
hearts
,
and
without
a
change
in
them
,
a
taking
them
to
pieces
they
cannot
be
good
;
it
is
as
a
Tree
firm
rooted
,
cannot
be
pluckt
up
without
loosening
the
ground
round
about
it
;
and
this
accursed
root
brings
forth
fruit
unto
death
;
because
the
Word
is
not
believed
,
the
threats
of
the
Law
,
and
promises
of
the
Gospel
:
therefore
Men
cleave
unto
their
sins
,
and
speak
peace
unto
themselves
,
while
they
are
under
the
Curse
.
It
may
se●m
very
strange
that
the
Gospel
is
so
fruitless
amongst
us
;
yea
,
that
neither
word
nor
rod
,
both
preaching
aloud
to
us
the
Doctrine
of
Humiliation
and
Repentance
,
yet
perswades
any
Man
to
return
,
or
so
much
to
turn
inward
,
and
question
himself
,
to
say
,
what
have
I
done
?
But
thus
it
will
be
,
till
the
Spirit
be
poured
from
on
high
,
to
open
and
soften
hearts
.
It
is
to
be
desired
as
much
wanting
in
the
Ministery
of
the
Word
,
but
were
it
there
,
that
would
not
serve
unless
it
were
by
a
concurrent
work
within
the
Heart
meeting
the
Word
,
and
making
the
impressions
of
it
there
,
for
here
we
find
the
Spirit
went
and
preacht
,
and
yet
the
Spirits
of
the
Hearers
still
unbelieving
and
disobedient
,
it
s
a
combined
work
of
this
Spirit
in
the
Preacher
and
Hearers
that
makes
it
successful
,
otherwise
it
is
but
shouting
in
a
dead
man's
ear
,
there
must
be
something
within
,
as
one
said
in
a
like
case
.
To
the
Spirits
in
Prison
.
]
That
's
now
their
Posture
,
and
because
he
speaks
of
them
as
in
that
Posture
,
he
calls
them
Spirits
,
for
it
s
their
Spirits
that
are
in
that
Prison
.
As
likewise
calls
them
Spirits
,
that
the
Spirit
of
Christ
preacht
to
,
because
it
is
indeed
that
,
that
the
preaching
of
the
Word
aims
at
,
it
hath
to
do
with
the
Spirits
of
Men
,
is
not
content
to
be
at
their
ear
with
a
sound
,
but
works
on
their
Minds
and
Spirits
some
way
,
either
to
believe
and
receive
,
or
to
be
hardened
and
sealed
up
to
Judgement
by
it
,
which
is
for
Rebels
:
If
disobedience
follow
on
the
preaching
of
that
word
,
the
prison
follows
on
that
disobed●ence
,
and
that
Word
which
they
would
not
be
bound
by
to
obedience
,
binds
them
over
to
that
Prison
,
whence
they
shall
never
escape
,
nor
be
released
for
ever
.
Take
notice
of
it
,
and
know
that
you
are
warned
;
you
will
not
receive
Salvation
,
offering
,
pressing
it self
upon
you
.
You
are
every
day
in
that
way
of
disobedience
,
hastening
to
this
perpetual
Imprisonment
.
Consider
you
now
sit
and
hear
this
Word
,
so
did
these
that
are
here
spoken
of
;
they
had
their
time
on
Earth
,
and
much
patience
used
towards
them
,
and
though
not
to
be
swept
away
by
a
flood
of
Waters
,
yet
daily
carried
on
by
the
flood
of
●imes
,
90
Psal.
and
mortality
:
And
how
soon
you
shall
be
on
the
other
side
set
into
Eternity
,
you
know
not
.
I
beseech
you
,
be
yet
wise
;
hearken
to
the
offers
yet
made
you
,
for
in
his
name
,
I
yet
once
again
make
a
tender
of
Jesus
Christ
,
and
Salvation
in
him
to
all
that
will
let
go
their
sins
,
to
lay
hold
on
him
.
Oh!
do
not
destroy
your selves
:
you
are
in
Prison
,
he
proclaims
you
Liberty
.
Christ
is
still
following
us
himself
with
treaties
;
Christ
proclaims
your
liberty
,
and
will
you
not
accept
of
it
;
When
once
the
long
suffering
of
God
waited
in
the
days
of
Noah
.
]
There
are
two
main
continuing
wonders
in
the
World
,
the
bounty
of
God
,
and
disloyalty
of
Man
:
and
the
succession
of
times
is
no
other
,
but
new
additions
of
these
two
.
One
grand
example
is
here
set
before
us
,
an
Oecumenical
Example
,
as
large
as
the
whole
World
:
much
patience
,
and
yet
invincible
disobedience
.
Here
two
things
in
the
instance
.
The
Lord
's
general
dealing
with
the
World
of
the
Ungodly
at
that
time
.
2.
His
peculiar
way
with
his
own
chosen
;
Noah
and
his
Family
:
He
waited
patiently
for
all
the
rest
;
but
he
effectually
saved
them
.
Obs.
1.
The
time
designed
thus
,
in
the
days
of
Noah
.
Many
great
and
powerful
Persons
in
these
days
that
overtopt
Noah
(
no
doubt
)
in
outward
respects
,
as
in
their
stature
,
the
proud
Giants
,
and
they
begot
Children
,
men
of
renown
,
as
the
Text
hath
it
:
And
yet
as
themselves
perisht
in
the
Flood
,
their
Names
are
drown'd
.
They
had
their
big
Thoughts
certainly
,
that
their
Houses
,
and
their
Names
should
continue
,
as
the
Psalmist
speaks
,
Psal.
49.
And
yet
they
are
sunk
in
perpetual
Oblivion
.
And
Noah's
Name
,
who
walkt
in
humble
obedience
you
see
in
these
most
precious
Records
of
God's
own
Book
,
still
looks
fresh
,
and
smells
sweet
,
and
hath
this
honour
,
that
the
very
Age
of
the
World
is
markt
with
this
Name
,
to
be
known
by
it
,
in
the
days
of
Noah
.
That
which
prophane
ambitious
Persons
do
idolatrously
seek
after
,
they
are
often
remarkably
disappointed
of
,
would
have
their
names
memorable
and
famous
,
yet
they
rot
,
they
are
either
buried
with
them
,
or
remembred
with
disgrace
,
and
rotting
above
Ground
as
Carcases
un-innterr'd
,
and
so
are
the
more
noisom
,
as
little
credit
to
them
to
be
mentioned
,
as
for
Pilate
that
his
name
is
in
the
Confession
of
Faith
.
But
the
name
and
remembrance
of
the
righteous
is
still
sweet
and
delightful
:
as
the
name
of
Abraham
,
the
Father
of
the
Faithful
,
and
of
Isaac
,
and
Iacob
;
their
names
is
embalmed
indeed
,
that
they
cannot
rot
,
embalm'd
with
God's
own
Name
,
[
Eternal
]
that
name
wrapt
about
theirs
,
the
God
of
Abraham
,
Isaac
,
and
Iacob
.
Thus
Noah
here
mentioned
,
as
preferr'd
of
God
,
and
so
in
the
Second
Epistle
,
as
a
Preacher
of
Righteousness
,
and
Heb.
11.
among
these
worthies
whose
honour
is
that
they
believed
;
this
is
only
a
name
,
a
small
thing
,
not
be
mentioned
in
comparison
of
their
other
Priviledges
,
and
especially
of
that
venerable
Life
and
Glory
which
they
are
Heirs
to
;
and
indeed
it
is
a
thing
they
regard
very
little
,
yet
this
we
see
,
that
even
this
advantage
follows
them
,
and
flies
from
the
vain
ungodly
that
hunt
and
persue
it
.
The
Lord
's
dealing
with
the
wicked
in
those
times
before
he
swept
them
away
by
the
Deluge
,
is
in
these
two
.
1.
Long
suffering
,
and
withal
clear
warning
;
long
suffering
,
Exod.
34.
long
forbearing
to
be
angry
,
as
the
Hebrew
Word
is
in
his
Name
;
which
supposes
a
great
provocation
,
and
the
continuance
of
it
,
and
yet
patience
continuing
,
and
in
this
appears
the
goodness
of
God
,
considering
how
hateful
sin
is
to
him
,
and
how
powerful
he
is
to
punish
it
,
were
it
,
if
it
pleased
him
,
in
one
moment
to
cut
off
all
the
Ungodly
,
high
and
low
,
throughout
the
whole
World
;
yet
he
bears
,
and
forbears
to
punish
.
Oh!
what
a
World
of
sin
every
day
in
Nations
,
in
Cities
and
Villages
;
yea
,
in
Families
that
he
doth
not
strike
with
present
Judgement
,
and
not
only
forbears
to
punish
,
but
multiplies
his
common
mercies
on
them
,
Sun
,
and
Rain
,
and
fruitful
Seasons
.
Yea
,
there
is
so
much
of
this
that
it
falls
under
a
gross
misconstruction
,
yet
he
bears
that
too
,
Because
sentence
against
an
evil
work
is
not
speedily
executed
;
therefore
the
hearts
of
the
Sons
of
Men
is
fully
set
in
them
to
do
evil
.
Because
there
is
not
so
much
as
a
word
of
it
for
the
time
(
so
the
word
is
)
this
greatens
,
and
fills
the
heart
of
Man
,
and
makes
it
big
to
do
evil
.
And
not
only
is
the
Lord
's
long
suffering
mistaken
by
the
Ungodly
,
but
even
by
his
own
,
that
should
understand
him
better
,
and
know
the
true
●ense
of
his
ways
:
yet
sometimes
they
are
mis●ed
in
this
point
,
beholding
his
forbearance
of
punishing
the
workers
of
iniquity
,
instead
of
magnifying
his
patience
,
they
fall
very
near
into
questioning
his
Justice
and
Providence
,
Psal.
13.
Ier.
12.
Iob.
21.
&c.
Our
narrow
hasty
spirits
left
to
their
own
measures
,
take
not
in
these
larger
views
that
would
satisfie
us
in
the
ways
of
God
,
and
forget
the
immense
largeness
of
his
wise
designs
,
his
deep
reach
from
one
Age
to
another
,
yea
,
from
eternity
to
eternity
;
consider
not
how
easily
he
can
right
himself
in
point
of
Justice
,
when
he
will
,
when
all
flesh
had
corrupted
their
way
;
yet
,
sayeth
he
,
their
days
shall
be
one
hundred
and
twenty
yea●s
.
Let
us
lea●n
to
curb
and
cool
our
brisk
humours
,
towards
even
s●ubborn
finners
;
be
grieved
at
their
sin
,
it
s
our
duty
,
but
think
it
not
strange
,
nor
fret
at
it
,
that
they
continue
to
abuse
the
long
suffering
of
God
,
and
yet
that
he
continues
ever
abused
by
suffering
them
;
zeal
is
good
,
but
as
it
springs
from
love
if
it
be
right
,
so
it
s
requi●ed
by
love
,
and
carries
the
impressions
of
that
love
to
God
,
and
so
a
complacency
in
his
way
;
liking
it
because
it
's
his
,
and
love
to
men
,
so
as
to
be
pleased
with
that
waiting
for
them
in
possibility
at
least
of
their
being
reclaimed
,
knowing
that
however
,
if
they
return
not
,
yet
the
Lord
will
not
lose
his
own
at
their
hands
.
Wilt
thou
,
said
these
two
fiery
Disciples
,
that
we
call
for
fire
,
as
Elias
!
Oh!
but
the
Spirit
of
the
Dove
rested
on
him
,
that
told
them
,
they
knew
not
what
Spirit
they
were
of
;
you
speak
of
Elias
,
and
you
think
you
are
of
his
Spirit
in
this
motion
:
but
you
mistake
your selves
,
that
comes
from
another
spirit
than
you
imagine
,
instead
of
such
sudden
J●stice
without
you
,
look
inward
,
and
see
whence
that
is
;
examine
and
correct
within
you
.
When
you
are
tempted
to
take
ill
that
goodness
and
patience
of
God
to
sinners
.
Consider
,
1.
Can
this
be
right
,
to
differ
from
his
mind
in
any
thing
;
is
it
not
our
only
Wisdom
,
and
ever
safe
Rule
to
think
as
he
thinks
,
and
will
as
he
wills
?
And
,
I
pray
you
,
does
he
not
hate
sin
more
than
you
do
?
is
not
his
interest
in
punishing
it
deeper
than
yours
?
And
if
you
be
zealous
for
his
interest
,
as
you
pretend
,
then
be
so
with
him
,
and
in
his
way
,
for
starting
from
that
,
sure
you
are
wrong
.
2.
Consider
,
did
he
not
wait
for
thee
?
what
had
become
of
thee
,
if
long
suffering
had
not
subserv'd
his
purpose
,
of
further
mercy
of
free
pardon
to
thee
?
and
why
will
thou
not
always
allow
that
to
which
thou
art
so
much
obliged
?
would'st
thou
have
the
Bridge
cut
because
thou
art
so
over
?
Sure
thou
wilt
not
own
so
gross
a
thought
.
Therefore
esteem
thy
God
still
the
more
thou
●eest
of
his
long
suffering
to
sinners
,
and
learn
for
him
,
and
with
him
,
to
bear
and
wait
.
But
this
was
not
a
dumb
forbearance
,
such
as
may
serve
for
a
surprize
?
but
continual
teaching
,
and
warning
joyned
with
it
,
as
before
.
We
see
they
wanted
not
preaching
of
the
choicest
kind
,
he
the
Son
of
God
by
his
Eternal
Spirit
,
went
and
preached
to
them
;
it
was
his
Truth
in
Noah's
mouth
,
and
with
that
we
have
a
continued
real
Sermon
,
exprest
in
this
Verse
,
while
the
Ark
was
preparing
;
that
spoke
God's
mind
,
and
every
knock
(
as
the
usual
Observation
is
)
of
the
Hammers
and
Tools
used
in
Building
preach'd
to
them
,
threatning
aloud
designed
Judgement
,
and
Exhorting
to
prevent
it
;
and
therefore
that
word
is
added
,
that
the
long
suffering
of
God
waited
or
expected
,
Thus
impenitency
under
much
long
suffering
makes
Judgement
full
and
compleat
.
I
attest
you
,
hath
not
the
Lord
used
much
forbearance
towards
us
?
hath
he
not
patiently
spared
us
?
and
clearly
warned
us
,
and
waited
long
for
the
Fruit
of
all
?
hath
any
thing
been
wanting
?
have
not
Temporal
Mercies
been
multiplied
on
us
?
have
not
the
Spiritual
Riches
of
the
Gospel
been
opened
up
to
us
?
And
each
of
you
for
your selves
,
consider
how
it
s
with
you
after
so
much
long
suffering
of
God
,
that
none
of
you
can
deny
,
he
hath
used
towards
you
,
and
so
many
gracious
Invitations
with
that
patience
,
have
they
gained
your
hearts
?
or
do
you
still
remain
Servants
to
sin
?
still
Strangers
to
him
,
and
formal
Worshipers
?
I
beseech
you
think
on
it
,
what
will
be
the
issue
of
that
course
?
Is
it
a
light
matter
to
you
to
die
in
your
sins
,
and
to
have
the
wrath
of
God
abiding
on
you
,
to
have
refused
Christ
so
often
;
and
that
after
you
have
been
so
often
requested
to
receive
Salvation
,
after
the
Lord
hath
followed
you
with
intreaties
,
hath
called
to
you
so
often
,
why
will
ye
die
?
yet
wilfully
to
perish
,
and
withal
to
have
all
these
come
in
and
accuse
you
,
and
make
your
burden
heavier
,
would
you
willingly
die
in
this
estate
?
if
not
,
then
think
that
yet
he
is
waiting
,
if
at
length
you
will
return
,
this
one
day
more
of
his
waiting
you
have
,
and
of
his
speaking
to
you
:
and
some
that
were
here
with
you
the
last
day
are
taken
away
since
.
Oh!
that
we
were
wise
and
would
consider
our
latter
end
,
tho'
there
were
neither
Sword
or
Pestilence
near
you
,
you
must
die
,
and
for
any
thing
you
know
,
quickly
:
why
wear
you
out
the
day
of
Grace
,
and
those
precious
Seasons
still
;
as
uncertain
of
Christ
,
yea
,
as
indiligent
after
him
as
you
were
long
ago
:
as
you
love
your
Souls
be
more
serious
in
their
business
,
this
was
their
undoing
;
they
were
all
for
present
things
,
they
eat
and
drank
,
While
the
Ark
was
a
preparing
.
]
Obs.
1.
The
delay
of
the
Lords
determined
Judgement
on
the
ungodly
,
was
indeed
long-suffering
towards
them
,
but
here
was
more
in
it
to
Noah
,
and
his
Family
,
the
providing
for
their
preservation
,
and
till
that
was
compleated
for
them
,
the
rest
were
spared
.
Thus
the
very
forbearance
that
the
ungodly
do
enjoy
,
is
usually
involv'd
with
the
interest
of
the
godly
,
somthing
of
that
readily
goes
into
it
,
and
so
it
is
in
a
great
part
for
their
sakes
,
that
the
rest
are
both
spared
,
and
are
furnisht
with
common
mercies
.
The
Saints
are
usually
the
scorn
and
contempt
of
others
,
yet
are
by
that
love
the
Lords
carries
towards
them
,
the
very
Arches
,
Pillars
of
States
,
Here.
1.
The
Work
.
2.
The
End
of
it
.
In
the
Work
,
preparing
of
the
Ark
,
observe
.
1.
Gods
appointment
.
2.
Noahs
obedience
.
The
power
of
God
was
not
tied
to
this
,
yet
his
Wisdom
choosed
it
,
he
that
steered
the
course
of
this
Ark
safely
all
that
time
,
could
have
preserved
those
he
designed
it
for
,
without
it
;
But
thus
it
pleases
the
Lord
usually
to
mix
his
wonderfullest
deliverances
,
with
some
selected
means
,
exercising
that
way
our
obedience
in
their
use
,
yet
so
as
the
singular
power
of
his
hand
in
them
,
whereon
faith
rests
,
doth
clearly
appear
,
doing
by
them
what
in
a
more
natural
way
they
could
not
possibly
effect
.
2.
For
the
obedience
of
Noah
,
if
we
should
insist
on
the
difficulties
both
in
this
work
,
and
in
the
way
of
their
preservation
by
it
,
it
would
look
the
clearer
and
be
found
very
remarkable
;
the
length
of
the
work
,
the
great
pains
in
providing
materials
;
and
consider
we
the
opposition
that
likely
he
met
with
in
it
from
the
prophane
about
him
,
the
mightier
of
them
at
least
,
the
hatred
and
continual
scoffs
of
all
sorts
,
it
required
principles
of
an
invincible
resolution
to
go
through
with
it
.
What
(
would
they
say
)
means
this
old
dottard
to
do
,
whether
this
monstruous
Voyage
,
and
for
that
it
spoke
,
as
no
doubt
he
told
them
their
ruin
and
his
safety
,
this
would
incense
them
so
much
the
more
;
you
look
far
before
you
,
and
what
,
shall
we
all
perish
and
you
alone
escape
?
But
through
all
the
soveraign
Command
,
and
gracious
promise
of
his
God
carried
him
;
regarding
their
scoffs
and
threats
as
little
in
making
the
Ark
,
as
he
did
afterwards
the
noise
of
the
waters
about
it
,
when
he
was
sitting
safe
within
it
.
This
his
obedience
,
having
indeed
so
boistrous
winds
to
encounter
,
had
need
of
a
well
fastened
root
,
that
it
might
stand
and
hold
out
against
them
all
,
and
so
it
had
.
The
Apostle
St.
Paul
tells
us
that
the
root
of
it
was
,
by
Faith
being
warned
,
he
prepared
an
Ark
;
and
there
's
no
living
,
and
lasting
obedience
,
but
what
springs
from
that
root
:
he
believed
what
the
Lord
spake
of
his
determin'd
Judgement
on
the
ungodly
World
,
and
from
the
belief
of
that
arose
that
holy
fear
,
which
is
expresly
mention'd
,
as
exciting
him
to
this
work
.
And
he
believed
the
Word
of
Promise
,
that
the
Lord
spoke
concerning
his
preservation
by
the
Ark
;
and
the
belief
of
these
two
,
carried
him
strongly
on
to
the
work
,
and
through
it
,
against
all
counter
blasts
and
opposition
,
overcame
his
own
doubtings
and
the
wicked's
mockings
,
still
looking
to
him
that
was
the
Master
,
and
Contriver
of
the
Work
.
Till
we
attain
such
a
fixed
view
of
our
God
,
and
firm
perswasions
of
his
Truth
,
and
Power
,
and
Goodness
,
it
will
never
be
right
with
us
,
there
will
be
nothing
but
wavering
and
unsettledness
in
our
Spirits
,
and
in
our
ways
;
every
little
discouragement
from
within
or
without
,
that
meets
us
,
will
be
like
to
turn
us
over
;
we
shall
not
walk
in
an
even
course
,
but
still
reeling
and
staggering
,
till
Faith
be
set
whole
upon
its
own
basis
the
proper
Foundation
of
it
;
not
set
betwixt
two
,
upon
one
strong
prop
and
another
that
's
rotten
,
that
's
the
way
to
fall
off
;
partly
on
God
,
and
partly
on
creature
helps
and
encouragements
,
or
our
own
strength
.
Our
only
safe
and
happy
way
is
,
in
humble
obedience
in
his
own
strength
to
follow
his
appointments
,
without
standing
and
questioning
the
matter
,
and
to
resign
the
conduct
of
all
to
his
wisdom
and
love
,
to
put
the
rudder
of
our
life
into
his
hand
,
to
steer
the
course
of
it
as
seems
him
good
,
resting
quietly
on
his
Word
of
Promise
for
our
safety
.
Lord
whither
thou
wilt
and
which
way
thou
wilt
,
be
my
guid
and
it
sufficeth
.
This
absolute
following
of
God
,
and
trusting
him
with
all
,
is
markt
as
the
true
Character
of
Faith
in
Abraham
,
going
after
God
from
his
Country
not
knowing
,
nor
not
asking
,
whither
he
went
,
secure
upon
his
guid
:
and
so
in
that
other
greater
point
of
offering
his
Son
,
silenced
all
disputes
about
it
,
by
that
mighty
conclusion
of
Faith
,
accounting
that
he
was
able
to
raise
him
from
the
dead
.
Thus
here
Noah
,
by
Faith
prepared
the
Ark
,
did
not
argue
and
question
,
how
shall
this
be
done
,
and
if
it
were
,
how
shall
I
get
all
the
kinds
of
beasts
gathered
together
to
put
into
it
,
and
how
shall
it
be
ended
when
we
are
shut
in
?
No
,
but
believed
firmly
that
it
should
be
finisht
by
him
,
and
he
saved
by
it
,
and
he
was
not
disappointed
.
2.
The
end
of
this
work
was
the
saving
of
Noah
,
and
his
Family
from
the
general
Deluge
,
wherein
all
the
rest
perished
.
Here
it
will
be
fit
to
consider
the
point
of
the
preservation
of
the
Godly
in
ordinary
and
common
Caties
,
briefly
in
these
Positions
.
1.
It
is
certain
that
the
Children
of
God
,
as
they
are
not
exempted
from
the
common
universal
Calamities
,
and
Evils
of
this
life
that
befal
the
rest
of
Men
,
so
not
from
any
particular
kind
of
them
,
as
it
is
appointed
for
them
with
all
others
once
to
dye
:
so
we
find
them
not
priviledged
from
any
kind
of
disease
,
or
other
way
of
death
,
not
from
falling
by
Sword
,
or
by
Pestilence
,
or
in
the
●renzie
of
a
Feaver
,
or
any
kind
of
sudden
death
:
yea
,
when
these
or
such
like
are
on
a
Land
by
way
of
publick
Judgement
,
the
godly
are
not
altogether
exempt
from
them
,
but
may
fall
in
them
with
others
;
as
we
find
Moses
dying
in
the
Wilderness
with
those
he
brought
out
of
Egypt
.
Now
though
it
was
for
a
particular
failing
in
the
Wilderness
,
yet
it
evinces
,
that
there
is
in
this
nothing
prejudging
their
priviledges
,
nor
contrary
to
the
love
of
God
towards
them
,
and
his
Covenant
with
them
.
2.
The
Promises
made
to
the
Godly
of
preservation
from
Common
Judgments
have
their
truth
,
and
are
made
good
in
many
of
them
so
preserv'd
,
though
they
do
hold
not
absolutely
and
universally
,
for
they
are
ever
to
be
understood
in
subordination
to
their
highest
good
.
But
when
they
are
preserved
they
ought
to
take
it
as
a
gracious
accomplishment
even
of
these
promises
to
them
,
which
the
wicked
,
many
of
which
do
likewise
escape
,
have
no
right
to
,
but
are
preserved
for
after
Judgment
.
3.
It
is
certain
that
the
Curse
and
Sting
is
out
of
all
those
evils
,
incident
to
the
godly
with
others
in
life
and
death
,
which
makes
the
main
difference
though
to
the
eye
of
the
World
invisible
.
And
it
may
be
observed
that
in
these
Common
Judgements
of
Sword
or
Pestilence
or
other
epidemick
diseases
a
great
part
of
those
that
are
cut
off
are
most
of
the
wickedest
,
tho
the
Lord
may
send
of
those
Arrows
to
some
few
of
his
own
to
call
them
home
.
The
full
and
clear
distinction
of
the
godly
and
wicked
being
reserved
for
their
after
Estate
in
Eternity
,
it
needs
not
seem
strange
that
in
many
things
it
appear
not
here
:
one
thing
above
all
others
most
grievous
to
the
Child
of
God
may
take
away
the
wonder
of
other
things
they
suffer
in
common
,
that
is
the
remainders
of
sin
in
them
while
they
are
in
the
flesh
▪
though
there
is
a
Spirit
in
them
above
it
,
and
contrary
to
it
,
which
makes
the
difference
:
yet
sometimes
the
too
much
likeness
,
especially
in
the
prevailings
of
corruption
,
doth
confuse
the
matter
,
not
only
to
others
eyes
but
their
own
.
4.
Though
the
great
distinction
and
severing
be
reserved
to
that
great
and
solemn
day
,
that
shall
clear
all
;
yet
the
Lord
is
pleased
in
part
more
remarkably
at
sometimes
to
difference
his
own
from
the
ungodly
,
in
the
execution
of
temporal
Judgments
,
and
to
give
these
as
preludes
of
that
final
and
full
Judgment
.
And
this
of
Noah
was
one
of
the
most
eminent
in
that
kind
,
being
the
most
general
Judgment
that
ever
befel
the
World
:
or
that
shall
till
the
last
,
and
so
the
liveliest
figure
of
it
,
it
was
by
water
,
as
the
second
shall
be
by
fire
,
it
was
most
congruous
that
it
should
resemble
in
this
as
the
chief
point
,
saving
of
righteous
Noah
and
his
Family
from
it
,
prefiguring
the
eternal
Salvation
of
Believers
,
as
our
Apostle
teacheth
.
Wherein
few
,
that
is
,
eight
persons
were
saved
by
water
.
]
This
great
point
of
the
fewness
of
those
that
are
saved
in
the
other
greater
Salvation
as
in
this
,
I
shall
not
now
prosecute
;
only
,
1.
If
so
few
,
then
the
inquiry
into
our selves
,
whither
we
be
of
these
few
,
would
be
more
diligent
,
and
followed
more
home
than
it
is
yet
with
the
most
of
us
:
we
are
wary
in
our
trifles
,
and
only
in
this
easily
deceived
,
yea
our
own
deceivers
in
this
great
point
.
Is
not
this
folly
far
beyond
what
you
usually
say
of
some
,
penny
wise
and
pound
fool
,
to
be
wise
for
a
moment
and
fools
for
eternity
?
2.
You
that
are
indeed
seeking
the
way
of
life
,
be
not
discouraged
by
your
fewness
,
it
hath
always
been
so
,
you
see
here
how
few
of
the
whole
World
,
and
is
it
not
better
to
be
of
the
few
in
the
Ark
than
of
the
multitude
in
the
waters
?
let
them
fret
,
as
ordinarily
they
do
,
to
see
so
few
more
diligent
for
Heaven
,
as
no
doubt
they
did
of
Noah
,
and
this
is
it
that
galls
them
,
that
any
should
have
higher
names
and
surer
hopes
this
way
;
what
?
are
none
but
such
as
you
going
to
Heaven
,
think
you
us
all
damned
?
what
can
we
say
,
but
there
is
a
flood
of
wrath
wasting
many
so
,
and
certainly
all
that
are
out
of
the
Ark
shall
perish
in
it
.
3.
This
is
that
main
truth
that
I
would
leave
with
you
;
look
on
Jesus
Christ
as
the
Ark
,
of
whom
this
was
a
figure
,
and
believe
it
,
out
of
him
there
is
nothing
but
certain
destruction
,
a
deluge
of
wrath
all
the
World
over
out
of
Christ
.
Oh!
it
is
our
life
,
our
only
safety
to
be
in
him
:
But
these
things
are
not
believed
.
Men
think
they
believe
them
,
and
do
not
.
Were
it
believed
that
we
are
under
the
Sentence
of
eternal
death
in
our
natural
estate
,
and
no
escape
but
by
removing
out
of
our selves
unto
Christ
,
Oh!
what
thronging
would
there
be
to
him
,
whereas
,
now
he
invites
and
calls
,
and
how
few
are
perswaded
to
come
to
him
.
Noah
believes
the
Lord's
word
of
Judgment
against
the
World
,
believed
his
Promise
made
to
him
,
and
prepared
an
Ark
;
is
it
not
a
high
sign
of
unbelief
that
there
being
an
Ark
of
everlasting
Salvation
ready
prepared
to
our
hand
,
we
will
not
so
much
as
come
to
it
?
Will
you
be
perswaded
certainly
that
the
Ark
Door
stands
open
;
his
offers
are
free
,
do
but
come
and
try
if
he
will
turn
you
away
;
no
,
he
will
not
,
him
that
comes
to
me
I
will
in
no
wise
cast
out
.
And
as
there
is
such
acceptance
and
sure
preservation
in
him
,
there
is
as
sure
perishing
without
him
,
trust
on
what
you
,
will
,
be
you
of
a
Giants
stature
as
many
were
of
them
,
to
help
you
to
climb
up
,
as
they
would
sure
do
when
the
Flood
came
on
,
to
the
highest
Mountains
and
tallest
Trees
,
yet
it
shall
overtake
you
,
make
your
best
of
your
worldly
advantages
,
or
good
parts
,
or
civil
righteousness
,
all
shall
prove
poor
shifts
from
the
flood
of
wrath
,
which
rises
above
all
those
,
and
drowns
them
;
only
the
Ark
of
our
Salvation
is
safe
,
think
how
gladly
they
would
have
been
within
the
Ark
,
when
they
found
Death
without
it
,
and
now
it
was
too
late
,
how
would
many
that
now
despise
Christ
,
wish
to
honour
him
one
Day
.
Men
so
long
as
they
thought
to
be
safe
on
the
Earth
,
would
never
betake
them
to
the
Ark
,
would
think
it
a
Prison
,
and
could
Men
find
Salvation
any
where
else
,
they
would
never
come
to
Christ
for
it
:
this
is
,
because
they
know
not
.
But
yet
be
it
necessity
let
that
drive
thee
in
,
and
then
being
in
him
thou
shalt
find
reason
to
love
him
for
himself
,
besides
the
Salvation
thou
hast
in
him
.
2.
You
that
have
fled
into
him
for
refuge
,
wrong
him
not
so
far
as
to
question
your
safety
,
what
though
the
floods
of
thy
former
guiltiness
rise
high
,
thine
Ark
shall
still
be
above
them
,
and
the
higher
they
rise
the
higher
he
shall
rise
,
shall
have
the
more
glory
in
free
justifying
and
saving
thee
,
though
thou
find
the
remaining
power
of
sin
still
within
thee
,
yet
it
shall
not
sink
thine
Ark
;
there
was
in
this
Ark
sin
,
yet
they
were
saved
from
the
flood
;
if
thou
doest
believe
,
that
puts
thee
in
Christ
,
and
he
will
bring
thee
safe
through
,
without
splitting
or
sinking
.
3.
As
thou
art
bound
to
account
thy self
safe
in
him
,
so
to
admire
that
love
that
set
thee
there
.
Noah
was
a
holy
Man
;
but
whence
was
both
his
holiness
and
preservation
while
the
World
perisht
▪
but
because
he
found
favour
,
or
free
grace
,
as
the
word
is
,
in
the
eyes
of
the
Lord
.
And
no
doubt
he
did
much
contemplate
this
,
being
secure
within
,
when
the
cries
of
the
rest
,
drowning
,
were
about
him
;
thus
think
thou
,
seeing
so
few
saved
in
this
blessed
Ark
,
wherein
I
am
,
in
comparison
of
the
multitudes
that
perish
in
the
deluge
,
whence
is
this
,
why
I
chosen
and
so
many
about
me
left
?
why
,
but
because
it
pleased
him
.
But
all
is
streight
here
,
we
have
no
hearts
nor
no
time
for
ample
thoughts
of
this
love
,
till
we
be
beyond
time
,
then
shall
we
admire
,
and
praise
without
ceasing
,
and
without
wearying
.
Verse
21.
21.
The
like
figure
whereunto
,
even
Baptism
doth
also
now
save
us
(
not
the
putting
away
the
filth
of
the
flesh
,
but
the
answer
of
a
good
Conscience
towards
God
)
by
the
resurrection
of
Iesus
Christ
.
AS
the
Example
the
Apostle
here
makes
use
of
,
is
great
and
remarkable
,
so
its
fit
and
sutable
for
the
instruction
of
Christians
,
this
he
clears
in
the
particular
resemblance
of
it
with
the
rule
of
Christianity
;
Baptism
,
the
like
figure
,
&c.
In
them
.
1.
The
end
of
Baptism
.
2.
The
proper
vertue
or
efficacy
of
it
for
that
end
.
A
resemblance
in
both
these
to
Noah's
preservation
in
the
flood
.
Save
us
.
]
This
is
the
great
common
end
of
all
the
Ordinances
of
God
,
that
one
high
mark
they
all
aim
at
.
And
the
great
and
common
mistake
of
them
is
,
that
they
are
not
so
understood
and
used
;
We
come
and
fit
a
while
,
and
if
we
can
keep
awake
,
give
the
Word
the
hearing
,
but
how
few
of
us
recei●e
it
as
the
ingra●ted
Word
that
is
able
to
save
our
Souls
;
were
it
thus
taken
,
what
sweetness
would
be
found
in
it
,
that
most
,
as
hear
and
read
it
,
are
strangers
to
.
How
precious
would
these
lines
be
,
if
we
look●●
on
them
thus
,
saw
them
meeting
and
concentring
in
Salvation
as
their
end
.
Thus
likewise
the
Sacraments
considered
indeed
as
Seals
of
this
Inheritance
,
annexed
to
the
great
Charter
of
it
,
Seals
of
Salvation
;
this
would
powerfully
beget
a
sit
appetite
for
the
Lord's
Supper
,
when
we
are
invited
to
it
,
and
would
beget
a
due
esteem
of
Baptism
,
would
teach
you
more
frequent
and
fruitful
thoughts
of
your
own
,
and
more
pious
considerations
of
it
when
you
require
it
for
your
Children
.
A
natural
eye
,
looks
upon
Bread
,
and
Wine
,
and
Water
,
and
the
outward
difference
of
their
use
there
,
that
they
are
set
apart
and
differenced
,
as
is
evident
by
external
circumstances
,
from
their
common
use
,
but
the
main
of
the
difference
,
where
their
excellency
lies
,
it
sees
not
,
as
the
eye
of
faith
above
that
espies
Salvation
under
them
;
and
Oh!
what
another
thing
are
they
to
it
,
than
to
a
formal
user
of
them
.
We
aspire
to
know
the
hidden
rich
things
of
God
,
that
are
wrapt
up
in
his
Ordinances
.
We
stick
in
the
shell
and
superfice
of
them
,
and
seek
no
further
,
that
makes
them
unbeautiful
and
unsavoury
to
us
,
and
that
use
of
them
turns
into
an
empty
custome
.
Be
more
earnest
with
him
that
hath
appointed
them
,
and
made
this
their
end
to
save
us
,
that
he
would
clear
up
the
eye
of
our
Souls
,
to
see
them
thus
under
this
relation
,
and
see
how
they
●uit
to
this
their
end
and
tend
to
it
,
and
seriously
〈◊〉
Salvation
in
them
from
his
own
hand
,
and
we
shall
find
it
.
Save
us
.
]
So
that
this
Salvation
of
Noah
and
his
Family
from
the
Deluge
and
all
outward
deliverances
and
Salvations
,
but
dark
shadows
of
this
,
let
them
not
be
spoke
of
,
these
reprivalls
and
prolongings
of
this
present
li●e
to
the
deliverance
of
the
Soul
from
death
,
the
Second
death
;
the
stretching
of
a
moment
to
the
concernment
of
Eternity
.
How
would
any
of
you
welcome
a
full
and
sure
protection
from
common
dangers
,
if
such
were
to
be
had
,
that
you
should
be
ascertained
of
safety
from
Sword
and
Pestilence
,
that
what
ever
others
suffered
about
you
,
you
and
your
Family
should
be
free
;
(
And
they
that
have
escaped
a
near
danger
of
this
kind
resting
there
,
as
if
no
more
were
to
be
feared
,
whereas
this
common
favour
may
be
shew'd
to
these
that
are
far
off
from
God
;
)
and
what
though
you
be
not
only
thus
far
safe
,
but
,
I
say
,
if
you
were
secured
for
afterwards
,
which
none
of
you
absolutely
are
,
yet
when
you
are
put
out
of
danger
of
Sword
and
plague
,
still
death
remains
,
and
sin
and
wrath
may
be
remaining
with
it
,
and
shall
it
not
be
all
one
to
dye
under
these
in
a
time
of
publick
peace
and
welfare
as
if
it
were
now
.
Ye●
something
more
unhappy
by
the
increase
of
the
heap
of
sin
,
and
wrath
,
guiltiness
augmented
by
life
prolong'd
,
and
more
grievous
to
be
pulled
away
from
the
World
in
the
middle
of
peacable
enjoyment
,
and
Everlasting
darkness
to
succeed
to
that
short
Sun-shine
of
thy
day
of
ease
;
happiness
of
a
short
date
,
and
misery
for
ever
.
What
availed
it
wicked
Cham
,
to
outlive
the
flood
to
Inherit
a
Curse
after
it
,
to
be
kept
undrown'd
in
the
waters
,
to
see
himself
and
his
posterity
blasted
with
his
Fathers
Curse
.
Think
seriously
,
what
will
be
the
end
of
all
thy
temporary
safety
and
preservation
if
thou
share
not
in
this
Salvation
,
and
find
not
thy self
sealed
and
marked
for
it
,
to
flatter
thy self
with
a
dream
of
happiness
,
and
walk
in
the
light
of
a
few
sparkles
,
that
will
soon
dye
out
,
and
then
lie
down
in
sorrow
,
a
sad
bed
that
the
most
have
to
go
to
after
they
have
wearied
themselves
all
the
day
,
all
their
life
,
being
in
a
chase
of
Vanity
.
The
next
thing
is
,
the
power
and
vertue
of
this
means
,
for
its
end
.
That
it
hath
a
Power
,
is
clear
in
that
it
is
so
expresly
said
,
it
doth
save
us
,
which
kind
of
power
,
is
as
clear
,
in
the
way
of
it
here
exprest
,
not
by
a
natural
force
of
the
Element
,
though
adapted
and
sacramentally
used
;
it
only
can
wash
away
the
silth
of
the
Body
,
its
Physical
Efficacy
,
or
power
reaches
no
further
:
but
it
is
in
the
hand
of
the
Spirit
of
God
as
other
Sacraments
,
and
as
the
Word
it self
is
,
to
purifie
the
Conscience
,
and
convey
Grace
,
and
Salvation
to
the
Soul
by
the
reference
it
hath
to
,
and
union
with
that
which
it
represents
.
It
saves
by
answer
of
a
good
Conscience
unto
God
,
and
it
affords
that
,
by
the
Resurrection
of
Iesus
from
the
dead
.
Thus
then
we
have
a
true
Accompt
of
the
Power
of
this
,
and
so
of
other
Sacraments
,
and
a
discovery
of
the
error
of
two
extreams
.
(
1.
)
Of
those
that
ascribe
too
much
to
them
,
as
if
they
wrought
by
a
Natural
inherent
Vertue
,
and
carried
Grace
in
them
inseparably
.
2.
Of
those
that
ascribe
too
little
to
them
,
making
them
only
signs
and
badges
of
our
Profession
,
signs
they
are
,
but
more
than
signs
,
meerly
representing
,
they
are
means
exhibiting
,
and
seals
confirming
Grace
to
the
Faithful
.
But
the
working
of
Faith
,
and
the
conveying
of
Christ
into
the
Soul
to
be
received
by
Faith
,
is
not
a
thing
put
into
them
to
do
of
themselves
,
but
still
in
the
Supream
hand
,
that
appointed
them
:
and
he
indeed
both
causes
the
Souls
of
his
own
to
receive
these
his
Seals
with
faith
,
and
makes
them
effectually
to
confirm
that
Faith
,
which
receives
them
so
.
They
are
then
in
a
word
neither
empty
signs
to
them
that
believe
,
nor
effectual
Causes
of
Grace
to
them
that
believe
not
.
The
mistake
on
both
sides
arises
from
the
inconsideration
of
the
relative
Nature
of
these
Seals
,
and
that
kind
of
Union
that
is
betwixt
them
,
and
the
Grace
they
represent
,
which
is
real
,
though
not
Natural
or
Physical
,
as
they
speak
.
So
that
,
though
they
do
not
save
all
that
partake
of
them
,
yet
they
do
really
and
effectually
save
Believers
,
for
whose
Salvation
they
are
means
,
as
the
other
external
Ordinances
of
God
do
.
Though
they
have
not
that
Power
which
is
peculiar
to
the
Author
of
them
,
yet
a
Power
they
have
,
such
as
befits
their
Nature
,
and
by
reason
of
which
,
they
are
truely
said
to
Sanctifie
,
and
Justifie
,
and
so
to
save
,
as
the
Apostle
here
avers
of
Baptism
.
Now
that
which
is
intended
for
our
help
,
our
carnal
minds
are
ready
to
turn
into
a
hinderance
and
disadvantage
.
The
Lord
representing
invisible
things
to
the
eye
,
and
confirming
his
Promises
even
by
visible
seals
:
we
are
apt
by
the
grossness
of
our
unspiritual
hearts
,
instead
of
steping
up
by
that
which
is
earthly
to
the
Divine
Spiritual
things
represented
,
to
stay
on
the
outward
Element
,
and
go
no
further
:
therefore
the
Apostle
to
lead
us
into
the
inside
of
this
Seal
of
Baptism
,
is
very
clear
in
designing
the
effect
and
fruit
of
it
.
Not
(
says
he
)
putting
away
the
silth
of
the
flesh
,
and
water
,
if
you
look
no
further
can
do
no
more
.
There
is
an
invisible
impurity
upon
our
Nature
,
chiefly
on
our
invisible
Part
,
our
Soul
;
this
washing
means
the
taking
away
of
that●
and
where
it
reaches
its
true
effect
it
doth
so
purifie
the
Conscience
,
and
makes
it
good
,
truly
so
in
the
sight
of
God
who
is
the
●udge
of
it
.
Consi
.
1.
●s
a
pitiful
thing
to
see
the
Ignorance
of
the
most
professing
Christianity
,
and
partaking
of
the
outward
Seals
of
it
,
and
yet
knowing
not
what
they
mean
,
know
not
the
spiritual
dignity
and
vertue
of
them
;
blind
in
the
Mysteries
of
the
Kingdom
,
and
not
so
much
as
sensible
of
that
blindness
.
And
being
ignorant
of
the
Nature
of
these
holy
things
,
cannot
have
a
due
esteem
of
them
,
which
arises
out
of
the
view
of
their
inward
worth
and
efficacy
.
A
confused
fancy
of
some
good
in
them
,
and
this
rising
to
the
other
extream
to
a
superstitious
confidence
in
the
simple
performance
,
and
participance
of
them
,
as
if
that
carried
some
inseparable
Vertue
with
it
,
which
none
could
miss
of
,
that
are
sprinkled
with
the
Waters
of
Baptism
,
and
share
in
the
Elements
of
Bread
and
Wine
in
the
Lord's
Supper
.
And
what
is
the
utmost
Plea
of
the
most
for
their
Title
to
Heaven
,
but
in
these
relative
and
external
,
things
they
are
Christians
;
are
Baptized
;
hear
the
Word
,
and
are
admitted
to
the
Lord's
Table
,
not
considering
how
many
through
all
these
have
gone
,
and
daily
are
going
on
in
the
ways
of
death
,
never
coming
near
Jesus
Christ
,
who
is
the
Way
,
and
Truth
,
and
the
Life
,
whom
the
Word
and
the
Seals
of
it
hold
forth
to
Believers
,
and
they
are
washt
in
his
Blood
,
and
quickened
with
his
Life
,
and
made
like
him
,
and
Coheirs
of
Glory
with
him
.
2.
Even
th●y
that
have
some
clearer
Notion
of
the
Nature
and
〈◊〉
of
the
Seals
of
Grace
,
yet
are
in
a
practi●●
Error
▪
that
they
look
not
with
due
diligence
into
themselves
,
enquiring
after
the
efficiency
of
them
in
their
hearts
;
do
not
study
the
Life
of
Christ
,
to
know
more
what
it
is
,
and
then
to
search
into
themselves
for
the
Truth
,
and
the
growth
of
that
Life
within
them
.
Is
it
not
an
unbelieving
thing
for
a
Christian
,
(
when
he
is
about
to
appear
before
the
Lord's
Table
,
and
so
looks
something
more
narrowly
within
)
to
find
as
little
Faith
,
as
little
Divine
Affection
,
a
Heart
as
unmortified
to
the
World
,
as
cold
towards
Christ
,
as
before
his
last
Address
to
the
same
Table
,
after
the
intervening
possibly
of
many
Months
;
in
which
time
had
he
been
careful
often
to
reflect
inwards
on
his
Heart
,
and
look
back
upon
that
new
sealing
in
his
last
Participation
,
he
might
likely
have
been
more
suitable
.
And
truly
as
there
is
much
guiltiness
cleaves
to
us
in
this
,
so
readily
much
more
in
reference
to
this
other
Sacrament
that
is
here
the
Apostles
Subject
,
Baptism
,
because
but
once
administred
,
and
that
in
Infancy
,
very
seldom
and
slightly
considered
by
many
,
even
real
Christians
.
And
so
we
are
at
a
loss
in
that
Profit
and
Comfort
,
that
increase
of
both
Holiness
and
Faith
,
that
the
frequent
recollecting
of
it
after
a
Spiritual
manner
,
would
no
doubt
advance
us
to
.
And
not
only
neglect
to
put
our selves
upon
the
thoughts
of
it
in
private
,
but
in
the
frequent
opportunities
of
such
thoughts
in
publick
;
let
it
pass
unregarded
,
are
idle
inconsiderate
,
and
so
truly
guilty
beholders
,
and
the
more
frequent
we
have
them
,
are
the
less
toucht
with
them
;
they
become
common
and
work
not
,
and
the
●lighting
of
them
grows
so
common
with
us
,
as
the
thing
.
Yea
,
when
the
Engagement
is
more
special
and
personal
,
when
Parents
are
to
present
their
Infants
to
this
Ordinance
,
and
then
might
,
and
certainly
ought
to
have
a
more
particular
and
fixed
eye
upon
it
,
and
themselves
as
being
sealed
with
it
,
to
ask
within
after
the
Fruit
and
Power
of
it
,
and
to
stir
up
themselves
anew
to
the
Actings
of
Faith
,
and
Ambition
after
newness
of
Life
,
and
with
earnest
prayer
for
their
Children
,
to
be
Su●ters
for
themselves
for
further
evidence
of
their
interest
in
Christ
:
yet
possibly
many
are
not
much
in
these
things
at
such
times
;
but
are
more
busied
to
prepare
their
House
for
entertaining
their
Friends
,
than
to
prepare
their
hearts
for
offering
up
their
Infant
unto
God
to
be
sealed
,
and
withal
to
make
a
new
offer
of
their
own
hearts
to
him
,
to
have
renewed
on
them
the
inward
Seal
of
the
Covenant
of
Grace
,
the
outward
Seal
whereof
they
did
receive
,
as
it
is
now
to
be
conferr'd
upon
their
Infant
.
Did
we
often
look
upon
the
Face
of
our
Souls
,
the
seeing
of
the
many
spots
we
have
defil'd
them
with
after
our
washing
,
it
might
work
us
to
shame
and
grief
,
and
would
drive
us
by
renewed
Application
to
wash
often
in
that
blood
which
that
water
figures
,
which
alone
can
●etch
out
the
stain
of
sin
;
and
then
it
would
set
us
upon
renewed
Purposes
of
Purity
,
to
walk
more
carefully
,
to
avoid
the
pollutions
of
the
World
we
walk
in
,
and
to
purge
out
the
pollutions
of
the
Hearts
that
we
carry
about
with
us
,
that
de●ile
us
more
than
all
the
World
besides
:
It
would
work
an
holy
disdain
o●
sin
,
often
to
contemplate
our selves
as
washed
in
so
precious
a
●aver
;
shall
I
,
would
the
Christian
say
,
considering
that
I
am
now
cleansed
in
the
precious
blood
of
my
Lord
Jesus
,
run
again
into
that
puddle
where
he
so
graciously
took
me
out
and
made
me
clean
?
Let
the
Swine
wallow
in
it
;
he
hath
made
me
of
his
She●p●old
;
he
hath
made
me
of
that
excellent
order
for
which
all
are
consecrated
,
by
that
washing
that
partake
of
it
,
washt
us
in
his
Blood
,
and
made
us
Kings
and
P●●ests
unto
God
the
Father
.
Am
I
of
these
?
and
shall
I
debase
my self
to
the
〈◊〉
pleasures
of
sin
?
No
,
I
will
think
my self
too
good
to
serve
any
sinful
lust
,
seeing
he
hath
lookt
on
me
,
and
taken
me
up
and
washt
and
dignified
me
,
I
am
wholly
his
,
all
my
study
and
business
shall
be
to
honour
and
magnifie
him
.
The
Answer
of
a
Good
Conscience
,
&c.
]
The
taking
away
of
Spiritual
〈◊〉
as
the
true
and
saving
effect
of
Baptism
,
the
Apostle
here
expresses
by
that
which
is
the
further
result
and
effect
of
it
.
The
answer
of
a
good
Conscience
unto
God
.
For
its
the
washing
of
that
filthiness
which
makes
both
the
Conscience
good
,
and
in
making
it
such
,
fits
it
to
make
answer
unto
God
.
A
good
Conscience
in
its
full
Sense
,
is
a
pure
Conscience
,
and
a
peaceable
Conscience
,
and
it
cannot
indeed
be
peaceably
good
,
unless
it
be
purely
good
.
And
although
on
the
other
side
it
may
want
the
present
enjoyment
of
Peace
,
being
p●risied
,
yet
certainly
in
a
purified
Conscience
there
's
Title
and
Right
to
Peace
,
it
s
radically
there
,
even
when
it
appears
not
.
And
in
due
time
it
shall
appear
,
shall
spring
forth
,
●ud
and
flourish
.
The
purified
and
good
Condition
of
the
whole
Soul
may
well
as
here
it
doth
,
go
under
the
name
of
the
good
Conscience
,
it
being
so
prime
a
faculty
of
it
,
and
as
the
glass
of
the
whole
Soul
,
wherein
the
estate
of
it
is
represented
.
Therefore
Heb.
9.
the
Efficacy
of
the
Blood
of
Christ
is
exprest
thus
,
that
it
purgeth
our
Consciences
from
dead
works
,
which
Expression
is
the
s●me
thing
in
respect
with
that
here
,
the
answer
of
a
good
Conscience
unto
God
.
The
answer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
The
asking
or
questioning
of
Conscience
,
which
comprises
l●keways
its
A●swer
,
for
it
intends
the
whole
Correspondence
of
the
Conscience
w●th
God
,
and
with
it self
as
towards
God
,
or
in
the
●ight
of
God
;
and
indeed
God's
questioning
it
,
is
by
it
self
,
it
is
his
Deputy
in
the
Soul
,
he
makes
it
pose
it self
for
him
,
and
before
him
,
concerning
its
own
Condition
,
and
so
the
Answer
it
gives
it self
in
that
posture
,
as
he
sitting
and
hearing
it
in
his
Presence
,
is
an
Answer
made
unto
him
.
This
questioning
and
answering
(
if
such
a
thing
were
at
this
time
,
as
it
was
certainly
soon
after
)
yet
means
not
the
Questions
and
Answers
us'd
in
the
Baptism
of
Persons
,
who
being
of
years
professed
their
Faith
in
answering
the
questions
moved
,
it
possibly
alludes
unto
that
,
and
by
way
of
resemblance
,
expresses
the
inward
Questioning
and
Answering
which
is
transacted
within
,
betwixt
the
Soul
and
it self
,
and
the
Soul
and
God
,
and
so
is
allusively
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Questioning
and
Answering
,
but
distinctively
specified
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
whereas
the
other
was
towards
Men
,
this
is
unto
God
.
1.
A
good
Conscience
is
a
waking
speaking
Conscience
,
and
the
Conscience
that
questions
it self
most
,
of
all
sorts
the
best
;
so
that
which
is
dumb
or
asleep
,
is
not
active
and
frequent
in
self
inquiries
,
is
not
a
good
Conscience
.
The
word
is
judicial
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Interrogation
used
in
Law
for
the
trial
and
executing
of
Processes
;
and
this
the
great
business
of
Conscience
,
to
sit
,
and
examine
,
and
judge
within
,
to
hold
Courts
in
the
Soul
,
and
it
is
of
continual
necessity
,
that
it
be
so
:
no
vacancy
of
this
Judicature
without
great
damage
to
the
Estate
of
the
Soul
;
yea
,
not
a
day
ought
to
pass
without
●a
Session
of
Conscience
within
;
for
there
are
daily
disorders
arise
in
the
Soul
,
which
if
they
pass
on
will
grow
and
gather
more
,
and
so
breed
more
difficulty
in
their
trial
and
redress
.
Yet
men
do
readily
turn
from
this
work
as
hard
and
unpleasant
,
and
make
many
a
long
vacancy
in
the
year
,
and
protract
it
from
one
day
to
another
;
in
the
Morning
they
must
go
about
their
business
,
and
at
night
they
are
weary
and
sleepy
,
and
all
the
day
long
one
Affair
steps
in
after
another
,
and
in
case
of
that
failing
,
some
triffling
company
or
other
,
and
so
their
days
pass
on
,
the
Soul
overgrows
with
impurities
and
disorders
.
You
know
what
confusions
,
and
disorders
,
and
evils
will
abound
amongst
a
rude
people
,
where
there
is
no
kind
of
Court
nor
Judicature
held
,
thus
is
it
with
that
unruly
rable
,
the
lusts
and
passions
of
our
Souls
,
when
there
is
no
discipline
nor
Judgement
within
,
or
where
there
is
but
a
neglect
and
intermission
of
it
for
a
short
time
.
And
the
most
of
Souls
are
in
the
posture
of
ruin
,
their
vile
affections
,
as
a
head-strong
tumultuous
multitude
,
that
will
not
suffer
a
deputed
Judge
to
sit
amongst
them
,
cry
down
their
Consciences
,
and
make
a
continual
noise
that
the
voice
of
it
may
not
be
heard
,
and
so
force
it
to
desist
and
leave
them
to
their
own
ways
.
But
you
that
take
this
course
,
know
,
you
are
providing
the
severest
Judgement
for
your selves
by
disturbing
of
Judgement
,
as
when
a
people
rise
against
an
inferiour
Judge
,
the
Prince
or
Supreme
Magistrate
that
sent
him
hearing
of
it
,
doth
not
fail
to
vindicate
his
honour
and
Justice
in
their
exemplary
punishment
.
Will
you
not
answer
unto
Conscience
,
but
when
it
begins
to
speak
,
turn
to
business
,
or
Company
,
that
you
may
not
hear
it
?
know
,
that
it
and
you
must
answer
unto
God
,
and
when
he
shall
make
enquiry
,
it
must
report
,
and
report
as
the
truth
is
,
knowing
that
there
is
no
hiding
the
matter
from
him
.
Lord
,
there
are
to
my
knowledge
a
World
of
enormities
within
the
circuit
I
had
to
judge
,
and
I
would
have
judged
them
,
but
was
violented
,
and
interrupted
,
and
was
not
strong
enough
to
resist
the
tumultuous
power
that
rose
against
me
.
Now
the
matter
comes
into
thine
own
hand
to
judge
it
thy self
;
What
shall
the
Soul
say
in
that
day
,
when
Conscience
shall
make
such
an
answer
unto
God
,
and
it
shall
come
under
the
severity
of
his
justice
for
all
.
Whereas
if
it
had
given
way
to
the
Conscience
to
find
out
and
judge
and
rectifie
matters
,
it
could
have
answered
concerning
its
procedure
that
way
,
God
would
accept
this
as
the
answer
of
a
Good
Conscience
,
and
what
he
had
done
,
he
would
not
do
over
again
;
it
is
judged
,
then
I
acquit
,
for
if
we
would
judge
our selves
,
(
says
the
Apostle
)
we
should
not
be
judged
.
The
questioning
or
inquiry
of
Conscience
,
and
so
its
report
or
answer
unto
God
,
extends
to
all
the
affairs
of
the
Soul
,
all
the
affections
and
motions
of
it
,
and
all
the
actions
,
and
carriage
of
the
whole
Man
.
The
open
wickedness
of
the
most
testifies
against
them
,
that
though
sprinkled
with
water
in
Baptism
,
yet
they
are
Strangers
to
the
power
and
Gracious
Efficacy
of
it
,
not
Baptised
with
the
Holy
Ghost
,
and
with
fire
:
still
their
dross
and
filth
remaining
to
them
;
and
nothing
else
appearing
in
their
ways
,
so
that
their
Consciences
cannot
so
much
as
make
a
good
answer
for
them
unto
Men
,
much
less
unto
God
.
What
shall
it
answer
for
them
being
judged
?
but
that
they
are
Swearers
,
and
Cursers
,
and
Drunkards
,
or
unclean
,
or
that
they
are
slanderers
,
delighting
to
pass
their
hours
in
descanting
on
the
actions
and
ways
of
others
,
and
looking
through
the
miscoloured-glass
of
their
own
malice
,
and
pride
,
that
they
are
neglecters
of
God
,
and
holy
things
,
lovers
of
themselves
,
and
their
own
pleasures
more
than
lovers
of
God
,
and
have
such
as
these
impudence
enough
to
call
themselves
Christians
?
and
to
pretend
themselves
to
be
such
as
are
washed
,
in
the
blood
of
Christ
?
yes
they
do
this
.
But
be
ashamed
and
confounded
in
your selves
,
you
that
remain
in
this
condition
;
yea
although
thou
art
blameless
in
Men's
Eyes
,
and
possibly
in
thy
own
Eyes
too
,
yet
thou
mayst
be
filthy
still
in
the
sight
of
God
.
There
is
such
a
Generation
,
a
Multitude
of
them
that
is
pure
in
their
own
Eyes
,
and
yet
are
not
washed
from
their
filthiness
.
Moral
evil
persons
that
are
most
satisfied
with
their
own
estate
,
or
such
as
have
further
a
form
of
Godliness
,
but
their
lusts
not
mortified
by
the
power
of
it
;
secret
pride
,
and
earthliness
of
Mind
,
and
vain
glory
,
and
carnal
wisdom
still
pleasingly
entertained
within
;
these
are
foul
Pollutions
,
filthy
and
hateful
in
the
sight
of
God
,
so
that
where
it
is
thus
,
that
the
heart
is
peaceably
possest
with
such
guests
,
there
the
blood
and
Spirit
of
Christ
are
not
yet
come
,
neither
can
there
be
this
answer
of
a
Good
Conscience
unto
God
.
This
answer
of
a
Good
Conscience
unto
God
,
as
likewise
its
questioning
,
to
enable
it self
for
that
answer
,
is
touching
two
great
points
that
are
of
chief
concern
to
their
Soul
,
its
Iustification
and
Sanctification
,
for
Baptism
is
the
Seal
of
both
,
and
purges
the
Conscience
in
both
respects
,
that
water
as
the
figure
both
of
the
blood
and
water
,
the
justifying
blood
of
Christ
,
and
the
pure
water
of
the
sanctifying
Spirit
of
Christ
;
takes
away
the
condemning
guiltiness
of
sin
by
the
one
,
and
the
polluting
filthiness
by
the
other
.
Now
the
Conscience
of
a
real
Believer
enquiring
within
,
upon
right
discovery
will
make
this
answer
unto
God
,
Lord
,
I
have
found
that
there
is
no
standing
before
thee
,
for
the
Soul
in
it self
is
overwhelmed
with
a
World
of
guiltiness
,
but
I
find
a
blood
sprinkled
upon
it
,
that
hath
,
I
am
sure
,
vertue
enough
to
purge
it
all
away
,
and
to
present
it
pure
unto
thee
,
and
I
know
that
wheresoever
thou
findest
that
blood
sprinkled
,
thine
anger
is
quench'd
and
appealed
presently
upon
the
sight
of
it
;
That
hand
cannot
smite
where
that
blood
is
before
thine
eye
.
And
this
the
Lord
does
agree
to
,
and
authorises
the
Conscience
,
upon
this
account
to
return
back
an
answer
of
safety
and
peace
to
the
Soul
.
So
for
the
other
,
Lord
,
I
find
a
living
Work
of
holiness
on
this
Soul
,
though
there
is
yet
corruption
there
,
yet
it
is
as
a
continual
grief
and
vexation
,
it
s
an
implacable
hatred
,
there
is
no
peace
betwixt
them
,
but
continual
enmity
,
and
hostility
,
and
if
I
cannot
say
much
of
the
high
degrees
of
Grace
,
and
faith
in
Christ
,
and
love
to
him
,
and
heavenliness
of
Mind
,
yet
I
may
say
,
there
is
a
beginning
of
those
;
at
least
this
I
most
confidently
affirm
,
that
there
are
real
and
earnest
desires
of
the
Soul
in
these
things
.
It
would
know
and
conform
to
thy
will
,
and
be
delivered
from
it self
,
and
its
own
will
,
and
though
it
were
to
the
highest
displeasure
of
all
the
World
,
it
would
gladly
walk
in
all
well
pleasing
unto
thee
.
And
he
that
sees
the
truth
of
these
things
,
knowing
it
to
be
thus
,
owns
it
as
his
own
work
,
and
engages
himself
to
advance
it
on
,
and
bring
it
to
perfection
.
This
is
a
taste
of
that
intercourse
the
purified
Conscience
hath
with
God
,
as
the
saving
fruit
of
Baptism
.
And
all
this
it
doth
,
not
of
it self
,
but
by
vertue
of
the
resurrection
of
Jesus
Christ
,
which
refers
both
to
the
utmost
effect
,
Salvation
;
and
the
nearer
effect
as
a
means
and
pledge
of
that
,
the
purging
of
the
Conscience
.
By
this
,
his
Death
and
the
effusion
of
his
Blood
in
his
sufferings
,
are
not
excluded
;
but
are
included
in
it
:
His
Resurrection
being
the
evidence
of
all
that
work
of
Expiation
,
both
compleated
and
accepted
;
full
Payment
made
by
our
Surety
,
and
so
he
set
free
,
and
his
Freedom
the
Cause
and
the
Assurance
of
ours
.
Therefore
the
Apostle
St.
Paul
expresses
it
so
,
That
he
died
for
our
sins
,
and
rose
for
our
righteousness
,
and
our
Apostle
shews
us
the
worth
of
our
living
hope
in
this
same
resurrection
,
Chap.
1.
v.
3.
Blessed
be
the
God
and
Father
of
our
Lord
Iesus
Christ
,
which
according
to
his
abundant
mercy
,
hath
begotten
us
again
unto
a
lively
hope
,
by
the
Resurrection
of
Iesus
Christ
from
the
dead
.
Now
that
Baptism
doth
apply
and
seal
to
the
Believer
his
Interest
in
the
death
and
resurrection
of
Christ
,
the
Apostle
St.
Paul
teaches
to
the
full
,
Rom.
8.
3.
The
dipping
into
the
waters
,
our
dying
with
him
;
and
the
return
thence
,
our
rising
with
him
.
The
last
thing
is
,
the
resemblance
of
Baptism
in
these
things
,
with
the
saving
of
Noah
in
the
Flood
,
and
it
holds
in
that
we
spoke
last
of
,
for
he
seemed
to
have
rather
entred
into
a
Grave
as
dead
than
into
a
safeguard
of
Life
,
in
going
into
the
Ark
,
yet
there
being
buried
,
he
rose
again
,
as
it
were
,
in
his
coming
forth
to
begin
a
new
World
.
The
Waters
of
the
Flood
drown'd
the
Ungodly
,
as
a
heap
of
filthiness
washt
them
away
,
they
and
their
sin
together
as
one
,
being
inseparable
;
and
upon
the
same
Waters
,
the
Ark
floating
preserved
Noah
.
Thus
the
Waters
of
Baptism
are
intended
as
a
deludge
to
drown
Sin
,
and
to
save
the
Believer
,
that
by
Faith
is
separated
both
from
the
World
and
from
his
Sin
;
so
it
sinks
,
and
he
is
saved
.
And
there
is
further
,
one
thing
specified
by
the
Apostle
,
wherein
though
it
be
a
little
hard
,
yet
chiefly
intends
the
paralel
.
The
fewness
of
these
that
are
sav'd
by
both
,
for
though
many
are
sprinkled
with
the
Elemental
Water
of
Baptism
,
yet
few
,
so
as
to
attain
by
it
the
Answer
of
a
good
Conscience
towards
God
,
and
to
live
by
participance
of
the
Resurrection
and
Life
of
Christ
.
Thou
that
seest
the
World
perishing
in
a
deluge
of
Wrath
,
and
art
now
most
thoughtful
for
this
,
how
thou
shalt
escape
it
,
fly
into
Christ
,
as
thy
safety
,
and
rest
secure
there
;
thou
shalt
find
life
in
his
death
,
and
that
life
further
ascertained
to
you
in
his
rising
again
:
so
full
and
clear
a
Title
to
Life
in
these
two
,
that
thou
canst
challenge
all
Adversaries
upon
this
very
Ground
as
unconquerable
,
whilest
thou
standest
on
it
,
and
speak
thy
challenge
in
the
Apostles
stile
,
It
is
God
that
justifieth
,
who
shall
condemn
?
But
how
know
you
that
he
justifies
?
it
is
Christ
that
died
,
yea
,
rather
that
is
risen
,
who
sitteth
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
,
It
alludes
to
that
place
,
Isa.
50.
where
Christ
speaks
of
himself
,
but
in
the
name
of
all
that
adhere
to
him
;
he
is
near
that
justifies
me
,
who
is
he
that
will
contend
with
me
:
so
that
what
Christ
speaks
there
,
the
Apostle
with
good
reason
imparts
to
each
Believer
as
in
him
.
If
no
more
to
be
laid
to
Christ's
charge
,
being
now
acquitted
,
as
is
clear
by
his
rising
again
,
then
neither
to
thine
,
who
art
cloathed
with
him
,
and
one
with
him
.
This
the
grand
Answer
of
a
good
Conscience
,
and
in
point
of
justifying
them
before
God
,
no
answer
but
this
:
What
have
any
to
say
to
thee
,
thy
debt
is
paid
by
him
that
undertook
it
,
he
is
free
?
answer
all
accusations
with
this
,
Christ
is
risen
.
And
then
for
the
mortifying
of
sin
,
and
strengthing
of
thy
Graces
,
look
daily
on
that
death
and
resurrection
;
study
them
,
set
thine
eye
upon
them
,
till
thy
Heart
take
in
the
Impression
of
them
by
much
Spiritual
and
affectionate
looking
on
them
,
beholding
the
Glory
of
thy
Lord
Christ
,
then
be
transformed
unto
it
,
2
Cor.
3.
It
is
not
only
a
moral
Patern
or
Copy
,
but
an
effectual
Cause
of
thy
sanctification
,
having
real
influence
into
thy
Soul
;
dead
with
him
,
and
again
alive
with
him
.
Oh
Happiness
and
Dignity
unspeakable
,
to
have
this
Life
known
and
cleared
to
your
Souls
!
If
it
were
,
how
would
it
make
you
live
above
the
World
,
and
all
the
vain
hopes
and
fears
of
this
wretched
Life
,
and
the
fears
of
Death
it self
,
yea
,
it
would
make
it
most
lovely
to
them
,
that
is
the
most
affrightful
Visage
to
the
World
.
It
is
the
Apostles
Maxime
,
that
the
carnal
mind
is
enmity
against
God
,
as
it
is
universally
true
of
every
carnal
mind
,
so
of
all
the
motions
and
thoughts
of
it
,
even
where
it
seems
to
agree
with
God
,
yet
it
s
still
contrary
,
if
it
acknowledge
and
conform
to
his
Ordinances
,
yet
even
in
so
doing
,
it
s
in
direct
opposite
terms
to
him
,
particularly
in
this
,
that
which
he
esteems
most
in
them
,
the
carnal
mind
makes
least
account
of
.
He
chiefly
eyes
and
values
the
inside
,
the
Natural
Man
dwells
and
rests
in
the
shell
and
superfice
of
them
.
God
according
to
his
Spiritual
Nature
looks
most
on
the
more
Spiritual
part
of
his
worship
and
Worshippers
.
The
carnal
mind
's
in
this
,
just
like
it selfe
altogether
for
the
sensible
external
part
,
and
cannot
look
beyond
it
.
Therefore
the
Apostle
here
having
taken
occasion
to
speak
of
Baptism
by
terms
of
Paralel
,
and
resemblance
with
the
Flood
,
is
express
in
correcting
this
mistake
.
It
is
not
(
says
he
)
in
putting
away
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
.
Were
it
possible
to
perswade
you
,
I
would
recommend
one
thing
to
you
,
learn
to
look
on
the
Ordinances
of
God
suitably
to
their
Natures
,
spiritually
,
and
enquire
after
the
spiritual
effect
and
working
of
them
upon
your
Consciences
.
We
would
willingly
have
all
Religion
reduced
to
outwards
;
this
is
ou●
natural
choice
,
and
would
pay
all
in
this
coyn
,
as
cheaper
and
easier
by
far
,
and
would
compound
for
the
Spiritual
part
,
rather
to
add
and
give
more
external
per●ormance
and
ceremony
.
Hence
the
natural
complacency
of
Popery
,
which
is
all
for
this
service
of
the
flesh
and
body-services
,
and
to
those
prescribed
of
God
,
all
deal
so
liberally
with
him
in
that
kind
,
as
to
add
more
,
and
frame
new
Devices
and
Rites
;
what
you
will
in
this
kind
,
Sprinklings
,
and
Washing●
,
and
Anointings
,
and
Incense
;
but
whither
all
this
?
is
it
not
a
gross
mistake
of
God
to
think
him
thus
pleased
,
or
is
it
not
a
direct
afront
,
knowing
that
he
is
not
pleased
with
these
,
but
desires
another
thing
;
to
thrust
that
upon
him
that
he
cares
not
for
,
and
refuse
him
what
he
calls
for
,
that
single
humble
heart
worship
and
walking
with
him
,
that
purity
of
Spirit
and
Conscience
that
he
only
prizes
,
and
no
outward-service
,
but
for
these
as
they
tend
to
this
end
and
do
attain
it
?
Give
me
,
says
,
he
nothing
if
you
give
not
this
.
Oh!
saith
the
carnal
Mind
,
any
thing
but
this
thou
shalt
have
;
as
many
washings
and
offerings
as
thou
wilt
,
thousands
of
Rams
,
and
ten
thousand
Rivers
of
Oyl
;
yea
,
rather
then
fail
,
let
the
Fruit
of
my
Body
go
for
the
Sin
of
my
Soul
.
Thus
we
;
will
the
outward
use
of
Word
and
Sacraments
do
it
,
then
all
shall
be
well
;
baptised
we
are
,
and
shall
I
hear
much
and
communicate
of●en
,
if
I
can
reach
it
,
shall
I
●e
exact
in
po●nt
of
Family
Worship
,
shall
I
pray
in
secret
,
all
this
I
do
,
or
at
least
I
now
promise
.
Ay
,
but
when
all
that
is
done
,
there
is
yet
one
thing
may
be
wanting
,
and
if
it
be
so
,
all
that
amounts
to
nothing
;
is
thy
Conscience
purged
and
made
good
by
all
these
,
or
art
thou
s●●king
and
aiming
at
this
,
by
the
use
of
all
means
,
then
certainly
thou
shalt
●ind
life
in
them
?
But
does
thy
heart
still
remain
uncleansed
from
the
old
ways
,
not
purified
from
the
Pollutions
of
the
World
?
do
thy
beloved
sins
still
lodge
with
thee
,
and
keep
possession
of
thy
heart
,
then
art
thou
still
a
stranger
to
Christ
,
and
an
enemy
to
God
,
the
word
and
seals
of
Life
are
dead
to
thee
,
and
thou
still
dead
in
the
use
of
them
all
.
Know
you
not
,
that
many
have
made
shipwrack
upon
the
very
rock
of
Salvation
;
that
many
which
were
baptised
as
well
as
you
,
and
as
constant
attendants
on
all
the
Worship
and
Ordinances
of
God
as
you
,
yet
remained
without
Christ
,
and
died
in
their
sins
,
and
are
now
past
recovery
.
Oh!
that
you
would
be
warned
;
there
are
still
multitudes
running
headlong
that
same
course
tending
to
destruction
through
the
midst
of
all
the
means
of
Salvation
;
the
saddest
way
of
all
to
it
,
through
Word
and
Sacraments
,
and
all
heavenly
Ordinances
to
be
walking
hellwards
.
Christians
,
and
yet
no
Christians
,
baptised
and
yet
unbaptised
;
as
the
Prophet
takes
in
the
prophane
multitude
of
God's
own
People
with
the
Nations
,
Jer.
9.
26.
Egypt
,
and
Iudah
,
and
Edom
;
all
these
Nations
are
uncircumcised
,
and
the
worst
came
last
,
and
all
the
House
of
Israel
are
uncircumcised
in
the
Heart
.
Thus
,
thus
the
most
of
us
unbaptised
in
the
heart
,
and
as
this
is
the
way
of
personal
destruction
,
so
it
is
that
,
as
the
Prophet
there
declares
,
that
brings
upon
the
Church
so
many
publick
Judgments
;
and
as
the
Apostle
tells
,
that
for
the
abuse
of
the
Lord's
Table
,
many
were
sick
and
many
slept
.
Certainly
our
abuse
of
the
holy
things
of
God
,
and
want
of
their
proper
Spiritual
Fruits
,
are
amongst
the
prime
sins
of
this
Land
,
〈◊〉
which
so
many
〈◊〉
have
fallen
in
the
Fields
by
the
Sword
,
and
in
the
Streets
by
Pestilence
,
and
more
likely
yet
to
fall
,
if
we
thus
continue
to
provoke
the
Lord
to
his
Face
;
for
it
is
the
most
avowed
direct
affront
to
prophane
his
holy
things
;
and
thus
we
do
while
we
answer
not
their
proper
end
,
and
are
not
inwardly
sanctify'd
by
them
,
we
have
no
other
Word
,
nor
other
Sacraments
to
recommend
to
you
,
than
these
that
you
have
used
so
long
to
no
purpose
;
only
we
would
call
you
from
the
dead
forms
,
to
seek
the
living
power
of
them
,
that
you
perish
not
.
