AN
EXPOSITION
WITH
NOTES
Vnfolded
and
Applyed
On
IOHN
17.
JOHN
17.1
.
These
words
spake
Jesus
,
&c
▪
THE
Words
of
such
a
friend
who
is
likely
to
continue
,
take
not
so
deep
impression
as
his
who
is
dying
or
departing
.
The
last
farewell
of
such
a
one
as
is
dear
in
our
affections
is
most
observed
,
and
best
remembred
.
A
secret
winning
and
commanding
power
accompanies
such
parting
passages
;
and
hence
our
Saviour
Christ
was
frequent
in
them
,
when
he
was
ready
to
be
offered
up
,
and
to
be
finally
withdrawn
from
his
disciples
.
They
who
left
all
for
him
;
must
needs
be
very
much
dejected
to
be
left
by
him
;
And
therefore
he
was
wise
and
merciful
to
give
them
Comfort
while
he
was
among
them
,
and
to
dispatch
them
down
a
Comforter
from
heaven
when
he
was
departed
from
them
.
Upon
the
first
of
these
he
spends
no
less
then
four
chapters
,
all
tending
to
confirm
and
fortifie
their
hearts
against
the
bitter
trials
and
afflictions
which
they
were
to
meet
withall
when
he
was
gone
.
And
this
he
doth
by
speaking
to
them
,
and
by
speaking
for
them
.
Both
wayes
he
seeks
to
strengthen
them
;
by
speaking
to
them
in
a
way
of
consolation
;
by
speaking
for
them
in
a
way
of
supplication
.
The
first
of
these
he
ends
with
the
foregoing
chapter
,
the
latter
he
pursues
in
this
;
which
I
intend
(
with
Gods
assistance
)
to
go
through
withall
;
as
I
shall
have
ability
and
opportunity
.
And
therefore
in
the
entrance
of
this
chapter
it
is
said
with
reference
to
those
which
go
before
,
These
words
spake
Jesus
,
These
words
he
spake
to
his
disciples
in
a
way
of
consolation
.
And
then
immediately
is
added
what
he
spake
for
his
Disciples
in
a
way
of
supplication
.
These
words
spake
Jesus
,
and
lifted
up
his
eyes
to
heaven
,
and
said
,
Father
the
hour
is
come
,
&c.
So
that
this
Chapter
which
I
am
to
handle
is
the
Lords
prayer
.
From
the
beginning
of
it
to
the
end
,
nothing
but
the
Lords
prayer
.
Not
the
Lords
prayer
which
he
taught
us
,
but
the
Lords
prayer
which
he
made
for
us
.
Not
that
which
he
propounded
to
us
,
as
our
pattern
;
but
that
which
he
presented
for
us
,
as
our
priviledge
.
Whether
this
were
the
very
prayer
which
he
uttered
in
the
garden
,
when
he
was
in
an
Agony
,
is
much
disputed
.
Some
think
it
was
the
very
same
for
substance
;
and
that
it
is
set
down
more
largely
here
,
by
John
then
by
the
rest
of
the
Evangelists
,
because
none
of
them
were
present
,
when
Christ
made
that
prayer
,
but
he
took
Peter
,
James
and
John
with
him
,
as
you
may
see
,
Mark
14.33
.
But
this
is
but
a
meer
fancy
.
For
in
the
first
verse
of
the
following
chapter
,
it
is
manifest
that
Christ
went
not
to
the
garden
till
he
had
ended
this
prayer
,
Iohn
18.1
.
When
he
had
spoken
these
words
,
that
is
,
the
very
prayer
we
are
entering
on
,
He
went
forth
with
his
Disciples
over
the
brook
Cedron
;
where
was
a
garden
,
into
which
he
entered
.
Nor
is
it
probable
that
our
Evangelist
,
if
he
had
given
us
the
sum
of
that
prayer
,
would
wholly
have
omitted
that
which
was
the
main
petition
in
it
,
and
which
is
so
exactly
mentioned
by
all
the
rest
of
the
Evangelists
,
Father
if
it
be
possible
let
this
Cup
pass
from
me
.
Of
which
we
have
not
the
least
hint
in
this
Chapter
:
Besides
it
is
to
be
observed
,
that
our
Saviour
made
that
prayer
in
the
garden
lying
prostrate
upon
the
earth
,
as
you
may
see
,
Mat.
26.39
.
He
fell
upon
his
face
and
prayed
:
Whereas
the
prayer
we
are
now
about
to
handle
,
was
made
,
with
face
and
eyes
erect
,
and
lifted
up
to
Heaven
.
These
words
spake
Iesus
,
and
lift
up
his
eyes
to
Heaven
,
and
said
,
Father
the
hour
is
come
,
&c.
So
that
this
prayer
of
our
Saviour
was
evidently
,
and
unquestionably
made
,
before
his
coming
to
the
garden
of
Gethsemane
,
just
as
he
was
about
to
go
thither
.
He
had
been
swan-like
singing
out
his
dying
song
in
the
ears
of
his
Disciples
,
for
the
space
of
three
Chapters
,
and
speaking
many
things
to
comfort
them
,
being
at
the
point
to
leave
them
.
And
having
finisht
what
he
had
to
say
,
he
shuts
up
all
with
this
prayer
,
These
words
spake
Iesus
,
and
lifted
up
his
eyes
to
Heaven
,
and
said
;
which
having
ended
,
immediately
away
he
goes
,
and
is
betrayed
;
As
you
may
see
in
the
beginning
of
the
following
chapter
.
You
see
then
what
a
Subject
we
have
now
to
handle
;
A
prayer
,
and
a
prayer
made
by
Christ
,
the
great
High-priest
,
the
Advocate
and
Intercessor
of
his
people
,
and
the
last
publike
,
Solemn
prayer
that
he
made
with
his
Apostles
,
and
Disciples
,
just
as
he
was
about
to
suffer
.
He
took
his
last
farewell
of
them
in
this
prayer
,
and
therefore
you
must
think
it
was
a
Spiritfull
,
a
zealous
,
and
a
pithy
one
.
When
he
was
going
to
be
crucified
,
he
took
his
leave
in
a
long
oration
to
them
,
which
having
done
,
he
prayed
among
them
,
and
so
left
them
.
And
truly
such
a
prayer
made
by
such
a
one
as
Jesus
Christ
,
at
such
a
time
,
and
on
such
an
occasion
,
and
among
such
a
company
,
must
needs
be
heavenly
and
ravishing
,
and
therefore
will
deserve
our
best
intention
,
both
in
handling
,
and
in
hearing
.
Christ
was
in
heaven
in
his
thoughts
and
his
affections
,
when
he
made
it
,
These
things
spake
Iesus
,
and
lifted
up
his
eyes
to
heaven
and
said
;
The
Lord
in
mercy
grant
that
we
may
be
in
heaven
,
while
we
hear
it
.
To
make
way
to
the
handling
of
it
,
I
shall
consider
three
things
;
First
,
the
transition
to
it
.
Then
Secondly
the
gesture
,
and
the
carriage
of
our
Saviour
in
it
.
Thirdly
the
substance
,
and
the
matter
of
it
.
First
the
transition
to
it
,
from
the
former
chapter
,
These
words
spake
Jesus
,
these
words
expressed
in
the
long
discourse
before
.
Then
Secondly
the
gesture
,
and
the
carriage
of
our
Saviour
in
it
,
he
lifted
up
his
eyes
to
heaven
while
he
made
it
.
Thirdly
the
substance
;
and
the
matter
of
it
,
and
it
is
wholly
for
the
Church
,
either
for
himself
the
head
of
the
Church
,
in
reference
,
and
with
relation
to
the
Church
,
or
for
the
members
of
the
Church
First
,
for
himself
the
head
of
the
Church
,
he
desireth
glorification
,
Father
glorifie
thy
Son
,
in
the
first
verse
of
the
chapter
,
and
this
in
reference
and
with
relation
to
the
Church
,
as
is
apparent
at
verse
24.
That
they
may
behold
his
glory
.
Then
Secondly
,
for
the
members
of
the
Church
,
he
desireth
confirmation
,
and
that
either
for
the
Apostles
and
Disciples
then
about
him
,
the
members
of
the
present
Church
;
Or
else
for
those
who
were
after
to
be
called
by
their
preaching
,
the
members
of
the
Church
to
come
.
In
the
first
place
he
prayes
for
the
Apostles
and
Disciples
then
about
him
,
the
members
of
the
present
Church
,
who
were
already
called
and
sanctified
,
at
the
sixth
,
and
following
verses
,
whom
God
had
given
him
out
of
the
world
,
I
pray
for
them
(
saith
he
)
I
pray
not
for
the
world
.
In
the
Second
place
he
prayes
for
those
who
were
after
to
be
called
by
their
preaching
,
the
members
of
the
Church
that
was
to
come
,
ver.
20.
and
so
on
to
the
conclusion
of
the
Chapter
,
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
believe
in
me
through
their
word
.
So
that
this
prayer
of
our
Saviour
Christ
you
see
,
is
very
full
.
It
is
for
himself
the
head
of
the
Church
,
And
it
is
for
the
Church
which
is
his
body
,
of
which
alone
he
is
the
Saviour
and
the
Intercessor
.
It
is
for
the
present
Church
,
it
is
for
the
Church
to
come
.
It
is
for
the
Apostles
and
the
Ministers
,
the
officers
and
teachers
of
the
Church
.
And
it
is
for
the
ordinary
members
of
the
Church
,
who
believe
through
their
words
.
So
that
whoever
appertaineth
to
the
Church
,
let
him
live
in
what
time
he
will
,
be
he
of
what
condition
or
estate
he
will
,
he
hath
a
share
in
this
prayer
.
We
must
begin
with
the
transition
to
it
,
These
words
spake
Jesus
.
These
words
,
what
words
?
the
words
in
the
three
Chapters
next
before
,
all
tending
to
establish
his
Apostles
and
Disciples
,
which
the
Evangelist
relates
exactly
for
the
comfort
and
confirmation
of
the
Church
of
Christ
,
even
to
the
worlds
end
:
and
having
done
with
the
relation
,
he
shuts
it
up
with
this
,
These
word
spake
Jesus
,
and
so
goes
onward
to
his
supplication
.
The
point
apparently
suggested
to
us
here
,
is
this
.
DOCTRINE
.
The
words
that
Jesus
spake
are
very
fit
to
be
commended
to
the
choicest
observation
of
his
Church
and
people
.
And
here
they
are
so
carefully
,
and
so
exactly
gathered
up
by
the
Evangelist
,
and
knit
together
in
a
chain
,
every
Link
of
which
is
precious
.
And
having
laid
them
all
together
,
he
writes
this
under
them
,
These
words
spake
Jesus
.
q●d
.
Take
heed
that
you
observe
,
and
mark
them
well
,
they
are
the
words
,
not
of
an
ordinary
man
,
but
of
the
blessed
Son
of
God
,
the
great
Prophet
of
the
Church
.
These
words
were
breathed
from
the
lips
of
Jesus
Christ
himself
,
and
therefore
see
that
you
take
notice
of
them
,
and
value
them
accordingly
.
These
words
spake
Jesus
;
indeed
the
summ
and
substance
of
the
four
Evangelists
is
but
the
history
of
Jesus
Christ
,
of
his
words
,
and
of
his
actions
,
and
therefore
Luke
reduceth
all
that
he
hath
written
in
his
Gospel
to
these
two
heads
,
Acts
1.1
.
The
former
Treatise
have
I
made
O
Theophilus
of
all
that
Jesus
began
both
to
do
and
teach
.
His
treatise
(
as
you
see
)
consisted
of
these
two
things
,
either
that
which
Jesus
did
,
or
else
that
which
Jesus
spake
;
So
that
his
sayings
(
as
you
see
)
are
very
memorable
and
remarkable
,
being
by
special
revelation
and
direction
of
the
Spirit
put
in
writing
,
and
so
left
upon
record
for
the
instruction
and
the
consolation
of
his
people
to
the
worlds
end
.
You
may
observe
what
care
is
taken
to
gather
up
the
words
of
Jesus
,
as
they
dropt
from
him
upon
all
occasions
,
that
none
of
them
might
perish
and
be
lost
;
by
which
it
is
apparent
they
were
things
of
worth
and
use
,
and
fit
to
be
preserved
for
posterity
.
And
it
is
noted
to
the
praise
of
Mary
,
that
she
kept
his
Sayings
when
others
lost
them
,
yea
she
kept
all
his
sayings
,
and
she
kept
them
in
her
heart
,
that
was
the
Cabinet
in
which
she
put
them
,
when
others
valued
them
as
things
of
nothing
,
and
looked
upon
them
but
as
loose
words
;
And
therefore
she
is
set
in
opposition
to
them
,
Iohn
2.5
.
They
understood
not
the
sayings
which
he
spake
to
them
,
but
Mary
kept
all
these
sayings
in
her
heart
.
She
laid
them
near
her
heart
as
choice
things
.
It
was
the
promise
of
our
Saviour
Christ
to
his
disciples
,
and
one
of
the
last
he
made
them
,
and
therefore
certainly
it
was
a
precious
one
,
that
if
they
should
forget
the
words
that
he
had
spoken
to
them
,
he
would
dispatch
them
down
his
spirit
out
of
heaven
,
and
this
should
be
one
great
part
of
his
business
with
them
,
to
mind
them
of
such
words
of
his
as
were
slipt
out
of
their
minds
,
Ioh.
14.26
.
The
Comforter
,
which
is
the
Holy
Ghost
shall
come
,
and
he
shall
teach
you
all
things
,
and
bring
all
things
to
remembrance
whatsoever
I
have
said
to
you
.
By
which
it
is
apparent
that
the
words
which
Jesus
spake
are
very
fit
,
&c.
And
this
will
yet
appear
more
fully
and
distinctly
to
you
,
if
you
consider
but
these
three
things
:
First
whose
the
words
were
.
Then
what
the
words
were
.
Thirdly
,
the
manner
how
the
words
were
spoken
.
As
for
the
first
of
these
,
if
you
consider
whose
the
words
were
,
you
will
discern
them
to
be
very
fit
to
be
commended
to
the
choicest
observation
of
the
Church
.
The
author
of
them
,
if
you
look
no
further
,
will
purchase
them
so
much
credit
.
They
are
the
words
that
Jesus
spake
,
as
you
have
in
my
text
;
And
shall
that
which
Jesus
spake
,
any
thing
which
he
delivered
,
be
thought
unworthy
of
the
notice
of
his
people
?
Why
what
was
Jesus
,
that
the
words
that
dropt
from
him
must
be
so
highly
valued
,
and
esteemed
?
My
brethren
,
if
you
look
upon
him
upwards
,
with
relation
to
the
father
;
or
if
you
look
upon
him
downwards
,
with
relation
to
the
Church
,
you
will
see
enough
for
this
,
on
all
hands
.
1.
If
you
look
upon
him
upwards
,
with
relation
to
the
father
,
you
will
see
reason
why
his
words
should
be
Commended
to
the
choicest
observation
of
his
Church
and
people
.
He
is
the
fathers
own
son
.
But
you
will
say
,
wise
fathers
have
very
often
weak
children
.
But
Jesus
Christ
is
so
his
fathers
son
,
that
he
partaketh
with
him
of
his
wisdom
,
it
is
poured
out
into
him
in
abundance
.
And
therefore
he
is
sometimes
called
the
wisdom
of
the
father
in
the
abstract
,
as
see
,
1
Cor.
1.24
.
Iesus
Christ
the
power
of
God
,
and
the
wisdom
of
God
.
And
if
he
be
so
very
wise
you
may
be
sure
he
spake
wise
words
,
and
wise
words
are
worth
the
marking
.
In
him
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
Col.
2.3
.
And
out
of
question
what
he
bringeth
forth
is
of
the
treasure
that
is
hid
in
him
.
2.
But
in
the
next
place
,
if
you
look
upon
him
downwards
,
with
Relation
to
the
Church
,
you
will
see
further
reason
why
the
words
that
Jesus
spake
,
should
be
so
exactly
noted
,
and
so
carefully
observed
.
As
he
is
the
fathers
wisdom
,
so
he
is
made
to
us
wisdom
,
as
the
Apostle
Paul
speaks
,
1
Cor.
1.30
.
His
father
hath
appointed
him
to
be
the
great
Prophet
of
of
his
Church
.
The
great
preacher
,
the
greater
revealer
of
his
truth
and
will
to
men
,
and
therefore
out
of
question
he
can
speak
well
,
and
his
words
are
worth
the
marking
.
You
may
be
sure
the
father
would
not
send
out
such
a
Prophet
to
the
Church
as
were
not
worth
the
listening
to
.
No
,
no
,
God
hath
annointed
me
to
preach
,
faith
Christ
himself
,
Luke
4.18
.
not
appointed
me
to
preach
,
but
annointed
me
to
preach
,
endued
me
with
abilities
and
gifts
for
that
office
,
God
who
in
former
times
(
saith
the
Apostle
)
spake
to
the
fathers
by
the
Prophets
,
hath
in
these
latter
dayes
spoken
to
us
by
the
Son
.
He
was
designed
,
you
see
,
to
be
the
spoksman
for
the
father
to
the
world
,
to
tell
them
what
his
mind
is
,
and
to
preach
the
Gospel
to
them
.
We
that
are
ordinary
preachers
of
the
Gospel
,
we
that
are
underlings
to
Christ
in
this
business
,
must
be
enabled
with
some
competent
ability
in
this
respect
,
or
else
we
are
not
fit
for
this
work
.
And
therefore
when
our
Saviour
sent
out
his
disciples
,
he
promised
to
give
them
wisdom
,
and
a
mouth
;
that
is
,
matter
and
expression
,
Luke
21.15
.
wisdom
within
,
together
with
a
mouth
to
utter
and
to
bring
forth
that
wisdom
.
To
shew
that
both
of
these
must
go
together
in
a
preacher
of
the
Gospel
.
I
know
there
is
a
latitude
to
be
admitted
and
allowed
in
this
regard
,
but
yet
a
competent
ability
to
speak
so
as
the
people
may
be
edified
by
it
,
is
indisputably
required
.
And
if
the
under-ministers
of
Christ
must
have
such
a
faculty
,
how
great
ability
then
must
their
Master
have
?
Who
was
designed
to
be
the
great
Preacher
,
the
great
Prophet
,
and
(
as
the
Apostle
stiles
him
)
the
chief
Bishop
of
our
Souls
.
And
if
he
had
such
a
transcendent
faculty
to
speak
,
then
certainly
the
words
he
spake
are
fit
to
be
commended
,
&c.
Then
secondly
,
if
you
consider
as
whose
the
words
were
,
so
in
the
next
place
what
the
words
were
;
you
will
allow
them
to
be
worthy
of
our
choicest
observation
.
What
the
words
were
that
Jesus
spake
,
either
for
the
matter
of
them
,
or
for
the
efficacy
of
them
,
let
us
a
little
weigh
them
in
their
order
,
and
we
shall
see
they
both
help
to
this
business
.
1.
The
words
of
Jesus
,
for
the
matter
of
them
,
commonly
were
Gospel
words
.
Such
were
the
words
to
which
my
text
alludes
,
in
the
three
chapters
next
before
,
full
of
nothing
else
(
my
brethren
)
but
Gospel-sweetness
,
Gospel-Promises
,
and
Gospel-consolation
against
approaching
troubles
and
afflictions
,
these
were
the
words
that
Jesus
spake
.
Christ
in
a
sense
(
my
brethren
)
was
the
first
,
and
certainly
the
chiefest
preacher
of
the
Gospel
;
this
great
Salvation
,
at
the
first
,
began
to
be
spoken
by
the
Lord
,
and
was
confirmed
afterwards
by
them
that
heard
him
,
Heb.
2.3
.
And
hence
the
Gospel
,
(
as
you
know
)
is
called
Christs
saying
,
John
8.51
.
The
Law
was
the
fathers
saying
.
God
spake
these
words
.
The
Gospel
is
the
Sons
saying
,
This
was
spoken
by
the
Son
.
And
hence
saith
Christ
in
the
fore-alledged
text
,
if
a
man
keep
my
saying
he
shall
never
see
Death
.
So
that
the
sayings
and
the
words
of
Jesus
are
very
fit
to
be
considered
:
For
his
;
you
see
,
are
Gospel-sayings
,
and
Gospel
sayings
are
worthy
of
all
acceptation
,
as
the
Apostle
tels
you
,
1
Tim.
1.15
.
Indeed
Law-Sayings
are
not
so
readily
attended
to
,
and
entertained
.
You
know
(
my
brethren
)
on
mount
Sinai
,
at
the
giving
of
the
Law
,
there
were
thunderings
,
and
lightnings
,
and
terrible
voices
,
and
the
event
,
and
issue
was
,
the
people
fled
,
and
would
not
hear
,
they
were
not
able
to
endure
the
noise
.
But
Gospel-sayings
on
the
other
side
allure
affection
,
and
invite
attention
.
Upon
mount
Tabor
where
our
Saviour
was
transfigured
there
was
a
shining
Sun
,
a
bright
cloud
,
a
gentle
and
a
pleasing
voice
,
and
the
Disciples
said
,
Edificemus
Domine
,
Let
us
build
here
,
&c.
2.
And
as
the
words
of
Jesus
for
the
matter
of
them
were
Gospel-words
,
so
for
the
efficacy
of
them
,
they
were
saying
words
;
and
so
in
that
respect
,
the
words
that
Jesus
spake
are
very
fit
to
be
commended
&c.
The
words
that
I
speak
,
saith
our
Saviour
to
the
Jews
,
are
spirit
and
life
,
John
6.63
.
they
are
so
in
their
operation
and
effect
,
they
give
Spirit
,
and
they
work
life
:
And
who
would
not
attend
unto
,
and
entertain
such
words
as
these
are
?
His
saying
,
if
it
be
received
and
kept
,
will
surely
save
a
man
from
death
,
yea
,
from
eternal
death
.
We
may
depend
upon
it
,
he
binds
it
with
a
strong
asseveration
,
which
he
repeats
twice
for
the
more
Surety
,
Iohn
8.51
.
Verily
verily
I
say
unto
you
,
if
a
man
keep
my
saying
,
he
shall
never
see
death
Death
is
not
visible
,
the
meaning
is
,
he
shall
not
be
annoyed
and
hurted
by
it
;
as
you
have
the
like
Expression
,
Jer.
5.12
.
We
shall
not
see
sword
nor
famine
.
And
should
not
such
words
be
commended
to
the
Church
,
and
embraced
by
the
Church
,
as
save
from
death
,
and
bring
eternal
life
with
them
?
The
setting
down
of
which
upon
Record
in
holy
Scripture
,
and
leaving
them
to
after-times
,
hath
been
the
life
of
many
souls
,
and
will
be
yet
of
many
more
in
every
age
,
even
to
the
worlds
end
.
If
you
consider
in
the
last
place
,
as
whose
the
words
were
,
and
what
the
words
were
that
Jesus
spake
,
so
the
manner
how
he
spake
them
;
you
will
see
further
reason
yet
,
why
they
should
be
commended
,
&c.
For
this
you
may
depend
upon
,
Never
man
spake
like
him
.
It
is
the
attestation
that
is
given
him
,
John
7.46
.
Which
coming
from
his
enemies
,
the
officers
that
went
to
take
him
,
is
of
the
more
validity
,
Never
spake
man
like
this
man
.
Grace
was
poured
into
his
lips
,
as
the
expression
is
,
Psalm
45.2
.
to
shew
us
that
the
grace
there
mentioned
,
is
a
gift
of
utterance
,
and
a
faculty
of
speech
whereof
the
lips
are
instruments
.
They
are
the
lips
that
form
the
words
we
speak
,
and
bring
them
forth
to
those
that
hear
them
;
and
hence
this
gift
of
utterance
which
the
Psalmist
calls
a
Grace
,
is
said
there
to
be
poured
into
the
Lips
of
Jesus
Christ
.
There
was
a
stream
of
holy
eloquence
continually
flowing
there
,
which
sometimes
even
drowned
them
that
heard
him
.
He
spake
with
power
and
authority
;
his
words
had
the
command
of
mens
affections
,
so
that
he
carried
them
where
he
pleased
.
Indeed
he
carried
them
beyond
themselves
in
wonder
,
and
astonishment
,
to
hear
him
speak
sometimes
as
he
did
,
Mar.
1.22
.
They
were
astonished
at
his
doctrine
,
not
only
at
the
matter
of
it
,
though
that
were
admirable
too
,
but
at
the
manner
of
delivery
,
For
he
taught
them
as
one
that
had
authority
,
and
not
as
the
Scribes
.
And
Luke
informs
us
that
all
men
bare
him
witness
,
and
gave
testimony
to
him
,
he
was
so
famous
and
renowned
for
this
gift
of
his
;
and
wondred
at
the
gracious
words
that
proceeded
out
of
his
mouth
,
Luke
4.22
:
You
heard
but
now
that
grace
was
poured
into
his
lips
,
and
here
you
see
,
that
grace
was
poured
out
of
his
lips
.
God
poured
it
in
,
and
he
as
freely
poured
it
out
,
so
as
the
people
wondred
at
the
gracious
words
that
proceeded
out
of
his
mouth
.
Such
were
the
words
that
Jesus
spake
,
and
such
words
you
will
say
,
are
very
fit
for
choicest
observation
,
and
attention
.
The
gift
of
eloquence
(
my
brethren
)
calls
for
audience
,
especially
such
heavenly
and
Holy
eloquence
as
Christs
is
.
And
thus
much
shall
suffice
for
Confirmation
,
&c.
Now
is
it
so
(
my
Brethren
)
that
the
words
that
Jesus
spake
are
very
fit
to
be
commended
,
&c.
Vse
.
Then
let
them
be
received
with
choicest
observation
by
his
Church
,
and
People
.
Let
them
not
undervalue
any
of
the
words
that
Jesus
spake
,
but
let
them
entertain
them
with
a
very
high
esteem
.
There
have
been
some
of
late
who
have
slighted
those
words
,
who
have
been
bold
to
call
them
inckie
divinity
,
a
dead
letter
,
and
the
like
;
And
yet
our
Saviour
Christ
himself
tells
us
,
The
words
that
I
speak
are
Spirit
and
Life
,
Iohn
6.63
.
Oh
(
my
beloved
)
I
beseech
you
let
every
one
of
us
be
far
from
giving
way
to
any
mean
account
,
or
slight
thoughts
of
any
words
that
Christ
spake
;
Let
us
keep
up
our
observation
,
our
estimation
,
our
admiration
of
them
to
the
very
highest
.
It
's
true
(
my
Brethren
)
we
should
carefully
attend
,
and
duly
mark
all
Scripture
words
,
For
all
the
Scripture
is
given
by
inspiration
of
God
,
1
Tim.
3.16
.
And
all
the
Scripture
is
profitable
for
our selves
,
for
Doctrine
,
for
Correction
,
for
Instruction
,
to
make
the
man
of
God
perfect
,
as
it
is
added
there
in
that
place
.
But
the
words
that
Jesus
spake
are
the
choicest
part
of
Scripture
,
and
therefore
must
have
choicest
observation
.
Never
man
,
and
what
if
I
should
say
,
never
inspired
man
spake
like
to
him
,
they
came
not
fully
home
to
his
measure
:
They
had
the
spirit
indeed
,
and
so
had
he
,
but
he
received
not
the
Spirit
by
measure
as
they
did
.
He
was
annointed
with
that
oyl
above
his
fellows
;
though
not
without
them
,
yet
above
them
,
as
the
chief
Prophet
,
and
they
the
under-Prophets
of
the
Church
.
And
therefore
when
we
read
,
or
hear
,
or
meet
with
any
words
that
Christ
spake
,
let
us
take
special
notice
of
them
,
let
us
fix
and
dwell
upon
them
,
and
let
them
rest
and
dwell
in
us
.
Let
the
words
of
Christ
dwell
in
us
Richly
,
let
us
have
an
eye
to
mark
them
,
an
ear
to
hear
them
,
and
a
heart
to
keep
them
,
as
Mary
had
,
of
whom
it
is
observed
that
she
kept
all
his
sayings
in
her
heart
.
How
carefully
did
the
Apostle
keep
that
which
our
Saviour
spake
,
though
it
be
no
where
mentioned
in
the
Gospel
,
and
wishes
other
men
to
do
so
too
,
Acts
20.35
.
Remember
the
words
of
the
Lord
Jesus
,
how
he
said
,
It
is
more
blessed
to
give
then
to
receive
,
and
so
he
mindeth
the
Corinthians
in
a
special
manner
of
that
which
Christ
himself
spake
with
his
own
voice
,
not
by
the
Ministry
of
others
,
1
Cor.
7.10
.
To
the
married
I
command
,
and
yet
not
I
,
but
the
Lord
,
not
I
as
an
Inspired
Apostle
,
but
the
Lord
with
his
own
mouth
when
he
was
conversant
upon
the
earth
:
as
if
the
words
that
dropped
immediately
from
his
lips
did
challenge
singular
regard
.
And
such
regard
,
my
brethren
,
let
them
have
from
us
when
we
meet
with
his
prayers
,
his
sermons
,
his
sayings
,
let
us
set
Asterisks
in
the
Margent
,
and
the
finger
of
a
hand
to
point
them
out
to
special
observation
.
Let
us
write
under
them
,
as
the
Evangelist
doth
in
my
Text
,
These
words
spake
Jesus
▪
Its
true
(
my
brethren
)
we
have
not
the
happiness
as
some
have
had
in
former
times
to
wait
upon
the
Lips
of
Jesus
Christ
,
nor
to
hear
the
graci●
words
that
dropt
thence
:
yet
we
may
hear
him
in
a
sense
at
this
Day●●e
may
hear
him
in
his
word
,
and
in
his
Gospel
,
and
there
may
be
Parta●
of
these
streams
of
holy
Eloquence
which
flowed
from
his
mouth
▪
and
〈◊〉
may
hear
him
in
his
faithful
Ministers
,
concerning
whom
the
Lord
him●●●f
hath
said
,
He
that
heareth
them
,
hears
me
:
And
out
of
question
,
that
Injunction
of
the
father
,
yet
takes
hold
upon
us
,
This
is
my
bes●ed
Son
,
hear
him
.
Hear
him
in
his
writing
,
and
hear
him
in
his
Messen●ers
,
although
you
cannot
hear
him
in
his
own
person
.
And
therefore
I
beseech
you
let
us
hear
him
,
and
let
us
hear
him
so
,
as
to
be
obedient
to
him
.
Let
us
remember
what
a
dreadfull
curse
there
is
gone
forth
against
the
men
that
will
not
hear
this
Prophet
,
which
will
assuredly
take
hold
upon
them
,
Acts
3.23
.
Every
Soul
that
will
not
hear
that
Prophet
,
shall
be
destroyed
from
among
the
people
.
It
was
a
dangerous
thing
(
you
hear
)
to
refuse
to
hear
Moses
:
He
that
despised
Moses
Law
was
to
die
without
mercy
.
But
it
is
much
more
dangerous
to
refuse
to
hear
Christ
,
there
is
a
sorer
punishment
for
such
,
as
it
is
added
there
,
Heb.
10.28
.
It
went
very
hard
with
those
who
re●used
the
word
that
was
spoken
by
Angels
(
that
is
)
the
Law
that
was
delivered
by
the
Ministry
of
Angels
.
But
if
we
refuse
the
word
that
was
spoken
by
Christ
,
(
that
is
)
the
Gospel
,
and
do
it
finally
,
there
is
but
one
way
with
us
,
we
are
gone
without
recovery
.
For
if
the
word
spoken
by
Angels
was
stedfast
(
for
the
execution
of
it
)
and
every
transgression
and
disobedience
,
&c.
How
shall
we
escape
,
if
we
neglect
so
great
salvation
,
which
was
spoken
by
the
Lord
!
And
therefore
I
beseech
you
let
us
hear
this
great
Prophet
;
if
we
hear
him
not
,
we
die
,
and
that
without
mercy
too
.
But
if
we
hear
him
,
and
obey
him
we
shall
live
,
and
that
for
ever
.
The
words
that
he
speaks
are
spirit
and
life
,
and
if
we
keep
his
sayings
,
we
shall
never
see
Death
.
John
17.1
.
And
lift
up
his
eyes
to
heaven
and
said
.
AND
thus
of
the
transition
to
our
Saviours
Supplication
,
These
words
spake
Iesus
.
The
manner
of
presenting
it
to
God
the
Father
,
or
if
you
will
,
the
carriage
of
our
Saviour
in
it
,
comes
now
in
order
to
be
handled
.
He
lifted
up
his
eyes
to
heaven
,
and
said
.
And
here
you
have
his
gesture
,
and
expression
.
His
gesture
first
,
he
lifted
up
his
eyes
to
heaven
while
he
made
it
.
And
in
the
next
place
his
expression
,
he
did
not
meditate
,
or
think
it
only
,
but
he
said
it
,
his
Prayer
was
not
mental
only
,
but
it
was
a
vocal
prayer
,
He
lifted
up
his
eyes
to
heaven
,
and
said
.
As
for
the
first
of
these
(
my
brethren
)
it
was
usual
with
our
Saviour
to
pray
with
eyes
erected
,
and
lift
up
to
heaven
;
as
I
might
give
you
many
instances
out
of
the
Scripture
.
And
out
of
question
it
proceeded
from
the
zeal
and
earnestness
of
his
affections
,
and
from
the
fixedness
,
and
the
intention
of
his
thoughts
,
he
being
as
it
were
,
withdrawn
from
the
earth
,
and
from
those
lower
things
,
and
wholly
taken
up
to
heaven
,
while
he
prayed
.
He
was
no
longer
here
below
,
no
,
he
was
above
with
God
,
while
he
was
exercised
in
this
duty
.
Indeed
it
is
observed
of
the
Publican
,
that
he
was
contrary
to
Christ
,
in
this
regard
,
viz.
in
the
external
gesture
of
his
body
.
Our
Saviour
prayed
,
as
you
have
heard
,
with
eyes
erected
,
and
lift
up
to
heaven
;
The
Publican
with
eyes
dejected
and
cast
downward
to
the
earth
,
and
yet
this
carriage
also
seems
to
be
approved
,
Luke
18.13
.
The
Publican
(
saies
the
Evangelist
)
would
not
lift
up
so
much
as
his
eyes
to
heaven
,
but
smote
his
breast
,
saying
,
God
be
mercifull
to
me
a
Sinner
.
And
truly
both
these
gestures
have
their
use
in
prayer
,
the
one
to
manifest
a
repentance
,
the
other
to
declare
our
faith
.
The
one
to
shew
that
we
are
cast
down
in
our selves
,
the
other
to
discover
that
we
are
raysed
,
and
lifted
up
to
God
.
But
it
became
not
Iesus
Christ
to
pray
in
such
a
posture
as
that
wretched
creature
did
,
because
he
had
no
sin
in
him
,
and
consequently
no
shame
,
nothing
to
cast
him
down
or
hinder
him
from
looking
up
with
boldness
,
and
with
confidence
to
God
the
Father
.
And
hence
he
prayed
not
like
the
Publican
in
a
dejected
way
,
but
lifted
up
his
eyes
to
heaven
,
and
said
.
That
leads
us
to
the
second
thing
considered
,
Christ
did
not
meditate
,
or
think
his
prayer
only
,
but
he
said
it
.
His
prayer
was
not
mental
only
,
but
it
was
a
vocal
prayer
,
he
lifted
up
his
eyes
to
heaven
,
and
said
,
Father
,
the
hour
is
come
,
and
so
on
:
It
s
true
indeed
that
as
a
man
may
say
,
and
yet
not
pray
,
he
may
utter
good
petitions
,
and
speak
a
form
of
Specious
words
to
God
,
and
yet
he
may
not
pray
indeed
,
so
as
to
find
acceptance
and
success
with
God
:
So
on
the
other
side
,
a
man
may
pray
,
and
yet
yet
not
say
,
that
is
,
not
use
the
voice
at
all
,
nor
utter
any
words
to
God
in
prayer
.
And
therefore
it
is
said
of
Moses
,
that
he
cried
to
God
,
when
he
was
silent
.
And
the
Apostle
speaking
of
the
Spirit
tells
us
that
he
makes
request
to
God
sometimes
,
with
sighs
and
groans
,
that
are
not
,
yea
,
that
cannot
be
expressed
,
Rom.
8.26
.
So
that
a
man
may
make
request
to
God
without
expression
,
as
well
by
meaning
as
by
speaking
:
And
therefore
it
is
added
in
the
following
verse
,
God
knows
the
meaning
of
the
Spirit
,
that
is
,
he
understands
it
,
and
accepts
it
.
David
prefers
the
meditation
of
his
heart
,
as
well
as
the
petitions
of
his
mouth
,
Psal.
19.
ult.
Let
the
words
of
my
mouth
and
the
meditations
of
my
heart
,
&c.
And
therefore
in
another
place
,
he
saith
of
God
,
Lord
,
thou
hast
heard
the
desire
of
the
humble
,
Psalm
10.17
.
So
that
you
see
that
Prayer
is
not
tyed
to
the
expression
of
the
tongue
;
For
even
Ejaculations
that
are
swift
,
and
sudden
wishes
darted
from
the
heart
to
God
,
the
inward
anhelations
,
thirstings
,
longings
,
meditations
,
meanings
of
the
Soul
,
are
honoured
in
the
Scripture
with
the
name
of
prayer
.
Such
mentall
prayers
we
have
cause
to
think
our
Saviour
sometimes
offered
to
his
Father
when
he
was
alone
.
But
here
his
prayer
,
it
should
seem
,
was
vocal
,
he
uttered
it
aloud
that
his
Apostles
and
Disciples
who
were
about
him
,
at
that
time
,
might
hear
it
.
He
lifted
up
his
eyes
to
heaven
,
and
said
.
Now
,
this
you
see
the
Holy-Ghost
takes
special
notice
of
,
as
a
remarkable
,
and
a
memorable
thing
.
He
doth
not
only
tell
us
,
that
our
Saviour
prayed
,
and
what
his
prayer
was
,
from
the
beginning
of
it
to
the
end
.
But
he
acpuaints
us
also
with
the
manner
,
and
the
circumstances
of
his
prayer
.
He
shews
us
what
his
gesture
was
,
he
tells
us
how
he
placed
his
eyes
,
and
how
he
used
his
voice
in
prayer
.
These
things
may
seem
but
small
matters
,
and
we
may
look
upon
them
as
petty
,
inconsiderable
things
:
But
wherefore
doth
the
Holy
Ghost
so
carefully
take
notice
of
them
,
and
set
them
down
in
writing
for
the
Church
,
unless
they
be
of
some
weight
,
and
some
consideration
?
Methinks
he
intimateth
thus
much
to
us
.
DOCTRINE
.
That
there
should
be
Consideration
had
,
not
only
of
the
matter
,
but
even
of
the
circumstances
,
the
very
gesture
,
and
the
utterance
of
a
prayer
.
The
Spirit
of
God
,
you
see
,
doth
not
let
pass
such
things
as
these
,
no
,
he
observeth
them
exactly
;
And
therefore
surely
,
so
should
we
too
.
He
sets
them
down
for
our
use
,
and
there
is
somewhat
to
be
learned
from
them
;
For
whatsoever
things
are
written
,
are
written
for
our
learning
,
as
the
Apostle
Paul
speaks
.
And
therefore
it
is
usual
in
the
Scripture
,
not
only
to
express
the
prayers
that
the
Saints
have
made
,
and
that
Christ
himself
hath
made
,
but
also
to
describe
their
outward
carriage
,
and
behaviour
in
them
,
which
shews
that
there
is
something
even
in
that
too
.
Sometimes
our
Saviour
Christ
is
noted
to
cast
himself
prostrate
upon
the
earth
in
prayer
,
as
you
may
see
,
Mat.
26.39
.
he
fell
upon
his
face
,
and
prayed
.
And
sometimes
to
look
up
to
heaven
,
as
you
have
it
in
my
text
;
So
also
when
he
raised
Lazarus
,
John
11.41
.
he
lifted
up
his
eyes
;
and
when
he
healed
the
deaf
man
,
he
looked
up
to
heaven
,
Mark
7.34
.
Sometimes
he
only
sigheth
to
himself
in
prayer
,
and
we
hear
of
no
expression
in
the
sore-alleadged
text
.
He
Sighed
,
you
must
conceive
in
some
petition
which
he
then
put
up
to
God
,
and
said
to
the
deaf
man
,
Epphatah
,
be
opened
.
Sometimes
he
utters
words
also
,
which
are
audible
to
others
,
as
I
might
give
you
divers
instances
out
of
his
storie
in
the
Gospel
.
So
for
the
Saints
,
sometimes
we
find
them
represented
sitting
,
as
holy
David
,
2
Sam.
7.18
.
Sometimes
standing
up
,
as
,
Neh.
9.2
.
and
sometimes
kneeling
in
their
Prayers
,
as
that
is
very
usual
in
the
Scriptures
.
Sometimes
we
find
them
speaking
words
in
prayer
,
and
sometimes
using
meditation
only
,
as
David
so
divides
his
prayer
in
the
fore-alleadged
text
,
into
the
words
of
his
mouth
,
and
the
meditations
of
his
heart
,
and
prayes
that
both
may
find
acceptance
with
the
Lord
,
Psal.
19.
ult.
And
all
these
wayes
the
holy
Ghost
takes
special
notice
of
,
and
leaves
upon
record
for
our
instruction
,
by
which
he
teaches
us
that
there
should
be
consideration
had
not
only
of
the
matter
,
but
even
of
the
circumstances
,
&c.
What
then
,
it
may
be
you
will
ask
me
,
do
our
gestures
,
or
doth
the
manner
of
presenting
our
requests
to
God
,
the
outward
manner
with
the
voice
,
or
otherwise
,
fall
under
the
command
of
God
?
Are
we
expresly
bound
to
pray
in
such
a
posture
,
in
such
a
way
,
or
manner
of
expression
?
Do
these
external
circumstances
appertain
to
Gods
worship
?
I
answer
,
No
,
in
no
case
,
the
difference
is
wide
between
the
bodily
exercise
,
and
the
Spiritual
service
.
We
are
not
under
any
ceremonial
Law
that
binds
us
to
an
outward
circumstance
,
to
a
place
,
or
to
a
posture
,
as
the
Jews
of
old
were
.
And
yet
there
should
be
due
consideration
had
,
not
only
of
the
matter
,
but
even
of
the
circumstances
,
&c.
and
that
especially
upon
these
two
grounds
.
For
,
These
outward
circumstances
may
in
case
promote
the
spiritual
service
.
Reason
1
The
very
gesture
,
or
the
utterance
of
a
prayer
,
may
help
sometimes
to
raise
and
quicken
the
affection
,
which
is
the
life
and
Soul
of
prayer
.
Our
hearts
are
naturally
dead
,
and
stupid
,
and
prophane
,
and
stand
in
need
of
all
good
outward
helps
to
stir
up
zeal
,
and
reverence
,
and
devotion
in
them
.
And
to
this
end
,
they
have
been
used
by
the
Saints
in
Scripture
,
and
that
not
only
in
their
publike
,
but
even
in
their
private
,
and
their
secret
prayers
,
when
their
submiss
and
humble
gestures
could
have
no
influence
upon
other
men
;
And
consequently
had
no
other
use
,
but
to
help
their
own
hearts
.
As
Daniel
was
exact
in
this
,
even
in
his
chamber
,
and
it
is
carefully
recorded
,
Dan.
6.10
.
He
kneeled
upon
his
knees
three
times
a
day
and
prayed
.
He
prayed
three
times
a
day
,
and
still
he
was
in
this
posture
.
And
it
is
noted
of
our
Saviour
that
he
kneeled
down
and
prayed
,
Luke
22.10
.
and
this
was
in
Private
too
.
So
that
he
did
it
not
with
reference
to
others
;
and
therefore
a
most
eminent
and
worthy
man
observeth
,
that
undoubtedly
he
saw
he
needed
it
himself
:
And
if
that
be
admitted
,
assuredly
we
need
such
helps
and
furtherances
much
more
.
These
outward
circumstances
if
they
do
not
further
,
yet
they
express
Reason
2
the
spiritual
service
.
They
testifie
the
sorrow
,
the
humility
,
the
affection
,
and
the
devotion
of
the
heart
,
and
the
reverence
of
the
soul
.
As
in
my
text
,
our
Saviours
lifting
up
his
eyes
to
heaven
,
discovered
where
his
heart
was
.
And
therefore
,
humble
gestures
are
especially
required
in
publike
worship
,
because
God
will
be
honoured
in
the
sight
of
others
,
yea
,
they
are
sometimes
put
for
all
his
service
,
Rom.
14.11
.
As
I
live
,
saith
the
Lord
,
every
knee
shall
bow
to
me
.
And
seeing
hypocrites
in
matter
of
the
worship
and
the
service
of
the
Lord
,
are
alwayes
ready
to
pretend
they
have
as
good
hearts
as
the
very
best
;
Therefore
the
Lord
is
wont
to
call
so
often
,
and
so
earnestly
for
the
external
Service
of
the
body
,
and
that
in
the
new
Testament
as
well
as
in
the
old
,
as
you
may
see
that
place
for
instance
,
1
Cor.
6.20
.
Glorifie
God
(
saith
the
Apostle
there
)
and
that
not
in
your
Spirit
only
,
but
in
your
body
also
,
which
is
Gods
.
Use
1
Now
is
it
so
,
that
there
should
be
consideration
had
not
only
of
the
matter
,
but
even
of
the
circumstances
,
&c.
Then
,
First
it
serves
to
let
them
see
their
error
,
and
mistake
,
who
utterly
neglect
such
things
as
these
are
;
who
take
no
notice
of
their
outward
carriage
in
such
holy
duties
,
but
rather
look
upon
it
as
a
thing
below
the
observation
of
a
Christian
,
who
should
be
wholly
,
and
entirely
taken
up
with
their
spiritual
service
;
And
yet
as
you
have
heard
,
the
Holy-Ghost
takes
notice
of
a
gesture
,
a
cast
of
the
eye
in
Prayer
;
and
sets
it
down
in
white
and
black
,
we
need
not
doubt
,
for
our
information
.
I
must
confess
the
great
defect
is
on
the
other
side
,
men
are
imployed
so
much
about
the
form
,
the
surface
,
and
the
outside
of
religious
duties
many
times
,
that
they
neglect
the
main
business
;
Their
thoughts
are
exercised
so
far
about
the
gesture
of
their
body
,
the
composure
of
their
words
,
the
framing
of
their
voices
,
and
the
like
,
especially
in
publike
prayer
,
that
they
have
no
regard
at
all
to
the
inward
and
spiritual
service
.
The
outward
work
is
infinitely
more
easie
,
and
there
is
much
more
ostentation
in
it
:
And
hence
it
is
that
the
greater
part
of
men
are
wholly
taken
up
with
that
which
they
themselves
can
do
,
and
being
done
,
procure
them
most
applause
from
other
men
.
But
yet
their
placing
all
in
forms
,
and
outsides
,
and
minding
nothing
else
in
holy
duties
,
doth
not
justifie
at
all
our
running
off
to
the
Extream
upon
the
other
side
.
No
it
is
possible
that
even
as
hypocrites
and
rotten-hearted
wretches
may
be
so
intent
upon
the
outside
,
that
they
have
no
regard
unto
the
inside
;
So
on
the
other
side
the
holiest
and
sincerest
Christians
,
may
be
so
intent
upon
the
inside
,
that
they
have
no
regard
at
all
unto
the
outside
.
They
may
so
far
look
after
the
affection
,
and
the
zeal
,
and
the
devotion
of
the
heart
(
which
is
indeed
the
main
thing
to
be
looked
to
)
that
they
may
have
no
thought
at
all
of
the
External
circumstances
of
their
prayers
,
the
gesture
,
or
the
manner
of
their
utterance
,
which
are
Considerable
notwithstanding
(
as
I
have
made
it
plain
enough
)
and
therefore
to
be
wholly
careless
of
them
is
a
failing
,
yea
though
it
should
be
in
the
best
of
Gods
people
.
Use
2
And
therefore
in
the
second
place
,
let
me
perswade
you
to
think
such
outward
circumstances
worthy
of
your
thoughts
,
the
very
gesture
,
and
the
utterance
of
your
prayers
.
Let
there
be
due
consideration
had
of
such
things
as
these
are
.
I
would
by
no
means
hinder
you
from
having
your
especial
eye
on
that
whereon
the
eye
of
God
is
most
,
when
you
are
making
your
approaches
,
and
addresses
to
him
.
I
mean
the
carriage
of
the
soul
and
spirit
,
the
inward
fervor
and
humility
,
affection
,
and
devotion
of
the
heart
,
without
which
all
the
rest
is
worth
nothing
;
But
yet
let
not
the
gesture
of
your
bodies
,
the
utterance
of
your
voice
in
prayer
be
utterly
neglected
by
you
,
concerning
both
of
which
,
because
I
find
them
in
my
Text
,
I
shall
give
you
some
directions
.
As
for
the
gesture
of
your
bodies
,
I
shall
commend
these
few
things
.
We
are
not
bound
to
all
the
self-same
gestures
,
which
were
in
use
among
the
people
of
the
Lord
of
old
;
we
read
that
Joshua
and
the
Elders
when
they
were
routed
at
the
Siege
of
Ai
,
and
came
before
the
Ark
of
God
to
pray
,
they
rent
their
cloaths
and
put
dust
upon
their
heads
,
Joshua
7.16
.
And
Hezekiah
when
he
came
into
the
house
of
God
to
pray
,
at
the
time
when
Senacherib
besieged
Jerusalem
,
he
rent
his
cloaths
,
and
put
on
Sack-cloath
,
Isa.
37.1
.
And
this
they
did
,
not
that
these
fashions
were
appropriated
to
the
worship
of
the
Lord
,
but
because
they
were
in
use
in
those
times
and
those
places
,
to
express
their
grief
by
;
So
in
the
self-same
place
in
Joshua
,
they
fell
down
to
the
ground
upon
their
faces
when
they
prayed
.
And
so
did
Jesus
Christ
himself
,
as
you
may
see
,
Mat.
26.39
.
Not
that
this
gesture
was
peculiar
to
this
piece
of
service
,
but
it
was
taken
from
the
civil
usage
of
the
Country
,
because
this
was
their
way
of
shewing
reverence
to
superiors
,
as
you
may
see
,
Ruth
2.10
.
And
therefore
we
do
well
and
suitably
to
the
directions
and
examples
of
the
Scripture
,
that
we
take
up
such
gestures
only
in
our
prayers
as
are
usual
in
our
Country
,
to
express
our
sorrow
and
dejection
,
or
else
our
civil
reverence
and
respect
by
.
Those
reverend
gestures
which
we
use
in
prayer
should
be
most
observed
in
publike
.
There
may
more
liberty
be
taken
in
private
,
and
in
secret
,
then
there
may
in
publike
and
open
prayer
,
both
in
the
use
of
outward
gesture
,
and
in
the
forbearance
of
them
.
Some
gestures
may
be
used
in
private
prayer
which
would
become
us
ill
in
publike
,
in
which
we
should
not
go
remarkably
beyond
the
rest
of
the
Assembly
for
fear
and
danger
of
hypocrisie
:
And
gestures
on
the
other
side
may
be
forborn
in
some
case
in
private
prayer
,
which
yet
in
publike
ought
not
to
be
so
;
For
evermore
in
publike
(
as
far
as
it
is
possible
)
our
gesture
must
be
such
as
may
express
some
reverence
,
and
devotion
,
that
we
may
honour
God
before
the
People
,
and
that
our
outward
posture
may
not
carry
in
it
an
appearance
of
a
sleight
esteem
of
God
,
and
of
his
service
;
whereas
in
private
there
is
greater
freedom
,
because
indeed
there
is
no
need
of
such
Caution
.
But
thirdly
this
must
be
continually
heeded
both
in
publike
,
and
in
private
,
that
the
gestures
which
we
use
be
such
,
as
that
we
do
not
hinder
,
but
rather
further
the
spiritual
service
.
It
were
far
better
to
abate
of
the
reverence
of
our
gesture
,
then
the
affection
of
our
heart
.
It
were
far
better
for
a
man
to
stand
in
prayer
,
then
that
by
the
disease
and
trouble
of
the
other
posture
he
should
be
distracted
,
and
consequently
his
devotion
,
and
his
heart
should
fall
.
That
may
be
allowed
the
weak
in
this
regard
,
which
would
not
be
convenient
in
the
strong
.
The
bodily
exercise
;
be
it
of
what
kind
it
will
,
is
but
a
means
to
the
spiritual
service
.
The
end
is
better
then
the
means
;
and
must
be
more
regarded
then
the
means
.
I
must
not
use
the
means
but
for
the
end
,
so
far
as
they
are
serviceable
to
the
end
.
And
much
less
,
must
I
use
the
means
aganist
the
end
.
We
must
be
very
wary
that
the
outward
gesture
(
especially
in
publike
prayer
)
do
not
exceed
the
inward
affection
,
and
that
we
make
not
shew
of
more
without
then
there
is
indeed
within
;
for
if
we
do
,
there
is
hypochrisie
;
Such
duties
are
not
done
in
truth
,
when
there
is
more
in
shew
,
and
in
appearance
,
then
there
is
in
substance
.
If
either
of
the
two
be
lower
then
the
other
,
it
were
far
better
that
the
outward
expression
were
lower
then
the
inward
affection
,
then
that
the
inward
,
&c.
It
were
far
better
that
the
gesture
came
short
of
the
heart
,
then
that
the
heart
,
&c.
It
is
not
good
to
compass
God
about
with
lies
,
meer
shews
do
never
please
in
his
service
.
This
for
the
gesture
of
your
bodies
when
you
pray
:
A
word
or
two
for
your
direction
touching
the
use
,
or
the
omission
of
the
voice
in
prayer
,
&c.
And
here
the
first
thing
that
I
offer
is
,
Those
prayers
that
are
publike
,
whether
in
the
family
,
or
the
assembly
,
wherein
one
is
the
mouth
of
many
to
the
Lord
,
must
of
necessity
be
vocall
:
so
was
our
Saviours
in
my
text
,
you
see
,
he
prayed
with
his
Apostles
and
Disciples
,
and
therefore
did
no
only
form
a
prayer
in
his
heart
,
but
expressed
it
with
his
mouth
;
he
did
not
only
think
,
but
speak
,
that
they
might
hear
.
He
lifted
up
his
eyes
to
heaven
,
and
said
.
The
voice
is
not
of
absolute
necessity
in
private
prayer
;
For
however
men
,
who
having
bodies
are
endued
with
ears
and
senses
,
know
not
our
meaning
,
otherwise
then
by
our
words
,
yet
God
who
is
himself
a
spirit
,
knows
the
meaning
of
our
spirits
.
Sighs
may
find
audience
,
and
acceptance
with
him
;
inward
and
mental
supplications
may
be
in
some
case
more
fit
then
vocal
.
But
yet
,
if
other
circumstances
will
permit
,
in
which
your
Christian
prudence
must
direct
you
,
use
your
voices
.
We
shall
observe
it
to
have
been
the
usual
practise
of
the
Saints
to
speak
in
prayer
,
yea
,
in
private
prayer
,
as
our
Saviour
did
,
Mark
10.39
.
God
made
the
tongue
aswel
as
other
members
of
the
body
,
and
therefore
will
be
served
with
this
,
as
well
as
them
.
And
so
the
Prophet
David
praised
God
with
the
best
member
that
he
had
,
which
some
expound
to
be
his
tongue
.
And
therewith
bless
we
God
,
saith
the
Apostle
James
3.9
.
It
is
sometimes
a
quickning
to
the
heart
,
and
stirreth
up
the
dead
affections
to
greater
fervency
,
and
zeal
,
which
by
continuing
in
a
mental
supplication
would
be
apt
to
languish
and
decay
;
It
keepeth
in
the
heart
from
wandring
,
by
binding
it
to
give
exact
attendance
on
the
tongue
,
to
furnish
it
with
matter
and
expression
;
whereas
in
mental
prayer
,
it
is
more
apt
to
slide
away
,
and
run
a
roving
unobserved
.
Howbeit
here
I
shall
not
peremptorily
prescribe
;
in
certain
cases
to
omit
the
voice
is
more
expedient
,
and
therefore
I
shall
shut
up
all
,
and
leave
it
to
your
Christian
prudence
to
direct
you
,
to
pitch
upon
that
way
and
method
of
presenting
your
requests
to
God
,
which
ye
will
find
most
to
conduce
to
the
affectionate
,
spiritual
and
heavenly
performance
of
the
duty
.
And
thus
of
the
transition
to
our
Saviours
supplication
,
together
with
the
manner
of
presenting
it
to
God
the
Father
,
both
his
gesture
and
expression
.
Proceed
we
now
to
enter
on
the
Prayer
which
he
makes
;
and
here
I
shall
take
notice
only
of
these
two
things
,
the
Object
of
it
,
and
the
parts
of
it
.
The
Object
of
it
,
or
the
Person
whom
he
presents
it
to
,
you
see
,
is
God
the
Father
:
or
to
come
a
little
nearer
,
God
his
Father
,
so
he
stiles
him
in
the
entrance
of
his
Prayer
,
Father
,
the
hour
is
come
,
&c.
and
the
same
phrase
he
uses
all
along
,
as
you
shall
see
,
if
you
survey
it
from
the
beginning
of
it
to
the
end
.
Indeed
,
he
gives
him
once
the
attribute
of
Holy
,
and
once
the
attribute
of
Righteous
Father
,
but
this
is
still
the
appellation
that
he
uses
,
and
from
whence
he
never
varies
.
If
he
calls
him
any
thing
,
he
calls
him
Father
.
And
in
this
notion
he
considers
him
,
while
he
is
putting
up
his
prayer
to
him
;
and
therefore
this
you
see
(
my
brethren
)
is
the
first
word
that
he
uses
,
when
he
sets
himself
to
pray
,
Father
,
the
hour
is
come
,
&c.
I
make
these
addresses
to
thee
,
as
a
Father
,
I
look
upon
thee
as
a
Father
still
,
while
I
am
pouring
out
my
prayer
to
thee
;
and
therefore
he
reviews
the
appellation
ever
and
anon
,
on
all
occasions
;
so
that
the
point
to
be
observed
is
this
.
DOCTRINE
.
God
is
the
Father
of
the
Lord
Christ
,
and
so
he
apprehended
him
,
and
looked
upon
him
,
when
he
was
making
his
Petitions
to
him
.
The
point
,
you
see
,
hath
two
branches
:
First
,
God
is
the
Father
of
the
Lord
Christ
;
then
Christ
did
look
upon
him
as
a
Father
,
and
apprehend
him
as
a
Father
,
when
he
was
making
his
Petition
to
him
.
God
is
the
Father
of
the
Lord
Christ
;
I
shall
not
waste
away
my
time
to
prove
it
,
it
is
so
clearly
,
and
expresly
taught
in
Scripture
every
where
:
you
shall
observe
them
often
owning
one
another
under
the
relation
of
a
Father
,
and
a
Son
.
Sometimes
the
Father
owns
our
Saviour
for
his
Son
,
and
this
he
doth
by
an
immediate
attestation
out
of
heaven
it self
,
Mat.
3.17
.
Lo
,
a
voice
from
heaven
,
saying
,
This
is
my
beloved
Son
:
Me
thinks
he
seems
to
point
him
out
,
to
special
observation
,
This
is
he
.
Sometimes
our
Saviour
on
the
other
side
acknowledges
,
and
owns
the
Father
,
and
this
is
very
usual
upon
all
occasions
.
But
how
is
God
the
Father
of
the
Lord
Christ
?
or
in
what
sense
doth
he
call
him
Father
here
?
no
otherwise
then
we
do
?
this
will
need
a
little
opening
.
To
clear
it
to
you
in
a
word
or
two
,
you
must
consider
,
that
God
the
Father
hath
two
sorts
of
sons
,
either
he
hath
sons
made
,
or
else
he
hath
sons
begotten
.
He
hath
sons
made
,
and
that
both
by
Creation
and
Adoption
.
First
,
he
is
said
to
be
a
Father
by
Creation
;
and
thus
he
hath
a
kind
of
universal
Fatherhood
to
all
the
Creatures
.
And
therefore
the
Apostle
stiles
him
,
the
Father
of
all
,
Eph.
4.6
.
He
is
in
this
regard
,
the
Father
of
our
bodies
,
and
the
Father
of
our
Spirits
;
The
Father
of
our
bodies
mediatly
and
virtually
Created
,
in
the
loins
of
Adam
.
The
Father
of
our
Spirits
,
immediatly
,
and
actually
infused
by
himself
;
with
this
distinction
only
,
that
there
are
men
,
who
,
under
him
,
are
the
Fathers
of
our
Flesh
;
but
he
himself
alone
is
the
Father
of
our
Spirits
,
as
the
Apostle
lays
it
down
,
Heb.
12.9
.
And
in
this
sense
,
he
is
the
Father
of
the
Angels
,
who
were
immediately
framed
,
and
created
by
his
own
Almighty
hand
,
and
therefore
are
called
the
sons
of
God
,
Job
1.6
.
This
Fatherhood
of
God
(
as
I
have
said
)
is
universal
,
and
all
the
Creatures
have
a
share
in
it
;
so
that
even
all
of
them
may
call
him
Father
too
,
as
well
as
we
,
and
use
the
Prophets
words
,
Mal.
2.10
.
Have
we
not
all
one
Father
?
hath
not
one
God
created
us
?
And
thus
,
our
Saviour
as
a
Creature
,
hath
an
interest
in
the
Fatherhood
of
God
.
And
here
he
hath
an
Interest
above
others
,
though
not
an
interest
without
others
,
For
he
is
the
first-born
of
every
Creature
,
as
the
Apostle
Paul
speaks
,
Col.
1.15
.
And
as
this
Father
hath
his
Sons
made
by
creation
,
so
he
hath
Sons
made
by
Adoption
,
by
which
a
remnant
of
Mankinde
are
set
apart
,
out
of
the
free
and
undeserved
Grace
of
God
,
to
be
the
children
,
and
the
heirs
of
God
.
And
here
I
see
not
,
why
our
Saviour
Christ
,
as
Man
,
should
not
come
in
for
one
of
the
Adopted
Sons
of
God
;
for
one
(
I
mean
)
above
the
rest
,
though
not
for
one
among
the
rest
;
so
that
he
hath
his
Priviledge
in
this
regard
,
as
the
Apostle
intimates
,
Eph.
1.5
.
God
hath
predestinated
us
to
the
adoption
of
Children
by
Iesus
Christ
.
Perhaps
the
meaning
may
be
this
,
first
he
hath
adopted
Christ
as
man
,
and
as
a
creature
,
and
then
he
hath
adopted
us
by
him
,
as
part
of
Jesus
Christ
,
and
as
Members
of
his
body
.
And
as
this
Father
hath
his
Sons
made
,
both
by
creation
,
and
adoption
:
so
he
hath
his
sons
begotten
,
and
his
sons
born
;
for
both
of
these
expressions
we
shall
finde
in
Scripture
.
He
hath
begotten
us
,
saith
the
Apostle
Peter
,
1
Pet.
1.3
.
Of
his
own
will
begat
he
us
,
Jam.
1.18
.
And
whosoever
loves
him
that
begat
,
loves
him
that
is
begotten
,
1
John
5.1
.
And
thus
,
our
Saviour
also
is
begotten
of
the
Father
;
and
here
he
hath
his
priviledge
,
and
his
preheminence
as
well
as
in
the
rest
;
For
he
is
the
first-begotten
of
the
Father
,
Heb.
1.6
.
when
he
bringeth
in
the
first
begotten
into
the
world
:
herein
he
is
above
Men
,
yea
he
is
above
Angels
:
For
unto
which
of
the
Angels
said
he
at
any
time
,
Thou
art
my
Son
,
this
day
,
&c.
And
when
he
bringeth
in
,
&c
,
he
saith
,
And
let
all
the
Angels
,
&c.
It
s
true
,
that
even
we
that
are
his
Children
are
begotten
,
as
Christ
is
;
he
is
begotten
from
eternity
,
but
we
in
time
.
He
is
begotten
so
that
he
partaketh
of
his
substance
,
and
of
his
very
essence
,
that
begets
him
:
We
are
indeed
partakers
of
the
Divine
nature
,
but
not
by
communication
of
the
Essence
of
God
,
but
by
participation
of
the
properties
of
God
.
He
is
begotten
of
the
Father
personally
taken
,
whereas
none
of
us
are
so
.
It
s
true
we
are
the
Sons
of
God
,
begotten
by
an
Act
without
,
but
we
are
not
the
Sons
of
God
the
Father
(
taken
as
distinct
from
both
the
other
persons
of
the
God-head
)
begotten
by
an
act
within
,
as
Christ
is
.
He
is
begotten
by
a
proper
and
peculiar
act
of
God
the
Father
,
in
an
unspeakable
communication
of
the
Essence
of
the
God-head
from
the
Father
to
the
Son
,
which
we
are
better
able
to
admire
then
to
express
;
for
as
the
Prophet
saith
,
who
can
declare
his
generation
?
And
this
for
clearing
of
the
former
member
of
the
point
,
God
is
the
Father
of
the
Lord
Christ
.
Now
for
the
second
,
that
Christ
did
look
upon
him
as
a
Father
,
and
apprehend
him
as
a
Father
when
he
was
making
his
Petitions
to
him
.
You
see
it
evidently
,
and
demonstratively
in
my
Text.
This
is
the
appellation
that
he
gives
him
in
this
prayer
,
all
along
,
as
I
have
noted
to
you
heretofore
.
It
s
true
,
that
God
is
frequently
in
Scripture
stiled
the
God
of
Christ
,
as
see
the
place
,
&c.
Psal.
45.7
.
God
even
thy
God
;
and
Christ
doth
sometimes
call
him
his
God
,
as
Iohn
20.17
.
I
ascend
to
my
God
,
but
to
the
best
of
my
remembrance
he
never
calls
him
so
in
prayer
.
He
comes
not
to
him
by
the
name
of
his
God
,
but
by
the
name
of
his
Father
,
that
is
the
sweet
,
and
precious
name
that
he
delights
to
call
him
by
,
when
he
is
pouring
out
his
prayers
to
him
.
I
shall
add
no
more
for
proof
,
the
point
is
plain
,
God
is
the
father
of
the
Lord
Christ
,
and
so
he
apprehended
him
,
&c.
Is
God
the
Father
of
the
Lord
Christ
?
this
then
may
serve
for
sweet
Use
.
1
and
precious
consolation
to
the
Saints
,
and
to
those
that
are
in
Christ
.
For
if
God
be
Christs
Father
,
then
he
is
their
Father
too
:
And
this
our
Saviour
Christ
himself
acknowledges
to
his
Disciples
for
their
comfort
.
I
ascend
to
my
Father
,
and
your
Father
.
My
Father
,
but
so
that
he
is
yours
too
:
first
mine
,
and
then
yours
.
My
interest
indeed
,
in
this
respect
,
is
somewhat
higher
and
above
yours
,
but
it
is
not
without
yours
:
nay
,
to
say
truth
,
my
interest
is
for
yours
.
God
is
my
Father
that
he
may
be
yours
in
me
.
Oh
my
beloved
,
what
melting
joy
and
comfort
is
here
for
every
member
of
the
Lord
Christ
,
in
regard
of
this
relation
;
I
give
you
but
a
hint
in
three
particulars
.
First
,
being
the
sons
of
God
in
Christ
,
we
may
be
sure
that
he
will
hear
us
in
,
and
by
,
and
through
Christ
.
He
always
hears
his
son
Christ
,
and
never
puts
him
off
with
a
denial
;
Thou
art
my
son
,
this
day
,
&c.
Ask
of
me
,
and
I
will
give
thee
.
Psal.
2.7
.
and
this
our
Saviour
Christ
himself
professes
,
Iohn
●1
.
4
.
and
as
the
Father
always
hears
his
son
Christ
,
so
he
doth
always
hear
his
Sons
in
Christ
.
And
truly
,
if
the
first
be
once
admitted
,
the
latter
follows
unavoidably
.
For
Christ
the
eldest
Son
is
intercessor
for
his
brethren
;
in
all
their
regular
requests
he
never
faileth
to
put
in
with
them
:
so
that
they
cannot
be
denied
,
unless
he
be
denied
too
;
Christ
and
they
must
either
stand
or
fall
together
.
Secondly
,
being
Sons
of
God
in
Christ
,
we
may
be
confident
he
will
provide
for
us
.
He
hath
provided
very
well
for
Christ
,
he
is
not
his
Son
only
,
but
he
is
his
Heir
too
;
yea
,
he
is
heir
of
all
without
exception
,
Heb.
1.2
.
And
as
Christ
is
the
Son
and
Heir
of
God
,
so
we
are
sons
and
heirs
of
God
in
Christ
:
there
is
not
a
younger
brother
of
us
.
Thou
art
no
more
a
servant
but
a
son
,
Gal.
4.7
.
And
if
a
son
,
then
an
heir
of
God
through
Christ
.
If
Sons
of
God
through
Christ
,
then
Heirs
of
God
through
Christ
too
.
If
we
be
sons
,
then
also
heirs
,
Rom.
8.17
.
yea
we
are
heirs
of
all
as
Christ
is
;
and
therefore
it
is
added
presently
,
Heirs
of
God
,
joynt-heirs
with
Christ
.
Jesus
Christ
as
Mediator
,
is
not
Heir
to
any
thing
,
but
we
are
joynt-heirs
,
and
have
a
joynt-right
with
him
;
there
is
an
Inventory
of
our
riches
,
1
Cor.
3.21
.
Thirdly
,
being
Sons
of
God
,
we
may
be
confident
he
will
protect
us
;
Fathers
use
to
protect
their
children
,
if
they
can
;
God
can
,
and
therefore
will
.
As
Naomi
laid
Ruths
childe
in
her
bosom
,
Ruth
4.16
.
so
God
lays
his
children
,
Isa.
4.11
.
and
that
is
certainly
a
safe
place
.
And
as
the
Eagle
spreads
her
wings
over
her
young
,
and
carries
them
upon
her
wings
,
Prov.
32
.
1●
.
so
God
throws
his
children
under
the
wings
of
his
protection
,
and
carries
them
above
the
reach
of
danger
.
This
is
very
sweet
comfort
;
be
your
troubles
what
they
will
,
you
have
a
Father
that
is
able
to
secure
you
,
that
is
very
tender
of
you
,
that
hath
set
a
guard
upon
you
,
Heb.
1.
ult.
Psal.
34.7
.
John
17.1
.
Father
the
hour
is
come
.
Use
.
2
IS
God
the
Father
of
the
Lord
Christ
?
And
consequently
Christ
the
Son
of
God
the
Father
?
Why
then
I
say
,
as
the
Apostle
,
He
is
the
Lord
of
all
,
Gal.
4.1
.
He
is
not
a
servant
in
the
house
,
but
a
Son
over
the
house
,
Heb.
3.6
.
And
therefore
he
must
be
obeyed
,
and
served
,
according
to
the
Psalmists
Exhortation
,
Psal.
2.11
.
Serve
the
Lord
.
Well
then
,
my
brethren
,
let
us
think
of
this
,
and
let
us
hearken
to
that
Counsel
and
advice
of
Christ
himself
,
Take
my
yoke
,
my
service
on
you
.
Brethren
let
me
engage
you
all
this
day
for
this
Lord
,
and
his
service
,
let
me
perswade
you
to
receive
him
for
the
Lord
your
righteousness
.
Not
to
call
him
Lord
only
,
but
to
take
him
for
your
Lord
,
and
to
use
him
as
your
Lord
,
and
to
yield
him
all
that
service
and
obedience
which
the
name
calls
for
.
Ah
,
my
Beloved
,
let
us
not
do
in
this
regard
as
the
greater
part
of
Christians
in
name
and
in
profession
do
.
Let
us
not
wear
the
badge
and
cognizance
of
Jesus
Christ
,
and
say
,
he
is
our
Lord
and
Master
,
and
the
like
;
and
in
the
mean
time
never
do
his
will
,
nor
take
any
pains
at
all
in
his
service
:
For
this
is
but
to
deal
with
Christ
as
the
perfidious
Jews
did
,
to
put
a
purple
robe
upon
him
,
and
to
bow
down
before
him
,
and
to
call
him
,
Hail
Master
,
and
in
the
self-same
breath
to
buffet
him
,
and
spit
upon
him
.
But
as
we
call
him
Lord
,
so
let
us
carry
and
demean
our selves
towards
him
as
our
Lord
and
Master
,
and
let
us
yield
to
him
that
obedience
which
is
due
to
him
.
And
to
this
end
,
let
us
consider
what
engagements
lye
upon
us
to
draw
us
,
and
to
hold
us
to
the
service
of
this
Lord
:
which
I
shall
briefly
lay
before
you
as
motives
to
perswade
.
The
first
is
an
Engagement
of
Creation
,
he
is
the
image
of
the
invisible
God
,
saith
the
Apostle
,
Col.
1.15
.
The
first
born
of
every
creature
,
that
is
,
the
Lord
of
every
creature
,
for
the
first
born
is
Lord
of
all
.
And
why
the
Lord
of
every
creature
?
You
have
the
reason
in
the
following
words
,
For
by
him
were
all
things
created
,
that
are
in
heaven
,
and
that
are
in
earth
.
All
things
were
made
by
him
,
and
therefore
it
is
fit
that
all
should
serve
him
.
Nay
,
my
Beloved
,
they
were
not
made
by
him
only
,
but
they
were
made
for
him
too
,
as
it
is
added
there
in
that
place
;
all
things
were
created
by
him
,
and
for
him
.
By
his
power
,
and
for
his
use
.
And
therefore
if
we
be
not
useful
to
him
,
if
we
do
not
serve
him
,
we
cross
the
very
end
of
our
creation
.
The
brutish
,
and
unreasonable
creatures
serve
him
in
their
kind
and
measure
,
and
therefore
David
saith
,
that
all
things
serve
him
.
But
we
are
bound
to
serve
him
much
more
,
because
in
our
Creation
we
received
more
from
him
.
He
made
us
Lords
of
all
his
creatures
,
●●at
we
might
have
no
Lord
but
him
.
He
made
the
whole
creation
to
be
serviceable
to
us
,
that
we
might
be
the
more
engaged
,
and
the
better
able
to
be
serviceable
to
himself
;
that
we
might
serve
him
for
it
all
,
that
we
might
serve
him
with
it
all
.
He
put
all
things
under
us
,
and
truly
we
are
bound
the
more
(
my
Brethren
)
to
be
under
him
,
and
subject
to
him
;
he
made
us
men
,
he
gave
us
reason
,
which
he
gave
not
to
other
creatures
;
the
greater
reason
have
we
to
obey
him
,
and
to
improve
our
parts
and
gifts
in
his
service
.
Indeed
we
cannot
chose
but
see
that
it
is
all
the
reason
of
the
world
,
that
as
we
have
all
from
him
,
so
we
should
use
all
for
him
.
The
next
is
an
engagement
of
Redemption
which
binds
us
to
the
service
of
the
Lord
.
As
he
is
the
Lord
that
made
us
,
so
he
is
the
Lord
that
bought
us
,
as
the
Apostles
phrase
is
,
2
Pet.
2.1
.
He
purchased
us
(
my
Brethren
)
us
I
mean
,
that
are
his
own
,
at
a
very
dear
rate
,
and
therefore
it
is
just
that
we
should
serve
him
;
especially
since
it
is
evident
that
this
was
his
intention
in
his
purchase
.
He
bought
us
out
of
Sins
and
Satans
hands
,
not
that
we
might
be
absolutely
free
from
all
commands
,
but
that
we
might
be
his
servants
.
He
gave
himself
for
us
,
saith
the
Apostle
Paul
,
Tit.
2.14
.
that
was
the
purchase
that
he
made
,
a
very
dear
one
you
will
say
:
He
gave
himself
for
us
:
to
what
end
?
that
he
might
reedeem
us
from
all
iniquity
,
from
the
dominion
and
power
of
sin
.
And
what
now
,
are
we
masterless
?
And
are
the
reins
upon
our
own
necks
?
Now
mark
what
follows
presently
,
And
purifie
us
a
peculiar
people
himself
;
a
people
to
himself
to
serve
him
,
and
to
do
his
work
,
and
to
be
very
earnest
in
it
too
;
and
purifie
to
himself
a
peculiar
people
Zealous
of
good
works
;
And
so
being
free
from
sin
,
we
are
not
left
at
large
(
my
Brethren
)
but
we
became
the
servants
of
Christ
,
Rom.
6
22.
This
was
the
End
that
he
intended
and
propounded
to
himself
in
our
Redemption
;
he
dyed
for
us
,
that
we
which
live
,
should
henceforth
live
no
longer
to
our selves
,
but
to
him
that
dyed
for
us
,
2
Cor.
5.15
.
He
hath
performed
the
mercy
promised
,
he
hath
remembred
,
&c.
he
hath
saved
us
from
,
&c.
Luke
1.74
.
What
,
that
we
might
from
henceforth
be
our
own
men
,
and
live
at
liberty
,
and
walk
according
to
our
own
wills
?
Oh
no
(
my
Brethren
)
but
on
the
other
side
,
that
we
might
serve
him
,
who
hath
saved
us
,
in
holiness
and
righteousness
all
the
daies
of
our
lives
.
The
third
is
an
Engagement
of
Covenant-obligation
;
we
are
his
Covenant
servants
,
and
therefore
we
are
bound
to
serve
him
;
if
we
run
away
from
him
,
we
are
Covenant-breakers
with
him
.
Indeed
we
that
are
born
of
those
that
are
in
Covenant
with
him
,
are
born
his
Covenant-servants
in
a
sense
:
For
such
as
the
condition
of
the
Parent
is
,
(
Beloved
)
such
is
the
condition
of
the
child
,
as
to
outward
priviledge
,
and
as
to
outward
duty
too
.
And
hence
it
is
perhaps
that
David
saith
to
God
,
Psalm
116.16
.
O
Lord
,
saith
he
,
I
am
thy
servant
.
My
servant
,
might
the
Lord
reply
,
Why
how
so
?
why
saith
the
Psalmist
,
I
am
the
son
of
thy
hand-maid
.
So
we
whose
parents
were
within
the
Covenant
,
were
born
to
Christ
in
some
respect
,
for
we
were
born
within
his
family
,
and
so
(
to
outward
view
and
cognizance
)
belong
to
his
houshold
.
But
this
is
but
an
outward
thing
,
some
of
us
have
gone
further
yet
,
and
made
a
Covenant
with
the
Lord
to
serve
him
,
we
were
in
Covenant
all
of
us
with
sin
by
nature
,
and
so
with
death
and
hell
we
were
at
an
agreement
too
.
But
some
of
us
have
utterly
dissolved
that
Covenant
,
and
entred
into
Covenant
with
the
Lord
Christ
.
We
are
bound
,
let
us
obey
,
now
we
have
made
this
Covenant
with
him
,
we
are
the
more
engaged
to
serve
him
,
and
the
greater
is
our
sin
if
we
run
away
from
him
.
Use
3
Is
God
the
Father
of
our
Lord
Christ
?
The
greater
is
his
love
to
us
,
that
he
should
give
Christ
for
us
.
If
he
had
given
but
a
servant
,
or
a
friend
,
it
had
been
much
that
he
should
part
with
either
of
them
for
an
enemy
;
but
that
he
should
give
us
his
son
,
his
own
begotten
son
,
to
shame
,
to
punishment
,
to
death
for
us
;
here
is
love
,
and
here
is
mercy
with
a
witness
.
The
Evangelist
(
me
thinks
)
knows
not
which
way
to
express
it
,
and
therefore
leaves
it
to
the
largest
heart
,
and
the
vastest
understanding
to
guess
at
it
,
John
3.16
.
God
so
loved
the
world
.
So
,
how
?
I
cannot
tell
you
,
it
swallows
up
my
apprehensions
and
expressions
:
And
therefore
I
must
leave
it
to
your selves
to
think
of
it
,
and
reach
after
it
.
And
truly
(
my
Beloved
)
did
we
weigh
it
well
in
our
advised
and
deliberate
thoughts
,
we
should
be
carried
out
beyond
our selves
in
an
Extasie
of
wonder
.
What
(
my
Beloved
,
)
that
when
the
Father
had
but
one
begotten
Son
by
nature
,
and
one
that
was
so
well
like
him
,
the
very
picture
of
his
Father
,
&c.
one
whom
he
loved
dearly
,
in
whom
his
very
soul
delighted
,
that
he
should
give
him
forth
out
of
his
bosom
for
such
wretches
as
we
are
?
That
he
could
not
spare
his
Son
,
that
he
might
spare
his
Enemies
;
behold
what
love
the
Father
hath
declared
in
this
!
Here
is
love
to
be
spoken
of
,
and
to
be
wondred
at
in
all
ages
.
And
thus
far
of
the
uses
of
the
former
member
of
the
point
.
Proceed
we
now
to
make
some
application
of
the
latter
.
Use
.
1
Is
it
so
(
my
Brethren
)
that
as
God
is
the
Father
of
the
Lord
Christ
;
So
Christ
did
apprehend
him
as
a
Father
,
and
look
upon
him
as
a
Father
when
,
&c.
Then
let
us
also
apprehend
him
so
,
and
look
upon
him
so
,
who
are
the
sons
of
God
in
Christ
,
when
we
come
to
God
in
prayer
:
Let
us
present
our
supplications
to
him
under
the
notion
of
a
Father
,
as
Christ
did
;
Christ
is
in
this
respect
our
Pattern
and
Example
,
whom
we
ought
to
follow
.
We
are
required
,
you
know
,
to
be
followers
of
Christ
,
viz.
in
all
his
imitable
actions
,
and
this
is
one
of
those
actions
.
We
ought
to
walk
as
he
walked
,
and
to
pray
as
he
prayed
.
And
therefore
as
his
manner
was
to
pray
to
God
himself
in
this
language
,
to
come
to
God
as
to
a
Father
:
So
he
hath
taught
us
also
so
to
pray
in
the
very
same
language
,
to
come
to
God
as
to
a
Father
,
as
he
did
,
Mat.
6.9
.
After
this
manner
pray
ye
,
Our
Father
which
art
in
heaven
.
So
that
we
have
in
this
,
you
see
,
the
Precept
and
Example
of
the
Lord
Christ
;
his
Precept
in
the
cited
place
,
and
his
Example
in
my
Text.
And
therefore
let
us
learn
this
lesson
of
him
,
since
he
is
pleased
to
teach
us
both
waies
,
both
by
Precept
and
Example
.
When
we
are
making
our
addresses
to
the
Lord
in
prayer
,
let
us
endeavour
to
apply
unto
our selves
the
love
and
father-hood
of
God
in
Jesus
Christ
.
Let
us
not
satisfie
our selves
with
a
general
perswasion
that
he
is
a
gracious
Father
to
all
his
sons
and
daughters
in
the
Lord
Christ
.
But
let
us
strive
for
a
distinct
and
a
particular
assurance
that
he
is
our
own
Father
,
that
he
is
so
to
us
in
special
,
and
that
we
are
among
the
number
of
his
children
.
That
we
may
look
upon
him
so
,
and
confidently
call
him
so
,
when
we
are
pouring
out
our
prayers
to
him
,
and
so
expect
the
love
and
mercy
of
a
Father
from
him
.
And
to
this
very
End
,
as
the
Apostle
tells
us
,
The
Spirit
of
the
Son
is
sent
abroad
into
our
hearts
.
To
what
End
?
Why
,
to
make
us
cry
Abba
Father
,
Gal.
4.6
.
That
is
to
make
us
pray
to
God
,
as
to
a
Father
,
while
others
come
to
God
as
to
a
stranger
,
with
whom
they
have
no
acquaintance
,
and
to
whom
they
have
no
relation
.
So
that
you
see
,
we
have
not
only
the
Precept
of
Christ
,
and
the
Example
of
Christ
,
but
we
have
also
the
Spirit
of
Christ
,
that
we
may
pray
in
this
manner
:
And
therefore
in
this
Faith
and
confidence
,
the
Saints
of
God
have
prayed
in
Scripture
.
So
did
the
Church
,
as
you
may
see
,
Isa.
63.16
.
Doubtless
,
say
they
,
thou
art
our
Father
,
though
Abraham
be
ignorant
of
us
,
and
Israel
acknowledge
us
not
,
thou
art
our
Father
.
It
is
repeated
twice
you
see
,
and
bound
with
an
asseveration
too
,
to
shew
the
strength
and
certainty
of
their
assurance
:
And
in
the
same
perswasion
we
find
them
praying
in
the
following
Chapter
,
in
Vers.
8.
But
now
Oh
Lord
thou
art
our
Father
,
we
are
the
clay
,
and
thou
the
Potter
,
we
are
the
work
of
thy
hands
:
And
in
the
same
assurance
also
let
us
pray
,
when
we
are
making
our
addresses
to
the
throne
of
grace
,
let
us
apply
our selves
to
God
as
to
a
Father
.
The
benefit
and
profit
of
it
will
be
very
great
,
as
I
shall
represent
it
to
you
in
a
few
particulars
,
which
you
may
look
upon
as
Motives
to
perswade
.
This
assurance
will
make
us
bold
and
confident
in
our
approaches
to
the
throne
of
grace
,
it
will
make
us
come
to
God
full
of
holy
resolutions
,
whereas
if
we
be
destitute
of
this
perswasion
when
we
are
drawing
nigh
to
God
,
and
know
not
whether
we
may
call
him
father
,
yea
or
no
,
we
shall
be
fearful
to
approach
his
presence
,
we
shall
make
but
faint
prayers
.
And
therefore
the
Apostle
tells
us
,
that
by
faith
in
Christ
,
in
whom
alone
God
is
a
Father
to
his
children
,
that
is
by
this
assurance
that
he
is
so
to
us
in
special
;
we
have
boldness
,
we
have
access
with
confidence
to
God
,
Eph.
3.11
.
And
this
was
that
which
heartened
up
the
Prodigal
,
and
filled
his
languishing
and
fainting
heart
with
resolution
,
I
will
arise
(
said
he
)
and
go
to
my
Father
:
he
had
been
long
debating
,
it
should
seem
,
and
ruminating
on
the
business
in
his
wavering
thoughts
:
His
late
miscarriages
,
no
question
,
were
a
great
disheartening
to
him
,
so
that
he
knew
not
what
to
do
.
But
at
last
he
comes
to
this
,
I
will
arise
and
go
to
my
Father
;
he
is
my
Father
,
and
I
am
his
own
Son
,
and
there
is
pitty
and
compassion
in
a
Father
to
a
Son
,
at
least
to
a
returning
Son
,
though
an
unworthy
one
,
as
I
have
been
:
And
therefore
let
my
faults
,
and
my
discouragements
be
what
they
will
,
I
will
arise
,
and
go
to
him
:
And
truly
while
we
apprehend
the
Lord
to
be
a
Judge
,
and
not
a
Father
;
or
if
a
Father
,
not
to
us
,
but
other
men
,
we
find
but
small
encouragement
to
come
to
him
.
But
when
we
look
upon
him
as
a
Father
,
yea
,
as
our
Father
,
in
the
Lord
Christ
,
this
makes
us
come
with
boldness
to
him
.
This
causes
us
to
delight
in
the
Almighty
,
and
not
to
look
divertedly
,
but
to
lift
up
our
face
to
God
,
as
Job
speaks
.
As
this
assurance
will
make
us
bold
and
confident
,
so
it
will
make
us
earnest
and
importunate
with
God
;
It
will
enable
us
to
pray
and
not
to
faint
.
When
we
consider
,
we
are
dealing
with
a
Father
,
we
shall
hang
about
him
;
when
he
seems
to
throw
us
off
,
we
shall
tug
,
and
wrestle
with
him
,
we
shall
take
no
denyal
from
him
.
Oh
Lord
thou
art
our
Father
,
we
pray
thee
hear
us
,
pitty
us
,
relieve
us
,
for
we
are
thine
own
children
.
A
man
is
never
earnest
and
importunate
with
one
,
of
whose
affections
he
hath
no
perswasion
,
and
they
that
have
not
this
assurance
,
present
but
cold
and
spiritless
petitions
and
requests
to
God
.
But
they
that
look
upon
him
as
a
Father
,
as
one
that
hath
so
near
relation
,
and
such
dear
affection
to
them
,
as
one
whose
bowels
of
compassion
yern
towards
them
in
their
miseries
and
wants
,
they
will
keep
no
silence
,
they
will
give
him
no
rest
,
till
he
have
answered
them
in
mercy
,
till
he
have
given
them
the
desire
of
their
hearts
.
This
assurance
will
make
us
hopefull
of
audience
,
and
success
with
God
.
Can
a
woman
forget
her
child
,
and
not
have
compassion
on
the
Son
of
her
womb
?
saith
the
Prophet
,
Isa.
99.65
.
Can
she
deny
him
when
he
begs
and
hangs
about
her
?
It
is
possible
she
may
;
there
may
be
such
a
mother
in
the
world
,
but
God
is
no
such
Father
.
No
,
he
hath
infinitely
more
compassion
on
his
children
.
Oh
what
a
matchless
and
unconquerable
ground
of
hope
is
here
,
to
those
that
have
this
sweet
assurance
that
God
is
their
Father
!
What
man
is
there
,
who
if
his
son
asketh
bread
(
saith
Christ
)
will
give
him
a
stone
,
or
if
he
ask
a
fish
will
give
him
a
Serpent
?
though
the
poor
child
perhaps
cannot
distinguish
the
one
from
the
other
:
If
ye
then
being
evil
;
know
how
to
give
good
things
unto
your
children
,
how
much
more
will
your
heavenly
Father
give
good
things
to
them
that
ask
him
?
And
lastly
,
this
assurance
will
hold
us
up
with
matchless
comfort
respectively
to
the
defects
and
imperfections
of
our
prayers
.
Suppose
your
little
tender
child
should
come
to
any
of
you
that
are
Fathers
,
with
a
lisping
stammering
tongue
,
moaning
for
something
that
he
longs
to
have
,
would
you
look
angrily
upon
him
,
would
you
chide
,
and
rate
him
off
,
and
send
the
harmless
infant
crying
from
your
presence
?
Consult
with
your
own
hearts
and
bowels
;
could
you
do
it
?
and
is
not
God
as
pittiful
to
his
,
as
you
are
to
your
children
?
Alas
,
he
is
as
tenderly
affected
to
them
,
that
he
sees
not
their
defects
,
so
as
to
slight
them
,
and
reject
them
,
or
their
weak
endeavours
for
them
.
No
,
as
a
Father
pitties
his
Children
,
so
the
Lord
pittieth
them
that
fear
him
,
Psal.
103.13
.
They
are
without
blame
before
him
in
love
,
Ephes.
1.4
.
Though
they
have
many
failings
,
yet
he
doth
not
blame
them
;
so
great
is
his
love
to
them
,
when
they
look
upon
their
prayers
,
and
find
this
fault
,
and
that
fault
,
(
as
truly
they
have
cause
enough
)
the
comfort
is
,
that
God
finds
no
fault
;
he
saith
that
it
is
well
done
.
And
thus
he
dealt
with
holy
David
,
as
himself
observeth
,
Psalm
77.2
,
3.
He
was
in
such
distress
,
that
he
was
troubled
to
remember
God
;
his
very
heart
was
overwhelmed
within
him
:
a
poor
prayer
you
may
think
that
any
man
could
make
in
such
a
case
as
that
was
:
And
yet
that
very
prayer
found
acceptance
with
the
Lord
;
as
he
shews
in
that
place
,
I
cried
unto
the
Lord
(
saith
he
)
in
the
first
ver.
of
that
Psalm
;
and
mark
what
follows
,
he
gave
ear
to
me
.
And
thus
when
we
do
bungle
at
his
service
,
the
Lord
is
apt
to
take
it
in
good
part
,
if
we
do
but
what
we
can
;
and
that
because
he
is
our
Father
;
which
if
it
be
considered
,
cannot
choose
but
be
a
very
great
encouragement
and
comfort
to
us
.
But
you
will
interpose
and
say
,
perhaps
here
is
encouragement
indeed
,
and
pretious
comfort
,
if
we
can
come
to
God
in
prayer
with
this
assurance
,
that
he
is
our
Father
:
but
how
shall
we
attain
to
this
assurance
?
What
are
the
evidences
that
we
may
relye
upon
in
this
particular
,
which
if
we
find
them
in
our selves
,
we
may
be
confident
to
speak
to
God
as
to
a
father
;
we
may
be
bold
to
cry
Abba
Father
to
him
?
I
shall
lay
down
a
few
,
and
make
them
as
distinguishing
,
and
clear
as
I
am
able
,
to
help
you
in
this
great
business
.
If
God
be
your
Father
,
and
you
be
his
children
,
you
are
very
much
like
him
,
you
resemble
God
your
Father
;
Jesus
Christ
his
eldest
son
is
the
very
picture
of
him
,
as
we
are
wont
to
say
,
the
express
of
his
fathers
person
.
They
are
so
like
in
all
respects
,
that
he
that
knoweth
one
of
them
,
cannot
but
know
the
other
too
.
The
resemblance
is
so
perfect
and
so
absolute
in
all
respects
,
that
in
seeing
one
of
them
,
you
see
the
other
.
And
hence
said
Christ
to
Philip
,
John
14
19.
He
that
hath
seen
me
,
hath
seen
the
Father
also
.
And
truly
we
that
are
the
younger
sons
of
God
,
though
we
be
not
so
like
him
,
yet
we
are
very
much
like
him
.
And
therefore
we
are
said
to
be
renewed
in
knowledge
after
the
image
of
him
that
created
us
,
Col.
3.10
.
And
the
new
man
is
said
to
be
renewed
after
God
in
holiness
,
Ephes.
4.24
.
And
are
you
thus
conformed
to
God
?
do
you
bear
his
Image
?
so
that
every
one
that
sees
you
,
and
observes
you
,
may
judge
who
is
your
father
:
Are
you
holy
as
God
is
?
and
are
you
mercifull
as
God
is
?
and
are
you
perfect
in
desire
,
and
endeavour
,
as
your
Father
that
is
in
Heaven
is
perfect
?
do
you
love
your
enemies
?
do
you
bless
them
that
curse
you
?
and
pray
for
them
that
despitefully
use
you
?
that
you
may
shew
your selves
to
be
the
children
of
your
Father
,
who
makes
his
Sun
to
shine
,
his
rain
to
fall
upon
the
evil
and
the
good
,
Mat.
5.44
.
are
you
freely
merciful
,
lending
and
doing
good
to
those
where
there
is
nothing
to
be
hoped
for
,
but
unkindness
for
your
good
will
?
that
you
may
make
it
to
appear
you
are
the
children
of
the
highest
,
who
is
kind
to
the
unthankfull
and
unkinde
,
Luk.
6.35
.
These
are
good
evidences
of
your
interest
in
the
Father-hood
of
God
.
But
if
you
be
prophane
,
and
vicious
,
and
cruel
,
and
unmerciful
,
as
the
greater
number
are
;
I
may
say
to
such
as
you
are
,
as
once
our
Saviour
to
the
wicked
Jews
,
You
are
of
your
Father
the
Devil
,
and
his
works
you
do
.
If
God
be
your
Father
,
as
you
bear
your
Fathers
Image
,
see
you
have
your
Fathers
Spirit
.
The
Spirit
of
the
Father
,
is
that
which
the
Apostle
calls
the
Spirit
of
Adoption
,
whereby
we
cry
,
Abba
Father
,
Rom.
8.15
.
So
that
if
we
be
Sons
,
we
have
this
Spirit
poured
out
upon
us
.
But
you
will
say
,
that
every
one
almost
pretendeth
to
the
Spirit
;
and
it
is
evident
that
many
are
deceived
in
this
particular
.
How
shall
we
know
infallibly
,
whether
the
spirit
which
we
think
we
have
,
be
the
spirit
of
the
Father
,
yea
,
or
no
?
Why
(
my
beloved
)
the
Spirit
of
the
Father
i●
an
active
Spirit
,
where
it
is
,
it
leadeth
men
even
where
it
will
,
it
carries
them
,
and
guides
them
in
its
own
way
.
And
as
many
as
are
led
by
this
Spirit
,
they
are
Sons
of
God
,
Rom.
8.14
.
Well
then
,
thus
far
we
are
clear
,
if
we
be
the
Sons
of
God
,
as
we
have
his
spirit
,
so
we
are
led
by
his
Spirit
;
we
walk
not
after
the
flesh
,
but
after
the
spirit
.
The
flesh
calls
,
and
the
spirit
calls
,
This
is
the
way
,
walk
in
it
.
The
flesh
would
have
us
follow
it
,
the
spirit
would
have
us
follow
it
.
And
the
event
is
this
,
if
we
be
the
Sons
of
God
;
we
leave
the
flesh
,
and
go
after
Gods
Spirit
:
We
walk
not
after
,
&c.
So
then
,
if
you
would
know
whether
you
be
the
Sons
of
God
,
examine
whether
you
be
guided
by
his
spirit
,
yea
,
or
no
?
And
this
may
be
discovered
by
the
course
you
take
,
and
by
the
path
in
which
you
walk
.
Gods
Spirit
guides
and
leads
you
always
in
the
way
of
God
,
which
is
prescribed
and
chalked
out
before
you
in
the
word
of
God
.
And
this
is
clearly
and
expresly
taught
us
,
in
that
alledgement
of
the
Covenant
mentioned
,
Exod.
36.27
.
I
will
put
my
Spirit
upon
you
,
saith
the
Lord
to
his
people
.
And
what
shall
this
Spirit
do
?
it
shall
cause
you
to
walk
in
my
Statutes
,
and
to
keep
my
Commandments
,
and
do
them
.
It
shall
not
give
you
new
directions
;
it
shall
not
shew
you
new
ways
,
and
new
paths
,
other
then
those
which
are
beaten
out
in
Scripture
,
but
it
shall
cause
you
to
walk
in
my
Statutes
.
If
then
you
err
,
and
wander
from
the
ways
of
Gods
Statutes
,
and
walk
on
in
your
own
ways
,
as
the
Apostle
speaketh
of
the
Gentiles
:
the
way
of
your
own
hearts
,
which
of
your selves
you
choose
and
follow
;
your
ways
of
drunkenness
▪
uncleanness
,
prophanation
of
Gods
holy
day
,
&c.
if
you
walk
in
the
way
of
Cain
,
a
way
of
cruelty
and
malice
,
and
run
greedily
after
the
error
of
Balaam
for
a
reward
,
as
Jude
speaks
,
ver.
11.
A
way
of
covetousness
and
unlawfull
gain
you
are
not
guided
by
the
Spirit
of
the
Father
,
but
by
the
spirit
of
the
wicked
one
,
which
ruleth
in
the
children
of
disobedience
.
But
if
you
keep
the
ways
of
God
,
the
ways
of
truth
,
and
love
,
and
holiness
,
and
peace
;
the
way
that
is
so
evilly
spoken
of
by
lewd
,
prophane
and
vitious
men
;
And
are
no
sooner
swerved
from
it
in
the
least
degree
,
but
you
are
crying
to
the
Lord
with
Moses
,
Lord
shew
us
thy
way
:
with
David
,
I
am
gone
astray
,
Lord
seek
thy
servant
;
enquiring
of
your
brethren
to
direct
you
,
and
striving
to
get
in
again
;
you
are
guided
by
the
spirit
of
your
father
,
and
may
be
confident
that
you
are
the
sons
of
God
.
If
God
be
your
Father
,
and
you
be
his
children
,
you
are
a
company
of
singular
and
choice
people
:
As
you
are
like
your
Father
,
and
consequently
like
your
brethren
too
:
so
you
are
unlike
other
men
:
you
dwell
alone
,
and
are
not
like
to
other
people
.
And
as
the
sons
of
Kings
and
Nobles
,
differ
from
the
sons
of
other
men
,
they
have
another
kinde
of
garb
,
and
habit
,
and
behaviour
:
Even
so
the
Sons
of
God
,
the
King
of
Kings
,
do
manifestly
differ
from
the
children
of
the
world
.
The
Lord
hath
singled
them
,
and
drawn
them
out
,
and
put
them
in
another
way
;
so
that
they
are
men
of
wonder
in
the
world
,
their
ways
are
of
another
fashion
.
And
this
declareth
them
to
be
the
children
of
the
High
God
;
he
owns
them
only
upon
this
condition
,
as
you
may
see
,
2
Cor.
6.17
,
18.
Come
out
(
saith
God
)
and
be
ye
separate
,
and
I
will
be
a
father
to
you
,
and
you
shall
be
my
sons
and
daughters
,
saith
the
Lord
God
almighty
.
Now
(
my
beloved
)
are
you
thus
come
out
and
separated
from
the
world
?
which
lies
in
wickedness
,
as
the
Apostle
speaks
;
have
you
left
your
old
haunts
,
your
old
courses
,
your
old
Companions
and
Associates
with
whom
you
ran
out
formerly
to
the
same
excess
of
riot
?
are
you
accounted
gazing
stocks
,
and
wonders
to
the
world
,
because
you
are
so
different
from
them
in
all
your
ways
?