You
think
the
renouncing
of
Baptism
a
horrible
Word
,
and
that
we
would
speak
only
so
of
witches
,
yet
it
is
a
common
guiltiness
that
cleaves
to
all
,
who
renounce
not
the
filthy
lusts
,
and
the
self
will
of
their
own
hearts
:
for
Baptism
carries
in
it
a
renouncing
of
these
,
and
so
the
cleaving
unto
these
is
a
renou●cing
of
it
:
Oh!
we
all
were
sealed
for
God
:
in
Baptism
,
who
lives
so
?
few
that
have
the
Impression
of
it
on
the
Conscience
,
and
the
expression
of
it
in
the
walk
and
fruit
of
their
life
.
We
do
not
,
as
clean
washed
persons
,
abhor
and
fly
all
pollutions
,
all
fellowship
with
the
unfruitful
works
of
darkness
.
We
have
been
a
long
time
hearers
of
the
Gospel
,
whereof
Baptism
is
the
seal
,
and
most
of
us
,
often
at
the
Lord's
Table
.
What
hath
all
this
done
upon
us
;
ask
within
,
are
your
hearts
changed
?
is
there
a
new
Creation
there
?
where
is
that
spiritual
min●●dness
?
are
your
hearts
dead
to
the
World
and
〈◊〉
and
al●ve
to
God
,
your
Consciences
purged
from
dead
works
?
What
mean
you
,
is
not
this
the
end
of
all
the
ordinances
,
to
make
all
clean
,
and
to
renew
and
make
good
the
Conscience
,
to
bring
the
Soul
and
your
Lord
into
a
happy
amity
and
a
good
correspondence
,
that
it
may
not
only
be
in
speaking
terms
,
but
often
speak
and
converse
with
him
,
may
have
liberty
of
answering
and
demanding
,
as
this
Word
hath
both
.
That
it
may
speak
the
language
of
faith
and
humble
obedience
unto
God
,
and
he
may
speak
the
language
of
peace
to
it
,
and
both
,
the
language
of
the
Lord
each
to
other
.
That
Conscience
alone
is
good
,
that
is
much
busied
in
this
work
,
in
demanding
,
and
answering
:
that
speaks
much
with
it self
,
and
with
God
;
this
is
both
the
sign
that
it
is
good
and
the
means
to
make
it
better
.
That
Soul
will
(
doubtless
)
be
very
wary
in
its
walk
,
that
takes
daily
account
of
it self
,
and
renders
up
that
account
unto
God
;
it
will
not
live
by
guess
,
but
readily
examin
each
step
before
hand
,
because
it
is
resolved
to
examin
all
after
,
will
consider
well
what
it
should
do
,
because
it
means
to
ask
over
again
what
it
hath
done
,
and
not
only
to
answer
it self
,
but
to
make
a
faithful
report
of
all
unto
God
,
to
lay
all
before
him
,
continually
upon
tryal
made
,
tell
him
what
is
in
any
measure
well
done
,
as
his
own
work
,
and
bless
him
for
that
:
and
tell
him
too
all
the
slips
and
miscarriages
of
the
day
,
as
our
own
,
complaining
of
our selves
in
his
presence
,
and
still
intreating
free
pardon
,
and
more
wisdom
to
walk
more
holily
and
exactly
;
and
gaining
even
by
our
failings
more
humility
and
more
watchfulness
.
If
you
would
have
your
Consciences
answer
well
,
they
must
enquire
and
question
much
,
both
before
hand
,
whether
is
this
,
I
purpose
and
go
about
,
agreable
to
my
Lord's
will
?
will
it
please
him
?
ask
that
more
,
and
regard
that
more
,
than
this
that
the
most
f●llow
,
will
it
please
or
profit
my self
,
fits
that
my
own
humour
.
And
not
only
the
bulk
and
substance
of
thy
way
and
actions
,
but
the
manner
of
them
,
how
thy
heart
is
set
;
s●
think
it
not
enough
to
go
to
Church
,
or
to
pray
,
but
take
heed
how
yea
hear
,
consider
how
pure
he
is
,
and
how
piercing
his
eye
whom
thou
servest
.
Then
after
again
,
think
it
not
enough
,
I
was
praying
,
or
hearing
,
or
reading
,
it
was
a
good
work
,
what
need
I
question
it
further
.
No
,
but
be
still
reflecting
and
asking
how
it
was
done
,
how
have
I
●heard
,
how
have
I
prayed
?
was
my
heart
humbled
by
the
discoveries
of
sin
,
from
the
Word
?
was
it
refresht
with
the
promises
of
grace
,
did
it
lye
level
under
the
word
to
receive
the
stamp
of
it
,
was
it
in
prayer
set
and
kept
in
a
holy
bent
towards
God
?
did
it
breath
forth
real
and
earnest
desires
into
his
ear
,
or
was
it
remiss
and
roving
and
dead
in
the
service
?
So
in
my
Society
with
others
,
in
such
and
such
Company
,
what
was
my
time
,
and
how
did
I
follow
it
,
did
I
seek
to
honour
my
Lord
,
and
to
edifie
my
Brethren
by
my
carriage
and
speeches
,
or
did
the
time
run
out
in
trifling
vain
discourse
?
when
alone
,
what
's
the
carriage
and
walk
of
my
heart
,
where
it
hath
most
liberty
to
move
its
own
pace
,
is
it
delighted
in
converse
with
God
?
are
the
thoughts
of
heavenly
things
frequent
,
and
sweet
to
it
,
or
does
it
run
after
the
earth
and
the
delights
of
it
,
spinning
out
it self
in
impertinent
vain
Contrivances
?
The
neglect
of
such
inquiries
is
that
,
which
entertains
and
increases
the
impurity
of
the
Soul
,
so
that
Men
are
afraid
to
look
into
themselves
,
and
to
look
up
to
God
.
But
Oh!
what
a
foolish
course
is
this
to
shift
off
that
which
cannot
be
avoided
;
in
the
end
answer
must
be
made
to
that
all-seeing
Judge
,
with
whom
we
have
to
do
,
and
to
whom
we
owe
our
accompts
.
And
truly
it
would
be
seriously
considered
what
make●
this
good
Conscience
,
that
makes
an
acceptable
answer
unto
God
That
appears
by
the
opposition
,
not
the
puting
away
the
filth
of
the
flesh
,
then
it
is
the
puting
away
of
Soul
●ilthiness
;
so
then
its
the
renewing
and
purifying
of
the
Conscience
that
makes
it
good
,
pure
and
peaceable
.
In
the
purifying
it
may
be
troubled
,
which
is
but
the
stirring
in
cleansing
of
it
,
which
makes
more
quiet
in
the
end
,
as
Physick
,
or
the
launcing
of
a
sore
,
and
after
it
is
in
some
measure
cleansed
,
it
may
have
fits
of
trouble
,
which
yet
still
add
further
purity
and
further
peace
:
so
there
is
no
hazard
in
that
work
;
but
all
the
misery
is
,
a
dead
security
of
the
Conscience
remaining
filthy
,
and
yet
un●tirred
,
or
after
some
stirring
or
pricking
,
as
a
wound
,
not
thoroughly
cured
,
skin'd
over
,
which
will
but
breed
more
vexation
in
the
end
,
it
will
fester
and
grow
more
difficult
to
be
cur'd
,
and
if
it
be
cur'd
it
must
be
by
deeper
cutting
and
more
pain
,
than
if
at
first
it
had
endured
a
thorough
search
.
O
My
Brethren
!
take
heed
of
sleeping
unto
death
,
carnal
●ase
;
resolve
to
take
no
rest
,
till
you
be
in
the
Element
and
place
of
Soul
rest
,
where
solid
rest
indeed
is
,
rest
not
till
you
be
with
Christ
,
though
all
the
World
should
offer
their
best
,
turn
them
by
with
disdain
,
if
they
will
not
be
turned
by
,
throw
them
down
,
and
go
over
them
and
upon
them
;
you
have
no
rest
to
give
me
,
nor
will
I
take
any
at
your
hands
,
nor
from
no
creature
;
no
rest
for
me
till
I
be
under
his
shaddow
,
who
endured
so
much
trouble
to
purchase
my
rest
,
and
having
found
him
may
sit
down
quiet
and
satisfied
,
and
when
the
World
makes
boa●t
of
their
highest
contents
,
I
will
〈◊〉
them
all
with
this
own
Word
,
my
beloved
is
mine
,
and
I
am
his
.
Towards
God
.
]
The
Conscience
of
〈◊〉
is
never
right
at
peace
in
it self
,
till
it
be
rightly
perswaded
of
peace
with
God
,
which
while
it
remains
●ilthy
it
cannot
be
:
for
he
is
holy
,
and
iniquity
cannot
dwell
with
him
;
what
Communion
betwixt
light
and
darkness
;
so
then
the
Conscience
must
be
cleansed
e're
it
can
look
upon
God
with
assurance
and
peace
.
This
cleansing
is
sacramentally
performed
by
Baptism
,
effectually
by
the
Spirit
of
Christ
,
and
the
blood
of
Christ
;
and
he
lives
to
impart
both
.
Therefore
here
is
mention'd
his
resurrection
from
the
dead
,
as
that
,
by
virtue
whereof
we
are
assured
of
this
purging
and
peace
.
Then
can
it
in
some
measure
with
confidence
answer
,
Lord
,
though
polluted
by
former
sins
,
and
by
sin
still
dwelling
in
me
,
yet
thou
seest
that
my
desires
are
daily
more
like
my
Christ
;
I
would
have
more
love
and
zeal
for
thee
,
more
hatred
of
sin
,
that
can
answer
with
St.
Peter
,
that
was
posed
,
lovest
thou
me
?
Lord
I
appeal
to
thine
own
eye
,
who
seest
my
heart
,
Lord
thou
knowest
that
I
love
thee
,
at
least
I
desire
to
love
thee
,
and
to
desire
thee
and
that
is
love
.
Willingly
would
I
do
thee
more
sutable
service
,
and
honour
thy
name
more
,
and
do
desire
more
Grace
for
this
,
that
thou
maist
have
more
Glory
,
and
intreat
the
light
of
thy
Countenance
for
this
end
,
that
by
seeing
it
my
heart
may
be
more
weaned
from
the
World
,
and
knit
unto
thy self
,
thus
it
answers
touching
its
inward
frame
,
and
the
work
of
holiness
by
the
Spirit
of
holiness
dwelling
in
it
:
But
to
answer
Justice
touching
the
point
of
guilt
,
it
flies
to
the
blood
,
fetches
all
its
answer
thence
,
turns
over
the
matter
upon
it
,
and
answers
for
it
;
for
it
doth
speak
,
and
speaks
better
things
than
the
blood
of
Abel
,
speaks
full
payment
of
all
that
can
be
exacted
from
the
sinner
,
and
that
's
a
sufficient
answer
.
The
Conscience
is
then
in
this
point
once
made
speechless
,
driven
to
a
nonplus
in
it self
,
hath
from
it self
no
answer
to
make
,
then
turns
about
to
Christ
,
and
finds
what
to
say
.
Lord
there
is
indeed
in
me
nothing
but
guiltiness
,
I
have
deserved
death
,
but
I
have
fled
into
the
City
of
refuge
,
thou
hast
appointed
,
there
I
resolve
to
abide
,
to
live
and
die
there
,
if
Justice
pursue
me
it
shall
send
me
there
,
I
take
sanctuary
in
Jesus
,
my
arrest
laid
upon
me
will
light
upon
him
,
and
he
hath
wherewithal
to
answer
it
.
He
can
straightway
declare
,
he
hath
pay'd
all
,
and
can
make
it
good
;
hath
the
acquittance
to
shew
,
yea
,
his
own
liberty
is
a
real
sign
of
it
,
he
was
in
Prison
,
and
is
let
free
,
which
tells
all
is
satisfied
.
Therefore
the
answer
here
rises
out
of
the
resurrection
of
Iesus
Christ
.
And
in
this
very
thing
lies
our
peace
,
and
way
,
and
all
our
happiness
;
Oh!
its
worth
your
time
,
and
pains
to
try
your
interest
in
this
,
it
is
the
only
thing
worthy
your
highest
diligence
.
But
the
most
are
out
of
their
wits
,
running
like
a
number
of
distracted
Persons
and
still
in
a
deal
of
business
,
but
to
what
end
they
know
not
.
You
are
unwilling
to
be
deceived
in
those
things
that
at
their
best
and
surest
,
do
but
deceive
you
when
all
is
done
:
But
content
to
be
deceived
in
that
your
great
concernment
.
You
are
your
own
deceivers
in
it
;
gladly
gull'd
with
shadows
of
faith
,
and
repentance
,
false
touches
of
sorrow
,
and
and
false
of
Joy
:
and
are
not
careful
to
have
your
Souls
really
unbottom'd
from
themselves
,
and
built
upon
Christ
,
to
have
him
your
treasure
,
your
righteousness
,
your
all
,
and
to
have
him
your
answer
unto
God
your
Father
:
But
if
you
will
yet
be
advised
,
let
go
all
,
to
lay
hold
on
him
;
lay
your
Souls
on
him
and
leave
him
not
,
he
is
a
tried
Foundation
Stone
,
and
he
that
trusts
on
him
shall
not
be
confounded
.
Verse
22.
22.
Who
is
gone
into
Heaven
,
and
is
on
the
right
hand
of
God
,
Angels
,
and
Authorities
,
and
Powers
being
made
subject
to
him
.
THIS
is
added
on
purpose
to
shew
us
further
what
he
is
,
how
high
and
glorious
a
Saviour
we
have
.
Here
four
points
or
steps
of
the
Exaltment
of
Christ
.
1.
Resurrection
from
the
Dead
.
2.
Ascension
into
Heaven
.
3.
Sitting
at
the
right
Hand
of
God
.
4.
In
that
Posture
,
his
Royal
Authority
over
the
Angels
.
The
particulars
clear
in
themselves
.
Of
the
sitting
at
the
right
Hand
of
God
,
you
are
not
ignorant
that
it
is
a
borrowed
Expression
drawn
from
Earth
to
Heaven
,
to
bring
down
some
Notion
of
Heaven
to
us
,
to
signifie
to
us
in
our
Language
,
suitably
to
our
Customs
,
the
Supream
Dignity
of
Jesus
Christ
,
God
and
Man
,
the
Mediator
of
the
New
Covenant
,
his
matchless
nearness
unto
his
Father
,
and
the
Sovereignty
given
him
over
Heaven
and
Earth
.
And
that
of
the
subjection
of
Angels
,
is
but
a
more
particular
specifying
of
that
his
Dignity
and
Power
;
as
enthron'd
at
the
Father's
right
Hand
;
they
being
the
most
elevated
and
glorious
Creatures
;
so
his
Authority
over
all
the
World
implyed
in
that
subjection
of
the
highest
and
noblest
part
of
it
:
His
Victory
and
Triumph
over
the
Angels
of
Darkness
is
an
evidence
of
his
Invincible
Power
and
Greatness
,
and
matter
of
Comfort
to
his
Saints
,
but
this
here
is
his
Supremacy
over
the
glorious
Elect
Angels
.
That
there
is
amongst
them
Priority
we
find
,
that
there
is
a
comely
order
in
their
differences
cannot
be
doubted
:
but
to
marshal
their
Degrees
and
Stations
above
,
is
a
point
,
not
only
of
vain
fruitless
Curiosity
,
but
of
presumptuous
intrusion
,
whether
these
are
names
of
their
different
particular
Dignities
,
or
only
different
names
of
their
general
Excellency
and
Power
,
as
I
think
it
cannot
be
certainly
well
determin'd
,
so
it
imports
us
not
to
determine
;
only
this
we
know
,
and
are
particularly
taught
from
this
place
,
that
whatsoever
is
their
common
Dignity
both
in
names
and
differences
,
they
are
all
subject
to
our
glorious
Head
,
Christ
.
What
Confirmation
they
have
in
their
Estate
by
him
(
though
piously
asserted
by
Divines
)
is
not
so
infallibly
clear
from
the
alledged
Scriptures
,
which
may
bear
another
sense
:
But
this
is
certain
,
that
he
is
their
King
,
and
they
acknowledge
him
so
,
and
do
incessantly
admire
and
adore
him
;
they
rejoyce
in
his
glory
,
and
in
the
glory
and
happiness
of
Mankind
through
him
,
they
yield
him
most
cheerful
obedience
,
and
serve
him
readily
in
the
good
of
his
Church
,
and
each
particular
Believer
,
as
he
deputes
and
imploys
them
.
Which
is
the
thing
here
intended
,
having
in
it
these
two
.
(1)
His
Dignity
above
them
.
2.
His
Authority
over
them
.
(
1.
)
Dignity
,
that
even
that
Nature
,
which
he
stoopt
below
them
to
take
on
,
he
hath
carried
up
and
raised
it
above
them
,
the
very
Earth
,
the
flesh
of
Man
exalted
in
his
Person
above
all
those
heavenly
Spirits
,
who
are
of
so
excellent
and
pure
a
Being
in
their
Nature
,
and
from
the
beginning
of
the
World
cloathed
with
so
transcendent
Glory
;
that
a
parcel
of
Clay
is
made
so
bright
,
and
set
so
high
to
outshine
these
bright
flaming
Spirits
,
these
Stars
of
the
Morning
,
that
flesh
being
united
to
the
Fountain
of
Light
,
the
blessed
Deity
in
the
Person
of
the
Son
.
In
coming
to
fetch
and
put
on
this
Garment
he
made
himself
lower
than
the
Angels
;
but
carrying
it
with
him
at
his
return
to
his
eternal
Throne
,
and
sitting
down
with
it
there
,
it
is
high
above
them
,
as
the
Apostle
teaches
excellently
and
amply
,
Heb.
1.
2.
To
which
of
them
,
said
he
,
sit
on
my
right
Hand
.
This
they
look
upon
with
perpetual
Wonder
,
but
not
with
envy
nor
repining
,
no
,
amongst
all
their
eyes
,
no
such
eye
to
be
found
;
yea
,
they
rejoyce
in
the
infinite
Wisdom
of
God
in
this
Design
,
and
his
infinite
Love
to
poor
lost
Mankind
;
its
wonderful
indeed
to
to
see
him
filling
the
room
of
their
fallen
Brethren
,
with
new
guests
from
Earth
;
yea
,
such
as
are
born
Heirs
of
Hell
;
not
only
thus
sinful
Man
raised
to
a
participance
of
Glory
with
them
who
are
spotless
,
sinless
Spirits
,
but
their
flesh
in
their
Redeemer
dignified
with
a
Glory
so
far
beyond
them
.
This
is
that
Mystery
they
are
intent
in
looking
and
prying
into
,
and
cannot
,
nor
never
shall
see
the
bottom
of
it
,
for
it
hath
none
.
2.
Jesus
Christ
is
not
only
exalted
above
the
Angels
in
absolute
Dignity
,
but
in
relative
Authority
over
them
,
he
is
made
Captain
over
those
Heavenly
Bands
,
they
are
all
under
his
Command
,
for
all
Services
wherein
it
pleases
him
to
employ
them
;
and
the
great
Employment
he
hath
,
is
the
attending
on
his
Church
,
and
particular
Elect
Ones
;
are
they
not
all
ministring
Spirits
sent
forth
,
&c.
They
are
the
Servants
of
Christ
,
and
in
him
,
and
at
his
appointment
the
Servants
of
every
Believer
,
and
are
many
ways
serviceable
and
useful
for
their
good
,
which
truely
we
do
not
duly
consider
.
There
is
no
danger
of
overvaluing
them
,
and
inclining
to
Worship
them
upon
this
Consideration
,
yea
,
if
we
take
it
right
,
it
will
rather
take
off
from
that
.
The
Angel
judg'd
his
Argument
strong
enough
to
St.
Iohn
against
that
,
that
he
was
but
his
fellow
Servant
:
but
this
is
more
,
that
they
are
Servants
to
us
,
although
not
therefore
inferiour
,
it
being
a
honorary
service
,
yet
certainly
inferiour
to
our
Head
,
and
so
to
his
mystical
body
,
taken
in
that
Nation
as
a
part
of
him
.
Obs.
1.
The
hight
of
this
our
Saviour's
Glory
will
appear
the
more
,
if
we
reflect
on
the
descent
by
which
he
ascended
to
it
;
Oh!
how
low
did
we
bring
down
so
high
a
Majesty
into
the
pit
wherein
we
had
fallen
by
climbing
to
be
higher
than
he
had
set
us
;
it
was
high
by
reason
we
fell
so
low
,
and
yet
he
against
whom
it
was
committed
came
down
to
help
us
up
again
,
and
to
take
hold
of
us
,
took
us
on
;
so
the
Word
is
,
Heb.
2.
he
took
not
hold
of
the
Angels
;
let
them
go
,
hath
left
them
to
die
for
ever
:
But
he
took
hold
of
the
Seed
of
Abraham
,
and
took
on
him
indeed
their
flesh
dwelling
amongst
us
,
and
in
a
mean
part
;
emptied
himself
and
became
of
no
repute
,
and
further
after
he
descended
into
the
Earth
,
and
into
our
flesh
,
in
it
he
became
obedient
to
death
upon
the
Cross
,
and
descended
into
the
Grave
.
And
by
these
steps
was
walking
towards
that
Glory
wherein
now
he
is
,
Phil.
1.
he
abased
himself
wherefore
says
the
Apostle
,
God
hath
highly
exalted
him
,
so
he
himself
,
Luk.
24.
Ought
not
Christ
first
to
suffer
these
things
,
and
so
enter
into
his
Glory
.
Now
this
indeed
it
is
pertinent
to
consider
,
and
the
Apostle
is
here
upon
point
of
suffering
,
that
's
his
theam
,
and
therefore
he
is
so
particular
in
the
ascending
of
Christ
to
his
Glory
;
who
of
those
that
would
come
thither
will
refuse
to
follow
him
in
the
way
where
he
led
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
leader
of
our
Faith
,
Heb.
12.
and
who
of
those
that
follow
him
,
will
not
love
and
delight
to
follow
him
through
any
way
,
the
lowest
and
darkest
;
its
excellent
and
safe
,
and
then
it
ends
you
see
where
.
2.
Think
not
strange
of
the
Lord's
method
with
his
Church
,
bringing
her
to
so
low
and
desperate
a
Posture
many
times
;
can
she
be
in
a
more
seeming
desperate
condition
than
was
her
head
,
not
only
in
ignominous
sufferings
,
but
dead
and
laid
in
the
Grave
,
and
the
Stone
roll'd
to
it
and
sealed
,
and
made
all
sure
,
and
yet
arose
and
ascended
,
and
now
sits
in
Glory
,
and
shall
sit
till
all
his
Enemies
become
his
Footstool
;
do
not
fear
for
him
,
that
they
shall
overtop
,
yea
,
or
be
able
to
reach
him
,
who
is
exalted
higher
than
the
Heavens
;
be
not
affraid
neither
for
his
Church
,
which
is
his
Body
,
and
if
his
Head
be
safe
and
live
,
cannot
but
partake
of
safety
and
life
with
him
;
though
she
were
to
sight
dead
and
laid
in
the
Grave
,
Thus
in
his
dealing
with
a
Soul
,
observe
the
Lord's
method
;
think
it
not
strange
,
that
he
brings
a
Soul
low
,
very
low
,
which
he
means
to
comfort
and
exalt
very
high
in
Grace
and
Glory
;
leads
it
by
Hell-gates
to
Heaven
,
that
it
be
at
that
point
,
my
God
,
my
God
why
hast
thou
forsaken
me
;
was
not
the
Head
put
to
use
that
Word
,
and
so
to
speak
it
,
as
the
Head
speaks
for
the
Body
,
seasoning
it
for
his
Members
,
and
sweetning
that
bitter
cup
by
his
own
drinking
of
it
.
Oh!
what
a
hard
condition
may
a
soul
be
brought
unto
,
and
put
to
think
,
can
he
love
me
,
and
intend
mercy
for
me
?
that
leaves
me
to
this
:
And
yet
in
all
,
the
Lord
preparing
it
thus
for
comfort
and
blessedness
.
3.
Turn
your
thoughts
more
frequently
to
this
Excellent
Subject
,
the
glorious
high
Estate
of
our
great
high
Priest
.
The
Angels
admire
this
Mystery
,
and
we
flight
it
,
they
rejoyce
in
it
,
and
we
whom
it
certainly
more
nearly
concerns
,
are
not
moved
with
it
,
do
not
draw
that
comfort
and
that
instruction
from
it
which
it
would
plentifully
afford
,
if
it
were
drawn
.
It
comforts
us
against
all
troubles
and
fears
,
is
he
not
on
high
who
hath
undertaken
for
us
?
doth
any
thing
befall
us
but
it
is
past
first
in
Heaven
,
and
shall
any
thing
pass
there
to
our
prejudice
or
damage
,
he
●its
there
and
is
upon
the
Counsel
of
all
,
who
hath
loved
us
,
and
given
himself
for
us
:
yea
,
who
,
as
he
descended
thence
for
us
,
did
likewise
ascend
thither
again
for
us
,
hath
made
our
Inheritance
,
he
purchas'd
,
there
sure
to
us
,
taking
Possession
for
us
,
and
in
our
name
,
since
he
is
there
,
not
only
as
the
Son
of
God
,
but
as
our
Surety
,
and
as
our
Head
,
and
so
the
Believer
may
think
himself
even
already
possest
of
this
Right
,
in
as
much
as
his
Christ
is
there
.
The
Saints
are
glorified
already
in
their
head
,
where
he
reigns
.
Where
he
reigns
,
there
I
believe
my self
to
reign
,
Because
I
live
,
you
shall
live
also
.
Let
thy
thoughts
and
carriage
be
moulded
in
this
contemplation
rightly
,
ever
to
look
on
thy
exalted
head
,
consider
his
glory
:
see
not
only
thy
Nature
raised
in
him
above
the
Angels
:
but
thy
person
interested
by
Faith
in
that
his
Glory
;
and
then
think
thy self
too
good
to
serve
any
base
lust
,
look
down
on
Sin
and
the
World
with
a
holy
disdain
,
being
united
to
him
who
is
so
exalted
and
so
glorious
.
And
let
not
thy
mind
creep
here
,
engage
not
thy
Heart
to
any
thing
that
Time
and
this
Earth
can
afford
;
Oh!
why
are
we
so
little
there
where
there
is
such
a
spring
of
delightful
and
high
thoughts
for
us
.
If
ye
be
risen
with
Christ
,
seek
those
things
which
are
above
where
he
sits
:
what
mean
you
,
are
ye
such
as
will
let
go
you
interest
in
this
once
crucified
and
now
glorified
Jesus
?
if
not
,
why
are
ye
not
more
like
it
?
why
does
it
not
possess
your
hearts
more
?
ought
it
not
to
be
thus
?
should
not
our
hearts
be
where
our
Treasure
,
where
our
blessed
Head
is
?
Oh!
how
unreasonable
,
how
unfriendly
is
it
,
how
much
may
we
be
ashamed
to
have
room
for
earnest
thoughts
,
or
desires
,
or
delights
,
about
any
thing
beside
him
?
Were
this
,
by
these
that
have
right
in
it
,
much
wrought
upon
the
heart
,
would
there
be
found
in
them
any
ingagement
to
the
poor
things
that
are
passing
away
?
would
death
be
a
terrible
word
?
yea
,
would
it
not
be
one
of
the
sweetest
,
most
rejoycing
thoughts
to
solace
and
ease
the
heart
,
under
all
pressures
to
look
forward
to
that
day
of
Liberty
?
This
in●ectious
Disease
may
keep
possession
all
the
Winter
and
grow
hot
with
the
year
again
:
do
not
flatter
your selves
an●
think
its
past
,
you
have
yet
remembring
strokes
to
keep
it
in
your
eye
.
But
however
,
shall
we
abide
still
her●●
or
is
there
any
thing
duly
weighed
,
why
we
should
desire
it
?
well
if
ye
would
be
untied
beforehand
,
and
so
feel
it
less
,
this
is
the
only
way
,
look
up
to
him
,
who
draws
up
all
hearts
that
do
indeed
behold
him
;
then
,
I
say
,
thy
heart
shall
be
removed
beforehand
,
and
the
rest
is
easie
and
sweet
when
that
's
done
all
is
gained
.
And
consider
how
he
desires
the
compleating
of
our
union
?
Shall
it
be
his
begging
and
earnest
desire
,
and
shall
it
not
be
ours
too
,
that
where
he
is
there
we
may
be
also
,
with
patient
submission
,
yet
striving
by
desires
and
suits
,
looking
out
for
our
release
from
this
Body
of
Sin
and
death
.
The
End
of
the
Third
Chapter
.
1
Ep.
St.
Peter
Chap.
IV.
Ver.
1.
Forasmuch
then
as
Christ
hath
suffered
for
us
in
the
flesh
,
arm
your selves
likewise
with
the
same
mind
:
for
he
that
hath
suffered
in
the
flesh
,
hath
ceased
from
sin
.
THE
main
of
a
Christians
duty
lies
in
these
two
,
patience
in
suffering
,
and
avoidance
of
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
they
have
a
natural
influence
each
into
the
other
;
altho
affliction
simply
doth
not
,
yet
affliction
sweetly
and
humbly
carried
doth
purifie
and
disingage
the
heart
from
sin
,
weans
it
from
the
world
and
the
common
wayes
of
it
.
And
again
,
holy
and
exact
walking
keeps
the
Soul
in
a
sound
healthful
temper
,
and
so
enables
it
to
patient
suffering
,
to
bear
things
more
easily
;
as
a
strong
body
endures
fatigue
,
heat
,
and
cold
,
and
hardship
with
ease
,
a
small
part
whereof
would
surcharge
a
sickly
constitution
.
The
conscience
of
Sin
,
and
careless
unholy
courses
,
do
wonderfully
weaken
a
Soul
and
distemper
it
:
so
that
it
is
not
able
to
endure
much
,
every
little
thing
disturbs
it
.
Therefore
the
Apostle
hath
reason
,
as
to
insist
on
these
two
points
so
much
in
this
Epistle
,
so
to
interweave
so
often
the
one
with
the
other
,
pressing
jointly
throughout
,
the
chearful
bearing
of
all
kind
of
afflictions
.
and
the
careful
forbearing
all
kind
of
Sin
;
and
out
of
the
one
discourse
slides
into
the
other
:
so
here
.
And
as
the
things
agree
in
their
nature
,
so
in
their
great
Pattern
and
Principle
,
jesus
Christ
,
and
the
Apostle
still
draws
both
from
thence
,
that
of
Patience
,
ch.
3.
ver.
18.
that
of
Holiness
here
,
Forasmuch
then
as
Christ
hath
suffered
for
us
,
&c.
The
chief
study
of
a
Christian
,
and
the
very
thing
that
makes
him
to
be
a
Christian
,
is
conformity
with
Christ
.
This
is
the
Sum
of
Religion
(
said
that
wise
Heathen
)
to
be
like
him
whom
thou
worshippest
.
But
the
example
being
in
it self
too
sublime
,
is
brought
down
to
our
view
in
Christ
,
the
brightness
of
God
veil'd
,
and
veil'd
in
our
own
flesh
,
that
we
may
look
on
it
.
The
inaccessible
Light
of
the
Deity
is
so
attempered
in
the
humanity
of
Christ
,
that
we
may
read
our
Lesson
by
it
in
him
,
and
may
direct
our
walk
by
it
,
and
that
truly
is
our
only
way
;
nothing
but
wandring
and
perishing
in
all
other
wayes
,
darkness
and
misery
out
of
him
,
but
he
that
follows
me
,
says
he
,
shall
not
walk
in
darkness
.
And
therefore
is
he
set
before
us
in
the
Gospel
in
so
clear
und
lively
colours
,
that
we
may
make
this
our
whole
endeavour
to
be
like
him
.
Consider
here
,
1.
The
high
ingagement
to
this
conformity
.
2.
The
nature
of
it
.
3.
The
actual
improvement
of
it
.
The
ingagement
lies
in
this
,
that
he
suffered
for
us
.
Of
this
before
,
only
in
reference
to
this
,
had
he
come
down
,
as
some
have
mis-imagined
it
,
only
to
set
us
this
perfect
way
of
obedience
,
and
give
us
an
example
of
it
in
our
own
nature
:
this
had
been
very
much
,
that
the
Son
of
God
would
descend
to
teach
wretched
man
,
and
the
great
King
to
descend
into
man
,
and
dwell
in
a
Tabernacle
of
Clay
,
to
set
up
a
School
in
it
,
for
such
ignorant
accursed
creatures
,
and
did
in
his
own
person
act
the
hardest
lessons
,
both
in
doing
and
suffering
to
lead
us
in
both
.
But
the
matter
goes
yet
higher
than
this
.
Oh!
how
much
higher
hath
he
suffered
,
not
simply
as
our
rule
,
but
as
our
Surety
,
and
in
our
stead
.
He
suffered
for
us
in
the
flesh
.
We
the
more
obliged
to
make
his
suffering
our
example
,
because
it
was
to
us
more
than
an
example
,
it
was
our
ransom
.
This
makes
the
conformity
reasonable
in
a
double
respect
1.
It
is
due
that
we
follow
him
,
who
led
thus
as
the
Captain
of
our
Salvation
,
that
we
follow
in
suffering
,
and
in
doing
,
seeing
both
were
so
for
us
;
its
strange
how
some
Armies
have
addicted
themselves
to
their
head
,
to
be
at
his
call
night
and
day
,
in
Summer
and
Winter
,
to
refuse
no
travel
or
endurance
of
hardship
for
him
,
and
all
only
to
pleasure
him
,
and
serve
his
inclination
and
ambition
,
as
Caesar's
trained
bands
especially
the
eldest
of
them
,
a
wonder
what
they
endured
in
countermarches
and
tracing
from
one
Country
to
another
:
But
besides
that
,
our
Lord
and
Leader
is
so
great
and
excellent
,
and
so
well
deserves
following
for
his
own
worth
;
this
lays
upon
us
an
obligation
beyond
all
conceiving
,
that
he
first
suffered
for
us
,
that
he
endured
such
hatred
of
Men
,
and
such
wrath
of
God
the
Father
,
and
went
through
death
,
so
vile
a
death
,
to
procure
our
life
:
what
can
be
too
bitter
to
endure
?
or
too
sweet
to
forsake
to
follow
him
?
Were
this
duly
considered
would
we
cleave
to
our
lusts
,
or
to
our
ease
,
would
we
not
through
fire
and
water
,
yea
through
death
it self
,
yea
were
it
through
many
deaths
to
go
after
him
?
2.
Consider
as
its
due
,
so
it
is
made
easie
by
that
his
suffering
for
us
;
our
burden
that
pressed
us
to
hell
,
taken
off
,
is
not
all
as
nothing
that
is
left
to
suffer
or
do
?
our
Chains
that
bounds
us
over
to
eternal
Death
being
knock'd
off
,
shall
we
not
walk
?
shall
we
not
run
in
his
ways
?
Oh!
think
what
that
Burden
and
Yoke
was
he
hath
eased
us
of
,
how
heavy
,
how
unsufferable
it
was
,
and
then
we
shall
think
what
he
so
truly
says
,
that
all
he
lays
on
,
is
sweet
,
his
yoke
easie
,
and
his
burden
light
.
Oh!
the
happy
change
,
rescued
from
the
vilest
slavery
,
and
called
to
conformity
and
Fellowship
with
the
Son
of
God
.
2.
The
Nature
of
this
Conformity
(
to
shew
the
nearness
of
it
)
is
exprest
in
the
very
same
terms
as
in
the
pattern
,
it
is
not
a
remote
resemblance
,
but
the
same
thing
,
even
suffering
in
the
flesh
.
But
that
we
may
take
it
right
,
what
suffering
is
here
meant
,
it
is
plainly
this
,
ceasing
from
sin
;
so
suffering
in
the
flesh
here
,
is
not
the
enduring
of
afflictions
,
which
is
a
part
of
a
Christians
Conformity
with
his
head
,
Christ
,
Rom.
8.
But
this
is
a
more
inward
and
spiritual
suffering
,
it
is
the
suffering
and
the
dying
of
our
Corruption
,
the
taking
away
the
life
of
sin
by
the
death
of
Christ
,
and
that
death
of
his
sinless
flesh
works
in
the
Believer
the
death
of
sinful
flesh
,
that
is
the
Corruption
of
his
Nature
,
which
is
so
usually
in
Scripture
called
flesh
.
Sin
makes
Man
base
,
drowns
him
in
flesh
,
and
the
lusts
of
it
,
makes
the
very
Soul
become
gross
and
earthly
,
turns
it
as
it
were
to
flesh
:
so
the
Apostle
calls
the
very
Mind
that
is
unrenewed
,
a
carnal
mind
.
Rom.
8.
And
what
doth
the
mind
of
a
Natural
Man
hunt
after
and
run
out
into
,
from
one
day
and
year
to
another
;
is
it
not
on
things
of
this
base
World
and
the
concernment
of
his
flesh
?
Rom.
13.
put
ye
on
the
Lord
Iesus
Christ
,
and
then
the
other
will
easily
follow
,
that
follows
in
the
Words
,
make
no
provision
for
the
flesh
to
fullfil
it
in
the
lusts
thereof
.
Once
in
Christ
,
and
then
your
necessary
general
care
for
this
natural
life
will
be
regulated
and
moderated
by
the
Spirit
.
And
for
all
unlawful
and
enormous
desires
of
the
flesh
,
you
shall
be
rid
of
providing
for
these
;
instead
of
all
provision
for
the
life
of
the
flesh
in
that
sense
,
there
is
another
guest
and
another
life
for
you
now
to
wait
on
,
and
furnish
for
:
in
them
that
are
in
Christ
that
flesh
is
dead
,
they
are
fr●ed
from
its
drudgery
,
he
that
hath
suffered
in
the
flesh
hath
rested
from
sin
.
Ceased
from
sin
.
]
●e
is
at
rest
from
it
,
a
Godly
Death
,
as
th●y
that
die
in
the
Lord
rest
from
their
labours
;
he
that
hath
suffered
in
the
flesh
and
is
dead
to
it
,
dies
indeed
in
the
Lord
;
rests
from
the
base
turmoil
of
sin
,
it
is
no
longer
his
Master
.
As
our
sin
was
the
cause
of
Christs
death
;
his
death
is
the
death
of
sin
in
us
,
and
that
not
simply
,
as
he
bear
a
moral
pattern
of
it
,
but
the
real
working
cause
of
it
,
hath
an
effectual
influence
on
the
Soul
,
kills
it
to
sin
;
I
am
crucified
with
Christ
,
says
S.
Paul
:
Faith
so
looks
on
the
death
of
Christ
,
that
it
takes
the
impression
of
it
,
sets
it
on
the
heart
,
kills
it
unto
sin
:
Christ
and
the
Believer
do
not
only
become
one
in
law
,
so
as
his
death
stands
for
theirs
,
but
are
in
nature
,
so
as
his
death
for
sin
causes
theirs
to
it
.
Rom.
6.
3.
This
suffering
in
the
flesh
being
unto
death
,
and
such
a
death
[
Crucifying
]
hath
indeed
pain
in
it
,
but
what
then
,
it
must
be
so
like
his
,
and
the
believer
like
him
,
in
willingly
enduring
it
;
all
the
pain
of
his
suffering
in
the
flesh
,
his
love
to
us
digested
,
and
went
through
it
,
so
all
the
pain
to
our
nature
in
severing
and
pulling
us
from
our
beloved
sins
,
and
our
dying
to
them
,
if
his
love
be
planted
in
our
hearts
,
that
will
sweeten
it
,
and
make
us
delight
in
it
,
love
desires
nothing
more
than
likeness
,
and
shares
willingly
in
all
with
the
party
loved
;
and
above
all
love
,
this
Divine
Love
is
purest
and
highest
,
and
works
strongliest
that
way
,
takes
pleasure
in
that
pain
,
and
is
a
voluntary
death
:
as
Plato
calls
love
,
it
is
strong
as
death
,
makes
the
strongest
body
f●ll
to
the
ground
,
so
doth
the
love
of
Christ
make
the
activest
and
liveliest
sinner
dead
to
his
sin
.
And
as
death
fevers
a
Man
from
his
dearest
and
most
familiar
friends
,
thus
doth
the
love
of
Christ
and
his
death
flowing
from
it
,
fever
the
heart
from
its
most
beloved
sins
.
I
beseech
you
seek
to
have
your
hearts
set
against
sin
,
to
hate
it
,
to
wound
it
and
be
dying
daily
to
it
.
Be
not
satisfy'd
,
unless
ye
feel
an
abatement
of
it
,
and
a
life
within
you
;
disdain
that
base
service
,
and
being
bought
at
so
high
a
rate
,
think
your selves
too
good
to
be
slaves
to
any
base
lust
,
you
are
called
to
a
more
excellent
and
more
honourable
service
.
And
of
this
suffering
in
the
flesh
we
may
safely
say
what
the
Apostle
speaks
of
the
sufferings
with
and
for
Christ
,
that
the
partakers
of
these
sufferings
are
co-heirs
of
glory
with
Christ
,
if
we
suffer
thus
with
him
,
we
shall
also
be
glorified
with
him
;
if
we
die
with
him
,
we
shall
live
with
him
for
ever
.
3.
The
actual
improvement
of
this
Conformity
.
Arm
your selves
with
the
same
Mind
,
or
thoughts
of
this
Mortification
.
Death
taken
Naturally
in
its
proper
sense
,
being
an
intire
privation
of
life
,
admits
not
of
degrees
:
but
this
figurative
death
,
this
Mortification
of
the
flesh
in
a
Christian
,
is
gradual
,
in
so
far
as
he
is
renewed
,
and
is
animated
,
and
acted
by
the
Spirit
of
Christ
,
he
is
throughly
mortified
;
(
for
this
death
,
and
that
new
life
joyned
with
it
,
and
here
added
,
ver.
2.
go
together
and
grow
together
)
but
because
he
is
not
totally
renewed
,
and
there
is
in
him
of
that
corruption
still
that
is
here
called
flesh
,
therefore
is
this
great
task
to
be
gaining
further
upon
it
,
and
overcoming
and
mortifying
it
every
Day
,
and
to
this
tend
the
frequent
Exhortations
of
this
Nature
.
Mortifie
your
members
that
are
on
the
earth
.
So
Rom.
6.
Likewise
reekon
your selves
dead
to
sin
,
and
let
it
not
reign
in
your
mortal
bodies
.
Thus
here
.
Arm
your selves
with
the
same
Mind
,
or
with
this
very
thought
.
Consider
and
apply
that
suffering
of
Christ
in
the
flesh
to
the
end
,
that
you
with
him
suffering
in
the
flesh
,
may
cease
from
sin
.
Think
it
ought
to
be
thus
,
and
seek
that
it
may
be
thus
with
you
.
Arm
your selves
.
]
There
is
still
fighting
,
and
sin
will
be
molesting
you
,
though
wounded
to
death
,
yet
will
it
struggle
for
life
,
and
seek
to
wound
its
enemy
;
will
assault
the
graces
that
are
in
you
.
Do
not
think
if
it
be
once
struck
,
and
you
have
a
hit
near
to
the
heart
by
the
Sword
of
the
Spirit
,
that
therefore
it
will
stir
no
more
.
No
,
so
long
as
you
live
in
the
flesh
in
these
bowels
there
will
be
remainders
of
the
life
of
this
flesh
,
your
natural
corruption
.
Therefore
ye
must
be
Armed
against
it
.
Sin
will
not
give
you
rest
so
long
as
there
is
a
drop
of
blood
in
its
vein
,
one
spark
of
life
in
it
,
and
that
will
be
so
long
as
you
have
life
here
.
This
old
Man
is
stout
and
will
fight
himself
to
death
;
and
at
the
weakest
it
will
rouze
up
it
felt
and
act
its
dying
Spirits
,
as
Men
will
do
sometimes
more
eagerly
,
then
when
they
were
not
so
weak
,
nor
so
near
death
.
This
the
Children
of
God
often
find
to
their
grief
,
that
corruptions
,
which
they
thought
had
been
cold
dead
,
stir
and
rise
up
again
,
and
set
upon
them
.
A
●assion
or
Lust
,
that
after
some
great
stroke
lay
along
while
as
dead
,
stirred
not
,
and
therefore
they
thought
to
have
heard
no
more
of
it
,
though
it
shall
never
recoverfully
again
to
be
lively
as
before
,
yet
will
revive
in
such
a
measure
as
to
molest
,
and
possibly
to
foyl
them
yet
again
.
Therefore
is
it
continually
necessary
that
they
live
in
Arms
and
put
them
not
off
to
their
dying
day
;
till
they
put
off
the
body
and
be
altogether
free
of
the
flesh
:
you
may
take
the
Lord's
promise
for
victory
in
the
●nd
that
shall
not
fail
,
but
do
not
promise
your self
ease
in
the
way
,
for
that
will
not
hold
:
if
at
somtimes
you
be
at
under
,
give
not
all
for
lost
,
he
hath
often
won
the
Day
that
hath
been
foiled
and
wounded
in
the
fight
,
but
likwise
take
not
all
for
won
,
so
as
to
have
no
more
conflict
,
when
sometimes
you
have
the
better
,
as
in
particular
battels
:
be
not
desperate
when
you
loose
,
nor
secure
when
you
gain
them
;
when
it
is
worst
with
you
do
not
throw
away
your
Arms
,
nor
lay
them
away
when
you
are
at
best
.
Now
the
way
to
be
armed
is
this
,
the
same
mind
,
how
would
my
Lord
Christ
carry
himself
in
this
case
,
and
what
was
his
business
in
all
places
and
Companies
?
was
it
not
to
do
the
will
and
advance
the
glory
of
his
Father
?
If
I
be
injured
and
reviled
,
consider
how
would
he
do
in
this
,
would
he
repay
one
injury
with
another
,
one
reproach
with
another
reproach
?
No
being
reviled
he
reviled
not
again
;
Well
through
his
strength
this
shall
be
my
way
too
.
Thus
ought
it
to
be
with
the
Christian
,
framing
all
his
ways
,
and
words
,
and
very
thoughts
upon
that
model
,
the
mind
of
Christ
,
and
to
study
in
all
things
to
walk
even
as
he
walked
.
1.
Studying
,
it
much
,
as
the
reason
and
rule
of
Mortification
.
2.
Drawing
from
it
,
as
the
real
Cause
and
Spring
of
mortification
.
The
pious
Contemplation
of
his
Death
will
most
powerfully
kill
the
love
of
sin
in
the
Soul
,
and
kindle
an
ardent
hatred
of
it
.
The
Believer
looking
on
his
Jesus
crucified
for
him
,
and
wounded
for
his
transgressions
,
and
taking
in
deep
thoughts
of
his
spotless
Innocency
that
deserved
no
such
thing
,
and
of
his
matchless
love
that
yet
endured
it
all
for
him
,
then
will
he
think
,
shall
I
be
a
friend
to
that
which
was
his
deadly
enemy
?
shall
sin
be
sweet
to
me
,
that
was
so
bitter
to
him
,
and
that
for
my
sake
?
shall
I
ever
have
a
favourable
thought
or
lend
it
a
good
look
,
that
shed
my
Lord's
blood
?
shall
I
live
in
that
for
which
he
died
,
and
died
to
kill
it
in
me
.
Oh!
let
it
not
be
.
To
the
end
it
may
not
be
,
let
such
really
apply
that
Death
to
work
this
on
the
Soul
,
for
this
is
always
to
be
added
,
and
is
the
main
indeed
,
by
holding
and
fastning
that
Death
close
to
the
Soul
effectually
to
kill
the
effects
of
sin
in
it
,
to
sti●●e
and
crush
them
dead
by
pressing
that
death
on
the
heart
,
looking
on
it
,
not
only
as
a
most
compleat
model
,
but
as
having
a
most
effectual
vertue
for
this
effect
,
and
desiring
him
,
intreating
our
Lord
himself
,
who
communicates
himself
and
the
vertue
of
his
death
to
the
Believer
,
that
he
would
powerfully
cause
it
to
flow
to
us
;
and
let
us
feel
the
vertue
of
it
.
It
s
then
the
only
thriving
and
growing
life
to
be
much
in
the
lively
Contemplation
and
Application
of
Jesus
Christ
,
to
be
continually
studying
him
,
and
conversing
with
him
,
and
drawing
from
him
,
receiving
of
his
fullness
grace
for
grace
.
Wouldest
thou
have
much
power
against
sin
,
and
much
increase
of
holiness
?
let
thine
eye
be
much
on
Christ
,
set
thine
heart
on
him
;
let
it
dwell
in
him
,
and
be
still
with
him
.
When
sin
is
like
to
prevail
in
any
kind
,
go
to
him
,
tell
him
of
the
insurrection
of
his
enemies
,
and
thy
inability
to
resist
,
and
desire
him
to
suppress
them
,
and
to
help
thee
against
them
,
that
they
may
gain
nothing
by
their
stirring
,
but
some
new
wound
.
If
thy
heart
begin
to
be
taken
with
and
move
towards
sin
,
lay
it
before
him
,
the
beams
of
his
love
shall
eat
out
that
fire
of
these
sinful
lusts
.
Wouldest
thou
have
thy
Pride
,
and
Passions
,
and
love
of
the
World
,
and
self
love
kill'd
?
go
suit
for
the
vertue
of
his
death
and
that
shall
do
it
:
seek
his
Spirit
,
the
Spirit
of
Meekness
,
and
Humility
,
and
Divine
Love
.
Look
on
him
,
and
he
shall
draw
thy
heart
heavenwards
,
and
unite
it
to
himself
,
and
make
it
like
himself
.
And
is
not
that
the
thing
thou
desirest
?
Verses
2
,
3.
Ver.
2.
That
he
no
longer
should
live
the
rest
of
his
time
in
the
flesh
,
to
the
lusts
of
men
:
but
to
the
will
of
God
.
3.
For
the
time
past
of
our
life
may
suffice
us
to
have
wrought
the
will
of
the
Gentiles
,
when
we
walked
in
lasciviousness
,
lusts
,
excess
of
Wine
,
revellings
,
banquetings
,
and
abominable
idolatries
:
THE
Chains
of
sin
are
so
strong
,
and
so
fastened
on
our
Nature
,
that
there
is
in
us
no
power
to
break
them
off
,
till
a
mightier
and
stronger
Spirit
than
our
own
,
come
into
us
.
The
Spirit
of
Christ
dropt
in●o
the
Soul
,
makes
it
able
to
break
through
an
host
,
and
leap
over
a
Wall
,
as
David
speaks
of
himself
furnisht
with
the
strength
of
his
God
,
Psal.
18.
Men's
resolutions
fall
to
nothing
,
and
as
a
Prisoner
that
offers
to
escape
,
and
does
not
,
is
bound
faster
,
thus
usually
it
is
with
Men
,
in
their self
purposes
of
forsaking
sin
,
they
leave
out
Christ
in
the
work
,
and
so
remain
in
their
Captivity
,
yea
it
grows
upon
them
,
and
while
we
press
them
to
free
themselves
and
shew
not
Christ
to
them
,
we
put
them
upon
an
impossiblity
,
but
a
look
to
him
makes
it
feisable
and
easie
.
Faith
in
him
,
and
that
love
to
him
,
which
faith
begets
,
breaks
through
and
surmounts
all
;
it
s
the
powerful
love
of
Christ
that
kills
the
love
of
sin
,
and
kindles
the
love
of
holiness
in
the
Soul
:
makes
it
a
willing
sharer
in
his
death
,
and
so
a
happy
partaker
of
his
life
:
for
that
always
follows
and
must
of
necessity
as
here
is
added
,
He
that
hath
suffered
in
the
fl●sh
,
hath
ceased
from
sin
,
is
crucified
and
dead
to
it
,
but
he
looses
nothing
;
yea
it
is
his
great
gain
the
loss
of
that
deadly
life
of
the
flesh
for
a
new
spiritual
life
;
a
life
indeed
,
living
unto
God
;
that
is
the
end
why
he
so
dies
,
that
he
may
thus
live
,
That
he
no
longer
should
live
,
&c.
and
yet
live
far
better
,
live
to
the
will
of
God
.
He
that
is
one
with
Christ
by
believing
,
he
is
one
throughout
in
Death
and
Life
,
as
Christ
rose
,
so
he
that
is
dead
to
sin
with
him
through
the
power
of
his
Death
,
rises
to
that
new
life
with
him
through
the
power
of
his
Resurrection
.
And
those
two
are
our
Sanctification
,
which
,
whosoever
do
partake
of
Christ
,
and
are
found
in
him
,
do
certainly
draw
from
him
.
Thus
are
they
joyned
,
Rom.
6.
11.
Likewise
reekon
you
your selves
dead
indeed
to
sin
,
but
alive
to
God
,
and
both
through
Christ
Iesus
our
Lord
.
All
they
that
do
really
come
to
Jesus
Christ
,
as
they
come
to
him
as
their
Saviour
to
be
cloathed
with
him
and
made
righteous
by
him
;
they
come
likewise
to
him
as
their
Sanctifier
,
to
be
made
new
and
holy
by
him
,
to
die
and
live
with
him
,
to
follow
the
Lamb
wheresoever
he
goes
,
through
the
hardest
sufferings
,
and
Death
it self
,
and
this
spiritual
suffering
and
dying
with
him
is
the
universal
way
of
all
his
followers
;
They
are
all
Martyrs
thus
in
the
cruci●ying
of
sinful
flesh
,
and
so
dying
for
him
,
and
with
him
;
and
they
may
well
go
cheerfully
through
,
though
it
bear
the
unpleasant
name
of
Death
;
yet
as
the
other
Death
is
(
which
makes
it
so
little
terrible
,
yea
often
appears
so
much
desirable
to
them
)
so
is
this
the
way
to
a
far
more
excellent
and
happy
life
,
so
that
they
may
pass
through
it
gladly
both
for
the
company
and
end
of
it
;
it
s
with
Christ
they
go
into
his
death
,
as
unto
life
in
his
life
:
Though
a
Believer
might
be
free
upon
these
terms
he
would
not
,
no
sure
:
could
he
be
content
with
that
easie
life
of
sin
,
instead
of
the
Divine
Life
of
Christ
?
no
,
he
will
do
thus
and
not
accept
of
deliverance
,
that
he
may
obtain
(
as
the
Apostle
speaks
of
the
Martyrs
)
a
better
resurrection
.
Think
on
it
again
,
you
to
whom
your
sins
are
dear
still
,
and
this
life
sweet
,
you
are
yet
far
from
Christ
,
and
his
life
.
The
Apostle
with
intent
to
press
this
more
home
,
expresses
more
at
large
,
the
nature
of
the
oppo●te
estates
and
lives
that
he
speaks
of
,
so
sets
before
his
Christian
Brethren
.
1.
The
Dignity
of
that
new
life
.
2.
By
a
particular
reflex
upon
the
former
life
presses
the
change
.
The
former
life
he
calls
a
living
,
to
the
lusts
of
Men
;
this
new
spiritual
life
to
the
will
of
God
.
The
lusts
of
Men.
]
Such
as
are
common
to
the
corrupt
Nature
of
Man
,
such
as
every
Man
may
find
in
himself
,
and
perceive
in
others
.
The
Apostle
in
the
third
verse
more
particularly
for
further
clearness
specifies
these
kind
of
Men
that
were
most
notorious
in
these
lusts
,
and
those
kind
of
lusts
that
are
most
notorious
in
Men.
Writing
to
the
dispersed
Jews
he
calls
sinful
lusts
,
the
will
of
the
Gentiles
,
as
having
least
controul
of
contrary
light
in
them
;
and
yet
the
Jews
walked
in
the
same
,
though
they
had
the
Law
as
a
light
and
rule
for
the
avoiding
of
them
,
and
implies
,
that
these
lusts
were
unbeseeming
even
their
former
condition
as
Jews
;
but
much
more
unsuitable
to
them
as
now
Christians
.
Some
of
the
grossest
of
these
Lusts
he
names
,
meaning
all
the
rest
,
all
the
ways
of
sin
,
and
representing
their
vileness
the
more
lively
,
not
as
some
take
it
,
when
they
hear
of
such
hainous
sins
,
that
lessen
the
evil
of
more
civil
nature
by
the
Comparison
,
as
if
freedom
from
these
were
a
blameless
condition
,
and
a
change
of
it
needless
.
No
,
the
Holy
Ghost
means
it
just
contrary
.
That
we
may
judge
of
all
sin
and
of
our
sinful
nature
,
by
our
estimate
of
these
sins
,
that
are
most
dis●●rnable
and
abominable
,
all
sin
though
not
equal
in
degree
,
yet
is
of
one
nature
and
originally
springing
from
one
root
,
arising
from
the
same
unholy
nature
of
Man
,
and
contrary
to
the
same
holy
nature
and
will
of
God
.
So
then
.
1.
These
that
walk
in
these
high
ways
of
impiety
and
yet
will
have
the
name
of
Christians
,
they
are
the
shame
of
Christians
,
and
the
profest
enemies
of
Jesus
Christ
,
and
of
all
others
most
hateful
to
him
,
that
seem
to
have
taken
on
his
name
for
no
other
end
,
but
to
shame
and
disgrace
it
,
but
he
shall
vindicate
himself
,
and
the
blot
shall
rest
upon
these
impudent
persons
that
dare
hold
up
their
faces
in
the
Church
of
God
as
parts
of
it
,
and
are
indeed
nothing
but
the
dishonour
of
it
,
spots
and
blots
;
that
dare
own
to
Worship
God
as
his
people
and
remain
unclean
,
riotous
and
prophane
persons
.
How
suits
thy
sitting
here
before
the
Lord
,
and
thy
sitting
with
vile
ungodly
Company
on
the
Al●-Bench
?
How
agrees
the
Word
,
sounds
it
well
,
there
goes
a
drunken
Christian
,
unclean
,
basely
covetous
,
earthly
minded
Christian
,
and
the
naming
of
these
is
not
besides
the
text
,
but
the
very
words
of
it
,
for
the
Apostle
warrants
us
to
take
it
under
the
name
of
Idolatry
,
and
in
that
name
he
reckons
it
to
be
mortified
by
a
Christian.
Col.
3.
5.
Mortifie
therefore
your
members
which
are
upon
the
earth
,
fornication
,
unc●e●nness
,
inordinate
affection
,
evil
concupiscence
,
and
coveto●sness
,
which
is
Idolatry
.
2.
But
yet
men
that
are
some
way
exempted
from
the
blot
of
these
foul
impieties
,
may
still
remain
slaves
to
sin
,
alive
to
it
,
and
dead
to
God
,
living
to
the
Lusts
of
Men
,
and
not
to
the
Will
of
God
,
pleasing
others
and
themselves
,
displeasing
him
.
And
the
smoothest
,
best
bred
,
and
most
moralized
Natural
is
in
this
base
thraldom
.
And
the
more
miserable
that
he
dreams
of
liberty
in
the
midst
of
his
chains
,
thinks
himself
gay
by
looking
on
those
that
wallow
in
gross
prophaneness
,
takes
measure
of
himself
,
by
the
most
crooked
lives
of
ungodly
men
about
him
,
and
so
thinks
himself
very
streight
;
but
lays
not
the
streight
Rule
of
the
Will
of
God
to
his
Ways
and
Heart
,
which
if
he
did
,
he
would
then
discover
much
crookedness
in
his
ways
,
and
much
more
in
his
heart
,
that
now
he
sees
not
,
but
takes
it
for
square
and
even
.
Therefore
I
advise
and
desire
you
to
look
more
narrowly
to
your selves
in
this
,
and
see
whether
you
be
not
still
living
to
your
own
Lusts
and
Wills
instead
of
God
,
seeking
in
all
your
ways
to
advance
and
please
your selves
and
not
him
:
is
not
the
bent
of
your
hearts
set
that
way
,
do
not
your
whole
Desires
and
Endeavours
run
in
that
Channel
,
how
you
and
yours
may
be
some
body
,
and
you
may
have
where
withal
to
serve
the
flesh
,
and
to
be
accounted
of
,
and
respected
amongst
men
?
and
if
we
trace
it
home
,
all
a
man's
honouring
and
pleasing
of
others
tends
to
,
and
ends
in
pleasing
of
himself
,
it
resolves
in
that
,
and
is
it
not
so
meant
by
him
,
he
pleases
men
either
that
he
may
gain
by
them
,
or
be
respected
by
them
,
or
something
that
is
still
pleasing
to
himself
may
be
the
return
of
it
:
So
Self
is
the
grand
Idol
for
which
all
other
heart-idolatries
are
committed
.
And
indeed
in
the
unrenewed
Heart
there
is
no
〈◊〉
of
them
.
Oh!
what
multitu●es
,
what
heap●
,
〈◊〉
the
Wa●l
were
digg'd
through
,
and
the
light
of
God
going
before
us
,
and
leading
us
in
to
see
them
?
The
Natural
Motion
and
Way
of
the
Natural
Heart
is
no
other
,
but
still
seeking
out
new
inventions
,
a
forge
of
new
Gods
,
still
either
forming
them
to
it self
,
or
worshipping
these
it
hath
already
framed
,
committing
Spiritual
Fornication
from
God
with
the
Creature
,
and
multiplying
Lovers
every
where
as
it
is
tempted
:
As
the
Lord
complains
of
his
People
,
upon
every
Hill
,
and
under
every
green
Tree
.
You
will
not
believe
thus
much
ill
of
your selves
,
will
not
be
convinc'd
of
this
unpleasant
but
necessary
Truth
,
and
this
is
a
part
of
our
self-pleasing
,
that
we
please
our selves
in
this
,
that
we
will
not
see
it
,
not
in
our
callings
and
ordinary
ways
,
not
in
our
religious
Exercises
,
for
in
these
we
naturally
aim
at
nothing
,
but
our selves
,
either
our
Reputation
,
or
at
best
our
own
Safety
and
Peace
,
either
to
stop
the
cry
of
Conscience
in
present
,
or
escape
the
Wrath
that
is
to
come
,
but
not
in
a
Spiritual
regard
of
the
Will
of
God
,
and
out
of
pure
love
to
himself
,
for
himself
,
yet
thus
it
should
be
,
and
that
love
the
divine
Fire
in
all
our
Sacrifices
.
The
carnal
mind
is
in
the
dark
,
and
sees
not
its
vileness
in
living
to
it self
,
will
not
confess
it
to
be
so
;
but
when
God
comes
into
the
Soul
,
he
lets
it
see
it self
,
and
all
its
idols
and
idolatries
,
and
forces
it
to
abhor
and
loath
it self
for
all
its
abominations
;
and
having
discovered
its
filthiness
to
it self
,
then
purges
and
cleanses
it
for
himself
from
all
its
filthiness
,
and
from
all
its
idols
according
to
his
promise
,
and
comes
in
and
takes
possession
of
it
for
himself
,
enthrones
himself
in
the
Heart
,
and
its
never
right
nor
happy
till
that
be
done
.
But
to
the
Will
of
God
.
]
We
readily
take
any
little
slight
change
for
true
conversion
,
but
we
may
see
here
that
we
mistake
it
,
it
doth
not
barely
knock
off
some
obvious
apparent
enormities
;
but
casts
all
in
a
new
mould
,
alters
the
whole
frame
of
the
Heart
and
Life
,
kills
a
Man
,
and
makes
him
alive
again
,
and
this
new
life
contrary
to
the
old
:
for
the
change
is
made
with
that
intent
,
that
he
live
no
longer
to
the
lusts
of
men
,
but
to
the
Will
of
God
.
He
is
now
indeed
a
new
Creature
,
new
Judgement
and
Thoughts
of
things
,
and
so
accordingly
,
new
Desires
and
Affections
,
and
answerable
to
those
new
Actions
,
old
things
past
away
,
and
dead
,
and
all
things
become
new
.
Politick
men
have
observ'd
it
,
that
in
States
,
if
alterations
must
be
,
it
is
better
to
alter
many
things
,
than
a
few
.
And
Physicians
have
the
same
remark
for
on●s
habitude
and
custom
for
bodily
health
upon
the
same
ground
;
because
things
do
so
relate
one
to
another
,
that
except
they
be
adapted
and
suited
together
in
the
change
,
it
availes
not
:
yea
,
it
sometimes
proves
the
worse
in
the
whole
,
though
a
few
things
in
particular
seem
to
be
bettered
.
Thus
half
Reformations
in
a
Christian
,
turn
to
his
prejudice
,
its
only
best
to
be
throughout
,
and
to
give
up
with
all
Idols
,
and
not
to
live
one
half
to
himself
and
the
World
,
and
as
it
were
,
another
half
to
God
;
for
that
is
but
falsely
so
,
in
reality
it
cannot
be
:
but
the
way
is
to
make
an
heap
of
all
,
to
have
all
sacrificed
together
,
and
to
live
to
no
lust
,
but
altogether
,
and
only
to
God
.
Thus
it
must
be
,
there
is
no
Monster
in
the
new
Creation
,
half
a
new
Creature
,
either
all
,
or
not
at
all
.
We
have
to
deal
with
the
Maker
and
the
Searcher
of
the
Heart
in
this
turn
,
and
he
will
have
nothing
unless
he
have
the
Heart
,
and
none
of
that
ne●ther
,
unless
he
have
it
all
;
If
thou
pass
over
into
his
Kingdom
,
and
become
his
Subject
,
thou
must
have
him
for
thy
only
Soveraign
.
Loyalty
can
admit
no
rivality
,
and
least
of
all
the
highest
,
and
best
of
all
.
If
Christ
be
thy
King
,
And
if
he
be
thy
Husband
thou
must
renounce
all
others
?
wilt
thou
provoke
him
to
Jealousie
;
yea
beware
how
thou
givest
a
thought
or
look
of
thy
affection
any
other
way
,
for
he
will
spy
it
,
and
will
not
endure
it
.
The
Title
of
a
Husband
is
as
strict
and
tender
,
as
the
other
of
a
King
.
It
s
only
best
to
be
thus
,
thy
great
advantage
,
and
happiness
to
be
thus
entirely
freed
from
so
many
tyrannous
base
Lord's
and
now
subject
only
to
one
,
and
he
so
great
and
withal
so
gracious
and
sweet
a
King
,
the
Prince
of
Peace
;
thou
wast
hurried
before
and
rack't
with
the
very
multitude
of
them
,
thy
Lusts
so
many
cruel
task
masters
over
thee
,
they
gave
thee
no
rest
,
and
the
work
they
set
thee
to
,
was
base
and
slavish
;
more
than
the
burdens
,
and
pots
,
and
toyling
in
the
Clay
of
Egypt
,
held
to
work
in
the
Earth
,
to
pain
and
to
soyl
and
soul
thy self
with
their
drudg●ry
.
Now
thou
hast
but
one
to
serve
,
and
that
's
a
great
ease
,
and
it
s
no
slavery
,
but
true
honour
to
serve
so
excellent
a
Lord
and
in
so
high
services
:
for
he
puts
thee
upon
nothing
,
but
what
is
neat
and
what
is
honourable
,
thou
art
as
a
Vessel
of
honour
in
his
House
for
his
best
employments
,
now
thou
art
not
at
pain
to
please
this
person
and
others
,
to
vex
thy self
to
gain
Men
,
to
study
their
approbation
and
honours
,
nor
to
keep
to
thine
own
lusts
and
observe
their
mind
.
None
but
thy
God
to
please
in
all
,
and
so
he
be
pleased
,
maist
disregard
who
be
displeased
;
his
will
is
not
fickle
and
changing
as
mens
are
,
and
thine
own
;
he
hath
told
thee
what
he
likes
and
desires
,
and
alters
not
:
so
now
thou
knowest
whom
thou
hast
to
do
withal
,
and
what
to
do
,
whom
to
please
,
and
what
will
please
him
,
and
this
cannot
but
much
settle
thy
mind
,
and
put
thee
to
ease
,
and
thou
maist
say
heartily
,
as
rejoycing
in
the
change
of
so
many
for
one
,
and
such
,
for
such
a
one
,
as
the
Church
says
,
Isa.
26
13.
O
Lord
our
God
,
other
Lords
beside
thee
have
had
dominion
over
me
,
but
now
by
thee
only
will
I
make
mention
of
thy
name
,
now
none
but
thy self
,
not
so
much
as
the
name
of
them
any
more
,
away
with
them
,
through
thy
Grace
thou
only
shalt
be
my
God
.
It
cannot
endure
any
thing
be
named
with
thee
.
Now
that
it
may
be
thus
,
that
we
may
wholly
live
to
the
will
of
God
,
we
must
know
his
will
what
it
is
:
Persons
grosly
ignorant
of
God
and
of
his
will
,
cannot
live
to
him
;
we
cannot
have
fellowship
with
him
,
and
walk
in
darkness
,
for
he
is
light
.
This
takes
off
a
great
many
amongst
us
that
have
not
so
much
as
a
common
Notion
of
the
Will
of
God
;
but
besides
,
that
Knowledge
,
which
is
a
part
,
and
(
I
may
say
)
the
first
part
,
of
the
renewed
Image
of
God
,
is
not
a
Natural
Knowledge
of
Spiritual
Things
,
meerly
attained
by
human
teaching
or
industry
;
but
it
s
a
beam
of
God's
own
,
issuing
from
himself
,
both
enlightening
and
enlivening
the
whole
Soul
,
gains
the
affection
and
stirs
to
action
:
and
so
indeed
it
acts
,
and
increases
by
acting
:
for
the
more
we
walk
according
to
that
of
the
Will
of
God
which
we
know
,
the
more
we
shall
be
advanced
to
know
more
:
that
is
the
real
proving
what
is
his
good
,
and
holy
,
and
acceptable
will
.
Rom
12.
2.
so
says
Christ
,
if
any
will
do
the
Will
of
my
Father
,
he
shall
know
of
the
Doctrine
;
our
lying
off
from
the
lively
use
of
known
Truth
,
keeps
us
low
in
the
Knowledge
of
God
and
Communion
with
him
.
2.
So
then
upon
that
Knowledge
of
God's
,
Will
where
it
is
Spiritual
and
from
himself
,
follows
the
suiting
of
the
Heart
with
it
,
the
affections
taking
the
stamp
of
it
,
and
agreeing
with
it
,
receiving
the
Truth
in
the
love
of
it
,
the
Heart
transformed
into
it
,
and
now
not
driven
to
obedience
violently
,
but
sweetly
moving
to
it
,
by
love
within
the
Heart
framed
to
the
love
of
God
,
and
so
of
his
Will
.
3.
As
Divine
Knowledge
begets
this
affection
,
so
this
affection
will
bring
forth
action
,
real
obedience
.
For
these
three
are
inseparably
linkt
and
dependant
on
the
product
of
another
in
this
way
,
the
affection
is
not
blind
but
flowing
from
knowledge
,
nor
actual
obedience
constrained
,
but
flowing
from
affection
;
and
the
affection
is
not
idle
,
seeing
it
brings
forth
obedience
,
nor
the
knowledge
dead
,
seeing
it
begets
affection
.
Thus
the
renewed
,
the
living
Christian
is
all
for
God
,
a
sacrifice
entirely
offer'd
up
to
God
,
and
a
living
sacrifice
lives
to
God
.
Takes
no
more
notice
of
his
own
carnal
will
,
hath
renounc't
that
to
embrace
the
holy
will
of
God
,
and
therefore
,
though
there
is
a
contrary
Law
and
will
in
him
,
yet
he
does
not
acknowledge
it
,
but
only
the
Law
of
Christ
as
now
establisht
in
him
,
that
Law
of
Love
,
by
which
he
is
sweetly
and
willingly
led
.
Real
Obedience
consults
not
now
in
his
ways
with
Flesh
and
Blood
what
will
please
them
,
but
only
enquires
what
will
please
his
God
,
and
knowing
his
mind
,
thus
resolves
to
demur
no
more
,
nor
to
ask
consent
of
any
other
,
that
he
will
do
,
and
its
reason
enough
to
him
,
my
Lord
will's
it
,
therefore
in
his
strength
I
will
do
it
,
for
now
I
live
to
his
will
;
it
is
my
Life
to
study
and
obey
it
.
Now
we
know
what
is
the
true
Character
of
the
redeemed
of
Christ
,
that
they
are
freed
from
the
service
of
themselves
and
of
the
World
,
yea
dead
to
it
,
and
have
no
Life
but
for
God
,
as
all
his
.
Let
this
then
be
our
study
and
ambition
to
attain
this
,
and
to
grow
in
it
,
to
be
daily
further
freed
from
all
other
ways
,
and
desires
,
and
more
wholly
addicted
to
the
will
of
our
God
,
displeased
when
we
find
any
thing
else
stir
or
move
within
us
,
but
that
,
that
he
Spring
of
our
Motion
in
every
work
.
1.
Because
we
know
his
Soveraign
Will
,
and
most
justly
so
,
is
the
Glory
of
his
Name
,
therefore
not
to
rest
till
this
be
set
up
in
our
view
as
our
end
in
all
,
and
to
count
all
our
plausible
doings
as
hateful
(
as
indeed
they
are
)
that
are
not
aimed
at
this
end
,
yea
endeavouring
to
have
it
as
much
frequent
and
express
before
us
as
we
can
attain
,
still
our
eye
on
the
mark
,
throwing
away
,
yea
undoing
our
own
interest
,
not
seeking
our selves
in
any
thing
but
him
in
all
.
2.
As
living
to
his
will
in
the
end
of
all
;
so
in
all
the
way
to
every
step
of
it
.
For
we
cannot
attain
his
end
but
in
his
way
,
nor
can
we
intend
it
without
a
resignation
of
the
way
to
his
prescript
,
taking
all
our
directions
from
him
,
how
we
shall
honour
him
in
all
.
The
Soul
that
lives
to
him
hath
enough
not
only
to
make
any
thing
warrantable
but
amiable
,
to
seek
his
will
,
and
not
only
does
it
,
but
delights
to
do
it
,
that
's
to
live
to
him
,
to
find
it
our
life
;
as
we
speak
of
a
work
wherein
Men
do
most
,
and
with
most
deligh
employ
themselves
.
In
that
such
a
lust
be
Crucified
,
is
it
thy
will
Lord
?
then
no
more
advising
,
no
more
delay
,
how
dear
soever
that
was
when
I
lived
to
it
,
it
is
now
as
hateful
:
seeing
I
live
to
thee
,
who
it
thou
hatest
.
Wilt
thou
have
me
●orget
an
injury
though
a
great
one
,
and
love
the
person
that
hath
wronged
me
?
While
I
lived
to
my self
and
my
passions
this
had
been
hard
.
But
now
how
sweet
is
it
,
seeing
I
live
to
thee
,
and
am
glad
to
be
put
upon
things
most
opposite
to
my
corrupt
heart
,
glad
to
trample
upon
my
own
will
,
to
follow
thine
;
and
this
I
daily
aspire
to
and
aim
at
,
to
have
no
will
of
my
own
,
but
that
thine
be
in
me
,
that
I
may
live
to
thee
,
as
one
with
thee
,
and
thou
my
rule
and
delight
.
Yea
not
to
use
the
very
natural
comforts
of
my
Life
but
for
thee
,
to
eat
,
and
drink
,
and
sleep
for
thee
,
and
not
to
please
my self
but
to
be
enabled
to
serve
and
please
thee
,
to
make
one
offering
of
my self
and
all
my
actions
to
thee
my
Lord
.
Oh!
it
s
the
only
sweet
life
to
be
living
thus
,
and
daily
learning
to
live
more
fully
thus
,
it
is
Heaven
this
,
a
little
scantling
of
it
here
,
and
a
pledge
of
whole
Heaven
;
this
is
indeed
the
life
of
Christ
,
not
only
like
his
,
but
one
with
his
;
it
is
his
Spirit
,
his
Life
derived
into
the
Soul
.
And
therefore
both
the
most
excellent
and
certainly
most
permanent
,
for
he
dieth
no
more
,
and
therefore
this
his
Life
cannot
be
extinguisht
,
hence
is
the
perseverance
of
the
Saints
:
Because
being
one
Life
with
Christ
,
alive
unto
God
,
one
for
all
for
ever
.
True
the
former
custome
of
sin
would
plead
old
possession
with
grace
,
and
this
the
Apostle
implies
here
that
because
formerly
we
lived
to
our
Lusts
,
they
will
urge
that
,
but
he
teaches
us
to
beat
it
directly
back
on
them
,
and
turn
the
edge
of
it
as
most
strong
reason
against
them
,
true
you
had
so
long
time
of
us
,
the
more
is
our
sorrow
and
shame
,
and
the
more
reason
that
it
be
no
longer
so
.
The
rest
of
this
time
in
the
flesh
,
]
That
is
,
in
this
body
,
not
to
be
spent
as
the
foregoing
,
in
living
to
the
flesh
that
is
the
corrupt
Lusts
of
it
,
and
the
common
ways
of
the
World
:
But
as
often
as
he
looks
back
on
that
to
find
it
as
a
spur
in
his
side
,
to
be
the
more
earnest
and
more
wholly
busied
in
living
much
to
God
,
having
lived
so
long
contrary
to
him
,
in
living
to
the
flesh
,
the
past
may
suffice
.
there
is
a
Lyptote
in
that
,
meaning
much
more
than
he
expresses
:
it
's
enough
,
Oh!
too
much
to
have
lived
so
long
so
miserable
a
Life
.
Now
says
the
Christian
,
Oh!
corrupt
Lusts
and
deluding
World
!
look
for
no
more
,
I
have
served
you
too
long
,
the
rest
whatsoever
it
is
,
must
be
to
my
Lord
,
to
live
to
him
by
whom
I
live
:
and
ashamed
and
grieved
I
am
,
I
was
so
long
in
beginning
;
so
much
past
,
it
may
be
the
most
of
my
short
race
past
before
I
took
notice
of
God
or
looked
towards
him
.
Oh!
how
have
I
lost
,
and
worse
than
lost
all
my
by
past
Days
?
Now
had
I
the
advantages
and
abilities
of
many
Men
,
and
were
I
to
live
many
Ages
,
all
should
be
to
live
to
my
God
,
and
honour
him
;
and
what
strength
I
have
,
and
what
time
I
shall
have
,
through
his
grace
,
shall
be
wholly
his
.
And
when
any
Christian
hath
thus
resolved
,
that
his
intended
Life
being
so
imperfect
,
and
the
time
so
short
,
the
poorness
of
the
offer
would
break
his
heart
;
were
there
not
an
Eternity
before
him
,
wherein
he
shall
live
to
his
God
and
in
him
without
blemish
and
without
end
.
Spiritual
things
once
being
discerned
by
a
spiritual
light
,
the
whole
Soul
is
carried
after
tem
,
and
the
ways
of
holiness
are
never
truly
sweet
,
till
they
be
thoroughly
embrac't
,
and
a
full
renouncement
of
all
that
is
contrary
to
them
.
All
their
former
ways
of
wandring
from
God
,
are
very
hateful
to
a
Christian
,
that
is
indee●
returned
,
and
brought
home
:
And
those
most
of
all
hateful
,
wherein
they
have
most
wandered
and
most
delighted
A
sight
of
Christ
gains
the
Heart
,
makes
it
break
from
all
intanglements
of
its
own
lusts
,
and
of
the
prophane
World
about
it
.
And
these
are
the
two
things
the
Apostle
here
aims
at
,
exhorting
Christians
to
the
study
of
newness
of
life
,
and
shewing
the
necessity
of
it
.
That
they
cannot
be
Christians
without
it
;
he
opposes
their
new
estate
and
engagement
to
the
old
customs
of
their
former
condition
,
and
to
the
continuing
custom
and
conceit
of
the
ungodly
World
,
that
against
both
they
maintain
that
rank
and
dignity
to
which
now
they
are
called
,
and
in
a
holy
disdain
of
both
,
walk
as
the
redeemed
of
the
Lord
.
Their
own
former
custom
he
speaks
to
,
v.
2
,
3.
and
to
the
custom
and
opinion
of
the
World
,
v.
4.
and
both
these
will
set
strong
upon
a
Man
,
especially
while
he
is
yet
weak
and
newly
entered
into
that
new
estate
.
1.
His
old
acquaintance
,
his
wonted
lusts
will
not
sail
to
bestir
themselves
to
accuse
him
in
their
most
obliging
familiar
way
,
and
represent
their
long
continued
friendship
;
but
the
Christian
following
the
Principles
of
his
new
being
,
will
not
entertain
any
long
discourse
with
them
,
but
cut
them
short
,
tell
them
that
the
change
he
hath
made
,
he
avows
and
finds
,
it
so
happy
,
that
these
former
delights
may
put
off
hopes
of
regaining
him
.
No
,
though
they
dress
themselves
in
their
best
array
,
and
put
on
all
their
Ornaments
,
and
say
as
that
known
word
of
that
Cour●isan
,
I
am
the
same
I
was
,
The
Christian
will
answer
as
he
did
,
I
am
not
the
same
I
was
.
And
not
only
thus
will
he
turn
off
the
Plea
of
former
acquaintance
that
sin
makes
,
but
turn
it
back
upon
it
,
as
in
his
present
thoughts
making
much
against
it
;
the
longer
I
was
so
deluded
,
the
more
reason
now
that
I
be
wiser
,
the
more
time
so
mispent
;
the
more
pressing
necessity
of
redeeming
it
.
Oh!
I
have
too
long
lived
in
that
vile
slavery
,
all
was
but
husks
I
fed
on
;
I
was
laying
out
my
money
for
that
which
was
no
bread
,
and
my
labour
for
that
which
satisfied
not
.
Now
I
am
on
the
pursuit
of
a
good
that
I
am
sure
will
satisfie
,
will
fill
t●e
largest
desires
of
my
Soul
,
and
shall
I
be
sparing
and
slack
,
or
shall
any
thing
call
me
off
from
it
.
Let
it
not
be
,
I
that
took
so
much
pains
early
and
late
to
serve
and
sacrifice
to
so
base
a
G●d
;
shall
I
not
now
live
more
to
my
new
Lord
,
the
living
God
,
and
sacrifice
my
time
and
strength
,
and
my
whole
self
to
him
?
And
this
is
still
the
regret
of
the
sensible
Christian
,
that
he
cannot
attain
to
that
unwearied
diligence
,
and
that
strong
bent
of
affection
in
seeking
communion
with
God
,
and
living
to
him
,
that
sometimes
he
had
for
the
service
of
sin
,
wonders
that
it
should
be
thus
with
him
,
not
to
equal
,
that
which
it
were
,
so
reasonable
that
he
should
so
far
exceed
.
It
is
beyond
expression
,
a
thing
to
be
lamented
,
that
so
small
a
number
of
Men
regard
God
the
Author
of
their
Being
,
and
live
not
to
him
in
whom
they
live
;
returning
that
being
and
life
they
have
,
and
all
their
enjoyments
as
is
due
to
him
,
from
whom
they
all
flow
;
and
then
how
pittiful
is
it
,
that
the
small
number
that
is
thus
minded
,
minds
it
so
remisly
and
coldly
;
and
is
so
far
outstript
by
the
Children
of
this
World
,
that
they
follow
painted
follies
and
lies
with
more
eagerness
and
industry
,
than
the
Children
of
Wisdom
do
that
certain
and
solid
blessedness
that
they
seek
after
.
And
should
not
our
diligence
and
violence
in
this
so
worthy
a
design
be
so
much
the
greater
,
the
later
we
begin
to
it
.
They
tell
it
of
Caesar
,
that
when
he
past
into
Spain
,
meeting
there
with
Alexander's
Statue
it
occasioned
that
he
wept
,
considering
that
he
was
up
so
much
more
early
,
having
performed
so
many
conquests
in
those
years
,
wherein
he
thought
he
had
done
nothing
,
and
was
but
yet
a
beginning
.
Truly
it
will
be
a
sad
thought
to
a
really
renewed
mind
to
look
back
on
the
flower
of
youth
and
strength
as
lost
in
vanity
,
if
not
in
gross
prophaneness
,
yet
in
self-serving
and
self-pleasing
,
and
in
ignorance
and
neglect
of
God
.
And
perceiving
their
short
day
so
far
spent
ere
they
set
out
,
will
account
years
precious
,
and
make
the
more
hast
,
and
desire
with
holy
David
,
enlarged
hearts
to
run
the
way
of
God's
commandments
;
will
study
to
live
much
in
a
little
time
;
having
lived
all
the
past
time
to
no
purpose
,
none
now
to
spare
upon
the
lusts
and
ways
of
the
flesh
,
and
vain
societies
and
visits
;
yea
,
will
be
rescuing
all
they
can
from
their
very
necessary
Affairs
,
for
that
which
is
more
necessary
than
all
other
necessities
,
that
one
thing
needful
,
to
learn
the
Will
of
our
God
,
and
live
to
it
;
this
is
our
Business
,
our
high
Calling
,
the
main
and
excellent
of
all
our
Employments
.
Not
that
we
are
to
cast
off
our
particular
Callings
,
our
due
diligence
in
them
:
for
that
will
prove
a
snare
,
and
involve
a
Person
in
things
more
opposite
to
godliness
.
But
certainly
this
living
to
God
requires
,
1.
A
fit
measuring
of
thy
own
ability
for
affairs
,
and
as
far
as
thou
canst
chuse
,
●itting
thy
load
to
thy
shoulders
,
not
surcharging
thy self
with
it
;
overburden
of
businesses
either
by
the
greatness
or
multitude
of
them
,
will
not
fail
to
entangle
thee
and
depress
thy
mind
,
and
will
hold
it
so
down
that
thou
shalt
not
find
it
possible
to
walk
upright
and
look
upwards
with
that
freedom
and
frequency
that
becomes
Heirs
of
Heaven
.
2.
The
measure
of
thy
affairs
being
adapted
,
look
to
thy
affection
in
them
,
that
it
be
regulated
too
;
thy
heart
may
be
engaged
in
thy
little
business
as
much
,
if
thou
watch
it
not
,
a
Man
may
drown
in
a
little
brook
or
pool
as
well
as
in
a
great
river
,
if
he
be
down
and
plunge
himself
into
it
,
and
put
his
head
under
water
.
Some
care
thou
must
have
▪
that
thou
maist
not
care
,
these
things
that
are
thorns
indeed
,
thou
must
make
a
hedge
of
them
,
to
keep
out
those
tentations
that
accompany
floth
,
and
extream
want
that
waits
on
it
:
but
let
them
be
the
hedge
;
suffer
them
not
to
grow
within
the
Garden
:
though
they
increase
set
not
thy
heart
on
them
,
nor
them
in
thy
heart
.
That
place
is
due
to
another
;
is
made
to
be
the
Garden
of
thy
beloved
Lord
,
made
for
the
best
plants
and
flowers
:
and
there
they
ought
to
grow
;
The
love
of
God
,
and
Faith
,
and
Meekness
,
and
the
other
fragrant
Graces
of
the
Spirit
:
and
know
that
this
is
no
common
nor
easie
matter
to
keep
the
heart
disingaged
in
the
midst
of
affairs
,
that
still
it
be
reserved
for
him
whose
right
it
is
.
3.
Not
only
labour
to
keep
thy
mind
Spiritual
in
it self
,
but
by
it
,
put
a
spiritual
stamp
even
upon
thy
temporal
employments
:
And
so
thou
shalt
live
to
God
not
only
without
prejudice
of
thy
Calling
,
but
even
in
it
,
and
shall
converse
with
him
in
thy
Shop
,
or
in
the
Field
,
or
in
thy
Journey
,
doing
all
in
obedience
to
him
and
offering
all
,
and
thy self
withal
as
a
sacrifice
to
him
:
thou
st●ll
with
him
,
and
he
still
with
thee
in
all
.
This
is
to
live
to
the
will
of
God
indeed
,
to
follow
his
direction
,
and
intend
his
glory
in
all
:
thus
the
wife
in
the
very
exercise
of
her
house
,
and
the
husband
in
his
aff●irs
abroad
,
may
be
living
to
God
:
raising
their
low
employments
to
a
high
quality
this
way
,
Lord
,
even
this
mean
work
I
do
for
thee
,
complying
with
thy
will
who
hast
put
me
in
this
Station
,
and
given
me
this
task
:
thy
will
be
done
.
Lord
I
offer
up
even
this
work
to
thee
,
accept
of
me
and
of
my
desire
to
obey
thee
:
in
all
,
and
as
in
their
work
,
so
in
their
refreshments
,
and
rest
,
all
for
him
,
whether
you
eat
or
drink
doing
all
for
this
reason
,
because
it
is
his
will
and
for
this
end
,
that
he
may
have
glory
,
bending
the
use
of
all
our
strength
and
all
his
mercies
that
way
,
setting
this
mark
on
all
our
designs
and
ways
,
this
for
the
glory
of
my
God
,
and
this
further
for
his
glory
,
so
from
one
thing
to
another
throughout
our
life
.
This
is
the
art
of
keeping
the
heart
spiritual
in
all
affairs
,
yea
of
spiritualizing
the
affairs
themselves
in
their
use
,
that
in
themselves
are
earthly
.
This
the
Elixir
that
turns
lower
mettal
into
gold
,
the
mean
actions
of
this
life
in
a
Christians
hands
into
obedience
and
holy
offering
unto
God
.
And
were
we
acquainted
with
the
way
of
intermixing
holy
thoughts
,
ejaculatory
eyings
of
God
,
in
our
ordinary
ways
,
it
would
keep
the
heart
in
a
sweet
temper
all
the
day
long
,
and
have
an
excellent
influence
into
all
our
ordinary
actions
and
holy
performances
,
at
those
times
when
we
apply
our selves
solemnly
to
them
;
our
hearts
would
be
near
them
,
not
so
far
off
to
seek
,
and
call
in
,
as
usually
they
are
through
the
neglect
of
this
.
This
were
to
walk
with
God
indeed
,
to
go
all
the
day
long
as
in
our
Fathers
hand
,
whereas
without
this
our
praying
morning
and
evening
looks
but
as
a
formal
visit
,
not
delighting
in
that
constant
converse
which
yet
is
our
happiness
,
and
honour
,
and
makes
all
estates
sweet
.
This
would
refresh
us
in
the
hardest
Labour
,
as
they
that
carry
the
spices
from
Arabia
are
refresht
with
the
smell
of
them
in
their
Journey
,
and
some
observe
,
that
it
keeps
their
strength
and
frees
them
from
fainting
.
If
you
would
then
live
to
God
indeed
,
be
not
satisfied
without
the
constant
regard
of
him
,
and
whosoever
hath
attained
most
of
it
,
study
it
yet
more
to
set
the
Lord
always
before
you
,
as
David
professeth
and
then
shall
you
have
that
comfort
that
he
adds
;
●e
shall
be
still
at
your
right
hand
that
you
shall
not
be
moved
.
And
you
that
are
yet
to
begin
to
this
,
think
what
his
patience
is
,
that
after
you
have
fitten
so
many
calls
,
you
may
yet
begin
to
seek
him
,
and
live
to
him
;
and
then
consider
if
you
still
despise
all
this
goodness
,
how
soon
it
may
be
otherwise
,
you
may
be
past
the
reach
of
this
Call
,
and
may
not
begin
,
but
be
cut
off
for
ever
from
the
hopes
of
it
.
Oh
,
how
sad
an
Estate
!
and
the
more
,
by
the
remembrance
of
these
flighted
offers
and
invitations
?
will
you
then
yet
return
,
you
that
would
share
in
Christ
?
let
go
these
lusts
to
which
you
have
hitherto
lived
,
and
embrace
him
,
and
in
him
there
is
Spirit
and
Life
for
you
,
he
shall
enable
you
to
live
this
heavenly
life
to
the
will
of
God
,
his
God
,
and
your
God
,
and
his
Father
,
and
your
Father
Oh!
delay
no
longer
this
happy
change
,
how
soon
may
that
puff
of
breath
that
is
in
thy
Nostrils
,
that
hearest
this
,
be
extinguisht
?
and
art
thou
willing
to
dye
in
thy
sins
,
rather
than
that
they
dye
before
thee
,
thinkest
thou
it
a
pain
to
live
to
the
will
of
God
?
sure
it
will
be
more
pain
to
lie
under
his
eternal
wrath
.
Oh!
thou
knowest
not
how
sweet
they
find
it
,
that
have
tryed
it
;
or
thinkest
thou
I
will
afterwards
?
who
can
make
thee
sure
either
of
that
afterwards
,
or
of
that
will
,
if
but
afterwards
?
why
not
now
presently
,
without
further
advisement
,
hast
thou
not
served
sin
long
enough
,
may
not
the
time
past
in
that
service
serve
,
is
it
not
too
much
?
wouldest
thou
only
live
unto
God
,
as
little
time
as
may
be
,
and
think
the
dregs
of
thy
life
good
enough
for
him
?
what
ingratitude
and
gross
folly
is
this
;
yea
though
thou
wert
sure
of
coming
in
to
him
,
and
being
accepted
,
yet
if
thou
knowest
him
in
any
measure
,
thou
wouldest
not
think
it
a
priviledge
to
defer
it
,
but
willingly
chuse
to
be
free
from
the
World
and
thy
Lusts
to
be
forthwithal
his
,
and
wouldest
with
David
,
make
hast
and
not
delay
to
keep
his
righteous
Iudgments
:
all
the
time
thou
livest
without
him
,
what
a
filthy
wretched
life
is
it
,
if
life
it
can
be
called
that
is
without
him
:
to
live
to
sin
is
to
live
still
in
a
dungeon
,
but
to
live
to
the
will
of
God
,
is
to
walk
in
liberty
and
light
,
to
walk
by
light
unto
light
,
by
the
beginnings
of
it
to
the
fullness
of
it
,
that
is
in
his
presence
.
Verses
4
,
5.
4.
Wherein
they
think
it
strange
,
that
you
run
not
with
them
to
the
same
excess
of
riot
,
speaking
evil
of
you
.
5.
Who
shall
give
account
to
him
that
is
ready
,
to
judge
the
quick
and
the
dead
.
GRace
until
it
reach
home
and
end
in
glory
,
is
still
in
conflict
,
a
restless
party
within
and
without
,
the
whole
World
against
it
;
it
is
a
stranger
here
,
and
is
accounted
and
used
so
,
they
think
it
strange
that
you
run
not
with
them
,
and
they
speak
evil
of
you
,
these
wondring
thoughts
they
vent
in
reproaching
words
.
In
these
two
verses
we
have
these
three
things
(
1.
)
The
Christians
opposite
course
to
the
World
.
(
2.
)
Their
opposite
thoughts
and
speeches
of
this
course
.
(
3.
)
The
supream
and
final
Judgement
of
both
.
1.
The
opposite
course
in
that
,
They
run
to
excesses
of
riot
.
2.
You
run
not
with
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Ri●t
or
luxury
,
though
all
natural
Men
,
are
not
in
the
grossest
kind
guilty
of
this
,
yet
they
are
all
of
them
some
way
truly
riotous
or
luxurious
,
lavishing
away
themselves
,
and
their
days
upon
the
poor
perishing
delights
of
sin
,
each
according
to
his
own
palate
and
humour
;
as
all
persons
t●at
are
riotous
in
the
common
sense
of
it
,
gluttons
or
drunkards
,
do
not
love
the
same
kind
of
meats
or
drink
,
but
have
several
relishes
and
appetites
;
yet
agree
in
the
nature
of
the
sin
,
so
the
notion
enlarged
after
that
same
manner
to
the
different
custome
of
corrupt
nature
,
takes
in
all
the
ways
of
sin
;
some
glutting
in
,
and
continually
drunk
with
pleasures
and
carnal
enjoyments
,
others
with
the
cares
of
this
life
,
which
our
Saviour
reckons
with
surfeiting
and
drunkenness
as
being
a
kind
of
it
,
and
surcharging
the
heart
as
they
do
,
as
there
he
expresses
it
,
take
h●ed
to
your selves
lest
at
any
time
,
your
hearts
be
overcharged
with
surfeiting
and
drunkenness
,
and
cares
of
this
life
.
Whatsoever
it
is
that
draws
away
the
heart
from
God
,
that
,
how
plausible
soever
,
doth
debauch
and
destroy
us
;
we
spend
and
undo
our selves
upon
it
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
making
havock
of
all
.
And
the
other
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
profusion
and
dissolute
lavishing
,
pouring
out
the
affections
upon
vanity
;
it
is
scattered
and
defiled
as
water
spilt
on
the
ground
that
cannot
be
cleansed
,
nor
gathered
up
again
,
and
it
passes
all
our
skill
and
strength
indeed
to
recover
and
recollect
our
hearts
for
God
;
only
he
can
do
it
for
himself
,
he
that
made
it
can
gather
it
,
and
cleanse
it
,
and
●ake
it
new
,
and
unite
it
to
himself
.
Oh!
what
a
scatter'd
broken
unstable
thing
is
the
carnal
heart
,
till
it
be
changed
;
falling
in
love
with
every
gay
folly
it
meets
withal
,
and
running
out
to
rest
profusely
upon
things
like
its
vain
self
,
that
suit
and
agree
with
it
,
and
serve
its
Lusts
,
can
dream
and
muse
upon
these
long
enough
,
any
thing
that
●eeds
the
earthliness
or
pride
of
it
,
can
be
prodigal
of
hours
,
and
let
●ut
floods
of
thoughts
where
a
little
is
too
much
,
but
bounded
and
pincht
where
all
are
too
little
;
hath
not
one
fixed
thought
in
a
whole
day
to
spare
for
God
.
And
truly
this
runni●g
out
of
the
heart
is
a
continual
drunkeness
and
madness
,
is
not
capable
of
reason
,
will
not
be
stopt
in
its
current
by
any
perswasion
;
it
is
mad
upon
its
Idols
,
as
the
Prophet
speaks
.
You
may
as
well
speak
to
a
River
in
its
course
and
bid
it
stay
,
as
speak
to
an
impenitent
sinner
in
the
course
of
his
iniquity
;
and
all
the
other
means
you
can
use
,
is
but
as
the
putting
of
your
finger
to
a
rapid
stream
to
stay
it
;
but
there
is
a
hand
can
both
stop
and
turn
the
most
impetuous
torrent
of
the
Heart
,
be
it
even
of
a
King
,
that
will
least
endure
any
other
controulment
.
Now
as
the
ungodly
World
naturally
moves
to
this
profusion
,
with
a
strong
and
swift
motion
runs
to
it
,
so
it
runs
together
to
it
,
and
that
makes
the
current
both
the
stronger
and
swifter
,
as
a
number
of
Brooks
,
falling
into
one
main
Channel
make
a
mighty
stream
;
and
every
man
naturally
is
in
his
birth
and
the
course
of
his
li●e
,
just
as
a
Brook
,
that
of
it self
is
carried
to
that
stream
of
sin
that
is
in
the
World
,
and
then
falling
into
it
,
is
carried
rapidly
along
with
it
.
And
if
every
sinner
,
taken
a
part
,
be
so
inconvertible
by
all
created
Power
,
how
much
more
harder
a
task
is
a
publick
Reformation
,
and
turning
a
Land
from
its
course
of
wickedness
;
all
that
is
set
to
dam
up
their
way
,
doth
at
the
best
but
stay
them
a
little
,
and
they
swell
,
and
rise
,
and
run
over
with
a
noise
more
violently
than
if
they
had
not
been
stopt
;
thus
we
find
outward
restraints
prove
,
and
the
very
publick
Judgements
of
God
on
us
may
have
made
a
little
interruption
,
but
upon
the
abatement
of
them
,
the
course
of
sin
in
all
kinds
seems
to
be
now
more
fierce
,
as
it
were
to
regain
the
time
lost
in
that
constrain'd
forbearance
:
so
that
we
see
the
need
of
much
prayer
to
intreat
his
powerful
hand
,
that
can
turn
the
course
of
Iordan
,
that
he
would
work
not
a
temporary
,
but
an
abiding
change
of
the
course
of
this
Land
,
and
cause
many
Souls
to
look
upon
Jesus
Christ
,
and
flow
into
him
;
as
the
word
is
,
Ps.
34
5.
This
is
their
course
,
but
you
run
not
with
them
.
The
Godly
a
small
and
weak
company
,
and
yet
run
counter
to
the
grand
Torrent
of
the
World
,
just
against
them
:
and
there
is
a
Spirit
within
them
,
whence
that
their
contrary
motion
flows
,
and
a
Spirit
strong
enough
to
maintain
it
in
them
against
all
the
crowd
and
combin●d
course
of
the
ungodly
,
1
Joh.
4.
4.
greater
is
he
that
is
in
you
,
than
he
that
is
in
the
World
,
as
Lot
in
Sodom
,
his
righteous
Soul
not
carried
with
them
,
but
vexed
with
their
ungodly
doings
.
There
is
to
a
Believer
the
Example
of
Christ
to
set
against
the
Example
of
the
World
,
and
the
Spirit
of
Ch●●st
against
the
Spirit
of
the
World
;
and
these
are
by
far
the
more
excellent
and
strong●r
:
faith
looking
to
him
and
drawing
vertue
from
him
,
makes
the
Soul
surmount
all
discouragments
and
oppositions
,
so
Heb.
12.
2.
Looking
to
Iesus
,
and
not
only
as
an
example
worthy
to
oppose
to
all
the
World's
examples
,
the
Saints
were
so
,
chap.
11.
and
chap.
12.
but
he
more
than
they
all
.
But
further
,
he
is
the
Author
and
Finisher
of
our
Faith
,
and
so
we
eye
him
as
having
endured
the
cross
,
and
despised
the
shame
,
and
is
set
down
at
the
right
hand
of
the
Throne
of
God
.
Not
only
that
in
doing
so
,
we
may
follow
him
in
that
way
,
unto
that
end
as
our
pattern
,
but
as
head
from
whom
we
borrow
our
strength
to
follow
so
,
the
Author
and
Finisher
of
our
Faith
.
And
so
1
Joh.
5.
This
is
our
victory
whereby
we
overcome
the
World
,
even
our
Faith
.
The
Spirit
of
God
shews
the
Believer
clearly
both
the
baseness
of
the
ways
of
sin
,
and
the
wretched
measure
of
their
end
.
That
Divine
Light
discovers
the
fading
and
false
blush
of
the
pleasures
of
sin
,
that
there
is
nothing
under
them
but
true
deformity
and
rottenness
,
which
the
deluded
gross
World
does
not
see
,
but
takes
the
first
appearance
of
it
for
true
and
solid
beauty
,
and
is
so
enamoured
with
a
painted
strumpet
.
And
as
he
sees
the
vileness
of
that
love
of
sin
,
he
sees
the
final
unhappiness
of
it
,
that
her
ways
lead
down
to
the
Chambers
of
Death
.
Methinks
a
Believer
is
as
one
standing
upon
a
high
Tower
,
that
sees
the
way
wherein
the
World
runs
in
a
Valley
,
in
an
unavoidable
Precipice
,
a
steep
edge
hanging
over
the
bottomless
pit
where
all
that
are
not
reclaimed
fall
over
before
they
be
aware
;
this
they
in
their
low
way
perceive
not
,
and
therefore
walk
and
run
on
in
the
smooth
pleasures
,
and
ease
of
it
towards
their
perdition
:
but
he
that
sees
the
end
will
not
run
with
them
.
And
as
he
hath
by
that
light
of
the
Spirit
this
clear
reason
of
thinking
on
and
taking
another
course
;
so
by
that
Spirit
he
hath
a
very
natural
bent
to
a
contrary
motion
,
that
he
cannot
be
one
with
them
;
that
Spirit
moves
him
upwards
whence
it
came
,
and
makes
that
,
in
so
far
as
he
is
renewed
,
his
natural
motion
;
though
he
hath
a
clog
of
flesh
that
cleaves
to
him
,
and
so
breeds
him
some
difficulty
,
yet
in
the
strength
of
that
new
Nature
he
overcomes
it
and
goes
on
,
till
he
attain
his
end
,
where
all
the
difficulty
in
the
way
presently
is
over
rewarded
and
forgotten
;
that
makes
amends
for
every
weary
step
;
that
every
one
of
these
that
walk
in
that
way
,
does
appear
in
Zion
before
God
.
The
Christian
and
the
carnal
Men
are
each
most
wonderful
to
another
.
The
one
wonders
to
see
the
other
walk
so
strictly
,
and
deny
himself
to
these
carnal
Liberties
that
the
most
take
,
and
take
for
so
necessary
,
that
they
think
they
could
not
live
without
them
.
And
the
Christian
thinks
it
strange
that
men
should
be
so
bewitcht
,
and
still
remain
Children
in
the
vanity
of
their
turmoil
,
wearying
and
humouring
thems●lves
from
morning
to
night
,
running
a●ter
stories
and
f●nci●s
,
ever
busie
doing
nothing
,
wonders
that
the
delights
of
earth
and
sin
can
so
long
entertain
and
please
men
,
and
perswade
them
to
give
Jesus
Christ
so
many
refuses
,
to
turn
from
their
life
and
happiness
;
chuse
to
be
miserable
,
yea
,
take
much
pains
to
make
thems●lves
miserable
.
He
knows
the
depravedness
and
bli●dness
of
Nature
in
this
;
knows
it
by
himself
that
once
he
was
so
,
and
therefore
wonders
not
so
much
at
them
as
they
do
at
him
;
yet
the
unreasonableness
and
frenzy
of
that
course
now
appears
to
him
,
he
cannot
but
wonder
at
these
woeful
mistakes
.
But
the
ungodly
wonder
far
more
at
him
,
not
knowing
the
inward
cause
of
his
different
choice
and
way
:
the
Believer
,
as
we
said
,
is
upon
the
Hill
,
he
is
going
up
,
looks
●ack
on
them
in
the
Valley
,
and
sees
their
way
tending
to
and
ending
in
death
,
and
calls
to
them
to
retire
from
it
as
loud
as
he
can
,
tells
them
the
danger
,
but
either
they
hear
not
,
nor
understand
not
this
Language
,
or
will
not
believe
him
;
finding
present
ease
and
delight
in
their
way
;
will
not
consider
and
suspect
the
end
of
it
;
but
they
judge
him
the
fool
that
will
not
share
with
them
,
and
take
that
way
where
such
multitudes
go
,
and
with
such
ease
,
and
some
of
them
with
their
Train
,
and
Horses
,
and
Coaches
,
and
all
their
Pomp
:
and
he
and
a
few
straggling
poor
Creatures
like
him
climbing
up
a
craggy
steep
Hill
,
and
will
by
no
means
come
off
from
that
way
,
and
partake
of
theirs
,
not
knowing
or
not
believing
that
at
the
top
of
that
Hill
he
climbs
is
that
happy
glorious
City
,
the
new
Ierusalem
,
whereof
he
is
a
Citizen
,
and
whither
he
is
tending
,
that
he
knows
their
end
both
of
their
way
and
his
own
,
and
therefore
would
reclaim
them
if
he
could
,
but
will
by
no
means
return
unto
them
,
as
the
Lord
commanded
the
Prophet
.
The
World
thinks
strange
that
a
Christian
can
spend
so
much
time
in
secret
Prayer
,
not
knowing
nor
being
able
to
esteem
the
sweetness
of
communion
with
God
,
which
he
attains
that
way
;
yea
,
while
〈◊〉
feels
it
not
,
how
sweet
it
is
beyond
the
World's
enjoyments
to
be
but
seeking
after
it
,
and
waiting
for
it
.
Oh!
the
delight
that
is
in
the
bitterest
exercise
of
repentance
the
very
tears
,
much
more
the
succeeding
Harvest
of
Joy
.
Frist
.
Eth.
It
s
strange
unto
a
carnal
Man
to
see
the
Child
of
God
disdain
the
pleasures
of
sin
,
not
knowing
the
higher
and
purer
delights
and
pl●asures
that
he
is
called
to
,
and
hath
it
m●y
be
some
part
in
present
;
but
however
the
fullness
of
them
in
assured
hope
.
The
strangeness
of
the
World's
way
to
the
Christian
,
and
his
to
it
,
though
that
is
somewhat
unnatural
,
yet
affects
them
very
differently
.
He
looks
on
th●
deluded
sinners
with
pity
,
they
on
him
with
hate
.
Their
part
,
which
is
here
exprest
,
of
wondering
,
breaks
out
in
reviling
,
they
speak
evil
of
you
;
and
what
's
their
Voice
?
what
mean
these
precise
●ools
,
will
they
readily
say
:
what
course
is
this
they
take
contrary
to
all
the
World
?
will
they
make
a
new
Religion
,
and
condemn
all
their
honest
civil
Neighbours
that
are
not
like
them
?
Ay
forsoo●h
,
all
go
to
Hell
,
think
you
,
except
you
,
and
those
that
follow
your
guise
;
no
more
than
good-fellowship
and
liberty
,
and
as
for
so
much
reading
and
praying
,
these
are
but
brain
sick
melancholy
conceits
,
and
Man
may
go
to
Heaven
Neighbour-like
without
all
this
ado
.
Thus
they
let
fly
at
their
pleasure
:
But
this
troubles
not
the
composed
Christians
mind
at
all
;
while
Curs
snarl
and
bark
about
him
,
the
sober
Traveller
goes
on
his
way
and
regards
them
not
;
he
that
is
acquainted
with
the
way
of
Holiness
,
can
endure
more
than
the
counter-blasts
and
airs
of
scoffs
and
revilings
;
he
accounts
them
his
Glory
and
his
Riches
:
So
Moses
esteemed
the
reproach
of
Christ
greater
riches
than
the
treasures
in
Egypt
.
And
besides
many
other
things
to
animate
this
that
is
here
exprest
,
Oh!
how
full
is
it
,
They
shall
give
account
to
him
that
is
ready
to
judge
the
quick
and
the
dead
.
And
this
in
readiness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
the
day
set
,
and
it
shall
surely
come
,
though
you
think
it
far
off
.
Though
the
wicked
themselves
forget
them
,
and
the
Christian
slight
them
,
and
let
them
pass
;
they
pass
not
so
,
they
are
all
registred
,
and
the
great
Court-day
shall
call
them
to
account
for
all
these
riots
and
excesses
,
and
withal
,
for
all
their
reproaches
of
the
godly
that
would
not
run
with
them
in
these
ways
Tremble
then
you
despisers
and
mockers
of
Holiness
,
though
you
come
not
near
it
.
What
will
you
do
when
these
you
reviled
shall
appear
glorious
in
your
sight
,
and
their
King
,
the
King
of
Saints
here
much
more
glorious
,
and
his
glory
their
joy
,
and
all
terror
to
you
?
Oh!
then
all
faces
that
could
look
out
disdainfully
upon
Religion
and
the
Professors
of
it
,
shall
gather
blackness
and
be
bathed
with
shame
,
and
the
more
the
despised
Saints
of
God
shall
shout
for
joy
.
You
that
would
rejoyce
then
in
the
appearing
of
that
holy
Lord
and
Judge
of
the
World
,
let
your
way
be
now
in
holiness
;
avoid
and
hate
the
common
ways
of
the
wicked
World
:
they
live
in
their
foolish
opinion
,
and
that
shall
quickly
end
:
But
the
Sentence
of
that
day
shall
stand
for
ever
.
Verse
6.
6.
For
,
for
this
cause
was
the
Gospel
preached
also
to
them
that
are
dead
,
that
they
might
be
judged
according
to
men
in
the
flesh
,
but
live
according
to
God
in
the
Spirit
.
IT
is
a
thing
of
prime
concernment
for
a
Christian
to
be
rightly
inform'd
,
and
frequently
remembred
,
what
is
the
true
estate
and
nature
of
a
Christian
,
for
this
the
Multitude
of
those
that
bear
that
name
,
either
knows
not
,
or
commonly
forgets
,
and
so
is
carried
away
with
the
vain
fancies
and
mistakes
of
the
World
.
The
Apostle
hath
charactered
Christianity
very
clearly
to
us
in
this
place
,
by
that
which
is
the
very
nature
of
it
,
conformity
with
Christ
,
and
that
which
is
necessarily
consequent
upon
that
,
disconformity
with
the
World
And
as
the
nature
,
and
natural
properties
of
things
hold
universally
,
thus
it
is
in
those
that
in
all
ages
are
effectually
called
by
the
Gospel
,
are
moulded
and
framed
thus
by
it
;
thus
it
was
,
says
the
Apostle
,
with
your
Brethren
,
that
are
now
at
rest
,
as
many
as
received
the
Gospel
,
and
for
this
end
was
it
preacht
to
them
,
that
they
might
be
judg'd
according
to
men
in
the
flesh
,
but
live
according
to
God
in
the
Spirit
.
We
have
first
here
,
the
preaching
of
the
Gospel
,
or
suitable
means
to
a
certain
end
.
2.
The
express
Nature
of
that
end
.
1.
For
this
Cause
]
There
is
a
particular
end
,
and
that
very
important
,
which
the
preaching
of
the
Gospel
is
aimed
at
;
this
end
many
consider
not
,
hearing
it
,
as
if
it
were
to
no
end
,
not
propounding
a
fixed
determined
end
in
our
hearing
.
This
therefore
is
to
be
considered
by
those
that
preach
this
Gospel
,
that
they
aim
right
in
it
at
this
end
and
no
other
,
no
self
end
:
The
legal
Priests
not
to
be
squint
eyed
,
nor
evangelical
Ministers
thus
squinting
to
base
gain
,
vain
applause
;
and
also
that
they
make
it
their
study
to
find
in
themselves
this
work
,
this
living
to
God
;
otherwise
they
cannot
skillfully
nor
faithfully
apply
their
gifts
to
this
effect
on
their
hearers
,
and
therefore
acquaintance
with
God
most
necessary
.
How
sounds
it
to
many
of
us
at
the
least
,
but
as
a
well
couched
story
,
whose
use
is
to
amuse
us
,
and
possibly
delight
us
a
little
,
and
there
is
an
end
,
and
indeed
no
end
,
and
turns
the
most
serious
and
most
glorious
of
all
Messages
unto
an
empty
sound
;
and
if
we
awake
and
give
it
hearing
it
is
much
,
but
for
any
thing
further
,
how
few
deeply
before
hand
consider
,
I
have
a
dead
heart
,
therefore
will
I
go
unto
the
word
of
Life
,
that
it
may
be
quickened
;
it
is
frozen
,
I
will
go
and
lay
it
before
the
warm
Beams
of
that
Sun
that
shines
in
the
Gospel
;
my
corruptions
mighty
and
strong
,
and
grace
(
if
any
)
exceeding
weak
,
there
is
in
the
Gospel
a
power
to
weaken
and
to
kill
sin
,
and
to
strengthen
grace
,
and
this
being
the
intent
of
my
wise
God
in
appointing
it
,
it
shall
be
my
desire
and
purpose
in
resorting
to
it
,
to
find
it
to
me
according
to
his
gracious
intendment
,
to
have
faith
in
my
Christ
,
the
Fountain
of
my
Life
,
more
enabled
,
and
more
active
in
drawing
from
him
;
to
have
my
heart
more
refined
and
spiritualized
,
and
to
have
the
Sluse
of
Repentance
opened
,
and
my
Affections
to
Divine
things
enlarged
,
more
hatred
of
sin
,
and
more
love
of
God
,
and
communion
with
him
.
Ask
your selves
concerning
former
times
,
and
to
take
your selves
even
now
,
enquire
within
,
why
came
I
hither
this
day
?
what
had
I
in
mine
eye
and
desires
this
morning
ere
I
came
forth
,
and
in
my
way
as
I
was
coming
?
did
I
seriously
propound
an
end
or
no
,
and
what
was
my
end
?
Nor
doth
the
meer
custome
of
mentioning
this
in
prayer
satisfie
the
question
;
for
this
,
as
other
such
things
usually
do
in
our
hand
,
may
turn
to
a
lifeless
form
and
have
no
heat
of
spiritual
affection
;
none
of
David's
panting
and
breathing
after
God
in
his
ordinances
:
such
desires
as
will
not
be
still'd
without
a
measure
of
attainment
,
as
the
Childs
desire
of
the
breast
;
as
our
Apostle
resembles
it
,
chap.
2.
And
then
again
,
being
returned
home
,
reflect
on
your
hearts
,
much
hath
been
heard
,
but
is
there
any
thing
done
by
it
,
have
I
gained
my
point
?
it
was
not
to
pass
a
little
time
simply
that
I
went
,
or
to
pass
it
with
delight
in
hearing
,
rejoycing
in
that
light
as
they
did
in
S.
Iohn
Baptists
,
for
a
season
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
as
long
as
the
hour
lasts
,
it
was
not
to
have
my
earpleased
,
but
my
heart
changed
,
not
to
learn
some
new
notions
,
and
carry
them
cold
in
my
head
,
but
to
be
quickened
and
purified
and
renewed
in
the
Spirit
of
my
mind
?
is
this
done
?
think
I
now
more
esteemingly
of
Christ
,
and
the
life
of
faith
,
and
the
happiness
of
a
Christian
?
and
are
such
thoughts
solid
and
abiding
with
me
?
what
sin
have
I
left
behind
?
what
Grace
of
the
Spirit
have
I
brought
home
?
or
what
new
degree
or
at
least
new
desire
of
it
,
a
living
desire
that
will
follow
its
point
?
Oh!
this
were
good
repetition
.
A
strange
folly
of
multitudes
of
us
to
set
our selves
no
mark
,
to
propound
no
end
in
the
hearing
of
the
Gospel
.
The
Merchant
sails
not
only
that
he
may
sail
,
but
for
traffick
,
and
trafficks
that
he
may
be
rich
.
The
Husband
Man
plows
not
only
to
keep
himself
busie
with
no
further
end
,
but
plows
that
he
may
sow
,
and
sows
that
he
may
reap
with
advantage
,
and
shall
we
do
the
most
excellent
and
fruitful
work
fruitlesly
,
hear
only
to
hear
,
and
look
no
further
.
This
is
indeed
a
a
great
vanity
,
and
a
great
misery
,
to
lose
that
labour
,
and
gain
nothing
by
it
,
which
duly
used
would
be
of
all
others
most
advantageous
and
gainful
,
and
yet
all
meetings
are
full
of
this
.
Now
when
you
come
,
this
is
not
simply
to
hear
a
discourse
and
relish
or
dislike
it
in
hearing
:
But
a
matter
of
life
and
death
,
of
eternal
death
and
eternal
life
,
and
the
spiritual
life
,
begot
and
nourisht
by
the
word
,
is
the
beginning
of
that
eternal
life
.
Follows
,
To
them
that
are
dead
.
]
By
which
,
I
conceive
,
he
intends
such
as
had
heard
and
believed
the
Gospel
,
when
it
came
to
them
,
and
now
were
dead
.
And
this
,
I
think
,
he
doth
to
strengthen
these
brethren
to
whom
he
writes
,
to
commend
the
Gospel
to
this
intent
,
and
not
to
think
the
condition
and
end
of
it
hard
.
As
our
Saviour
mollifies
the
matter
of
outward
sufferings
thus
,
so
persecuted
they
the
Prophets
that
were
before
you
.
And
the
Apostle
afterwards
in
this
Chapter
uses
the
same
reason
in
that
same
subject
:
so
here
,
that
they
might
not
judge
the
point
of
mortification
he
presses
,
so
grievous
as
naturally
Men
will
do
,
he
tells
,
them
it
is
the
constant
end
of
the
Gospel
,
and
they
that
have
been
saved
by
it
,
went
that
same
way
he
points
out
to
them
.
They
that
are
dead
before
you
,
died
this
way
that
I
press
on
you
,
before
they
died
,
and
the
Gospel
was
preached
to
them
for
that
very
end
.
Men
pass
away
and
others
succeed
,
but
the
Gospel
is
still
the
same
,
hath
the
same
tenour
,
and
substance
,
and
the
same
ends
.
As
Solomon
speaks
of
the
Heaven's
,
and
Earth
,
that
remain
the
same
while
one
Generation
passes
and
another
cometh
;
the
Gospel
surpasses
both
in
its
stability
,
as
our
Saviour
testifies
,
they
shall
pass
away
but
not
one
Iot
of
this
Word
.
And
indeed
they
wear
and
wax
old
,
as
the
Apostle
teaches
us
;
but
the
Gospel
is
from
one
Age
to
another
of
most
unalterable
integrity
,
hath
still
the
same
vigour
and
powerful
influence
,
as
at
the
first
.
They
that
formerly
received
the
Gospel
,
it
was
upon
these
terms
;
therefore
think
them
not
hard
:
and
they
are
now
dead
,
all
the
difficulty
of
that
work
of
dying
to
sin
is
now
over
with
them
;
if
they
had
not
died
to
their
sins
by
the
Gospel
,
they
had
died
in
them
,
after
a
while
,
and
so
died
eternally
;
it
is
therefore
a
wise
prevention
,
to
have
sin
judged
and
put
to
death
in
us
before
we
die
,
if
we
die
in
them
and
with
them
,
we
and
our
sin
perish
together
,
if
we
will
not
part
,
but
if
it
die
first
before
us
then
we
live
for
ever
.
And
what
think
you
,
of
thy
carnal
will
and
all
the
delights
of
sin
?
What
is
the
longest
term
of
its
life
?
uncertain
it
is
,
but
most
certainly
very
short
:
thou
and
these
pleasures
must
be
severed
and
parted
within
a
little
time
,
however
thou
must
dye
and
then
they
dye
,
and
you
never
meet
again
.
Now
were
it
not
the
wisest
course
to
part
a
little
sooner
with
them
,
and
let
them
dye
before
thee
,
that
thou
mayest
inherit
eternal
life
and
eternal
delights
in
it
,
pleasures
for
evermore
.
It
s
the
only
bargain
and
let
us
delay
it
no
longer
.
This
is
our
season
of
enjoying
the
sweetness
of
the
Gospel
,
others
heard
it
before
us
in
our
rooms
that
now
we
fill
,
and
now
they
are
removed
,
and
remove
we
must
shortly
,
and
leave
this
same
room
to
others
,
to
speak
and
hear
in
.
It
is
high
time
we
were
considering
what
we
do
here
,
to
what
end
we
speak
and
hear
,
and
to
lay
hold
on
that
Salvation
that
is
held
forth
unto
us
;
and
that
we
lay
hold
on
it
,
let
go
our
hold
of
sin
,
and
those
perishing
things
that
we
hold
so
firm
and
cleave
so
fast
to
,
do
they
that
are
dead
who
heard
and
obeyed
the
Gospel
now
repent
their
repentance
,
and
mortifying
the
flesh
,
or
do
they
not
think
ten
thousand
times
more
pains
,
were
it
for
many
Ages
,
all
to
little
for
a
moment
of
that
which
now
they
enjoy
and
shall
enjoy
to
eternity
.
And
they
that
are
dead
who
heard
the
Gospel
and
slighted
it
,
if
such
a
thing
might
be
,
what
would
they
give
for
one
of
these
opportunities
that
now
we
daily
have
,
and
daily
lose
,
and
have
no
fruit
nor
esteem
of
them
.
You
have
lately
seen
many
of
you
,
and
you
that
shifted
the
sight
,
have
heard
of
numbers
cut
off
in
a
little
time
,
whole
families
swept
away
by
the
late
stroke
of
God's
hand
;
many
of
which
did
think
no
other
but
that
they
might
have
still
been
with
you
here
in
this
place
,
and
exercise
at
this
time
and
many
years
after
this
;
and
yet
who
hath
laid
to
heart
the
lengthning
out
of
their
day
,
and
considered
it
more
as
an
opportunity
of
that
higher
and
happier
life
,
than
as
a
little
protracting
of
this
wretched
life
which
is
hastening
to
an
end
.
Oh!
therefore
be
intreated
to
day
,
while
it
is
day
,
not
to
harden
your
hearts
:
though
the
Pestilence
doth
not
now
affright
you
so
,
yet
that
standing
mortality
,
and
the
decay
of
these
earthen
lodges
,
tells
us
that
shortly
we
shall
cease
to
preach
and
hear
this
Gospel
.
Did
we
consider
,
it
would
excite
us
to
more
earnest
search
after
our
evidences
of
that
eternal
life
that
is
set
before
us
in
the
Gospel
,
and
we
would
seek
it
in
the
characters
of
that
spiritual
life
,
which
is
the
beginning
of
it
within
us
,
and
is
wro●ght
by
the
Gospel
in
all
the
heirs
of
Salvation
.
Think
therefore
wisely
of
these
things
.
(
1.
)
What
's
the
proper
end
of
the
Gospel
.
(
2.
)
Of
the
approaching
end
of
thy
days
,
and
let
thy
certainty
of
this
drive
thee
to
seek
more
certainty
of
the
other
,
that
thou
maist
partake
of
it
,
and
then
this
again
will
make
the
thoughts
of
the
other
sweet
to
thee
;
that
visage
of
death
,
that
is
so
terrible
to
unchanged
sinners
,
shall
be
amiable
to
thine
eye
,
having
found
a
Li●e
in
the
Gospel
as
happy
and
lasting
as
this
is
miserable
and
vanishing
,
and
seeing
the
perfection
of
that
life
on
the
other
side
of
death
,
will
long
for
the
passage
.
Be
more
serious
in
this
matter
of
daily
hearing
the
Gospel
,
why
it
is
sent
to
thee
,
and
what
it
brings
,
and
think
,
it
is
too
long
I
have
slighted
its
Message
,
and
many
that
have
done
so
,
are
cut
off
,
and
shall
hear
it
no
more
,
I
have
it
once
more
inviting
me
,
and
it
may
be
this
may
be
the
last
to
me
,
and
in
these
thoughts
ere
you
come
,
bow
your
knee
to
the
Father
of
Spirits
,
that
this
one
thing
may
be
granted
you
,
that
your
Souls
may
find
at
length
the
lively
and
mighty
power
of
his
Spirit
upon
yours
,
in
the
hearing
of
this
Gospel
,
that
you
may
be
judged
according
to
men
in
the
flesh
,
but
live
according
to
God
in
the
Spirit
.
Thus
is
the
particular
nature
of
that
end
exprest
and
without
the
noise
of
various
senses
,
intends
,
I
conceive
,
no
other
,
but
the
dying
to
the
World
and
sin
,
and
living
unto
God
,
which
is
the
Apostle's
main
subject
,
and
scope
in
the
foregoing
Discourse
,
that
death
was
before
called
a
suffering
in
the
flesh
,
which
is
in
effect
the
same
:
and
therefore
though
the
words
may
be
drawn
another
way
,
yet
its
strange
that
Interpreters
have
been
so
far
wide
of
this
their
genuine
and
agreeable
sense
,
and
almost
all
of
them
taken
in
some
other
intendment
.
To
be
judged
in
the
flesh
]
In
the
present
sense
is
to
die
to
sin
,
or
that
sin
die
in
us
,
and
it
s
thus
exprest
.
1.
Suitably
tably
to
the
nature
of
it
,
it
is
to
the
flesh
,
a
violent
death
,
and
it
is
according
to
a
Sentence
judicially
put
against
it
,
that
guilty
and
miserable
life
of
sin
is
in
the
Gospel
adjudged
to
death
,
there
that
arrest
and
sentence
is
clear
and
full
,
Rom.
6.
6
,
&c.
8.
13.
That
sin
must
die
,
that
the
Soul
may
live
,
it
must
be
crucified
in
us
,
and
we
to
it
,
that
we
may
partake
of
the
Life
of
Christ
and
Happiness
in
him
.
And
this
is
called
to
be
judged
in
the
flesh
,
to
have
this
sentence
executed
,
2.
The
thing
is
the
rather
spoke
here
under
the
term
of
being
judged
,
in
counter-ballance
of
that
Judgment
mentioned
immediately
before
,
v.
5.
The
last
Judgment
,
of
quick
and
dead
,
wherein
they
that
would
not
be
thus
judged
,
but
mockt
and
despised
those
that
were
,
shall
fall
under
a
far
more
terrible
Judgment
,
and
the
sentence
of
a
heavy
death
,
indeed
everlasting
death
:
though
they
think
they
shall
escape
and
enjoy
liberty
in
living
in
sin
.
And
that
,
to
be
judged
according
to
men
;
is
,
I
conceive
,
added
,
to
signifie
the
connaturalness
of
the
life
of
sin
to
man
's
now
corrupt
nature
.
That
men
do
judge
it
a
death
indeed
to
be
severed
and
pulled
from
their
sins
,
and
that
a
cruel
death
;
and
the
Sentence
of
it
in
the
Gospel
a
heavy
Sentence
,
a
hard
Saying
to
a
carnal
Heart
,
that
he
must
give
up
with
all
his
sinful
delights
,
must
die
indeed
in
self-denial
,
must
be
separated
from
himself
,
which
is
to
die
,
if
he
will
be
joyned
with
Christ
,
and
live
in
him
.
Thus
men
judge
that
they
are
judged
to
a
painful
death
by
the
Sentence
of
the
Gospel
,
although
it
is
,
that
they
may
truely
and
happily
live
,
yet
they
understand
it
not
so
.
They
see
the
death
,
the
parting
with
sin
,
and
all
its
pleasures
:
but
the
life
they
see
not
,
nor
can
any
know
it
till
partaking
of
it
;
it
is
known
to
him
in
whom
it
is
,
it
is
hid
with
Christ
in
God
:
And
therefore
the
opposition
here
is
very
fi●ly
thus
represented
,
that
the
death
is
according
to
men
in
the
flesh
;
but
the
life
is
according
to
God
in
the
Spirit
.
As
the
Christian
is
adjudged
to
this
death
in
the
flesh
by
the
Gospel
,
so
he
is
lookt
on
and
accounted
by
carnal
men
as
dead
:
for
that
he
enjoyes
not
with
them
what
they
esteem
their
life
,
and
think
they
could
not
live
without
it
,
one
that
cannot
carrouse
and
swear
with
prophane
Men
,
is
a
silly
dead
Creature
,
good
for
nothing
;
and
he
that
can
bear
wrongs
,
and
love
him
that
injured
him
,
is
a
poor
spiritless
fool
,
hath
no
mettal
nor
life
in
him
in
the
World's
account
,
thus
is
he
judged
according
to
men
in
the
flesh
,
he
is
as
a
dead
man
,
but
lives
according
to
God
in
the
Spirit
,
dead
to
men
and
alive
to
God
,
as
ver.
2.
Now
if
this
life
be
in
thee
,
it
will
act
:
all
life
is
in
motion
,
and
is
called
an
act
;
but
most
of
all
active
is
this
most
excellent
,
and
,
as
I
may
call
it
,
most
lively
life
,
it
will
be
moving
towards
God
;
often
seeking
to
him
,
making
still
towards
him
as
its
principle
and
fountain
,
holy
and
affectionate
thoughts
of
him
:
sometimes
on
one
of
his
sweet
attributes
,
sometimes
on
another
,
as
the
Bee
amongst
the
Flowers
.
And
as
it
will
thus
act
within
,
so
outwardly
laying
hold
on
all
occasions
:
yea
,
seeking
out
ways
and
opportunities
to
be
serviceable
to
thy
Lord
,
employing
all
for
him
,
commending
and
extolling
his
goodness
,
doing
and
suffering
chearfully
for
him
,
laying
out
the
strength
of
desires
,
and
parts
,
and
means
in
thy
station
to
gain
him
Glory
.
If
thou
be
alone
,
then
not
alone
,
but
with
him
;
seeking
to
know
more
of
him
,
and
be
made
more
like
him
;
if
in
company
,
then
casting
about
how
to
bring
his
name
in
esteem
,
and
to
draw
others
to
a
love
of
Religion
and
Holiness
by
Speeches
as
it
may
be
●it
,
and
most
by
the
true
behaviour
of
thy
carriage
.
Tender
over
the
Souls
of
others
to
do
them
good
to
thy
utmost
,
thinking
each
day
an
hour
lost
when
thou
art
not
busie
for
the
honour
and
advantage
of
him
to
whom
thou
now
livest
:
thinking
in
the
Morning
,
now
what
may
I
do
this
day
for
my
God
?
How
may
I
most
please
and
glorifie
him
,
and
use
my
strength
and
wit
,
and
my
whole
self
as
not
mine
but
his
?
and
then
in
the
evening
,
reflecting
,
O
Lord
,
have
I
seconded
these
thoughts
in
reality
?
what
glory
hath
he
had
by
me
this
day
?
whither
went
my
thoughts
and
endeavours
?
what
busied
them
most
?
have
I
been
much
with
God
?
have
I
adorned
the
Gospel
in
my
converse
with
others
?
And
if
finding
any
thing
done
this
way
,
to
bless
and
acknowledge
him
the
spring
and
worker
of
it
.
If
any
step
aside
,
were
it
but
to
an
appearance
of
evil
,
or
if
any
fit
season
of
good
hath
escapt
thee
unprofitably
,
to
check
thy self
,
and
to
be
grieved
for
thy
sloth
and
coldness
,
and
see
if
more
love
would
not
beget
more
diligence
.
Try
it
by
sympathy
and
antipathy
,
which
follows
the
nature
of
things
,
as
we
see
in
some
Plants
and
Creatures
that
cannot
grow
,
cannot
agree
together
,
and
others
that
do
favour
and
benefit
mutually
.
If
thy
Soul
hath
an
aversion
and
reluctancy
against
holiness
,
this
is
an
evidence
of
this
new
Nature
and
Life
.
Thy
heart
rises
against
wicked
ways
and
speeches
,
oaths
and
cursings
,
and
rotten
communication
;
yea
,
thou
canst
not
endure
unworthy
discourses
wherein
most
spend
their
time
,
findest
no
relish
in
the
unsavory
societies
of
such
as
know
not
God
,
canst
not
sit
with
vain
persons
;
but
findest
a
delight
in
those
that
have
the
image
of
God
upon
them
,
such
as
partake
of
that
Divine
Life
,
and
carry
the
evidences
of
it
in
their
carriage
.
David
did
not
disdain
the
fellowship
of
the
Saints
,
and
that
was
no
disparagement
to
him
,
he
implies
in
the
name
he
gives
them
,
Psal.
16.
The
excellent
ones
,
the
Magnifick
or
Noble
;
and
that
word
is
taken
from
one
that
signifies
a
robe
or
noble
Garment
,
so
he
thought
them
Nobles
and
Kings
as
well
as
he
,
and
had
robes
royal
,
and
therefore
Companions
of
Kings
.
A
spiritual
eye
looks
on
spiritual
dignity
,
and
esteems
and
loves
them
that
are
born
of
God
,
how
low
soever
be
their
natural
birth
and
breeding
.
The
Sons
of
God
have
of
his
Spirit
in
them
,
and
are
born
to
the
same
inheritance
where
all
shall
have
enough
;
and
they
are
tending
homewards
by
the
conduct
of
the
same
Spirit
that
is
in
them
,
so
that
there
must
be
amongst
them
a
real
complacency
and
delight
in
one
another
.
And
then
consider
the
temper
of
thy
heart
towards
spiritual
things
,
the
Word
and
ordinances
of
God
,
if
thou
dost
esteem
highly
of
them
and
delight
in
them
;
that
there
is
a
compliance
of
thy
heart
with
Divine
Truths
;
somthing
in
thee
that
suits
and
sides
with
them
against
thy
corruptions
.
That
in
thy
affliction
thou
seekest
not
to
the
puddles
of
earthly
comforts
,
but
hast
thy
recourse
to
the
sweee
Christal
Streams
of
the
Divine
Promises
,
and
findest
refreshment
in
them
.
It
may
be
at
sometimes
in
a
spiritual
distemper
,
holy
exercises
and
ordinances
will
not
have
that
present
sensible
sweetness
to
a
Christian
,
that
he
desires
,
and
some
will
for
a
long
time
lie
under
dryness
and
deadness
this
way
,
yet
there
is
here
an
evidence
of
this
spiritual
life
,
that
thou
stayest
by
thy
Lord
and
reliest
on
him
;
and
will
not
leave
these
holy
means
how
sapless
soever
to
thy
sense
for
the
present
:
thou
findest
for
a
long
time
little
sweetness
in
prayer
,
yet
thou
prayest
still
;
and
when
thou
canst
say
nothing
yet
offerest
to
it
,
and
lookest
towards
Christ
thy
life
;
thou
doest
not
turn
away
from
these
things
to
seek
consolation
else
where
,
knowest
life
is
in
Christ
,
and
will
stay
till
he
refresh
thee
with
new
and
lively
influence
,
it
s
not
any
where
but
in
him
.
As
St.
Peter
said
,
Lord
whether
should
we
go
,
thou
hast
the
words
of
eternal
life
.
Consider
thy self
,
if
thou
hast
any
knowledge
of
the
growth
or
deficiences
of
this
spiritual
life
,
for
it
is
here
but
begun
and
breaths
in
an
air
contrary
to
it
,
and
lodges
in
an
house
that
often
smoaks
and
darknes
it
.
Canst
thou
go
on
in
formal
performances
from
one
year
to
another
,
and
no
advancement
in
the
inwards
of
Grace
,
and
restest
content
with
that
?
it
is
no
good
sign
.
But
art
thou
either
gaining
victories
over
sin
,
and
further
strength
of
faith
,
and
love
,
and
other
graces
,
or
at
least
art
earnest
seeking
these
,
and
bewailing
thy
wants
,
and
disappointments
of
this
kind
,
then
thou
livest
.
At
the
worst
wouldest
thou
rather
grow
this
way
,
be
further
off
from
sin
and
nearer
God
,
than
grow
in
thy
estate
or
credit
or
honours
?
esteemest
thou
more
of
grace
than
of
the
whole
World
?
There
is
life
at
the
root
;
although
thou
findest
not
that
flourishing
thou
desirest
,
yet
the
desire
of
it
is
life
in
thee
:
and
if
growing
this
way
,
art
thou
content
,
whatsoever
is
thy
outward
estate
?
Canst
thou
solace
thy self
in
the
love
and
goodness
of
thy
God
,
though
the
World
frowns
on
thee
?
art
thou
not
able
to
take
comfort
in
the
smiles
of
the
World
when
his
face
is
hid
?
this
tells
thee
thou
livest
,
and
he
is
thy
life
.
Although
many
Christians
have
not
so
much
sensible
joy
,
yet
they
account
spiritual
joy
and
the
light
of
God's
countenance
the
only
true
joy
,
and
all
other
without
it
madness
,
and
they
cry
,
and
sigh
,
and
attend
for
it
;
mean
while
not
only
duty
,
and
hopes
of
better
,
but
even
love
to
God
,
makes
them
to
be
so
,
to
serve
and
please
and
glorifie
him
to
their
utmost
.
And
this
is
not
a
dead
resting
without
God
,
but
it
is
a
stable
compliance
with
his
will
in
the
highest
point
,
waiting
for
him
and
living
by
faith
,
which
is
most
acceptable
to
him
;
in
a
word
,
whether
in
sensible
comfort
or
without
it
,
still
this
is
the
fixed
thought
of
a
believing
Soul
,
its
good
for
me
to
draw
nigh
to
God
,
only
good
;
and
will
not
live
in
a
willing
estrangedness
from
him
,
what
way
soever
he
is
pleased
to
deal
with
〈◊〉
Now
for
the
entertaining
and
strengthning
this
life
,
which
is
the
great
business
,
and
care
of
all
that
have
it
,
beware
of
omitting
and
interrupting
these
spiritual
means
,
that
do
provide
it
and
nourish
it
.
Little
neglects
of
that
kind
will
draw
one
greater
,
and
great
neglects
will
make
great
abatements
of
vigour
and
liveliness
.
Take
heed
of
using
holy
things
coldly
,
and
lazily
without
affection
;
that
will
make
them
fruitless
and
our
life
will
not
be
advantaged
by
them
,
unless
used
in
a
lively
way
.
Be
active
in
all
good
within
thy
reach
,
as
this
is
a
sign
,
so
it
s
a
helper
and
friend
to
it
.
A
slothful
unstirring
life
will
make
a
sickly
unhealthful
life
.
Motion
purifies
and
sharpens
the
Spirits
,
and
makes
Men
robust
and
vigorous
.
2.
Beware
of
admitting
a
correspondence
with
any
sin
,
yea
do
not
so
much
as
discourse
familiarly
with
it
,
or
look
kindly
toward
it
,
for
that
will
undoubtedly
cast
a
damp
upon
thy
Spirit
,
and
diminish
thy
Graces
at
least
,
and
will
obstruct
thy
Communion
with
God
;
thou
knowest
(
that
hast
any
knowledge
of
this
life
)
that
thou
canst
not
go
to
him
with
that
sweet
freedom
thou
wert
wont
,
after
thou
hast
been
but
tampering
or
parlying
with
any
of
thy
old
loves
.
Oh!
do
not
make
so
foolish
a
bargain
as
to
prejudge
the
least
of
thy
spiritual
comfort
,
for
the
greatest
and
longest
continued
enjoyments
of
sin
,
that
are
base
,
and
but
for
a
season
.
But
wouldest
thou
grow
upwards
in
this
life
?
have
much
recourse
to
Jesus
Christ
thy
head
,
the
spring
from
whom
flow
the
animal
Spirits
,
that
quicken
thy
Soul
.
Wouldest
thou
know
more
of
God
?
he
it
is
that
reveals
the
Father
,
and
reveals
him
as
his
Father
,
and
in
him
thy
Father
,
and
that
's
the
sweet
notion
of
God
.
Wouldest
thou
overcome
thy
lusts
further
?
our
victory
is
in
him
,
apply
his
conquest
,
We
are
more
than
Conquerors
,
through
him
that
loved
us
?
wouldest
thou
be
more
replenisht
with
graces
,
and
spiritual
affections
?
his
fulness
is
for
that
use
open
to
us
,
life
and
more
life
in
him
,
and
for
us
,
this
was
his
business
here
,
he
came
that
we
might
have
life
,
and
might
have
it
more
abundantly
.
Verse
7.
7.
But
the
end
of
all
things
is
at
hand
,
be
ye
therefore
sober
,
and
watch
unto
prayer
.
THE
heart
of
a
real
Christian
,
is
really
taken
off
from
the
World
and
set
heavenwards
:
yet
there
is
still
in
this
flesh
,
so
much
of
the
flesh
hanging
to
it
,
as
will
readily
poise
all
downwards
,
unless
it
be
often
wound
up
,
and
remembred
of
these
things
,
that
will
raise
it
still
to
further
spiritualness
.
This
the
Apostle
doth
in
this
Epistle
,
and
particularly
in
these
words
.
In
them
three
things
to
be
considered
.
1.
A
threefold
duty
recomended
.
2.
Their
mutual
Relation
,
that
binds
them
to
one
another
.
3.
The
reason
here
used
to
bind
them
upon
a
Christian.
And
of
the
three
the
last
is
evidently
the
chief
,
and
here
so
meant
,
the
other
being
recommended
as
suiting
it
,
and
subserving
to
it
,
prayer
:
Therefore
I
shall
speak
first
of
it
.
And
truly
,
to
speak
,
and
to
hear
of
it
often
,
were
our
hearts
truly
and
entirely
acquainted
with
it
,
would
have
still
new
sweetness
and
usefulness
in
it
.
Oh!
how
great
were
the
advantage
of
that
lively
Knowledge
of
it
,
beyond
the
exactest
defining
of
it
,
and
a
discoursing
Knowledge
,
and
of
the
heads
of
Doctrine
that
concern
it
.
Prayer
is
not
a
smooth
expression
,
or
a
well-contrived
form
of
words
,
not
the
product
of
a
ready
memory
,
nor
rich
invention
,
acting
it self
in
the
performance
;
these
may
draw
a
neat
picture
of
it
,
but
still
the
life
is
wanting
.
The
motion
of
the
Heart
Godwards
,
holy
and
divine
affection
,
makes
prayer
real
,
and
lively
,
and
acceptable
to
the
Living
God
,
to
whom
it
is
presented
;
the
pouring
out
of
thy
heart
to
him
that
made
it
,
and
therefore
hears
it
,
and
understands
what
it
speaks
,
and
how
it
s
moved
and
affected
in
calling
on
him
.
It
is
not
the
guilded
Paper
,
and
good
writing
of
a
Petition
that
prevailes
with
a
Man
:
but
the
moving
Sense
of
it
,
and
to
the
King
that
discerns
the
heart
,
heart
sense
is
the
sense
of
all
,
and
that
which
he
alone
regards
,
listens
what
that
speaks
,
and
takes
all
as
nothing
where
that
is
silent
,
all
other
excellence
i●
prayer
,
is
but
the
outside
and
fashion
of
it
,
that
is
the
life
of
it
.
Though
Prayer
precisely
taken
,
is
only
petition
;
yet
in
its
●uller
and
usual
sense
,
it
comprises
the
vent
of
our
humble
sense
of
vileness
and
sin
,
in
the
sincere
confession
,
and
the
extolling
withal
,
and
praising
the
holy
name
of
our
God
;
his
excellency
and
goodness
,
and
thankful
acknowledgment
of
received
mercies
.
Of
these
sweet
ingredient
perfumes
is
the
incense
of
prayer
composed
,
and
by
the
divine
fire
of
love
ascends
unto
God
;
the
Heart
,
and
all
with
it
:
and
when
the
Hearts
of
the
Saints
unite
in
joynt
prayer
,
the
Pillar
of
sweet
smoke
goes
up
the
greater
and
fuller
.
Thus
says
that
Song
of
the
Spouse
,
going
up
from
the
Wilderness
,
as
Pillars
of
smoak
perfumed
with
Myrrh
and
Frankincense
,
and
all
the
Powders
of
the
Merchant
:
and
as
the
word
there
signifies
,
streight
Pillars
like
the
tallest
streightest
kind
of
trees
.
Indeed
the
sincerity
and
unfeignedness
of
prayer
makes
it
go
up
as
a
streight
Pillar
,
no
crookedness
in
it
,
tending
streight
towards
Heaven
,
and
bowing
to
no
side
by
the
way
.
Oh!
the
single
and
fixed
viewing
of
God
,
as
in
other
ways
it
is
the
thing
makes
all
holy
and
sweet
,
so
particularly
in
this
Divine
Work
of
Prayer
.
It
is
true
we
have
to
deal
with
a
God
,
who
of
himself
needs
not
this
our
pains
either
to
inform
,
or
excite
him
;
he
fully
knows
our
thoughts
before
we
express
them
,
and
our
wants
before
we
feel
them
,
or
think
of
them
.
Nor
doth
his
affection
and
gracious
bent
to
do
his
Children
good
,
wax
remiss
,
or
admit
the
least
abate
and
forgetfulness
of
them
.
But
instead
of
necessity
on
God's
part
which
cannot
be
imagined
,
we
shall
find
that
Equity
,
and
that
singular
Dignity
,
and
Utility
of
it
on
our
part
which
cannot
be
denied
.
1.
Equity
,
that
thus
the
Creaturesignifie
his
homage
to
,
and
dependance
on
his
Creator
,
for
his
being
,
and
well-being
;
takes
all
the
good
he
enjoys
,
or
expects
from
that
Sovereign
Good
,
declaring
himself
unworthy
,
waiting
for
all
upon
the
terms
of
free
goodness
,
and
acknowledging
all
from
that
Spring
.
2.
Dignity
,
Man
was
made
for
communion
with
God
his
Maker
,
't
is
the
Excellency
of
his
Nature
to
be
capable
of
this
end
,
the
happiness
of
it
to
be
raised
to
enjoy
it
.
Now
in
nothing
more
in
this
Life
,
is
this
communion
actually
and
highly
enjoyed
,
than
in
the
exercise
of
prayer
;
that
he
may
freely
impart
his
affairs
,
and
estate
,
and
wants
to
God
as
the
faithfullest
and
powerfullest
Friend
,
the
richest
and
lovingest
Father
,
may
use
the
liberty
of
a
Child
,
telling
his
Father
what
he
stands
in
need
of
,
and
desires
;
and
communing
,
with
him
with
humble
confidence
,
admitted
to
so
frequent
presence
with
so
great
a
King
.
3.
The
Vtility
of
it
.
1.
Easing
the
Soul
in
times
of
strait
,
when
it
is
prest
with
griefs
and
fears
,
giving
the
vent
,
and
that
in
so
advantageous
a
way
,
emptying
them
into
the
bosom
of
God
.
The
very
vent
,
were
it
but
into
the
Air
,
gives
ease
;
or
speak
it
to
a
Statue
rather
than
smother
it
,
much
more
ease
,
poured
forth
into
the
lap
of
a
Confident
,
and
sympathising
Friend
,
though
unable
to
help
;
yet
much
more
of
one
that
can
,
and
of
all
Friends
our
God
the
surest
,
and
most
affectionate
,
and
most
powerful
,
so
,
Isa.
63.
9.
both
compassion
and
effectual
salvation
exprest
;
In
all
their
affliction
he
was
afflicted
,
and
the
Angel
of
his
presence
saved
them
in
his
love
,
and
in
his
pity
he
redeemed
them
,
and
he
bare
them
,
and
carried
them
all
the
days
of
old
.
And
so
resting
on
his
Love
,
Power
,
and
gracious
Promises
.
quiets
it self
in
God
upon
this
assurance
,
that
it
s
not
vain
to
seek
him
,
and
that
he
despiseth
not
the
sighing
of
the
poor
.
2.
The
Soul
is
more
spiritually
affected
with
its
own
condition
by
opening
it
up
before
the
Lord
,
more
deeply
sensible
of
sin
;
and
ashamed
in
his
sight
in
confessing
it
before
him
;
more
dilated
and
enlarged
to
receive
the
mercies
suited
for
;
as
the
opening
wide
of
the
mouth
of
the
soul
that
it
may
be
filled
;
more
disposed
to
observe
the
Lord
in
answering
,
and
to
bless
him
and
trust
on
him
upon
the
renewed
experiences
of
his
regard
to
their
distresses
and
desires
.
3.
All
the
Graces
of
the
Spirit
in
Prayer
are
stirr'd
and
acted
,
and
by
acting
,
strengthned
and
increased
.
Faith
in
applying
the
Divine
Promises
,
which
are
the
very
Ground
that
the
Soul
goes
upon
to
God
,
and
Hope
looking
out
to
their
performance
,
and
Love
particularly
expressing
it self
,
in
that
sweet
converse
and
delighting
in
it
,
as
love
doth
in
the
company
of
the
Person
loved
,
thinks
all
hours
too
short
in
speaking
with
him
:
Oh
how
the
Soul
is
refresht
with
freedom
of
Speech
with
its
beloved
Lord
;
and
as
it
delights
in
that
,
so
it
is
continually
advanced
and
grows
by
each
meeting
and
conference
,
beholding
the
excellency
of
God
,
and
relishing
the
pure
and
sublime
pleasures
that
is
in
near
communion
with
him
:
looking
upon
the
Father
in
the
face
of
Christ
,
and
using
him
as
a
mediator
in
prayer
,
as
still
it
must
,
is
drawn
to
further
admiration
of
that
bottomless
love
,
that
found
that
way
of
agreement
,
that
new
and
living
way
of
our
access
,
when
all
was
shut
up
,
and
we
to
have
been
shut
out
for
ever
.
And
then
the
affectionate
expressions
of
that
reflex
love
to
find
that
vent
in
prayer
,
do
kindle
higher
,
as
it
were
●ann'd
and
blown
up
,
rise
to
a
greater
,
and
higher
,
and
purer
flame
,
and
so
tend
upwards
the
more
strongly
.
David
as
he
doth
profess
his
love
to
God
in
Prayer
in
his
Psalms
,
so
no
doubt
it
grew
in
the
expressing
.
I
will
love
thee
,
O
Lord
,
my
strength
,
Psal
18.
and
Psal.
116.
doth
raise
an
incentive
of
love
out
of
this
very
consideration
of
the
correspondence
of
prayers
;
I
love
the
Lord
,
because
he
hath
heard
,
and
resolves
thereafter
upon
persistence
in
that
course
;
therefore
will
I
call
upon
him
,
as
long
as
I
live
.
And
as
the
Graces
of
the
Spirit
are
advanced
in
prayer
,
by
their
actings
;
so
for
this
reason
further
,
because
prayer
sets
the
soul
particularly
near
unto
God
in
Jesus
Christ
,
't
is
then
in
his
presence
;
and
being
much
with
God
in
this
way
,
it
is
powerfully
assimilated
to
him
by
converse
with
him
;
as
we
readily
contract
their
Habitudes
with
whom
we
resort
much
,
especially
of
such
as
we
singularly
love
and
respect
;
thus
the
Soul
is
moulded
further
to
the
likeness
of
God
,
is
stampt
with
fuller
Characters
of
him
,
by
being
much
with
him
;
becomes
liker
God
,
more
holy
and
spiritual
,
and
brings
back
a
bright
shining
from
the
Mount
,
as
Moses
.
4thly
.