And
can
you
say
in
the
uprightness
of
your
hearts
,
that
this
your
singular
and
holy
walking
,
is
not
in
shew
,
and
in
hypocrisie
,
but
in
sincerity
,
and
truth
?
you
may
assure
your selves
,
you
are
the
sons
and
daughters
of
the
Lord
God
Almighty
.
But
if
you
walk
according
to
the
course
and
fashion
of
the
world
,
if
you
be
carried
down
the
stream
with
the
times
,
and
with
the
places
where
you
live
;
if
you
have
fellowship
with
the
unfruitfull
works
of
darkness
,
hear
what
the
Apostle
says
,
1
John
3.10
.
you
have
discovered
whose
you
are
,
and
to
whom
you
appertain
.
By
this
the
children
of
God
are
manifest
,
and
the
ch●ldren
of
the
Devil
.
He
that
doth
not
righteousness
is
not
of
God
:
he
is
none
of
Gods
children
.
If
God
be
your
Father
,
and
you
be
his
children
:
you
have
a
dear
affection
to
those
who
are
his
children
,
as
your selves
are
.
There
is
a
tender
Love
,
a
sweet
agreement
between
you
and
your
fellow
brethren
.
If
any
difference
fall
out
,
then
say
as
Abraham
once
to
Lot
,
Let
there
be
no
strife
between
us
,
for
we
are
brethren
,
Gen.
13.18
.
Let
brotherly
love
continue
,
Hebr.
1.12
.
And
the
defect
of
this
affection
,
on
the
other
side
,
is
an
apparent
evidence
of
non-adoption
,
as
you
may
see
,
1.
Joh.
3.10
.
he
that
doth
not
righteousness
is
not
of
God
(
saith
the
Apostle
)
the
meaning
is
,
he
is
not
the
childe
of
God
,
and
he
that
loveth
not
his
brother
:
what
think
we
then
of
those
,
whose
sons
are
they
,
who
hate
and
trouble
and
disquiet
those
,
who
are
indeed
the
Sons
of
God
,
and
work
them
all
the
woe
and
mischief
they
can
,
and
that
because
they
are
so
like
God
,
because
they
bear
the
image
of
God
,
and
the
clear
impressions
of
his
Holiness
upon
them
?
If
they
will
know
their
pedegree
,
they
are
the
Children
of
the
Devil
;
they
are
the
seed
of
the
old
Serpent
,
between
whom
and
the
womans
seed
,
the
Lord
hath
put
an
unreconcileable
and
Endless
Enmity
and
Opposition
.
And
therefore
let
not
such
(
while
they
continue
in
this
way
of
opposition
to
the
Saints
)
presume
to
come
to
God
,
and
call
him
Father
.
For
if
they
do
,
they
fall
into
the
sin
of
Ananias
in
another
way
,
Acts
5.4
.
they
lye
to
God
.
And
they
have
cause
to
fear
that
he
will
even
strike
them
dead
before
him
.
But
if
you
find
within
you
working
and
warm
affections
to
your
fellow-brethren
,
if
your
hearts
be
mightily
and
vehemently
carried
out
to
such
,
and
that
because
you
see
the
Image
of
your
Father
shining
in
them
,
and
even
as
God
is
,
even
such
are
they
in
this
world
;
They
are
so
like
him
whom
you
love
transcendently
,
and
incomparably
more
then
all
the
world
besides
,
that
you
cannot
choose
but
love
them
,
and
affect
them
dearly
too
,
for
his
sake
,
and
in
reference
to
him
:
So
that
your
delight
is
in
them
,
yea
all
your
delight
is
in
them
:
You
find
no
pleasure
,
or
complacency
in
any
other
Company
but
such
as
theirs
is
:
I
say
(
my
brethren
)
if
you
love
them
thus
,
and
upon
this
account
,
it
is
a
comfortable
sign
that
God
is
a
Father
to
you
,
and
you
may
look
upon
him
as
a
Father
,
when
you
are
making
your
petitions
to
him
.
John
17.1
.
The
hour
is
come
,
&c.
ANd
thus
far
of
the
object
of
our
Saviours
prayer
,
or
the
person
to
whom
he
presents
it
to
,
and
that
as
you
have
heard
,
is
God
the
Father
.
Proceed
we
to
the
parts
of
it
,
which
have
been
noted
to
be
two
according
to
the
paties
whom
he
prayes
for
.
In
the
first
place
he
prayeth
for
himself
the
Head
of
the
Church
.
And
in
the
second
place
he
prayes
for
the
inferiour
Members
of
the
Church
.
First
,
For
himself
the
Head
of
the
Church
,
he
desireth
glorification
;
Then
for
the
Members
of
the
Church
he
desireth
confirmation
:
and
that
for
the
Apostles
and
Disciples
then
about
him
,
the
Members
of
the
present
Church
:
or
else
for
those
who
were
after
to
believe
by
their
word
,
or
to
be
called
by
their
preaching
,
the
Members
of
the
Church
to
come
:
as
I
have
shewed
you
formerly
,
when
I
drew
up
a
short
Analysis
,
or
resolution
of
the
whole
Chapter
.
We
are
at
this
time
to
begin
with
that
part
of
our
Saviours
prayer
which
concerns
himself
;
In
which
you
may
take
notice
with
me
of
these
three
things
:
the
rise
of
it
,
the
matter
of
it
,
and
the
reasons
of
it
.
First
.
You
have
here
the
rise
of
it
,
from
whence
our
Saviour
takes
occasion
to
present
it
to
his
Father
;
The
hour
is
come
.
Secondly
,
You
have
the
matter
of
it
,
or
the
thing
which
he
desireth
of
the
Father
,
and
this
is
that
he
may
be
glorified
:
Father
,
glorifie
thy
Son
.
Thirdly
,
you
have
the
reasons
of
it
,
with
which
he
presseth
and
enforceth
this
request
of
his
,
and
they
are
many
and
of
great
importance
,
as
God
assisting
,
you
shall
see
at
large
hereafter
.
At
this
time
I
shall
fasten
on
the
first
Particular
,
the
rise
of
this
Petition
of
our
Saviour
,
from
whence
he
takes
occasion
to
present
it
to
his
Father
:
The
hour
is
come
.
The
hour
is
come
;
What
hour
is
come
?
the
hour
in
which
the
Father
had
decreed
and
fore-appointed
to
glorifie
his
Son
Christ
:
that
hour
was
come
,
and
therefore
he
desires
his
Father
to
execute
his
purpose
now
,
seeing
this
was
his
own
time
.
But
you
will
say
,
the
hour
which
was
now
at
hand
,
was
the
hour
of
Christs
Passion
,
in
which
he
was
abased
and
humbled
,
as
you
may
see
he
was
betrayed
almost
as
soon
as
he
had
done
this
prayer
.
And
how
then
could
this
be
the
hour
,
in
which
he
was
appointed
to
be
glorified
of
the
Father
?
To
this
I
answer
,
that
Christ
was
glorified
in
some
respect
,
even
while
he
suffered
,
he
triumphed
upon
the
Cross
,
as
the
Apostle
Paul
speaks
,
Col.
2.15
.
blotting
out
the
hand-writing
that
was
against
us
,
and
took
it
out
of
the
way
,
nailing
it
to
his
Cross
;
And
having
spoyled
Principalities
and
Powers
,
he
made
a
shew
of
them
openly
,
triumphing
over
them
in
it
,
that
is
in
the
same
Cross
.
The
word
that
the
Apostle
uses
there
,
alludeth
to
the
fashion
of
the
Roman
Conquerours
,
whose
manner
was
to
lead
their
vanquished
Captives
bound
before
their
Chariots
in
a
glorious
way
,
the
people
gratulating
their
heroick
acts
and
Victories
with
loud
and
joyful
acclamations
.
Our
Saviour
having
spoyled
Principalities
and
Powers
,
did
somewhat
Analogical
to
this
,
and
hence
the
terms
by
which
those
ancient
Roman
Triumphs
were
expressed
,
are
attributed
to
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
made
a
shew
of
them
openly
,
that
is
,
he
brought
them
to
extream
dishonour
,
and
made
them
spectacles
of
ignominy
and
reproach
,
and
gazing-stocks
of
shame
,
to
men
and
Angels
:
and
this
he
did
upon
the
very
Cross
.
It
s
true
that
to
a
carnal
Eye
,
this
was
the
place
of
his
humiliation
;
but
to
an
eye
of
faith
,
it
was
the
place
of
his
triumphant
Exaltation
.
The
world
sees
nothing
but
dishonour
in
the
Cross
of
Christ
,
but
they
that
are
enlightned
,
see
the
great
work
of
mans
redemption
finished
there
,
sin
and
his
kingdom
broken
there
,
and
the
Devil
vanquished
,
and
led
captive
there
,
to
Christs
eternal
honour
,
and
their
eternal
ignominy
and
confufion
.
So
that
even
with
respect
to
this
,
(
this
time
of
suffering
on
the
Cross
)
our
Saviour
Christ
might
say
,
The
hour
is
come
,
Father
,
glorifie
thy
Son
.
Or
if
you
look
a
little
further
,
to
the
time
of
his
ascention
and
entrance
into
glory
,
that
hour
was
not
far
off
;
and
that
perhaps
our
Saviour
Christ
might
aim
at
in
my
Text.
However
,
this
is
evident
,
that
that
which
he
desireth
here
,
he
prays
may
be
effected
,
and
accomplished
in
his
Fathers
time
.
And
this
he
makes
the
ground
of
his
Petition
,
Father
,
the
hour
is
come
,
the
time
which
thou
hast
fore-appointed
to
glorifie
me
in
;
And
therefore
I
beseech
thee
do
it
now
;
thou
hast
a
time
for
this
great
work
of
thine
,
and
this
is
the
very
time
,
the
very
hour
,
the
hour
is
come
.
Were
it
not
so
,
I
would
not
seek
it
,
or
desire
it
of
thee
,
but
seeing
this
is
thy
season
,
now
Father
glorifie
thy
son
.
So
that
the
Point
suggested
here
,
is
this
.
DOCTRINE
.
God
hath
his
time
to
do
his
Actions
in
,
and
he
should
not
be
desired
to
do
them
any
other
time
.
First
,
He
hath
his
times
to
do
his
actions
in
,
that
is
the
first
thing
in
the
Point
.
He
hath
his
hour
,
a
certain
set
and
fixed
season
for
any
business
that
he
hath
to
do
:
he
hath
a
time
for
works
of
Justice
,
and
you
see
that
place
for
instance
,
Jer.
51.33
.
It
is
time
to
thresh
her
(
saith
the
Lord
of
Babylon
.
)
And
so
their
feet
shall
slide
in
due
time
,
speaking
of
ungodly
men
,
Deut.
32.35
.
He
hath
his
time
for
works
of
Mercy
,
as
it
is
observed
of
Joseph
,
Psal.
105.18
,
19.
his
feet
they
hurt
with
fetters
,
he
was
laid
in
irons
,
until
the
time
which
God
had
fore-appointed
came
.
And
as
soon
as
that
was
come
,
the
Lord
so
ordered
things
,
that
the
King
sent
and
loosed
him
;
the
Rulers
of
the
people
let
him
go
free
,
as
it
is
added
there
in
that
place
.
And
hence
the
Lord
is
said
to
wait
in
Scripture
that
he
may
be
gracious
,
as
in
that
known
place
,
Isa.
30.18
.
Now
he
that
waits
to
do
a
thing
,
looks
for
a
fit
time
:
Thou
shalt
arise
and
have
mercy
upon
Sion
;
saith
the
Psalmist
,
Psal.
102.13
.
For
the
time
to
favour
her
,
yea
,
the
set
time
is
come
;
so
that
you
see
God
hath
his
time
to
do
his
actions
in
.
Now
for
the
second
Member
of
the
point
,
He
should
not
be
desired
to
do
them
any
other
time
.
This
is
apparently
suggested
in
this
Petition
of
our
Saviours
in
my
Text.
Father
,
the
hour
is
come
,
now
glorifie
thy
Son
:
q.
d.
If
thy
appointed
season
were
not
come
,
I
would
not
seek
to
have
thee
glorifie
me
at
this
time
:
I
would
not
have
thee
do
it
for
me
now
,
unless
this
were
thy
hour
;
But
since
the
constituted
hour
is
come
,
Lord
,
bring
thy
purpose
into
act
and
execution
.
Our
Saviour
is
in
this
our
pattern
,
whom
we
ought
to
follow
.
And
hence
the
Saints
in
their
Petitions
have
left
God
to
his
own
time
,
and
sought
for
mercies
from
him
in
his
own
season
.
As
Daniel
,
when
he
found
by
books
,
that
is
,
the
Book
of
Jeremy
,
and
other
Books
,
that
the
appointed
return
of
the
Jews
out
of
the
Babylonian
thraldom
and
Captivity
was
neer
at
hand
,
he
set
himself
to
seek
the
Lord
at
that
time
,
Dan.
9.3
.
And
David
in
the
fore-alledged
Text
,
he
prays
for
mercy
to
be
shewed
to
Sion
.
But
when
?
when
the
set
time
was
come
.
I
would
not
spend
my
time
in
the
further
confirmation
of
so
clear
a
truth
.
Let
me
but
add
two
Reasons
;
God
hath
his
time
to
do
his
actions
in
,
and
he
should
not
be
desired
to
do
them
any
other
time
.
For
,
First
,
Let
our
desires
be
what
they
will
,
he
will
not
be
prevailed
withall
to
do
them
any
other
time
.
Or
Secondly
,
if
we
could
prevail
with
him
,
it
were
not
best
that
he
should
do
them
any
other
time
.
Let
our
desires
be
what
they
will
,
God
will
not
be
prevailed
withall
,
to
do
his
works
in
any
other
time
then
that
which
he
hath
fore-appointed
and
decreed
:
so
that
it
were
a
vain
and
idle
thing
to
labour
to
divert
him
from
his
own
season
.
We
that
are
men
,
are
often
turned
from
our
purpose
;
we
do
not
that
which
we
resolve
to
do
,
or
else
we
do
not
act
it
then
when
we
resolve
to
do
it
,
because
our
resolutions
alter
;
we
are
perswaded
and
convinced
that
some
other
season
will
be
better
.
But
God
for
his
part
is
not
changeable
,
he
is
not
as
man
that
he
should
lye
,
nor
as
the
son
of
man
that
he
should
repent
;
Numb.
23.19
.
That
he
should
so
repent
as
man
,
by
changing
of
his
mind
,
or
varying
from
his
former
resolution
.
And
this
is
that
the
Psalmist
beats
upon
,
Psal.
102.
He
observes
all
other
things
and
persons
in
the
world
,
and
finds
that
they
are
variable
and
inconstant
,
they
are
on
,
and
off
again
;
But
as
for
God
,
he
finds
it
otherwise
with
him
;
though
they
be
changeable
,
he
is
not
so
:
No
,
saith
the
Prophet
there
,
thou
art
the
same
;
and
what
doth
he
infer
upon
it
?
why
therefore
all
the
good
,
and
all
the
mercy
that
he
hath
resolved
upon
,
with
reference
to
his
people
,
he
will
accomplish
in
the
set
time
.
Thou
shalt
endure
O
Lord
(
saith
he
)
and
that
for
ever
.
And
what
follows
?
Thou
shalt
arise
,
and
have
mercy
on
Sion
,
for
the
set
time
is
come
.
God
hath
his
set
time
to
do
his
actions
in
,
and
he
should
not
be
desired
to
do
them
any
other
time
;
because
if
we
could
prevail
in
such
a
case
,
it
were
not
best
that
he
should
do
them
any
other
time
.
He
always
pitcheth
on
the
fit
,
best
,
and
the
opportunest
seasons
for
his
Works
:
As
he
hath
his
times
for
them
,
so
those
times
are
the
best
times
,
whether
they
be
Works
of
Justice
,
or
of
Mercy
.
And
hence
the
season
and
opportunity
in
which
he
doth
them
both
,
is
stiled
the
due
time
.
For
Works
of
Justice
,
their
feet
shall
slide
in
due
time
;
Deut.
32.35
.
For
Works
of
Mercy
,
in
due
time
you
shall
reap
,
if
you
faint
not
:
Gal.
6.9
.
We
that
are
men
do
usually
mistake
our
time
,
we
miss
our
opportunity
:
Man
knoweth
not
his
time
,
saith
Solomon
,
Eccles.
9.12
.
and
therefore
he
is
snared
in
an
evil
time
,
that
fals
suddenly
upon
him
:
He
knoweth
not
the
good
time
,
and
therefore
he
is
snared
in
an
evil
time
,
that
comes
upon
him
suddenly
,
as
a
snare
upon
a
Bird
,
in
which
he
is
entangled
,
and
involv'd
,
and
so
is
disappointed
of
his
purpose
.
But
it
is
not
so
with
God
,
he
knows
his
time
,
and
fixes
on
it
,
so
as
none
but
he
can
do
it
.
And
hence
is
that
Expostulation
,
Jer.
49.19
.
Who
will
appoint
me
the
time
?
q.d.
whoever
doth
it
,
will
be
very
much
mistaken
:
The
time
which
I
appoint
is
best
,
and
none
can
do
it
like
me
:
and
therefore
certainly
if
we
were
able
,
it
were
not
best
to
turn
him
from
it
,
nor
to
prevail
with
him
to
do
his
work
in
any
other
time
.
This
shall
suffice
for
clearing
of
the
Observation
;
proceed
we
now
to
Application
.
And
this
may
serve
for
Reprehension
in
the
first
place
to
check
and
Vse
1
censure
those
who
take
upon
them
to
appoint
God
a
time
for
execution
of
his
Works
of
Mercy
,
or
his
Works
of
Justice
.
They
do
not
come
to
God
as
our
Saviour
in
my
Text
,
Father
,
the
hour
is
come
,
now
glorifie
thy
Son
:
now
shew
mercy
to
thy
Church
;
now
execute
thy
wrath
upon
the
persecutors
and
oppressors
of
the
Church
:
No
,
he
must
do
it
presently
,
whether
his
time
be
come
,
or
no
:
they
have
not
so
much
patience
and
humility
to
wait
upon
him
,
and
leave
him
to
his
own
time
:
they
cannot
tarry
for
him
one
hour
.
This
was
the
Mistake
of
Mary
;
she
would
needs
direct
our
Saviour
when
to
work
his
Miracles
,
before
his
hour
,
or
time
was
come
.
John
2.4
.
And
we
poor
Creatures
are
so
sawcy
,
and
so
bold
sometimes
,
to
tell
the
Lord
when
he
must
shew
us
such
a
favour
,
when
he
must
give
us
such
a
mercy
:
if
he
delay
,
and
if
he
linger
beyond
the
time
that
we
appoint
him
,
we
are
gone
,
we
cannot
wait
upon
him
any
longer
:
We
send
for
his
assistance
,
as
it
were
by
Post
,
and
prescribe
the
Lord
a
day
,
as
the
Bethulians
.
And
so
upon
the
other
side
we
appoint
him
when
to
deal
against
the
enemies
and
persecutors
of
his
people
.
We
set
him
down
a
time
,
and
we
order
him
a
season
to
wreake
his
vengeance
,
and
his
wrath
upon
them
.
But
what
saith
God
?
to
me
belongeth
vengeance
and
recompence
.
This
is
a
business
that
belongs
to
me
,
it
appertaineth
not
to
you
to
meddle
with
it
.
Their
feet
shall
slide
in
due
time
;
for
the
day
of
their
calamity
is
at
hand
,
and
the
things
that
shall
come
upon
them
make
haste
.
We
are
so
earnest
many
times
,
that
we
would
have
him
strike
them
presently
,
and
tread
down
all
his
enemies
that
rise
against
him
,
and
his
cause
and
people
;
and
take
an
order
with
them
out
of
hand
;
But
God
is
of
another
mind
,
he
designs
another
time
,
and
we
do
very
ill
to
go
about
to
turn
him
from
it
.
It
is
a
bold
intrusion
on
the
property
of
God
,
on
that
which
appertaineth
and
belongeth
to
him
in
the
fore-alledged
text
.
A
snatching
of
the
times
and
seasons
out
of
his
hands
.
And
it
is
a
high
presumption
;
for
while
we
carry
matters
thus
,
we
do
at
least
imply
that
we
are
wiser
then
the
Lord
,
that
we
can
choose
out
fitter
seasons
for
the
accomplishment
of
his
designs
then
he
doth
;
which
is
a
Blasphemy
to
be
abhorred
and
trembled
at
by
every
Christian
.
Vse
2
And
therefore
in
the
second
place
(
my
brethren
)
since
God
hath
his
time
to
do
his
actions
in
it
,
and
should
not
be
desired
to
do
them
any
other
time
:
Let
us
be
hence
instructed
how
to
regulate
our
prayers
and
desires
in
this
regard
:
Let
us
subscribe
to
him
for
the
accomplishment
of
all
his
purposes
of
wrath
against
the
wicked
,
of
mercy
to
his
own
people
.
And
let
us
freely
leave
him
to
his
own
time
.
If
the
prefixed
and
the
constituted
time
be
manifest
and
revealed
to
us
,
as
to
our
Saviour
in
my
Text
,
then
let
us
pray
as
he
,
the
hour
is
come
.
If
it
be
hid
,
then
let
us
pray
,
Father
,
when
the
hour
is
come
,
do
this
or
that
against
thy
Enemies
,
do
this
or
that
for
thy
people
;
but
still
let
us
comply
with
his
time
,
for
the
performance
of
any
thing
that
we
desire
of
him
.
And
this
because
in
many
cases
it
may
seem
to
linger
,
and
we
may
be
apt
to
faint
,
I
shall
briefly
set
before
you
two
or
three
Considerations
,
to
uphold
your
hearts
till
your
fathers
hour
comes
.
Consider
that
the
Father
waites
for
the
good
hour
as
well
as
you
.
Do
you
wait
to
receive
mercy
?
He
waites
to
shew
mercy
.
Do
you
wait
that
he
may
be
gracious
?
He
waiteth
that
he
may
be
gracious
too
,
Isa.
30.18
.
Why
are
you
so
impatient
then
?
Why
should
not
you
be
well
contentted
and
pleased
to
wait
as
well
as
he
?
Shall
all
the
waiting
be
on
his
side
,
none
of
yours
?
see
if
this
be
good
reason
.
Consider
that
till
the
Fathers
hour
of
mercy
come
,
he
is
preparing
you
for
mercy
,
and
preparing
mercy
for
you
.
He
is
not
slack
,
as
men
count
slackness
,
he
hastens
such
a
work
of
mercy
as
he
seemeth
to
defer
.
Many
times
the
work
is
great
,
and
there
are
many
wheels
that
turn
in
it
,
and
they
must
move
about
in
time
;
too
quick
a
motion
would
disorder
all
.
The
Lord
hath
many
things
to
bring
about
in
such
a
business
,
and
therefore
he
goes
onward
with
it
slowly
,
by
degrees
,
and
so
at
length
he
brings
it
to
perfection
;
He
means
to
make
a
goodly
structure
,
and
therefore
he
is
laying
the
foundation
deep
and
low
,
that
he
may
raise
the
frame
of
mercy
and
salvation
which
he
means
to
build
upon
it
high
and
firm
,
that
it
may
never
be
removed
again
.
Let
us
consider
if
the
hour
of
mercy
linger
,
that
the
fault
is
in
our selves
.
Alas
,
God
labours
hard
about
us
,
but
we
are
knotty
peices
,
we
will
not
suddenly
be
brought
to
any
frame
.
We
are
not
qualified
for
a
cure
and
extraordinary
mercy
by
and
by
.
Oh
what
a
task
God
hath
to
humble
us
,
to
make
us
sensible
of
undeservingness
,
to
qualifie
us
so
,
that
we
may
prize
the
mercy
,
and
use
the
mercy
as
we
ought
to
do
;
So
the
while
he
is
moulding
us
,
and
fitting
us
,
he
may
complain
of
us
,
as
once
he
did
of
Israel
,
Will
you
never
be
made
fit
?
when
will
it
once
be
?
We
have
such
strong
Corruptions
in
us
that
they
will
not
be
subdued
:
we
have
such
proud
and
stubborn
hearts
that
they
will
not
be
brought
down
;
So
that
if
God
be
long
about
us
,
and
if
he
keep
us
under
hand
,
we
have
cause
to
thank
our selves
and
the
perversness
of
our
own
hearts
.
Let
us
consider
that
the
fathers
hour
will
come
,
in
which
he
will
shew
us
mercy
.
He
will
arise
and
have
mercy
on
Sion
.
The
needy
shall
not
alwayes
be
forgotten
,
nor
the
expectation
of
the
poor
fail
for
ever
,
Psal.
9.18
.
Though
he
hide
himself
,
yet
he
will
be
a
Saviour
notwithstanding
;
And
therefore
this
let
us
depend
and
settle
on
,
let
us
keep
our
hearts
to
this
,
with
the
poor
afflicted
Church
,
Isa.
25.9
.
Loe
,
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
;
we
will
be
glad
in
his
salvation
.
You
see
how
confident
she
is
,
she
stands
not
upon
Ifs
and
Ands.
It
is
not
peradventure
,
or
it
may
be
,
or
the
like
,
but
he
will
save
us
,
and
we
will
be
glad
,
&c.
The
more
the
fathers
hour
lingers
,
the
greater
mercy
it
will
bring
with
it
:
the
more
will
it
abound
with
multiplyed
overflowing
comfort
,
when
it
comes
.
Gods
manner
is
to
measure
and
proportion
comforts
to
afflictions
,
to
cherish
and
revive
his
people
according
to
the
daies
in
which
he
hath
afflicted
them
,
and
according
to
the
times
in
which
their
souls
have
seen
sorrow
,
Psal.
90.15
.
That
Proclamation
is
remarkeable
,
Isa.
40.1
.
Comfort
.
&c.
comfort
ye
my
people
.
It
is
repeated
twice
you
see
And
why
so
?
The
reason
is
annexed
,
she
hath
received
at
the
Lords
hand
double
for
her
sins
,
she
hath
had
double
sorrow
,
and
therefore
now
she
shall
have
double
comfort
.
And
thus
far
of
the
rise
of
that
part
of
our
Saviours
prayer
which
concerns
himself
,
the
ground
on
which
he
takes
occasion
to
present
it
to
his
Father
:
The
hour
is
come
.
Proceed
we
to
the
matter
of
it
,
or
the
things
which
he
desireth
of
the
Father
;
and
this
is
that
he
may
be
glorified
.
Father
glorifie
thy
Son
.
There
is
no
difficulty
considerable
in
the
words
.
To
glorifie
is
properly
to
make
glorious
.
But
usually
and
in
the
ordinary
acceptation
of
the
Scripture
,
to
Render
glorious
in
the
eyes
of
others
,
whether
it
be
thing
or
person
.
And
this
is
Evident
by
that
which
Christ
desireth
of
his
Father
,
under
this
expression
.
He
had
abased
himself
you
know
,
and
made
himself
of
no
reputation
,
as
the
Apostle
Paul
speakes
,
Phil.
2.7
.
and
now
he
prayes
the
Father
,
that
he
would
advance
him
,
and
honour
him
again
,
that
he
would
shew
him
forth
in
Lustre
and
in
Splendour
to
the
world
.
And
that
because
the
time
of
his
abasure
and
humiliation
was
now
drawing
to
an
end
,
and
the
time
of
his
advancement
and
exaltation
was
at
hand
,
Father
the
hour
is
come
,
Glorifie
thy
Son
.
Now
this
petition
of
our
Saviour
intimates
at
least
the
Fathers
purpose
to
glorifie
his
Son
,
&c.
That
he
was
resolved
upon
it
,
and
the
hour
in
which
to
do
it
:
both
upon
the
thing
,
and
time
.
The
hour
is
come
in
which
thou
hast
decreed
to
glorifie
me
,
and
therefore
I
beseech
thee
Father
,
do
it
now
,
fullfill
thy
resolution
and
intention
.
The
hour
is
come
,
glorifie
thy
Son
.
So
that
the
point
apparently
suggested
here
is
this
.
DOCTRINE
.
It
hath
been
the
Design
and
purpose
of
the
Father
,
to
glorifie
his
Son
Christ
.
The
Fathers
resolution
appeareth
in
the
Sons
Petition
.
For
that
which
Christs
desires
,
the
Father
wills
.
Indeed
he
hath
declared
himself
in
this
particular
,
that
he
would
have
him
honoured
with
the
self
same
honour
,
the
same
for
nature
,
and
the
same
for
measure
,
which
belongs
to
him
,
John
5.23
.
That
all
men
should
honour
the
Son
even
as
they
honour
the
Father
.
And
therefore
he
himself
hath
honoured
Christ
exceedingly
,
as
you
may
see
in
the
first
Chapter
of
the
Epistle
to
the
Hebrews
,
almost
from
the
beginning
to
the
end
.
For
that
is
the
intention
,
and
the
purpose
of
the
whole
Chapter
.
God
hath
in
these
latter
dayes
spoken
to
us
by
his
Son
,
whom
he
hath
made
heir
of
all
things
,
by
whom
he
also
made
the
world
,
who
is
the
brightness
of
his
glory
,
and
the
express
,
&c.
being
made
better
then
the
Angels
;
for
unto
which
of
the
Angels
said
he
at
any
time
,
Thou
art
my
Son
,
&c.
And
again
when
he
bringeth
,
&c.
And
of
the
Angels
he
saith
,
he
maketh
his
Angels
Spirits
and
his
Ministers
a
flame
of
fire
.
But
of
the
Son
,
he
saith
,
Thy
throne
Oh
God
is
for
ever
,
&c.
And
to
which
of
the
Angels
said
he
at
any
time
,
Sit
thou
on
my
right
hand
,
&c.
you
see
the
scope
and
drift
of
all
is
to
advance
and
set
up
Jesus
Christ
transcendently
,
not
only
above
other
Creatures
,
but
above
the
very
Angels
:
and
the
Apostle
tells
us
to
the
same
effect
,
that
God
the
Father
exalted
him
,
for
that
is
the
expression
,
Phil.
2.9
.
Now
this
design
and
purpose
of
the
Father
to
glorifie
his
Son
Christ
,
appeareth
evidently
divers
wayes
,
which
I
shall
briefly
set
before
you
.
It
appeareth
by
the
honourable
titles
that
he
gives
him
,
that
he
hath
a
mind
to
dignifie
him
,
and
to
set
him
up
.
Sometimes
he
calls
him
Prince
,
and
great
Prince
,
Michael
the
great
Prince
,
Dan.
12.1
.
Sometimes
King
,
his
King
,
Yet
have
I
set
my
King
saith
God
the
Father
,
Psal.
2.6
.
You
see
this
is
the
name
he
gives
him
,
and
it
is
written
on
his
thigh
and
on
his
vesture
,
that
he
that
runs
may
read
it
,
Apocalyps
.
19.16
.
King
of
Kings
,
and
Lord
of
Lords
.
Sometimes
he
calls
him
God
,
as
you
may
see
in
the
forealledged
place
,
Heb.
1.8
.
Unto
the
Son
he
saith
,
(
the
Father
saith
,
)
Thy
throne
,
Oh
God
,
is
for
ever
and
ever
.
And
sometimes
Lord
,
not
Elohim
,
or
Adonai
,
which
name
is
frequenlty
applied
to
men
,
but
Lord
Jehovah
,
which
name
is
proper
and
peculiar
to
the
Living
God
only
,
and
which
he
seriously
professeth
that
he
will
not
give
to
any
other
,
and
yet
this
name
he
gives
to
Iesus
Christ
,
Jer.
23.6
.
And
he
would
have
us
call
him
by
it
too
this
is
the
name
whereby
he
shall
be
called
,
Jehovah
(
so
is
the
expression
there
)
the
Lord
our
righteousness
.
So
that
no
marvail
that
the
Apostle
tels
us
that
he
honoured
him
in
this
respect
exceedingly
,
transcendently
;
he
hath
highly
exalted
him
.
How
so
?
And
given
him
a
name
above
every
name
,
that
at
the
name
of
Iesus
every
knee
should
bow
.
According
to
the
Counsel
of
the
Psalmist
,
Psal.
45.11
.
He
is
thy
Lord
,
and
worship
thou
him
.
And
hence
it
is
that
the
Apostle
saith
,
he
is
made
so
much
better
then
the
Angels
,
as
he
hath
by
inheritance
obtained
a
more
excellent
name
then
they
.
It
appears
that
God
hath
a
design
to
honour
Christ
,
as
by
the
names
he
gives
to
Christ
,
so
by
the
names
which
he
himself
assumes
in
reference
to
Christ
:
as
he
delights
to
call
himself
the
Lord
of
Christ
,
and
the
Father
of
Christ
,
and
the
Master
of
Christ
,
as
being
taken
very
much
that
he
hath
such
a
Son
,
and
such
a
servant
:
for
so
he
seemeth
to
express
himself
,
This
is
my
beloved
Son
,
Mat.
3.17
.
take
notice
of
him
,
this
is
he
:
So
in
another
place
,
Behold
my
Servant
,
Isa.
42.1
.
There
look
upon
him
,
and
observe
him
well
,
and
see
if
any
of
you
have
such
a
servant
as
I
have
.
In
the
Old
Testament
the
Lord
was
wont
to
call
himself
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob
;
he
was
honoured
by
those
names
,
the
Lord
their
God
that
brought
them
out
of
the
Land
of
Egypt
.
But
now
in
the
New
Testament
,
he
cals
himself
the
God
and
Father
of
the
Lord
Jesus
Christ
;
as
you
may
see
that
place
for
instance
,
Ephes.
1.3
.
I
might
give
you
many
more
;
the
God
that
brought
again
from
the
dead
the
Lord
Jesus
Christ
.
Thus
striving
to
exalt
him
,
and
to
set
him
up
,
that
the
eyes
and
thoughts
of
men
might
be
taken
up
with
him
.
3.
It
appears
,
&c.
By
the
place
in
which
he
sets
him
,
and
that
is
at
his
own
right
hand
.
It
is
observed
in
Solomon
,
by
the
holy
Ghost
himself
,
as
a
great
honour
which
he
did
his
Mother
,
1
Kings
2.19
.
He
sate
down
on
his
throne
,
and
caused
a
seat
to
be
set
for
the
Kings
Mother
,
and
she
sate
on
his
right
hand
.
This
honour
God
hath
done
Christ
,
as
the
Apostle
tels
us
,
Eph.
1.20
.
He
raised
him
from
the
dead
,
saith
he
,
and
set
him
at
his
own
right
hand
,
in
heavenly
places
.
That
is
,
he
set
him
above
all
other
things
or
persons
,
in
the
next
place
to
himself
:
And
therefore
it
is
added
presently
,
he
set
him
at
his
own
right
hand
in
heavenly
places
,
far
above
all
principalties
,
and
powers
,
and
might
,
and
dominion
,
and
every
name
that
is
named
,
not
only
in
this
world
,
but
in
that
which
is
to
come
:
this
is
very
great
honour
.
It
appears
that
God
hath
a
design
to
honour
Christ
by
the
authority
that
he
hath
endowed
him
with
,
and
that
is
his
own
authority
,
yea
,
all
his
own
authority
,
as
Christ
himself
acknowledges
,
Mat.
28.18
.
All
power
is
given
to
me
both
in
heaven
and
in
earth
:
not
some
,
but
all
power
:
The
father
judgeth
no
man
,
saith
our
Saviour
,
but
he
committed
all
Judgment
to
the
Son
,
John
5.22
.
He
hath
done
in
this
respect
,
as
great
men
sometimes
use
to
do
:
if
they
have
any
title
,
office
,
or
place
of
honour
,
they
are
contented
to
convey
it
over
to
their
eldest
Son
,
that
they
may
credit
him
,
and
raise
him
to
esteem
and
reputation
in
his
Country
:
and
it
delighteth
them
as
much
to
have
him
honoured
as
themselves
.
Just
so
hath
God
the
Father
done
by
Jesus
Christ
;
The
Father
judgeth
no
man
,
but
hath
committed
all
judgement
to
the
Son
.
He
will
be
Iudge
no
longer
by
immediate
execution
,
but
he
hath
made
his
Son
the
Judge
of
all
the
world
;
And
why
so
?
that
he
may
compass
the
design
of
his
,
for
glorifying
of
his
Son
Christ
,
That
all
men
should
honour
the
Son
,
as
they
honour
the
Father
,
as
it
is
added
in
the
next
verse
.
And
as
he
hath
(
in
the
sense
that
we
have
said
)
resigned
up
his
judiciary
power
abroad
to
Iesus
Christ
,
so
the
private
Government
of
his
family
at
home
.
He
hath
made
his
eldest
Son
the
Lord
of
all
,
he
hath
set
him
over
his
house
,
Heb.
3.6
.
The
Son
of
God
hath
got
a
match
,
though
a
poor
one
,
I
confess
,
and
now
the
Father
gives
up
the
house-keeping
wholly
to
him
.
And
hence
saith
the
Apostle
Paul
,
Eph.
3.14
,
15.
I
bow
my
knees
unto
the
Father
of
the
Lord
Jesus
Christ
,
of
whom
the
whole
family
in
heaven
and
earth
is
named
.
The
whole
family
of
heaven
and
earth
is
named
from
Christ
,
whether
the
upper
family
of
heaven
,
or
the
lower
family
on
earth
,
whether
the
Church
triumphant
or
the
Church
militant
,
it
is
Christs
family
and
Christs
Church
,
and
Christs
houshold
.
God
you
see
,
hath
two
houses
,
and
yet
he
doth
not
govern
one
himself
,
and
leave
the
other
to
his
Son
,
he
commits
the
government
of
both
to
Jesus
Christ
;
that
he
may
be
all
in
all
,
that
he
may
be
the
more
honoured
.
It
appears
that
God
hath
a
design
to
glorifie
his
Son
Christ
,
by
the
great
offices
of
dignity
,
and
trust
,
and
honour
which
he
hath
advanced
and
raised
him
to
:
For
he
hath
crowned
him
with
glory
and
honour
.
Three
offices
there
are
which
have
been
alwayes
looked
upon
as
full
of
honour
:
The
office
of
a
King
,
of
a
Priest
,
and
of
a
Prophet
.
Of
a
King
in
the
Commonwealth
,
and
of
a
Ptiest
,
and
Prophet
in
the
Church
.
And
all
of
them
concurr
in
Jesus
Christ
;
he
is
annointed
to
them
altogether
.
And
this
is
singular
to
Jesus
Christ
,
it
is
peculiar
to
himself
alone
,
no
other
man
was
ever
thus
advanced
besides
himself
.
Some
other
men
have
had
one
of
these
offices
,
or
two
at
most
,
but
never
any
man
had
all
three
,
but
Christ
only
:
So
that
he
is
in
this
respect
;
transcendently
advanced
you
see
,
and
God
hath
glorified
him
beyond
measure
,
and
beyond
pattern
.
And
that
you
may
the
better
see
the
honour
that
is
done
to
Iesus
Christ
,
in
that
he
hath
these
three
great
Offices
altogether
in
his
hands
:
I
shall
represent
it
to
you
in
a
few
Particulars
.
First
,
By
this
means
whatsoever
good
is
purchased
for
the
Church
,
is
procured
by
him
only
;
The
Father
,
that
he
may
advance
,
and
honour
Christ
the
more
,
will
have
the
Church
beholding
unto
none
but
him
for
any
good
that
she
enjoys
or
looks
for
.
He
must
purchase
peace
,
and
he
must
purchase
grace
for
her
:
the
grace
of
righteousness
,
and
the
grace
of
holiness
:
he
must
satisfie
,
&
he
must
sanctifie
:
he
must
obtain
her
absolution
,
and
he
must
obtain
her
sanctification
,
and
he
must
obtain
her
glorification
:
he
must
renew
her
right
in
outward
things
which
she
forfeited
in
Adam
.
And
he
must
do
all
this
alone
,
there
must
be
none
besides
him
,
none
with
him
.
No
,
he
must
tread
the
wine-press
of
his
Fathers
wrath
alone
.
By
once
offering
of
himself
,
he
must
perfect
for
ever
them
that
are
sanctified
.
The
Lord
hath
given
us
no
other
King
to
subdue
our
enemies
,
and
to
get
peace
for
us
;
No
other
Priest
to
satisfie
his
wrath
,
and
to
obtain
Grace
for
us
.
No
other
Mediator
between
God
and
man
either
of
Redemption
,
or
Intercession
;
either
of
Redemption
to
purchase
grace
,
or
of
Intercession
to
sue
out
that
which
he
hath
purchased
;
All
lies
on
Jesus
Christ
,
you
see
,
that
he
may
be
all
in
all
,
that
all
the
glory
may
redound
to
him
.
As
whatsoever
good
is
purchased
for
the
Church
is
procured
by
him
only
,
so
it
is
revealed
by
him
only
.
As
he
,
and
he
alone
must
get
it
so
he
,
and
he
alone
must
tell
us
of
it
.
It
is
an
honour
to
be
sent
with
good
news
,
and
God
hath
done
his
Son
this
honour
;
The
Gospel
,
as
you
know
,
is
glad
tydings
of
great
Joy
,
and
Christ
is
he
that
makes
it
known
to
men
.
He
brings
it
forth
out
of
the
bosome
of
the
Father
.
And
therefore
it
is
called
the
word
of
Christ
Not
only
because
Jesus
Christ
is
the
author
and
the
Subject
matter
of
it
,
but
the
revealer
of
it
too
.
God
in
these
latter
daies
hath
spoken
to
us
by
his
Son
,
saith
the
Apostle
,
speaking
of
the
revelation
of
the
Gospel
,
Heb.
1.2
.
He
had
good
news
to
tell
the
world
,
and
he
sent
his
Son
with
it
.
He
sent
Moses
with
the
Law
,
which
was
a
Message
full
of
terrour
;
Moses
was
good
enough
for
that
.
The
Gospel
was
a
Message
full
of
sweetness
and
full
of
Comfort
,
and
Christ
must
have
the
honour
to
reveal
that
to
the
world
.
Indeed
my
brethren
whatsoever
good
we
know
of
God
,
or
of
his
favour
and
good
will
towards
us
,
or
of
the
work
of
our
redemption
,
and
reconciliation
,
and
attonement
,
all
comes
out
by
Jesus
Christ
.
Christ
is
the
only
Prophet
of
the
Church
;
and
if
we
ask
the
question
which
the
Psalmist
mentions
,
Psal.
4.6
.
Who
will
shew
us
any
good
?
The
answer
must
be
,
None
but
Iesus
Christ
can
do
it
,
or
those
that
are
sent
out
by
him
with
his
Message
,
and
in
his
Name
.
As
whatsoever
good
is
purchased
for
the
Church
is
procured
by
Christ
only
,
and
revealed
by
Christ
only
,
so
it
is
dispensed
by
Christ
only
.
God
doth
not
give
it
out
immediately
himself
,
but
he
communicates
it
to
us
,
in
,
and
by
,
and
through
Christ
,
as
the
Expression
of
the
Scripture
is
,
The
grace
of
God
is
shed
on
us
abundantly
,
through
Jesus
Christ
our
Lord
,
Titus
3.6
.
As
all
comes
by
his
means
,
so
all
goes
through
his
hands
.
And
therefore
he
is
said
to
have
received
gifts
for
men
,
Isa.
68.18
.
God
doth
not
give
his
gifts
directly
,
and
immediately
to
men
himself
,
but
Jesus
Christ
receieth
their
endowments
for
them
of
the
Father
,
that
of
his
fulness
they
may
all
receive
.
He
is
the
Treasurer
of
his
Fathers
grace
,
that
every
one
may
come
to
him
.
God
hath
exalted
him
to
be
a
Prince
to
his
People
,
and
so
to
give
them
as
a
King
(
as
once
Araunah
said
to
David
)
in
a
Magnificent
and
Royal
way
.
And
this
he
hath
done
to
advance
him
and
to
make
him
glorious
,
that
as
all
comes
from
him
,
so
all
may
be
ascribed
to
him
.
It
appears
that
God
hath
a
design
,
&c.
as
by
the
offices
in
which
he
puts
him
,
so
by
the
gifts
,
and
the
abilities
which
he
endues
him
with
for
the
discharge
of
those
places
.
To
put
a
person
in
an
office
,
who
is
not
qualified
and
fitted
for
it
,
who
is
not
able
to
discharge
it
,
is
to
dishonour
him
,
and
make
him
despicable
in
the
eyes
of
others
.
God
doth
not
so
with
Jesus
Christ
;
and
therefore
as
he
makes
him
King
,
and
Priest
,
and
Prophet
,
so
he
enables
him
to
the
performance
and
execution
of
these
offices
.
As
he
appoints
him
to
them
,
so
he
annoints
him
with
gifts
,
and
graces
,
and
abilities
,
that
he
may
go
through
with
them
with
credit
,
as
we
use
to
say
,
both
to
the
honour
of
his
Father
and
himself
.
He
is
the
head
of
the
body
the
Church
(
saith
the
Apostle
)
Colos.
1.17
.
And
to
this
end
it
pleased
the
Father
that
in
him
should
all
fulness
dwell
,
as
it
is
added
there
in
that
place
.
It
appears
that
God
,
&c.
in
that
he
makes
the
fulness
of
the
God-head
dwell
in
him
;
Others
are
Partakers
of
the
divine
nature
but
he
is
partaker
of
the
Divine
Essence
.
Others
are
Partakers
of
the
properties
of
God
,
but
he
is
partaker
of
the
God-head
it self
.
Others
are
partakers
of
the
grace
of
God
,
but
he
is
partaker
of
the
God
of
grace
.
And
therefore
the
Apostle
saith
not
,
that
in
Christ
dwelleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
the
Divinity
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
the
Deity
.
In
him
dwelleth
all
the
fulness
of
the
God-head
bodily
,
Col.
2.9
.
Not
that
the
Godhead
is
confined
,
or
circumscribed
within
the
narrow
limits
of
our
Saviours
flesh
,
or
that
his
body
is
co-extended
with
the
God-head
,
as
Ubiquitaries
dream
.
But
the
God-head
dwells
in
Christ
,
as
Bernard
speaks
,
not
Vmbrative
,
not
by
external
signs
and
shadows
,
and
tokens
of
his
presence
,
as
once
he
dwelt
in
the
material
Temple
;
not
effective
,
by
the
powerfull
operation
of
it
,
not
only
by
the
Graces
of
it
,
as
it
dwelleth
in
the
bodies
of
his
Saints
,
who
therefore
are
called
the
Temples
of
God
;
But
in
him
dwells
the
God-head
bodily
,
that
is
,
it
is
really
united
to
the
humane
nature
,
to
the
body
of
Jesus
Christ
,
And
herein
Christ
hath
no
Peer
.
It
is
a
high
and
unmatchable
honour
,
which
no
other
Creature
is
capable
of
,
by
which
he
is
advanced
above
all
other
things
and
persons
in
the
world
besides
.
John
17.1
.
Glorifie
thy
Son
.
Reas.
1
IT
hath
been
the
design
and
purpose
,
&c.
that
he
might
make
him
some
requital
for
the
abasures
and
indignities
which
he
suffered
in
the
world
.
A
great
part
of
our
Saviours
passion
(
my
beloved
consisted
in
the
great
dishonour
that
was
done
to
him
,
and
in
the
scorn
,
and
the
derision
,
and
the
contemptuous
usage
which
he
suffered
,
even
from
the
vilest
,
and
the
worst
of
men
.
If
you
survey
it
in
the
Gospel
storie
,
and
lay
it
altogether
,
all
the
affronts
,
and
jears
,
and
taunts
,
and
uncivil
imputations
that
were
put
upon
him
,
you
will
admire
that
the
glorious
Son
of
God
should
ever
stoop
so
low
for
our
sakes
:
yet
this
he
did
for
the
accomplishment
of
that
great
work
,
to
which
he
was
appointed
by
the
Father
:
And
therefore
God
in
recompence
hath
set
him
up
again
,
and
raised
him
to
the
height
of
dignity
and
glory
.
And
that
he
did
it
on
this
very
ground
,
we
learn
from
the
Apostle
Paul
,
Phil.
2.7
,
8.
and
following
verses
.
He
made
himself
(
saith
the
Apostle
there
)
of
no
reputation
,
and
took
upon
him
the
form
of
a
Servant
,
and
being
found
in
fashion
as
a
man
,
he
humbled
himself
;
And
what
of
this
?
why
therefore
God
hath
highly
exalted
him
,
exalted
him
,
and
exalted
him
highly
,
as
it
is
added
in
the
next
words
,
therefore
because
he
was
abased
.
And
hence
our
Saviour
useth
this
as
an
enforcing
argument
when
he
desireth
to
be
glorified
by
his
father
,
viz.
Because
he
had
been
formely
dishonoured
,
and
brought
low
.
For
this
is
cleerly
intimated
in
the
words
,
John
17.4
,
5.
I
have
finished
the
work
which
thou
gavest
me
to
do
,
and
now
,
O
Father
,
glorifie
me
with
thy self
.
The
works
of
Christ
were
some
of
Ministry
and
service
,
and
abasure
in
the
office
of
obedience
and
suffering
for
the
Church
;
and
some
of
power
,
and
majesty
,
in
the
protection
and
exaltation
of
the
Church
;
and
those
were
to
foregoe
these
.
He
ought
to
suffer
and
so
enter
into
glory
,
Luke
24.26
.
There
was
a
necesse
in
it
,
a
necessity
of
Gods
decree
who
had
appointed
,
and
designed
it
to
be
so
,
of
Gods
justice
which
must
be
satisfied
by
obedience
,
before
he
would
be
pacified
with
men
,
or
in
the
person
of
their
head
and
advocate
advance
them
to
his
glory
.
Of
Gods
word
in
the
prediction
of
the
Prophets
,
who
had
fore-shewed
,
and
prophecied
that
it
must
be
so
.
And
hence
saith
Christ
in
the
fore-cited
text
,
I
have
finished
my
work
,
the
work
of
my
humiliation
,
and
therefore
now
I
pray
thee
glorifie
me
with
thy self
.
Let
my
exaltation
follow
.
I
should
not
look
to
be
exalted
if
I
had
not
first
been
humbled
.
But
seeing
I
have
done
the
service
,
let
me
have
the
recompence
:
since
I
have
undergone
the
one
,
let
me
be
raised
to
the
other
.
It
hath
been
the
design
,
&c.
that
he
himself
might
be
glorified
by
it
.
Reas.
2
His
utmost
aim
is
that
he
may
be
honoured
in
the
honour
of
his
Son
.
Brethren
,
the
Lord
in
all
his
works
(
I
speak
it
reverently
)
is
a
self-seeker
,
he
seeks
himself
in
every
thing
he
doth
,
and
it
is
very
fit
he
should
,
because
there
is
no
end
above
himself
,
nor
better
then
himself
.
And
if
we
had
no
higher
end
(
my
brethren
)
then
our selves
,
we
might
seek
our selves
too
.
In
all
his
actions
,
he
hath
an
eye
upon
his
own
glory
.
And
so
he
hath
in
this
which
we
are
speaking
of
,
the
exaltation
,
and
advancement
of
his
Son
.
And
therefore
with
this
Argument
our
Saviour
urgeth
this
desire
of
his
,
Father
glorifie
thy
Son
.
Why
should
I
glorifie
thee
(
might
the
father
say
)
what
shall
I
get
by
it
?
Thou
shalt
get
honour
by
it
(
saith
our
Saviour
)
and
therefore
I
beseech
thee
to
glorifie
me
upon
this
account
;
Father
glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
.
I
cannot
glorifie
thee
much
in
this
abasure
,
and
contempt
;
but
if
thou
glorifie
me
once
,
it
shall
come
back
again
upon
thee
by
reflection
;
I
will
be
sure
to
honour
thee
again
;
And
therefore
I
beseech
thee
do
it
for
thy
own
sake
,
and
in
relation
to
thy
own
glory
.
Now
is
it
so
,
my
brethren
,
that
it
hath
been
the
design
,
&c.
then
certainly
Vse
1
it
is
a
bold
adventurous
part
for
any
man
to
dishonour
Jesus
Christ
,
and
to
cast
contempt
upon
him
:
Whoever
doth
it
,
runs
a
very
great
hazard
.
He
doth
what
lies
in
him
to
cross
the
Lord
in
that
which
he
is
most
intent
upon
,
on
which
his
heart
is
wonderfully
set
.
Great
men
cannot
endure
(
you
know
)
to
be
crossed
in
their
wills
,
or
hindered
of
their
purposes
;
and
how
think
you
,
will
the
great
God
endure
to
be
affronted
,
and
opposed
,
and
crossed
in
such
a
thing
as
this
is
?
From
all
Eternity
he
hath
determined
with
himself
to
glorifie
his
Son
Christ
,
he
hath
had
it
in
his
heart
from
everlasting
,
he
hath
resolved
he
shall
be
honoured
;
and
that
not
by
men
alone
,
but
by
the
very
Angels
too
,
those
eminent
and
glorious
Creatures
.
It
is
the
Fathers
pleasure
that
it
shall
be
so
,
as
the
Apostle
tells
us
,
Heb.
1.6
.
When
he
bringeth
in
his
first
begotten
into
the
world
,
he
saith
,
and
let
all
the
Angels
of
God
worship
him
.
Not
serve
him
,
and
obey
him
only
,
but
worship
him
with
divine
,
and
with
religious
adoration
,
which
is
the
heigth
and
top
of
honour
,
with
the
same
honour
that
belongeth
to
the
Father
,
as
Christ
himself
expresseth
it
,
Iohn
5.23
.
And
if
he
must
have
honour
,
such
transcendent
honour
from
the
very
Angels
,
must
he
not
have
it
from
inferiour
creatures
,
who
are
far
below
Angels
?
Yes
,
Gods
expects
it
,
that
at
the
name
(
that
is
)
the
power
and
authority
of
Jesus
,
every
knee
should
bow
,
not
of
things
in
heaven
only
,
but
of
things
in
earth
too
,
that
is
,
not
of
Angels
only
but
of
men
.
So
that
you
see
the
father
looks
for
this
at
our
hands
,
he
looks
we
should
do
honour
to
his
Son
.
He
saith
as
in
the
Parable
,
They
will
reverence
my
Son
.
Though
they
have
slighted
and
abused
other
messengers
that
I
have
sent
among
them
,
yet
they
will
surely
reverence
my
Son
.
It
is
impossible
they
should
be
so
unworthy
to
contemn
my
own
Son
.
And
what
then
do
we
think
of
those
who
dishonour
and
contemn
him
notwithstanding
?
will
the
father
who
hath
sent
him
to
this
End
,
that
he
might
be
honoured
,
take
this
well
at
their
hands
,
to
be
thus
crossed
in
such
a
great
design
of
his
by
wretched
men
?
To
see
his
own
begotten
Son
despised
,
and
scorned
,
whom
he
hath
done
so
much
to
honour
?
Why
,
you
will
say
,
what
need
you
be
so
earnest
upon
this
particular
?
Who
doth
dishonour
Jesus
Christ
?
Who
doth
despise
him
,
or
contemn
him
?
do
we
not
all
acknowledge
him
to
be
our
Lord
and
Saviour
,
and
the
like
?
yes
we
do
all
acknowledge
him
in
words
,
indeed
we
call
him
Lord
.
But
many
of
us
buffet
him
,
and
spit
upon
him
in
the
very
same
breath
.
There
are
abundance
of
us
(
my
beloved
)
who
in
name
are
Christians
,
who
do
exceedingly
dishonour
Jesus
Christ
,
whatever
their
pretences
and
protestations
be
,
and
I
will
shew
you
briefly
who
they
are
.
All
unbelievers
do
dishonour
Christ
exceedingly
in
this
respect
,
that
they
do
not
close
with
him
;
That
when
he
is
proposed
and
offered
to
them
in
the
Gospel
,
they
do
not
take
him
,
and
receive
him
on
the
terms
that
he
is
offered
,
but
put
him
off
with
a
denial
.
This
is
a
great
dishonour
to
the
Lord
Christ
.
It
is
no
less
then
an
implicite
scorning
and
despising
of
him
.
As
if
he
were
so
poor
a
gift
that
he
were
not
worth
the
taking
.
Ah
,
my
beloved
,
do
but
think
upon
it
,
that
after
Christ
hath
undergone
so
much
as
he
hath
done
for
our
salvation
,
and
after
comes
a
begging
to
our
own
doors
,
beseeching
us
that
we
will
entertain
him
,
and
receive
him
,
and
accept
of
him
,
and
that
not
for
his
own
advantage
or
profit
that
accrews
to
him
,
but
meerly
for
our
own
good
;
That
he
should
stoop
so
low
,
even
by
entreaties
to
impose
himself
upon
us
,
and
we
should
be
inexorable
to
him
,
and
basely
thrust
him
quite
away
from
us
,
and
refuse
to
meddle
with
him
.
Oh
what
a
horrible
indignity
is
this
to
Jesus
Christ
?
What
an
unspeakable
debasing
of
him
?
Yet
thus
all
unbelievers
use
him
.
All
,
I
mean
where
Christ
is
preached
.
And
that
may
be
applied
to
them
which
the
Evangelist
affirmeth
of
the
Jews
,
Iohn
1.11
.
He
came
unto
his
own
,
his
own
friends
,
his
own
Kindred
,
his
own
acquaintance
,
his
own
nation
,
yea
people
of
his
own
Country
:
But
though
they
were
his
own
,
they
would
not
own
him
nor
embrace
him
.
He
came
unto
his
own
,
and
his
own
received
him
not
.
And
so
he
comes
to
these
men
,
and
that
with
obsecrations
,
and
entreaties
too
,
and
they
clap
the
door
against
him
,
and
shamefully
g●ve
him
the
repulse
.
They
tell
him
in
effect
that
he
may
go
to
those
that
need
him
,
and
look
after
him
,
or
care
for
him
.
For
their
parts
,
they
will
none
of
him
,
then
which
there
cannot
be
a
viler
,
or
more
ignominions
usage
in
the
world
.
They
that
despise
and
slight
the
blood
of
Christ
,
they
dishonour
Christ
himself
.
His
blood
you
cannot
chuse
but
think
is
dear
to
him
,
and
the
contemptuous
usage
of
it
reflects
with
high
disparagement
upon
him
.
But
you
will
say
who
de
pises
Christs
blood
?
are
any
so
unworthy
and
so
base
among
us
?
yes
there
are
some
such
among
us
who
use
the
blood
of
Christ
as
if
they
did
account
it
an
unholy
thing
,
as
if
it
were
but
common
blood
,
the
blood
of
any
ordinary
creature
which
they
might
freely
undervalue
at
their
pleasure
;
And
so
in
doing
this
,
they
tread
underfoot
the
son
of
God
,
as
the
Apostle
speaks
,
Heb.
10.29
.
they
throw
him
down
,
and
tread
him
under
foot
,
as
if
he
were
but
dust
,
or
dung
,
or
some
such
base
unworthy
thing
,
which
is
the
horriblest
contempt
that
can
be
.
They
tread
under
foot
the
Son
of
God
,
while
they
account
his
blood
an
unholy
thing
.
But
who
accounts
it
so
you
will
demand
?
Why
they
that
use
it
so
,
do
in
effect
account
it
so
,
and
truly
there
are
multitudes
of
such
among
us
.
When
ordinary
blood
is
shed
,
as
the
blood
of
any
beasts
,
you
know
,
we
make
no
reckoning
of
it
,
we
look
not
after
it
,
we
spend
not
any
thought
upon
it
,
it
is
shed
and
there
's
an
end
.
And
verily
my
brethren
,
there
are
many
who
make
no
more
of
the
blood
of
Christ
himself
,
then
if
it
were
but
common
blood
,
then
if
an
Ox
,
or
any
other
beast
were
slain
,
and
so
account
it
an
unholy
thing
.
They
never
think
upon
it
,
unless
it
be
to
swear
by
it
,
they
never
meditate
upon
the
end
for
which
he
shed
it
,
or
the
use
which
they
ought
to
make
of
it
.
He
shed
his
blood
for
us
(
saith
the
Apostle
)
that
we
should
live
no
longer
to
our selves
but
to
him
that
died
for
us
.
And
yet
how
many
are
there
who
live
wholly
to
themselves
notwithstanding
all
this
,
who
seek
themselves
,
their
own
ends
,
their
own
things
,
and
not
the
things
of
Jesus
Christ
?
He
loved
his
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
,
Eph.
5.25
.
that
he
might
wash
it
in
his
own
blood
.
Apoc.
1.5
.
And
yet
what
multitudes
are
here
among
us
,
who
are
not
cleansed
,
or
washed
to
this
day
,
but
tumble
in
the
Kennel
still
,
wherein
the
swine
of
this
world
wallow
?
and
so
they
make
the
Son
of
God
,
as
much
as
in
them
lies
,
to
suffer
and
to
die
in
vain
,
they
spill
his
precious
blood
upon
the
ground
,
as
if
it
were
of
no
value
:
Christ
shed
his
blood
to
this
end
that
his
people
might
be
holy
,
and
they
will
be
impure
still
,
and
wallow
in
their
lusts
still
.
They
care
not
what
become
of
it
,
let
it
be
shed
in
vain
for
them
,
they
reckon
not
.
Oh
what
a
high
contempt
is
this
to
Jesus
Christ
!
These
men
as
the
Apostle
speaks
,
tread
underfoot
the
Son
of
God
,
they
trample
on
him
in
Disdain
;
and
put
him
to
the
greatest
shame
that
can
be
.
They
that
despise
and
slight
the
spirit
of
Christ
,
dishonour
Christ
himself
;
the
Comforter
the
holy
Spirit
is
the
messenger
of
Christ
,
he
is
instead
of
Christ
to
his
people
,
he
represents
him
absent
to
the
soul
.
And
therefore
he
is
said
in
Scripture
to
be
with
them
,
in
that
his
holy
Spirit
is
with
them
.
Behold
I
am
with
you
alwayes
,
viz.
by
my
Spirit
to
the
end
of
the
world
,
Mat.
28.
ult.
I
will
not
leave
you
comfortless
saith
Christ
to
his
Disciple
,
I
will
come
to
you
,
Iohn
14.18
.
he
meaneth
not
by
himself
,
but
by
his
Spirit
.
So
that
when
the
Spirit
comes
,
Christ
comes
;
and
therefore
it
is
added
presently
,
At
that
time
you
shall
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
.
So
that
if
this
sweet
Messenger
of
Jesus
Christ
,
who
is
to
us
instead
of
Christ
,
be
ill-entreated
by
us
,
it
is
apparently
a
very
great
indignity
to
Christ
himself
.
And
yet
how
often
do
we
damp
the
holy
motions
of
this
Spirit
in
our
hearts
?
When
good
desires
and
gracious
purposes
are
raised
and
kindled
there
,
how
often
do
we
smother
them
and
put
them
out
again
?
how
frequently
do
we
misuse
him
,
who
comes
with
counsel
,
and
with
comfort
,
and
with
grace
,
from
such
a
choise
and
pretious
friend
as
Christ
is
?
How
do
we
slight
the
seasonable
caveats
that
the
spirit
gives
us
,
either
for
our
information
,
or
else
for
our
consolation
,
and
what
is
this
upon
the
matter
,
but
to
despise
and
slight
Christ
?
They
that
despise
and
slight
the
Messengers
and
the
Embassadors
of
Christ
,
they
dishonour
Christ
himself
.
He
is
in
this
respect
at
the
same
hand
that
Princes
are
,
the
wrongs
and
the
indignities
that
are
done
to
those
they
send
,
they
take
as
offered
to
themselves
;
and
truly
so
doth
Jesus
Christ
.
His
Ministers
,
the
Preachers
,
and
Dispensers
of
his
Gospel
,
are
his
Embassadors
to
men
,
they
are
instead
of
Christ
,
as
the
Apostle
Pauls
expression
is
,
2
Cor.
5.20
.
Now
then
we
are
Embassadors
for
Christ
,
we
pray
you
in
Christs
stead
;
and
they
that
injure
or
dishonour
those
that
are
for
Christ
,
and
that
are
in
Christs
stead
,
must
needs
dishonour
Christ
himself
.
Our
Saviour
is
express
and
plain
for
this
to
his
Apostles
,
Luke
10.16
.
He
that
despiseth
you
despiseth
me
;
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
.
q.
d.
My
Father
sent
me
,
and
therefore
he
that
despiseth
,
me
despiseth
him
.
And
I
send
you
,
and
therefore
he
that
despiseth
you
,
despiseth
me
:
I
shall
say
little
of
this
Argument
,
for
fear
of
misconstruction
,
I
shall
but
leave
it
to
your selves
to
judge
whether
Christ
be
in
this
respect
despised
and
dishonoured
,
yea
,
or
no.
Whether
he
be
abused
in
those
whom
he
hath
sent
,
whose
labours
he
hath
blessed
,
and
to
whom
he
hath
given
the
seals
of
their
Ministry
,
I
hope
they
will
not
much
complain
to
any
,
but
to
Christ
that
sent
them
,
and
if
he
be
resolved
to
bear
it
,
I
make
no
question
he
will
give
them
grace
and
strength
to
bear
it
too
,
and
to
profit
much
by
it
.
They
that
fall
away
from
Christ
after
some
acquaintance
with
him
,
they
dishonour
and
disgrace
him
.
For
in
deserting
him
,
they
seem
to
tell
the
world
that
there
is
nothing
in
him
why
we
should
desire
him
.
They
have
tried
him
,
and
they
find
him
by
experience
to
be
such
a
one
as
is
not
worth
the
keeping
any
longer
.
And
therefore
the
Apostle
,
speaking
of
Apostates
,
saith
that
they
put
Christ
to
open
shame
,
for
that
is
his
expression
,
Heb.
6.9
.
if
they
fall
away
,
saith
he
,
they
crucifie
the
Son
of
God
afresh
,
and
put
him
to
open
shame
.
A
servant
looks
upon
it
as
a
shame
and
a
disparagement
if
he
be
put
away
:
So
if
a
Servant
leave
his
Master
(
if
the
reason
be
not
known
)
it
is
some
disgrace
to
him
.
Men
are
very
apt
to
think
that
he
is
a
hard
Master
,
that
he
is
faulty
in
some
kind
or
other
,
and
that
he
deals
not
well
with
those
that
serve
him
.
And
so
when
men
forsake
the
service
of
the
Lord
Christ
,
they
make
the
world
believe
that
he
is
an
ill
Master
,
that
there
is
better
wages
,
and
more
content
and
satisfaction
to
be
had
in
the
service
of
sin
then
the
service
of
Christ
;
And
is
not
this
a
great
dishonour
to
him
?
And
yet
how
many
are
there
in
these
latter
times
,
who
bring
disparagement
to
Jesus
Christ
by
this
means
,
and
make
his
service
despicable
in
the
eyes
of
others
?
How
many
have
withdrawn
from
Jesus
Christ
of
late
,
given
over
waiting
on
his
holy
Ordinances
,
and
left
performing
of
those
duties
to
him
which
they
were
wont
exactly
,
and
constantly
,
and
duly
to
discharge
.
They
talk
of
Christian
Liberty
,
and
this
they
take
to
be
from
the
service
of
Christ
,
whereas
it
is
indeed
from
the
service
of
sin
:
And
so
they
are
more
loose
,
and
careless
,
and
remiss
,
and
negligent
then
they
have
been
in
former
times
.
These
men
disgrace
Christ
,
whom
God
hath
set
himself
to
honour
,
and
so
they
cross
him
in
his
great
design
.
Now
,
I
beseech
you
,
think
upon
it
,
you
that
dishonour
Christ
,
in
any
of
the
ways
forementioned
,
or
in
any
other
way
,
let
it
be
what
it
will
:
Remember
that
it
is
the
purpose
and
design
of
God
to
glorifie
his
Son
Christ
;
and
what
then
will
become
of
you
,
who
thwart
with
him
,
who
seek
as
much
as
lies
in
you
to
hinder
him
from
execution
of
that
which
he
is
so
intent
upon
?
Will
he
take
it
at
your
hands
?
Nay
,
if
he
send
his
Son
among
you
,
and
say
,
as
in
the
Parable
,
Luke
20.13
.
They
will
reverence
my
Son
,
and
you
upon
the
other
side
,
neglect
him
and
contemn
him
,
and
abase
him
every
way
,
he
will
be
out
of
patience
with
you
,
to
be
thus
crossed
by
wretched
men
;
he
will
certainly
destroy
you
,
he
will
make
you
know
the
price
of
slighting
and
despising
him
,
whose
honour
is
as
dear
and
tender
to
him
as
his
own
.
Is
it
so
,
that
it
hath
been
the
design
,
&
c
?
Then
be
we
all
exhorted
to
Vse
2
comply
with
God
,
in
this
great
design
of
his
,
and
to
promote
it
to
the
utmost
of
our
power
.
Let
us
endeavour
every
way
to
help
him
in
that
which
he
is
so
intent
upon
,
the
glorifying
of
his
Son
Christ
.
It
s
true
,
God
needs
not
any
of
our
help
,
he
can
do
his
own
work
,
and
bring
his
own
design
and
purposes
to
pass
without
us
;
he
can
glorifie
his
Son
,
whether
we
poor
simple
Creatures
will
or
no
:
but
yet
in
any
case
wherein
we
may
be
instrumental
to
him
,
wherein
we
may
be
usefull
any
way
to
further
that
which
he
intendeth
,
he
expects
that
we
should
come
to
the
help
of
the
Lord
,
as
the
expression
is
,
though
in
another
case
,
Judg.
5.23
.
and
therefore
let
us
seriously
consider
what
our
duty
is
,
and
let
us
set
up
Jesus
Christ
,
and
glorifie
him
to
the
utmost
of
our
power
.
And
here
I
shall
propound
two
things
,
which
I
shall
orderly
pursue
;
First
,
let
us
advance
his
glory
,
when
it
is
without
our
own
:
and
Secondly
,
let
us
advance
his
glory
,
when
it
is
against
our
own
.
Let
us
set
up
his
glory
when
it
is
without
our
own
,
when
we
have
no
glory
by
it
,
when
we
have
no
glory
with
it
.
There
be
many
in
the
World
,
that
seem
to
glorifie
the
Lord
Christ
,
when
his
glory
and
their
own
concur
,
and
come
together
in
a
Line
:
When
Christ
,
and
they
may
be
set
up
together
,
when
they
advance
and
raise
themselves
in
raising
and
advancing
him
,
they
are
very
well
content
.
As
this
was
Jehues
case
,
you
know
,
his
interest
and
Gods
did
meet
,
in
rooting
out
the
Line
of
Ahab
,
so
that
he
seemed
to
be
zealous
for
the
Lord
of
Hosts
,
when
he
was
zealous
only
for
himself
,
and
for
the
greatness
and
the
glory
of
his
own
house
.
But
when
the
glory
of
the
Lord
comes
single
,
and
alone
,
and
naked
to
them
,
so
that
they
have
nothing
to
quicken
and
encourage
them
to
such
a
work
,
to
such
a
duty
,
but
his
honour
only
;
as
for
their
own
part
,
they
are
like
to
get
disparagement
among
the
greater
part
of
men
,
and
to
be
disgraced
by
it
,
they
will
not
stir
,
they
will
do
nothing
in
such
a
case
as
this
is
.
A
Magistrate
it
may
be
will
be
very
earnest
in
taking
course
with
those
exorbitancies
and
abuses
which
dishonour
Christ
,
as
long
as
he
himself
may
attain
to
honour
by
it
,
and
be
applauded
every
where
for
his
integrity
,
and
zeal
,
and
courage
,
and
uprightness
.
But
when
he
meets
with
scoffs
and
taunts
on
every
side
,
when
he
comes
to
be
affronted
and
disgraced
,
and
blasted
for
his
forwardness
,
and
to
be
looked
upon
as
a
pragmatical
,
and
busie
man
,
he
thinks
it
better
to
give
over
and
be
quiet
.
A
Minister
,
it
may
be
,
will
be
painfull
in
his
Calling
,
very
diligent
in
Preaching
in
season
and
out
of
season
,
while
he
may
be
commended
and
admired
;
but
when
he
misses
his
expected
honour
and
applause
,
he
is
like
a
becalmed
Ship
at
Sea
,
and
stirs
no
longer
then
the
breath
of
people
drives
him
.
And
so
a
private
person
,
it
may
be
,
will
be
very
holy
and
precise
,
very
constant
,
and
very
diligent
in
duty
,
very
exact
in
waiting
on
the
Ordinances
,
and
the
like
,
as
long
as
those
things
gain
him
reputation
and
esteem
with
those
to
whom
he
would
approve
himself
.
But
when
they
come
once
to
be
looked
upon
as
matter
of
disparagement
,
and
when
he
is
disgraced
for
them
,
he
hath
done
with
these
courses
.
These
men
do
glorifie
themselves
,
and
not
Christ
,
at
least
they
glorifie
him
with
relation
to
themselves
,
and
make
his
glory
but
a
means
to
the
attainment
of
their
own
;
so
that
their
utmost
end
is
really
their
own
glory
;
so
that
however
it
may
seem
,
they
do
not
truly
joyn
with
God
in
the
accomplishment
of
this
design
of
his
,
touching
the
glorifying
of
his
Son
Christ
.
Now
,
I
beseech
you
,
my
Beloved
,
let
us
not
be
like
these
men
,
let
us
advance
the
Son
of
God
single
,
let
us
set
up
his
glory
when
it
is
without
our
own
.
Nay
,
to
go
further
yet
,
let
us
set
up
his
glory
where
it
is
against
our
own
,
which
is
the
second
thing
proposed
;
when
we
are
no
gainers
by
it
,
but
rather
losers
in
our
own
honour
.
And
thus
the
Saints
of
God
have
done
,
as
I
shall
give
you
divers
instances
out
of
the
Scripture
,
because
the
thing
is
difficult
,
and
will
need
the
more
enforcing
.
John
the
Baptist
was
much
cryed
up
among
the
people
,
as
if
he
had
been
the
Messias
:
Many
men
,
if
they
had
been
in
his
place
,
would
have
nourished
these
conceits
,
and
taken
to
themselves
those
foolish
attributions
:
But
he
is
so
far
from
this
,
that
he
endeavors
every
way
to
put
them
off
from
him
,
There
comes
one
after
me
,
who
is
mightier
then
I
,
the
latchet
of
whose
shoo
I
am
not
worthy
to
stoop
down
and
unloose
,
Mar.
1.8
,
9.
I
indeed
have
baptized
you
with
water
,
but
he
shall
baptize
you
with
the
holy
Ghost
.
q.d.
You
question
whether
I
be
Christ
or
no
,
and
thus
you
magnifie
me
,
and
applaud
me
,
and
attribute
that
to
me
which
indeed
belongs
to
Christ
.
But
I
must
tell
you
plainly
,
I
am
not
the
Christ
(
as
in
another
place
he
doth
)
I
am
no
body
to
him
,
I
am
not
worthy
to
unty
his
shoes
,
to
do
the
meanest
Office
that
belongs
to
him
:
And
for
the
Ministry
,
my
Art
is
outward
,
and
not
to
be
compared
with
his
,
I
indeed
baptize
,
&c.
And
in
another
place
he
shews
the
very
same
temper
,
Iohn
3.30
He
must
increase
,
but
I
must
decrease
.
q.d.
It
must
be
so
,
and
I
am
very
well
content
,
so
he
increase
,
and
so
his
glory
grow
,
I
care
not
though
I
wane
and
wither
in
my
honour
,
and
in
the
reputation
and
esteem
which
I
have
among
the
people
.
So
the
Apostles
,
when
the
people
ascribed
the
Miracle
which
they
had
done
to
them
,
how
did
they
shake
away
this
honour
from
them
?
Acts
3.12
.
Ye
men
of
Israel
,
why
look
you
so
earnestly
on
us
,
as
if
by
our
own
power
or
holiness
,
we
had
made
this
man
whole
:
no
,
God
hath
done
it
to
glorifie
his
Son
Christ
,
in
prosecution
of
this
great
design
,
as
it
is
added
there
in
that
place
.
And
when
was
Paul
in
such
a
heat
,
as
when
the
people
took
Barnabas
and
him
for
gods
,
and
would
have
offered
sacrifice
unto
them
?
Act.
14.13
.
When
they
heard
what
was
done
,
they
rent
their
cloaths
,
and
ran
in
among
the
people
,
crying
out
,
and
saying
,
Sirs
,
why
do
ye
these
things
?
you
think
us
to
be
Gods
,
but
we
are
men
of
like
passions
with
your selves
,
and
preach
unto
you
that
you
should
turn
from
these
vanities
,
unto
the
living
God
.
You
see
they
labour
to
advance
the
Lord
,
by
taking
off
those
high
conceits
which
the
people
had
of
them
.
Now
I
beseech
you
my
beloved
,
let
the
same
minde
be
in
us
that
was
in
these
men
.
Let
us
not
regard
a
jot
what
becomes
of
our
honour
,
so
the
design
of
our
God
go
forward
touching
the
glorifying
of
his
Son
.
And
let
us
say
as
Iacob
in
another
place
,
So
Christ
be
glorified
,
we
have
enough
.
You
that
are
in
any
office
,
do
not
consider
with
your selves
how
you
may
carry
matters
,
so
that
you
may
be
commended
and
approved
,
for
moderate
,
and
meek
,
and
quiet
men
;
but
how
you
may
extirpate
sin
,
which
dishonours
Jesus
Christ
,
and
root
out
evil
doers
from
the
City
of
the
Lord
:
and
if
you
be
abused
for
this
,
if
loose
contentious
people
tax
you
,
and
run
out
upon
you
;
if
Drunkards
in
their
Ale
make
Songs
upon
you
,
do
you
despise
the
shame
as
Christ
did
,
so
you
may
bring
him
any
glory
?
So
we
that
are
the
Ministers
of
Christ
,
let
this
be
our
endeavour
to
advance
and
set
up
Christ
;
let
us
study
such
a
way
,
and
follow
such
a
course
as
will
glorifie
him
most
,
though
it
redound
not
to
our
own
honour
.
Let
us
not
make
this
our
aim
,
how
we
may
carry
matters
,
so
that
we
may
be
admired
and
magnified
,
that
we
may
be
accounted
eloquent
and
learned
,
and
the
like
;
but
that
the
people
may
be
edified
,
and
that
they
may
be
won
to
Jesus
Christ
:
That
way
of
preaching
,
be
it
what
it
will
,
which
serveth
best
to
these
ends
,
let
us
endeavour
after
,
yea
and
though
it
should
be
prejudicial
to
our
own
glory
,
though
it
should
eclipse
us
.
What
saith
the
Apostle
Paul
,
2
Cor.
4.5
.
I
preach
not
my self
,
but
the
Lord
Iesus
Christ
.
It
is
not
my
intention
to
set
up
my self
,
that
I
may
be
looked
upon
,
that
my
abilities
may
be
applauded
and
admired
;
no
,
I
regard
not
though
I
be
concealed
,
though
I
be
hid
among
the
croud
,
so
as
Jesus
Christ
appear
,
so
as
the
affections
and
thoughts
of
men
be
set
on
him
,
so
he
be
represented
to
the
people
in
his
glory
:
I
preach
not
my self
,
but
the
Lord
Iesus
Christ
,
and
my self
your
servant
for
Jesus
his
sake
.
And
so
for
private
Christians
,
let
us
seriously
consider
what
the
Lord
expects
from
us
,
and
how
intent
he
is
on
this
business
,
and
let
us
strive
to
serve
him
,
and
be
instrumental
to
him
in
this
great
design
of
his
.
Let
us
make
this
our
work
and
business
,
how
we
may
glorifie
the
Lord
Christ
,
become
what
will
of
our
esteem
and
reputation
in
the
world
.
And
this
,
because
it
is
a
hard
lesson
,
I
shall
excite
you
to
the
learning
and
the
practising
of
it
,
with
a
few
motives
.
Consider
wherefore
you
were
made
and
placed
in
the
world
;
what
,
to
set
up
your selves
,
and
to
advance
your
own
honour
?
No
,
but
to
glorifie
the
Lord
Christ
;
this
was
the
end
of
your
Creation
;
All
things
were
created
by
him
,
and
for
him
,
saith
the
Apostle
,
Col.
1.16
.
As
they
were
created
by
him
,
so
they
were
created
for
him
.
Now
a
thing
may
be
made
either
for
the
need
and
conveniency
,
or
else
for
the
honour
and
glory
of
him
for
whom
it
is
made
.
As
great
men
in
their
houses
,
have
been
always
wont
to
have
some
things
for
use
,
and
others
for
pomp
.
Now
Jesus
Christ
made
nothing
in
the
world
for
need
;
he
needs
not
us
for
any
thing
that
we
can
do
;
for
he
was
absolutely
full
and
perfect
,
and
compleat
,
before
we
had
a
being
in
the
world
;
or
had
it
not
been
so
,
undoubtedly
he
would
have
made
us
sooner
,
he
would
not
have
remained
so
long
without
us
.
So
then
he
made
us
for
his
glory
,
that
was
the
end
he
aimed
at
in
our
Creation
:
And
therefore
it
concerneth
us
to
see
that
we
answer
this
end
,
and
that
we
glorifie
the
Lord
Christ
:
Or
if
we
do
not
so
;
first
,
our
sin
is
very
great
,
we
sin
against
the
great
,
the
utmost
end
of
our
Creation
:
And
secondly
,
our
danger
is
very
great
,
and
we
are
in
extreamest
peril
of
destruction
.
Any
thing
that
is
unusefull
,
or
unserviceable
to
the
end
that
it
was
made
,
is
fit
for
nothing
else
but
ruine
.
We
make
a
fire
to
warm
us
,
and
to
dress
our
meat
,
but
if
it
fall
a
burning
of
the
house
,
we
put
it
out
if
we
be
able
:
A
hatchet
or
a
knife
is
made
to
cut
,
but
when
it
comes
to
have
no
edge
at
all
,
so
that
it
will
not
do
the
business
that
it
serveth
for
,
we
throw
it
by
into
a
corner
,
and
provide
another
.
A
Potter
makes
a
vessel
to
keep
liquid
things
,
but
if
it
have
a
crack
,
or
hole
in
it
,
so
that
it
will
not
serve
for
that
purpose
,
he
even
dashes
it
in
pieces
.
So
Jesus
Christ
hath
made
us
for
himself
,
his
own
glory
;
but
if
we
be
unserviceable
to
this
end
,
and
if
he
finde
we
do
not
glorifie
him
,
but
dishonour
him
,
and
shame
him
,
he
will
break
us
with
a
rod
of
iron
,
and
dash
us
in
pieces
like
a
Potters
vessel
.
We
will
not
serve
his
turn
,
nor
the
end
for
which
he
made
us
,
and
therefore
he
will
cast
us
away
;
for
what
shall
he
do
with
us
?
If
any
of
us
have
an
instrument
that
is
very
usefull
to
us
,
we
will
be
very
chary
of
it
,
and
very
carefull
that
we
do
not
lose
it
;
but
if
it
be
of
no
use
,
we
reckon
it
of
no
value
,
yea
many
times
we
break
it
,
or
we
burn
it
in
a
passion
,
and
there
is
an
end
of
it
.
So
Jesus
Christ
will
deal
with
us
my
Brethren
;
if
we
be
serviceable
to
the
end
for
which
he
made
us
,
he
will
keep
us
,
and
preserve
us
:
But
if
we
be
unusefull
to
him
,
or
if
we
do
not
glorifie
him
,
he
will
ruine
and
destroy
us
.
Consider
Christ
will
make
you
recompence
for
any
honour
that
you
bring
to
him
,
you
shall
have
it
back
again
,
and
that
with
profit
and
advantage
.
If
you
honour
Jesus
Christ
,
he
will
do
as
much
for
you
,
he
will
honour
you
again
;
it
is
his
Promise
,
and
he
will
be
faithfull
in
it
,
1
Sam.
2.30
.
Them
that
honour
me
,
I
will
honour
.
Men
are
exceedingly
,
and
almost
universally
deceived
in
this
particular
:
they
think
the
ready
way
to
honour
,
is
to
set
up
themselves
,
and
to
brisle
their
plumes
,
to
strut
and
swell
,
and
swagger
in
the
world
;
to
take
all
wayes
that
they
can
think
upon
,
to
make
themselves
seem
great
and
honourable
in
the
eyes
of
others
;
but
in
the
mean
time
they
neglect
Christ
,
they
take
no
course
at
all
to
advance
his
glory
.
Alas
,
these
men
are
quite
out
,
if
they
would
have
true
honour
,
their
business
and
their
work
must
be
to
set
up
Christ
,
and
then
he
will
be
sure
to
set
up
them
again
.
If
we
take
care
to
honour
him
,
he
will
take
care
to
honour
us
;
if
we
do
the
one
of
them
,
we
need
not
doubt
to
trust
him
with
the
other
.
So
that
you
see
my
Brethren
,
if
we
would
be
honoured
and
esteemed
,
we
have
no
more
to
do
but
only
this
,
to
glorifie
the
Lord
Christ
,
to
magnifie
him
,
and
to
make
him
great
,
and
then
he
is
engaged
to
take
care
of
our
esteem
and
credit
in
the
world
.
But
on
the
other
side
if
we
dishonour
and
despise
him
,
let
us
do
what
we
can
to
raise
our selves
,
and
get
our selves
a
name
,
it
shall
be
all
to
no
purpose
,
when
all
is
done
he
will
cast
ignominy
and
contempt
upon
us
,
as
he
tells
us
in
the
fore-alledged
Text
,
They
that
honour
me
,
I
will
honour
;
and
they
that
despise
me
,
shall
be
lightly
set
by
.
Consider
with
your selves
how
you
will
gratifie
(
if
I
might
express
it
so
)
or
rather
please
the
Father
,
in
glorifying
of
his
Son
Christ
.
It
is
a
thing
that
fathers
take
delight
and
pleasure
in
,
to
see
their
sons
advanced
to
honour
;
and
truly
so
doth
God
the
Father
in
reference
to
Jesus
Christ
.
He
loves
to
see
him
set
up
,
and
to
see
him
made
glorious
,
and
that
not
only
as
he
is
his
Son
,
in
whom
his
very
soul
delighteth
,
but
as
it
hath
been
his
decree
and
purpose
from
eternity
to
have
him
glorified
.
You
hear
it
hath
been
the
design
of
God
to
glorifie
his
Son
Christ
,
and
a
design
on
which
his
heart
is
set
;
and
so
the
promoting
of
it
by
your
means
,
must
needs
be
very
pleasing
to
him
:
you
may
be
sure
that
he
will
vote
it
to
be
acceptable
service
.
And
even
as
they
that
hinder
and
oppose
this
great
business
are
opposites
to
God
:
so
they
that
further
and
promote
it
,
close
with
him
,
and
carry
on
his
business
,
and
he
will
take
it
very
kindly
at
their
hands
,
to
have
a
thing
which
he
is
so
intent
upon
brought
to
pass
by
their
means
.
These
things
may
stir
us
up
,
my
Brethren
,
to
comply
with
God
in
this
great
Design
of
his
,
touching
the
glorifying
of
his
Son
Christ
.
John
17.1
.
That
thy
Son
may
also
glorifie
thee
.
SO
we
have
done
with
the
two
first
particulars
considered
in
our
Saviours
Prayer
,
so
far
as
it
concerns
himself
,
the
rise
of
it
from
whence
he
takes
occasion
to
present
it
to
his
Father
,
together
with
the
matter
of
it
,
or
the
thing
which
he
desireth
of
the
Father
,
That
he
may
be
glorified
.
And
we
are
now
arrived
at
the
third
and
last
,
the
Reasons
with
which
he
presseth
,
and
enforceth
this
request
of
his
,
and
they
are
many
,
and
of
great
importance
.
The
first
is
taken
from
the
end
,
why
he
desireth
to
be
glorified
,
or
to
have
glory
from
the
Father
,
viz.
that
he
might
be
enabled
to
bring
glory
to
the
Father
;
Father
glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
.
The
second
Argument
is
drawn
à
congruo
,
from
the
congruity
;
it
was
but
meet
and
congruous
that
he
should
be
glorified
,
or
that
he
should
have
glory
from
the
Father
,
seeing
he
had
power
from
him
.
He
had
received
power
from
him
,
and
therefore
it
was
fit
that
he
should
have
glory
too
;
for
power
and
glory
ought
to
go
together
:
And
therefore
on
this
ground
our
Saviour
urgeth
it
,
you
see
;
Father
glorifie
thy
Son
,
as
thou
hast
given
him
power
over
all
flesh
.
As
thou
hast
given
him
power
,
so
be
prevailed
withall
to
give
him
glory
too
,
the
concomitant
of
power
.
The
third
is
drawn
from
the
deserving
Cause
:
Christ
had
glorified
the
Father
,
and
therefore
thinks
himself
worthy
to
have
glory
from
the
Father
;
I
have
glorified
thee
on
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
:
And
now
,
O
Father
,
glorifie
me
with
thy self
,
and
so
on
.
At
this
time
,
I
shall
pitch
on
the
first
Argument
,
with
which
our
Saviour
presseth
this
request
of
his
,
and
it
is
taken
from
the
end
,
why
he
desireth
to
have
glory
from
the
Father
,
viz.
That
he
may
be
enabled
to
bring
glory
to
the
Father
,
Glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
.
Me
thinks
he
seems
to
intimate
he
could
not
glorifie
him
much
in
the
condition
he
was
in
at
present
,
he
was
in
such
a
state
of
ignominy
,
and
abasure
,
and
contempt
,
in
relation
to
the
world
,
that
he
was
not
capable
of
bringing
in
the
Father
any
considerable
honour
,
while
he
remained
in
this
case
:
And
therefore
he
entreats
the
Father
to
raise
him
,
and
advance
him
,
that
he
may
do
as
much
for
him
again
,
Father
glorifie
thy
Son
,
that
thy
Son
also
,
&c.
So
then
as
we
have
formerly
observed
,
that
it
is
the
Design
of
God
the
Father
to
glorifie
his
Son
;
so
hence
we
may
observe
,
DOCTRINE
.
That
it
is
the
desire
of
Christ
to
have
glory
from
the
Father
,
to
this
end
,
that
he
may
bring
glory
to
the
Father
.
You
see
he
begs
it
only
upon
this
account
,
Father
glorifie
thy
Son
:
What
,
that
he
may
detain
and
keep
it
to
himself
?
No
,
that
he
may
return
it
to
the
Father
,
That
thy
Son
also
may
glorifie
thee
.
If
thou
wilt
glorifie
me
,
thou
shalt
be
no
loser
by
it
;
no
,
thou
shalt
have
it
back
again
,
and
that
with
profit
,
and
advantage
too
;
thou
shalt
be
glorified
by
me
;
I
will
not
keep
the
glory
which
thou
layest
out
upon
me
in
my
own
hands
,
but
I
will
give
it
up
entire
,
and
undiminished
to
thy self
again
:
It
is
not
for
my
own
sake
that
I
beg
it
,
but
for
thine
.
There
were
some
rays
of
glory
which
God
was
pleased
to
dart
forth
upon
the
Son
in
his
condition
of
abasure
:
and
if
you
mark
his
carriage
in
the
Gospel
Story
,
you
shall
find
that
he
was
always
carefull
to
make
them
to
reflect
on
God
again
.
As
when
he
did
his
Miracles
,
which
was
a
means
to
set
him
up
(
you
know
)
in
the
eyes
of
all
that
saw
them
,
he
was
extreamly
cautious
that
the
honour
might
be
rendred
to
his
Father
.
And
hence
he
was
not
wont
to
do
them
in
his
own
name
,
nor
in
appearance
by
his
own
power
,
though
both
were
suitable
enough
to
his
condition
,
being
God
as
well
as
Man
;
but
in
the
name
,
and
by
the
strength
and
the
assistance
of
the
Father
.
And
therefore
when
he
raised
Lazarus
,
he
did
not
seem
to
do
it
of
himself
(
though
that
he
might
have
done
as
God
)
but
lift
up
his
eyes
and
prayed
his
Father
,
that
he
would
shew
himself
in
that
business
,
that
so
the
glory
might
be
his
,
Iohn
11.42
.
and
addeth
,
that
he
did
it
for
the
peoples
sake
that
stood
by
,
that
they
might
know
that
God
had
sent
him
.
That
they
might
understand
that
he
performed
such
works
as
these
,
as
one
that
was
subservient
to
the
Father
,
in
them
,
and
that
was
sent
out
by
him
.
And
therefore
he
is
always
minding
them
on
all
occasions
of
his
Mission
from
the
Father
,
that
so
if
any
thing
praise-worthy
did
appear
in
him
,
or
were
done
by
him
,
it
might
be
rendred
and
ascribed
to
the
Father
.
The
sixth
of
John
is
full
of
such
insinuations
;
I
come
(
saith
he
)
to
do
the
will
of
him
that
sent
me
,
and
not
to
do
my
own
will
,
at
ver.
38.
And
in
another
place
he
tells
them
that
he
honoured
not
himself
,
but
his
Father
honoured
him
,
Ioh.
8.54
.
He
honours
me
,
and
I
honour
not
my self
;
I
do
not
keep
his
honour
to
my self
;
but
I
honour
him
again
,
with
which
accordeth
that
expression
,
Iohn
13.31
.
Now
is
the
Son
of
man
glorified
:
and
what
follows
,
and
God
is
glorified
in
him
.
So
that
you
see
the
Son
takes
glory
from
the
Father
,
to
this
end
,
that
he
may
bring
glory
to
the
Father
.
And
it
is
very
congruous
that
it
should
be
so
,
because
as
Man
,
and
Mediator
,
Reason
1
he
is
the
Servant
of
the
Father
;
he
was
sent
down
by
him
from
heaven
upon
his
errand
,
and
upon
his
business
,
and
to
do
the
work
which
he
appointed
him
to
do
.
It
was
our
Saviours
own
acknowledgement
,
when
he
had
done
and
ended
all
,
I
have
finished
the
work
,
said
he
,
which
thou
gavest
me
to
do
,
Joh.
17.4
.
q.d.
I
have
approved
my self
a
faithfull
Servant
to
thee
,
I
have
done
thy
work
,
and
I
have
done
it
fully
and
compleatly
:
And
he
is
often
speaking
of
his
being
sent
out
by
the
Father
,
and
that
to
do
his
will
,
and
not
his
own
,
his
work
and
not
his
own
,
to
signifie
that
he
was
in
the
state
and
the
condition
of
a
servant
to
the
Father
.
Now
a
servant
must
not
seek
his
own
honour
,
but
the
honour
of
his
Master
.
As
he
must
do
his
Masters
will
,
his
Masters
work
,
and
not
his
own
;
so
he
must
do
it
for
his
Masters
ends
,
and
not
his
own
.
If
his
Master
set
him
up
,
he
must
improve
it
to
his
Masters
commendation
:
And
so
our
Saviour
Jesus
Christ
being
as
Man
and
Mediator
in
the
condition
of
a
Servant
to
his
Father
,
it
was
his
duty
in
the
execution
of
his
Mediatorship
to
aim
at
his
Masters
glory
,
to
do
all
things
for
his
end
,
viz.
his
glory
.
Or
otherwise
in
doing
his
Fathers
work
,
his
Fathers
will
,
he
might
even
serve
himself
,
and
not
his
Father
.
If
any
honour
did
accrew
to
him
in
the
performance
of
his
Office
,
he
was
bound
to
ascribe
it
to
the
Father
;
it
was
his
duty
as
a
servant
so
to
do
,
and
so
accordingly
he
did
,
and
this
was
one
ground
of
it
,
why
he
did
no
otherwise
desire
to
have
glory
from
the
Father
,
but
that
he
might
bring
glory
to
the
Father
.
Reason
2
There
may
a
second
reason
be
assigned
as
he
is
God
,
for
so
he
and
the
Father
are
one
,
and
consequently
his
glory
and
the
Fathers
are
one
.
So
that
no
marvel
that
he
desire
as
God
to
bring
glory
to
the
Father
,
seeing
in
doing
so
he
brings
glory
to
himself
;
As
on
the
other
side
it
is
no
marvel
,
that
the
Father
takes
occasion
still
to
glorifie
the
Son
,
seeing
in
doing
so
,
he
glorifies
himself
.
You
shall
observe
that
they
are
always
setting
one
another
up
;
the
Father
he
is
always
setting
up
the
Son
;
the
Son
upon
the
other
side
is
always
setting
up
the
Father
;
and
it
is
no
wonder
that
it
should
be
so
,
because
in
setting
one
another
up
,
they
do
indeed
set
up
themselves
.
If
the
Son
were
to
lose
the
glory
that
he
gives
the
Father
,
we
need
not
doubt
he
would
be
loth
enough
to
part
with
it
:
So
if
the
Father
were
to
lose
the
glory
that
he
gives
the
Son
,
he
would
not
let
him
have
it
neither
;
for
he
hath
said
,
He
will
not
give
his
glory
to
another
.
But
here
s
the
business
now
my
Brethren
,
when
he
gives
glory
to
the
Son
,
he
doth
not
give
it
to
another
,
but
himself
.
And
so
the
Son
when
he
gives
glory
to
the
Father
,
he
doth
not
give
it
to
another
,
but
himself
.
They
are
so
absolutely
one
in
all
respects
,
as
God
,
that
the
glory
of
the
one
is
the
glory
of
the
other
:
And
therefore
it
is
said
that
God
is
glorified
in
the
Son
,
Iohn
13.31
.
Mark
that
expression
,
Not
by
the
Son
,
but
in
the
Son
;
for
he
is
glorified
in
that
the
Son
is
glorified
.
The
glory
that
may
seem
to
be
imparted
to
the
Son
,
darts
back
again
upon
him
by
reflection
;
it
is
doubled
by
this
means
,
and
consequently
he
is
not
a
loser
by
it
,
but
a
gainer
.
If
he
glorifie
his
Son
,
his
Son
also
glorifies
him
;
so
that
no
marvel
if
there
be
such
an
exchange
of
glory
continually
between
the
Father
and
the
Son
,
and
putting
of
it
always
over
to
the
other
.
That
place
is
very
notable
to
this
purpose
.
John
12.28
.
if
it
be
read
as
some
have
rendred
it
,
and
the
Original
will
fitly
bear
;
saith
Jesus
Christ
,
Father
glorifie
thy
Name
;
the
Father
answers
by
a
voice
from
Heaven
,
I
have
glorified
thee
(
not
glorified
it
,
as
in
our
last
Translation
,
but
)
glorified
thee
,
and
I
will
glorifie
thee
again
;
the
Son
he
prays
not
,
Father
glorifie
me
,
but
thy self
,
thy
own
name
,
Father
glorifie
thy
name
:
the
Father
answers
not
,
I
have
glorified
my
name
,
my self
;
but
,
I
have
glorified
thee
;
Neuter
sibi
,
uterque
alteri
gloriam
attribuens
,
as
one
notes
upon
the
text
.
The
Son
desires
the
Father
,
that
he
will
glorifie
himself
,
and
not
him
;
the
Father
tells
the
Son
that
he
hath
glorified
him
,
and
not
himself
;
or
if
you
will
,
that
he
hath
done
what
he
desires
;
he
hath
glorified
himself
in
glorifying
him
:
so
that
the
one
is
glorified
in
the
glory
of
the
other
.
Vse
.
Now
,
is
it
so
my
Brethren
,
that
it
is
the
desire
of
Christ
to
have
glory
from
the
Father
to
the
end
,
&c.
I
shall
apply
it
in
the
first
place
my
beloved
,
to
perswade
you
to
learn
of
Christ
in
this
particular
,
as
he
himself
hath
taught
you
in
another
case
,
Learn
of
me
,
for
I
am
meek
:
Learn
to
be
as
I
am
,
learn
to
do
as
I
do
:
So
be
you
followers
of
Christ
in
this
thing
,
and
do
you
learn
of
him
,
when
you
desire
or
seek
for
any
thing
at
Gods
hands
,
any
place
,
or
any
gifts
that
will
advance
or
set
you
up
among
men
,
that
you
desire
it
for
no
other
end
,
but
this
,
that
you
may
glorifie
the
Lord
with
it
.
It
is
a
usual
thing
with
many
of
us
;
we
would
get
up
into
some
place
of
dignity
,
we
would
have
extraordinary
parts
and
gifts
,
we
would
be
eminent
in
knowledge
,
and
in
grace
;
we
would
have
God
to
honour
us
with
these
things
,
and
we
are
very
earnest
and
importunate
with
him
about
it
;
but
can
we
say
in
the
uprightness
of
our
hearts
,
as
Christ
doth
?
Father
,
we
pray
that
thou
wouldst
honour
us
with
these
things
,
that
we
also
may
glorifie
thee
:
That
by
this
means
we
may
be
capable
of
bringing
thee
the
more
glory
.
It
is
not
to
set
up
our selves
that
we
desire
this
dignity
,
or
these
accomplishments
in
any
kinde
,
but
that
we
may
advance
thee
.