And
not
only
thus
by
a
natural
influence
doth
prayer
work
this
advantage
,
but
even
by
a
federal
efficacy
;
suiting
,
and
upon
suit
obtaining
supplies
of
Grace
,
as
the
chief
good
,
and
besides
all
other
needful
mercies
,
it
is
a
real
means
of
receiving
,
whatsoever
you
shall
ask
,
that
will
I
do
,
says
our
Saviour
.
God
having
establisht
this
intercourse
,
and
engag'd
his
Truth
and
Goodness
in
it
,
that
if
they
call
on
him
,
they
shall
be
heard
and
answered
.
If
they
prepare
the
Heart
to
call
,
he
will
incline
his
ear
to
hear
;
and
our
Saviour
hath
assur'd
us
,
that
we
may
build
upon
his
Goodness
,
and
the
affection
of
a
Father
in
him
;
that
he
will
give
good
things
to
them
that
ask
,
says
one
Evangelist
,
and
the
holy
Spirit
to
them
that
ask
it
,
says
another
;
as
being
the
good
indeed
,
the
highest
of
Gifts
,
and
the
sum
of
all
good
Things
,
and
that
which
his
Children
are
most
earnest
supplicants
for
.
Prayer
for
Grace
doth
,
as
it
were
,
set
the
Mouth
of
the
Soul
to
the
Spring
,
draws
from
Jesus
Christ
,
and
is
replenisht
out
of
his
fullness
,
thirsting
after
it
,
and
drawing
from
it
that
way
.
And
for
this
reason
is
it
,
that
our
Saviour
,
and
from
him
,
and
according
to
his
example
,
the
Apostles
recommend
Prayer
so
much
.
Watch
and
pray
,
says
our
Saviour
,
and
St.
Paul
,
pray
continually
.
And
our
Apostle
here
particularly
specifies
this
,
as
the
grand
means
of
attaining
that
conformity
with
Christ
,
which
he
presses
,
this
is
the
high-way
to
it
,
be
sober
,
and
watch
unto
prayer
.
He
that
is
much
in
prayer
,
shall
grow
rich
in
grace
;
he
shall
thrive
and
increase
most
,
that
is
busiest
in
this
,
which
is
our
very
traffick
with
Heaven
,
and
fetches
the
most
precious
commodities
thence
,
he
that
sets
oftenest
out
these
Ships
of
desire
,
makes
the
most
Voyages
to
that
Land
of
Spices
and
Pearls
,
shall
be
sure
to
improve
his
stock
most
,
and
have
most
of
Heaven
upon
Earth
.
But
the
true
art
of
this
trading
is
very
rare
;
every
trade
hath
something
wherein
the
skill
of
them
lies
;
but
this
is
deep
and
supernatural
,
is
not
reacht
by
humane
industry
;
industry
is
to
be
used
in
it
,
but
we
must
know
it
comes
from
above
,
the
faculty
of
it
,
that
Spirit
of
Prayer
;
without
which
Learning
,
and
Wit
,
and
religious
Breeding
can
do
nothing
.
Therefore
this
to
be
our
prayer
often
,
our
great
suit
for
the
Spirit
of
Prayer
,
that
we
may
speak
the
Language
of
the
Sons
of
God
by
the
Spirit
of
God
,
which
alone
teaches
the
Heart
to
pronounce
aright
those
things
,
that
the
Tongue
of
many
Hypocrites
can
articulate
well
to
mans
ear
;
and
only
the
Children
in
that
right
strain
,
that
takes
him
,
call
God
their
Father
,
and
cry
unto
him
as
their
Father
;
and
therefore
many
a
poor
unlettered
Christian
,
so
far
outstrips
your
School-Rabbies
in
this
faculty
,
because
it
is
not
effectually
taught
in
these
lower
Academies
;
they
must
be
in
God's
own
School
,
Children
of
his
House
,
that
speak
this
Language
,
Men
may
give
Spiritual
Rules
and
Directions
in
this
,
and
such
as
may
be
useful
,
drawn
from
the
word
,
that
furnishes
us
with
all
needful
Precepts
,
but
you
are
still
to
bring
these
into
the
seat
of
this
faculty
of
prayer
,
the
Heart
,
and
stamp
them
upon
it
,
and
so
to
teach
it
to
pray
,
without
which
there
is
no
prayer
;
this
is
the
prerogative
Royal
of
him
,
that
framed
the
Heart
of
Man
within
him
.
But
for
advancing
in
this
,
growing
more
skillful
in
it
,
it
is
,
with
continual
dependence
on
the
Spirit
,
to
be
much
used
;
praying
much
thou
shalt
be
blest
with
much
faculty
for
it
,
so
then
askest
thou
,
what
shall
I
do
that
I
may
learn
to
pray
?
there
be
things
here
to
be
considered
,
that
are
exprest
as
serving
this
end
,
but
for
present
this
and
chiefly
this
,
by
praying
thou
shalt
learn
to
pray
,
thou
shalt
both
obtain
more
of
the
Spirit
,
and
find
more
the
chearful
working
of
it
in
Prayer
,
when
thou
puttest
it
often
to
that
work
,
for
which
it
is
received
,
and
wherein
it
is
delighted
;
and
as
both
advantaging
all
Graces
,
and
the
Grace
of
Prayer
it self
,
this
frequency
and
abounding
in
Prayer
is
here
very
clearly
intended
,
in
that
the
Apostle
makes
it
as
the
main
of
our
work
that
we
have
to
do
,
and
would
keep
our
hearts
in
a
constant
aptness
for
it
;
be
sober
and
watch
;
to
what
end
?
unto
prayer
.
Be
sober
and
watch
.
]
They
that
have
no
better
,
must
make
the
best
they
can
of
carnal
delights
:
it
is
no
wonder
they
take
as
large
a
share
of
them
as
they
can
bear
,
and
sometimes
more
:
But
the
Christian
is
called
to
a
more
excellent
estate
,
and
higher
pleasures
;
so
that
he
may
behold
men
glutting
themselves
with
these
base
things
,
and
be
as
little
moved
to
share
with
them
,
as
men
are
taken
with
the
pleasure
a
Swine
hath
in
weltring
in
the
Mire
.
It
becomes
the
Heirs
of
Heaven
to
be
far
above
the
love
of
the
Earth
,
and
in
the
necessary
use
of
any
thing
in
it
,
still
to
keep
both
within
the
due
measure
of
their
use
,
and
their
heart
wholly
disingag'd
from
the
affection
of
them
.
This
is
the
Sobriety
here
exhorted
.
It
s
true
,
that
in
the
commonest
sense
of
the
word
,
it
is
very
commendable
,
and
it
is
sit
to
be
so
considered
by
a
Christian
,
that
he
flie
gross
intemperance
,
as
a
thing
most
contrary
to
his
condition
,
and
holy
calling
,
and
wholly
inconsistent
with
the
spiritual
temper
of
a
renewed
mind
,
and
those
exercises
to
which
it
is
called
,
and
its
progress
in
its
way
homewards
.
It
is
a
most
unseemly
sight
to
behold
one
,
simply
by
outward
profession
a
Christian
,
overtaken
with
surfeitting
and
drunkenness
,
much
more
,
to
be
given
to
the
vile
custom
of
it
:
all
sensual
delights
,
the
filthy
lust
of
uncleanness
go
under
the
common
name
of
Insobriety
,
But
the
Sobriety
here
recommended
,
though
it
takes
in
that
too
,
yet
reaches
further
than
temperance
in
meat
and
drink
.
It
is
the
spiritual
temperance
of
a
Christian
mind
in
all
earthly
things
;
as
our
Saviour
joyns
these
together
,
Luk.
21.
34.
surfeiting
and
drunkenness
,
and
cares
of
this
life
:
and
under
the
cares
are
all
the
excessive
desires
and
delights
of
this
life
,
which
canno●
be
followed
,
and
attended
without
distempered
carefullness
.
Many
that
are
sober
men
,
and
of
temperate
diet
,
yet
are
spiritually
intemperate
,
drunk
with
pride
,
or
covetousness
,
or
passion
,
drunk
with
self-love
,
and
love
of
their
pleasures
and
ease
,
with
love
of
the
world
,
and
the
things
of
it
,
which
cannot
consist
with
the
love
of
God
,
as
St.
Iohn
tells
us
:
drunk
with
the
inordinate
unlawful
love
even
of
their
lawful
calling
,
and
the
lawful
gain
they
pursue
by
it
,
their
hearts
going
after
it
,
and
so
reeling
to
and
fro
,
never
fixed
on
God
and
heavenly
Things
;
but
either
hurried
up
and
down
with
uncessant
business
,
or
if
sometimes
at
ease
,
it
is
,
as
the
ease
of
a
drunken
man
,
not
compos'd
to
better
and
wiser
thoughts
,
but
falling
into
a
dead
sleep
,
contrary
to
the
watching
here
joyned
with
sobriety
.
Watch.
]
There
is
a
Christian
Rule
to
be
observed
in
the
very
moderating
of
bodily
sleep
,
and
that
particularly
for
the
interest
of
Prayer
;
but
Watching
,
as
Sobriety
here
,
is
chiefly
the
spiritual
circumspectness
and
vigilancy
of
the
mind
,
in
a
wary
walking
posture
,
that
it
be
not
surprized
by
the
assaults
or
slights
of
Satan
,
by
the
World
,
nor
its
nearest
and
most
deceiving
enemy
,
the
corruption
that
dwells
within
,
that
being
so
near
,
doth
most
readily
watch
unperceived
advantages
,
and
easily
circumvents
us
,
Heb.
12.
1.
The
Soul
of
a
Christian
being
surrounded
with
enemies
of
so
great
,
both
power
and
wrath
,
and
so
watch●ul
to
undoe
it
,
should
it
not
be
watchful
for
its
own
safety
,
and
live
in
a
military
vigilancy
continually
,
keeping
constant
watch
and
sentinel
,
and
suffering
nothing
to
pass
that
may
carry
the
least
suspicion
of
danger
;
to
be
distrustful
and
jealous
of
all
the
motions
of
his
own
Heart
,
and
the
smilings
of
the
World
,
and
in
relation
to
these
,
it
will
be
a
wise
course
to
take
that
word
as
a
good
caveat
,
be
watchful
,
and
remember
to
mistrust
.
Under
the
Garment
of
some
harmless
pleasure
,
or
some
lawful
liberties
,
may
be
conveyed
into
thy
Soul
some
thief
or
traytor
,
that
will
either
betray
thee
to
the
enemy
,
or
at
least
pilser
,
and
steal
of
the
preciousest
things
thou
hast
.
Do
we
not
by
experience
find
,
how
easily
our
foolish
hearts
are
seduc'd
and
deceived
,
and
so
apt
to
deceive
themselves
?
and
by
things
that
seem
to
have
no
evil
in
them
,
yet
are
drawn
from
the
height
of
affection
to
our
highest
good
;
and
from
our
Communion
with
God
,
and
study
to
please
him
,
which
should
not
be
intermitted
,
for
then
it
will
abate
,
but
ought
still
be
growing
.
2.
Now
the
Relation
of
these
is
clear
,
they
are
inseparably
link't
together
,
each
of
them
assistant
and
helpful
to
the
other
in
their
nature
,
as
they
are
here
in
the
words
,
Sobriety
the
friend
of
watchfulness
,
and
prayer
of
both
.
Intemperance
doth
of
necessity
draw
on
sleep
;
excessive
eating
or
drinking
sending
up
too
many
,
and
so
gross
vapours
,
surcharge
the
brain
;
and
when
the
body
is
thus
deaded
,
how
unfit
is
it
for
any
active
imployment
?
Thus
the
mind
by
a
surcharge
of
delights
,
or
desires
,
or
cares
of
earth
,
is
made
so
heavy
,
and
dull
,
that
it
cannot
awake
,
hath
not
spiritual
activeness
,
and
clearness
,
that
spiritual
exercises
,
particularly
Prayer
,
do
require
.
Yea
as
bodily
insobriety
,
full
feeding
,
and
drinking
,
not
only
for
the
time
,
indisposes
to
action
,
but
by
custome
of
it
,
brings
the
body
to
so
gross
and
heavy
a
temper
,
that
the
very
natural
spirits
cannot
stir
to
and
fro
in
it
with
freedom
:
but
are
clog'd
,
and
stick
as
the
Wheels
of
a
Coach
in
a
deep
miry
way
.
Thus
is
it
with
the
Soul
glutted
with
earthly
things
,
the
affections
bemir'd
with
them
,
make
it
resist
and
unactive
in
spiritual
things
,
and
the
motions
of
the
spirit
heavy
,
and
obscured
in
it
,
grows
carnally
secure
,
and
sleepy
,
prayer
comes
heavily
off
.
But
when
the
affections
are
soberly
acted
,
and
even
in
lawful
things
,
that
they
have
not
liberty
,
with
the
reins
laid
on
their
Necks
,
to
follow
the
World
and
carnal
projects
and
delight
,
when
the
unavoidable
affairs
of
this
life
are
done
with
a
spiritual
mind
,
a
heart
kept
free
and
disingaged
;
Then
is
the
Soul
more
nimble
for
spiritual
things
,
for
Divine
Meditation
,
and
Prayer
,
it
can
watch
and
continue
in
these
things
,
and
spend
it self
in
that
excellent
way
with
more
alacrity
.
Again
,
as
the
Sobriety
,
and
the
watchful
temper
attending
it
,
enables
for
Prayer
,
so
Prayer
preserves
these
,
it
winds
up
the
Soul
from
the
Earth
,
raises
it
above
these
things
that
intemperance
feeds
on
,
acquaints
it
with
the
transcending
sweetness
of
Divine
Comforts
,
the
love
and
the
loveliness
of
Jesus
Christ
,
and
these
most
powerfully
wean
the
Soul
from
these
low
creeping
pleasures
,
that
the
World
gapes
after
,
and
swallows
with
such
greediness
.
He
that
is
admitted
to
nearest
intimacy
with
the
King
,
and
is
called
daily
to
his
presence
,
not
only
in
the
view
and
company
of
others
,
but
likewse
in
secret
,
will
he
be
so
mad
,
as
to
sit
down
and
drink
with
the
kitchin
boys
,
or
the
common
guards
,
so
far
below
what
he
may
enjoy
?
surely
no.
Prayer
being
our
near
Communion
with
the
great
God
,
certainly
it
sublimates
the
Soul
,
and
makes
it
look
down
upon
the
base
ways
of
the
World
with
disdain
,
and
despise
the
truly
besotting
pleasures
of
it
.
Yea
the
Lord
doth
sometime
fill
these
Souls
,
that
converse
much
with
him
,
with
such
beautiful
delights
,
such
inebriating
sweetness
,
as
I
may
call
it
,
that
't
is
in
a
happy
manner
drunk
with
those
;
and
the
more
of
this
,
the
more
is
the
Soul
above
base
intemper●nce
in
the
delights
of
the
World
:
as
common
drunkenness
makes
a
Man
less
than
a
Man
;
this
makes
him
more
;
that
throws
him
below
himself
,
makes
him
a
beast
;
this
raises
him
above
,
makes
him
an
Angel
.
Would
you
(
as
sure
you
ought
)
have
much
faculty
for
Prayer
,
and
be
frequent
in
〈◊〉
and
find
much
the
pure
sweetness
of
it
,
then
〈…〉
selves
more
the
muddy
pleasures
and
sweetness
of
the
World
?
if
you
would
pray
much
,
and
with
much
advantage
,
then
be
sober
and
watch
unto
prayer
?
〈…〉
your
hearts
to
long
so
after
ease
,
and
wealth
〈◊〉
esteem
in
the
World
:
these
will
make
your
hearts
,
if
they
mix
with
them
,
become
like
them
,
and
take
〈◊〉
quality
,
will
make
them
gross
,
and
earthly
,
and
unable
to
mount
up
;
will
clog
the
wings
of
pray●r
,
and
you
shall
find
the
loss
when
your
Soul
is
heavy
and
drowsie
,
and
falls
off
from
delighting
in
God
,
and
your
Communion
with
him
.
Will
such
things
,
as
those
you
follow
,
be
able
to
countervail
your
damage
?
can
they
speak
you
peace
,
and
uphold
you
in
a
day
of
darkness
and
distress
,
or
may
it
not
be
such
now
,
as
will
make
them
all
a
burden
and
vexation
to
you
?
But
on
the
otherside
,
the
more
you
abate
and
let
go
of
these
,
and
come
empty
and
hungry
to
God
in
prayer
,
the
more
room
shall
you
have
for
his
consolations
,
and
therefore
the
more
plentifully
will
he
pour
in
of
them
,
and
enrich
your
Soul
with
them
the
more
,
the
less
you
take
in
of
the
other
.
2.
Would
you
have
your selves
raised
to
,
and
continued
and
advanced
in
a
spiritual
heavenly
temper
,
free
from
the
surfeits
of
earth
,
and
awake
,
and
active
for
heaven
,
be
uncessant
in
prayer
?
But
thou
wilt
say
,
I
find
nothing
but
heavy
indisposedness
in
it
,
nothing
but
roving
,
and
vanity
of
heart
:
and
so
,
though
I
have
used
it
sometime
,
it
s
still
unprofitable
and
uncomfortable
to
me
?
although
it
be
so
,
yet
hold
on
,
give
it
not
over
;
or
need
I
say
this
to
thee
,
though
it
were
referr'd
to
thy self
?
wouldest
thou
forsake
it
,
and
leave
off
?
then
what
wouldest
thou
do
next
,
for
if
no
comfort
in
it
,
far
less
any
for
thee
,
in
any
other
way
.
If
tentation
should
so
far
prevail
with
thee
,
as
to
try
intermission
;
either
thou
wouldest
be
forced
to
return
to
it
presently
,
or
certainly
wouldest
fall
into
a
more
grievous
condition
,
and
after
horrours
and
lashings
,
must
at
length
come
back
to
it
again
,
or
perish
for
ever
.
Therefore
however
it
go
,
continue
praying
,
strive
to
believe
that
love
thou
canst
not
see
:
for
where
sight
is
abridg'd
,
there
it
is
proper
for
faith
to
work
:
if
thou
canst
do
no
more
,
lie
before
thy
Lord
and
look
to
him
.
Lord
here
I
am
,
thou
maist
quicken
and
revive
me
,
if
thou
wilt
,
and
I
trust
thou
wilt
,
but
if
I
must
do
it
,
I
will
lie
at
thy
feet
;
my
life
is
in
thy
hand
,
and
thou
art
goodness
and
mercy
;
while
I
have
breath
I
will
cry
,
or
if
I
cannot
cry
,
yet
I
will
wait
on
and
look
to
thee
.
One
thing
forget
not
,
that
the
ready
way
to
rise
out
of
this
sad
,
yet
safe
estate
,
is
to
be
much
in
viewing
the
Mediator
,
and
interposing
him
betwixt
the
fathers
view
,
and
thy
Soul
.
Some
that
do
orthodoxly
believe
this
to
be
right
,
yet
,
as
often
befals
us
in
other
things
of
this
kind
,
they
do
not
so
consider
,
and
use
it
in
their
necessity
,
as
becomes
,
and
therefore
fall
short
of
comfort
:
he
hath
declared
it
,
no
Man
comes
to
the
Father
but
by
me
.
How
vile
soever
,
put
thy self
under
his
robe
,
and
into
his
hand
,
and
he
will
lead
thee
in
to
the
Father
,
and
present
thee
acceptable
and
blameless
:
The
Father
shall
receive
thee
,
and
declare
himself
well
pleased
with
thee
in
his
well
beloved
Son
,
who
hath
covered
thee
with
his
righteousness
and
brought
thee
so
Cloathed
,
and
set
thee
before
him
.
3.
The
third
thing
is
the
reason
binding
on
these
,
The
end
of
all
things
is
at
hand
.
This
is
needful
often
to
be
remembred
,
for
even
believers
too
readily
forget
it
,
and
it
s
very
sutable
to
the
Apostles
foregoing
discourse
of
Judgement
,
and
to
his
present
exhortation
to
sobriety
,
and
watchfulness
unto
prayer
,
even
the
general
end
of
all
at
hand
,
though
since
the
Apostle
writ
this
many
Ages
are
past
.
For
(
1.
)
The
Apostles
usually
speak
of
the
whole
time
after
the
coming
of
Jesus
Christ
in
the
flesh
as
the
last
time
,
for
that
two
double
Chiliads
of
years
past
before
it
,
the
one
before
,
the
other
under
the
Law
,
and
in
this
third
,
it
is
conceived
,
shall
be
the
end
of
all
things
.
And
the
Apostles
seem
by
divers
expressions
to
have
apprehended
it
in
their
days
not
far
off
.
So
St.
Paul
1.
Thess.
4.
17.
We
which
are
alive
,
and
remain
,
shall
be
caught
up
together
with
them
in
the
Clouds
.
As
not
impossible
,
that
it
might
come
in
their
time
,
which
put
him
upon
some
explication
of
that
correction
of
their
mistakes
,
in
his
next
Epistle
to
them
,
wherein
notwithstanding
he
seems
not
to
assert
any
great
tract
of
time
to
interveen
,
but
in
that
time
great
things
were
first
to
come
.
(
2.
)
However
this
might
always
have
been
said
in
respect
of
succeeding
Eternity
,
the
whole
duration
of
the
World
is
not
considerable
,
and
to
the
eternal
Lord
that
made
it
,
and
hath
appointed
its
period
,
a
thousand
years
are
as
one
day
.
We
think
a
thousand
years
a
great
matter
in
respect
of
our
short
life
,
and
more
through
our
short
sightedness
,
that
look
not
through
to
eternal
life
:
but
what
is
the
utmost
length
of
time
,
were
it
millions
of
years
to
a
thought
of
eternity
.
We
find
much
room
in
this
earth
,
but
to
the
vast
heavens
,
it
is
but
as
a
point
.
Thus
that
which
is
but
small
to
us
,
a
field
or
little
inclosure
:
a
Fly
,
had
it
skill
,
would
divide
it
into
vinces
,
in
proportion
to
it self
.
(
3.
)
To
each
man
the
end
of
all
things
,
is
even
after
our
measure
,
at
hand
;
for
when
he
dies
,
the
World
ends
for
him
.
Now
this
consideration
fits
the
Subject
,
and
presses
it
strongly
,
seeing
all
things
shall
be
quickly
at
an
end
,
even
the
frame
of
Heaven
and
Earth
,
why
should
we
,
knowing
this
,
and
having
higher
hopes
,
lay
so
much
out
of
our
desires
and
endeavours
upon
these
things
,
that
are
posting
to
ruine
;
it
s
no
hard
notion
to
be
sober
,
and
watchful
to
prayer
,
to
be
trading
that
way
,
and
seeking
higher
things
,
very
moderate
in
these
,
seeing
they
are
of
so
short
a
date
:
and
as
in
themselves
and
their
utmost
term
,
so
more
to
each
of
us
particularly
who
are
so
soon
cut
off
,
and
flee
away
;
why
should
our
hearts
cleave
to
those
things
from
which
we
shall
so
quickly
part
,
and
if
we
will
not
freely
part
and
let
go
,
we
shall
be
pulled
away
,
and
pull'd
with
the
more
pain
,
the
closer
we
cleave
,
and
faster
we
are
glued
to
them
.
This
the
Apostle
St.
Paul
casts
in
seasonably
,
though
many
think
it
not
seasonable
at
such
times
,
when
he
is
discoursing
of
a
great
point
of
our
life
,
marriage
,
to
work
Christian
minds
to
a
holy
freedom
both
ways
,
whether
they
use
it
or
no
,
not
to
view
it
,
nor
any
thing
here
with
the
World's
Spectacles
,
that
make
it
look
so
big
and
so
fixed
,
but
to
see
in
the
stream
of
time
as
passing
by
,
and
no
so
great
matter
,
the
fashion
of
this
World
passeth
away
,
as
a
pageant
or
shew
in
a
Street
,
going
through
and
quickly
out
of
sight
:
what
became
of
all
the
marriage
Solemnities
of
Kings
and
Princes
of
former
Ages
,
that
they
were
so
taken
up
with
in
their
time
?
when
we
read
of
them
described
in
History
,
they
are
as
a
night
dream
,
or
a
day
fancy
,
that
passes
through
the
wind
,
and
vanishes
.
Oh!
foolish
man
that
hunts
such
poor
things
,
and
will
not
be
called
off
,
till
death
benight
him
,
and
his
great
work
not
done
,
yea
,
not
begun
;
no
nor
seriously
thought
of
,
your
Buildings
,
your
Trading
,
your
Lands
,
your
Matches
,
and
Friendships
,
and
Projects
when
they
take
with
you
,
and
your
hearts
are
after
them
,
say
,
but
,
for
how
long
all
these
?
their
end
is
at
hand
;
therefore
be
sober
,
and
watch
unto
prayer
,
learn
to
divide
better
,
more
hours
for
it
,
and
fewer
for
them
;
your
whole
heart
for
it
,
and
none
of
it
for
them
;
seeing
they
will
fail
you
so
quickly
,
prevent
them
,
come
free
,
lean
not
on
them
till
they
break
,
and
you
fall
into
the
pit
.
'T
is
reported
of
one
that
hearing
that
5th
.
of
Genesis
read
,
so
long
lives
,
and
yet
the
burden
still
,
they
died
,
Enoch
lived
905
,
and
he
died
;
Seth
912
,
and
he
died
;
Methuselah
969
,
and
he
died
;
took
so
deep
the
thought
of
death
and
eternity
,
that
it
changed
his
whole
frame
,
and
set
him
from
a
voluptuous
to
a
most
strict
and
pious
course
of
life
,
how
small
a
word
will
do
much
,
when
God
sets
it
into
the
heart
.
But
sure
this
one
thing
would
make
the
Soul
more
calm
,
and
sober
in
the
pursuit
of
present
things
;
if
their
term
were
truly
computed
and
considered
.
How
soon
shall
youth
,
and
health
,
and
carnal
delights
be
at
an
end
?
how
soon
shall
State
craft
,
and
King-craft
,
and
all
the
great
Projects
of
the
highest
Wits
and
Spirits
be
laid
in
the
dust
?
This
casts
a
damp
upon
all
those
fine
things
;
but
to
a
Soul
acquainted
with
God
,
and
in
affection
removed
hence
already
,
no
thought
so
sweet
as
this
;
helps
much
to
carry
it
chearfully
through
wrestlings
and
difficulties
;
through
better
and
worse
,
they
see
Land
near
,
and
shall
quickly
be
at
home
,
that
's
the
way
.
The
end
of
all
things
is
at
hand
:
an
end
of
a
few
poor
delights
,
and
the
many
vexations
of
this
wretched
life
;
an
end
of
tentations
and
sins
,
the
worst
of
all
evils
;
yea
,
an
end
of
the
imperfect
fashion
of
our
best
things
here
,
an
end
of
prayer
it self
,
to
which
succeeds
that
new
Song
of
endless
praises
.
Verse
8.
And
above
all
things
have
fervent
charity
among
your selves
:
for
charity
shall
cover
the
multitude
of
sins
.
THE
Graces
of
the
Spirit
are
an
entire
frame
making
up
the
new
Creature
,
and
none
of
them
can
be
wanting
,
therefore
the
Doctrine
and
Exhortation
of
the
Apostles
,
speak
of
them
usually
,
not
only
as
inseparable
,
but
as
one
.
But
there
is
amongst
them
all
,
none
more
cemprehensive
,
than
this
of
Love
:
insomuch
that
St.
Paul
calls
it
the
fullfilling
of
the
Law
;
love
to
God
the
sum
of
all
relative
to
him
,
and
so
likewise
is
it
towards
our
Brethren
.
Love
to
God
is
that
,
which
makes
us
live
to
him
,
and
be
wholly
his
,
that
which
most
powerfully
weans
us
from
this
World
,
and
causeth
us
delight
in
communion
with
him
,
in
holy
Meditation
and
Prayer
.
Now
the
Apostle
adding
here
of
the
duty
of
Christians
to
one
another
,
gives
this
the
prime
,
yea
,
the
sum
of
all
:
Above
all
have
fervent
love
.
Concerning
this
,
Consider
,
(
1.
)
The
Nature
of
it
.
(
2.
)
The
Eminent
Degree
of
it
.
(3)
The
Excellent
Fruit
of
it
.
1.
It
is
an
union
,
therefore
called
a
bond
or
chain
that
links
things
together
.
2.
'T
is
not
a
meer
external
union
that
holds
in
customs
,
or
words
,
or
outward
carriage
,
but
an
union
of
hearts
.
3.
'T
is
here
not
a
natural
,
but
a
spiritual
supernatural
union
;
it
is
that
mutual
love
of
Christians
as
Brethren
.
There
is
a
common
benevolence
and
good-will
due
to
all
;
but
a
more
particular
uniting
affection
interchangeably
one
,
amongst
Christians
.
The
Devil
being
an
Apostate
Spirit
,
revolted
and
separated
from
God
,
doth
naturally
project
and
work
division
.
This
was
his
first
exploit
,
and
still
his
grand
design
and
business
in
the
World
:
he
first
divided
Man
from
God
,
put
them
at
an
enmity
by
the
first
Sin
of
our
first
Parents
,
and
the
next
we
read
of
in
their
first
Child
,
was
enmity
against
his
Brother
,
so
Satan
is
called
by
our
Saviour
justly
,
a
liar
,
and
a
murderer
from
the
beginning
;
murdered
man
by
lying
,
and
made
him
a
murderer
.
And
as
the
Devil's
work
is
Division
,
Christ's
work
is
Union
;
he
came
to
dissolve
the
works
of
Satan
by
a
contrary
work
,
he
came
to
make
all
Friends
,
to
recollect
and
reunite
all
Men
to
God
,
and
Man
to
Man
;
and
both
those
unions
hold
in
him
by
vertue
of
that
marvellous
union
of
Natures
in
his
Person
;
and
that
Mysterious
Union
of
the
Persons
of
Believers
with
him
as
their
Head
,
so
the
word
,
Eph.
1.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
unite
all
in
one
head
.
Thus
his
great
project
in
all
:
this
he
died
and
suffered
for
,
and
this
he
prayed
for
,
Iohn
17.
and
this
is
strong
above
all
ties
,
natural
or
civil
,
union
in
Christ
;
this
they
have
that
are
indeed
Christians
,
this
they
pretend
to
have
,
if
they
understood
it
,
that
profess
themselves
Christians
.
If
natural
friendship
be
capable
of
that
expression
one
spirit
in
two
bodies
,
Christian
union
hath
it
much
more
really
and
properly
:
for
there
is
indeed
one
Spirit
more
extensive
in
all
the
Faithful
;
yea
,
so
one
Spirit
that
it
makes
them
up
into
one
body
more
intensive
:
they
are
not
so
much
as
divers
bodies
,
only
divers
members
of
one
body
.
Now
this
love
of
our
Brethren
,
is
not
another
from
the
love
of
God
,
't
is
but
the
streaming
forth
of
it
,
or
the
reflex
of
it
:
Jesus
Christ
sending
in
his
Spirit
into
the
heart
,
unites
it
to
God
in
himself
by
love
,
which
is
all
indeed
;
that
loving
of
God
supreamly
and
entirely
with
all
the
mind
and
soul
,
all
the
combined
strength
of
the
heart
,
and
then
that
same
love
,
first
wholly
carried
to
him
▪
is
not
divided
or
impared
by
the
love
of
our
Brethren
;
't
is
but
dilated
and
derived
from
the
other
:
he
allows
,
yea
,
commands
,
yea
,
causes
,
that
it
stream
forth
,
and
act
it self
toward
them
,
remaining
still
in
him
,
as
in
its
source
and
center
,
beginning
at
him
,
and
returning
to
him
,
as
the
Beams
that
diffuse
themselves
from
the
Sun
,
and
the
Light
and
Heat
,
yet
are
not
divided
,
or
cut
off
from
it
,
but
remain
in
it
;
and
by
emanation
issue
from
it
.
Loving
our
Brethren
in
God
,
and
for
him
,
not
only
because
he
commands
us
to
love
them
,
and
so
the
Law
of
Love
to
him
ties
us
to
it
,
as
his
Will
;
but
because
that
love
of
God
doth
naturally
extend
it self
thus
,
and
acts
thus
,
in
loving
our
Brethren
after
a
Spiritual
Christian
manner
,
we
do
even
in
that
love
our
God
.
Loving
of
God
makes
us
one
with
God
,
and
so
gives
us
an
impression
of
his
divine
bounty
in
his
Spirit
,
and
his
love
,
the
proper
work
of
his
Spirit
dwelling
in
the
Heart
,
enlarges
and
dilates
it
,
as
self-love
contracts
and
streightens
it
,
so
that
as
self-love
is
the
perfect
opposite
to
the
love
of
God
,
it
is
likewise
so
to
brotherly-love
,
shuts
out
and
undoes
both
;
and
where
the
love
of
God
is
rekindled
,
and
enters
the
Heart
,
it
destroys
and
burns
up
self
love
,
and
so
carries
the
affection
up
to
himself
,
and
in
him
forth
to
our
Brethren
.
This
is
that
bitter
root
of
all
enmity
in
man
against
God
and
amongst
Men
,
against
one
another
,
Self
,
Man's
Heart
turned
from
God
towards
himself
;
and
the
very
work
of
renewing
Grace
is
,
to
annual
and
destroy
Self
,
to
replace
God
in
his
Right
,
that
the
Heart
and
all
its
Affections
and
Motions
be
at
his
dispose
:
so
that
instead
of
self-will
and
self-love
that
rul'd
before
,
now
the
Will
of
God
,
and
the
Love
of
God
commands
all
.
And
where
it
is
thus
,
there
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
love
of
our
Brethren
,
will
be
sincere
.
Whence
is
it
that
Wars
,
and
Contests
,
and
mutual
Disgracings
and
Despisings
abound
so
;
but
that
men
love
themselves
,
and
nothing
but
themselves
,
or
in
relation
to
themselves
,
as
it
pleases
or
is
advantageous
to
them
;
that
's
the
Standard
and
Rule
,
all
is
carried
by
interest
,
so
thence
are
stri●es
and
defamings
,
and
bitterness
against
one
another
;
but
the
Spirit
of
Christ
coming
in
,
und●es
all
selfishness
.
And
now
according
to
God
,
what
he
wills
and
loves
,
that
's
Law
,
and
a
powerful
Law
,
so
written
on
the
Heart
,
this
Law
of
Love
,
that
it
obeys
not
unpleasantly
;
but
with
delight
,
no
constraint
but
the
sweet
constraint
of
love
;
to
forgive
a
wrong
,
to
love
even
thine
enemy
for
him
,
is
not
only
feisible
now
,
but
de●ectable
,
that
ere
while
thou
thoughtest
impossible
.
That
Spirit
of
Christ
is
all
sweetness
and
love
,
so
calms
and
composes
the
Heart
,
that
peace
with
God
,
and
that
unspeakably
blessed
correspondence
of
love
with
him
,
doth
so
fill
the
Soul
with
lovingness
and
sweetness
,
that
it
can
breath
nothing
else
,
hates
nothing
but
sin
,
pities
the
sinner
,
and
carries
to
the
worst
that
love
of
good-will
,
desiring
their
return
and
salvation
:
but
to
those
,
in
whom
appears
the
Image
of
their
Father
,
those
their
heart
cleaves
to
,
as
Brethren
indeed
.
No
advantages
natural
,
no
birth
,
no
beauty
,
nor
wit
draws
a
Christian's
love
so
much
,
as
the
resemblance
of
Christ
,
wherever
that
is
found
,
it
is
comely
,
and
lovely
to
a
Soul
that
loves
him
.
Much
communion
with
God
sweetens
and
calms
the
mind
,
cures
the
distempers
of
passion
and
pride
,
that
are
the
avowed
enemies
of
love
,
particularly
Prayer
and
Love
suit
well
.
(
1.
)
Prayer
disposes
to
this
love
;
he
that
loveth
not
,
knoweth
not
God
,
saith
the
beloved
Apostle
,
for
God
is
love
;
he
that
is
most
conversant
with
love
,
the
spring
of
where
't
is
purest
and
fullest
,
cannot
but
have
the
fullest
measure
of
it
,
flowing
in
from
thence
into
his
heart
,
and
flowing
forth
from
thence
,
unto
his
Brethren
;
if
they
,
that
use
the
society
of
mild
and
good
men
,
are
insensibly
assimilated
to
them
,
grow
like
them
,
and
contract
somewhat
of
their
temper
;
much
more
doth
familiar
walking
with
God
powerfully
transform
the
Soul
into
his
likeness
;
makes
it
merciful
and
loving
,
and
ready
to
forgive
,
as
he
is
.
2.
This
love
disposes
to
prayer
,
to
pray
together
,
hearts
must
be
consorted
and
tun'd
together
:
otherwise
how
can
they
sound
the
same
Suits
harmoniously
.
How
unpleasant
in
the
exquisite
ear
of
God
,
that
made
the
ear
,
are
the
jarring
disunited
hearts
,
that
often
seem
to
joyn
in
the
same
prayer
,
and
yet
are
not
set
together
in
love
:
and
when
thou
prayest
alone
,
thy
heart
imbitter'd
and
disaffected
to
thy
Brother
,
altho'
upon
an
offence
done
to
thee
,
't
is
as
a
mistuned
Instrument
,
the
Strings
are
not
accorded
,
so
are
not
in
tune
amongst
themselves
,
and
so
the
sound
is
harsh
,
and
offensive
;
try
it
well
thy self
,
and
thou
wilt
perceive
it
;
how
much
more
he
,
to
whom
thou
pray'st
when
thou
art
stirr'd
,
and
in
passion
against
thy
Brother
,
or
not
on
the
contrary
,
lovingly
affected
towards
him
;
what
broken
disordered
unfastened
stuff
are
thy
requests
,
therefore
the
Lord
will
have
this
done
first
,
the
Heart
tun'd
,
go
thy
way
,
(
says
he
,
)
leave
thy
Gift
,
and
be
reconcil'd
to
thy
Brother
,
&c.
Why
is
this
so
much
recommended
by
Christ
,
and
so
little
received
by
Christians
,
given
by
him
as
the
cognisance
and
badge
of
his
Followers
,
and
of
them
that
pretend
to
be
so
,
so
few
that
wear
it
.
Oh!
little
real
Christianity
were
more
worth
than
all
that
empty
profession
and
discourse
,
that
we
think
so
much
of
.
Hearts
receiving
the
mould
and
stamp
of
this
Rule
;
these
were
living
Copies
of
the
Gospel
;
ye
are
our
Epistle
,
says
the
Apostle
.
We
come
together
,
and
hear
,
and
speak
sometimes
of
one
Grace
,
and
sometimes
of
another
;
and
the
most
never
seek
to
have
their
hearts
enricht
with
the
possession
of
any
of
them
.
We
search
not
to
the
bottom
the
perversness
of
our
Nature
,
and
the
guiltiness
that
is
upon
us
in
these
;
or
we
shift
off
the
Conviction
,
and
find
a
way
to
forget
it
when
the
hour
's
done
.
That
accursed
root
,
self-love
,
that
makes
man
an
enemy
to
God
,
and
Men
enemies
and
devourers
one
of
another
,
who
sets
to
the
discovery
and
the
displanting
of
it
,
bends
the
force
of
holy
Endeavours
and
Prayer
,
supplicates
the
hand
of
God
for
the
plucking
of
it
up
?
Some
Natures
are
quieter
and
make
less
noise
,
but
till
the
heart
be
possest
with
the
love
of
God
,
it
shall
never
truely
love
either
men
,
in
that
way
due
to
all
,
or
the
Children
of
God
in
their
peculiar
relation
.
Among
your selves
,
&c.
]
That
is
here
the
point
,
the
peculiar
love
of
the
Saints
as
thy
Brethren
,
glorying
and
rejoycing
in
the
same
Father
,
the
Sons
of
God
begotten
again
to
that
lively
hope
of
glory
:
now
these
as
they
owe
a
bountiful
disposition
to
all
,
they
are
mutually
to
love
one
another
as
Brethren
.
Thou
,
that
hatest
and
reproachest
the
godly
,
and
the
more
they
study
to
walk
as
the
Children
of
their
holy
Father
,
the
more
thou
hatest
them
,
art
glad
to
find
a
spot
to
point
at
on
them
,
or
wilt
dash
mire
on
them
where
thou
findest
none
;
know
,
that
thou
art
in
this
,
the
enemy
of
God
,
that
the
indignity
done
to
them
,
Jesus
Christ
will
take
it
,
as
done
to
himself
:
truely
we
know
that
we
have
passed
from
death
unto
life
,
because
we
love
the
Brethren
:
he
that
loveth
not
his
Brother
abideth
in
death
.
So
then
renounce
this
Word
,
or
else
believe
that
thou
art
yet
far
from
the
Life
of
Christ
,
that
so
hatest
it
in
others
.
Oh!
but
they
are
but
a
number
of
Hypocrites
,
wilt
thou
say
.
Brethren
,
if
they
be
so
,
this
declares
so
much
the
more
thy
extream
hatred
of
holiness
,
that
canst
not
endure
so
much
as
the
Picture
of
it
,
canst
not
see
any
thing
like
it
,
but
thou
must
let
fly
at
it
,
and
this
argues
thy
deep
hatred
of
God
,
holiness
in
a
Christian
as
the
Image
of
God
,
and
the
Hyprocrite
in
the
resemblance
of
it
,
is
the
Image
of
a
Christian
,
so
thou
hatest
the
very
Image
of
the
Image
of
God
:
for
deceive
not
thy self
,
it
is
not
the
latent
evil
in
hypocrisie
,
but
the
apparent
good
in
it
that
thou
hatest
.
The
prophane
Man
thinks
himself
a
great
Zealot
against
Hypocrisie
,
he
is
still
crying
out
of
it
,
but
it
s
only
this
he
is
angry
at
,
that
all
should
not
be
ungodly
,
wicked
enemies
of
Religion
,
as
he
is
,
either
dissolute
,
or
meerly
civil
;
and
the
civil
man
is
readily
the
bitterest
enemy
of
all
strictness
beyond
his
own
size
,
as
condemning
him
,
and
therefore
he
cries
it
down
,
as
all
of
it
false
and
counterfeit
wares
.
Let
me
intreat
you
,
if
you
would
not
be
found
fighters
against
God
,
let
no
revilings
be
heard
amongst
you
,
against
any
that
are
or
seem
to
be
Followers
of
Holiness
:
if
ye
will
not
reverence
it
your selves
,
yet
reverence
it
in
others
,
at
least
do
not
reproach
it
.
It
should
be
your
ambition
,
else
why
are
you
willing
to
be
called
Christians
:
but
if
you
will
not
pursue
holiness
,
yet
persecute
it
not
:
if
you
will
not
have
fervent
love
to
the
Saints
,
yet
burn
not
with
infernal
heat
of
fervent
hatred
against
them
;
for
truly
that
is
one
of
the
likliest
pledge
of
these
flames
,
and
society
with
damned
Spirits
;
as
love
to
the
Children
of
God
is
,
of
that
inheritance
and
society
with
them
in
glory
.
2.
You
that
are
Brethren
and
united
by
that
purest
and
strongest
tie
;
as
you
are
one
in
your
head
,
in
your
life
derived
from
him
,
in
your
hopes
of
glory
with
him
;
seek
to
be
more
one
in
heart
,
in
fervent
love
one
to
another
in
him
.
Consider
the
combinements
and
concurrences
of
the
wicked
against
him
,
and
his
little
flock
;
and
let
this
provoke
you
to
more
united
affections
.
Shall
the
Scales
of
Leviathan
(
as
one
alludes
)
stick
so
close
together
,
and
shall
not
the
Members
of
Christ
be
more
one
and
undivided
:
you
that
can
resent
it
,
stir
up
your selves
,
to
bewail
the
present
divisions
and
fears
of
more
,
suit
earnestly
for
that
one
Spirit
to
act
and
work
more
powerfully
in
the
hearts
of
his
people
.
2dly
.
The
eminent
degree
of
this
love
.
1.
It
s
eminency
amongst
Graces
above
all
.
2.
The
high
measure
of
it
required
fervent
love
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
a
high
bent
,
or
strain
of
it
,
that
which
acts
strongly
,
and
carries
far
.
1.
'T
is
eminent
,
that
which
indeed
among
Christians
preserves
all
,
and
knits
all
together
;
therefore
called
,
Col.
3.
the
bond
of
perfection
,
all
bound
up
by
it
.
How
can
they
pray
together
,
advance
the
name
of
their
God
,
keep
in
and
stir
up
all
Grace
in
one
another
,
unless
they
be
united
in
love
?
how
can
they
have
access
to
God
,
or
fellowship
with
him
,
who
is
love
,
as
St.
Iohn
speaks
:
if
instead
of
this
sweet
temper
there
be
rancours
and
bitterness
amongst
them
?
so
then
uncharity
and
divisions
amongst
Christians
,
doth
not
only
hinder
their
civil
good
,
but
their
spiritual
much
more
:
and
that
not
only
lucro
cessante
(
as
they
speak
)
interrupting
the
ways
of
mutual
profiting
,
but
damno
emergente
,
it
doth
really
damage
them
,
and
brings
them
to
losses
;
preys
upon
their
Graces
,
as
hot
withering
winds
on
Herbs
and
Plants
:
where
the
Heart
entertains
either
bitter
malice
,
or
but
uncharitable
prejudices
,
there
will
be
a
certain
decay
of
spiritualness
in
the
whole
Soul
.
2.
Again
,
for
the
degree
of
this
love
required
,
it
is
not
a
cold
indifferency
,
a
negative
love
,
as
I
may
call
it
,
or
not
willing
of
evil
,
nor
a
lukewarm
wishing
of
good
,
but
fervent
and
active
love
:
for
if
fervent
,
it
will
be
active
,
a
fire
will
not
be
smother'd
,
it
will
find
way
to
extend
it self
.
3.
The
Fruits
of
this
Love
follow
.
1.
Covering
of
evil
,
in
this
verse
.
2.
Doing
of
good
,
verse
9.
&c.
Covers
▪
]
This
from
Solomon
,
and
here
as
it
s
represented
to
be
thus
done
,
as
a
main
act
of
love
:
so
love
is
commended
by
it
,
as
a
most
useful
,
and
laudible
act
of
it
,
covers
sins
,
and
a
multitude
of
sins
.
Solomon
saith
,
as
the
Opposition
clears
the
Sense
,
hatred
stirs
strife
,
aggravates
and
makes
the
worst
of
all
,
but
love
covers
a
multitude
of
sins
;
delights
not
in
undue
disclosing
of
Brethrens
failings
,
doth
not
eye
them
rigidly
,
nor
expose
them
willingly
to
the
eyes
of
others
.
Now
this
commends
charity
,
in
regard
of
its
continual
usefullness
and
necessity
this
way
,
considering
human
frailty
;
and
that
in
many
things
(
as
St.
Iames
speaks
)
we
all
offend
;
so
that
this
is
still
needful
on
all
hands
:
what
do
they
think
that
are
still
picking
at
every
appearing
infirmity
of
their
Brethren
;
know
they
not
that
the
frailties
that
cleave
to
the
Saints
of
God
while
they
are
here
,
doth
stand
in
need
of
,
and
call
for
this
mutual
office
of
love
to
cover
and
pass
by
;
who
is
there
that
stands
not
in
need
of
this
?
if
none
,
why
are
there
any
that
deny
it
to
others
?
there
can
be
no
society
nor
entertaining
of
Christian
converse
without
it
,
giving
as
we
speak
the
allowance
,
reckoning
to
meet
with
defects
,
and
weaknesses
on
all
hands
,
covering
the
failings
one
of
another
,
seeing
its
needful
from
each
to
another
.
Again
,
as
the
necessity
of
this
commends
it
,
and
the
love
whence
it
flows
;
so
there
is
that
laudible
ingenuity
in
it
,
that
should
draw
us
to
the
liking
of
it
;
't
is
the
bent
of
the
basest
and
worthlessest
Spirits
to
be
busie
in
the
search
and
discovery
of
others
failings
,
passing
by
all
that
is
commendable
and
imitable
,
as
base
Flies
readily
sitting
on
any
little
sore
they
can
find
,
rather
than
upon
the
sound
parts
:
but
the
more
Excellent
Mind
of
a
real
Christian
,
loves
not
unnecessarily
to
touch
,
no
nor
to
look
upon
them
,
rather
turns
away
,
never
uncover
their
Brothers
sore
,
but
to
cure
it
;
and
no
more
than
of
necessity
must
be
for
that
end
,
would
willingly
have
them
hid
,
that
neither
they
nor
others
might
see
them
.
This
bars
not
the
judicial
trial
of
scandalous
offences
,
nor
the
delation
of
them
,
and
bringing
them
under
due
censure
:
the
forbearing
of
this
is
not
charity
,
but
both
iniquity
,
and
cruelty
,
and
this
cleaves
too
much
to
many
of
us
;
they
that
cannot
pass
the
least
touch
of
a
wrong
done
to
themselves
,
can
digest
twenty
high
injuries
done
to
God
by
prophane
persons
about
them
,
and
resent
it
not
,
and
such
may
be
assured
,
they
are
yet
destitute
of
love
to
God
,
and
of
Christian
love
to
their
Brethren
which
springs
from
it
.
The
uncovering
of
sin
necessary
to
the
curing
of
it
is
not
only
no
breach
of
charity
,
but
is
indeed
a
main
point
of
charity
,
and
the
neglect
of
it
the
highest
kind
of
cruelty
.
But
further
then
that
goes
,
certainly
this
rule
teaches
the
veiling
of
our
Brethrens
infirmities
from
the
eyes
of
others
,
and
even
from
our
own
,
that
we
look
not
on
them
with
rigour
;
no
,
nor
without
compassion
.
First
.
Love
is
witty
in
finding
out
the
fairest
constructions
of
things
doubtful
,
and
this
is
a
great
point
Take
me
the
best
action
that
can
be
named
,
pride
,
and
malice
shall
find
a
way
to
disgrace
it
,
and
put
a
hard
visage
on
't
.
Again
,
what
is
not
undeniably
evil
,
love
will
turn
all
the
ways
of
viewing
it
,
till
it
find
the
best
and
most
favourable
.
2.
Where
the
thing
is
so
a
sin
,
that
this
way
of
covering
it
▪
can
have
no
place
,
yet
then
will
love
consider
what
may
lessen
it
most
,
whether
a
surprize
or
strength
of
tentation
,
or
ignorance
,
as
our
Saviour
,
Father
,
forgive
them
,
for
they
know
not
what
they
do
,
or
natural
complexion
,
or
at
least
will
still
take
in
humane
frailty
,
to
turn
all
the
bitterness
of
passion
into
sweet
compassion
.
3.
All
private
reproofs
,
and
where
conscience
requires
publick
delation
and
censure
,
even
these
will
be
sweetned
in
that
compassion
that
slows
from
love
,
if
such
a
sore
as
must
not
be
let
lie
covered
up
,
least
it
prove
deadly
:
so
that
it
must
be
uncovered
to
be
lanc't
,
and
cut
,
that
it
may
be
cur'd
this
to
be
done
as
loving
the
Soul
of
the
Brother
.
Where
the
rule
of
consciences
urges
it
not
,
then
thou
must
bury
it
;
and
be
so
far
from
delighting
to
divulge
such
things
,
that
as
far
as
without
partaking
in
it
thou
mayest
,
thou
must
veil
it
from
all
eyes
,
and
try
the
way
of
private
admonition
,
and
if
the
party
appear
to
be
humble
and
willing
to
be
reclaimed
,
then
forget
it
,
cast
it
quite
out
of
thy
thoughts
,
that
as
much
as
may
thou
mayest
learn
to
forget
it
more
.
But
this
,
I
say
,
to
be
done
with
the
tenderest
bowels
of
pity
,
feeling
the
cuts
thou
art
forc't
to
give
in
that
necessary
incision
,
and
use
mildness
and
patience
.
Thus
the
Apostle
instructs
his
Timothy
.
Reprove
,
rebuke
,
exhort
,
but
do
it
with
long
suffering
,
with
all
long
suffering
.
2.
Tim.
4.
2.
And
even
they
that
oppose
,
instruct
,
says
he
,
with
meekness
:
if
God
peradventure
will
give
them
repentance
to
the
acknowledging
of
the
truth
.
chap.
2.
verse
.
25
,
4.
If
thou
be
interessed
in
the
offence
,
even
by
unfeigned
free
forgiveness
,
so
far
as
thy
concern
goes
,
let
it
be
,
as
if
it
had
not
been
.
And
though
thou
meet
with
many
of
these
;
Charity
will
gain
,
and
grow
by
such
occasions
.
And
the
more
it
hath
covered
,
the
more
it
can
cover
,
cover
a
multitude
,
says
our
Apostle
,
Covers
all
sins
,
says
Solomon
:
yea
though
thou
be
often
put
to
't
by
the
same
party
,
what
made
thee
forgive
once
,
well
improved
,
will
stretch
our
Saviours
rule
to
seventy
times
seven
times
in
one
day
.
And
truly
even
this
,
Men
mistake
grosly
,
that
think
it
is
greatness
of
Spirit
to
resent
wrongs
,
and
baseness
to
forgive
them
;
on
the
contrary
,
it
is
the
only
excellent
Spirit
scarce
to
feel
a
wrong
,
or
feeling
,
straight
to
forgive
it
;
't
is
the
greatest
,
and
the
best
of
Spirits
that
enables
to
this
,
the
Spirit
of
God
,
that
Dove
like
Spirit
,
that
rested
on
our
Lord
Jesus
,
and
from
him
derived
to
all
that
are
in
him
.
I
pray
you
think
,
is
it
not
a
token
of
a
tender
sickly
body
,
to
be
altered
with
every
touch
from
every
blast
it
meets
with
?
and
thus
is
it
of
a
poor
weak
sickly
Spirit
,
to
endure
nothing
,
to
be
distemper'd
at
the
least
air
of
an
injury
;
yea
with
the
very
fancy
of
it
,
where
there
is
none
.
Inf.
1.
Learn
then
to
beware
of
these
evils
,
that
are
contrary
to
this
Charity
,
do
not
dispute
with
your selves
in
rigid
remarks
and
censures
,
when
the
matter
will
bear
any
better
sense
.
2.
Do
not
delight
in
tearing
a
wound
wider
,
and
stretching
a
real
failing
to
the
utmost
.
3.
In
handling
of
it
,
study
gentleness
,
and
pity
,
and
meekness
:
these
will
advance
the
cure
,
whereas
thy
flying
out
into
passion
against
thy
fallen
Brother
,
will
prove
nothing
,
but
as
the
putting
of
thy
nail
into
the
sore
,
that
will
readily
rankle
it
,
and
make
it
worse
:
even
sin
,
may
be
sinfully
reproved
,
and
how
thinkest
thou
,
that
sin
shall
redress
sin
,
and
reduce
the
sinner
.
There
is
a
great
deal
of
spiritual
art
,
and
skill
in
dealing
with
another's
sin
,
and
requires
much
spiritualness
of
mind
,
and
much
prudence
,
and
much
love
,
a
mind
clear
from
passion
,
for
that
blinds
the
eye
,
and
makes
the
hand
rough
,
that
a
Man
neither
rightly
sees
,
nor
handles
the
sore
he
goes
about
to
cure
,
and
many
are
lost
through
the
ignorance
,
and
neglect
of
that
due
temper
to
be
brought
to
this
work
.
Men
think
otherwise
,
that
their
rigours
are
much
spiritualness
,
but
they
mistake
it
,
Gal.
6.
1.
Brethren
,
if
a
Man
be
overtaken
in
a
fault
,
yea
which
are
spiritual
,
restore
such
an
one
in
the
spirit
of
meekness
,
considering
thy self
,
least
thou
be
also
tempted
.
4.
For
thy self
;
as
an
offence
touches
thee
,
learn
to
delight
as
much
in
that
Divine
way
of
forgiveness
,
as
carnal
minds
do
in
that
base
and
inhumane
way
of
revenge
.
't
is
not
,
as
they
Judge
,
a
glory
to
ruffle
and
swagger
for
every
thing
,
but
the
glory
of
Man
to
pass
by
a
transgression
,
makes
him
God
like
.
And
consider
thou
often
,
that
love
that
covers
all
thine
,
that
blood
that
was
shed
to
wash
off
thy
guilt
;
needs
any
more
be
said
to
gain
all
in
this
,
that
can
be
required
of
thee
.
Now
the
other
point
of
doing
good
,
is
.
1.
In
one
particular
,
ver.
9.
Then
dilated
to
a
general
rule
,
ver.
20.
Verse
9.
9.
Use
Hospitality
one
to
another
without
grudging
.
THE
particular
of
Hospitality
or
kindness
to
strangers
,
being
in
those
times
,
and
places
in
much
use
in
travel
,
and
particulary
needful
often
among
Christians
one
to
another
then
,
by
reason
of
hot
and
general
persecutions
;
but
under
the
name
of
this
,
are
compris'd
,
I
conceive
,
all
other
supply
of
the
wants
of
our
Brethren
in
outward
things
.
Now
for
this
,
the
way
and
measure
indeed
must
receive
its
proportion
from
the
estate
and
ability
of
persons
.
But
certainly
the
great
straitning
of
hands
in
these
things
is
more
from
the
straitness
of
hearts
than
of
means
:
a
large
heart
with
a
little
estate
,
will
do
with
much
cheerfulness
,
and
little
noise
;
while
hearts
glewed
to
the
poor
riches
they
possess
,
or
rather
are
possest
by
,
can
scarce
part
with
any
thing
,
till
they
be
pull'd
from
all
.
Now
for
supply
of
our
brethrens
necessities
,
one
good
help
is
,
the
retrenching
of
our
own
superfluities
,
turn
the
stream
into
that
channel
where
it
will
refresh
thy
brethren
,
and
enrich
thy self
;
and
let
it
not
run
into
the
dead
Sea
;
Thy
vain
excessive
entertainments
,
thy
gaudy
variety
of
dresses
,
these
thou
dost
not
challenge
,
thinking
its
of
thine
own
,
but
know
as
follows
,
thou
art
but
Steward
of
it
,
and
this
is
not
faithful
laying
out
,
canst
not
answer
it
,
yea
its
robbery
thou
robbest
thy
poor
brethren
that
want
necessaries
,
whilst
thou
lavishest
thus
on
unnecessaries
;
such
a
feast
,
such
a
suit
of
apparel
,
direct
robbry
in
the
Lords
eye
,
and
the
poor
may
cry
,
that
is
mine
that
you
cast
away
so
vainly
,
by
which
both
I
and
you
might
be
profited
.
Prov.
3.
27.
28.
Without
grudging
.
]
Some
look
to
the
actions
,
but
few
to
the
intention
and
posture
of
mind
in
them
;
and
yet
that
is
the
main
,
't
is
all
indeed
,
even
with
Men
so
far
as
they
can
perceive
it
,
much
more
with
thy
Lord
,
who
always
perceives
it
to
be
full
.
He
delights
in
the
good
he
does
his
creatures
:
he
would
have
them
so
to
one
another
,
especially
his
Children
to
have
this
tract
of
his
likeness
.
See
then
,
when
thou
givest
alms
or
entertainest
a
stranger
,
that
there
be
nothing
either
of
under
grumbling
,
or
crooked
self
seeking
in
it
.
Let
the
left
hand
have
no
hand
in
it
,
not
so
much
as
know
of
it
,
as
our
Saviour
directs
,
not
to
please
Men
,
or
to
please
thy self
,
or
simply
out
of
a
natural
pity
or
consideration
of
thy
own
possible
incidency
into
the
like
case
,
which
many
think
very
well
,
if
they
be
so
moved
:
but
here
a
higher
principle
moving
thee
,
love
to
God
,
and
to
thy
Brother
,
in
,
and
for
him
;
this
will
make
it
cheerful
,
and
pleasant
to
thy self
,
and
well
pleasing
to
him
,
for
whom
thou
dost
it
.
We
lose
much
in
actions
of
themselves
good
,
both
of
piety
and
charity
,
through
disregard
of
our
hearts
in
them
:
and
nothing
will
prevail
with
us
,
to
be
more
intent
this
way
,
to
look
more
on
our
hearts
,
but
this
,
to
look
more
on
him
,
that
looks
on
them
,
and
Judges
,
and
accepts
all
according
to
them
.
Though
all
the
sins
of
former
Ages
gather
,
and
fall
into
the
latter
times
,
this
is
pointed
out
as
the
grand
evil
,
uncharity
.
The
Apostle
St.
Paul
,
2.
Timoth.
3.
2.
tells
that
in
the
last
days
,
Men
shall
be
covetous
,
slanderers
,
lovers
of
pleasures
,
more
than
lovers
of
God
:
But
how
,
from
whence
all
this
confluence
of
evils
.
The
spring
of
all
set
first
,
and
that
is
the
direct
opposite
of
Christian
love
,
they
shall
be
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
lovers
of
themselves
.
This
is
it
,
that
kills
the
love
of
God
,
and
the
love
of
our
Brethren
,
and
kindles
that
infernal
fire
of
love
to
please
themselves
,
riches
make
Men
voluptuous
,
and
covetous
,
&c.
Truly
whatsoever
become
of
Mens
curious
compute
of
times
;
this
wretched
selfness
,
and
decay
of
love
may
save
us
this
labour
of
much
Chronological
debate
in
this
,
and
the
certain
character
of
them
conclude
,
these
to
be
the
latter
times
,
in
a
very
strict
sense
.
All
other
sins
are
come
down
along
,
and
run
combined
now
,
but
truly
uncharity
is
the
main
one
,
as
old
age
is
a
rendevouze
or
meeting
place
of
maladies
,
but
especially
subject
to
cold
diseases
;
thus
is
it
,
in
the
old
Age
of
the
World
many
sins
,
but
especially
coldness
of
love
,
as
our
Saviour
foretells
it
,
that
in
the
last
days
the
love
of
many
shall
wax
cold
,
as
the
diseases
of
the
youth
of
the
World
,
was
the
abounding
of
last
,
Gen.
6.
so
of
its
Age
,
decay
of
love
,
and
as
that
heat
called
for
a
total
deluge
of
waters
,
so
this
coldness
for
fire
to
the
kindling
an
universal
fire
,
But
they
〈◊〉
are
the
happy
Men
,
and
have
the
advantage
of
all
the
World
,
in
whom
the
World
is
burnt
up
before
hand
,
by
another
fire
,
that
Divine
Fire
of
the
love
of
God
,
kindled
in
their
hearts
,
by
which
they
ascend
up
to
him
,
and
are
reflected
from
him
upon
their
Brethren
with
a
benign
heat
and
influence
for
their
good
.
Oh!
be
unsatisfied
with
your selves
,
and
re●dess
till
you
find
it
thus
,
your
hearts
possest
with
this
excellent
grace
of
love
,
that
you
may
have
it
,
and
use
it
,
and
it
may
grow
by
using
,
and
acting
.
I
could
,
methinks
,
heartily
study
on
this
,
and
weary
you
with
the
iterated
pressing
this
one
thing
,
if
there
were
hopes
in
so
wearying
you
,
to
weary
you
out
of
these
evils
that
are
contrary
to
it
,
and
in
pressing
this
grace
,
to
make
any
real
impression
of
it
upon
your
hearts
:
besides
all
the
further
good
that
follows
it
,
there
is
in
this
love
it self
,
so
much
peace
,
and
sweetness
,
that
aboundantly
pays
it self
,
and
all
the
labour
of
it
;
whereas
pride
,
and
malice
do
fill
the
heart
with
continual
vexations
,
and
disquietness
,
and
eat
out
the
very
bowels
wherein
they
breed
.
Aspire
to
this
to
be
wholy
bent
,
not
only
to
procure
,
or
desire
hurt
to
none
;
but
to
wish
,
and
seek
the
good
of
all
and
for
those
that
are
in
Christ
,
sure
that
will
unite
thy
heart
to
them
,
and
stir
thee
up
,
according
to
thy
opportunities
and
power
to
do
them
good
,
as
parts
of
Christ
,
of
the
same
body
with
thy self
.
Verse
10.
10.
As
every
man
hath
received
the
Gift
,
even
so
minister
the
same
one
to
another
,
as
good
Stewards
of
the
manifold
Grace
of
God
.
THIS
is
the
rule
concerning
the
Gifts
and
Graces
bestow'd
on
Men
;
and
we
have
here
.
1.
Their
difference
in
their
kind
and
measure
.
2.
Their
Concordance
in
their
source
and
use
.
1.
Different
in
their
kind
,
that
exprest
in
the
first
clause
,
as
every
one
hath
received
.
Then
again
in
the
last
clause
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
various
or
manifold
Grace
,
where
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
all
one
with
the
former
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
largely
taken
in
all
kind
of
endowments
,
and
furniture
by
which
Men
are
enabled
for
mutual
good
.
One
Man
hath
Riches
,
another
Authority
and
Command
,
another
Wit
or
Eloquence
,
or
learning
:
and
some
tho'
eminent
in
some
one
,
yet
have
a
fuller
conjuncture
of
divers
of
these
.
We
find
not
more
difference
in
visages
and
statures
of
body
,
then
in
qualifications
,
and
abilities
of
the
mind
,
which
are
the
visage
and
stature
of
it
,
yea
the
odds
is
far
greater
betwixt
Man
and
Man
in
this
than
it
can
be
in
the
other
.
Now
this
difference
accords
well
,
with
the
accordance
there
exprest
in
their
common
spring
and
common
use
▪
For
the
variety
of
these
many
gifts
suits
well
with
the
singular
riches
and
wisdom
of
their
own
giver
,
and
with
the
common
advantage
and
benefit
of
the
many
receivers
.
And
in
the
usefulness
of
that
variety
to
the
receivers
,
shines
forth
bounty
and
wisdom
of
the
giver
in
so
ordering
all
that
diversity
,
to
one
excellent
end
;
so
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
commends
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
the
Apostle
speaks
of
,
Eph.
3.
10.
There
is
such
an
admirable
beauty
in
this
variety
,
such
a
symmetry
and
contemperature
of
different
,
yea
of
contrary
qualities
,
that
speaks
his
riches
,
that
so
divers
gifts
are
from
the
same
Spirit
.
A
kind
of
,
[
*
](A47643-e23670-b)
*
The
Psalmist's
Word
for
the
boly
Psal.
139.
embroidering
of
many
collours
,
happily
mixt
as
the
Word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signifies
;
as
it
s
in
the
frame
of
the
natural
body
of
Man
as
the
lesser
World
,
and
in
the
composure
of
the
greater
World
;
thus
in
the
Church
of
God
,
the
mystical
Body
of
Jesus
Christ
exceeding
both
,
in
excellency
and
beauty
.
And
as
there
is
such
art
in
this
contrivance
,
and
such
comeliness
in
the
resulting
frame
;
so
't
is
no
less
useful
,
and
that
commends
mainly
the
thing
it self
,
and
the
Supream
Wisdom
ordering
it
,
that
as
in
the
body
each
part
hath
not
only
its
place
for
proportion
,
and
order
,
but
each
its
use
;
and
as
in
the
World
,
each
part
is
beneficial
to
another
,
so
here
,
every
mans
gift
relates
,
and
is
fitted
to
some
use
for
the
good
of
others
.
Inser
.
1.
The
first
thing
meets
us
here
is
very
useful
to
know
,
that
all
is
received
,
and
received
of
gift
,
of
most
free
gift
,
so
the
words
do
carry
.
Now
this
would
most
reasonably
check
all
murmuring
in
those
,
that
receive
least
;
and
insulting
in
those
,
that
receive
most
:
whatever
't
is
,
do
not
repine
,
but
praise
;
how
little
soever
it
is
,
for
its
a
free
gift
.
Again
,
how
much
soever
it
is
,
be
not
high
minded
,
but
fear
,
boast
not
thy self
,
but
humbly
bless
thy
Lord
:
for
if
thou
hast
received
it
,
how
canst
thou
boast
?
2.
Every
man
hath
received
some
gift
,
no
man
all
gifts
,
and
this
rightly
considered
,
would
keep
all
in
a
more
even
temper
;
as
in
nature
,
nothing
altogether
useless
,
so
nothing
self
sufficient
;
this
would
keep
the
meanest
from
r●pining
,
and
discontent
,
that
have
the
lowest
rank
in
most
respects
:
yet
something
he
hath
received
,
that
is
not
only
a
good
to
himself
,
but
rightly
improved
,
may
be
so
to
others
likewise
.
And
this
will
curb
the
loftiness
of
the
most
advantaged
,
and
teach
them
.
not
only
to
see
some
deficiences
in
themselves
,
and
som●
gifts
stand
lower
in
far
meaner
Persons
,
which
they
war●
,
but
besides
the
simple
discovery
of
this
,
it
will
put
them
upon
the
use
of
what
is
in
lower
persons
,
not
only
to
stoop
to
the
acknowledgment
;
but
even
withal
the
participation
and
benefit
of
it
,
not
to
trample
upon
all
that
is
below
them
,
but
to
take
up
,
and
use
things
useful
,
though
lying
at
their
feet
;
some
Flowers
and
Herb
▪
that
grow
very
low
,
are
of
a
very
fragant
smel
,
and
healthful
use
.
Thou
that
carriest
it
so
high
,
losest
much
by
it
:
many
a
poor
Christian
that
thou
despisest
to
make
use
of
,
may
have
that
in
them
that
might
be
very
useful
for
thee
;
thou
overlookest
it
,
and
treadest
on
it
.
St.
Paul
acknowledgeth
he
was
comforted
by
the
coming
of
Titus
,
though
far
inferiour
to
him
;
sometimes
a
very
mean
unle●tered
Christian
may
speak
more
profitably
and
com●●rtably
,
even
to
a
knowing
learned
man
,
than
mult●tudes
of
his
own
best
thoughts
can
do
;
especially
in
a
time
of
we●●ness
and
darkness
.
3.
As
all
is
received
,
and
with
that
difference
,
so
the
third
thing
is
,
that
all
is
received
,
to
minister
to
each
other
,
and
mutual
benefit
is
the
true
use
of
all
,
suiting
the
mind
of
him
that
dispenses
all
,
and
the
way
of
his
dispensation
.
Thou
art
not
proprietary
Lord
of
any
thing
thou
hast
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Steward
,
and
therefore
oughtest
gladly
to
be
a
good
Steward
,
that
is
,
both
faithful
and
prudent
in
thy
intrusted
gifts
,
using
all
thou
hast
to
the
good
of
the
Houshold
,
and
so
to
the
advantage
of
thy
Lord
and
Master
.
Hast
thou
abilities
of
estate
,
or
body
,
or
mind
,
let
all
be
thus
employed
?
thinkest
thou
that
thy
wealth
,
or
power
,
or
wit
,
is
thine
,
to
do
with
them
as
thou
wilt
,
to
ingross
to
thy self
,
either
to
retain
useless
,
or
to
use
to
hoord
and
wrap
up
,
or
to
lavish
out
according
as
thy
humour
leads
thee
?
no
,
all
is
given
,
as
to
a
Steward
,
wisely
and
faithfully
to
lay
up
and
lay
out
,
not
only
thy
outward
and
common
mind
gifts
,
but
even
saving
grace
,
that
seems
most
interested
and
appropriated
for
thy
private
good
:
yet
is
not
wholly
for
that
,
even
thy
graces
are
for
the
good
of
thy
Brethren
.
Oh!
That
we
would
consider
this
in
all
,
and
look
back
and
mourn
on
the
fruitlessness
of
,
all
that
hath
been
in
our
hand
all
our
life
hitherto
.
If
not
wholly
fruitless
,
yet
far
short
of
that
fruit
we
might
have
brought
forth
;
any
little
thing
done
by
us
,
looks
big
in
our
eye
,
we
view
it
in
a
multiplying
glass
;
but
who
may
not
complain
that
their
means
,
and
health
,
and
opportunities
of
several
kinds
of
doing
for
God
,
and
for
our
Brethren
,
have
lain
dead
upon
their
hands
in
a
great
part
.
Christians
,
as
defective
in
other
duties
of
love
,
so
most
in
that
most
important
,
of
advancing
the
spiritual
good
of
each
other
.
Even
they
that
have
grace
,
do
not
duly
use
it
to
mutual
edification
.
I
desire
none
to
leap
over
the
bounds
of
their
calling
,
or
rules
of
Christian
prudence
in
their
converse
,
yea
,
this
were
much
to
be
blam'd
,
but
,
I
fear
,
lest
unwary
hands
,
throwing
on
water
to
quench
that
evil
,
let
some
of
it
fall
by
upon
these
sparkles
,
that
should
be
stirr'd
and
blown
up
.
Neither
should
the
disproportion
of
Gifts
and
Graces
hinder
,
nor
move
the
weaker
to
envy
the
stronger
;
nor
the
stronger
to
despise
the
weaker
;
but
each
in
his
place
to
be
serviceable
to
another
,
as
the
Apostle
excellently
presses
it
by
that
most
fit
resemblance
of
the
parts
of
the
body
,
1
Cor.
12
As
the
foot
says
not
,
why
am
I
not
the
eye
,
or
the
head
;
the
head
cannot
say
of
the
foot
I
have
no
need
of
thee
.
No
envy
,
no
despising
in
the
natural
;
Oh!
the
pity
that
so
much
should
be
in
the
mystical
;
were
we
more
spiritual
,
this
would
less
be
found
.
In
the
mean
time
,
Oh!
that
we
were
more
agreeable
to
that
happy
estate
we
look
for
,
in
our
present
aspect
,
and
carriage
one
to
another
.
Though
all
graces
are
in
some
measure
where
there
is
one
,
yet
all
not
in
a
like
measure
.
One
Christian
more
eminent
in
meekness
,
another
in
humility
,
a
third
in
zeal
,
&c.
Now
by
their
spiritual
converse
one
with
another
each
may
be
a
gainer
;
and
many
ways
may
a
private
Christian
promote
the
good
of
others
,
with
whom
he
lives
,
by
seasonable
admonitions
,
and
advice
,
and
reproof
sweetned
with
meekness
;
but
most
by
holy
example
,
which
is
the
most
lively
,
and
most
effectual
speech
.
Thou
that
hast
greater
Gifts
,
more
is
entrusted
in
thy
hand
,
therefore
the
more
engagement
to
fidelity
and
diligence
.
Men
in
great
place
and
publick
services
to
stir
themselves
up
by
this
thought
to
singular
watchfulness
,
and
Zeal
;
and
in
private
converse
on
with
another
,
to
be
doing
,
and
receiving
spiritual
good
:
are
we
not
strangers
here
,
and
is
it
not
strange
,
that
we
so
often
meet
,
and
part
without
a
word
of
our
home
,
or
the
way
to
it
,
or
our
advance
towards
it
?
Christians
should
be
trading
one
with
another
in
spiritual
things
,
and
he
sure
that
faithfully
uses
most
,
receives
most
,
that
's
under
that
word
;
to
him
that
hath
shall
be
given
,
and
from
him
that
hath
not
,
&c.
that
uses
not
.
It
s
he
that
hath
actively
and
usefully
.
Merchants
can
feel
in
their
trading
a
dead
time
,
and
complain
seriously
of
it
,
and
Christians
in
theirs
either
can
suffer
it
and
not
see
it
,
or
see
it
and
not
complain
,
or
possibly
complain
and
yet
not
be
deeply
sensible
of
it
.
Certainly
it
cannot
be
duly
regreted
that
we
are
so
fruitless
in
the
Lords
work
in
this
kind
,
that
alone
we
study
it
not
more
,
and
seek
it
more
by
prayer
,
to
know
the
true
use
of
all
we
receive
,
and
in
society
to
endeavour
accordingly
.
But
we
triffle
out
our
time
and
instead
of
the
commerse
of
grace
to
our
mutual
enriching
,
we
trade
in
vanity
,
and
as
it
were
Children
exchanging
shells
and
toys
together
.
This
sure
will
lie
heavy
when
we
reflect
on
it
,
and
shall
come
near
the
utter
brink
of
time
,
looking
forwards
on
eternity
,
and
then
looking
back
to
our
days
,
so
vainly
wasted
and
worn
out
to
no
purpose
.
Oh!
let
us
awake
,
awake
our selves
and
one
another
,
to
more
fruitfulness
and
faithfulness
,
whatsoever
be
our
received
measure
,
less
or
more
.