Do
we
not
know
that
we
desire
such
things
as
these
too
many
of
us
,
meerly
for
our
own
ends
,
for
the
attainment
of
our
own
glory
,
that
we
may
get
our selves
a
name
,
that
we
may
be
accepted
,
and
reputed
,
and
esteemed
?
Do
not
our
hearts
accuse
us
,
that
we
have
such
low
aims
as
these
are
?
Now
I
beseech
you
,
my
Beloved
,
let
us
conform
our selves
to
Christ
in
this
particular
;
any
thing
that
we
desire
that
will
be
honourable
to
us
,
let
us
desire
it
in
reference
to
Gods
glory
:
if
we
would
have
more
knowledge
,
and
more
grace
,
and
more
ability
to
holy
duties
,
let
it
not
be
to
this
end
that
we
may
be
some
body
among
the
Saints
,
and
that
our
names
with
Davids
may
be
much
set
by
:
If
we
would
have
more
wealth
,
and
more
power
,
let
it
not
be
that
we
may
strut
and
swell
,
and
swagger
in
the
world
:
but
that
if
God
shall
honour
us
in
this
regard
,
we
also
may
glorifie
him
,
that
having
had
such
honour
from
him
,
we
may
bring
the
more
to
him
.
And
truly
,
if
we
seek
it
to
this
end
,
we
have
the
greater
hope
to
speed
with
God
in
our
Petitions
,
and
to
obtain
the
gifts
and
blessings
that
we
seek
for
,
and
that
upon
a
double
ground
which
I
shall
briefly
set
before
you
,
as
inducements
to
perswade
.
If
we
desire
that
which
will
honour
us
,
that
we
may
honour
God
with
it
,
we
may
be
like
to
have
it
upon
this
account
,
that
he
himself
,
in
some
respects
,
is
interessed
and
concerned
in
it
.
It
will
be
advantagious
to
himself
,
and
therefore
he
will
give
it
us
:
he
sees
that
we
will
lay
it
out
for
him
,
and
therefore
he
will
lay
it
out
on
us
.
He
will
entrust
us
with
the
talent
,
which
he
perceives
we
mean
to
use
for
his
profit
;
and
this
is
one
especial
cause
why
many
men
want
those
abilities
,
and
those
endowments
which
they
eagerly
desire
and
thirst
after
,
because
he
knows
they
desire
them
out
of
pride
,
that
they
may
glorifie
themselves
with
them
.
The
Lord
resists
the
proud
,
but
gives
his
grace
unto
the
humble
,
1.
Pet.
5.5
.
He
will
not
have
his
gifts
to
be
the
stales
and
prostitutes
of
our
corruptions
,
the
oyl
to
feed
our
base
humours
.
If
we
desire
that
which
will
honour
us
,
that
we
may
honour
God
with
it
,
we
may
be
like
to
have
it
upon
this
account
,
that
Jesus
Christ
will
intercede
for
it
;
he
never
intercedes
for
any
thing
but
only
in
these
two
cases
,
when
that
which
is
desired
,
if
it
be
granted
,
will
promote
his
Fathers
glory
or
his
peoples
good
;
and
this
you
see
is
the
first
and
great
Case
.
If
he
perceive
that
we
intend
to
glorifie
his
Father
with
the
abilities
,
or
gifts
,
or
blessings
that
we
sue
for
;
then
instrikes
he
with
us
in
our
Petition
,
and
seconds
our
request
to
God
.
He
tels
his
Father
there
is
such
a
Suit
of
such
a
Member
,
or
of
such
a
Saint
of
mine
,
I
pray
thee
hearken
to
it
,
and
dispatch
it
,
for
it
concerns
thine
own
honour
.
Here
he
would
have
a
little
more
grace
,
but
I
assure
thee
(
for
I
know
his
breast
)
it
is
not
to
be
proud
,
or
to
lift
up
himself
with
it
,
but
to
advance
and
lift
up
thee
.
Poor
soul
,
he
thinks
he
never
honours
thee
enough
,
and
therefore
he
would
fain
have
more
grace
,
that
he
may
bring
thee
more
glory
:
Come
I
beseech
thee
,
set
thy
treasure
open
,
and
give
him
out
a
large
share
,
for
thou
thy self
will
be
a
gainer
by
it
:
If
thou
honour
him
,
he
will
also
glorifie
thee
.
Use
2
If
any
honour
come
to
any
of
us
,
from
any
gifts
,
or
graces
,
or
abilities
,
that
God
hath
bestowed
upon
us
,
let
the
same
minde
be
in
us
that
was
in
this
respect
in
Jesus
Christ
.
If
God
have
glorified
us
in
any
kind
,
let
us
also
glorifie
him
.
If
any
honour
do
accrue
to
any
of
us
from
our
created
,
or
acquired
,
or
infused
abilities
,
from
any
thing
that
we
have
done
,
from
any
thing
that
we
have
suffered
,
let
us
not
keep
it
in
our
own
hands
,
but
return
it
back
to
God
.
If
men
at
any
time
applaud
us
,
or
commend
us
for
our
gifts
,
if
they
admire
our
graces
,
or
abilities
in
any
kinde
,
and
say
you
have
done
this
or
that
incomparably
well
,
and
our
hearts
begin
to
rise
,
as
they
are
apt
to
do
on
such
a
score
,
let
us
not
appropriate
this
honour
to
our selves
;
let
us
not
be
unwilling
to
forgo
it
all
again
,
and
to
spare
it
all
to
God
:
Assoon
as
he
hath
honoured
us
,
let
us
be
sure
to
glorifie
him
;
let
us
put
it
all
away
,
and
shake
it
off
,
and
say
as
David
did
,
Not
unto
us
,
I
say
again
,
not
unto
us
,
but
to
the
name
of
God
be
all
the
glory
.
It
was
he
that
wrought
all
our
works
for
us
,
that
put
all
those
gracious
words
into
our
minds
(
the
matter
was
not
of
our
own
invention
but
of
his
suggestion
)
that
did
all
in
these
duties
.
We
laboured
,
we
confess
,
but
yet
not
we
,
not
we
only
,
not
we
chiefly
,
but
the
grace
of
God
that
was
in
us
.
And
therefore
when
these
Crowns
of
honour
shall
at
any
time
be
set
upon
our
heads
,
let
us
with
the
four
and
twenty
Elders
cast
them
down
before
the
throne
of
God
,
acknowledging
with
them
,
that
unto
him
alone
belongeth
honour
and
glory
and
praise
:
And
we
should
be
the
more
cautious
of
arrogating
any
of
this
honour
to
our selves
,
which
indeed
belongs
to
God
,
because
he
is
so
infinitely
jealous
of
his
glory
:
he
hath
profest
it
is
a
thing
that
he
will
never
part
withall
;
he
will
not
give
it
to
another
;
so
that
if
we
presume
to
keep
it
when
it
comes
into
our
hands
,
we
shall
be
losers
by
it
in
the
end
,
the
Lord
will
certainly
recover
it
upon
us
to
our
own
shame
.
There
is
a
sad
example
of
it
in
proud
Herod
,
who
being
much
applauded
and
admired
by
the
People
for
a
certain
Speech
he
made
to
a
popular
Assembly
,
insomuch
that
they
cried
out
,
The
voice
of
God
,
and
not
of
man
;
because
he
gave
not
God
the
glory
,
which
the
people
gave
him
,
he
was
eaten
up
of
worms
,
and
died
a
very
ignominious
and
base
death
.
Well
then
,
the
glory
that
is
given
us
by
men
,
in
any
case
let
us
be
sure
to
give
to
God
,
that
we
may
say
to
him
,
not
much
unlike
as
Christ
doth
,
Thou
hast
glorified
us
,
and
we
have
glorified
thee
.
And
thus
of
the
first
Argument
with
which
our
Saviour
presseth
and
enforceth
this
request
of
his
,
which
hath
been
taken
from
the
end
why
he
desireth
to
be
glorified
,
or
to
have
glory
from
the
Father
.
The
second
follows
now
in
order
to
be
handled
,
and
it
is
à
congruo
,
from
congruity
;
it
was
but
meet
and
congruous
that
he
should
have
glory
from
the
Father
,
seeing
he
had
power
from
him
.
Father
glorifie
thy
Son
,
as
thou
hast
given
him
power
over
all
flesh
.
The
force
and
vigour
of
this
second
Reason
of
our
Saviour
(
as
I
take
it
)
lies
in
this
,
That
power
and
glory
ought
to
go
together
.
He
looks
upon
it
as
a
reasonable
thing
,
that
he
that
is
endued
with
power
,
should
be
adorned
with
glory
.
And
hence
he
knits
them
both
together
in
the
Lords
Prayer
by
the
connective
particle
,
the
power
and
the
glory
.
So
here
he
had
the
power
,
and
therefore
thinks
it
fit
that
he
should
have
the
glory
.
He
tels
his
Father
,
that
he
had
received
power
from
him
,
and
therefore
it
was
congruous
that
he
should
have
glory
from
him
.
And
on
this
ground
he
presseth
it
in
this
Petition
to
his
Father
,
q.d.
As
thou
hast
given
me
power
,
so
be
prevailed
withall
to
give
me
glory
,
Father
glorifie
thy
Son
as
thou
hast
given
him
power
over
all
flesh
.
Three
things
we
have
to
be
considered
in
the
words
.
1.
The
thing
in
it self
with
which
our
Saviour
is
invested
and
endued
,
and
this
you
see
is
power
over
all
flesh
.
2.
The
means
by
which
he
comes
to
be
invested
with
it
,
viz.
by
free
donation
and
dispensation
from
his
Father
;
he
had
this
power
because
his
Father
gave
it
him
,
As
thou
hast
given
him
power
over
all
flesh
.
3.
The
end
for
which
he
was
invested
with
it
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
Begin
we
with
the
first
particular
,
the
thing
it self
with
which
our
Saviour
is
invested
and
endued
.
And
here
you
may
take
notice
in
the
first
place
of
the
nature
of
it
,
and
in
the
next
place
of
the
measure
and
extent
of
it
.
First
you
have
here
the
nature
of
it
,
suggested
in
the
name
our
Saviour
gives
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
power
.
And
then
you
have
the
measure
and
extent
of
it
,
it
is
not
over
some
,
but
over
all
flesh
,
As
thou
hast
given
him
power
over
all
flesh
.
As
for
the
first
of
these
,
my
Brethren
,
you
must
know
that
there
are
two
sorts
of
power
.
There
is
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
potentia
,
or
potestas
:
Or
to
be
plain
,
either
power
of
ability
,
or
power
of
authority
.
Power
of
ability
,
by
which
he
that
enjoys
it
,
is
enabled
to
do
things
de
facto
:
Power
of
authority
,
by
which
he
that
enjoys
it
is
enabled
to
do
things
de
jure
.
This
latter
is
apparently
intended
in
my
Text
,
As
thou
hast
given
him
,
saith
our
Saviour
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Our
last
Translation
reads
it
power
;
it
would
have
been
more
clear
and
easie
,
if
they
had
rendred
it
authority
:
as
thou
hast
given
him
authority
over
all
flesh
.
Now
this
authority
you
see
is
of
a
very
large
extent
,
it
is
over
all
flesh
.
You
must
conceive
it
over
all
mankinde
.
It
is
a
usual
form
of
speech
,
as
I
might
give
you
divers
instances
out
of
the
Scripture
:
God
looked
,
and
behold
all
flesh
had
corrupted
his
way
,
Gen.
6.12
.
The
corruption
there
is
sinfull
,
of
which
no
other
flesh
is
capable
,
but
that
of
mankinde
only
:
So
Luke
3.6
.
All
flesh
shall
see
the
salvation
of
God
:
And
in
this
sense
you
are
to
apprehend
the
same
expression
in
my
Text
:
Father
glorifie
thy
Son
,
as
thou
hast
given
him
power
over
all
flesh
;
over
all
humane
flesh
,
or
the
whole
race
of
Mankinde
.
And
this
authority
you
must
conceive
him
to
enjoy
and
exercise
,
as
he
is
Man
and
Mediator
of
the
Church
;
for
that
Authority
which
he
enjoys
as
God
,
he
had
from
all
eternity
as
co-equal
with
the
Father
.
He
had
it
not
made
over
to
him
by
the
Father
;
no
,
it
was
his
own
original
,
and
primitive
,
and
native
right
,
together
with
the
Father
.
Whereas
the
power
intended
in
my
Text
,
is
that
which
he
received
by
way
of
dispensation
,
and
donation
from
the
Father
,
As
thou
hast
given
him
power
over
all
flesh
:
You
see
the
meaning
of
the
Words
,
the
Point
is
clear
.
DOCTRINE
.
That
all
mankinde
is
under
the
authority
of
Jesus
Christ
,
as
he
is
Man
,
and
Mediator
of
the
Church
.
His
Jurisdiction
,
as
you
see
,
is
of
a
very
large
extent
,
no
creature
is
exempted
from
it
;
he
ruleth
over
all
,
as
David
speaks
,
Psal.
103.19
And
he
is
king
of
all
the
earth
,
Psal.
47.7
.
He
hath
dominion
from
sea
to
sea
;
and
from
the
river
to
the
ends
of
the
earth
,
Psal.
72.8
.
His
Father
(
the
Apostle
tels
us
)
hath
set
him
over
the
works
of
his
hands
,
Heb.
2.7
.
You
must
conceive
it
over
all
without
exception
;
and
hath
put
all
things
in
subjection
to
him
,
as
it
is
added
presently
:
So
that
you
see
,
my
Brethren
,
there
is
nothing
left
that
is
not
under
his
dominion
.
He
hath
advanced
him
far
above
all
principality
,
and
power
,
and
might
,
and
every
name
,
not
only
in
the
present
world
,
but
in
that
which
is
to
come
,
and
hath
put
all
things
under
his
feet
,
Eph.
1.22
.
And
in
another
place
,
His
Father
loves
him
,
and
hath
put
all
things
into
his
hands
,
Joh.
3.35
.
These
two
may
seem
to
clash
and
interfere
,
he
hath
put
all
things
into
his
hand
,
and
he
hath
put
all
things
under
his
feet
:
But
the
fence
and
meaning
is
,
he
hath
put
all
things
of
one
sort
into
his
hands
;
conceive
it
,
all
his
people
and
his
friends
,
concerning
whom
our
Saviour
saith
,
No
man
can
pluck
them
out
of
my
hand
.
He
hath
put
all
things
of
another
sort
under
his
feet
:
conceive
it
,
all
his
enemies
,
concerning
whom
the
Father
saith
unto
the
Son
,
Sit
thou
at
my
right
hand
,
untill
I
make
thy
enemies
thy
foot
stool
:
So
that
you
see
apparently
,
Christ
hath
an
universal
Jurisdiction
;
he
hath
all
things
in
his
power
,
under
his
dominion
:
some
things
in
his
hand
,
to
honour
them
,
and
some
things
under
foot
to
shame
them
:
Some
things
in
his
hand
to
keep
them
,
and
some
things
under
feet
to
tread
upon
them
,
and
to
ruine
them
for
ever
.
If
any
were
without
the
verge
of
the
authority
of
Jesus
Christ
,
the
Kings
and
Princes
of
the
earth
might
seem
to
have
the
strongest
plea
for
this
exemption
:
But
God
hath
made
him
his
first-born
,
higher
then
the
kings
of
the
earth
,
as
you
may
see
,
Ps.
89
27.
Not
higher
in
regard
of
dignity
of
nature
only
(
for
so
the
Angels
,
as
you
know
;
are
higher
then
the
greatest
earthly
Princes
)
but
higher
in
regard
of
Jurisdiction
too
;
and
hence
he
hath
that
name
upon
his
vesture
written
in
great
Capitals
,
Apoc.
19.16
.
King
of
Kings
,
and
Lord
of
Lords
:
So
that
the
point
you
see
is
fully
proved
.
That
all
mankinde
,
&c.
Now
to
unfold
the
point
a
little
to
you
,
that
you
may
see
it
in
the
latitude
,
and
in
the
full
dimension
of
it
:
There
is
a
twofold
power
of
Jurisdiction
or
Authority
,
which
Jesus
Christ
as
Man
and
Mediator
of
the
Church
is
vested
with
,
and
exerciseth
over
all
flesh
.
A
Legislative
power
,
and
a
Judiciary
power
:
A
Legislative
power
to
give
Laws
;
and
a
Judiciary
power
,
to
execute
the
Laws
that
he
hath
given
.
First
then
Christ
hath
an
universal
Legislative
power
,
a
power
of
giving
Laws
to
all
flesh
.
And
hence
it
is
,
that
the
Apostle
stiles
him
the
Law-giver
,
Jam.
4.12
.
and
that
exclusively
;
he
tels
us
,
that
here
is
but
one
,
and
that
is
Christ
.
There
is
one
such
,
and
no
more
;
the
universal
Legislative
power
is
in
himself
alone
,
and
not
in
any
other
,
either
with
him
,
or
besides
him
:
It
is
his
own
prerogative
,
it
is
a
flower
of
the
Imperial
Crown
of
heaven
which
he
communicateth
not
to
any
other
,
to
give
Law
to
all
flesh
.
And
hence
the
Law
is
said
in
Scripture
to
come
out
of
Zion
,
as
you
may
see
that
place
fore-instanced
,
Isa.
2.3
.
for
out
of
Zion
shall
go
forth
the
Law
,
which
is
the
Seat
of
Christs
Kingdom
:
It
is
not
said
to
be
imposed
on
Zion
only
,
to
be
restrained
to
Zion
only
,
but
out
of
Zion
to
go
forth
to
all
flesh
:
Because
our
Saviour
,
though
he
be
King
of
all
the
earth
,
yet
he
keeps
his
Court
in
Zion
,
in
the
Church
;
there
is
his
place
of
residence
,
and
thence
he
dates
and
sendeth
forth
his
Royal
Proclamations
,
and
Edicts
,
Witness
our self
at
Zion
.
Now
Christ
by
vertue
of
this
Legislative
power
of
his
,
gives
Laws
both
to
the
outward
and
the
inward
man
.
Both
to
the
members
,
and
the
conscience
,
and
that
without
restraint
of
all
flesh
.
Christ
hath
an
universal
Legislative
power
,
a
power
of
giving
Laws
to
all
mankinde
,
so
as
to
binde
their
members
,
and
their
outward
man
.
And
hence
the
Moral
Law
,
which
is
an
universal
Law
,
which
no
man
is
exempted
from
,
which
takes
hold
on
all
flesh
,
which
all
men
shall
be
judged
by
,
as
the
Apostle
tels
us
,
is
called
the
Law
of
Christ
,
Gal.
6.2
.
Bear
you
one
anothers
burthen
,
and
so
fulfill
the
Law
of
Christ
,
that
is
,
the
Law
of
love
;
for
that
,
my
Brethren
,
is
the
Law
of
Christ
.
A
new
Commandment
give
I
unto
you
;
Novum
quia
renovatum
,
A
new
Commandment
give
I
unto
you
,
that
you
love
one
another
:
And
what
is
love
but
the
fulfilling
of
the
Moral
Law
,
as
the
Apostle
speaks
?
And
yet
this
same
Apostle
speaking
of
this
Law
of
love
,
calls
it
not
the
Law
of
nature
,
but
the
Law
of
Christ
,
Bear
ye
one
anothers
burthen
(
which
is
a
special
act
of
love
)
and
so
fulfill
the
Law
of
Christ
:
So
that
the
Moral
Law
you
see
,
my
Brethren
,
is
the
Law
of
Christ
:
and
therefore
he
is
pleased
to
own
it
,
and
to
call
it
his
Commandment
,
John
15.12
.
to
fortifie
it
with
his
own
authority
(
as
in
the
Sermon
on
the
Mount
)
and
to
impose
the
precept
of
it
on
the
people
.
And
that
this
Moral
Law
is
universal
,
and
extends
to
all
flesh
,
appears
by
this
,
that
it
is
not
imposed
alone
upon
the
members
of
the
Church
,
but
on
the
very
heathen
too
,
upon
the
Kings
and
Princes
of
the
earth
,
as
you
may
see
,
Psal.
2.2
.
The
Kings
and
Princes
of
the
earth
set
themselves
,
and
the
Rulers
take
Counsel
together
against
the
Lord
and
his
Christ
,
saying
,
Let
us
break
their
bond●
asunder
,
and
cast
away
their
cords
from
us
,
that
is
the
Precepts
and
Commandments
,
not
of
the
Gospel
only
,
but
also
of
the
Moral
Law
:
Which
is
the
Law
of
nature
,
and
obliged
not
the
Jews
alone
,
but
all
the
Nations
of
the
world
:
So
that
no
marvel
though
they
both
conspire
together
to
rid
themselves
of
these
bonds
.
The
Heathen
rage
,
the
people
of
the
Jews
imagine
,
the
Kings
and
Rulers
(
not
of
Jews
only
,
but
)
of
all
the
earth
,
stand
up
and
say
,
Let
us
break
these
bonds
asunder
,
and
cast
away
these
cords
from
us
.
These
bonds
and
cords
which
are
imposed
and
laid
upon
us
all
,
with
which
we
all
of
us
do
finde
our selves
restrained
and
bound
,
that
is
,
the
Precepts
and
Commandments
of
the
Moral
Law
:
So
that
you
see
,
Christ
by
his
Legislative
power
gives
Law
to
all
flesh
,
as
to
the
outward
man
,
and
to
the
Members
.
He
gives
Law
to
all
flesh
,
as
to
the
inward
man
,
and
to
the
conscience
.
The
Law
of
Jesus
Christ
is
Spiritual
,
as
the
Apostle
Paul
tels
us
,
Rom.
7.14
.
not
only
in
the
nature
of
it
,
but
also
in
the
subjects
of
it
.
It
takes
hold
upon
the
souls
,
the
spirits
,
and
consciences
of
men
:
It
captivates
their
very
thoughts
,
2
Cor.
10.5
.
And
herein
Jesus
Christ
is
singular
,
and
manifesteth
such
authority
as
no
one
exerciseth
but
himself
.
It
s
true
,
that
men
do
oftentimes
give
Laws
unto
the
outward
man
,
and
to
the
members
in
politick
and
civil
things
,
and
then
they
do
it
too
as
Christs
Vicegerents
and
his
Deputies
,
they
do
it
under
him
,
and
by
authority
from
him
.
But
it
is
Christ
,
and
he
alone
that
gives
Laws
unto
the
Conscience
in
holy
and
religious
things
.
He
delegates
the
former
power
to
Magistrates
,
who
in
the
same
respect
are
stiled
the
Ministers
of
Christ
:
But
this
authority
he
makes
not
over
to
any
of
the
sons
of
men
:
And
yet
he
exercises
this
authority
over
all
the
sons
of
men
,
so
that
there
is
not
one
of
them
exempted
from
his
Power
.
As
Jesus
Christ
hath
a
Legislative
power
,
so
a
Judiciary
power
.
As
he
hath
a
Legislative
power
to
give
Laws
,
so
a
Judiciary
power
to
execute
the
Laws
that
he
hath
given
:
And
this
is
universal
too
,
my
Brethren
,
as
the
other
is
.
As
he
gives
his
Laws
to
all
,
so
he
executes
his
Laws
on
all
flesh
.
And
therefore
he
is
called
a
Judge
very
often
in
the
Scripture
:
I
need
not
give
you
instances
,
for
they
are
known
:
yea
,
he
is
stiled
the
Judge
of
all
,
and
not
alone
of
all
that
are
alive
,
but
even
of
those
that
are
departed
and
deceased
,
as
you
may
see
that
place
for
instance
,
Acts
10.42
.
where
he
is
stiled
the
Judge
of
the
quick
and
dead
.
It
s
true
that
other
Judges
in
the
world
can
judge
the
quick
,
they
can
deal
well
enough
with
those
that
are
alive
;
but
if
they
die
,
they
are
gone
out
of
their
hands
for
ever
.
But
Jesus
Christ
is
Judge
of
all
flesh
,
quick
flesh
,
and
dead
flesh
,
Judge
of
quick
and
dead
too
.
Death
cannot
rescue
men
out
of
his
hands
;
no
,
my
Beloved
,
he
can
pursue
them
to
eternity
,
and
follow
them
into
another
world
,
and
there
can
execute
the
rigour
of
his
wrath
upon
them
to
the
very
utmost
.
And
as
he
is
the
Judge
of
all
persons
,
so
he
is
Judge
of
all
cases
:
All
judgement
is
committed
to
him
,
not
some
,
but
all
judgement
,
Job
5.22
.
whether
the
case
be
manifest
and
open
,
or
whether
it
be
hid
and
secret
,
all
is
one
,
Christ
is
Judge
of
both
these
;
and
this
is
singular
to
Jesus
Christ
.
Men
can
do
nothing
in
a
case
that
is
absolutely
secret
.
If
a
murther
be
committed
,
and
nothing
be
discovered
any
way
;
no
,
not
so
much
as
by
a
circumstance
,
or
by
some
grounds
of
strong
suspition
,
what
can
an
earthly
Judge
do
?
He
knows
the
Law
is
broken
,
but
yet
he
cannot
execute
the
sentence
of
the
Law
,
because
he
is
not
able
to
discover
the
Offender
.
Now
Jesus
Christ
is
not
to
seek
in
such
Cases
.
To
him
all
things
are
naked
and
uncovered
.
And
therefore
he
brings
every
work
to
judgement
,
and
every
secret
thing
,
Eccl.
12.14
.
And
the
Apostle
tels
us
of
a
day
when
God
shall
judge
the
secrets
of
men
by
Jesus
Christ
,
according
to
his
Gospel
,
Rom.
2.16
.
So
that
you
see
no
flesh
can
escape
his
judgement
,
let
the
man
be
what
he
will
,
and
let
the
cause
be
what
it
will
.
Now
this
Judiciary
power
of
Christs
consists
of
two
things
;
in
passing
sentence
upon
all
flesh
;
in
executing
the
sentence
after
it
is
past
.
A
word
or
two
of
these
in
order
.
Christ
hath
the
power
of
passing
sentence
upon
all
flesh
.
All
mankinde
is
under
his
authority
in
this
respect
:
and
they
must
all
appear
before
the
Judgement
Seat
of
Christ
,
as
the
Apostle
Paul
speaks
,
2
Cor.
5.10
.
there
to
receive
their
last
doom
,
either
of
absolution
or
condemnation
.
Sometimes
he
passeth
sentence
on
them
in
the
Court
of
Conscience
here
,
he
sealeth
up
mens
condemnation
to
them
,
and
makes
it
to
become
a
certain
thing
:
They
are
condemned
already
,
in
themselves
,
and
there
remaineth
nothing
to
them
but
a
certain
looking
for
of
judgment
,
as
the
expression
is
,
Heb.
10.27
.
And
on
the
other
side
,
he
sealeth
up
mens
absolution
,
he
sealeth
Pardons
to
the
conscience
:
This
he
hath
power
to
do
,
and
this
he
doth
sometimes
on
earth
,
Mat.
9
6.
The
Son
of
man
hath
power
on
earth
to
forgive
sins
.
At
utmost
,
in
the
last
and
dreadfull
day
,
all
the
dead
both
great
and
small
,
appear
before
him
,
and
receive
a
sentence
from
him
,
either
the
one
way
or
the
other
,
as
you
may
see
,
Apoc.
20.12
.
And
as
he
hath
the
power
of
Passing
,
so
the
power
of
Executing
Sentence
upon
all
Flesh
.
All
mankinde
is
under
his
authority
in
this
respect
:
And
therefore
the
Apostle
having
spoken
of
his
Legislative
power
before
,
he
comes
to
this
judiciary
Power
,
James
4.12
.
There
is
one
Law-giver
,
(
saith
he
)
And
what
can
he
but
give
the
Law
?
yes
,
he
can
execute
the
Law
too
:
and
therefore
it
is
added
presently
,
Who
is
able
both
to
save
,
and
to
destroy
:
to
save
those
that
are
acquitted
by
the
Law
,
and
to
destroy
those
that
are
condemned
by
the
Law
.
Sometimes
he
executeth
his
sentence
partly
here
:
The
works
of
some
men
go
before
to
judgement
,
(
as
the
Apostle
Paul
speaks
,
1
Tim.
5.24
.
)
Christ
punisheth
the
wicked
,
and
rewards
the
Godly
in
this
present
world
;
but
the
full
retribution
of
them
both
,
he
keepeth
and
reserveth
to
the
day
of
his
appearing
,
when
both
of
them
shall
have
their
full
reward
.
Behold
I
come
quickly
,
and
my
reward
is
with
me
,
(
saith
our
Saviour
)
He
sends
not
his
reward
before
him
,
he
leaves
not
his
reward
behind
him
,
but
brings
it
with
him
,
to
dispense
it
when
he
comes
:
And
then
he
will
discover
it
to
all
the
world
,
that
he
hath
power
over
all
flesh
,
for
he
will
then
dispose
eternally
of
all
flesh
,
either
in
heaven
or
in
hell
.
John
17.2
.
As
thou
hast
given
him
power
over
all
Flesh
.
Vse
1
NOw
is
it
so
,
that
all
mankind
is
under
the
authority
of
Jesus
Christ
,
under
his
Legislative
power
,
so
as
to
give
Law
to
them
?
Then
first
of
all
,
they
are
severely
to
be
censured
,
who
submit
not
to
the
authority
of
Jesus
Christ
,
who
do
not
yield
obedience
to
the
Law
he
gives
them
;
let
him
lay
what
commands
he
will
upon
them
,
they
are
at
a
point
for
that
,
they
will
not
be
obedient
to
them
:
they
break
the
bonds
of
Christ
in
sunder
,
and
cast
away
his
cords
from
them
.
Now
the
Delinquents
here
are
twofold
,
according
to
the
twofold
Law
which
the
authority
of
Jesus
Christ
imposeth
on
his
Subjects
.
I
say
,
there
is
a
twofold
Law
which
the
authority
of
Jesus
Christ
imposeth
upon
men
;
the
Law
of
Faith
,
and
the
Law
of
Love
.
We
read
of
both
these
(
my
Brethren
)
in
the
Gospel
,
and
of
both
as
his
Laws
.
And
so
accordingly
there
are
two
sorts
of
men
,
who
stoop
not
to
the
Legislative
power
of
Jesus
Christ
;
I
shall
proceed
with
them
in
order
.
The
first
of
them
are
unbelievers
;
they
violate
the
Law
of
faith
,
and
so
submit
not
to
the
power
which
God
hath
given
him
over
all
flesh
.
You
must
know
that
Jesus
Christ
requireth
all
men
to
believe
.
You
believe
in
God
,
(
saith
he
to
his
Disciples
)
believe
also
in
me
,
John
14.1
.
And
therefore
the
Apostle
tels
us
of
the
Law
of
faith
,
and
setteth
it
in
opposition
to
the
Law
of
works
,
the
Moral
Law
,
as
you
may
see
,
Rom.
3.27
.
Now
the
great
thing
which
this
Law
of
faith
requires
,
is
,
the
receiving
of
the
Son
of
God
upon
the
terms
that
he
is
offered
in
the
Gospel
,
as
you
have
been
often
shewed
.
And
it
requires
it
on
the
greatest
penalty
,
even
everlasting
condemnation
,
which
is
as
certain
to
the
unbelievers
,
as
if
it
had
already
past
upon
them
.
He
that
believeth
not
,
is
condemned
already
,
John
3
,
18.
And
yet
alas
,
how
many
are
there
who
submit
not
to
this
Law
of
faith
;
who
though
Christ
be
proposed
and
tendred
to
them
in
the
Gospel
,
though
he
be
even
forced
and
pressed
upon
them
,
though
Christ
command
them
to
believe
,
yet
they
will
not
be
obedient
!
Indeed
if
he
had
no
authority
to
impose
this
Law
upon
them
,
they
had
reason
to
stand
out
:
but
God
hath
given
him
power
to
do
this
,
yea
,
he
himself
requires
the
very
same
thing
.
This
is
his
Commandment
that
we
should
believe
in
the
name
of
his
Son
Jesus
Christ
,
1
Joh.
3.23
.
so
that
you
see
(
my
Brethren
)
this
is
the
Commandment
of
the
Father
,
and
this
is
the
Commandment
of
the
Son
,
both
joyn
in
this
Law
;
and
therefore
they
are
deeply
to
be
censured
,
who
are
refractory
to
so
great
a
Law
as
this
.
And
that
it
may
the
better
work
and
take
upon
them
,
I
shall
shew
them
,
first
the
sin
,
and
secondly
the
danger
of
their
disobedience
.
That
it
is
a
sin
not
to
believe
in
Jesus
Christ
,
is
evident
by
that
which
hath
been
said
,
because
it
is
the
violation
of
a
Law
,
the
Law
of
faith
.
But
more
then
so
,
it
is
a
very
great
sin
.
It
is
a
sin
of
no
ordinary
size
;
no
,
(
my
beloved
)
it
is
a
sinning
sin
,
it
is
abundantly
,
and
out
of
measure
sinfull
.
It
is
a
sin
indeed
to
violate
the
Law
of
works
which
the
Apostle
stileth
Moses
Law
,
because
it
was
delivered
by
the
hand
of
Moses
:
But
it
is
a
greater
sin
to
violate
the
Law
of
faith
,
and
that
both
with
relation
to
the
Father
and
the
Son
.
First
for
the
Father
,
it
is
an
horrible
indignity
to
him
;
it
is
the
basest
undervaluing
and
despising
of
his
love
that
can
be
;
he
gives
his
Son
out
of
his
bosom
,
to
suffer
shame
and
death
for
poor
Creatures
,
and
having
done
it
,
he
sends
his
Messengers
to
mind
men
of
the
danger
they
are
in
without
Christ
,
and
to
exhibite
and
propose
him
to
them
as
the
means
,
the
only
means
of
their
salvation
:
and
as
endeavouring
to
overcome
men
with
his
goodness
,
he
doth
in
love
and
pity
beg
them
,
and
beseech
them
to
accept
of
it
;
And
what
is
the
event
of
this
?
why
(
my
beloved
]
when
he
hath
abased
himself
so
low
,
and
stooped
so
much
below
himself
as
to
become
a
suitor
to
them
to
receive
his
Son
,
they
carry
matters
so
as
if
he
stood
in
need
of
them
;
as
if
he
came
to
make
a
motion
to
them
for
his
own
advantage
;
as
if
he
knew
not
what
to
do
,
if
they
should
refuse
his
Son
.
Is
not
this
good
usage
?
that
when
he
hath
descended
so
in
ways
of
mercy
,
they
should
shake
him
off
,
and
tell
him
in
effect
,
that
his
profered
wares
stink
,
and
that
they
do
not
need
him
,
nor
his
Son
neither
:
he
may
go
offer
him
to
them
that
have
a
mind
to
him
.
Oh
what
abuse
of
love
is
this
!
Oh
what
an
high
indignity
!
what
an
unsufferable
provocation
!
even
to
incense
the
Lord
so
far
,
as
to
cause
him
to
resolve
that
he
will
never
stoop
so
low
again
;
that
he
will
never
prostitute
his
Son
again
to
the
disdain
and
the
refusal
of
a
company
of
base
unthankful
men
;
that
he
will
make
them
rue
the
time
that
ever
they
contemned
this
mercy
to
them
.
Then
for
the
Son
(
my
Brethren
)
in
the
second
place
,
it
is
an
high
affront
to
him
,
and
so
in
that
respect
a
great
sin
.
It
cost
him
dear
to
purchase
and
obtain
remission
and
salvation
for
a
company
of
lost
creatures
;
indeed
his
dearest
life
,
his
dearest
blood
.
And
is
it
not
an
horrible
indignity
to
slight
and
to
despise
so
great
salvation
?
to
trample
under
foot
the
son
of
God
:
to
scorn
such
rich
and
precious
mercy
?
yet
this
all
unbelievers
do
,
if
not
in
their
intention
,
yet
in
the
issue
and
event
.
Truly
their
sin
in
this
respect
,
is
greater
then
the
sin
of
Devils
,
whose
nature
Christ
hath
not
assumed
(
he
took
not
on
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
)
for
whom
he
never
suffered
,
and
to
whom
he
was
never
offered
;
They
will
have
something
to
excuse
themselves
withall
,
something
to
plead
before
the
Lord
in
the
great
and
dreadful
day
.
Al●s
,
may
Devils
say
,
there
was
no
possibility
of
our
recovery
;
there
was
no
Mediator
between
God
and
us
,
to
purchase
and
obtain
our
peace
;
there
was
no
pardon
tendred
to
us
;
but
you
had
the
eternal
Son
of
God
to
dye
for
you
,
(
for
you
mankind
)
to
shed
his
blood
,
and
to
lay
down
his
life
for
you
;
and
yet
when
all
was
done
,
and
when
he
came
and
brought
a
pardon
to
you
,
sealed
with
his
blood
,
and
besought
you
to
accept
of
it
,
you
even
shut
him
out
of
doors
,
you
would
not
look
upon
him
,
nor
receive
him
;
you
baffled
him
,
and
dodged
with
him
;
Ah
,
(
my
beloved
)
what
heart
if
it
be
truly
touched
,
can
hold
from
breaking
under
the
sight
and
sense
of
such
abominable
and
prodigious
wickedness
as
this
is
?
And
as
the
sin
is
great
,
so
in
the
second
place
,
the
misery
and
condemnation
will
be
great
also
.
There
will
be
no
avoiding
of
it
;
for
how
shall
we
escape
,
if
we
neglect
so
great
salvation
!
Heb.
2.3
.
There
will
be
no
enduring
of
it
,
it
will
be
infinitely
heavy
;
it
will
be
easier
for
Turks
and
Pagans
in
the
day
of
judgement
then
for
such
wretches
.
Alas
poor
souls
,
that
as
if
their
condemnation
were
not
deep
enough
already
,
the
incarnation
,
and
the
passion
,
and
the
offer
of
a
Saviour
,
the
richest
mercies
in
themselves
,
that
ever
were
bestowed
upon
the
Creature
,
should
accidentally
encrease
it
.
That
Christ
should
die
and
shed
his
blood
,
to
sink
men
deeper
into
hell
,
then
if
he
had
not
died
at
all
(
for
this
is
the
event
and
issue
of
it
)
this
is
a
lamentable
thing
indeed
.
The
second
sort
of
such
as
stoop
not
to
the
authority
of
Jesus
Christ
,
and
to
his
Legislative
power
,
are
such
as
violate
the
Law
of
Love
;
I
mean
the
Moral
Law
,
the
decalogue
,
the
ten
Commandments
,
for
that
(
my
Brethren
)
is
the
Law
of
love
.
And
therefore
the
Apostle
tels
us
that
love
is
the
fulfilling
of
the
Law
;
he
means
apparently
the
Moral
Law
.
Rom.
13.10
.
and
he
that
loveth
another
hath
fulfilled
the
Law
:
see
the
eighth
verse
of
that
chapter
:
in
which
respect
our
Saviour
Christ
himself
divides
the
Law
into
these
two
Commandments
:
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
the
neighbour
as
thy self
:
what
then
?
it
may
be
you
will
say
,
Doth
Christ
by
his
authority
impose
the
moral
Law
on
men
,
the
ten
Commandments
of
the
Decalogue
?
The
Law
of
faith
is
his
indeed
,
but
is
the
Law
of
works
his
too
?
Yes
the
Law
of
works
is
his
;
for
he
requireth
works
as
well
as
faith
.
And
the
faith
which
he
bestows
upon
his
members
,
works
by
love
.
And
love
is
his
own
commandment
,
so
he
cals
it
,
John
15.12
.
This
is
my
Commandment
that
ye
love
one
another
.
Indeed
he
rules
his
Subjects
by
the
Moral
Law
,
that
is
,
the
precepts
and
commandments
of
it
are
the
Statutes
of
his
Kingdom
.
It
s
true
,
when
it
was
first
delivered
to
Adam
in
the
state
of
innocency
,
it
came
to
him
but
in
the
hand
of
the
Creator
only
;
But
it
comes
to
us
(
my
Brethren
)
in
the
hands
of
the
Redeemer
,
and
of
the
Mediator
Jesus
Christ
,
who
was
typified
by
Moses
at
the
delivery
of
the
Law
,
the
second
time
upon
Mount
Sinai
,
Gal.
3.19
.
And
hence
the
precepts
of
it
,
are
stiled
not
the
bonds
of
God
only
,
but
the
bonds
of
Christ
too
;
Psal.
2.2
.
Let
us
break
their
bonds
asunder
,
and
cast
away
their
cords
from
us
.
The
Gospel
all
men
yield
,
is
Christs
;
he
is
in
a
peculiar
way
the
author
of
the
Gospel
,
and
therefore
it
is
called
the
word
of
Christ
.
Now
the
Commandments
of
the
Law
,
are
all
of
them
revived
in
the
Gospel
.
The
whole
of
what
the
Law
requires
,
is
for
the
manner
and
measure
of
obedience
exacted
also
in
the
Gospel
;
there
is
no
duty
which
the
Law
enjoyns
,
but
it
is
taught
us
in
the
Gospel
.
The
Gospel
teacheth
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
and
righteously
,
and
godlily
in
this
present
world
:
Titus
2.12
.
soberly
towards
our selves
,
righteously
towards
our
Brethren
,
and
piously
towards
our
God
.
And
these
Particulars
apparently
involve
and
comprehend
all
the
Commandments
of
the
Moral
Law
from
the
beginning
of
it
to
the
end
;
There
being
nothing
in
the
Decalogue
,
the
Ten
Commandments
,
interdicted
,
or
required
,
but
may
be
reduced
to
one
of
these
three
heads
.
So
then
you
see
my
Brethren
,
not
the
Law
of
faith
only
,
but
the
Law
of
works
too
,
is
Christs
Law
;
or
if
it
be
not
Christs
Law
,
it
can
be
no
Law
at
all
;
The
Father
judgeth
no
man
,
but
hath
committed
all
Judgement
to
the
Son
.
And
consequently
he
that
violates
this
Law
of
works
,
resisteth
the
authority
of
Jesus
Christ
,
and
the
power
with
which
he
is
invested
by
his
Father
to
give
Law
to
all
flesh
.
And
yet
alas
how
many
are
there
who
live
in
the
resolved
,
and
the
constant
breach
of
all
the
precepts
and
commandments
of
the
Law
of
Christ
,
who
in
their
practice
daily
break
these
bonds
asunder
,
and
cast
away
these
cords
from
them
,
who
are
not
subject
to
the
Law
of
Christ
nor
indeed
can
they
be
!
If
it
be
pressed
home
upon
them
,
to
bind
them
to
the
good
behaviour
,
and
to
restrain
them
from
their
sinful
and
ungracious
courses
,
they
are
out
of
all
patience
.
If
the
commands
of
Christ
be
laid
upon
them
,
to
hold
them
fast
to
duty
and
obedience
and
to
abridge
them
of
their
carnal
liberty
,
if
they
be
told
they
must
no
take
their
old
courses
,
but
they
must
hear
and
pray
,
and
fast
,
and
sanctifie
Gods
holy
day
,
and
live
strictly
,
they
will
be
very
much
incensed
;
The
Law
of
Christ
is
too
severe
and
strict
for
them
,
it
curbeth
and
abridgeth
them
too
much
,
and
therefore
they
will
shake
it
off
from
them
;
And
as
the
Lunatick
who
was
restored
by
our
Saviour
to
his
reason
,
brake
all
the
bonds
and
cords
with
which
they
bound
him
,
so
these
unreasonable
Creatures
deal
with
Christs
Law
;
nothing
will
hold
them
to
obedience
.
Let
him
lay
what
command
he
will
upon
them
,
they
will
surely
break
it
,
that
they
may
live
at
liberty
,
and
walk
according
to
their
own
humours
.
Yea
,
sin
in
such
by
the
Commandment
becomes
exceeding
sinful
,
as
the
Apostle
speaks
,
Rom.
7.13
.
Not
by
way
of
declaration
(
for
that
is
not
the
purpose
and
intention
of
the
place
)
but
by
way
of
Irritation
;
When
the
Commandment
labours
to
lay
hold
on
sin
,
to
bind
him
,
and
to
chain
him
up
,
then
sin
begins
to
lay
about
him
,
to
struggle
for
his
libertie
,
and
so
by
accident
to
be
the
more
sinful
.
When
we
press
home
the
precepts
of
the
Law
,
and
urge
them
hard
on
wicked
men
,
as
there
are
some
that
yield
themselves
up
to
the
binding
power
and
to
the
obligation
of
it
:
so
there
are
others
that
stand
out
against
the
Law
,
and
they
are
much
the
worse
for
it
,
and
become
the
more
vitious
.
What
?
bind
and
curb
,
and
limit
them
?
tell
them
that
they
must
not
swear
,
and
they
must
not
be
unclean
?
They
will
not
be
restrained
and
hampered
;
they
!
no
they
will
swear
the
more
and
drink
the
more
and
be
unclean
the
more
.
They
are
resolved
with
the
rebellious
Jews
,
we
will
not
hear
,
we
will
not
do
but
we
will
do
as
we
have
done
;
I
will
fetch
wine
,
and
we
will
fill
our selves
with
strong
drink
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
.
Well
my
beloved
,
if
any
of
you
be
at
this
hand
,
hear
but
a
few
particulars
before
we
part
.
Consider
Christ
is
infinitely
tender
of
his
Authority
,
and
of
his
Law
.
He
will
not
easily
endure
it
to
be
sleighted
and
infringed
.
He
came
not
to
destroy
the
Law
himself
;
no
▪
he
was
far
from
any
such
intention
in
his
coming
,
nor
will
he
suffer
any
other
to
destroy
it
neither
.
Heaven
and
Earth
shall
pass
away
before
one
jot
or
tittle
of
his
Law
shall
pass
away
,
Mat.
18.5
.
He
had
as
lief
that
Heaven
and
Earth
should
come
to
nothing
as
that
his
Law
should
be
dissolved
.
And
judge
you
then
how
great
their
provocation
is
,
who
violate
and
break
the
precepts
of
it
day
by
day
,
as
Sampson
did
his
green
cords
,
as
if
they
had
no
strength
or
force
at
all
in
them
.
Could
they
set
Heaven
and
Earth
on
fire
and
consume
it
into
ashes
,
they
could
not
anger
Christ
so
much
,
nor
vex
him
as
they
do
by
this
their
cursed
violation
of
his
blessed
Law
.
And
there
is
extraordinary
peril
in
the
wrath
of
Christ
;
If
once
he
be
incensed
there
is
very
great
hazard
,
and
hence
saith
David
,
Psalm
2.
ult.
Kiss
the
son
least
he
be
angry
,
and
you
perish
.
Consider
that
the
Law
as
it
hath
a
commanding
power
that
requireth
us
to
do
,
so
it
hath
a
threatning
power
that
obligeth
us
to
suffer
,
in
case
of
disobedience
to
the
Law
.
As
it
bindeth
men
to
do
the
things
that
are
commanded
in
it
,
so
in
case
they
do
them
not
(
and
have
no
interest
in
Christ
by
faith
)
it
bindeth
them
to
suffer
all
the
things
that
are
denounced
in
it
;
For
every
one
that
doth
not
every
thing
that
is
contained
in
the
Law
,
is
exposed
to
the
curse
,
as
you
may
see
,
Gal.
3.10
.
There
's
not
a
curse
contained
in
the
book
of
God
from
the
beginning
of
it
to
the
end
,
but
such
a
man
lies
open
to
it
,
and
if
he
persevere
without
repentance
,
he
shall
be
sure
to
feel
it
to
his
pain
.
Well
then
,
my
brethren
,
you
may
perhaps
out-stand
the
precept
,
but
are
you
able
to
out-stand
the
threatning
?
You
may
decline
the
duty
,
but
are
you
able
also
to
avoid
the
curse
?
Here
Christ
commands
,
&
you
replie
,
We
will
not
hear
,
we
will
not
do
:
But
when
he
shall
pronounce
the
sentence
of
the
Law
upon
you
,
in
the
great
and
great
dreadful
day
,
will
you
replie
We
will
not
bear
,
we
will
not
suffer
?
Will
you
tell
him
to
his
face
,
We
will
not
go
to
hell
,
we
will
not
be
condemned
by
the
Law
,
as
you
have
told
him
here
,
We
will
not
be
obedient
to
the
Law
?
Alas
it
is
not
all
mens
scorns
and
haughty
looks
,
it
is
not
all
their
pride
and
sturdiness
that
will
prevail
at
that
time
.
No
,
no
,
the
haughtiness
of
men
shall
be
brought
low
,
and
Christ
alone
shall
be
exalted
in
that
day
.
Consider
Christ
hath
ability
to
back
and
second
his
authority
.
All
power
is
given
to
him
,
all
kinds
&
all
degrees
of
power
,
power
of
authority
,
and
power
of
ability
.
Power
of
authority
alone
is
but
an
empty
and
a
despicable
thing
;
he
that
hath
it
may
command
,
and
they
whom
he
commandeth
(
if
they
please
)
may
,
disobey
,
he
cannot
force
them
to
obedience
,
nor
punish
them
for
disobedience
.
The
hazzard
is
not
great
of
disobeying
such
power
.
But
where
ability
goes
with
authority
,
there
the
despising
of
it
must
be
full
of
danger
.
Now
so
it
doth
in
Jesus
Christ
,
and
therefore
he
is
peremptory
,
Rom.
14.11
.
As
I
live
,
saith
the
Lord
,
that
is
,
the
Lord
Christ
as
you
may
see
by
the
coherence
,
every
knee
shall
bow
to
me
,
willingly
,
or
by
compulsion
.
If
it
bend
not
willingly
,
I
will
make
it
bow
,
or
break
.
Christ
will
be
King
though
the
earth
be
never
so
unsteady
,
and
the
haters
of
the
Lord
shall
be
subject
unto
him
.
How
?
shall
his
haters
be
his
Subjects
?
yes
they
shall
be
subject
to
him
either
one
way
or
another
.
For
though
they
be
not
subject
to
his
grace
,
they
shall
be
subject
to
his
power
.
They
that
will
not
be
ruled
by
him
,
shall
be
broken
by
him
.
We
read
of
some
that
break
his
bonds
asunder
,
Psal.
2
,
3.
but
presently
he
breaks
their
bonds
asunder
.
If
they
be
good
at
breaking
,
Christ
will
fall
a
breaking
too
.
He
will
break
them
with
a
rod
of
Iron
,
and
dash
them
in
pieces
like
a
Potters
Vessel
.
The
authority
of
Christ
,
as
it
hath
some
that
stoop
to
it
,
so
it
hath
others
that
oppose
it
.
And
such
are
they
of
whom
we
read
,
Luke
19.19
.
His
Citizens
hated
him
,
&
sent
a
message
after
him
to
tell
him
to
his
teeth
we
will
not
have
this
man
to
rule
over
us
.
They
were
in
haste
,
they
could
not
tarry
till
he
came
about
again
,
but
they
must
send
this
sawcy
Message
after
him
.
But
see
now
what
becomes
of
these
men
,
and
whether
it
be
all
as
they
will
,
ver.
27.
But
these
my
Enemies
that
would
not
have
me
to
rule
over
them
,
bring
them
forth
and
slay
them
before
me
.
Oh
think
on
this
,
you
that
will
not
be
ruled
by
Jesus
Christ
,
who
when
his
will
is
manifested
to
you
,
and
when
you
are
acquainted
with
the
Laws
and
Statutes
of
his
Kingdom
,
regard
it
not
at
all
,
but
make
light
of
all
this
.
Oh
,
be
advised
to
be
wise
and
serve
the
Lord
.
Kiss
the
son
,
he
hath
authority
,
and
therefore
do
him
fealty
,
least
he
be
angry
and
you
perish
.
Is
it
so
that
all
mankind
is
under
the
authority
of
Jesus
Christ
?
they
are
mistaken
then
who
think
that
some
men
are
exempt
from
his
authority
and
from
his
Legislative
power
,
and
that
they
are
not
bound
to
the
obedience
of
the
Laws
he
gives
.
I
am
very
apt
to
think
that
Infidels
&
heathens
who
never
had
the
Gospel
preached
to
them
,
who
never
heard
of
Jesus
Christ
,
are
no
way
bound
to
the
obedience
of
the
Law
of
faith
,
so
that
they
sin
in
not
believing
in
the
Lord
Christ
,
and
taking
him
to
be
their
Saviour
whom
they
have
no
means
to
know
.
The
Law
of
faith
(
I
mean
of
justifying
faith
)
the
Commandment
to
believe
,
is
not
a
natural
,
but
a
positive
Law
,
and
consequently
promulgation
is
absolutely
necessary
to
the
obligation
of
it
.
But
the
Decalogue
,
the
Moral
Law
,
the
Law
of
works
,
is
written
in
the
heart
of
man
by
nature
,
and
therefore
bindeth
all
men
to
obedience
.
Yea
,
but
say
some
,
believers
are
exempted
from
the
obligation
of
it
;
the
faithful
are
not
bound
to
the
obedience
of
the
Moral
Law
.
It
s
true
I
must
confess
they
are
not
bound
to
the
obedience
of
it
so
as
to
be
justified
and
saved
by
this
obedience
.
They
are
not
bound
to
the
obedience
of
it
so
as
the
condition
of
a
Covenant
of
works
.
But
they
are
bound
to
the
obedience
of
it
so
as
to
testifie
their
faith
and
love
,
and
thankfulness
,
and
service
to
the
Lord
Christ
,
who
hath
imposed
this
Law
upon
all
flesh
,
so
that
all
men
,
yea
even
believers
,
are
under
the
commanding
power
of
this
Law
.
Yea
,
but
it
will
be
said
by
some
,
that
Jesus
Christ
hath
made
us
free
,
Object
.
that
he
hath
purchased
liberty
for
all
his
members
,
which
liberty
they
are
commanded
to
maintain
,
Gal.
5.1
.
And
this
they
think
,
and
teach
to
be
even
from
the
obligation
of
the
Moral
Law
.
True
,
Christ
hath
made
us
free
indeed
,
but
from
the
servitude
of
sin
,
Sol.
not
from
the
service
of
himself
;
and
from
the
Law
of
sin
as
the
Apostle
calls
it
,
Rom.
7.23
.
not
from
his
own
Law
.
Why
should
we
think
that
Christ
hath
shed
his
blood
to
free
his
people
from
the
obligation
of
his
own
Law
?
Indeed
my
Brethren
,
if
the
Moral
Law
,
the
Law
of
love
,
the
Law
of
works
,
were
not
the
Law
of
Christ
,
as
the
Apostle
calls
it
,
Gal.
6.2
.
I
should
be
easily
perswaded
to
believe
his
people
are
exempted
from
the
binding
power
of
it
.
It
seemeth
reasonable
that
his
members
should
be
freed
from
any
Law
but
that
which
he
himself
gives
.
But
the
commandment
of
the
Moral
Law
which
is
fulfilled
in
love
,
is
his
Commandment
,
John
15.12
.
strengthened
with
his
authority
,
delivered
in
his
hand
and
name
to
men
,
and
who
can
think
that
he
should
not
impose
his
own
Law
,
upon
his
own
people
?
Mark
that
of
the
Evangelist
,
Luke
1.74
,
75.
He
hath
saved
us
from
our
enemies
and
from
the
hands
of
all
that
hate
us
.
that
we
might
serve
him
who
hath
saved
us
,
in
holiness
to
God
,
and
in
righteousness
to
man
;
which
is
indeed
the
summ
,
and
substance
of
the
Moral
Law
.
So
that
the
liberty
which
Christ
hath
purchased
for
his
people
,
is
liberty
to
keep
,
not
liberty
to
break
the
Law
;
and
that
is
liberty
indeed
,
as
David
thinks
,
Psal.
119.32
.
I
will
run
the
wayes
of
thy
Commadments
,
when
thou
hast
set
my
heart
at
liberty
.
To
say
it
in
a
word
my
Brethren
,
there
is
a
twofold
liberty
,
a
twofold
freedom
,
the
one
enjoyed
under
sin
,
and
the
other
under
Christ
.
Under
sin
we
are
free
to
do
any
thing
but
good
;
under
Christ
we
are
free
to
do
any
thing
but
evil
.
Of
the
first
sort
of
freedom
speaks
the
Apostle
Paul
,
Rom.
6.20
.
When
you
were
the
servants
of
sin
ye
were
free
from
righteousness
;
and
of
the
second
faith
the
same
Apostle
in
ver.
22.
of
that
Chapter
,
Being
the
servants
of
God
ye
are
free
from
sin
.
Well
then
our
Saviour
Christ
hath
brought
us
from
the
former
to
the
latter
sort
of
freedom
,
so
that
we
are
at
liberty
from
sin
,
and
not
at
liberty
to
sin
.
We
are
at
liberty
to
serve
him
,
and
obey
him
and
to
keep
his
Law
.
Object
.
But
it
is
objected
further
out
of
these
words
of
the
Apostle
to
the
believing
Romans
,
Rom.
6.19
.
where
he
tells
them
ye
are
not
under
the
Law
,
but
under
Grace
.
And
if
believers
are
not
under
it
,
why
then
how
are
they
subject
to
the
obligation
of
it
?
Sol.
To
this
I
answer
,
that
believers
are
not
under
it
respectively
to
the
coaction
of
it
,
for
they
willingly
obey
it
.
They
are
not
under
it
respectively
to
the
severe
exaction
of
it
,
for
they
are
delivered
from
it
;
it
comes
to
them
with
Evangelical
allay
,
and
Gospel
mitigation
.
They
are
not
under
it
respectively
to
the
malediction
and
the
condemnation
of
it
,
for
they
are
not
accursed
,
they
shall
not
be
condemned
by
it
.
But
they
are
under
the
commanding
and
the
binding
power
,
the
obligation
of
it
notwithstanding
,
because
from
this
they
are
not
neither
can
they
be
delivered
.
For
if
you
look
upon
the
substance
of
the
Moral
Law
,
it
is
an
everlasting
,
an
eternal
Law
,
as
David
calls
it
,
Psal.
19.7
.
It
sheweth
what
is
good
,
and
what
is
evil
in
it self
,
and
in
its
nature
.
So
that
the
things
that
are
commanded
there
,
are
not
good
because
they
are
commanded
,
but
are
commanded
because
they
are
good
.
And
so
the
things
that
are
forbidden
,
they
are
not
evil
because
they
are
forbidden
,
but
are
forbidden
because
they
are
evil
.
And
hence
this
Law
is
never
charged
(
as
the
Law
of
the
forbidden
fruit
,
and
as
the
Ceremonial
,
and
Judaical
Laws
)
no
,
it
is
stedfast
,
as
the
Apostle
Paul
speaks
,
Heb.
2.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
that
was
spoken
by
Angels
,
that
is
,
the
Moral
Law
that
was
delivered
by
their
Ministry
,
is
stedfast
.
Indeed
this
Law
,
the
Law
of
nature
,
was
written
in
the
heart
of
Adam
in
the
state
of
innocency
,
and
Christ
intendeth
not
to
blot
out
any
thing
that
was
engraven
there
,
but
promises
to
write
it
out
again
more
fairly
(
for
it
was
much
obliterated
by
the
fall
)
in
the
hearts
of
his
people
.
So
runs
the
tenor
of
the
New
Covenant
,
Ier.
31.33
.
The
last
Objection
that
I
shall
insist
upon
,
Object
.
is
taken
from
those
words
of
the
Apostle
,
1
Tim.
1.9
.
The
Law
,
saith
the
Apostle
there
,
is
not
given
to
the
Righteous
.
And
if
it
be
not
given
to
them
,
why
then
it
seems
that
it
belongs
not
to
them
any
way
.
To
this
I
answer
that
the
Apostles
purpose
is
not
that
the
righteous
are
not
under
the
command
and
obligation
of
the
Law
;
for
mark
it
,
Sol.
Adam
was
exactly
righteous
,
and
yet
it
was
a
Law
to
him
even
in
the
state
of
innocency
it self
.
But
this
is
that
which
the
Apostle
means
;
the
Law
is
not
given
to
the
righteous
so
as
to
force
him
to
obedience
,
so
as
to
be
against
a
righteous
man
.
It
is
not
given
for
his
hurt
and
condemnation
.
He
doth
not
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lex
non
est
lata
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lex
non
est
posita
;
which
intimates
an
action
or
a
plea
against
a
man
.
So
that
the
Moral
Law
is
not
the
action
or
the
plea
of
God
against
a
righteous
man
to
bring
him
under
judgement
,
and
to
oblige
and
bind
him
over
to
damnation
.
And
so
it
is
the
same
in
sense
with
that
which
is
delivered
by
the
same
Apostle
in
another
place
,
speaking
of
such
as
are
guided
by
the
spirit
,
and
express
the
fruits
of
it
in
their
lives
and
conversations
,
Gal.
5.23
.
He
doth
not
say
to
such
a
one
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
against
such
there
is
no
Law
.
Indeed
the
Moral
Law
,
so
far
as
it
is
against
believers
,
is
not
imposed
but
removed
by
Christ
.
He
hath
blotted
out
the
hand
writing
of
Ordinances
that
was
against
us
,
that
was
contrary
to
us
,
and
took
it
out
of
the
way
;
nayling
it
to
his
Cross
,
Col.
2.14
even
the
hand
writing
of
Moral
ordinances
,
so
far
as
it
is
against
us
,
and
contrary
to
us
,
Christ
hath
taken
out
of
the
way
.
It
is
against
us
in
the
rigor
;
and
in
the
curse
and
malediction
of
it
,
and
consequently
,
so
far
it
is
taken
off
by
Christ
in
relation
to
believers
.
But
it
is
not
against
believers
in
the
commands
and
precepts
of
it
requiring
them
to
love
God
and
serve
God
,
&c.
No
,
these
things
sute
with
their
spirits
,
they
are
written
in
their
hearts
,
and
therefore
they
are
not
destroyed
,
but
rather
strengthened
,
and
confirmed
by
Christ
.
Is
it
so
that
all
mankind
is
under
the
authority
of
Iesus
Christ
,
under
Vse
3
his
legislative
power
?
Then
certainly
believers
must
not
stoop
to
any
other
legislative
power
,
to
the
prejudice
of
his
.
And
this
is
that
which
the
Apostle
presseth
hard
on
the
Colossians
,
Col.
2.20
.
In
the
foregoing
verse
he
setteth
forth
the
authority
of
Christ
;
and
sheweth
that
he
is
the
head
and
ruler
of
his
people
,
and
presently
comes
in
with
this
Interrogation
,
and
why
,
saith
he
,
are
you
subject
to
Ordinances
?
by
which
he
doth
not
mean
the
Laws
of
God
,
but
the
decrees
,
and
constitutions
and
commands
of
men
.
And
so
himself
explains
it
afterward
in
the
succeeding
words
,
that
by
those
Ordinances
he
intendeth
nothing
else
but
the
Commandments
and
doctrines
of
men
.
As
if
he
should
have
said
,
if
you
be
under
the
authority
of
Jesus
Christ
,
Why
are
you
subject
to
the
Ordinances
and
commands
of
men
?
What
then
,
doth
the
authority
of
Jesus
Christ
,
Quest.
discharge
his
people
from
obedience
to
any
ordinances
,
or
commands
of
men
?
and
are
they
to
be
subject
to
him
so
,
that
they
be
subject
to
no
other
governours
or
rulers
in
the
world
?
Is
the
authority
and
power
of
Magistrates
dissolved
by
this
means
?
Answ.
To
this
I
answer
,
No
,
by
no
means
;
and
therefore
you
must
know
that
when
the
Apostle
saith
,
be
ye
not
servants
of
men
,
be
ye
not
subject
to
the
ordinances
and
commands
of
men
:
he
doth
not
mean
it
absolutely
,
as
if
we
ought
not
to
be
subject
to
them
any
way
.
It
was
not
his
intention
to
bring
in
such
confusion
,
and
such
Anarchy
into
the
world
.
For
in
another
place
he
tells
us
,
that
we
must
needs
he
subject
to
the
Magistrate
,
Rom.
13.5
.
And
the
Apostle
Peters
Exhortation
goes
a
little
further
,
and
is
a
little
more
large
,
1
Pet.
2.13
.
Submit
your selves
to
every
ordinance
of
man
,
and
that
for
the
Lord
sake
;
And
it
is
necessary
that
we
should
do
so
,
saith
he
;
for
so
is
the
will
of
God
,
verse
15.
of
that
Chapter
.
These
two
do
seem
apparently
to
contradict
and
clash
with
one
another
.
Be
ye
not
the
servants
of
men
,
and
Ye
must
needs
he
subject
to
men
;
be
ye
not
subject
to
the
ordinances
and
commands
of
men
,
And
yet
submit
your selves
to
every
ordinance
of
man
;
and
therefore
I
shall
cleer
it
in
a
word
,
or
two
,
both
with
relation
to
the
outward
man
,
and
to
the
conscience
.
For
the
outward
man
,
that
ought
not
to
be
subject
to
the
Injunctions
&
commands
of
men
,
where
they
cross
the
law
of
Christ
,
there
are
some
commands
of
men
that
meddle
only
with
such
things
as
are
not
comprehended
in
the
Law
of
Christ
,
but
are
left
by
him
indifferent
,
neither
commanded
nor
forbidden
.
To
such
as
these
we
may
and
ought
to
yield
obedience
;
there
is
no
question
but
the
Lawfull
Magistate
hath
power
concerning
things
indifferent
,
to
interdict
them
,
or
require
them
for
Politick
and
civil
ends
,
and
in
relation
to
the
better
government
or
profit
,
and
emolument
of
those
who
are
subjected
to
his
power
.
And
however
I
am
under
the
authority
of
Christ
,
I
am
not
free
in
such
a
case
as
this
is
.
There
are
other
Laws
of
men
which
concur
with
Christs
Laws
,
commanding
that
which
they
command
,
forbidding
that
which
they
forbid
;
As
when
Christ
forbids
to
swear
,
&
when
the
Magistrate
forbids
to
swear
too
;
when
Christ
forbids
us
to
profane
the
Sabbath
,
and
when
the
Magistrate
forbids
us
to
prophane
it
too
;
There
is
no
scruple
touching
such
commands
as
these
;
for
here
the
Magistrate
and
Christ
do
close
,
and
therefore
in
obeying
one
of
them
,
we
obey
the
other
too
.
But
when
the
Laws
of
men
do
contradict
the
Laws
of
Christ
,
forbidding
that
which
they
command
,
commanding
that
they
forbid
;
when
their
Injunctions
clash
with
his
,
we
ought
not
to
subject
our selves
to
them
.
The
authority
of
Christ
is
the
greatest
in
the
world
:
his
Father
(
as
you
have
it
in
my
text
)
hath
given
him
power
over
all
flesh
.
And
therefore
he
must
rather
be
obeyed
then
any
fleshly
power
,
if
once
they
come
in
competition
,
and
if
they
cannot
be
obeyed
together
,
in
such
a
case
as
this
,
my
brethren
,
when
the
same
thing
shall
come
to
be
commanded
in
the
Law
of
Christ
,
forbidden
in
the
Law
of
man
,
and
so
upon
the
other
side
,
we
have
a
certain
rule
to
walk
by
,
Act.
5.29
.
It
is
better
to
obey
God
then
men
,
in
such
a
case
we
cannot
be
the
servants
of
men
,
because
if
we
be
so
,
we
cannot
be
the
servants
of
Christ
;
for
in
obeying
them
,
we
throw
off
the
authority
of
Jesus
Christ
.
And
as
we
ought
not
to
subject
our
outward
man
to
the
commands
of
men
in
such
a
case
:
so
in
the
second
place
we
ought
not
to
subject
our
Conscience
to
the
commands
of
men
in
any
case
.
The
Conscience
is
the
Lords
peculiar
,
none
h●th
authority
on
that
but
he
only
.
And
therefore
Christ
condemns
it
in
the
Scribes
and
Pharises
,
They
taught
for
doctrines
the
commandments
of
men
,
Mat.
15.9
.
They
were
but
constitutions
and
commands
of
men
,
and
yet
they
vented
them
for
Doctrines
,
and
imposed
them
on
the
Conscience
;
This
they
ought
not
to
have
done
;
or
if
they
did
so
,
they
ought
not
to
be
yielded
to
in
so
doing
.
We
ought
not
to
be
subject
to
the
commands
of
men
,
upon
such
terms
as
these
are
.
The
Lord
complains
of
this
in
Israel
as
a
grievous
sin
,
for
which
he
thunders
out
a
heavy
doom
against
them
,
a
Judgement
so
remarkable
,
that
it
should
come
the
next
step
to
a
miracle
,
because
their
fear
to
him
was
taught
by
the
precepts
of
men
,
Isa.
29.13
.
For
this
the
Apostle
chideth
the
Corinthians
,
2
Cor.
11.
●0
.
Ye
suffer
if
a
man
devour
you
if
a
man
bring
you
into
bondage
,
which
is
not
meant
of
the
enthralling
of
the
outward
man
,
but
of
the
captivating
of
the
Conscience
,
in
the
chains
of
humane
constitutions
and
decrees
,
which
these
deceitful
workers
mentioned
in
the
former
verses
jugled
on
upon
it
.
Well
then
since
Christ
hath
such
authority
upon
us
,
let
none
of
us
subject
our
Conscience
and
our
faith
to
men
;
let
them
not
be
Lords
of
these
,
for
they
belong
to
Christ
and
him
only
.
He
suffers
magistrates
indeed
to
rule
without
,
over
the
outward
man
,
but
he
alone
must
rule
within
over
the
conscience
.
If
any
go
about
to
take
command
on
that
,
or
to
give
Law
to
that
,
you
must
stand
fast
in
the
Liberty
wherewith
Christ
hath
made
you
free
,
as
the
Apostle
counsels
you
,
Gal.
5.1
.
Is
it
so
that
all
mankind
is
under
the
authority
of
Jesus
Christ
?
Then
Vse
4
let
not
one
man
censure
and
condemn
another
.
It
is
the
inference
that
the
Apostle
makes
upon
the
very
same
ground
,
James
4.12
.
There
is
one
Law-giver
(
saith
he
)
that
is
able
both
to
save
,
and
to
destroy
.
And
what
of
that
?
Who
art
thou
that
judgest
another
?
What
authority
hast
thou
to
pass
sentence
on
thy
brother
?
you
are
both
under
the
power
,
and
the
authority
of
Jesus
Christ
,
and
therefore
let
him
judge
you
both
,
and
do
not
you
judge
one
another
.
Why
you
will
say
,
may
not
one
man
judge
another
without
any
derogation
from
the
authority
of
Christ
?
yes
,
if
he
do
it
by
authority
from
Christ
,
and
according
to
the
rules
prescribed
by
Christ
.
So
one
man
may
judge
another
and
condemn
another
too
,
having
received
power
from
Christ
in
the
Church
,
and
Common-wealth
.
But
if
one
man
judge
another
of
himself
,
without
any
Lawfull
power
,
and
without
any
real
ground
,
if
one
man
judge
another
in
or
about
such
things
as
are
reserved
to
the
authority
of
Christ
,
as
secret
things
and
the
final
state
of
men
,
and
such
like
,
it
is
a
prejudice
to
the
authority
of
Christ
and
to
the
power
which
God
hath
given
him
over
all
flesh
.
And
yet
,
how
usual
is
it
with
men
to
judge
,
and
censure
one
another
,
when
they
are
not
called
to
it
,
when
they
have
no
right
to
do
it
,
when
they
have
no
sufficient
ground
for
it
?
They
will
judge
the
hearts
of
men
,
they
will
judge
the
ends
of
men
which
are
known
to
none
but
God
,
having
neither
evidence
nor
warrant
for
these
censures
.
If
they
be
out
with
any
man
,
presently
he
is
an
Hypocrite
,
a
rotten-hearted
wretch
,
and
what
not
?
if
he
do
any
doubtful
action
,
they
will
be
sure
to
construe
it
the
worst
way
;
if
he
do
any
action
clearly
good
,
then
he
hath
ill
ends
in
it
,
nothing
can
scape
their
hard
censures
.
Nay
some
will
pass
their
doom
upon
the
final
state
of
men
,
which
none
but
Christ
himself
can
judge
of
.
Now
,
I
beseech
you
,
(
my
beloved
)
consider
whose
authority
you
violate
in
this
,
and
whose
office
you
assume
.
Remember
,
Christ
hath
power
over
all
flesh
;
he
is
the
Law-giver
,
who
is
able
both
to
save
and
to
destroy
;
who
knows
whom
he
will
save
,
and
whom
he
will
destroy
:
let
him
judge
all
,
and
do
not
you
judge
one
another
.
John
17.2
.
As
thou
hast
given
him
power
over
all
flesh
.
Vse
5
IS
it
so
that
all
mankind
is
under
the
authority
of
Jesus
Christ
?
Then
let
them
not
avenge
themselves
in
any
case
,
but
let
them
have
recourse
to
Jesus
Christ
for
right
,
when
any
wrong
or
injury
is
done
to
them
.
Whoever
doth
it
,
he
is
under
the
authority
of
Jesus
Christ
,
he
is
within
the
verge
&
compass
of
his
Jurisdiction
;
his
Father
hath
invested
him
with
a
power
over
all
flesh
:
so
that
let
the
wrong
doer
be
of
what
condition
,
or
estate
,
or
place
he
will
,
let
the
wrong
be
what
it
will
,
it
fals
within
his
cognizance
,
and
he
can
right
it
,
if
he
please
,
and
he
will
right
it
in
his
own
time
.
Indeed
,
if
there
were
none
to
seek
unto
when
we
are
injured
and
abused
,
if
there
were
none
to
do
us
justice
,
there
were
some
colour
then
,
why
we
should
avenge
our selves
.
If
there
were
none
but
the
servants
in
a
Family
,
(
if
such
a
thing
might
be
supposed
)
and
there
were
no
Common
Master
over
all
,
it
could
not
be
avoided
,
but
they
would
brawl
among
themselves
;
For
every
one
in
such
a
case
would
look
to
be
his
own
Judge
,
there
being
none
superior
to
him
and
his
fellow
to
decide
the
quarrell
.
But
when
they
have
a
Master
to
complain
to
,
who
hath
power
to
take
an
order
with
any
of
them
that
offend
,
it
were
a
great
indignity
to
him
and
his
authority
for
any
of
them
to
correct
their
fellow-servants
.
(
Beloved
)
we
have
all
one
Master
,
we
are
all
under
the
power
and
the
authority
of
Jesus
Christ
;
and
therefore
if
our
fellow-servants
wrong
us
,
let
us
not
undertake
to
right
our selves
,
but
let
us
patiently
commit
our
cause
to
him
that
judgeth
righteously
.
I
say
(
as
the
Apostle
Romans
,
12.19
.
)
Dearly
beloved
,
avenge
not
your selves
.
Take
heed
that
you
be
neither
overcome
of
evil
in
your
passions
,
Romans
12.
ult.
nor
render
evil
for
it
in
your
actions
,
1
Thes.
5.15
.
There
are
not
many
sins
to
which
we
are
so
mightily
inclined
,
as
we
are
to
this
,
nor
which
we
are
so
hardly
able
to
resist
.
And
truly
I
am
much
afraid
,
that
in
the
prosecution
of
the
great
affairs
of
this
time
,
there
is
in
many
too
much
of
the
private
grudge
,
and
self-revenge
,
who
make
the
publique
cause
a
cover
for
their
own
malice
.
Now
,
I
beseech
you
,
(
my
beloved
)
let
us
not
study
to
avenge
our selves
on
any
man
,
but
let
us
lay
aside
all
self-respects
.
If
we
have
been
abused
and
wronged
by
any
,
let
us
forgive
them
,
and
forbear
them
,
(
as
the
Apostle
Paul
exhorts
)
Col.
3.13
.
Forgiving
one
another
,
and
forbearing
one
another
,
if
any
man
have
a
quarrel
against
any
.
There
is
much
in
that
Text
:
forgiving
one
another
in
regard
of
inward
malice
,
and
forbearing
one
another
in
regard
of
outward
revenge
.
And
that
not
only
in
conceited
and
imaginary
,
but
in
true
and
real
wrongs
:
For
so
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rendred
quarrell
or
complaint
imports
:
Not
a
quarrell
pickt
or
raised
upon
no
ground
at
all
,
but
justa
conquerendi
causa
,
(
as
Zanchius
reads
it
)
a
just
occasion
of
complaint
.
So
that
when
we
are
injured
,
so
as
the
abuse
is
evident
and
clear
,
it
is
our
duty
to
forgive
and
to
forbear
:
And
that
who
ever
offer
the
abuse
to
us
,
let
him
be
what
he
will
,
if
any
man
have
a
quarrel
against
any
,
of
what
condition
or
degree
soever
,
none
exempted
,
yet
we
must
forgive
still
,
and
we
must
forbear
still
.
And
this
because
it
hath
a
world
of
difficulties
in
it
,
I
shall
set
on
with
a
few
Considerations
.
Consider
you
entrench
on
Jesus
Christ
,
in
self-revenge
,
invade
his
proper
and
peculiar
right
,
you
do
that
which
belongs
to
him
,
which
is
a
very
high
presumption
.
And
this
the
Psalmist
intimates
in
his
petition
:
Psal.
94
1.
O
God
to
whom
vengeance
belongeth
,
O
God
to
whom
vengeance
belongeth
,
shew
thy self
:
he
speaks
it
there
exclusively
,
vengeance
belongs
to
him
,
and
none
but
him
:
To
none
but
him
originally
,
primitively
,
though
he
make
over
power
to
execute
it
,
to
his
Deputies
and
Vicegerents
:
who
though
they
cannot
do
it
of
themselves
,
and
by
their
own
authority
,
yet
they
may
do
it
as
the
Ministers
of
Christ
,
(
as
the
Apostle
Paul
intimates
,
speaking
of
the
Magistrate
)
Rom.
13.4
.
He
is
the
Minister
of
God
,
(
saith
he
)
and
an
avenger
.
A
Minister
of
God
,
and
by
that
means
,
by
vertue
of
his
deputation
a
revenger
,
to
execute
wrath
on
him
that
doth
evil
.
So
that
when
our
abuses
are
unsufferable
,
and
when
they
wound
the
name
,
or
the
estate
so
deep
that
they
are
not
to
be
born
,
if
we
go
to
the
Magistrate
to
right
us
,
and
avenge
us
,
we
go
to
Jesus
Christ
in
him
,
because
he
hath
appointed
him
,
and
set
him
up
for
that
purpose
.
But
if
we
avenge
our selves
,
we
wrest
the
sword
out
of
the
hands
of
Jesus
Christ
,
and
do
as
much
as
in
us
lies
,
to
dis-invest
him
of
that
power
which
God
hath
given
him
over
all
flesh
.
And
with
this
argument
it
is
that
the
Apostle
Paul
disswades
them
from
self-revenge
in
the
fore-alledged
Scripture
,
Rom.
12.19
.
Dearly
beloved
,
avenge
not
your selves
,
and
why
so
?
because
in
so
doing
,
you
enter
on
the
right
of
Christ
;
for
it
is
written
,
vengeance
is
mine
,
it
is
not
yours
,
no
,
it
is
mine
,
and
I
will
repay
it
,
either
by
my self
,
or
by
my
ordinance
.
By
self-revenge
,
as
you
invade
the
right
of
Christ
,
so
you
stay
and
hinder
Christ
from
taking
vengeance
for
you
on
your
enemies
.
You
give
not
place
to
his
wrath
,
(
as
the
Apostle
Paul
expresseth
it
in
the
forecited
Scripture
,
Rom.
12.19
.
)
He
would
avenge
you
,
and
you
would
not
suffer
him
,
but
you
will
do
it
with
your
own
hands
.
He
offers
to
step
in
and
right
you
,
and
you
will
not
give
him
the
place
;
no
,
you
justle
him
aside
by
a
revengeful
righting
of
your selves
.
And
therefore
it
is
just
with
him
to
leave
you
to
your selves
in
this
business
:
and
truly
this
among
the
rest
,
may
be
the
cause
why
many
men
lie
under
such
unsufferable
wrongs
;
why
they
are
so
abused
and
oppressed
without
any
remedy
;
why
Christ
forbeareth
to
avenge
them
,
because
they
will
not
give
him
way
;
they
will
get
into
the
seat
,
they
will
be
medling
with
his
office
and
authority
,
and
therefore
he
stands
by
and
looks
on
.
As
therefore
we
desire
that
he
that
hath
authority
to
right
us
,
should
put
to
his
own
hand
,
let
us
acquit
our
hearts
and
hands
(
as
much
as
it
is
possible
)
of
self-revenge
.
I
say
to
every
one
of
you
,
as
Solomon
,
Prov.
20.22
.
Say
not
I
will
render
evil
,
I
will
revenge
;
but
wait
on
Christ
,
and
he
will
save
you
.
And
thirdly
,
as
by
self-revenge
you
give
no
place
to
Christ
,
so
you
give
place
to
the
Devil
;
you
deny
the
place
to
Christ
,
and
you
let
the
Devil
have
it
.
And
therefore
the
Apostle
Paul
having
disswaded
us
from
wrath
which
tendeth
to
revenge
,
Let
not
the
Sun
go
down
upon
your
wrath
,
adds
this
immediately
in
the
succeeding
words
,
neither
give
place
to
the
Devil
,
Eph.
4.27
.
And
is
not
this
a
fearful
thing
to
justle
Iesus
Christ
aside
,
that
we
may
let
the
Devil
in
?
to
make
room
for
such
a
guest
as
Satan
is
,
and
that
by
putting
Jesus
Christ
by
?
For
it
is
Satan
(
my
beloved
)
that
makes
such
work
in
mens
hearts
,
and
stirs
them
up
to
such
unwarrantable
practices
as
these
are
.
Lastly
,
By
taking
vengeance
on
our
Brethren
,
we
do
exceedingly
provoke
Christ
to
take
vengeance
upon
us
.
We
take
vengeance
upon
others
,
and
all
that
we
gain
is
this
,
we
cause
the
Lord
to
take
vengeance
on
our selves
:
we
do
not
only
hinder
him
from
executing
wrath
for
us
,
but
we
provoke
him
to
execute
his
wrath
upon
us
.
Because
that
Edom
hath
dealt
against
the
house
of
Judah
,
(
saith
the
Lord
)
by
taking
vengeance
,
what
follows
?
I
will
take
vengeance
upon
Edom
,
Ezech.
25.12
.
If
Christ
come
in
and
find
his
family
together
by
the
ears
,
he
will
be
in
a
rage
too
,
and
he
will
take
an
order
with
them
altogether
.
Manasseh
against
Ephraim
,
and
Ephraim
against
Manasseh
,
and
they
together
against
Judah
.
And
what
is
the
event
of
these
contentions
?
why
the
Lord
is
against
them
all
.
For
all
this
his
anger
is
not
turned
away
,
but
his
hand
is
stretched
out
still
:
Isa.
9.21
.
He
deals
with
us
,
(
my
Brethren
)
as
we
deal
with
others
:
with
the
froward
(
saith
the
Psalmist
)
thou
wilt
shew
thy self
froward
,
Psal.
18.25
.
If
we
be
unjustly
froward
to
our
Brethren
,
he
will
be
justly
froward
toward
us
:
If
we
lay
on
upon
our
brethren
,
he
will
lay
on
upon
us
.
Let
these
considerations
keep
us
from
revenge
:
And
because
it
is
a
very
hard
thing
to
forbear
,
especially
when
opportunities
are
put
into
our
hands
;
For
if
a
man
find
his
Enemy
at
an
advantage
,
will
he
let
him
go
free
?
1
Sam.
24.20
.
I
shall
give
you
two
directons
which
will
be
very
helpful
to
you
,
to
cause
you
to
abstain
from
self-revenge
:
First
,
you
must
put
away
those
carnal
Lusts
:
and
in
the
next
place
you
must
put
away
those
carnal
reasons
,
which
incline
you
to
revenge
.
You
must
put
away
those
carnal
lusts
,
which
incline
you
to
revenge
:
you
must
subdue
and
mortifie
them
to
the
utmost
of
your
power
;
These
are
the
true
real
causes
of
it
,
they
are
within
,
and
not
without
you
.
Whereas
there
is
strife
among
you
,
(
saith
the
Apostle
Paul
to
the
Corinthians
)
are
you
not
carnal
?
1
Cor.
3.3
.
Is
it
not
very
manifest
that
there
is
much
corruption
,
much
flesh
in
you
?
It
may
be
you
may
think
it
to
be
otherwise
;
but
mark
what
the
Apostle
saith
,
Jam.
4.1
.
From
whence
come
wars
and
fightings
among
you
?
whence
is
it
,
that
it
is
but
a
word
and
a
blow
?
an
injury
and
a
revenge
?
whence
is
it
?
why
hence
it
is
,
will
some
men
say
;
I
am
so
troubled
and
molested
,
I
am
so
wronged
and
abused
,
that
I
cannot
suffer
it
:
No
,
no
,
(
saith
the
Apostle
)
thou
art
very
much
deceived
;
it
is
thy
pride
,
self-love
,
envy
,
passion
,
that
are
the
true
and
real
causes
why
thou
canst
not
hold
thy
hands
:
from
whence
come
wars
and
fightings
among
you
?
even
from
your
lusts
;
If
there
were
no
wars
within
,
there
would
be
no
wars
without
.
If
these
corruptions
and
unruly
lusts
within
were
throughly
mortified
and
subdued
,
these
outward
provocations
would
never
cause
such
hot
contentions
as
they
do
.
You
must
put
away
those
carnal
reasonings
that
incline
you
and
provoke
you
to
revenge
:
For
these
,
if
you
will
give
them
entertainment
,
will
set
your
hearts
on
fire
of
hell
.
And
therefore
you
must
do
as
Abraham
did
,
when
there
was
like
to
be
some
difference
between
him
and
his
Nephew
Lot
:
It
s
probable
he
was
assaulted
with
such
thoughts
as
these
;
What
wilt
thou
yield
and
stoop
to
him
?
it
is
his
duty
to
submit
to
thee
;
shall
Lot
thy
Nephew
have
his
choice
of
all
the
Land
,
and
thou
his
aged
Unkle
be
content
to
take
the
boyes
leavings
?
But
Abraham
hearkens
not
to
such
suggestions
.
So
Moses
,
when
he
was
contemned
,
vilified
,
and
set
at
nought
,
no
doubt
he
had
his
passions
in
him
,
though
he
were
a
meek
man
,
and
they
were
apt
enough
to
work
,
and
stir
,
and
secretly
to
egg
him
on
to
this
or
the
like
purpose
,
What
,
wilt
thou
suffer
such
a
gross
abuse
?
shall
they
go
smooth
away
with
such
a
bold
affront
,
and
base
indignity
,
as
this
is
?
No
,
let
them
know
that
they
have
mis-behaved
themselves
towards
their
betters
:
But
Moses
patiently
allays
and
stils
such
thoughts
as
these
,
and
meekly
puts
up
all
without
distemper
.
I
might
exemplifie
in
David
,
when
he
was
abused
by
Shimei
,
who
was
his
Subject
,
and
that
in
such
a
base
,
unworthy
,
and
unsufferable
way
:
no
doubt
he
had
his
inward
risings
,
and
he
had
one
at
hand
that
was
an
end
to
take
revenge
for
him
:
and
yet
he
calms
all
,
we
hear
no
more
but
this
,
Let
him
curse
,
&c.
So
when
our
thoughts
begin
to
work
apace
in
any
injury
or
provocation
that
is
offered
to
us
,
and
to
tell
us
strange
things
,
let
us
smother
and
suppress
them
:
let
us
consider
that
,
and
think
on
that
which
may
provoke
to
love
,
and
not
to
malice
and
revenge
.
Is
it
so
,
that
all
mankind
is
under
the
authority
,
&c.
Then
surely
we
Vse
6
have
all
great
reason
to
comply
with
him
,
and
to
endeavour
what
we
can
to
please
him
to
the
utmost
of
our
power
.
You
know
it
is
the
fashion
of
the
world
,
to
do
what
they
are
able
to
keep
in
with
those
who
are
in
place
,
and
under
whose
authority
and
power
they
are
:
How
will
they
bend
,
and
stoop
,
and
yield
,
and
bring
themselves
to
any
thing
almost
to
please
such
men
!
beloved
,
we
are
all
under
the
power
of
Jesus
Christ
,
under
his
Legislative
power
,
and
under
his
judiciary
power
:
He
gives
us
Law
now
,
&
he
will
pass
sentence
on
us
according
to
his
Law
hereafter
,
if
we
be
disobedient
and
rebellious
;
and
therefore
we
have
reason
to
keep
in
with
him
,
to
kiss
the
Son
,
to
do
him
homage
,
lest
he
be
angry
,
and
we
perish
.
We
labour
,
(
saith
the
Apostle
)
that
whether
present
or
absent
,
we
may
be
accepted
of
him
.
And
why
so
?
For
we
must
all
appear
before
the
judgement-seat
of
Christ
,
as
it
is
added
in
the
next
words
,
2
Corinth.
5.10
.
The
time
is
coming
when
he
is
to
sit
upon
us
,
and
to
judge
us
,
and
to
dispose
of
us
for
ever
,
either
in
heaven
,
or
in
hell
;
and
therefore
it
concerns
us
infinitely
to
please
him
in
the
mean
time
,
that
he
may
be
propitious
to
us
when
that
time
comes
.
We
pitty
such
a
malefactor
,
who
being
shortly
to
be
tried
before
an
earthly
Judge
,
upon
a
point
of
life
or
death
,
doth
rather
take
a
course
to
anger
and
provoke
him
,
then
appease
him
;
and
yet
so
desperately
foolish
are
a
multitude
of
men
,
who
strive
not
to
approve
themselves
to
Christ
,
nor
to
be
accepted
of
him
,
before
whose
judgment-seat
they
must
appear
to
be
acquitted
or
condemned
:
And
so
according
to
his
doom
,
to
live
or
die
,
and
that
for
ever
.
Oh
but
think
upon
that
last
and
dreadful
day
,
remember
at
whose
mercy
you
must
stand
,
and
so
endeavour
to
demean
your selves
,
that
whether
you
be
present
in
the
body
,
or
whether
you
be
absent
from
the
body
,
that
both
in
life
,
and
death
,
and
judgement
,
you
may
be
accepted
of
him
.
Vse
7
Is
it
so
that
all
mankind
is
under
the
Judiciary
power
of
Christ
?
that
he
hath
power
to
pass
the
sentence
,
and
to
execute
the
sentence
on
them
?
this
serveth
then
for
matchless
terrour
to
the
wicked
,
and
for
incomparable
comfort
to
the
godly
;
a
word
or
two
to
each
of
these
,
&c.
How
can
the
thought
of
this
but
strike
amazement
and
astonishment
to
the
hearts
of
wicked
men
!
What
mercy
can
they
look
for
at
his
hands
whom
have
they
peirced
through
,
whose
grace
they
despised
,
whose
Law
and
Gospel
they
have
disobeyed
,
whose
Spirit
they
have
grieved
,
and
despighted
,
whose
blood
they
have
trodd
upon
?
Oh
what
a
fearful
thing
it
is
that
they
should
be
in
the
power
of
Jesus
Christ
,
that
he
and
none
but
he
should
judge
them
.
Did
John
fall
down
at
the
presence
of
an
angel
?
did
Faelix
tremble
before
Paul
,
when
he
did
but
discourse
of
Judgement
?
Did
the
Officers
and
Souldiers
of
the
Jews
fall
backwards
at
the
voyce
of
Christ
?
and
that
while
he
was
in
a
state
,
and
condition
of
abasure
?
What
will
ungodly
wretches
do
,
when
he
shall
come
in
Majesty
and
glory
,
to
pass
sentence
on
them
?
when
he
shall
be
revealed
from
heaven
with
his
mighty
Angels
,
&c.
what
can
they
look
for
in
that
day
,
but
eternal
condemnation
?
And
how
can
this
but
infinitely
cheer
the
Saints
to
think
,
that
they
are
in
the
power
of
Jesus
Christ
,
who
is
their
Brother
,
their
Mediator
,
their
Redeemer
;
that
he
who
shed
his
blood
for
them
,
and
none
but
he
,
shall
judge
them
too
!
How
will
they
lift
up
their
heads
to
see
him
comming
with
the
clouds
to
judge
the
world
?
Oh
how
will
they
be
ravished
to
behold
their
Saviour
whom
they
have
loved
so
dearly
all
their
lives
,
but
never
had
the
happiness
to
see
till
now
,
for
whose
appearance
they
have
longed
,
thirsted
,
prayed
,
waited
,
&c.
How
will
they
melt
upon
him
,
think
you
,
when
they
see
him
?
This
is
he
that
died
for
me
,
that
shed
his
blood
for
me
,
they
would
look
through
him
if
they
could
:
and
how
can
they
expect
but
that
he
that
died
for
them
,
should
absolve
them
,
and
acquit
them
?
Assuredly
my
brethren
,
he
that
hath
power
over
all
flesh
,
will
never
hate
and
destroy
his
own
flesh
,
nor
condemn
his
own
members
.
No
it
is
well
for
them
that
this
power
is
in
Christs
hands
:
for
now
they
may
be
confident
that
he
will
save
them
,
that
he
will
give
eternal
life
to
them
.
And
thus
far
of
the
first
particular
considered
in
the
words
,
the
thing
it self
with
which
our
Saviour
is
invested
and
endued
,
and
this
you
see
,
is
power
over
all
flesh
.
The
second
follows
now
in
order
to
be
handled
,
The
means
by
which
he
comes
to
be
invested
with
it
,
viz
by
free
donation
from
his
Father
.
He
hath
this
power
,
because
his
Father
gave
it
him
;
As
thou
hast
given
him
power
over
all
flesh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
thou
hast
given
.
He
saith
not
,
As
thy
Son
hath
taken
power
over
all
flesh
,
as
he
hath
entred
on
it
,
and
assumed
it
to
himself
;
But
as
thou
hast
invested
and
endued
him
with
it
.
By
which
he
shews
apparently
,
that
he
comes
to
it
by
his
fathers
act
,
and
by
his
Fathers
guift
,
and
not
by
his
own
intrusion
,
as
thou
hast
given
him
power
over
all
flesh
.
So
that
hence
I
might
observe
,
That
Jesus
Christ
did
not
intrude
himself
on
the
authority
with
which
he
is
invested
over
all
flesh
,
but
was
admitted
to
it
freely
by
his
Father
.
He
did
not
take
this
honour
to
himself
,
as
the
expression
is
,
though
in
another
case
,
Heb.
5.4
.
but
it
was
put
upon
him
.
See
Psal.
2.6
.
Note
3.
But
this
I
do
but
point
at
in
my
passage
by
.
Proceed
we
to
the
third
and
last
Particular
considered
in
the
words
,
viz.
the
end
for
which
he
is
invested
with
this
vast
authority
.
That
he
may
give
eternal
life
to
as
many
as
God
hath
given
him
.
So
that
you
see
,
(
my
Brethren
)
here
is
giving
upon
all
hands
:
The
Father
gives
the
Son
,
that
the
Son
may
give
to
others
:
The
Father
gives
to
him
power
,
that
he
may
give
to
others
life
.
First
,
Let
us
look
upon
this
end
in
general
,
before
we
take
it
into
parts
.
And
here
let
us
consider
,
whether
this
be
the
only
end
for
which
the
Father
gives
the
Son
power
;
whether
he
have
no
other
aim
in
putting
this
authority
upon
him
over
all
flesh
;
but
only
that
he
may
bestow
eternal
life
upon
his
own
people
;
what
need
he
have
so
large
authority
for
this
end
?
Authority
over
all
flesh
,
that
he
may
give
eternal
life
to
some
flesh
,
to
the
least
part
of
flesh
,
to
as
many
as
God
hath
given
him
,
who
are
comparatively
but
a
small
number
.
What
use
hath
this
authority
in
reference
to
other
flesh
,
to
whom
he
doth
not
give
eternal
life
,
if
this
be
all
the
end
of
it
?
For
clearing
of
this
,
(
my
Brethren
)
you
must
know
that
this
is
not
the
only
end
,
but
it
is
the
chief
end
;
for
it
is
very
manifest
in
Scripture
,
that
the
authority
of
Jesus
Christ
,
as
it
extends
to
all
flesh
,
so
it
is
exercised
one
way
or
another
upon
all
flesh
.
It
is
bestowed
upon
him
by
his
Father
,
as
well
that
he
may
give
eternal
death
to
some
,
as
eternal
life
to
others
.
And
so
accordingly
he
executes
this
power
,
and
this
authority
of
his
,
as
well
in
passing
sentence
of
condemnation
upon
unbelievers
,
as
of
salvation
upon
believers
.
In
judging
some
(
and
that
the
most
of
men
)
to
death
,
as
well
as
other
some
to
life
.
The
Father
(
saith
our
Saviour
)
hath
committed
all
judgment
to
the
Son
:
judgement
as
well
of
condemnation
,
as
of
absolution
.
So
that
the
giving
of
eternal
life
to
as
many
as
God
hath
given
him
,
is
not
the
only
end
of
the
authority
of
Iesus
Christ
:
but
it
is
the
main
end
,
the
prime
end
,
the
chief
end
.
This
end
is
principally
in
the
eye
of
God
,
and
Christ
;
the
other
end
is
not
considerable
in
regard
of
this
.
And
therefore
that
is
not
so
much
as
hinted
at
,
you
see
;
but
this
is
clearly
and
expresly
mentioned
.
As
who
should
say
,
This
was
the
end
indeed
,
for
which
his
Father
gave
him
power
over
all
flesh
;
this
was
the
thing
he
chiefly
aimed
at
,
that
he
might
give
eternal
life
to
as
many
as
God
had
given
him
.
So
that
the
Point
to
be
observed
,
is
this
.
DOCTRINE
.
That
the
authority
of
Jesus
Christ
,
with
which
he
is
invested
over
all
flesh
,
is
chiefly
for
the
benefit
and
the
salvation
of
his
own
People
.
It
hath
another
end
indeed
,
but
this
is
the
great
end
;
he
hath
it
not
so
much
for
the
hurt
of
wicked
men
and
unbelievers
,
as
for
the
good
of
his
Members
.
Not
so
much
to
destroy
them
,
as
to
save
these
.
And
hence
his
Father
who
gave
him
this
authority
,
gave
him
such
a
name
withall
,
as
shews
us
why
he
took
upon
him
this
authority
as
man
:
why
he
became
a
Priest
,
a
Prophet
and
a
King
,
as
you
may
see
,
Mat.
1.21
.
Saith
the
Angel
there
to
Joseph
,
speaking
of
the
Virgin
Mary
,
She
shall
bring
forth
a
Son
,
and
thou
shalt
call
his
name
Jesus
:
And
why
so
?
to
shew
the
end
for
which
he
came
into
the
world
,
for
he
shall
save
his
people
from
their
sins
.
Not
so
much
to
destroy
ungodly
men
,
as
to
save
his
own
people
:
In
which
respect
his
Father
would
not
have
him
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Destroyer
(
the
name
imposed
upon
the
King
of
Locusts
mentioned
Apoc.
9.11
.
though
he
be
so
to
many
men
,
yea
to
the
greatest
part
of
men
,
whom
he
will
punish
with
everlasting
destruction
;
But
Jesus
,
a
Saviour
:
its
true
indeed
that
Christ
is
set
(
as
that
is
the
Expression
,
Luke
2.34
.
)
that
he
is
appointed
by
his
Father
for
the
fall
and
rising
again
of
many
in
Israel
:
as
for
the
rising
of
believers
,
so
for
the
fall
of
unbelievers
.
But
this
is
but
by
accident
,
and
besides
the
main
intention
either
of
God
in
sending
,
or
of
Christ
in
coming
.
He
doth
not
cause
the
fall
of
such
as
perish
directly
,
as
he
doth
the
raising
of
such
as
are
saved
by
him
.
And
this
is
not
obscurely
mentioned
in
that
place
which
is
parallel
to
this
,
Isa.
8.14
.
He
shall
be
for
a
Sanctuary
,
(
saith
the
Prophet
there
)
that
is
the
main
end
which
he
serveth
for
,
to
be
a
place
of
refuge
to
his
people
:
and
therefore
that
which
follows
is
added
with
a
But
,
as
coming
in
upon
the
by
,
besides
his
purpose
.
He
shall
be
for
a
Sanctuary
,
but
for
a
stone
of
stumbling
,
and
a
rock
of
offence
to
the
house
of
Israel
:
and
many
among
them
shall
stumble
,
and
fall
,
and
be
broken
.
Though
he
be
in
himself
a
Sanctuary
,
yet
this
shall
be
the
issue
and
event
to
some
men
:
Indeed
he
came
into
the
world
to
save
sinners
,
(
as
the
Apostle
Paul
speaks
,
1
Tim.
1.15
.
)
not
to
destroy
Sinners
.
It
s
true
that
Sinners
are
destroyed
by
him
,
but
this
was
not
the
end
of
his
coming
.
God
did
not
send
his
Son
into
the
world
,
(
saith
the
Evangelist
)
Ioh.
3.17
.
to
condemn
the
world
,
but
that
the
world
by
him
might
be
saved
.
And
so
our
Saviour
(
Christ
himself
professeth
,
John
12.47
.
I
came
not
to
judge
the
world
,
but
to
save
the
world
.