Be
not
discouraged
,
to
have
little
in
the
account
shall
be
no
prejudice
.
The
approbation
runs
not
,
thou
hadst
much
,
but
in
the
contrary
,
thou
hast
been
faithful
in
little
:
great
faithfulness
in
the
use
of
small
gifts
hath
great
acceptance
,
and
a
great
and
sure
reward
.
Great
receits
engage
to
greater
returns
,
and
therefore
require
the
greater
diligence
;
and
that
not
only
for
the
increase
of
grace
within
;
but
the
assistance
of
it
in
others
.
Retired
Contemplation
may
be
more
pleasing
,
but
due
activeness
for
God
and
his
Church
is
more
profitable
.
Rachel
,
was
fair
,
but
she
was
barren
,
Leah
blear
eyed
,
but
fruitful
.
Verse
11.
11.
If
any
Man
speak
,
let
him
speak
as
the
Oracles
of
God
,
if
any
Man
minister
let
him
do
it
as
of
the
ability
which
God
giveth
:
that
God
in
all
things
may
be
glorify'd
,
through
Iesus
Christ
,
to
whom
be
praise
and
dominion
for
ever
and
ever
Amen
.
EVery
,
part
of
the
body
of
Christ
,
as
it
partakes
life
with
the
rest
,
it
imparts
service
to
the
rest
,
but
there
be
some
more
eminent
,
and
as
I
may
say
,
organick
parts
of
this
body
,
and
these
are
more
emine●tly
useful
to
the
whole
body
.
Therefore
the
Apostle
having
enlarg'd
himself
into
a
general
precept
,
adds
a
word
in
special
to
these
special
parts
,
the
Preachers
of
the
Word
,
and
(
which
here
I
conceive
is
meant
by
Deacons
or
Ministers
)
the
other
assistent
Officers
of
the
Church
of
God
.
These
are
coordained
by
Jesus
Christ
,
as
Lord
of
his
own
house
to
be
serviceable
to
him
in
it
,
he
fits
and
sanctifies
for
this
great
work
,
all
that
are
called
unto
it
by
himself
.
And
they
are
directed
for
the
acquitting
of
their
great
Work
.
(
1.
)
By
a
clear
rule
of
the
due
manner
.
(
2.
)
The
main
end
of
it
.
Particular
rules
for
the
preaching
of
the
Word
may
be
many
,
but
this
is
one
most
comprehensive
,
that
the
Apostle
gives
,
if
any
speak
,
let
him
speak
as
the
Oracles
of
God
.
If
any
speak
,
that
is
clear
from
the
rule
what
speaking
is
regulated
,
and
for
brevity
once
exprest
.
If
any
speak
the
Oracles
of
God
,
let
him
speak
them
like
themselves
,
as
the
Oracles
of
God
.
It
is
a
chief
thing
in
all
serious
actions
to
take
the
nature
of
them
aright
,
for
this
mainly
regulates
them
,
and
directs
in
their
performance
.
And
this
especially
would
be
regarded
in
those
things
,
that
are
of
highest
worth
,
and
greatest
weight
in
spiritual
imployments
,
wherein
it
is
most
dangerous
,
and
yet
with
us
most
ordinary
,
to
mistake
and
miscarry
.
Were
prayer
considered
,
as
presence
and
speech
with
the
great
God
,
the
King
of
Glory
,
Oh!
how
would
this
mould
the
mind
?
what
a
watchful
,
holy
,
and
humble
deportment
would
it
teach
?
so
that
truly
all
directions
for
prayer
might
be
summed
up
after
this
same
model
in
this
one
,
if
any
Man
pray
,
let
him
speak
as
speaking
with
God
,
just
as
here
for
preaching
,
if
any
Man
speak
in
that
way
let
him
do
it
as
speaking
from
God
,
that
is
,
as
the
Oracles
of
God
.
Under
this
all
the
due
qualifications
of
this
holy
work
are
comprised
;
I
shall
name
but
these
three
which
are
prime
,
and
others
may
be
easily
reduced
to
these
.
1.
Faithfully
.
2.
Holily
.
3.
Wisely
.
In
the
first
it
s
supposed
that
a
Man
have
competent
insight
and
Knowledge
in
these
Divine
Oracles
,
that
first
he
learn
before
he
teach
,
which
many
of
us
do
not
,
though
we
pass
through
the
Schools
and
Classes
,
and
through
the
books
too
,
wherein
these
things
are
taught
,
and
bring
with
us
some
provision
,
such
as
may
be
had
there
.
He
that
would
faithfully
teach
of
God
must
be
taught
of
God
,
be
God-learned
and
this
will
help
to
all
the
rest
,
to
be
faithful
in
delivering
the
message
,
as
he
receives
it
,
not
detracting
or
adding
,
nor
altering
;
and
as
in
setting
forth
that
in
general
truths
,
so
in
the
particular
setting
them
home
,
declaring
to
his
people
their
sins
,
and
his
judgements
following
sin
,
especially
in
his
own
people
.
2.
Holily
.
With
that
high
esteem
,
that
reverence
of
the
great
majesty
,
whose
message
he
carries
,
and
the
Divinness
of
the
Message
it self
,
those
deep
mysteries
that
no
created
Spirits
are
able
to
fathom
.
Oh!
this
would
make
us
tremble
in
the
dispensing
of
these
Oracles
,
considering
our
impurities
,
and
weaknesses
,
and
unspeakable
disproportion
,
to
so
high
a
task
.
He
had
reason
that
said
I
am
seiz'd
with
amazement
and
horrour
,
or
often
as
I
begin
to
speak
of
God
.
And
with
this
humble
reverence
,
is
to
joyn
ardent
love
to
our
Lord
,
to
his
truth
,
to
his
glory
,
and
his
peoples
Souls
.
These
holy
affections
stand
opposite
to
our
blind
boldness
in
rushing
on
this
sublime
exercise
,
as
a
common
work
,
our
dead
coldness
in
speaking
things
,
that
our
hearts
are
not
warm'd
with
,
and
so
no
wonder
what
we
say
doth
seldom
reach
further
than
the
ear
,
or
at
furthest
than
the
understanding
,
and
memory
of
our
hearers
;
There
is
a
correspondence
,
it
is
the
heart
speaks
to
the
heart
;
and
the
understanding
and
memory
the
same
;
and
the
tongue
speaks
,
but
to
the
ear
:
further
this
holy
temper
shuts
out
all
private
passion
in
delivering
Divine
Truths
;
it
is
high
prophaning
of
his
name
,
and
holy
things
,
to
make
them
speak
our
private
pleas
and
quarrels
,
yea
to
reprove
sin
after
this
manner
is
a
heinous
sin
,
to
fly
out
into
invectives
that
though
not
exprest
so
,
yet
are
aimed
as
blows
of
self
revenge
for
injuries
done
to
us
,
or
fancied
by
us
;
this
is
to
wind
and
draw
the
Holy
Word
of
God
to
serve
our
unholy
distempers
,
and
make
it
speak
not
his
meaning
,
but
our
own
,
sure
this
is
not
to
speak
as
the
Oracles
of
God
,
but
basely
to
abuse
the
Word
,
as
impostors
in
Religion
of
old
did
their
Images
,
speaking
behind
them
,
and
through
them
,
what
might
make
for
their
advantage
.
True
,
that
the
Word
is
to
be
particularly
applyed
,
to
reprove
most
the
particular
sins
,
that
most
abound
amongst
a
people
:
but
this
to
be
done
,
not
in
anger
,
but
in
love
.
3.
Wisely
.
By
this
I
mean
in
the
way
of
delivering
it
,
that
it
be
done
gravely
and
decently
;
that
light
expressions
,
and
affected
flourishes
,
and
unseemly
gestures
,
be
avoided
;
and
that
there
be
a
sweet
contemperature
of
authority
and
mildness
?
But
who
is
sufficient
for
these
things
.
Now
you
that
hear
would
certainly
meet
and
suit
in
this
too
.
If
any
hear
,
let
him
hear
as
the
Oracles
of
God
,
not
as
a
well
tuned
sound
,
to
help
you
to
sleep
an
hour
,
not
as
a
humane
Speech
or
Oration
,
to
displease
,
or
please
you
an
hour
,
according
to
the
suiting
of
its
strain
,
and
your
palate
:
Not
as
a
School
lesson
,
to
add
somewhat
to
your
stock
of
Knowledge
,
to
tell
you
somewhat
you
knew
not
before
,
or
as
a
feast
of
new
notions
.
Thus
the
most
relish
a
preacher
,
while
till
they
try
his
gift
,
and
its
new
with
them
,
but
a
little
time
disgusts
them
.
But
hear
as
the
Oracles
of
God
,
the
discovery
of
sin
,
and
death
lying
on
us
,
and
the
discovery
of
a
Saviour
,
that
takes
these
off
;
the
sweet
word
of
reconciliation
,
God
wooing
Man
;
the
great
King
intreating
for
peace
with
a
company
of
rebels
,
not
that
are
too
strong
for
him
,
Oh!
no
,
but
on
the
contrary
he
could
utterly
destroy
in
one
moment
.
These
are
the
things
brought
you
in
this
word
:
Therefore
come
to
it
with
sutable
reverence
,
with
ardent
desires
,
and
hearts
open
,
to
receive
it
,
with
meekness
as
the
engrafted
word
,
that
is
able
to
save
your
Souls
:
it
were
well
worth
one
days
pains
of
speaking
and
hearing
,
that
we
could
learn
somewhat
,
at
least
how
to
speak
,
and
hear
henceforward
;
to
speak
and
hear
a●
the
Oracles
of
God
.
The
other
of
ministring
as
of
the
ability
that
God
giveth
:
In
this
.
(
1.
)
Ability
,
and
that
received
from
God
,
for
other
there
is
none
for
any
good
work
,
least
for
the
peculiar
ministration
of
his
spiritual
affairs
in
this
House
.
(
2.
)
The
using
of
this
ability
received
from
him
for
them
.
And
this
truly
is
a
chief
thing
for
Ministers
and
for
each
Christian
,
still
to
depend
on
the
influence
and
strength
of
God
,
to
do
all
his
works
in
that
strength
;
the
humblest
Christian
how
weak
soever
is
the
strongest
.
There
is
a
natural
wretched
independency
in
us
,
that
we
would
be
the
Authors
of
our
own
works
,
and
do
all
without
him
;
without
whom
indeed
we
can
do
nothing
.
Learn
we
to
go
more
out
of
our selves
,
and
we
shall
find
more
strength
for
our
duties
,
and
against
our
tentations
:
Faith's
great
work
is
,
to
renounce
self
power
,
and
to
bring
in
the
power
of
God
to
be
ours
.
Happy
they
,
that
are
weakest
in
themselves
,
sensibly
so
.
That
word
of
the
Apostle
is
theirs
,
they
know
what
it
means
,
though
a
riddle
to
the
World
,
when
I
am
weak
,
then
am
I
strong
.
Now
the
end
of
all
is
,
that
in
all
God
may
be
glorify'd
,
&c.
All
meet
in
this
,
if
they
move
in
their
straight
line
,
here
they
concenter
,
not
only
these
two
sorts
specify'd
in
this
verse
,
but
all
sorts
of
persons
that
use
aright
any
gift
of
God
as
they
are
generally
comprehended
in
the
former
verse
,
for
this
end
relates
to
all
,
as
it
is
exprest
universally
,
That
in
all
,
in
all
persons
,
and
all
things
,
the
word
bears
both
,
and
the
thing
it self
extends
to
both
.
Here
we
have
,
like
that
of
the
heaven's
,
a
circular
motion
of
all
sanctified
good
;
it
comes
forth
from
God
,
through
Christ
unto
Christians
,
and
moving
in
them
to
the
mutual
good
of
each
other
,
returns
through
Christ
unto
God
again
,
and
takes
them
along
with
it
,
in
whom
it
was
and
had
its
motion
.
All
persons
and
things
shall
pay
this
tribute
,
even
they
that
most
wickedly
seek
to
withold
it
,
but
this
the
happiness
of
the
Saints
,
that
they
move
willingly
thus
,
are
sweetly
drawn
not
forced
or
driven
.
They
are
gained
to
seek
and
desire
this
,
to
set
in
with
God
in
the
intention
of
the
same
end
,
to
have
the
same
purpose
with
him
,
his
Glory
in
all
.
And
to
prosecute
his
end
by
his
direction
,
the
means
and
ways
he
appoints
them
.
This
is
his
due
,
as
God
;
and
the
declining
from
this
,
squinting
from
this
view
to
self
ends
,
especially
in
God's
own
peculiar
work
,
is
high
treason
;
yet
the
base
heart
of
Man
leads
naturally
this
way
,
to
intend
himself
in
all
,
to
raise
his
own
esteem
or
advantage
in
some
way
.
And
thus
the
heart
is
so
subtle
in
conveying
,
that
it
will
deceive
the
most
discerning
,
if
they
be
not
constant
in
suspecting
and
watching
it
.
This
the
great
task
to
overcome
in
this
point
.
To
have
self
under
our
feet
,
and
God
only
in
our
eye
and
purpose
in
all
.
It
is
most
reasonable
,
his
due
,
as
God
,
the
being
of
all
,
not
only
of
all
supervenient
good
,
but
even
of
being
it self
,
seeing
all
is
from
him
,
that
all
be
for
him
,
Rom.
11.
ult.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
:
to
whom
be
glory
for
ever
Amen
.
As
it
is
most
just
,
so
it
s
most
sweet
,
to
aim
all
at
this
,
that
God
be
glorified
:
the
alone
worthy
and
happy
design
that
fills
the
heart
with
heavenliness
and
with
a
heavenly
calmness
,
sets
it
above
the
Clouds
and
Storms
of
these
passions
that
disquiet
low-self-seeking
minds
.
He
is
a
miserable
unsettled
wretch
that
cleaves
to
himself
and
forgets
God
,
is
perplexed
about
his
credit
,
and
gain
,
and
base
ends
,
which
are
often
broke
;
and
when
he
attains
,
yet
they
and
he
shortly
perish
together
;
when
his
estate
,
or
designs
,
or
any
comforts
fail
,
how
can
he
look
to
him
,
whom
he
look't
so
little
at
before
?
may
not
the
Lord
say
;
Go
to
the
gods
whom
thou
hast
serv'd
,
and
let
them
deliver
,
and
comfort
thee
.
Seek
comfort
from
thy self
,
as
thou
didst
all
for
thy self
?
What
an
appalement
will
this
be
?
But
he
that
hath
resigned
himself
,
and
is
all
for
God
,
may
say
confidently
,
that
the
Lord
is
his
portion
.
This
is
the
Christians
aim
,
to
have
nothing
in
himself
,
nor
in
any
thing
,
but
in
this
tenure
,
all
for
the
Glory
of
my
God
,
my
estate
,
family
,
abilities
,
my
whole
self
,
all
I
have
and
am
.
And
as
the
love
of
God
grows
in
the
heart
,
this
purpose
grows
;
the
higher
the
flame
rises
,
the
purer
it
is
,
the
eye
daily
the
more
upon
it
,
it
is
oftner
in
mind
in
all
actions
,
than
before
,
in
common
things
,
the
very
works
of
our
callings
,
our
very
refreshments
to
eat
,
and
drink
,
and
sleep
,
are
all
for
this
end
,
and
with
a
particular
aim
at
it
as
much
as
may
be
,
even
the
thought
of
it
often
renewed
throughout
the
day
,
and
at
times
generally
applied
to
all
our
ways
and
employments
.
It
s
that
Elixir
that
turns
thy
ordinary
works
into
gold
,
into
sacrifices
by
touch
of
it
.
Through
Iesus
Christ
]
The
Christian
in
Covenant
with
God
receives
all
this
way
,
and
returns
all
this
way
,
and
he
possesses
and
hath
equal
right
with
the
Father
to
this
glory
,
as
he
is
equally
the
spring
of
it
with
him
,
as
God
:
but
it
s
conveyed
through
him
as
Mediator
,
that
obtains
all
grace
we
receive
,
and
all
glory
we
return
,
and
all
our
praise
,
as
our
spiritual
sacrifice
,
is
put
into
his
hand
,
as
our
high
Priest
,
to
offer
up
for
us
,
that
they
may
be
accepted
.
Now
the
holy
ardour
of
the
Apostles
affections
taken
with
the
mention
of
this
Glory
of
God
,
carries
him
to
a
dexology
,
as
we
term
it
,
a
rendring
of
glory
in
the
middle
of
his
discourse
.
Thus
often
we
find
in
St.
Paul
likewise
.
Poor
and
short
liv'd
the
glory
and
grandeur
of
Men
like
themselves
,
a
shaddow
,
and
nothing
:
but
this
solid
and
lasting
,
Supream
it
is
,
and
abideth
forever
.
And
the
Apostles
full
of
Divine
affections
,
and
admiring
nothing
but
God
,
do
delight
in
this
,
and
cannot
contain
from
this
at
any
time
in
their
discourse
;
it
is
always
sweet
,
and
seasonable
,
and
they
find
it
so
.
And
thus
are
spiritual
minds
,
a
word
of
this
nature
falls
on
them
as
a
sparkle
on
some
matter
,
that
readily
takes
fire
,
they
are
straight
enflamed
with
it
.
But
alas
!
to
us
how
much
is
it
otherwise
,
the
mention
of
the
praises
and
glory
of
our
God
is
to
our
hearts
as
a
sparkle
falling
either
into
a
puddle
of
water
,
and
foul
water
too
,
or
at
least
as
upon
green
timber
,
that
much
fire
will
not
kindle
:
so
much
moisture
of
our
humours
,
and
corruptions
,
that
all
dies
out
with
us
,
and
we
remain
cold
and
dead
.
But
were
not
this
a
high
and
blessed
condition
to
be
in
all
estates
in
some
willing
readiness
to
bear
a
part
in
this
song
,
to
acknowledge
the
greatness
and
goodness
of
our
God
,
and
to
wish
him
glory
in
all
?
What
are
the
Angels
doing
?
this
is
their
business
,
and
that
endless
:
and
seeing
we
hope
to
partake
,
we
would
even
here
,
though
in
a
lower
key
,
and
not
so
tunebly
neither
,
yet
as
we
may
,
begin
it
;
and
upon
all
occasions
our
hearts
be
often
following
in
this
sweet
Note
,
or
offering
at
it
.
To
him
be
Glory
,
and
Dominion
for
ever
.
Verses
12
,
13.
12.
Beloved
,
think
it
not
strange
concerning
the
fiery
tryal
,
which
is
to
try
you
;
as
though
some
strange
thing
hapned
unto
you
:
13.
But
rejoyce
,
in
as
much
as
you
are
partakers
of
Christ's
sufferings
;
that
when
his
Glory
shall
be
revealed
,
ye
may
be
glad
also
with
exceeding
joy
.
THis
fighting
li●e
,
when
we
consider
it
aright
,
sure
we
need
not
be
desired
not
to
love
it
,
but
have
need
to
be
strengthned
with
patience
to
go
through
,
and
to
fight
on
with
courage
and
assurance
of
victory
,
still
combating
in
a
higher
strength
than
our
own
,
against
sin
within
,
and
troubles
without
.
This
is
the
great
Scope
of
this
Epistle
,
and
the
Apostle
often
interchanges
his
advices
,
and
comforts
in
reference
to
these
two
.
Against
sin
he
instructs
us
in
the
beginning
of
this
Chapter
,
and
here
again
,
against
suffering
,
and
both
in
a
like
way
;
and
us
to
be
armed
,
armed
with
the
same
mind
,
that
was
in
Christ
,
against
trouble
here
,
after
the
same
manner
:
in
the
mortifying
of
sin
,
we
suffer
with
him
,
as
there
he
teaches
,
verse
1.
of
this
Chapter
;
in
the
encountring
of
a●●liction
we
suffer
with
him
,
as
here
we
have
it
,
and
so
the
same
mind
in
the
same
sufferings
,
will
bring
us
to
the
same
issue
.
Beloved
,
think
it
not
strange
concerning
the
fiery
trial
,
which
is
to
try
you
,
&c.
Christ's
sufferings
;
that
when
his
glory
shall
be
revealed
,
ye
likewise
may
be
glad
with
exceeding
joy
.
The
words
to
the
end
of
the
chapter
contain
grounds
of
encouragement
,
and
consolation
for
the
Children
of
God
in
sufferings
,
especially
in
suffering
for
God
.
These
two
verses
have
these
two
things
.
(
1.
)
The
clo●s
conjuncture
of
sufferings
with
the
estate
of
a
Christian.
(
2.
)
The
due
composure
of
a
Christian
towards
suffering
.
1.
It
s
no
new
,
and
therefore
no
strange
thing
,
that
sufferings
,
hot
sufferings
,
fiery
ones
,
be
the
Companions
of
Religion
,
besides
the
common
miseries
of
humane
life
;
there
is
an
accession
of
troubles
and
hatreds
for
that
holiness
of
life
,
to
which
the
Children
of
God
are
called
.
It
was
the
Lot
of
the
Church
from
her
wicked
Neighbours
,
and
in
the
Church
,
the
lot
of
the
most
holy
and
peculiar
Servants
of
God
from
the
prophane
multitude
.
Woe
's
me
,
my
Mother
,
(
says
Ieremy
)
thou
hast
born
me
a
Man
of
contentions
.
And
of
all
the
Prophets
,
says
not
our
Saviour
handling
this
same
argument
in
his
Sermon
;
So
persecuted
they
the
prophets
that
were
before
?
you
and
after
tells
them
what
they
might
look
for
,
Behold
,
says
he
,
I
send
you
forth
as
sheep
in
the
midst
of
Wolves
.
And
generally
no
following
of
Christ
,
but
with
his
badge
and
burden
,
somthing
to
be
left
,
our selves
left
;
whosoever
will
be
my
disciple
let
him
deny
himself
;
and
what
to
take
;
take
up
his
Cross
and
follow
me
.
And
doth
not
the
Apostle
give
his
Schollars
this
universal
lesson
,
as
an
infallible
truth
,
all
that
will
live
Godly
in
Christ
Iesus
shall
suffer
persecution
;
and
look
in
the
close
of
that
roll
of
Believers
conquering
in
suffering
,
what
a
cluster
of
sufferings
and
torture
,
you
have
Heb.
11.
ver.
36
,
37.
&c.
Thus
in
the
Primitive
times
the
tryal
and
fiery
tryal
,
even
literally
so
,
continued
long
:
these
wicked
Emperours
hating
the
very
innocency
of
Christians
;
and
the
people
though
they
knew
their
blameless
carriage
,
yet
,
when
any
evil
came
,
would
pick
this
quarrel
and
still
cry
,
Christianos
ad
Leones
Now
this
,
if
we
look
to
inferiour
causes
,
is
not
strange
,
the
malignant
ungodly
World
hating
holiness
,
the
light
,
yea
the
very
shadow
of
it
,
and
the
more
the
Children
of
God
walk
like
their
Father
,
and
their
home
,
the
more
unlike
must
they
of
necessity
become
to
the
World
about
them
;
and
therefore
become
the
very
mark
of
all
their
enmities
and
malice
.
And
thus
indeed
the
Godly
,
though
the
Sons
of
peace
,
are
the
improper
causes
,
the
occasion
of
much
noise
and
disturbance
in
the
World
,
as
their
Lord
the
Prince
of
peace
avows
it
openly
of
himself
in
that
sense
,
I
came
not
to
send
peace
,
but
a
sword
,
to
set
a
Man
at
variance
with
his
Father
,
and
the
Daughter
against
the
Mother
,
&c.
If
a
Son
in
a
Family
begin
to
enquire
after
God
,
and
withdraw
from
their
prophane
,
or
dead
way
,
Oh!
what
a
clamour
rises
presently
,
Oh!
my
Son
or
Daughter
,
or
Wife
,
is
become
a
plain
fool
,
&c.
And
then
all
done
,
that
may
be
,
to
quel
and
vex
them
,
and
make
their
life
grievous
to
them
.
The
exact
holy
walking
of
a
Christian
condemns
really
the
World
about
him
,
shews
the
disorder
and
foulness
of
their
prophane
ways
;
and
the
Life
of
Religion
set
beside
dead
formality
,
discovers
it
to
be
but
a
carcase
and
lifeless
appearance
;
and
for
this
neither
grosly
wicked
,
civil
,
nor
formal
persons
can
well
digest
it
.
There
is
in
the
life
of
a
Christian
a
convincing
light
,
that
shews
the
deformity
of
the
works
of
darkness
,
and
a
piercing
heat
,
that
scorches
the
ungodly
,
which
stirs
and
troubles
their
consciences
,
and
this
they
cannot
endure
,
and
hence
rises
in
them
a
contrary
fire
of
wicked
hatred
,
and
hence
the
trials
,
the
fiery
trials
of
the
godly
.
If
they
could
get
those
precise
persons
removed
out
of
their
way
think
they
,
then
they
might
have
more
room
and
live
at
more
liberty
,
as
't
is
Revel.
11.
10.
a
carousing
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
What
a
dance
there
about
the
dead
bodies
of
the
two
witnesses
;
the
people
and
nations
rejoyced
and
made
merry
,
and
send
gifts
one
to
another
,
because
these
two
prophets
tormented
them
that
dwelt
on
the
earth
.
And
from
the
same
hearth
,
I
mean
the
same
wickedness
of
heart
in
the
World
,
are
the
fires
of
persecution
kindled
against
the
Saints
in
the
World
,
and
the
bonefires
of
joy
when
they
are
rid
of
them
.
And
as
this
is
an
infernal
fire
of
enmity
against
God
,
t
is
blown
by
that
Spirit
whose
Element
it
is
:
Satan
stirs
up
and
blows
the
coal
,
and
raises
the
hatred
of
the
ungodly
against
Christians
.
But
while
he
and
they
,
in
whom
he
powerfully
works
,
are
thus
working
for
their
vile
ends
in
the
persecutions
of
the
Saints
;
he
that
soveraignly
orders
all
is
working
in
the
same
,
his
wise
and
gracious
ends
,
and
attains
them
,
and
makes
the
malice
of
his
enemies
serve
his
ends
,
and
undo
their
own
.
It
is
true
that
by
the
heat
of
persecution
,
many
are
fear'd
from
embracing
it
,
such
as
love
themselves
and
their
pre●ent
ease
;
and
others
that
seem'd
to
have
embrac't
it
,
are
driven
to
let
it
go
and
fall
from
it
,
but
yet
all
well
computed
Religion
is
still
upon
the
gaining
hand
,
those
that
reject
it
or
revolt
from
it
,
are
such
as
have
no
true
Knowledge
,
of
it
,
nor
share
in
it
,
nor
in
that
happiness
in
which
it
ends
;
but
they
,
that
are
indeed
united
to
Jesus
Christ
,
do
cleave
the
closer
to
him
,
and
seek
to
have
their
hearts
more
fastened
,
because
of
these
trials
,
that
they
are
,
or
likely
may
be
put
to
.
And
in
their
victorious
patience
appears
the
invincible
power
of
Religion
where
it
hath
once
gained
the
heart
,
that
it
cannot
be
beaten
,
nor
burnt
out
,
it self
is
a
fire
more
mighty
than
all
fires
kindled
against
it
.
The
love
of
Christ
conquers
and
triumphs
in
the
hardest
sufferings
of
life
,
and
in
death
it self
.
And
this
hath
been
the
means
of
kindling
it
in
other
hearts
,
that
were
strangers
to
it
,
when
they
beheld
the
victorious
patience
of
the
Saints
,
who
conquer'd
dying
,
as
their
head
did
,
that
wearied
their
tormenters
,
and
triumpht
over
their
cruelty
by
a
constancy
far
above
it
.
Thus
these
fiery
trials
,
made
the
lustre
of
faith
appear
most
,
as
gold
shines
brightest
in
the
furnace
,
and
if
any
dross
is
mixt
with
it
,
its
refined
and
purged
from
it
by
these
trials
,
and
so
it
remains
by
the
fire
purer
than
before
.
And
both
these
are
in
the
resemblance
here
intended
,
that
the
fire
of
sufferings
is
the
advantage
of
Believers
,
both
trying
the
excellency
of
faith
,
giving
evidence
of
it
,
what
it
is
;
purifying
it
from
earth
and
drossie
mixtures
,
and
making
it
more
excellently
what
it
is
raising
it
to
a
higher
pitch
of
refinedness
,
and
worth
.
In
these
fires
,
as
faith
is
tryed
,
the
word
on
which
faith
relies
,
is
tried
and
is
found
all
gold
,
most
precious
,
no
refuse
in
it
,
the
truth
and
sweeetness
of
the
promises
much
confirmed
in
the
Christians
heart
,
upon
his
experiment
of
them
in
his
sufferings
;
his
God
as
good
as
his
word
,
being
with
him
when
he
goes
through
the
fire
,
preserving
him
that
he
loses
nothing
except
dross
,
which
is
a
gainful
loss
,
leaves
of
his
corruption
behind
him
.
Oh!
how
much
worth
is
it
,
and
how
doth
it
endear
the
heart
to
God
,
to
have
found
him
sensibly
present
in
the
times
of
trouble
,
him
refreshing
the
Soul
with
dews
of
spiritual
comfort
in
the
midst
of
the
flames
of
fiery
trial
.
One
special
advantage
of
these
fires
,
is
the
purging
of
a
Christians
heart
from
the
love
of
the
World
,
and
present
things
;
its
true
,
at
best
it
is
base
and
despicable
,
in
respect
of
the
high
estate
and
hopes
of
a
Believer
,
yet
still
there
is
somewhat
within
him
,
that
would
bend
him
downwards
and
draw
him
to
too
much
complacency
in
outward
things
,
if
they
were
much
to
his
mind
:
too
kind
usage
might
sometimes
make
him
forget
himself
,
and
think
himself
at
home
,
at
least
so
much
,
as
not
to
entertain
those
longings
after
home
,
and
that
ardent
progress
homewards
,
that
became
him
;
It
is
good
for
us
certainly
to
find
hardship
,
and
enmities
,
and
contempts
here
,
and
to
find
them
frequent
,
that
we
may
not
think
them
strange
,
but
our selves
strangers
,
and
think
it
were
strange
for
us
to
be
otherwise
entertained
.
This
keeps
the
affections
more
clear
and
disingaged
,
sets
it
upward
.
Thus
the
Lord
makes
the
World
displeasing
to
his
own
,
that
they
may
turn
in
to
him
,
and
seek
all
their
consolations
in
himself
;
Oh!
unspeakable
advantage
.
2.
The
composure
of
a
Christian
in
reference
to
sufferings
,
is
prescrib'd
in
these
two
following
,
Resolving
and
Rejoycing
.
(
1.
)
Resolving
for
them
,
reckoning
so
,
think
it
not
strange
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
2.
)
Rejoycing
in
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Be
glad
in
as
much
,
&c.
Be
not
strangers
in
it
.
]
Which
yet
naturally
we
would
be
,
are
willing
to
hear
of
peace
and
ease
,
and
would
gladly
believe
what
we
extreamly
desire
.
It
is
a
thing
of
prime
concern
to
take
at
first
a
right
notion
of
Christianity
which
many
do
not
,
and
so
either
fall
off
quickly
,
or
walk
on
slowly
and
heavily
,
do
not
reckon
right
the
charges
,
take
not
the
duties
of
doing
and
suffering
;
but
think
to
perform
some
duties
,
if
they
may
with
ease
,
and
have
no
other
foresight
;
do
not
consider
that
self
denial
,
that
fighting
against
a
Mans
self
,
and
vehemently
with
the
World
,
these
trials
,
fiery
trials
,
which
a
Christian
must
encounter
with
.
As
they
observe
of
other
points
,
Popery
in
this
,
is
very
compliant
with
nature
,
which
is
a
very
bad
sign
in
religion
;
we
would
be
content
it
were
true
,
that
the
true
Church
of
Christ
had
rather
Prosperity
and
Pomp
for
her
badge
than
the
Cross
,
much
ease
and
riches
,
and
few
or
no
crosses
,
except
they
were
painted
and
guilded
crosses
,
such
as
that
Church
hath
chosen
instead
of
real
ones
.
Most
Men
would
give
religion
a
fair
countenance
,
if
it
gave
them
fair
weather
,
and
they
that
do
indeed
acknowledge
Christ
the
Son
of
God
,
as
St.
Peter
did
,
Matt.
16.
Yet
are
naturally
as
unwilling
,
as
he
was
,
to
hear
the
hard
news
of
suffering
;
and
if
their
advice
might
have
place
would
readily
be
of
his
mind
,
Be
it
far
from
thee
Lord
.
His
good
confession
was
not
,
but
this
kind
advice
was
from
flesh
and
blood
,
and
from
an
evil
Spirit
,
as
the
sharp
answer
tells
;
get
thee
behind
me
Satan
,
thou
art
an
offence
unto
me
.
You
know
what
kind
of
Messiah
the
Jews
generally
dreamt
of
,
and
therefore
took
scandal
at
the
meanness
and
sufferings
of
Christ
,
expecting
an
earthly
King
of
him
,
and
an
outward
flourishing
State
;
and
the
Disciples
themselves
,
after
they
had
been
long
with
him
,
were
still
in
that
same
dream
,
when
they
were
contesting
about
imaginary
places
;
yea
they
were
scarce
well
out
of
it
,
even
after
his
suffering
and
death
;
all
the
noise
and
trouble
of
that
had
not
well
awakt
them
,
Luk.
24.
we
trusted
it
had
been
he
,
which
should
have
restored
Israel
.
And
after
all
that
we
have
read
,
and
heard
of
antient
times
,
and
of
Jesus
Christ
himself
,
his
sufferings
in
the
flesh
,
and
of
his
Apostles
and
his
Saints
from
one
Age
to
another
,
yet
still
we
have
our
inclinations
to
this
,
of
driving
troubles
far
off
from
our
thoughts
,
till
they
come
upon
our
backs
,
and
fancying
nothing
,
but
rest
and
ease
,
till
we
be
shaken
rudely
out
of
it
.
How
have
we
of
late
flatter'd
our selves
,
many
of
us
one
year
after
another
,
upon
slight
appearances
.
Oh!
now
it
will
be
peace
,
and
behold
still
trouble
hath
increased
,
and
these
thoughts
proved
the
lying
visions
of
our
own
hearts
,
while
the
Lord
hath
not
spoken
it
.
And
thus
of
late
,
have
we
thought
it
at
hand
.
And
taken
ways
of
our
own
to
hasten
it
;
that
I
fear
will
prove
fools
hast
,
as
you
say
.
You
that
know
the
Lord
seek
him
earnestly
for
the
averting
of
further
troubles
and
combustions
;
which
if
you
look
aright
,
you
will
find
threaten
us
as
much
as
ever
.
And
withal
seek
hearts
prepar'd
,
and
fixed
for
days
of
trial
,
fiery
trial
,
yea
though
we
did
obtain
some
breathing
of
our
outward
peace
,
yet
shall
not
the
followers
of
Christ
want
their
trials
from
the
hatred
of
the
ungodly
World
,
if
it
persecuted
me
(
says
he
,
)
it
will
also
persecute
you
.
Acquaint
therefore
your
thoughts
and
hearts
with
sufferings
,
that
when
they
come
,
thou
and
they
not
being
strangers
,
may
agree
and
comply
the
better
.
Do
not
afflict
your selves
with
vain
fears
before
hand
,
of
troubles
to
come
,
and
so
make
uncertain
evils
a
certain
vexation
by
advance
.
But
thus
,
fore
think
the
hardest
things
you
may
readily
be
put
to
,
for
the
name
and
cause
of
Christ
,
and
labour
for
a
holy
stability
of
mind
for
encountering
it
,
if
it
should
come
upon
you
:
things
certainly
fall
the
lighter
on
us
,
when
they
fall
first
upon
our
thoughts
.
This
way
indeed
of
an
imagined
suffering
,
the
conquest
before
hand
may
be
but
imaginary
,
and
fail
in
the
trial
:
therefore
be
still
humble
,
and
dependent
on
the
strength
of
Christ
,
and
seek
to
be
prefurnisht
with
much
distrust
of
thy self
,
and
much
trust
in
him
,
with
much
denial
of
thy self
,
and
love
to
him
.
And
thus
the
preparing
and
training
of
the
heart
may
prove
useful
,
and
make
it
more
dexterous
,
when
brought
to
conflicting
:
in
all
,
both
before
hand
,
and
in
time
of
the
trial
,
make
thy
Lord
Jesus
all
thy
strength
;
That
is
our
only
way
in
all
,
to
be
conquerours
,
to
be
more
than
conqu●rors
,
through
him
that
loved
us
Think
it
not
strngae
,
for
it
is
not
;
sure
your
thoughts
to
the
experience
,
and
verdict
of
all
times
,
and
to
the
warnings
that
the
Spirit
of
God
in
the
Scriptures
,
and
our
Saviour
himself
hath
given
us
from
his
own
mouth
,
and
example
shewed
in
his
own
person
.
But
the
other
point
goes
higher
,
rejoyce
,
though
we
think
not
the
sufferings
strange
,
yet
may
we
not
well
think
that
rule
somewhat
strange
,
to
rejoyce
in
them
?
No
,
it
will
be
found
as
reasonable
as
the
other
,
being
duly
considered
.
And
upon
the
same
ground
't
wil
bear
both
,
in
as
much
as
you
are
partakers
of
the
sufferings
of
Christ
.
If
the
Children
of
God
consider
not
their
trials
in
their
natural
bitterness
,
but
in
the
sweet
love
from
whence
they
spring
,
and
the
sweet
fruits
that
spring
from
them
,
that
we
are
our
Lords
gold
,
and
he
tries
us
in
the
furnace
to
purifie
us
(
as
in
the
former
verse
;
)
this
may
beget
not
only
patience
,
but
gladness
even
in
the
sufferings
.
But
add
we
this
,
and
truly
it
compleats
the
reason
of
this
way
in
our
saddest
sufferings
,
that
in
them
we
are
partakers
of
the
sufferings
of
Christ
.
So
then
1.
Consider
this
twofold
connexed
participance
of
the
Sufferings
of
Christ
,
and
of
the
after
Glory
.
2.
The
present
joy
even
in
sufferings
springing
from
that
participance
,
I
need
not
tell
you
,
that
this
Communion
in
sufferings
is
not
in
point
of
expiation
,
or
satisfaction
to
Divine
Justice
,
which
was
the
peculiar
end
of
the
sufferings
of
Christ
personal
,
not
of
the
common
sufferings
of
Christ
mystical
,
he
bare
our
sin
on
his
own
body
on
the
Tree
,
and
in
bearing
them
,
took
them
away
;
we
bear
his
sufferings
,
as
his
body
united
to
him
by
his
Spirit
.
Those
sufferings
that
were
his
personal
burden
,
we
partake
the
sweet
fruits
of
,
they
are
accounted
ours
,
and
we
acquitted
by
them
,
but
the
endurance
of
them
was
his
high
and
incommunicable
task
,
in
which
none
at
all
were
with
him
,
our
Communion
in
these
,
as
fully
compleated
by
himself
in
his
natural
body
,
is
the
ground
of
our
comfort
,
and
joy
in
these
sufferings
that
are
compleated
in
his
mystical
body
,
the
Church
.
This
is
indeed
our
joy
,
that
we
have
so
light
a
burden
,
so
sweet
an
exchange
,
the
weight
of
sin
quite
taken
off
our
backs
,
and
only
all
bound
on
his
cross
,
and
our
crosses
badges
of
our
conformity
,
laid
on
our
shoulders
,
and
the
great
weight
of
them
likewise
held
up
by
his
hand
,
that
they
overpress
us
not
.
These
fires
of
our
trial
may
be
corrective
,
and
purgative
of
the
remaining
power
of
sin
,
and
they
are
so
intended
;
but
Jesus
Christ
alone
in
the
sufferings
of
his
own
Cross
,
was
the
burnt
offering
,
the
propitiation
for
our
sins
.
Now
although
he
hath
perfectly
satisfied
for
us
and
saved
us
by
his
sufferings
;
yet
this
conformity
with
him
in
way
of
suffering
,
is
most
reasonable
.
As
our
holiness
doth
not
stand
in
point
of
law
,
nor
come
in
at
all
in
the
matter
of
justifying
us
,
yet
we
are
called
and
appointed
to
holiness
in
Christ
,
as
suiting
us
with
him
our
glorious
head
,
and
we
do
really
receive
it
from
him
,
that
we
may
be
like
him
,
so
these
our
sufferings
bear
a
very
congruous
likeness
with
him
;
though
no
way
as
accession
to
his
in
expiation
,
yet
as
a
part
of
his
:
and
therefore
the
Apostle
says
,
even
in
this
respect
,
that
we
are
predestinate
to
be
conformed
to
the
Image
of
his
Son
;
were
it
fit
that
we
should
not
follow
,
where
our
Captain
led
,
and
went
first
,
but
that
he
should
lead
through
ragged
thorny
ways
,
and
we
pass
about
to
get
away
through
flow'ry
meadows
:
as
his
natural
body
shared
with
his
head
in
his
sufferings
,
so
ought
his
mystical
with
him
,
as
its
head
.
The
buffetings
and
spitings
on
his
face
,
and
thorny
crown
on
his
head
,
a
pierced
side
,
nailed
hands
and
feet
,
and
if
we
be
parts
of
him
,
think
we
that
a
body
finding
nothing
but
ease
and
bathing
in
delights
were
agreeable
to
a
head
so
tormented
.
No
Crown
of
Gold
,
where
Christ
Iesus
was
Crowned
with
thorns
.
This
is
the
way
we
must
follow
,
or
else
resolve
to
leave
him
;
the
way
of
the
Cross
is
the
royal
way
to
the
C●own
.
He
said
it
,
and
remembred
them
of
it
again
,
that
they
might
take
the
deep
impression
of
it
,
remember
what
I
said
unto
you
,
the
Servant
is
not
greater
than
the
Lord
:
if
they
have
persecuted
me
,
they
will
also
persecute
you
:
if
they
have
kept
my
saying
,
they
will
keep
yours
also
.
And
particularly
in
point
of
reproaches
;
if
they
called
the
Master
,
how
much
more
shall
they
call
them
of
his
houshold
?
a
bitter
scost
,
an
evil
name
,
reproaches
for
Christ
,
why
doth
this
●ret
thee
,
it
s
a
part
of
thy
Lords
entertainment
while
he
was
here
,
thou
art
even
in
this
a
partaker
of
his
sufferings
,
and
in
this
way
is
he
bringing
thee
foreward
to
the
partaking
of
his
Glory
:
That
is
the
other
thing
,
when
his
Glory
shall
be
revealed
.
Now
he
is
hid
,
little
of
his
Glory
seen
;
it
was
hid
while
he
was
on
earth
,
and
now
't
is
hid
up
in
Heaven
,
where
he
is
,
a●d
for
his
body
here
,
his
Church
,
no
pompous
dress
,
nor
outward
splendour
;
and
the
particular
parts
of
it
,
the
Saints
,
poor
despised
creatures
,
the
very
refuse
of
Men
in
outward
respects
and
common
esteem
,
so
he
himself
is
not
seen
,
and
his
followers
,
the
more
they
are
seen
and
lookt
on
by
the
Worlds
eye
,
the
more
meanness
appears
;
true
,
that
as
in
the
days
of
humiliation
some
rays
were
breaking
forth
through
the
vail
of
his
flesh
,
and
cloud
of
his
low
despiseable
condition
;
thus
is
it
with
his
followers
sometimes
a
glance
of
his
Image
strikes
the
very
eye
of
the
World
,
and
forces
some
acknowledgment
and
a
kind
of
reverence
in
the
ungodly
:
But
commonly
Christ
and
his
followers
are
covered
with
all
the
disgraces
and
ignominies
the
World
can
put
on
them
.
But
there
is
a
day
wherein
he
will
appear
,
and
't
is
at
hand
;
and
then
he
shall
be
glorious
even
in
his
despised
Saints
,
and
admired
in
them
that
believe
:
how
much
more
in
the
matchless
brightness
of
his
own
glorious
person
.
In
the
mean
time
he
is
hid
,
and
they
hid
in
him
;
our
life
is
hid
with
Christ
in
God
.
The
World
sees
here
nothing
of
his
Glory
and
beauty
,
and
his
own
not
much
,
have
but
a
little
glimmering
of
him
,
and
their
own
happiness
in
him
:
know
little
of
their
own
high
condition
,
and
what
they
are
born
to
.
But
in
that
bright
day
he
shall
shine
forth
in
his
royal
dignity
,
and
all
eyes
shall
see
him
,
and
be
overcome
with
his
splendour
,
terrible
shall
it
be
to
those
that
formerly
despised
him
,
and
his
Saints
:
but
to
them
the
gladest
day
that
ever
arose
upon
them
,
and
that
shall
never
set
or
be
benighted
.
The
day
they
so
much
longed
and
lookt
out
for
,
the
full
accomplishment
of
all
their
hopes
and
desires
.
Oh!
how
dark
were
all
our
days
without
the
hope
of
this
day
.
The●
says
the
Apostle
,
ye
shall
rejoyce
with
exceeding
joy
,
and
to
the
end
you
may
not
fall
short
of
that
Joy
in
the
participance
of
Glory
,
fall
not
back
from
a
cheerful
progress
in
the
Communion
of
these
sufferings
,
that
are
so
close
linked
with
it
,
and
will
so
sure
lead
unto
it
and
end
it
.
For
in
this
the
Apostles
expression
;
this
Glory
and
Joy
is
set
before
them
as
the
great
matter
of
their
desires
,
and
hopes
,
and
the
certain
end
of
their
present
sufferings
.
Now
upon
these
grounds
the
motion
will
appear
reasonable
,
and
not
too
great
a
demand
,
to
rejoyce
even
in
the
sufferings
.
It
is
true
that
passage
in
the
Epistle
to
the
Heb.
opposes
present
Affliction
to
Joy
.
But
1.
If
you
mark
,
it
is
but
in
the
appearance
or
outward
visage
,
it
seemeth
not
to
be
matter
of
joy
but
of
grief
To
look
to
it
,
it
hath
not
a
smiling
countenance
,
yet
joy
may
be
under
it
.
(
2.
)
And
though
to
the
flesh
,
it
is
,
what
it
seems
,
grief
,
and
not
joy
,
yet
there
may
be
under
it
spiritual
joy
,
yea
the
affliction
it self
may
help
and
advance
that
joy
.
(
3.
)
Through
the
natural
sense
of
it
there
will
be
some
allay
or
mixture
of
grief
,
so
that
the
joy
cannot
be
pure
and
compleat
,
but
yet
there
may
be
joy
even
in
it
.
Thus
the
Apostle
here
clearly
gives
,
rejoyce
now
in
suffering
that
you
may
rejoyce
exceedingly
after
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
leaping
for
joy
:
doubtles
this
joy
at
present
is
but
a
little
parcel
,
a
drop
of
that
Sea
of
joy
.
Now
't
is
joy
,
but
more
reserved
,
then
they
shall
leap
.
Yet
In
present
rejoyce
even
in
trial
,
yea
in
fiery
trial
.
This
may
be
;
the
Children
of
God
are
not
called
to
so
sad
a
life
as
the
World
imagines
,
besides
what
is
laid
up
,
they
have
even
here
their
rejoycings
and
Songs
in
their
distresses
,
as
those
Prisoners
had
their
Psalms
even
at
midnight
after
their
stripes
in
their
chains
,
before
they
knew
of
a
sudden
deliverance
,
true
there
may
be
a
darkness
within
,
clouding
all
the
matter
of
their
joy
;
but
even
that
darkness
is
the
feed
time
of
after
joy
,
and
light
is
sown
in
that
darkness
,
and
shall
spring
up
,
and
not
only
shall
they
have
a
rich
crop
at
full
harvest
,
but
even
some
first
fruits
of
it
here
,
in
pledge
of
the
harvest
.
And
this
they
ought
to
expect
,
and
seek
after
with
humble
submissive
minds
,
for
the
measure
and
time
of
it
,
that
they
may
be
partakers
of
spiritual
joy
,
and
may
by
it
be
enabled
to
go
patiently
,
yea
cheerfully
through
the
tribulations
and
tentations
that
be
in
their
way
homeward
;
and
for
this
,
endeavour
after
a
more
clear
discerning
of
their
interest
in
Christ
,
that
they
may
know
they
partake
of
him
,
and
so
in
suffering
,
are
partakers
of
his
sufferings
,
and
shall
be
partakers
of
his
Glory
.
Many
afflictions
will
not
cloud
and
obstruct
this
so
much
,
as
one
sin
,
therefore
if
ye
would
walk
cheerfully
be
most
careful
to
walk
holily
.
All
the
winds
about
make
not
an
earthquake
,
but
that
within
.
Now
this
joy
is
grounded
on
this
Communion
.
(
1.
)
Sufferings
;
then
2.
In
Glory
1.
In
suffering
even
in
themselves
,
it
is
a
sweet
joyful
thing
to
be
a
sharer
with
Christ
in
any
thing
,
all
enjoyments
wherein
he
is
not
,
are
bitter
to
a
Soul
that
loves
him
,
and
all
sufferings
with
him
sweet
.
The
worst
things
of
Christ
more
●●uly
delightful
,
than
the
best
things
of
the
World
,
his
afflictions
sweeter
than
their
pleasures
,
his
reproaches
more
glorious
than
their
honours
,
and
more
rich
than
their
treasures
,
as
Moses
accompted
them
,
Heb.
11.
Love
delights
in
likeness
and
Communion
,
not
only
in
things
otherwise
pleasant
,
but
in
the
hardest
and
harshest
things
,
that
have
not
any
thing
in
them
desireable
but
only
that
likeness
;
so
that
this
is
very
sweet
to
a
heart
possest
with
this
love
;
what
does
the
World
in
hatreds
,
and
persecutions
,
and
revilings
for
Christ
,
but
make
me
more
like
him
,
give
me
a
greater
share
with
him
,
in
that
which
he
did
so
willingly
undergo
for
me
.
When
he
was
sought
to
be
a
King
,
he
escaped
;
but
when
he
was
sought
to
the
Cross
,
he
freely
yielded
himself
.
The
following
of
Christ
makes
any
way
pleasant
,
his
faithful
followers
refuse
no
march
after
him
,
be
it
through
deserts
,
and
Mountains
,
and
Storms
,
and
hazards
that
will
affright
self-pleasing
easie
Spirits
:
hearts
kindled
and
acted
with
the
Spirit
of
Christ
will
follow
him
wheresoever
he
goeth
.
As
he
speaks
it
for
warnings
,
if
they
persecuted
me
,
they
will
persecute
you
,
so
he
speaks
it
for
comforting
them
,
and
it
is
sufficiently
so
,
if
they
hate
you
,
they
hated
me
before
you
.
2.
Then
add
the
other
,
see
whether
it
tends
,
he
shall
be
revealed
in
his
Glory
,
and
ye
shall
be
filled
even
over
with
joy
in
the
part●king
of
that
Glory
.
Therefore
rejoyce
now
in
the
midst
of
all
your
sufferings
;
stand
upon
the
advanced
ground
of
the
promises
and
covenant
of
grace
,
and
by
faith
overlook
this
moment
,
and
all
that
is
in
it
,
to
that
day
wherein
everlasting
joy
shall
be
upon
your
heads
,
a
Crown
of
it
,
and
sorrow
and
mourning
shall
flie
away
,
believe
this
day
,
and
the
victory
is
won
.
Oh!
that
blessed
hope
well
fixed
and
acted
,
would
give
other
manner
of
Spirits
;
what
zeal
for
God
?
what
invincible
courage
against
all
encounters
?
How
soon
will
this
pageant
of
the
World
vanish
,
that
Men
are
gazing
on
,
these
pictures
and
fancies
of
false
stiled
pleasures
,
and
honours
,
and
give
place
to
the
real
glory
of
the
Sons
of
God
,
this
blessed
Son
that
is
God
appearing
in
full
Majesty
,
and
all
his
Brethren
in
glory
with
him
;
all
cloathed
in
their
robes
.
And
if
you
ask
who
are
they
?
why
these
are
they
that
came
out
of
great
tribulation
,
and
washed
their
robes
in
the
blood
of
the
Lamb.
Verses
14
,
15
,
16.
14.
If
ye
be
reproached
for
the
name
of
Christ
happy
are
ye
,
for
the
Spirit
of
Glory
and
of
God
resteth
upon
you
,
on
their
part
he
is
evil
spoken
of
,
but
on
your
part
he
is
glorified
.
15.
But
let
none
of
you
suffer
as
a
murderer
,
or
as
a
thief
,
or
as
an
evil-doer
,
or
as
a
busie
body
in
other
Mens
matters
.
16.
Yet
if
any
Man
suffer
as
a
Christian
let
him
not
be
ashamed
,
but
let
him
glorifie
God
on
this
behalf
.
THE
Word
is
the
Christians
magazine
both
of
instructions
,
and
encouragements
for
doing
,
or
suffering
,
and
this
Epistle
is
rich
in
both
:
here
what
the
Apostle
said
in
suffering
,
he
specifies
in
particular
,
suffering
of
reproaches
,
but
this
seems
not
to
come
up
to
the
height
of
that
expression
he
hath
used
;
he
spoke
of
fiery
trial
,
but
that
of
reproach
seems
rather
fit
to
be
called
an
airy
trial
,
the
blast
of
vanishing
words
.
Yet
upon
trial
,
it
will
be
found
to
be
,
as
here
it
is
accounted
,
a
very
sharp
,
a
fiery
trial
,
first
then
of
this
particular
kind
of
suffering
.
2.
Of
the
comfort
and
advice
furnisht
against
it
.
If
we
consider
both
the
nature
of
the
thing
,
and
the
strain
of
the
Scriptures
we
will
find
,
that
reproaches
,
are
amongst
the
sharpest
sort
of
sufferings
,
and
are
indeed
fiery
trials
,
the
tongue
is
a
fire
,
says
St.
Iames
,
and
reproaches
are
the
flashes
of
that
fire
,
they
are
a
a
subtile
kind
of
flame
,
like
that
lightening
,
that
they
say
crusheth
the
bones
,
and
yet
breaks
not
the
flesh
,
they
wound
not
the
body
,
as
tortures
and
whips
:
but
through
a
whole
skin
,
they
reach
the
spirit
of
a
Man
,
and
cut
it
.
so
Psal.
42.
10.
The
fire
of
reproaches
preys
upon
,
and
dryes
up
the
precious
oyntment
of
a
good
name
,
as
Solomon
compares
it
.
A
good
name
is
in
it self
a
good
,
a
prime
outward
good
,
and
take
us
according
to
our
natural
temper
and
apprehensions
(
according
to
which
we
feel
things
)
most
Men
are
,
and
some
more
excessively
,
too
tender
and
delicate
in
it
.
Although
truly
I
take
this
rather
to
be
a
weakness
than
true
greatness
of
spirit
,
as
they
fancy
it
,
to
depend
much
on
the
opinion
of
others
,
and
feel
it
deep
,
yet
I
say
,
considering
it
to
be
commonly
thus
with
Men
,
and
the
rem●ins
of
this
,
as
other
frailties
in
the
Children
of
God
,
it
cannot
well
be
,
but
reproaches
will
ordinarily
much
afflict
Men
,
and
to
some
kind
of
Spirits
possibly
,
be
more
grievous
than
some
bodily
pain
or
suffering
.
And
as
they
are
thus
,
the
Scripture
accounts
them
so
,
and
very
usually
reckons
them
amongst
sufferings
,
and
readily
names
them
more
than
any
other
kind
of
suffering
,
and
that
〈◊〉
good
reason
,
not
only
for
their
piercing
nature
(
as
it
s
●●id
)
but
withal
for
their
frequency
,
and
multitude
,
and
some
things
we
suffer
,
do
(
as
flies
)
more
trouble
by
their
number
than
by
their
weight
.
Now
there
is
no
〈◊〉
kind
of
suffering
of
such
constancy
,
and
commonness
,
and
abundance
as
reproaches
are
.
When
other
periecutions
cease
,
yet
those
continue
when
all
other
Martyr
fires
are
put
out
,
these
burn
still
;
in
all
times
and
places
the
malignant
World
ready
to
revile
Religion
,
not
only
avowed
enemies
of
it
,
but
the
greatest
part
even
of
those
that
make
a
vulgar
profession
of
it
,
they
that
outwardly
receive
the
form
of
Religion
,
yet
are
many
of
them
inwardly
haters
of
the
power
of
it
;
and
Christians
so
called
will
scorn
and
reproach
these
that
are
so
indeed
.
And
this
is
done
with
such
ease
by
every
one
,
that
these
arrows
fly
thick
;
every
one
that
hath
a
tongue
can
shoot
them
,
even
base
Abjects
,
Psal.
35.
And
the
drunkards
make
songs
,
as
Ieremy
complains
,
the
meanest
sort
can
reach
this
point
of
persecution
,
and
be
active
in
it
against
the
Children
of
God
;
they
that
cannot
,
or
dare
not
offer
them
any
other
injury
,
will
not
fear
,
nor
spare
to
let
fly
a
taunt
,
or
bitter
word
,
so
that
whereas
other
sufferings
are
rarer
,
these
meet
them
daily
,
Psalm
.
42
10.
While
they
say
daily
unto
me
where
is
thy
God
.
We
see
how
justly
reproaches
are
often
mentioned
amongst
,
and
beyond
other
trials
;
and
accounted
persecution
,
Matth.
5.
10
,
11.
Blessed
are
ye
when
Men
shall
revile
you
,
and
persecute
you
,
and
shall
say
all
manner
of
evil
against
you
falsly
,
for
my
sake
,
Gal.
4.
29.
But
as
then
he
that
was
born
after
the
flesh
persecuted
him
that
was
born
after
the
Spirit
,
even
so
is
it
now
.
And
in
the
History
all
we
find
is
,
he
mockt
him
.
And
thus
are
they
amongst
the
sufferings
of
Christ
in
the
Gospel
,
and
not
as
the
least
,
the
raylings
and
mockings
darted
at
him
,
fixed
to
the
cross
,
more
than
the
very
nails
that
fixed
him
.
And
Heb.
12.
2.
The
shame
of
the
cross
though
he
was
above
it
and
despised
it
,
yet
that
shame
of
it
,
was
much
of
the
burden
,
so
ver.
3.
Contradiction
of
sinners
.
Now
the
other
thing
is
,
that
this
is
the
lot
of
Christians
,
as
it
was
of
Christ
,
and
why
should
they
they
look
for
more
kindness
,
and
better
usage
,
and
think
to
find
acclamations
,
and
applauses
from
the
World
,
that
so
vilisy'd
their
Lord
.
Oh
no
;
The
vain
heart
must
be
weaned
from
these
to
follow
Christ
,
if
we
will
indeed
follow
him
;
it
must
be
tamed
to
share
with
him
in
this
point
of
suffering
,
not
only
mistakes
and
misconstructions
,
but
bitter
scoffings
,
and
reproaches
.
Why
should
not
our
minds
ply
and
fold
to
this
upon
that
very
reason
,
he
so
reasonably
presses
again
and
again
,
on
his
Disciples
.
The
servant
is
not
greater
than
his
master
,
and
in
this
very
thing
,
if
they
called
the
Master
Beelzebub
,
how
much
more
will
they
speak
so
of
the
servants
.
Ins.
1.
Seeing
its
thus
,
I
shall
first
press
upon
the
followers
of
Christ
,
the
Apostles
rule
here
,
to
keep
their
sufferings
spotless
,
that
it
may
not
be
comfortless
,
resolve
for
it
,
but
that
it
be
innocent
suffering
;
suffer
not
as
evil
doers
,
ver.
15.
Besides
that
ways
of
wickedness
are
most
unsuiting
our
holy
calling
,
look
to
the
enmity
about
you
,
and
gain
even
out
of
that
evil
this
great
good
,
of
the
more
circumspect
and
holy
walking
,
know
who
you
are
,
and
where
you
are
,
your
own
weakness
,
and
the
Worlds
wickedness
.
This
our
Saviour
represents
,
and
upon
it
gives
that
sutable
rule
;
Behold
I
send
you
forth
as
sheep
in
the
midst
of
wolves
,
be
ye
therefore
wise
as
Serpents
,
and
harmless
as
Doves
.
Know
you
not
what
exact
eyes
of
others
are
upon
you
;
will
you
not
thence
learn
exactly
to
eye
your selves
,
and
all
your
ways
,
and
seek
of
God
with
David
,
to
be
led
in
righteousness
,
because
of
your
enemies
,
your
observers
.
This
is
the
rule
here
ver.
16.
su●●er
as
Christians
holily
,
and
blamelessly
,
that
the
enemy
may
not
know
where
to
fasten
his
hold
;
as
the
wrestlers
anointed
their
bodies
,
that
the
hands
of
their
party
might
not
fasten
thus
truly
they
that
walk
,
and
suffer
as
Christians
anointed
with
the
Spirit
of
Christ
,
their
enemies
cannot
well
fasten
hold
.
I
recommend
therefore
to
you
that
love
the
Lord
Jesus
,
this
especially
,
to
be
careful
,
that
all
your
reproaches
may
be
indeed
for
Christ
,
and
not
for
any
thing
in
you
unlike
to
Christ
,
that
there
be
nothing
save
the
matter
of
your
rod
;
keep
the
quarrel
as
clean
and
unmixt
as
you
can
,
and
this
will
advantage
you
much
both
within
,
and
without
,
in
the
peace
and
firmness
of
your
minds
,
and
in
the
refute
of
your
enemies
.
This
will
make
you
as
a
brazen
wall
,
as
the
Lord
speaks
to
the
Prophet
,
they
shall
fight
against
you
,
but
shall
not
prevail
.
Keep
far
off
from
all
impure
unholy
ways
;
suffer
not
as
evil
doers
,
no
nor
as
busie
bodies
,
be
much
at
home
,
setting
things
at
rights
within
your
own
breast
,
where
there
is
so
much
work
,
and
such
daily
need
of
diligence
,
and
then
you
will
be
vacant
to
unnecessary
idle
pryings
into
the
wayes
and
affairs
of
others
,
and
further
then
your
calling
and
the
rules
of
Christian
charity
engage
you
,
you
will
not
iuterpose
in
any
matters
without
you
,
nor
be
found
proud
and
sensorious
as
they
are
ready
to
call
you
.
2.
Shun
the
appearances
of
evil
;
walk
warily
and
prudently
in
all
things
;
be
not
heady
nor
sel●
will'd
,
no
not
in
the
best
thing
;
walk
not
upon
the
utter
brink
and
hedge
of
your
liberty
,
for
then
you
shall
readily
overpass
it
;
things
that
are
lawful
may
be
inexpedient
and
in
case
our
fear
of
scandal
ought
either
to
be
wholly
spared
,
or
used
with
much
prudence
and
circumspection
.
Oh!
study
in
all
to
adorn
the
Gospel
,
and
in
sense
of
your
own
unskillfullness
and
folly
,
beg
wisdom
from
above
,
that
annointing
,
that
will
teach
you
all
things
,
much
of
that
Holy
Spirit
,
that
will
lead
you
in
the
way
of
all
truth
;
and
then
in
that
way
,
whatsoever
be
,
suffer
it
,
and
however
indignified
and
reproached
,
happy
are
you
,
for
the
spirit
of
glory
and
of
God
resteth
upon
you
.
Inf.
2.
But
if
to
be
thus
reproached
be
happy
,
then
certainly
their
reproachers
are
no
less
unhappy
,
if
on
those
rest
the
spirit
of
glory
and
of
God
;
what
Spirit
in
those
,
but
the
Spirit
of
Satan
,
and
of
shame
,
and
vileness
.
Who
is
the
basest
,
most
contemptible
kind
of
person
in
the
world
?
truly
,
I
think
,
an
avowed
contemner
and
mocker
of
holiness
.
Shall
any
such
be
fou●d
amongst
us
?
I
charge
all
you
in
this
name
of
Christ
,
that
you
do
not
entertain
godless
prejudices
against
the
people
of
God
.
Let
not
your
ears
be
open
to
,
nor
your
hearts
close
with
the
calumnies
and
lies
,
that
may
be
flying
abroad
of
them
and
their
practises
,
much
less
open
your
mouths
against
them
,
or
let
any
disgraceful
word
be
heard
from
you
:
and
when
you
meet
with
undeniable
real
frailties
,
know
the
law
of
love
and
practise
it
:
Think
this
is
blameworthy
,
yet
let
me
not
turn
it
to
the
reproach
of
those
persons
,
who
notwithstanding
may
be
sincere
,
much
less
to
the
reproach
of
other
persons
professing
Religion
,
and
then
cast
it
upon
Religion
it self
.
My
Brethren
,
beware
of
sharing
with
the
ungodly
in
this
tongue
persecution
of
Christians
.
There
is
a
Day
at
hand
wherein
the
Lord
will
make
enquiry
after
those
things
,
if
we
shall
be
made
accountable
for
idle
words
(
as
we
are
warned
)
how
much
more
for
bitter
malicious
words
uttered
against
any
,
especially
against
the
Saints
of
God
,
whom
however
the
World
reckon
,
he
esteems
his
precious
ones
,
his
treasure
.
You
that
now
can
look
on
them
with
a
scornful
eye
,
which
way
shall
you
look
when
they
shall
be
beautitiful
and
glorious
,
and
all
the
ungodly
cloathed
with
shame
?
Oh!
do
not
reproach
them
,
but
rather
come
in
and
share
with
them
in
the
way
of
holiness
,
and
in
all
the
sufferings
and
reproaches
that
follow
it
:
for
if
you
partake
of
their
disgraces
with
them
,
you
shall
share
of
glory
with
them
,
in
the
Day
of
their
Lords
appearing
.
The
words
have
two
things
.
The
evil
of
these
reproaches
suppos'd
,
and
the
good
exprest
.
The
evil
suppos'd
,
that
they
are
trials
and
hot
trials
:
of
this
already
.
The
good
exprest
:
ye
are
happy
,
even
in
present
,
in
the
very
midst
of
them
;
they
do
not
trouble
your
happy
estate
;
yea
they
advance
it
.
Thus
solid
indeed
is
the
happiness
of
the
Saints
that
in
the
lowest
condition
,
it
remains
the
same
:
disgraces
caves
,
prisons
,
and
chains
,
cast
them
where
you
will
,
still
happy
:
a
Diamond
in
the
mire
foyled
and
trampled
on
yet
still
retains
its
own
worth
.
But
this
is
more
,
that
the
very
things
that
seem
to
make
them
miserable
,
do
not
only
not
do
that
,
but
on
the
contrary
do
make
them
the
more
happy
they
are
gainers
by
their
losses
,
and
attain
more
liberty
by
their
thraldomes
,
and
more
honour
by
their
disgraces
,
and
more
peace
by
their
troubles
:
the
World
and
all
their
enemies
are
exceedingly
befool'd
in
striving
with
them
,
not
only
can
they
not
undo
them
,
but
by
all
their
enmity
and
practises
,
they
do
them
pleasure
,
and
raise
them
higher
;
with
what
weapons
shall
they
fight
?
How
shall
they
set
upon
a
Christian
,
that
are
his
enemy
?
where
shall
they
hit
them
,
seeing
all
the
wrongs
they
do
him
,
do
indeed
enrich
and
ennoble
him
;
and
the
more
he
is
deprest
,
he
flourishes
the
more
:
certainly
the
blessedness
of
a
Christian
is
matchless
and
invincible
.
But
how
holds
this
,
Happy
in
reproaches
and
by
them
,
't
is
not
through
their
nature
and
vertue
,
for
they
are
evil
,
so
Mat.
5.
20.
But
(
1.
)
By
reason
of
the
Cause
.
(
2.
)
Of
the
accompanying
and
consequent
Comfort
.
First
the
Cause
.
Negatively
,
we
have
it
verse
15.
Positively
ver.
14
,
16.
Not
as
an
evil
doer
,
that
stains
thy
holy
profession
,
and
damps
thy
comfort
,
and
clouds
thy
happiness
,
disprofits
thee
and
dishonours
thy
Lord
.
But
for
the
name
of
Christ
,
and
what
is
there
so
rough
,
that
that
will
not
make
pleasant
,
to
suffer
with
Christ
and
for
Christ
,
who
suffered
so
much
and
so
willingly
for
thee
?
hath
he
not
gone
through
all
before
thee
,
and
made
all
easie
and
lovely
?
hath
he
not
sweetned
poverty
,
and
persecutions
,
and
hatred
,
and
disgraces
,
and
death
it self
?
per●um'd
the
grave
,
and
turn'd
it
from
a
pit
of
horrour
into
a
sweet
resting
bed
?
And
thus
love
of
Christ
judgeth
,
thinks
all
lovely
that
is
for
him
,
is
glad
to
meet
with
difficulties
,
and
ambitious
of
suffering
for
him
:
scorn
and
contempt
a
thing
of
hard
digestion
;
but
much
inward
heat
of
love
digests
it
easily
,
reproaches
bitter
,
but
the
reproaches
of
Christ
sweet
.
Take
their
true
value
,
Heb.
11.
The
reproaches
of
Christ
greater
riches
than
the
treasures
of
Egypt
,
his
very
worst
things
,
better
than
the
best
of
the
World
.
A
touch
of
Christ
turns
all
into
gold
;
his
reproaches
riches
,
as
there
,
and
honour
,
as
here
:
Happy
not
only
afterwards
,
ye
shall
be
happy
,
but
happy
in
present
,
and
that
not
only
in
apprehension
of
that
after
happiness
,
as
sure
and
as
already
present
,
which
Faith
doth
;
but
even
for
that
they
possess
the
presence
and
comforts
of
the
Spirit
.
For
the
Spirit
of
Glory
.
]
This
accompanies
disgraces
for
him
;
his
Spirit
,
the
Spirit
of
Glory
and
of
God
;
with
your
suffering
goes
the
name
of
Christ
,
and
the
Spirit
of
Christ
:
take
them
thus
,
when
reproaches
are
cast
upon
you
for
his
name
,
and
you
bear
them
by
his
Spirit
,
and
his
Spirit
most
fit
to
support
you
under
them
,
yea
to
raise
you
above
them
;
they
are
ignominious
and
inglorious
,
he
is
the
Spirit
of
glory
;
they
are
humane
reproaches
,
he
the
Divine
Spirit
,
the
Spirit
of
Glory
and
of
God
,
that
is
,
the
glorious
Spirit
of
God
.
And
this
is
the
advantage
,
the
less
the
Christian
finds
esteem
and
acceptance
in
the
World
,
the
more
he
turns
inward
to
see
what
's
there
,
and
there
he
finds
a
down
weight
counterpoise
of
excellency
and
glory
,
even
in
this
present
condition
,
as
the
pledge
of
the
glory
before
him
.
The
reproaches
be
fiery
,
but
the
Spirit
of
glory
resteth
upon
you
,
doth
not
give
you
a
passing
visit
,
but
stays
within
you
,
and
is
indeed
yours
.
And
in
this
he
can
take
comfort
,
and
let
the
foul
weather
blow
over
,
let
all
the
scoffs
,
and
contempts
abroad
pass
as
they
come
,
having
a
glorious
Spirit
within
,
such
a
guest
honouring
him
with
his
presence
,
and
abode
,
and
sweet
fellowship
,
and
is
indeed
one
with
him
.
So
that
rich
Miser
could
say
;
when
they
scorned
him
in
the
streets
,
let
them
revile
and
bark
,
I
have
riches
,
and
honour
enough
,
that
they
see
not
.
And
this
is
it
makes
the
World
,
as
they
are
a
malicious
party
,
so
to
be
an
incompetent
Judge
of
the
Christians
estate
;
they
see
the
rugged
unpleasant
outside
only
,
the
right
inside
,
their
eye
cannot
reach
.
We
were
miserable
indeed
,
were
our
comforts
such
as
they
could
see
.
And
as
this
is
the
constant
estate
of
a
Christian
,
it
is
usually
most
manifested
to
him
in
the
time
of
his
greatest
sufferings
,
then
(
as
we
said
)
he
readily
turns
inward
and
sees
it
most
,
and
accordingly
finds
it
most
.
God
making
this
happy
supplement
and
compensation
,
that
when
they
have
least
of
the
World
,
they
have
most
of
himself
,
when
they
are
most
covered
with
the
World's
disfavour
,
this
favour
shines
brightest
to
them
,
as
Moses
in
the
Cloud
,
in
nearest
access
and
speech
with
God
;
when
the
Christian
is
most
clouded
with
distresses
and
disgraces
,
then
doth
the
Lord
often
shew
himself
most
clearly
to
him
.
If
you
be
indeed
Christians
,
you
will
not
be
so
much
thinking
at
any
time
,
how
you
may
be
free
from
all
sufferings
and
despisings
;
but
rather
how
you
may
go
strongly
and
cheerfully
through
them
;
so
here
is
the
way
,
seek
real
and
firm
interest
in
Christ
,
and
participance
of
Christ's
Spirit
,
and
then
a
look
to
him
will
make
all
easie
and
delightful
.
Thou
wilt
be
ashamed
within
thy self
to
start
back
,
or
give
one
foot
at
the
encounter
of
a
taunt
,
or
reproach
for
him
;
thou
wilt
think
for
whom
is
it
,
is
it
not
for
him
who
for
my
sake
hid
not
his
face
from
shame
and
spitting
?
and
further
he
died
;
now
how
would
I
meet
death
for
him
,
that
shrink
at
the
blast
of
a
scornful
word
?
If
you
would
know
whether
this
his
Spirit
is
and
resteth
in
you
,
it
cannot
be
better
known
than
by
that
very
love
,
ardent
love
to
him
,
and
high
esteem
of
him
;
and
from
thence
a
willingness
,
yea
a
gladness
to
suffer
any
thing
for
him
.
2.
This
Spirit
of
Glory
sets
the
heart
on
glory
;
true
glory
makes
heavenly
things
excellent
in
our
thoughts
,
and
sets
the
World
,
the
better
and
worse
,
the
honour
and
dishonour
of
it
,
at
a
low
rate
.
The
Spirit
of
the
World
is
a
base
ignoble
Spirit
,
even
the
highest
pitch
of
it
,
those
that
are
projecting
for
Kingdoms
,
these
are
poor
designs
to
that
of
the
Christian
,
which
ascend
above
all
things
under
the
Sun
,
and
above
the
Sun
it self
,
and
therefore
he
is
not
shaken
with
threats
,
nor
taken
with
offers
in
these
things
.
Excellent
is
that
answer
St.
Basil
gives
in
the
person
of
those
Martyrs
to
that
Emperour
,
as
making
them
(
as
he
thought
)
great
profers
to
draw
them
off
,
why
,
say
they
,
doest
thou
bid
us
so
low
as
pieces
of
the
World
,
we
have
learnt
to
despise
it
all
.
This
is
not
stupid
,
nor
an
affected
stoutness
of
Spirit
,
but
a
humble
sublimeness
,
that
the
natural
Spirit
of
a
Man
cannot
reach
unto
.
But
wilt
thou
say
still
,
this
stops
me
,
I
do
not
find
this
Spirit
in
me
,
if
I
did
,
then
I
think
I
could
be
willing
to
suffer
any
thing
.
To
this
for
present
no
more
but
this
,
d●est
thou
find
desire
that
Christ
may
be
glorified
,
and
could●●●e
content
it
were
by
thy
suffering
in
any
kind
for
him
as
called
to
it
?
art
thou
willing
to
give
up
thine
own
interest
,
and
study
and
follow
Christ's
,
and
that
thou
mightest
sacrifice
thine
own
credit
,
and
name
,
to
advance
his
?
art
thou
unwilling
to
do
any
thing
that
might
dishonour
him
,
nor
unwilling
to
suffer
any
thing
might
honour
him
,
or
wouldest
thou
be
thus
?
Then
be
not
disputing
,
but
up
and
walk
on
in
his
strength
.
Now
i●
any
say
,
but
his
name
is
dishonoured
by
these
reproaches
;
true
,
says
the
Apostle
,
on
their
part
it
is
so
,
but
not
on
yours
.