And
therefore
if
you
look
upon
his
story
,
you
shall
find
that
he
was
frequently
employed
in
works
of
mercy
,
of
helping
,
and
of
saving
people
every
way
;
but
when
his
hot
Disciples
would
have
the
Samaritans
destroyed
by
fire
from
heaven
,
you
know
he
would
not
hear
of
it
.
You
shall
observe
that
he
absolved
and
acquitted
many
in
the
dayes
of
his
flesh
,
Be
of
good
cheer
,
your
sins
are
forgiven
you
.
But
whom
did
he
condemn
,
or
whose
sins
did
he
bind
upon
him
?
No
not
the
woman
that
was
taken
in
adultery
,
yea
in
the
very
act
,
to
shew
how
much
this
was
besides
his
purpose
.
And
therefore
when
he
delegated
his
Authority
to
his
Apostles
,
you
may
see
the
drift
of
it
,
Mat.
28.19
,
20.
It
was
to
bring
in
his
Elect
to
him
,
that
they
might
be
saved
by
him
,
having
told
them
that
all
power
was
given
to
him
both
in
heaven
and
in
Earth
.
Immediately
by
vertue
of
that
power
,
he
gives
them
their
Commission
,
that
they
should
go
preach
the
Gospel
,
and
convert
men
to
the
faith
,
and
baptize
them
in
his
name
.
He
doth
not
say
to
them
,
as
God
doth
to
the
Prophet
,
Ier.
1.10
.
I
have
set
you
over
the
Nations
,
and
over
the
Kingdoms
,
to
root
out
,
and
to
pull
down
,
and
to
destroy
:
but
I
have
sent
you
to
the
Nations
,
to
teach
them
,
and
to
save
them
,
Go
teach
all
Nations
,
baptizing
them
.
So
that
the
point
you
see
is
fully
proved
.
That
the
authority
of
Jesus
Christ
with
which
he
is
invested
over
all
flesh
,
is
chiefly
for
the
benefit
and
the
salvation
of
his
own
people
.
And
it
must
needs
be
so
,
as
I
shall
make
it
evidently
and
demonstratively
to
appear
to
you
;
For
,
First
,
His
very
Mediatorship
is
chiefly
for
the
benefit
and
salvation
of
his
Reas.
1
people
,
and
therefore
the
authority
which
he
enjoys
,
and
which
he
is
invested
with
as
man
and
Mediator
,
must
needs
be
for
the
same
End
:
why
was
the
Son
of
God
incarnate
,
why
was
he
made
the
Mediator
?
not
for
the
hurt
of
wicked
men
,
but
for
the
good
of
his
chosen
;
Not
to
bring
them
out
,
or
to
keep
them
out
,
but
to
bring
these
in
:
not
to
make
enmity
,
or
war
for
them
,
but
to
make
amity
and
peace
for
these
.
And
consequently
his
authority
must
have
the
same
aim
.
He
took
our
nature
on
him
,
he
took
upon
him
to
be
the
Mediator
between
God
and
man
:
and
so
accordingly
assumed
the
Oeconomical
,
and
the
dispensatory
Kingdom
too
,
and
the
authority
whereof
we
speak
,
for
the
sake
of
his
people
.
He
had
not
been
a
Mediator
,
he
had
not
been
a
King
as
man
,
but
for
his
people
.
They
are
the
end
of
his
Kingdom
and
of
his
power
;
and
hence
the
Execution
of
it
is
carried
wholly
and
throughout
with
relation
to
the
Saints
All
the
authority
he
exercises
is
for
them
,
and
all
the
judgements
that
he
executeth
are
for
them
.
That
which
he
doth
as
King
,
and
as
a
Iudge
,
against
the
world
,
is
for
them
:
If
he
rebuke
the
great
ones
of
the
world
,
it
is
for
them
,
(
as
you
may
see
,
Psal.
105.10
.
He
suffered
no
man
to
do
them
wrong
,
but
reproved
Kings
for
their
sakes
:
and
therefore
he
is
called
the
King
of
Saints
,
Apoc
15.3
.
True
,
he
is
King
of
all
the
world
,
his
power
is
over
all
flesh
,
but
this
Authority
of
his
relates
especially
to
his
people
.
He
is
peculiarly
the
King
of
Saints
:
yea
when
he
walks
in
ways
of
wrath
,
and
judgement
,
and
revenge
towards
his
Churches
Enemies
,
he
doth
this
as
the
King
of
Saints
,
with
relation
to
the
Saints
.
And
hence
those
Sin●ers
in
the
fore-alledged
Text
behold
him
in
that
act
of
pouring
out
the
vials
of
his
wrath
upon
the
Beast
,
they
look
upon
him
as
the
King
of
Saints
:
And
therefore
they
applaud
him
by
no
other
name
,
but
this
,
they
pick
and
cull
out
this
to
magnifie
him
by
.
They
might
have
said
,
Just
and
true
are
thy
wayes
,
O
Lord
Iesus
,
O
Lord
Christ
,
O
Emmanuel
,
or
the
like
.
But
they
make
choice
of
this
Expression
,
just
and
true
are
thy
wayes
,
O
thou
King
of
Saints
.
To
intimate
that
he
did
execute
those
judgments
upon
Antichrist
,
and
his
Adherents
,
not
as
King
of
the
world
so
much
,
but
as
the
King
of
his
people
;
and
for
the
better
government
,
the
greater
ease
,
and
peace
,
and
quiet
of
his
people
.
His
aim
was
not
so
much
at
the
destruction
of
his
Enemies
,
as
at
the
relaxation
of
his
Church
.
He
did
it
not
so
much
out
of
hatred
to
the
wicked
,
as
out
of
love
to
his
people
.
I
deerly
love
my
Saints
,
whose
King
I
am
;
and
they
are
not
to
be
preserved
in
tranquillity
,
and
peace
,
they
will
be
always
vexed
,
and
troubled
,
and
diisturbed
,
unless
I
take
this
rigid
course
with
such
incorrigible
wretches
as
these
are
.
The
authority
of
Iesus
Christ
,
with
,
&c.
must
needs
be
chiefly
for
the
salvation
of
his
own
people
,
and
not
so
much
for
the
destruction
of
the
wicked
,
because
the
wicked
might
have
been
destroyed
,
though
he
had
never
been
invested
with
this
authority
as
man
,
but
his
own
people
could
not
have
been
saved
.
The
reprobate
would
certainly
have
gone
to
hell
,
though
all
mankind
had
not
been
under
the
authority
of
Christ
as
Man
and
Mediator
,
but
under
the
authority
of
God
only
.
But
the
Elect
and
chosen
had
not
gone
to
heaven
.
It
could
not
have
been
so
,
but
I
make
the
supposition
,
if
it
had
been
so
:
So
that
his
Father
need
not
to
have
given
him
this
power
,
that
wicked
wretches
might
be
punished
with
Eternal
death
;
that
would
have
been
done
of
course
:
but
that
his
own
might
have
Eternal
Life
,
which
they
could
not
have
had
without
Christ
.
That
other
End
had
freely
been
accomplished
and
attained
if
Christ
had
never
been
incarnate
;
if
he
had
never
been
invested
with
this
power
as
man
,
the
wicked
had
been
damned
.
But
it
was
absolutely
necessary
to
this
end
,
that
the
Godly
might
be
saved
,
that
their
Head
and
Mediator
should
have
power
to
give
Eternal
life
to
them
.
All
the
world
had
been
destroyed
,
they
had
been
plunged
in
Eternal
death
,
if
Christ
had
not
been
thus
authorized
to
deliver
his
,
and
save
his
.
And
therefore
this
authority
is
put
upon
him
by
his
Father
,
that
some
might
have
Eternal
life
;
that
he
might
give
eternal
life
to
as
many
believe
in
him
.
The
authority
of
Jesus
Christ
,
&c.
must
needs
be
chiefly
for
the
good
and
the
salvation
of
his
own
people
,
and
not
so
much
for
the
destruction
of
the
world
,
because
he
is
invested
with
it
by
his
Father
,
out
of
love
to
mankind
;
and
that
which
is
done
in
Love
,
must
needs
be
for
a
good
end
.
God
did
not
send
his
son
into
the
world
,
and
put
such
power
upon
him
,
out
of
hatred
to
it
,
but
out
of
pitty
and
compassion
to
his
own
chosen
;
God
so
loved
the
world
,
that
he
gave
his
own
son
,
John
3.16
.
he
did
it
out
of
much
love
,
and
the
End
is
answerable
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
life
everlasting
;
(
as
it
is
added
in
the
next
words
)
This
is
annexed
you
see
that
suits
with
love
:
whereas
if
he
had
done
it
that
unbelievers
might
be
ruined
and
destroyed
,
if
that
had
been
his
main
intention
,
it
had
proceeded
from
another
principle
,
a
principle
of
wrath
and
anger
.
But
this
he
disavows
in
the
succeeding
verse
,
God
sent
not
his
Son
into
the
world
to
condemn
the
world
,
but
that
the
world
by
him
might
be
saved
.
And
that
God
did
not
send
his
Son
,
and
give
him
power
over
all
flesh
out
of
hatred
and
displeasure
,
but
out
of
favour
and
good
will
,
and
so
by
consequence
,
his
aim
must
be
especially
and
chiefly
at
the
good
of
his
people
.
The
authority
,
&c.
must
needs
be
chiefly
,
&c.
because
he
exerciseth
this
authority
so
long
,
and
but
so
long
as
they
have
any
good
to
reap
by
it
,
and
when
it
is
no
further
useful
to
his
people
,
he
in
some
sense
resigns
it
up
to
him
from
whom
he
had
it
.
And
therefore
certainly
it
is
for
them
and
their
profit
.
As
long
as
there
is
an
Enemy
to
hinder
the
good
,
and
comfort
,
and
salvation
of
his
people
,
either
within
them
,
or
without
them
,
he
keeps
this
power
in
his
hands
to
curb
them
,
and
to
keep
them
down
.
And
so
as
the
Apostle
tels
us
,
He
must
reign
,
till
all
those
enemies
be
under
foot
,
1
Cor.
15.25
.
till
they
be
utterly
subdued
.
And
then
when
this
is
done
,
when
there
is
none
to
trouble
,
or
molest
his
people
any
longer
,
when
he
hath
past
the
sentence
of
eternal
condemnation
on
the
wicked
,
and
sent
them
packing
unto
hell
,
and
seemed
to
say
unto
his
Saints
,
These
Enemies
which
you
have
seen
to
day
,
you
shall
see
them
again
no
more
for
ever
;
when
he
hath
cast
out
every
thing
that
offendeth
,
that
is
offensive
to
his
people
,
and
made
an
everlasting
separation
,
between
the
wicked
and
the
godly
:
when
he
hath
cast
the
wicked
into
the
Lake
that
burns
with
fire
and
brimstone
which
is
the
second
death
;
and
given
eternal
life
to
all
his
people
:
when
he
hath
done
them
all
the
good
that
they
are
capable
of
,
and
when
there
is
no
further
use
of
his
authority
for
their
advantage
,
he
even
yields
it
up
to
him
that
gave
him
power
over
all
flesh
1
Cor.
15.28
.
By
which
it
is
apparent
,
that
he
took
this
power
upon
him
principally
for
his
peoples
sake
.
Is
it
so
,
that
the
authority
of
Jesus
Christ
with
,
&c.
is
chiefly
for
the
Use
1
benefit
and
the
salvation
of
his
people
?
This
then
may
be
one
great
encouragement
among
the
rest
,
to
all
his
people
,
to
stoop
to
this
authority
of
his
,
and
to
yield
obedience
to
it
.
If
it
were
managed
to
their
hurt
and
disadvantage
,
they
had
reason
to
avoid
it
,
and
to
decline
submission
to
it
to
the
utmost
of
their
power
.
Who
would
be
under
such
authority
as
aims
at
nothing
else
but
the
undoing
of
the
Subject
?
But
since
the
end
of
the
authority
of
Jesus
Christ
,
is
the
good
of
his
people
,
they
have
great
reason
to
submit
to
it
.
Ah
,
(
my
beloved
)
how
should
this
sweeten
the
authority
of
Christ
,
and
make
it
amiable
,
and
desirable
,
and
pleasing
to
his
Subjects
?
How
should
the
Children
of
Zion
be
joyful
in
their
King
,
(
as
the
Prophet
David
speaks
)
Psal.
109.2
.
how
should
the
members
of
the
Church
triumph
and
be
exceeding
glad
that
they
are
so
well
provided
!
that
they
have
Jesus
Christ
to
be
their
Soveraign
!
that
they
have
such
a
Governour
as
he
,
who
manages
his
whole
authority
for
their
profit
and
advantage
!
This
is
a
joyful
thing
indeed
,
The
Lord
reigneth
,
saith
the
Psalmist
,
Psal.
97.1
.
and
what
doth
he
inferr
upon
it
?
Let
the
Earth
rejoyce
,
let
the
multitudes
of
the
Isles
be
glad
of
it
.
And
truly
we
that
are
the
people
of
the
Lord
of
this
Isle
,
(
as
well
as
other
Isles
and
quarters
of
the
world
)
have
reason
to
be
glad
of
this
,
that
Christ
rules
,
and
that
we
are
his
Subjects
.
We
are
afraid
continually
of
new
storms
,
and
new
troubles
,
but
here
is
our
comfort
in
the
midst
of
all
this
,
that
the
rains
of
government
are
in
the
hands
of
Jesus
Christ
,
who
is
a
King
for
our
sake
,
who
is
invested
by
his
Father
with
authority
,
yea
with
supreme
authority
,
such
as
none
can
overtop
,
for
our
good
,
and
for
our
safety
.
We
may
apply
the
Prophets
speech
,
Isa.
33.20
.
Look
upon
Zion
,
the
City
of
our
solemnities
:
thine
eyes
shall
see
Jerusalem
a
quiet
habitation
,
a
tabernacle
that
shall
not
be
taken
down
;
not
one
of
the
stakes
thereof
shall
ever
be
removed
,
neither
shall
any
of
the
cords
thereof
be
broken
:
But
the
glorious
Lord
will
be
to
us
a
place
of
broad
rivers
.
And
why
so
;
For
the
Lord
is
our
Judge
,
the
Lord
is
our
Law-giver
;
the
Lord
is
our
King
,
and
he
will
save
us
.
So
that
however
we
be
rent
and
torn
with
sad
divisions
,
however
we
be
shaken
with
continual
fears
;
yet
when
we
look
to
Jesus
,
and
consider
,
Is
not
he
out
Law-giver
,
and
is
not
he
our
Judge
?
is
not
the
supreme
authority
in
his
hand
?
we
may
conclude
that
he
will
save
us
,
that
he
will
do
us
good
,
and
that
because
he
hath
received
his
power
and
his
authority
for
this
End
.
John
17.2
.
That
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
Use
2
IS
it
so
,
that
the
authority
of
Jesus
Christ
,
with
which
,
&c.
chiefly
for
the
good
,
&c.
Then
let
the
Ministers
of
Jesus
Christ
be
hence
directed
,
and
advised
how
to
use
the
power
,
which
they
have
received
from
Christ
.
As
God
hath
sent
the
Son
,
so
Jesus
Christ
hath
sent
his
Ministers
and
his
Embassadors
.
It
is
his
own
expression
to
his
own
Apostles
,
John
20.21
.
As
my
Father
hath
sent
me
,
so
I
send
you
.
And
as
God
hath
given
power
to
Jesus
Christ
whom
he
hath
sent
,
so
Jesus
Christ
hath
given
power
to
his
Embassadors
whom
he
hath
sent
.
And
therefore
it
is
added
presently
in
the
fore-alledged
Scripture
,
whosesoever
sins
ye
remit
,
they
be
remitted
,
and
whosesoever
sins
,
ye
retain
,
they
are
retained
.
You
must
conceive
it
either
in
the
preaching
of
the
word
,
or
else
in
the
administration
of
the
censures
of
the
Church
.
And
this
is
that
which
the
Apostle
cals
the
power
which
Christ
hath
given
him
,
2
Cor.
13.10
.
Now
all
that
have
this
power
from
Jesus
Christ
,
are
here
directed
how
to
manage
it
,
and
what
use
to
make
of
it
.
It
is
apparent
they
must
use
it
to
the
very
same
end
,
to
which
Christ
doth
use
his
;
For
even
as
Christ
hath
his
Commission
from
the
Father
,
so
they
have
their
commission
from
Christ
.
And
even
as
Christ
hath
his
authority
from
the
Father
,
so
they
have
their
authority
from
Christ
.
And
therefore
even
as
the
authority
of
Christ
is
managed
chiefly
for
the
good
,
and
the
salvation
of
his
people
,
so
must
they
manage
theirs
too
for
the
very
same
end
;
they
must
not
aim
at
the
destruction
,
or
the
hardning
of
the
people
,
they
must
not
preach
the
Gospel
to
them
for
such
purposes
as
these
;
though
this
by
accident
,
be
the
effect
sometimes
.
No
,
they
must
make
this
their
business
,
how
they
may
save
themselves
,
and
them
that
hear
them
,
how
they
may
bring
about
the
conversion
and
salvation
of
the
people
,
how
they
may
draw
in
souls
to
Iesus
Christ
,
and
make
proselytes
for
heaven
;
this
ought
to
be
the
great
thing
which
they
aim
at
.
It
is
true
,
they
must
be
sons
of
thunder
now
and
then
,
as
well
as
sons
of
consolation
:
They
must
preach
the
Law
sometimes
,
as
well
as
the
sweet
comforts
of
the
Gospel
:
They
must
threaten
men
sometimes
with
wrath
,
and
hell
,
and
eternal
condemnation
:
But
then
they
must
do
it
so
as
wishing
that
these
things
might
might
not
come
upon
them
,
but
rather
that
they
might
avoid
them
:
They
must
threaten
them
with
wrath
,
that
they
may
fly
from
the
wrath
to
come
:
and
they
must
threaten
them
with
hell
,
that
they
may
escape
the
damnation
of
hell
:
They
must
preach
the
Law
to
them
with
Gospel-purposes
and
Evangelical
intentions
:
They
must
send
out
the
avenger
of
blood
to
dog
them
at
the
heels
,
that
they
may
fly
to
the
city
of
refuge
:
They
must
use
sharpness
,
now
and
then
;
it
cannot
be
avoided
:
But
it
must
be
for
the
same
end
which
the
Apostle
speaks
of
in
the
fore-alledged
place
,
2
Cor.
13.10
.
where
he
mindeth
the
Corinthians
,
that
in
case
he
must
use
sharpness
according
to
the
power
the
Lord
hath
given
him
,
he
hath
authority
from
Christ
to
do
it
;
but
mark
in
the
succeeding
words
to
what
end
,
to
edification
,
and
not
to
destruction
:
According
to
the
power
the
Lord
hath
given
me
to
edification
,
and
not
to
destruction
.
And
therefore
it
is
very
notable
,
that
when
our
Saviour
Christ
had
said
to
his
Disciples
,
All
power
is
given
to
me
both
in
heaven
and
in
earth
,
and
having
put
a
part
of
this
autho●ity
and
power
of
his
on
his
Apostles
,
he
doth
not
bid
them
to
go
out
and
preach
damnation
to
the
people
,
but
go
and
preach
the
Gospel
to
them
,
and
baptize
them
that
they
way
be
saved
:
And
the
Apostle
speaking
of
the
execution
of
this
power
in
the
administration
of
the
censures
of
the
Church
,
saith
,
he
would
give
a
foul
offender
up
to
Satan
,
for
no
other
end
then
this
,
even
for
his
good
and
his
salvation
,
1
Cor.
5.3
,
4.
I
have
already
judged
(
saith
he
)
concerning
him
that
hath
so
done
this
deed
,
with
the
power
of
our
Lord
Jesus
Christ
,
to
deliver
him
to
Satan
,
for
the
destruction
of
the
flesh
,
(
the
carnal
part
)
that
the
spirit
might
be
saved
in
the
day
of
the
Lord
.
So
that
when
we
threaten
judgement
,
when
we
retain
the
sins
of
men
,
when
we
give
them
up
to
Satan
,
either
in
preaching
,
or
in
Church-censures
,
when
we
say
of
any
person
,
Take
him
Satan
,
our
aim
must
be
that
Christ
may
have
him
,
that
his
corruption
may
be
mortified
,
and
that
he
may
be
saved
by
this
means
.
And
therefore
let
the
Ministers
of
Jesus
Christ
have
this
continually
in
their
eye
,
how
they
may
reach
this
great
end
.
Let
all
his
under-officers
in
the
administration
of
the
power
which
Christ
hath
put
upon
them
drive
at
that
,
for
which
Christ
received
his
,
that
they
may
bring
his
people
to
eternal
life
,
as
you
have
it
in
my
Text.
Is
it
so
that
the
authority
of
Jesus
Christ
with
which
,
&c.
is
chiefly
Use
3
for
the
good
,
&c.
Then
let
us
apprehend
it
to
be
so
,
and
let
us
look
upon
it
so
,
when
he
is
executing
this
authority
and
this
judiciary
power
of
his
upon
the
enemies
of
his
people
,
even
to
their
utter
ruin
and
destruction
.
When
he
destroyes
his
Churches
enemies
,
when
he
consumes
them
that
they
may
not
be
,
(
as
this
he
doth
sometimes
by
vertue
of
this
power
which
God
hath
put
into
his
hands
,
and
we
have
seen
it
in
these
latter
days
)
let
us
consider
that
he
doth
not
this
so
much
for
their
hurt
,
as
for
the
good
of
his
people
.
That
his
aim
is
not
so
much
at
the
destruction
of
the
one
,
as
at
the
preservation
of
the
other
.
When
he
is
laying
on
upon
them
with
his
keen
and
glittering
sword
,
let
this
be
our
meditation
,
Now
Christ
is
doing
something
for
his
poor
people
.
And
this
the
Saints
of
old
have
done
;
And
therefore
David
,
or
whoever
else
it
be
,
that
is
the
author
of
Psal.
136.
recording
many
judgements
of
the
Lords
which
he
had
brought
upon
the
Churches
enemies
,
makes
this
the
running
verse
between
continually
,
For
his
mercy
endureth
for
ever
.
He
smote
all
the
first
born
of
Aegypt
,
For
his
mercy
endureth
for
ever
.
He
overturned
Pharoah
and
his
Host
in
the
red
Sea
,
For
,
&c.
He
smote
great
Kings
and
slew
famous
Kings
,
as
Sihon
King
of
the
Amorites
and
Og
,
&c.
For
his
mercy
endureth
for
ever
.
A
man
would
think
he
should
have
rather
said
,
he
did
such
things
as
these
,
because
his
anger
and
his
wrath
endures
for
ever
.
What
mercy
was
it
for
the
Lord
to
slay
Kings
and
to
destroy
Nations
?
truely
it
was
none
to
them
that
were
destroyed
,
but
it
was
sweet
and
precious
mercy
to
them
for
whom
they
were
destroyed
.
And
Christ
would
have
it
known
that
in
the
execution
of
his
vengeance
on
the
wicked
,
he
hath
not
an
aspect
so
much
upon
the
misery
he
brings
the
wicked
to
;
no
,
his
thoughts
are
taken
up
with
the
mercy
and
the
love
he
manifests
to
his
people
;
And
when
he
layes
about
him
,
and
slashes
down
the
enemies
in
heaps
,
he
seemeth
to
forget
the
hatred
that
he
bears
to
them
,
and
to
think
of
nothing
else
but
mercy
,
mercy
to
his
Saints
,
Thus
I
kill
them
and
destroy
them
,
because
my
mercy
,
&c.
And
therefore
let
us
learn
to
look
upon
it
so
,
to
have
such
thoughts
and
apprehensions
upon
such
occasions
.
And
that
the
rather
,
because
there
is
an
inconveniency
in
it
many
times
,
when
we
behold
Christ
in
another
way
.
We
look
upon
the
Judgements
which
he
wreaks
and
executes
upon
the
Enemies
and
persecuters
of
the
Church
,
as
if
he
brought
them
on
them
out
of
such
a
hatred
to
them
,
as
we
our selves
are
apt
to
have
.
And
so
our
hearts
are
carried
out
in
wayes
of
malice
,
and
we
make
Christ
upon
the
matter
,
but
the
instrument
of
our
revenge
.
Whereas
if
we
did
apprehend
him
as
aiming
not
so
much
at
the
destruction
and
ruine
of
the
wicked
,
as
at
the
good
and
preservation
of
his
people
,
and
as
administrations
of
his
power
which
he
sees
necessary
for
the
peace
,
and
welfare
of
the
Saints
,
our
hearts
would
be
in
a
more
sweet
and
holy
temper
,
then
they
are
sometimes
in
such
cases
.
For
then
my
brethren
,
we
should
see
the
Love
of
Christ
in
all
these
dispensations
of
his
wrath
:
the
more
his
anger
is
declared
at
any
time
against
the
wicked
,
the
more
we
should
be
taken
up
with
thoughts
and
apprehensions
of
his
love
to
us
.
The
greater
fury
and
displeasure
he
reveals
against
them
,
the
more
we
should
be
led
to
contemplation
of
his
mercy
to
our selves
.
Oh
,
what
are
we
that
he
should
have
such
dear
respects
to
us
?
That
he
should
be
so
angry
with
poor
creatures
,
and
execute
such
heavy
judgements
on
them
for
our
sakes
.
Use
4
Is
it
so
that
the
authority
,
&c.
is
chiefly
for
the
Good
,
&c.
This
then
methinks
,
should
prevail
with
wicked
men
,
yea
though
they
perish
,
to
have
better
thoughts
of
Christ
,
and
milder
apprehensions
then
they
have
.
For
you
must
know
,
my
brethren
,
that
Christ
hath
many
Enemies
;
there
are
abundance
in
the
world
that
hate
him
whose
very
hearts
do
rise
against
him
.
And
whence
is
this
,
but
because
they
look
upon
him
as
one
that
aims
at
their
destruction
,
as
one
that
means
to
have
their
blood
,
to
ruine
them
,
and
damn
them
in
the
pit
of
hell
for
ever
.
Now
I
beseech
you
,
my
beloved
,
do
not
so
mistake
your selves
;
think
not
so
hardly
of
the
Lord
Christ
.
Believe
it
,
Jesus
Christ
hath
other
purposes
then
these
,
whatever
you
conceive
of
him
;
he
came
not
to
judge
the
world
,
but
that
the
world
by
him
might
be
saved
.
He
came
not
to
destroy
you
,
but
to
save
his
own
people
.
And
therefore
if
you
be
destroyed
,
thank
your selves
,
and
not
him
.
Your
help
if
you
have
any
,
is
of
him
;
but
your
destruction
is
of
your selves
.
Do
but
consider
,
I
beseech
you
,
what
Christ
hath
done
,
what
means
he
hath
afforded
you
for
your
salvation
.
He
hath
assumed
your
nature
who
are
reprobates
,
as
well
as
yours
who
are
elect
.
He
hath
laid
down
a
price
of
worth
sufficient
in
it self
for
your
salvation
,
so
that
there
is
not
one
of
you
excluded
from
it
,
because
it
will
not
reach
to
you
as
well
as
others
,
because
it
is
too
narrow
and
too
scant
to
satisfie
for
all
,
if
all
should
apprehend
it
,
and
lay
hold
upon
it
.
No
,
he
hath
ordered
matters
so
,
that
there
is
enough
put
in
,
not
for
believers
only
,
but
for
them
that
perish
too
.
And
that
which
is
put
in
,
as
it
is
sufficient
for
you
,
so
it
is
applicable
to
you
as
well
as
others
.
As
it
was
paid
in
your
nature
,
so
any
of
your
nature
may
partake
it
,
if
they
will
lay
hold
upon
it
.
It
is
a
satisfaction
which
nothing
but
your
unbelief
and
your
refusal
can
make
you
uncapable
of
.
And
hence
the
Lord
will
have
a
tender
of
it
to
be
made
,
the
Gospel
to
be
preached
to
you
as
well
as
others
;
so
runs
the
tenour
of
his
own
Commission
,
Go
,
preach
the
Gospel
to
every
creature
;
Tell
every
man
without
exception
,
that
there
is
good
news
for
him
,
that
Christ
is
dead
for
him
if
he
embrace
him
.
Yea
Christ
himself
doth
by
his
Messengers
perswade
,
you
,
yea
intreat
you
,
and
beseech
you
to
accept
him
.
Yea
,
more
then
so
,
he
works
upon
you
by
some
kind
of
operation
of
his
Spirit
,
and
you
resist
the
Holy
Ghost
.
He
waits
upon
you
many
dayes
,
yea
many
years
,
even
till
his
head
be
full
of
dew
,
and
his
locks
wet
with
the
drops
of
the
night
,
he
exercizeth
much
long-suffering
to
you
,
he
is
patient
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
All
this
he
doth
;
and
doth
this
look
as
if
it
were
his
aim
to
damn
you
,
as
if
he
sought
your
ruine
and
destruction
?
It
's
true
indeed
you
are
by
accident
in
the
worse
case
for
Christ
;
you
will
have
one
day
cause
to
wish
(
if
you
continue
in
your
unbelief
)
that
Christ
had
never
been
Incarnate
,
that
you
had
never
heard
of
him
.
But
I
beseech
you
,
whose
fault
is
all
this
?
is
it
Christs
,
or
is
it
yours
?
you
had
been
damned
if
Christ
had
never
come
;
and
when
he
came
,
he
came
to
you
as
well
as
others
.
And
he
came
not
to
destroy
you
,
he
came
not
to
condemn
the
world
(
alas
that
was
not
his
intention
)
but
that
the
world
by
him
might
be
saved
.
And
therefore
I
beseech
you
,
do
not
thinks
amiss
of
Christ
in
this
business
.
If
he
should
condemn
you
,
yet
do
not
you
condemn
him
,
as
if
your
condemnation
were
the
thing
he
looked
for
.
If
you
will
perish
,
think
not
the
worse
of
Jesus
Christ
,
but
justifie
him
,
and
applaud
his
mercy
when
you
are
sinking
into
hell
.
Give
testimony
to
the
truth
,
and
say
,
he
hath
done
much
to
save
me
,
but
he
hath
done
nothing
to
damn
me
.
He
came
into
the
world
to
save
sinners
;
that
was
indeed
the
end
of
his
coming
;
but
I
,
by
my
rebellion
,
and
my
obstinacy
,
and
my
unbelief
,
have
made
him
do
that
which
he
came
not
for
,
even
to
destroy
me
.
It
was
not
Jesus
Christ
;
no
,
it
was
my
own
perversness
and
incredulity
,
that
hath
undone
me
,
and
everlastingly
,
and
brought
me
to
this
place
of
torment
.
Use
5
Is
it
so
,
that
the
authority
,
&c.
is
chiefly
for
the
good
,
&c.
Then
certainly
they
shall
be
saved
,
they
may
rely
and
rest
upon
it
as
an
unquestionable
thing
.
Christ
hath
received
his
power
and
his
authority
for
this
end
,
his
Father
hath
bestowed
it
on
him
for
this
end
,
that
he
may
give
eternal
life
to
as
many
as
God
hath
given
him
;
and
certainly
they
will
not
both
be
disappointed
of
their
main
intention
;
They
will
not
be
crossed
in
that
which
is
their
great
design
.
It
s
true
,
the
carrying
on
,
and
the
accomplishment
of
the
work
of
our
salvation
is
a
very
hard
business
,
it
meets
with
many
difficulties
,
and
with
many
oppositions
.
But
Christ
you
see
is
absolutely
and
compleatly
furnished
to
go
through
with
it
,
and
to
save
us
to
the
utmost
.
If
he
were
only
vested
with
authority
and
power
over
the
flesh
which
he
intends
to
save
,
it
would
fall
short
in
this
business
:
For
there
is
other
flesh
that
would
resist
,
and
hinder
their
salvation
.
There
is
flesh
within
them
,
and
there
is
flesh
without
them
,
that
would
oppose
this
great
work
.
The
people
of
the
Lord
Christ
have
all
of
them
much
flesh
,
and
much
corruption
in
them
.
And
there
is
much
flesh
without
them
,
a
multitude
of
wicked
and
ungodly
men
.
And
both
of
these
,
this
flesh
within
them
,
and
this
flesh
without
them
,
are
mighty
obstacles
,
and
great
impediments
to
the
great
end
propounded
in
my
text
,
the
giving
of
eternal
life
to
them
.
The
flesh
without
them
,
I
mean
the
world
and
worldly
men
will
seek
to
terrifie
them
,
or
allure
them
,
or
perswade
them
from
the
waies
of
God
,
and
will
deceive
,
if
it
were
possible
,
the
very
Elect.
The
flesh
within
them
will
close
with
that
which
is
without
on
all
occasions
,
and
labour
to
withdraw
them
from
the
living
God
.
So
that
,
as
I
have
said
,
if
Christ
were
only
vested
with
authority
and
power
over
the
flesh
which
he
intends
to
save
,
it
would
fall
short
in
this
business
.
But
God
you
see
hath
given
him
power
over
all
●●esh
,
that
he
may
give
eternal
life
to
as
many
as
he
hath
given
him
.
Not
only
power
over
the
flesh
to
which
he
means
to
give
eternal
life
,
but
power
over
all
flesh
,
that
he
may
give
eternal
life
to
them
.
That
other
flesh
may
not
resist
and
hinder
him
in
this
business
.
And
therefore
let
us
chear
and
comfort
up
our
hearts
in
sweet
assurance
of
salvation
,
as
many
of
us
as
belong
to
Christ
.
We
are
discouraged
now
and
then
perhaps
when
we
perceive
how
strong
the
flesh
within
us
is
,
how
mighty
and
how
violent
,
and
how
prevailing
our
corruptions
are
.
We
are
afraid
the
wicked
world
,
the
flesh
without
us
,
will
overcome
us
in
the
end
;
either
by
honours
and
preferments
,
or
else
by
threats
and
persecutions
,
and
so
will
hazard
our
salvation
.
But
here
's
our
never
failing
comfort
,
Christ
hath
power
over
all
flesh
,
that
he
may
give
us
eternal
life
.
He
hath
power
over
the
flesh
within
us
,
he
can
subdue
and
master
our
corruptions
when
he
pleases
,
he
can
pluck
down
those
strong
holds
.
He
hath
power
over
the
flesh
without
us
,
he
can
overcome
the
world
,
yea
he
hath
overcome
the
world
.
And
therefore
let
us
be
of
good
chear
,
let
us
be
confident
we
shall
have
eternal
life
at
last
;
for
God
hath
given
him
full
power
to
this
end
,
and
to
this
purpose
,
that
he
may
give
it
,
and
that
none
may
hinder
it
.
Is
it
so
,
that
the
authority
of
Jesus
Christ
with
,
&c.
is
chiefly
,
&c.
Use
6
Oh
,
how
much
are
we
bound
to
God
and
Christ
?
to
God
the
Father
,
that
he
hath
given
?
to
God
the
Son
,
that
he
hath
taken
this
authority
for
this
End
?
That
both
of
them
have
been
so
careful
,
that
the
authority
of
Christ
might
be
sufficient
to
go
through
with
the
business
,
and
all
this
for
our
sakes
.
Oh
,
what
are
we
that
God
and
Christ
should
have
such
dear
respect
unto
us
,
that
they
should
honour
us
so
far
,
that
our
salvation
should
be
the
end
of
the
authority
of
Jesus
Christ
!
It
is
but
fit
that
we
should
be
for
him
;
that
all
that
we
are
,
or
have
,
should
be
for
Christ
.
But
that
all
that
Jesus
Christ
as
Man
and
Mediator
hath
,
should
be
for
us
;
that
all
his
power
and
his
authority
over
the
world
should
be
for
us
;
that
we
and
our
eternal
happiness
should
be
the
end
,
as
it
is
made
in
this
place
;
and
Jesus
Christ
,
and
his
authority
in
this
respect
should
be
but
a
means
to
this
end
;
this
is
a
mercy
and
an
honour
,
which
we
cannot
reach
to
see
the
bottom
of
it
any
way
.
And
that
we
should
have
the
preferment
here
,
that
the
authority
which
Christ
hath
over
all
flesh
,
should
not
be
for
them
but
us
,
that
he
may
give
to
us
eternal
life
,
who
are
a
little
remnant
of
worthless
inconsiderable
men
;
That
Christ
should
have
so
great
authority
for
such
a
little
petty
company
,
this
is
mercy
with
a
witness
:
Let
us
sit
down
and
wonder
at
it
,
and
be
thankful
for
it
while
we
have
a
day
to
live
.
And
thus
far
of
the
end
of
the
authority
of
Jesus
Christ
;
for
which
he
is
invested
with
it
by
his
Father
,
considered
in
the
lump
and
in
the
gross
.
Proceed
we
now
to
take
it
into
parts
.
It
is
in
general
,
as
you
have
heard
,
that
he
may
be
enabled
to
dispence
to
his
people
,
that
which
is
for
their
everlasting
welfare
and
salvation
,
that
he
may
give
eternal
life
to
as
many
as
God
hath
given
him
:
Particularly
we
have
here
to
be
considered
,
First
the
thing
it self
to
be
dispenced
by
vertue
of
this
power
and
this
authority
of
Jesus
Christ
,
and
that
is
life
,
yea
life
eternal
.
Secondly
the
manner
or
the
way
of
dispensation
,
it
is
to
be
dispenced
as
a
gift
,
in
the
nature
of
a
gift
,
in
a
way
of
free
donation
,
that
he
should
give
eternal
life
.
Thirdly
the
objects
of
this
dispensation
,
or
the
persons
to
whom
this
life
here
mentioned
is
to
be
dispenced
,
and
that
is
not
to
all
men
,
but
to
as
many
as
the
Father
hath
bestowed
on
Jesus
Christ
;
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
Begin
we
with
the
thing
it self
to
be
dispenced
,
by
vertue
of
this
power
,
and
this
authority
of
Jesus
Christ
:
And
here
let
us
take
notice
of
the
nature
of
it
,
and
of
the
adjunct
of
it
.
First
of
the
nature
of
it
,
it
is
life
:
Then
of
the
adjunct
of
it
,
it
is
life
eternal
.
As
for
the
first
of
these
,
my
Brethren
,
you
must
know
that
naturally
,
and
originally
we
are
all
dead
men
.
We
are
all
dead
born
,
we
came
into
the
world
,
my
Brethren
,
in
a
state
of
death
and
condemnation
.
And
in
this
sad
condition
we
continue
of
our selves
,
we
are
not
able
to
put
life
into
our selves
.
No
,
we
can
no
more
raise
our selves
to
the
life
of
grace
,
then
a
dead
man
can
raise
himself
to
the
life
of
nature
.
And
therefore
God
,
because
he
would
have
such
a
number
quickened
as
he
hath
resolved
upon
,
hath
given
power
to
Jesus
Christ
to
this
end
,
and
to
this
purpose
,
that
he
may
give
life
to
those
who
of
themselves
are
utterly
void
of
it
,
and
no
way
able
to
attain
it
.
And
that
his
mercy
may
be
full
,
he
hath
appointed
him
to
give
them
such
a
life
as
is
uncapable
of
dissolution
.
The
life
that
Adam
in
the
state
of
innocency
enjoyed
,
the
life
of
righteousness
;
and
the
life
of
holiness
,
you
know
,
was
perishable
in
it self
,
and
so
accordingly
was
left
of
God
.
His
state
in
this
condition
was
mutable
,
and
accordingly
he
fell
from
it
,
from
a
state
of
grace
and
life
,
to
a
state
of
sin
and
death
.
But
now
God
hath
invested
Jesus
Christ
with
power
to
give
his
people
such
a
life
as
shall
be
durable
,
as
shall
,
in
this
respect
,
transcend
the
life
that
Adam
had
,
even
in
the
state
of
innocency
it self
;
that
he
may
give
eternal
life
to
as
many
as
God
hath
given
him
.
The
points
to
be
observed
are
two
:
First
,
They
that
are
Christs
have
life
from
Christ
;
and
secondly
,
The
life
which
they
have
from
him
is
eternal
.
DOCTRINE
.
They
that
are
Christs
,
have
life
from
Christ
.
He
giveth
life
to
as
many
as
God
hath
given
him
.
The
life
which
they
enjoy
,
they
have
from
him
,
they
have
it
not
originally
in
themselves
;
he
is
the
author
and
the
fountain
of
it
.
And
therefore
he
is
said
to
be
a
quickning
Spirit
,
1
Cor.
15.45
.
because
he
quickneth
and
enliveneth
all
his
members
.
And
he
is
called
our
life
very
often
in
the
Scripture
,
I
am
the
way
,
the
truth
,
and
the
life
,
saith
our
Saviour
of
himself
,
John
14.6
.
When
Christ
who
is
our
life
,
saith
the
Apostle
,
shall
appear
,
then
shall
we
appear
with
him
in
glory
,
Col.
3.4
.
When
Christ
who
is
our
life
,
that
is
,
the
author
,
the
efficient
of
our
life
.
And
hence
,
saith
the
Evangelist
,
he
that
hath
the
Son
,
hath
life
,
1
John
5.20
.
This
may
serve
to
prove
the
point
,
They
that
are
Christs
,
have
life
from
Christ
.
Now
to
open
it
a
little
before
we
come
to
application
,
there
is
a
two-fold
life
which
all
Christs
people
have
from
Christ
,
according
to
the
two-fold
death
which
they
are
under
out
of
Christ
.
For
as
there
is
a
two-fold
death
in
sin
:
The
death
in
sin
with
relation
to
the
raign
and
dominion
of
it
,
the
death
in
sin
with
relation
to
the
guilt
and
obligation
of
it
to
damnation
:
So
on
the
other
side
there
is
a
two-fold
life
of
grace
opposed
to
these
,
the
life
of
grace
inherent
,
and
the
life
of
grace
imputed
.
The
life
of
holiness
,
and
the
life
of
righteousness
.
The
life
of
Sanctification
,
and
the
life
of
Justification
.
And
both
of
these
,
they
that
are
Christs
,
receive
from
him
,
he
gives
his
people
both
these
.
First
,
Christs
people
have
from
him
the
life
of
holiness
,
or
the
life
of
Sanctification
,
which
is
opposed
to
the
dominion
and
the
raign
of
sin
;
before
they
are
revived
by
him
,
they
are
under
this
dominion
,
and
so
in
that
respect
are
dead
,
as
the
Apostle
Paul
intimates
to
the
Romans
,
Rom.
6.12
.
ye
are
alive
to
God
,
saith
he
,
through
Jesus
Christ
our
Lord
.
And
what
doth
he
infer
upon
it
?
Let
not
sin
raign
in
your
mortal
bodies
;
by
which
he
intimates
expresly
,
that
while
sin
raigns
in
any
man
,
so
that
he
voluntarily
resigns
and
yields
himself
up
to
the
rule
and
the
dominion
of
it
,
as
Subjects
to
their
Soveraign
and
annointed
Prince
,
he
is
not
alive
to
God
;
he
is
indeed
a
dead
man
,
he
hath
no
life
of
holiness
or
grace
in
him
.
But
when
the
raign
of
sin
is
once
abolished
and
dissolved
within
him
,
so
that
he
doth
no
longer
willingly
obey
it
in
the
lusts
thereof
,
but
yieldeth
up
himself
to
God
,
then
he
is
alive
to
God
,
then
he
lives
the
life
of
God
;
the
life
of
holiness
and
grace
.
And
this
life
he
hath
from
Christ
;
And
therefore
it
is
added
presently
,
ye
are
alive
to
God
through
Jesus
Christ
our
Lord
:
And
of
this
life
it
is
that
the
Apostle
speaks
,
Gal.
2.20
.
and
makes
Christ
the
Fountain
of
it
:
I
live
,
saith
he
,
that
is
,
I
live
the
life
of
grace
;
and
yet
not
I
,
but
Christ
liveth
in
me
,
and
this
life
which
I
live
,
I
live
by
the
faith
of
the
Son
of
God
who
loved
,
&c.
Secondly
,
Christs
people
have
from
him
the
life
of
righteousness
,
or
the
life
of
Justification
,
which
stands
in
opposition
to
the
death
in
sin
,
with
relation
to
the
guilt
.
While
the
guilt
of
sin
remains
upon
a
man
,
so
long
that
person
is
a
dead
man
,
so
long
he
is
dead
in
Law
,
as
we
express
it
commonly
,
he
is
bound
over
to
eternal
death
and
condemnation
.
And
thus
it
is
with
every
man
while
he
continues
in
the
state
of
nature
.
He
is
condemned
to
die
,
and
so
in
that
respect
is
dead
in
the
sentence
of
the
Law
:
although
the
sentence
be
not
executed
on
him
,
as
our
Saviour
speaks
John
3.18
.
He
that
believes
not
is
condemned
already
:
But
when
a
man
is
justified
,
absolved
,
and
acquitted
from
the
guilt
of
all
his
sins
,
he
is
no
longer
dead
in
Law
,
but
as
a
Malefactor
that
is
pardoned
,
his
life
is
given
him
,
as
we
use
to
say
.
And
therefore
it
is
stiled
in
Scripture
the
justification
of
life
,
because
it
brings
life
to
the
person
justified
,
viz.
that
life
that
is
opposed
to
condemnation
,
the
sentence
or
the
doom
of
death
;
For
of
that
speaks
the
Apostle
,
Rom.
5.18
.
the
free
gift
came
upon
all
to
justification
of
life
.
And
this
is
made
the
gift
of
Christ
,
and
he
is
said
to
be
the
author
and
the
fountain
of
this
life
,
in
that
place
.
As
by
the
offence
of
one
(
that
is
of
Adam
)
judgement
came
upon
all
men
to
condemnation
,
so
by
the
righteousness
of
one
(
that
is
of
Christ
the
second
Adam
)
the
free
gift
came
upon
all
to
justification
of
life
.
Now
is
it
so
,
my
Brethren
,
that
they
that
are
Christs
have
life
from
Use
1
Christ
?
here
then
examine
in
the
first
place
,
whether
you
be
Christs
or
no.
If
you
belong
to
him
(
I
mean
by
real
calling
and
incorporation
)
you
have
received
life
from
him
.
You
hear
he
hath
received
power
from
God
the
Father
to
this
very
end
,
that
he
may
give
eternal
life
to
as
many
as
God
hath
given
him
.
And
out
of
question
he
is
not
unfaithful
in
the
administration
of
this
power
and
the
discharge
of
this
trust
.
Well
then
,
if
you
be
his
,
he
hath
given
you
this
life
,
he
hath
quickened
you
,
and
raised
you
with
himself
,
you
are
partakers
of
his
resurrection
.
And
therefore
I
beseech
you
search
a
little
whether
it
be
thus
with
you
or
no.
It
is
a
thing
which
may
be
known
in
some
degree
,
if
you
be
diligent
;
for
the
Apostle
knew
that
the
Ephesians
and
the
Romans
were
alive
,
that
they
were
quickned
from
the
death
of
sin
:
And
this
he
did
by
outward
evidence
and
by
the
signs
of
life
which
he
observed
in
them
.
And
we
may
much
more
know
our
own
Condition
and
estate
in
this
respect
if
we
be
not
very
wanting
to
our selves
.
And
therefore
prove
your selves
,
my
brethren
,
whether
you
have
the
life
of
Christ
in
you
,
and
you
may
do
it
by
these
symptoms
following
.
First
if
you
have
received
life
from
Christ
,
you
are
strangely
altered
men
;
some
little
alteration
there
may
be
in
some
respects
,
and
yet
a
man
may
scarcely
note
it
,
or
observe
it
in
himself
.
But
when
so
great
a
change
as
this
shall
pass
upon
him
,
it
is
impossible
almost
but
he
should
feel
it
.
There
be
many
alterations
that
may
happen
to
a
man
in
the
passage
of
his
life
,
as
custom
and
experience
make
a
change
,
and
honour
and
preferment
make
a
change
,
a
great
change
in
some
men
,
especially
in
weak
spirits
;
and
age
,
and
time
,
and
place
,
and
many
other
things
do
make
a
change
.
But
this
infusion
of
the
life
of
Christ
into
a
person
that
was
dead
before
,
is
the
greatest
change
of
all
.
It
makes
a
man
a
new
creature
,
and
that
in
all
respects
too
,
which
is
a
very
great
matter
.
Old
things
are
done
away
,
all
things
are
become
new
,
2
Cor.
5.17
.
He
hath
new
thoughts
and
new
affections
,
new
pleasures
and
delights
,
studies
,
desires
,
ends
,
purposes
,
companions
and
acquaintance
;
So
that
he
is
not
now
the
same
man
that
he
was
before
.
When
his
old
lusts
,
his
old
temptations
,
his
old
companions
and
acquaintance
come
to
call
upon
him
,
and
think
to
find
him
as
they
did
in
former
times
;
he
may
answer
them
and
say
You
are
deceived
,
for
I
am
altered
,
I
am
another
man
,
another
creature
,
I
am
not
in
the
temper
nor
of
the
disposition
that
I
was
before
.
Secondly
,
If
you
have
received
life
from
Christ
,
you
have
within
you
sharp
desires
after
the
food
by
which
this
life
is
nourished
and
preserved
.
The
word
of
God
(
my
brethren
)
is
the
milk
that
feeds
it
,
which
every
child
of
God
delights
to
suck
,
1
Pet.
2.2
.
And
have
you
quick
and
stirring
appetites
to
this
milk
?
do
you
as
new
born
babes
desire
it
?
do
you
thirst
and
long
for
it
?
do
you
hunger
after
it
,
so
that
you
cannot
be
content
without
it
?
is
it
pleasing
to
your
palate
,
delicious
to
your
taste
to
feed
upon
?
it
is
an
evidence
of
life
.
But
if
there
be
no
stomack
to
this
kind
of
food
,
if
you
be
well
content
without
it
,
if
you
be
never
hungry
,
if
you
find
no
taste
at
all
in
the
good
word
of
God
,
but
say
of
this
as
Israel
of
the
Manna
once
,
Our
souls
loaths
this
light
bread
,
there
is
no
weight
,
no
substance
in
it
,
it
is
a
sign
you
have
not
yet
this
light
of
Christ
in
you
.
Thirdly
,
If
you
have
received
life
from
Christ
,
you
are
moved
,
you
are
acted
by
the
principles
of
that
life
.
Every
kind
of
life
(
my
brethren
)
hath
principles
agreeable
to
it
,
inclining
it
to
turn
to
that
which
suites
with
it
,
and
on
the
other
side
to
turn
from
that
which
is
destructive
and
contrary
to
it
.
So
hath
the
vegetative
life
,
the
life
of
plants
;
so
hath
the
sensitive
,
the
life
of
beasts
;
so
hath
the
reasonable
life
,
the
life
of
men
,
and
so
hath
the
life
of
Christ
,
the
life
of
Saints
.
Now
this
life
of
Christ
my
brethren
,
hath
principles
exceedingly
above
the
principles
of
any
of
those
other
sorts
of
life
.
And
so
accordingly
,
they
that
have
this
life
from
Christ
,
do
live
by
higher
principles
,
(
I
will
not
say
then
those
of
plants
or
those
of
beasts
,
but
,
then
those
of
men
too
;
those
who
are
meerly
men
,
and
no
more
;
who
are
not
holy
,
sanctified
men
.
Some
men
there
are
you
know
,
who
live
like
beasts
,
who
melt
away
in
sensual
and
voluptuous
pleasures
and
delights
,
who
eat
,
and
drink
,
and
sleep
,
and
lust
,
and
satisfie
their
lusts
,
and
there
is
all
.
And
therefore
they
are
said
in
Scripture
to
be
brutish
,
because
the
brute
part
in
them
over-powers
the
rational
,
because
they
live
and
walk
by
brutish
principles
,
by
the
principles
of
beasts
.
They
do
just
as
beasts
do
,
and
many
of
them
worse
too
,
as
if
they
were
to
have
the
same
end
that
beasts
have
.
And
some
of
late
have
vented
such
doctrine
as
if
the
souls
of
men
did
perish
with
their
bodies
,
as
the
souls
of
beasts
do
.
Others
there
are
who
live
like
men
indeed
,
but
it
is
like
meer
men
,
as
the
Apostle
speaks
of
the
Corinthians
,
1
Cor.
3.3
.
Are
ye
not
carnal
,
and
walk
as
men
?
They
live
at
best
no
higher
then
the
principles
of
reason
carry
them
,
and
that
is
but
a
litt
e
way
.
They
bring
them
at
the
very
utmost
no
further
then
the
young
man
which
our
Saviour
speaks
of
,
to
be
not
far
from
the
Kingdom
of
heaven
,
or
not
so
far
as
many
others
are
,
but
they
can
never
bring
them
home
.
But
they
that
have
received
life
from
Christ
,
my
brethren
,
live
by
nobler
and
diviner
principles
then
these
are
,
such
as
are
full
of
light
and
beauty
,
such
as
carry
on
the
soul
to
supernatural
and
spiritual
things
,
for
the
attaining
and
enjoying
of
the
highest
good
.
They
know
what
it
is
to
live
above
the
principles
of
beasts
,
above
the
principles
of
men
,
they
live
by
principles
of
faith
of
spirituall
men
:
which
are
far
more
above
the
principles
of
reason
,
then
the
principles
of
reason
are
above
the
principles
of
sense
.
Fourthly
,
if
you
have
received
life
from
Christ
,
you
live
to
Christ
;
and
therefore
it
is
called
the
life
of
Christ
,
because
as
it
comes
from
Christ
,
so
on
the
other
side
,
it
tends
to
Christ
,
from
whom
it
comes
.
It
causes
us
to
live
no
longer
to
our selves
,
but
to
him
that
died
for
us
,
that
is
to
Christ
,
as
the
Apostle
speaks
,
2
Cor.
5.15
.
All
other
men
who
have
not
this
life
in
them
,
live
to
themselves
,
and
not
to
Christ
;
they
have
no
higher
end
then
self
in
all
their
actions
;
They
make
themselves
,
their
pleasures
,
or
their
profits
,
or
their
honours
the
scope
and
center
of
their
motions
;
Yea
in
the
very
holy
and
religious
duties
they
perform
,
they
look
no
further
then
their
own
ends
;
And
so
in
the
performance
of
them
,
they
are
but
servants
to
their
own
Lusts
.
But
now
they
that
have
life
from
Christ
,
they
live
no
longer
to
themselves
;
no
,
they
have
nobler
aims
in
all
their
wayes
;
and
while
unsanctified
men
,
who
live
the
life
of
nature
only
,
do
make
themselves
their
end
,
even
in
their
holy
and
religious
duties
;
the
Saints
who
live
the
life
of
Christ
,
do
make
the
Lord
their
end
,
even
in
their
ordinary
,
and
their
Common
actions
.
In
every
thing
his
glory
is
continually
in
their
eye
,
even
in
their
worldly
and
their
secular
employments
,
while
in
these
they
do
not
seek
their
own
things
,
but
the
things
that
are
of
Jesus
Christ
.
Use
2
Is
it
so
,
that
they
that
are
Christs
have
life
from
Christ
?
that
the
life
which
they
enjoy
they
have
from
him
;
if
then
you
find
upon
examination
that
you
have
received
this
life
from
Christ
,
the
life
of
righteousness
,
and
the
life
of
holiness
,
consider
with
your selves
what
thanks
you
should
return
to
him
.
Ah
my
beloved
,
what
cause
have
we
to
magnifie
and
to
admire
the
grace
of
Christ
,
that
he
should
give
us
this
life
;
That
he
should
raise
us
from
our
graves
of
sin
,
having
loosed
the
powers
of
death
,
that
we
might
not
beholden
of
them
!
We
think
that
we
can
never
be
sufficiently
thankfull
to
one
that
hath
saved
our
lives
and
rescued
us
out
of
the
jaws
of
death
.
Now
Jesus
Christ
who
is
our
life
,
hath
done
this
for
us
;
we
were
condemned
persons
,
we
were
dead
in
Law
,
and
he
(
by
virtue
of
the
power
,
and
the
authority
with
which
he
is
invested
by
his
father
)
hath
given
us
our
lives
,
he
hath
sealed
a
pardon
to
us
:
So
that
now
we
may
walk
abroad
at
large
,
and
need
not
fear
that
the
sentence
of
the
Law
,
the
doom
of
death
will
be
executed
on
us
;
Ah
my
beloved
,
what
shall
we
return
to
Christ
?
how
shall
we
melt
our
souls
into
sufficient
celebrations
of
his
goodness
to
us
?
We
were
dead
,
but
are
alive
:
we
were
lost
,
but
are
found
.
Oh
let
us
say
as
Hezekiah
did
,
The
living
,
the
living
,
they
shall
praise
thee
as
we
do
this
day
.
And
let
us
do
as
the
Apostle
did
,
Rom.
7.25
.
who
having
,
in
the
former
verse
,
cryed
out
,
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
,
had
presently
suggested
to
his
thoughts
that
Christ
had
done
it
,
and
then
cries
out
,
in
a
way
of
gratulation
,
as
he
had
done
before
in
a
way
of
lamentation
,
I
thank
my
God
through
Jesus
Christ
our
Lord
.
John
17.2
.
That
he
should
give
eternal
life
.
DOCTRINE
.
The
life
which
Jesus
Christ
bestows
upon
his
people
is
eternal
.
SO
it
is
stiled
in
my
text
:
you
see
that
he
should
give
eternal
life
to
as
many
as
God
hath
given
him
.
Such
is
the
life
which
Christ
gives
:
it
is
a
Lasting
and
enduring
life
,
a
life
that
is
above
the
power
of
death
,
that
is
uncapable
of
dissolution
.
The
life
of
nature
as
you
know
,
and
see
my
brethren
,
is
a
perishable
life
.
It
is
obnoxious
to
decay
,
it
may
be
cut
off
in
the
twinkling
of
an
eye
,
and
we
are
gone
.
But
now
this
life
of
Christ
,
the
life
of
grace
is
the
beginning
of
the
life
of
glory
,
and
therefore
is
an
endless
life
,
as
the
Apostles
phrase
is
,
Heb.
7.16
.
And
as
the
seed
by
which
this
life
is
generated
in
a
man
,
is
incorruptible
seed
,
as
you
may
see
,
1
Pet.
1.23
.
even
so
the
life
it self
which
is
generated
by
it
,
is
incorruptible
too
.
It
may
be
said
of
every
Saint
who
hath
received
life
from
Christ
,
and
who
is
raised
by
him
from
the
death
of
sin
,
as
it
is
said
of
Christ
himself
,
Rom.
6.9
.
Being
raised
from
the
dead
,
he
dies
no
more
,
death
hath
no
more
dominion
over
him
.
He
hath
eternal
life
abiding
in
him
as
our
Saviour
speaks
,
John
6.54
.
He
doth
not
say
that
he
shall
have
it
,
but
that
he
hath
it
in
him
,
even
in
this
present
world
,
a
Life
that
is
eternal
and
that
is
abiding
in
him
.
So
that
the
point
is
plain
you
see
,
The
life
which
Jesus
Christ
bestows
upon
his
people
,
is
eternal
.
To
cleer
it
yet
a
little
further
to
you
,
my
beloved
,
no
life
can
end
in
death
,
or
come
to
dissolution
,
and
destruction
,
but
one
of
these
two
ways
,
viz.
either
by
some
inward
principles
of
frailty
in
it self
,
or
else
by
some
outward
force
that
overcomes
it
,
and
prevails
against
it
.
If
it
be
destroyed
by
death
,
it
must
be
either
by
a
natural
,
or
a
violent
death
.
Now
the
life
of
Jesus
Christ
which
he
bestows
upon
his
people
,
is
utterly
uncapable
of
dissolution
either
way
,
and
consequently
is
an
everlasting
life
,
as
I
shall
shew
you
briefly
and
in
order
.
First
,
the
life
which
Jesus
Christ
bestows
upon
his
people
,
hath
no
principles
of
frailty
,
and
dissolution
in
it self
,
it
hath
no
seeds
of
mortality
in
it
.
It
comes
from
Christ
not
only
as
the
giver
of
it
,
but
also
from
him
as
the
fountain
of
it
;
with
him
is
the
fountain
of
Life
,
as
the
Prophet
David
speaks
,
Psal.
33.9
.
And
the
Rivulets
and
streams
are
alwayes
of
the
self
same
nature
with
the
fountain
.
And
consequently
if
the
life
that
is
in
Christ
,
be
lasting
and
enduring
,
as
it
is
,
the
life
that
is
from
Christ
,
is
so
too
.
If
it
be
not
perishable
in
the
spring
,
assuredly
it
is
not
perishable
in
the
stream
.
This
life
of
grace
,
my
brethren
,
is
communicated
and
derived
from
Christ
the
root
,
to
us
the
branches
,
from
him
the
head
to
us
the
members
;
and
if
it
fail
not
in
the
head
,
and
in
the
root
,
how
should
it
fail
in
the
members
and
the
Branches
.
Indeed
my
brethren
if
the
life
of
grace
were
radically
and
originally
in
our selves
,
and
from
our selves
,
it
must
have
principles
of
dissolution
in
it
.
For
what
that
is
in
us
,
and
comes
from
us
,
can
be
eternal
in
its
own
nature
?
But
our
life
is
in
Christ
,
and
comes
from
Christ
,
it
is
hid
with
Christ
in
God
,
as
the
Apostle
Paul
speaks
,
Col.
3.4
.
and
therefore
certainly
it
is
in
this
respect
like
him
from
whom
it
comes
.
We
stand
not
now
upon
our
own
bottoms
,
as
Adam
did
it
in
Paradise
;
no
we
are
branches
of
such
a
Vine
as
never
withers
,
&
we
are
members
of
such
a
head
as
never
dies
.
So
that
undoubtedly
,
the
life
of
Jesus
in
us
,
although
it
be
not
priviledged
from
abatements
and
temptations
,
yet
it
hath
nothing
in
it
that
tends
to
utter
dissolution
.
Secondly
,
the
life
which
Jesus
Christ
bestows
upon
his
people
,
as
it
hath
no
inward
principles
of
dissolution
in
it self
,
so
neither
is
there
any
outward
force
that
can
prevail
against
it
to
destroy
it
,
Christ
will
preserve
and
maintain
it
in
us
,
in
spite
of
any
opposition
.
The
world
may
set
upon
us
,
and
endeavour
to
extinguish
this
life
of
holiness
and
grace
in
us
,
she
may
assault
us
with
her
violent
tentations
every
way
,
with
promises
,
and
sweet
insinuations
on
the
one
side
,
with
threats
and
bloody
persecutions
on
the
other
;
But
this
we
may
relie
upon
,
the
world
shall
never
overcome
us
,
for
Christ
hath
overcome
the
world
.
And
we
must
know
,
that
Christ
hath
overcome
the
world
,
not
for
himself
alone
,
but
for
his
members
.
And
as
he
overcame
it
for
us
,
so
he
doth
overcome
it
in
us
too
,
by
his
grace
,
as
the
Apostle
intimates
,
1
John
5.5
.
This
is
the
victory
that
overcomes
the
world
even
your
faith
.
The
Devil
is
a
far
more
subtile
and
pernitious
adversary
then
the
world
,
but
yet
he
cannot
overthrow
this
life
of
grace
,
in
any
of
the
Saints
.
The
gates
of
Hell
cannot
so
far
prevail
against
them
.
The
Serpent
can
but
bruise
the
heel
of
Christ
,
and
those
that
appertain
to
Christ
,
he
cannot
touch
the
head
or
breast
,
he
cannot
wound
us
in
the
vital
parts
,
or
take
away
our
life
from
us
.
The
flesh
is
the
worst
enemy
of
all
in
this
respect
,
because
it
is
an
inward
Enemy
,
and
a
mortal
enemy
.
Either
that
must
die
or
we
,
as
the
Apostle
Paul
insinuates
,
Rom.
8.13
.
But
here
's
our
Comfort
now
,
the
the
flesh
shall
die
,
and
we
shall
live
;
Christ
will
destroy
the
flesh
in
us
,
and
he
will
put
the
Spirit
into
us
,
and
maintain
the
Spirit
in
us
.
And
by
this
Spirit
we
shall
live
,
and
this
life
shall
be
eternal
,
We
shall
of
the
Spirit
reap
life
everlasting
,
Gal.
6.8
.
So
that
the
point
you
see
is
fully
cleered
,
The
life
which
Jesus
Christ
bestowes
,
&c.
For
first
it
hath
no
inward
principles
of
frailty
in
it self
;
And
secondly
there
is
no
outward
force
that
can
prevail
against
it
to
destroy
it
.
But
here
it
may
be
you
will
interpose
those
words
of
the
Apostle
Jude
,
in
the
12th
.
v.
of
his
Epistle
,
where
he
speaks
of
some
Revolters
who
were
twice
dead
,
for
that
is
his
expression
there
;
they
are
trees
whose
fruit
withereth
,
Object
.
twice
dead
plucked
up
by
the
roots
.
And
how
were
they
twice
dead
?
They
were
not
dead
at
all
in
regard
of
their
outward
and
natural
life
,
for
they
were
then
alive
,
and
working
mischief
in
the
Church
;
and
therefore
out
of
question
,
his
intention
must
be
this
,
First
they
were
dead
in
trespasses
and
sins
.
Then
for
a
while
in
some
respect
or
sence
,
they
lived
the
life
of
Grace
.
And
afterwards
they
died
again
,
and
so
they
were
twice
dead
,
and
how
then
is
the
Doctrine
true
,
The
life
which
Christ
,
&c.
For
resolution
of
the
Scruple
,
you
must
know
my
brethren
,
that
a
man
may
live
the
life
of
grace
,
either
in
deed
and
truth
,
or
else
in
shew
and
appearance
only
.
The
Church
of
Sardis
lived
in
shew
,
she
had
a
name
,
Answ.
(
our
Saviour
tells
her
)
that
she
was
alive
,
but
she
was
dead
,
Rev.
3.1
.
There
was
but
a
name
of
life
,
she
had
a
name
that
she
did
live
,
but
there
was
the
reality
of
Death
,
she
was
dead
.
Now
they
that
live
in
name
only
,
who
have
the
shew
and
the
appearance
of
the
life
of
Christ
,
may
die
in
shew
and
in
appearance
too
.
And
therefore
the
Apostle
speaking
according
to
the
common
apprehension
,
and
conceit
of
men
,
saith
they
were
twice
dead
.
Once
indeed
and
really
,
before
they
gave
so
much
as
any
outward
evidence
of
life
.
And
then
again
in
shew
,
and
in
appearance
,
when
they
lost
that
life
of
grace
,
which
both
to
others
and
themselves
they
seemed
to
enjoy
.
Now
is
it
so
,
that
the
life
which
Jesus
Christ
,
&c.
This
then
should
stay
Vse
1
us
and
support
us
,
against
the
fear
of
those
tentations
which
threaten
us
with
the
destruction
of
the
life
of
grace
.
It
is
a
great
affliction
to
the
Saints
,
sometimes
when
they
are
mightily
assaulted
by
Satan
,
and
their
own
corruptions
,
and
even
ready
to
be
overcome
,
they
cry
out
with
relation
to
their
spiritual
,
as
Job
with
respect
to
his
natural
life
,
What
is
my
strength
that
I
should
hope
?
What
grace
have
I
,
that
I
should
hold
out
against
such
violent
Encounters
as
these
are
?
How
should
I
hope
to
live
,
when
my
life
is
thus
assaulted
with
such
fiery
darts
without
,
with
such
distempers
,
noxious
humours
,
and
such
lusts
within
?
Oh
but
remember
,
my
beloved
,
Christ
gives
eternal
life
to
his
people
,
a
life
that
is
not
subject
to
destruction
,
either
by
inward
weakness
,
or
outward
violence
:
If
ever
once
you
have
it
from
him
,
you
can
never
lose
it
.
He
that
once
lives
the
life
of
Christ
,
can
never
die
,
death
hath
no
more
dominion
over
him
.
Is
it
so
,
my
brethren
,
that
the
life
of
,
&c.
This
then
may
clear
and
Vse
2
comfort
us
against
the
frailty
and
dissolution
of
the
life
of
nature
.
It
's
true
,
my
brethren
,
that
is
subject
to
decay
,
it
is
a
perishable
life
,
but
this
is
an
eternal
life
;
That
may
and
will
be
lost
indeed
,
but
this
endures
to
all
eternity
.
And
why
then
are
we
so
afraid
of
death
?
why
doth
it
terrifie
us
and
affright
us
so
?
when
it
hath
done
its
utmost
,
we
shall
live
for
ever
.
Why
are
we
grieved
and
troubled
when
they
die
the
death
of
nature
,
who
have
the
life
of
Christ
in
them
?
Truly
my
brethren
,
we
may
say
of
such
as
our
Saviour
of
the
Damsell
,
they
are
not
dead
.
As
Christ
to
Martha
,
when
she
bewailed
the
loss
of
her
dear
brother
Lazarus
,
John
11.26
.
Whosoever
liveth
and
believeth
in
me
shall
never
die
;
He
shall
never
die
the
death
that
overthrows
the
life
of
Christ
,
the
life
of
Grace
;
for
so
you
must
conceive
him
there
in
that
place
;
q.
d.
Lazarus
is
a
believer
,
and
therefore
whatsoever
thou
maist
apprehend
,
he
is
not
dead
.
He
is
not
dead
in
reference
to
that
which
is
a
Christians
life
indeed
;
no
true
believer
is
capable
of
dying
so
;
whosoever
liveth
and
believeth
in
me
can
never
die
.
It
's
true
my
brethren
,
such
may
lose
the
life
of
nature
,
but
that
alas
is
but
an
image
,
and
a
shadow
and
a
shew
of
life
.
The
life
of
grace
and
holiness
is
life
indeed
;
he
that
liveth
in
sin
is
dead
while
he
lives
;
he
that
lives
in
holiness
is
alive
when
he
dies
:
and
if
the
life
of
nature
be
not
worth
the
name
of
life
,
then
certainly
the
death
that
overthrows
no
other
but
the
life
of
nature
,
deserveth
not
the
name
of
death
.
And
hence
the
death
of
true
believers
,
which
strips
them
only
of
the
life
which
stands
in
union
of
the
body
and
the
soul
together
,
and
not
of
that
which
stands
in
union
of
them
both
to
Christ
,
is
stiled
a
rest
,
a
sleep
,
in
Scripture
,
not
a
death
.
They
only
die
indeed
which
go
down
quick
to
hell
as
the
prophet
David
speaks
,
who
are
cast
into
the
lake
of
fire
and
brimstone
,
which
is
the
second
death
,
who
after
many
pangs
and
tortures
suffered
in
the
separation
of
the
body
from
the
soul
,
are
separated
everlastingly
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
Is
it
so
that
the
life
which
Jesus
Christ
,
&c.
Oh
how
doth
it
concern
Vse
3
us
then
my
brethren
,
not
to
satisfie
our selves
with
the
frail
life
of
nature
,
which
may
expire
upon
a
suddain
,
and
let
us
sink
into
Eternal
death
;
but
to
make
out
after
the
life
of
Jesus
Christ
,
the
life
of
grace
which
is
above
the
reach
and
power
of
death
,
which
will
not
fail
us
but
endure
for
ever
?
We
all
have
sparks
of
immortality
within
us
,
and
we
have
thoughts
aspiring
to
Eternity
,
we
would
not
die
if
we
could
choose
.
Oh
let
us
labour
then
,
my
brethren
,
for
the
life
of
grace
,
and
this
is
an
eternal
life
.
The
life
of
nature
is
a
fading
thing
,
it
may
be
gone
upon
a
suddain
.
And
it
is
a
sad
and
dreadfull
thing
for
an
eternal
soul
,
to
have
nothing
else
between
it
and
eternal
woe
and
torture
but
such
a
fickle
and
perishable
life
,
which
the
next
minute
may
be
done
,
and
let
him
drop
away
to
hell
for
ever
.
Oh
how
suddainly
may
such
perish
,
and
come
to
a
fearful
End
!
but
if
we
live
the
life
of
Christ
,
that
is
a
lasting
and
abiding
life
.
And
though
the
natural
life
decay
,
and
though
the
body
die
and
rot
,
and
turn
to
dust
and
putrefaction
,
yet
this
will
flourish
and
grow
stronger
still
,
till
it
be
perfected
and
made
consummate
in
the
life
of
glory
.
And
why
then
are
our
labours
and
endeavours
wholly
spent
to
nourish
and
maintain
this
transitory
life
,
with
things
that
perish
in
the
using
,
which
yet
when
all
is
done
will
fail
,
and
come
to
dissolution
,
but
never
strive
for
the
attainment
of
that
life
which
is
eternal
?
It
is
a
lamentable
thing
,
my
brethren
,
that
the
divine
intentions
of
eternal
minds
should
be
laid
out
on
nothing
else
but
perishable
things
.
Now
that
you
may
attain
this
lasting
and
enduring
life
of
grace
,
I
shall
but
give
you
two
or
three
directions
.
First
,
You
must
strive
for
saving
knowledge
and
seek
to
get
your
minds
enlightned
with
the
beams
of
truth
.
The
life
of
holiness
and
grace
consists
in
light
.
And
hence
saith
the
Evangelist
,
that
light
,
viz.
the
light
of
saving
knowledge
from
the
son
of
God
revealed
and
manifested
in
the
Gospel
,
was
the
life
of
men
,
Iohn
1.4
.
And
in
the
words
immediately
adjoyned
to
my
text
,
that
he
may
give
eternal
life
,
&c.
and
this
is
life
eternal
that
they
might
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
It
s
true
indeed
there
may
be
light
of
knowledge
without
any
life
of
grace
:
But
there
can
never
be
the
life
of
grace
without
the
light
of
holy
knowledge
:
And
therefore
the
Apostle
speaking
of
the
Gentiles
,
saith
,
they
were
strangers
from
the
life
of
God
:
they
lived
the
life
of
men
,
but
they
were
strangers
from
the
life
of
God
,
the
life
of
grace
,
by
reason
of
the
ignorance
and
darkness
that
was
in
them
.
And
surely
,
if
we
ever
look
to
rise
up
from
our
graves
of
sin
,
and
stand
up
from
the
dead
,
we
must
have
light
from
Jesus
Christ
,
as
the
Apostle
Paul
insinuates
,
Eph.
5.11
.
Secondly
,
You
must
endeavour
after
faith
,
which
is
the
instrument
and
means
of
life
,
by
which
it
is
conveyed
from
Christ
to
all
his
members
.
And
therefore
we
shall
find
that
faith
and
life
,
believing
and
living
are
joyned
together
,
the
one
as
the
fruit
and
effect
of
the
other
.
Whosoever
liveth
and
believeth
in
me
,
saith
our
Saviour
,
Ioh.
11.26
.
(
id
est
)
Whosoever
liveth
by
believing
in
me
shall
never
die
.
He
that
believeth
in
him
that
sent
me
,
hath
eternal
life
,
saith
Christ
,
Iohn
5.24
.
and
shall
not
come
to
condemnation
,
but
is
passed
from
death
to
life
.
These
things
are
written
that
ye
might
believe
that
Iesus
Christ
is
the
Son
of
God
,
and
that
believing
ye
might
have
life
,
Joh.
20.
ult.
I
live
saith
the
Apostle
Paul
,
and
yet
,
&c.
and
the
life
which
I
live
I
live
by
the
faith
of
the
Son
of
God
.
So
that
the
grace
of
faith
you
see
my
brethren
,
is
the
instrument
of
life
,
it
is
the
bond
of
union
between
Christ
and
all
his
members
,
it
is
the
Artery
by
which
his
Spirit
is
conveyed
into
us
.
And
therefore
if
you
ever
look
to
live
,
you
must
labour
after
faith
.
Thirdly
,
that
you
may
attain
to
saving
knowledge
and
to
justifying
faith
,
and
consequently
to
this
life
of
Christ
,
you
must
attend
upon
the
voice
of
Christ
,
in
the
preaching
of
the
Gospel
.
For
that
is
an
effectuall
means
when
God
is
pleased
to
concurr
,
to
raise
men
from
the
death
of
sin
,
and
to
make
them
live
to
God
.
And
this
is
clearly
intimated
to
us
by
our
Saviour
Christ
himself
,
John
5.25
.
The
hour
cometh
,
saith
Christ
there
,
when
the
dead
(
the
dead
in
sin
)
shall
hear
the
voice
of
the
Son
of
God
,
(
conceive
it
in
the
powerful
preaching
of
the
Gospel
)
and
they
that
hear
it
shall
live
.
And
hence
the
word
of
Christ
is
called
the
word
of
life
.
You
see
then
what
you
are
to
do
;
I
say
to
you
,
my
Brethren
,
as
the
Prophet
to
the
Jews
,
Isa.
55.3
.
Hear
with
an
obedient
ear
,
a
flexible
and
yielding
heart
,
hear
and
your
souls
shall
live
.
And
thus
far
of
the
thing
to
be
dispenced
by
vertue
of
the
power
and
the
authority
of
Jesus
Christ
with
which
he
is
invested
by
the
Father
;
And
this
as
you
have
heard
is
life
,
yea
it
is
Eternal
life
.
The
manner
or
the
way
of
dispensation
comes
next
in
order
to
be
handled
;
it
is
to
be
dispenced
as
a
gift
,
in
the
nature
of
a
gift
,
in
a
way
of
free
donation
,
that
he
should
give
Eternal
life
.
Not
that
he
should
communicate
it
,
or
confer
it
only
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
should
give
.
So
that
you
see
,
my
Brethren
,
all
is
free
both
on
the
Fathers
side
,
and
on
the
Sons
.
The
Father
he
is
free
to
him
,
that
he
may
be
free
to
others
.
The
Father
gives
him
power
,
that
he
may
give
his
people
life
.
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
There
is
no
difficulty
in
the
terms
,
the
point
is
obvious
.
DOCTRINE
.
That
Jesus
Christ
doth
freely
give
eternal
life
to
his
people
:
They
have
it
from
him
as
a
free
gift
.
He
doth
not
sell
,
they
do
not
buy
it
,
or
if
they
do
,
it
is
as
his
own
offer
is
,
without
money
,
and
without
price
.
They
have
it
from
him
out
of
bounty
,
and
not
out
of
merit
or
desert
:
As
a
gift
,
and
not
a
purchase
;
or
if
a
purchase
,
as
his
purchase
,
not
their
own
.
It
is
our
Saviours
own
expression
with
reference
to
his
people
,
John
10.28
.
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
.
And
therefore
it
is
called
a
Gift
;
and
Christ
is
made
the
next
and
the
immediate
Donor
and
Dispencer
of
it
,
Rom.
6.23
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
gift
of
God
is
eternal
life
,
through
Jesus
Christ
our
Lord
.
And
the
Antithesis
between
this
latter
and
the
former
parcell
of
the
verse
,
is
very
much
to
be
observed
,
as
being
pertinent
to
our
purpose
.
The
wages
of
sin
is
death
,
but
the
gift
of
God
is
eternal
life
.
As
if
in
other
words
our
Apostle
should
have
said
,
It
s
true
indeed
,
Death
is
the
Consequent
of
sin
,
and
life
Eternal
is
the
Consequent
of
holiness
,
and
of
obedience
.
But
mark
it
well
,
not
upon
the
same
terms
.
Death
follows
sin
as
the
deserved
stipend
,
and
the
wages
of
it
:
A
man
earneth
death
by
sin
;
as
a
work-man
earns
his
wages
by
his
labour
.
But
life
Eternal
doth
not
follow
holiness
in
such
a
way
;
it
is
not
merited
by
our
obedience
,
as
death
is
by
our
disobedience
:
and
therefore
this
is
a
gratuity
,
a
gift
,
though
that
be
wages
.
The
wages
of
sin
is
death
,
but
the
gift
of
God
is
eternal
life
.
And
in
another
place
,
our
last
translation
speaketh
it
a
free
gift
,
Rom.
5.18
.
The
free
gift
came
upon
all
men
(
all
that
are
Christs
members
,
or
upon
all
men
universally
,
if
you
respect
the
tender
of
it
)
the
free
gift
came
upon
all
men
to
justification
of
life
.
With
which
accordeth
that
which
goes
immediately
before
,
they
which
receive
abundance
of
grace
,
and
of
the
gift
of
righteousness
,
shall
ragn
in
life
by
one
,
and
that
is
Christ
.
I
shall
close
up
the
proofs
with
our
Saviours
proclamation
,
Apoc.
21.6
.
I
am
Alpha
and
Omega
,
the
beginning
and
the
end
,
and
I
will
give
to
him
that
is
athirst
of
the
fountain
of
the
water
of
life
freely
;
if
any
be
athirst
,
if
he
have
vehement
and
strong
desires
,
he
shall
have
life
,
and
he
shall
have
it
from
the
fountain
.
I
will
bestow
it
on
him
,
and
I
will
do
it
freely
too
.
I
will
give
him
of
the
water
of
life
freely
.
So
that
the
point
is
plain
you
see
,
That
Jesus
Christ
doth
freely
give
Eternal
life
.
Now
that
you
may
the
better
see
the
freeness
of
this
gift
of
his
,
and
that
it
is
bestowed
upon
his
people
without
the
least
desert
of
theirs
,
I
shall
lay
it
open
to
you
in
a
few
particulars
;
Jesus
Christ
must
needs
be
free
in
giving
life
to
his
members
,
because
on
their
parts
,
it
is
first
unbought
,
and
secondly
unsought
,
nay
thirdly
unthought
.
They
do
not
purchase
it
,
or
buy
it
of
him
;
nay
nor
so
much
as
seek
it
or
desire
it
of
him
;
nay
nor
so
much
as
think
of
having
such
a
mercy
from
him
:
And
therefore
it
must
needs
be
absolutely
free
in
all
respects
,
it
must
come
from
him
as
a
free
gift
.
First
,
Jesus
Christ
must
needs
be
free
in
giving
life
to
his
people
,
because
it
is
by
them
unbought
.
Life
is
not
their
purchase
,
and
therefore
it
is
his
gift
.
True
,
it
is
bought
by
Christ
for
us
,
but
it
is
not
bought
of
Christ
by
us
.
For
let
us
seriously
consider
with
our selves
,
What
could
we
give
or
do
to
procure
this
life
from
Christ
?
We
are
not
able
to
redeem
our
natural
life
,
which
yet
is
in
comparison
of
no
value
,
nor
pay
a
ransom
to
the
Lord
for
it
.
It
is
too
great
a
price
for
us
to
pay
,
and
therefore
it
must
cease
for
ever
,
as
the
Psalmist
speaks
.
And
how
much
less
then
are
we
able
to
redeem
our
spiritual
life
,
which
is
infinitely
precious
,
when
we
are
under
the
Condemnatory
sentence
of
the
Law
,
when
we
are
dead
in
trespasses
and
sin
,
both
with
relation
to
the
raign
and
to
the
guilt
,
when
we
are
subject
every
moment
to
be
cast
into
the
lake
that
burns
with
fire
and
brimstone
,
which
is
the
second
death
;
what
can
we
give
now
to
obtain
our
pardon
?
we
cannot
purchase
it
;
and
therfore
certainly
we
have
it
freely
.
Indeed
Christ
buyes
a
pardon
for
us
,
because
we
cannot
buy
it
for
our selves
.
He
gives
his
blood
and
life
for
us
,
that
he
may
give
life
to
us
.
And
therefore
he
is
called
our
life
,
to
shew
that
he
is
all
in
all
in
that
business
.
And
when
we
first
receive
his
quickning
grace
,
we
are
described
to
be
in
such
a
case
,
that
there
is
nothing
upon
our
parts
to
procure
it
,
as
you
may
see
,
Ezek.
16.5
,
6.
Cast
out
into
the
open
fields
,
to
the
loathing
of
our
persons
,
polluted
,
in
our
own
blood
,
and
weltering
in
our
own
gore
.
And
then
,
yea
then
he
gives
life
to
us
.
It
is
repeated
twice
in
that
place
,
as
a
remarkable
&
choice
thing
,
that
we
may
take
especial
notice
of
it
.
I
said
unto
thee
when
thou
wast
in
thy
blood
live
,
yea
I
said
unto
thee
when
thou
wast
in
thy
blood
live
.
As
if
he
should
have
thus
expressed
himself
,
Observe
it
well
,
I
gave
thee
life
at
such
a
time
when
there
was
nothing
in
thee
to
deserve
it
at
my
hands
,
when
one
would
even
have
loathed
to
touch
thee
,
or
to
meedle
with
thee
:
when
thou
hadst
nothing
else
but
blood
and
gore
to
give
me
,
then
did
I
breath
this
life
into
thee
;
So
that
you
see
Christ
freely
gives
this
life
to
his
people
,
in
this
respect
,
that
it
is
by
them
unbought
.
And
as
it
is
by
them
unbought
,
so
it
is
by
them
unsought
.
As
they
do
not
purchase
it
and
buy
it
of
him
,
so
neither
do
they
seek
it
,
or
desire
it
of
him
.
As
they
do
not
pay
for
it
,
so
neither
do
they
pray
for
it
.
We
count
a
thing
is
very
free
,
if
we
have
it
for
the
asking
.
If
it
be
but
ask
and
have
,
it
s
a
very
cheap
bargain
.
The
life
of
Christ
is
yet
more
free
then
this
comes
to
:
to
all
his
members
he
gives
it
them
before
they
ask
it
.
He
is
found
in
this
respect
of
them
that
seek
him
not
,
and
ask
not
for
him
;
as
the
Prophet
speaks
,
Isa.
65.1
.
It
is
the
disposition
of
us
all
by
nature
,
we
will
not
come
to
Christ
,
that
we
may
have
life
from
him
,
as
he
himself
complaineth
,
John
5.40
.
and
therefore
he
is
fain
to
draw
us
.
Did
Lazarus
when
he
lay
dead
and
stinking
in
his
grave
,
address
himself
to
Christ
,
beseeching
him
to
raise
him
up
?
No
more
do
any
that
are
dead
in
sin
No
,
Christ
is
fain
to
seek
them
out
,
to
come
to
the
grave
himself
,
and
there
to
call
them
to
come
forth
,
and
to
put
life
into
them
,
that
they
may
answer
that
call
;
he
is
forced
to
do
all
.
Did
the
lost
sheep
seek
the
Shepherd
?
Did
the
lost
groat
seek
the
Owner
?
When
Adam
being
falen
had
brought
himself
into
a
state
of
death
and
condemnation
,
did
he
seek
God
,
or
did
God
seek
him
?
Did
he
call
God
,
or
did
God
call
him
?
You
see
the
offer
was
on
Gods
part
,
not
on
his
.
And
so
if
Christ
should
leave
us
in
a
state
of
death
,
till
we
sue
to
him
for
life
,
we
should
die
eternally
.
But
he
preventeth
us
with
mercy
,
and
with
loving
kindness
.
And
he
commands
the
blessing
,
even
life
for
evermore
,
as
the
Prophet
David
speaks
,
Psal.
133.3
.
They
do
not
beg
it
and
entreate
it
,
but
he
commands
it
.
So
that
you
see
Christ
freely
gives
this
life
to
his
people
,
in
this
respect
,
that
it
is
by
them
unsought
.
And
as
it
is
by
them
unbought
and
unsought
,
so
it
is
by
them
unthought
.
They
are
so
far
from
seeking
it
,
that
they
do
not
once
so
much
as
think
upon
it
.
It
comes
not
once
into
their
heads
that
they
are
dead
in
trespasses
and
sins
;
That
there
is
life
in
Jesus
Christ
;
that
he
is
ready
to
bestow
it
,
and
to
give
it
out
to
lost
creatures
.
When
he
breaths
this
life
of
grace
into
any
of
his
people
,
it
is
as
much
unthought
of
to
them
,
as
Sauls
Crown
was
to
him
,
when
he
sought
his
Fathers
Asses
.
What
can
a
dead
man
plod
and
study
of
a
resurrection
?
Doth
he
lie
in
his
grave
expecting
when
he
shall
be
quickened
,
and
looking
when
he
shall
be
raised
up
?
What
did
the
Disciples
think
of
their
Conversion
till
Christ
called
them
?
Matthew
was
in
the
midst
of
his
Extortion
,
Peter
was
busie
at
his
trade
,
when
Christ
inspired
the
quickning
life
of
grace
into
them
.
Little
did
either
of
them
think
that
life
and
mercy
was
so
near
to
them
.
And
thus
he
deals
in
this
respect
with
all
his
people
.
So
that
which
way
soever
we
consider
it
or
look
upon
it
,
Jesus
Christ
doth
freely
give
Eternal
life
to
his
people
,
they
have
it
from
him
,
&c.
Vse
1
Now
to
descend
to
Application
;
Is
it
so
that
Jesus
Christ
doth
freely
give
,
&c.
This
then
may
be
a
great
encouragement
for
every
one
of
us
to
come
to
Jesus
Christ
for
life
.
It
is
confessed
that
he
hath
enough
in
him
;
but
yet
if
he
were
loth
to
spare
it
,
if
he
did
very
hardly
part
from
it
,
if
he
did
not
give
but
sell
it
,
and
sell
it
at
a
dear
rate
,
it
could
not
but
exceeingly
dishearten
those
that
want
it
,
and
have
no
means
to
get
it
,
nor
any
thing
to
give
for
it
.
But
now
consider
for
your
comfort
and
support
,
that
Jesus
Christ
is
appointed
by
his
Father
,
and
inclined
of
himself
to
give
Eternal
life
to
his
people
.
He
doth
not
deal
with
it
as
a
commodity
which
he
means
to
gain
by
,
but
as
a
favour
which
he
is
willing
graciously
to
bestow
upon
a
company
of
lost
creatures
.
He
stands
and
cries
,
He
every
one
that
thirsteth
,
come
and
drink
of
the
water
of
life
freely
;
I
ask
you
not
a
penny
for
it
,
come
and
buy
without
money
and
without
price
;
Now
I
beseech
you
,
my
Beloved
,
set
your
hearts
to
this
business
;
consider
seriously
what
you
have
to
do
;
I
say
to
you
as
Iacob
to
his
sons
,
when
they
were
about
to
starve
,
when
they
were
about
to
die
with
famine
,
Gen.
42.1
.
Why
do
you
look
one
upon
another
?
Why
do
you
die
and
perish
in
your
sins
,
when
there
is
life
enough
in
Jesus
Christ
,
and
where
it
is
so
easily
to
be
obtained
from
him
?
Oh
you
will
say
,
we
are
unworthy
to
have
life
from
Christ
;
who
are
we
that
Christ
should
look
upon
such
dead
dogs
as
we
are
!
Ah
,
but
remember
he
doth
not
bargain
for
it
,
he
doth
not
sell
it
,
but
bestows
it
freely
.
He
gives
it
out
to
those
sometimes
who
least
deserve
it
,
he
looks
for
nothing
in
,
or
from
you
,
but
the
receiving
of
it
at
his
hands
.
Why
then
will
you
stand
off
when
he
calls
?
Why
will
you
refuse
life
when
Christ
offers
,
and
when
he
offers
it
so
freely
?
Why
will
you
give
the
Lord
of
life
occasion
to
complain
,
as
Iohn
5.40
.
You
will
not
come
to
me
that
you
may
have
life
,
you
will
not
come
when
you
may
have
it
for
the
fetching
.
Why
you
will
say
,
perhaps
,
you
cannot
come
;
True
,
I
confess
you
cannot
in
your
natural
estate
;
but
yet
the
greatest
matter
is
,
you
will
not
come
.
And
this
appears
,
because
you
do
not
many
of
you
what
you
can
,
and
what
is
in
your
power
to
do
.
You
do
not
wait
upon
the
word
of
life
,
the
word
by
which
he
worketh
life
in
his
people
,
but
shamefully
neglect
it
many
of
you
,
when
the
word
is
nigh
you
,
when
it
is
just
without
your
doors
.
Christ
speaks
in
life
unto
the
souls
of
men
,
the
words
that
he
speaks
are
life
,
as
't
is
hiw
own
expression
,
and
you
will
not
hearken
to
them
that
your
souls
may
live
,
Iohn
6.63
.
you
do
not
yield
your selves
up
to
the
operation
of
the
words
of
Christ
.
When
he
begins
to
stir
you
,
you
resist
the
work
of
it
.
When
it
begins
to
quicken
you
,
and
raise
you
up
,
you
close
your
eyes
,
and
lie
down
in
your
graves
of
sin
again
.
Now
,
I
beseech
you
,
Brethren
,
when
you
feel
a
little
stirring
,
a
little
quickning
by
the
word
,
O
let
this
word
of
life
have
a
perfect
work
upon
you
.
When
life
is
offered
in
the
Gospel
,
do
not
put
it
from
you
,
and
judge
your selves
unworthy
of
Eternal
life
,
least
Christ
say
to
you
in
displeasure
,
Nay
,
if
you
will
not
live
,
then
die
for
me
,
and
die
for
ever
.
And
if
you
will
not
rise
out
of
your
graves
,
there
lye
,
and
rott
,
and
stink
for
me
,
till
you
be
raised
to
receive
your
last
doom
,
and
to
be
cast
into
the
Lake
that
burns
with
fire
and
brimstone
,
which
is
the
second
death
.
Is
it
so
,
that
Iesus
Christ
doth
freely
give
,
&c.
This
then
may
serve
us
Vse
2
as
an
Antidote
against
the
fear
of
losing
the
life
which
we
receive
from
Christ
,
and
that
upon
a
double
ground
.
For
First
,
if
Jesus
Christ
give
it
,
he
himself
will
not
withdraw
it
,
but
continue
and
increase
it
.
He
doth
not
use
to
give
a
thing
and
take
a
thing
;
no
my
Beloved
,
his
gifts
and
callings
are
without
repentance
.
It
s
true
,
that
the
duration
of
this
life
depends
upon
continual
animation
and
supply
from
Christ
.
If
once
the
vital
influence
which
we
have
from
him
be
interrupted
and
with-held
,
we
are
surely
dead
men
.
But
wherefore
should
we
doubt
that
he
will
fail
to
animate
us
,
or
that
he
will
with-hold
the
influences
of
this
life
from
us
?
Nothing
without
himself
did
induce
him
first
to
give
it
.
And
therefore
on
the
self-same
ground
,
he
will
uphold
it
and
maintain
it
.
He
gave
it
freely
,
and
therefore
certainly
he
will
continue
it
as
freely
too
.
Yea
he
will
be
so
far
from
lessening
and
extinguishing
this
life
of
his
,
in
any
of
his
Saints
,
that
he
will
encrease
it
still
.
As
it
shall
be
a
lasting
and
enduring
,
so
it
shall
be
a
growing
and
encreasing
life
.
This
was
the
end
of
his
coming
,
as
his
own
expression
is
,
Ioh.
10.10
.
I
am
come
that
they
might
have
life
,
and
that
they
might
have
it
more
abundantly
.
If
they
have
a
little
more
,
they
shall
not
have
less
,
but
more
.
Christ
gives
his
people
the
fountain
of
life
,
Apoc.
21.6
.
not
the
stream
only
,
but
the
fountain
too
.
The
stream
may
fail
,
but
the
fountain
cannot
fail
.
At
least
the
stream
might
fail
,
but
that
it
is
continually
fed
and
nourished
by
the
fountain
.
Secondly
,
if
Christ
give
his
people
life
,
as
he
himself
will
not
withdraw
it
,
so
he
will
not
suffer
it
to
be
destroyed
by
any
other
.
He
will
undoubtedly
maintain
his
own
act
,
his
own
gift
,
against
the
power
of
hell
itself
.
Depend
upon
it
,
you
that
have
received
life
from
Christ
,
the
second
death
shall
have
no
power
upon
you
.
It
may
assault
you
and
attempt
you
,
but
it
shall
not
overcome
you
.
I
give
my
sheep
eternal
life
,
saith
Christ
,
Iohn
10.28
.
and
what
follows
?
Why
as
I
give
it
,
so
I
will
maintain
it
too
;
I
will
make
good
this
gift
of
mine
,
against
the
greatest
opposition
.
And
therefore
it
is
added
presently
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
.
Is
it
so
,
that
Christ
Iesus
doth
freely
give
,
&c.
the
greater
thankfulness
Vse
3
is
due
to
him
from
all
that
have
received
this
life
from
him
.
If
he
had
sold
it
,
our
gratitude
had
been
prevented
.
If
we
had
purchased
it
,
or
deserved
it
,
we
might
have
thanked
our selves
,
and
not
Christ
.
For
who
will
give
another
thanks
for
that
which
he
paid
for
?
But
now
the
business
is
contrived
and
managed
so
that
Christ
may
have
much
praise
and
much
glory
.
If
he
give
you
life
,
do
you
give
him
thanks
,
expressed
by
holiness
and
by
obedience
.
Less
then
this
you
cannot
tender
,
and
more
then
this
Christ
doth
not
expect
from
you
.
John
17.2
.
To
as
many
as
thou
hast
given
him
.
AND
thus
far
of
the
thing
it self
to
be
dispensed
by
virtue
of
the
power
and
the
authority
of
Jesus
Christ
with
which
he
is
invested
by
his
Father
,
and
that
is
life
,
yea
,
it
is
Eternal
life
.
As
also
of
the
manner
or
the
way
of
dispensation
,
it
is
to
be
dispensed
as
a
gift
,
in
the
nature
of
a
gift
,
in
a
way
of
free
donation
,
That
he
should
give
eternal
life
.
The
objects
of
this
dispensation
,
or
the
persons
to
whom
this
life
here
mentioned
is
to
be
dispensed
,
comes
now
in
order
to
be
handled
,
and
they
are
such
,
only
such
,
and
all
such
,
as
God
the
Father
hath
bestowed
on
Jesus
Christ
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
My
text
you
see
is
still
upon
a
strain
of
giving
,
God
gives
the
Son
power
,
that
the
Son
may
give
life
to
those
whom
God
gives
him
;
to
as
many
as
God
hath
given
him
.
I
do
not
hear
that
Jesus
Christ
hath
power
to
give
Eternal
life
to
all
the
world
,
to
all
men
,
but
only
to
a
certain
,
pitcht
,
selected
Company
of
men
.
And
they
my
brethren
,
are
so
far
from
being
all
,
that
they
are
not
said
expresly
to
be
many
,
but
as
many
,
and
they
may
be
no
great
number
.
That
he
should
give
Eternal
life
to
as
many
as
God
hath
given
him
,
who
are
comparatively
,
but
a
few
.
Many
are
called
indeed
,
but
few
are
chosen
,
and
consequently
few
are
saved
.
They
are
not
many
then
,
if
you
compare
them
with
the
rest
that
are
not
made
partakers
of
this
glorious
priviledge
to
have
life
from
Jesus
Christ
,
but
yet
they
are
as
many
as
God
hath
given
him
.
So
the
persons
are
described
who
are
to
have
this
life
from
Christ
,
not
by
their
own
internal
quality
or
disposition
,
not
by
their
own
external
action
,
but
by
the
act
of
of
God
upon
them
,
or
concerning
them
,
his
giving
them
to
Jesus
Christ
.
Let
them
be
what
they
will
in
all
considerations
and
respects
besides
,
it
matters
not
in
this
regard
;
of
what
Nation
,
or
of
what
condition
,
or
of
what
station
,
or
of
what
disposition
,
or
of
what
conversation
,
if
God
have
given
them
to
Jesus
Christ
,
they
shall
in
his
appointed
time
have
life
from
him
:
But
then
we
must
distinguish
of
the
Fathers
giving
to
the
Son
.
The
Father
gives
men
to
his
Son
Christ
,
either
for
outward
ministration
,
or
else
for
inward
Union
and
incorporation
;
either
to
be
his
servants
,
or
to
be
his
members
.
In
the
first
sense
Judas
himself
was
given
to
the
Lord
Christ
to
be
his
Minister
,
and
his
Apostle
,
as
Christ
himself
acknowledgeth
expressedly
to
his
Father
in
the
12th
.
verse
of
this
very
Chapter
.
Those
whom
thou
gavest
me
I
have
kept
,
saith
he
,
and
none
of
them
is
lost
but
the
Son
of
Perdition
.
Now
they
who
in
this
sense
are
given
to
the
Lord
Christ
,
to
be
his
Ministers
and
servants
only
,
not
his
members
,
have
not
eternal
life
from
him
,
as
is
apparent
from
the
former
instance
.
Judas
was
given
to
him
so
,
and
yet
he
was
a
lost
Creature
,
yea
,
he
is
stiled
in
the
fore-alledged
place
the
Son
of
perdition
.
None
of
them
whom
thou
gavest
me
is
lost
,
but
the
son
of
perdition
.
One
of
them
was
lost
then
,
though
there
were
but
one
lost
.
The
Father
gave
him
to
the
Son
,
and
he
lost
him
.
And
therefore
he
,
Iudas
I
mean
,
though
he
were
given
him
,
had
not
eternal
life
from
him
.
But
now
there
are
another
sort
,
whom
God
the
Father
gives
to
Jesus
Christ
for
inward
union
,
and
incorparation
,
whom
he
bestows
upon
him
to
be
members
of
his
body
,
and
they
must
needs
have
life
from
him
,
or
else
how
shall
they
be
his
members
?
If
there
be
union
with
him
,
there
must
be
animation
from
him
.