They
that
reproach
you
do
their
best
to
make
it
reflect
on
Christ
and
his
cause
,
but
thus
it
is
only
on
their
part
:
you
are
sufferers
for
his
name
,
and
so
you
glorifie
it
:
your
faith
,
and
patience
,
and
victory
by
these
do
declare
the
Divine
power
of
grace
,
and
the
Gospel
working
;
They
have
made
torturers
ashamed
,
and
induced
some
beholders
to
share
with
them
.
Thus
though
the
prophane
World
intend
it
as
far
as
they
could
reach
to
dishonour
the
profession
of
Christ
;
yet
it
●●●cks
not
,
but
on
the
contrary
he
is
glorified
by
your
constancy
.
And
as
the
ignominy
fastens
not
,
but
the
glory
from
the
endurance
;
so
they
are
obliged
and
certainly
are
ready
according
to
the
Apostles
zeal
,
verse
,
16.
To
glorifie
God
on
this
behalf
,
that
as
he
is
glorified
in
them
,
so
we
may
glorifie
and
bless
him
,
that
he
hath
dignified
us
so
,
that
whereas
we
might
have
been
left
to
a
sad
sinking
task
,
to
have
suffered
for
various
guilts
our
God
hath
changed
the
tenure
and
nature
of
our
sufferings
,
and
make
them
to
be
for
the
name
of
Christ
.
Thus
doth
not
a
spiritual
mind
swell
on
a
conceit
of
constancy
and
courage
,
which
is
the
readiest
way
of
self
undoing
;
But
acknowledge
all
gift
,
even
suffering
,
To
you
its
given
not
onl●
to
believe
,
but
to
suffer
,
and
so
to
bless
him
on
that
behalf
.
Oh!
this
〈◊〉
grows
in
suffering
,
so
Acts
5.
41.
They
went
away
rejoycing
,
that
they
were
counted
worthy
to
suffer
shame
for
his
name
.
Consider
,
it
s
but
a
sho●
while
,
and
the
wicked
,
and
their
scoffs
shall
vanish
,
they
shall
not
be
,
this
shame
will
presently
be
done
,
and
this
disgrace
is
of
short
date
,
but
the
glory
and
Spirit
of
glory
eternal
,
what
though
thou
shouldest
be
poor
,
and
defamed
,
and
despised
,
and
be
the
common
mark
of
scorn
,
and
all
injuries
,
yet
't
is
hard
at
the
end
.
This
is
now
thy
part
,
the
scene
shall
be
changed
.
Kings
here
,
real
ones
,
are
in
deepest
realty
but
strange
Kings
,
but
when
thou
comest
to
alter
the
person
now
thou
bearest
,
here
is
the
odds
,
thou
wast
as
a
fool
in
appearance
for
a
moment
,
and
shall
be
truly
a
King
for
ever
.
Verse
17.
17.
For
the
time
is
come
,
that
Iudgement
must
begin
at
the
house
of
God
:
and
if
it
first
begin
at
us
,
what
shall
the
end
be
of
them
that
obey
not
the
Gospel
.
THere
is
not
only
perfect
equity
,
but
withal
a
comely
proportion
and
beauty
in
all
the
ways
of
God
,
had
we
opened
eyes
to
discern
particularly
in
this
point
of
the
sufferings
and
afflictions
of
the
Church
.
The
Apostle
here
sets
it
before
his
brethren
,
for
the
time
is
come
,
&c.
Where
is
first
a
paralel
of
the
Lords
dealing
with
his
own
and
with
the
wicked
,
ver
17.
18
,
(
2.
)
A
perswasion
of
due
compliance
and
confidence
in
his
own
upon
that
consideration
.
The
paralel
is
in
the
order
,
and
the
measure
of
punishing
;
and
it
is
so
,
that
for
the
order
,
it
begins
at
the
house
of
God
,
ends
upon
the
ungodly
,
and
that
carries
in
it
the
great
difference
in
the
measure
,
that
it
passes
from
the
one
on
whom
it
begins
,
and
rests
on
the
other
on
whom
it
ends
;
the
full
weight
of
it
lies
on
for
ever
.
It
s
so
exprest
,
What
shall
be
the
end
,
&c.
Which
imports
not
only
,
that
Judgement
shall
overtake
them
in
the
end
,
but
that
it
shall
be
their
end
,
they
shall
end
in
it
,
and
it
shall
be
endless
upon
them
.
The
time
is
.
]
Indeed
the
whole
time
of
this
present
life
is
so
,
it
s
the
time
of
suffering
and
purging
for
the
Church
,
compassed
with
enemies
that
will
afflict
her
,
and
subject
to
these
impurities
that
need
affliction
.
The
Children
of
God
are
in
their
under
age
here
,
all
their
time
they
are
Children
,
and
have
their
frailties
and
childish
follies
;
and
therefore
though
they
are
not
always
under
the
stroke
of
the
rod
,
for
that
they
were
not
able
to
endure
,
yet
they
are
under
the
discipline
and
use
of
the
rod
,
all
their
time
:
and
whereas
the
Wicked
escape
,
till
their
day
of
full
payment
,
the
Children
of
God
are
in
this
life
chastised
with
frequent
afflictions
,
and
so
the
time
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
may
here
be
taken
according
as
the
Apostle
St.
Paul
uses
the
same
word
,
Rom.
8.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
sufferings
of
this
present
time
,
But
withal
it
is
true
,
and
appears
to
be
here
implyed
,
that
there
be
particular
set
times
,
that
the
Lord
chuses
for
the
correcting
of
his
Church
,
he
hath
the
days
prefixt
and
written
in
his
Ephemerides
,
hath
his
days
of
correcting
,
wherein
he
goes
round
,
from
one
Church
to
another
,
we
thought
it
would
never
come
to
us
,
but
we
have
now
found
the
smart
of
it
.
And
here
the
Apostle
may
likely
mean
,
the
times
of
these
hot
persecutions
that
were
begun
and
continued
,
though
with
some
intervalls
,
for
two
or
three
Ages
.
Thus
Apoc.
6.
after
the
white
Horse
,
immediately
follows
at
his
heels
the
red
,
and
the
black
,
and
the
pale
Horse
.
And
as
it
was
upon
the
first
publishing
of
the
Gospel
,
so
us
ally
upon
the
restoring
of
it
,
or
upon
remarkable
reforms
of
the
Church
,
and
revivings
of
Religion
,
follow
sharp
and
searching
trials
.
As
the
lower
cause
of
this
is
the
rage
,
and
malice
of
Satan
,
and
the
ungodly
World
,
acted
and
s●irred
by
him
,
against
the
purity
and
prevalency
of
Religion
,
so
it
is
from
a
higher
hand
for
better
ends
.
The
Lord
will
discover
the
multitudes
of
hypocrites
,
and
empty
professors
,
that
will
at
such
a
time
readily
abound
when
Religion
is
upon
an
advancing
way
,
and
the
stream
of
it
runs
strong
.
Now
by
the
counter
current
of
troubles
,
such
fall
back
and
are
carried
away
.
And
the
truth
of
grace
in
the
hearts
of
Believers
is
advantaged
by
these
hazards
,
and
sufferings
,
they
are
put
to
lasten
their
hold
the
better
on
Christ
,
to
seek
more
experience
of
the
real
and
sweet
consolations
of
the
Gospel
,
that
may
uphold
them
against
the
counterblasts
of
suffering
.
Thus
is
Religion
made
a
more
real
and
solid
thing
in
the
hearts
of
true
Believers
;
they
are
entered
to
that
way
of
receiving
Christ
,
and
his
Cross
together
,
that
they
may
see
their
bargain
,
and
not
think
it
a
surprize
.
Iudgement
.
]
Though
all
sufferings
are
not
such
,
yet
commonly
there
is
that
unsuitable
and
unwary
walking
amongst
Christians
,
that
even
their
sufferings
for
the
cause
of
God
,
though
unjust
from
Men
,
yet
are
from
God
just
punishments
of
their
miscarriages
towards
him
,
in
their
former
ways
,
their self
pleasing
and
earthliness
,
taking
too
much
relish
in
the
delights
of
this
World
,
forgetting
their
inheritance
and
home
,
and
conforming
themselves
to
the
World
,
walking
too
like
it
.
Begin
.
]
The
Church
of
God
punisht
,
while
the
wicked
are
free
and
flourish
in
the
World
,
possibly
all
their
days
,
or
if
Judgement
here
reach
them
,
yet
it
is
later
;
it
begins
at
the
House
of
God
.
(
1.
)
This
holds
in
them
that
profess
his
name
,
and
are
of
the
visible
Church
,
compared
with
them
that
are
without
the
pale
of
it
,
and
are
its
avowed
enemies
.
(
2.
)
Those
that
profess
a
desire
of
more
religious
,
and
holy
course
of
life
within
the
Church
compared
with
the
profane
multitude
.
(
3.
)
They
that
are
indeed
more
Spiritual
,
and
holy
,
and
come
nearer
unto
God
,
compared
with
others
that
fall
short
of
that
measure
,
in
all
it
holds
that
the
Lord
doth
more
readily
exercise
them
with
afflictions
,
and
correct
their
wandrings
than
any
other
.
And
this
truly
is
most
reasonable
,
and
the
reason
lies
in
the
very
name
given
the
Church
,
The
House
of
God
.
1.
The
sins
of
the
Church
have
their
peculiar
aggravations
,
that
fall
not
upon
others
,
that
,
which
is
simply
a
sin
in
strangers
to
God
,
is
in
his
people
the
breach
of
a
known
and
received
law
,
and
a
law
daily
unfolded
,
and
set
before
them
,
yea
it
s
against
their
Oath
of
Allegiance
,
't
is
perfidie
and
breach
of
Covenant
,
committed
both
against
the
clearest
light
,
and
strictest
bo●ds
,
and
highest
mercies
,
and
still
the
more
particular
profession
of
his
name
,
and
testimonies
of
his
love
,
make
sin
the
more
sinful
,
and
the
punishment
of
it
the
more
reasonable
.
The
sins
of
the
Church
are
all
twice
dipt
Dibapha
,
Isa.
1.
Have
a
double
die
,
they
are
once
breach
of
the
law
,
and
they
are
again
,
ungrate
and
disloyall
breach
of
promise
.
2.
As
there
is
unquestionable
equity
,
so
there
is
an
evident
congruity
in
it
.
God
is
ruler
of
all
the
World
,
but
particularly
of
his
Church
,
therefore
here
called
his
House
,
wherein
he
hath
a
special
residence
and
presence
.
And
therefore
most
suitable
,
that
there
he
be
specially
observed
and
obey'd
,
and
if
disobey'd
that
he
take
notice
of
it
and
punish
it
,
that
he
suffer
not
himself
to
be
dishonour'd
to
his
face
by
those
of
his
own
House
;
and
therefore
whosoever
escape
,
his
own
shall
not
Amos
3.
2.
You
only
have
I
known
of
all
the
Families
of
the
Earth
:
therefore
will
I
punish
you
for
all
your
iniquities
.
He
that
righteously
judges
and
rules
all
Nations
,
it
is
fit
he
make
his
Justice
most
evident
and
exemplary
in
his
own
House
,
where
it
may
best
be
remarkt
,
and
where
it
will
best
appear
how
impartial
he
is
in
punishing
sin
;
so
a
King
,
as
the
Psalmist
,
Psal.
101.
that
he
may
rule
the
Land
well
,
makes
his
own
House
exemplary
.
It
is
you
know
one
special
qualification
of
a
Bishop
and
Pastor
,
1
Tim.
3.
4.
One
that
ruleth
well
his
own
House
,
having
his
Children
in
subjection
.
For
if
a
Man
know
not
how
to
rule
his
own
House
,
how
shall
he
take
care
of
the
Church
of
God
?
Now
this
therefore
more
eminently
appears
in
the
Supream
Lord
of
the
Church
,
as
his
own
House
;
and
therefore
when
he
finds
disobedience
there
,
he
will
first
punish
that
:
so
he
clears
himself
;
and
the
wicked
World
being
afterward
punisht
,
their
mouths
are
stopt
with
the
preceding
punishment
of
the
Church
;
he
will
not
spare
his
own
;
yea
,
they
shall
be
first
scourged
?
what
then
shall
be
the
end
,
&c.
And
indeed
the
purity
of
his
Nature
,
if
it
be
every
where
contrary
to
all
sinful
impurity
,
it
cannot
but
most
appear
in
his
peculiar
dwelling
House
,
that
he
will
have
neat
and
clean
.
If
he
hate
sin
all
the
World
over
,
where
it
s
nearest
him
he
hates
it
most
,
and
testifies
his
hatred
of
it
;
will
not
endure
it
in
his
presence
:
as
cleanly
neat
persons
,
cannot
well
look
upon
any
thing
that
is
nasty
,
much
less
will
they
suffer
it
come
near
them
,
or
touch
them
,
and
to
continue
in
their
presence
in
the
House
where
they
dwell
;
the
Lord
that
is
of
purer
eyes
than
to
behold
iniquity
,
will
not
abide
it
within
his
own
doors
;
and
the
nearer
any
comes
to
him
,
the
less
can
he
endure
any
unholiness
or
sinful
pollution
in
them
,
he
will
be
sanctified
in
all
that
come
nigh
him
,
Lev.
10.
so
in
his
Ministers
;
Oh!
how
pure
ought
they
to
be
,
and
how
provoking
and
hateful
to
him
are
their
impurities
:
therefore
in
that
commission
to
the
Destroyers
,
Ezek
9.
20.
to
which
place
the
Apostle
may
here
have
some
eye
;
Go
,
says
he
,
slay
the
old
and
young
,
and
begin
at
my
sanctuary
.
They
were
they
that
had
polluted
his
worship
,
and
there
the
first
stroke
lighted
.
And
in
a
Spiritual
Sense
,
because
all
his
People
are
his
only
elect
Priesthood
,
and
should
be
holiness
to
the
Lord
;
and
when
they
are
not
really
so
;
do
not
sanctifie
him
in
their
walking
;
he
sanctifies
himself
,
declares
his
holiness
in
his
Judgments
on
them
.
3.
Mercy
,
in
this
,
even
under
the
habit
of
Judgment
,
love
walks
secretly
and
works
;
so
loving
and
so
wise
a
Father
will
not
undo
his
Children
by
sparing
the
rod
;
but
because
he
loves
,
rebukes
and
chastens
,
Heb.
12.
Prov.
3.
11.
Apoc.
3.
His
Church
,
his
House
,
therefore
that
he
may
delight
in
it
,
and
take
pleasure
to
dwell
in
it
,
and
make
it
happy
with
his
presence
,
he
will
have
it
often
washed
,
and
made
clean
,
and
the
filth
and
rubbish
scoured
and
purged
out
of
it
:
this
argues
his
gracious
purpose
of
abiding
in
it
.
And
as
he
doth
it
,
that
he
may
delight
in
his
People
,
so
that
they
may
delight
in
him
,
and
in
him
alone
,
imbiters
the
World's
Breast
to
wean
them
;
makes
the
World
hate
them
,
that
they
may
the
more
easily
hate
it
;
suffers
them
not
to
settle
upon
it
,
and
fall
into
a
complacency
with
it
;
makes
it
unpleasant
to
them
by
many
and
sharp
afflictions
,
that
they
with
the
more
willingness
may
come
off
,
and
be
united
;
and
that
they
may
remember
home
the
more
,
and
seek
their
comforts
above
,
finding
so
little
below
,
may
turn
in
to
him
,
and
delight
themselves
in
communion
with
him
.
That
their
prayers
may
ascend
the
more
thick
,
that
sweet
incense
,
he
kindles
these
fires
of
trial
to
them
;
for
though
it
should
not
be
so
,
yet
so
it
is
,
that
in
times
of
ease
they
would
grow
readily
remiss
and
formal
that
way
.
He
is
gracious
and
wise
,
knows
what
he
does
with
them
,
and
the
thoughts
he
thinks
towards
them
is
all
for
their
advantage
,
purging
their
iniquities
,
Isa.
27.
purges
out
impatience
,
and
earthliness
,
and
self-will
,
and
carnal
security
,
and
thus
refines
them
for
Vessels
of
Honour
;
we
see
in
a
Jewellers
Shop
,
that
as
there
are
Pearls
and
Diamonds
,
and
other
precious
Stones
;
there
are
Files
,
cutting
Instruments
,
and
many
sharp
Tools
for
their
polishing
:
and
while
they
are
in
the
Work-house
they
are
continual
Neighbours
to
them
,
and
come
often
under
them
.
The
Church
is
God's
Jewelry
,
his
Work
house
,
where
his
Jewels
are
a
polishing
for
his
Palace
,
and
House
,
and
those
he
especially
esteems
and
means
to
make
most
resplendent
,
he
hath
oftenest
his
Tools
upon
them
.
Thus
observe
it
,
as
the
Church
to
other
Societies
,
so
in
it
a
Congregation
or
Family
,
one
more
diligently
seeking
after
God
than
the
rest
,
they
shall
readily
meet
with
more
trials
,
and
be
oftener
under
affliction
than
any
of
the
Company
;
either
under
contempt
and
scorn
,
or
poverty
and
sickness
,
or
some
one
pressure
or
other
,
outward
or
inward
,
and
those
inward
trials
are
the
nearest
and
sharpest
that
the
World
sees
least
,
and
yet
the
Soul
feels
most
:
And
yet
all
these
both
outward
and
inward
have
love
,
unspeakable
love
in
them
all
,
to
purge
and
polish
them
by
increasing
of
Grace
to
fit
them
for
Glory
.
Inf.
1.
We
will
not
be
so
foolish
as
to
promise
our selves
impunity
by
our
relation
to
God
,
as
his
Church
in
covenant
with
him
;
if
once
we
thought
so
,
sure
our
experience
hath
undeceived
us
,
and
let
not
what
we
have
suffered
harden
us
,
as
if
the
worst
were
past
,
we
may
rather
fear
its
but
a
pledge
and
beginning
of
sharper
Judgment
?
why
do
we
not
consider
our
unhumbled
and
unpurged
condition
,
and
tremble
before
the
Lord
?
would
we
save
him
a
labour
,
he
would
take
it
well
,
purge
our
Souls
,
that
he
may
not
be
put
to
further
purging
by
new
Judgments
;
were
we
busie
reading
our
present
condition
,
we
would
see
very
legible
foresigns
of
further
Judgments
,
the
Lord
taking
away
his
eminent
and
worthy
Servants
,
that
are
as
the
very
Pillars
of
the
Publick
Peace
and
Welfare
,
and
taking
away
Counsel
,
and
Courage
,
and
Union
from
the
rest
;
forsaking
us
in
our
meetings
,
and
leaving
us
in
the
dark
to
grop
and
to
rush
one
upon
another
.
2.
The
dissentions
and
jarrings
in
the
State
and
Church
are
likely
upon
imagination
to
bring
it
to
a
reality
;
these
unnatural
burnings
threaten
new
fires
of
publick
Judgments
to
be
kindled
amongst
us
.
3.
That
general
despising
of
the
Gospel
,
and
abounding
of
prophaneness
throughout
the
Land
,
not
yet
purged
,
but
our
great
sin
remaining
in
us
,
calls
for
more
fire
and
more
boiling
.
4.
The
general
coldness
and
deadness
of
Spirit
,
want
of
that
zeal
for
God
,
that
communion
of
Saints
;
that
mutual
stirring
up
one
another
to
Holiness
,
and
which
is
to
all
,
the
restoring
of
Prayer
,
that
frozen
benummedness
in
that
so
necessary
Work
;
that
preventer
of
Judgments
;
that
binder
of
the
hands
of
God
from
punishments
,
and
opener
of
them
unto
them
,
pouring
forth
of
mercies
;
Oh!
this
is
a
sad
condition
in
itself
,
though
it
portended
no
further
Judgment
,
the
Lord
hiding
himself
,
and
the
Spirit
of
Zeal
and
Prayer
withdrawn
,
and
scarce
any
lamenting
it
,
or
so
much
as
perceiving
it
:
where
our
days
either
of
solemn
Prayer
or
Praises
,
as
if
cause
of
neither
,
and
yet
clear
cause
of
both
.
Truly
M.
B.
we
have
need
if
ever
to
bestir
our selves
;
are
not
the
Kingdoms
at
this
present
brought
to
the
extream
point
of
their
highest
hazard
,
and
yet
who
lays
it
to
heart
.
Inf.
2.
Learn
to
give
God
right
construction
in
all
his
dealings
with
his
Church
,
and
with
thy
Soul
;
for
his
Church
,
there
may
be
a
time
wherein
thou
shall
see
it
not
only
tossed
;
but
,
to
thy
thinking
,
covered
and
swallowed
up
with
tears
;
but
wait
a
little
it
shall
arrive
safe
.
This
common
stumbling
stone
,
walk
by
the
light
of
the
Word
,
and
the
eye
of
Faith
looking
on
it
,
and
thou
shalt
pass
by
,
and
not
stumble
at
it
,
the
Church
mourns
,
and
Babylon
sings
,
sits
as
a
Queen
,
but
for
how
long
;
she
shall
come
down
and
sit
in
the
dust
,
and
Zion
shall
be
glorious
,
and
put
on
her
beautiful
Garments
,
and
Babylon
shall
not
look
for
another
revelation
to
raise
her
again
,
no
,
she
shall
never
rise
.
The
Angel
took
up
a
Stone
like
a
great
Milstone
,
and
cast
it
into
the
Sea
,
saying
,
Thus
with
violence
shall
the
great
City
Babylon
be
thrown
down
,
and
shall
be
found
no
more
at
all
.
Be
not
sudden
,
take
God's
work
together
,
do
not
judge
of
it
by
parcels
;
it
is
indeed
all
Wisdom
and
Righteousness
;
but
we
shall
best
discern
the
beauty
of
it
when
we
look
on
it
in
the
frame
,
and
when
it
shall
be
fully
compleated
and
finisht
,
and
our
eyes
enlightned
to
take
a
fuller
and
clearer
view
of
it
,
than
we
can
have
here
;
Oh!
what
wonder
?
what
endless
wondering
will
it
command
?
We
read
of
Ioseph
hated
,
and
sold
,
and
imprison'd
,
and
all
most
unjustly
;
but
because
within
a
leaf
or
two
,
we
find
him
freed
and
exalted
,
and
his
Brethren
coming
Supplicants
to
him
,
we
are
satisfied
:
but
the
things
that
are
for
the
present
cloudy
and
dark
,
our
short
hasty
Spirits
cannot
learn
to
wait
a
little
till
we
see
the
other
side
,
and
what
end
the
Lord
makes
;
we
see
Iudgment
beginning
at
the
House
of
God
,
and
this
perplexes
us
,
while
we
consider
not
the
rest
,
what
shall
be
the
end
of
them
that
obey
not
the
Gospel
?
God
begins
the
Judgment
on
his
Church
for
a
little
time
,
that
it
may
end
and
rest
upon
his
enemies
for
ever
.
And
indeed
he
leaves
the
wicked
last
in
the
punishment
;
so
as
he
makes
use
of
them
for
the
punishing
of
his
Church
,
they
are
his
rod
,
Isa.
10.
But
then
when
he
hath
done
that
work
with
them
,
they
are
broken
and
burnt
,
v.
16.
and
that
when
they
are
at
the
height
of
insolency
and
boasting
,
not
knowing
what
hand
moves
them
,
and
smites
his
People
with
them
for
a
while
,
till
the
da
,
of
their
consuming
come
,
v.
24
,
25.
let
the
vile
enemy
that
hath
shed
our
blood
,
and
insulted
over
us
rejoyce
in
their
present
sparing
,
and
in
mens
procuring
of
it
,
and
pleading
for
it
;
there
is
another
hand
whence
we
may
look
for
Justice
,
and
though
it
may
be
the
Judgment
begun
at
us
,
is
not
yet
ended
,
and
that
we
may
yet
further
(
and
that
justly
)
find
them
our
scourge
,
yet
certainly
we
may
,
and
ought
to
look
beyond
that
unto
the
end
of
the
Lord's
work
,
which
shall
be
the
ruin
of
his
Enemies
,
and
the
peace
of
his
People
,
and
the
glory
of
his
Name
Of
them
that
obey
not
the
Gospel
]
The
end
of
all
the
Ungodly
is
terrible
;
but
especially
of
such
as
heard
the
Gospel
,
and
have
not
received
and
obey'd
it
.
The
Word
hath
in
it
both
Unbelief
and
Disobedience
,
and
these
are
inseparable
,
Unbelief
is
the
grand
point
of
Disobedience
in
it self
,
and
the
spring
of
all
other
disobedience
:
and
the
pity
is
,
men
will
not
believe
it
to
be
thus
.
They
think
it
an
easie
,
and
a
common
thing
to
believe
,
who
doth
not
believe
?
Oh!
but
rather
,
who
does
?
who
hath
believed
our
report
?
were
our
own
misery
and
the
happiness
that
is
in
Christ
believed
,
were
the
riches
of
Christ
,
and
the
love
of
Christ
believed
,
would
not
this
perswade
men
to
forsake
their
sins
,
and
the
World
to
embrace
him
?
But
men
run
away
with
an
extraordinary
fancy
of
believing
,
and
do
not
deeply
consider
what
news
the
Gospel
brings
,
and
how
much
it
concerns
them
:
sometimes
it
may
be
they
have
a
sudden
thought
of
it
,
and
they
think
,
I
will
think
on
it
better
at
some
other
time
;
but
when
comes
that
time
;
one
business
steps
in
after
another
and
shuffles
it
out
:
Men
are
not
at
leasure
to
be
saved
.
The
Gospel
of
God
.
]
His
embassy
of
Peace
of
Men
,
the
riches
of
his
mercy
and
free
love
opened
up
and
set
forth
,
not
simply
to
be
lookt
on
,
but
laid
hold
on
.
The
glorious
holy
God
declaring
his
mind
of
agreement
with
Man
in
his
own
Son
;
his
blood
streaming
forth
in
it
to
wash
away
uncleanness
,
and
yet
this
Gospel
not
obeyed
.
Sure
the
conditions
of
it
very
hard
,
and
the
commands
must
be
grievous
,
that
they
are
not
hearkened
to
;
why
,
judge
you
if
they
be
.
The
great
command
is
that
,
to
receive
that
Salvation
;
and
the
other
is
this
,
to
love
that
Saviour
,
and
there
is
no
more
;
perfect
obedience
is
not
now
the
thing
,
and
the
obedience
that
is
required
,
that
love
makes
it
sweet
and
easie
to
us
,
and
acceptable
to
him
.
This
is
proclaimed
to
all
that
hear
the
Gospel
,
and
the
greatest
part
refuse
it
,
they
love
themselves
,
and
their
lusts
,
and
this
present
World
,
and
will
not
change
,
and
so
they
perish
.
They
perish
?
what
's
that
?
what
is
their
end
?
I
will
answer
that
but
as
the
Apostle
doth
,
and
that
is
even
asking
the
question
over
again
,
what
shall
be
their
end
?
There
is
no
speaking
of
it
▪
a
Curtain
drawn
;
silent
wonder
expresses
it
best
,
telling
it
cannot
be
exprest
;
how
then
shall
it
be
endured
?
It
is
true
,
that
there
be
resemblances
used
in
Scripture
,
giving
us
some
glance
of
it
;
we
hear
of
a
burning
Lake
,
a
Fire
that
goes
not
out
,
and
a
Worm
that
dies
not
;
but
these
are
but
shadows
to
the
real
misery
of
them
that
obey
not
the
Gospel
;
Oh!
to
be
filled
with
the
wrath
of
God
,
the
ever
living
God
for
ever
.
What
words
or
thoughts
can
reach
it
?
Oh!
Eternity
,
Eternity
;
Oh!
that
we
did
believe
it
.
This
same
paralel
is
continued
in
the
following
Verse
in
other
terms
,
for
the
clearer
expression
,
and
deeper
impression
of
it
.
Verse
18.
And
if
the
righteous
scarcely
be
saved
,
where
shall
the
ungodly
and
sinner
appear
?
IT
is
true
then
,
that
they
are
scarce
saved
,
even
they
that
endeavour
to
walk
uprightly
in
the
ways
of
God
,
that
's
the
Righteous
;
here
they
are
scarcely
saved
.
That
imports
not
any
uncertainty
or
hazard
in
the
thing
it self
to
the
end
,
in
respect
of
the
purpose
,
and
performance
of
God
:
but
only
the
great
difficulties
,
and
hard
encounters
in
the
way
,
that
they
go
through
so
many
tribulations
and
tentations
,
so
many
fightings
without
,
and
fears
within
:
the
Christian
so
simple
and
weak
,
and
his
enemies
so
crafty
,
and
powerful
.
The
Oppositions
of
the
wicked
World
,
their
hatreds
,
and
scorns
,
and
molestations
,
the
flights
and
violence
of
Satan
,
and
the
worst
of
all
,
the
strength
of
their
own
corruptions
.
And
by
reason
of
abounding
corruption
,
such
frequent
,
almost
continual
need
of
purging
by
afflictions
and
trials
;
to
be
still
under
Physick
;
to
be
of
necessity
at
sometimes
drained
and
brought
so
low
,
till
there
is
scarce
strength
or
life
remaining
in
them
.
And
truely
all
outward
difficulties
would
be
but
matter
of
ease
,
would
be
as
nothing
,
were
it
not
the
incumberance
of
lusts
,
and
corruptions
within
;
were
a
man
to
meet
disgraces
and
sufferings
for
Christ
,
how
easily
would
he
go
through
them
,
yea
,
and
rejoyce
in
them
,
were
he
rid
of
the
fretting
impatience
,
the
pride
,
and
self-love
of
his
own
carnal
heart
;
these
clog
and
trouble
worst
,
and
he
cannot
shake
them
off
,
nor
prevail
against
them
without
much
pains
,
many
prayers
and
tears
;
and
many
times
after
much
wrestling
,
scarce
finds
that
he
hath
gained
any
ground
;
yea
,
sometimes
is
foiled
and
thrown
by
them
.
And
so
in
all
other
duties
such
a
fighting
and
continual
combate
with
a
revolting
backsliding
heart
;
the
flesh
pulling
,
and
dragging
downwards
,
when
he
would
mount
up
,
finds
himself
as
a
Bird
with
a
stone
tied
to
its
foot
,
hath
Wings
that
flutter
to
be
upwards
,
but
is
pressed
down
with
the
weight
fastened
to
him
;
what
struggling
with
wandrings
and
deadness
in
hearing
,
and
reading
,
and
prayer
:
and
that
which
is
most
grievous
,
that
by
their
unwary
walking
,
and
the
prevailing
of
some
corruption
,
they
sadden
the
Spirit
of
God
and
provoke
him
to
hide
his
face
,
and
withdraw
his
comforts
.
How
much
pain
to
attain
any
thing
,
any
particular
grace
of
humility
,
or
meekness
,
or
self-denial
;
and
if
any
thing
attained
,
how
hard
to
keep
and
maintain
it
against
the
contrary
party
;
how
often
driven
back
to
their
old
point
?
if
they
do
but
cease
from
striving
a
little
,
they
are
carried
back
by
the
stream
:
and
what
returns
of
doubtings
and
misbelief
,
after
they
thought
they
were
got
somewhat
above
them
;
in
so
much
that
sometimes
they
are
at
the
point
of
giving
over
,
and
thinking
it
will
never
be
for
them
:
and
yet
through
all
those
are
they
brought
safe
home
,
there
is
another
strength
that
bears
them
up
,
and
brings
them
through
:
but
yet
these
things
,
and
many
more
of
this
nature
argue
the
difficulty
of
their
course
,
and
that
it
is
not
so
easie
a
thing
to
come
to
Heaven
as
most
imagine
it
.
Inf.
Thou
that
findest
so
little
stop
,
and
conflict
in
it
,
goest
thy
round
of
eternal
duties
,
and
all
is
well
;
art
no
more
troubled
;
thou
hast
need
to
enquire
after
a
long
time
spent
in
that
way
,
am
I
right
?
am
I
not
yet
to
begin
?
sure
this
looks
not
like
the
way
to
Heaven
,
as
it
is
described
in
the
Scripture
;
it
is
too
smooth
and
easie
to
be
right
.
And
if
the
way
of
the
Righteous
be
so
hard
,
then
how
hard
shall
be
the
end
of
the
ungodly
and
sinner
that
walks
in
sin
with
delight
;
it
were
strange
if
they
should
be
at
such
pains
,
and
with
great
difficulty
attain
their
end
:
and
he
should
come
in
amongst
them
in
the
end
,
they
were
fools
indeed
;
true
,
if
it
were
so
;
but
what
if
it
be
not
so
,
then
the
wicked
is
the
fool
,
and
shall
find
he
is
,
when
he
shall
not
be
able
to
stand
in
Judgment
,
where
shall
he
appear
;
when
to
the
end
he
might
not
appear
,
he
would
be
glad
to
be
smother'd
under
the
weight
of
the
Hills
,
and
Mountains
,
if
they
could
shelter
him
,
from
appearing
.
And
what
is
the
aim
of
all
this
that
we
have
spoken
,
or
can
speak
in
this
subject
,
but
that
ye
may
be
moved
to
take
into
deeper
thoughts
the
concernment
of
your
immortal
Souls
.
Oh!
that
you
would
be
perswaded
.
Oh!
that
you
would
make
in
to
Jesus
Christ
and
seek
Salvation
in
him
;
seek
to
be
covered
with
his
righteousness
,
and
to
be
led
by
his
Spirit
in
the
ways
of
righteousness
.
That
will
seal
to
you
the
happy
certainty
of
the
end
,
and
overcome
for
you
all
the
difficulties
of
the
way
:
what
is
the
Gospel
of
Christ
preached
for
?
what
was
the
blood
of
Christ
shed
for
?
was
it
not
,
that
by
receiving
him
,
we
might
escape
condemnation
;
nay
this
drew
him
from
heaven
,
he
came
that
we
might
have
life
,
and
might
have
it
more
abundantly
.
Verse
19.
19.
Wherefore
let
them
that
suffer
according
to
the
will
of
God
,
commit
the
keeping
of
their
Souls
to
him
in
well
doing
,
as
unto
a
faithful
creator
.
NOthing
doth
so
establish
the
mind
in
the
rollings
,
and
turbulency
of
present
things
,
as
both
a
look
above
them
,
and
a
look
beyond
them
;
above
them
,
to
the
steady
and
good
hand
by
which
they
are
ruled
,
and
beyond
them
to
the
sweet
and
beautiful
end
,
to
which
by
that
hand
,
they
shall
be
brought
.
This
the
Apostle
layes
here
as
the
foundation
of
that
patience
,
and
peace
in
troubles
,
wherewith
he
would
have
his
brethren
furnisht
.
A●d
thus
he
closes
this
in
these
words
.
Wherefore
let
them
that
suffer
according
to
the
will
of
God
,
commit
the
keeping
of
their
Souls
to
him
in
well
doing
,
as
unto
a
faithful
creator
.
The
words
contain
the
true
principle
of
Christian
patience
,
and
tranquility
of
mind
in
the
sufferings
of
this
life
,
expressing
both
wherein
it
consists
,
and
what
are
the
grounds
of
it
.
1.
It
lies
in
this
committing
the
Soul
unto
God
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
added
is
a
true
qualification
of
this
,
that
it
be
in
well
doing
,
according
to
the
preceeding
Doctrine
which
the
Apostle
gives
clearly
and
largely
,
ver.
15
,
16.
If
they
would
have
inward
peace
amidst
outward
trouble
,
they
must
walk
by
the
rule
of
peace
,
and
keep
strictly
to
it
;
if
you
would
commit
your
Soul
to
the
keeping
of
God
,
know
he
is
a
holy
God
;
and
an
unholy
Soul
that
walks
in
any
way
of
wickedness
known
,
or
secret
,
is
no
fit
commodity
to
put
into
his
pure
hand
to
keep
.
Therefore
as
ye
would
have
this
confidence
to
give
your
holy
God
the
keeping
of
your
Soul
,
and
that
he
accept
of
it
,
and
take
it
off
your
hand
,
beware
of
willing
pollutions
and
unholy
ways
;
walk
so
as
you
discredit
not
your
protector
and
move
him
to
be
ashamed
of
you
,
and
disclaim
you
.
Shall
it
be
said
you
live
under
his
shelter
and
walk
inordinately
?
as
this
cannot
well
be
,
you
cannot
well
believe
it
to
be
:
loose
ways
will
loosen
your
hold
of
him
and
confidence
in
him
;
you
will
be
driven
to
question
your
interest
,
and
to
think
,
sure
I
do
but
delude
my self
;
can
I
be
under
his
safeguard
,
and
yet
follow
the
course
of
the
World
,
and
my
corrupt
heart
,
certainly
be
it
who
will
,
he
will
not
be
a
guardian
and
patron
of
wickedness
.
No
,
he
is
not
a
God
that
hath
pleasure
in
iniquity
,
nor
shall
evil
dwell
with
him
.
If
thou
give
thy
Soul
to
him
to
keep
upon
terms
of
liberty
to
sin
,
he
will
turn
it
out
of
his
Doors
,
and
remit
it
back
to
thee
to
look
to
,
as
thou
wilt
thy self
;
yea
,
in
the
ways
of
sin
,
thou
dost
indeed
steel
it
back
and
carriest
it
out
from
him
;
thou
puttest
thy self
;
out
of
the
compass
of
his
defence
;
goest
without
the
trenches
,
and
art
at
thine
own
hazard
,
expos'd
to
armies
of
mischiefs
and
miseries
.
Inf.
This
then
is
primely
to
be
lookt
to
,
you
that
would
have
safety
in
God
in
evil
times
,
beware
of
evil
ways
:
for
in
these
it
cannot
be
:
if
you
will
be
safe
in
him
,
you
must
stay
with
him
,
and
in
all
your
ways
keep
within
him
,
as
your
fortress
;
now
in
the
wayes
of
sin
you
run
out
from
him
.
Hence
't
is
we
have
so
little
establisht
confidence
in
God
in
times
of
trial
,
we
take
ways
of
our
own
,
and
will
be
gadding
,
and
so
we
are
surprized
and
taken
,
as
they
that
are
often
venturing
out
into
the
enemies
reach
,
and
cannot
stay
within
the
walls
;
't
is
no
idle
repetition
,
Psal.
91.
1.
He
that
dwelleth
in
the
secret
place
of
the
most
high
,
shall
abide
under
the
shaddow
of
the
Almighty
.
He
that
wanders
not
out
but
stays
there
,
shall
find
himself
there
hid
from
danger
.
They
that
rove
out
from
God
in
their
ways
,
are
disquieted
and
tossed
with
fears
;
this
is
the
fruit
of
their
own
ways
;
but
the
Soul
that
is
indeed
given
to
him
▪
to
keep
,
keeps
near
him
.
Study
pure
and
holy
walking
,
if
you
would
have
your
confidence
firm
,
and
have
boldness
and
joy
in
God
:
you
will
find
it
,
that
a
little
sin
will
shake
your
trust
,
and
disturb
your
peace
more
than
the
greatest
sufferings
,
yea
in
those
your
assurance
and
joy
in
God
will
grow
and
abound
most
,
if
sin
be
kept
out
,
that
's
the
trouble
feast
,
that
unquiets
the
Conscience
,
which
while
it
continues
good
,
is
a
continual
feast
,
so
much
sin
as
gets
in
,
so
much
peace
will
go
out
;
afflictions
cannot
break
in
upon
it
to
break
it
,
but
sin
doth
.
All
the
winds
that
blow
about
the
Earth
from
all
points
stir
it
not
;
only
that
within
the
bowels
of
it
makes
the
Earthquake
.
I
do
not
mean
that
for
infirmities
a
Christian
ought
to
be
discouraged
;
but
take
heed
of
walking
in
any
way
of
sin
:
for
that
will
unsettle
thy
confidence
:
innocency
and
holy
walking
makes
the
Soul
of
a
sound
constitution
,
that
the
counter
blasts
of
affliction
wear
not
out
,
nor
alter
it
not
;
sin
makes
it
sickly
,
and
crazy
,
that
it
can
endure
nothing
;
therefore
study
to
keep
your
Consciences
pure
,
and
they
shall
be
peacable
,
yea
in
the
worst
times
readily
most
peacable
and
best
furnisht
with
spiritual
confidence
and
comfort
.
Commit
the
keeping
of
their
Souls
.
]
The
Lord
is
an
entire
protectot
,
he
keeps
the
bodies
,
yea
all
that
belongs
to
the
believer
,
and
as
much
as
is
good
for
him
;
makes
all
safe
,
keeps
all
his
bones
,
not
one
of
them
is
broken
;
yea
says
our
Saviour
the
very
hairs
of
your
head
are
numbered
But
that
which
is
in
the
Believers
account
,
and
in
Gods
account
,
so
certainly
in
it self
most
precious
,
is
principally
committed
and
received
into
keeping
,
their
Souls
.
They
would
gladliest
be
secured
in
that
here
,
that
shall
be
safe
in
the
midst
of
all
hazards
.
That
whatsoever
be
lost
,
that
may
not
,
that
's
the
Jewel
,
therefore
the
prime
care
of
that
,
if
it
be
safe
all
is
well
,
't
is
riches
enough
?
What
shall
it
profit
a
man
though
he
gain
the
whole
World
,
says
our
Saviour
,
and
lose
his
Soul
?
and
so
what
shall
it
disprofit
a
Man
,
though
he
lose
the
whole
World
,
if
he
gain
his
Soul
.
Nothing
at
all
.
When
times
of
trial
come
,
Oh!
what
a
bustle
to
hide
this
and
that
,
to
fly
,
and
carry
away
,
and
make
safe
that
which
is
but
trash
and
rubbish
to
the
precious
Soul
,
but
how
few
thoughts
of
that
?
were
we
in
our
wits
,
that
would
be
all
at
all
times
,
not
only
in
trouble
,
but
in
days
of
peace
.
Oh!
how
shall
I
make
sure
about
my
Soul
;
let
all
go
as
it
may
,
can
I
be
secured
and
perswaded
in
that
point
,
I
desire
no
more
,
Now
the
way
is
this
,
commit
them
to
God
,
this
many
say
,
but
few
do
,
give
them
into
his
hand
,
lay
them
up
there
;
so
the
word
is
,
and
they
are
safe
and
may
be
quiet
and
composed
.
In
patience
possess
your
Souls
,
says
our
Saviour
;
impatient
freting
Souls
are
out
of
themselves
,
their
owners
do
not
possess
them
.
Now
the
way
to
possess
them
our selves
in
patience
,
is
thus
,
to
commit
them
to
him
in
confidence
,
then
we
only
possess
them
,
when
he
keeps
them
.
They
are
easily
disquieted
and
shakt
in
peices
while
they
are
in
our
hands
;
but
in
his
hand
they
are
above
the
reach
of
dangers
and
fears
.
Inf.
Now
this
is
the
proper
act
of
Faith
,
rolls
the
Soul
over
on
God
,
ventures
it
in
his
hand
,
and
rests
satisfied
concerning
it
,
being
there
.
And
there
is
no
way
but
this
,
to
be
quiet
within
,
to
be
impregnable
,
and
unmoveable
in
all
assaults
and
changes
fixed
,
believing
on
free
love
;
therefore
be
perswaded
to
resolve
in
that
,
not
doubting
and
disputing
,
whether
shall
I
believe
or
no
;
shall
I
think
he
will
suffer
me
to
lay
my
soul
upon
him
to
keep
?
so
unworthy
,
so
guilty
a
Soul
,
were
it
not
presumption
;
Oh!
what
saist
thou
?
why
doest
thou
thus
dishonour
him
,
and
disquiet
thy self
;
if
thou
hast
a
purpose
to
walk
in
any
way
of
wickedness
,
indeed
thou
art
not
for
him
;
yea
,
thou
comest
not
near
him
▪
to
give
him
thy
Soul
;
but
wouldest
thou
have
it
delivered
from
sin
,
rather
then
from
trouble
,
yea
rather
than
from
hell
;
is
that
the
chief
safety
thou
seekest
,
to
be
kept
from
iniquity
,
from
thine
iniquity
,
thy
beloved
sins
;
doest
thou
desire
to
dwell
in
him
and
walk
with
him
,
then
whatsoever
is
thy
guiltiness
,
and
unworthiness
come
forward
,
and
give
him
thy
Soul
to
keep
;
if
he
should
seem
to
refuse
it
press
it
on
him
;
if
he
stretch
not
forth
his
hand
lay
it
down
at
his
foot
,
and
leave
it
there
,
and
resolve
not
to
take
it
back
;
say
,
Lord
thou
hast
made
us
those
Souls
,
thou
callest
for
them
again
to
be
committed
to
thee
,
here
is
one
,
it
is
unworthy
,
but
what
Soul
is
not
so
?
is
most
unworthy
,
but
therein
will
the
riches
of
thy
grace
appear
most
in
receiving
it
,
and
leave
it
with
him
;
and
know
he
will
make
thee
a
good
accompt
of
it
.
Now
lose
goods
,
or
credit
,
or
friends
,
or
life
it self
,
it
imports
not
;
the
main
is
sure
if
so
be
thy
Soul
be
out
of
hazard
;
I
suffer
these
things
for
the
Gospel
,
says
the
Apostle
,
nevertheless
I
am
not
ashamed
;
why
?
for
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
the
ground
of
this
confidence
is
in
these
two
,
in
him
whom
we
trust
,
ability
,
and
fidelity
.
There
is
much
in
perswasion
of
the
power
of
God
,
though
few
think
they
question
that
,
there
is
in
us
secret
undiscovered
unbelief
,
even
in
that
point
.
Therefore
the
Lord
so
often
makes
mention
of
it
in
the
Prophets
,
Isa.
50.
3.
&c.
And
in
this
point
the
Apostle
particulary
expresses
,
I
am
perswaded
that
he
is
able
to
keep
,
&c.
So
this
Apostle
,
chap.
1.
5.
Kept
by
the
power
of
God
through
faith
unto
Salvation
▪
ready
to
be
revealed
in
the
last
time
.
This
very
needful
to
be
considered
in
regard
of
the
many
and
great
oppositions
and
dangers
,
the
powerful
enemies
that
seek
after
our
Souls
;
He
is
able
to
keep
them
,
for
he
is
stronger
than
all
,
and
none
can
pluck
them
out
of
his
hand
,
says
our
Saviour
.
This
the
Apostle
here
hath
in
that
word
(
Creator
,
)
if
he
was
able
to
give
them
being
,
sure
he
is
able
to
keep
them
from
perishing
.
This
relation
of
a
Creator
implies
likewise
a
benign
propension
and
good
will
to
the
works
of
his
hands
;
if
he
gave
them
us
at
first
,
when
once
they
were
not
,
forming
them
of
nothing
,
will
he
not
give
us
them
again
,
being
put
into
his
hand
for
safety
.
And
as
he
is
powerful
,
he
is
no
less
faithful
,
a
faithful
Creator
▪
Truth
it self
.
They
that
believe
on
him
he
never
deceives
nor
disappoints
.
Well
might
St.
Paul
say
,
I
know
whom●
I
have
trusted
;
Oh!
the
advantage
of
faith
.
It
engages
the
truth
and
power
of
God
,
his
royal
Word
and
honour
lies
upon
it
to
preserve
the
Soul
,
that
faith
gives
him
in
keeping
,
if
he
remain
able
and
faithful
to
perform
his
Word
,
that
Soul
shall
not
perish
.
There
be
in
the
words
other
two
grounds
of
quietness
of
Spirit
in
sufferings
.
(
1.
)
It
is
according
to
the
will
of
God
.
The
believing
Soul
subjected
and
levelled
to
that
complying
with
his
good
pleasure
in
all
,
cannot
have
a
more
powerful
perswasive
than
this
,
that
all
is
ordered
by
his
will
.
This
settled
in
the
heart
would
settle
it
much
,
and
make
it
even
in
all
things
not
only
to
know
,
but
wisely
and
deeply
to
consider
,
that
it
is
thus
;
That
all
is
measured
in
Heaven
;
every
dram
of
thy
troubles
weighed
by
that
skilful
hand
,
that
doth
all
in
weight
,
number
,
and
measure
.
And
then
consider
him
as
thy
God
,
and
father
,
who
hath
taken
special
charge
of
thee
,
and
thy
Soul
thou
hast
given
it
to
him
,
and
he
hath
received
it
.
And
upon
this
consideration
study
to
follow
his
will
in
all
,
to
have
no
will
but
his
.
This
is
thy
duty
and
thy
wisdom
,
nothing
gained
by
spurning
and
struggling
but
to
hurt
and
vex
thy self
;
but
by
complying
all
is
gained
,
sweet
peace
;
it
is
the
very
secret
,
the
mystery
of
solid
peace
within
,
to
resign
to
his
will
,
to
be
disposed
of
at
his
pleasure
without
the
least
contrary
thought
.
And
thus
as
two
faced
pictures
,
those
sufferings
,
and
troubles
,
and
whatsoever
else
to
look
to
it
on
the
one
side
as
painful
to
the
flesh
,
hath
an
unpleasant
visage
,
yet
go
about
a
little
,
and
look
upon
it
as
thy
fathers
will
,
and
then
it
is
smiling
,
and
beautiful
,
and
lovely
.
This
I
would
recommend
to
you
not
only
for
temporals
as
easier
there
,
but
in
spiritual
things
,
your
comforts
and
sensible
enlargements
,
to
love
all
he
does
;
it
s
the
sum
of
Christianity
,
thy
will
crucify'd
and
the
will
of
thy
Lord
thy
alone
desire
,
joy
or
sorrow
,
sickness
or
health
,
life
or
death
,
in
all
,
in
all
thy
will
be
done
.
The
other
ground
is
in
the
first
word
,
reflecting
on
the
foregoing
discourse
Wherefore
;
what
?
seeing
your
reproaches
and
sufferings
are
not
endless
;
yea
they
are
short
,
they
shall
end
,
and
quickly
end
,
and
end
in
glory
,
be
not
troubled
about
them
,
overlook
them
,
the
eye
of
faith
will
do
it
,
a
moment
,
what
are
they
?
this
is
the
great
cause
of
our
disquietness
in
present
troubles
and
griefs
,
we
forget
their
end
,
we
are
affected
withour
condition
of
this
present
life
,
as
if
it
were
all
,
and
it
is
nothing
.
Oh!
how
quickly
shall
all
the
enjoyments
,
and
all
the
sufferings
of
this
life
pass
away
,
and
be
,
as
if
they
had
not
been
.
Tbe
End
of
the
Fourth
Chapter
.
1
Ep.
St.
Peter
Chap.
V.
Ver.
1.
The
elders
which
are
among
you
,
I
exhort
,
who
am
also
an
elder
,
and
a
witness
of
the
sufferings
of
Christ
,
and
also
a
partaker
of
the
glory
that
shall
be
revealed
.
THE
Church
of
Christ
being
one
body
,
is
interessed
in
the
condition
and
carriage
of
each
particular
Christian
,
as
a
part
of
it
;
but
more
eminently
in
those
,
that
are
more
eminent
,
and
organick
parts
of
it
.
Therefore
the
Apostle
,
after
many
Excellent
directions
given
to
all
his
Christian
Brethren
to
whom
he
writes
,
doth
most
reasonably
and
fitly
add
this
express
Exhortation
to
these
,
that
had
oversight
and
charge
of
the
rest
,
The
Elders
that
are
amongst
you
,
&c.
The
words
have
(
1.
)
A
particular
definement
of
the
Persons
exhorted
and
exhorting
.
(
2.
)
The
Tenour
of
the
Exhortation
it self
.
The
former
in
the
1
verse
,
the
Persons
exhorted
,
The
Elders
among
you
.
First
,
Elders
.
]
This
here
,
as
often
,
is
a
name
not
of
Age
,
but
of
Office
;
yet
named
by
that
Age
that
is
,
or
ought
to
be
most
suitably
qualified
to
such
an
office
,
and
imports
,
that
men
,
though
not
aged
;
yet
if
called
to
that
office
,
should
be
noted
with
that
Wisdom
and
〈◊〉
of
mind
and
carriage
,
which
may
give
that
authority
,
and
command
that
respect
,
that
is
requisite
for
their
calling
;
not
Novices
,
as
St.
Paul
speaks
,
not
as
a
light
bladder
being
easily
blown
up
,
as
young
unstable
minds
are
,
but
such
as
young
Timothy
was
in
humility
and
diligence
,
as
the
Apostle
testifies
of
him
,
Phil.
2.
20.
and
further
exhorts
him
to
be
,
1
Tim.
4.
12.
Let
no
man
despise
thy
youth
:
but
be
an
example
of
believers
in
word
,
in
conversation
,
in
charity
,
in
faith
,
in
purity
.
The
name
of
Elders
indifferently
signifies
either
their
age
,
or
their
calling
,
and
of
ruling
,
sometimes
civil
Rulers
,
sometimes
Pastors
of
the
Church
,
as
amongst
the
Jews
both
.
Here
it
appears
that
Pastors
are
meant
,
as
the
Exhortation
of
feeding
the
flock
evidences
;
which
though
it
sometimes
signifie
ruling
,
and
here
may
comprise
it
,
yet
is
chiefly
by
Doctrine
;
and
then
the
stile
given
to
Christ
in
the
encouragement
added
,
the
chief
Shepherd
.
A
due
frame
of
spirit
and
carriage
in
the
Elders
,
particularly
the
Apostles
of
the
Church
,
is
a
thing
of
prime
concern
for
the
good
of
it
.
It
is
one
of
the
heaviest
threatnings
,
when
the
Lord
declares
that
he
will
give
a
rebellious
People
such
Teachers
and
Prophets
as
they
deserved
,
and
indeed
desired
:
If
there
be
a
man
to
prophecy
of
wine
and
strong
drink
,
such
a
one
shall
be
a
prophet
,
says
he
to
that
People
.
And
on
the
other
side
amongst
the
sweetest
promises
of
mercy
,
this
is
not
the
least
,
to
be
furnisht
with
plenty
of
faithful
Teachers
.
Though
prophane
men
make
no
reckoning
of
it
,
yet
were
it
in
the
hardest
times
,
they
that
know
the
Lord
will
account
of
it
as
he
doth
,
a
sweet
allay
of
all
sufferings
and
hardship
;
though
the
Lord
give
you
the
bread
of
adversity
,
and
the
water
of
affliction
,
yet
shall
not
thy
teachers
be
removed
into
a
corner
,
&c.
Oh!
how
rich
in
promises
,
that
Jer.
3.
15.
I
will
give
you
Pasters
acording
to
my
own
heart
.
Inf.
This
promise
to
be
prest
and
suited
for
by
earnest
prayer
;
were
people
much
in
this
duty
,
Pastors
would
find
it
,
and
so
people
themselves
receive
back
their
Prayers
with
much
gain
into
their
own
bosom
,
have
the
returned
benefit
of
it
:
as
the
Vapours
that
go
up
from
below
,
fall
down
upon
the
Earth
again
in
sweet
showers
,
and
make
it
fruitful
;
thus
went
there
many
prayers
up
for
Pastors
,
their
Doctrine
would
drop
as
rain
,
and
destill
as
dew
;
and
the
sweet
influence
of
it
would
make
fruitful
the
Valleys
,
humble
hearts
receiving
it
.
And
at
this
time
it
is
very
needful
that
the
Lord
be
much
suited
for
the
continuance
and
increase
of
his
savour
in
this
his
Church
,
as
they
that
have
power
would
be
more
careful
of
those
due
means
,
that
in
Schools
of
learning
or
otherways
are
needful
for
the
enablement
of
men
for
this
service
;
so
all
generally
both
People
and
Pastors
,
and
such
as
are
offering
themselves
to
that
service
,
would
chiefly
beg
from
the
higher
Academy
,
that
teaching
,
abun●ance
of
that
Spirit
,
to
those
imployed
in
that
work
,
that
might
make
them
able
Ministers
of
the
New
Testament
.
Oh!
it
is
an
inestimable
blessing
to
have
the
saving
Light
of
the
Gospel
shining
clear
in
the
faithful
and
powerful
Ministry
of
it
:
they
thought
so
,
that
said
of
their
worthy
Teacher
,
they
had
rather
for
them
the
Sun
should
not
shine
,
than
he
should
not
teach
.
2.
The
person
exhorting
:
I
a
compresbyter
,
or
fellow-elder
with
you
.
The
duty
of
mutual
exhorting
,
lies
on
each
Christian
to
another
,
little
known
amongst
the
greatest
part
:
but
truly
Pastors
would
be
as
in
other
duties
,
so
in
this
eminent
,
and
exemplary
in
their
intercourses
and
converse
,
saying
often
one
to
another
▪
Oh!
let
us
remember
to
what
we
are
called
;
to
how
high
and
heavy
a
charge
?
to
what
holiness
and
diligence
?
How
great
the
hazard
of
our
miscarriage
,
and
how
great
the
reward
of
our
fidelity
is
,
whetting
and
sharpening
one
another
by
those
weighty
and
holy
considerations
.
And
as
a
Witness
of
the
suffering
of
Christ
]
He
did
indeed
give
witness
to
Christ
by
suffering
for
him
the
hatred
and
persecutions
of
the
World
in
the
publishing
of
the
Gospel
,
and
so
was
a
witness
and
Martyr
before
the
time
that
he
was
put
to
death
:
and
this
I
exclude
not
,
but
that
which
is
more
particularly
here
intended
is
,
his
certain
knowledge
of
the
sufferings
of
Christ
,
in
his
own
person
,
as
an
eye
witness
of
them
,
and
upon
that
knowledge
a
publisher
of
them
▪
Luke
.
24.
48.
And
thus
these
two
suit
with
the
two
motives
,
bearing
home
the
exhortation
.
The
one
couch't
in
that
,
the
flock
of
God
,
v.
2.
His
purchase
with
those
his
sufferings
,
whereof
I
was
an
eye
witness
.
And
the
other
of
a
Crown
,
v.
4.
I
may
speak
the
more
confidently
of
that
,
for
I
am
one
of
those
that
have
real
interest
in
it
,
and
firm
belief
of
it
,
a
partaker
of
the
glory
that
shall
be
revealed
.
And
these
indeed
are
the
things
that
give
weight
to
a
Man's
words
,
make
them
powerful
,
and
pressing
.
A
witness
of
the
suffering
of
Christ
.
The
Apostles
had
a
singular
advantage
in
this
that
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eye
witnesses
,
and
St.
Paul
that
wanted
that
,
had
it
supplyed
by
a
vision
of
Christ
,
in
his
conversion
.
But
certainly
a
spiritual
view
of
Christ
crucified
is
generally
(
I
will
not
say
absolutely
)
necessary
to
make
a
Minister
of
Christ
,
but
certainly
very
requisite
for
the
due
witnessing
of
him
,
and
opening
up
the
excellency
and
vertue
of
his
sufferings
,
so
to
preach
the
Gospel
that
there
needs
no
other
crucifix
after
so
clear
and
lively
a
way
as
that
;
it
may
in
some
measure
suit
the
Apostles
Word
,
Gal.
3.
1.
Before
whose
eyes
Iesus
Christ
hath
been
evidently
set
forth
,
crucified
among
you
.
Men
commonly
read
,
and
hear
,
and
may
possibly
preach
of
the
sufferings
of
Christ
as
a
common
story
,
and
that
way
it
may
a
little
move
a
Man
,
and
wring
tears
from
his
eyes
;
but
faith
hath
another
kind
of
sight
of
them
,
and
so
works
other
kind
of
affections
,
and
without
that
,
the
very
eye
sight
of
them
,
availed
the
Apostles
nothing
:
for
how
many
saw
him
suffer
as
they
did
,
that
reviled
,
or
at
least
despised
him
.
But
by
the
eye
of
faith
to
see
the
only
begotten
Son
of
God
,
as
stricken
,
and
smitten
of
God
,
bearing
our
sorrows
,
and
wounded
for
our
transgression
,
Jesus
Christ
the
righteous
reckoned
amongst
the
unrighteous
and
malefactors
,
to
see
him
stript
naked
,
and
scourged
,
and
buffetted
,
and
nailed
▪
and
dying
,
and
all
for
us
;
this
is
the
thing
that
will
bind
upon
us
most
strongly
all
the
duties
of
Christianity
,
and
of
our
Callings
,
and
best
enables
us
,
according
to
our
Callings
,
to
bind
them
upon
others
.
But
our
slender
view
of
these
things
makes
light
sense
,
and
that
cold
incitements
to
answerable
duty
;
certainly
,
deep
impression
would
cause
lively
expression
.
Would
we
willingly
stir
up
our
own
hearts
,
and
one
another
to
holy
diligence
in
our
Station
,
study
Christ
as
suffering
,
and
dying
,
more
thoroughly
,
that
is
the
very
life
of
the
Gospel
and
of
our
Souls
,
't
is
all
we
have
to
learn
,
and
all
we
have
to
teach
and
press
on
you
,
I
determined
to
know
nothing
among
you
save
Iesus
Christ
and
him
crucified
.
To
make
Christ's
Cross
the
sum
of
all
my
learning
.
Of
the
glory
that
shall
be
revealed
.
]
As
a
witness
of
those
sufferings
,
so
a
partaker
of
the
glory
purchast
by
these
sufferings
,
and
therefore
as
one
insighted
and
interessed
in
what
he
speaks
,
the
Apostle
might
fitly
speak
of
that
peculiar
duty
which
these
sufferings
and
glory
do
peculiarly
perswade
.
This
the
only
way
of
speaking
of
those
things
,
not
as
a
Discourser
or
contemplative
Student
,
but
a
partaker
,
there
is
another
force
of
a
Pastors
exhortation
either
to
his
people
or
his
brethren
,
that
brings
his
message
written
upon
his
own
heart
,
speaks
of
the
guilt
of
sin
and
sufferings
of
Christ
for
it
,
as
particularly
feeling
his
own
guilt
,
and
looking
on
these
sufferings
as
taking
it
away
,
speaks
of
free
grace
,
as
one
that
either
hath
drunken
of
the
refreshing
streams
of
it
,
or
at
least
,
is
earnestly
thirsting
after
it
,
of
the
love
of
Christ
from
a
heart
kindled
with
it
,
of
the
glory
to
come
as
one
that
looks
to
be
sharer
in
it
,
and
longs
earnestly
for
it
,
that
hath
all
his
joy
and
content
laid
up
in
the
hopes
of
it
.
And
thus
Christians
one
with
another
in
their
mutual
exhortings
and
comfortings
,
all
is
cold
and
dead
that
●lows
not
from
some
inward
perswasion
and
experimental
knowledge
of
divine
things
;
that
gives
edge
,
and
sweetness
to
Christian
conference
.
To
be
speaking
of
Jesus
Christ
,
not
only
as
a
King
and
as
Redeemer
,
but
their
King
,
and
their
Redeemer
,
Davids
stile
,
my
King
,
and
my
God
:
and
of
his
sufferings
as
theirs
,
Aug
in
Psal.
145.
applyed
by
saith
,
and
acquitting
them
in
St.
Pauls
stile
,
who
loved
me
,
and
gave
himself
for
me
.
Of
the
glory
to
come
as
their
Inheritance
,
they
are
partakers
of
it
,
their
home
,
as
strangers
meeting
together
abroad
,
in
some
foreign
Country
,
delighting
to
speak
of
their
own
Land
,
and
their
parentage
,
friends
,
and
their
rich
patrimony
there
abiding
them
.
And
this
ought
to
be
the
entertainment
of
Christians
when
they
meet
.
Away
with
triffling
vain
discourses
,
cause
all
to
give
place
to
these
refreshing
remembrances
of
our
home
.
Were
our
hearts
much
on
that
rich
Inheritance
above
,
it
would
be
impossible
to
refrain
our
tongues
,
and
to
pass
on
so
silent
of
it
,
to
find
matter
of
empty
pratings
,
and
be
pleased
with
them
,
and
no
relishing
this
;
whither
go
your
hearts
,
they
are
out
of
their
way
,
and
abase
themselves
,
that
turn
so
much
downwards
,
and
are
not
more
above
the
Sun
,
eying
still
that
blessed
Land
,
where
our
purchast
Inheritance
lies
.
Inf.
Oh!
seek
after
more
clear
knowledge
of
this
glory
,
and
of
your
interest
in
it
,
that
your
hearts
may
rejoyce
in
the
remembrance
of
it
,
that
it
be
not
to
you
as
the
description
of
a
pleasant
Land
,
such
as
Men
read
in
History
,
and
have
no
portion
in
,
they
like
it
well
,
and
are
pleased
with
it
while
they
read
,
be
it
but
some
imagined
Country
or
Commonwealth
finely
fancied
.
But
know
it
to
be
real
,
no
device
,
and
seek
to
know
your selves
partakers
of
it
.
This
confidence
hangs
not
upon
a
singular
revelation
,
but
on
the
power
of
faith
,
and
the
light
of
the
Spirit
of
God
which
clears
to
his
Children
the
things
that
he
hath
freely
given
them
,
though
some
of
them
,
at
sometimes
,
it
may
be
all
or
most
of
their
time
do
want
it
,
God
so
disposing
it
they
scarce
clearly
see
their
right
,
till
they
be
in
possession
;
see
not
their
Heaven
and
home
till
after
they
be
at
it
,
or
hard
upon
it
;
yet
truly
this
we
may
,
and
ought
to
seek
after
in
humility
and
submission
,
that
we
may
have
the
pledge
and
earnest
of
our
Inheritance
,
not
so
much
for
the
comfort
within
us
,
though
that
is
allowed
,
as
that
it
may
wean
our
hearts
from
things
below
,
may
raise
us
to
higher
and
closer
Communion
with
God
,
and
enable
us
more
for
his
service
,
and
excite
us
more
to
his
praises
even
here
.
What
were
a
Christian
without
the
hope
of
this
glory
,
as
one
said
,
tolle
Religionem
&
nullus
eris
.
And
having
this
hope
,
what
are
all
things
here
to
him
?
how
poor
and
despiseable
the
better
and
worse
of
this
life
,
and
this
life
it self
,
how
glad
is
he
that
it
will
quickly
end
,
and
what
were
the
length
of
it
to
him
,
but
by
the
long
continuance
of
his
banishment
,
holden
long
from
home
,
and
how
sweet
is
the
message
that
is
sent
for
him
to
come
home
.
The
glory
to
be
revealed
.
]
It
is
hid
for
present
,
wholly
unknown
to
the
Children
of
this
World
,
and
even
but
little
known
to
the
Children
of
God
that
are
heirs
of
it
,
yea
they
that
know
themselves
partakers
of
it
,
yet
know
not
much
what
it
is
,
only
this
,
that
it
is
above
all
they
know
,
or
can
imagine
;
they
may
see
things
that
make
a
great
shew
here
,
they
may
hear
of
more
than
they
see
,
they
may
think
or
imagine
more
than
either
they
hear
,
or
see
,
or
can
conceive
of
;
still
they
must
think
of
this
glory
as
beyond
it
:
see
I
pompous
shews
,
or
read
I
,
or
hear
of
them
;
yet
this
I
say
of
them
,
these
are
not
as
my
Inheritance
it
is
far
beyond
them
;
yea
does
my
mind
imagine
things
far
beyond
them
,
golden
mountains
and
marble
Palaces
,
yet
those
fall
short
of
my
Inheritance
,
for
it
is
such
as
eye
hath
not
seen
,
nor
ear
heard
,
nor
hath
it
entred
into
the
heart
of
Man
to
conceive
.
Oh!
the
brightness
of
that
glory
when
it
shall
be
revealed
.
How
shall
they
be
astonisht
that
shall
see
it
,
and
not
partake
of
it
?
how
shall
they
be
filled
with
everlasting
joy
,
that
are
heirs
of
it
?
were
the
heart
much
upon
the
thoughts
of
that
glory
,
what
thing
is
there
in
this
perishing
World
,
that
could
either
li●t
it
up
or
cast
it
down
?
Verses
2
,
3.
2.
Feed
the
flock
of
God
which
is
among
you
,
taking
the
oversight
thereof
,
not
by
constraint
,
but
willingly
;
not
for
filthy
lucre
,
but
of
a
ready
mind
.
3.
Neither
as
being
Lords
over
Gods
heritage
,
but
being
ensamples
to
the
flock
.
EVery
step
of
the
way
of
our
Salvation
hath
on
it
the
print
of
infinite
majesty
,
he
ascended
and
gave
gifts
particularly
for
the
work
of
the
ministry
,
and
the
great
use
of
them
is
this
to
feed
the
flock
of
God
,
&c.
Not
to
say
any
more
of
this
usual
resemblance
of
a
flock
,
importing
the
weakness
,
and
tenderness
of
the
Church
,
the
continual
need
of
inspection
,
and
guidance
,
and
defence
,
and
the
tender
care
of
the
chief
Shepherd
for
these
things
,
it
inforces
the
present
duty
of
subordinate
Pastors
,
their
care
and
diligence
in
feeding
of
that
flock
.
The
due
rule
of
discipline
not
excluded
,
the
main
is
by
doctrine
,
the
wholsom
and
green
pastures
of
saving
Truths
revealed
in
the
Gospel
,
accommodating
of
the
way
teaching
to
their
condition
and
capacity
,
and
to
be
as
much
as
may
be
particularly
acquainted
with
it
,
and
suit
diligently
and
prudently
their
doctrine
to
it
;
to
feed
the
Sheep
,
those
more
advanced
;
to
feed
the
Lambs
,
the
younger
and
weaker
;
to
have
special
care
of
the
infirm
,
to
learn
of
their
Master
the
great
Shepherd
,
to
bind
up
that
which
is
broken
,
and
strengthen
that
which
is
fick
,
those
that
are
broken
in
Spiri●
,
that
are
exercised
with
tentations
,
and
gently
to
lead
those
that
are
with
young
,
in
whom
the
inward
work
of
grace
is
as
in
the
conception
,
and
they
heavy
and
weak
with
the
weight
of
it
,
and
the
many
difficulties
,
and
doubtings
that
are
frequent
companions
and
symptoms
of
that
work
.
Oh!
what
dexterity
and
skillfullness
,
what
diligence
,
and
above
all
what
affection
and
bowels
of
compassion
are
needful
for
this
task
?
who
is
sufficient
for
these
things
?
who
would
not
faint
and
give
over
in
it
,
were
not
our
Lord
the
chief
Shepherd
:
all
our
sufficiency
laid
up
in
his
rich
fulness
,
and
all
our
insufficiency
covered
in
his
gracious
acceptance
.
Ins.
This
is
the
thing
we
have
to
eye
,
and
study
,
to
set
him
before
us
,
and
to
apply
our selves
in
his
strength
to
his
work
,
not
to
seek
to
please
,
but
to
feed
,
not
to
delight
the
ears
,
but
to
feed
the
Souls
of
his
people
,
to
see
that
the
food
be
according
to
his
appoyntment
,
not
empty
or
subtle
notions
,
not
light
affected
expressions
,
but
wholsom
truths
,
solid
food
,
spirirual
things
,
spiritually
conceived
and
uttered
,
with
holy
understanding
and
affection
.
And
to
consider
this
,
wherein
lies
a
very
pressing
motive
,
it
is
the
flock
of
God
,
not
our
own
to
use
as
we
please
,
but
committed
to
our
custody
by
him
,
who
loves
highly
and
prizes
his
flock
,
and
will
require
an
account
of
us
concerning
it
,
his
bought
,
his
purchast
flock
,
and
at
so
dear
a
rate
,
as
the
Apostle
St.
Paul
uses
this
same
consideration
in
the
same
argument
,
Acts.
20.
28.
The
flock
of
God
that
he
hath
bought
with
his
own
blood
.
How
reasonable
is
it
that
we
bestow
our
strength
and
life
on
that
flock
,
that
our
Lord
laid
down
his
life
for
,
that
we
be
most
ready
to
draw
out
our
Spirits
for
them
,
for
whom
he
let
out
his
blood
?
Had
I
,
says
that
holy
Man
,
some
of
that
blood
poured
forth
on
the
Cross
,
how
carefully
would
I
carry
it
,
and
ought
I
not
to
be
as
careful
of
those
Souls
that
it
was
shed
for
.
Oh!
that
price
that
was
paid
for
Souls
,
that
he
that
was
no
foolish
Merchant
,
but
wisdom
it self
,
gave
for
them
,
were
that
prize
more
in
our
eyes
,
and
more
in
yours
,
nothing
would
so
much
take
either
you
or
us
,
as
the
matter
of
our
Souls
;
in
this
would
our
desires
and
endeavours
meet
,
we
to
use
,
and
you
to
improve
the
means
of
saving
your
precious
Souls
.
Inf.
2.
This
mainly
concerns
us
indeed
that
have
charge
of
many
especially
finding
the
right
cure
of
one
Soul
within
us
so
hard
;
but
you
are
concerned
in
it
each
for
one
,
at
least
remember
this
is
the
end
of
the
Ministry
,
that
you
may
be
brought
unto
Christ
,
that
you
may
be
led
to
the
sweet
pastures
and
pleasant
streams
of
the
Gospel
,
that
you
may
be
spiritually
fed
,
and
may
grow
in
that
heavenly
life
,
which
is
here
begun
in
all
these
,
in
whom
it
shall
hereafter
be
perfected
.
And
as
we
ought
in
preaching
,
so
you
in
hearing
,
to
propound
this
end
to
your selves
,
that
you
may
be
spiritually
refresht
,
and
walk
in
the
strength
of
that
divine
nourishment
.
Is
this
your
purpose
when
you
come
hither
?
enquire
of
your
own
hearts
,
and
see
what
you
seek
,
and
what
you
find
in
the
publick
Ordinances
of
God's
House
;
certainly
the
most
do
not
so
much
as
think
on
the
due
intendment
of
them
,
aim
at
no
end
,
and
therefore
can
attain
none
,
seek
nothing
but
fit
out
their
hour
,
asleep
or
awake
,
as
it
may
be
,
or
possibly
some
seek
to
be
delighted
for
the
time
as
the
Lord
tells
the
Prophet
,
to
hear
as
it
were
a
pleasant
Song
;
if
the
gifts
and
strain
of
the
speaker
be
any
thing
pleasing
,
or
be
it
to
gain
some
new
notions
,
to
add
somewhat
to
their
stock
of
knowledge
,
either
that
they
may
be
enabled
for
discourse
,
or
simply
that
they
may
know
;
some
it
may
be
go
a
little
further
like
to
be
stir'd
and
mov'd
for
the
time
,
and
to
have
some
touch
of
good
affection
kindled
in
them
,
but
this
for
a
while
till
their
other
thoughts
and
affairs
get
in
,
and
smother
and
quench
it
;
and
are
not
careful
to
blow
it
up
and
improve
it
;
how
many
when
they
have
been
a
little
affected
with
the
word
,
go
out
and
fall
into
other
discourses
and
thoughts
,
and
either
take
in
their
affairs
secretly
as
it
were
under
their
cloak
,
and
their
hearts
keep
a
conference
with
them
,
or
if
they
forbear
this
,
yet
as
soon
as
they
go
out
plung●
,
themselves
over
head
and
ears
in
the
World
and
lose
all
that
might
have
any
way
advantaged
their
spiritual
condition
;
it
may
be
one
will
say
,
't
was
a
good
Sermon
;
is
that
to
the
purpose
:
but
what
think
you
it
hath
for
your
praise
or
dispraise
,
instead
of
saying
,
Oh!
how
well
was
that
spoken
,
you
should
say
,
Oh!
how
hard
is
repentance
,
how
sweet
a
thing
is
faith
,
how
excellent
the
love
of
Jesus
Christ
.
That
were
your
best
and
reallest
commending
of
the
Sermon
,
with
true
benefit
to
your selves
.
If
some
of
you
be
careful
of
repenting
,
yet
rest
not
on
that
,
if
you
be
able
to
speak
of
it
afterwards
upon
occasion
,
there
is
somewhat
beside
and
beyond
this
to
evidence
that
you
are
indeed
fed
by
the
Word
as
the
flock
of
God
.
As
Sheep
,
(
you
know
)
their
pasture
,
Are
you
not
grieved
and
afraid
,
or
may
not
many
of
you
be
so
,
that
have
lived
many
years
under
a
fruitful
ministry
,
and
yet
are
as
earthly
and
selfish
,
as
unacquainted
with
God
,
and
his
ways
,
as
at
the
first
?