As
many
as
are
given
thus
to
Christ
,
shall
certainly
be
quickned
by
him
,
he
hath
received
authority
and
power
for
this
End
.
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
Eternal
life
to
as
many
as
thou
hast
given
him
.
You
see
the
meaning
of
the
words
:
the
points
suggested
here
are
two
.
First
there
are
a
certain
company
of
men
,
whom
God
the
Father
,
in
a
special
manner
gives
to
Jesus
Christ
.
And
secondly
,
That
Jesus
Christ
hath
power
to
give
eternal
life
to
such
and
all
such
as
are
bestowed
upon
him
by
his
Father
,
but
he
hath
no
power
at
all
to
give
this
life
to
any
other
.
At
this
time
of
the
first
of
these
.
DOCTRINE
.
There
are
a
certain
company
of
men
whom
God
the
father
in
a
special
manner
gives
to
Iesus
Christ
.
Some
have
this
priviledge
above
the
rest
of
lost
mankind
,
that
God
the
Father
gives
them
to
his
son
Christ
:
and
gives
them
to
him
in
a
special
manner
,
as
I
shewed
you
even
now
,
not
to
be
his
servants
only
,
but
his
members
too
.
He
bestows
them
upon
Christ
to
be
his
own
peculiar
people
.
And
this
is
cleerly
intimated
in
that
profession
of
our
Saviour
,
Iohn
6.39
.
this
is
my
Fathers
will
,
saith
he
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
.
The
thing
admitted
there
is
cleer
by
this
,
that
some
are
given
him
by
his
Father
,
and
given
him
so
that
they
are
not
to
be
lost
.
And
consequently
,
in
another
way
then
Iudas
was
,
who
was
bestowed
on
Christ
as
you
have
heard
,
and
yet
he
was
the
son
of
Perdition
.
So
,
in
the
37.
verse
he
hath
the
same
.
Expression
,
where
he
speaks
of
all
those
whom
his
Father
gives
him
.
And
on
this
ground
it
is
that
Jesus
Christ
laies
claim
to
such
viz.
by
vertue
of
donation
from
his
Father
:
Here
am
I
,
and
the
children
which
thou
hast
given
me
.
Thine
they
were
saith
Jesus
Christ
,
Iohn
17.6
.
Mark
that
Expression
,
Thine
they
were
,
as
who
should
says
,
Now
they
are
thine
no
longer
.
They
have
been
thine
,
I
must
acknowledge
,
but
now
the
property
in
some
respect
is
altered
,
they
are
no
longer
thine
,
but
mine
.
Why
,
which
way
came
you
by
them
?
might
the
Father
say
.
The
Son
replies
,
by
thy
own
free
gift
.
Thine
they
were
,
and
thou
gavest
them
to
me
.
So
that
you
see
there
are
a
company
of
men
whom
God
the
Father
gives
to
Jesus
Christ
.
And
further
yet
,
They
are
a
certain
company
of
men
:
they
are
just
thus
many
,
not
a
person
more
or
less
,
That
he
should
give
eternal
life
to
as
many
as
God
hath
given
him
,
so
that
the
number
of
them
is
precisely
and
exactly
known
to
God
:
he
knows
how
many
there
be
of
them
to
a
man
.
He
hath
determined
absolutely
,
and
unalterably
with
himself
,
that
Christ
shall
have
such
a
number
,
so
many
millions
,
or
the
like
.
And
he
hath
also
peremptorily
resolved
,
that
such
particular
and
individual
persons
known
to
him
from
everlasting
,
shall
make
up
the
number
.
Whom
he
fore-knew
,
them
did
he
predestinate
,
saith
the
Apostle
,
Rom.
8.29
.
Those
very
men
and
no
others
.
And
hence
our
saviour
speaks
of
such
as
if
he
knew
them
every
one
by
name
.
I
pray
for
them
.
I
pray
not
for
the
world
,
but
for
them
whom
thou
hast
given
me
,
Iohn
17.9
.
So
that
our
Saviour
Christ
distinguishes
,
you
see
,
he
knows
who
are
his
own
by
free
donation
of
his
Father
,
and
for
them
he
prayes
.
He
knows
who
are
not
given
up
to
him
,
but
continue
in
the
world
&
of
the
world
,
and
for
them
he
prayes
not
.
The
point
is
plain
you
see
,
and
needs
no
further
confirmation
.
There
are
a
certain
company
of
men
,
&c.
Reason
.
If
you
desire
to
know
the
reason
why
God
the
Father
gives
them
to
his
Son
Christ
,
it
is
very
manifest
:
because
else
he
could
not
have
them
.
He
could
have
none
to
be
his
own
peculiar
people
,
he
could
have
none
to
be
his
members
unless
he
had
them
by
donation
from
the
Father
;
For
you
must
know
that
primitively
and
originally
all
the
world
,
and
all
the
people
in
it
,
are
the
Fathers
.
Jesus
Christ
as
he
is
man
,
and
as
he
is
Mediator
and
Redeemer
,
hath
not
right
to
one
person
,
unless
it
be
devolved
over
to
him
from
the
Father
.
Indeed
he
made
the
world
as
he
is
God
,
or
God
the
Father
made
it
by
him
,
as
the
Scripture-phrase
is
:
but
as
the
Mediator
of
the
Church
he
is
not
the
Creator
of
the
world
.
Creation
is
most
properly
the
act
of
God
the
Father
,
as
Redemption
of
the
Son
,
and
consequently
all
the
world
are
primitively
God
the
Fathers
.
His
they
are
,
for
he
made
them
.
It
is
the
greatest
reason
in
the
world
that
he
that
makes
a
thing
should
own
it
too
,
that
it
should
be
his
that
made
it
.
That
he
that
gives
a
thing
being
,
should
have
a
title
to
it
,
while
it
hath
a
being
,
unless
he
voluntarily
and
freely
make
it
over
to
another
.
But
how
shall
Christ
as
he
is
a
Mediator
have
a
people
then
to
be
his
members
,
and
to
make
up
the
Church
a
body
for
him
,
if
all
originally
be
the
Fathers
?
Why
truly
either
he
must
create
new
people
,
and
that
as
man
he
cannot
do
:
as
God
incarnate
and
manifested
in
the
flesh
he
is
not
come
to
do
:
or
else
he
must
have
some
considerable
number
,
that
are
already
made
,
from
God
the
Father
.
And
thus
the
Father
is
content
to
yield
to
him
;
rather
then
he
should
want
a
company
of
men
to
be
his
members
,
he
will
spare
him
some
of
his
,
and
others
he
will
keep
for
other
purposes
to
execute
his
wrath
,
and
manifest
the
glory
of
his
Justice
on
.
God
will
prepare
a
body
of
him
,
and
bestow
a
body
on
him
,
of
those
that
appertain
to
him
:
Which
is
perhaps
in
part
the
sence
of
that
Expression
of
our
Saviour
,
Heb.
10.5
,
When
he
cometh
into
the
world
,
he
saith
,
Sacrifice
and
offering
thou
wouldst
not
,
but
a
body
hast
thou
prepared
me
,
not
only
a
Natural
but
a
Mystical
body
.
Well
then
,
you
see
,
my
brethren
,
how
the
matter
comes
about
;
Christ
must
have
some
to
be
a
body
and
to
be
a
people
to
him
,
or
wherefore
did
he
take
our
flesh
upon
him
,
why
did
he
come
into
the
world
?
As
man
and
Mediator
he
hath
none
originally
of
his
own
.
And
therefore
God
the
Father
gives
him
some
.
There
are
a
people
for
thee
,
saith
the
Father
,
thou
shalt
have
such
and
such
,
and
such
,
I
give
them
freely
to
thee
that
thou
maist
give
Eternal
life
to
them
.
So
many
thou
shalt
have
among
the
Jews
:
and
if
that
be
not
sufficient
,
thou
shalt
have
as
many
more
as
thou
wilt
ask
among
the
Gentiles
,
Psal
2.7
.
Ask
of
me
and
I
will
give
thee
the
heathen
for
thine
inheritance
.
And
hence
our
Saviour
speaking
of
his
people
acknowledgeth
they
were
his
Fathers
first
,
and
that
they
came
to
him
by
his
gift
.
Thine
they
were
;
They
were
thine
,
though
the
case
be
altered
now
,
for
thine
are
mine
,
as
you
may
see
,
John
17.10
.
Now
is
it
so
,
my
brethren
,
that
there
is
a
certain
company
of
men
,
Vse
1
&c.
Then
in
the
first
place
here
is
matter
of
astonishment
,
that
God
the
Father
should
bestow
upon
his
Son
such
a
gift
as
this
:
that
he
should
have
no
better
thing
to
give
him
then
a
Company
of
poor
wretched
lost
creatures
,
That
Jesus
Christ
should
accept
of
such
a
gift
as
this
is
:
truly
,
my
brethren
,
there
is
so
much
wonder
in
it
,
that
it
is
able
to
amaze
the
man
that
thinks
upon
it
.
Why
,
who
are
we
,
that
God
the
Father
should
think
us
fit
to
be
made
over
by
a
deed
of
gift
to
Jesus
Christ
?
What
worth
is
there
in
us
that
we
should
be
so
much
as
thought
upon
for
such
a
purpose
?
As
if
Christ
stood
in
need
of
us
,
as
if
we
might
be
an
addition
and
advantage
to
him
any
way
.
Whence
is
it
that
our
Saviour
should
receive
us
at
his
Fathers
hands
?
that
he
should
have
the
least
regard
to
such
poor
inconsiderable
stuff
as
we
are
,
so
far
as
to
accept
of
us
?
hath
he
not
got
a
great
purchase
?
And
yet
the
Father
seems
to
value
us
so
far
that
Jesus
Christ
is
fain
so
ask
us
too
,
before
he
have
us
:
Ask
of
me
,
and
I
will
give
thee
the
heathen
for
thy
own
possession
,
otherwise
I
will
not
.
And
Christ
is
very
well
content
to
stoop
to
this
,
to
begg
us
a
special
boon
of
God
the
Father
,
to
become
a
Suitor
to
him
,
that
he
may
have
such
and
such
to
be
his
people
.
Good
Father
give
me
such
a
man
or
such
a
woman
:
I
reckon
not
of
others
:
take
them
who
will
for
me
:
but
these
I
am
desirous
of
,
and
therefore
I
beseech
thee
to
bestow
them
on
me
.
And
having
gotten
us
,
he
seems
to
glory
in
us
,
and
to
be
so
tender
of
us
,
as
if
we
were
some
rich
purchase
,
as
if
we
were
of
very
great
use
to
him
,
as
you
may
see
in
this
Chapter
all
along
.
Sometimes
he
shows
the
Father
what
a
high
esteem
he
hath
of
those
whom
he
hath
given
him
:
how
carefully
he
teacheth
them
,
and
showeth
them
all
his
Fathers
name
,
how
tenderly
he
keeps
them
,
how
dearly
he
affects
them
,
and
how
his
heart
is
set
upon
them
.
Sometimes
he
beggs
his
Father
for
them
to
preserve
them
,
to
sanctifie
them
,
to
make
the
world
know
that
he
loveth
them
,
even
as
he
loveth
Jesus
Christ
himself
,
to
make
them
one
among
themselves
,
and
one
with
him
;
to
bring
them
to
the
same
place
where
Christ
is
,
as
if
he
could
not
live
in
Heaven
without
them
.
Ah
,
my
beloved
,
did
we
follow
on
this
mercy
,
as
far
as
we
could
reach
it
in
our
thoughts
,
we
should
at
length
(
finding
no
end
or
bottom
in
it
)
cry
out
as
the
Apostle
,
Oh
the
depth
of
the
riches
&c.
Are
there
a
certain
company
of
men
whom
God
the
Father
gives
to
Jesus
Vse
2
Christ
?
then
surely
they
that
have
the
happiness
to
be
of
this
selected
company
,
are
in
a
very
good
case
.
It
is
impossible
that
they
should
perish
,
and
that
upon
a
double
ground
.
For
,
First
,
If
God
the
Father
give
them
to
his
Son
Christ
,
you
may
be
sure
that
Christ
will
have
them
;
the
gift
of
God
the
Father
shall
not
be
in
vain
to
him
,
he
will
not
lose
his
end
in
this
business
.
If
he
give
them
to
his
Son
,
he
will
see
his
Son
shall
have
them
.
If
he
bestow
them
upon
Christ
to
be
his
members
,
he
will
see
they
shall
,
in
his
appointed
time
,
be
joyned
to
him
,
and
nothing
in
the
world
shall
keep
them
off
from
him
.
It
may
be
many
of
them
who
belong
to
Christ
,
in
the
eternal
Counsel
and
decree
of
God
,
are
yet
without
;
but
God
will
surely
bring
them
in
,
in
his
season
.
Let
them
be
as
averse
from
Christ
and
from
his
wayes
as
it
is
possible
for
men
to
be
:
let
them
stand
never
so
far
off
,
the
Father
who
hath
given
them
to
Christ
,
will
certainly
take
care
that
they
shall
come
in
to
him
,
or
else
his
gift
were
nothing
worth
.
And
this
is
that
which
Christ
himself
takes
notice
of
,
Iohn
6.37
.
all
that
the
Father
giveth
to
me
,
shall
come
to
me
.
Let
them
be
never
so
unwilling
of
themselves
by
nature
,
let
them
be
never
so
entangled
in
the
snare
of
Sathan
,
so
mightily
withheld
by
him
,
yet
however
they
shall
come
.
But
what
if
Christ
should
not
receive
them
when
they
come
?
then
they
may
perish
notwithstanding
.
Yes
,
if
the
Father
give
them
,
and
cause
them
thereupon
to
come
,
Christ
will
certainly
receive
them
,
All
that
the
Father
giveth
me
shall
come
to
me
.
And
what
follows
?
And
him
that
cometh
to
me
,
I
will
in
no
wise
cast
out
.
Secondly
,
If
God
the
Father
give
them
to
his
Son
Christ
,
as
you
may
be
confident
that
Christ
will
have
them
,
so
may
you
depend
upon
it
that
he
will
keep
them
when
he
hath
them
.
What
do
you
think
that
Christ
will
lose
that
which
his
Father
gives
him
?
That
he
will
not
be
chary
of
us
for
his
sake
that
bestowed
us
on
him
?
We
would
not
lose
the
gift
of
a
friend
,
especially
if
he
be
dear
to
us
:
and
much
less
would
we
lose
a
Fathers
gift
:
we
would
keep
such
a
thing
with
all
care
,
especially
if
he
bestow
it
on
us
with
this
Condition
that
we
keep
it
for
his
sake
;
If
he
tells
us
that
his
will
and
pleasure
is
we
should
not
lose
it
,
we
will
be
very
wary
how
we
part
with
it
.
Now
God
hath
given
us
to
Christ
on
these
terms
,
as
he
himself
acknowledges
,
Iohn
6.39
.
This
is
the
Fathers
will
,
saith
he
,
That
of
all
which
he
hath
given
me
,
I
should
lose
nothing
.
And
he
came
down
into
this
Lower
world
,
to
do
the
will
of
him
that
sent
him
,
as
he
professeth
very
often
;
and
therefore
certainly
he
will
be
carefull
of
this
special
charge
of
his
,
he
will
observe
it
very
strictly
.
He
will
be
infinitely
wary
that
he
lose
not
any
of
his
Fathers
things
which
he
hath
given
him
to
keep
.
So
that
if
we
be
given
to
the
Lord
Christ
,
however
of
our selves
we
are
apt
to
fall
away
,
we
may
resolve
that
he
will
have
us
,
and
keep
as
unto
life
eternal
.
DOCTRINE
.
That
Jesus
Christ
as
Mediator
hath
power
to
give
eternal
life
to
such
and
all
such
as
are
bestowed
upon
him
by
his
Father
,
but
he
hath
no
power
at
all
to
give
this
life
to
any
other
.
The
point
holds
forth
both
the
extent
,
and
limitation
of
the
authority
of
Jesus
Christ
,
in
this
respect
.
The
former
is
expresly
mentioned
,
the
latter
is
apparently
insinuated
in
my
text
.
First
you
have
here
expresly
mentioned
the
extent
of
the
authority
of
Jesus
Christ
as
Mediator
of
the
Church
:
It
is
that
he
may
give
Eternal
life
to
as
many
as
God
hath
given
him
.
Be
they
as
many
as
they
will
,
be
they
more
,
or
be
they
less
,
he
hath
power
to
quicken
them
,
to
raise
them
from
the
death
of
sin
to
the
life
of
grace
and
glory
.
This
he
can
do
de
facto
,
as
he
is
God
,
and
this
he
may
do
de
jure
,
as
he
is
God
and
man
,
as
he
is
Mediator
,
to
as
many
as
are
bestowed
upon
him
by
his
Father
.
And
then
we
have
apparently
suggested
too
,
the
limitation
of
the
authority
of
Jesus
Christ
in
this
respect
:
For
when
it
is
affirmed
here
that
Christ
hath
power
to
give
Eternal
life
to
as
many
as
God
hath
given
him
,
it
is
implyed
that
he
can
give
it
to
no
more
.
There
are
the
bounds
of
his
authority
,
the
restraint
of
his
Commission
;
So
far
it
reaches
,
and
no
further
.
I
shall
endeavour
to
evince
and
clear
them
both
in
order
.
First
Jesus
Christ
as
Mediator
,
hath
power
to
give
eternal
life
to
such
,
to
all
such
as
are
bestowed
upon
him
by
his
Father
.
He
hath
received
commission
from
his
Father
,
to
forgive
their
sins
and
heal
their
natures
,
and
to
become
the
Prince
of
Life
to
them
,
by
giving
them
the
life
of
Justification
,
and
the
life
of
Sanctification
,
and
the
life
of
Glorification
.
He
came
into
the
world
for
this
end
as
you
may
see
,
Joh.
10.10
.
I
am
come
that
they
might
have
life
.
They
,
Who
?
why
,
his
sheep
,
as
he
explains
it
,
both
before
and
after
.
I
am
the
door
of
the
sheep
.
I
am
come
that
they
may
have
life
:
and
at
the
27th
.
verse
,
My
sheep
hear
my
voice
,
and
I
give
unto
them
Eternal
life
.
But
how
comes
Christ
by
these
sheep
?
Why
by
his
Fathers
own
gift
.
And
therefore
it
is
added
in
the
very
next
words
,
My
Father
which
gave
them
me
,
is
greater
then
all
.
So
that
it
is
as
if
our
Saviour
Christ
had
said
,
I
am
come
down
into
the
world
to
give
life
to
the
sheep
my
Father
hath
bestowed
upon
me
.
To
all
them
,
and
no
others
.
The
Father
loves
the
Son
,
saith
John
the
Baptist
,
and
hath
given
all
things
into
his
hand
,
John
3.35
.
You
must
conceive
it
,
all
things
of
one
sort
he
hath
bestowed
upon
him
,
so
that
he
hath
put
them
into
his
hand
,
to
honour
them
,
to
keep
them
,
and
preserve
them
,
all
his
elect
and
chosen
people
.
For
all
things
of
another
sort
,
he
hath
(
as
the
Apostle
speaks
)
put
under
his
feet
,
to
shame
them
,
and
to
ruine
,
and
destroy
them
.
But
what
doth
Jesus
Christ
with
those
his
Father
gives
him
in
the
former
way
?
Why
he
bestows
eternal
life
upon
them
,
as
it
is
added
in
the
following
words
,
He
that
believeth
on
the
Son
,
(
as
they
do
all
,
and
only
they
whom
God
the
Father
gives
him
,
as
before
)
hath
everlasting
life
.
This
shall
suffice
in
brief
for
confirmation
of
the
former
member
of
the
point
,
That
Jesus
Christ
hath
power
to
give
eternal
life
to
all
such
as
are
bestowed
upon
him
by
his
Father
.
The
second
follows
;
He
hath
no
power
at
all
to
give
this
life
to
any
other
.
It
is
not
in
the
power
of
Jesus
Christ
as
Mediator
to
save
a
man
who
is
not
given
him
by
his
Father
.
If
he
have
not
bequeathed
them
over
to
the
Lord
Christ
,
it
is
beyond
the
reach
of
his
authority
as
Mediator
to
infuse
this
life
into
them
.
The
execution
of
his
power
in
this
regard
,
you
see
,
is
confined
to
such
only
.
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
,
and
but
as
many
as
God
hath
given
him
.
Thou
shall
call
his
name
Iesus
saith
the
Angel
unto
Ioseph
,
Mat.
1.21
.
for
he
shall
save
his
people
from
their
sins
.
Those
whom
his
Father
gives
him
for
a
people
by
Election
those
he
is
designed
to
save
,
and
no
others
.
Our
Saviour
Christ
,
as
he
is
man
is
not
to
choose
whom
he
will
quicken
to
the
life
of
Grace
and
Glory
,
(
For
if
he
had
been
free
in
this
regard
,
there
is
no
doubt
he
would
have
pitched
upon
his
own
Countrey-men
,
his
own
Allies
,
his
own
Kindred
before
others
;
whereas
,
as
the
Evangelist
observes
,
he
came
to
his
own
,
among
them
he
began
his
Ministry
,
and
his
own
received
him
not
)
but
he
must
take
such
as
his
Father
chooses
,
and
gives
him
to
be
quickned
by
him
.
Those
whom
his
Father
gives
him
,
only
those
and
all
those
,
he
must
keep
and
raise
up
and
give
them
everlasting
life
,
as
you
may
see
,
Iohn
6.39.40
.
So
that
you
see
as
Mediator
Christ
hath
no
power
to
give
Eternal
life
to
any
but
those
who
are
bestowed
upon
him
by
his
Father
.
Reason
.
And
it
must
needs
be
so
,
because
as
Mediator
he
is
sent
out
by
the
Father
;
he
is
the
Fathers
Minister
,
the
Fathers
Servant
:
so
he
calls
him
,
Isa.
42.1
.
Behold
my
servant
whom
I
uphold
.
And
servants
are
to
do
their
Masters
will
,
and
not
their
own
.
No
doubt
the
will
of
Jesus
Christ
as
he
was
man
,
would
have
carried
him
to
save
those
whom
his
Father
and
himself
as
God
had
appointed
to
destruction
.
But
he
must
stood
in
this
to
the
will
of
him
that
sent
him
;
he
must
be
satisfied
with
those
his
Father
hath
appointed
for
him
to
become
a
people
to
him
.
It
is
to
be
considered
that
the
Father
having
called
him
Servant
,
speaks
of
him
so
as
one
that
would
in
every
thing
be
ordered
by
him
,
Mat.
12.18
.
which
is
indeed
a
Parallel
of
that
in
Isa.
42.1
.
Behold
my
servant
whom
I
have
chosen
(
speaking
of
our
Saviour
Christ
)
he
shall
shew
judgement
to
the
Gentiles
,
he
shall
not
strive
,
nor
cry
,
neither
shall
any
hear
his
voice
in
the
street
.
A
bruised
read
shall
he
not
break
,
and
smoaking
flax
he
shall
not
quench
.
This
and
this
he
shall
do
,
and
this
he
shall
not
do
,
saith
God
the
Father
;
he
is
my
servant
,
and
I
will
order
him
at
my
pleasure
:
And
so
our
Saviour
Christ
himself
professeth
upon
all
occasions
,
that
he
will
be
obedient
to
his
Father
,
and
that
he
can
do
nothing
otherwise
then
he
will
have
him
.
And
hence
it
is
that
he
can
quicken
none
but
those
that
are
bestowed
upon
him
by
his
Father
to
be
quickned
by
him
.
It
is
not
that
he
hath
not
power
as
he
is
God
to
quicken
whom
he
will
,
as
his
own
Expression
is
,
Iohn
5.21
.
In
this
respect
he
is
equall
to
his
Father
.
For
as
the
Father
raiseth
up
the
dead
,
and
quickneth
them
,
so
the
Son
quickneth
whom
he
will
.
It
's
act
that
he
hath
not
in
himself
enough
of
merit
,
or
enough
of
Spirit
to
raise
up
all
the
people
in
the
world
,
to
the
life
of
grace
and
glory
.
It
is
not
that
his
grace
is
not
sufficient
to
subdue
and
overcome
the
greatest
obstinacy
and
rebellion
in
the
hearts
and
wills
of
men
,
the
most
extream
indisposition
:
though
they
be
as
dry
tones
,
yet
he
can
gather
them
together
,
and
make
them
to
stand
up
and
live
:
but
it
is
because
as
Mediator
he
is
a
servant
to
the
Father
,
and
must
do
his
Fathers
will
,
and
he
will
have
him
give
this
life
to
none
but
those
whom
he
makes
over
to
him
by
a
deed
of
gift
to
be
his
members
,
whom
he
elects
in
him
,
as
the
Expression
is
,
Eph.
1.4
.
Our
Saviour
puts
all
this
together
,
in
that
place
so
often
cited
,
Iohn
6.37
,
38.
All
that
the
Father
giveth
me
shall
come
to
me
,
and
I
will
raise
them
up
,
and
give
them
everlasting
life
,
as
afterwards
,
all
them
,
and
only
them
.
And
why
so
?
For
I
came
down
from
heaven
not
to
do
my
own
will
,
but
the
will
of
him
that
sent
me
:
My
own
will
,
as
I
am
man
,
would
carry
me
to
give
life
to
a
greater
number
,
but
I
am
come
to
do
my
Fathers
will
,
and
not
my
own
.
And
therefore
I
must
be
content
with
those
whom
he
is
pleased
to
allot
to
me
,
to
quicken
them
,
and
make
them
living
members
of
my
body
mystical
,
and
no
others
.
And
this
for
clearing
of
the
observation
.
Proceed
we
to
the
Application
,
according
to
the
branches
of
the
point
in
order
.
Is
it
so
,
that
Iesus
Christ
hath
power
to
give
eternal
life
to
all
that
are
Use
1
bestowed
upon
him
by
his
Father
?
This
then
may
serve
to
comfort
us
,
at
least
to
keep
our
hearts
from
sinking
with
reference
to
those
who
yet
are
dead
in
trespasses
and
sins
.
It
may
be
some
of
them
are
near
us
in
the
flesh
,
they
are
our
parents
,
or
they
are
our
Children
,
or
they
are
our
kindred
and
acquaintance
:
they
are
it
may
be
in
our
beds
,
and
in
our
bosoms
,
and
when
we
look
on
such
dead
souls
,
our
bowels
even
turn
within
us
,
we
pitty
them
,
and
melt
upon
them
.
They
have
been
in
their
graves
so
long
,
and
Christ
hath
called
so
long
upon
them
in
the
preaching
of
the
Gospel
,
and
yet
they
come
not
forth
to
this
day
.
There
have
so
many
powerfull
and
effectual
means
been
used
in
vain
,
that
we
are
out
of
hope
of
them
,
and
this
even
breaks
our
very
hearts
with
sorrow
.
Why
my
beloved
,
it
may
be
they
belong
to
Jesus
Christ
in
the
eternal
Counsel
and
decree
of
God
;
they
are
bestowed
upon
him
by
the
Father
in
election
,
though
yet
they
are
not
given
to
him
by
real
union
,
and
incorporation
.
And
if
they
appertain
to
Jesus
Christ
,
though
they
be
never
so
untoward
and
indisposed
and
averse
,
depend
upon
it
,
he
hath
power
to
give
Eternal
life
to
them
;
I
say
to
every
one
of
you
,
my
brethren
,
that
hath
such
a
wife
,
or
such
a
husband
,
or
such
a
child
,
or
such
a
friend
,
as
Christ
to
Martha
,
when
he
had
told
her
that
he
was
the
resurrection
and
the
life
,
that
he
could
raise
up
any
man
,
though
he
were
dead
,
and
make
him
live
,
Iohn
11.26
.
Believest
thou
this
?
It
may
be
you
will
say
,
as
she
:
Alas
,
my
Brother
,
or
my
Father
,
or
my
Child
hath
been
dead
so
many
dayes
,
so
many
years
,
he
hath
laid
buried
in
his
grave
of
sin
a
long
while
,
so
that
by
this
time
he
stinketh
.
Why
yet
believe
that
Jesus
Christ
can
raise
him
up
,
and
make
him
live
the
life
of
grace
and
glory
.
He
hath
received
power
to
give
eternal
life
to
all
that
are
bestowed
upon
him
.
If
they
belong
to
that
number
,
be
they
as
dead
as
it
is
possible
for
men
to
be
,
and
as
averse
from
being
quickned
,
the
power
of
Jesus
Christ
shall
master
them
,
and
overcome
them
,
and
raise
them
up
out
of
their
graves
of
sin
:
that
you
shall
say
with
admiration
,
See
what
Iesus
Christ
can
do
upon
a
poor
dead
Creature
!
And
therefore
when
you
look
upon
such
souls
as
those
,
and
seem
to
have
the
question
put
you
that
the
Prophet
had
,
when
he
saw
the
dry
bones
,
Ezek.
37.3
.
Can
these
dead
souls
live
?
do
you
give
the
same
answer
,
O
Lord
God
thou
knowst
.
If
they
belong
to
Iesus
Christ
,
he
hath
power
enough
to
raise
them
,
and
he
will
surely
do
it
in
his
own
time
.
Use
2
Is
it
so
that
Iesus
Christ
hath
power
to
give
eternal
life
to
all
that
,
&c.
This
then
should
teach
us
two
things
.
First
,
Not
to
be
lifted
up
upon
the
contemplation
of
our
high
condition
;
and
Secondly
,
Not
to
be
cast
down
upon
the
contemplation
of
our
low
condition
in
the
world
.
You
see
the
men
who
are
to
have
this
life
from
Christ
,
are
not
described
to
be
of
such
a
quality
,
of
such
a
station
or
condition
,
but
only
to
be
given
to
him
by
the
Father
.
So
that
let
them
be
what
they
will
,
in
all
considerations
and
respects
besides
,
if
God
have
given
them
to
Christ
,
they
shall
assuredly
have
life
from
him
.
He
hath
received
power
for
this
End
,
that
he
should
give
,
&c.
So
that
it
matters
not
in
this
respect
whether
we
be
high
,
or
low
,
rich
or
poor
,
bond
or
free
,
we
are
not
any
whit
the
nearer
to
the
life
of
Christ
,
my
brethren
,
for
the
one
,
nor
any
whit
the
further
from
it
for
the
other
.
Be
not
lifted
up
upon
the
contemplation
of
your
high
Condition
in
the
world
.
Admit
that
you
be
wealthy
,
admit
that
you
be
noble
,
learned
,
honourable
,
and
the
like
,
admit
that
you
be
any
way
advanced
,
and
raised
above
your
brethren
,
you
have
no
cause
at
all
to
swell
with
these
prerogatives
,
or
to
be
proud
of
these
things
.
Indeed
they
have
their
use
and
worth
,
and
therefore
are
not
utterly
to
be
contemned
;
but
yet
we
must
withal
consider
that
be
their
excellency
what
it
will
,
they
are
of
no
avail
at
all
,
to
bring
us
to
the
life
of
grace
and
glory
.
In
that
which
is
the
point
of
highest
consequence
,
matter
of
life
and
death
,
yea
of
eternal
life
and
death
,
they
will
not
steed
us
in
the
least
degree
;
and
therefore
certainly
there
is
no
cause
at
all
why
they
should
be
so
magnified
,
and
admired
as
they
are
.
If
outward
wealth
and
pomp
,
or
dignity
did
further
us
:
if
outward
baseness
did
hinder
us
in
this
business
,
how
is
it
that
the
base
things
of
this
world
and
things
that
are
despised
are
chosen
?
and
that
the
poor
in
purse
as
well
as
spirit
,
do
receive
the
word
of
life
?
when
yet
not
many
mighty
,
not
many
noble
in
the
world
are
called
,
1
Cor.
1.25
.
If
outward
wisdom
,
learning
,
policy
did
further
,
or
weakness
or
unlearnedness
did
hinder
us
in
point
of
having
life
from
Christ
,
how
is
it
that
the
weak
and
foolish
things
are
chosen
many
times
,
and
that
the
Law
of
God
gives
understanding
to
the
simple
,
that
the
unlearned
rise
,
and
take
the
kingdom
as
it
were
by
force
,
that
is
,
with
earnestness
and
with
affection
:
when
yet
not
many
wise
,
not
many
learned
men
are
called
?
Why
are
we
so
exalted
upon
these
outward
priviledges
and
preferments
in
the
world
?
What
is
it
that
you
stand
upon
?
What
,
that
which
will
promote
or
further
you
to
life
Eternal
?
Alas
they
are
of
no
avail
in
this
respect
.
All
these
prerogatives
with
which
men
swell
even
till
they
burst
again
,
are
such
as
they
may
carry
with
them
into
Hell
.
Let
us
not
be
cast
down
upon
the
contemplation
of
our
low
condition
in
the
world
.
You
that
are
simple
,
poor
and
mean
,
that
have
not
any
outward
thing
to
glory
in
,
no
wealth
,
no
parts
,
no
honour
,
or
preferment
any
way
:
be
not
dejected
and
disheartened
;
for
as
external
priviledges
and
advancements
are
of
no
avail
to
further
you
,
so
outward
means
and
abasure
is
of
no
avail
to
hinder
you
from
receiving
life
from
Christ
.
He
gives
it
to
as
many
as
God
hath
given
him
,
let
them
be
of
what
condition
or
estate
they
will
.
There
is
no
other
thing
required
in
this
respect
,
but
that
they
be
bestowed
upon
him
by
the
Father
.
And
he
bestows
upon
him
poor
and
weak
men
many
times
:
yea
,
most
times
.
And
therefore
be
not
out
of
heart
;
for
hadst
thou
all
the
wealth
and
honour
in
the
world
,
thou
wert
not
any
whit
the
nearer
to
this
life
of
Christ
,
nor
art
thou
any
whit
the
further
from
it
by
thy
low
condition
:
That
will
be
no
impediment
,
but
that
he
may
give
thee
life
;
the
life
of
grace
in
this
world
,
and
the
life
of
glory
in
the
world
to
come
.
Is
it
so
,
that
Jesus
Christ
hath
no
authority
to
give
Eternal
life
to
any
but
those
who
are
bestowed
upon
him
by
his
Father
?
They
are
mistaken
then
,
who
Use
3
hold
that
he
came
into
the
world
to
give
life
to
all
men
.
He
came
as
you
have
heard
to
do
his
Fathers
will
,
and
this
is
his
Fathers
will
,
that
he
should
give
Eternal
life
to
as
many
as
he
hath
given
him
,
and
not
to
a
man
more
.
This
he
hath
given
him
authority
and
power
to
do
:
further
then
this
his
Commission
doth
not
reach
.
So
that
it
is
not
in
the
power
of
Jesus
Christ
to
quicken
all
and
save
all
,
it
is
apparent
that
he
cannot
do
it
.
Indeed
as
God
he
can
do
all
things
but
those
that
are
impossible
;
Either
absolutely
being
such
as
are
not
to
be
done
;
or
else
impossible
upon
condition
,
by
reason
of
a
contrary
Decree
,
by
which
he
hath
confined-himself
.
But
as
man
and
Mediator
,
he
can
do
no
more
then
God
will
have
him
,
he
can
save
no
more
then
God
hath
given
him
,
and
put
into
his
hands
to
save
.
And
therefore
you
shall
find
it
in
his
story
,
that
as
man
he
was
extreamly
troubled
at
the
unbelief
and
hardness
of
the
peoples
hearts
.
He
wept
over
Jerusalem
with
many
tears
:
Why
,
you
will
say
,
perhaps
what
needed
this
?
he
might
have
wrought
upon
them
,
and
put
the
life
of
Grace
into
them
.
No
my
Beloved
,
he
could
not
work
on
many
of
them
;
he
could
not
raise
them
to
the
life
of
Grace
,
they
were
not
given
him
by
his
Father
,
and
yet
as
man
he
pittied
and
lamented
their
condition
,
as
we
should
do
in
such
a
case
,
he
being
in
all
things
like
unto
us
,
sin
only
excepted
.
And
this
methinks
should
melt
the
hearts
of
Reprobates
themselves
to
Christ
,
and
make
them
to
relent
towards
him
.
Alas
,
he
pitties
you
,
and
mourns
over
you
,
his
very
bowels
yearn
towards
you
,
He
delights
not
in
your
ruin
and
destruction
;
No
,
it
is
troublesome
and
grievous
to
him
.
But
why
then
doth
he
not
relieve
and
help
us
,
you
will
say
?
Why
,
if
you
be
not
given
him
by
the
Father
,
it
is
not
in
his
power
to
do
it
.
It
s
said
indeed
that
he
gives
life
unto
the
world
,
as
it
is
in
his
own
expression
,
Iohn
6.33
.
But
that
is
but
in
opposition
to
the
Jews
;
not
to
the
Jews
alone
,
but
to
the
world
,
to
men
of
all
conditions
,
and
of
all
Nations
in
the
world
.
But
to
the
world
in
general
he
doth
not
,
nay
,
he
cannot
give
it
.
So
that
the
fault
is
not
in
him
,
if
any
of
you
perish
,
and
that
you
have
not
life
from
him
;
you
see
he
is
confined
and
bound
up
by
his
Father
to
a
certain
number
,
to
give
this
life
,
but
to
as
many
as
the
Father
gives
him
.
JOHN
17.3
.
And
this
is
Life
Eternal
.
AND
thus
we
have
at
length
dispatched
the
End
for
which
our
Saviour
is
invested
with
so
large
and
ample
Power
over
all
flesh
;
That
he
may
give
Eternal
Life
to
as
many
as
God
hath
given
him
.
But
what
is
Eternal
Life
?
what
is
there
comprehended
under
that
expression
?
As
when
our
Saviour
once
discoursed
of
Truth
,
he
had
this
question
put
to
him
,
what
is
Truth
?
So
having
spoken
here
of
Life
Eternal
;
if
any
of
you
now
should
put
the
question
,
what
is
life
Eternal
?
you
have
the
resolution
in
the
following
verse
which
I
am
now
to
enter
on
,
And
this
is
life
Eternal
,
if
you
desire
to
understand
it
,
this
it
is
,
to
know
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
.
So
that
these
words
you
see
are
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Explication
of
that
which
is
delivered
in
the
former
verse
,
in
which
our
Saviour
shews
expresly
what
he
intendeth
by
Eternal
Life
,
and
wherein
it
consists
,
in
the
Knowledge
of
the
Father
and
the
Son
,
or
of
the
Father
in
the
Son
.
And
here
I
shall
take
notice
only
of
these
two
Particulars
,
viz.
the
thing
explained
,
and
the
way
of
Explication
.
The
thing
explained
is
life
Eternal
.
As
for
the
way
of
Explication
,
he
doth
not
shew
you
quare
sit
,
why
this
life
Eternal
is
,
he
doth
not
open
and
unfold
it
by
the
Causes
of
it
;
I
say
he
doth
not
here
,
though
he
doth
in
other
places
,
but
he
shews
you
quid
sit
,
what
this
Eternal
life
is
.
This
saith
he
,
is
Life
,
Eternal
life
.
This
is
it
;
what
is
it
?
why
,
it
consists
you
see
in
holy
Knowledge
,
which
is
set
forth
both
by
the
Act
and
Object
of
it
.
The
Act
,
that
they
might
know
.
The
Object
of
it
,
God
the
Father
,
the
only
true
God
,
and
Christ
the
Son
,
Jesus
Christ
whom
thou
hast
sent
.
This
is
life
Eternal
,
that
they
might
know
thee
,
&c.
What
then
?
Doth
there
go
nothing
else
to
life
Eternal
but
the
knowledge
of
the
Father
and
the
Son
?
Doth
it
consist
in
this
,
and
this
only
?
This
is
a
scruple
that
is
very
variously
resolved
by
those
that
write
upon
the
Text.
Some
think
that
knowledge
here
is
put
for
faith
,
by
which
we
live
the
life
of
Grace
,
which
is
Eternal
,
as
the
Apostle
speaks
,
The
life
which
I
live
,
I
live
by
the
faith
of
the
Son
of
God
.
And
so
it
is
,
as
if
our
Saviour
Christ
had
said
,
this
is
Eternal
life
,
so
to
know
as
to
believe
in
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
Others
conceive
that
life
Eternal
here
importeth
nothing
else
but
the
way
to
Eternal
life
,
the
ready
path
that
leads
to
it
:
And
that
our
Saviour
shews
us
here
how
he
brings
those
to
life
Eternal
,
who
are
bestowed
upon
him
by
his
Father
,
viz.
by
giving
them
the
saving
Knowledge
of
his
Father
and
himself
;
That
he
should
give
Eternal
life
to
as
many
as
thou
hast
given
him
.
And
this
is
life
Eternal
,
this
is
the
way
to
it
,
that
they
might
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
As
far
as
I
can
apprehend
,
the
scruple
might
be
cleared
best
by
a
distinction
.
Eternal
life
is
either
Inchoate
,
or
consummate
.
Eternal
life
Consummate
consists
especially
in
the
compleat
and
perfect
knowledge
of
God
,
which
Schoolmen
all
Beatifical
vision
.
And
hence
our
Saviour
Christ
himself
sets
forth
our
happiness
,
of
which
we
shall
be
made
partakers
in
the
world
to
come
,
by
this
,
that
there
we
shall
see
God
.
Mat.
5.8
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
,
that
is
,
we
shall
know
God
,
as
knowledge
ordinarily
is
set
forth
by
the
sense
of
seeing
in
the
Scripture
.
Yea
,
we
shall
know
him
clearly
and
distinctly
,
we
shall
see
him
face
to
face
.
And
this
is
that
which
the
Apostle
makes
the
main
of
the
Beatitude
and
glory
prepared
for
the
Saints
at
the
time
of
Christs
appearing
,
1
Iohn
3.2
.
We
shall
see
him
as
he
is
:
now
we
see
him
as
we
can
,
then
we
shall
see
him
as
he
is
:
we
shall
know
him
as
we
are
known
,
viz.
of
God
,
1
Cor.
13.12
.
We
shall
know
God
,
even
as
God
knows
us
.
As
we
are
known
of
God
distinctly
,
clearly
,
perfectly
,
so
we
shall
know
God
.
He
knows
us
perfectly
according
to
his
nature
now
,
and
we
shall
know
him
perfectly
according
to
our
nature
then
,
as
far
as
our
created
nature
is
capable
of
.
So
we
shall
know
as
we
are
known
:
for
as
there
is
a
note
of
Similitude
and
not
of
Equality
.
And
this
shall
be
our
happiness
in
Heaven
,
and
our
glorious
life
there
,
that
we
shall
see
the
very
face
of
God
,
and
not
his
back
parts
only
as
we
have
done
in
this
world
.
That
we
shall
have
him
fully
and
compleatly
.
So
that
this
is
Eternal
life
(
you
see
)
consummate
in
the
Heavens
,
to
know
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
.
But
as
I
take
it
,
the
life
Eternal
mentioned
in
my
Text
,
is
that
of
which
the
Saints
are
made
partakers
in
this
present
life
,
and
which
our
Saviour
gives
them
here
in
this
world
.
As
in
another
place
he
tells
us
,
My
sheep
hear
my
voice
(
saith
he
)
and
I
give
unto
them
Eternal
life
.
He
doth
not
say
,
I
will
give
them
Eternal
life
hereafter
,
but
I
give
it
them
for
present
,
and
therefore
it
is
added
in
the
words
immediatly
annexed
,
neither
shall
any
man
pluck
them
out
of
my
hands
,
Iohn
10.27
,
28.
And
this
I
do
,
this
Eternal
life
I
give
them
,
by
teaching
and
instructing
them
,
and
making
them
to
hear
my
voyce
:
as
who
should
say
,
by
working
knowledge
in
them
,
My
sheep
hear
my
voyce
,
and
by
this
means
I
give
unto
them
Eternal
life
.
And
this
Expression
in
my
Text
looks
much
the
same
way
.
As
thou
hast
given
him
power
ever
all
flesh
,
that
he
should
give
Eternal
life
to
as
many
as
thou
hast
given
him
.
And
this
is
life
Eternal
to
know
thee
the
true
God
,
and
so
on
.
This
is
the
way
to
give
them
life
Eternal
,
by
making
them
to
know
thee
.
And
this
I
have
begun
to
do
already
,
as
he
addeth
afterwards
,
I
have
made
known
thy
Name
(
that
is
)
thy
Nature
and
thy
Attributes
to
the
men
which
thou
hast
given
me
.
So
that
this
life
Eternal
here
is
not
,
or
not
so
much
that
which
is
perfect
and
Consummate
in
the
Heavens
,
as
that
which
is
begun
in
this
world
,
and
which
the
Saints
are
made
partakers
of
while
they
are
here
:
for
even
here
they
have
Eternal
life
abiding
in
them
.
And
this
,
this
inchoate
Eternal
life
consists
especially
in
saving
knowledge
.
This
is
Eternal
life
,
this
is
it
in
the
beginning
,
to
know
thee
the
only
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
So
that
the
Point
to
be
observed
is
this
;
DOCTRINE
.
That
Life
Eternal
,
or
the
life
of
Grace
which
is
Eternal
,
is
begun
in
holy
Knowledge
.
Christ
gives
Eternal
life
to
us
at
least
in
the
beginning
of
it
,
when
(
as
the
Prophet
of
his
Church
)
he
teaches
us
,
and
causes
us
to
know
his
Father
and
himself
.
When
he
makes
known
his
Fathers
Name
,
and
his
own
Name
to
us
,
he
causes
us
to
pass
from
death
to
life
.
In
him
was
life
(
saith
the
Evangelist
,
)
1
John
4.
and
the
life
was
the
light
of
men
.
This
Life
communicated
to
the
sons
of
men
,
was
the
Light
of
saving
knowledge
which
he
made
to
shine
into
them
.
He
gave
them
life
,
in
that
he
gave
them
light
and
knowledge
,
who
were
before
in
darkness
,
and
so
by
Consequence
in
the
shadow
of
death
,
as
the
Scripture
phrase
is
.
And
hence
saith
the
Apostle
,
Awake
and
rise
up
from
the
dead
,
and
Christ
shall
give
thee
Light
,
Eph.
5.14
.
Indeed
,
as
long
as
we
are
ignorant
and
in
the
dark
,
we
are
all
dead
men
,
we
know
not
what
the
life
of
God
means
:
And
therefore
the
Apostle
speaking
of
the
Gentiles
,
saith
,
That
they
were
strangers
from
the
life
of
God
.
They
live
the
life
of
men
indeed
,
but
they
were
strangers
from
the
life
of
God
,
the
life
of
Grace
,
by
reason
of
the
Ignorance
and
blindness
that
was
in
them
,
Eph.
4
18.
The
Grace
of
God
is
now
made
manifest
by
the
appearing
of
our
Saviour
Jesus
Christ
,
saith
the
Apostle
,
2
Tim.
1.10
.
who
hath
abolished
death
.
But
how
hath
he
done
this
?
by
bringing
life
and
Immortality
to
light
;
as
it
is
added
in
the
next
words
,
by
bringing
life
and
●●●ortality
.
The
latter
as
I
take
it
,
is
the
Explication
of
the
former
.
q.
d.
by
bringing
such
a
Life
as
is
immortal
,
as
is
above
the
power
of
Death
,
as
the
life
of
Grace
is
;
By
bringing
this
to
men
,
by
shining
on
them
with
the
bright
and
glorious
light
and
lustre
of
the
Gospel
:
I
might
be
very
copious
here
,
but
this
may
satisfie
to
clear
the
Point
,
That
life
Eternal
,
&c.
And
this
appeareth
further
divers
wayes
.
It
will
appear
that
life
Eternal
,
or
the
life
of
Grace
which
is
Eternal
,
is
begun
in
holy
knowledge
,
if
we
consider
what
it
is
that
is
the
great
Impediment
of
Life
,
and
what
it
is
that
holds
men
,
and
detains
men
in
a
state
of
Death
.
It
is
apparently
their
want
of
knowledge
,
the
ignorance
and
errour
that
is
in
them
.
How
came
sin
,
and
with
it
death
into
the
world
,
but
by
cozenage
and
deceit
?
The
woman
being
deceived
was
in
the
transgression
;
as
the
Apostle
Paul
speaks
,
1
Tim.
2.14
.
She
fell
into
it
by
a
meer
cheat
.
And
how
are
men
continued
in
this
state
of
sin
and
death
?
They
are
corrupt
according
to
deceitful
lusts
,
Eph.
4
,
22.
Look
as
their
lusts
deceive
them
more
or
less
,
so
are
they
more
or
less
corrupt
.
And
therefore
they
that
sit
in
darkness
,
are
said
to
fit
in
the
shadow
of
death
.
And
which
way
then
shall
life
Eternal
be
begun
in
men
,
but
by
dispelling
this
darkness
by
the
light
of
holy
Knowledge
,
and
by
translating
men
out
of
the
power
of
darkness
,
as
the
Expression
is
,
Col.
1.14
.
Out
of
ignorance
and
darkness
which
hath
such
a
power
upon
them
to
hold
them
under
sin
and
death
,
and
to
keep
them
still
in
a
condition
of
estrangement
from
the
life
of
God
,
as
the
Apostle
Paul
insinuates
in
the
cited
place
,
Eph.
4.18
.
If
it
be
ignorance
that
keeps
men
from
the
life
of
Grace
,
then
surely
it
is
holy
Knowledge
that
begins
it
,
and
that
brings
men
to
it
.
It
will
appear
that
the
life
Eternal
,
or
the
life
of
Grace
which
is
Eternal
,
is
begun
in
holy
Knowledge
,
if
you
consider
who
it
is
that
is
the
principal
Efficient
of
it
,
and
the
way
which
he
works
it
.
The
Principal
Efficient
of
this
Life
is
Jesus
Christ
,
and
therefore
he
is
called
our
Life
very
often
in
the
Scripture
.
And
he
is
said
to
give
it
in
the
words
which
I
have
finished
,
that
he
should
give
Eternal
life
.
And
which
way
doth
he
give
it
to
his
people
,
but
by
working
knowledge
in
them
?
And
therefore
it
is
added
in
my
Text
,
This
is
Eternal
life
(
this
is
the
life
which
he
gives
)
to
know
thee
the
true
God
.
Indeed
he
gives
it
to
us
as
a
Prophet
;
he
purchases
and
gets
it
for
us
I
acknowledge
,
as
a
Priest
,
by
his
Invaluable
satisfaction
.
But
he
begets
and
works
it
in
us
,
by
his
effectual
Teaching
and
instruction
as
a
Prophet
:
And
therefore
he
is
said
to
speak
in
life
to
his
people
,
Iohn
6.63
.
The
words
that
I
speak
unto
you
,
they
are
Life
.
To
shew
us
that
he
quickens
us
in
a
way
of
Information
;
for
to
what
End
doth
speaking
tend
,
but
to
make
us
understand
?
Thou
hast
the
words
of
eternal
life
,
saith
Peter
to
our
Saviour
Christ
,
Iohn
6.68
.
That
is
,
the
words
that
work
life
;
and
which
way
can
they
work
it
,
but
by
conveying
knowledge
to
the
mind
of
him
that
hears
them
?
So
that
you
see
that
Jesus
Christ
is
the
Efficient
Cause
of
the
life
of
Grace
in
his
people
,
by
teaching
them
,
by
working
saving
knowledge
in
them
,
by
turning
them
from
darkness
to
light
.
He
gets
it
for
them
as
a
Priest
,
He
gives
it
to
them
as
a
King
,
He
works
it
in
them
as
a
Prophet
.
It
will
appear
that
life
Eternal
is
begun
in
holy
Knowledge
,
Because
the
Instrumental
means
of
Life
is
the
means
of
knowledge
to
.
Yea
,
it
is
the
means
of
Life
,
in
that
it
is
the
means
of
Knowledge
.
The
Instrumental
means
of
Life
you
know
(
my
Brethren
)
is
the
Gospel
.
And
therefore
it
is
called
the
word
of
Life
,
Phil.
2.16
.
holding
forth
the
word
of
Life
,
that
is
the
Gospel
&
the
Ministry
of
life
,
2
Cor.
3.7
.
in
opposition
to
the
Law
,
which
is
the
Ministry
of
death
and
condemnation
.
And
which
way
doth
the
Gospel
work
life
,
but
by
instilling
knowledge
into
men
,
by
making
them
to
understand
that
which
they
never
knew
before
,
that
they
are
naturally
dead
in
trespasses
and
sins
,
that
they
are
in
a
state
of
death
and
condemnation
,
that
there
is
life
enough
in
Jesus
Christ
,
that
he
is
ready
to
dispense
and
give
it
out
to
all
that
come
to
him
for
it
?
And
so
convincing
them
that
it
is
necessary
for
them
to
go
to
him
that
they
may
have
Life
;
Till
they
come
to
know
this
there
is
no
life
of
Grace
in
them
.
And
it
is
by
Gospel-Teaching
that
this
life
is
infused
into
them
.
It
will
appear
unto
you
that
the
life
of
Grace
is
begun
in
holy
Knowledge
,
if
you
consider
with
what
part
the
Lord
begins
,
when
he
puts
this
Life
into
us
.
He
begins
not
with
the
members
,
he
begins
not
with
the
will
,
but
he
begins
with
the
mind
and
understanding
,
by
Illuminating
that
,
and
by
endewing
that
with
saving
knowledge
;
And
therefore
we
are
said
to
be
transformed
,
or
to
be
changed
from
the
state
or
life
of
nature
to
the
state
or
life
of
Grace
,
by
the
renewing
of
the
mind
,
Rom.
12.2
.
No
doubt
the
will
and
members
are
renewed
too
,
for
the
change
is
universal
.
But
there
the
work
begins
my
Brethren
,
in
the
mind
and
understanding
,
we
are
renewed
first
in
the
spirit
of
the
mind
,
Eph.
4.23
.
and
from
that
it
goes
on
to
the
inferiour
faculties
,
and
to
the
outward
conversation
.
And
consequently
it
begins
in
knowledge
,
of
which
the
mind
is
capable
,
which
is
the
proper
object
of
it
.
And
therefore
saith
our
Saviour
,
sanctifie
them
with
thy
Truth
,
Renew
them
,
make
them
holy
,
work
the
life
of
Grace
in
them
by
revealing
Truth
to
them
.
It
is
apparent
that
the
life
of
Grace
begins
in
Knowledge
,
because
all
other
grace
is
brought
into
the
soul
by
it
,
and
therefore
this
must
be
the
first
Grace
.
The
first
I
mean
in
order
,
and
in
course
of
nature
,
not
of
time
.
As
long
as
there
is
no
knowledge
,
there
is
no
grace
at
all
,
and
so
no
Life
in
such
a
person
.
But
when
knowledge
once
comes
in
,
I
speak
of
sanctified
Knowledge
,
it
brings
all
saving
Grace
with
it
;
This
is
the
prime
work
of
Grace
and
the
Foundation
of
the
rest
.
The
New
man
is
renewed
in
Knowledge
,
Col.
3.10
.
why
so
it
is
in
Faith
,
and
Love
,
and
other
graces
.
But
it
is
first
renewed
in
knowledge
,
there
is
the
rise
&
the
original
of
all
.
And
even
as
in
the
first
,
the
old
Creation
,
the
Lord
began
with
natural
Light
,
Gen
,
1.3
.
so
in
the
second
or
the
New
Creation
,
he
begins
with
spiritual
Light
,
with
super-natural
and
saving
Knowledge
;
and
gives
us
other
graces
by
this
means
.
To
which
effect
is
the
Apostles
prayer
,
2
Pet.
1.2
,
3.
Grace
be
multiplyed
upon
you
through
the
knowledge
of
God
:
and
after
more
expresly
to
our
purpose
,
As
he
hath
given
us
all
things
that
pertain
to
life
and
godliness
,
through
the
knowledge
of
him
.
So
that
we
have
this
Life
,
the
life
of
holiness
and
grace
,
through
knowledge
;
without
it
we
have
no
Grace
,
but
with
it
all
Grace
.
It
is
the
seed
from
whence
all
other
graces
grow
;
it
is
the
means
by
which
they
are
begotten
in
the
soul
.
Holy
Knowledge
will
bring
forth
heavenly
Affections
and
desires
.
If
a
man
know
God
,
and
know
Christ
,
his
will
shall
close
with
him
,
and
his
affections
shall
be
carried
out
to
him
:
it
will
effectually
restrain
a
man
from
sin
and
reform
the
Conversation
.
They
shall
not
hurt
,
neither
destroy
in
all
my
holy
Mountain
saith
the
Lord
,
Isa.
11.9
.
And
why
so
?
for
the
earth
shall
be
full
of
the
Knowledge
of
the
Lord
.
If
you
have
been
taught
by
him
,
as
the
Truth
is
in
Jesus
,
why
then
you
will
put
off
the
old
man
.
It
will
draw
a
man
to
practice
and
obedience
,
if
it
be
sound
and
saving
Knowledge
;
as
holy
David
intimates
in
that
request
of
his
,
Psalm
119.34
.
Give
me
understanding
,
saith
he
,
And
what
then
?
why
,
I
shall
keep
thy
Law
,
yea
,
I
shall
observe
it
with
my
whole
heart
.
So
that
you
see
,
all
holiness
and
Grace
is
brought
into
the
soul
by
Knowledge
:
and
therefore
certainly
the
life
of
Grace
begins
in
it
.
Use
1
Now
is
it
so
,
that
life
Eternal
,
or
the
life
of
Grace
which
is
Eternal
,
is
begun
in
holy
Knowledge
?
This
then
may
serve
to
teach
us
in
the
first
place
,
how
to
value
Knowledge
,
and
what
account
and
estimate
to
put
upon
it
.
Why
truly
,
as
we
value
life
,
yea
everlasting
Life
,
so
we
ought
to
value
Knowledge
at
the
very
same
rate
:
For
this
is
life
Eternal
to
know
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
.
We
all
of
us
do
make
a
very
great
account
even
of
our
temporary
Lives
,
which
yet
when
all
is
done
must
perish
and
decay
,
and
come
ro
nothing
;
we
are
ready
to
Redeem
them
,
if
there
be
no
other
way
,
with
the
loss
of
all
things
else
.
Though
yet
even
then
when
all
is
done
,
we
know
we
can
enjoy
them
but
a
few
years
,
and
are
not
certain
to
enjoy
them
one
hour
.
How
is
it
then
that
we
despise
and
undervalue
holy
Knowledge
in
which
Eternal
life
consists
,
which
if
we
can
attain
,
we
have
Eternal
life
abiding
in
us
,
a
life
which
is
above
the
power
of
death
and
dissolution
:
Alas
,
how
miserably
is
it
slighted
by
the
greater
part
of
men
,
yea
by
the
greater
part
of
Christians
!
Christians
I
mean
,
in
name
and
in
profession
.
Though
it
be
offered
them
,
they
will
not
take
it
,
but
say
in
effect
to
God
,
Depart
from
us
,
for
we
will
not
have
the
knowledge
of
thy
wayes
.
When
light
is
tendered
them
,
they
even
shut
their
eyes
against
it
that
they
may
not
see
.
So
that
it
may
be
said
of
such
,
as
God
complains
of
some
in
Israel
:
their
eyes
have
they
closed
,
lest
they
should
see
with
their
eyes
,
and
understand
with
their
hearts
,
and
be
converted
,
and
be
healed
.
And
the
Apostle
Peters
charge
must
needs
fall
home
upon
them
,
they
are
wilfully
ignorant
.
They
enjoy
the
means
of
Knowledge
,
but
they
will
not
wait
upon
them
,
they
take
no
care
at
all
to
profit
by
them
.
They
need
not
to
ascend
up
into
heaven
to
bring
Christ
down
from
above
,
nor
to
descend
into
the
deep
,
to
bring
up
Christ
again
from
the
dead
,
as
the
Apostle
speaks
,
Rom.
10.6
.
that
they
may
be
acquainted
with
him
;
the
word
is
nigh
them
,
as
it
is
added
there
in
that
place
.
The
Word
that
manifesteth
and
revealeth
God
and
Christ
,
is
nigh
to
them
.
They
need
not
to
go
far
to
hear
it
,
and
to
hear
of
God
in
it
.
But
many
will
not
spend
an
hour
,
they
will
not
step
without
their
doors
to
meet
with
God
,
and
to
be
acquainted
with
him
:
as
if
the
Knowledge
of
the
Lord
were
worth
nothing
,
as
if
it
were
of
no
value
;
Ah
,
my
Beloved
,
do
you
know
what
it
is
that
you
despise
,
and
set
at
nought
in
this
fashion
?
Is
life
worth
any
thing
?
Is
life
Eternal
worth
any
thing
?
Why
in
contemning
Knowledge
,
you
contemn
no
less
then
this
;
for
this
,
as
you
have
heard
,
is
life
Eternal
.
And
how
deservedly
may
you
be
left
to
perish
in
Eternal
Death
,
who
put
the
means
of
knowiedge
from
you
,
and
judge
your selves
unworthy
of
Eternal
life
!
Is
it
so
,
that
life
Eternal
,
or
the
life
of
Grace
,
which
is
Eternal
,
is
begun
Use
2
in
holy
Knowledge
?
See
here
the
sad
Condition
and
estate
of
those
who
are
ignorant
of
God
,
have
no
acquaintance
with
him
,
who
know
him
not
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
.
They
are
absolutely
dead
,
the
life
of
holiness
and
Grace
is
not
yet
begun
in
them
;
They
have
not
yet
the
least
Degree
,
the
least
spark
of
this
life
:
No
they
are
strangers
to
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
in
the
place
so
often
cited
.
They
are
so
far
from
being
quickened
to
this
life
of
Grace
,
that
they
are
meer
strangers
to
it
.
They
know
not
what
this
kind
of
life
means
;
And
are
there
not
a
multitude
of
such
among
us
,
who
are
almost
as
ignorant
of
God
and
Christ
as
the
very
beasts
that
perish
?
Who
besides
some
common
names
and
notions
of
God
,
and
of
a
Jesus
and
Saviour
,
and
the
like
,
which
it
may
be
they
can
talk
a
little
of
,
because
they
hear
them
every
day
,
know
nothing
of
the
one
,
or
of
the
other
:
Examine
them
and
sift
them
well
,
and
you
shall
find
that
they
have
nothing
but
a
form
of
words
at
utmost
,
of
which
they
can
give
no
more
account
then
if
they
were
some
strange
Language
.
And
are
not
these
men
in
a
sad
case
?
Truly
my
Brethren
,
they
are
but
walking
Ghosts
,
and
gastly
shadows
,
they
have
no
true
life
in
them
,
no
not
so
much
as
the
beginning
of
it
,
for
life
Eternal
is
begun
in
Knowledge
.
I
know
it
is
a
Common
fancy
,
that
if
a
man
profess
the
true
Religion
,
if
he
have
been
baptized
,
and
come
to
the
Assemblies
,
and
hear
and
pray
as
others
do
,
he
is
in
a
good
Condition
;
but
be
assured
of
this
,
if
he
be
ignorant
of
God
and
Jesus
Christ
whom
he
hath
sent
,
he
is
no
better
then
a
dead
man
.
It
is
a
cooling
word
my
Brethren
,
and
that
which
one
would
think
should
astonish
and
amaze
you
;
Suppose
a
Messenger
should
come
to
any
of
you
from
them
that
have
the
power
of
life
and
death
,
and
with
a
serious
and
composed
look
should
tell
him
that
he
is
a
dead
man
,
how
would
it
strike
him
to
the
heart
?
how
would
his
colour
come
and
go
?
how
would
the
powers
of
his
soul
tremble
?
Now
we
are
Messengers
dispatched
from
him
who
hath
the
Keyes
of
Hell
and
Death
,
to
tell
you
who
are
ignorant
of
God
and
Christ
,
that
you
are
in
a
state
of
death
and
condemnation
,
and
that
you
are
in
danger
every
hour
of
being
cast
into
the
lake
that
burns
with
fire
and
brimstone
,
which
is
the
second
Death
.
It
may
be
you
will
take
no
notice
of
it
,
but
chase
away
the
meditation
of
it
from
your
thoughts
.
You
will
(
as
many
do
)
delude
your selves
with
this
conceit
,
that
though
you
die
in
this
condition
,
yet
God
notwithstanding
will
be
merciful
to
you
.
But
as
you
tender
the
salvation
of
your
precious
souls
,
I
beseech
you
to
observe
that
Gods
own
Word
is
peremptory
and
express
for
this
.
That
none
that
is
devoid
of
knowledge
,
and
continues
so
,
shall
have
any
share
in
the
mercy
of
God
,
or
in
the
glory
of
the
world
to
come
.
Oh
continue
thy
loving
kindness
to
them
that
know
thee
,
(
to
them
and
none
but
them
,
)
saith
David
,
Psalm
36.10
.
It
is
a
people
of
no
understanding
,
saith
the
Prophet
of
the
Jews
,
Isa.
27.11
.
And
what
follows
?
Therefore
he
that
made
them
will
not
have
mercy
upon
them
.
It
is
the
common
apprehension
of
the
vulgar
sort
that
he
that
made
them
cannot
chuse
but
save
them
too
.
No
,
saith
the
Prophet
there
,
if
they
be
grosly
ignorant
,
Then
God
that
made
them
will
have
no
mercy
upon
them
.
They
have
not
known
my
wayes
,
saith
God
,
unto
whom
I
swore
in
my
wrath
,
that
they
should
never
enter
into
my
rest
.
The
time
is
coming
when
the
Lord
Jesus
shall
be
revealed
from
Heaven
with
his
mighty
Angels
in
flaming
fire
,
rendring
vengeance
unto
them
that
know
not
God
.
And
therefore
I
beseech
you
do
not
slight
it
,
but
lay
it
seriously
to
heart
,
while
yet
the
pardon
may
be
gotten
,
while
the
condemnatory
sentence
which
the
Law
hath
put
against
you
,
may
be
yet
revoked
.
Use
.
3
Is
it
so
,
that
life
Eternal
is
begun
in
holy
Knowledge
?
You
see
then
what
you
are
to
do
,
and
what
course
you
are
to
take
,
if
you
would
live
Eternally
.
Originally
we
are
all
dead
men
,
we
are
in
a
condition
and
a
state
of
death
.
And
if
you
yet
continue
as
you
came
into
the
world
,
this
is
surely
your
case
.
Now
my
Beloved
,
are
you
sensible
of
this
?
would
you
come
out
of
this
condition
?
do
you
desire
to
live
,
and
live
for
ever
?
Labour
after
holy
Knowledge
;
And
this
is
life
eternal
,
to
know
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
.
Though
this
as
I
have
shewed
you
,
be
not
all
that
goes
to
life
Eternal
,
yet
this
is
the
beginning
of
it
;
and
therefore
if
you
mean
to
live
Eternally
,
this
is
the
first
thing
that
you
are
to
do
,
this
is
the
first
step
that
you
are
to
make
.
Till
saving
knowledge
be
attained
in
some
degree
,
the
soul
continues
in
a
state
of
death
;
as
soon
as
this
comes
once
into
the
soul
,
Eternal
life
comes
in
with
it
.
The
Exhortation
of
the
Wise
man
seems
to
go
far
,
Prov.
2
4.
Seek
for
knowledge
as
for
silver
,
and
search
for
her
as
for
hidden
treasure
.
But
we
must
go
a
great
deal
further
,
seek
for
it
as
for
life
,
yea
as
for
Eternal
Life
;
Struggle
for
knowledge
as
it
were
for
life
and
death
.
But
you
will
ask
me
,
which
way
shall
we
come
to
know
God
,
and
know
Christ
?
To
this
I
answer
,
that
you
cannot
know
him
by
innate
and
in-bred
light
,
by
any
self-ability
,
let
it
be
what
it
will
,
it
is
incompetent
and
insufficient
to
reveal
God
to
you
:
though
much
of
him
be
manifested
in
the
Book
of
the
Creation
,
his
Wisdom
,
his
eternal
power
and
God-head
,
and
though
there
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
something
to
be
known
of
God
as
the
Apostle
speaks
,
by
studying
in
this
Book
,
you
cannot
know
him
savingly
by
this
means
.
No
,
neither
can
you
know
him
so
by
studying
in
the
Book
of
Scriptures
neither
,
though
there
he
be
revealed
more
fully
then
he
is
in
the
book
of
Creatures
,
unless
some
other
help
go
with
it
;
Nay
more
then
so
,
you
cannot
know
him
fully
and
compleatly
any
way
by
any
means
in
this
life
.
As
he
is
in
himself
,
he
is
not
to
be
known
of
any
but
himself
.
And
hence
t●●
Scripture
tells
us
,
that
no
man
hath
seen
God
at
any
time
,
John
1.18
.
It
is
very
full
you
see
,
no
man
at
any
time
But
though
he
doth
not
,
yet
he
may
.
No
,
saith
the
Apostle
Paul
,
1
Tim.
6.16
.
He
dwells
in
light
that
no
man
can
approach
unto
,
whom
no
man
hath
seen
,
nor
can
see
.
Indeed
we
see
him
darkly
here
,
as
the
Apostle
speaks
,
1
Cor.
13.12
.
And
therefore
this
is
called
the
seeing
of
the
back-parts
of
the
Lord
.
As
when
we
see
the
back-parts
of
a
man
,
we
know
him
but
by
guess
only
,
we
know
him
not
so
perfectly
and
distinctly
as
when
we
come
to
see
his
face
.
Such
a
sight
of
God
is
that
which
we
attain
in
this
life
.
And
however
it
may
seem
by
some
expression
in
the
Scripture
,
that
God
hath
fully
manifested
and
made
known
himself
to
some
here
,
as
to
Jacob
,
Gen.
32.30
.
and
to
Moses
,
Num.
12.8
.
To
him
will
I
speak
(
saith
God
)
by
vision
,
not
in
darkness
,
and
he
shall
see
the
similitude
of
God
.
This
must
be
understood
comparatively
of
the
Lords
more
clear
and
full
revealing
of
himself
to
Jacob
,
and
to
Moses
,
then
to
other
men
.
But
as
for
perfect
light
and
knowledge
of
the
Lord
,
my
Brethren
,
this
was
not
imparted
,
neither
to
Jacob
,
nor
to
Moses
.
Thou
shalt
not
see
my
face
,
saith
God
to
Moses
,
Exod.
33.10
.
That
is
,
the
fulness
of
my
glory
:
for
none
shall
see
my
face
and
live
.
But
which
way
may
we
come
to
know
him
,
so
far
as
he
is
to
be
known
in
this
life
?
Truly
there
is
but
one
way
of
coming
to
the
knowledge
of
him
,
and
this
way
is
Jesus
Christ
.
No
man
hath
seen
God
at
any
time
,
saith
the
Evangelist
,
Ioh.
1.18
.
What
then
,
is
he
not
to
be
seen
,
not
to
be
known
at
all
,
by
any
means
?
Yes
,
though
he
be
not
to
be
seen
or
known
immediately
in
himself
,
yet
mediately
in
and
by
the
Son
he
may
be
known
;
for
he
hath
manifested
and
revealed
him
to
us
.
No
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
which
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
.
And
therefore
when
our
Saviour
was
Incarnate
,
it
is
said
,
that
God
was
manifested
in
the
flesh
,
1
Tim.
3.16
.
In
which
respect
it
is
,
that
when
Philip
was
so
earnest
to
have
the
Father
shewn
him
,
our
Saviour
bids
him
to
behold
himself
,
and
addeth
presently
,
he
that
hath
seen
me
,
hath
seen
the
Father
also
.
Indeed
it
was
the
business
of
our
Saviour
Christ
into
this
Lower
world
,
to
bring
God
down
to
us
,
that
we
might
be
acquainted
with
him
:
And
therefore
if
you
do
indeed
desire
to
know
him
,
go
to
Christ
,
and
use
his
help
in
this
business
.
If
you
ever
see
God
,
and
have
that
knowledge
of
him
,
which
is
life
Eternal
,
you
must
have
light
from
Jesus
Christ
to
see
him
by
.
I
am
the
light
of
the
world
,
saith
he
,
Ioh
8.12
.
without
me
there
is
no
light
in
all
the
world
,
none
but
that
which
comes
from
me
,
and
which
I
am
the
Fountain
of
.
He
that
follows
me
shall
have
the
light
of
Life
,
that
is
the
light
which
is
life
.
And
therefore
if
you
would
have
this
light
follow
Jesus
Christ
for
it
,
and
follow
him
three
wayes
,
or
in
the
use
especially
of
three
Means
:
follow
him
in
a
Gospel-Ordinance
,
a
Gospel
grace
,
a
Gospel-duty
.
Follow
him
in
the
Gospel-ordinance
of
preaching
;
there
it
is
that
Christ
shines
,
that
he
gives
out
the
light
,
by
which
he
shews
his
Father
to
his
people
.
It
s
true
indeed
that
Moses
shewed
him
in
the
Law
as
a
Judge
and
an
Avenger
.
But
it
is
Jesus
Christ
that
shews
him
in
the
Gospel
as
a
Father
and
a
Saviour
.
He
is
not
manifest
in
a
saving
way
anywhere
but
in
the
Gospel
.
The
Knowledge
of
him
as
he
is
discovered
there
,
and
none
but
that
is
life
eternal
.
And
therefore
wait
on
that
discovery
,
if
you
mean
to
live
for
ever
;
where
there
is
any
Gospel-preaching
,
say
Christ
shews
his
Father
there
,
and
follow
him
,
that
so
you
may
have
life
by
this
means
.
I
say
as
Solomon
,
Prov.
4.13
.
Take
fast
hold
of
Instruction
,
keep
her
,
for
she
is
thy
life
.
Follow
him
in
a
Gospel-grace
,
and
that
is
faith
;
by
this
it
is
that
we
come
to
see
God
,
and
know
God
;
as
by
it
we
believe
the
Revelations
and
Discoveries
that
are
made
of
God
,
which
other
men
may
read
and
hear
,
and
yet
because
they
have
no
faith
to
give
belief
and
credit
to
them
,
they
get
no
sight
,
no
knowledge
of
the
Lord
by
them
.
It
is
by
faith
that
we
see
him
who
is
invisible
,
as
the
expression
is
,
Heb.
11.27
.
There
are
some
things
that
must
be
first
believed
before
they
can
be
fully
understood
:
if
you
believe
them
not
,
you
can
never
understand
them
.
And
hence
saith
the
Apostle
in
the
third
ver.
of
the
fore-cited
Chapter
,
by
saith
we
understand
the
world
to
be
created
by
the
word
of
God
.
A
man
would
think
he
would
have
said
,
by
faith
we
credit
and
believe
it
,
and
not
by
faith
we
understand
it
.
But
the
Creation
is
a
thing
that
is
above
Philosophy
:
and
therefore
is
not
to
be
fully
understood
,
unless
it
be
believed
first
.
It
is
our
faith
that
helps
us
to
the
perfect
Knowledge
of
it
,
and
so
by
faith
we
see
and
know
God
,
because
by
faith
we
give
assent
to
the
discoveries
that
are
made
of
God
in
Scripture
;
and
having
once
believed
them
,
we
come
to
see
and
understand
the
nature
of
the
Lord
in
them
.
We
see
the
Lord
in
his
All-mightiness
,
his
All-sufficiency
,
his
Omni-presence
,
&c.
which
a
man
that
hath
not
faith
can
neuer
do
:
we
bring
him
near
us
,
by
believing
his
Immensity
,
and
that
he
filleth
all
places
,
(
as
he
is
said
to
do
in
Scripture
)
we
look
upon
him
now
as
just
by
us
,
and
so
we
have
a
clear
and
distinct
sight
of
him
.
Follow
Christ
in
a
Gospel-duty
,
and
that
is
Prayer
;
beseech
him
to
reveal
God
to
you
,
make
your
address
to
him
as
Philip
doth
,
Iohn
14.9
.
Shew
us
the
Father
:
we
cannot
see
him
of
our selves
,
Lord
shew
him
to
thy
poor
servants
.
If
Christ
withdraw
himself
and
step
away
,
go
after
him
,
follow
him
,
and
you
shall
have
the
light
of
Life
.
If
he
stop
his
ears
against
you
,
cry
the
louder
,
as
the
Direction
is
,
Prov.
2.3
.
Cry
after
Knowledge
,
lift
up
your
voyce
for
Understanding
:
and
what
then
?
Then
shall
you
understand
the
fear
of
the
Lord
,
and
find
the
Knowledge
of
God
.
Is
it
so
that
life
Eternal
,
&c.
If
then
you
desire
to
save
men
from
Eternal
Use
4
death
,
to
bring
men
to
Eternal
Life
,
instill
the
Knowledge
of
the
Lord
into
them
?
It
may
be
you
have
Children
,
it
may
be
you
have
Friends
or
servants
,
whom
you
look
upon
as
dead
,
they
have
no
life
of
grace
in
them
:
well
,
Would
you
have
them
quickened
?
Would
you
have
them
live
for
ever
?
Do
what
you
can
,
by
all
the
means
that
you
can
think
upon
to
make
them
know
God
.
Instruct
them
,
bring
them
to
the
means
of
grace
;
examine
them
how
they
thrive
and
profit
by
them
.
Oh
do
not
see
them
sink
away
to
hell
,
and
die
for
ever
,
for
want
of
any
help
that
you
can
yield
them
,
of
any
pains
that
you
can
bestow
upon
them
.
Have
compassion
upon
them
,
save
them
with
fear
,
pulling
them
out
of
the
fire
,
out
of
the
fire
of
hell
by
this
means
.
Oh
pitty
such
a
Child
,
or
such
a
Friend
,
or
such
a
servant
as
you
see
Ignorant
of
God
,
let
your
bowels
earn
upon
him
,
Ah
poor
dead
soul
!
And
if
you
can
be
Instrumental
to
instill
the
Knowledge
of
the
Lord
into
him
,
you
shall
do
a
great
work
,
you
shall
save
a
soul
from
death
,
yea
from
Eternal
death
you
shall
bring
it
to
Eternal
life
.
JOHN
17.3
.
That
they
might
know
thee
the
only
true
God
,
and
Jesus
Christ
,
&c.
AND
thus
far
of
the
thing
Explained
,
and
that
as
you
have
heard
,
is
life
Eternal
,
together
with
the
way
of
Explication
:
our
Saviour
shews
not
quare
sit
,
but
quid
sit
,
what
this
life
Eternal
is
?
This
saith
he
is
life
Eternal
,
that
they
might
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
So
that
as
you
have
heard
,
it
consists
in
holy
Knowledge
.
Proceed
we
now
to
look
a
little
more
particularly
and
distinctly
on
the
Knowledge
in
which
Eternal
life
consists
,
as
it
is
here
described
by
the
Object
of
it
,
God
and
Christ
,
Thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
So
that
here
is
a
double
Object
of
the
Knowledge
mentioned
,
and
each
of
them
is
set
forth
by
a
Title
and
an
Attribute
.
The
Title
of
the
former
God
,
the
Attribute
the
true
God
,
yea
,
the
only
true
God
.
The
Title
of
the
latter
Jesus
Christ
,
the
Attribute
whom
God
hath
sent
.
Thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
And
here
the
first
thing
that
I
shall
observe
,
is
,
the
communication
of
this
double
Object
of
the
Knowledge
wherein
Eternal
life
consists
,
God
and
Christ
.
You
see
my
Brethren
,
they
are
closely
knit
together
by
the
conjunctive
particle
And
,
to
shew
us
that
they
may
not
be
divided
in
this
great
business
.
That
it
is
not
sufficient
to
salvation
to
believe
in
God
,
unless
we
believe
in
Christ
to
.
To
know
God
,
unless
we
know
Christ
too
.
Our
Saviour
saith
not
,
this
is
life
Eternal
to
know
the
only
true
God
;
no
,
he
doth
not
stop
there
.
The
knowledge
which
proceeds
no
further
,
will
never
bring
a
man
to
life
Eternal
.
There
is
another
Object
of
this
saving
Knowledge
,
which
must
with
all
be
jointly
apprehended
by
us
if
we
mean
to
live
for
ever
,
and
that
is
Jesus
Christ
whom
God
hath
sent
.
And
then
my
Brethren
,
if
we
take
them
both
together
,
we
are
right
,
It
is
impossible
that
we
should
perish
.
This
is
life
Eternal
,
to
know
thee
the
only
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
Not
thee
alone
,
but
thee
and
Christ
.
So
that
the
Point
to
be
observed
is
this
;
DOCTRINE
.
The
Knowledge
which
is
life
Eternal
,
in
which
Eternal
life
consists
,
is
the
Knowledge
both
of
God
and
Christ
too
,
not
of
the
former
only
,
but
the
latter
also
.
You
see
my
Brethren
,
both
of
them
are
jointly
made
the
Object
of
it
in
my
Text.
So
that
the
Knowledge
which
neglecteth
either
of
them
,
is
in-sufficient
to
salvation
.
If
it
stay
and
rest
on
God
,
and
go
not
on
to
Jesus
Christ
,
it
will
never
reach
home
.
This
only
,
this
is
life
Eternal
,
to
know
God
and
Jesus
Christ
,
not
divided
,
but
together
.
First
,
it
is
true
,
that
it
is
absolutely
necessary
to
Eternal
life
to
know
God
;
The
ignorant
of
him
are
made
the
Objects
of
a
dreadful
Imprecation
.
Ier.
10.25
.
Yea
,
more
then
so
,
the
ignorant
among
the
heathen
who
were
deprived
of
the
means
(
though
not
of
all
,
yet
)
of
the
saving
Knowledge
of
him
:
and
yet
as
you
may
see
the
Prophet
prayes
,
Pour
out
thy
fury
upon
the
heathen
that
know
thee
not
.
Indeed
,
the
men
that
have
their
understandings
darkened
by
reason
of
their
ignorance
of
God
,
whether
they
have
means
or
none
,
are
alienated
from
the
life
of
God
,
Ephes.
4.18
.
They
do
not
live
the
life
of
Grace
in
this
world
,
nor
shall
they
live
the
life
of
Glory
in
the
world
to
come
.
And
the
Lord
Jesus
shall
be
revealed
from
Heaven
with
his
mighty
Angels
,
rendring
vengeance
unto
them
that
know
not
God
,
2
Thes.
1.7
.
So
that
without
the
knowledge
of
him
,
there
is
no
escaping
everlasting
wrath
and
vengeance
.
There
is
no
possibility
of
coming
to
enjoy
him
,
unless
we
be
acquainted
with
him
.
Nec
cum
potes
aut
amare
quem
nescias
,
aut
habere
quem
non
amaveris
:
thou
canst
not
love
him
whom
thou
knowest
not
,
nor
have
him
whom
thou
lovest
not
.
Nay
,
let
me
go
a
little
further
,
that
Knowledge
of
the
Lord
,
and
only
that
,
is
life
Eternal
,
which
bringeth
forth
obedience
to
him
.
You
may
see
this
evident
in
both
the
parts
of
godliness
,
both
in
eschewing
evil
,
and
in
doing
good
.
As
for
the
first
,
hear
what
the
Lord
himself
saith
,
Job
28.28
.
The
fear
of
the
Lord
,
that
is
Wisdom
,
and
to
depart
from
evil
is
understanding
.
To
know
him
so
to
fear
him
,
to
fear
to
disobey
him
and
to
sin
against
him
:
this
only
is
the
right
Knowledge
.
As
for
the
other
part
of
godliness
,
which
consists
in
doing
good
,
see
that
of
the
Prophet
David
,
Psalm
111.10
.
A
good
understanding
have
they
that
do
his
Commandments
.
They
only
understand
and
know
the
Lord
effectually
and
savingly
,
that
obey
the
will
of
God
.
Others
may
have
understanding
,
but
it
is
no
good
understanding
.
That
alone
is
good
and
right
,
which
makes
a
man
to
do
his
Commandments
:
and
this
the
Lord
himself
observes
of
the
knowledge
of
Iosiah
,
Ier.
22.16
.
He
judged
the
cause
of
the
poor
and
needy
,
was
not
this
to
know
me
saith
the
Lord
?
q.d.
This
was
knowledge
to
the
purpose
,
this
was
true
and
real
knowledge
of
the
Lord
,
which
made
him
strict
and
carefull
in
the
practice
of
his
duty
.
And
therefore
because
this
is
life
Eternal
,
God
hath
bound
himself
by
Covenant
to
give
them
whom
he
means
to
save
,
such
a
knowledge
of
himself
.
His
Covenant
is
to
give
them
Understanding
;
see
the
abridgement
of
it
,
Ier.
31.34
.
They
shall
all
know
me
,
saith
God
there
.
But
how
shall
they
know
God
?
Why
,
they
shall
know
him
so
as
to
serve
him
and
obey
him
.
And
therefore
it
is
said
before
,
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
.
They
shall
not
have
it
only
in
their
minds
to
know
it
,
but
in
their
hearts
to
practice
and
obey
it
,
And
so
they
shall
all
know
me
.
So
that
you
see
the
Knowledge
which
is
saving
,
in
which
Eternal
life
consists
,
hath
God
for
the
object
of
it
.
Secondly
,
but
though
it
have
him
for
the
Object
of
it
,
it
hath
him
not
for
the
sole
and
only
Object
:
if
our
knowledge
go
no
further
it
will
never
reach
home
;
it
will
never
bring
us
up
to
Life
and
Glory
.
The
Knowledge
which
is
life
Eternal
(
you
have
heard
)
in
which
Eternal
life
consists
,
is
the
knowledge
both
of
God
and
Christ
too
.
Not
of
the
former
only
,
but
of
the
latter
also
.
To
know
God
without
Christ
,
is
not
to
know
him
savingly
,
as
I
shall
shew
you
more
at
large
hereafter
.
And
therefore
the
Apostle
Peter
presses
those
whose
salvation
he
desires
,
that
they
would
grow
in
the
knowledge
of
the
Saviour
Iesus
Christ
,
2
Pet.
3.18
.
And
the
Apostle
Paul
desireth
God
in
behalf
of
the
Ephesians
,
that
he
would
give
them
the
spirit
of
wisdom
and
Revelation
in
the
knowledge
of
him
,
that
is
,
of
Christ
Iesus
.
Indeed
,
this
is
the
great
thing
that
we
must
desire
to
know
,
if
we
mean
to
live
for
ever
.
And
therefore
Christ
is
made
sometimes
the
only
Object
of
a
Christians
knowledge
,
as
if
there
were
no
other
knowledge
necessary
to
that
great
End
.
When
Christ
ascended
up
on
high
,
he
gave
gifts
unto
men
,
saith
the
Apostle
,
Eph.
4.8
.
and
what
was
the
intent
and
aim
of
those
gifts
?
Why
,
to
bring
men
to
the
knowledge
of
the
Son
of
God
.
God
is
not
mentioned
there
,
but
the
Son
of
God
only
.
And
the
Apostle
Paul
taught
the
Corinthians
nothing
else
but
Christ
,
and
yet
his
aym
was
that
they
might
be
saved
.
I
determined
to
know
nothing
among
you
,
saith
he
,
1
Cor.
2.2
.
that
is
,
I
resolved
so
to
manage
and
carry
the
course
of
my
Ministry
,
as
if
I
knew
nothing
but
Iesus
Christ
and
him
crucified
.
And
in
the
same
respect
it
is
,
that
he
prefers
the
knowledge
of
Christ
before
all
other
things
,
yea
before
all
other
knowledge
,
as
being
of
the
greatest
use
,
Phil.
3.8
.
He
doth
not
only
say
that
it
is
good
,
but
that
it
is
Excellent
,
beyond
compare
there
is
an
excellency
in
it
.
Yea
doubtless
;
I
esteem
all
things
but
loss
for
the
excellency
of
the
Knowledge
of
Christ
Iesus
my
Lord
:
yea
life
it self
but
loss
,
(
for
that
you
see
is
not
excepted
)
in
regard
of
that
Knowledge
which
bringeth
us
to
life
Eternal
.
And
hence
it
was
,
that
though
he
spake
with
Tongues
more
then
they
all
,
though
he
abounded
and
excelled
in
all
sorts
of
Learning
,
yet
he
gloried
in
nothing
but
in
the
knowledge
of
our
Lord
Iesus
Christ
,
Gal.
6.4
.
as
intimating
that
especially
to
be
considerable
in
the
main
business
,
to
make
him
everlastingly
and
truly
happy
.
But
why
is
not
the
knowledge
of
the
only
true
God
sufficient
of
it self
to
life
Eternal
,
unless
we
also
know
Iesus
Christ
whom
he
hath
sent
?
Let
us
see
the
reasons
of
it
.
Reason
1
If
we
know
God
and
not
Christ
,
we
know
him
but
as
a
Creator
,
and
a
common
Saviour
,
a
Preserver
,
not
as
a
Sanctifier
or
Redeemer
.
We
know
him
but
in
such
a
way
,
(
and
very
short
of
such
a
measure
)
as
Adam
did
in
the
state
of
Innocency
.
And
which
way
should
we
come
to
life
Eternal
by
such
a
knowledge
as
this
is
?
If
we
look
that
God
should
save
us
upon
this
account
,
that
he
hath
made
us
,
we
are
upon
a
wrong
ground
.
Indeed
,
did
we
continue
in
the
state
in
which
he
made
us
,
he
would
be
sure
to
save
us
too
.
Could
we
serve
him
and
obey
him
so
absolutely
and
exactly
as
Adam
could
and
did
,
while
he
remained
in
his
first
Integrity
,
I
must
acknowledge
then
it
were
enough
to
life
Eternal
to
know
him
too
in
such
a
way
as
Adam
did
in
that
state
;
there
were
no
other
knowledge
of
him
necessary
to
make
us
everlastingly
and
truly
happy
.
But
we
are
lost
you
know
in
the
Creation
,
there
we
are
dead
and
gone
,
and
theretore
it
is
necessary
now
to
know
the
Lord
under
another
Notion
,
if
we
mean
to
live
for
ever
,
viz.
as
a
Repairer
of
the
ruins
of
decayed
and
lost
man-kind
;
as
a
healer
of
the
Natures
,
and
a
Forgiver
of
the
sins
of
his
people
.
And
thus
we
cannot
know
him
out
of
Christ
,
and
so
by
Consequence
,
unless
we
know
Christ
too
.
The
old
and
the
first
frame
and
Fabrick
of
salvation
was
over-thrown
and
over-turned
by
the
fall
.
And
if
we
mean
to
build
it
up
again
,
we
must
begin
upon
another
ground
,
a
new
Foundation
;
God
was
the
only
Object
of
Fundamental
knowledge
then
.
Christ
is
at
the
least
the
next
and
the
mediate
Object
of
fundamental
knowledge
now
.
You
know
my
Brethren
,
that
confession
of
the
Apostle
Peter
,
Mat.
16.16
.
Thou
art
Christ
the
Son
of
God
,
is
made
by
Jesus
Christ
himself
,
the
Rock
on
which
the
Church
is
founded
.
And
other
Foundation
no
man
can
lay
,
saith
the
Apostle
Paul
to
the
Corinthians
,
Eph.
1.3
,
11.
that
is
,
no
other
sound
and
solid
Foundation
then
that
which
is
said
,
which
is
Jesus
Christ
.
It
s
true
,
the
same
Apostle
elsewhere
speaks
of
the
foundation
of
the
Prophets
and
Apostles
,
Eph.
2.20
.
That
is
the
Foundation
which
the
Prophets
and
Apostles
laid
,
not
making
them
the
matter
of
it
,
but
the
layers
of
it
;
for
so
you
must
conceive
his
meaning
in
that
Text
,
You
are
built
on
the
Foundation
of
the
Prophets
and
Apostles
,
that
is
,
on
the
fundamental
Doctrine
which
the
Prophets
and
Apostles
teach
,
of
which
foundation
Iesus
Christ
himself
,
although
he
be
not
all
,
yet
he
is
the
chief
Corner-stone
.
The
Knowledge
of
God
was
the
chief
point
in
Adams
foundation
.
The
knowledge
of
Christ
is
the
chief
point
in
our
foundation
.
Christ
was
not
there
at
all
as
Mediator
,
but
here
he
is
in
the
first
and
chief
place
.
There
are
other
Corner-stones
that
rest
upon
him
,
but
he
,
and
he
alone
is
the
chief
Corner-stone
on
which
all
the
rest
are
set
,
and
who
supporteth
all
the
building
.
And
therefore
he
that
fails
of
knowing
him
,
must
needs
fail
of
life
Eternal
.
Secondly
,
the
Knowledge
of
God
is
not
enough
to
life
Eternal
,
unless
Reason
2
we
know
Christ
too
.
Because
unless
we
know
Christ
,
we
know
not
God
as
Reconciled
unto
us
.
We
know
him
only
on
the
terms
that
he
was
with
us
when
we
fell
,
and
that
is
upon
terms
of
enmity
and
opposition
.
As
long
as
we
remain
as
Adam
left
us
,
un
repaired
and
un-renewed
,
vve
are
enemies
to
God
,
God
is
an
enemy
to
us
.
And
if
we
knovv
him
out
of
Christ
,
either
we
knovv
him
not
aright
,
or
else
we
knovv
him
on
such
terms
as
these
are
;
Christ
is
the
only
Mediator
betvveen
God
and
man
.
He
came
dovvn
into
the
World
,
to
take
up
all
the
breaches
and
the
differences
betvveen
his
Father
and
his
people
,
and
to
make
peace
by
the
blood
of
his
Cross
.
And
how
should
Christ
make
peace
for
us
,
unless
we
knovv
him
,
unless
we
be
acquainted
with
him
?
unless
we
put
our
matter
into
his
hands
.
So
that
if
vve
know
Christ
,
vve
may
know
God
as
a
friend
,
in
,
and
by
,
and
through
Christ
.
We
may
look
upon
him
then
as
Reconciled
to
us
,
as
pacified
and
appeased
tovvards
us
.
But
if
vve
know
not
Christ
at
all
,
vve
cannot
know
God
otherwise
then
as
an
Enemy
,
and
as
a
Judge
,
and
an
Avenger
:
and
whether
such
a
knovvledge
of
him
can
be
life
Eternal
,
judge
you
?
Thirdly
,
Knovvledge
of
God
is
not
enough
to
life
Eternal
,
unless
Reason
3
vve
know
Christ
too
;
because
unless
we
know
Christ
,
and
know
him
in
and
through
Christ
,
vve
know
him
vvithout
Interest
;
vve
know
him
,
but
as
none
of
ours
.
We
parted
vvith
the
Lord
in
Adam
,
vve
lost
him
there
,
and
all
the
right
vve
had
in
him
;
and
which
way
comes
he
to
be
ours
again
?
but
by
a
new
,
a
second
Covenant
which
he
makes
,
the
former
being
broken
and
dissolved
.
I
entered
into
Covenant
with
thee
,
and
thou
becamest
mine
,
saith
the
Lord
to
his
people
,
Ezech.
16.8
.
And
is
not
Christ
the
Foundation
of
the
Covenant
?
Is
it
not
made
with
him
in
Christ
?
Is
not
the
condition
of
the
Covenant
,
Faith
in
Christ
?
Mark
what
the
Apostle
saith
,
Gal.
3.16
.
The
Covenant
was
not
made
to
seeds
,
as
many
,
but
to
seed
,
as
one
;
that
is
,
to
Christ
in
aggregato
,
comprizing
all
his
members
with
him
.
It
was
not
made
immediately
to
us
;
no
,
it
was
made
immediately
to
Christ
our
Head
,
and
in
and
through
him
to
us
his
members
.
So
that
the
Lord
is
not
in
Covenant
with
us
,
he
is
not
ours
,
vve
have
no
Title
to
him
but
in
Christ
.
And
hence
the
Interest
of
Christ
in
God
is
made
the
rise
and
ground
of
ours
,
I
ascend
to
my
God
and
your
God
,
saith
Jesus
Christ
to
his
Disciples
,
John
20.17
.
First
mine
,
and
then
yours
.
God
is
our
Master
but
in
Christ
;
He
is
his
first
and
chief
servant
,
and
we
are
his
servants
in
him
.
God
is
our
Father
,
but
in
Christ
;
he
is
his
first
begotten
Son
,
and
we
are
his
sons
in
him
.
So
that
if
we
know
Christ
,
there
is
a
possibility
that
vve
may
know
the
Lord
as
our
God
.
But
if
we
know
not
Christ
at
all
,
how
can
we
know
God
in
him
?
We
may
know
him
as
a
God
,
as
Adam
did
between
the
fall
and
the
renewing
of
the
Covenant
,
but
such
a
one
as
we
shall
flie
from
,
and
as
we
can
by
no
means
close
withall
,
because
we
look
upon
him
now
as
none
of
ours
,
as
one
in
whom
vve
have
no
Interest
at
all
.
And
certainly
Eternal
life
cannot
consist
in
such
a
Knowledge
of
the
Lord
as
this
is
.
Fourthly
,
Knowledge
of
God
is
not
enough
to
life
Eternal
,
unless
we
Reason
4
know
Christ
too
;
because
unless
we
know
Christ
,
as
we
know
God
without
Interest
,
so
we
know
him
without
Faith
;
I
mean
without
saving
faith
,
if
vve
know
God
without
Christ
;
we
may
believe
in
God
vvithout
Christ
:
vve
may
believe
in
him
as
he
is
Omnipotent
,
and
All-mighty
,
and
Eternal
,
and
the
like
.
But
such
a
faith
as
this
will
never
justifie
us
in
the
present
.
Life
,
nor
save
us
in
the
life
to
come
.
Even
Turks
,
and
Jews
,
and
Arrians
boast
of
faith
in
God
,
you
know
;
and
yet
because
they
appehend
not
Jesus
Christ
,
they
catch
at
nothing
but
a
shadow
;
and
miserably
lose
their
own
souls
.
He
that
denies
,
and
so
by
consequence
believes
not
in
the
Son
,
can
never
have
the
Father
,
as
you
may
see
1
John
2.28
.
But
he
that
hath
the
Son
,
hath
the
Father
also
.
Well
then
,
if
we
will
so
believe
in
God
as
to
come
to
life
Eternal
,
vve
must
believe
in
him
through
Christ
.
Such
trust
have
we
through
Christ
in
God
,
saith
the
Apostle
,
2
Cor.
3.4
.
And
this
we
cannot
do
unless
vve
know
not
God
only
,
but
Jesus
Christ
whom
he
hath
sent
.
For
distinct
explicite
Knowledge
is
absolutely
necessary
to
the
being
of
Faith
:
and
perfect
Ignorance
in
any
point
whatever
it
be
,
destroyes
all
faith
in
that
particular
.
And
hence
is
the
Apostles
question
,
How
shall
they
believe
in
him
,
of
whom
they
have
not
heard
?
and
consequently
whom
they
have
not
known
.
So
that
if
we
know
not
Christ
,
we
cannot
believe
in
him
,
vve
cannot
believe
in
God
with
a
justifying
faith
.
And
he
that
believes
not
is
condemned
already
:
such
a
person
is
in
a
state
of
death
and
condemnation
.
But
if
we
know
both
God
and
Christ
too
,
and
so
as
to
believe
in
God
through
Christ
;
Eternal
life
consists
in
this
Knowledge
.
This
is
life
Eternal
,
to
know
the
only
true
God
,
&c.
Vse
1
Now
is
it
so
,
my
Brethren
,
that
the
Knowledge
which
is
life
Eternal
,
in
which
Eternal
life
consisteth
,
is
the
Knowledge
both
of
God
and
Christ
too
?
Then
in
the
first
place
,
we
may
here
behold
the
dangerous
estate
of
Heathen
Nations
,
who
know
not
Jesus
Christ
,
nor
can
they
any
vvay
(
in
the
condition
they
are
in
)
attain
to
this
Knowledge
.
How
should
they
come
to
life
Eternal
,
if
this
be
life
Eternal
,
to
know
the
only
true
God
,
and
Iesus
Christ
whom
he
hath
sent
?
It
s
true
,
that
even
they
have
means
to
know
God
,
as
the
Apostle
shews
and
proves
,
Rom.
1.19
,
20.
That
which
may
be
known
(
conceive
it
,
that
which
may
be
naturally
known
)
of
God
,
is
manifest
in
them
,
that
is
the
Heathen
,
for
God
hath
even
shewed
it
to
them
.
For
the
Invisible
things
of
him
,
from
the
Creation
of
the
world
are
cleerly
seen
,
being
understood
by
the
things
which
he
hath
made
,
even
his
eternal
power
and
God-head
.
So
that
there
is
an
Image
and
Resemblance
of
him
stamped
upon
the
Creatures
:
there
are
apparent
Characters
and
foot-steps
,
and
Impressions
of
the
God-head
,
of
his
Power
,
and
of
his
Wisdom
set
upon
the
things
that
he
hath
made
,
which
may
be
looked
upon
by
every
eye
.
How
doth
his
Glory
shine
and
glister
in
the
Rare
and
admirable
structure
of
the
World
,
the
glorious
frame
of
Heaven
and
Earth
?
And
hence
it
is
that
David
saith
,
the
Heavens
declare
the
glory
of
God
,
and
the
Firmament
sheweth
his
handy-work
,
Psalm
19.1
.
Indeed
,
he
tells
us
afterwards
,
the
Law
of
the
Lord
is
perfect
:
the
Word
of
God
,
and
that
alone
is
a
perfect
,
a
compleat
and
perfect
help
to
bring
us
to
the
knowledge
of
God
;
but
yet
there
is
some
declaration
of
him
in
the
Creatures
;
the
Heavens
declare
the
glory
of
God
;
And
the
means
the
Heathens
have
,
the
creatures
Catechize
them
and
instruct
them
in
the
Knowledge
of
God
,
as
Job
shews
,
Iob
12.7
,
Ask
now
the
beasts
and
they
shall
teach
thee
,
the
fowls
of
the
heavens
and
they
shall
tell
thee
,
or
speak
to
the
earth
and
it
shall
teach
thee
,
and
the
fishes
of
the
Sea
shall
declare
to
thee
;
who
knoweth
not
in
all
these
,
that
the
hand
of
the
Lord
hath
wrought
this
?
and
therefore
the
Apostle
tells
us
,
that
even
they
the
heathen
know
God
as
you
may
see
,
Rom.
1.21
.
But
now
they
have
no
means
to
know
Christ
,
and
this
is
life
Eternal
to
know
both
,
both
God
and
Christ
too
.
So
that
in
this
respect
they
are
cut
off
from
life
Eternal
,
which
is
a
very
sad
case
.
This
Knowledge
is
not
written
in
the
Creature-book
,
and
they
have
not
the
Scripture-book
,
and
how
then
should
they
come
to
it
?
It
s
true
that
God
is
written
in
the
Creature-book
as
I
shewed
you
even
now
,
but
not
a
word
of
Christ
there
.
Not
a
word
I
mean
as
Man
and
Mediator
of
the
Church
;
as
he
is
Christ
whom
God
hath
sent
.
He
did
not
make
the
World
as
man
,
and
so
by
Consequence
as
Man
he
is
not
represented
in
the
Book
of
the
Creation
;
God
is
written
in
the
heart
,
but
not
a
word
of
Christ
there
.
The
Law
is
written
in
the
heart
by
nature
,
but
there
are
no
Impressions
of
the
Gospel
,
which
is
the
Word
of
Christ
,
as
the
Apostles
phrase
is
,
Col.
3.16
.
And
hence
it
is
,
that
all
the
Nations
that
dwell
upon
the
face
of
the
earth
have
groped
after
God
,
and
found
him
too
,
as
you
may
see
,
Acts
17.27
.
All
people
have
acknowledged
him
.
Let
a
man
run
from
East
to
West
,
from
North
to
South
:
let
him
ransack
all
Ages
,
and
where
he
findeth
any
men
,
there
he
shall
find
some
Worship
,
or
Religion
,
by
which
they
all
acknowledge
that
there
is
a
God
.
And
though
they
differ
in
the
manner
of
their
Worship
,
they
all
agree
in
this
,
that
there
is
a
Deity
that
must
be
Worshipped
.
Within
these
hundred
years
you
know
my
Brethren
,
there
have
been
many
Nations
discovered
,
and
many
are
discovered
still
,
which
were
unknown
in
former
Ages
.
Among
them
many
have
been
found
to
live
without
Law
,
King
,
house
,
going
naked
,
and
wandering
in
the
open
field
,
yet
none
without
some
species
of
Religion
,
and
some
notice
of
a
God
,
which
shews
us
evidently
,
that
it
is
not
so
natural
a
thing
in
man
to
love
Society
,
to
cover
and
to
cloath
himself
against
the
injuries
of
weather
(
which
yet
is
very
natural
)
as
to
acknowledge
God
.
But
now
my
Brethren
,
among
which
of
all
these
Nations
who
never
had
the
book
of
Scriptures
,
shall
you
find
any
notice
of
a
Christ
,
any
inckling
of
a
Saviour
or
Redeemer
?
No
,
no
,
there
is
no
hint
of
that
among
them
,
they
have
no
glimpse
,
no
crevice
to
give
them
any
light
of
Jesus
Christ
.
And
how
then
can
they
come
to
life
Eternal
,
since
it
consisteth
in
the
knowledge
both
of
God
and
Christ
too
?
not
of
the
former
only
,
but
the
latter
also
.
And
therefore
we
have
cause
to
pitty
them
and
bleed
over
them
,
and
to
importune
God
for
them
,
that
the
Gospel
may
be
preached
where
Christ
as
yet
hath
not
been
so
much
as
named
:
that
to
the
people
that
are
yet
in
darkness
there
may
shine
a
great
light
.
That
as
they
have
some
intimations
of
a
God
,
they
may
know
Christ
too
,
and
so
may
come
to
live
for
ever
;
for
this
is
life
Eternal
,
&c.
Is
it
so
my
Brethren
,
that
the
knowledge
which
is
life
Eternal
,
&c.
is
the
Vse
2
Knowledge
both
of
God
and
Christ
too
?
Then
let
the
Ministers
,
and
the
Embassadors
of
Jesus
Christ
be
hence
advised
,
as
they
desire
to
save
themselves
and
them
that
hear
them
,
to
bring
their
Hearers
to
Eternal
life
,
so
to
instruct
them
and
to
bring
them
on-ward
in
the
Knowledge
not
of
God
alone
but
of
Jesus
Christ
too
.
Let
it
be
their
special
labour
and
endeavour
to
acquaint
them
with
the
things
of
Jesus
Christ
,
and
to
implant
his
Knowledge
in
their
hearts
,
which
is
as
I
have
shewed
so
necessary
to
salvation
.
Paul
was
a
very
good
Preacher
,
and
see
what
vvas
the
special
subject
of
his
Ministry
,
Col.
1.26
,
27.
saith
the
Apostle
there
,
the
riches
of
the
Glory
of
this
Mysterie
,
viz.
the
Gospel
is
Christ
in
you
the
hope
of
glory
,
whom
we
preach
,
warning
every
man
,
and
teaching
every
man
in
all
wisdom
,
that
we
may
present
every
man
perfect
in
Christ
Iesus
.
Out
of
Christ
vve
can
never
make
them
perfect
and
accomplished
to
salvation
;
the
knowledge
of
the
Father
will
not
serve
the
turn
,
and
therefore
vve
preach
Christ
to
them
,
that
in
and
through
him
they
may
be
perfect
.
And
though
the
same
Apostle
did
so
excel
in
knowledge
,
that
he
durst
without
vain
glory
,
compare
vvith
the
very
chiefest
Apostles
,
as
you
may
see
,
2
Cor.
11.5
,
6.
Though
I
be
rude
in
speech
,
saith
he
,
yet
not
in
knowledge
,
but
we
have
been
throughly
made
manifest
to
you
in
all
things
,
q.
d.
There
was
no
point
of
knowledge
in
Religion
needful
for
you
to
be
instructed
in
,
no
difficult
and
thorny
case
of
Conscience
,
that
any
of
you
had
occasion
to
propound
to
me
,
but
I
was
able
fully
and
cleerly
to
resolve
you
in
;
yea
though
he
had
received
such
abundance
of
Revelation
from
the
Lord
,
that
he
was
in
great
danger
to
be
exalted
above
reason
,
as
he
himself
acknowledges
,
1
Cor.
12.7
.
yet
he
professes
notwithstanding
that
he
made
no
account
of
all
his
other
Learning
in
comparison
of
this
,
to
know
Iesus
Christ
and
him
crucified
.
This
was
the
whole
scope
and
drift
of
his
Ministry
,
2
Cor.
2.2
.
This
was
the
high
point
of
Learning
that
he
gloried
in
.
This
was
the
Knowledge
that
he
laboured
in
his
preaching
to
bring
the
Corinthians
to
.
And
this
he
did
advisedly
,
and
upon
mature
Judgement
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
determined
,
saith
he
,
it
was
my
setled
and
advised
resolution
before
I
preached
to
you
,
that
this
should
be
the
highest
point
of
Knowledge
,
that
I
would
profess
my self
to
be
acquainted
with
,
and
to
have
skill
in
,
and
which
I
vvould
in
the
whole
course
of
my
Ministry
endeavour
to
instil
into
you
.
I
determined
to
know
nothing
among
you
,
not
a
title
of
any
thing
,
but
Iesus
Christ
and
him
crucified
.
Oh
that
we
vvere
all
of
the
Apostle
Pauls
mind
!
Oh
that
all
Ministers
and
Preachers
of
the
Gospel
would
do
as
this
Apostle
did
:
that
they
would
not
so
much
affect
the
knowledge
of
nice
&
intricate
and
curious
speculations
,
and
busie
their
own
and
other
mens
heads
with
unprofitable
controversies
with
opposition
of
Science
falsly
so
called
,
as
the
Apostle
speaks
,
1
Tim.
6.11
.
That
they
would
not
make
this
their
glory
to
excel
others
in
secular
Learning
,
and
in
such
points
of
knowledge
as
are
vain
as
to
the
main
and
great
business
:
but
rather
bend
themselves
to
study
this
point
better
,
and
to
strive
to
bring
themselves
and
others
to
this
skill
,
to
know
Iesus
Christ
and
him
crucified
.
This
were
the
way
indeed
to
make
them
happy
everlastingly
,
for
this
is
eternal
life
,
&c.
Vse
3
Is
it
so
my
Brethren
,
that
the
Knowledge
which
is
life
Eternal
,
in
which
,
&c.
Then
be
you
all
intreated
,
and
prevailed
withall
my
Brethren
,
to
labour
after
this
Knowledge
.
Not
to
content
your selves
vvith
this
,
that
you
have
some
degrees
of
the
Knowledge
of
God
,
unless
withall
you
know
Christ
too
.
Let
this
be
your
main
Endeavour
,
to
get
an
insight
into
those
things
which
concern
him
,
that
you
may
know
God
in
him
:
That
you
may
look
upon
him
through
Christ
,
and
so
may
see
him
as
he
is
in
Christ
to
his
people
.
We
preach
not
our selves
,
but
the
Lord
Iesus
Christ
,
saith
the
Apostle
,
2
Cor.
4.5
.
It
is
Christ
that
we
preach
.
What
then
might
some
man
say
,
do
you
not
preach
God
too
?
Yes
,
saith
the
Apostle
there
,
vve
preach
God
,
but
we
preach
him
in
Christ
:
for
God
hath
shined
into
our
hearts
,
to
give
the
light
of
the
Knowledge
of
God
in
the
face
of
Iesus
Christ
,
as
it
is
added
in
the
next
words
.
So
then
my
Brethren
,
we
must
have
the
light
of
the
Knowledge
of
God
,
but
it
must
be
in
the
face
of
Christ
.
It
must
not
shine
immediately
upon
us
,
as
it
comes
from
God
,
for
then
it
vvill
overcome
us
:
but
it
must
shine
upon
us
by
Reflection
on
the
face
of
Christ
Jesus
.
If
vve
would
see
God
we
must
look
on
Jesus
Christ
,
and
we
shall
see
God
in
him
;
and
hence
our
Saviour
said
to
Philip
,
when
he
entreated
him
to
shew
him
the
Father
,
he
that
hath
seen
me
hath
seen
the
Father
also
:
If
we
would
know
God
,
vve
must
seek
to
know
Christ
,
and
vve
shall
know
God
in
him
.
And
therefore
let
us
set
our selves
to
this
business
,
to
know
God
,
and
Iesus
Christ
whom
he
hath
sent
,
yea
,
to
know
God
in
Jesus
Christ
:
and
to
this
I
shall
perswade
vvith
some
Motives
.
First
,
till
you
know
God
in
Jesus
Christ
,
you
can
have
no
assurance
of
any
blessing
from
God
,
either
spiritual
or
temporal
;
that
any
thing
comes
to
you
in
a
Covenant-way
,
for
all
the
Promises
of
God
are
made
in
Christ
.
They
are
the
Promises
of
God
indeed
,
as
they
are
called
,
2
Cor.
1.20
.
but
they
are
made
in
Jesus
Christ
,
they
are
in
him
Yea
,
and
in
him
Amen
,
as
it
is
added
there
in
that
place
.
So
that
if
you
know
God
and
not
Christ
,
you
know
him
not
as
making
any
promise
to
you
.
You
may
know
him
as
a
threatner
,
this
he
doth
with
reference
to
Christ
;
but
you
can
never
know
him
as
a
Promiser
,
at
least
not
as
a
Promiser
to
you
in
special
.
You
have
no
Promise
of
the
Lord
for
any
thing
,
no
Promise
of
the
Lord
will
reach
to
you
,
to
profit
you
,
as
long
as
you
know
not
Christ
the
means
of
Conveyance
.
Look
over
all
the
book
of
God
,
consider
all
the
precious
Promises
contained
in
it
,
from
the
beginning
of
it
to
the
End
;
and
this
resolve
,
if
you
know
not
God
,
you
have
no
right
to
in
any
one
of
them
,
nor
shall
you
ever
(
if
you
so
continue
)
be
a
whit
the
better
from
them
:
God
hath
made
Jesus
Christ
his
Steward
,
he
hath
put
all
things
into
his
hand
,
as
vve
may
see
,
Mat.
11.27
.
All
things
are
delivered
unto
me
of
my
Father
,
saith
our
Saviour
;
so
that
they
come
not
to
us
but
through
him
,
they
go
all
through
his
hands
.
God
hath
made
him
heir
of
all
things
,
as
the
Apostle
speaks
,
Heb.
1.2
.
So
that
you
see
my
Brethren
,
all
is
his
,
and
Consequently
we
can
have
nothing
but
from
and
by
,
and
through
him
.
Till
you
know
God
in
Jesus
Christ
,
the
Blessings
which
you
have
from
God
,
you
have
them
not
in
love
and
mercy
:
So
that
indeed
you
can
find
no
true
and
kindly
relish
in
them
.
For
this
is
that
vvhich
sweetens
all
the
Blessings
of
the
Lord
,
when
a
man
can
say
as
Iacob
of
his
Children
,
Gen.
33.5
These
are
the
Children
which
God
hath
graciously
given
thy
servant
.
As
David
being
rescued
out
of
danger
,
The
Lord
delivered
me
,
saith
he
,
because
he
delighted
in
me
,
2
Sam.
22.20
.
Then
are
his
Blessings
and
Deliverances
sweet
indeed
,
vvhen
we
can
relish
love
in
them
,
vvhen
vve
can
look
upon
them
as
the
fruits
of
mercy
.
Alas
,
vve
know
God
poureth
out
his
Blessings
abundantly
on
many
men
,
not
in
love
,
but
in
displeasure
;
He
gave
them
their
desire
,
saith
the
Psalmist
of
the
Jews
that
perished
in
the
Wilderness
:
but
while
the
meat
was
in
their
mouthes
,
the
wrath
of
God
went
out
against
them
,
and
slew
the
fattest
of
them
,
Psalm
78.31
.
they
had
the
Blessing
,
but
they
had
it
with
a
curse
.
The
Lord
did
curse
their
blessings
to
them
,
and
so
he
doth
to
all
that
know
him
not
in
Jesus
Christ
,
who
is
his
first
Beloved
,
and
in
whom
he
loves
others
.
Christ
is
the
only
Way
of
Intercourse
between
God
and
our
souls
.
He
is
the
Way
from
God
to
us
;
He
is
the
Channel
and
the
Pipe
in
which
the
stream
of
Gods
love
runs
down
to
us
.
So
that
there
is
not
one
drop
of
Love
from
God
to
any
soul
,
but
it
is
conveyed
and
carried
to
it
in
,
and
by
,
and
through
Christ
.
Out
of
Christ
we
have
no
Love
,
and
consequently
nothing
in
Love
.
Till
you
know
God
in
Jesus
Christ
,
as
he
gives
nothing
in
Love
to
you
,
so
he
takes
nothing
in
Love
from
you
.
Do
what
you
will
,
or
what
you
can
,
he
is
never
pleased
vvith
you
.
He
accepts
of
no
Duties
,
no
service
you
perform
to
him
.
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
Matth.
3.17
.
Observe
it
well
,
for
it
is
very
notable
;
He
doth
not
say
with
whom
I
am
well
pleased
,
but
in
whom
I
am
well
pleased
.
In
whom
I
am
well
pleased
with
all
,
with
vvhom
I
am
well
pleased
,
with
all
that
are
in
him
,
and
with
no
man
out
of
him
.
If
you
know
God
in
Christ
,
you
may
know
him
as
a
God
vvell
pleased
vvith
you
,
otherwise
you
cannot
.
He
hath
made
us
accepted
in
the
Beloved
,
saith
the
Apostle
,
Eph.
1.6
.
First
Christ
is
the
Beloved
of
the
Father
,
and
then
vve
are
beloved
and
accepted
in
him
.
Till
you
know
God
in
Jesus
Christ
,
you
know
him
not
as
one
that
pardons
and
forgives
you
,
but
as
one
that
charges
all
your
sins
upon
you
.
In
him
we
have
Redemption
through
his
blood
,
saith
the
Apostle
,
even
the
forgiveness
of
our
sins
,
Eph.
1.7
.
We
have
not
pardon
but
in
him
.
Him
hath
the
Lord
set
forth
as
a
propitiation
through
faith
in
his
blood
,
saith
the
Apostle
,
Rom.
3.25
.
God
hath
made
him
the
Mercy-seat
,
the
seat
of
Mercy
,
from
vvhich
Mercy
is
dispensed
.
And
whereas
formerly
the
Mercy-seat
under
the
Law
vvas
placed
within
the
Vail
,
and
so
vvas
hidden
both
from
the
people
and
the
Priests
;
the
High-Priest
only
had
access
to
it
,
and
that
but
once
a
year
neither
.
The
Lord
hath
now
set
forth
this
Mercy-seat
to
the
view
of
all
men
,
that
all
may
have
access
to
it
.
And
as
the
High-Priest
came
not
to
the
Mercy-seat
without
blood
,
Levit.
16.14
.
even
so
may
no
man
hope
to
have
mercy
from
the
Lord
in
the
forgiveness
of
his
sins
,
but
through
the
blood
of
Jesus
Christ
;
if
he
know
not
God
in
him
,
he
can
expect
no
pardoning
mercies
from
him
.
Till
you
know
God
in
Jesus
Christ
,
you
cannot
come
to
God
with
any
boldness
,
or
with
any
confidence
.
No
man
cometh
to
the
Father
but
by
me
,
saith
Jesus
Christ
,
John
14.6
.
He
must
make
our
way
to
God
.
In
him
,
saith
the
Apostle
,
we
have
boldness
,
and
access
with
confidence
;
Ephes:
3.12
.
so
that
we
can
hold
up
our
heads
with
courage
,
and
lift
up
our
faces
to
him
,
as
the
expression
is
,
Job
22.26
.
But
if
we
know
not
Jesus
Christ
,
how
can
we
be
but
flat
and
faint
in
our
approaches
to
the
throne
of
Grace
?
It
is
in
his
name
that
we
must
desire
the
blessings
that
we
seek
for
at
the
hands
of
God
;
and
whatsoever
we
ask
the
Father
in
his
name
,
he
will
give
it
us
,
John
16.23
.
It
is
in
his
name
that
we
must
return
the
praise
for
blessings
that
we
have
received
,
giving
thanks
to
God
the
Father
by
him
,
Col.
3.17
.
If
we
draw
blessings
down
from
God
,
we
must
do
it
through
Christ
.
If
we
send
praises
up
to
God
,
we
must
do
it
through
Christ
.
If
we
have
no
acquaintance
with
the
Lord
Christ
,
how
shall
we
come
to
God
with
prayers
?
how
shall
we
come
to
God
with
praises
?
with
what
heart
or
encouragement
shall
we
draw
nigh
to
God
,
either
to
get
from
him
,
or
to
bring
to
him
?
Till
you
know
God
in
Jesus
Christ
,
you
can
have
no
assurance
to
enjoy
him
,
neither
in
this
life
,
nor
in
that
which
is
to
come
.
By
nature
we
are
all
afar
off
,
we
are
without
God
in
the
world
,
as
the
Apostle
speaks
,
Ephes.
2.12
.
But
now
in
Iesus
Christ
they
who
were
far
of
,
are
made
nigh
through
his
blood
,
as
it
is
added
there
in
that
place
;
yea
,
they
are
made
one
with
God
,
as
Jesus
Christ
himself
insinuates
,
Iohn
17.21
.
I
pray
for
them
,
that
they
may
all
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
so
that
they
also
may
be
one
in
us
.
Well
then
,
you
see
my
Brethren
,
we
are
near
to
God
in
this
world
,
but
it
is
in
Christ
.
We
shall
be
nearer
to
him
in
the
world
to
come
,
and
that
shall
be
in
Christ
too
.
We
shall
enter
into
the
holiest
,
into
heaven
,
into
the
place
where
God
is
,
whereof
the
holiest
in
the
Temple
was
a
figure
,
but
that
shall
be
by
the
blood
of
Jesus
,
as
the
Apostle
shews
,
Heb.
10.14
.
So
that
if
we
know
not
Christ
,
we
may
know
God
at
a
distance
,
as
one
that
we
shall
never
be
partakers
of
.
He
and
we
must
keep
asunder
:
But
if
we
know
him
in
Christ
,
we
know
him
then
as
one
who
is
our
own
,
and
whom
we
shall
enjoy
for
ever
.
JOHN
17.3
.
That
they
might
know
thee
the
only
true
God
.
AND
thus
far
of
the
twofold
object
,
of
the
knowledge
wherein
Eternal
life
consisteth
,
as
they
are
both
of
them
united
and
conjoyned
by
the
connective
particle
And.
Thee
the
only
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
Proceed
we
now
to
handle
each
of
them
apart
and
distinctly
by
it self
;
beginning
with
the
first
.
Thee
the
only
true
God
:
God
,
in
opposition
to
the
creature
.
True
God
,
in
opposition
to
the
false
.
Only
true
God
,
in
opposition
to
any
other
true
God
.
Others
are
creatures
,
he
is
God
.
Others
are
false
Gods
,
he
is
true
.
And
he
is
the
only
true
;
all
the
rest
,
let
them
be
what
they
will
,
are
but
pretenders
:
There
is
no
other
true
God
but
he
only
.
What
then
?
is
Jesus
Christ
excepted
here
from
being
God
?
Is
this
appropriated
to
the
Father
?
So
it
seems
this
saith
our
Saviour
,
here
is
life
Eternal
,
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
This
place
was
the
great
Fortress
of
the
Arrians
heretofore
,
it
was
sedes
dogmatis
,
from
whence
they
peremptorily
concluded
,
that
the
Father
only
is
the
true
God
,
and
so
by
consequence
that
Jesus
Christ
whom
he
hath
sent
,
is
but
a
meer
man
,
a
meer
creature
.
And
because
this
wicked
Tenent
which
overthrows
the
Divinity
of
Christ
,
and
with
it
the
whole
work
of
mans
redemption
,
hath
been
revived
and
set
afoot
in
these
times
,
(
which
seem
to
be
the
common
sink
,
whereunto
all
the
errours
and
heresies
of
former
ages
empty
out
themselves
)
there
must
the
greater
care
and
pains
be
taken
in
resolution
of
this
great
scruple
.
The
Fathers
of
the
Church
who
lived
in
or
near
the
days
of
Arrius
,
perceiving
how
that
errour
spred
it self
(
for
all
the
world
became
an
Arrian
,
as
one
of
their
own
expressions
is
)
laboured
exceedingly
in
this
business
.
And
truly
,
my
Beloved
,
if
some
of
them
had
not
been
so
over-busie
,
the
truth
had
not
been
so
exceedingly
entangled
as
it
is
.
But
now
it
is
become
much
like
a
piece
of
silk
,
that
hath
been
in
many
hands
to
be
unravelled
,
and
every
one
almost
hath
left
it
in
a
worse
condition
then
he
found
it
.
I
shall
not
trouble
you
with
their
perplexities
,
but
come
as
briefly
as
I
can
to
that
which
I
conceive
to
be
the
intention
of
the
words
.
Some
have
essaied
to
clear
the
doubt
in
such
a
way
as
this
;
say
they
,
These
words
are
so
to
be
applyed
to
God
the
Father
,
as
to
involve
and
comprehend
the
Son
with
him
.
Thee
the
only
true
God
,
and
Jesus
Christ
.
So
that
the
Son
is
not
excluded
here
from
being
God
,
but
included
with
the
Father
.
And
Chrysostom
alledgeth
such
another
manner
of
expression
,
1
Cor.
9
only
I
,
saith
the
Apostle
there
,
and
Barnabas
;
where
Barnabas
is
not
excluded
,
but
comprehended
in
the
word
only
;
as
if
he
should
have
said
,
I
and
Barnabas
,
and
no
other
.
So
in
this
speech
of
Christ
to
God
the
Father
,
thee
the
only
true
God
,
and
Jesus
Christ
:
q.d.
This
is
life
Eternal
to
know
the
only
true
God
,
thee
,
and
I
,
and
no
other
.
Or
to
make
it
yet
more
plain
,
as
if
the
words
had
run
thus
,
to
know
thee
,
and
Jesus
Christ
whom
thou
hast
sent
,
to
be
the
only
true
God
.
This
would
do
very
well
as
to
the
God-head
of
the
Son
against
the
Arrians
.
But
then
the
self-same
scruple
will
arise
,
as
to
the
God-head
of
the
Holy
Ghost
,
which
some
others
have
denyed
,
for
he
is
evidently
left
out
.
And
there
will
be
no
help
for
that
exception
.
For
if
it
be
admitted
that
Christ
is
comprehended
with
the
Father
in
the
word
only
,
Thee
and
Christ
the
true
God
,
yea
the
only
true
God
,
the
Holy
Ghost
is
plainly
shut
out
.
By
this
account
he
is
not
God
at
all
,
if
this
be
the
intention
of
the
words
,
that
God
and
Christ
,
the
Father
and
the
Son
be
the
only
true
God
.
We
have
maintained
the
God-head
of
the
Son
indeed
,
but
we
have
clearly
yielded
up
the
God-head
of
the
Holy
Ghost
;
And
therefore
we
must
needs
shake
hands
with
this
,
and
look
after
some
other
Exposition
.
And
that
as
some
have
apprehended
,
may
be
this
:
That
God
the
Father
is
not
said
to
be
the
only
true
God
,
in
opposition
to
the
Son
or
Holy
Ghost
,
but
to
the
Idols
of
the
heathen
.
They
are
all
false
gods
,
he
only
is
the
true
God
.
So
that
the
meaning
of
our
Saviour
is
but
this
,
as
if
he
should
have
said
,
this
is
Eternal
Life
to
know
thee
who
art
the
only
true
God
,
and
not
the
Idols
of
the
heathen
,
who
are
false
gods
.
To
turn
from
all
those
vanities
,
and
to
serve
the
living
God
.
And
I
confess
,
if
God
essentially
taken
for
the
whole
God-head
,
as
comprehending
all
the
persons
,
were
said
to
be
the
only
true
God
in
opposition
to
the
heathen
Idols
,
it
would
bear
a
clear
construction
.
Or
if
God
personally
taken
for
the
Father
only
,
were
said
to
be
the
true
God
,
in
opposition
to
those
heathen
gods
,
that
would
hold
extreamly
well
,
and
there
would
be
no
cause
of
scruple
.
But
how
shall
God
the
Father
as
distinct
from
the
Son
and
Holy
Ghost
,
be
the
only
true
God
?
If
he
be
the
true
God
,
this
hinders
not
but
that
the
Son
may
be
the
true
God
,
the
Holy
Ghost
may
be
the
true
God
:
Because
though
they
be
divers
persons
,
yet
they
are
but
one
Essence
.
But
if
the
Father
be
the
only
true
God
,
how
can
the
Son
,
how
can
the
Holy
Ghost
be
true
God
?
If
either
of
them
be
the
true
God
,
then
he
which
is
another
from
them
as
he
is
another
person
,
though
he
be
not
another
substance
,
is
not
the
only
true
God
.
For
that
which
is
affirmed
of
him
only
,
cannot
be
said
of
any
other
.
And
therefore
that
of
Calvin
,
as
it
seems
to
me
,
gives
the
clearest
satisfaction
.
Saith
he
,
Our
Saviour
in
the
Gospel
,
especially
in
this
of
John
,
speaking
as
man
,
and
not
as
God
,
under
the
name
of
Father
,
intimates
and
comprehends
the
whole
God-head
,
and
so
he
doth
in
this
place
.
So
then
his
Father
here
is
not
God
personally
taken
for
the
first
person
of
the
God-head
only
,
but
God
Essentially
taken
for
the
whole
Essence
of
the
God-head
,
as
involving
all
the
persons
,
and
so
he
is
apparently
the
only
true
God
.
To
make
this
Exposition
evident
,
I
shall
clear
these
two
things
,
and
it
will
be
worth
our
labour
,
because
it
opens
many
other
places
of
the
Gospel
.
First
that
our
Saviour
in
my
text
,
as
well
as
many
other
places
,
speaks
as
man
and
not
as
God
.
And
then
that
by
the
name
of
Father
,
he
intends
the
whole
God-head
,
of
which
himself
as
God
is
one
person
.
As
for
the
first
of
these
,
that
our
Saviour
in
my
Text
,
as
well
as
many
other
places
,
speaks
as
man
,
and
not
as
God
,
is
very
plain
.
For
he
speaks
as
sent
of
God
,
thee
the
only
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
.
Now
though
Christ
,
who
is
God
as
well
as
man
,
be
sent
,
yet
he
is
sent
most
properly
as
man
;
for
so
,
and
only
so
he
is
inferiour
,
he
is
the
Servant
and
the
Messenger
of
God
.
Besides
he
speaks
in
prayer
in
my
Text
,
and
prayer
is
a
part
of
worship
.
And
God
doth
not
worship
God
:
So
that
he
speaks
as
man
and
not
as
God
.
Now
speaking
so
,
my
Brethren
,
by
the
name
of
Father
,
he
means
not
the
first
person
only
,
but
the
whole
God-head
,
Father
glorifie
thy
Son
,
as
thou
hast
given
him
power
over
all
flesh
,
&c.
And
this
is
Life
Eternal
to
know
thee
(
him
whom
he
calls
Father
)
to
be
the
only
true
God
.
Nor
let
this
seem
strange
to
you
;
for
Christ
as
man
is
Gods
Son
.
Not
God
the
Fathers
Son
alone
,
but
the
Son
of
the
whole
God-head
.
Indeed
as
God
,
he
is
the
Son
of
the
first
person
only
:
but
as
man
he
is
the
Son
of
all
the
persons
.
As
man
he
is
a
creature
,
and
he
is
not
God
the
Fathers
creature
only
,
for
the
works
of
the
Trinity
without
are
undivided
.
And
therefore
Christ
is
made
the
Son
of
God
in
the
same
way
that
Adam
is
,
Luke
3.33
.
He
was
the
Son
of
Joseph
,
who
was
the
Son
of
Eli
,
and
so
on
,
who
was
the
Son
of
Adam
,
who
was
the
Son
of
God
.
Now
Adam
you
will
grant
,
was
not
the
son
of
God
the
Father
only
,
but
he
was
the
son
of
God
essentially
taken
,
the
son
of
the
whole
God-head
;
and
consequently
so
was
Seth
,
and
so
was
Enoch
,
and
so
along
,
and
so
was
Ioseph
,
and
so
was
Christ
.
And
if
Christ
were
the
Son
of
God
in
that
sense
,
I
mean
of
all
the
three
persons
,
then
he
might
fittly
call
him
Father
in
that
same
Notion
.
Why
you
will
say
then
upon
this
account
,
Jesus
Christ
as
he
is
God
,
is
his
own
Father
,
as
he
is
man
.
No
,
my
Beloved
,
this
is
not
that
which
I
affirm
;
I
do
not
say
that
Jesus
Christ
the
second
person
in
the
God-head
,
is
the
Father
of
his
man-hood
.
But
the
God-head
,
whereof
Jesus
Christ
himself
makes
one
person
,
is
really
the
Father
of
the
same
Christ
,
as
he
is
man
.
And
so
he
calls
him
in
the
first
verse
of
this
Chapter
;
and
him
he
means
in
the
words
that
I
am
handling
,
thee
the
only
true
God
.
And
so
there
is
no
difficulty
in
the
sense
,
q.
d.
Thou
God
who
art
my
Father
as
I
am
man
(
meaning
thereby
the
whole
God-head
subsisting
in
the
three
persons
)
art
the
only
true
God
.
And
thus
I
have
explained
and
cleared
the
words
,
as
well
as
I
am
able
.
The
observation
lies
before
you
.
DOCTRINE
.
That
God
the
Father
,
Son
,
and
Holy
Ghost
is
true
God
,
and
the
only
true
God
;
there
is
no
other
true
God
,
but
he
only
.
That
our
God
is
the
true
God
,
is
plentifully
taught
in
Scripture
.
Reason
will
carry
us
to
a
God
,
but
such
an
one
as
is
unknown
,
who
he
is
we
cannot
tell
.
And
so
it
did
the
great
Philosophers
at
Athens
,
which
was
an
Universitie
,
who
therefore
had
an
Altar
with
this
Inscription
,
To
the
unknown
God
;
as
you
may
see
Acts
17.23
.
But
Scripture
carries
us
to
this
God
,
who
is
indeed
the
true
God
;
he
is
not
so
in
shew
and
in
pretence
alone
,
but
he
is
so
in
deed
and
truth
.
And
this
is
that
which
he
affirmeth
of
himself
,
and
confirmeth
many
waies
;
in
that
memorable
place
,
Isa.
45.20
,
&c.
And
therefore
the
Evangelist
doth
set
the
finger
of
an
hand
against
him
as
it
were
to
point
him
out
,
in
this
respect
,
1
John
5.20
.
We
know
,
saith
he
,
that
the
Son
of
God
is
come
,
and
he
hath
given
us
understanding
that
we
may
know
him
that
is
true
,
(
true
in
himself
and
in
his
nature
,
and
true
in
his
discovery
and
revelation
of
himself
)
and
we
are
in
him
that
is
true
,
this
is
the
true
God
.
q.d.
Take
notice
of
him
,
and
observe
him
well
,
this
is
the
true
God
.
And
as
he
is
the
true
God
,
so
in
the
second
place
he
is
the
only
true
God
.
There
are
other
false
gods
,
there
is
no
other
true
God
,
but
him
only
.
I
am
God
,
saith
the
Lord
,
Isa.
45.22
.
and
there
is
no
God
else
besides
me
,
a
just
God
and
a
Saviour
,
there
is
none
beside
me
.
It
is
repeated
twice
for
the
better
confirmation
:
And
therefore
Jeremy
in
this
respect
sets
him
in
opposition
to
all
other
gods
;
Ier.
10.8
,
9.
They
are
altogether
brutish
,
saith
the
Prophet
,
the
stock
is
a
vain
doctrine
.
Silver
spread
into
plates
,
and
Gold
from
Ophir
,
blew
and
purple
is
their
cloathing
,
they
are
the
work
of
cunning
men
,
but
the
Lord
is
the
true
God
.
The
Prophet
speaks
it
there
exclusively
,
he
is
,
and
none
but
he
;
they
are
not
,
he
is
.
The
Holy
Ghost
affirms
of
Idols
universally
,
without
exception
,
that
they
are
nothing
in
the
world
,
1
Cor.
8.4
.
nothing
of
that
Idolaters
conceit
;
they
are
not
Numina
indeed
.
And
therefore
it
is
added
in
that
place
,
there
is
no
other
God
but
one
.
And
howsoever
they
are
often
called
Gods
in
Scripture
,
yet
this
is
spoken
according
to
the
apprehensions
and
conceits
of
sottish
men
,
because
they
think
them
to
be
so
;
and
therefore
this
their
God-head
is
recalled
again
in
other
places
,
and
they
are
stiled
false
gods
;
and
as
a
false
man
is
no
man
,
so
a
false
god
is
no
god
.
I
speak
not
of
a
false
man
in
his
words
and
in
his
actions
,
(
for
such
an
one
may
be
a
man
)
but
of
a
false
man
in
his
nature
.
Even
as
a
painted
man
hath
not
the
nature
of
a
man
,
and
so
by
consequence
is
no
man
.
So
Idols
painted
,
or
engraven
gods
,
have
nothing
of
the
true
and
living
God
in
them
,
and
so
by
consequence
are
no
gods
as
the
Apostle
shews
,
Gal.
4
8.
Howbeit
when
ye
knew
not
God
,
ye
did
service
unto
them
who
by
nature
are
no
gods
.
And
hence
an
Idol
is
sometimes
called
a
lye
in
Scripture
,
as
Ier.
10.11
.
his
molten
image
is
falshood
or
a
lye
,
because
it
hath
not
that
divinity
which
it
pretendeth
to
,
&
which
it
is
supposed
to
have
by
those
that
worship
and
adore
it
.
And
because
it
doth
not
yield
that
succour
which
it
seems
to
promise
.
You
know
what
God
affirmeth
of
the
Idols
of
the
Jews
,
that
they
are
no
gods
,
Ier.
5.7
.
My
people
have
forsaken
me
,
and
sworn
by
them
that
are
no
gods
.
An
oath
is
taken
there
by
a
Synecdoche
for
all
the
parts
of
holy
worship
,
as
it
is
often
in
the
holy
Scripture
,
so
that
the
sense
and
meaning
is
,
q.
d.
My
people
have
forsaken
me
the
true
God
,
and
worshipped
them
that
are
no
gods
.
So
that
the
point
is
plain
you
see
,
our
God
is
the
true
God
,
and
the
only
true
God
.
Now
the
Scripture
proves
it
further
yet
,
by
Reason
,
and
Uses
,
and
Arguments
in
this
present
case
;
it
will
not
be
unprofitable
if
I
hint
them
briefly
to
you
.
It
appears
that
our
God
is
the
only
true
God
,
because
he
,
and
he
only
Reason
1
hath
his
being
of
himself
:
He
was
before
all
things
,
when
there
was
nothing
in
the
world
besides
him
,
and
consequently
could
not
have
his
being
of
another
.
Before
the
mountains
were
brought
forth
,
before
the
earth
or
world
was
made
,
from
everlasting
to
everlasting
,
he
is
God
,
Psal.
90.2
.
he
is
the
Lord
,
the
first
and
the
last
,
Isa.
41.1
.
whereas
the
heathen
gods
are
new
,
and
have
their
being
of
another
,
and
so
indeed
are
no
gods
.
You
know
how
David
reasons
,
They
are
not
gods
,
saith
he
,
and
why
so
?
they
are
the
works
of
mens
hands
,
Psalm
115.4
.
And
Hosea
to
the
same
purpose
,
Hos.
8.6
.
The
workman
made
it
,
therefore
it
is
not
God
.
Indeed
it
is
so
far
from
being
God
,
that
it
is
scarce
a
creature
,
it
is
nothing
in
the
world
.
Or
if
it
be
a
creature
,
it
is
of
their
own
making
.
The
workman
made
it
,
therefore
it
is
not
God
.
It
appears
that
our
God
is
the
only
true
God
,
because
he
only
is
the
Reason
2
living
God
:
It
is
the
Prophets
argument
,
Ier.
10.10
.
The
Lord
is
the
true
God
.
But
how
doth
this
appear
?
Why
he
is
the
living
God
,
as
it
is
added
in
the
next
words
.
Other
gods
are
dead
gods
,
they
have
tongues
and
cannot
speak
,
they
have
feet
but
cannot
walk
:
And
hence
is
the
Apostles
Exhortation
,
to
turn
from
such
dead
vanities
as
these
unto
the
living
God
.
Reason
3
It
appears
,
that
our
God
is
the
only
true
God
,
as
by
his
being
and
his
life
,
so
by
his
operations
and
effects
.
As
it
appears
by
what
he
is
,
so
it
appears
by
what
he
doth
.
Among
the
gods
there
is
none
like
thee
,
saith
David
,
Psalm
86.8
.
how
doth
he
prove
this
?
neither
are
there
any
works
like
thy
works
.
And
therefore
the
true
God
upbraids
the
heathen
gods
in
this
respect
,
Isa.
41.24
.
Behold
you
are
of
nothing
,
and
your
work
of
nothing
;
that
is
,
you
are
not
able
to
do
any
thing
,
you
can
do
neither
good
nor
evil
,
as
it
is
said
in
that
place
.
Not
to
speak
of
the
creation
of
the
heaven
and
the
earth
,
which
is
attributed
to
God
in
opposition
to
all
other
gods
.
What
can
the
gods
of
heathen
or
of
professed
Christians
,
who
make
their
honour
or
their
wealth
their
gods
,
what
can
they
do
to
save
a
man
in
the
time
of
his
distress
?
Riches
deliver
not
in
the
day
of
death
.
So
that
as
the
Prophet
saith
to
the
Idolaters
of
his
time
,
Isa.
45.20
.
Ye
pray
unto
a
God
that
cannot
save
.
So
we
may
say
to
these
Idolaters
of
our
times
,
ye
trust
in
gods
that
cannot
save
:
no
,
this
is
proper
to
the
true
God
.
There
is
no
God
besides
me
,
saith
the
Lord
,
a
just
God
and
a
Saviour
;
and
therefore
addeth
presently
,
Look
unto
me
and
be
you
saved
,
for
I
am
God
,
and
there
is
none
else
.
Reason
4
It
appears
,
that
our
God
is
the
only
true
God
,
by
the
duration
of
his
being
;
as
he
is
the
first
,
so
he
is
the
last
,
Isa.
41.4
.
he
holds
out
when
all
fail
.
For
other
gods
they
perish
,
Ier.
10.11
.
Idols
perish
,
riches
perish
;
honours
,
friends
,
all
perish
;
but
God
endures
to
all
eternity
.
As
he
is
from
everlasting
,
so
he
is
to
everlasting
,
Psal.
90.2
.
All
other
things
are
subject
to
decay
and
dissolution
,
but
he
abides
for
evermore
.
They
do
all
perish
,
saith
the
Psalmist
,
Psalm
102.26
.
but
thou
shalt
endure
for
ever
.
They
all
wax
old
,
&c.
but
thou
art
the
same
,
&c.
Use
1
Now
is
it
so
,
that
our
God
is
the
true
God
?
Then
let
this
serve
in
the
first
place
to
quicken
us
,
and
stir
us
up
to
strengthen
and
confirm
our
faith
in
this
particular
,
and
to
endeavour
to
believe
more
fully
and
distinctly
that
our
God
is
God
indeed
;
and
verily
the
best
among
us
have
need
of
confirmation
here
,
for
we
are
very
apt
to
waver
,
and
to
have
doubtful
thoughts
about
it
.
And
they
that
are
most
free
from
these
,
have
yet
defects
and
imperfections
in
their
faith
,
of
this
as
well
as
other
parts
of
truth
.
They
have
not
yet
attained
to
such
a
pitch
,
but
they
must
be
adding
to
it
,
and
endeavour
to
get
on
to
further
measures
and
degrees
.
And
therefore
let
it
be
our
labour
and
endeavour
to
encrease
our
faith
in
this
particular
,
and
to
grow
up
by
full
assurance
of
this
fundamental
truth
,
that
our
God
is
the
true
God
.
And
to
this
I
shall
perswade
and
stir
you
up
with
some
motives
.
The
more
undoubtedly
and
firmly
we
believe
that
our
God
is
the
true
God
,
the
more
we
will
look
to
him
,
the
more
we
will
walk
with
him
,
and
consequently
we
will
converse
the
less
among
the
creatures
.
For
hence
it
is
because
we
have
some
doubts
and
haesitations
in
our
faith
,
of
this
particular
,
that
we
have
so
great
an
eye
upon
the
creature
in
our
wayes
:
that
we
approve
our selves
to
men
,
and
seek
the
approbation
and
applause
of
men
,
that
we
are
afraid
of
men
,
afraid
of
Creatures
,
but
are
not
afraid
of
God
.
Whence
is
it
my
beloved
,
but
because
we
are
not
absolutely
satisfied
at
all
times
,
that
our
God
is
indeed
the
true
God
,
but
have
thoughts
arising
in
us
,
or
cast
into
us
,
tending
at
least
towards
some
scruple
in
this
business
:
and
have
not
alwayes
arguments
at
hand
to
put
the
matter
out
of
all
question
,
and
to
suppress
such
thoughts
as
these
as
soon
as
they
begin
to
stir
in
us
?
Who
art
thou
,
that
thou
shouldst
be
afraid
of
a
man
that
shall
dye
,
and
of
the
son
of
man
that
shall
be
made
as
grass
:
And
forgettest
the
Lord
thy
maker
,
that
hath
stretched
out
the
Heavens
,
and
laid
the
foundations
of
the
earth
?
Esa.
51.12
,
13.
By
which
the
Prophet
intimates
that
we
should
never
be
transported
so
with
sinful
fears
of
men
and
creatures
as
we
are
,
but
that
the
great
Creator
is
set
by
;
either
he
is
not
in
our
thoughts
,
or
which
is
worse
,
he
is
not
in
our
faith
.
And
when
we
come
to
this
my
Brethren
,
to
have
some
scruples
in
our selves
,
whether
there
be
a
God
at
all
,
or
if
there
be
,
whether
ours
which
we
have
chosen
,
be
the
right
and
true
God
,
it
is
impossible
but
we
should
(
so
far
as
those
doubts
prevail
upon
us
)
go
out
from
him
,
and
apply
our selves
to
those
things
which
are
obvious
to
the
sence
,
which
we
see
and
know
to
be
.
The
more
undoubtedly
and
firmly
we
believe
that
our
God
is
the
true
God
,
the
more
perfectly
and
fully
we
shall
serve
him
and
obey
him
;
the
more
we
shall
trust
in
him
,
the
more
we
shall
seek
to
him
,
the
more
we
shall
strive
to
please
him
;
according
to
the
strengthening
or
weakening
of
our
faith
in
this
particular
,
will
be
the
measure
of
our
service
and
obedience
to
him
,
of
our
reliance
and
dependence
on
him
.
For
even
as
if
a
man
believe
there
is
no
God
at
all
,
he
will
not
serve
him
,
he
will
not
roll
himself
upon
him
whom
he
thinketh
not
to
be
.
So
if
he
believe
it
weakly
,
and
with
many
haesitations
that
there
is
a
God
,
or
that
the
God
which
he
hath
chosen
is
the
true
God
,
he
will
fear
him
,
and
he
will
trust
him
very
weakly
and
remisly
.
He
will
be
on
and
off
,
and
up
and
down
,
according
to
the
ebbings
and
the
flowings
of
his
faith
.
But
if
we
have
a
strong
and
an
unshaken
confidence
that
our
God
is
God
indeed
,
then
we
will
set
our selves
to
serve
him
fully
and
without
halting
.
Then
we
will
trust
him
perfectly
,
we
will
apply
our selves
to
please
him
,
in
all
our
ways
and
all
our
actions
.
But
you
will
ask
me
then
,
how
shall
we
do
to
put
this
matter
out
of
all
question
,
that
our
God
is
the
true
God
,
and
what
means
shall
we
use
to
satisfie
our selves
,
and
to
confirm
our
faith
in
this
particular
,
because
it
is
a
Point
of
such
concernment
,
and
hath
such
influence
in
our
lives
?
I
shall
give
you
some
Directions
.
First
,
Endeavour
to
the
utmost
of
your
power
,
to
give
compleat
and
full
assent
and
credit
to
the
Scripture
,
admit
not
any
doubt
in
that
particular
.
One
main
thing
that
the
Scripture
doth
,
is
to
give
testimony
to
the
God
whom
we
worship
;
and
if
we
can
but
say
that
this
witness
is
true
,
there
is
an
end
of
this
business
.
So
far
as
we
believe
the
Scripture
,
we
cannot
but
believe
(
without
any
haesitation
)
that
our
God
is
the
true
God
.
If
we
be
satisfied
of
the
one
,
we
cannot
possibly
have
any
scruple
of
the
other
.
And
therefore
we
should
spend
our
thoughts
upon
such
meditations
as
will
settle
us
in
this
.
We
should
consider
with
our selves
the
strange
Consent
of
Scripture-writers
living
in
so
many
Ages
;
the
strange
accomplishment
of
Scripture-Prophesies
,
the
strange
effect
of
Scripture-admonitions
,
exhortations
,
threatnings
.
Though
it
be
carried
in
a
low
and
easie
stile
,
how
it
commands
us
,
and
prevaileth
more
upon
us
then
all
the
Eloquence
of
men
and
Angels
could
ever
do
,
were
it
united
altogether
.
Especially
we
should
observe
(
we
that
are
God's
I
mean
,
(
for
to
such
I
now
speak
)
what
admirable
operation
it
hath
had
upon
our
own
hearts
;
how
it
hath
pierced
in
,
and
made
a
separation
between
our
very
joynts
and
marrow
.
how
it
hath
even
told
us
all
that
ever
we
have
done
;
how
it
hath
cast
us
down
with
sorrow
unconceivable
,
and
then
raised
us
up
again
with
joy
unspeakable
and
glorious
;
how
it
hath
altered
and
changed
us
,
and
turned
us
clear
about
,
and
made
us
to
renounce
our
profits
,
pleasures
and
delights
,
our
wills
,
our
reasons
and
desires
,
yea
to
deny
our selves
,
that
we
might
walk
by
this
Rule
.
Such
things
as
these
methinks
,
should
mightily
confirm
us
in
the
truth
of
this
,
that
the
Scripture
is
the
very
Word
of
God
.
And
then
this
cannot
chuse
but
follow
out
of
all
dispute
,
that
our
God
is
the
true
God
.
Secondly
,
Examine
all
pretenders
to
the
Godhead
,
and
see
if
any
of
them
have
so
good
a
Plea
,
so
good
a
Title
to
the
Deity
as
the
God
whom
we
worship
.
This
I
suppose
is
out
of
question
with
you
,
that
there
is
a
God
;
this
is
apparent
by
the
current
and
the
joynt-consent
of
men
in
all
times
and
in
all
places
.
For
this
is
not
a
thing
that
hath
been
taught
by
this
or
that
sect
,
or
held
by
this
or
that
people
.
But
all
sects
,
how
much
soever
they
have
differed
in
all
other
things
,
have
held
this
;
and
all
Nations
,
how
wide
soever
each
from
other
in
place
or
manners
,
have
taught
this
.
But
now
the
thing
we
are
upon
;
is
,
who
this
God
is
;
whether
ours
or
any
other
?
And
truly
my
Beloved
,
if
this
be
once
admitted
,
that
there
is
a
God
,
our
God
will
carry
it
from
any
other
that
hath
laid
any
claim
to
it
.
As
for
the
Idols
of
the
Heathen
,
stocks
and
stones
,
I
know
you
will
not
think
it
worthy
your
consideration
,
whether
any
of
them
were
the
true
God
.
And
for
the
gods
which
the
Barbarians
worshipped
,
the
Sun
,
the
Moon
,
the
very
beasts
themselves
of
every
sort
,
they
are
no
great
pretenders
neither
;
we
need
no
more
then
ordinary
reason
to
convince
us
that
these
can
be
no
Gods
.
For
to
say
truth
,
they
are
below
men
.
The
Romane
gods
are
more
considerable
then
the
other
,
and
yet
they
were
but
men
,
as
Jupiter
,
and
Saturn
,
and
the
like
:
Yea
,
to
say
truth
,
they
were
vile
and
wicked
men
,
addicted
to
the
grossest
vices
,
and
such
as
led
most
prophane
and
lewd
lives
:
Yea
,
they
were
mortal
men
,
and
therefore
certainly
they
were
not
Gods
.
And
hence
their
very
Worshippers
would
shew
you
in
one
place
a
Temple
,
and
in
another
place
a
Sepulchre
erected
to
the
same
God
,
which
is
a
most
apparent
Contradiction
.
And
truly
if
a
man
consider
,
who
have
pretended
to
the
Godhead
besides
our
God
,
and
what
poor
things
they
were
,
it
will
exceedingly
establish
and
confirm
him
in
this
business
.
You
cannot
think
that
if
there
be
a
God
,
as
that
is
granted
of
all
hands
,
he
is
concealed
from
the
world
till
this
time
.
And
truly
for
the
other
gods
that
have
been
worshipped
,
if
you
will
but
examine
them
,
you
will
apparently
discover
them
to
have
deluded
and
deceived
the
world
:
so
that
you
may
exceedingly
confirm
your
faith
in
this
respect
by
an
induction
of
particulars
.
This
god
and
that
god
cannot
be
the
true
God
,
and
so
along
in
all
the
rest
:
And
therefore
our
God
is
undoubtedly
the
true
God
.
And
you
shall
find
the
Lord
to
have
such
poor
Competitors
,
that
you
will
certainly
cry
out
at
last
,
as
being
fully
satisfied
,
The
Lord
is
God
,
the
Lord
is
God
.
Be
sure
to
sift
this
business
to
the
full
,
when
you
set
your selves
about
it
,
and
not
to
leave
it
undetermined
in
your
own
thoughts
.
Never
give
over
till
you
be
resolved
,
and
till
you
be
established
in
the
present
truth
.
It
is
the
fault
of
many
men
(
yea
I
believe
of
many
good
men
)
that
when
some
thoughts
of
Atheism
are
cast
in
,
and
when
they
have
some
doubts
arising
in
their
hearts
,
whether
the
Lord
be
God
or
no
,
(
as
this
the
very
best
may
have
)
they
do
not
altogether
scatter
them
before
they
leave
them
,
but
leave
the
business
as
it
were
in
medio
,
in
suspence
;
they
pass
to
other
thoughts
,
and
do
not
fully
satisfie
themselves
in
this
particular
,
whereas
a
man
should
never
rest
while
there
is
any
cloud
upon
his
faith
,
any
scruple
in
his
conscience
.
Ah
,
my
Beloved
,
will
you
be
slight
in
such
a
matter
as
this
is
,
of
such
infinite
concernment
?
whether
the
God
which
you
have
chosen
be
the
right
or
no
?
How
can
you
but
be
slight
accordingly
in
all
the
duties
of
his
service
?
And
therefore
do
not
give
it
over
till
you
be
resolved
.
Think
with
your selves
,
I
must
determine
either
on
or
off
,
either
one
way
or
the
other
.
And
if
you
be
necessitated
to
resolve
,
our
God
will
carry
it
from
all
the
rest
.
They
that
have
taken
other
gods
,
have
taken
them
upon
trust
,
they
have
received
them
from
the
custom
of
the
places
in
which
they
have
been
born
and
bred
.
And
most
that
worship
our
God
,
take
him
but
in
such
a
way
as
this
is
.
But
if
you
sift
the
business
well
,
you
will
find
cause
to
stick
to
him
whom
you
have
chosen
.
The
more
you
prove
him
and
examine
him
,
the
better
you
will
like
him
.
And
therefore
I
beseech
you
,
do
not
halt
in
this
business
,
but
come
to
some
determination
and
decision
:
Do
as
Elijah
counsels
Israel
;
Be
no
longer
unresolved
:
If
Baal
be
God
,
then
follow
him
;
but
if
the
Lord
be
God
,
then
follow
him
.
Rest
not
in
opinion
here
,
but
sift
it
to
the
full
.
Bring
your selves
to
this
disjunction
:
If
any
other
god
be
true
,
why
then
there
is
no
other
way
,
but
I
must
worship
him
,
and
serve
him
.
But
if
our
God
be
the
right
,
then
I
must
stick
close
to
him
.
If
you
be
at
this
hand
,
that
you
will
absolutely
satisfie
your selves
before
you
leave
,
before
you
give
the
business
over
,
(
as
this
you
are
bound
to
do
)
you
will
not
leave
it
any
longer
in
suspence
,
nor
suffer
any
doubtfull
thoughts
within
you
unexamined
(
for
then
they
will
return
again
on
all
occasions
)
you
will
find
that
this
will
strengthen
faith
exceedingly
in
this
particular
.
Our
God
will
certainly
be
gainer
,
and
have
very
great
advantage
by
coming
on
the
test
with
any
other
.
Fourthly
and
lastly
,
set
all
the
Grace
,
and
all
the
strength
you
have
on
work
in
prayer
,
that
God
himself
would
satisfie
you
fully
,
and
confirm
your
faith
in
this
particular
,
That
he
would
leave
no
doubt
within
you
concerning
such
a
principle
as
this
is
;
which
is
the
very
Basis
of
Religion
,
the
foundation
that
supports
the
Fabrick
of
it
,
and
beareth
up
the
weight
of
all
the
building
.
A
man
will
never
come
to
God
by
faith
,
or
by
repentance
,
or
obedience
,
unless
he
first
believe
that
God
is
,
Heb.
11.6
.
And
therefore
struggle
with
the
Lord
about
it
;
if
faith
begin
to
waver
,
or
to
fail
in
any
measure
,
say
,
as
the
Disciples
did
,
O
Lord
,
encrease
our
faith
,
Lord
strengthen
us
,
Lord
do
not
suffer
us
to
shake
in
this
fundamental
truth
;
for
this
doth
shake
all
with
it
.
A
man
may
get
a
common
,
an
acquired
faith
,
by
arguments
,
and
reasons
,
and
the
like
;
it
may
be
brought
into
a
man
by
custom
;
but
that
will
never
satisfie
a
man
compleatly
,
constantly
,
unless
he
have
infused
faith
,
and
that
is
the
immediate
gift
of
God
himself
.
If
he
will
shew
himself
to
any
man
,
then
he
shall
see
,
and
know
,
and
be
assured
,
that
he
is
the
true
God
.
But
if
he
will
hide
himself
,
he
can
but
only
grope
after
him
.
Use
2
Is
it
so
,
that
our
God
is
the
true
God
?
and
are
you
satisfied
of
this
?
do
you
know
him
to
be
so
?
then
serve
and
glorifie
him
as
the
true
God
.
Let
him
have
that
worship
,
and
that
honour
,
and
obedience
which
the
soveraignty
of
a
God
calls
for
.
If
he
be
not
the
true
God
,
then
take
your
liberty
,
and
walk
according
to
your
own
lusts
,
and
according
to
your
own
pleasures
;
abridge
your selves
of
nothing
to
which
the
byass
of
your
nature
carries
you
,
take
no
pains
in
holy
duties
,
hear
no
more
,
pray
no
more
.
But
if
he
be
indeed
the
true
God
,
and
you
dare
not
to
deny
it
,
then
live
and
walk
as
if
you
did
believe
him
to
be
so
.
Stifle
not
these
principles
which
you
cannot
contradict
nor
lay
aside
.
Take
heed
of
doing
as
the
Gentiles
did
,
Rom.
1.19
,
&c.
they
liked
not
to
retain
God
in
their
knowledge
;
they
had
him
there
,
but
they
liked
not
to
retain
him
,
because
he
was
a
trouble
to
them
;
fain
they
would
put
him
out
again
:
The
apprehension
of
a
God
called
upon
them
for
some
duty
,
and
was
a
curb
and
a
restraint
from
some
evils
.
And
therefore
they
were
weary
of
such
thoughts
as
these
,
and
sought
to
chase
them
from
their
meditations
:
To
say
truth
,
they
did
not
like
them
,
and
therefore
would
be
rid
of
them
:
They
knew
God
,
(
that
they
were
not
able
to
avoid
)
but
yet
they
glorified
him
not
as
God
.
And
truly
this
is
just
the
case
of
many
Christians
:
They
do
not
serve
,
they
do
not
glorifie
and
worship
God
according
to
their
knowledge
of
him
.
They
walk
not
answerably
to
their
principles
,
and
to
their
light
in
this
particular
.
They
yield
him
to
be
God
,
and
yet
they
do
not
trust
in
him
,
they
do
not
live
to
him
,
they
do
not
love
,
they
do
not
fear
him
,
and
the
like
.
They
live
without
God
in
the
world
,
and
they
do
just
as
they
would
do
,
if
there
were
no
God
at
all
.
Now
I
beseech
you
,
my
Beloved
,
do
but
consider
the
extream
danger
of
such
a
course
as
this
is
.
It
is
the
ready
way
to
be
delivered
up
to
strong
delusions
,
and
to
vile
affections
,
as
you
may
see
those
Gentiles
were
in
the
very
same
case
.
Because
when
they
knew
God
,
they
glorified
him
not
as
God
,
therefore
God
gave
them
up
to
strong
delusions
in
their
intellectuall
parts
,
that
they
were
vain
in
their
imaginations
,
and
their
foolish
hearts
were
darkened
;
to
vile
affections
in
their
sensual
part
,
that
they
committed
all
uncleanness
,
and
burned
in
their
filthy
lusts
;
their
hearts
were
like
an
Oven
heated
by
the
Baker
,
they
were
set
on
fire
of
hell
.
And
hath
it
not
been
thus
with
many
men
in
our
daies
?
they
know
God
in
a
speculative
and
discoursive
way
at
least
;
they
were
convinced
that
he
was
the
true
God
,
but
they
lived
not
according
to
their
principles
in
this
respect
,
they
abated
of
their
strictness
and
devotion
,
neglected
duties
which
they
had
been
wont
exactly
to
perform
,
forsook
the
Ordinances
and
the
Worship
of
the
Lord
,
despised
the
Word
of
God
,
glorified
him
not
as
God
,
took
carnal
liberty
against
their
knowledge
,
and
against
their
conscience
.
And
now
how
vain
are
they
become
in
their
imaginations
?
how
foolish
in
their
fancies
,
and
opinions
,
and
conceits
?
How
hath
God
sent
on
many
of
them
strong
delusions
to
believe
lyes
,
that
they
might
all
be
damned
that
believe
not
the
truth
,
but
had
pleasure
in
unrighteousness
!
They
knew
the
truth
,
but
they
had
pleasure
in
unrighteousness
.
They
took
delight
in
some
unrighteous
way
or
other
,
some
secret
way
of
wickedness
or
other
,
and
now
they
are
delivered
and
believe
lyes
.
It
is
a
lie
and
a
delusion
,
but
it
is
a
strong
delusion
,
so
that
you
cannot
stir
them
from
it
.
Do
what
you
can
,
and
bring
what
arguments
you
will
,
it
is
in
vain
,
the
deceit
is
strong
upon
them
.
And
some
are
also
given
up
to
vile
affections
,
and
to
those
burning
lusts
,
which
the
Apostle
speaks
of
in
the
cited
places
.
This
is
the
formidable
judgement
of
the
Lord
on
those
who
know
God
,
and
do
not
walk
according
to
their
knowledge
.
And
therefore
as
we
own
the
true
God
,
let
us
serve
,
and
let
us
worship
him
as
such
a
one
,
let
us
live
and
act
for
him
,
let
us
be
taken
up
with
him
,
let
us
make
this
our
work
to
please
him
,
let
us
in
every
thing
so
carry
and
demean
our selves
,
as
they
should
do
who
have
the
Lord
for
their
God
.
JOHN
17.3
.
Thee
the
only
true
God
.
IS
it
so
,
that
God
the
Father
,
Son
,
&c.
is
the
only
true
God
?
Then
Use
3
let
us
have
no
other
God
but
him
only
.
Let
us
be
able
confidently
to
challenge
any
man
in
the
words
of
holy
David
,
Whom
have
we
in
heaven
but
him
,
and
whom
have
we
in
earth
but
him
?
Is
there
any
in
the
world
,
whom
we
set
up
to
our selves
as
a
God
but
him
only
?
Let
us
be
alwaies
mindfull
of
the
first
and
great
Commandment
of
the
Law
of
God
,
which
is
indeed
the
very
basis
and
foundation
of
the
rest
,
Thou
shalt
have
no
other
God
before
me
.
Thou
shalt
have
a
God
,
and
thou
shalt
have
me
for
thy
God
,
and
thou
shalt
have
none
but
me
for
thy
God
.
And
that
which
is
annexed
is
very
much
to
be
observed
,
If
thou
hast
any
God
besides
me
,
it
will
be
before
me
.
If
we
could
go
behind
his
back
and
take
another
god
,
there
were
the
less
iniquity
,
and
there
were
the
more
safety
;
it
were
not
such
a
hainous
thing
,
it
were
not
such
a
dangerous
thing
.
But
to
go
and
take
another
god
before
his
face
,
(
as
if
a
wife
should
go
and
take
another
Lover
and
commit
uncleanness
with
him
,
even
before
her
husbands
face
)
what
an
horrid
impudence
?
what
an
unsufferable
provocation
?
What
,
saith
the
Lord
,
(
as
once
Ahasuerus
in
the
case
of
Haman
)
will
he
commit
adultery
before
my
face
?
for
so
idolatry
is
spiritual
adultery
;
will
he
do
it
in
my
presence
,
and
while
I
am
looking
on
?
Ah
desperate
wretch
!
nay
then
I
see
there
is
no
hope
of
him
,
take
him
away
,
and
carry
him
to
execution
.
And
therefore
let
us
be
extreamly
cautious
,
that
we
have
no
other
God
but
him
alone
who
is
the
only
true
God
.
But
you
will
ask
me
now
perhaps
,
what
I
intend
when
I
exhort
you
to
have
no
other
God
but
him
only
?
Truly
,
my
Brethren
,
it
involveth
many
things
,
but
I
shall
draw
them
to
a
few
heads
.
When
I
perswade
you
to
have
the
Lord
and
none
but
him
for
your
God
,
my
meaning
is
,
that
you
should
serve
him
and
none
but
him
,
that
you
should
fear
him
and
none
but
him
,
that
you
should
trust
in
him
and
none
but
him
.
Then
since
he
is
the
only
true
God
,
serve
him
and
none
but
him
.
Serve
the
Lord
so
as
to
serve
no
other
with
him
.
So
is
his
own
express
injunction
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
,
Matth.
4.10
.
And
here
to
be
a
little
more
distinct
,
serve
the
Lord
and
not
Idols
,
serve
the
Lord
and
not
Times
,
serve
the
Lord
and
not
Lusts
.
First
,
serve
the
Lord
and
not
Idols
,
they
are
all
false
gods
,
he
is
the
only
true
God
,
and
therefore
see
you
serve
him
,
and
not
them
.
It
is
a
sin
the
Scripture
very
much
disswades
from
,
and
makes
the
worst
of
all
corruptions
,
and
most
abominable
to
the
Lord
.
And
therefore
this
is
often
called
the
sin
in
Scripture
by
way
of
eminence
above
the
rest
,
because
it
is
a
sin
of
the
most
infamous
and
odious
rank
.
And
Jeroboams
drawing
Israel
to
the
worship
of
the
calves
,
is
frequently
set
forth
by
this
expression
,
he
made
Israel
to
sin
.
He
made
them
to
commit
the
sinning
sin
,
the
sin
which
is
abundantly
and
out
of
measure
sinfull
.
And
God
himself
disswading
from
it
,
speaketh
of
it
as
that
on
which
his
very
heart
did
rise
,
which
he
abhorred
to
name
,
on
which
he
could
not
think
without
extremity
of
detestation
;
O
do
not
that
abominable
thing
which
I
hate
,
Jer.
44.4
.
And
otherwise
indeed
it
cannot
be
:
For
it
is
the
choosing
of
another
god
,
that
is
the
Holy
Ghosts
expression
of
it
,
saith
he
,
they
chose
new
gods
,
Judges
5.8
.
by
which
they
made
it
to
appear
,
that
they
were
weary
of
the
old
,
as
if
they
had
discovered
some
iniquity
in
God
,
as
he
expostulateth
with
the
Jews
upon
the
like
occasion
,
Jer.
2.5
.
as
if
the
Lord
were
found
upon
experience
to
be
such
a
god
,
or
were
not
worth
the
keeping
any
longer
.
This
is
a
thing
from
which
the
very
heathen
are
abhorrent
and
averse
;
the
Nations
will
not
change
their
gods
,
Jer.
2.11
.
though
they
be
but
false
gods
,
and
consequently
no
gods
,
as
it
is
added
there
in
that
place
.
Oh
what
an
odious
thing
is
this
,
that
the
Church
should
change
hers
,
who
hath
the
true
and
everlasting
Lord
of
heaven
and
earth
for
her
God
.
They
will
not
change
their
false
gods
for
the
true
,
and
shall
we
change
the
true
God
for
a
false
?
Oh
what
an
horrible
indignity
is
this
,
what
an
unsufferable
provocation
?
And
therefore
God
is
exceedingly
incensed
at
this
iniquity
;
it
is
a
sin
that
kindles
anger
,
great
anger
,
yea
the
heat
of
great
anger
,
Deut.
24.44
.
What
means
the
heat
of
this
great
anger
?
And
in
the
following
,
verses
it
is
shewed
to
be
because
they
went
and
served
other
gods
.
Indeed
Idolatry
stirs
up
the
jealousie
of
God
,
and
therefore
this
is
added
as
the
reason
of
the
prohibition
of
it
,
because
he
is
a
jealous
God
.
And
even
as
jealousie
in
man
is
(
as
the
wise
man
notes
)
the
rage
of
man
;
so
jealousie
in
God
(
my
Brethren
)
is
the
rage
of
God
.
To
see
his
Wife
the
Church
forsake
him
,
and
run
a
whoring
after
Idols
,
is
such
a
thing
as
blows
and
kindles
up
the
flames
of
his
hottest
indignation
.
In
what
a
fearfull
rage
was
God
on
this
occasion
?
behold
and
tremble
at
it
,
Exod.
32.9
.
when
Moses
hung
about
him
,
and
besought
him
for
the
people
,
he
flung
him
off
;
Let
me
alone
,
saith
God
,
that
so
my
anger
may
wax
hot
against
them
,
and
that
I
may
consume
them
in
a
moment
.
And
if
you
search
the
Scripture
,
you
shall
find
that
God
hath
executed
and
inflicted
the
heaviest
of
his
plagues
and
judgements
on
those
that
have
been
guilty
of
this
sin
.
Look
on
the
monuments
of
his
severest
and
most
direfull
vengeance
,
and
you
shall
find
,
that
as
the
wrath
of
God
hath
been
revealed
from
heaven
against
all
unrighteousness
of
men
;
so
especially
against
this
hideous
sin
.
And
as
a
man
transported
with
a
jealous
spirit
,
is
apt
to
take
unmercifull
revenge
;
in
which
respect
the
wise
man
saith
,
He
will
not
spare
in
the
day
of
vengeance
,
Prov.
6.34
.
even
so
the
Lord
when
he
is
stirred
to
jealousie
on
this
occasion
,
is
wont
to
measure
out
to
such
offendors
an
excess
and
overplus
of
wrath
and
vengeance
,
as
you
may
see
a
sad
example
of
it
in
the
Jews
.
And
therefore
I
shut
up
this
Exhortation
,
as
John
doth
his
Epistle
.
Little
children
keep
your selves
from
Idols
,
Amen
.
Serve
the
Lord
and
not
Idols
.
But
you
will
say
perhaps
,
what
needs
this
?
For
who
among
us
is
inclinable
to
this
sin
?
Or
which
of
us
doth
serve
Idols
?
To
this
I
answer
,
That
there
is
not
in
man
a
stronger
inclination
to
any
sin
then
that
of
Idolatry
,
as
I
could
shew
you
very
plentifully
and
very
clearly
from
the
Scripture
.
And
as
for
actual
Idolatry
,
you
must
know
,
(
my
Brethren
)
that
there
is
a
gross
and
open
,
and
there
is
a
more
subtile
and
secret
Idolatry
.
The
gross
and
open
is
the
worshipping
of
heathen
images
and
heathen
gods
,
or
else
of
Popish
Crucifixes
,
and
the
like
;
from
this
perhaps
you
may
acquit
your selves
.
But
now
besides
,
there
is
an
inward
and
secret
Idolatry
,
and
this
is
very
rife
and
common
in
the
world
,
yea
in
the
bosom
of
the
Church
it self
.
Professed
Christians
many
of
them
,
who
have
but
one
God
in
their
mouthes
,
have
yet
an
hundred
in
their
hearts
.
For
you
must
know
,
my
Brethren
,
that
this
inward
Idol-worship
is
not
committed
only
by
conceiving
an
Idol
or
a
creature
under
the
notion
of
God
,
which
was
the
errour
of
the
heathen
,
who
thought
that
Jupiter
and
Mars
were
gods
.
But
also
by
ascribing
that
to
any
creature
which
is
peculiar
to
the
Lord
.
In
doing
so
we
deifie
the
creature
,
and
set
it
up
in
Gods
stead
:
and
this
is
very
usual
among
those
that
would
be
taken
to
be
Christians
:
some
make
Idols
of
themselves
:
either
their
belly
is
their
God
,
as
the
Apostle
speaks
in
his
time
,
whose
end
is
destruction
,
whose
God
is
their
belly
,
Phil.
3.19
.
they
take
more
care
to
please
their
appetites
,
and
fill
their
bellies
,
then
to
please
God
.
Or
else
they
make
their
policy
and
wit
their
God
,
while
they
rely
and
rest
upon
it
to
bring
their
enterprizes
and
designs
to
pass
:
and
so
accordingly
attribute
the
effecting
of
them
to
their
own
skill
,
and
to
their
own
ability
.
These
are
the
men
that
sacrifice
to
their
own
net
,
and
burn
incense
to
their
own
dragg
,
as
the
Prophet
speaks
,
Hab.
1.16
.
Others
make
Idols
of
their
fellow
Creatures
,
while
they
lay
out
that
fear
,
and
love
,
and
confidence
upon
them
,
which
belongs
to
God
only
.
In
this
respect
,
the
covetous
and
worldly
wretch
is
stiled
an
Idolater
.
Eph.
5.5
.
because
he
loves
his
riches
more
then
God
,
and
trusteth
in
his
riches
more
then
God
.
And
the
Apostle
James
speaking
of
such
as
love
the
world
,
calls
them
adulterers
and
adulteresses
,
Jam.
4.4
.
because
they
commit
this
inward
Idolatry
(
which
is
spiritual
adultery
)
with
the
things
of
this
life
.
The
like
may
be
affirmed
of
the
ambitious
man
,
who
loves
his
honours
more
then
God
;
and
of
the
voluptuous
man
,
who
loves
his
pleasures
more
then
God
.
So
that
you
see
my
Brethren
,
there
is
need
of
this
advice
even
to
professed
Christians
,
to
serve
the
Lord
and
not
Idols
.
2.
Serve
the
Lord
and
not
the
times
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
words
not
very
much
unlike
,
neither
in
the
writing
of
them
,
nor
in
the
pronunciation
of
them
;
there
is
but
a
letter
odds
.
And
hence
it
is
that
some
have
put
the
latter
for
the
former
in
that
place
of
the
Apostle
,
Rom.
12.11
.
And
in
stead
of
reading
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
serving
the
Lord
,
they
read
it
by
an
easie
change
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
serving
the
time
.
And
so
we
find
it
in
some
Greek
Copies
.
And
truly
there
are
many
in
these
dayes
of
ours
who
seem
to
like
extreamly
well
of
this
change
,
who
would
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
still
,
and
who
would
rather
serve
the
time
then
serve
the
Lord
.
These
are
the
men
who
fashion
and
apply
themselves
continually
to
the
present
garb
,
and
to
the
present
state
of
things
.
Like
weather
Cocks
they
turn
with
every
blast
,
like
Ships
they
set
their
sails
to
every
wind
.
Brethren
,
this
is
an
odious
thing
to
mould
our selves
(
especially
in
points
of
Conscience
and
matters
of
Religion
)
to
the
times
.
Indeed
it
is
observed
of
the
men
of
Issachar
,
that
they
were
wise
to
understand
the
times
,
and
to
know
what
Israel
ought
to
do
,
1
Chron.
12.31
.
And
so
I
must
acknowledge
,
it
is
wisdom
so
to
observe
the
times
,
to
know
our
duty
what
it
is
,
and
to
perform
it
in
the
proper
season
.
But
to
observe
them
so
to
serve
them
,
is
a
very
great
evil
.
We
must
not
serve
the
times
but
serve
the
Lord
.
3.
Serve
the
Lord
and
not
Lusts
;
neither
your
own
Lusts
,
nor
the
Lusts
of
others
.
First
serve
the
Lord
and
not
your
own
Lusts
:
if
he
be
the
only
true
God
,
he
must
be
served
,
and
not
them
.
And
yet
how
many
are
there
who
are
slaves
and
vassals
to
their
own
Corruptions
,
who
are
not
subject
and
obedient
to
the
will
of
God
,
but
to
that
which
the
Evangelist
calls
the
will
of
the
flesh
,
1
John
13.
They
are
a
rule
unto
themselves
,
and
walk
according
to
their
own
counsels
.
That
which
they
have
a
will
and
a
desire
to
do
,
to
which
they
are
carried
and
swayed
by
their
own
inclinations
and
sensual
affections
,
they
freely
follow
and
pursue
;
but
for
the
will
of
God
,
they
neither
care
to
know
it
,
nor
obey
it
.
I
wish
that
such
would
seriously
consider
what
a
fearfull
thing
it
is
for
God
to
leave
men
to
their
own
wills
.
He
never
doth
it
but
in
extremity
of
wrath
and
vengeance
.
When
he
will
take
severe
revenge
indeed
,
then
he
picks
out
this
judgement
:
My
people
would
not
hearken
to
my
voice
,
(
saith
God
)
and
Israel
would
none
of
me
.
What
must
become
of
Israel
now
think
you
?
you
may
behold
it
in
the
following
verse
,
So
I
gave
them
up
to
their
own
lusts
,
to
walk
according
to
their
own
counsels
.
And
certainly
unless
the
Lord
should
send
men
quick
to
hell
,
a
heavier
Judgement
cannot
come
upon
them
.
Secondly
,
serve
the
Lord
,
and
not
the
Lusts
of
other
men
;
that
is
the
basest
and
unworthiest
service
in
the
world
,
when
men
are
not
only
subject
to
the
regular
and
just
commands
of
their
superiours
(
for
so
they
are
in
duty
bound
to
be
)
but
they
are
subject
to
their
wicked
humours
.
They
are
not
only
serviceable
and
obedient
to
their
lawfull
wills
,
but
they
are
Bawds
and
Pandars
to
their
Lusts
:
They
will
do
any
thing
,
rather
then
they
shall
be
offended
and
displeased
:
They
will
serve
them
in
their
sins
,
and
serve
them
in
their
base
and
wicked
humours
(
though
conscience
grumble
and
recoyl
)
they
will
comply
with
them
in
every
thing
,
they
will
humour
,
and
applaud
them
,
and
admire
them
for
advantage
,
as
the
Apostle
Paul
speaks
.
They
are
resolved
to
please
them
,
whether
God
be
pleased
or
no.
Let
such
remember
that
God
will
never
own
them
for
his
servants
,
who
prefer
the
favour
and
respects
of
men
above
him
:
Mark
what
the
Apostle
saith
,
Gal.
1.10
.
If
I
yet
please
men
,
if
I
seek
to
please
them
so
that
I
regard
not
though
I
anger
and
displease
the
Lord
Christ
;
If
I
yet
please
men
in
such
a
manner
,
in
such
a
way
as
this
,
I
cannot
be
the
servant
of
Christ
.
If
God
be
the
only
true
God
,
then
as
you
must
serve
him
and
none
but
him
,
so
you
must
fear
him
and
none
but
him
.
Sanctifie
the
Lord
of
hosts
himself
,
saith
the
Prophet
,
Isaiah
8.13
.
and
let
him
be
your
fear
and
dread
:
The
Prophet
speaks
it
there
exclusively
,
let
him
be
your
fear
and
none
else
.
To
which
effect
is
our
Saviours
admonition
,
Luke
12.
Be
not
afraid
of
them
that
kill
the
body
,
and
after
that
have
no
more
that
they
can
do
:
But
I
will
forewarn
you
,
whom
you
shall
fear
,
fear
him
that
after
he
hath
killed
,
hath
power
to
cast
you
into
hell
,
I
say
unto
you
fear
him
.
And
therefore
we
are
often
rated
in
the
Scripture
for
our
fear
of
men
and
creatures
as
Isa.
51.12
,
13.
Who
art
thou
that
thou
shouldest
be
afraid
of
a
man
that
shall
die
,
and
of
the
Son
of
man
that
shall
be
made
as
grass
?
And
truly
we
are
very
weak
in
this
respect
abundance
of
us
.
We
are
exceedingly
afraid
sometimes
how
men
will
use
us
if
we
fall
into
their
hands
,
and
if
they
come
to
have
us
in
their
power
,
we
cannot
eate
,
we
cannot
sleep
,
we
are
so
infinitely
troubled
and
perplexed
.
This
violent
and
raging
passion
eats
out
all
the
comfort
of
our
lives
;
And
in
the
mean
time
we
neglect
the
Lord
,
who
is
to
be
feared
,
as
the
Prophet
David
speaks
.
Why
you
will
say
then
,
May
we
not
in
any
case
fear
creatures
?
No
,
my
Beloved
,
not
in
any
case
make
them
the
ultimate
&
terminative
object
of
our
fears
.
Fear
them
we
may
as
instruments
of
Gods
anger
,
and
then
indeed
we
fear
God
in
them
.
But
to
fear
them
for
themselves
,
as
if
they
could
do
evil
to
us
of
themselves
,
is
even
to
set
them
up
in
Gods
stead
.
Indeed
if
they
could
do
us
any
mischief
without
God
,
and
which
he
could
not
fence
us
from
,
we
had
great
reason
then
to
fear
them
,
and
not
him
:
But
seeing
of
themselves
they
cannot
strike
us
,
and
when
they
do
they
are
but
rods
in
Gods
hand
,
we
should
not
eye
the
rod
so
much
as
the
hand
that
strikes
with
it
.
God
would
not
call
for
all
our
fear
,
if
any
creature
could
do
us
any
damage
without
him
.
But
seeing
he
alone
is
able
of
himself
to
save
and
to
destroy
,
I
say
unto
you
fear
him
,
and
none
but
him
.
If
God
be
the
only
true
God
,
then
trust
in
him
and
none
but
him
,
look
not
to
other
gods
,
as
the
expression
of
the
Prophet
is
,
Hosea
3.1
.
put
not
your
trust
and
confidence
in
them
.
For
that
from
which
deliverance
is
expected
by
us
,
that
is
the
thing
to
which
we
look
,
and
on
which
our
eye
is
fixed
.
I
will
lift
up
mine
eyes
to
the
hills
from
whence
my
help
cometh
,
Psalm
121.1
.
Now
this
we
may
not
do
from
any
creature
.
For
as
it
cannot
hurt
us
,
on
the
one
side
,
so
neither
can
it
save
us
on
the
other
;
no
,
this
is
proper
to
the
only
true
God
.
I
am
the
Lord
,
saith
he
,
and
there
is
no
God
besides
me
,
a
just
God
and
a
Saviour
:
And
therefore
addeth
presently
,
Look
unto
me
and
be
you
saved
,
all
the
ends
of
the
earth
,
for
I
am
God
and
none
else
.
And
therefore
let
not
any
of
our
hearts
depart
from
God
at
any
time
,
and
step
out
to
other
Saviours
:
Let
us
not
make
flesh
our
arm
,
nor
place
our
confidence
in
earthly
Saviours
.
It
s
that
which
we
are
very
apt
to
do
,
as
it
is
manifest
by
this
,
that
we
are
so
disquieted
and
troubled
in
the
want
,
and
so
secure
in
the
enjoyment
of
these
things
,
that
our
very
hearts
and
spirits
do
even
come
and
go
with
them
.
But
what
are
they
in
Gods
stead
,
as
once
the
King
of
Israel
said
,
2
Kings
5.7
.
that
they
should
save
us
and
procure
our
peace
?
Oh
,
my
Beloved
,
be
exceeding
tender
how
you
give
his
glory
to
another
,
how
you
attribute
this
to
any
means
,
how
you
expect
deliverance
from
it
.
If
God
be
the
only
true
God
,
let
nothing
share
together
with
him
in
your
faith
and
confidence
,
but
let
him
have
this
part
of
worship
appropriated
to
him
,
to
put
your
whole
trust
in
him
.
Use
4
Is
it
so
,
that
our
God
is
the
only
true
God
,
is
there
no
other
true
God
but
him
only
?
this
then
should
teach
us
who
have
chosen
him
to
be
our
God
,
to
be
at
unity
among
our selves
.
It
s
true
indeed
,
my
Brethren
,
there
are
many
persons
in
the
Godhead
,
but
yet
there
is
but
one
God
.
And
therefore
we
,
though
we
be
many
persons
,
should
labour
to
be
one
,
as
he
is
one
.
The
argument
is
the
Apostles
,
who
presseth
us
to
unity
upon
the
very
same
ground
,
Eph.
4.3
.
endeavouring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
.
And
this
is
used
as
one
inducement
among
the
rest
,
to
urge
it
,
and
enforce
it
on
us
,
because
there
is
but
one
God
,
one
only
true
God
,
as
you
may
see
in
the
sixth
verse
of
that
Chapter
.
Indeed
if
there
were
many
Gods
,
(
I
mean
many
true
Gods
)
there
were
a
manifest
and
just
occasion
of
division
.
It
were
but
reasonable
that
there
should
be
rents
and
breaches
among
the
worshippers
of
these
Gods
;
That
every
one
should
vehemently
contend
for
the
God
whom
he
fears
.
But
if
there
be
but
one
onely
true
God
,
whom
all
of
us
do
serve
and
worship
,
we
may
the
better
be
at
unity
among
our selves
.
Yea
we
should
strive
the
more
to
be
at
one
,
to
keep
our selves
in
unity
,
that
we
may
be
the
better
like
God
.
And
this
is
that
which
Christ
desireth
in
behalf
of
his
Disciples
,
in
the
11.
verse
of
this
Chapter
,
Holy
father
,
keep
through
thy
own
name
those
whom
thou
hast
given
me
,
that
they
may
be
one
as
we
are
.
By
which
he
intimates
expresly
,
that
it
is
a
thing
very
much
to
be
desired
,
that
the
worshippers
of
God
should
be
like
God
in
unity
.
Not
like
in
all
respects
,
(
for
so
it
is
impossible
that
they
should
be
)
but
as
God
is
one
in
Essence
,
so
they
should
be
one
in
heart
and
in
affection
.
Oh
let
us
labour
for
this
Oneness
,
that
we
may
be
in
this
like
God
.
Let
there
be
no
separations
and
divisions
,
but
let
the
Lords
Jerusalem
be
like
a
City
that
is
at
unity
within
it self
.
And
truly
there
was
never
greater
need
to
set
on
this
Exhortation
,
than
now
when
God
hath
suffered
such
a
spirit
of
division
to
possess
his
own
people
;
and
when
the
worshippers
of
the
only
true
God
are
of
so
many
minds
,
and
draw
so
many
waies
,
and
have
such
vehement
and
such
hot
contentions
and
disputes
among
themselves
,
that
they
are
no
way
to
be
pacified
and
appeased
.
So
that
the
Church
had
never
greater
reason
to
complain
(
as
Rebecca
sometimes
did
when
she
had
parlies
in
her
womb
,
and
when
the
twins
were
struggling
there
)
If
it
be
so
with
me
,
why
am
I
thus
?
Is
it
so
,
that
our
God
is
the
only
true
God
?
Then
let
us
see
our
happiness
Use
5
in
this
regard
,
that
we
have
chosen
him
for
our
God
,
and
that
we
have
not
taken
any
other
.
The
most
part
of
the
world
(
my
Brethren
)
are
mistaken
in
their
god
,
they
serve
them
who
by
nature
are
no
gods
,
as
Gal.
4.8
.
And
what
mistake
is
like
this
?
Oh
what
an
happiness
is
this
,
that
we
have
not
been
left
to
this
errour
!
Now
therefore
let
us
say
as
David
,
Psalm
34.2
.
My
soul
shall
make
her
boast
in
the
Lord
.
Let
us
boast
of
our
God
,
and
let
us
glory
over
other
men
in
this
regard
,
that
while
they
have
false
gods
,
we
have
the
only
true
God
for
our
God
.
So
that
we
are
not
to
be
equalled
for
a
God
,
by
any
people
in
the
world
besides
,
which
is
indeed
the
highest
priviledge
that
any
creature
is
capable
of
.
It
is
no
sin
to
vaunt
and
pride
our selves
in
this
prerogative
,
to
make
comparisons
with
others
,
as
the
Psalmist
doth
,
Psalm
113.5
.
Who
is
like
the
Lord
our
God
?
there
are
other
gods
abroad
,
but
what
god
is
like
ours
?
who
can
compare
with
us
in
this
regard
?
who
can
shew
us
such
a
God
as
we
have
?
If
we
be
miserable
and
unhappy
as
we
apprehend
in
other
things
,
Oh
let
our
happiness
in
this
,
which
is
transcendent
and
incomparable
;
quiet
all
,
and
make
us
still
:
We
have
the
greatest
happiness
imaginable
and
attainable
,
in
that
we
have
such
a
God
:
Happy
are
the
people
that
are
in
such
a
case
,
saith
David
,
that
have
outward
peace
and
plenty
.
But
infinitely
happy
are
they
who
have
the
Lord
for
their
God
.
And
thus
far
of
the
Attribute
of
God
,
the
firmer
object
of
the
knowledge
wherein
Eternal
life
consists
,
the
only
true
God
.
The
Attribute
of
Jesus
Christ
,
the
second
object
of
it
,
mentioned
here
,
comes
now
in
order
to
be
handled
,
sent
of
God
;
This
is
the
Eternal
life
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
The
word
in
the
Original
importeth
such
an
one
as
is
dispatched
upon
the
errand
of
another
,
upon
the
business
that
another
sends
him
in
.
The
theame
from
which
it
comes
,
is
that
from
which
Apostle
comes
.
So
that
as
the
Apostles
were
to
Christ
,
so
was
Christ
to
God
the
Father
:
Jesus
Christ
was
Gods
Apostle
,
as
the
twelve
were
his
Apostles
.
God
the
Father
sent
him
,
even
as
he
sent
them
.
And
this
is
that
which
he
expresses
clearly
to
them
,
when
he
reneweth
their
Commission
immediately
upon
his
resurrection
,
Joh.
20.21
.
As
my
Father
hath
sent
me
,
so
send
I
you
.
By
this
you
may
a
little
guess
at
the
intention
of
the
phrase
,
I
shall
open
it
more
fully
when
I
come
to
Explication
;
In
the
mean
time
the
point
is
this
.
DOCTRINE
.
That
Jesus
Christ
is
Gods
Apostle
,
he
is
a
Messenger
sent
forth
from
God
.
So
is
his
own
expression
of
himself
to
his
Father
in
my
Text
,
This
is
Eternal
Life
to
know
thee
the
only
true
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Jesus
Christ
whom
thou
hast
sent
;
or
whom
thou
hast
made
thy
Apostle
.
And
therefore
it
is
usuall
with
him
,
when
he
hath
occasion
to
make
mention
of
his
Father
,
to
call
him
nothing
else
but
him
that
sent
him
.
He
that
receiveth
me
,
saith
Christ
,
receiveth
him
that
sent
me
;
and
you
know
who
that
is
,
Luke
9.48
.
so
to
his
own
Apostles
and
Disciples
,
It
is
my
meat
and
drink
to
do
the
will
of
him
that
sent
me
;
or
that
hath
made
me
his
Apostle
.
And
having
done
his
will
and
business
in
the
world
,
and
dispatched
the
errand
he
employed
him
in
,
I
go
my
way
,
saith
he
,
to
him
that
sent
me
,
John
16.5
.
And
God
upon
the
other
side
,
speaking
of
Jesus
Christ
,
uses
to
call
him
,
Him
whom
he
hath
sent
,
his
Angel
and
his
Messenger
;
you
may
see
that
place
for
instance
,
Mal.
3.1
.
there
are
two
Messengers
in
that
text
;
the
first
is
John
the
Baptist
,
the
Messenger
of
Christ
,
Behold
I
send
my
Messenger
that
shall
prepare
my
way
before
me
;
the
next
is
Christ
himself
,
the
Messenger
of
God
,
The
Lord
whom
ye
seek
shall
suddenly
come
,
even
the
Messenger
of
the
Covenant
whom
ye
delight
in
.
I
might
load
you
with
quotations
,
but
I
shall
add
no
more
for
confirmation
of
the
point
,
that
Jesus
Christ
is
Gods
Apostle
,
he
is
a
Messenger
,
&c.
Indeed
it
needs
not
proof
so
much
as
Explication
.
Now
that
you
may
the
better
understand
the
drift
and
the
intention
of
it
,
there
are
some
Queries
to
be
answered
.
First
whence
it
is
that
Jesus
Christ
is
sent
,
the
terminus
a
quo
,
of
this
mission
.
Then
in
the
next
place
whether
he
is
sent
,
the
terminus
ad
quem
.
Thirdly
what
errand
and
what
business
he
is
sent
about
.
Fourthly
how
he
is
qualified
for
the
delivery
of
this
errand
,
and
the
dispatch
of
this
business
.
As
for
the
first
of
these
,
the
terminus
a
quo
,
whence
it
is
that
Christ
is
sent
.
To
this
I
answer
,
he
is
sent
from
the
bosom
of
the
Father
,
as
that
is
the
expression
,
John
1.18
.
he
comes
out
of
the
Ivory
Palace
,
Psalm
45.8
.
In
plainer
terms
,
my
Brethren
,
he
is
sent
from
heaven
;
and
therefore
he
is
called
the
Lord
from
heaven
,
1
Cor.
15.47
.
Not
the
Lord
in
heaven
only
,
but
the
Lord
from
heaven
too
,
and
that
not
only
with
relation
to
his
second
,
but
also
to
his
first
coming
.
No
man
hath
ascended
up
to
heaven
,
saith
our
Saviour
Christ
himself
,
John
3.13
.
but
he
that
came
down
from
heaven
.
And
who
is
that
?
even
the
Son
of
man
who
is
in
heaven
▪
So
then
when
he
was
incarnate
,
he
came
down
from
heaven
in
a
sense
,
for
of
this
our
Saviour
speaks
in
that
place
.
And
to
this
speech
of
Christ
it
is
that
the
Apostle
Paul
alludeth
,
when
speaking
of
our
Saviour
Christs
Ascention
,
Eph.
4.8
he
addeth
presently
by
way
of
Explication
,
Now
that
he
ascended
,
what
is
it
but
that
he
also
first
descended
into
the
lower
parts
of
the
earth
.
He
that
descended
,
is
the
same
also
that
ascended
,
far
above
all
heavens
,
that
he
might
fill
all
things
.
So
then
,
descend
he
did
at
first
from
heaven
,
as
after
he
ascended
up
again
to
heaven
.
But
you
will
ask
me
,
How
could
Christ
be
sent
from
heaven
?
Object
.
and
how
could
he
descend
from
heaven
?
It
could
not
be
with
relation
to
his
manhood
,
for
so
when
he
came
down
,
he
had
never
been
in
heaven
,
his
body
had
not
been
there
.
A
man
would
think
it
could
not
be
with
relation
to
his
Godhead
,
for
that
is
everywhere
,
it
filleth
heaven
and
earth
,
as
the
Prophets
phrase
is
.
The
infiniteness
and
immensity
of
the
divinity
admits
not
motion
,
it
cannot
stir
from
place
to
place
,
because
it
is
in
all
places
:
and
so
there
is
no
other
place
into
which
it
may
remove
.
Well
then
,
the
Essence
of
the
Godhead
is
immovable
,
neither
is
that
the
meaning
when
the
Scripture
saith
that
Christ
descended
,
that
he
was
sent
down
from
heaven
.
And
that
of
Christ
in
the
forecited
place
is
very
notable
to
this
purpose
,
John
3.13
.
No
man
hath
ascended
up
to
heaven
,
but
he
that
came
down
from
heaven
,
even
the
son
of
man
which
is
in
heaven
.
He
was
then
come
down
from
heaven
,
he
was
then
upon
the
earth
,
when
he
spake
these
words
,
and
yet
he
addeth
,
he
was
then
in
heaven
too
,
even
the
son
of
man
who
is
in
heaven
.
He
speaks
not
of
his
manhood
,
or
his
humane
nature
,
that
was
not
come
down
from
heaven
,
for
it
had
never
been
there
at
that
time
.
And
therefore
he
intends
it
manifestly
of
his
Godhead
in
which
he
was
come
down
from
heaven
,
and
yet
he
was
in
heaven
too
at
the
very
same
time
.
But
how
was
he
come
down
,
if
he
were
there
?
that
is
the
great
scruple
.
Not
really
,
but
in
regard
of
declaration
:
Answ.
He
seemed
to
descend
from
heaven
when
he
took
our
nature
on
him
,
assumed
a
despicable
and
a
low
condition
,
and
walked
up
and
down
upon
the
earth
like
other
men
.
It
looked
as
if
he
had
forsaken
heaven
,
and
was
come
down
to
dwell
with
men
,
as
John
1.14
.
The
word
▪
saith
he
,
was
made
flesh
and
dwelt
amongst
us
.
For
there
the
Godhead
is
in
Scripture
said
to
be
,
where
it
appears
,
where
it
is
manifested
and
declared
to
be
.
And
therefore
seeing
Christ
appeared
in
the
flesh
,
and
was
God
manifested
in
the
flesh
,
who
was
till
then
in
heaven
,
and
did
not
shew
himself
on
earth
,
in
such
a
manner
and
in
such
a
way
,
he
is
said
to
have
descended
,
to
be
sent
down
from
heaven
to
earth
:
And
so
as
Bernard
speaks
acutely
,
Non
venit
qui
aberat
,
sed
apparuit
qui
latebat
.
He
came
not
who
was
absent
,
but
appeared
who
was
hid
.
And
this
prevents
the
answer
to
the
second
Querie
,
whither
it
was
that
Christ
was
sent
,
what
was
the
terminus
ad
quem
of
this
Mission
?
His
Father
sent
him
down
(
in
the
sense
before
expressed
)
into
this
lower
world
.
And
hence
he
calls
himself
,
him
whom
the
Father
sanctified
,
and
sent
into
the
world
,
John
10.36
.
And
the
Apostle
Paul
accordingly
affirms
,
that
he
descended
into
the
lower
parts
of
the
earth
,
Ephes.
4.9
.
That
is
as
Beza
and
some
others
understand
it
,
he
took
up
his
abode
and
residence
upon
the
earth
,
which
is
the
lowest
of
the
elements
,
the
lowest
part
of
this
world
.
The
great
enquiry
is
,
What
errand
and
what
business
Jesus
Christ
is
sent
into
the
world
about
?
with
reference
to
which
he
is
stiled
in
my
Text
,
Jesus
Christ
whom
God
hath
sent
.
And
this
to
say
it
in
a
word
,
my
Brethren
,
he
was
sent
to
be
a
Mediator
and
a
Reconciler
between
God
and
man
,
to
make
up
all
the
breaches
and
all
the
differences
between
his
Father
and
his
people
.
So
that
you
see
he
was
dispatched
upon
a
sweet
errand
.
And
here
he
had
a
double
business
,
and
a
double
work
to
do
;
To
make
Peace
,
and
to
preach
Peace
.
First
he
was
sent
to
make
Peace
,
to
do
and
suffer
all
that
was
necessary
to
compose
the
business
between
God
and
man
:
To
satisfie
his
Father
,
and
to
pacifie
his
Father
,
and
so
to
make
him
friends
with
his
people
.
And
therefore
God
is
said
by
him
to
reconcile
even
all
things
to
himself
,
all
things
reconcilable
,
Col.
1.20
.
And
he
is
said
in
the
very
same
verse
to
have
made
peace
by
the
blood
of
his
Cross
.
This
is
the
errand
that
he
came
upon
.
In
this
respect
he
is
stiled
our
peace
,
the
Author
and
procurer
of
it
.
And
he
is
called
,
the
Messenger
,
the
Angel
of
the
Covenant
,
Mal.
3.1
.
to
shew
us
that
the
Message
that
his
Father
sent
him
in
,
was
to
bring
men
into
a
Covenant
and
agreement
with
himself
.
And
this
he
did
while
he
took
all
the
matter
of
the
Controversie
between
him
and
them
out
of
the
way
,
paid
all
the
debts
of
his
people
,
cancelled
all
the
bonds
and
bills
that
were
against
them
,
and
nailed
them
to
his
Cross
in
the
view
of
men
and
Angels
,
Col.
2.14
.
That
all
the
world
might
know
,
that
all
the
matters
in
debate
between
God
and
them
were
ended
,
and
that
he
had
no
more
against
them
.
And
when
he
had
done
this
,
he
cryed
out
,
Consummatum
est
,
The
business
which
my
Father
sent
me
in
,
and
which
I
came
into
the
world
about
,
is
finished
.
Secondly
,
he
was
sent
to
preach
Peace
;
As
to
procure
and
purchase
it
,
so
to
reveal
and
publish
it
to
his
people
.
And
truly
if
he
had
not
done
the
latter
,
the
former
would
have
been
to
no
purpose
.
And
hence
the
Father
hath
dispatched
him
down
into
the
world
to
do
both
;
as
to
make
Peace
as
a
Priest
,
so
to
preach
Peace
as
a
Prophet
.
To
let
his
people
know
there
is
a
Peace
obtained
,
or
else
how
should
it
profit
them
if
they
should
never
hear
of
it
?
God
hath
annointed
me
to
preach
,
saith
Christ
himself
,
Luke
4.17
.
To
preach
what
?
To
preach
the
Gospel
,
which
is
the
doctrine
of
attonement
,
to
heal
the
broken-hearted
,
to
preach
deliverance
to
the
captives
,
as
it
is
added
there
in
that
place
.