Consider
this
,
that
as
the
neglect
of
Souls
will
lie
heavy
on
unholy
or
undiligent
Ministers
,
so
a
great
many
Souls
are
ruining
themselves
under
some
measure
of
fit
means
,
and
so
the
slighting
of
those
means
will
make
their
condition
far
heavier
than
that
of
many
others
;
Remember
our
Saviours
word
,
Matth.
11.
Woe
to
thee
Capernaum
,
&c.
The
discharge
of
this
high
task
we
have
here
duly
qualify'd
,
There
be
three
Evils
the
Apostle
would
remove
from
this
work
Constrainedness
,
Covetousness
,
and
Ambition
.
Constrainedness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
driven
to
the
work
by
necessity
,
indigence
,
and
want
of
other
means
of
subsistence
,
as
it
is
with
too
many
,
making
a
trade
of
it
to
live
by
,
and
setting
to
it
as
to
any
other
calling
for
that
end
,
yea
making
it
the
refuge
and
forlorn
recourse
of
their
insufficiency
for
other
callings
.
And
as
not
to
undertake
the
work
,
driven
to
it
by
that
hard
weapon
of
necessity
,
so
being
engag'd
in
it
,
not
to
discharge
the
duties
of
it
meerly
upon
necessity
,
because
of
fines
binding
to
it
,
and
for
fear
of
censure
;
this
is
a
violent
forc't
motion
,
and
cannot
but
be
both
very
unpleasant
and
unprofitable
,
as
to
the
proper
end
and
profiting
of
this
work
.
And
as
the
principle
of
the
motition
in
this
service
should
not
be
a
compelling
necessity
of
any
kind
,
but
true
willingness
of
heart
,
so
this
willingness
should
not
arise
from
any
other
but
pure
affection
to
the
work
;
not
for
filthy
gain
,
but
purely
from
the
inward
bent
of
the
mind
.
As
it
should
not
be
a
compulsive
or
violent
motion
by
necessity
from
without
,
so
it
should
not
be
an
artificial
motion
by
weights
hung
on
within
,
avarice
,
love
of
gain
,
the
former
were
a
wheel
driven
or
drawn
,
going
by
force
,
the
latter
little
better
as
a
Clock
made
go
by
art
,
by
paces
hung
to
it
.
But
a
natural
motion
,
as
that
of
the
heavens
in
their
course
,
love
to
Iesus
,
Inf.
1.
Far
be
it
from
us
,
that
necessity
and
constraint
be
the
thing
that
moves
us
in
so
holy
a
work
.
The
Lord
whom
we
serve
sees
into
the
heart
,
and
if
he
find
not
that
primely
moving
,
accounts
all
our
diligence
nothing
.
And
let
not
base
earth
be
within
the
cause
of
our
willingness
;
but
a
mind
toucht
with
Heaven
It
is
true
the
tentations
of
earth
with
us
in
matter
o●
●gain
are
not
great
;
but
yet
the
heart
may
cleave
to
them
,
as
much
as
if
they
were
much
greater
;
and
if
it
do
cleave
to
them
they
shall
ruin
us
:
as
well
a
poor
stipend
and
glebe
,
if
the
affection
be
upon
them
,
as
a
great
Denary
or
Bis●oprick
;
if
a
Man
fall
into
it
,
he
may
drown
in
a
small
brook
being
under
water
,
as
well
as
in
the
great
Ocean
.
Oh!
the
little
time
that
remains
,
let
us
joyn
our
desires
and
endeavours
in
this
work
,
bend
our
strength
to
him
,
that
we
may
have
joy
in
that
day
of
reckoning
.
And
indeed
there
is
nothing
moves
us
aright
,
nor
shall
we
ever
find
comfort
in
this
service
,
unless
it
be
from
a
cheerful
inward
readiness
of
mind
,
and
that
from
the
love
of
Christ
,
thus
said
he
to
his
Apostle
,
lovest
thou
me
,
then
feed
my
Sheep
▪
and
feed
my
Lambs
,
love
to
Christ
begets
love
to
his
peoples
Souls
,
that
are
so
precious
to
him
,
and
a
care
of
feeding
them
;
he
devolves
the
working
of
love
towards
him
upon
his
flock
for
their
good
,
puts
them
in
his
room
,
to
receive
the
benefit
of
our
services
,
which
cannot
reach
him
in
himself
,
he
can
receive
no
other
profit
from
it
.
It
is
love
,
much
love
gives
much
unwearied
care
,
and
much
skill
in
this
charge
.
How
sweet
is
it
to
him
that
loves
,
to
bestow
himself
,
to
spend
and
be
spent
upon
his
service
whom
he
loves
.
Iacob
in
the
same
kind
of
service
endured
all
,
and
found
it
light
by
reason
of
love
,
the
cold
of
the
nights
,
and
the
heat
of
the
days
,
seven
years
for
his
Rachel
,
and
they
seemed
to
him
but
a
few
days
,
because
he
loved
her
.
Love
is
the
great
endowment
of
a
Shepherd
of
Christs
flock
.
He
says
not
to
Peter
,
art
thou
wise
or
learned
or
eloquent
,
but
lovest
thou
me
,
then
feed
my
Sheep
.
The
third
evil
is
ambition
,
and
that
is
either
in
the
the
affecting
of
undue
authority
;
or
the
overstraining
,
and
tyrannical
abuse
of
due
authority
;
or
to
seek
these
dignities
that
suit
not
with
this
charge
,
which
is
not
Dominium
,
but
Ministerium
.
Therefore
discharg'd
Luke
22.
There
is
a
ministerial
authority
to
be
used
in
discipline
,
and
more
sharpness
with
some
than
others
,
but
still
lowlin●ss
and
moderation
predominant
,
and
not
domine●ring
with
rigour
;
rather
being
examples
to
them
in
all
holiness
and
especially
in
humility
and
meekness
,
wherein
our
Lord
Jesus
particularly
propounds
his
own
example
.
But
being
ensamples
.
]
Such
a
pattern
as
they
may
stamp
and
print
their
Spirits
and
carriage
by
,
and
be
followers
of
you
as
you
are
of
Christ
;
and
without
this
,
there
is
little
or
no
fruitful
teaching
.
Well
says
one
,
either
teach
not
,
or
teach
by
living
,
example
in
word
,
in
conversation
,
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
best
printed
copy
.
But
this
pares
off
,
will
some
think
,
all
encouragements
of
learning
.
No
advantage
,
no
respect
,
nor
authority
.
Oh!
no
,
it
removes
poor
worthless
encouragements
out
of
the
way
,
to
make
place
for
one
great
one
that
is
sufficient
,
which
all
the
other
together
are
not
,
that
is
,
Verse
4.
And
when
the
chief
Shepherd
shall
appear
,
ye
shall
receive
a
Crown
of
Glory
that
fadeth
not
away
.
THou
shalt
loose
nothing
by
all
that
restraint
from
base
gain
,
Wo
to
the
Crown
of
pride
,
Isa.
28.
1.
Though
it
is
made
of
flowers
growing
in
a
fat
valley
,
yet
their
glorious
beauty
is
a
fading
flower
,
but
this
fresh
,
and
in
perfect
lustre
to
all
eternity
.
May
they
not
well
trample
on
base
gain
and
vain
applause
,
that
have
this
Crown
to
look
to
:
They
that
will
be
content
with
those
,
let
them
be
doing
,
but
they
have
their
reward
,
and
it
s
done
and
gone
,
when
faithful
followers
are
to
receive
theirs
.
Joys
of
royal
pomp
,
marriages
and
feasts
how
soon
do
they
vanish
as
a
dream
;
that
of
Ahazverash
,
that
lasted
about
half
a
year
but
then
ended
,
and
how
many
since
that
gone
and
forgot
.
But
this
day
begins
a
triumph
and
a
feast
that
shall
never
either
be
ended
or
be
wearied
of
,
still
fresh
new
delights
,
all
things
here
,
the
choicest
pleasures
,
cloy
,
but
satisfie
not
.
Those
above
shall
always
satisfie
and
never
cloy
.
When
the
chief
Shepherd
shall
appear
,
and
that
shortly
,
this
moment
will
shortly
be
out
.
What
is
to
be
refused
in
the
way
to
this
Crown
?
all
labour
sweet
for
it
.
And
what
is
there
here
to
be
desired
to
stay
your
hearts
,
that
we
should
not
most
willingly
let
go
,
to
rest
from
our
labours
and
receive
our
Crown
?
Was
ever
any
man
sad
that
the
day
of
his
Coronation
drew
nigh
?
no
envy
,
nor
jealousies
,
all
Kings
,
each
his
Crown
,
and
each
rejoycing
in
the
glory
of
another
,
and
all
in
his
,
who
that
day
shall
be
all
in
all
.
Verse
5.
5.
Likewise
ye
younger
,
submit
your selves
unto
the
elder
:
yea
,
all
of
you
be
subject
one
to
another
,
and
be
clothed
with
humility
;
for
God
resisteth
the
proud
,
and
giveth
grace
to
the
humble
:
SIN
hath
disordered
all
,
nothing
to
be
found
but
distemper
and
crookedness
in
the
condition
and
ways
of
Men
towards
God
,
and
one
towards
another
,
till
a
new
Spirit
come
in
and
rectifie
all
:
and
very
much
of
that
redress
lies
in
this
particular
grace
of
humility
,
here
recommended
by
the
Apostle
.
That
regulates
the
carriage
of
the
younger
towards
the
elder
.
(
1.
)
Of
all
Men
,
one
to
another
.
(
2.
)
Towards
God
.
1.
The
younger
to
be
subject
to
the
elder
.
Which
I
take
so
of
difference
of
years
,
that
it
hath
some
aspect
to
the
relation
of
those
that
are
under
the
discipline
and
government
of
the
Elders
,
The
Spirit
of
Christ
in
his
Ministers
is
the
thing
that
makes
them
truly
Elders
,
and
truly
worthy
of
double
honour
,
and
without
that
,
Men
may
hunt
respect
and
credit
by
other
parts
,
and
the
more
they
follow
it
,
the
faster
it
flies
from
them
;
or
if
they
catch
any
thing
of
it
they
only
grip
but
a
shadow
.
Inf.
Learn
,
you
my
Brethren
,
that
obedience
due
to
the
discipline
of
Gods
House
.
This
is
all
we
plead
for
in
this
point
.
And
know
,
if
you
refuse
it
,
and
despise
the
Ordinance
of
God
,
he
will
resent
the
indignity
as
done
to
him
.
And
Oh!
that
all
,
that
have
that
charge
of
his
House
upon
them
,
would
mind
his
interest
wholly
,
and
not
rise
in
conceit
of
their
power
,
but
wholly
imploy
and
improve
it
for
their
Lord
and
Master
,
and
look
on
no
respect
to
themselves
,
as
for
themselves
desirable
,
but
only
so
far
as
is
needful
for
the
profitable
discharge
and
advance
of
his
work
in
their
hands
.
What
are
differences
and
regards
of
Men
,
how
empty
a
vapour
?
and
whatsoever
it
is
,
nothing
lost
by
single
and
entire
love
of
our
Lord's
glory
,
and
total
aiming
at
that
.
Them
that
honour
him
,
he
will
honour
,
and
those
that
despise
him
shall
be
despised
.
But
though
this
(
likewise
)
implies
,
I
conceive
,
somewhat
in
it
relative
to
the
former
subject
,
yet
certainly
't
is
more
extended
in
its
full
intendment
,
and
directs
,
touching
the
difference
of
years
,
the
Su●jection
that
is
,
respect
and
reverence
,
due
from
younger
to
elder
persons
.
The
presumption
and
unbridledness
of
youth
requires
thepressing
and
binding
on
of
this
rule
.
And
it
is
of
undeniable
equity
,
even
written
in
nature
,
due
to
Aged
persons
,
but
doubtless
those
reap
this
due
fruit
in
that
season
the
most
,
that
have
ripened
it
most
by
the
influence
of
their
grave
and
holy
carriage
:
't
is
indeed
a
Crown
,
but
when
?
when
found
in
the
way
of
righteousness
;
there
it
shines
,
and
hath
a
kind
of
royalty
over
youth
;
otherwise
a
graceless
old
age
is
a
most
despicable
and
lamentable
●ight
.
What
gains
an
unholy
old
Man
or
Woman
,
by
their
scores
of
years
,
but
the
more
scores
of
guiltiness
and
misery
?
and
their
white
hairs
speak
nothing
but
ripeness
for
wrath
.
to
be
as
a
tree
pla●ted
in
the
House
of
the
Lord
bringing
forth
fruit
in
old
age
;
much
experience
in
the
ways
of
God
,
and
much
disdain
of
the
World
,
and
much
desire
of
the
love
of
God
,
heavenly
temper
of
mind
,
and
frame
of
life
;
this
is
the
advantage
of
many
years
;
but
to
have
seen
and
felt
the
more
misery
,
and
heapt
up
the
more
sin
,
the
greatest
boundle
of
it
against
the
day
of
wrath
,
a
woful
treasure
of
it
,
threescore
or
threescore
and
ten
years
a
gathering
,
and
with
so
much
increase
every
Day
,
no
vacancy
,
no
dead
years
,
no
,
not
a
Day
wherein
it
was
not
growing
.
A
sad
reflection
to
look
back
,
what
have
I
done
for
God
?
and
find
nothing
,
but
such
a
world
of
sin
committed
against
him
,
how
much
better
he
that
gets
home
betimes
in
his
youth
,
if
once
delivered
from
sin
and
death
,
at
one
with
God
,
and
some
way
serviceable
to
him
,
or
desiring
to
be
,
and
hath
a
quick
voyage
,
having
lived
much
in
a
little
time
.
All
of
you
be
subject
one
to
another
.
]
This
yet
further
dilates
the
duty
,
makes
it
universally
mutual
,
one
subject
to
another
.
This
turns
just
about
the
vain
contest
of
Men
,
that
arises
from
the
natural
mischief
of
of
self-love
,
every
one
would
carry
it
and
be
best
,
and
highest
.
The
very
Company
of
Christ
,
and
his
exemplary
lowliness
,
and
the
meanness
of
himself
,
and
those
his
followers
;
all
these
did
not
bar
out
this
frothy
foolish
question
,
who
should
be
greatest
,
and
so
far
disputed
as
into
a
heat
about
it
,
a
strife
amongst
them
.
Now
this
rule
is
just
opposite
,
each
strive
to
be
lowest
,
subject
one
to
another
.
This
doth
not
annul
either
Civil
or
Church
Government
,
nor
those
differences
that
are
grounded
upon
the
Law
of
Nature
,
or
of
Civil
Society
;
for
we
see
immediately
before
such
differences
allowed
,
and
the
particular
duties
of
them
recommnended
,
but
those
only
,
that
all
due
respect
,
according
to
their
Station
,
be
given
by
each
Christian
to
another
,
and
though
there
cannot
be
such
a
subjection
of
Masters
or
Parents
to
their
Servants
and
Children
,
as
is
due
to
them
from
these
,
yet
a
lowly
meek
carrying
of
of
their
authority
,
a
tender
respect
of
their
youth
,
receiving
of
an
admonition
from
them
duly
qualify'd
,
is
that
which
suits
with
the
rule
.
And
generally
not
delighting
in
the
trampling
on
,
or
abusing
of
any
,
but
rather
seeking
the
credit
and
good
esteem
of
all
as
our
own
.
Taking
notice
of
that
good
in
them
,
wherein
they
are
beyond
us
:
Now
that
such
carriage
may
be
sincere
,
no
empty
compliment
or
court
holy
water
(
as
they
speak
)
but
a
part
of
the
solid
holiness
of
a
Christian
;
the
Apostle
requires
the
true
principle
of
such
deportment
,
the
grace
of
humility
:
That
a
Christian
put
on
that
,
not
as
the
appearance
of
it
,
to
act
in
as
a
stage
garment
,
but
the
truth
of
it
,
as
their
constant
habit
,
be
ye
clothed
with
humility
.
It
must
appear
in
your
outward
carriage
;
so
the
resemblance
of
clothing
imports
;
but
let
it
appear
,
as
really
it
is
,
so
the
very
name
of
it
appears
,
't
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Not
a
shew
of
humility
,
but
heart
lowness
,
humility
of
mind
.
As
it
is
the
bent
of
humility
,
to
hide
other
graces
,
so
far
as
piety
to
God
,
and
our
Brethren
will
permit
,
so
it
would
willingly
hide
it self
,
loves
not
to
appear
,
but
as
necessity
urges
:
appear
it
must
,
and
doth
somewhat
more
appear
than
many
other
graces
do
,
though
it
seeks
not
to
appear
:
it
is
seen
as
a
modest
Man
or
Womans
Apparrel
,
which
they
wear
not
for
that
end
,
that
it
may
be
seen
,
and
do
not
gaudily
flaunt
and
delight
in
dressing
;
though
there
is
a
decency
as
well
as
necessity
,
which
they
do
,
and
may
have
respect
to
;
yet
that
in
so
neat
and
unaffected
way
,
that
they
are
a
good
example
even
in
that
point
.
Thus
humility
in
carriage
and
words
is
as
the
decorum
of
this
clothing
,
but
the
main
is
the
real
usefulness
o●
it
.
And
therefore
a
truly
humble
Man
desires
not
much
to
appear
humble
,
yea
were
it
not
for
disedifying
his
Brethren
,
he
would
rather
disguise
and
hide
,
not
only
other●
things
by
humility
,
but
even
humility
it self
,
〈◊〉
would
be
content
upon
mistake
of
some
words
or
●●stures
to
pass
for
proud
and
vain
,
being
humble
within
rather
than
to
be
big
in
his
own
eyes
,
under
a
semblance
of
outward
lowliness
.
Yea
were
it
not
that
Charity
and
Piety
do
both
forbid
it
,
would
not
care
to
do
some
things
on
purpose
that
might
seem
arrogant
,
to
carry
humility
unseen
that
doth
so
naturally
delight
in
covering
of
all
graces
,
and
is
sorry
that
it
cannot
do
so
without
being
seen
it self
▪
as
that
garment
that
covers
the
rest
must
of
necessity
be
seen
it self
.
But
seeing
it
must
be
so
,
't
is
with
the
least
shew
that
may
be
,
as
a
dark
veil
cast
about
rich
attire
hides
their
shew
,
and
makes
very
little
it self
.
This
therefore
is
the
main
,
that
the
s●at
of
humility
be
the
●ear●
,
although
it
will
be
seen
in
the
carriage
,
yet
as
little
as
it
can
,
as
few
words
as
may
be
concerning
it self
;
and
these
it
doth
speak
,
that
they
be
the
rea●
thoughts
of
the
mind
,
and
be
not
an
affected
voice
of
it
differing
from
the
inward
sense
,
otherwise
humble
speech
and
carriage
only
put
on
without
,
and
not
fastened
in
the
inside
,
is
the
most
refined
,
and
subtle
,
and
indeed
the
most
dangerous
kind
of
pride
.
And
this
I
would
recommend
as
a
safe
way
,
ever
let
thy
thoughts
concerning
thy self
be
below
what
thou
utterest
;
and
what
thou
seest
needful
or
fitting
to
say
to
thy
own
abasement
,
●e
not
only
content
(
which
most
are
not
)
to
be
taken
a●
thy
word
,
and
believed
to
be
such
by
them
that
〈◊〉
thee
▪
but
●e
desirous
of
i●
,
and
let
that
●e
the
end
of
thy
speech
,
to
perswade
them
and
gain
it
of
them
,
that
they
really
take
thee
for
as
worthless
and
me●n
as
thou
dost
express
thy self
.
Inf.
But
how
little
are
we
acquainted
with
the
real
frame
of
Christianity
;
the
most
living
without
a
rule
,
not
laying
it
to
their
words
and
ways
at
all
,
nor
yeilding
a
seeming
obedience
to
the
Gospel
;
others
take
up
a
kind
of
Profession
,
and
think
all
consists
in
some
religious
performances
,
and
do
not
study
the
inward
reserve
of
their
heart-evils
,
to
have
that
Temple
purged
;
for
so
it
should
be
,
and
stand
in
much
need
of
a
sweeping
out
of
filthiness
,
and
puting
out
of
idols
.
Some
there
be
that
are
much
busied
about
the
matter
of
their
assurance
,
still
upon
that
point
,
which
is
lawful
indeed
,
and
laudible
to
enquire
after
,
yet
not
so
,
as
to
neglect
things
more
needful
.
It
were
certainly
better
for
many
,
when
they
find
no
issue
that
way
,
to
turn
somewhat
of
their
diligence
to
the
study
of
Christian
Graces
and
Duties
in
their
Station
,
and
to
task
themselves
for
a
time
,
were
it
to
the
more
special
seeking
of
some
one
Grace
,
and
then
of
another
,
as
meekness
,
and
patience
,
and
this
particularly
of
Humility
.
To
be
truly
heart-humble
;
many
men
despise
it
in
others
,
but
some
that
will
commend
it
in
the
general
,
or
in
some
of
those
in
whom
they
behold
it
;
yet
,
seek
not
to
put
it
on
themselves
,
love
to
be
more
gay
,
and
seem
to
be
somebody
,
and
not
abase
themselves
,
't
is
the
way
,
say
they
,
to
be
undone
:
This
clothing
is
too
poor
a
stuff
and
sad
a
colour
for
them
.
Oh
,
my
Brethren
,
you
know
not
the
execlency
of
it
,
ye
look
out
at
a
distance
and
judge
according
to
your
light
vain
minds
:
But
will
you
see
it
by
the
light
of
the
Word
,
and
then
you
shall
perceive
much
hidden
richness
and
comeliness
in
it
▪
and
not
only
upon
those
that
approve
it
and
call
it
comely
,
but
put
it
on
,
and
so
it
is
most
comely
;
and
as
all
Graces
,
so
particularly
this
cl●athing
o●
Humility
,
though
it
make
least
shew
,
yet
〈◊〉
and
you
will
〈◊〉
i●
both
rich
and
comely
;
and
though
it
hides
other
Graces
,
yet
when
they
do
appear
under
it
,
as
sometimes
they
will
,
a
little
glance
of
them
,
so
makes
them
much
more
esteemed
.
Rebekah's
Beauty
and
her
Jewels
were
covered
with
a
Veil
;
but
when
they
did
appear
the
Veil
set
them
off
,
and
commended
them
,
though
at
a
distance
it
hid
them
.
2.
In
all
,
so
particularly
in
this
Grace
,
take
heed
of
a
disguise
or
counterfeit
of
it
;
Oh!
sincerity
in
all
,
and
particularly
in
this
,
only
low
in
thine
own
eyes
,
and
willing
to
be
so
in
the
eyes
of
others
;
that
is
the
very
upright
nature
of
this
heart-humility
.
1.
Not
deluded
with
false
conceit
of
advantages
thou
hast
not
.
2.
Not
swell'd
with
a
vain
conceit
of
those
thou
really
hast
.
3.
Not
affecting
to
be
esteemed
by
others
,
either
upon
their
imagining
some
good
that
is
not
in
thee
,
or
discerning
that
which
is
.
Is
not
the
day
at
hand
when
men
will
be
taken
off
their
false
hights
they
stand
on
,
and
set
on
their
own
feet
,
and
when
all
the
esteem
of
others
shall
vanish
and
pass
like
smoak
,
and
thou
shall
be
just
what
God
finds
and
accounts
thee
,
and
neither
more
or
less
.
Oh!
the
remembrance
of
that
day
of
true
estimate
of
all
;
this
would
make
men
hing
less
upon
the
unstable
conceits
and
opinions
of
one
another
;
knowing
our
Judgment
and
Day
shall
shortly
end
,
a
short
day
.
Be
it
little
or
much
thou
hast
,
the
lower
and
closer
t●ou
carriest
it
under
this
cloak
,
the
safer
shall
it
and
thou
be
,
the
more
shall
it
increase
,
and
thou
be
the
liker
him
in
whom
all
the
fullness
dwells
;
in
this
he
hath
most
expresly
set
himself
before
us
,
as
our
pattern
,
and
one
says
well
.
Sure
man
might
now
be
con●irained
to
be
proud
,
for
whom
God
himself
became
himself
.
Now
to
work
the
heart
to
a
humble
posture
.
(
1.
)
Look
into
thy self
in
earnest
,
and
truly
,
whosoever
thou
be
that
hast
the
highest
conceit
and
the
highest
causes
of
it
;
that
will
do
it
,
a
real
sight
of
thy self
,
it
will
lay
thy
crest
.
Men
look
on
any
good
,
or
fancy
of
it
in
themselves
with
both
eyes
,
and
skip
over
as
unpleasant
their
real
defects
and
deformities
;
every
man
is
naturally
his
own
flatterer
,
otherwise
flatteries
and
false
cryings
up
from
others
would
take
little
impression
,
but
that
they
meet
with
the
same
conceit
within
.
But
will
any
man
see
his
ignorance
,
and
lay
what
he
knows
not
over
against
what
he
knows
;
the
disorders
in
his
heart
and
affections
over
against
any
right
motion
in
them
,
his
secret
follies
and
sins
against
his
outwardly
blameless
carriage
;
and
this
man
shall
not
readily
love
and
embrace
himself
,
yea
it
shall
be
impossible
for
him
not
to
abase
and
abhors
himself
?
(
2.
)
Look
on
the
good
in
others
,
and
the
evil
in
thy self
,
make
that
the
parallel
,
and
then
thou
wilt
walk
humbly
.
Most
men
do
〈◊〉
the
contrary
,
and
that
foolish
and
unjust
comparison
pusses
them
up
.
(
3.
)
Thou
art
not
required
to
be
ignorant
of
that
good
which
really
is
indeed
;
but
beware
of
imagining
what
is
not
;
yea
,
rather
let
something
that
is
pass
thy
view
,
and
see
it
within
,
rather
than
beyond
its
true
size
,
and
then
whatsoever
it
is
,
see
it
not
as
thine
own
but
Gods
,
his
free
gift
,
and
so
the
more
thou
hast
,
looking
on
it
in
that
view
,
thou
wilt
certainly
be
the
more
humble
,
as
having
the
more
engagement
;
the
weight
of
them
will
press
thee
,
down
and
low
,
still
the
lower
,
as
you
see
it
in
Abraham
,
the
clear
Visions
and
Promises
he
had
,
made
him
fall
down
flat
to
the
Ground
.
(
4.
)
Pray
much
for
the
Spirit
of
Humility
,
the
Spirit
of
Christ
,
for
that
is
it
;
otherwise
all
thy
vileness
will
not
humble
thee
when
men
hear
of
this
or
other
Graces
,
and
how
reasonable
they
are
,
they
think
presently
to
have
it
,
and
do
not
consider
the
natural
enmity
and
rebellion
of
their
own
hearts
,
and
the
necessity
of
receiving
those
from
Heaven
,
and
therefore
in
the
use
of
all
other
means
,
to
be
most
dependant
on
that
influence
,
and
most
in
that
means
,
which
opens
the
heart
most
to
that
influence
,
and
draws
it
down
upon
th●
heart●
and
that
is
Prayer
.
Of
all
the
evils
of
our
corrupt
nature
there
is
none
more
connatural
and
universal
than
Pride
;
the
grand
wickedness
,
self-exalting
in
our
own
and
others
opinion
.
Though
I
will
not
contest
what
was
the
first
step
in
that
complicated
first
sin
,
yet
certainly
,
this
of
pride
was
one
,
a
main
ingredient
in
it
,
that
which
the
unbelief
conceived
going
before
,
and
the
disobedience
following
after
were
both
servants
to
;
and
ever
since
it
sticks
still
deep
in
our
nature
.
And
St.
Augustine
says
truly
,
That
,
that
first
overcame
man
,
is
the
last
he
overcomes
.
Some
sins
comparatively
may
die
before
us
,
but
this
hath
life
in
it
sensibly
as
long
as
we
;
is
as
the
heart
of
all
,
the
first
living
,
and
the
last
dying
,
and
hath
this
advantage
that
whereas
other
sins
are
fomented
by
one
another
,
this
feeds
even
on
Vertues
and
Graces
,
as
a
Moth
that
breeds
in
them
,
and
consumes
them
even
in
the
finest
of
them
,
if
it
be
not
carefully
lookt
to
.
This
Hydra
,
as
one
head
of
it
is
cut
off
,
another
rises
up
:
It
will
secretly
cleave
to
the
best
actions
,
and
prey
upon
them
:
and
therefore
so
much
need
that
we
continually
watch
,
and
fight
,
and
pray
against
it
,
and
be
restless
in
the
pursuit
,
daily
seeking
to
gain
further
in
real
and
deep
humiliation
;
to
be
nothing
,
and
desire
to
be
nothing
,
not
only
bear
,
but
to
love
our
own
abasement
,
and
the
things
that
procure
and
help
it
,
to
take
pleasure
in
them
so
far
as
may
be
without
s●n
,
yea
,
even
of
our
sinful
failings
when
they
are
discovered
,
to
love
the
bringing
low
of
our selves
by
them
,
while
we
hate
and
grieve
for
the
sin
of
them
.
And
above
all
to
watch
our selves
in
our
best
things
,
that
self
get
not
in
,
or
if
it
break
in
,
or
steal
in
at
any
time
,
that
it
be
presently
found
out
and
cast
out
again
;
to
have
that
establisht
within
us
to
do
all
for
God
,
to
intend
him
and
his
glory
in
all
,
and
to
be
willing
to
advance
his
glory
were
it
by
our
own
disgrace
;
not
to
make
raising
or
pleasing
thy self
the
rule
of
exercising
thy
parts
and
graces
,
when
to
use
and
bring
them
forth
;
but
the
good
of
thy
Brethren
,
and
in
that
the
glory
of
thy
Lord
:
Now
this
is
indeed
to
be
severed
from
self
,
and
united
to
him
,
to
have
self-love
turned
into
the
love
of
God
;
and
this
is
his
own
work
,
it
is
above
all
other
hands
,
therefore
the
main
combat
against
pride
and
conquest
of
it
,
and
gaining
of
humility
is
certainly
by
prayer
.
God
bestows
himself
most
to
them
that
are
most
abundant
in
prayer
,
and
to
whom
he
shews
himself
most
,
they
are
certainly
the
most
humble
.
Now
to
stir
us
up
to
diligence
for
this
grace
,
take
briefly
a
consideration
or
two
.
1.
Look
on
that
above
pointed
at
.
The
high
example
of
lowliness
set
before
us
,
Jesus
Christ
requiring
our
particular
care
to
take
this
lesson
from
him
:
and
is
it
not
most
reasonable
?
he
the
most
fair
,
the
most
excellent
and
compleat
of
all
men
,
and
yet
the
most
humble
;
he
more
than
a
man
,
and
yet
willingly
became
in
some
sort
less
than
a
man
,
as
it
is
exprest
,
a
Worm
and
no
Man
;
and
when
Majesty
it self
emptied
it self
and
descended
so
low
,
shall
a
Worm
swell
and
be
high
conceited
.
Then
consider
,
it
was
for
us
,
all
his
humbling
to
expiate
our
pride
,
and
therefore
the
more
just
that
we
follow
a
pattern
which
is
both
so
great
in
it self
,
and
so
nearly
concerning
us
.
O
humility
!
the
vertue
of
Christ
,
that
which
he
so
peculiarly
espoused
,
how
dost
thou
confound
the
vanity
of
our
pride
?
2.
Consider
the
safety
of
Grace
under
this
cloathing
,
it
is
that
which
keeps
it
unexposed
to
a
thousand
hazards
.
Humility
doth
Grace
no
prejudice
in
covering
it
,
but
indeed
shelters
it
from
violence
and
wrong
.
Therefore
they
do
justly
call
it
conservatrix
virtutum
,
the
preserver
of
Grace
,
and
one
says
well
,
That
he
that
carries
other
graces
without
humility
,
carries
a
precious
powder
in
the
wind
without
a
cover
.
3.
Consider
,
The
increase
of
Grace
by
it
,
and
that
is
here
exprest
;
the
perfect
enmity
against
pride
,
and
bounty
toward
humility
,
he
re●isteth
the
proud
,
and
giveth
Grace
to
the
humble
.
He
resisteth
.
]
Singles
it
out
for
his
grand
enemy
,
and
sets
himself
in
battel
against
it
,
so
the
word
is
,
it
breaks
the
ranks
of
men
in
which
he
hath
set
them
when
they
are
not
subject
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
word
is
before
;
yea
,
it
not
only
breaks
rank
,
but
rises
up
in
Rebellion
against
him
,
and
doth
what
it
can
to
dethrone
him
and
usurp
his
place
,
therefore
he
orders
his
forces
against
it
,
and
to
be
sure
,
if
God
be
able
to
make
his
party
good
,
pride
shall
not
escape
ruin
,
he
will
break
it
and
bring
it
low
;
for
he
is
set
upon
that
purpose
,
and
will
not
be
diverted
.
But
he
giveth
grace
.
]
Pours
out
plentifully
upon
humble
hearts
;
his
sweet
dews
and
showers
slide
off
the
Mountains
and
fall
on
the
low
Valley
of
humble
hearts
,
and
make
them
pleasant
and
fertile
.
The
swelling
heart
puft
up
with
a
fancy
of
fullness
hath
no
room
for
Grace
,
is
lift
up
,
is
not
hollow'd
and
sitted
to
receive
and
contain
the
graces
that
descend
from
above
;
and
again
as
the
humble
heart
is
most
capable
,
as
emptied
and
hollowed
,
can
hold
most
,
so
it
is
most
thankful
,
acknowledges
all
as
received
,
but
the
proud
cries
all
his
own
;
the
return
of
Glory
that
is
due
from
Grace
,
comes
most
freely
and
plentifully
from
an
humble
heart
,
and
he
delights
to
enrich
it
with
Grace
,
and
it
delights
to
return
him
Glory
,
the
more
he
bestows
on
it
,
the
more
it
desires
to
honour
him
withal
,
and
the
more
it
doth
so
,
the
more
readily
he
bestows
still
more
upon
it
,
and
this
is
the
sweet
intercourse
betwixt
God
and
the
humble
Soul
;
this
is
the
noble
ambition
of
humility
,
in
respect
whereof
all
the
aspirings
of
pride
are
low
and
base
:
when
all
is
reckoned
,
the
lowliest
mind
is
truly
the
highest
;
and
these
two
agree
so
well
,
that
the
more
lowly
it
is
,
't
is
thus
the
higher
,
and
the
higher
thus
,
it
is
still
the
more
lowly
.
Oh!
my
Brethren
,
want
of
this
is
a
great
cause
of
all
our
wants
;
why
should
our
God
bestow
on
us
,
what
we
would
bestow
on
our
idol-self
,
or
if
not
to
idolize
thy self
,
yet
to
idolize
the
thing
,
the
gift
that
grace
bestowed
;
to
fetch
thy
believing
,
and
comforts
from
that
,
which
is
to
put
it
in
his
place
that
gave
,
and
to
make
Baal
of
it
,
as
may
be
read
,
Hosea
2.
8.
Now
he
will
not
furnish
thee
thus
to
his
own
prejudice
therein
;
seek
to
have
thine
heart
on
a
high
design
,
seeking
Grace
still
not
to
rest
in
any
gift
,
nor
to
grow
vain
and
regardless
of
him
upon
it
.
If
we
had
but
this
fixed
with
us
;
what
gift
or
grace
I
seek
,
what
comfort
I
seek
,
it
shall
no
sooner
be
mine
,
but
it
shall
all
be
thine
again
,
and
my self
with
it
;
I
desire
nothing
from
thee
but
that
it
may
come
back
to
thee
,
and
draw
me
with
it
unto
thee
,
this
is
all
my
end
,
and
all
my
desire
:
The
thing
thus
presented
would
not
come
back
so
often
unanswered
.
This
is
the
only
way
to
grow
quickly
rich
,
come
still
poor
to
him
that
hath
enough
,
ever
to
enrich
thee
,
and
desire
of
his
riches
not
for
thy self
,
but
for
him
,
mind
entirely
his
Glory
in
all
thou
hast
and
seekest
to
have
;
what
thou
hast
use
so
,
and
what
thou
wantest
vow
it
so
,
let
it
be
his
in
thy
purpose
,
even
before
it
be
thine
in
possession
,
as
Hanna
did
in
her
suit
,
1
Sam.
1.
11.
for
a
Son
,
and
thou
shalt
obtain
as
she
did
,
and
then
as
she
was
,
be
thou
faithful
in
the
performance
:
Him
wh●m
I
received
(
says
she
)
by
petition
,
I
have
returned
to
the
Lord
.
It
is
no
question
,
the
secret
pride
and
selfness
of
our
hearts
that
prejudges
much
of
the
bounty
of
his
hand
in
the
measure
of
our
Graces
,
and
the
sweet
embraces
of
his
love
,
which
we
should
otherwise
find
.
The
more
we
let
go
of
our selves
,
still
the
more
should
we
receive
of
himself
.
Oh
foolish
we
,
that
refuse
so
blessed
an
exchange
.
To
this
humility
,
as
in
these
words
't
is
taken
in
the
notion
of
our
inward
thoughts
touching
our selves
,
and
carriage
in
relation
to
others
,
the
Apostle
joyns
the
other
Humility
in
relation
to
God
,
being
indeed
the
different
actings
,
one
and
the
same
Grace
,
and
inseparably
connexed
each
with
the
other
.
Verse
6.
Humble
your selves
therefore
under
the
mighty
hand
of
God
,
that
he
may
exalt
you
in
due
time
.
THIS
is
prest
by
a
reason
of
equity
and
necessity
,
both
in
that
word
(
the
mighty
hand
of
God
)
he
is
Sovereign
Lord
of
all
,
and
all
things
do
obeisance
to
him
.
Therefore
it
is
just
that
you
his
People
professing
Loyalty
and
Obedience
to
him
be
most
submissive
,
and
humble
in
your
subjection
to
him
in
all
things
.
Again
,
the
necessity
,
his
mighty
hand
:
There
is
no
striving
;
it
is
a
vain
thing
to
flinch
and
struggle
,
for
he
doth
what
he
will
,
and
his
hand
is
so
mighty
,
that
the
greatest
power
of
the
creature
is
nothing
to
it
;
yea
,
it
is
all
indeed
derived
from
him
,
and
therefore
cannot
do
any
whit
against
him
;
if
thou
wilt
not
yield
,
you
must
yield
,
if
thou
will
not
lead
,
you
shall
be
palled
and
drawn
,
therefore
submission
is
your
only
course
.
The
third
reason
is
of
Utility
or
certain
Advantage
,
as
there
is
nothing
gain'd
,
yea
,
you
are
certainly
ruin'd
by
reluctance
,
so
this
humble
submission
is
the
only
way
to
gain
your
point
.
What
would
you
have
under
any
affliction
,
but
be
delivered
,
and
raised
up
,
thus
alone
you
attain
that
,
humble
your selves
,
and
he
shall
raise
you
up
in
due
time
.
This
is
the
end
why
he
humbles
you
,
lays
weights
upon
you
,
that
you
may
be
deprest
:
Now
when
it
is
gained
,
that
you
are
willingly
so
,
then
the
weights
are
taken
off
,
and
you
are
lifted
up
by
his
gracious
●and
otherwise
it
is
not
enough
,
that
he
hath
humbled
,
you
by
his
hand
,
unless
you
humble
your selves
under
his
hand
,
many
have
had
great
and
many
pressures
,
〈◊〉
af●liction
after
another
,
and
been
humbled
,
and
yet
not
humble
,
as
they
commonly
express
the
difference
:
humbled
by
force
in
regard
of
their
outward
condition
,
but
not
humbled
in
their
inward
temper
;
and
therefore
as
soon
as
the
weight
is
off
as
heaps
of
Wool
,
they
rise
up
again
,
and
grow
as
big
as
they
were
.
●nf
.
If
we
would
consider
this
in
our
particular
trials
,
and
aim
at
this
deportment
,
it
were
our
wisdom
;
are
they
not
mad
that
under
any
stroke
,
quarrel
or
struggle
against
God
:
what
gain
your
Children
thus
at
your
hands
,
but
more
blows
?
not
only
is
this
an
un●eemly
and
unhappy
way
openly
to
resist
and
strive
,
but
even
secretly
to
fret
and
grumble
;
for
he
hears
the
least
whisp●●ing
of
the
heart
,
and
looks
most
how
that
behaves
it self
under
his
hand
.
Oh!
humble
acceptance
of
his
chastisement
,
is
our
duty
and
our
peace
,
that
which
gains
most
on
the
heart
of
our
Father
,
and
makes
the
rod
soonest
fall
out
of
his
hand
.
And
not
only
would
we
learn
this
,
in
our
outward
things
,
but
in
our
spiritual
condition
,
as
the
thing
the
Lord
is
much
taken
with
in
his
Children
;
there
is
a
stubbornness
,
and
freting
of
Heart
concerning
our
Souls
,
that
arises
from
pride
and
untamedness
of
our
nature
;
and
yet
some
take
a
pleasure
in
it
,
touching
the
matter
of
comfort
and
assurance
,
if
it
be
with
held
,
or
which
they
take
more
liberty
in
,
be
it
sanctification
,
and
victory
over
sin
;
they
seek
,
and
yet
find
little
or
no
success
,
but
the
Lord
holding
them
at
under
in
these
;
they
then
vex
and
walk
more
discontented
,
and
nothing
pleases
them
,
as
peevish
Children
upon
the
refuse
of
somewhat
they
would
have
,
take
displeasure
and
make
no
account
of
the
daily
provision
made
for
them
,
and
all
the
other
benefits
they
have
by
the
care
and
love
of
their
Parents
:
This
is
a
folly
very
unbeseeming
the
Children
that
are
the
Children
of
Wisdom
,
and
should
walk
as
such
:
And
till
they
learn
more
humble
respect
of
their
Father's
Will
,
they
are
still
the
further
off
from
their
purpose
;
were
they
once
brought
to
submit
the
matter
,
and
give
him
heartily
his
Will
,
he
would
readily
give
them
theirs
,
as
far
as
were
for
their
good
,
as
you
say
to
your
Children
of
any
thing
they
are
too
stiff
and
earnest
in
,
and
keep
a
noise
for
,
cry
not
for
it
,
and
you
shall
have
it
.
And
this
is
the
thing
we
observe
not
,
that
the
Lord
often
by
his
delays
is
aiming
at
this
,
and
were
this
done
,
we
cannot
think
how
graciously
he
would
deal
with
us
,
his
gracious
design
is
to
make
much
room
for
grace
by
much
humbling
,
especially
some
Spirits
that
need
much
trying
,
or
that
he
means
much
enabling
to
,
for
a
singular
service
,
and
thus
the
time
is
not
lost
as
we
think
it
,
it
furthers
our
end
,
while
we
think
contrary
;
't
is
necessary
spent
time
and
pains
that
is
given
to
the
unballasting
of
a
Ship
,
casting
out
the
Earth
and
Sand
,
when
it
is
to
be
loaden
with
Spices
:
we
must
be
emptied
more
,
if
we
would
have
of
that
fullness
and
riches
that
we
are
longing
for
.
So
long
as
we
some
and
chafe
against
his
way
,
though
it
be
in
our
best
suits
;
we
are
not
in
a
posture
for
a
favourable
answer
:
would
we
wring
things
out
of
his
hand
by
fretfullness
?
that
is
not
the
way
,
no
,
but
present
humble
submissive
suits
.
Lord
this
is
my
desire
,
but
thou
art
wise
and
gracious
,
I
refer
the
matter
to
thy
will
for
the
thing
,
and
for
the
measure
,
and
time
,
and
all
;
were
we
molded
to
this
composure
,
then
were
mercy
near
,
when
he
hath
gained
this
,
broke
our
will
,
and
tamed
our
stoutness
,
then
he
relents
and
pities
,
See
Ier.
30.
18.
This
I
would
recommend
in
any
estate
,
the
humble
folding
under
the
Lord's
hand
,
kissing
the
rod
,
and
falling
low
before
him
:
and
this
the
way
to
be
raised
:
but
it
may
be
one
that
thinks
,
he
hath
tried
this
a
while
,
and
is
still
at
the
same
point
,
hath
gained
nothing
,
and
therefore
falls
back
to
his
old
repinings
:
Let
such
a
one
know
his
humbling
and
compliance
was
not
upright
,
it
was
a
fit
of
false
constrained
submission
,
and
therefore
lasts
not
,
it
was
but
a
tempting
of
him
instead
of
submitting
to
him
Oh!
will
he
have
a
submission
:
I
will
try
't
but
with
this
reserve
,
that
if
after
such
a
time
I
gain
not
what
I
seek
,
I
shall
think
it
is
lost
,
and
that
I
have
reason
to
return
to
my
discontent
;
though
he
says
not
thus
,
yet
this
is
secretly
under
it
.
No
,
but
wouldst
thou
have
it
right
,
it
must
be
without
condition
,
without
reserve
,
no
time
,
nor
nothing
prescribed
;
and
then
he
will
make
his
word
good
,
He
will
raise
thee
up
,
and
that
In
due
time
.
]
Not
thy
fancied
time
,
but
his
own
wisely
appointed
time
.
Thou
that
thinkest
,
now
I
am
sinking
if
he
help
not
,
now
't
will
be
too
late
,
yet
he
sees
it
otherways
,
he
can
let
thee
sink
yet
lower
,
and
yet
bring
thee
up
again
;
he
doth
but
stay
till
the
most
fit
time
,
thou
canst
not
see
it
yet
,
but
thou
shalt
see
it
,
that
his
chosen
time
is
absolutely
best
;
he
waiteth
to
be
gracious
;
doth
he
wait
,
and
will
not
thou
?
Oh!
the
firm
belief
of
his
Wisdom
,
Power
,
and
Goodness
,
what
difficulty
will
it
not
surmount
?
So
then
be
humble
under
his
hand
;
submit
,
not
only
thy
goods
,
thy
health
,
thy
life
,
but
thy
soul.
Seek
and
wait
for
thy
pardon
as
a
condemned
Rebel
,
with
thy
rope
about
thy
neck
;
lay
thy self
low
before
him
at
his
feet
,
stoop
and
crave
leave
to
look
up
and
speak
,
and
say
;
Lord
,
once
I
am
justly
under
the
sentence
of
death
;
if
I
fall
under
it
,
thou
art
righteous
,
and
I
do
here
acknowledge
it
;
but
there
is
deliverance
in
Christ
,
thither
I
would
have
recourse
:
yet
if
I
be
beaten
back
,
and
held
out
,
and
faith
with
held
from
me
,
and
I
perish
as
it
were
in
view
of
salvation
,
see
the
rock
,
and
yet
cannot
come
at
it
but
drown
:
what
have
I
to
say
;
in
this
likewise
thou
art
righteous
,
only
if
it
seem
good
unto
thee
to
save
the
vilest
,
most
wretched
of
sinners
,
and
shew
great
mercy
in
pardoning
so
great
debts
;
the
higher
will
be
the
glory
of
that
mercy
:
however
here
I
am
resolved
to
wait
till
either
thou
graciously
receive
me
,
or
absolutely
reject
me
,
if
thou
do
this
I
have
not
a
word
to
say
against
it
,
because
thou
art
gracious
,
I
hope
;
I
hope
yet
thou
wilt
have
mercy
on
me
.
I
dare
say
that
this
promise
belongs
to
a
Soul
,
and
it
shall
be
raised
up
in
due
time
.
And
what
though
most
or
all
our
life
should
pass
without
much
sensible
taste
even
of
spiritual
comforts
;
a
poor
all
it
is
:
let
us
not
over
esteem
this
moment
,
and
so
think
too
much
of
our
better
or
worse
condition
in
it
either
in
Temporals
,
yea
,
or
in
Spirituals
,
such
as
are
more
arbitrary
and
accessary
to
the
name
of
our
Spiritual
Life
;
providing
we
can
humbly
wait
for
free
grace
,
and
hang
on
the
word
of
promise
,
we
are
safe
;
if
the
Lord
will
clearly
shine
on
us
,
and
refresh
us
;
this
is
much
to
be
desired
and
prized
,
but
if
he
so
think
fit
,
what
if
we
should
be
all
our
days
held
at
a
distance
,
and
under
a
cloud
of
wrath
,
it
is
but
a
moment
in
his
anger
;
then
follows
a
life
time
in
his
favour
,
an
endless
life
time
;
't
is
but
sorrow
for
a
night
,
and
joy
comes
in
the
morning
,
that
clearer
morning
of
Eternity
,
to
which
no
evening
succeeds
.
Verse
7.
Casting
all
your
care
upon
him
,
for
he
careth
for
you
.
AMongst
other
spiritual
secrets
,
this
is
one
,
and
a
prime
one
,
the
combinement
of
lowliness
and
boldness
,
humble
confidence
:
This
the
true
temper
of
a
Child
of
God
,
towards
his
great
and
good
Father
;
nor
can
any
other
have
it
,
but
they
that
are
indeed
his
Children
,
and
have
within
them
that
Spirit
of
adoption
,
which
he
sends
into
their
hearts
.
And
these
two
here
the
Apostle
joyns
together
.
Humble
under
the
hand
of
God
,
and
yet
cast
your
care
on
him
,
upon
that
same
hand
under
which
you
ought
to
humble
your selves
,
must
you
withal
cast
over
your
care
,
all
your
care
,
for
he
careth
for
you
.
Consider
,
(
1.
)
The
nature
of
this
Confidence
.
(
2.
)
The
Ground
of
it
.
The
Nature
,
casting
all
your
care
on
him
.
The
ground
or
warrant
of
it
;
for
he
careth
for
you
.
Every
man
hath
some
desires
and
purposes
that
are
predominant
with
him
,
beside
the
daily
exigences
of
his
life
,
he
is
compast
with
;
and
in
both
according
to
their
importance
or
his
esteem
,
and
the
difficulties
occurring
in
them
,
he
is
naturally
carried
to
be
thoughtful
and
careful
in
them
.
Now
the
excess
and
distemper
of
this
care
is
one
of
the
great
diseases
and
miseries
of
mans
life
.
Moral
Men
perceiving
and
resenting
it
,
have
been
tampering
at
the
cure
,
and
prescribing
after
their
fashion
,
but
with
little
success
,
some
present
abatement
and
allay
of
the
paroxism
or
extremity
their
rules
may
reach
;
but
they
never
go
near
the
bottom
,
the
cause
of
the
evil
,
and
therefore
cannot
work
a
through
sound
cure
of
it
.
Something
they
have
spoken
,
somewhat
fitly
,
of
the
surpassing
nature's
rule
,
and
size
in
the
pursuit
of
superfluous
needless
things
,
but
for
the
unavoidable
care
of
things
needful
,
they
knew
no
redress
but
to
their
own
industry
and
diligence
;
they
can
tell
how
little
will
serve
him
,
that
seeks
no
more
than
what
will
serve
;
but
how
to
be
provided
of
the
little
,
or
to
be
assured
of
it
,
and
freed
from
troubling
care
they
cannot
tell
.
Now
truly
it
were
a
great
point
to
be
well
schooled
in
the
former
,
and
that
which
is
necessary
for
the
due
practice
of
this
rule
here
given
touching
necessary
cares
,
first
to
cut
off
cares
unnecessary
,
to
retrench
all
extravagant
superfluous
desires
:
for
certainly
a
great
part
of
the
troubling
cares
of
men
are
all
about
things
that
are
such
that
have
no
necessity
in
them
,
but
what
our
disorder'd
desires
make
,
nor
truly
any
real
good
in
them
,
but
what
our
fancy
puts
upon
them
:
Some
are
indeed
forc't
to
hard
labour
for
their
daily
bread
,
but
out
of
doubt
a
great
part
of
the
sweat
and
toyl
of
the
greatest
part
of
men
is
about
unnecessaries
.
They
that
will
be
rich
,
says
the
Apostle
,
that
are
resolv'd
on
't
upon
any
terms
,
they
meet
with
terms
hard
enough
of
it
,
they
fall
into
〈◊〉
and
a
snare
,
and
into
many
foolish
and
hurtful
lusts
,
which
drown
men
in
destruction
and
perdition
,
no
recovering
,
but
still
emplunged
deeper
and
deeper
,
and
(
foolish
lusts
)
reasonless
,
childish
desires
after
one
bargain
,
such
another
,
and
after
one
sin
,
another
to
make
even
,
and
somewhat
then
to
keep
that
whole
,
and
so
on
,
no
end
;
if
upon
Purchase
and
Land
,
still
some
House
or
Neighbour-field
,
some
Naboths-vineyard
in
their
eyes
,
and
all
the
rest
is
nothing
without
that
,
which
discovers
the
madness
of
this
humour
,
this
dropsie
thirst
.
And
this
is
first
indeed
to
be
lookt
to
,
that
our
desires
and
cares
be
brought
to
a
due
compass
:
and
what
would
we
have
think
we
,
contentment
lies
in
so
much
,
and
no
less
when
that
is
attained
,
it
shall
appear
as
far
off
as
before
:
when
Children
are
at
the
foot
of
a
high
Hill
,
they
think
it
reaches
the
Heavens
,
and
yet
if
they
were
there
,
they
find
themselves
as
●ar
off
,
as
before
,
sensibly
no
nearer
.
Men
think
,
Oh!
had
I
this
,
I
were
well
,
and
when
it
is
reacht
,
it
is
but
an
advanced
stance
to
look
higher
and
spy
out
for
some
other
thing
.
We
are
indeed
Children
in
this
to
think
the
good
of
our
estate
is
in
the
greatness
,
and
not
in
the
fitness
:
he
were
a
fool
that
would
have
his
cloaths
so
,
and
think
the
bigger
and
longer
they
were
,
they
would
please
him
the
better
.
And
certainly
as
in
Apparel
,
so
in
place
and
estate
,
and
all
outward
things
;
their
good
lies
not
in
their
greatness
,
but
in
their
fitness
for
us
;
our
Saviour
tells
us
expresly
,
mans
life
consisteth
not
in
the
abundance
of
the
things
he
possesseth
.
Think
you
great
and
rich
persons
live
more
content
,
believe
it
not
,
if
they
will
deal
freely
,
they
can
tell
you
the
contrary
,
that
there
is
nothing
but
a
shew
in
them
;
and
that
the
great
estates
and
places
have
great
grief
and
cares
attending
them
,
as
shadows
are
proportioned
to
their
bodies
.
And
if
they
want
real
crosses
,
luxury
frames
troubles
to
it self
,
variety
of
dishes
corrupting
the
stomach
,
and
causing
variety
of
diseases
:
and
for
need
,
fantastick
vain
discontents
that
will
trouble
men
as
much
as
greater
,
be
it
but
this
Hawk
flies
not
well
,
or
that
Dog
runs
not
well
,
to
men
whose
hearts
are
in
those
games
.
So
then
,
I
say
,
this
first
to
be
regulated
,
all
childish
vain
needless
cares
to
be
discharg'd
,
and
as
being
unfit
to
cast
on
thy
God
,
quite
cast
out
of
thy
Heart
.
and
entertain
no
care
at
all
,
but
such
as
thou
maist
put
into
God's
hands
,
and
make
his
on
thy
behalf
;
such
as
he
will
take
off
thy
hand
,
and
undertake
for
thee
.
All
needful
lawful
care
,
and
that
only
will
he
receive
,
so
then
rid
thy self
quit
of
all
that
thou
canst
not
take
this
course
with
,
and
then
without
scruple
take
confidently
this
course
with
all
the
rest
:
seek
a
well
regulated
sober
Spirit
.
In
the
things
of
this
life
content
with
food
and
rayment
,
Only
this
is
required
of
thee
to
refer
the
matter
to
his
discretion
wholly
:
now
in
thy
thus
well
regulated
affairs
and
desires
,
there
is
a
diligent
care
and
study
of
thy
duty
,
this
he
lays
on
thee
;
there
is
a
care
of
support
in
the
work
,
and
the
success
of
it
,
this
thou
oughtest
to
lay
on
him
,
and
so
indeed
all
the
care
is
turn-off
from
thee
upon
him
;
even
that
of
duty
,
which
from
him
lies
on
us
:
we
offer
our
service
,
but
for
skill
and
strength
to
discharge
it
,
that
care
we
lay
on
him
,
and
he
allows
us
;
and
then
for
the
event
and
success
with
that
we
trust
him
entirely
.
And
this
is
the
way
to
walk
contentedly
and
cheerfully
homewards
,
leaning
and
resting
all
the
way
on
him
who
is
both
our
guide
and
our
strength
,
who
hath
us
and
all
our
good
in
his
gracious
hand
.
Much
zeal
for
him
and
desire
of
his
glory
,
minding
our
duty
in
relation
to
that
,
is
the
thing
he
requires
,
and
we
bending
our
whole
care
to
that
,
he
undertakes
the
care
of
us
and
our
condition
:
as
that
King
said
to
his
favourite
,
as
perswading
to
●idelity
and
diligence
in
his
state
trust
,
do
my
affairs
●nd
I
will
do
yours
:
such
a
word
directly
hath
St.
Chrysost
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
thou
have
a
concern
for
the
things
that
are
God's
,
he
will
also
be
careful
of
thee
and
thine
.
The
care
of
duty
thus
carried
is
sweet
and
light
,
doth
not
cut
and
divide
the
mind
,
't
is
united
and
gathered
in
God
,
and
rests
there
,
and
walks
in
his
hand
all
the
way
;
he
bears
the
weight
of
all
our
works
,
and
works
them
in
us
,
and
for
us
,
and
therein
lies
our
peace
that
he
ordains
for
us
.
when
thou
passest
through
the
water
and
through
the
fire
,
strengthning
the
weak
hands
,
and
feeble
knees
,
and
that
the
lame
shall
leap
as
an
Hart
?
and
tho
there
is
nothing
in
thy self
,
but
unrighteousness
and
weakness
,
yet
there
is
in
him
for
thee
righteousness
and
strength
,
he
feeds
his
flock
like
a
shepheard
,
and
the
weakest
is
he
most
careful
of
,
they
go
in
his
arms
and
bosome
,
and
't
is
easie
for
the
feeblest
to
go
so
.
And
for
the
issue
and
success
of
thy
way
,
let
not
that
trouble
thee
at
all
,
that
is
the
care
he
would
have
thee
wholly
disburden
thy self
of
,
and
lay
it
upon
him
;
do
not
vex
thy self
with
thinking
how
will
this
be
and
that
;
what
if
this
fall
out
and
the
other
?
this
is
his
part
wholly
,
and
if
thou
meddle
with
it
,
thou
at
once
displeasest
him
,
and
disquietest
thy self
,
this
sin
carries
the
punishment
of
it
close
tied
to
't
:
If
thou
wilt
be
struggling
with
that
which
belongs
not
to
thee
,
and
poysing
at
that
burden
that
is
not
thine
,
what
wonder
,
yea
,
I
may
say
what
pity
,
if
thou
fall
under
it
,
art
thou
not
well
serv'd
,
is
it
not
just
,
that
if
thou
wilt
do
for
thy self
,
and
bear
thy self
,
what
thy
Lord
calls
for
to
bear
for
thee
,
thou
feel
the
weight
of
it
to
thy
cost
.
But
what
is
the
way
of
this
devolving
of
my
burden
?
there
is
a
faculty
in
it
that
every
one
hath
not
,
though
they
would
do
thus
with
it
they
cannot
,
it
lies
on
them
,
and
they
are
not
able
to
cast
it
on
God
.
The
way
is
doubtless
by
praying
and
believing
;
those
are
the
hands
by
which
the
Soul
can
turn
over
to
God
what
it self
cannot
bear
,
all
cares
,
the
whole
bundle
;
most
dexterously
translated
thus
,
Philip.
4
6.
Be
careful
in
nothing
,
a
great
word
.
Oh!
but
how
shall
it
be
?
why
?
thus
says
he
,
in
all
things
make
your
requests
known
unto
God
,
and
in
a
confident
chearful
way
,
supplication
mixt
with
thanksgiving
,
't
will
be
the
more
lively
and
active
to
carry
forth
,
and
carry
up
thy
cares
and
discharge
thee
of
them
,
and
lay
them
on
God
;
whatsoever
it
is
that
presses
thee
,
go
tell
thy
Father
,
put
over
the
matter
into
his
hand
,
and
so
thou
shalt
be
freed
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
dividing
perplexing
care
,
that
the
World
is
full
of
.
No
more
,
but
when
thou
art
either
to
do
or
suffer
any
thing
,
when
thou
art
about
any
purpose
or
busidess
,
go
tell
God
of
it
,
acquaint
him
with
it
;
yea
,
burden
him
with
it
,
and
thou
hast
done
for
matter
of
caring
:
no
more
care
but
quiet
sweet
diligence
in
thy
duty
and
dependance
on
him
for
the
carriage
of
thy
matters
.
And
in
this
Prayer
,
Faith
acts
,
't
is
a
believing
requesting
;
ask
in
faith
not
doubting
,
so
thou
rollest
over
all
on
him
,
that
is
the
very
proper
working
of
Faith
,
the
carrying
the
Soul
and
all
its
desires
out
of
it self
unto
God
,
so
exprest
,
Psal.
37.
5.
roll
over
on
God
,
make
one
bundle
of
all
,
roll
thy
cares
and
thy self
with
them
as
one
burden
,
all
on
thy
God
.
Now
,
Faith
to
do
this
stays
it self
on
the
promise
,
it
cannot
move
but
on
firm
ground
,
and
the
promises
are
its
ground
:
and
for
this
end
is
this
added
,
he
careth
for
thee
.
This
must
be
establisht
in
the
heart
.
(
1.
)
The
firm
belief
of
the
Divine
Providence
,
that
all
things
are
manag'd
and
rul'd
by
it
,
and
that
in
highest
power
and
wisdom
;
no
breaking
of
his
purposes
,
nor
refisting
of
his
power
,
Psal.
33.
7.
(
2.
)
The
belief
of
his
gracious
Providence
to
his
own
,
that
he
orders
all
for
their
true
advantage
,
and
makes
all
different
lines
and
ways
concenter
in
their
highest
good
,
all
to
meet
in
that
,
how
opposite
soever
in
appearance
.
Inf.
1.
The
Children
of
God
have
the
only
sweet
life
:
the
World
thinks
not
so
▪
looks
on
them
as
poor
discontented
lowring
Creatures
,
but
they
see
not
what
an
uncaring
truly
secure
life
they
are
called
to
,
while
others
are
turmoyling
and
wrestling
each
with
his
projects
and
burdens
for
himself
,
and
at
length
crusht
and
sinking
under
them
,
for
that
is
the
end
of
all
that
do
for
themselves
.
The
Child
of
God
goes
free
of
the
pressure
of
all
that
concerns
him
,
laid
over
on
his
God
,
if
he
use
his
advantage
,
he
is
not
rackt
with
musings
,
Oh!
what
will
become
of
this
and
that
;
but
goes
on
in
the
strength
of
his
God
as
he
may
,
offers
up
poor
,
but
sincere
endeavours
to
God
,
and
is
sure
of
one
thing
,
all
shall
be
well
,
lays
his
affairs
and
himself
on
God
,
and
so
hath
no
pressing
care
,
no
care
,
but
the
care
of
love
,
how
to
please
,
how
to
honour
his
Lord
,
and
in
this
depends
on
him
too
both
for
skill
and
strength
,
and
touching
the
success
of
things
leaves
that
as
none
of
his
,
to
be
burdened
with
;
casts
it
on
God
,
and
he
careth
for
it
,
they
need
not
both
care
,
his
care
alone
is
sufficient
,
hence
peace
,
unconceivable
peace
,
Phil.
4.
6
,
7.
Inf.
2.
But
truly
the
godly
are
much
faulty
to
themselves
,
by
the
not
improvement
of
this
their
priviledge
,
they
too
often
forget
this
their
sweet
way
,
and
fret
themselves
to
no
purpose
,
wrestle
with
their
burdens
themselves
,
and
do
not
entirely
and
freely
roll
them
over
on
God
,
they
are
surcharg'd
with
them
,
and
he
calls
for
them
,
and
yet
they
will
not
give
them
him
;
think
to
spare
him
,
but
indeed
in
this
they
disobey
him
,
and
dishonour
,
and
so
grieve
him
,
and
they
find
the
grief
return
on
them
,
and
yet
cannot
learn
to
be
wise
.
Why
do
we
thus
with
our
God
,
and
with
our
Souls
,
grieve
both
at
once
?
let
it
never
be
,
that
for
any
outward
thing
thou
perplex
thy self
,
and
ravel
thy
thoughts
as
in
thickets
with
the
cares
of
this
life
,
Oh!
how
unsuitable
to
a
Child
of
God
provided
to
a
life
so
far
more
excellent
.
Hath
he
provided
thee
to
a
Kingdom
,
and
will
he
not
bestow
thy
charges
in
the
way
to
't
:
think
it
not
;
he
knows
you
have
need
of
these
things
,
seek
not
vain
things
nor
great
things
in
these
,
for
that
likely
is
not
for
thee
,
but
what
is
needful
and
convenient
in
his
Judgment
,
and
refer
to
that
.
Then
for
thy
Spiritual
estate
lay
over
the
care
of
that
too
,
be
not
so
much
in
thorny
questionings
,
doubting
and
disputing
each
step
.
Oh!
is
this
accepted
and
that
,
and
so
much
deadness
,
&c.
But
apply
more
simply
thy self
to
thy
duty
,
lamely
,
as
it
may
be
,
halt
on
and
believe
that
he
is
gracious
and
pities
thee
,
and
lay
the
care
of
bringing
thee
through
upon
him
;
lie
not
complaining
and
arguing
,
but
up
and
be
doing
,
and
the
Lord
shall
be
with
thee
.
I
am
perswaded
many
a
Soul
,
that
hath
some
Truth
of
Grace
,
falls
much
behind
in
the
progress
by
this
accustomed
way
of
endless
questionings
;
men
can
scarce
be
brought
to
examine
and
suspect
their
own
condition
being
carnally
secure
,
and
satisfied
that
all
is
well
;
but
then
when
once
awaken
and
set
to
this
,
they
are
ready
to
entangle
in
it
,
and
neglect
their
way
by
poring
on
their
condition
,
and
will
not
set
chearfully
to
any
thing
,
because
they
want
assurances
and
hight
of
joy
,
and
this
course
they
take
is
the
way
to
want
it
still
:
walking
humbly
and
sincerely
,
and
offering
at
thy
duty
,
and
waiting
on
the
Lord
is
certainly
the
better
way
,
and
nearer
that
very
purpose
of
thine
;
for
he
meeteth
him
that
rejoyceth
and
worketh
righteousness
,
that
waits
for
him
in
his
ways
.
One
thing
,
the
Christian
would
endeavour
,
firm
belief
for
the
Church
,
all
the
care
of
that
on
God
,
that
he
will
beautifie
Zion
,
and
perform
all
his
Word
to
her
,
then
think
,
do
I
trust
him
for
the
whole
Church
,
and
the
great
Affairs
concerning
it
,
and
shall
I
doubt
him
for
my self
or
anything
concerns
me
?
do
I
conside
on
him
for
the
steering
and
guidance
of
the
whole
Ship
,
and
shall
I
be
peevishly
doubting
and
distrusting
about
my
pack
in
it
?
Again
,
when
to
present
and
past
,
thou
callest
in
after
evils
by
advance
,
the
dangers
before
,
and
thy
weakness
;
good
indeed
to
entertain
by
these
,
holy
fear
and
self
distrust
,
but
by
that
be
driven
in
to
trust
on
thy
undertaker
,
on
him
in
whom
thy
strength
lies
,
and
be
as
sure
and
confident
in
him
as
thou
art
,
and
justly
art
distrustful
of
thy self
.
Further
learn
to
prescribe
nothing
,
study
entire
resignment
,
for
that
is
thy
great
duty
and
thy
peace
,
that
gives
up
all
into
the
hand
of
thy
Lord
,
and
can
it
be
in
a
better
hand
.
First
,
Refer
the
carving
of
outward
things
to
him
,
heartily
and
fully
;
then
stay
not
there
but
go
higher
,
if
we
have
renounced
the
comforts
of
this
World
for
God
,
let
us
add
this
,
renounce
even
Spiritual
comforts
for
him
too
,
put
all
in
his
will
,
if
I
be
in
light
,
blessed
be
thou
,
and
if
in
darkness
even
there
,
blessed
be
thou
too
;
as
he
saith
of
these
,
Gold
is
mine
,
and
Silver
is
mine
,
and
this
may
satisfie
a
Christian
in
those
too
;
desire
no
more
of
them
than
their
Father
sees
fit
to
give
them
,
knowing
that
he
having
all
the
mines
and
treasures
of
the
World
at
his
command
,
would
not
pinch
and
hold
short
his
Children
if
it
were
good
for
them
to
have
more
;
thus
even
in
the
other
the
true
riches
.
Is
not
the
Spirit
mine
,
and
comforts
mine
,
may
he
say
,
I
have
them
,
and
enough
of
them
,
and
ought
not
this
to
allay
thy
afflicting
care
and
quiet
thy
repinings
,
and
to
establish
thy
heart
in
referring
it
to
his
dispose
,
as
touching
thy
comforts
and
supplies
,
the
whole
golden
mines
of
all
Spiritual
comfort
and
good
are
his
,
the
Spirit
it self
.
Then
will
he
not
furnish
what
is
fit
for
thee
,
if
thou
humbly
attend
on
him
,
and
lay
the
care
of
thy
providing
upon
his
wisdom
and
love
?
This
were
the
sure
way
to
honour
him
,
with
what
we
have
,
and
to
obtain
much
of
what
we
have
not
,
certainly
he
deals
best
with
those
that
do
most
absolutely
refer
all
to
him
.
Verse
8
,
9.
8
Be
sober
,
be
vigilant
;
because
your
adversary
the
Devil
,
as
a
roaring
Lion
,
walketh
about
,
seeking
whom
he
may
devour
.
9.
Whom
resist
,
stedfast
in
the
Faith
,
knowing
that
the
same
afflictions
are
accomplished
in
your
brethren
that
are
in
the
World
.
THE
Children
of
God
if
they
rightly
take
their
Father's
mind
,
are
always
disburden'd
of
perplexing
carefulness
:
But
never
exempted
from
diligent
watchfulness
.
Thus
we
find
here
they
are
allowed
,
yea
,
enjoyned
to
cast
all
their
care
upon
their
wise
and
loving
Father
,
and
are
secured
by
his
care
,
he
takes
it
well
they
lay
all
over
on
him
,
yea
,
he
takes
it
not
well
they
forbear
him
and
burden
themselves
.
He
hath
provided
a
sweet
quiet
life
for
them
,
could
they
improve
and
use
it
,
a
calm
and
firm
condition
in
all
the
storms
and
troubles
that
are
about
them
.
However
things
go
,
to
find
content
,
and
be
careful
for
nothing
.
Now
upon
this
a
carnal
heart
would
imagine
streight
according
to
its
sense
and
inclinement
,
as
it
desires
to
have
it
,
so
would
it
dream
,
that
it
is
,
that
then
a
man
devolving
his
care
on
God
,
may
give
up
all
watch
and
ward
,
and
need
not
apply
himself
to
any
kind
of
duty
,
but
this
is
the
ignorance
and
perverse
mistake
,
the
reasonless
reasoning
of
the
flesh
;
you
see
these
are
here
joyned
not
only
as
agreeable
,
but
indeed
inseparable
.
Cast
all
your
care
on
him
,
for
he
careth
for
you
:
And
withal
be
sober
,
be
vigilant
.
And
this
is
the
Scripture
Logick
,
it
is
he
that
worketh
in
you
to
will
and
to
do
:
Then
would
you
possibly
think
I
need
not
work
at
all
,
or
if
I
do
,
it
may
be
very
easily
and
surely
;
no
,
Therefore
,
says
the
Apostle
,
because
he
worketh
in
you
to
will
and
to
do
,
work
you
●ut
your
salvation
,
yea
,
and
do
it
with
fear
and
trembling
;
work
you
in
humble
obedience
to
his
command
,
and
in
dependance
on
him
that
worketh
all
in
you
.
Thus
here
,
cast
your
care
on
him
,
not
that
you
may
be
the
more
free
to
take
your
own
pleasure
and
sloathful
ease
,
but
on
the
contrary
that
you
may
be
the
more
active
and
apt
to
watch
,
being
freed
from
the
burden
of
vexing
carefulness
that
would
press
and
incumber
you
;
you
are
the
more
nimble
,
as
one
eased
of
a
load
,
to
walk
,
and
work
,
and
watch
as
becomes
a
Christian
,
and
for
that
purpose
is
that
burden
taken
oft
from
you
,
that
you
may
be
more
able
and
disposed
for
every
duty
that
is
laid
upon
you
.
Observe
those
two
connexed
,
and
thence
gather
.
First
,
There
is
no
right
believing
without
diligence
and
watchfulness
joyned
with
it
,
that
slothful
reliance
of
most
souls
on
blind
thoughts
of
mercy
,
shall
undo
them
,
their
faith
is
a
dead
faith
,
and
a
deadly
faith
,
they
are
perishing
and
will
not
consider
it
,
do
not
duely
cast
their
care
on
God
for
their
Souls
,
for
indeed
they
have
no
such
care
.
Secondly
,
The
other
thing
is
,
that
there
is
no
right
diligence
without
believing
.
There
is
,
as
in
other
affairs
,
so
even
in
Spiritual
things
,
an
anxious
perplexing
care
,
which
is
a
distemper
and
disturbance
to
the
Soul
;
seems
to
have
a
heat
of
zeal
and
affection
in
it
:
but
is
indeed
not
the
natural
right
heat
that
is
healthful
,
and
enables
for
action
,
but
a
diseas'd
feverish
heat
,
that
puts
all
out
of
frame
,
and
unfits
for
duty
,
it
seems
to
stir
and
further
,
but
indeed
it
hinders
,
and
does
not
hasten
us
,
but
so
as
to
make
us
stumble
,
as
if
there
were
one
behind
a
man
driving
and
thrusting
him
forward
,
and
not
suffering
him
to
set
and
order
his
steps
in
his
course
;
this
were
the
ready
way
instead
of
advancing
him
to
weary
him
,
and
possibly
give
him
a
fall
.
Such
is
the
distrustful
care
that
many
have
in
their
Spiritual
course
,
a
hundred
questions
about
the
way
of
their
performances
,
and
their
acceptance
,
and
their
estate
,
and
the
issue
of
their
endeavours
:
indeed
we
should
endeavour
to
do
all
by
our
rule
,
and
to
walk
exactly
,
and
examine
our
ways
especially
in
holy
things
,
to
seek
some
insight
and
faculty
in
their
performance
suiting
their
nature
and
end
,
and
his
greatness
and
purity
whom
we
worship
.
This
would
be
minded
diligently
,
and
yet
calmly
and
composedly
;
for
diffident
doubtings
do
retard
and
disorder
all
,
but
quiet
stayedness
of
heart
on
God
,
dependance
on
him
and
his
strength
for
performance
,
and
his
free
love
in
Christ
for
acceptance
,
this
makes
the
work
go
kindly
and
sweetly
on
,
makes
it
pleasing
to
God
and
refreshing
to
thy
Soul
.
Inf.
Certainly
thou
art
a
vexation
to
thy self
,
and
displeasest
thy
Lord
,
when
thou
art
questioning
whether
thou
shalt
go
on
or
no
,
finding
in
thy
service
so
much
deadness
and
hardness
,
thinking
therefore
that
it
were
as
good
do
nothing
,
that
thou
doest
but
dishonour
him
in
all
,
now
thou
considerest
not
,
that
in
these
very
thoughts
,
thou
doest
more
wrong
and
dishonour
him
,
than
in
thy
worst
services
,
callest
in
question
his
lenity
and
goodness
,
takest
him
for
a
rigorous
exacter
,
yea
,
representest
to
thy self
as
a
hard
master
,
him
that
is
the
most
gentle
and
gracious
of
all
masters
;
do
not
use
him
so
:
indeed
thou
oughtest
to
take
heed
to
thy
foot
;
see
how
thy
heart
is
affected
in
his
worship
,
keep
and
watch
it
as
thou
canst
;
but
doing
so
,
or
endeavouring
to
do
so
,
however
thou
find
it
,
do
not
think
he
will
use
rigours
with
thee
;
but
the
more
thou
observest
thine
own
miscarriages
towards
him
,
the
less
he
will
,
and
to
think
otherwise
,
and
fret
,
and
repine
,
that
thy
heart
is
not
to
his
mind
,
nor
indeed
to
thine
own
,
to
go
on
in
a
malecontent
impatience
,
this
is
certainly
not
this
commanded
watchfulness
,
but
that
forbidden
carefulness
.