Indeed
he
was
appointed
and
designed
to
be
the
great
Prophet
,
the
great
Preacher
and
Revealer
of
the
will
of
God
to
men
.
And
therefore
the
Apostle
tells
us
,
That
God
who
in
former
times
spake
to
the
Fathers
by
the
Prophets
,
hath
in
the
last
daies
spoken
to
us
by
the
Son
.
He
was
designed
you
see
to
be
the
Fathers
spokes-man
to
the
world
,
to
tell
them
what
his
mind
is
,
to
preach
the
Gospel
,
the
word
of
reconciliation
to
them
.
This
was
a
great
part
of
the
errand
which
his
Father
sent
him
in
,
and
therefore
he
is
said
to
speak
by
him
.
And
Christ
himself
acknowledges
in
this
respect
,
My
doctrine
is
not
mine
,
saith
he
,
but
his
that
sent
me
,
John
6.0
.
And
when
he
had
dispatched
this
part
of
his
Embassie
too
,
he
told
his
Father
,
I
have
finished
the
work
which
thou
gavest
me
to
do
:
And
what
was
that
work
?
you
have
it
in
verse
6.
I
have
revealed
thy
name
,
saith
he
,
unto
the
men
which
thou
hast
given
me
out
of
the
world
.
I
have
made
known
thy
mercy
to
the
Church
,
how
ready
and
inclinable
thou
art
to
pardon
them
,
and
to
be
at
peace
with
them
.
And
now
I
have
done
this
,
the
business
thou
hast
sent
me
in
is
ended
.
I
have
no
more
to
do
in
this
world
.
And
thus
you
see
what
business
and
what
errand
Christ
is
sent
about
.
Now
for
the
last
thing
,
how
he
is
qualified
for
the
dispatch
of
this
business
,
and
the
delivery
of
this
errand
,
you
must
know
that
he
is
fully
qualified
every
way
.
And
you
will
easily
conceive
that
God
would
never
send
his
Son
into
the
world
,
upon
a
business
which
he
could
not
manage
,
and
which
he
was
not
able
to
go
through
withall
.
And
therefore
as
he
hath
sent
forth
his
Son
,
so
he
hath
qualified
him
absolutely
for
the
business
he
hath
sent
him
in
,
both
with
authority
and
with
ability
.
He
hath
qualified
him
with
authority
,
as
his
Embassadors
and
Messengers
must
have
,
or
else
they
are
not
capable
of
medling
with
the
affairs
and
the
negotiations
of
their
master
.
And
therefore
God
hath
furnished
Jesus
Christ
with
powers
,
with
ample
and
compleat
authority
for
the
Embassage
he
hath
sent
him
in
.
All
power
is
given
to
him
without
any
limitation
.
You
see
he
hath
a
large
Commission
,
and
consequently
what
he
doth
,
concerning
what
he
hath
received
in
Commission
,
is
as
valid
and
effectuall
to
all
intents
and
purposes
,
as
if
God
the
Father
did
it
.
He
hath
not
only
set
his
seal
to
Christs
Commission
,
but
he
hath
sealed
Christ
himself
,
Him
hath
God
the
Father
sealed
,
Iohn
6.27
.
So
that
he
came
into
the
world
with
the
stamp
,
and
with
the
seal
of
God
upon
him
,
that
all
men
might
receive
him
,
as
sent
forth
from
him
.
As
God
hath
qualified
him
with
authority
,
so
he
hath
qualified
him
with
ability
,
for
the
effecting
of
the
business
,
and
the
delivery
of
the
errand
which
he
sent
him
in
.
He
hath
made
him
fully
able
to
go
through
with
it
,
and
to
that
end
hath
furnished
him
with
a
fulness
of
Merit
,
and
a
fulness
of
Spirit
.
A
fulness
of
Merit
to
make
Peace
,
and
a
fulness
of
Spirit
to
preach
Peace
.
First
as
God
hath
sent
him
,
so
he
hath
furnished
him
with
a
fulness
of
Merit
to
make
Peace
.
Made
him
able
to
the
utmost
,
to
satisfie
his
justice
,
and
to
obtain
his
pardon
for
his
people
.
For
he
is
God
as
well
as
man
,
in
him
dwelleth
the
fulness
of
the
Godhead
bodily
.
God
,
that
his
Merits
might
be
valuable
for
us
.
Man
,
that
his
merits
might
be
applicable
to
us
.
Secondly
,
as
he
hath
furnished
him
with
a
fulness
of
Merit
to
make
Peace
,
so
of
Spirit
to
preach
Peace
.
The
Spirit
of
the
Lord
is
upon
me
,
saith
our
Saviour
,
Luke
4.18
.
and
by
this
Spirit
he
hath
anointed
me
to
preach
the
Gospel
;
as
it
is
added
there
in
that
place
.
As
he
hath
sent
and
appointed
me
to
preach
,
so
annointed
me
to
preach
.
And
therefore
grace
is
said
to
be
poured
into
the
lips
of
Jesus
Christ
,
Psal.
45.2
.
so
that
he
spake
as
never
man
did
,
Iohn
7.46
.
That
some
were
astonied
at
his
doctrine
,
and
all
men
bore
him
witness
,
and
wondered
,
Luke
4.22
.
JOHN
17.3
.
And
Iesus
Christ
whom
thou
hast
sent
.
Use
1
NOW
is
it
so
,
that
Jesus
Christ
is
Gods
Apostle
,
a
Messenger
sent
,
&c.
This
then
may
teach
us
in
the
first
place
,
to
admire
the
mercy
of
the
Lord
;
both
of
the
Father
and
of
the
Son
in
this
business
.
The
mercy
of
the
Father
in
sending
Jesus
Christ
,
and
the
mercy
of
the
Son
,
in
that
he
would
be
sent
by
him
.
In
both
of
these
the
grace
of
God
is
eminent
to
admiration
.
Let
us
here
observe
and
wonder
at
the
mercy
of
the
Sender
.
There
was
rich
grace
in
this
,
that
God
the
Father
sent
his
Son
into
the
world
for
our
sakes
.
He
is
his
Son
,
his
only
begotten
Son
,
a
Son
that
is
extreamly
like
him
,
the
very
picture
of
his
Father
,
the
express
image
of
his
person
,
a
Son
that
never
did
displease
him
,
a
Son
that
he
dearly
loves
,
in
whom
his
very
soul
delights
,
in
which
respect
he
layes
him
in
his
bosom
,
next
his
heart
,
as
a
choice
and
precious
thing
.
And
yet
this
Son
of
his
he
is
content
to
part
withall
in
some
respect
,
that
he
and
we
might
come
together
.
To
send
him
out
of
his
bosom
,
and
to
dispatch
him
down
into
this
lower
world
,
there
to
continue
for
a
while
,
that
when
he
returned
again
,
he
might
bring
us
up
with
him
.
Had
God
any
need
of
us
,
that
he
should
send
his
Son
for
us
?
Ah
,
my
Beloved
,
he
is
self-sufficient
,
there
is
enough
in
him
to
make
him
happy
everlastingly
without
us
:
But
we
must
be
for
ever
miserable
without
him
.
And
therefore
it
was
nothing
else
but
free
mercy
that
made
him
send
down
his
beloved
Son
to
us
.
Herein
is
love
,
saith
the
Evangelist
,
1
Iohn
4.10
.
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
.
Here
is
love
,
and
here
is
mercy
to
be
spoken
of
,
and
to
be
wondered
at
in
all
ages
.
Let
us
here
take
notice
of
the
mercy
of
the
Son
,
in
that
he
would
submit
himself
so
far
,
as
to
become
the
Fathers
Messenger
in
this
business
.
Though
he
be
man
,
he
is
the
Fathers
fellow
notwithstanding
,
so
he
stiles
him
,
Zach.
13.7
.
Awake
O
sword
against
the
man
that
is
my
fellow
,
saith
the
Lord
of
hosts
.
Though
he
be
found
in
fashion
as
a
man
,
he
thinks
it
no
robbery
to
be
equall
with
God
,
every
way
as
good
as
God
,
Philip.
3.6
.
And
was
it
not
an
admirable
condescention
,
that
when
the
Father
had
a
Message
to
dispatch
into
the
world
,
for
the
recovery
of
lost
creatures
,
Jesus
Christ
should
say
to
him
(
as
once
the
Prophet
in
another
case
)
Here
I
am
,
send
me
.
I
am
very
well
content
to
be
sent
of
this
errand
.
Especially
if
we
consider
,
where
and
whither
he
was
sent
,
from
heaven
to
earth
,
yea
to
the
lowest
parts
of
the
earth
,
as
the
expression
is
,
Ephes.
4.9
.
In
a
sense
to
hell
it self
.
From
the
bosom
of
the
Father
,
if
not
into
the
place
,
into
the
state
and
the
condition
of
the
damned
.
In
which
respect
,
he
saith
,
Thou
shalt
not
leave
my
soul
in
hell
,
Psal.
16.10
.
He
was
sent
to
make
peace
,
to
reconcile
us
to
his
Father
,
as
you
heard
before
,
in
Explication
of
the
point
,
and
this
he
was
to
do
by
the
blood
of
his
Cross
,
as
the
Apostle
shews
us
,
Col.
1.20
.
By
his
extream
and
bitter
Passion
,
by
suffering
death
it self
,
yea
such
a
shamefull
and
accursed
death
upon
the
Cross
,
accompanied
with
such
ingredients
,
as
made
him
roar
,
and
sweat
,
and
faint
under
it
.
And
was
it
not
a
miracle
of
mercy
,
that
Jesus
Christ
should
yield
himself
to
be
sent
on
such
an
errand
as
this
is
?
That
he
should
willingly
submit
himself
to
be
the
Fathers
Messenger
in
such
a
business
?
We
need
not
wonder
,
that
he
whose
love
and
kindness
was
so
full
of
wonder
,
should
be
called
wonderfull
,
Isa.
9.6
.
But
you
will
say
perhaps
,
Object
.
that
this
indeed
was
rare
and
admirable
mercy
,
if
Jesus
Christ
had
willingly
exposed
himself
to
this
for
us
.
But
it
seems
he
was
constrained
,
it
was
against
his
will
.
For
he
was
afraid
of
it
,
Heb.
5.7
.
Yea
more
then
so
,
he
prayed
against
it
,
Mat.
26.39
.
Father
if
it
be
possible
,
saith
he
,
let
this
cup
pass
from
me
.
To
this
I
answer
,
my
Beloved
,
Answ.
that
Christ
must
be
considered
in
a
double
notion
and
respect
,
either
as
a
private
man
,
or
as
a
Mediator
and
a
surety
for
his
people
.
Take
him
as
a
private
man
who
had
assumed
a
nature
to
which
death
was
an
enemy
,
(
especially
so
bitter
and
so
sharp
a
death
as
he
was
now
about
to
undergo
)
and
so
he
justly
feared
it
,
and
declined
it
.
Take
him
as
a
publick
Surety
and
a
mercifull
high-Priest
,
and
so
he
willingly
submitted
to
it
.
And
this
his
willingness
by
reason
of
his
Office
was
the
greater
,
because
his
will
by
reason
of
his
nature
,
could
not
choose
but
shrink
from
it
.
So
that
here
was
rich
mercy
:
Had
he
done
it
by
constraint
,
had
he
been
enforced
to
it
,
there
had
been
no
such
matter
in
it
,
(
I
confess
)
of
admiration
or
thanksgiving
.
The
praise
had
then
been
due
to
him
that
forced
him
,
and
not
to
him
that
was
enforced
.
But
that
he
should
go
forth
of
such
an
errand
willingly
for
our
sakes
,
that
he
should
willingly
expose
himself
to
such
a
death
for
those
who
were
not
friends
but
enemies
,
both
to
his
Father
and
himself
.
This
was
love
,
as
the
Apostle
Iohn
speaks
,
Love
in
the
heighth
,
and
with
a
witness
;
love
to
astonishment
and
admiration
.
Is
it
so
,
that
Jesus
Christ
is
Gods
Apostle
,
a
Messenger
,
&c.
Then
be
Use
2
you
all
entreated
to
receive
him
,
and
to
give
him
entertainment
when
he
comes
.
Do
not
reject
and
slight
a
Messenger
that
comes
from
such
a
one
as
God
is
;
you
cannot
but
acknowledge
that
you
owe
so
much
to
any
one
whom
God
sends
,
as
to
give
him
fair
quarter
,
and
to
shew
him
all
the
kindness
that
you
can
.
Indeed
the
carriage
of
the
world
to
Jesus
Christ
in
this
respect
is
very
shamefull
and
unworthy
.
The
Evangelist
observes
it
,
Iohn
1.10
,
11.
that
for
the
greater
part
he
is
neglected
,
slighted
and
despised
on
all
hands
.
He
came
into
the
world
,
saith
he
,
but
they
refused
him
,
they
did
not
account
him
worth
the
looking
after
.
And
why
so
?
the
cause
is
evident
,
they
knew
him
not
,
as
it
is
added
there
in
that
place
.
But
yet
the
Jews
,
a
man
would
think
,
who
were
his
own
,
of
whom
he
came
according
to
the
flesh
,
who
knew
the
prophesies
concerning
him
,
should
have
received
and
entertained
him
.
No
,
for
the
greater
number
of
them
,
they
were
as
bad
,
and
as
averse
as
it
was
possible
for
men
to
be
.
He
came
unto
his
own
,
his
own
friends
,
his
own
kindred
,
his
own
acquaintance
,
his
own
Nation
,
the
people
of
his
own
Countrey
;
but
though
they
were
his
own
,
they
would
not
own
him
,
nor
embrace
him
;
He
came
unto
his
own
,
and
his
own
received
him
not
.
Yea
more
then
so
,
it
is
observed
,
with
reference
to
them
,
that
God
sent
his
Son
among
them
,
and
they
cast
him
out
and
slew
him
,
Mat.
21.39
.
Now
I
beseech
you
,
my
Beloved
,
be
not
you
like
those
men
.
Since
Jesus
Christ
is
Gods
Apostle
and
his
Messenger
,
since
he
is
sent
from
God
to
you
,
let
him
be
received
by
you
.
When
he
comes
to
your
doors
,
let
him
not
stand
knocking
there
,
till
his
head
be
full
of
dew
,
and
his
locks
with
the
drops
of
the
night
.
No
,
open
presently
and
let
him
in
,
and
entertain
him
with
such
honour
and
respect
as
is
agreeable
and
suitable
to
him
who
comes
immediately
from
God
,
who
is
the
Messenger
and
Embassador
of
the
great
God
of
heaven
and
earth
.
And
that
you
may
the
rather
be
prevailed
withall
,
I
shall
present
you
with
a
few
considerations
.
Consider
Jesus
Christ
as
he
is
sent
forth
from
God
,
so
he
is
sent
on
your
business
.
The
errand
which
he
comes
about
concerns
you
,
and
therefore
you
have
cause
to
look
after
him
.
If
he
were
sent
into
the
world
about
a
matter
that
you
had
not
to
do
withall
,
and
that
concerns
you
not
at
all
,
there
were
some
colour
that
you
should
neglect
him
,
that
you
should
leave
him
to
be
entertained
by
those
whose
business
he
is
come
about
.
For
what
have
you
to
do
with
him
that
comes
upon
a
message
to
another
man
?
But
sure
the
errand
and
the
business
which
our
Saviour
comes
into
the
world
about
is
yours
,
it
is
but
reason
that
he
should
be
entertained
by
you
.
And
as
the
business
which
he
comes
about
concerns
you
,
so
it
concerns
you
for
your
good
,
and
your
advantage
.
It
might
be
your
business
,
and
yet
it
might
be
but
a
bad
business
,
such
as
you
have
no
cause
to
hearken
much
after
,
nor
to
give
any
welcome
entertainment
to
him
that
is
employed
about
it
.
It
might
be
for
your
hurt
,
and
for
your
ruine
,
and
your
condemnation
:
But
Jesus
Christ
is
not
sent
into
the
world
(
at
least
he
is
not
sent
immediately
and
directly
)
upon
any
such
errand
.
The
Father
disavows
it
,
and
saith
,
he
did
not
send
his
Son
into
the
world
,
to
condemn
the
world
,
but
that
the
world
by
him
might
be
saved
,
John
3.17
.
And
so
doth
the
Son
too
,
Iohn
12.47
.
I
came
not
to
judge
the
world
,
but
to
save
the
world
.
So
that
you
see
Christ
is
the
Messenger
of
God
for
good
to
you
.
He
is
not
come
to
judge
you
and
condemn
you
,
but
to
save
you
.
He
comes
not
with
a
Writ
of
death
,
but
with
a
Pardon
,
and
a
Pardon
sealed
with
his
own
blood
,
and
therefore
you
have
cause
to
bid
him
welcome
.
He
is
sent
to
make
Peace
for
you
,
and
to
preach
Peace
to
you
,
as
I
have
shewed
you
formerly
.
The
Spirit
of
the
Lord
is
upon
me
,
saith
our
Saviour
,
Isaiah
61.1
.
he
hath
annointed
me
to
preach
good
tidings
to
the
meek
,
he
hath
sent
me
to
bind
up
the
broken
hearted
,
to
proclaim
liberty
to
the
captives
,
and
the
opening
of
the
prison
to
them
that
are
bound
,
to
proclaim
the
acceptable
year
of
the
Lord
.
You
see
the
errand
he
is
sent
upon
is
all
sweetness
,
the
message
which
he
brings
is
nothing
else
but
glad
tidings
of
good
things
.
And
therefore
let
his
very
feet
be
beautifull
,
let
his
reception
and
his
entertainment
be
answerable
to
his
business
.
Consider
that
the
Father
,
who
hath
sent
the
Son
into
the
world
,
expects
he
should
be
well
received
and
entertained
by
you
.
He
looks
for
this
at
your
hands
,
that
you
should
honour
his
Embassador
,
and
use
him
with
respect
for
his
sake
.
Especially
since
he
is
not
his
Embassador
in
ordinary
;
as
he
hath
many
such
among
you
,
every
Minister
is
so
.
No
,
my
Beloved
,
Jesus
Christ
is
more
then
so
,
he
is
the
Extraordinary
Messenger
and
Embassador
of
God
,
and
therefore
he
will
have
him
entertained
with
extraordinary
honour
and
respect
.
And
this
is
that
which
he
suggesteth
in
the
parable
,
Mat.
21.37
.
Last
of
all
he
sent
his
Son
,
saying
,
they
will
reverence
my
Son
.
He
had
sent
many
other
Messengers
before
,
and
they
despised
and
abused
them
,
as
you
may
see
in
that
place
.
But
last
of
all
he
sent
his
Son
,
the
greatest
and
the
best
Embassador
he
had
to
send
,
and
said
,
though
they
have
slighted
other
Messengers
of
mine
,
yet
surely
they
will
reverence
my
Son
.
Though
they
have
abused
my
servants
,
they
will
not
deal
so
with
my
Son
,
it
is
impossible
they
should
be
so
unworthy
to
despise
my
Son
.
So
that
you
see
,
my
Brethren
,
when
God
sends
his
Son
to
you
,
he
looks
he
should
be
well
received
and
entertained
by
you
.
Consider
,
that
if
you
deceive
his
expectation
,
he
will
take
deep
revenge
upon
you
.
If
when
he
hath
dispatched
his
own
Son
to
you
,
you
will
not
give
him
entertainment
,
but
shut
the
doors
against
him
,
as
it
were
,
and
turn
him
off
with
a
refusall
,
it
will
fall
heavy
on
you
in
the
end
.
It
is
such
a
base
affront
,
and
high
indignity
to
God
and
Christ
,
as
he
will
never
take
from
you
.
See
the
event
of
such
a
carriage
in
the
close
of
the
forecited
parable
,
Mat.
21.41
.
He
will
miserably
destroy
those
wicked
men
.
Indeed
the
wickedness
of
those
to
whom
Christ
is
never
sent
,
is
light
and
little
in
comparison
of
theirs
.
He
is
not
sent
to
Heathen
Nations
,
they
hear
not
of
him
any
way
,
God
hath
not
favoured
them
so
far
as
to
dispatch
his
Son
to
them
,
to
be
a
Mediator
between
him
and
them
.
And
therefore
their
iniquity
is
comparatively
small
,
and
their
Judgement
will
be
easie
.
But
Jesus
Christ
is
sent
to
you
,
he
is
the
Fathers
Messenger
to
you
,
and
if
you
do
not
entertain
him
,
your
sin
is
great
,
and
your
damnation
will
be
heavy
:
He
will
destroy
others
,
but
he
will
miserably
destroy
you
:
So
that
it
will
be
easier
for
Tyre
and
Sydon
,
for
Infidels
and
Heathens
in
the
day
of
Judgement
,
then
for
you
.
Consider
,
if
you
receive
this
Messenger
of
God
,
and
entertain
him
as
you
ought
to
do
,
he
can
do
very
much
with
God
for
you
.
You
are
all
out
with
God
by
nature
,
he
is
an
enemy
to
you
,
and
you
are
enemies
to
him
,
your
souls
abhor
him
,
and
his
soul
abhors
you
,
Zach.
11.8
.
Now
Jesus
Christ
is
sent
to
make
peace
,
to
make
up
all
the
breaches
and
the
differences
between
God
and
his
people
.
He
can
make
you
Gods
friends
,
yea
he
can
make
you
Gods
children
.
This
was
the
priviledge
of
those
that
entertained
him
,
Iohn
1.12
.
To
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
sons
of
God
.
And
this
shall
be
your
priviledge
,
if
you
embrace
him
.
And
is
it
such
a
small
thing
in
your
eyes
to
be
the
children
of
the
highest
,
to
be
the
sons
and
daughters
of
the
God
of
heaven
and
earth
?
Is
it
nothing
to
have
free
access
to
God
by
prayer
and
by
supplication
,
to
cry
Abba
Father
to
him
?
That
whereas
others
live
without
God
in
the
world
,
and
have
no
refuge
in
their
troubles
,
we
have
a
Father
to
betake
our selves
unto
.
Or
is
it
nothing
to
have
sure
protection
and
defence
,
in
such
a
time
as
this
is
?
For
can
we
think
a
Father
,
such
a
Father
so
powerfull
,
and
so
mercifull
,
will
see
his
children
sink
and
perish
while
he
is
able
to
relieve
them
?
Or
is
it
nothing
to
have
such
a
great
inheritance
prepared
for
us
,
as
God
provideth
for
his
children
,
that
rich
inheritance
with
Saints
in
light
?
All
this
we
shall
be
sure
to
have
,
if
we
receive
this
Messenger
of
God
.
But
you
will
ask
me
what
I
mean
,
when
I
perswade
you
to
receive
him
?
I
will
shew
you
in
a
word
,
there
go
three
things
to
it
.
You
must
so
receive
this
Messenger
of
God
,
to
hearken
to
him
.
An
Embassador
you
know
is
not
received
,
unless
the
Prince
or
State
to
whom
his
Master
sends
him
,
give
him
audience
.
A
Messenger
is
not
received
,
unless
you
hear
the
message
that
he
brings
you
.
So
Jesus
Christ
whom
God
hath
sent
,
is
not
received
unless
you
hear
this
Prophet
,
unless
you
hear
him
in
his
Ministers
,
unless
you
hear
him
in
his
Gospel-revelations
of
his
mind
and
will
to
you
.
You
must
so
receive
him
,
to
believe
in
him
.
This
is
indeed
receiving
of
Christ
.
And
therefore
it
is
so
explained
,
Iohn
1.12
.
To
as
many
as
received
him
,
to
them
gave
,
&c.
As
received
him
!
what
is
that
?
even
to
them
that
believe
in
his
name
.
So
that
receiving
,
is
expounded
by
believing
;
as
if
the
Holy
Ghost
had
said
,
I
mean
not
by
receiving
Christ
,
any
friendly
curteous
entertainment
that
they
give
him
,
I
do
not
mean
receiving
him
into
their
houses
,
but
I
intend
receiving
him
into
their
hearts
by
faith
.
And
therefore
by
receiving
,
you
must
understand
believing
:
So
do
you
receive
Christ
.
The
only
acceptable
entertainment
you
can
give
him
,
is
by
faith
,
by
believing
in
his
name
.
The
Messenger
of
God
is
ill
received
,
unless
he
have
the
credit
with
us
to
be
faithfully
believed
.
You
must
so
receive
him
,
as
to
obey
him
.
To
hearken
and
to
yield
to
him
,
in
that
which
he
delivereth
to
you
in
the
name
of
him
that
sent
him
.
You
must
not
think
to
entertain
this
Messenger
of
God
,
as
an
underling
to
you
,
so
as
to
rule
him
;
no
,
you
must
be
ruled
by
him
.
When
he
delivers
his
Embassage
to
you
from
his
Father
,
and
tells
you
what
his
pleasure
is
,
as
soon
as
you
hear
you
must
obey
him
.
There
must
be
no
room
for
disputation
or
expostulation
,
but
obedience
.
You
must
answer
with
the
Jews
,
and
with
a
better
heart
then
they
,
All
that
the
Lord
commandeth
we
will
do
.
And
if
you
thus
receive
this
Messenger
of
God
,
it
will
be
a
blessed
time
that
he
ever
came
to
you
.
And
thus
we
have
at
length
dispatched
two
of
the
Arguments
,
with
which
our
Saviour
presses
and
enforceth
the
great
petition
that
he
makes
to
God
the
Father
to
be
glorified
by
him
.
Whereof
the
former
hath
been
taken
from
the
end
,
why
he
desireth
to
have
glory
from
the
Father
,
viz.
that
he
might
be
enabled
to
bring
glory
to
the
Father
.
Father
glorifie
thy
Son
,
that
thy
Son
may
also
glorifie
thee
.
The
second
hath
been
drawn
à
Congruo
,
from
Congruity
:
it
was
but
meet
and
congruous
that
he
should
have
glory
from
the
Father
,
seeing
he
had
power
from
him
.
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternal
life
to
,
&c.
And
this
is
life
,
&c.
The
third
remaineth
to
be
entred
on
at
this
time
,
and
this
is
drawn
from
the
deserving
cause
.
Christ
had
glorified
the
Father
,
and
therefore
thinks
himself
worthy
to
have
glory
from
the
Father
.
I
have
glorified
thee
on
the
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
:
And
now
O
Father
,
glorifie
me
with
thine
own
self
.
And
here
our
Saviour
doth
these
two
things
;
he
minds
the
Father
what
himself
hath
done
,
and
then
reminds
him
what
he
desireth
him
to
do
.
First
,
He
minds
the
Father
what
himself
hath
done
,
and
that
in
two
particulars
;
I
have
glorified
thee
on
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
And
then
reminds
him
hereupon
,
of
that
which
he
desireth
him
to
do
;
And
now
O
Father
,
glorifie
me
with
thine
own
self
.
As
he
had
said
before
in
the
entrance
of
his
prayer
,
Father
,
glorifie
thy
Son
:
so
that
he
reasons
here
from
the
desert
to
the
reward
,
as
he
might
do
,
though
we
cannot
;
for
all
the
works
of
Christ
were
meritorious
.
This
he
had
done
for
God
,
and
therefore
this
he
looks
that
God
should
do
for
him
again
.
Begin
we
now
with
the
first
thing
which
our
Saviour
Christ
had
done
,
of
which
he
minds
the
Father
,
as
an
inducement
to
glorifie
him
with
himself
:
I
have
glorified
thee
on
the
Earth
.
To
glorifie
,
is
either
really
to
make
,
or
else
to
manifest
,
and
to
declare
a
person
to
be
glorious
.
Christ
could
not
make
his
Father
glorious
,
because
there
was
no
time
in
which
he
was
not
infinitely
and
compleatly
so
.
From
everlasting
he
was
absolutely
glorious
in
himself
:
so
that
in
this
respect
there
could
not
be
the
least
addition
to
him
any
way
.
The
meaning
is
,
that
he
had
manifested
and
declared
him
to
be
glorious
:
that
he
had
shewed
him
in
his
glory
to
the
world
.
And
this
is
that
which
he
expresses
clearly
in
the
following
verse
,
saith
he
,
I
have
made
known
thy
name
to
the
men
which
thou
hast
given
me
.
And
this
he
tels
him
he
had
done
on
earth
.
It
was
done
in
heaven
before
,
the
glory
of
the
Lord
was
fully
and
immediately
manifested
there
.
And
now
saith
Christ
,
it
is
done
in
earth
too
:
I
have
glorified
thee
on
earth
.
And
hereupon
he
looks
his
Father
should
glorifie
him
with
himself
in
heaven
,
as
it
is
added
in
the
following
words
:
So
that
the
point
to
be
observed
is
this
.
DOCTRINE
.
Who
ever
will
be
glorified
with
God
in
heaven
,
must
glorifie
him
first
on
Earth
.
Our
Saviour
Christ
himself
you
see
can
have
it
on
no
other
terms
:
And
therefore
he
desires
it
only
upon
this
account
:
saith
he
to
God
the
Father
,
I
have
glorified
thee
on
Earth
,
and
now
O
Father
,
glorifie
me
with
thy self
in
heaven
.
According
to
his
first
desire
in
his
beginning
of
his
prayer
,
Father
,
glorifie
thy
Son
,
q.
d.
I
should
not
look
for
any
glory
from
thee
,
unless
I
had
brought
glory
to
thee
:
I
should
be
far
from
any
expectation
that
thou
shouldst
glorifie
me
with
thy self
in
heaven
,
unless
I
were
assured
in
my self
,
that
I
had
glorified
thee
here
upon
the
earth
.
But
seeing
I
have
done
the
former
,
I
pray
thee
Father
,
do
the
latter
:
since
I
have
glorified
thee
,
let
me
be
glorified
by
thee
.
And
as
it
was
with
Christ
the
Head
,
so
it
must
be
in
some
degree
with
all
the
Members
.
No
glory
to
be
had
in
heaven
,
till
they
have
glorified
God
on
earth
.
It
s
true
,
they
merit
not
the
glory
they
receive
from
God
,
by
that
which
they
bring
to
God
,
as
Christ
did
:
but
yet
the
one
is
not
to
be
attained
without
the
other
.
They
that
bring
God
no
glory
in
the
present
world
,
shall
have
no
glory
from
him
in
the
world
to
come
.
The
Lord
indeed
will
render
glory
to
every
man
that
worketh
good
,
and
so
glorifieth
him
;
as
the
Apostle
shews
,
Rom.
2.10
.
But
unto
them
that
are
contentious
,
and
do
not
obey
the
truth
,
but
obey
unrighteousness
,
and
so
dishonour
God
in
their
lives
and
conversations
,
he
will
render
nothing
else
but
shame
,
and
ignominy
,
and
confusion
.
They
shall
be
raised
to
everlasting
contempt
,
Dan.
12.2
.
and
be
made
spectacles
of
shame
to
men
and
Angels
.
Reas.
1
And
the
ground
is
evident
,
because
so
is
the
everlasting
Counsel
and
Decree
of
God
,
which
is
not
to
be
altered
or
reversed
.
Those
whom
he
chuses
for
himself
,
whom
he
predestinateth
to
be
glorified
with
him
in
the
world
to
come
:
those
he
predestinateth
also
to
bring
glory
to
him
in
this
present
world
.
As
he
predestinateth
such
to
the
inheritance
above
,
who
is
abundantly
,
and
out
of
measure
glorious
,
so
he
predestinates
them
also
,
that
they
should
be
to
the
praise
of
his
glory
,
as
the
Apostle
shews
you
,
Eph.
1.11
,
12.
That
he
may
manifest
the
riches
of
his
glory
in
the
vessels
of
mercy
,
which
he
had
afore
prepared
unto
glory
:
so
that
you
see
,
as
he
prepares
them
unto
glory
,
as
he
appoints
them
to
be
glorified
themselves
,
so
he
prepares
them
,
and
appoints
them
to
bring
glory
to
himself
,
Rom.
9.23
.
To
shew
forth
the
praises
of
him
that
hath
called
them
to
his
Kingdom
and
glory
:
1
Pet.
2.9
.
Thy
people
shall
be
all
righteous
,
(
saith
the
Lord
of
his
Church
)
Isa.
60.21
.
The
branch
of
my
planting
,
the
work
of
my
hands
,
that
I
may
be
glorified
.
Not
only
that
they
may
be
glorified
,
but
that
I
may
be
glorified
too
.
And
if
this
be
the
purpose
and
decree
of
God
,
will
he
not
see
it
executed
and
fulfilled
in
all
respects
:
as
well
with
reference
to
his
glory
,
as
with
reference
to
theirs
?
shall
his
Counsel
be
accomplished
in
the
one
,
and
not
in
the
other
?
do
you
imagine
that
the
Lord
will
be
put
off
in
such
a
fashion
,
that
he
will
be
disappointed
of
his
end
and
of
his
purpose
in
such
a
business
as
this
is
?
No
,
no
,
assuredly
if
he
predestinate
men
,
that
they
may
be
to
the
praise
of
his
glory
,
as
well
as
that
they
may
be
glorified
by
him
:
to
his
praise
,
and
to
his
glory
they
shall
be
.
And
if
they
be
not
so
at
all
,
it
is
apparent
they
are
not
predestinated
by
him
,
and
consequently
they
shall
have
no
glory
from
him
.
Now
is
it
so
,
my
Brethren
,
that
whoever
will
be
glorified
with
God
Vse
1
in
heaven
,
must
glorifie
him
first
on
earth
:
This
then
may
serve
to
shew
the
vanity
of
their
conceit
and
apprehension
,
who
look
for
glory
in
the
world
to
come
,
and
yet
they
bring
the
Lord
no
glory
here
.
It
is
the
miserable
folly
and
delusion
of
the
greater
part
of
men
,
there
is
not
one
of
us
almost
,
but
thinks
that
God
will
glorifie
him
with
himself
hereafter
.
He
is
an
extraordinary
man
that
doth
not
feed
himself
with
this
fancy
.
And
yet
those
very
persons
,
many
of
them
who
are
strong
in
this
opinion
,
take
no
care
to
honour
God
in
any
of
their
ways
,
nor
to
bring
him
any
glory
:
why
,
my
beloved
,
how
can
you
think
now
to
be
glorified
with
him
?
Jesus
Christ
,
his
own
Son
,
the
darling
of
his
own
bosom
,
could
not
have
glory
with
him
upon
these
terms
.
He
did
not
once
so
much
as
look
for
it
.
Had
he
not
glorified
his
Father
here
in
this
world
,
he
would
not
have
expected
that
he
should
have
glorified
him
with
himself
in
heaven
;
ye
see
he
seeks
it
,
and
desires
it
only
upon
this
account
.
And
what
now
,
do
you
think
to
speed
better
with
the
Father
,
then
Jesus
Christ
,
his
own
Son
?
do
you
imagine
that
you
shall
have
glory
from
him
,
though
you
bring
no
glory
to
him
?
when
Christ
himself
did
not
,
could
not
obtain
it
upon
such
terms
as
these
are
;
do
you
look
in
this
regard
to
be
preferred
before
Christ
?
to
have
the
better
of
God
himself
?
Ah
my
beloved
do
not
gull
your
souls
with
this
delusion
.
I
beseech
you
think
upon
it
;
you
,
who
by
your
lewd
and
vitious
conversations
dishonour
God
continually
:
you
who
lie
in
wickedness
,
and
wallow
in
uncleanness
,
whose
lives
are
full
of
nothing
but
prophaneness
,
who
are
conscious
to
your selves
that
God
hath
not
a
whit
of
glory
brought
him
by
you
,
unless
ungodliness
and
sin
will
do
it
:
To
whom
a
man
may
truly
say
,
as
the
Apostle
doth
to
some
,
Rom.
2.24
.
The
name
of
God
is
blasphemed
by
your
means
:
do
you
expect
that
God
should
glorifie
you
with
himself
in
heaven
,
when
you
have
done
nothing
else
but
dishonoured
him
on
earth
?
believe
it
,
he
will
be
so
far
from
this
,
that
seeing
he
hath
not
been
glorified
by
you
,
he
will
be
glorified
upon
you
.
He
made
you
for
his
glory
,
and
glory
he
will
have
,
either
one
way
or
another
;
he
will
not
lose
a
farthing
by
you
.
And
if
he
be
not
glorified
by
your
holy
conversation
,
he
will
be
glorified
in
your
damnation
,
and
eternal
ruine
.
And
all
the
honour
that
you
lose
him
here
,
he
will
fetch
it
out
again
,
and
have
his
penny-worths
upon
you
in
the
world
to
come
.
There
you
must
lie
and
burn
,
and
there
is
no
deliverance
thence
till
you
have
paid
the
utmost
farthing
.
Is
it
so
,
that
whosoever
will
be
glorified
,
&c.
you
then
my
Brethren
,
Vse
2
that
have
thoughts
aspiring
to
the
glory
of
the
world
to
come
,
and
that
desire
to
be
partakers
of
it
there
,
you
see
the
course
you
are
to
take
;
you
must
make
this
your
work
and
business
,
how
you
may
glorifie
the
Lord
here
,
how
you
may
set
him
up
,
and
shew
him
in
his
beauty
,
and
his
lustre
to
the
world
.
And
though
you
can
make
no
addition
to
him
in
himself
,
yet
let
this
be
your
endeavour
all
your
days
,
to
bring
in
some
accruments
to
his
honour
among
men
,
that
they
may
honour
him
the
more
by
your
means
:
that
so
when
you
come
to
die
,
you
may
bespeak
him
,
as
our
Saviour
doth
,
when
he
was
ready
to
be
offered
up
.
We
have
glorified
thee
on
earth
,
and
now
O
Father
,
glorifie
us
with
thy self
.
Now
there
are
two
ways
especially
,
in
which
you
may
bring
glory
to
the
Lord
;
either
in
a
way
of
vocal
declaration
,
or
in
a
way
of
real
representation
:
And
both
these
ways
you
must
endeavour
to
bring
glory
to
him
here
,
if
you
desire
to
have
glory
from
him
hereafter
.
First
,
Glorifie
him
in
a
way
of
vocal
declaration
;
let
your
tongues
be
the
Trumpeters
of
his
glory
,
while
you
are
speaking
upon
all
occasions
,
of
things
that
tend
to
the
advancement
of
the
honour
and
the
praise
of
God
.
Any
thing
that
you
conceive
will
set
him
up
,
and
raise
him
in
the
thoughts
of
those
whom
you
discourse
withal
,
be
sure
that
you
insist
upon
it
,
and
enlarge
it
to
the
utmost
;
let
the
name
,
and
let
the
attributes
,
and
let
the
works
of
God
lose
nothing
by
your
means
.
Glorifie
him
,
as
Christ
did
by
manifesting
and
by
making
known
his
name
to
men
,
by
telling
what
he
is
,
and
what
he
doth
,
by
setting
forth
his
power
,
and
mercy
,
and
the
like
,
that
such
as
hear
may
magnifie
him
,
and
admire
him
.
Study
God-exalting
speeches
,
and
expressions
,
and
discourses
,
and
enure
your
tongues
to
them
,
that
you
may
have
them
ready
upon
all
occasions
,
when
there
is
any
opportunity
,
for
Gods
honour
.
Secondly
,
Glorifie
him
also
in
a
way
of
real
representation
;
and
here
let
him
be
glorified
in
what
you
are
,
and
what
you
do
.
1.
Let
God
be
glorified
in
what
you
are
;
let
his
glory
shine
upon
you
by
reflexion
,
according
to
the
Prophets
Exhortation
,
Isa.
60.1
.
Arise
,
and
shine
,
for
thy
light
is
come
,
and
the
glory
of
the
Lord
is
risen
upon
thee
.
Be
you
the
monuments
of
his
praise
,
the
emblems
of
his
love
,
and
of
his
mercy
,
the
standing
pillars
on
which
his
goodness
is
engraven
,
to
be
read
and
seen
of
men
.
Do
you
shew
forth
the
praises
,
or
as
we
find
it
rendred
in
the
margent
,
the
vertues
of
him
that
hath
called
you
,
1
Pet.
2.9
.
That
every
one
that
looks
upon
you
,
&
observes
you
,
may
see
the
goodness
,
and
the
grace
,
and
holiness
of
God
in
you
.
That
they
may
say
,
if
there
be
so
much
in
the
stream
,
what
is
there
in
the
spring
and
in
the
fountain
?
If
there
be
so
much
in
the
beam
,
what
is
there
in
the
Sun
of
righteousness
himself
?
If
there
be
so
much
vertue
in
them
that
are
called
,
what
is
there
then
in
him
that
hath
called
them
?
This
makes
much
for
Gods
praise
,
and
so
indeed
in
shewing
forth
the
vertue
,
we
shew
forth
the
praise
and
the
glory
of
him
that
hath
called
us
.
He
hath
made
me
(
saith
the
Church
)
a
polished
shaft
,
a
choice
,
a
special
,
and
a
polished
piece
of
work
,
and
said
unto
me
,
thou
art
my
servant
,
in
whom
I
will
be
glorified
.
When
God
makes
such
curious
pieces
,
and
hangs
them
forth
in
the
view
of
all
the
world
,
he
is
glorified
in
them
.
2.
Let
God
be
glorified
,
as
in
what
you
are
,
so
in
the
second
place
,
in
what
you
do
,
yea
,
in
every
thing
you
do
.
Let
this
be
the
utmost
aim
of
all
your
actions
.
Your
acts
of
nature
,
as
eating
,
or
drinking
,
or
the
like
,
let
these
be
done
with
reference
to
Gods
glory
;
as
the
Apostle
Paul
exhorts
to
eat
and
drink
to
the
glory
of
God
,
1
Cor.
10.31
.
Your
civil
actions
,
your
trading
,
dealing
,
and
commercing
in
the
world
,
your
buying
,
selling
,
giving
,
lending
,
your
care
and
labour
in
your
calling
,
let
these
have
the
same
end
;
You
see
the
rule
is
universal
in
the
fore-alledged
Text
,
whatsoever
else
you
do
.
Your
holy
and
religious
duties
,
let
those
have
this
aspect
and
aim
,
that
you
may
glorifie
the
Lord
,
and
not
your selves
in
them
.
That
when
men
see
your
good
works
,
your
frequent
hearing
,
praying
,
fasting
,
bounty
to
the
poor
Saints
,
they
may
glorifie
not
you
the
doers
of
them
,
but
your
Father
which
is
in
heaven
.
And
in
a
word
,
(
my
Brethren
)
no
action
is
exempt
from
this
direction
.
And
hence
saith
the
Apostle
,
1
Pet.
4.11
.
If
any
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
glorified
,
through
Jesus
Christ
.
What
then
,
it
may
be
you
will
interpose
and
ask
,
Object
.
may
a
man
aim
at
nothing
else
but
Gods
glory
?
may
he
propound
no
other
end
in
any
thing
he
undertakes
?
may
he
have
no
respect
to
others
,
to
himself
?
this
is
a
hard
saying
,
who
can
hear
it
?
The
rule
(
as
you
have
heard
)
is
universal
:
Answ.
but
that
you
may
the
better
understand
the
meaning
of
it
,
&
that
your
conscience
may
not
be
entangled
,
you
must
know
,
that
other
ends
may
be
propounded
in
our
actions
,
in
a
way
either
of
subordination
,
or
else
of
opposition
to
the
glory
of
God
.
A
man
may
aim
at
nothing
else
,
no
other
end
,
in
opposition
to
his
glory
:
all
such
must
of
necessity
be
laid
aside
.
But
other
ends
may
be
intended
in
subordination
to
it
;
they
may
be
looked
upon
as
far
as
they
may
be
subservient
to
this
,
which
ought
to
be
the
ultimate
,
the
utmost
end
of
all
our
actions
.
A
man
in
his
endeavours
and
painful
labours
in
his
calling
,
may
aim
at
the
increase
of
his
Estate
:
Not
that
he
may
be
lifted
up
above
his
brethren
,
not
that
he
may
consume
it
on
his
Lusts
,
or
make
it
fuell
to
maintain
his
pride
,
or
his
intemperance
,
or
the
like
.
These
may
not
be
his
ends
,
because
they
stand
in
opposition
to
the
great
and
utmost
end
;
but
that
God
may
be
honoured
,
while
he
is
not
burthensom
by
his
remissness
and
his
negligence
,
(
but
rather
hath
to
give
to
him
that
needeth
.
)
And
while
he
makes
provision
for
his
family
,
and
those
that
have
dependance
on
him
:
which
he
that
provideth
not
for
,
is
worse
then
an
Infidel
.
Thus
we
must
make
the
very
duties
of
our
callings
pay
tribute
to
the
honour
of
our
God
,
who
keeps
his
servants
,
not
as
poor
men
do
,
for
need
;
but
as
rich
and
great
men
do
,
for
their
magnificence
,
and
state
,
and
glory
.
And
as
the
hatchet
serves
to
make
the
pin
,
the
pin
to
hold
the
timber
,
the
timber
to
receive
the
tyle
,
and
all
refers
to
this
supream
and
utmost
end
,
to
build
the
house
:
we
may
aim
at
divers
ends
,
but
all
of
them
must
be
subservient
,
and
helping
onward
to
this
utmost
end
,
the
glory
of
God
.
JOHN
17.4
.
I
have
finished
the
work
which
thou
gavest
me
to
do
.
AND
thus
far
of
the
first
thing
which
our
Saviour
Christ
had
done
,
of
which
he
minds
his
Father
,
as
an
inducement
to
him
to
glorifie
him
with
himself
.
I
have
glorified
thee
on
earth
.
The
second
follows
now
in
order
to
be
handled
,
which
he
proposes
also
for
the
very
same
end
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
And
here
I
shall
take
notice
only
of
these
two
things
:
First
,
what
it
was
that
Christ
did
,
and
then
the
manner
how
he
did
it
.
First
,
what
it
was
that
Christ
did
,
the
work
which
God
the
Father
had
committed
to
him
,
which
he
had
put
into
his
hands
,
which
he
had
given
him
to
do
.
And
then
the
manner
how
he
did
it
,
he
did
it
absolutely
and
compleatly
.
He
did
not
enter
on
it
and
desist
again
,
he
did
not
give
it
over
when
he
had
begun
;
no
,
he
followed
and
pursued
it
,
till
he
had
brought
it
to
perfection
.
I
have
finished
the
work
which
thou
gavest
me
to
do
.
At
this
time
I
shall
fasten
on
the
first
of
these
,
what
it
was
that
Christ
did
,
the
work
which
God
the
Father
put
into
his
hands
,
which
he
had
given
him
to
do
.
To
give
,
is
sometimes
nothing
else
but
to
ordain
,
or
to
appoint
,
or
to
impose
a
thing
upon
another
.
And
therefore
they
that
have
the
legislative
power
,
are
said
with
us
to
give
Law
.
That
is
,
by
their
authority
to
enact
it
and
impose
it
on
those
that
are
subjected
to
their
power
.
And
to
the
same
effect
our
Saviour
Christ
himself
uses
the
very
same
expression
,
John
13.34
.
A
new
Commandment
give
I
unto
you
:
because
he
laid
it
on
them
now
by
his
authority
,
as
he
was
Mediator
of
the
Church
,
and
so
accordingly
the
King
and
Ruler
of
his
people
.
So
in
my
Text
,
you
see
,
he
makes
mention
of
the
works
which
God
had
given
him
to
do
.
That
is
,
which
he
had
laid
upon
him
,
and
appointed
him
to
do
.
The
business
which
he
had
designed
him
,
ordained
him
,
and
enjoyned
him
to
dispatch
in
this
world
.
This
was
the
work
he
was
employed
about
,
that
which
his
Father
ordered
him
to
do
,
he
did
.
I
have
finished
the
work
,
saith
he
,
which
thou
gavest
me
to
do
.
So
that
the
point
suggested
here
is
this
.
DOCTRINE
.
That
Jesus
Christ
was
ordered
by
his
Father
,
in
the
work
he
did
in
this
world
.
The
task
which
his
Father
set
him
,
the
work
which
his
Father
gave
him
,
that
he
did
.
As
he
was
Man
and
Mediator
,
he
did
not
do
things
of
his
own
head
(
if
I
may
reverently
express
it
so
)
no
his
eye
was
on
his
Father
for
direction
.
He
looked
to
have
his
Warrant
and
Authority
for
what
he
did
.
His
Father
gave
him
works
before
he
did
them
.
And
this
is
that
which
he
professes
very
often
,
that
he
came
down
from
heaven
,
not
to
do
his
own
will
,
but
the
will
of
him
that
sent
him
,
John
6.38
.
not
to
do
his
own
works
,
but
the
works
of
him
that
sent
him
.
Yea
,
more
then
so
,
he
tells
us
plainly
,
that
a
necessity
in
this
respect
is
laid
upon
him
.
I
must
work
the
works
of
him
that
sent
me
,
Iohn
9.4
.
And
hence
he
calls
the
works
he
did
,
and
which
he
was
employed
about
,
his
Fathers
works
,
Iohn
10.37
.
And
is
content
that
all
the
credit
which
he
had
or
looked
to
have
among
the
people
,
should
be
put
to
this
issue
,
If
I
do
not
my
Fathers
works
,
saith
he
,
believe
me
not
.
So
that
the
works
he
did
,
you
see
,
were
his
Fathers
,
not
his
own
.
No
doubt
they
were
in
this
respect
his
own
,
that
he
was
the
immediate
agent
of
them
.
But
in
another
way
they
were
his
Fathers
,
in
that
he
was
the
orderer
and
disposer
of
them
.
His
they
were
,
as
being
done
by
his
direction
,
and
by
his
command
.
That
Text
is
full
and
home
to
this
purpose
,
and
parallel
to
this
which
I
am
handling
,
Iohn
5.36
.
The
works
which
the
Father
gave
me
,
the
same
works
I
do
.
These
very
works
and
no
other
.
So
that
you
see
,
my
Brethren
,
Jesus
Christ
was
ordered
,
&c.
To
open
this
a
little
further
,
the
works
of
Jesus
Christ
,
as
he
was
Man
and
Mediator
,
were
principally
and
especially
of
two
sorts
.
Either
of
satisfaction
,
or
of
application
.
His
works
of
satisfaction
,
by
which
he
fully
and
compleatly
answered
the
Justice
of
his
Father
for
the
sins
of
all
the
world
,
if
you
respect
the
Merit
and
the
Value
of
these
works
of
his
.
His
works
of
application
,
by
which
this
satisfaction
came
to
be
applyed
,
and
so
accordingly
to
be
effectuall
to
such
particular
and
individuall
men
.
Now
in
both
these
works
of
his
,
he
was
ordered
by
his
Father
,
as
I
shall
shew
you
briefly
and
in
order
.
First
he
was
ordered
by
his
Father
in
his
works
of
satisfaction
;
Those
which
he
did
to
satisfie
his
Justice
,
and
to
pacifie
his
anger
,
and
so
accordingly
to
reconcile
him
to
his
people
.
Now
these
works
of
satisfaction
may
be
reduced
especially
to
two
heads
:
For
they
were
either
works
of
active
,
or
else
they
were
works
of
passive
obedience
.
And
I
will
shew
you
that
his
Father
ordered
him
in
both
these
.
1.
Jesus
Christ
was
ordered
by
his
Father
in
his
works
of
active
obedience
.
He
did
them
by
his
Fathers
rule
,
and
in
subjection
to
his
Fathers
Law
.
For
though
,
if
you
look
downwards
,
he
gave
Law
to
others
,
and
therefore
he
is
called
the
Law-giver
;
yet
on
the
other
side
,
if
you
look
upwards
,
he
received
Law
from
God
the
Father
.
And
therefore
the
Apostle
saith
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
under
the
Law
,
Gal.
4.4
.
That
is
,
as
some
translations
read
it
,
subject
to
the
Law
.
Subject
to
the
Ceremoniall
Law
,
and
therefore
circumcised
.
Subject
to
the
Morall
Law
,
and
therefore
conversant
in
all
the
works
and
duties
of
holiness
to
God
,
and
of
righteousness
to
man
.
And
this
not
only
as
a
Man
,
but
as
a
Mediator
and
a
Surety
in
our
stead
.
He
sanctified
himself
,
and
lived
holily
,
and
consequently
in
obedience
to
the
Law
and
will
of
God
for
our
sakes
.
What
the
Law
could
not
do
in
us
,
it
did
in
Christ
,
as
the
Apostle
Paul
intimates
,
Rom.
8.3
.
It
could
not
make
us
perfectly
obedient
,
but
it
made
Christ
so
.
It
could
not
be
fulfilled
in
us
,
but
it
was
fulfilled
in
Christ
,
and
by
Christ
,
in
our
stead
,
and
for
our
sakes
.
He
lived
exactly
by
his
Fathers
Rule
and
Law
in
every
thing
;
his
works
were
always
regulated
by
his
Fathers
will
,
and
therefore
he
is
said
to
do
them
in
his
Fathers
name
,
John
10.25
.
that
is
,
by
his
authority
,
and
according
to
his
pleasure
and
command
.
It
is
my
meat
and
drink
,
saith
he
,
when
he
was
so
intent
upon
the
business
of
saving
the
poor
woman
of
Samaria
,
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
work
;
John
4.34
.
2.
Jesus
Christ
was
ordered
by
his
Father
,
as
in
his
works
of
active
,
so
in
his
works
of
passive
obedience
:
He
did
what
he
would
have
him
do
in
both
these
.
And
therefore
when
he
was
about
to
suffer
,
and
when
the
nature
which
he
had
assumed
was
averse
,
he
came
at
length
to
this
Conclusion
,
not
my
will
,
but
thine
be
done
:
Mat.
26.39
.
Father
,
if
it
be
possible
,
saith
he
,
let
this
cup
pass
from
me
;
nevertheless
not
as
I
will
,
but
as
thou
wilt
.
Here
it
is
evident
,
he
did
his
Fathers
will
,
and
not
his
own
.
And
therefore
it
is
said
,
He
became
obedient
to
the
death
,
even
the
death
of
the
Cross
,
Phil.
2.8
.
To
shew
that
he
submitted
to
it
,
in
obedience
to
the
Father
;
And
therefore
when
the
Article
of
death
was
come
,
which
was
the
complement
of
his
passive
obedience
,
he
cried
out
,
It
is
finished
—
The
work
which
I
have
undertaken
,
and
which
the
Father
imposed
upon
me
,
is
accomplished
and
dispatched
.
Just
as
he
tels
the
Father
in
my
Text
,
when
he
was
about
to
suffer
;
I
have
finished
the
work
which
thou
gavest
me
to
do
.
In
this
respect
is
that
expression
of
our
Saviour
,
John
16.10
.
The
Spirit
(
saith
he
)
will
convince
the
world
of
righteousness
,
that
is
,
full
and
perfect
righteousness
wrought
out
by
me
for
all
my
people
.
And
why
so
?
because
,
saith
he
,
I
go
to
my
Father
,
and
ye
see
me
no
more
.
If
I
had
not
performed
the
work
of
my
obedience
absolutely
and
compleatly
;
if
I
had
not
done
enough
to
satisfie
the
justice
of
my
Father
for
the
sins
of
all
my
Members
,
and
so
to
justifie
them
,
and
to
make
them
fully
righteous
,
you
should
be
sure
to
see
me
again
.
If
I
had
not
done
,
and
suffered
all
that
I
was
appointed
and
designed
to
do
before
my
going
up
to
God
the
Father
,
he
would
be
sure
to
send
me
down
again
among
you
;
But
now
,
because
I
go
and
stay
with
him
;
because
I
go
to
my
Father
,
and
you
see
me
no
more
;
you
may
be
confident
that
all
is
well
,
that
I
have
ended
all
the
business
that
my
Father
hath
ordered
me
to
finish
and
dispatch
in
this
world
.
So
that
you
see
,
my
brethren
,
Christ
was
ordered
by
his
Father
in
his
works
of
satisfaction
:
whether
they
were
works
of
active
,
or
whether
they
were
works
of
passive
obedience
.
Christ
was
ordered
by
his
Father
,
as
in
his
works
of
satisfaction
,
so
in
works
of
application
:
I
mean
,
in
those
works
of
his
by
which
that
satisfaction
came
to
be
applyed
,
and
so
accordingly
to
be
effectual
.
Now
this
he
doth
,
I
mean
,
he
makes
it
applicable
and
effectuall
(
for
he
doth
all
in
this
business
)
by
working
faith
in
the
hearts
of
his
people
.
And
faith
he
works
,
First
,
By
the
outward
promulgation
of
the
Word
:
and
Secondly
,
By
the
inward
operation
of
the
Spirit
.
In
both
of
which
,
while
he
was
conversant
upon
the
Earth
,
he
was
ordered
by
his
Father
.
1.
First
,
In
his
outward
promulgation
of
the
Word
,
or
in
his
preaching
,
Jesus
Christ
was
wholly
ordered
by
his
Father
.
He
appointed
him
precisely
,
both
to
whom
he
should
preach
,
and
what
he
should
preach
:
First
,
He
appointed
him
to
whom
he
should
preach
,
and
that
was
not
to
the
Gentiles
,
but
to
the
people
of
the
Jews
only
.
And
hence
said
Christ
to
the
woman
of
Canaan
,
Mat.
15.24
.
I
am
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
:
As
he
was
sent
by
God
the
Father
,
so
he
appointed
him
to
whom
he
should
go
,
and
what
he
should
say
:
He
was
the
Fathers
Messenger
,
the
Fathers
spokesman
to
the
world
,
and
therefore
he
put
words
into
his
mouth
:
In
which
respect
it
is
,
that
God
is
said
to
speak
unto
us
by
the
Son
,
Heb.
1.2
.
The
Son
doth
not
speak
himself
,
he
doth
not
speak
his
own
thoughts
,
as
he
is
man
and
Mediator
,
but
God
speaks
to
us
by
him
.
So
that
he
speaks
his
Fathers
mind
,
he
publishes
his
Fathers
will
and
pleasure
to
the
world
.
In
which
respect
our
Saviour
saith
,
my
doctrine
is
not
mine
,
but
his
that
sent
me
,
John
7.16
.
See
how
the
Father
orders
him
in
this
business
:
Mat.
12.18
.
A
bruised
reed
shall
he
not
break
,
and
smoaking
flax
shall
he
not
quench
,
until
he
send
forth
judgement
into
victory
.
And
so
accordingly
our
Saviour
tels
us
,
that
his
Father
had
appointed
him
,
both
that
he
should
preach
,
and
what
he
should
preach
.
He
hath
anointed
me
to
preach
,
(
saith
he
)
Isa.
61.1
.
to
preach
,
what
?
good
tydings
to
the
meek
,
to
proclaim
liberty
to
the
Captives
,
and
the
opening
of
the
prison
to
them
that
are
bound
,
to
proclaim
the
acceptable
year
of
the
Lord
.
And
this
order
of
the
Fathers
he
obeyed
,
and
therefore
it
is
much
to
be
observed
,
that
he
begun
his
publike
Ministry
with
this
;
The
first
Sermon
he
preached
in
Nazareth
,
his
own
Country
,
was
upon
this
Text
,
as
you
may
see
,
Luke
4.18
.
2.
Secondly
,
Jesus
Christ
was
ordered
by
his
Father
,
as
in
that
work
of
application
of
his
satisfaction
,
which
is
done
in
the
external
promulgation
of
the
Word
:
so
in
that
work
of
application
of
it
,
which
is
done
by
the
internal
operation
of
the
Spirit
.
He
did
not
by
his
Spirit
draw
any
to
himself
,
nor
work
faith
in
the
hearts
of
any
,
that
so
his
satisfaction
might
be
actually
applyed
to
them
,
but
only
those
that
were
appointed
to
it
by
his
Father
.
Those
whom
his
Father
gave
hm
by
Election
,
whom
he
designed
him
to
justifie
,
and
sanctifie
,
and
save
,
those
he
saved
,
and
no
others
.
Our
Saviour
Christ
as
he
was
man
,
was
not
to
choose
whom
he
would
make
partakers
of
his
satisfaction
,
to
whom
he
would
apply
the
merits
of
his
passion
:
no
,
he
must
take
such
as
his
Father
was
contented
to
bestow
upon
him
.
That
place
is
notable
to
this
purpose
,
John
6.37
,
38.
All
that
the
Father
giveth
me
shall
come
to
me
,
and
I
will
raise
them
up
,
and
give
them
everlasting
life
:
all
them
,
and
only
them
.
And
why
so
?
For
I
came
down
from
heaven
,
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
.
My
own
will
as
I
am
man
,
would
carry
me
to
justifie
and
save
a
greater
number
.
But
in
this
I
must
be
ordered
,
I
must
remember
I
am
come
to
do
my
Fathers
will
,
and
not
my
own
,
and
therefore
I
must
be
contented
with
those
whom
he
is
pleased
to
allot
me
.
I
am
come
that
they
might
have
life
(
saith
Jesus
Christ
)
John
10.10
.
They
,
who
?
why
his
sheep
,
as
he
explains
it
both
before
and
after
,
I
am
the
do●r
of
the
sheep
,
and
I
am
come
,
that
they
may
have
life
.
And
at
verse
27.
My
sheep
hear
my
voice
,
and
I
give
unto
them
eternal
life
.
But
how
comes
Christ
by
these
sheep
?
why
by
his
Fathers
own
gift
.
And
therefore
it
is
added
in
the
very
next
words
,
My
Father
which
gave
them
me
,
is
greater
than
all
.
So
that
it
is
as
if
our
Saviour
Christ
had
said
,
I
am
dispatched
into
the
lower
world
,
to
save
those
whom
the
Father
hath
bestowed
upon
me
.
All
them
,
and
none
but
them
.
I
must
be
wholly
ruled
by
him
in
this
business
.
By
this
time
,
I
suppose
,
the
point
is
fully
cleared
,
That
Jesus
Christ
was
ordered
by
his
Father
,
&c.
And
it
was
fit
he
should
be
so
:
the
reasons
of
congruity
are
such
as
these
.
Reason
1
As
Man
,
he
was
the
Fathers
Creature
,
and
therefore
fit
he
should
be
ordered
by
the
Father
.
It
is
but
reason
that
the
Creature
should
be
in
every
thing
disposed
and
regulated
by
the
will
of
the
Creator
.
That
he
that
gives
it
being
,
should
give
it
Law
,
to
guide
the
motions
and
the
operations
of
the
being
.
That
he
that
makes
it
,
should
govern
it
,
and
rule
it
too
.
And
that
it
should
be
wholly
at
his
pleasure
and
dispose
,
from
whom
it
hath
its
esse
,
and
its
operari
.
And
therefore
seeing
Jesus
Christ
,
if
you
respect
his
humane
nature
,
is
a
Creature
,
it
stands
with
reason
that
he
should
be
wholly
regulated
and
disposed
according
to
the
pleasure
of
his
Father
.
Reason
2
And
as
he
is
the
Fathers
Creature
,
so
in
the
second
place
,
he
is
the
Fathers
servant
.
So
that
he
cals
him
,
Isa.
42.1
.
Behold
my
servant
.
And
servants
are
to
do
their
Masters
will
,
and
not
their
own
,
they
are
in
every
thing
to
be
ordered
by
their
Master
.
And
therefore
it
is
very
notable
,
that
God
the
Father
having
called
our
Saviour
servant
,
speaketh
of
him
so
,
as
one
that
would
be
regulated
and
disposed
by
him
.
Behold
my
servant
,
whom
I
uphold
,
he
shall
shew
judgement
to
the
Gentiles
,
he
shall
not
strive
nor
cry
,
&c.
A
bruised
reed
he
shall
not
break
,
and
so
on
.
Thus
and
thus
he
shall
do
,
and
this
he
shall
not
do
,
saith
God
the
Father
:
He
is
my
servant
,
and
I
will
order
him
at
my
pleasure
;
And
so
our
Saviour
Christ
himself
professes
upon
all
occasions
,
that
he
will
be
obedient
to
the
Father
,
as
a
servant
ought
to
be
,
and
that
he
will
do
nothing
any
otherwise
then
he
would
have
him
.
Vse
1
Is
it
so
that
Jesus
Christ
was
ordered
by
his
Father
in
the
work
he
did
in
this
world
?
And
first
of
all
in
the
work
of
satisfaction
?
Here
then
we
may
behold
,
and
wonder
at
the
admirable
condescention
of
our
blessed
Saviour
,
that
being
God
co-equal
with
the
Father
,
he
should
in
his
assumed
nature
stoop
so
low
,
and
submit
himself
so
far
for
our
sakes
.
It
s
true
my
Brethren
,
as
he
was
a
man
,
he
was
wholly
to
be
ordered
in
matter
of
obedience
,
by
his
Fathers
will
,
so
far
as
it
was
manifested
in
the
Law
,
which
he
hath
universally
imposed
on
all
mankind
.
And
this
if
he
assumed
the
nature
;
he
was
not
able
to
avoid
.
But
this
work
of
satisfaction
by
his
bloody
death
and
passion
was
another
thing
.
It
was
not
any
way
required
of
him
by
the
Law
of
nature
,
nor
did
it
lie
upon
him
,
as
he
was
a
man
;
but
it
was
that
in
which
he
willingly
submitted
to
be
ordered
by
his
Father
for
our
redemption
and
salvation
.
And
therefore
he
is
said
to
give
himself
to
death
for
us
:
as
you
may
see
that
place
for
instance
,
Gal.
2.20
.
He
loved
us
,
and
gave
himself
for
us
.
To
offer
up
himself
,
Heb.
7.27
.
To
humble
himself
,
and
become
obedient
(
conceive
it
passively
obedient
)
to
the
death
,
yea
,
the
death
of
the
Cross
.
So
that
he
was
not
forced
in
this
respect
,
you
see
,
to
obey
his
Fathers
order
.
He
was
not
humbled
and
made
obedient
,
but
he
humbled
himself
,
and
became
obedient
,
and
that
to
the
death
.
And
this
he
clearly
intimateth
in
that
speech
of
his
Joh.
10.18
.
No
man
takes
my
life
from
me
,
I
have
power
to
lay
it
down
(
that
is
,
to
lay
it
down
of
choise
and
free
election
,
so
that
I
cannot
be
constrained
to
it
)
and
I
have
power
to
take
it
up
again
.
And
certainly
if
he
had
power
to
take
it
up
again
when
he
had
lost
it
,
then
he
had
much
more
power
to
keep
it
while
he
had
it
.
And
hence
his
death
is
called
a
sacrifice
,
because
he
voluntarily
submitted
to
it
.
He
gave
himself
for
us
an
offering
and
a
sacrifice
to
God
.
This
death
of
his
arose
not
out
of
the
Condition
of
his
Nature
,
neither
was
it
inflicted
on
him
by
an
excess
of
strength
in
those
that
brought
him
to
it
.
But
he
submitted
to
it
in
obedience
to
his
Father
,
and
in
love
to
his
people
.
Ah
,
my
Beloved
,
what
a
miracle
of
mercy
was
there
in
this
Condescention
?
That
Jesus
Christ
should
stoop
in
this
to
be
ordered
by
his
Father
.
His
obedience
to
the
death
,
the
death
of
the
Cross
,
was
not
of
necessary
duty
,
as
his
obedience
to
the
Law
was
,
for
that
his
very
Nature
call'd
for
,
but
it
was
of
humility
.
He
stooped
below
himself
in
this
obedience
,
he
humbled
himself
and
became
obedient
.
And
now
my
Brethren
should
not
we
stoop
,
and
should
not
we
be
humbled
as
Christ
was
?
The
Father
ordered
him
to
suffer
for
us
,
and
he
readily
and
willingly
obeyed
that
order
.
Suppose
he
order
us
to
suffer
for
our
Saviour
Christ
again
,
shall
we
not
willingly
obey
his
order
too
as
Christ
did
?
Shall
Christ
take
up
his
Cross
for
us
,
and
shall
not
we
take
up
our
Cross
for
him
?
I
do
not
say
we
should
draw
crosses
and
afflictions
on
our selves
,
but
if
they
come
upon
us
for
our
Saviours
sake
,
we
should
not
take
them
as
imposed
on
us
,
but
we
should
set
our
shoulders
to
them
,
and
cheerfully
submit
our selves
to
bear
them
.
But
oh
the
tenderness
of
men
to
suffer
any
thing
for
Christ
?
If
crosses
,
and
afflictions
,
and
persecutions
come
upon
them
for
his
sake
,
how
do
they
murmur
and
repine
?
Ah
my
Beloved
,
remember
the
grace
of
our
Lord
Jesus
Christ
,
who
when
he
was
equal
to
God
,
he
humbled
himself
and
became
obedient
,
&c.
And
will
you
grumble
at
a
little
shame
,
a
little
trouble
,
a
little
loss
of
outward
things
for
his
sake
?
Oh
my
Beloved
,
learn
at
length
to
be
ordered
as
Christ
was
.
To
suffer
willingly
for
him
,
who
suffered
willingly
for
you
.
And
to
make
you
willing
to
it
,
I
shall
present
you
but
with
two
Considerations
.
1.
First
though
you
should
suffer
much
,
remember
yet
the
time
of
suffering
is
not
long
.
The
season
from
our
Saviours
Incarnation
even
to
the
final
dissolution
of
the
World
,
as
some
expound
it
,
is
but
an
hour
,
as
the
Apostle
John
calls
it
.
And
alas
what
are
our
lives
,
but
as
it
were
a
little
minute
of
that
hour
?
And
shall
we
be
so
facile
and
tender
,
to
sink
under
so
short
a
suffering
?
I
say
to
you
of
suffering
as
once
our
Saviour
Christ
of
watching
.
Can
you
not
suffer
with
him
one
hour
?
What
,
is
your
patience
out
so
soon
,
will
it
not
hold
for
one
hour
?
Are
you
so
quickly
weary
of
so
short
a
Cross
?
Oh
be
ashamed
of
such
unworthy
Cowardise
as
this
is
.
2.
Consider
,
if
you
suffer
with
him
(
conceive
it
willingly
and
in
sincerity
)
you
shall
also
reign
with
him
,
2
Tim.
2.12
.
There
is
no
ordinary
way
to
come
to
reign
with
Christ
hereafter
,
but
by
suffering
with
him
here
,
and
by
suffering
willingly
as
he
did
.
For
if
you
do
it
of
necessity
,
and
of
constraint
(
as
the
Apostle
tells
us
in
another
case
)
you
have
your
reward
.
But
if
you
suffer
willingly
as
he
did
,
then
you
shall
reign
as
he
doth
.
And
though
you
be
not
worthy
,
yet
you
shall
be
counted
worthy
of
the
Kingdom
for
which
you
suffer
,
as
the
Apostle
Paul
speaks
,
2
Thes.
1.5
.
Vse
2
Is
it
so
,
that
Jesus
Christ
was
ordered
by
his
Father
as
in
his
work
of
Satisfaction
,
so
in
his
work
of
Application
?
Did
he
apply
the
merit
and
the
vertue
of
his
satisfaction
to
none
but
those
to
whom
the
Father
ordered
him
?
Let
no
man
then
find
fault
with
Christ
,
that
no
more
are
saved
by
him
;
and
that
no
more
are
made
partakers
of
the
benefit
and
profit
of
his
passion
.
Alas
,
my
Brethren
,
Jesus
Christ
as
Mediator
,
is
not
to
choose
to
whom
he
will
apply
the
satisfaction
which
himself
hath
made
,
no
,
he
must
follow
the
direction
and
order
of
his
Father
in
this
business
.
The
work
which
his
Father
giveth
him
to
do
,
that
he
must
do
,
and
no
other
.
If
he
bid
him
save
a
man
,
and
apply
his
merits
to
him
,
he
must
do
it
.
If
he
bid
him
pass
him
by
,
he
must
leave
him
in
his
sins
,
to
perish
and
be
damned
for
ever
.
I
am
come
down
from
heaven
,
saith
our
Saviour
,
not
to
do
my
own
will
,
but
the
will
of
him
that
sent
me
.
And
this
is
the
Fathers
will
,
that
of
all
which
he
hath
given
me
I
should
lose
nothing
,
Joh.
6.39
.
I
am
precisely
ordered
to
see
that
not
a
man
of
them
perish
.
As
for
the
rest
they
may
,
they
must
be
lost
for
me
,
it
is
not
in
my
power
to
help
them
.
All
that
the
Father
gives
him
he
can
keep
and
save
,
further
then
this
his
Commission
doth
not
reach
.
No
doubt
the
will
of
Jesus
Christ
,
as
he
was
Man
,
would
have
carryed
him
to
save
those
whom
his
Father
had
appointed
to
destruction
.
But
he
must
stoop
in
this
to
the
will
of
him
that
sent
him
.
There
is
no
question
if
he
had
been
free
in
this
regard
,
he
would
have
pitched
upon
his
own
Countreymen
,
his
own
Allyes
,
his
own
Kindred
before
others
.
But
the
Evangelist
observes
,
he
came
to
his
own
(
among
them
he
began
his
Ministry
)
but
he
did
no
good
there
,
his
own
received
him
not
.
And
therefore
you
shall
find
it
in
his
story
,
that
as
man
he
was
extreamly
troubled
at
the
unbelief
and
hardness
of
the
peoples
hearts
.
He
wept
over
Jerusalem
with
many
tears
.
Why
,
you
will
say
,
what
needed
this
,
he
might
have
wrought
upon
them
,
and
converted
them
,
and
saved
them
.
No
my
Beloved
,
he
could
not
do
it
,
he
had
no
order
for
it
from
his
Father
.
This
belonged
not
to
the
work
which
he
had
given
him
to
do
.
And
yet
as
Man
he
pittied
and
lamented
their
condition
,
as
we
should
do
in
such
a
case
,
he
being
in
all
things
like
unto
us
,
sin
only
excepted
.
And
certainly
this
pity
over
lost
Creatures
was
no
sin
.
Now
this
me
thinks
should
overcome
and
melt
the
hearts
of
Reprobates
themselves
to
Jesus
Christ
,
and
make
them
to
relent
towards
him
.
Alas
he
pitties
you
,
and
mourns
over
you
:
his
very
bowels
yern
towards
you
:
he
delights
not
in
your
ruine
and
destruction
.
No
,
he
hath
such
a
tender
heart
(
though
yours
be
hard
)
that
it
is
troublesome
and
grievous
to
him
.
But
why
then
doth
he
not
relieve
and
help
us
,
you
will
say
?
Why
he
hath
no
order
for
it
.
His
Father
hath
appointed
him
to
whom
,
and
whom
alone
he
shall
apply
the
merits
of
his
passion
,
and
you
perhaps
are
none
of
that
number
.
So
that
it
is
not
any
of
the
business
that
he
came
into
the
world
about
to
save
you
.
The
work
of
your
salvation
is
not
given
him
to
do
,
and
if
it
be
not
given
him
,
he
cannot
do
it
;
so
that
the
fault
is
not
in
Jesus
Christ
,
if
any
of
you
perish
and
be
lost
for
ever
.
Neither
is
there
any
reason
why
you
should
be
exasperated
and
incensed
against
him
.
Is
it
so
,
that
Jesus
Christ
was
ordered
by
his
Father
in
the
work
,
&c.
Vse
1
And
why
then
should
not
we
be
ordered
by
him
too
in
all
the
work
we
do
in
this
world
?
Shall
Jesus
Christ
be
in
subjection
to
the
Father
,
more
then
we
?
Shall
he
be
ordered
by
him
,
more
then
we
?
Shall
he
be
at
the
Fathers
pleasure
and
command
in
every
thing
,
and
we
be
free
?
What
an
unreasonable
and
incongruous
thing
were
this
?
Nay
,
my
Beloved
;
should
we
not
in
imitation
of
our
blessed
Saviour
stoop
to
God
as
he
did
?
and
do
the
work
which
he
hath
given
us
to
do
?
and
so
walk
as
we
have
Christ
for
an
Example
?
But
alas
,
how
do
the
greater
number
of
us
swerve
from
this
pattern
?
Either
we
do
the
good
,
or
else
we
do
the
evill
which
God
hath
not
given
us
to
do
,
I
shall
speak
a
word
to
either
.
First
some
do
the
good
which
God
hath
not
given
them
to
do
;
the
work
is
good
,
but
it
is
not
their
work
.
It
is
given
other
men
,
but
yet
it
is
not
given
them
to
do
.
The
work
that
Vzziah
did
,
was
for
the
matter
of
it
very
good
.
The
incense
which
he
meant
to
offer
was
such
as
was
prescribed
in
the
Law
,
the
place
in
which
he
meant
to
offer
was
the
Temple
,
the
Altar
upon
which
he
meant
to
offer
,
was
consecrated
to
the
Lord
,
the
God
to
whom
he
went
to
offer
was
the
true
God
.
But
he
was
not
a
person
qualified
and
fit
to
offer
,
he
was
not
called
to
that
service
.
This
good
work
was
not
given
him
to
do
.
And
therefore
God
was
very
angry
with
him
,
and
he
was
stricken
with
a
foul
disease
.
The
like
we
see
exemplified
in
Saul
,
the
error
was
not
in
the
Sacrifice
he
offered
,
nor
in
the
object
of
his
offering
,
the
person
unto
whom
he
offered
,
but
only
in
the
person
that
did
offer
;
The
work
was
good
,
but
it
was
not
his
work
,
he
had
no
order
for
the
doing
of
it
,
and
therefore
he
was
utterly
ejected
from
the
Kingdom
,
1
Sam.
13.13
.
There
are
some
works
that
belong
to
some
callings
as
proper
and
peculiar
to
them
.
Some
works
that
are
peculiar
to
the
Magistrate
,
or
else
the
Magistrate
hath
no
distinct
calling
.
Some
works
that
are
peculiar
to
the
Minister
,
or
else
the
Minister
hath
no
distinct
calling
,
For
that
is
no
distinct
calling
that
hath
not
some
distinct
work
.
Some
works
there
are
which
God
hath
given
to
the
Magistrate
,
as
a
Magistrate
,
to
do
.
Some
works
there
are
which
God
hath
given
to
the
Minister
,
as
a
Minister
,
to
do
,
and
these
works
,
they
that
are
not
called
to
them
may
not
do
.
Or
if
they
do
,
when
they
have
ended
them
,
they
cannot
say
to
God
as
Christ
doth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
Secondly
,
as
some
do
the
good
which
God
hath
not
given
them
to
do
,
so
some
others
do
the
evill
which
God
hath
given
none
to
do
.
They
do
that
usually
which
God
commandeth
not
at
all
,
neither
comes
it
into
his
heart
.
They
look
not
what
the
Lord
hath
ordered
them
to
do
.
Their
eyes
are
not
upon
him
for
direction
any
way
,
but
what
they
have
themselves
a
mind
to
do
,
that
they
are
imployed
in
.
They
are
a
rule
unto
themselves
,
and
walk
according
to
their
own
counsels
.
They
follow
the
way
of
their
own
hearts
,
and
the
sight
of
their
own
eyes
.
They
are
not
guided
by
the
will
of
God
,
but
by
the
will
of
man
,
and
the
will
of
the
flesh
,
as
it
is
called
1
Joh.
13.
which
stands
in
opposition
to
the
will
of
God
.
God
may
order
what
he
will
,
and
they
will
do
what
they
please
.
For
tell
me
,
my
Beloved
,
when
you
swear
,
and
when
you
are
unclean
,
and
when
you
run
out
to
all
excess
of
riot
,
when
you
prophane
the
Sabbaths
,
and
the
Ordinances
of
the
Lord
,
when
you
do
things
that
are
apparently
and
grosly
evill
,
which
admit
of
no
excuse
.
Are
these
the
works
which
God
hath
given
you
to
do
?
Can
you
look
him
in
the
face
and
tell
him
so
?
When
you
lie
,
and
when
you
cozen
,
and
deceive
,
do
you
these
things
by
his
order
?
No
my
Beloved
,
no
such
matter
:
This
is
the
will
of
God
,
even
your
sanctification
,
that
as
he
who
hath
called
you
is
holy
,
so
you
should
be
holy
in
all
manner
of
conversation
.
And
therefore
while
you
wallow
in
your
lusts
,
while
you
defile
your selves
with
every
sin
,
you
do
not
follow
Gods
order
,
you
do
not
walk
by
his
rule
,
but
are
a
rule
unto
your selves
.
I
wish
that
such
would
seriously
consider
but
these
two
things
.
First
,
It
is
the
fearfullest
and
the
extreamest
judgement
that
God
can
bring
on
any
man
in
this
life
,
to
give
him
so
far
over
to
himself
,
to
neglect
his
order
,
&
the
direction
he
is
pleased
to
give
him
,
and
to
walk
according
to
his
own
counsel
:
who
when
he
permits
men
as
he
did
the
Gentiles
,
Act.
10.16
.
to
wallow
in
their
own
ways
,
the
ways
which
of
themselves
they
choose
and
follow
.
This
is
a
formidable
thing
indeed
.
And
therefore
he
is
wont
to
execute
this
in
the
close
of
all
,
as
the
heaviest
of
his
judgements
,
as
having
nothing
left
but
this
to
shew
the
fierceness
of
his
wrath
and
fury
on
a
person
,
or
a
people
.
When
he
hath
proved
and
tryed
men
every
way
,
and
nothing
will
prevail
with
them
,
this
is
the
last
,
the
parting
blow
,
he
gives
them
over
to
themselves
,
and
so
he
leaves
them
,
And
this
is
certainly
the
worst
that
the
Almighty
God
can
do
to
them
.
Secondly
,
If
you
will
not
be
ordered
by
the
Lord
in
one
way
,
you
shall
be
ordered
by
him
in
another
.
If
you
will
not
be
ordered
by
the
precept
,
you
shall
be
ordered
by
the
threatning
.
If
you
will
not
do
his
will
,
his
will
shall
certainly
be
done
upon
you
.
If
you
submit
not
here
to
his
commanding
will
,
you
shall
be
forced
to
submit
to
his
condemning
will
hereafter
.
Here
you
say
,
you
will
not
hear
,
you
will
not
do
,
the
Lord
commands
you
this
and
that
,
but
you
resist
and
stand
it
out
,
and
you
will
not
be
obedient
.
But
tell
me
Brethren
,
are
you
able
to
out-stand
the
curse
and
vengeance
of
the
Lord
,
in
the
last
and
dreadful
day
,
when
he
shall
be
revealed
from
Heaven
with
his
mighty
Angels
?
And
when
the
Lord
shall
order
you
to
go
to
Hell
,
and
say
,
Depart
you
cursed
into
everlasting
fire
,
will
you
be
able
to
resist
and
to
disobey
that
order
?
Will
you
be
able
to
controle
him
,
and
hinder
him
from
executing
the
sentence
of
the
Law
upon
you
?
No
,
no
,
you
break
the
bonds
and
cords
of
God
here
,
but
then
the
Lord
will
bind
you
fast
enough
,
in
everlasting
chains
of
darkness
,
break
and
rent
them
if
you
can
.
The
haughtiness
of
men
shall
be
brought
low
,
and
God
alone
shall
be
exalted
in
that
day
.
And
therefore
I
beseech
you
,
my
Beloved
,
eye
the
Lord
in
all
your
ways
,
and
see
what
work
it
is
that
he
giveth
you
to
do
.
Be
sure
he
give
it
you
before
you
do
it
.
And
this
indeed
is
to
be
men
after
Gods
own
heart
,
when
you
do
Gods
will
.
I
have
found
David
,
saith
the
Lord
,
Psal.
89.20
.
called
,
Act.
13.22
.
A
man
after
my
own
heart
,
who
will
do
all
my
wills
.
And
if
you
thus
do
,
God
will
own
you
in
the
latter
day
,
and
liberally
reward
you
too
.
After
you
have
done
the
will
of
God
,
you
shall
receive
the
promise
,
that
is
,
the
happiness
and
mercy
promised
,
Heb.
10.36
.
In
doing
of
your
own
will
,
or
the
wills
of
other
men
,
perhaps
you
may
attain
some
transitory
riches
,
pleasures
,
honors
,
poor
fleeting
things
,
which
in
the
end
will
perish
with
you
.
But
if
you
do
the
will
of
God
,
this
will
perpetuate
and
Eternize
you
,
and
make
you
to
endure
for
evermore
,
1
Joh.
2.17
.
The
world
passeth
away
,
and
the
lusts
thereof
,
but
he
that
doth
the
will
of
God
abideth
for
ever
.
JOHN
17.4
.
I
have
finished
the
work
which
thou
gavest
me
to
do
.
AND
thus
far
of
the
first
Particular
considered
in
the
words
,
what
it
was
that
Christ
did
,
the
work
which
God
had
given
him
to
do
.
The
Second
follows
now
in
order
to
be
handled
,
viz.
The
manner
how
he
did
it
;
he
did
it
absolutely
and
compleatly
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
made
an
end
of
it
.
Now
a
work
is
ended
then
,
when
it
is
so
dispatched
,
that
there
is
no
remainder
of
it
to
be
done
.
When
there
is
nothing
left
of
it
imperfect
and
unfinished
.
So
that
there
can
be
nothing
added
to
it
any
way
,
to
make
it
more
accomplished
and
compleat
.
And
this
is
that
which
Jesus
Christ
affirmeth
of
himself
,
in
relation
to
the
work
that
was
committed
to
him
of
his
Father
,
saith
he
,
I
have
gone
through
with
it
,
I
have
finished
the
work
which
thou
gavest
me
to
do
,
or
I
have
brought
it
to
a
full
end
.
But
had
he
so
compleated
it
,
and
ended
it
indeed
,
when
he
put
up
this
supplication
to
his
Father
?
Was
there
no
remainder
of
it
to
be
done
?
Why
,
the
great
work
of
all
was
yet
behind
,
the
offering
of
himself
upon
the
Cross
,
as
an
oblation
and
Sacrifice
to
God
the
Father
.
He
had
not
yet
laid
down
his
life
for
his
people
.
Yet
this
he
was
designed
to
do
,
his
Father
had
appointed
him
to
tread
the
Wine-press
of
his
wrath
,
and
to
become
an
offering
for
sin
.
In
which
respect
the
holy
Ghost
affirmeth
of
him
,
that
it
behoved
Christ
to
suffer
.
There
was
a
necesse
in
it
,
because
it
was
the
Fathers
pleasure
that
it
should
be
so
,
it
was
the
work
that
he
had
given
him
to
do
,
and
how
then
saith
our
Saviour
here
,
before
his
passion
,
and
before
his
suffering
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
To
this
Interpreters
give
various
answers
,
according
to
their
various
apprehensions
of
our
Saviours
meaning
in
the
words
.
Some
think
he
speaks
by
way
of
prophesie
,
and
so
makes
mention
of
that
which
was
indeed
to
come
,
as
if
it
had
been
past
already
,
which
is
a
very
usual
thing
in
Scripture
;
In
such
a
manner
spake
the
holy
Prophet
David
,
as
a
Type
or
Figure
of
our
Saviour
,
long
before
him
,
Psal.
22.16
.
They
have
pierced
my
hands
and
feet
,
my
garments
they
have
parted
,
and
cast
lots
upon
my
vesture
.
They
had
not
done
it
then
,
but
it
is
spoken
by
anticipation
.
And
so
our
Saviour
,
I
have
finished
the
work
which
thou
hast
given
me
to
do
.
I
am
about
it
,
and
I
shall
as
certainly
go
through
with
it
,
as
if
it
were
already
perfect
and
consummate
.
Others
conceive
our
Saviours
meaning
to
be
only
this
,
I
have
finished
the
work
,
viz.
in
purpose
and
in
preparation
.
In
that
I
have
laid
the
ground-work
and
foundation
of
it
,
I
have
assumed
the
humane
nature
,
I
have
preached
the
Gospel
freely
,
I
have
by
my
Reproofs
and
Miracles
,
and
many
other
ways
sufficiently
exasperated
and
enraged
the
Jews
to
crucifie
me
,
and
so
to
make
an
end
of
this
business
.
And
consequently
I
have
done
as
much
as
lies
in
me
to
finish
it
,
and
to
bring
it
to
perfection
.
The
plainest
and
most
genuine
Exposition
,
(
as
it
shews
to
me
)
is
that
of
Calvin
,
which
Beza
and
some
others
after
him
have
rested
in
.
And
it
is
to
this
purpose
,
I
have
finished
the
work
,
that
is
,
as
if
our
Saviour
Christ
had
said
,
I
have
as
good
as
finished
it
.
My
death
and
passion
is
at
hand
,
I
am
now
ready
to
be
offered
up
,
so
that
my
work
is
upon
the
matter
ended
.
And
thus
because
the
Consummation
of
it
was
so
near
approaching
,
he
minds
his
Father
of
it
,
as
a
thing
that
was
already
perfectly
accomplished
,
and
fulfilled
.
I
have
finished
the
work
which
thou
gavest
me
to
do
.
Well
then
,
my
Brethren
,
finish
it
he
did
,
you
see
he
pleads
it
to
his
Father
,
and
so
accordingly
the
Point
on
which
I
shall
insist
is
this
.
DOCTRINE
.
That
Jesus
Christ
did
not
do
his
work
by
halves
,
but
he
went
through
with
the
business
that
was
committed
to
him
by
his
Father
.
He
did
not
enter
on
it
and
desist
again
,
he
did
not
give
it
over
when
he
had
begun
,
and
leave
it
incompleat
and
inconsummate
.
No
,
he
followed
and
pursued
it
,
till
he
had
made
an
end
of
it
,
till
he
had
brought
it
to
perfection
.
It
is
his
own
assertion
of
himself
,
who
is
the
faithful
and
the
true
witness
,
and
that
in
Prayer
to
his
Father
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
So
that
we
need
no
other
testimony
to
induce
us
to
believe
it
.
He
tells
us
in
another
place
,
that
it
was
his
meat
and
drink
to
do
the
the
will
of
him
that
sent
him
,
and
to
finish
his
work
,
Joh.
4.34
.
He
was
about
the
work
of
the
Conversion
of
the
woman
of
Samaria
,
and
many
of
the
people
of
the
City
with
her
,
and
he
was
so
intent
upon
it
,
that
he
would
neither
eat
nor
drink
,
till
he
had
done
it
.
And
as
the
Father
put
his
work
into
his
hands
,
to
this
end
,
that
he
might
go
through
with
it
,
and
dispatch
it
,
as
he
himself
acknowledges
,
John
5.36
.
Where
he
stileth
it
,
the
work
which
God
had
given
him
to
finish
,
so
he
did
accordingly
.
And
therefore
when
he
came
to
die
,
he
cryed
out
,
it
is
finished
,
Iohn
19.30
.
The
work
of
Gods
Commission
,
and
of
Mans
Redemption
and
Salvation
is
accomplisht
,
so
that
I
have
no
more
to
do
in
this
world
.
In
which
respect
perhaps
is
that
expression
,
Heb.
2.10
.
It
became
him
for
whom
are
all
things
(
that
is
the
Father
)
to
make
the
Captain
of
our
Salvation
perfect
through
sufferings
.
Perfect
as
a
Mediator
,
and
as
a
reconciler
between
God
and
Man
,
because
when
he
had
suffered
once
,
his
work
was
perfect
,
so
that
there
could
be
nothing
added
to
it
to
make
it
more
consummate
and
compleat
.
The
point
is
plain
,
&c.
Yea
,
but
it
seems
there
was
something
yet
behind
,
Object
.
there
was
a
remainder
,
if
not
of
the
active
,
at
least
of
the
passive
obedience
of
Christ
,
which
was
a
part
,
if
not
the
greatest
part
of
his
work
.
Or
else
what
is
the
sence
of
the
Apostle
in
those
words
of
his
,
Col.
1.24
.
I
now
rejoyce
in
my
sufferings
for
you
,
and
fill
up
that
which
is
behind
of
the
afflictions
,
or
sufferings
of
Christ
.
All
was
not
finished
then
it
seems
,
it
was
not
so
compleatly
ended
,
but
there
needed
some
addition
.
For
clearing
this
,
my
Brethren
,
you
must
know
there
is
a
twofold
passion
of
Christ
,
the
one
in
his
proper
and
natural
,
Answ.
the
other
in
his
mystical
Body
.
The
one
in
his
own
flesh
,
the
other
in
the
flesh
of
his
members
.
The
one
for
the
Redemption
and
the
Reconciliation
;
the
other
for
the
Edification
and
Confirmation
of
the
Church
.
The
first
sort
of
sufferings
may
be
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
former
afflictions
of
Christ
indured
in
his
own
flesh
,
of
which
we
have
read
at
the
22.
ver.
You
hath
he
reconciled
through
death
in
the
body
of
his
flesh
.
The
latter
sort
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
after
afflictions
of
Christ
,
endured
in
the
flesh
of
his
members
,
in
the
verse
now
cited
.
I
fill
up
that
which
is
behind
of
the
afflictions
of
Christ
in
my
flesh
.
Now
,
my
Beloved
,
there
is
nothing
behind
of
that
first
sort
of
sufferings
of
Christ
,
endured
in
his
own
flesh
,
for
the
Redemption
of
the
Church
.
There
is
nothing
wanting
to
them
,
there
is
no
such
indigency
or
failing
in
them
,
as
to
need
a
supplement
or
a
supply
by
the
after
afflictions
of
Martyrs
or
Saints
.
No
,
my
Beloved
,
the
Passion
of
our
Saviour
is
compleat
and
full
,
he
finished
it
himself
upon
the
Cross
.
It
was
the
last
word
that
he
spake
,
before
he
yeelded
up
his
soul
into
the
hands
of
God
the
Father
.
And
since
it
was
his
last
,
his
dying
word
,
the
sin
were
the
greater
,
if
we
should
not
believe
him
.
But
there
is
much
behind
of
the
latter
sort
of
sufferings
of
Christ
,
endured
in
the
flesh
of
his
members
.
And
these
are
more
and
more
compleated
every
day
.
For
even
as
the
Father
did
determine
the
number
and
measure
of
the
sufferings
of
Christ
,
which
he
should
endure
in
his
natural
body
,
which
he
accordingly
accomplished
and
fulfilled
.
So
he
hath
also
determined
the
number
and
measure
of
the
sufferings
of
Christ
in
his
mystical
body
,
which
they
accordingly
,
must
accomplish
and
fulfill
.
So
that
every
persecution
and
affliction
that
any
of
his
members
suffer
,
abates
the
number
and
the
tale
,
lesseneth
the
heap
of
those
afflictions
.
And
hence
it
was
that
the
Apostle
Paul
rejoyced
,
because
he
filled
up
that
which
was
behind
of
the
sufferings
of
Christ
in
his
mystical
body
.
This
comforts
me
and
cheers
me
yet
,
that
by
the
trials
and
the
troubles
that
are
now
upon
me
,
I
make
up
the
remainder
of
the
sufferings
which
God
the
Father
hath
appointed
Christ
to
undergo
,
although
not
in
himself
,
yet
in
his
members
.
I
rejoyce
in
my
sufferings
,
because
I
fill
up
that
which
is
behind
of
the
afflictions
of
Christ
in
my
flesh
.
Vse
1
Now
is
it
so
,
that
Jesus
Christ
did
not
do
his
work
by
halves
,
&c.
they
are
severely
to
be
censured
then
,
who
come
in
with
their
additions
to
the
works
of
Christ
;
and
go
about
to
botch
it
up
with
their
supplies
.
As
if
he
had
not
done
what
he
professes
to
his
Father
in
my
Text
,
but
had
left
his
work
imperfect
:
So
that
it
needed
any
thing
which
they
can
either
do
or
suffer
,
to
finish
it
and
make
it
perfect
.
And
here
the
Papists
are
not
only
faulty
,
who
make
up
the
work
of
Christ
,
and
fill
it
out
with
the
invented
superfluities
of
the
sufferings
of
their
Martyrs
and
the
merits
of
their
Saints
.
As
if
he
had
not
done
enough
himself
to
make
us
perfect
,
to
satisfie
the
justice
of
his
Father
for
us
.
But
even
many
of
the
Saints
themselves
sometimes
,
though
they
believe
that
Jesus
Christ
hath
finished
the
work
of
their
Redemption
,
and
that
it
needs
no
Supplement
in
any
kind
,
much
less
that
any
thing
that
they
can
do
,
can
make
the
least
addition
to
it
,
yet
are
insensibly
betrayed
,
they
know
not
how
,
into
a
kind
of
joyning
of
their
duties
with
him
,
in
the
work
of
their
Redemption
and
Salvation
.
For
this
they
do
in
some
degree
,
while
they
expect
to
be
accepted
with
the
Lord
,
and
to
be
justified
and
saved
,
the
rather
for
their
works
and
duties
.
And
therefore
when
they
seriously
consider
with
themselves
,
how
they
shall
have
their
sins
forgiven
them
,
how
they
shall
be
admitted
into
Gods
favour
,
they
are
not
satisfied
to
look
upon
the
work
that
Christ
hath
done
,
to
make
him
all
in
all
in
this
business
,
but
they
must
also
cast
an
eye
on
that
which
they
themselves
have
done
.
And
when
they
think
upon
their
own
enlargements
;
their
deep
humiliations
,
their
earnest
and
incessant
labours
in
the
service
of
the
Lord
,
they
do
,
they
know
not
how
,
put
then
in
with
Jesus
Christ
as
joynt
Saviours
.
Much
hath
been
said
of
late
against
duty
,
so
much
,
that
it
hath
been
more
slighted
and
neglected
then
it
ought
to
be
.
That
which
I
speak
is
not
against
the
doing
of
it
,
but
against
the
mixing
of
it
with
the
work
of
Jesus
Christ
.
The
setting
of
our
posts
by
his
posts
,
and
our
works
by
his
works
.
Ah
,
my
Beloved
;
let
us
be
extreamly
shie
of
this
,
let
us
not
so
dishonour
Jesus
Christ
,
as
if
he
had
not
done
enough
to
justifie
us
,
and
to
gain
acceptance
for
us
:
But
since
he
hath
finished
the
work
himself
,
and
done
it
perfectly
;
Oh
let
us
trust
him
perfectly
for
Redemption
and
Salvation
;
let
us
relie
on
what
he
hath
done
,
and
resolve
with
the
Apostle
,
that
we
are
compleat
in
him
,
Col.
2.10
.
so
that
we
stand
in
need
of
no
addition
.
When
we
are
thinking
how
we
shall
be
satisfied
,
sanctified
,
justified
in
this
world
,
and
saved
in
the
world
to
come
.
Though
we
have
lived
like
Angels
,
and
done
religious
duties
,
as
if
we
were
in
Heaven
already
,
let
us
bid
all
this
stand
by
,
and
cry
out
with
the
holy
Martyr
in
the
flames
,
None
but
Christ
,
none
but
Christ
.
Is
it
so
,
that
Jesus
Christ
did
not
do
his
works
by
halves
,
&c.
Then
Vse
2
let
not
us
,
my
Brethren
,
do
our
works
by
halves
neither
,
but
let
us
finish
them
as
Christ
did
.
If
we
be
entred
on
the
work
and
service
of
the
Lord
,
as
many
of
us
are
,
O
let
us
not
give
over
and
desist
again
.
Let
not
our
righteousness
be
like
the
morning
cloud
,
and
early
dew
.
If
we
have
taken
pains
in
holy
Duties
,
and
have
gone
onward
in
them
many
years
,
in
Hearing
,
in
Prayer
,
and
in
Fasting
,
and
the
like
,
let
us
be
diligent
and
constant
still
,
let
us
hold
on
our
way
;
as
Job
saith
,
The
upright
man
doth
;
Let
us
not
give
over
all
again
,
as
some
have
done
in
these
times
.
Let
us
not
be
weary
of
well
doing
;
No
,
as
we
have
begun
to
work
,
and
as
we
have
wrought
hitherto
,
so
let
us
work
still
,
till
we
have
finished
all
the
work
that
God
hath
given
us
to
do
;
and
let
our
last
work
be
more
then
our
first
.
And
to
this
end
,
I
beseech
you
carefully
to
weigh
these
few
things
.
First
,
If
we
finish
not
our
work
,
and
if
we
do
not
end
well
,
it
argues
that
we
were
not
right
,
and
sound
in
the
beginning
.
They
that
are
planted
in
the
house
of
God
,
saith
David
,
shall
flourish
in
the
Courts
of
our
God
,
they
shall
bring
forth
more
fruit
in
their
age
,
Psalm
92.13
,
14.
And
hence
it
is
observed
by
the
Holy
Ghost
of
the
best
of
Gods
servants
,
that
they
never
shewed
such
Zeal
,
and
Faithfulness
,
and
Diligence
in
the
work
of
the
Lord
,
as
when
they
drew
near
their
end
,
and
when
they
saw
their
time
was
ready
to
expire
.
As
Jacob
,
Moses
,
Joshuah
,
David
,
Peter
shewed
more
care
of
Gods
Church
,
and
more
zeal
for
Gods
Glory
towards
their
end
,
then
they
had
ever
done
before
.
Yea
,
Our
Saviour
Christ
himself
was
never
so
much
in
prayer
,
so
painfull
and
affectionate
in
comforting
,
and
in
instructing
his
Disciples
,
as
he
was
when
he
was
ready
to
be
offered
up
.
He
wrought
the
works
of
him
that
sent
him
while
it
was
day
,
as
his
own
expression
is
,
While
the
day
of
life
lasted
,
John
9.4
.
And
therefore
so
let
us
too
.
His
unwearied
diligence
is
very
notable
.