Be
sober
.
]
This
we
have
formerly
spoke
of
;
the
Apostle
having
formerly
exhorted
it
once
and
again
in
this
Epistle
.
It
were
easie
to
entertain
mens
minds
with
new
discourse
,
if
our
task
were
rather
to
please
,
than
profit
,
for
there
be
many
things
that
with
little
labour
might
be
brought
forth
as
new
and
strange
to
ordinary
hearers
.
But
there
be
a
few
things
that
chiefly
concern
us
to
know
and
practise
,
and
these
are
to
〈…〉
frequently
represented
and
prest
.
This
Apostle
and
other
Divine
Penners
drew
from
too
full
a
spring
to
be
ebb
of
matter
,
but
they
rather
chuse
profitable
iterations
,
than
unprofitable
variety
,
and
so
ought
we
.
This
Sobriety
is
not
only
Temperance
in
meat
and
drink
,
but
in
all
things
that
are
of
the
fleshes
concernment
,
even
that
of
diet
is
,
though
not
all
,
yet
a
very
considerable
part
of
it
,
and
that
not
only
hath
in
it
,
that
one
exceed
not
in
the
quantity
or
quality
;
but
even
requires
a
regulating
our selves
in
the
manner
of
using
our
repast
:
as
we
make
not
careful
and
studious
provision
,
do
not
take
up
our
thoughts
how
to
please
our
palate
;
so
even
in
the
use
of
sober
mean
diet
,
we
indeavour
the
mortifying
of
our
flesh
,
not
to
eat
and
drink
to
please
our selves
,
or
satisfie
our
natural
desire
,
but
for
God
,
even
to
propound
this
in
our
●itting
down
to
it
,
in
obedience
to
him
;
to
use
these
helps
of
life
,
and
the
life
it self
to
be
spent
in
his
obedience
,
and
endeavour
of
advancing
his
glory
.
It
is
a
most
shameful
Idol
,
a
Dunghill-God
indeed
,
to
serve
the
belly
,
and
to
delight
in
feastings
,
or
in
our
ordinary
repast
,
laying
the
reins
loose
on
our
appetite
to
take
its
own
carreer
:
And
yet
in
this
,
the
most
commonly
offend
,
even
persons
that
are
not
notably
intemperate
,
neither
gluttinous
nor
drunken
and
yet
I
say
,
have
not
that
holy
retained
bridled
way
of
using
their
repast
with
an
eye
upon
an
higher
end
.
But
this
Sobriety
in
its
ample
sense
binds
not
only
that
sense
of
lust
,
but
all
the
rest
in
the
use
of
their
several
delights
,
yea
,
and
in
the
whole
man
,
all
the
affections
of
the
Soul
in
relation
to
this
World
,
and
the
things
of
it
,
to
be
in
it
as
weaned
from
it
,
and
raised
above
it
in
the
bent
of
our
minds
,
to
use
it
as
if
we
used
it
not
.
This
we
speak
and
hear
of
,
but
do
not
apply
our selves
really
to
this
rule
,
each
hath
some
trifle
or
earthly
vanity
,
one
or
more
,
but
especially
some
choice
one
,
that
they
cannot
be
taken
off
from
,
as
Children
readily
have
some
toy
that
they
set
more
by
than
the
rest
:
We
have
childish
hearts
cleaving
to
vanity
,
one
some
Preferment
,
another
some
Estate
,
Lands
,
or
Houses
,
or
Money
,
and
drunk
in
the
pursuit
of
these
,
that
when
our
hearts
should
be
fixed
on
Divine
Exercises
they
cannot
stand
,
but
reel
too
and
fro
,
or
stumble
down
and
fall
asleep
▪
roving
after
these
thoughts
of
it
,
which
we
affect
,
staggering
ever
and
anon
,
or
else
so
implunged
in
them
all
the
time
,
that
we
are
as
asleep
in
them
.
Therefore
these
two
are
here
,
and
ordinarily
,
joyned
be
sober
and
watchful
.
Glutting
our selves
either
with
the
delight
or
with
the
desires
and
cares
of
earth
makes
us
sleepy
,
the
fumes
that
arise
from
them
surcharge
us
,
and
cast
us
into
a
deep
sleep
,
a
secure
unminding
of
God
and
of
our selves
,
the
interest
of
our
immortal
Souls
.
The
pleasures
of
sense
too
gross
for
the
Divine
Soul
,
for
so
it
is
by
original
,
but
we
abase
it
and
make
it
flesh
by
those
gross
earthly
things
,
and
make
it
unfit
to
rise
heavenwards
;
as
insobriety
,
intemperance
in
dyet
prejudices
the
very
natural
Spirits
,
making
them
dull
,
clogs
their
passage
,
and
makes
them
move
as
a
Coach
in
a
miry
way
,
thus
doth
all
inordinate
use
and
love
of
inferiour
things
,
make
the
Soul
of
a
low
heavy
constitution
that
it
cannot
move
freely
in
any
thing
that
is
spiritual
,
yea
where
there
is
some
truth
of
grace
,
yet
is
it
obstructed
and
dull'd
by
taking
in
too
much
of
the
World
,
and
feeding
on
it
,
which
is
no
more
proper
for
the
finest
of
it
,
for
the
Soul
,
than
the
course
plowmans
dyet
is
for
delicate
tender
bodies
of
higher
breeding
,
yea
the
disproportion
is
far
greater
.
If
then
you
would
have
free
Spirits
for
Spiritual
things
,
keep
them
at
a
spare
dyet
in
all
things
temporal
;
let
not
out
your
hearts
to
any
thing
here
below
,
learn
to
delight
in
God
,
and
seek
to
tast
of
his
transcendent
sweetness
that
will
perfectly
disrelish
all
lower
delights
;
so
your
sobriety
in
abstaining
from
them
shall
be
still
further
recompenc'd
with
more
enjoyment
of
God
,
and
you
shall
not
lose
pleafure
by
denying
the
pleasures
of
earth
,
but
change
them
for
those
that
are
unspeakably
better
and
purer
,
in
their
stead
;
he
shall
communicate
himself
unto
you
,
the
light
of
whose
countenance
feeds
and
satisfies
the
glorified
Spirits
that
are
about
his
Throne
.
Be
vigilant
.
]
This
watchfulness
joyned
with
it
extends
to
all
the
estates
and
ways
of
a
Christian
being
surrounded
with
hazards
and
snares
.
He
that
despiseth
his
way
shall
die
,
says
Solomon
:
the
most
do
thus
,
walk
at
a
random
,
give
attendance
on
publick
Worship
,
and
have
some
customary
way
of
private
prayer
,
but
further
do
not
eye
how
they
walk
,
what
is
their
carriage
all
the
day
long
,
what
they
speak
,
how
they
are
in
company
,
and
how
alone
,
which
way
their
hearts
go
early
and
late
,
what
it
is
that
steals
away
most
of
their
affection
from
God
.
Oh!
My
beloved
,
knew
we
our
continual
danger
,
it
would
shake
us
out
of
this
miserable
dead
security
that
possesses
us
,
we
think
not
on
it
,
but
there
are
snares
laid
for
us
all
the
way
,
in
each
path
we
walk
in
and
each
step
of
it
,
in
our
meat
and
drink
,
in
our
calling
and
labour
,
in
our
house
at
home
,
in
our
journeying
abroad
,
yea
even
in
Gods
House
and
in
our
spiritual
exercises
;
both
there
and
in
private
,
knew
we
,
or
at
least
considered
we
this
,
we
would
choose
our
steps
more
exactly
,
and
look
to
our
ways
,
to
our
words
,
our
thoughts
,
which
truly
,
whatsoever
noise
we
make
,
we
really
do
not
;
ponder
the
path
of
thy
feet
,
says
Solomon
,
and
before
that
,
let
thine
eyes
look
right
on
,
and
let
thine
eye
lids
look
straight
before
thee
,
Prov.
425
,
26.
And
further
,
put
away
away
a
froward
mouth
,
and
perverse
lips
put
far
from
thee
.
But
first
of
all
as
the
main
reason
and
spring
of
all
,
Keep
thy
Heart
with
all
diligence
,
or
above
all
keeping
▪
for
out
of
it
are
the
issues
of
life
.
Because
your
adversary
the
Devil
.
]
An
allarm
to
watch
fulness
is
here
given
from
the
watchfulness
of
our
grand
adversary
,
there
be
other
two
usually
ranked
with
him
,
as
the
leading
enemies
of
our
Souls
,
the
World
and
our
own
Flesh
,
but
here
is
he
expresly
named
that
commands
in
chief
,
and
orders
,
and
manages
the
War
,
uses
the
service
of
the
other
two
against
us
,
as
prime
Officers
under
which
most
of
the
forces
of
particular
tentations
are
ranked
,
some
others
there
be
that
he
immediately
commands
and
leads
on
himself
,
a
Regiment
of
his
own
,
some
spiritual
tentations
.
And
we
have
need
to
be
put
in
mind
of
the
hostility
and
practises
of
Satan
against
us
,
for
if
the
most
were
po●'d
cut
,
they
would
be
forc't
to
confess
that
they
very
seldom
think
on
their
spiritual
danger
from
this
hand
.
As
we
keep
loose
guard
against
the
allurements
of
the
World
and
of
our
own
corruption
,
we
watch
not
against
the
devices
of
Satan
,
but
go
on
by
guess
and
suspect
nothing
,
and
so
are
readily
a
prey
to
all
.
The
least
enemy
being
despised
and
neglected
,
as
Men
observe
,
proves
often
too
great
,
the
smallest
appearances
of
evil
,
the
least
things
that
may
prejudge
our
spiritual
good
,
while
we
make
no
reckoning
of
them
,
may
do
us
great
mischief
;
our
not
considering
them
makes
them
become
considerable
,
especially
being
under
the
command
of
a
vigilant
and
skillful
leader
,
that
knows
how
to
improve
advantages
.
Therefore
in
things
,
that
we
many
times
account
petty
and
not
worthy
our
notice
,
as
having
any
evil
in
them
,
we
should
learn
to
suspect
the
address
of
this
adversary
,
who
usually
hides
himself
and
couches
under
some
covert
,
till
he
may
appear
irresistable
,
seize
on
us
,
and
then
indeed
he
roars
.
And
this
seeking
the
destruction
of
Souls
is
(
you
see
)
mark●
as
all
his
work
,
the
prey
he
hunts
is
Souls
,
that
they
may
be
as
miserable
as
himself
.
Therefore
justly
called
our
adversary
,
the
enemy
of
holiness
and
of
our
Souls
,
tempting
to
sin
,
and
then
accusing
for
sin
,
as
his
name
here
imports
,
appearing
against
us
upon
the
advantages
he
hath
gained
;
studies
our
nature
and
fits
his
tentations
,
knows
the
prevalency
of
lust
,
or
earthliness
,
or
that
great
and
most
general
evil
of
pride
,
so
like
himself
,
and
that
is
his
Throne
in
the
Heart
,
sometimes
he
boweth
down
,
as
it
is
said
of
the
Lyon
,
Ps.
10.
He
waits
his
opportunity
craftily
,
and
then
assaults
fiercely
,
and
the
Children
of
God
find
sometimes
so
much
violence
of
his
tentations
,
that
they
surprize
them
,
and
such
horrid
thoughts
cast
in
,
as
poysoned
arrows
or
fiery
darts
,
as
the
Apostle
speaks
;
and
this
his
enmity
,
though
it
is
against
Man
generally
,
yet
is
most
enrag'd
against
the
Children
of
God
,
goes
about
and
spies
where
we
are
weakest
,
and
amongst
them
most
,
against
those
that
are
most
advanc'd
in
holiness
and
nearest
unto
God
They
were
once
under
his
power
,
and
now
being
escaped
from
him
he
pursues
,
as
Pharoah
with
all
his
forces
,
as
a
prey
that
was
once
in
his
den
,
and
under
his
paw
,
and
now
is
rescu'd
,
he
rages
and
roars
after
it
.
The
resemblance
hath
in
it
,
his
strength
,
his
diligence
,
and
his
cruelty
.
His
strength
,
a
Lyon
;
his
diligence
,
going
about
and
seeking
:
His
cruelty
,
roaring
and
seeking
to
devour
.
Inf.
Is
it
not
most
reasonable
hence
to
press
watchfulness
,
to
keep
continual
watch
to
see
what
comes
in
and
what
goes
out
,
to
try
what
is
under
every
offer
of
the
World
,
every
motion
of
our
own
natural
hearts
,
whether
there
be
not
some
treachery
,
some
secret
intelligence
or
no
?
especially
after
a
time
of
some
special
seasons
of
grace
,
and
some
special
new
supplies
of
grace
received
in
such
seasons
,
as
after
the
Holy
Sacrament
,
then
will
he
set
on
most
eagerly
,
when
he
knows
of
the
richest
booty
;
the
Pyrats
that
lets
the
Ships
pass
as
they
go
by
empty
,
watch
them
well
when
they
return
richly
loaden
:
so
doth
this
great
Pyrate
.
And
that
we
may
watch
to
be
sober
,
the
instruction
is
military
,
a
Souldier
drunk
is
not
fit
to
be
on
the
watch
;
this
most
of
us
are
with
our
several
fancies
and
vanities
,
and
so
exposed
to
this
adversary
;
yea
,
when
we
have
gained
some
advantage
in
a
conflict
,
or
when
the
enemy
seems
to
retire
and
be
gone
,
yet
even
then
to
be
watchful
,
yea
then
especially
;
how
many
presuming
on
false
safeties
that
way
,
and
sitting
down
to
carouze
,
or
lying
down
to
sleep
,
have
been
reassaulted
and
cut
off
.
Take
heed
lest
at
anytime
your
hearts
be
surcharged
with
surfetings
,
and
drunkenness
,
and
the
cares
of
this
life
:
those
will
overcharge
you
,
and
make
you
drunk
and
cast
you
asleep
.
Oh!
mind
your
work
and
your
warfare
always
more
than
your
ease
and
pleasure
,
seek
it
not
here
,
your
rest
is
not
here
,
(
Oh!
poor
short
rest
,
if
it
were
:
)
but
follow
the
Lord
Jesus
through
conflicts
and
sufferings
:
a
little
while
and
you
shall
have
certain
victory
,
and
after
it
everlasting
triumph
,
rest
and
pleasure
,
and
a
feast
that
shall
not
end
,
where
there
is
neither
danger
of
surfetting
nor
wearying
,
but
pure
and
perpetual
delight
;
in
this
perswasion
you
should
be
abstinent
and
watchful
,
and
endure
hardship
as
good
Souldiers
of
Jesus
Christ
,
as
the
Apostle
speaks
,
not
entangling
your selves
with
the
affairs
of
this
life
,
and
thus
be
ready
for
encounters
,
stand
watching
,
and
if
assaulted
,
resist
.
Whom
resist
stedfast
in
the
faith
.
]
To
watchfullness
courage
would
be
joyned
,
he
that
watches
and
yields
seems
rather
to
watch
to
receive
than
to
resist
the
enemy
.
And
this
resistance
would
be
continued
even
against
multiplyed
assaults
,
This
is
easie
said
,
but
how
may
it
be
,
how
shall
I
be
able
so
to
do
?
Thus
,
stedfast
in
the
faith
.
The
most
of
Men
are
under
the
power
of
one
of
these
two
evils
,
Security
or
Distrust
;
and
out
of
the
one
we
readily
fall
into
the
other
.
Therefore
the
Apostle
frames
his
exhortations
and
the
arguments
of
it
in
opposition
to
both
these
.
First
against
Security
in
the
former
verse
,
Be
sober
and
watch
,
and
presses
that
by
the
proper
argument
of
great
and
continuing
danger
.
Here
against
distrust
.
Whom
resist
stedfast
in
the
faith
.
And
adds
an
encouraging
consideration
of
the
common
condition
of
the
Children
of
God
in
the
World
.
Stedfast
,
or
solid
,
by
faith
.
This
is
absolutely
necessary
for
resistance
,
a
Man
cannot
fight
upon
a
quagmire
,
no
standing
out
without
a
standing
,
some
firm
ground
to
foot
upon
,
and
this
faith
alone
furnishes
,
lists
the
Soul
up
to
the
firm
advanced
ground
of
the
Promises
,
and
fastens
it
there
,
and
there
it
is
sure
,
even
as
Mount
Sion
,
that
cannot
be
removed
.
He
says
not
stedfast
by
your
own
resolutions
and
purposes
,
but
stedfast
by
faith
,
the
power
of
God
by
faith
becomes
ours
,
for
that
is
contain'd
and
engag'd
in
the
Word
of
Promise
;
faith
lays
hold
there
,
and
there
finds
Almighty
strength
,
and
this
is
our
victory
,
says
the
Apostle
St.
Iohn
,
whereby
we
overcome
the
World
,
even
our
faith
,
so
it
is
our
victory
whereby
we
overcome
the
Prince
of
this
World
.
Whom
resist
stedfast
in
the
faith
.
]
And
universally
all
difficulties
,
and
all
enemies
are
overcome
by
faith
,
faith
sets
the
stronger
Lyon
of
the
Tribe
of
Iudah
against
this
roaring
Lyon
of
the
bottomless
pit
,
that
delivering
Lyon
against
this
devouring
Lyon
.
When
the
Soul
is
surrounded
with
enemies
on
all
hands
so
that
there
is
no
way
of
escape
,
faith
flies
above
them
,
carries
up
the
Soul
and
takes
refuge
in
Christ
,
and
there
is
safe
,
that
's
the
power
of
faith
,
sets
a
Soul
in
Christ
,
and
there
it
looks
down
upon
all
tentations
,
as
at
the
bottom
of
the
Rock
breaking
themselves
into
foam
.
When
the
floods
of
tentations
rise
and
gather
,
so
great
and
many
that
the
Soul
is
even
ready
to
be
swallow'd
up
,
then
by
Faith
it
says
,
Lord
Jesus
thou
art
my
strength
,
I
look
to
thee
for
deliverance
,
now
appear
for
my
help
;
and
thus
it
overcomes
,
guilt
of
sin
,
that
's
answered
by
his
blood
,
power
of
sin
conquered
by
his
spirit
,
and
afflictions
that
arise
are
nothing
to
these
,
his
love
and
gracious
presence
makes
them
sweet
and
easie
.
We
mistake
if
we
think
to
do
any
thing
,
or
be
any
thing
without
him
;
and
we
mistake
again
,
if
we
think
any
thing
too
hard
to
be
done
or
suffered
with
him
:
without
me
you
can
do
nothing
,
says
he
,
and
I
am
able
to
do
all
things
,
or
can
all
things
,
(
so
the
Apostles
word
is
,
)
through
Christ
that
strengthens
me
.
All
things
.
Oh!
that
is
a
big
word
,
yet
a
true
word
,
and
thus
made
good
through
Christ
impowering
me
;
that
frees
it
both
from
falsehood
and
vanity
.
A
humble
confidence
,
for
it
is
not
in
himself
,
but
in
Christ
and
this
boasting
is
good
,
my
Soul
shall
make
her
boast
in
God
,
says
David
.
Oh!
they
have
only
warrant
to
boast
and
to
triumph
even
before
the
victory
,
that
do
it
in
that
stile
,
and
may
give
a
challenge
to
all
the
World
,
to
all
adverse
powers
of
Earth
and
Hell
:
as
the
Apostle
doth
in
his
own
and
every
Believers
name
,
Rom.
8.
38.
see
the
victory
recorded
,
and
in
this
same
way
,
Apec.
12.
11.
and
they
overcame
him
.
But
how
?
by
the
blood
of
the
Lamb
,
and
the
word
of
their
testimony
;
that
blood
,
and
the
word
of
their
testimony
believing
that
word
concerning
that
blood
:
these
are
the
strength
and
victory
of
a
Christian
.
Inf.
Although
then
thou
seest
thy self
the
most
witless
and
weakest
,
and
findest
thy self
nothing
but
a
prey
to
the
powers
of
darkness
,
yet
know
that
by
believing
,
the
wisdom
and
strength
of
Christ
is
thine
,
thou
art
and
oughtest
to
find
thy self
all
weakness
,
but
he
is
all
strength
,
almightiness
it self
.
Learn
to
apply
his
victory
,
and
so
it
is
thine
,
be
strong
,
how
?
in
him
,
and
the
power
of
his
might
.
But
thou
wilt
say
I
am
often
foiled
,
yea
,
I
cannot
find
that
I
prevail
at
all
against
mine
enemies
,
but
they
still
against
me
:
yet
rely
on
him
,
he
can
turn
the
chase
in
an
instant
,
still
cleave
to
him
,
when
the
whole
powers
of
thy
Soul
are
,
as
it
were
,
scatter'd
and
routed
,
rally
them
by
believing
,
draw
thou
but
into
the
standard
of
Jesus
Christ
,
and
the
day
shall
be
thine
:
for
victory
follows
that
standard
,
and
cannot
be
severed
from
it
,
yea
,
though
thou
find
the
smart
of
divers
stroaks
,
yet
think
,
that
often
a
wounded
Souldier
hath
won
the
day
;
believe
,
and
it
shall
be
so
with
thee
.
And
remember
that
thy
foiles
,
through
the
wisdom
and
love
of
thy
God
,
may
be
ordered
to
advance
the
victory
,
to
put
courage
and
holy
anger
into
thee
against
thine
enemies
,
to
humble
thee
and
drive
thee
from
thine
own
imagined
strength
,
to
make
use
of
his
real
strength
,
and
be
not
hasty
,
think
not
at
very
first
to
conquer
,
many
a
hard
conflict
must
thou
resolve
for
,
and
often
be
brought
very
low
,
almost
to
a
desperate
point
,
that
to
thy
sense
't
is
past
recovery
,
then
't
is
his
time
to
step
in
,
even
in
the
midst
of
their
prevailing
,
let
God
but
arise
,
and
his
enemies
shall
be
scattered
:
Thus
the
Church
hath
found
it
in
her
extremities
,
and
thus
likewise
the
believing
Soul
.
Knowing
that
the
same
afflictions
,
&c.
]
There
is
one
thing
much
troubles
the
patience
,
and
weakens
the
Faith
of
some
Christians
,
that
they
are
ready
to
think
there
is
none
,
yea
,
there
was
never
any
beloved
of
God
in
such
a
condition
as
theirs
.
Thus
sometimes
they
swell
even
their
outward
trials
in
imagination
,
but
oftner
their
inward
,
which
are
most
heavy
and
pressing
to
themselves
,
and
the
parallel
of
them
least
discernable
by
them
in
others
.
Therefore
the
Apostle
St.
Paul
breaks
this
conceit
,
1
Cor.
10.
and
here
is
the
same
truth
,
The
same
afflictions
,
&c.
Inf.
We
had
rather
hear
of
ease
,
and
cannot
,
after
all
that
is
said
,
bring
our
hearts
to
comply
with
this
,
that
tentations
and
troubles
are
the
Saints
portion
here
,
and
that
this
is
the
royal
way
to
the
Kingdom
.
Our
King
led
in
it
,
and
all
his
followers
go
the
same
way
,
and
besides
the
happy
end
of
it
,
is
it
not
sweet
,
even
for
this
simply
,
because
he
went
in
it
?
yet
this
is
the
Truth
,
and
,
taken
altogether
,
is
a
most
comfortable
Truth
,
the
whole
Brotherhood
,
all
our
Brethren
go
in
it
,
and
our
eldest
Brother
went
first
.
Verse
10.
But
the
God
of
all
grace
,
who
hath
called
us
into
his
eternal
glory
by
Christ
Iesus
,
after
that
ye
have
suffered
a
while
,
make
you
perfect
;
stablish
,
strengthen
,
settle
you
.
HIS
Divine
Doctrine
and
Exhortations
the
Apostle
closes
with
Prayer
,
as
we
follow
this
rule
in
publick
after
the
Word
preached
:
so
St.
Paul
frequently
,
so
Christ
himself
,
Iohn
17.
after
that
Sermon
in
the
preceding
Chapters
:
it
were
well
if
both
Ministers
and
People
would
follow
forth
the
same
way
more
in
private
,
each
for
themselves
,
and
each
for
the
other
:
and
the
want
of
this
is
mainly
the
thing
that
makes
our
preaching
and
hearing
so
barren
and
fruitless
;
the
Ministers
of
the
Gospel
should
indeed
be
as
the
Angels
of
God
,
going
betwixt
him
and
his
People
,
not
only
bringing
down
useful
Instructions
from
God
to
them
,
but
putting
up
earnest
supplications
to
God
for
them
.
In
the
10th
.
of
St.
Luke
,
the
Disciples
are
sent
forth
and
appointed
to
preach
:
and
in
the
11th
.
we
have
them
desiring
to
be
taught
to
pray
;
Lord
teachus
to
pray
,
and
without
this
there
can
be
little
answer
or
success
in
the
other
,
little
springing
up
of
this
Seed
,
though
Ministers
sow
it
plentifully
in
preaching
,
unless
they
secretly
water
it
with
their
prayers
and
tears
.
And
People
truly
should
keep
some
correspondence
in
this
duty
,
and
that
if
other
engagement
will
not
perswade
,
even
for
their
own
advantage
,
for
it
returns
unto
them
gainfully
;
if
much
of
the
Spirit
be
poured
forth
on
Ministers
are
they
not
the
more
able
to
unfold
the
Spiritual
Mysteries
of
the
Gospel
,
and
build
up
their
People
in
the
knowledge
of
them
;
Oh!
that
both
of
us
were
more
abundant
in
this
rich
and
sweet
exercise
.
But
the
God
.
]
The
Prayer
suits
the
Apostle
St.
Paul's
word
in
his
direction
to
the
Philippians
,
Chapter
4.
6.
't
is
supplication
with
thanksgiving
,
prayer
with
praise
.
In
the
prayer
or
petition
,
consider
the
Matter
,
the
Stile
.
The
Matter
or
thing
requested
in
divers
brief
words
,
which
though
they
be
much
of
the
same
sense
,
yet
are
not
superfluously
multiplied
,
for
they
both
carry
the
great
importance
of
the
thing
,
and
the
earnest
desire
in
suiting
it
:
and
though
it
be
a
little
light
and
unsolid
to
frame
a
different
sense
to
each
of
them
,
nor
are
any
of
the
ways
that
such
kind
of
Interpreters
have
taken
in
it
very
satisfactory
to
any
discerning
judgment
,
yet
I
conceive
they
are
not
altogether
without
some
profitable
difference
,
as
the
first
[
perfect
]
carries
more
clear
than
the
rest
,
their
advance
in
victory
over
their
remaining
corruptions
and
infirmities
,
carrying
them
on
towards
perfection
.
Stablish
hath
more
express
reference
to
both
the
inward
lightness
and
inconstancy
that
is
natural
to
us
,
the
counterblasts
of
persecutions
,
and
tentations
;
and
to
outward
oppositions
,
and
imports
the
curing
of
the
one
,
and
support
against
the
other
.
Strengthen
the
growth
of
their
graces
,
especially
gaining
of
further
measures
of
those
graces
,
wherein
they
are
weakest
and
lowest
.
And
settle
,
though
it
seems
the
same
,
and
in
substance
is
with
the
other
word
stablish
;
yet
it
adds
somewhat
to
it
very
considerable
,
for
it
signifies
to
found
or
fix
upon
a
sure
foundation
;
and
so
indeed
may
have
an
aspect
to
him
who
is
the
foundation
and
strength
of
Believers
,
on
whom
they
build
by
faith
,
Iesus
Christ
,
in
whom
we
have
all
,
both
victory
over
Sin
,
and
increase
of
Grace
,
and
establishment
of
Spirit
,
power
to
persevere
against
all
difficulties
and
assaults
;
he
is
that
corner
foundation
stone
laid
in
Sion
,
that
they
that
build
upon
him
,
may
not
be
ashamed
,
that
Rock
that
upholds
the
House
founded
on
it
in
the
midst
of
all
winds
and
storms
.
First
,
Obs.
These
have
in
them
that
which
is
so
primely
to
be
sought
after
by
every
Christian
,
perseverance
and
progress
in
Grace
.
These
two
here
interwoven
,
for
there
be
two
words
importing
the
one
and
two
the
other
,
and
are
interchangeably
plac'd
:
this
is
often
exhorted
them
as
their
duty
,
and
accordingly
ought
they
to
apply
themselves
to
't
,
and
use
their
highest
diligence
in
it
,
not
to
take
the
beginning
of
Christianity
for
the
end
of
it
,
to
think
it
enough
they
are
entered
into
the
way
of
it
,
and
sit
down
upon
the
entry
,
but
to
walk
on
,
to
go
from
strength
to
strength
,
and
even
through
the
greatest
difficulties
and
discouragments
,
to
pass
forward
with
unmoved
stability
and
fixedness
of
mind
.
To
be
aiming
at
perfection
,
this
we
shall
still
fall
exceedingly
short
of
,
but
the
more
we
study
it
,
the
nearer
to
it
shall
we
come
,
the
higher
we
aim
,
the
higher
shall
we
shoot
,
though
we
shoot
not
so
high
as
we
aim
,
Inf.
It
is
an
excellent
life
,
2.
Obs.
But
all
our
endeavours
and
diligence
in
this
will
be
vain
unless
we
look
for
our
perfecting
and
establishing
from
the
right
hand
,
without
which
we
do
nothing
,
thither
the
Apostle
moves
his
desires
for
his
Brethren
,
and
so
teaches
them
the
same
addr●ss
for
themselves
,
the
God
of
all
Grace
,
&c.
This
prayer
is
grounded
(
as
all
prayer
of
faith
must
be
)
on
the
promise
and
covenant
of
God
.
He
is
our
Rock
,
and
his
work
is
perfect
;
he
doth
not
begin
a
building
,
and
then
leave
it
off
,
none
of
his
designs
break
in
the
middle
,
or
fall
short
of
their
end
,
he
will
perfect
that
good
work
,
which
he
hath
begun
,
to
the
day
of
Iesus
Christ
,
Phil.
1.
And
how
often
is
he
called
the
strength
of
those
that
trust
on
him
,
Psal.
18.
30.
Their
Buckler
,
and
his
way
perfect
.
Hence
is
the
stability
of
grace
and
perseverance
of
the
Saints
,
't
is
founded
upon
his
unchangeableness
,
not
that
they
are
so
,
though
truly
sanctified
,
if
they
and
their
graces
were
left
to
their
own
manage
.
No
,
't
is
he
,
that
not
only
gives
that
rich
portion
to
those
he
adopts
to
be
his
Children
,
but
keeps
it
for
them
,
and
them
in
the
possession
of
it
,
he
maintains
the
lot
of
our
Inheritance
.
And
to
build
that
perswasion
of
perseverance
upon
his
truth
and
power
engag'd
in
it
,
is
no
presumption
,
yea
,
't
is
high
dishonour
to
him
to
question
.
But
when
Nature
is
set
to
Judge
of
Grace
,
it
must
speak
according
to
it self
,
and
therefore
very
unsuitably
to
that
which
it
speaks
of
.
Natural
wits
apprehend
not
the
spiritual
tenour
of
the
Covenant
of
Grace
,
but
model
it
to
their
own
principles
,
and
quite
disguise
it
,
and
they
think
of
nothing
but
their
resolves
and
moral
purposes
,
or
if
they
take
a
Notion
of
Grace
confused
,
they
imagine
it
put
into
their
own
hands
to
keep
or
lose
it
,
and
will
not
stoop
to
a
continual
dependance
on
the
strength
of
another
,
rather
chuse
that
game
of
hazard
,
and
it
is
certain
loss
and
undoing
to
do
for
themselves
.
But
the
humble
Believer
is
otherwise
school●d
,
he
hath
not
so
learned
Christ
,
he
sees
himself
〈◊〉
with
enemies
without
,
and
buckled
to
a
treacherous
heart
within
,
that
will
betray
him
to
them
,
and
he
dare
no
more
trust
himself
to
himself
,
than
to
his
most
p●o●essed
enemies
.
Thus
it
ought
to
be
,
and
the
more
the
heart
is
brought
to
this
humble
suiting
of
that
ability
,
and
strengthning
,
and
per●ecting
from
God
,
the
more
shall
it
find
both
stability
and
peace
from
the
assurance
of
that
stability
.
Inf.
Certainly
the
more
the
Christian
is
acquainted
with
himself
,
the
more
will
he
go
out
of
himself
for
his
perfecting
and
establishing
;
finds
that
when
he
thinks
to
go
forward
,
he
is
driven
backward
▪
and
〈◊〉
gets
hold
of
him
,
oftentimes
when
he
thought
to
have
smitten
it
,
and
finds
that
miserable
inconstancy
of
his
heart
in
spiritual
things
,
the
vanishing
of
his
purposes
and
breaking
off
of
his
thoughts
,
that
they
usuall●
die
●re
they
be
brought
forth
,
that
when
he
hath
thought
I
will
pray
more
reverently
,
and
set
my self
to
behold
God
,
when
I
speak
to
him
,
and
watch
more
over
my
heart
,
that
it
fly
not
out
and
leave
me
,
possibly
the
first
time
he
sets
to
it
,
thinking
to
be
〈◊〉
of
his
intention
,
he
finds
himself
more
scatter●d
,
and
disorder'd
,
and
dead
,
than
at
any
time
before
;
when
he
hath
conceived
thoughts
of
humility
and
self
abusement
▪
and
thinks
,
now
I
am
down
and
laid
low
within
my self
,
to
rise
and
look
big
no
more
,
yet
some
vain
fancy
creeps
in
anon
,
and
encourages
him
and
raises
him
up
to
his
old
estate
,
so
that
in
this
plight
had
he
not
higher
strength
to
look
at
,
he
would
sit
down
and
give
over
all
,
as
a
thing
wholly
hopeless
ever
to
attain
his
jo●rneys
end
.
But
when
he
considers
whose
work
that
is
within
him
,
even
these
small
beginings
of
desires
,
he
is
encouraged
by
the
greatness
of
the
Work
not
to
despise
and
despair
of
the
small
appearance
of
the
work
in
its
beginning
,
the
day
of
small
things
;
and
knows
that
it
is
not
by
any
power
nor
might
,
but
by
his
Spirit
that
it
shall
be
accomplisht
,
lavs
hold
on
that
word
,
though
thy
beginning
be
small
,
yet
thy
latter
end
shall
greatly
increase
.
Looks
to
Jesus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
12.
2.
looks
oft
from
all
oppositions
and
difficulties
,
looks
above
them
to
Jesus
the
Author
and
Finisher
of
our
Faith
,
Author
and
therefore
Finisher
;
this
that
royal
dignity
interested
in
the
maintenance
and
compleating
of
what
he
hath
wrought
,
notwithstanding
of
all
thy
imperfections
,
and
the
strength
of
sin
,
he
can
and
will
subdue
it
,
notwithstanding
thy
loose
light
condition
,
that
wer't
easily
blown
away
with
the
least
wind
of
tentation
,
yet
he
shall
hold
thee
in
his
right
hand
,
and
there
thou
shall
be
firm
as
the
Earth
,
that
is
so
settled
by
his
hand
,
that
though
it
hangs
on
nothing
,
yet
nothing
can
remove
it
:
though
thou
art
weak
,
he
is
strong
,
and
he
that
strengthens
thee
,
and
renews
thy
strength
,
when
it
seems
to
be
gone
and
out
spent
,
he
makes
it
fresh
and
greater
than
ever
before
.
The
word
Isa
40.
renew
;
change
;
they
shall
have
for
their
own
his
strength
,
a
weak
Believer
,
and
his
strong
Saviour
,
too
hard
for
all
that
can
rise
against
them
:
Hominem
cum
●asi
metiri
is
here
fit
,
no
taking
right
measure
of
a
Christian
but
that
way
.
And
though
thou
art
indeed
expos'd
to
great
Storms
and
Tempests
,
yet
he
builds
thee
on
himself
,
makes
thee
by
believing
to
found
on
him
;
and
so
though
the
winds
blow
and
the
rain
fall
,
yet
thou
standest
being
built
on
him
thy
rock
.
And
this
indeed
is
our
safety
,
the
more
we
cleave
to
our
rock
and
fasten
on
him
;
this
is
the
only
thing
establishes
us
,
and
perfects
and
strengthens
us
;
therefore
well
is
that
word
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
found
you
,
or
settle
you
on
your
foundation
.
This
is
the
firmness
of
the
Church
against
the
Gates
of
Hell
;
he
is
a
strong
foundation
for
establishment
,
and
a
living
foundation
,
having
influence
into
the
building
for
perfecting
it
,
for
't
is
a
living
House
,
and
the
foundation
is
a
root
sending
life
to
the
stones
,
that
they
grow
up
,
as
this
Apostle
speaks
,
1
Epistle
2.
chap.
It
is
the
unactiveness
of
Faith
on
Jesus
,
that
keeps
us
so
imperfect
,
and
wrestling
still
with
our
corruptions
without
any
advance
,
we
wrestle
in
our
own
strength
too
often
,
and
are
justly
then
necessarily
foiled
,
it
cannot
be
otherwise
till
we
make
him
our
strength
,
this
we
are
still
forgetting
,
and
had
need
to
be
remembred
,
and
to
remember
our selves
frequently
of
it
,
we
would
be
at
doing
for
our selves
,
and
insensibly
fall
into
this
folly
after
much
smart
for
it
,
if
we
be
not
watchful
against
it
.
There
is
this
wretched
natural
Independency
in
us
,
that
is
so
hard
to
beat
out
;
all
our
projectings
are
but
castles
in
the
air
,
imaginary
buildings
without
a
foundation
,
till
once
laid
on
him
.
But
never
shall
we
find
heart
peace
,
sweet
peace
and
progress
in
holiness
,
till
we
be
driven
from
it
,
to
make
him
all
our
strength
,
to
do
nothing
,
to
attempt
nothing
,
to
hope
nor
expect
nothing
,
but
in
him
,
and
then
shall
we
indeed
find
his
fullness
and
all-sufficiency
,
and
be
more
than
conquerors
through
him
,
who
hath
loved
us
.
But
the
God
of
all
Grace
.
]
Our
many
wants
and
great
weakness
had
need
to
have
a
very
full
hand
,
and
a
very
strong
hand
to
go
to
for
our
supplies
and
support
,
and
such
we
have
indeed
,
our
Father
is
the
God
of
all
Grace
,
a
Spring
that
cannot
be
drawn
dry
,
no
,
nor
so
much
as
any
whit
diminisht
.
Of
all
Grace
.
]
The
God
of
imputed
Grace
,
of
infused
and
increased
Grace
,
of
furnished
and
assisting
Grace
.
The
Work
of
Salvation
all
Grace
from
beginning
to
end
,
free
Grace
in
the
plot
of
it
laid
in
the
Counsel
of
God
,
and
performed
by
his
own
hand
all
of
it
:
his
Son
sent
in
the
flesh
,
and
his
Spirit
sent
into
the
hearts
of
his
chosen
,
to
apply
Christ
.
All
Grace
in
him
,
the
living
Spring
of
it
,
and
flows
from
him
,
all
the
various
actings
,
and
all
the
several
degrees
of
Grace
;
he
the
God
of
pardoning
Grace
,
that
blots
out
the
transgressions
of
his
own
Children
for
his
own
name's
sake
,
that
takes
up
all
quarrels
,
and
makes
one
act
of
oblivion
serve
for
all
reckonings
betwixt
him
and
them
;
and
as
the
God
of
pardoning
Grace
,
so
withal
the
God
of
sanctifying
Grace
,
that
resines
and
purifies
all
these
he
means
to
make
up
into
Vessels
of
Glory
,
and
hath
in
his
hand
,
all
the
sit
means
and
ways
of
doing
this
,
purges
them
by
afflictions
and
outward
trials
,
by
the
reproaches
and
hatreds
of
the
world
:
little
known
of
the
prophane
world
,
how
serviceable
they
are
to
the
Graces
and
Comforts
of
a
Christian
,
when
they
indignifie
and
persecute
him
,
yea
,
little
doth
a
Christian
himself
sometimes
,
think
how
great
his
advantage
is
by
those
things
,
till
he
find
it
,
and
wonders
at
his
Father's
Wisdom
and
Love
▪
but
most
powerfully
are
the
Children
of
God
sanctified
by
the
Spirit
within
them
,
without
which
indeed
no
other
thing
could
any
whit
advantage
them
in
this
,
that
divine
fire
kindled
within
them
is
daily
resining
and
sublimating
them
,
that
Spirit
of
Christ
conquering
sin
,
and
by
the
mighty
flame
of
his
love
consuming
the
earth
and
dross
that
is
in
them
,
making
their
affections
more
spiritual
and
di●ingag'd
from
all
creature
delights
:
and
thus
as
they
receive
the
beginnings
of
Grace
freely
,
so
all
the
advances
and
increases
of
it
,
life
from
their
Lord
still
flowing
and
causing
them
grow
,
abating
sins
power
,
strengthning
a
fainting
Faith
,
quickning
a
languishing
Love
,
teaching
the
Soul
the
ways
of
wounding
strong
corruptions
,
and
fortifying
its
weak
Graces
:
yea
,
in
wonderful
ways
advancing
the
good
of
his
Children
by
things
not
only
harsh
to
them
,
as
afflictions
and
tentations
,
but
by
that
which
is
directly
opposite
in
its
nature
,
sin
it self
,
raising
them
by
their
falls
,
and
strengthning
them
by
their
very
troubles
,
working
them
to
humility
and
vigilance
,
and
sending
them
to
Christ
for
sterngth
by
the
experience
of
their
weaknesses
and
failings
.
And
as
the
God
of
pardoning
Grace
,
and
sanctifying
Grace
in
the
beginning
and
growth
of
it
,
so
the
God
of
supporting
Grace
,
that
supervenient
influence
,
without
which
the
Graces
plac'd
within
us
would
lie
dead
,
and
fail
us
in
the
time
of
greatest
need
.
This
is
the
immediate
assisting
power
that
bears
up
the
Soul
under
the
greatest
services
,
and
backs
it
in
the
hardest
conflicts
,
fresh
auxiliary
strength
,
when
we
and
and
all
the
grace
we
have
within
,
dwelling
in
us
is
surchar'd
,
then
he
steps
in
,
and
opposes
his
strength
to
a
prevailing
and
confident
enemy
,
that
is
at
point
of
insulting
and
triumph
;
when
tentations
have
made
breach
and
enter
with
full
force
and
violence
,
he
lets
in
so
much
present
help
on
a
sudden
,
as
makes
them
give
back
,
and
beats
them
out
,
when
the
enemy
comes
in
as
a
flood
,
the
Spirit
of
the
Lord
lifts
up
a
standard
against
him
;
and
no
siege
so
close
as
to
keep
out
this
ai●
,
for
it
comes
from
above
.
And
by
this
a
Christian
learns
that
his
strength
is
in
God
;
whereas
if
his
received
Grace
were
always
party
enough
,
and
able
to
make
it self
good
against
all
incursions
;
though
we
know
we
have
received
it
,
yet
being
within
us
,
we
woubld
possibly
sometimes
forget
the
receit
of
it
,
and
look
on
it
more
as
ours
,
than
his
,
more
as
being
within
us
,
than
as
●lowing
from
him
,
but
when
all
the
forces
we
have
,
the
standing
Garison
is
by
far
overmatcht
,
and
yet
we
find
the
a●●ailants
beaten
〈◊〉
,
then
we
must
acknowledge
him
,
that
sends
sue
▪
〈◊〉
asc●●ble
relief
,
to
be
,
as
the
Psalmist
speaks
,
a
present
help
in
time
of
need
.
All
St.
Pauls
constant
strength
of
Grace
inher●nt
in
him
,
could
not
s●nce
him
so
well
as
to
award
the
peircing
point
of
that
sharp
tentation
,
(
whatsoever
it
was
that
he
records
;
)
and
the
redoubled
by
●fettings
that
he
felt
came
so
thick
upon
him
,
he
was
driven
to
his
knees
by
it
,
to
cry
for
help
to
be
sent
down
,
without
which
he
found
he
could
not
hold
out
,
and
he
had
an
answer
assuring
him
of
help
,
a
secret
support
that
should
maintain
him
,
my
grace
is
sufficient
for
thee
,
though
thine
own
be
not
,
that
is
,
that
which
I
have
given
thee
,
yet
mine
is
,
that
is
,
it
is
that
which
is
in
me
,
and
which
I
will
put
forth
for
thy
assistance
.
And
this
is
the
great
advantage
and
comfort
,
that
we
have
a
Protector
who
is
Almighty
,
and
is
always
at
hand
,
who
can
and
will
hear
us
whensoever
we
are
beset
and
straitned
.
That
Captain
had
reason
,
who
being
required
to
keep
Millan
for
the
King
of
France
,
went
up
to
the
highest
turret
and
cry'd
three
times
King
of
France
,
and
refused
the
Service
,
because
the
King
heard
him
not
,
nor
no
body
answered
for
him
,
meaning
the
great
distance
,
and
so
the
difficulty
of
sending
aid
,
when
need
should
require
:
but
we
may
be
confident
of
our
supplies
in
the
suddenest
surprizes
,
our
King
can
,
and
will
hear
us
when
we
call
,
and
will
send
relief
in
due
season
,
we
may
be
in
apparent
hazards
,
but
we
shall
not
be
wholly
vanquisht
,
't
is
but
crying
to
him
in
our
greatest
streights
,
and
help
appears
the
Host
of
Enemies
possibly
we
see
first
,
and
that
so
great
that
there
is
no
likely
escape
,
but
then
praying
we
espy
the
fiery
Chariots
and
Horsemen
,
and
may
say
,
there
are
more
with
us
then
with
them
.
The
Apostle
St.
Paul
calls
our
God
,
the
God
of
all
Consolation
,
as
here
he
is
stil'd
the
God
of
all
Grace
,
and
this
is
our
rejoycing
,
that
in
his
hand
is
all
good
,
our
Sanctification
Consolation
,
Assistance
and
Assurance
,
Grace
and
Glory
:
and
this
stile
suits
most
fitly
with
the
present
sute
,
that
for
our
perfecting
,
and
stablishing
,
and
strengthning
in
Grace
,
we
have
recourse
to
the
God
of
all
Grace
,
whose
former
gifts
do
not
discharge
us
from
seeking
more
,
but
indeed
both
encourages
us
,
and
engages
him
for
the
perfecting
of
it
.
It
is
his
will
that
we
have
constant
recourse
to
him
for
all
we
want
;
he
is
so
rich
,
and
withal
so
liberal
,
that
he
delights
that
we
seek
and
draw
much
from
him
,
and
't
is
by
believing
and
praying
that
we
do
draw
from
him
;
were
these
plyed
we
would
soon
grow
richer
;
but
remember
all
this
grace
,
that
we
would
receive
from
the
God
of
all
grace
,
it
must
be
from
God
in
Christ
,
there
it
flows
for
us
,
thither
we
are
directed
,
it
was
the
Fathers
good
pleasure
that
in
him
should
all
fulness
dwell
,
and
that
for
us
,
that
we
might
know
whether
to
go
to
.
Now
for
the
further
opening
up
of
his
riches
,
exprest
in
this
title
,
the
God
of
all
grace
,
is
added
one
great
act
of
grace
,
which
doth
indeed
involve
all
the
rest
;
for
we
have
in
it
the
beginning
and
end
of
the
work
linkt
together
.
The
first
effect
of
grace
upon
us
,
in
effectual
calling
,
and
the
last
accomplishment
of
,
it
in
Eternal
Glory
.
Who
hath
called
us
to
his
Eternal
Glory
.
For
that
calling
,
I
conceive
,
doth
not
simply
mean
the
design
of
the
Gospel
wherein
the
outward
call
lies
,
that
it
holds
forth
and
sets
before
us
that
Glory
as
the
result
of
Grace
.
But
the
calling
is
the
real
bringing
of
a
Christian
to
Christ
,
and
uniting
him
with
him
,
and
so
giving
him
real
and
firm
title
to
Glory
,
such
a
call
as
powerfully
works
Grace
in
the
Soul
,
and
secures
Glory
to
the
Soul
,
gives
it
right
to
that
Inheritance
,
and
fits
it
for
it
,
and
sometimes
gives
it
even
the
evident
and
sweet
assurance
of
it
,
this
indeed
all
the
heirs
of
Glory
have
not
ordinarily
within
them
,
and
scarce
any
at
all
times
equally
clear
,
some
travel
on
in
a
covert
cloudy
Day
,
and
get
home
by
it
,
having
so
much
light
as
to
know
their
way
,
and
yet
do
not
at
all
clearly
see
the
Sun
shine
of
clear
assurance
,
others
have
it
breaking
forth
at
sometimes
,
and
anon
under
a
Cloud
,
and
some
more
constantly
.
But
as
all
meet
in
the
end
,
so
all
agree
in
this
in
the
beginning
,
that
is
,
the
reality
of
the
thing
,
they
are
made
unalterably
sure
heirs
of
it
,
in
their
effectual
calling
.
And
by
this
the
Apostle
advances
his
suit
for
their
support
,
and
establishment
,
and
advancement
in
the
way
of
Grace
:
the
way
of
our
calling
to
so
high
and
happy
an
Estate
,
did
we
apply
our
thoughts
more
to
't
,
it
would
work
on
us
and
perswade
us
to
a
more
sutable
temper
of
Mind
,
and
course
of
Life
,
would
give
us
more
Noble
sublime
thoughts
and
ways
above
the
World
:
and
the
stronger
were
our
perswasion
of
it
,
the
stronger
would
be
in
us
such
perswasions
by
it
.
And
as
thus
it
would
prevail
with
us
,
so
might
we
use
it
to
prevail
with
God
for
all
needful
Grace
.
All
you
that
hear
the
Gospel
are
generally
called
to
this
Glory
;
thus
it
is
told
you
where
and
how
you
may
lay
hold
on
't
,
you
are
told
,
that
if
you
will
let
go
your
sins
and
embrace
Jesus
Christ
,
this
Glory
shall
be
yours
;
it
is
his
purchase
,
and
the
rights
of
it
sics
in
him
,
and
are
not
elswhere
,
and
right
to
him
is
the
receiving
him
for
a
Saviour
,
and
withal
for
Lord
and
King
,
to
become
his
Subjects
,
and
so
be
made
Kings
;
and
this
is
our
message
to
you
,
and
you
will
not
receive
it
,
you
give
it
a
hearing
,
it
may
be
,
but
do
not
indeed
hearken
to
the
motion
,
and
this
of
necessity
must
be
unbelief
:
were
you
indeed
perswaded
that
in
coming
unto
Christ
,
you
were
presently
not
only
set
free
from
a
Sentence
of
Death
,
that
is
still
standing
above
your
head
while
you
are
o●t
of
him
;
but
with
all
intitled
to
a
Crown
,
made
heirs
of
a
Kingdom
,
an
Eternal
Kingdom
,
I
say
if
this
were
believed
,
were
it
possible
to
slight
him
as
the
most
do
,
and
turn
back
the
bargain
,
and
bestow
their
money
elswhere
upon
trifles
of
no
value
,
Childrens
Commodities
,
rattles
and
paintted
toys
?
such
are
your
greatest
projects
,
were
it
even
for
Earthly
Kingdoms
,
in
respect
of
Christ
and
this
Glory
provided
in
him
.
What
a
wonder
is
it
,
that
,
where
this
happiness
is
daily
proclaimed
,
and
not
only
you
are
informed
of
it
,
but
intreated
to
receive
it
,
not
only
is
it
offered
you
,
but
prest
and
urg'd
on
you
,
and
you
say
you
believe
the
matter
;
and
yet
the
false
glory
and
other
vanities
of
this
World
,
amuse
and
entangle
you
,
that
you
close
not
with
this
rich
offer
of
Eternal
Glory
?
But
they
who
do
,
it
is
indeed
by
a
call
that
goes
deeper
than
the
Ear
,
a
word
spoken
home
to
within
,
a
touch
of
the
Spirit
of
God
upon
the
heart
,
which
hath
a
magnetick
vertue
to
draw
it
,
so
that
it
cannot
chuse
but
follow
,
and
yet
freely
and
sweetly
chuses
to
follow
;
doth
most
gladly
open
to
let
in
Jesus
Christ
and
his
sweet
Government
upon
his
own
terms
,
takes
him
and
all
the
reproaches
and
troubles
that
can
come
with
him
,
and
well
it
may
,
seeing
beyond
a
little
passing
trouble
,
abiding
Eternal
Glory
.
The
State
a
Christian
is
called
to
,
't
is
not
a
poor
and
sad
Estate
,
as
the
World
judges
,
it
is
to
no
less
than
Eternal
Glory
,
the
World
thinks
strange
to
see
the
believer
abridge
himself
the
delights
of
sin
,
their
pursuits
and
graspings
of
the
common
World
after
gains
,
or
honours
,
or
pleasures
of
sense
,
and
they
know
not
the
Infinite
gain
that
he
hath
made
,
that
he
hath
exchanged
this
Dross
for
down
weight
of
pure
Gold
.
The
World
sees
what
the
Chrihian
leaves
,
but
they
see
not
what
he
comes
to
,
what
his
new
purchase
is
,
in
another
place
;
they
see
what
he
suffers
,
but
not
what
he
expects
,
and
shall
attain
as
the
end
of
these
sufferings
,
which
will
shortly
end
.
But
he
knowing
well
upon
what
conditions
all
these
things
run
,
he
may
well
say
,
how
small
is
that
I
forsake
,
how
great
that
which
I
follow
after
.
It
is
Glory
,
Eternal
Glory
,
his
Eternal
Glory
,
Glory
,
true
real
glory
,
All
that
here
is
so
named
is
no
more
but
a
name
a
Shadow
of
Glory
,
cannot
endure
the
ballance
,
is
found
too
light
:
a
great
Monarch
and
so
,
Solomon
says
of
riches
,
set
their
hearts
on
that
which
is
not
,
hath
no
subsistence
nor
reality
.
But
the
Glory
above
is
true
real
Glory
,
and
bears
weight
,
and
so
bears
aright
the
name
of
Glory
,
which
in
the
Hebrew
signifies
weight
,
and
the
Apostles
Expression
seems
to
allude
to
that
sense
,
speaking
of
this
same
Glory
to
come
,
calls
it
a
far
more
excellent
weight
of
glory
;
it
weighs
down
all
labour
and
sufferings
in
the
way
,
so
far
as
they
are
not
once
worth
the
speaking
of
in
respect
of
it
,
it
is
the
hyperbole
,
other
Glory
is
overspoke
,
but
this
Glory
over
glorious
to
be
duly
spoke
,
exceeds
and
rises
above
all
that
can
be
spoke
of
it
.
Eternal
.
]
Oh!
that
adds
much
:
the
glory
here
such
as
it
is
,
yet
were
it
lasting
,
Men
would
presume
upon
some
more
reason
so
to
affect
and
think
,
if
it
stayed
with
them
when
they
have
caught
it
,
and
they
stay'd
with
it
to
enjoy
it
:
but
how
soon
do
they
part
,
they
pass
away
,
and
the
glory
passes
away
both
as
smoak●
as
a
vapour
,
our
life
and
all
the
pomp
and
magnificence
of
those
that
have
the
greatest
outward
glory
,
and
make
the
fairest
shew
,
it
is
but
a
shew
,
a
pageant
,
goes
thro●
the
Street
,
and
is
seen
no
more
.
But
this
hath
length
of
days
with
it
,
Eternal
Glory
.
Oh!
a
thought
of
that
swallows
up
all
the
grandeur
of
the
World
,
and
the
noise
of
reckoning
years
and
ages
;
had
one
Man
continued
from
the
Creation
to
the
end
of
the
World
,
and
in
the
top
of
Earthly
Dignity
and
glory
admired
by
all
,
yet
at
the
end
everlasting
oblivion
being
the
close
,
how
nothing
were
it
to
Eternal
Glory
;
but
alas
we
cannot
be
brought
to
believe
and
deeply
take
the
impression
of
Eternity
,
and
that
is
our
undoing
.
By
Iesus
Christ
]
Your
portion
out
of
him
,
eternal
shame
and
misery
;
but
by
him
,
even
all
Glory
,
and
this
hath
likewise
an
evidence
of
the
greatness
of
this
glory
;
it
can
be
no
small
estate
;
that
the
blood
of
the
Son
of
God
was
let
out
to
purchase
.
His.
]
That
which
he
gives
,
and
gives
,
as
his
choice
of
all
,
to
his
chosen
,
his
Children
,
and
if
there
is
any
thing
here
that
hath
delight
or
worth
in
it
,
which
he
gives
in
common
even
to
his
enemies
;
if
such
a
World
and
variety
of
good
things
for
them
that
hate
him
,
Oh!
how
excellent
must
those
things
be
he
hath
reserved
for
his
friends
for
those
he
loves
,
and
causes
to
love
him
.
As
't
is
his
gift
,
it
is
indeed
himself
,
the
beholding
and
enjoying
of
himself
.
Now
this
we
cannot
conceive
.
Oh!
that
blessed
Day
,
when
the
Soul
shall
be
full
of
God
,
shall
be
satisfy'd
and
ravisht
with
full
vision
should
we
not
admire
that
such
a
condition
is
provided
for
Man
,
wretched
sinful
Man
,
Lord
what
is
Man
,
&c.
and
for
me
,
as
wretched
as
any
that
are
left
,
and
fallen
short
of
this
Glory
,
a
base
worm
taken
out
of
the
mire
,
and
washt
in
the
Blood
of
Christ
,
and
within
a
while
set
to
shine
in
Glory
without
sin
?
Oh!
the
wonder
of
this
,
how
would
it
stir
to
praise
,
when
we
think
of
such
an
one
there
,
who
will
bring
us
up
in
the
way
to
this
Crown
,
how
will
this
hope
sweeten
the
short
sufferings
of
this
Life
,
and
Death
it self
,
which
is
otherwise
the
bitterest
in
it self
,
most
of
all
sweetned
by
this
,
as
being
nearest
it
,
and
setting
us
unto
it
;
what
though
thou
art
poor
and
diseased
,
and
despised
here
?
Oh!
consider
what
is
there
,
how
worthy
the
affection
,
worthy
the
earnest
eye
look
of
an
heir
of
this
Glory
;
what
can
he
either
desire
or
fear
whose
heart
is
thus
deeply
fixed
?
Who
would
refuse
this
other
clause
to
suffer
a
while
,
a
little
while
,
any
thing
outward
,
inward
,
he
thinks
fit
;
how
soon
shall
all
this
be
overpast
,
and
then
overpayed
in
the
very
entry
,
the
beginning
of
this
Glory
that
shall
never
end
.
Verse
11.
To
him
be
Glory
and
Dominion
,
for
ever
and
ever
,
Amen
.
THEY
know
little
of
their
own
wants
and
emptiness
,
that
are
not
much
in
Prayer
,
and
they
know
little
of
the
greatness
and
goodness
of
God
,
that
are
not
much
in
praises
.
The
humble
Christian
hath
a
heart
in
some
measure
fram'd
to
both
,
he
hath
within
him
the
best
School
Master
that
teaches
him
how
to
pray
,
and
how
to
praise
,
and
makes
him
delight
in
the
exercise
of
them
both
.
The
Apostle
having
added
Prayer
to
his
Doctrine
,
adds
here
you
see
praise
to
his
Prayer
.
To
him
be
Glory
and
Dominion
for
ever
.
The
living
praises
of
God
spring
from
much
holy
affection
,
and
that
affection
springs
from
a
Divine
Light
in
the
Understanding
,
so
says
the
Psalmist
,
sing
ye
praises
with
understanding
,
or
you
that
have
understanding
,
Psal.
47.
It
is
a
spiritual
Knowledge
of
God
that
sets
the
Soul
in
tune
for
his
praises
,
and
therefore
the
most
can
bear
no
part
in
this
Song
,
they
mistune
it
quite
through
,
their
ignorance
of
God
and
unacquain
ance
with
him
.
Praise
is
unseemly
in
the
mouth
of
fools
,
they
spoil
and
mistune
it
.
Obs.
1.
The
thing
ascribed
.
2.
The
term
or
endurance
of
it
.
The
former
in
two
words
Glory
and
Power
▪
Glory
,
the
shining
forth
of
his
Dignity
,
the
Knowledge
and
acknowledgment
of
it
by
his
Creatures
,
that
his
excellency
may
be
confest
and
praised
,
his
name
exalted
,
that
service
and
homage
may
be
done
to
him
;
which
all
adds
nothing
to
him
,
for
how
can
that
be
?
but
as
it
is
the
duty
,
't
is
the
happiness
of
his
creature
to
render
it
,
such
as
he
hath
sitted
for
that
;
all
the
creatures
indeed
declare
and
spea●
him
glorious
,
the
Heaven's
sound
it
forth
,
and
the
Earth
and
●ea
resounds
and
●cchoes
it
back
,
but
his
reasonable
Creature
hath
he
peculiarly
framed
both
to
take
notice
of
Glory
in
all
the
rest
,
and
to
return
it
from
and
for
all
the
rest
,
in
a
more
express
and
lively
way
.
And
in
this
lower
World
,
't
is
Man
alone
that
is
made
capable
of
observing
the
Glory
of
God
,
and
offering
him
praises
;
he
expresses
it
well
,
that
calls
Man
the
World's
High-Priest
,
all
the
creatures
bring
their
oblations
of
praise
to
him
,
to
offer
up
for
them
and
for
himself
,
for
whose
use
and
comfort
they
are
made
,
the
Light
and
Motion
of
the
Heaven's
,
and
all
the
variety
of
creatures
below
them
speak
this
to
Man
.
He
that
made
us
and
you
and
made
us
for
you
,
is
great
,
and
wise
,
and
worthy
to
be
praised
,
and
you
are
better
able
to
say
this
than
we
,
therefore
praise
him
on
our
behalf
and
your
own
.
Oh!
he
is
great
and
mighty
,
he
is
the
Lord
our
maker
.
Power
.
]
Is
here
not
only
ability
,
but
authority
and
Royal
Soveraignity
that
,
as
he
can
do
all
things
,
he
rules
and
governs
all
things
,
is
King
of
all
the
World
,
Lord
paramount
,
all
hold
their
Crowns
of
him
,
and
the
Shields
of
the
Earth
belong
unto
God
,
he
is
greatly
to
be
exalted
,
disposeth
of
States
and
Kingdoms
at
his
pleasure
,
establisheth
or
changeth
,
turns
and
overturns
,
as
seems
him
good
,
and
hath
not
only
might
,
but
right
to
do
so
.
He
is
the
Most
High
ruling
in
the
Kingdoms
of
the
Children
of
Men
,
and
giving
them
to
whomsoever
he
will
,
and
readily
pours
contempt
upon
Princes
when
they
contemn
his
power
.
The
term
for
ever
.
Even
in
the
short
Life
of
Man
,
Men
that
are
raised
very
high
in
place
and
popular
esteem
,
may
,
and
often
do
out
live
their
own
Glory
,
but
the
Glory
of
God
lasteth
as
long
as
himself
,
for
he
is
unchangeable
,
his
Throne
is
for
ever
,
and
his
wrath
for
ever
,
and
his
mercy
for
ever
,
and
therefore
Glory
for
ever
.
Inf.
1.
Is
it
not
to
be
lamented
that
he
is
so
little
glorify'd
and
prais'd
that
the
Earth
being
so
full
of
his
goodness
,
is
so
empty
of
his
praise
from
them
that
enjoy
and
live
upon
it
?
How
far
are
the
greatest
part
from
making
this
their
great
work
,
to
exalt
God
,
and
ascribe
power
and
glory
to
his
name
,
for
that
all
their
ways
are
his
dishonour
,
seek
to
advance
and
raise
themselves
,
to
serve
their
own
Lusts
and
pleasures
,
and
altogether
mindless
of
his
glory
;
the
Apostles
complaint
holding
good
against
us
all
,
seeking
our
own
things
,
and
none
the
things
of
the
Lord
Iesus
Christ
:
true
some
there
are
,
but
as
his
meaning
is
so
few
,
that
they
are
,
as
it
were
,
drown'd
and
smother'd
in
the
crowd
of
self
seekers
,
so
that
they
appear
not
,
After
all
the
judgments
of
God
upon
us
,
how
doth
still
luxury
and
excess
,
uncleanness
and
all
kind
of
profaness
out-dare
the
very
light
of
the
Gospel
and
rule
of
holiness
shining
in
it
,
scarce
any
thing
a
matter
of
common
shame
,
and
scorn
,
but
the
power
of
godliness
,
turning
indeed
our
true
glory
into
shame
,
and
glorying
in
that
which
is
indeed
our
shame
.
Holiness
not
only
our
true
glory
,
but
that
wherein
the
ever
glorious
God
doth
especially
glory
,
and
hath
made
known
himself
so
much
by
that
name
;
the
holy
God
.
And
that
which
is
the
express
stile
of
his
glorious
praises
uttered
by
Seraphims
Isa.
6.
Holy
,
holy
,
holy
is
the
Lord
of
Hosts
,
the
whole
Earth
is
full
of
his
Glory
.
Instead
of
sanctifying
and
glorifying
this
holy
name
,
how
doth
the
Language
of
Hell
,
oaths
and
curs●s
abound
in
our
Streets
and
Houses
,
that
blessed
name
,
that
Angels
are
blessing
and
praising
abused
by
base
worms
?
Again
,
notwithstanding
all
the
mercies
multiply'd
upon
us
in
this
Land
,
where
are
our
praises
,
our
Songs
of
deliverance
,
our
ascribing
glory
and
●ower
to
our
God
,
who
hath
prevented
us
with
loving
kindness
and
tender
mercies
,
hath
removed
the
stroaks
of
his
hand
,
and
made
Cities
and
Villages
populous
again
,
that
were
left
desolate
without
Inhabitants
.
Oh!
why
do
we
not
stir
up
our
hearts
,
and
one
another
to
extol
the
name
of
our
God
,
and
say
,
give
unto
the
Lord
Glory
and
strength●
,
give
unto
the
Lord
the
glory
due
to
his
name
?
have
we
not
seen
the
pride
and
glory
of
all
flesh
stain'd
and
abased
,
were
there
ever
affairs
and
times
that
more
discovered
the
folly
and
weakness
of
Men
,
and
the
Wisdom
and
power
of
God
?
Oh!
were
our
hearts
set
to
magnifie
him
that
word
often
repeated
in
that
Psalm
Psal.
107.
Oh!
that
Men
would
praise
the
Lord
for
his
goodness
and
his
wonderful
works
to
the
Children
of
Men.
Inf.
2.
But
what
wonder
that
the
Lord
loses
the
reverence
of
his
praises
at
the
hands
of
the
common
ungodly
World
,
when
even
his
own
people
fall
so
far
behind
in
it
,
as
usually
they
do
,
the
dead
cannot
praise
him
,
but
that
they
,
that
he
hath
quickned
by
his
Spirit
,
should
yet
be
so
surprised
with
deadness
and
dullness
,
as
to
this
Exercise
of
exalting
God
,
this
is
very
strange
:
for
help
of
this
,
1.
We
should
seek
after
a
fit
temper
,
The
Soul
thus
framed
would
praise
in
the
deep
of
troubles
,
not
only
in
outward
afflictions
,
but
in
the
saddest
inward
condition
,
would
be
still
extolling
God
,
and
saying
however
he
deal
with
me
,
he
is
worthy
to
be
loved
and
praised
,
he
is
great
and
holy
,
he
is
good
and
gra●cious
,
and
whatsoever
be
his
way
and
thoughts
towards
me
,
I
wish
him
glory
:
if
he
will
be
pleased
to
give
me
light
and
refreshment
blessed
be
he
,
and
if
he
will
have
me
to
be
darkness
,
again
blessed
be
he
,
glory
to
his
name
;
yea
what
though
he
should
utterly
reject
me
,
is
he
not
for
that
to
be
accounted
infinitely
merciful
in
the
saving
of
others
,
must
he
cease
to
be
praise
worthy
for
my
sake
:
if
he
condemn
,
yet
he
is
to
be
praised
being
merciful
to
so
many
others
,
yea
even
in
so
dealing
with
me
is
he
to
be
praised
,
for
in
that
he
is
just
.
Thus
would
pure
love
reason
for
him
,
and
render
praise
to
him
,
but
our
ordinary
way
is
most
untoward
and
unbeseeming
his
creature
,
the
best
of
them
,
much
more
such
worms
as
we
are
,
that
things
must
rather
be
to
our
mind
than
his
,
and
we
must
either
have
all
our
will
or
else
for
our
part
he
shall
have
none
of
his
praises
.
3.
That
which
on
these
two
will
follow
,
a
fixed
heart
,
if
it
be
refined
from
creature-love
and
self-love
,
spiritualness
and
love
of
God
will
fix
it
,
and
then
shall
it
be
fit
to
praise
,
but
an
unstable
uncomposed
heart
can
never
be
,
no
more
than
an
instrument
can
be
harmonious
and
fit
to
play
on
,
that
hath
loose
pins
,
that
are
still
slipping
and
letting
down
the
strings
,
pins
that
never
fasten
:
and
thus
are
the
most
,
cannot
fix
to
Divine
Thoughts
,
to
consider
God
,
to
behold
and
admire
his
excellency
,
and
goodness
,
and
his
free
love
.
Oh!
that
happy
word
of
David
worthy
to
be
twice
repeated
,
when
shall
we
say
it
,
O
God
my
heart
is
fixed
,
well
might
he
add
,
I
will
sing
and
give
praise
,
Oh!
that
we
would
pray
much
that
he
would
fix
them
,
and
then
he
having
fixed
them
,
we
would
praise
him
much
.
2.
If
any
due
disposition
be
once
attained
for
praises
,
And
that
(
1.
)
The
infinite
excellency
of
God
in
himself
,
which
though
we
know
little
of
,
yet
this
we
know
and
should
consider
it
,
that
it
is
far
beyond
what
all
the
creatures
and
all
his
works
are
able
to
testify
of
him
,
that
he
transcends
all
we
can
speak
,
or
hear
,
or
know
of
him
.
(
2.
)
Look
on
him
in
his
works
,
behold
not
the
vast
Heavens
above
,
nor
the
firm
Earth
beneath
us
,
nor
all
the
variety
of
his
works
in
both
,
without
holy
wonder
stir'd
in
us
,
and
that
stirring
us
to
sing
praises
.
Oh!
his
greatness
,
and
might
,
and
Wisdom
,
shining
in
these
,
Lord
,
how
manifold
are
thy
Works
,
in
Wisdom
hast
thou
made
them
all
.
But
above
all
that
work
,
that
marvel
of
his
works
,
the
sending
of
his
Son
forth
of
his
bosom
,
and
that
is
the
mystery
the
Apostles
do
so
magnifie
in
their
writings
,
and
that
so
much
in
this
Epistle
,
and
that
the
chief
incentive
to
this
close
in
praise
,
ascribing
glory
to
him
.
This
praise
looks
particularly
back
to
the
stile
in
the
prayer
,
the
God
of
all
grace
,
who
hath
called
us
to
his
eternal
glory
by
Jesus
Christ
,
so
many
other
mercies
,
but
chiefly
for
that
choice
of
mercies
,
to
his
glory
;
who
hath
called
us
to
his
glory
,
then
look
through
the
work
of
saving
his
Chosen
,
so
redeemed
by
the
blood
of
his
Son
,
his
maintaining
his
own
work
in
them
against
all
the
enemies
and
oppositions
about
it
,
the
advancing
it
in
the
midst
of
them
,
and
even
by
them
,
and
bringing
them
safe
to
glory
,
that
perfecting
and
establishment
as
in
the
foregoing
words
;
it
is
that
,
that
so
affects
the
Apostle
in
the
very
entry
of
this
Epistle
,
that
there
he
must
break
forth
into
praise
,
Chap.
1.
ver
3.
Blessed
be
the
God
and
Father
of
our
Lord
Iesus
Christ
,
which
according
to
his
abundant
mercy
hath
begotten
us
again
unto
a
lively
hope
,
by
the
Resurrection
of
Iesus
Christ
from
the
dead
.
He
begins
there
in
praise
,
and
here
ends
in
it
,
and
so
incloses
all
within
that
Divine
Circle
.
And
as
we
would
consider
these
things
in
general
,
so
his
particular
dealing
with
us
,
his
good
providence
in
spirituals
and
temporals
,
would
we
search
,
Oh!
what
a
surcharge
of
innumerable
●ercies
would
each
of
us
find
,
and
were
we
better
acquainted
with
the
Holy
Scriptures
,
had
more
our
delight
in
them
,
they
would
acquaint
us
better
with
all
these
things
,
and
give
us
light
to
see
them
,
and
warm
our
hearts
,
and
excite
them
to
his
praises
,
who
is
the
God
of
all
our
mercies
.
3.
The
heart
somewhat
disposed
to
praise
,
To
him
be
glory
,
not
a
customary
dead
saying
of
it
over
,
as
is
usual
with
us
,
but
the
heart
offering
it
up
.
What
is
so
pure
and
high
as
this
exercise
,
the
praises
of
the
ever
glorious
Deity
?
What
is
Heaven
but
these
?
and
were
it
not
best
,
as
we
can
,
to
begin
it
here
,
and
long
to
be
there
?
where
it
shall
never
end
.
To
him
be
Glory
and
Dominion
for
ever
and
ever
.
Amen
.
Verses
12
,
13
,
14.
12.
By
Sylvanus
a
faithful
Brother
unto
you
(
as
I
suppose
)
I
have
written
briefly
,
exhorting
and
testifying
,
that
this
is
the
true
Grace
of
God
wherein
ye
stand
.
13.
The
Church
that
is
at
Babylon
elected
together
with
you
saluteth
you
,
and
so
doth
Marcus
my
Son
.
14.
Greet
ye
one
another
with
a
kiss
of
Charity
.
Peace
be
with
you
all
that
are
in
Christ
Iesus
.
Amen
.
THIS
,
a
kind
of
postscript
,
and
hath
its
testimony
of
the
bearer
and
the
Apostolick
form
of
saluting
.
Withal
he
expresses
the
measure
of
his
writing
,
that
it
was
brief
,
and
the
end
of
it
,
that
it
was
to
testify
,
&c.
And
this
indeed
the
end
of
our
preaching
,
and
we
ought
each
to
seek
it
by
the
word
and
by
mutual
exhortations
,
and
sometimes
a
few
words
may
have
much
to
this
purpose
,
to
have
our
hearty
establishment
in
the
faith
,
and
not
only
to
believe
,
but
remember
that
we
have
the
best
of
it
,
that
there
is
truth
in
our
hopes
,
and
they
shall
not
deceive
us
;
they
are
no
fancy
as
the
World
thinks
,
yea
when
all
things
else
shall
vanish
,
their
truth
shall
most
appear
in
their
full
accomplishment
.
The
entertainment
and
increase
of
Christian
love
,
of
esteem
of
one
another
,
and
affection
one
to
another
is
no
matter
of
empty
compliment
,
but
is
the
very
stamp
and
badge
of
Jesus
Christ
,
upon
his
followers
;
therefore
most
carefully
to
be
preserved
entire
,
and
unhappy
they
that
by
any
means
do
willingly
break
it
.
Oh!
let
us
beware
of
it
,
and
follow
peace
,
even
when
it
seems
to
fly
from
us
.
This
Peace
,
that
is
the
portion
of
those
in
Christ
,
is
indeed
within
them
,
and
with
God
,
but
through
him
't
is
likewise
one
with
another
,
and
in
that
notion
to
be
desired
and
wisht
joyntly
with
the
other
.
They
that
are
in
Christ
are
the
only
Children
and
heirs
of
true
peace
;
others
may
dream
of
it
,
and
have
a
false
peace
for
a
time
,
and
wicked
men
may
wish
it
to
themselves
and
one
another
,
but
't
is
a
most
vain
hope
and
nought
,
but
to
wish
it
to
them
that
are
in
Christ
hath
good
ground
,
all
solid
peace
founded
in
him
,
and
flows
from
him
.
Now
the
peace
of
God
which
passeth
all
understanding
keep
your
hearts
and
minds
through
Ies●s
Christ
.
Amen
.
FINIS
.