Luke
21.37
,
38.
In
the
day
time
he
was
teaching
in
the
Temple
,
and
at
night
he
went
into
the
Mount
of
Olives
,
where
he
retired
himself
to
prayer
.
And
all
the
people
came
early
to
him
in
the
morning
,
in
the
Temple
,
for
to
hear
him
.
If
you
finish
not
your
work
,
and
if
you
go
not
through
with
your
business
,
you
dishonour
God
.
There
is
no
way
to
glorifie
him
,
but
by
perseverance
,
as
our
Saviour
Christ
insinuates
in
my
Text
;
saith
he
to
God
the
Father
,
I
have
glorified
thee
upon
the
earth
.
How
so
,
might
God
reply
?
Why
,
I
have
finished
the
work
that
thou
gavest
me
to
do
;
I
have
not
entred
on
it
only
,
and
carried
it
along
awhile
,
but
I
have
brought
it
to
perfection
.
God
is
never
glorified
,
but
by
finishing
his
Works
.
To
begin
,
and
then
fall
back
,
is
to
put
God
and
Christ
to
shame
.
Thirdly
,
If
you
finish
not
your
work
,
as
you
dishonour
God
and
Christ
,
so
you
shame
your selves
too
.
This
man
began
to
build
,
but
was
not
able
to
make
an
end
.
Nothing
makes
a
man
so
base
and
despicable
in
the
eyes
of
God
,
and
gracious
men
,
as
to
have
been
religious
,
zealous
,
earnest
,
hot
in
the
beginning
,
and
to
become
an
Enemy
,
a
Worldling
,
a
lazie
,
idle
Drone
in
the
conclusion
.
The
salt
that
hath
lost
its
savour
,
is
good
for
nothing
,
saith
our
Saviour
,
but
to
be
cast
out
with
contempt
,
and
to
be
trodden
under
feet
of
all
men
,
Mat.
5.13
.
You
lose
all
that
you
have
wrought
,
and
all
that
you
have
done
already
,
if
you
finish
not
your
work
.
All
your
obedience
both
active
and
passive
is
utterly
lost
.
Your
active
obedience
is
as
it
were
forgotten
with
God
,
unless
you
continue
,
Ezek.
18.24
.
So
is
your
passive
,
if
you
fail
in
Perseverance
.
Your
sufferings
are
in
vain
,
as
the
Apostle
speaks
to
the
Galatians
,
Gal.
3.4
.
In
a
word
,
It
is
constancy
in
doing
and
suffering
that
crowneth
a
Christian
;
It
is
not
promised
to
Beginners
,
but
to
such
as
continue
:
Beloved
,
Here
are
many
of
you
that
have
done
many
things
,
and
suffered
many
things
for
God
.
Many
that
have
taken
pains
in
holy
Duties
,
in
Hearing
,
Praying
,
Fasting
,
&c.
Oh
let
not
all
be
cast
away
,
let
not
all
that
you
have
done
or
suffered
be
in
vain
.
I
say
as
the
Apostle
,
John
2.8
.
Lose
not
the
things
that
you
have
wrought
.
It
is
a
sad
and
lamentable
thing
to
see
a
man
come
home
even
to
Heaven-gate
,
and
for
want
of
one
step
more
,
to
tumble
back
again
into
Hell
.
If
you
end
your
works
well
,
you
shall
have
very
good
wages
,
you
shall
receive
a
full
Reward
.
He
that
continueth
to
the
end
,
shall
be
saved
,
Mat.
24.13
.
If
you
be
faithfull
to
the
death
,
you
shall
receive
the
Crown
of
life
,
Apoc.
2.10
.
And
if
you
thus
hold
out
in
Gods
work
,
till
the
Period
of
your
lives
,
when
you
shall
come
to
die
,
you
may
conclude
with
God
as
Christ
doth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
,
and
now
O
Father
,
Glorifie
me
with
thy self
.
And
you
may
sing
your
dying
song
with
the
Apostle
,
2
Tim.
4.7
.
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
henceforth
there
is
laid
up
for
me
a
Crown
of
Righteousness
,
which
God
the
righteous
Judge
shall
give
me
.
And
thus
we
have
at
length
dispatched
three
of
the
Arguments
,
with
which
our
Saviour
presseth
,
and
enforceth
the
great
Petition
that
he
makes
to
God
the
Father
.
And
we
are
now
descended
to
the
fourth
and
last
,
and
it
is
drawn
Ab
aequo
,
from
the
Equity
of
that
which
he
petitions
for
,
and
the
right
he
had
to
it
:
Nay
,
He
affirmeth
,
that
he
had
not
only
Jus
ad
rem
,
but
more
then
so
,
he
had
Jus
in
re
too
.
He
had
not
only
Right
and
Title
to
the
Glory
which
he
prayes
he
may
be
made
Partaker
of
,
but
he
had
the
possession
of
it
,
and
that
from
all
Eternity
.
JOHN
17.5
.
And
now
,
O
Father
,
Glorifie
me
with
thy
own
self
,
with
the
Glory
which
I
had
with
thee
before
the
world
was
.
SO
that
our
Saviour
pleads
Prescription
for
the
Glory
he
desires
,
and
for
which
he
is
a
Suitor
in
my
Text
:
he
had
it
,
as
he
tells
the
Father
here
,
time
out
of
mind
,
indeed
before
all
time
,
before
the
world
was
.
And
therefore
though
he
hath
in
some
respect
been
out
of
the
possession
of
it
for
awhile
,
he
hopes
he
shall
recover
it
again
with
his
Fathers
good
liking
.
The
only
difficulty
lies
in
this
,
what
Glory
Jesus
Christ
intends
in
this
place
,
whether
the
Glory
of
his
God-head
,
or
the
Glory
of
his
Manhood
,
of
his
divine
or
humane
nature
.
And
it
will
be
the
harder
to
resolve
,
because
against
either
of
them
there
is
appearingly
a
very
strong
exception
.
It
should
seem
he
could
not
mean
the
Glory
of
his
God-head
,
for
that
he
had
never
lost
.
A
man
would
think
he
would
not
mean
the
Glory
of
his
Man-hood
,
for
that
he
never
had
,
and
therefore
could
not
pray
for
the
Recovery
,
or
the
Restitution
of
the
one
,
or
of
the
other
;
he
could
not
say
to
God
the
Father
,
with
relation
to
his
God-head
,
Glorifie
me
with
the
Glory
which
I
had
with
thee
before
the
world
was
,
because
he
had
that
Glory
with
the
Father
still
;
when
he
made
that
Prayer
,
he
was
co-equal
,
co-essential
with
him
still
,
and
consequently
he
was
infinitely
glorious
with
him
still
.
He
could
not
say
with
relation
to
his
Man-hood
,
Glorifie
me
with
the
Glory
which
I
had
with
thee
before
the
world
was
,
because
the
humane
nature
came
to
have
a
being
but
a
little
while
ago
.
It
was
assumed
by
our
Saviour
many
ages
since
the
world
was
,
and
so
could
have
no
Glory
with
the
Father
before
the
world
was
.
So
that
it
cannot
be
intended
of
the
God-head
,
or
the
Man-hood
,
if
you
take
either
of
them
severally
and
distinctly
by
it self
.
It
s
true
the
God-head
of
our
Saviour
seemed
to
be
devested
of
the
Glory
which
it
had
from
everlasting
,
when
he
assumed
the
mean
condition
of
a
servant
,
and
so
in
that
respect
he
might
desire
the
restitution
of
it
;
but
if
you
mark
it
well
,
the
God-head
never
lost
the
Glory
which
it
had
with
God
the
Father
,
though
it
might
seem
to
lose
the
Glory
which
it
had
with
men
.
It
was
not
humbled
really
,
but
in
regard
of
declaration
only
,
and
that
with
reference
to
men
,
and
not
to
God
,
who
is
not
carryed
by
appearances
.
And
that
which
Christ
desires
,
is
,
that
his
Father
would
glorifie
him
with
himself
,
with
the
same
Glory
which
he
had
with
him
before
the
world
was
.
Besides
,
Our
Saviour
prayes
as
man
,
and
not
as
God
,
(
for
God
doth
not
worship
God
,
)
and
't
is
incongruous
that
the
Man-hood
should
become
a
Suitor
for
any
thing
to
be
conferred
upon
the
God-head
.
And
therefore
to
avoid
the
rocks
on
either
side
,
the
sum
of
this
Petition
of
our
Saviour
to
his
Father
must
be
this
,
that
as
his
God-head
had
been
glorious
with
himself
from
everlasting
,
so
now
his
Man-hood
might
be
glorious
too
.
That
the
Glory
which
he
had
as
God
,
together
with
the
Father
from
Eternity
,
might
be
communicated
to
his
Man-hood
,
so
far
as
it
was
capable
of
it
,
in
such
a
measure
as
it
could
receive
it
.
That
God
would
raise
him
up
,
and
set
him
in
his
humane
nature
,
at
his
own
right
hand
in
heavenly
places
,
and
make
him
glorious
,
even
as
he
was
man
,
in
the
eyes
of
all
the
world
.
And
this
is
clearly
that
which
Christ
intendeth
in
his
Prayer
here
,
And
now
O
Father
,
Glorifie
me
with
thine
own
self
,
with
the
Glory
which
I
had
with
thee
before
the
world
was
:
Glorifie
me
with
thy self
as
I
am
man
,
or
as
I
am
God-man
,
with
the
Glory
I
had
with
thee
as
I
am
God
,
before
the
world
was
.
I
was
glorious
with
thy self
,
as
I
am
God
from
Everlasting
,
and
now
let
me
be
glorious
with
thee
as
I
am
God
and
Man
too
.
In
one
nature
I
was
glorious
from
Eternity
,
viz.
in
my
divine
Nature
,
and
now
let
me
be
glorified
in
my
divine
and
humane
Nature
too
,
let
me
be
glorified
in
my
person
.
Now
this
Petition
of
our
Saviour
(
you
must
consider
)
did
undoubtedly
prevail
with
God
the
Father
;
for
he
was
always
heard
in
every
thing
that
he
desired
of
him
;
his
Father
never
put
him
off
with
a
denial
.
And
then
the
point
to
be
observed
,
is
this
.
DOCTRINE
.
That
even
the
Man-hood
of
our
Saviour
participateth
of
the
Glory
whereof
the
God-head
hath
been
seized
together
with
the
Father
from
Eternity
.
Jesus
Christ
as
he
is
man
,
shares
in
some
measure
and
proportion
in
the
Glory
of
the
God-head
.
There
is
a
social
Glory
(
as
the
Schoolmen
call
it
)
of
our
Saviours
humane
Nature
,
which
it
partaketh
with
the
God-head
,
and
which
it
could
not
have
without
it
.
The
Glory
which
the
God-head
had
alone
from
Everlasting
,
is
now
communicated
to
the
person
,
consisting
of
the
two
Natures
,
both
of
the
God-head
,
and
the
Man-hood
too
.
God
hath
highly
exalted
him
,
saith
the
Apostle
,
Phil.
2.9
.
Him
,
Who
?
why
Jesus
Christ
both
God
and
Man
,
in
his
divine
and
humane
Nature
.
As
for
the
former
,
his
divine
Nature
,
though
that
be
utterly
incapable
of
an
intrinsical
improvement
of
the
Glory
of
it
,
yet
so
far
forth
as
it
was
humbled
for
the
Administration
of
his
Office
,
so
far
it
was
accordingly
advanced
again
.
Now
he
abased
himself
as
he
was
God
,
not
by
putting
off
his
Glory
,
but
by
permitting
it
to
be
ecclipsed
and
overshadowed
with
the
similitude
of
sinfull
flesh
,
and
to
be
humbled
under
the
form
of
a
servant
,
even
as
the
brightness
of
a
Candle
is
hidden
in
a
dark
and
close
Lanthorn
;
so
that
declaratorily
he
is
in
that
respect
exalted
,
he
is
declared
to
be
the
Son
of
God
by
Power
,
in
rising
from
the
dead
,
and
returning
to
his
Glory
.
As
for
the
humane
Nature
that
is
properly
exalted
:
For
being
joyned
to
the
God-head
,
it
hath
an
ample
and
immediate
claim
to
all
the
Glory
,
which
from
the
God-head
might
be
communicated
to
it
,
and
conferred
upon
it
.
So
that
however
,
while
our
Saviour
Christ
continued
here
,
the
Exigence
of
the
condition
,
and
the
office
which
he
had
assumed
and
undertaken
,
made
him
a
man
of
sorrows
and
of
sufferings
,
and
intercepted
as
it
were
the
beams
of
the
divine
Glory
from
shining
in
the
other
nature
,
so
that
there
was
no
form
nor
beauty
in
him
.
Yet
having
finished
that
Dispensation
,
there
was
by
vertue
of
the
intimate
Association
of
the
Man-hood
with
the
God-head
,
a
giving
out
,
or
a
Communication
of
all
the
Glory
from
the
Deity
which
the
other
Nature
was
capable
of
.
And
this
is
that
which
Jesus
Christ
desireth
of
his
Father
in
my
Text
:
And
even
as
by
the
Spirit
of
Holiness
he
was
filled
with
Treasure
of
Wisdom
,
and
Knowledge
,
and
Grace
,
and
thereby
fitted
for
the
office
of
a
Mediatour
,
and
made
the
Head
and
Ruler
of
the
Church
.
So
likewise
by
the
Spirit
of
Glory
,
he
is
filled
with
unmatchable
perfections
,
beyond
the
Comprehensions
of
all
other
Creatures
.
Being
not
only
full
of
Glory
,
but
having
in
him
all
the
fulness
of
Glory
,
which
a
created
nature
,
joyned
to
an
infinite
and
endless
fountain
,
could
receive
.
The
God-head
of
our
Saviour
was
at
the
right
hand
of
the
Father
from
Eternity
.
But
now
the
Man-hood
of
our
Saviour
is
exalted
to
the
same
condition
.
I
say
not
to
the
same
measure
,
but
to
the
same
condition
of
Majesty
and
Glory
with
it
.
God
hath
raised
him
from
the
dead
,
(
and
that
you
know
must
be
as
he
is
man
)
and
set
him
at
his
own
right
hand
in
heavenly
places
,
Eph.
1.20
.
That
is
,
he
set
him
up
above
all
other
things
or
persons
,
in
the
next
place
to
himself
.
And
therefore
it
is
added
in
the
following
words
,
Far
above
all
Principality
,
and
Power
,
and
Might
,
and
Dominion
,
and
every
name
that
is
named
,
not
only
in
this
world
,
but
in
that
which
is
to
come
.
In
which
respect
it
is
that
God
will
have
him
worshipped
with
divine
and
religious
Adoration
,
and
that
by
the
very
Angels
,
Heb.
1.6
.
Of
which
the
humane
Nature
single
is
not
capable
,
but
that
it
shineth
with
the
God-head
in
this
high
Glory
.
Much
might
be
added
for
the
proof
of
this
,
that
even
the
Man-hood
of
our
Saviour
participateth
of
the
Glory
whereof
,
&c.
Now
to
open
it
a
little
more
particularly
and
distinctly
to
you
.
Beloved
,
you
must
know
that
the
Man-hood
of
our
Saviour
comes
not
by
nature
to
partake
of
this
Glory
.
Look
upon
the
humane
Nature
as
considered
in
it self
,
and
so
it
hath
no
right
to
it
.
It
is
by
Grace
then
that
the
Glory
of
the
God-head
is
communicated
to
it
;
and
that
by
a
double
Grace
,
the
Grace
of
Union
,
and
the
Grace
of
Dispensation
.
First
,
The
Man-hood
of
our
Saviour
participateth
of
the
Glory
of
the
God-head
by
the
Grace
of
Union
.
It
comes
to
be
Partaker
of
it
by
its
unutterably
near
,
and
intimate
Association
with
the
God-head
in
the
same
person
.
For
so
the
God
head
and
the
Man-hood
as
you
know
,
are
joyned
together
in
such
a
tie
,
as
cannot
fully
be
expressed
.
Not
as
a
man
and
a
wife
are
joyned
together
,
who
notwithstanding
their
Conjunction
continue
two
distinct
persons
.
But
as
the
body
and
the
soul
make
one
man
,
so
God
and
man
make
one
Christ
.
And
as
the
glory
of
the
soul
,
by
reason
of
the
nearness
of
the
Union
,
redoundeth
to
the
glory
of
the
person
,
and
consequently
of
the
body
too
;
even
so
the
Glory
of
the
God-head
redoundeth
to
the
Glory
of
the
Man-hood
in
the
person
of
our
Saviour
.
So
infinitely
near
is
the
Conjunction
,
that
both
the
Natures
cannot
chuse
but
share
together
.
And
as
the
God-head
was
in
some
respect
abased
,
in
being
joyned
to
the
Man-hood
,
being
ecclipsed
and
shadowed
with
the
meanness
,
and
the
imperfections
of
it
.
Even
so
the
Man-hood
on
the
other
side
is
honoured
and
advanced
in
being
joyned
to
the
God-head
,
and
consequently
shining
with
the
Glory
of
it
.
Secondly
,
The
Man-hood
of
our
Saviour
participateth
of
the
glory
of
the
God-head
by
the
Grace
of
Dispensation
from
the
Father
.
He
hath
made
it
to
partake
of
that
Glory
.
And
therefore
he
hath
raised
it
up
,
and
set
it
at
his
own
right
hand
.
He
hath
highly
exalted
it
,
he
hath
crowned
it
with
Glory
and
Honour
.
The
Father
,
if
you
mark
it
,
hath
always
had
a
mind
to
set
up
his
Son
Christ
.
Not
so
much
as
he
is
God
,
for
so
indeed
he
doth
not
need
it
.
But
as
Man
and
Mediatour
he
hath
endeavoured
every
way
to
raise
him
,
and
advance
him
,
and
make
him
glorious
in
the
eyes
of
all
the
world
.
And
this
is
that
which
the
Apostle
Peter
notes
,
Acts
3.13
.
The
God
of
our
Fathers
hath
glorified
his
Son
Jesus
,
whom
ye
delivered
up
,
and
denyed
the
holy
one
.
Though
you
abused
him
,
and
abased
him
,
yet
God
hath
glorified
him
.
It
is
by
him
,
and
his
means
that
he
is
raised
to
such
Glory
.
Vse
1
Now
is
it
so
,
that
even
the
Man-hood
of
our
Saviour
participateth
of
the
Glory
whereof
the
God-head
hath
been
?
&c.
Here
then
we
may
take
notice
of
the
high
Advancement
of
our
nature
in
the
person
of
our
Saviour
.
The
very
Glory
of
the
God-head
is
in
a
sense
communicated
to
it
.
Our
nature
shareth
with
the
God-head
in
such
incomparable
and
transcendent
Glory
,
as
can
by
no
means
be
exprest
.
It
is
many
ways
advanced
and
set
up
in
Jesus
Christ
;
But
this
,
my
Brethren
,
is
the
heighth
and
top
of
all
that
in
him
dwelleth
,
the
fulness
of
the
God-head
bodily
,
as
the
Apostle
speaks
,
Col.
2.9
.
Not
that
the
God-head
is
confined
,
or
circumscribed
within
the
narrow
limits
of
our
Saviours
flesh
,
or
that
his
body
is
co-extended
with
the
God-head
,
as
Ubiquitaries
dream
.
But
the
God-head
dwels
in
Christ
,
as
Bernard
speaks
,
not
umbrativè
,
by
external
signs
,
and
shadows
,
and
tokens
of
his
presence
,
as
once
Christ
dwelt
in
the
material
Temple
:
not
effectivè
,
by
the
effects
and
operations
of
its
Grace
,
as
now
it
dwels
in
the
bodies
of
the
Saints
,
who
in
the
same
respect
are
called
the
Temples
of
God
.
But
in
him
dwels
the
God
head
bodily
,
that
is
,
really
united
to
the
humane
nature
,
to
the
body
of
our
Saviour
;
And
herein
Christ
hath
no
Peer
.
It
is
an
high
and
matchless
honour
,
which
no
other
Creature
is
capable
of
.
By
which
our
nature
is
advanced
in
him
above
all
other
things
and
persons
in
the
world
besides
.
Vse
2
Is
it
so
,
that
even
the
Man-hood
,
&c.
Then
as
we
may
take
notice
here
of
the
advancement
of
the
nature
,
so
of
our
personal
advancement
too
,
as
many
of
us
as
belong
to
Christ
.
For
all
the
Glory
of
the
God-head
,
with
which
the
Man-hood
shines
,
is
for
us
,
and
our
advantage
.
If
he
sanctifie
himself
,
it
is
for
our
sakes
,
as
his
own
expression
is
.
And
so
if
he
glorifie
himself
,
it
is
for
our
sakes
too
.
It
is
for
our
sakes
that
he
prayes
,
And
now
,
O
Father
,
Glorifie
me
with
thy self
,
with
the
Glory
,
&c.
For
all
his
Mediatour-ship
throughout
is
with
some
respect
to
us
.
And
so
it
is
for
our
sakes
that
this
unparalelled
and
matchless
Glory
is
conferred
upon
him
.
Why
,
you
will
ask
me
,
what
is
our
advantage
by
it
?
I
answer
,
It
is
very
great
,
for
we
poor
men
(
if
we
be
members
of
the
Lord
Christ
,
)
do
share
in
this
incomparable
Glory
of
the
Man-hood
of
our
Saviour
,
and
that
partly
in
fruition
,
and
partly
in
assured
expectation
.
First
,
Partly
in
Fruition
,
for
the
present
we
share
in
this
incomparable
Glory
of
the
Manhood
of
our
Saviour
.
For
as
the
Man-hood
of
our
Saviour
shareth
in
the
glory
of
the
God-head
;
so
we
,
my
Brethren
,
share
in
the
Glory
communicated
from
the
God-head
to
the
Man-hood
of
our
Saviour
,
by
reason
of
our
Union
to
them
both
in
the
person
of
Christ
Jesus
.
And
even
as
we
are
punisht
,
in
that
Christ
is
punisht
;
and
sanctified
,
in
that
Christ
is
sanctified
;
so
we
are
glorified
,
in
that
Christ
is
glorified
.
We
shine
with
the
incomparable
and
dazling
Lustre
of
the
God-head
,
in
that
Christ
shines
with
it
.
And
as
we
sit
in
Christ
in
heavenly
places
,
Eph.
2.6
.
so
we
are
glorified
in
Christ
with
the
same
glory
which
he
had
with
God
the
Father
before
the
world
was
,
because
he
is
invested
with
it
,
as
our
Head
in
our
flesh
,
on
our
behalf
.
In
him
God
(
having
raised
him
up
,
and
glorified
him
,
he
)
hath
glorified
us
with
the
very
same
glory
.
In
him
we
took
possession
of
it
.
So
near
and
so
indissoluble
is
the
union
between
Christ
and
us
,
that
the
Divine
and
Godlike
glory
wherewithal
he
shines
is
truly
ours
.
The
members
cannot
choose
but
share
in
the
glory
of
the
head
.
Secondly
,
we
share
in
this
incomparable
glory
of
the
Manhood
of
our
Saviour
by
assured
expectation
.
For
as
his
glory
(
in
answer
to
the
Prayer
of
our
Saviour
)
is
now
already
communicated
to
the
Manhood
,
so
far
as
it
is
capable
of
it
.
So
we
are
certain
that
the
glory
of
the
Man-hood
of
our
Saviour
shall
one
day
be
communicated
to
us
,
so
far
as
we
are
able
to
receive
it
.
We
know
that
when
he
shall
appear
we
shall
be
like
him
.
And
that
these
vile
bodies
shall
be
conformed
to
his
glorious
body
,
Phil.
3.21
.
And
this
should
have
a
double
operation
and
effect
upon
us
.
1.
First
it
should
make
us
to
despise
the
shame
of
this
world
,
though
we
be
trampled
under
foot
,
and
made
the
dung
and
the
off-scouring
of
the
Earth
;
as
this
is
many
times
the
portion
of
the
Saints
,
our
spirits
should
not
droop
or
sink
within
us
.
No
,
we
should
bear
them
up
,
in
spight
of
all
the
ignominy
and
contempt
that
men
pour
out
upon
us
,
and
all
the
venom
that
they
spit
against
us
.
We
should
endure
the
reproach
,
and
despise
the
shame
,
while
we
think
of
this
glory
.
We
should
not
reckon
of
a
little
undeserved
shame
with
men
,
while
we
consider
that
we
shall
shortly
shine
with
the
glory
of
God
.
2.
Secondly
it
should
cause
us
so
to
walk
,
that
we
be
not
in
any
thing
a
shame
to
Christ
,
whom
God
hath
made
so
glorious
,
and
who
will
shortly
make
us
so
glorious
.
In
whom
the
humane
nature
is
advanced
to
such
honour
,
as
to
partake
of
the
glory
of
the
Godhead
.
Mark
what
the
Apostle
saith
,
Shall
I
take
the
members
of
Christ
and
make
them
the
members
of
an
harlot
?
So
may
I
say
on
this
occasion
,
shall
I
take
the
nature
of
Christ
,
the
Nature
which
our
Saviour
in
his
Person
hath
so
highly
dignified
,
and
make
it
in
my
person
,
the
nature
of
a
Devil
?
Suppose
a
Prince
should
marry
with
a
mean
woman
,
would
he
endure
to
see
those
of
her
nearest
kindred
,
her
Brethren
and
her
Sisters
live
like
Scullions
and
like
Strumpets
in
his
own
eye
?
Now
Christ
my
Brethren
hath
assumed
our
Nature
into
a
nearer
union
with
himself
then
that
of
marriage
,
a
union
which
death
it self
was
not
able
to
dissolve
.
For
when
the
soul
was
separated
from
the
body
,
the
Godhead
was
not
separated
from
the
one
or
from
the
other
.
It
was
the
Lord
that
lay
buryed
in
the
grave
,
and
he
that
ascended
into
heaven
,
was
the
same
that
came
down
from
heaven
.
And
shall
we
then
defile
this
nature
by
wantonness
,
intemperance
and
vile
affections
,
which
Jesus
Christ
hath
so
honoured
,
to
take
into
so
neer
a
union
with
himself
,
and
to
cause
it
to
partake
of
the
glory
of
the
Godhead
?
Especially
if
we
expect
hereafter
in
our
persons
to
partake
of
this
glory
.
Oh
let
us
learn
to
keep
our
vessels
in
all
holiness
and
honour
.
And
as
we
look
hereafter
to
be
like
him
,
so
in
the
mean
time
let
us
purifie
our selves
as
he
is
pure
.
JOHN
17.6
.
I
have
manifested
thy
Name
unto
the
men
which
,
&c.
WE
have
been
very
long
upon
the
first
Part
of
our
Saviours
Prayer
,
and
now
at
length
it
is
ended
and
dispatched
.
Charity
begins
at
home
,
and
so
our
Saviour
Christ
began
with
his
Petitions
for
himself
.
For
that
hath
been
the
substance
of
his
Prayer
hitherto
,
that
as
he
hath
been
humbled
and
abased
with
men
,
so
now
he
might
be
glorified
with
his
Father
.
And
this
he
urges
very
hard
with
many
pressing
arguments
;
and
so
he
ceases
to
solicite
any
further
for
himself
.
Charity
begins
at
home
,
as
I
have
said
,
but
it
doth
not
end
there
;
Our
Saviour
is
not
satisfied
to
put
up
his
Petitions
to
his
Father
for
himself
,
but
in
the
next
place
he
becomes
a
Suitor
also
for
his
Church
.
And
here
he
prayes
for
his
Apostles
and
Disciples
then
about
him
,
the
members
of
the
present
Church
.
And
then
for
those
who
were
after
to
be
called
by
their
preaching
,
the
members
of
the
Church
to
come
.
In
the
first
place
he
prayes
for
his
Apostles
and
Disciples
then
about
him
,
the
members
of
the
present
Church
,
who
were
already
called
and
sanctified
,
whom
God
had
given
him
out
of
the
world
.
I
pray
for
them
(
saith
he
)
I
pray
not
for
the
world
.
In
the
second
place
,
he
prays
for
those
who
were
after
to
be
called
by
their
preaching
,
the
members
of
the
Church
that
was
to
come
,
in
vers.
20.
and
so
on
to
the
conclusion
of
the
Chapter
,
Neither
pray
I
for
these
alone
,
but
for
them
also
that
shall
believe
on
me
through
their
word
.
I
must
at
this
time
make
a
little
entrance
upon
our
Saviours
Prayer
in
behalf
of
his
Apostles
and
Disciples
,
who
were
present
with
him
.
They
were
very
near
to
him
,
they
were
waiting
then
upon
him
,
they
were
converted
immediately
by
himself
,
and
called
by
his
own
word
,
and
therefore
they
have
the
precedency
and
the
preferment
in
his
Prayer
.
And
here
we
have
to
be
considered
,
First
the
preparation
to
it
,
and
secondly
the
matter
of
it
.
The
preparation
to
this
Prayer
of
our
Saviour
in
the
behalf
of
his
Apostles
and
Disciples
;
Discovers
first
,
what
he
himself
had
done
in
reference
to
them
.
And
then
what
they
had
done
in
reference
to
him
.
What
they
were
,
both
in
relation
to
himself
,
and
to
his
Father
.
And
where
they
were
,
viz.
In
such
a
place
wherein
they
stood
in
need
of
his
Prayers
.
These
things
are
interwoven
and
commixt
,
and
we
must
take
them
in
our
progress
as
we
find
them
.
Only
this
would
be
considered
,
that
all
of
them
are
premised
by
our
Saviour
,
before
he
puts
up
one
Petition
for
them
,
to
shew
what
cause
there
was
why
they
should
be
remembred
in
his
Prayers
.
Begin
we
with
the
first
thing
which
our
Saviour
mentions
by
way
of
preparation
to
the
Prayer
which
he
makes
for
his
Apostles
and
Disciples
.
I
have
manifested
thy
Name
unto
the
men
which
thou
gavest
me
out
of
the
world
.
And
here
you
may
take
notice
with
me
of
these
two
particulars
.
First
;
the
action
of
our
Saviour
in
reference
to
his
Apostles
and
Disciples
,
of
which
he
minds
his
Father
here
,
I
have
manifested
thy
Name
.
Secondly
,
the
description
of
the
persons
to
whom
he
had
made
known
his
Fathers
Name
,
viz.
the
men
which
he
had
given
him
out
of
the
world
.
For
opening
of
the
former
,
we
must
examine
and
resolve
what
is
intended
by
the
Fathers
Name
,
which
Christ
affirmeth
here
he
had
made
known
,
I
have
manifested
thy
Name
.
Some
think
the
meaning
to
be
only
this
,
that
he
had
made
him
known
to
his
Apostles
and
Disciples
,
under
the
notion
of
a
Father
.
They
knew
him
as
a
God
before
,
and
so
did
generally
all
the
people
of
the
Jews
,
but
as
a
Father
in
his
Son
,
they
had
no
acquaintance
with
him
.
Now
by
this
Name
our
Saviour
had
discovered
him
to
those
whom
he
had
called
and
sanctified
,
he
had
brought
them
now
to
know
him
as
a
Father
.
This
is
the
title
he
gives
him
all
along
from
the
beginning
of
his
Prayer
to
the
end
,
Father
,
Holy
Father
,
Righteous
Father
,
and
the
like
.
This
is
the
name
by
which
he
represents
him
unto
his
Apostles
and
Disciples
,
and
under
which
he
would
have
them
to
conceive
and
apprehend
him
,
as
a
Father
to
his
Son
,
and
as
a
Father
to
themselves
in
him
,
and
this
is
that
which
he
intends
(
as
some
conceive
)
in
this
profession
,
I
have
manifested
thy
Name
,
&c.
This
is
something
(
I
acknowledge
)
yea
,
this
is
very
much
of
that
which
he
intends
,
but
yet
I
think
it
is
not
all
.
The
Name
of
God
in
general
is
all
that
makes
him
known
to
men
,
wherein
soever
the
nature
,
or
the
will
of
God
,
or
whatsoever
else
of
God
can
be
imagined
or
conceived
,
is
discovered
and
made
known
,
all
this
is
intimated
by
the
Name
of
God
.
So
that
our
Saviour
in
my
Text
,
in
saying
he
had
manifested
Gods
Name
,
saith
in
effect
,
that
he
had
fully
manifested
and
revealed
his
Father
to
his
people
.
So
that
there
was
nothing
of
him
necessary
to
be
known
,
which
he
had
concealed
from
them
.
He
had
not
hid
one
letter
of
his
Name
from
them
.
So
that
the
point
to
be
observed
is
this
.
DOCTRINE
.
That
Jesus
Christ
hath
made
an
absolute
,
compleat
and
full
discovery
of
his
Father
to
his
people
.
The
Name
of
God
sometimes
imports
his
Nature
,
sometimes
his
Titles
,
sometimes
his
Attributes
,
sometimes
his
Ordinances
,
and
sometimes
his
works
,
as
I
could
give
you
instances
of
all
these
.
And
all
of
these
our
Saviour
had
laid
open
fully
to
his
Apostles
and
Disciples
,
as
he
professes
to
his
Father
here
,
I
have
manifested
thy
Name
unto
the
men
which
thou
hast
given
me
out
of
the
world
.
And
this
is
that
which
the
Evangelist
affirmeth
of
him
,
Ioh.
1.18
.
No
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
which
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
.
Observe
it
well
,
it
is
not
said
he
hath
declared
something
of
him
,
but
he
hath
declared
him
.
Declared
him
wholly
and
compleatly
,
all
that
is
declarable
of
him
he
hath
made
known
to
his
people
.
The
protestation
which
he
makes
to
his
Apostles
,
when
he
was
about
to
leave
them
,
runs
very
much
to
this
purpose
,
Joh.
15.15
.
All
that
I
have
heard
of
my
Father
,
not
from
my
Father
,
but
of
my
Father
,
I
have
made
it
known
to
you
.
Whatsoever
I
have
been
informed
in
concerning
my
Father
,
at
least
as
Mediator
,
and
as
the
Prophet
of
my
Church
,
I
have
discovered
it
to
you
.
I
have
been
very
faithful
to
you
in
the
business
,
whatsoever
hath
been
shewn
me
of
my
Father
,
for
your
instruction
and
your
information
,
I
have
not
kept
one
whit
from
you
.
I
shall
add
no
more
for
proof
,
that
I
may
have
time
to
shew
you
,
How
Jesus
Christ
hath
made
this
full
discovery
,
and
then
why
Jesus
Christ
hath
made
this
full
discovery
of
his
Father
to
his
people
.
And
in
pursuance
of
the
latter
,
I
shall
examine
and
resolve
why
Jesus
Christ
,
and
none
but
he
hath
made
it
.
And
in
the
second
place
,
why
the
discovery
he
hath
made
is
such
an
absolute
and
full
discovery
.
As
for
the
first
of
these
,
how
Jesus
Christ
hath
made
such
a
discovery
of
his
Father
.
This
will
be
necessary
to
be
known
,
for
the
distincter
understanding
of
the
point
:
And
he
hath
made
it
principally
three
ways
:
by
his
Personal
appearance
in
the
flesh
;
by
his
Word
;
and
by
his
Spirit
.
1.
First
by
his
Personal
appearance
in
the
flesh
,
our
Saviour
Christ
hath
made
some
discovery
of
his
Father
.
Jesus
Christ
as
he
is
Man
,
and
as
he
hath
assummed
our
Nature
,
is
the
Image
and
resemblance
of
his
Father
.
And
this
is
that
which
the
Apostle
aims
at
,
when
he
saith
,
He
is
the
Image
of
the
invisible
God
,
Col.
1.15
.
by
which
he
intimates
expresly
,
that
however
God
be
in
himself
invisible
,
yet
there
is
some
resemblance
of
him
in
the
Lord
Christ
,
so
that
he
may
be
seen
in
him
.
It
's
true
indeed
,
that
Jesus
Christ
as
God
is
the
invisible
Image
of
God
,
and
thus
he
is
the
very
picture
of
the
Father
,
Heb.
1.3
.
But
as
he
hath
assumed
our
flesh
,
he
is
the
visible
Image
of
God
.
And
this
is
clearly
the
Apostles
meaning
when
he
saith
,
He
is
the
Image
of
the
invisible
God
.
His
purpose
is
not
to
declare
how
Jesus
Christ
is
the
invisible
Image
of
God
the
Father
from
Eternity
,
but
visible
to
us
in
time
.
And
hence
he
saith
not
simply
,
who
is
the
Image
of
God
,
but
of
the
invisible
God
.
In
which
there
is
a
close
Antithesis
.
q.
d.
Having
assumed
our
Nature
,
he
is
now
become
the
visible
Image
of
the
invisible
God
.
That
God
who
is
invisible
,
is
made
visible
in
him
.
And
this
is
that
which
is
suggested
,
Ioh.
1.18
.
No
man
hath
seen
God
at
any
time
,
you
may
conceive
it
with
the
outward
eye
,
the
Son
of
Man
who
came
out
of
the
bosome
of
the
Father
hath
declared
him
.
He
hath
discovered
him
in
some
respect
to
that
eye
.
And
therefore
when
our
Saviour
was
incarnate
,
it
is
said
,
that
God
was
manifested
in
the
flesh
,
which
is
the
object
of
the
eye
of
sense
,
1
Tim.
3.16
.
So
that
he
that
had
looked
upon
him
,
might
have
seen
the
Father
in
him
.
In
which
respect
it
is
,
that
when
Philip
was
so
earnest
to
have
the
Father
shewn
him
,
our
Saviour
bid
him
to
behold
himself
,
and
addeth
presently
,
He
that
hath
seen
me
hath
seen
the
Father
also
,
Joh.
14.9
.
This
is
the
Vision
mentioned
in
the
Book
of
Iob
,
I
know
that
my
Redeemer
,
&c.
yet
in
my
flesh
I
shall
see
God
.
Not
in
my
spirit
,
or
my
understanding
only
,
but
my
flesh
:
yea
,
and
I
shall
look
on
him
,
not
with
other
,
but
with
these
same
eyes
.
Which
can
be
no
other
way
,
but
in
the
glorified
Body
of
Christ
.
2.
Secondly
Christ
hath
made
a
discovery
of
his
Father
by
his
Word
,
and
by
his
Gospel
.
There
he
hath
shewed
him
forth
to
men
,
so
far
as
it
is
necessary
that
he
should
be
known
by
them
.
And
this
is
partly
intimated
in
that
speech
of
his
to
Philip
,
Joh.
14.9
,
10.
How
saist
thou
shew
us
the
Father
?
Believest
thou
not
that
I
am
in
the
Father
;
and
the
Father
in
me
?
The
words
that
I
speak
unto
you
,
I
speak
not
of
my self
,
saith
Christ
.
My
manner
is
not
to
be
speaking
to
you
of
my self
so
much
,
as
of
my
Father
,
nor
to
advance
my self
so
much
,
as
to
set
up
my
Father
upon
all
occasions
.
And
how
then
is
it
that
you
that
have
so
long
conversed
with
me
,
and
have
heard
so
much
from
me
,
are
yet
so
unacquainted
with
my
Father
?
If
you
observe
the
manner
of
our
Saviours
teaching
and
discoursing
,
you
shall
find
that
he
insisted
very
much
on
matters
that
concerned
his
Father
,
he
was
always
talking
of
him
,
especially
when
he
was
drawing
near
his
passion
,
and
ready
to
depart
from
his
Disciples
,
he
laboured
very
much
to
make
his
Father
better
known
to
them
.
And
when
he
was
about
to
leave
them
,
he
professed
that
he
had
perfectly
acquainted
them
with
all
things
that
concern
his
Father
,
so
far
as
they
were
come
to
his
knowledge
for
the
instruction
and
the
information
of
his
people
.
Indeed
the
word
of
Christ
,
the
Gospel
,
containeth
in
it
all
things
that
are
necessary
to
be
known
of
God
the
Father
,
whether
his
Nature
,
or
his
Will
,
or
his
Son
,
or
his
Spirit
,
&c.
And
therefore
it
is
said
,
that
it
is
able
(
of
it self
without
addition
)
to
make
us
wise
unto
salvation
,
2
Tim.
3.15
.
This
is
a
perfect
and
a
full
discovery
,
so
that
we
need
no
other
knowledge
of
the
Lord
to
bring
us
to
salvation
then
that
which
is
revealed
to
us
in
the
Scripture
.
3.
Thirdly
Christ
makes
a
full
discovery
of
his
Father
by
his
Spirit
.
And
this
is
that
which
is
the
Complement
of
all
in
this
business
.
Indeed
there
is
a
full
discovery
of
him
in
the
Word
,
materially
there
is
nothing
wanting
there
;
But
it
is
not
full
to
us
without
the
revelation
of
the
Spirit
.
Christ
shews
his
Father
there
,
in
all
his
glory
,
excellency
,
over-flowing
love
to
his
people
.
But
if
the
Spirit
do
not
cure
the
blindness
of
our
eyes
,
and
open
them
,
and
take
away
the
vail
that
is
upon
them
,
we
can
never
see
him
.
It
is
the
Comforter
the
holy
Ghost
that
teaches
all
things
,
conceive
it
efficaciously
and
with
success
,
Ioh.
14.28
.
who
comes
out
from
the
Father
,
and
makes
known
the
Fathers
Name
to
his
people
.
Thus
we
have
seen
how
Jesus
Christ
makes
this
discovery
.
Now
let
us
see
why
Jesus
Christ
makes
this
discovery
of
his
Father
;
And
here
you
may
remember
I
propounded
two
things
.
First
why
Jesus
Christ
and
none
but
he
makes
this
discovery
:
And
secondly
why
the
discovery
which
he
makes
,
is
such
an
absolute
and
full
discovery
.
1.
First
,
as
for
the
first
of
these
,
Why
Jesus
Christ
and
none
but
he
makes
this
discovery
.
There
are
two
weighty
reasons
for
it
:
For
first
,
none
but
he
is
able
.
And
next
,
none
but
he
is
fit
to
make
it
.
1.
First
none
but
Jesus
Christ
is
able
to
make
this
full
discovery
of
his
Father
;
For
none
but
he
is
perfectly
acquainted
with
him
.
Alas
all
men
are
strangers
to
the
Father
,
the
worst
men
absolutely
and
in
all
respects
,
and
the
best
in
some
measure
.
And
all
the
knowledge
which
any
soul
hath
of
him
,
it
hath
from
Jesus
Christ
too
.
But
now
my
Brethren
,
Jesus
Christ
hath
the
full
knowledge
of
his
Father
,
he
doth
not
know
him
outwardly
alone
,
but
he
knows
his
very
heart
,
and
the
secrets
of
his
bosom
.
And
therefore
he
is
said
to
lodge
there
,
and
so
to
be
the
only
possible
revealer
of
the
Father
to
the
world
.
No
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
which
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
,
Joh.
1.18
.
How
is
it
possible
for
any
one
to
make
the
Father
known
,
unless
he
know
him
?
Now
this
is
proper
and
peculiar
to
the
Son
.
No
man
knows
the
Father
but
the
Son
,
that
is
,
originally
,
primitively
of
himself
,
and
therefore
it
is
added
presently
,
and
he
to
whom
the
Son
will
reveal
him
,
Joh.
11.27
.
2.
Secondly
as
none
but
Christ
is
able
,
so
none
but
Christ
is
fit
to
manifest
his
Father
to
his
people
.
He
is
the
only
Mediator
between
God
and
man
,
there
is
but
one
,
as
the
Apostle
tells
us
,
and
that
is
Christ
,
1
Tim.
2.5
.
And
therefore
it
is
congruous
that
he
should
manage
and
transact
the
business
,
all
the
business
between
God
and
man
,
that
all
should
go
through
his
hands
.
He
is
to
make
God
friends
with
us
,
and
to
make
us
friends
with
God
,
the
peace
must
be
on
both
sides
.
And
how
shall
he
effect
the
latter
,
but
by
revealing
and
making
known
his
Father
to
us
,
in
all
his
beauty
,
and
his
glory
,
and
his
excellency
in
himself
;
in
all
the
tenderness
and
dearness
of
his
love
to
us
,
and
so
to
joyn
our
hearts
to
him
.
This
latter
is
especially
the
Name
of
God
,
which
Christ
was
(
as
a
Saviour
)
to
discover
,
viz.
his
attributes
of
Love
and
Mercy
.
This
was
the
proper
work
of
Christ
indeed
,
to
manifest
this
Name
of
God
,
all
that
is
sweet
and
lovely
in
him
to
his
people
.
This
may
suffice
to
let
you
know
,
why
Jesus
Christ
and
none
but
he
makes
this
discovery
of
the
Father
to
his
people
.
We
have
but
one
thing
yet
behind
,
why
the
discovery
that
he
makes
is
such
an
absolute
and
full
discovery
?
I
give
you
but
two
reasons
of
it
,
and
I
have
done
for
this
time
:
he
doth
it
in
the
first
place
that
he
may
be
faithful
,
and
in
the
next
place
that
discovery
which
he
makes
may
be
effectual
.
1.
He
makes
a
full
discovery
,
that
he
may
be
faithful
as
the
Prophet
of
his
Church
.
For
if
he
should
not
shew
his
Father
to
us
fully
,
if
he
should
hide
any
thing
of
God
from
us
,
which
it
concerneth
us
to
know
,
how
should
he
be
a
faithful
Prophet
to
us
?
And
even
as
if
he
should
not
make
compleat
and
perfect
satisfaction
for
us
,
he
should
not
be
a
faithful
Priest
;
So
if
he
should
not
give
compleat
instruction
to
us
,
he
should
not
be
a
faithful
Prophet
.
Indeed
his
Father
hath
appointed
him
,
my
Brethren
,
to
make
known
his
Name
,
every
letter
of
his
Name
to
his
people
,
and
hence
he
gives
him
this
account
,
when
he
is
even
about
to
leave
the
world
.
I
have
manifested
,
&c.
2.
He
makes
a
full
discovery
of
his
Father
to
his
people
,
that
the
discovery
which
he
makes
may
be
effectual
.
For
if
he
should
conceal
the
least
particle
,
the
least
iota
of
his
Fathers
Name
,
which
is
required
to
be
known
necessitate
medii
,
to
salvation
,
all
the
rest
that
he
revealeth
would
be
in
vain
,
it
would
be
to
no
purpose
.
If
he
make
not
a
full
discovery
,
(
in
the
sense
that
I
have
said
)
it
were
as
good
that
he
made
none
at
all
.
And
therefore
that
he
may
attain
the
end
for
which
he
came
into
the
world
,
for
which
he
executes
his
Mediatorship
in
all
the
offices
,
and
branches
of
it
,
even
the
Salvation
of
his
people
,
he
makes
his
Father
so
far
known
to
every
one
of
his
,
that
nothing
may
be
hidden
from
them
;
in
the
ignorance
of
which
,
whosoever
dies
,
must
perish
.
Now
is
it
so
,
that
Jesus
Christ
hath
made
an
absolute
,
compleat
,
and
Vse
1
full
,
&c.
The
less
are
they
to
be
excused
,
and
the
more
to
be
condemned
,
who
yet
continue
ignorant
of
God
,
of
his
Nature
,
and
his
Will
,
notwithstanding
this
discovery
.
Though
Jesus
Christ
hath
done
so
much
to
make
his
Father
known
to
them
,
yet
they
continue
wholly
unacquainted
with
him
.
They
are
meer
strangers
to
the
Father
,
they
do
not
know
so
much
as
a
Letter
of
his
Name
,
which
Christ
hath
made
so
manifest
.
And
this
is
very
evident
,
because
they
do
not
love
him
,
they
do
not
trust
in
him
,
which
they
would
be
sure
to
do
,
if
they
did
know
the
Name
of
God
.
They
that
know
thy
Name
will
put
their
trust
in
thee
,
saith
the
Psalmist
,
Psal.
9.10
.
And
so
it
may
be
said
as
well
they
that
know
thy
Name
will
love
thee
,
and
they
that
know
thy
Name
will
fear
thee
.
It
is
impossible
but
mens
affections
should
be
managed
and
moulded
by
their
apprehensions
,
and
that
the
principles
which
they
have
rooted
in
their
understandings
should
have
some
influence
,
and
operation
on
their
hearts
.
So
that
if
men
did
but
know
the
wrath
of
God
,
it
could
not
be
but
they
would
fear
him
,
if
they
did
know
the
power
of
God
,
and
know
it
as
engaged
for
them
,
it
could
not
be
but
they
would
trust
him
and
depend
upon
him
.
If
they
did
know
the
love
,
and
mercy
,
the
beauty
and
the
excellency
of
the
Lord
,
it
could
not
be
but
they
would
love
him
.
But
while
they
shew
forth
none
of
this
,
it
is
apparent
that
the
Fathers
Name
(
of
which
these
are
but
divers
Letters
as
it
were
)
is
utterly
unknown
to
them
.
Now
,
my
Beloved
,
when
the
Lord
shall
be
revealed
from
heaven
,
with
his
mighty
Angels
,
in
flaming
fire
,
to
render
vengeance
unto
them
that
know
not
God
,
what
will
become
of
those
men
?
Alas
their
unacquaintance
with
him
(
now
Christ
hath
shewed
his
Name
so
plainly
)
will
be
void
of
all
excuse
.
If
Jesus
Christ
had
kept
his
Father
close
,
if
he
had
hid
his
Name
,
his
Love
,
his
Power
,
his
Mercy
,
and
the
like
,
and
had
not
manifested
it
to
men
,
they
might
have
pleaded
something
when
the
day
of
reckoning
comes
.
They
might
have
said
,
alas
it
is
no
wonder
that
the
Father
is
unknown
to
us
,
for
which
way
should
we
come
to
be
acquainted
with
him
?
He
dwells
in
light
,
that
no
man
can
approach
unto
,
whom
no
man
hath
seen
,
or
can
see
.
But
then
Christ
Jesus
will
be
ready
to
reply
,
it
was
a
great
part
of
my
errand
and
my
business
down
into
the
world
,
to
help
men
to
the
sight
of
him
,
to
manifest
his
Name
to
men
.
And
I
have
done
it
fully
and
compleatly
,
and
therefore
if
you
know
him
not
,
your
sin
is
wilful
,
and
your
damnation
must
be
heavy
.
Is
it
so
,
that
Jesus
Christ
hath
made
an
absolute
,
&c.
then
let
us
bless
Vse
2
and
magnifie
the
Lord
Christ
,
that
he
hath
done
this
necessary
work
for
us
,
that
he
hath
shewed
his
Father
,
and
made
known
his
Name
to
us
.
We
are
all
of
us
by
nature
strangers
to
him
,
and
of
our selves
we
have
no
means
to
be
acquainted
with
him
.
Indeed
by
nature
we
may
come
to
have
some
knowledge
of
a
God
,
as
the
Apostle
speaks
at
large
,
Rom.
1.
But
the
knowledge
of
the
Father
in
reference
to
Jesus
Christ
,
and
to
his
people
,
is
another
thing
.
To
know
God
as
a
Father
to
his
Son
Christ
,
and
in
and
through
Christ
to
us
,
to
know
him
by
this
Name
of
his
,
is
unattainable
by
any
light
but
that
which
we
receive
from
Christ
himself
.
So
that
unless
he
had
discovered
him
,
we
had
never
known
the
Father
,
and
so
had
perished
everlastingly
.
No
man
knoweth
the
Father
but
the
Son
,
and
he
to
whom
the
Son
will
reveal
him
,
Matth.
11.27
.
And
therefore
we
are
infinitely
bound
to
Jesus
Christ
that
he
hath
revealed
him
to
us
,
that
he
hath
made
such
an
absolute
and
full
discovery
of
his
Father
to
his
people
,
which
if
he
had
not
done
,
they
had
continued
strangers
to
him
,
both
in
this
world
,
and
in
that
which
is
to
come
.
Indeed
we
might
have
known
him
as
an
angry
and
a
powerful
God
,
we
might
know
him
as
a
Judge
and
an
avenger
without
any
help
from
Christ
.
But
as
a
sweet
and
gracious
Father
,
we
had
never
known
him
,
if
Christ
had
not
discovered
him
in
such
a
way
,
and
under
such
a
notion
to
us
.
This
Name
of
his
none
but
Jesus
Christ
could
teach
us
,
we
could
have
learned
to
spell
and
understand
it
of
no
other
Master
in
this
world
.
And
therefore
we
are
bound
the
more
to
Christ
,
and
his
mercy
is
the
greater
,
that
he
hath
undertaken
to
instruct
us
,
and
make
us
perfect
in
this
sweet
Lesson
,
which
is
indeed
the
first
and
greatest
in
the
Primmer
of
Religion
,
the
Name
of
the
Father
.
Vse
3
Is
it
so
,
That
Jesus
Christ
hath
made
an
absolute
,
&c.
Then
let
us
be
perswaded
to
address
our selves
to
the
performance
of
that
necessary
duty
,
which
this
so
large
so
ample
a
discovery
of
the
Father
calls
for
.
viz.
To
grow
up
in
the
knowledge
of
him
,
and
not
to
rest
,
till
we
be
inwardly
and
throughly
acquainted
with
him
.
That
as
the
revelation
of
him
in
it self
is
very
full
,
so
it
may
be
so
to
us
too
.
Beloved
,
Jesus
Christ
hath
done
his
work
as
he
professes
to
his
Father
in
my
Text
,
I
have
manifested
thy
Name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
brought
it
forth
saith
he
,
into
the
light
,
and
set
it
in
open
view
,
for
so
much
that
word
imports
.
By
which
he
intimateth
,
that
his
Fathers
Name
was
like
a
rare
and
curious
piece
behinde
a
curtain
,
like
a
rich
treasure
covered
,
or
a
glorious
Image
vailed
.
But
now
saith
Christ
,
the
vail
is
taken
off
,
the
covering
is
removed
,
the
curtain
drawn
.
I
have
exposed
my
Fathers
Name
to
the
veiw
of
all
my
people
.
This
Christ
hath
done
,
you
see
,
and
now
let
us
consider
what
we
are
to
do
.
No
question
he
hath
brought
it
forth
that
we
might
see
it
,
that
we
might
feed
our
eyes
upon
it
,
that
we
might
grow
up
in
the
knowledge
of
his
Fathers
Name
,
of
the
dearness
of
his
love
,
and
the
sweetness
of
his
mercy
,
the
tenderness
and
the
abundance
of
his
compassions
unto
poor
lost
creatures
.
This
is
the
Name
which
Jesus
Christ
hath
manifested
to
us
that
we
might
be
acquainted
with
it
.
Now
I
beseech
you
,
my
Beloved
,
let
us
not
by
neglecting
this
discovery
,
go
about
to
frustrate
Christ
,
and
do
as
much
as
in
us
lies
to
disappoint
him
of
his
purpose
.
Oh
let
us
labour
that
our
knowledge
of
the
Name
of
God
,
may
be
in
some
sort
answerable
to
the
revelation
that
Jesus
Christ
hath
made
of
it
.
And
that
as
we
have
(
since
our
Saviours
coming
in
the
flesh
)
a
fuller
,
and
a
more
compleat
discovery
of
it
then
they
in
former
ages
had
,
we
may
accordingly
exceed
and
go
beyond
them
in
the
knowledge
of
it
too
.
We
may
know
more
of
God
,
especially
of
his
love
,
and
of
his
mercy
to
his
people
in
his
Son
,
then
they
did
.
Or
if
it
be
not
so
,
to
what
end
is
the
pains
that
Christ
hath
taken
to
manifest
his
Fathers
Name
to
us
?
Oh
let
us
be
ashamed
to
come
behind
the
Saints
of
the
Old
Testament
in
the
knowledge
of
this
Name
,
who
came
behind
us
in
the
means
of
this
knowledge
.
Is
it
so
,
That
Jesus
Christ
hath
made
an
absolute
,
&c.
Then
let
us
satisfie
Vse
4
our selves
with
the
discovery
he
hath
made
.
And
let
us
not
attempt
or
undertake
to
know
more
of
the
Father
then
he
hath
made
known
to
us
.
Indeed
if
Jesus
Christ
had
fallen
short
in
this
discovery
,
it
were
but
reason
that
we
should
exceed
and
go
beyond
it
.
If
he
had
not
told
us
all
that
is
fit
for
us
to
know
,
it
were
a
congruous
thing
that
we
should
strive
to
know
more
:
But
seeing
the
discovery
he
hath
made
is
so
compleat
and
absolute
in
all
respects
,
so
that
there
can
be
nothing
added
to
it
,
we
have
cause
to
rest
in
it
,
and
to
content
our selves
with
so
much
knowledge
of
the
Father
as
he
hath
revealed
to
us
.
Indeed
there
is
an
itch
in
Nature
to
search
into
those
things
(
especially
concerning
God
)
which
are
concealed
and
hid
from
us
.
Fain
we
would
see
his
face
,
when
Christ
hath
manifested
but
his
back-parts
to
us
,
we
would
know
more
of
his
Nature
,
of
his
Counsels
and
Decrees
,
the
order
of
them
,
the
measure
of
them
,
the
objects
of
them
,
then
he
hath
thought
expedient
to
reveal
to
us
.
We
would
approach
too
nigh
to
gaze
,
we
would
intrude
on
those
things
which
we
have
not
seen
,
for
which
we
have
no
revelation
,
as
the
Apostle
speaks
,
Col.
2.18
.
And
this
my
Brethren
,
is
the
evill
Genius
of
these
very
times
,
men
go
beyond
themselves
in
sifting
into
things
concerning
God
,
and
beyond
Christ
too
:
I
mean
beyond
any
thing
that
he
hath
manifested
of
his
Father
to
them
.
Indeed
they
tell
us
that
Christ
reveals
it
to
them
by
his
Spirit
.
But
that
is
not
the
Spirit
of
Christ
which
shews
us
any
thing
beyond
what
he
hath
written
in
his
Word
.
The
business
of
the
Spirit
is
not
to
bring
us
any
other
truths
then
those
which
are
revealed
in
the
Word
,
but
to
clear
those
to
us
.
If
any
spirit
bring
us
any
thing
,
crossing
with
,
or
but
so
much
as
diverse
from
the
Scripture
,
if
an
Angel
dropt
from
Heaven
teach
us
any
other
Doctrine
,
he
must
not
be
believed
,
but
accursed
.
To
the
Law
and
to
the
Testimony
saith
the
Prophet
,
Isa.
8.20
.
If
any
man
or
Angel
speak
not
according
to
this
Word
,
let
him
pretend
what
light
he
will
,
it
is
because
there
is
no
light
in
him
.
And
therefore
let
us
satisfie
our selves
with
that
which
Christ
hath
manifested
of
his
Father
in
his
Word
,
and
in
his
Gospel
.
Since
his
discovery
is
so
full
,
let
us
not
seek
to
go
beyond
it
.
That
speech
of
God
to
Moses
,
who
(
whether
he
were
curious
or
no
)
was
very
earnest
to
behold
his
glory
,
is
observable
,
Exod.
33.19
.
I
will
make
all
my
good
go
before
thee
,
(
that
is
)
I
will
discover
so
much
of
my self
to
thee
,
as
shall
be
good
for
thee
to
know
.
And
this
our
Saviour
Christ
hath
done
compleatly
.
We
need
no
further
knowledge
of
the
Father
here
to
make
us
happy
,
to
make
us
wise
unto
salvation
.
And
therefore
let
us
rest
in
it
.
And
to
this
end
I
shall
present
you
with
a
few
Considerations
.
It
is
a
fruit
and
evidence
of
pride
to
strive
to
know
more
of
the
Fathers
Name
then
Christ
hath
manifested
to
us
.
It
proceeds
from
a
desire
to
be
observed
,
as
having
something
more
then
ordinary
in
us
,
and
this
hath
much
prevailed
with
many
men
in
these
times
;
to
know
no
more
of
God
then
Christ
hath
shewed
us
in
the
Scripture
,
this
is
no
such
great
matter
,
this
will
never
make
them
famous
.
And
therefore
they
must
have
their
nice
and
curious
speculations
by
themselves
,
beyond
any
written
word
,
they
must
have
hidden
things
discovered
to
them
,
which
other
men
are
not
acquainted
with
,
that
they
may
be
observed
to
be
men
of
singular
depth
,
and
extraordinary
intercourse
with
the
Spirit
of
Christ
.
This
the
Apostle
notes
in
those
Impostors
,
Col.
2.18
.
Intruding
into
those
things
which
they
have
not
seen
.
But
how
comes
this
to
pass
?
vainly
puffed
up
by
their
fleshly
mind
.
There
is
the
cause
of
this
intrusion
.
And
hence
the
Prophet
David
,
to
shew
that
he
was
not
proud
and
haughty
,
makes
this
the
evidence
,
Psal.
131.1
.
I
do
not
exercise
my self
in
things
that
are
too
high
for
me
.
It
is
a
grievous
sin
to
labour
to
know
more
of
God
then
Christ
hath
manifested
to
us
.
It
is
no
better
then
intrusion
on
the
right
of
God
himself
,
such
a
man
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
fore-alledged
Text
,
Col.
2.18
.
Intrudes
upon
anothers
right
,
enters
on
the
possession
of
another
.
Now
whose
possession
are
these
secret
things
?
To
whom
do
they
belong
?
to
God
saith
Moses
,
Deut.
29.
ult.
The
secret
things
belong
unto
the
Lord
our
God
,
but
those
things
which
are
revealed
belong
unto
us
and
unto
our
children
.
So
that
while
we
content
our selves
with
these
revealed
things
,
we
are
like
honest-minded
men
,
that
keep
and
use
their
own
,
and
love
not
to
encroach
upon
their
neighbours
.
But
if
we
be
not
satisfied
with
the
things
which
God
hath
manifested
and
revealed
of
himself
,
as
thinking
them
too
narrow
and
too
mean
a
purchase
for
us
,
and
so
presumptuously
go
on
to
search
,
and
dive
,
and
pry
into
his
reserved
secrets
which
he
hath
locked
and
sealed
up
,
we
go
beyond
our
own
,
and
enter
upon
his
possession
.
And
this
is
that
which
the
Apostle
notes
in
these
seducers
,
they
entred
and
intruded
into
those
things
which
they
had
not
seen
,
for
which
they
had
no
revelation
from
the
Lord
,
no
demonstration
from
the
Scriptures
,
they
were
not
things
allowed
for
them
to
know
,
and
so
their
medling
with
them
was
intrusion
.
And
as
it
is
a
sinful
thing
,
so
it
is
a
dangerous
thing
to
labour
to
know
more
of
God
then
he
hath
manifested
to
us
.
It
is
a
matter
of
extream
hazard
.
The
people
of
the
Jews
you
know
had
certain
bounds
and
limits
set
them
,
at
the
promulgation
of
the
Law
,
beyond
which
none
of
them
might
dare
to
step
,
no
,
not
a
foot
to
gaze
or
pry
,
Exod.
19.21
.
Their
ground
was
measured
out
,
and
so
was
Gods
;
so
much
he
allowed
to
them
,
and
so
much
he
reserved
to
himself
;
as
long
as
they
contained
themselves
within
their
compass
they
were
safe
.
But
if
out
of
a
curious
disposition
any
man
adventured
into
Gods
precincts
,
there
was
no
other
way
but
death
.
So
God
hath
set
us
bounds
and
limits
in
our
knowledge
of
himself
,
so
much
he
allows
to
us
,
and
so
much
he
reserveth
to
himself
.
So
long
as
we
contain
our selves
within
the
bounds
of
things
revealed
,
we
are
safe
,
for
they
are
ours
,
as
Moses
tells
us
.
But
if
out
of
a
vain
desire
to
gaze
and
pry
,
we
enter
upon
secret
things
,
we
have
intruded
upon
Gods
peculiar
,
and
we
may
justly
fear
his
stroke
.
Consider
it
is
a
fruitless
thing
to
labour
to
know
more
of
God
then
he
hath
manifested
to
us
,
for
more
of
him
cannot
be
known
.
And
to
seek
to
know
more
,
is
the
direct
and
ready
way
to
lose
that
which
we
know
already
;
to
press
too
near
to
gaze
upon
him
,
is
to
have
our
eyes
darkened
,
till
at
last
we
see
nothing
.
Excellens
visibile
destruit
sensum
.
He
dwelleth
in
light
that
no
man
can
approach
unto
,
and
therefore
the
Apostle
Paul
exhorting
us
to
labor
for
the
knowledge
of
the
Lord
,
and
of
his
will
,
advises
us
withall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
be
wise
above
that
which
is
meet
,
Rom.
12.3
.
Adam
had
a
mind
to
know
as
much
of
God
,
as
God
himself
,
and
by
this
means
he
came
to
know
nothing
.
And
truly
it
is
just
with
God
to
suffer
such
to
err
and
wander
in
their
vain
imaginations
,
who
would
be
so
overwise
,
till
they
become
meer
fools
,
as
the
Apostle
Paul
speaks
,
Rom.
1.22
.
Is
it
so
,
that
Jesus
Christ
hath
made
an
absolute
,
&c.
then
let
us
live
Vse
5
and
walk
like
men
that
have
this
rich
discovery
made
to
us
.
Like
men
that
know
the
Fathers
Name
.
All
people
will
walk
,
every
one
in
the
Name
of
his
God
,
saith
the
Prophet
Micah
,
Mic.
4.5
.
And
why
should
not
we
add
as
he
,
and
we
will
walk
in
the
Name
of
our
God
for
ever
and
ever
.
I
shall
perswade
you
to
it
especially
in
two
Cases
,
in
times
of
sinful
and
of
poenal
misery
.
1.
First
when
we
are
under
sinful
misery
,
by
reason
of
the
guilt
and
power
of
our
transgressions
,
let
us
walk
like
men
that
have
the
Fathers
Name
made
known
to
us
.
We
are
apt
in
such
a
case
sometimes
to
cast
away
all
hopes
of
pardon
and
forgiveness
,
to
think
that
mercy
is
too
narrow
for
us
;
to
say
to
God
as
Peter
to
our
Saviour
,
Depart
from
us
,
for
we
are
sinful
men
.
Why
,
my
Beloved
,
do
you
know
the
Fathers
Name
,
the
Name
which
he
himself
proclaimed
to
Moses
,
Exod.
34.6
.
The
Lord
,
the
Lord
God
,
patient
and
long-suffering
,
merciful
and
gratious
,
and
abundant
in
goodness
and
truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
transgression
and
sin
.
All
sorts
,
all
kinds
,
and
all
degrees
of
sin
.
And
can
you
doubt
whether
there
be
enough
of
mercy
in
him
to
cure
your
sinful
misery
?
What
do
you
want
,
or
what
can
you
desire
that
is
not
to
be
found
in
his
Name
?
Are
your
sins
many
for
the
number
of
them
,
and
great
for
the
measure
of
them
?
The
mercies
of
the
Lord
are
more
and
greater
,
he
is
abundant
in
goodness
and
truth
.
Are
they
of
divers
sorts
,
and
divers
kinds
?
He
forgiveth
iniquity
,
transgression
,
and
sin
.
Have
they
been
long
continued
and
held
out
against
God
?
He
is
gratious
and
long-suffering
.
Somewhat
there
is
in
Gods
Name
to
answer
all
objections
of
the
humble
soul
,
and
to
keep
it
from
despair
,
when
iniquities
do
look
most
horrid
,
and
most
black
upon
it
.
2.
So
in
the
second
place
when
we
are
under
poenal
misery
,
let
us
walk
like
men
that
have
the
Fathers
Name
made
known
to
us
.
What
ever
our
distresses
be
,
either
personal
or
National
,
let
us
not
give
all
for
lost
,
as
most
are
very
apt
to
do
.
Oh
we
shall
never
be
delivèred
.
There
is
no
other
way
,
but
we
must
sink
in
this
affliction
.
Why
,
my
Beloved
,
do
you
know
the
Name
of
God
,
do
you
know
his
power
and
mercy
?
How
is
it
then
that
you
have
so
little
faith
?
That
you
depend
no
more
upon
him
?
mark
what
the
Prophet
David
saith
,
Psal.
9.10
.
They
that
know
thy
Name
will
put
their
trust
in
thee
.
And
therefore
while
you
are
so
diffident
and
faithless
,
it
is
too
apparent
that
you
are
not
so
well
acquainted
with
the
Fathers
Name
,
as
you
might
and
ought
to
be
.
Now
I
beseech
you
,
my
Beloved
,
take
in
the
discoveries
that
Christ
hath
made
of
this
Name
.
And
when
you
are
in
any
misery
,
in
any
sinful
,
in
any
poenal
misery
,
hide
your selves
in
the
Name
of
the
Lord
your
God
.
JOHN
17.6
.
Unto
the
men
which
thou
gavest
me
out
of
the
world
.
AND
thus
far
of
our
Saviours
action
,
in
reference
to
his
Apostles
and
Disciples
,
of
which
he
minds
his
Father
here
,
I
have
manifested
thy
Name
.
Proceed
we
now
to
his
description
of
the
persons
,
to
whom
he
had
made
known
his
Fathers
Name
,
The
men
which
thou
gavest
me
out
of
the
world
.
The
Father
gives
men
to
his
Son
Christ
,
either
for
outward
administration
,
or
else
for
inward
union
and
incorporation
.
Either
to
be
his
servants
,
or
to
be
his
members
.
Our
Saviour
clearly
speaks
of
those
that
were
bestowed
on
him
in
the
latter
way
,
to
be
united
to
him
as
living
members
of
his
body
.
And
this
is
very
evident
,
because
he
saith
,
that
they
were
given
him
out
of
the
world
.
They
that
were
bestowed
upon
him
only
for
outward
ministration
as
Judas
was
;
Or
only
in
regard
of
outward
profession
,
as
many
others
were
,
were
given
him
.
So
that
they
were
of
the
world
still
.
They
were
a
part
of
the
unbelieving
world
,
and
of
the
wicked
world
,
the
world
that
lies
in
wickedness
,
notwithstanding
this
donation
.
But
as
for
them
who
did
in
deed
and
truth
believe
in
him
,
and
were
by
faith
incorporated
into
Jesus
Christ
,
they
were
the
men
that
were
given
him
out
of
the
world
.
That
is
,
they
were
bestowed
upon
him
.
So
that
they
were
severed
,
separated
from
the
world
,
they
were
no
longer
of
the
wicked
unbelieving
world
,
but
of
another
party
,
that
were
divided
and
distinguished
from
the
world
.
In
the
world
they
were
indeed
,
but
they
were
not
of
the
world
.
And
these
are
evidently
they
,
of
whom
our
Saviour
speaks
in
this
place
.
The
men
whom
thou
gavest
me
out
of
the
world
.
Now
to
those
he
here
affirmeth
that
he
had
manifested
and
made
known
his
Fathers
Name
.
And
you
must
understand
it
to
be
spoken
by
our
Saviour
here
exclusively
.
I
have
manifested
thy
Name
unto
the
men
which
thou
gavest
me
out
of
the
world
,
that
is
,
to
them
and
none
others
.
Why
,
did
not
Christ
make
known
his
Fathers
name
to
all
without
distinction
?
Did
he
not
Preach
to
all
?
Did
he
not
open
and
unfold
his
Fathers
love
and
mercy
,
and
the
like
,
to
all
the
multitude
that
came
to
hear
him
?
He
did
indeed
as
to
the
outward
Promulgation
,
but
not
as
to
the
inward
and
effectual
revelation
.
He
did
not
manifest
it
by
his
Spirit
savingly
to
all
:
No
my
Beloved
,
this
was
the
Priviledge
but
of
a
few
,
and
in
particular
of
those
who
were
bestowed
upon
him
by
his
Father
to
be
Members
of
his
body
:
So
saith
our
Saviour
to
his
Father
here
,
I
have
manifested
thy
name
unto
the
men
which
thou
gavest
me
out
of
the
world
:
To
them
,
and
not
to
others
;
or
else
at
least
to
them
so
,
as
I
have
not
done
to
others
.
They
have
a
Priviledge
in
this
respect
,
which
others
are
not
made
partakers
of
:
I
have
made
it
known
to
them
effectually
and
savingly
,
and
not
to
others
.
You
see
the
meaning
of
the
words
;
the
Points
to
be
observed
are
two
:
First
,
There
are
some
certain
men
,
whom
God
the
Father
gives
to
Iesus
Christ
out
of
the
world
.
Secondly
,
that
Iesus
Christ
doth
make
his
Father
known
effectually
and
savingly
to
them
,
and
none
besides
them
.
At
this
time
of
the
first
.
DOCTRINE
.
There
are
some
certain
men
,
whom
God
the
Father
gives
to
Jesus
Christ
out
of
the
World
.
In
prosecution
of
this
Observation
,
I
shall
distinctly
evidence
and
clear
these
four
things
.
First
,
There
are
some
men
,
whom
God
the
Father
giveth
to
Jesus
Christ
.
Secondly
,
There
are
a
certain
number
of
them
.
Thirdly
,
They
are
of
the
World
before
the
Father
gives
them
to
the
Son
:
And
Fourthly
,
After
they
are
given
up
to
Jesus
Christ
,
they
are
of
the
world
no
longer
.
All
these
particulars
are
wrapt
up
in
the
Observation
and
the
Text
,
as
I
shall
shew
you
briefly
and
in
order
.
First
,
There
are
some
men
whom
God
the
Father
gives
to
Jesus
Christ
:
So
he
himself
describes
the
persons
to
whom
he
manifests
his
Fathers
name
,
not
by
their
inward
disposition
,
not
by
their
outward
action
or
condition
,
but
by
the
Act
of
God
upon
them
,
or
concerning
them
,
his
giving
them
to
Jesus
Christ
.
They
are
the
men
,
saith
he
,
whom
thou
gavest
me
:
So
that
some
have
this
priviledge
,
you
see
,
above
the
rest
of
lost
mankinde
,
that
God
the
Father
gives
them
to
his
Son
Christ
,
and
gives
them
to
him
in
a
special
manner
,
as
I
shewed
you
even
now
,
not
to
be
his
Servants
only
,
but
to
be
his
Members
too
.
He
bestows
them
upon
Christ
to
be
his
own
peculiar
people
.
I
will
not
stay
on
this
,
because
it
hath
been
largely
handled
heretofore
.
Secondly
,
Now
for
the
second
thing
,
there
are
a
certain
number
of
them
;
there
are
some
certain
men
,
whom
God
the
Father
gives
to
Christ
:
They
are
thus
many
,
not
a
person
more
or
less
:
The
number
of
them
is
exactly
known
to
God
and
Christ
;
he
knows
how
many
of
them
there
be
to
a
man
.
And
hence
our
Saviour
speaks
of
them
in
such
a
way
,
as
being
able
to
distinguish
them
from
all
the
world
besides
.
I
have
manifested
thy
name
unto
the
men
whom
thou
gavest
me
out
of
the
world
.
And
so
he
tels
us
that
he
knows
his
sheep
that
are
given
him
of
his
Father
,
as
his
own
expression
is
,
John
10.27
,
29.
And
yet
he
calls
his
sheep
by
name
,
ver.
3.
and
in
the
9th
.
verse
of
this
very
Chapter
;
I
pray
for
them
,
saith
he
,
I
pray
not
for
the
world
,
but
for
them
whom
thou
hast
given
me
.
So
that
our
Saviour
Christ
distinguishes
you
see
;
he
knows
who
are
his
own
by
free
donation
of
his
Father
,
and
for
them
he
prays
.
He
knows
who
are
not
given
him
,
and
for
them
he
prays
not
.
There
are
a
certain
number
of
them
known
to
Christ
.
Thirdly
,
now
this
selected
Company
are
of
the
world
before
the
Father
gives
them
to
the
Son
:
I
do
not
mean
before
he
gives
them
by
Election
,
but
before
he
gives
them
to
him
by
actual
union
and
incorporation
:
And
therefore
they
are
said
expresly
to
be
given
to
Jesus
Christ
out
of
the
World
;
so
that
the
World
is
always
beforehand
with
Jesus
Christ
in
this
regard
.
The
World
hath
the
possession
of
them
first
,
and
afterwards
they
come
to
appertain
to
Jesus
Christ
.
In
the
first
place
they
are
the
worlds
,
as
all
unsanctifyed
and
unregenerated
persons
are
,
and
then
at
length
they
come
to
be
the
Lords
.
Fourthly
,
and
then
when
they
are
once
the
Lords
,
they
are
no
longer
of
the
world
,
which
is
the
last
thing
in
the
point
.
They
are
given
Jesus
Christ
out
of
the
world
,
and
consequently
when
he
hath
them
once
,
they
are
not
of
it
,
they
are
no
longer
men
of
this
World
.
As
for
the
rest
that
are
not
actually
bestowed
on
Christ
,
they
are
Inhabitants
,
Indwellers
of
the
earth
,
as
they
are
often
stiled
in
the
Revelation
;
they
are
the
men
of
this
World
,
as
the
Prophet
David
calls
them
,
who
have
their
portion
in
this
present
life
,
Psal.
17.14
.
They
are
not
of
the
Father
,
as
the
Apostle
speaks
,
but
of
the
World
,
1
John
2.16
.
They
are
of
the
world
,
therefore
speak
they
of
the
world
,
and
the
world
heareth
them
,
John
4.5
.
But
they
that
are
delivered
up
to
Jesus
Christ
and
become
his
Members
,
they
are
of
the
World
no
longer
.
And
this
the
Saints
in
Scripture
have
confessed
,
that
they
were
Strangers
,
Pilgrims
,
Sojourners
in
this
World
,
and
therefore
looked
for
,
and
made
towards
their
own
Country
,
Hebr.
11.6
.
I
am
a
stranger
on
the
earth
,
saith
David
,
Psal
,
119.196
.
not
in
his
place
of
banishment
alone
with
the
Philistims
,
but
in
the
Land
of
Canaan
too
,
yea
in
his
house
,
yea
in
his
bed
,
yea
any
where
upon
the
earth
,
he
was
a
Stranger
,
he
counted
not
himself
at
home
in
any
place
but
heaven
only
:
To
say
the
truth
,
the
world
lays
no
claim
at
all
to
those
that
belong
to
Christ
;
and
therefore
this
will
need
no
great
proof
:
It
doth
not
own
them
,
or
acknowledge
them
for
hers
:
but
rather
casts
them
out
and
persecutes
them
,
and
doth
them
all
the
spight
and
mischief
that
it
can
.
And
this
evinceth
manifestly
,
that
they
are
not
the
Worlds
,
as
Christ
himself
informeth
his
Disciples
upon
the
very
same
ground
,
Joh.
15.19
.
If
ye
were
of
the
world
,
the
world
would
love
his
own
;
but
because
you
are
not
of
the
world
;
but
I
have
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
To
open
this
a
little
further
to
you
,
because
it
is
the
great
thing
of
the
Doctrine
and
the
Text
,
that
they
that
are
bestowed
on
Jesus
Christ
,
are
given
him
out
of
the
world
,
and
so
are
of
the
world
no
longer
,
I
shall
make
it
to
appear
in
a
few
particulars
.
They
that
are
actually
given
up
to
Jesus
Christ
to
be
his
Members
,
are
actually
dead
with
Christ
,
and
consequently
they
are
out
of
this
world
.
We
use
to
say
of
men
when
they
are
dead
,
that
they
are
gone
,
they
are
departed
out
of
this
world
.
The
same
may
be
affirmed
(
in
a
sense
)
of
those
who
are
dead
with
Jesus
Christ
.
And
this
is
that
which
the
Apostle
Paul
insinuates
,
Col.
2.20
.
If
ye
be
dead
with
Christ
,
saith
he
,
(
as
that
he
takes
for
granted
and
supposed
)
why
as
though
living
in
the
world
,
are
ye
subject
to
Ordinances
?
He
reasons
there
from
the
Condition
and
the
state
of
the
Colossians
,
on
whom
those
worldly
Ordinances
were
imposed
:
They
were
dead
in
relation
to
the
world
,
they
lived
not
in
the
world
,
and
therefore
were
not
to
be
burthened
(
in
their
consciences
at
least
)
with
the
inventions
and
constitutions
of
the
world
.
Law
is
the
rule
of
life
and
action
,
so
that
where
there
is
a
cessation
of
life
,
there
is
no
further
obligation
of
the
Law
,
because
there
is
no
action
in
a
dead
man
to
be
ordered
by
it
.
Know
ye
not
saith
the
Apostle
to
the
Romans
,
chap.
7.1
.
that
the
Law
hath
Dominion
over
a
man
so
long
as
he
liveth
?
So
long
and
no
longer
;
for
assoon
as
he
is
dead
he
is
loosed
from
the
Law
,
as
it
is
added
there
in
that
place
.
It
were
a
senseless
thing
to
lay
Commandements
on
the
carriages
of
men
,
and
to
exact
obedience
from
them
after
they
are
dead
.
But
ye
are
dead
saith
the
Apostle
,
dead
to
the
world
,
and
therefore
these
unlawful
Ordinances
ought
not
to
be
imposed
upon
you
by
the
world
.
They
should
not
burthen
you
with
these
things
,
for
this
is
not
the
Countrey
that
you
live
in
.
And
in
another
place
the
Apostle
speaking
of
himself
,
saith
he
was
crucified
to
the
world
,
Gal.
6.6
,
14.
not
only
dead
,
but
crucified
to
it
,
and
so
he
was
no
more
of
this
world
.
They
that
are
actually
given
up
to
Jesus
Christ
to
be
his
members
,
as
they
are
actually
dead
,
and
so
departed
out
of
this
world
,
so
they
are
actually
living
in
another
world
.
You
are
dead
saith
the
Apostle
,
Col.
3.3
.
and
what
follows
?
you
are
not
so
dead
,
that
you
do
not
live
at
all
,
but
you
do
not
live
here
,
no
you
live
above
with
God
,
You
are
dead
,
and
your
life
is
hid
with
Christ
in
God
.
Their
conversation
is
indeed
in
heaven
,
as
the
same
Apostle
speaks
,
Phil.
3.20
,
their
life
is
Angel-like
,
they
walk
with
God
as
Noah
did
,
Gen.
6.9
.
They
are
with
him
in
the
Palace
,
Psal.
45.15
.
Others
are
abroad
in
the
Town
or
in
the
Countrey
,
but
these
men
are
in
house
with
him
;
they
are
without
doors
,
but
these
are
within
;
such
faithful
souls
have
fellowship
with
the
Father
,
and
with
his
Son
Jesus
Christ
,
as
the
Apostle
speaks
,
1
Joh.
1.3
.
They
are
far
from
God
,
and
far
from
Jesus
Christ
by
Nature
,
they
dwell
a
great
way
from
him
,
as
the
Prodigal
in
a
strange
Countrey
,
and
so
have
no
commerce
with
him
.
But
when
they
are
converted
and
given
up
to
Christ
,
they
are
made
nigh
,
as
the
expression
is
,
Ephes.
2.13
.
When
peace
is
once
effectually
preached
to
those
that
are
afar
off
,
they
have
access
by
one
Spirit
to
the
Father
,
and
so
they
are
no
longer
forreigners
and
strangers
,
but
fellow-Citizens
of
the
Saints
and
of
the
houshold
of
God
.
Indeed
my
Brethren
,
whatsoever
they
that
are
bestowed
on
Christ
do
in
regard
of
their
natural
life
,
yet
in
regard
of
their
spiritual
life
,
they
do
not
live
so
properly
in
this
world
,
as
in
the
other
,
and
therefore
in
that
respect
are
out
of
this
world
,
as
I
shall
shew
you
in
a
few
particulars
.
For
1.
There
is
no
life
but
is
accompanyed
with
some
relation
to
those
that
have
the
same
alliance
,
and
descent
and
Original
of
life
.
Now
true
it
is
,
that
they
that
are
bestowed
on
Jesus
Christ
,
in
regard
of
their
natural
life
,
have
natural
parents
and
kindred
,
and
allies
in
this
world
.
But
in
regard
of
their
spiritual
life
,
they
have
spiritual
parents
and
kindred
in
another
world
:
Their
Father
that
begat
them
,
God
,
is
of
another
world
;
Their
Mother
that
conceived
and
bare
them
,
and
gave
them
suck
,
the
Church
,
is
of
another
world
.
The
new
Jerusalem
which
is
above
is
free
,
which
is
the
Mother
of
us
all
,
Gal.
4.26
.
Their
Brethren
and
their
special
friends
,
that
are
united
to
them
in
the
nearest
bond
and
tie
of
grace
,
are
of
another
world
.
So
that
their
chief
relations
are
above
in
heaven
.
And
wheresoever
they
may
sojourn
for
a
Season
,
there
they
live
where
their
Father
,
and
their
Mother
,
and
their
Brethren
,
and
their
choice
Relations
are
.
2.
There
is
no
life
but
is
accompanyed
with
some
place
of
habitation
(
though
in
some
I
must
acknowledge
it
may
be
more
unsetled
then
in
others
)
and
with
some
means
of
sustentation
.
Now
it
is
very
true
,
that
they
that
are
given
up
to
Christ
,
in
regard
of
their
natural
life
may
have
an
earthly
habitation
,
and
earthly
means
of
sustentation
,
and
so
in
that
respect
they
may
be
yet
in
this
world
.
But
in
regard
of
their
spiritual
life
,
their
mansion
house
is
in
another
world
,
as
the
Apostle
tels
us
,
2
Cor.
5.1
.
They
have
a
building
with
God
,
a
house
not
made
with
hands
,
but
eternal
in
heaven
.
The
means
which
they
subsist
upon
,
by
which
this
life
is
nourished
,
and
maintained
,
are
not
any
earthly
things
;
They
feed
upon
the
bread
which
comes
from
heaven
,
which
was
prefigured
by
the
Manna
,
with
reference
to
which
the
Psalmist
saith
,
that
man
did
eat
Angels
food
.
My
Father
gives
you
the
true
bread
from
heaven
,
saith
our
Saviour
,
John
6.32
.
And
what
is
that
?
I
am
the
bread
,
saith
he
,
that
came
down
from
heaven
,
at
ver.
41.
This
bread
all
they
that
appertain
to
Christ
do
eat
,
by
faith
,
and
of
his
blood
do
they
drink
,
and
so
the
life
of
grace
is
strengthened
in
them
.
And
for
the
estate
they
live
upon
,
the
main
possession
,
it
lies
not
here
but
in
another
world
.
In
Christ
they
have
obtained
an
inheritance
incorruptible
,
undefiled
,
&c.
and
so
in
him
they
sit
already
in
heavenly
places
.
3.
There
is
no
life
but
is
accompanyed
with
some
action
.
Now
they
that
are
bestowed
on
Jesus
Christ
,
may
in
regard
of
their
natural
life
,
act
in
and
with
,
and
for
this
world
.
They
may
in
many
things
do
as
worldly
men
do
,
they
may
labour
in
their
callings
,
they
may
deal
in
the
affairs
,
and
trade
in
the
Commodities
of
this
world
,
for
the
procuring
of
subsistence
here
.
But
in
regard
of
their
spiritual
life
,
their
actings
are
in
and
for
another
world
.
Their
minds
and
thoughts
do
work
exceedingly
on
heaven
and
heavenly
things
.
Their
hearts
are
always
running
out
to
God
and
Christ
,
and
the
happiness
above
,
and
feeding
upon
such
objects
.
They
are
too
large
to
be
contained
within
the
narrow
limits
of
this
lower
world
;
no
,
as
the
Psalmist
speaks
,
they
are
continually
with
God
.
With
the
woman
,
Apoc.
12.1
.
They
tread
upon
the
Moon
,
this
variable
and
inconstant
world
;
they
trample
with
an
holy
scorn
upon
these
earthly
things
.
They
are
aspiring
still
to
heaven
,
walking
and
acting
heaven-ward
.
Indeed
they
live
in
some
respect
in
this
world
,
but
it
is
but
as
though
they
lived
in
the
world
,
as
the
Apostle
Pauls
expression
is
,
Col.
2.20
.
They
use
the
world
,
but
yet
it
is
as
though
they
used
it
not
,
as
the
same
Apostle
speaks
,
1
Cor.
7.29
.
They
lay
not
out
the
strength
of
their
affections
and
endeavours
upon
these
things
:
But
on
the
matters
of
the
other
world
,
there
they
are
intent
indeed
,
there
they
are
in
good
earnest
,
there
they
act
with
full
vigor
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
Trading
,
their
Commerce
,
their
Dealing
,
their
Negotiation
is
in
heaven
,
Phil.
3.20
.
The
word
there
used
hath
very
much
in
it
,
and
can
hardly
be
expressed
.
Beza
assaies
in
many
wayes
:
The
manner
of
our
living
is
in
Heaven
,
or
which
comes
nearer
yet
,
we
carry
and
demean
our selves
as
Citizens
of
Heaven
.
As
if
Heaven
were
a
City
,
and
we
(
as
being
free
there
)
do
walk
and
act
according
to
the
Manners
,
and
the
Customs
,
and
the
Laws
,
and
Constitutions
of
the
City
we
belong
to
.
So
that
the
Saints
you
see
do
live
as
if
they
were
in
Heaven
already
,
as
being
now
no
more
of
this
world
.
Now
is
it
so
my
Brethren
,
That
there
are
some
certain
men
whom
God
Use
1
the
Father
gives
to
Jesus
Christ
out
of
the
world
?
Are
they
the
worlds
before
they
come
to
be
the
Lord
Christs
by
the
donation
of
the
Father
?
Here
then
you
see
the
reason
my
beloved
,
why
there
is
such
a
stir
sometimes
,
when
God
is
giving
men
to
Jesus
Christ
,
and
why
the
business
meets
with
so
much
heat
and
opposition
.
You
cannot
but
take
notice
what
a
fray
is
often
made
,
when
any
one
is
about
to
leave
the
world
,
and
to
close
with
Jesus
Christ
.
Carnal
Parents
,
Brethren
,
Sisters
,
Friends
,
Acquaintance
,
by
and
by
are
up
as
it
were
in
arms
against
it
.
When
the
Apostles
were
bringing
men
to
Jesus
Christ
,
at
Ephesus
,
you
know
my
Brethren
,
it
occasioned
such
an
uproar
in
the
City
,
and
such
a
mutiny
among
the
Tradesmen
and
Mechanicks
there
,
as
you
can
hardly
parallel
in
any
story
.
You
shall
observe
in
the
New
Testament
,
when
Christ
began
to
gather
people
to
himself
,
that
wheresoever
there
were
any
numbers
given
to
him
by
the
Father
,
some
were
exceedingly
disquieted
&
out
of
patience
at
it
.
It
galled
the
Pharisees
,
and
cut
them
to
the
very
hearts
,
that
Jesus
Christ
had
such
an
harvest
among
the
people
there
:
why
(
say
they
in
a
great
passion
)
the
whole
world
runs
after
him
:
And
so
it
is
to
this
day
,
and
will
be
to
the
worlds
end
,
when
God
is
pleased
to
give
in
souls
to
Jesus
Christ
in
any
place
,
some
will
fret
and
storm
at
it
.
Nor
is
it
any
wonder
that
they
should
,
for
they
are
given
him
out
of
the
world
.
And
the
world
is
loth
to
lose
that
which
appertains
to
it
,
and
which
is
its
own
possession
.
If
God
did
give
a
people
to
his
Son
,
to
which
the
world
had
no
right
,
and
to
which
it
could
pretend
no
title
,
the
world
would
like
it
well
enough
,
it
would
never
be
against
it
.
But
this
is
that
which
vexes
it
,
and
troubles
it
,
that
God
must
give
away
that
which
is
his
(
the
worlds
)
to
Jesus
Christ
.
He
cannot
have
a
man
,
but
the
world
must
be
a
loser
,
who
cannot
keep
his
own
for
him
:
what
hath
any
one
to
do
to
meddle
with
that
which
is
the
worlds
known
right
,
to
fetch
away
that
which
hath
many
years
(
perhaps
)
belonged
to
him
?
This
is
an
injury
(
as
he
conceives
)
that
puts
him
out
of
all
patience
;
and
this
is
that
which
makes
him
strive
and
struggle
as
he
doth
.
Christ
enters
upon
every
soul
that
is
bestowed
upon
him
by
his
Father
,
by
dispossessing
and
disseazing
him
:
so
that
it
is
no
marvel
though
he
be
extreamly
startled
,
and
though
he
labour
every
way
by
promises
and
by
preferments
on
the
one
side
,
and
by
threatning
,
and
by
persecutions
on
the
other
,
to
keep
that
which
he
hath
in
his
possession
.
Use
2
Are
there
some
certain
men
whom
God
the
Father
gives
to
Jesus
Christ
out
of
the
world
?
So
that
however
they
were
once
the
worlds
,
now
they
are
the
worlds
no
longer
.
By
this
let
us
examine
and
resolve
,
whether
we
be
given
up
to
Christ
or
no
?
It
is
an
admirable
priviledge
,
an
high
prerogative
for
any
soul
to
belong
to
Jesus
Christ
,
to
be
bestowed
upon
him
by
the
Father
.
It
carries
in
it
all
the
happiness
that
is
attainable
by
any
Creature
.
Now
would
you
know
whether
the
Father
have
actually
given
you
to
Christ
or
no
?
Consider
whether
you
be
out
of
this
world
;
whether
it
may
be
truly
said
of
you
,
that
you
were
once
indeed
of
this
world
,
you
lived
here
,
builded
tabernacles
here
,
your
hearts
,
and
your
affections
,
and
your
chief
delights
were
here
.
But
now
the
case
is
altered
with
you
,
you
are
no
longer
of
this
world
,
but
of
another
.
Now
that
you
may
be
able
to
discover
this
,
I
shall
give
you
marks
for
tryal
.
If
you
be
out
of
the
world
,
you
are
not
fashioned
and
conformed
to
this
world
in
the
unlawful
waies
,
and
practices
,
and
courses
of
it
.
You
fashion
not
your selves
according
to
this
world
,
as
the
Apostle
speaks
,
Rom.
12.2
.
not
as
this
world
doth
.
As
Turks
and
Spaniards
are
not
like
to
English
men
,
they
have
another
kind
of
visage
,
another
garb
,
another
habit
,
and
the
like
.
So
they
that
are
given
up
unto
Christ
out
of
the
world
,
they
differ
manifestly
from
the
world
.
There
is
a
clear
distinction
to
be
made
between
them
and
other
men
,
by
any
man
that
eyes
them
well
,
there
are
none
like
them
in
the
earth
,
their
wayes
are
of
another
fashion
.
Now
my
Beloved
,
is
it
so
with
you
?
do
you
differ
from
the
world
?
do
you
live
soberly
,
and
righteously
,
and
godlily
in
this
present
evil
world
?
In
a
world
of
wickedness
,
are
you
singular
in
goodness
?
so
that
the
same
may
be
affirmed
of
you
,
that
is
recorded
to
the
everlasting
praise
of
righteous
Noah
,
that
he
was
just
and
perfect
in
his
Generations
.
Gen.
6.9
.
and
they
were
wicked
and
corrupt
enough
.
Of
holy
Lot
,
that
he
was
so
far
from
joyning
with
the
vitious
Sodomites
in
their
vile
abominations
,
that
his
righteous
soul
was
vexed
at
their
filthy
conversation
,
2
Pet.
2.8
.
This
is
a
comfortable
evidence
that
you
are
given
up
to
Jesus
Christ
out
of
this
world
.
But
if
you
walk
according
to
the
course
and
custom
of
the
world
,
as
the
expression
is
,
Ephes.
2.2
.
if
you
have
fellowship
with
the
unfruitful
works
of
darkness
,
if
you
run
out
with
others
to
the
same
excess
of
riot
,
if
you
be
also
led
away
with
the
error
of
the
world
,
and
so
fall
from
your
own
stedfastness
,
if
you
be
carried
down
with
the
swinge
,
and
with
the
current
of
the
times
,
and
of
the
places
where
you
live
,
do
not
deceive
your selves
,
you
are
yet
of
this
world
.
I
must
confess
,
it
is
a
very
strong
temptation
,
when
the
stream
runs
in
a
wrong
course
,
and
often
shakes
the
holiest
Saints
.
But
yet
in
such
a
case
,
they
that
belong
to
Jesus
Christ
,
must
consider
with
themselves
that
they
are
of
another
world
,
and
therefore
are
not
much
to
eye
the
fashion
and
the
wayes
of
this
.
They
must
behave
themselves
according
to
the
fashion
of
their
own
Country
.
They
must
conclude
with
holy
Joshua
24.15
.
If
it
seem
evil
to
other
men
to
serve
the
Lord
,
if
they
will
forsake
God
,
and
forsake
his
worship
,
let
them
serve
whom
they
will
for
me
;
as
for
my
own
part
,
I
am
at
a
point
for
that
,
I
and
my
house
will
serve
the
Lord
.
And
they
must
say
in
such
a
case
as
David
did
,
Away
from
me
ye
wicked
;
I
am
not
for
your
company
,
because
I
am
not
for
your
courses
;
away
from
me
ye
wicked
,
I
will
keep
the
Commandements
of
my
God
.
If
you
be
now
no
longer
of
this
world
but
of
the
other
,
your
language
is
not
of
this
world
but
of
the
other
.
You
speake
the
language
of
the
world
and
of
the
Country
you
belong
to
.
You
are
full
of
good
discourse
,
your
heart
boyles
with
good
matter
,
as
the
expression
of
the
Prophet
is
,
Psal.
45.1
.
It
is
like
a
boyling
pot
,
for
that
is
the
similitude
that
is
alluded
to
;
it
is
alwayes
bubling
up
and
running
over
,
and
then
it
speaks
of
good
things
,
as
it
is
added
there
in
that
place
.
The
heart
within
boyles
,
and
the
tongue
without
speakes
;
and
as
the
boyling
Pot
runs
over
with
the
self
same
matter
which
it
hath
within
it
,
so
it
fares
with
such
an
heart
.
It
bubleth
up
with
good
matter
,
the
matter
which
it
hath
conceived
and
meditated
touching
Christ
,
this
is
that
which
is
so
readily
and
freely
uttered
with
the
tongue
.
My
heart
is
enditing
of
a
good
matter
;
I
speak
of
the
things
which
I
have
made
touching
the
King
.
Such
are
the
hearts
and
tongues
of
those
that
are
of
the
other
world
;
their
speech
is
gracious
,
and
either
tends
to
glorifie
their
God
,
or
to
edifie
their
Brethren
;
this
is
the
language
of
their
Country
.
What
think
we
then
of
those
whose
language
is
alwayes
vain
and
frivolous
?
it
doth
not
benefit
the
hearers
,
it
ministreth
no
grace
,
for
there
is
no
grace
in
it
;
or
which
is
worse
,
it
is
wicked
and
pernitious
.
Their
speech
is
rotten
and
corrupt
,
there
is
no
salt
to
season
it
and
make
it
wholesom
:
and
hence
their
throat
is
likened
to
an
open
Sepulchre
,
Rom.
3.13
.
which
breathes
and
steames
up
nothing
else
but
odious
smells
and
loathsom
exhalations
:
or
else
at
best
,
their
speeches
and
discourses
are
of
nothing
else
but
earth
and
earthly
things
.
Talk
with
them
while
you
will
,
you
hear
of
nothing
else
but
worldly
matters
from
them
.
Of
what
Country
do
you
think
are
these
men
?
The
Apostle
John
tells
you
,
1
John
4.5
.
They
are
of
the
world
,
and
they
speak
of
●he
world
.
Shibboleth
never
descryed
so
many
Ephraimites
as
this
doth
worldly
wrerches
.
They
are
of
Galilee
,
they
are
of
this
world
,
for
their
speech
bewrayeth
them
.
Shall
I
believe
they
are
Inhabitants
of
the
Celestial
Canaan
,
who
cannot
speak
almost
without
an
oath
,
whose
tongues
are
alwayes
dipping
in
that
blood
which
alone
can
cleanse
them
from
all
sin
?
Shall
I
say
that
such
a
man
or
woman
is
of
heaven
,
whose
tongue
is
set
on
fire
of
hell
?
Brethren
do
not
deceive
your selves
,
if
you
cannot
spake
the
language
,
you
belong
not
to
that
Country
.
If
you
be
now
no
longer
of
this
world
,
but
of
the
other
,
you
have
a
dear
affection
to
your
Contrymen
,
to
those
that
are
given
up
to
Christ
out
of
the
world
,
as
you
are
.
If
travailers
and
strangers
meet
with
any
of
their
Country-men
in
a
remote
and
forreign
Land
,
how
lovingly
do
they
embrace
them
?
what
kindness
do
they
shew
them
?
how
are
they
knit
together
in
a
bond
of
love
?
Just
so
it
is
with
those
who
are
of
the
other
world
.
If
they
light
any
time
on
any
of
that
same
world
which
they
themselves
belong
to
,
they
are
extreamly
taken
up
with
joy
,
although
they
never
saw
them
nor
had
acquaintance
with
them
in
their
lives
before
,
and
presently
their
hearts
and
their
affections
do
wonderfully
close
together
.
And
therefore
they
are
gross
dissemblers
,
who
would
be
thought
to
be
given
up
to
Christ
out
of
the
world
,
and
yet
their
bosom
friends
and
their
Companions
are
all
of
them
of
this
world
.
These
are
the
men
which
they
converse
withall
,
and
which
they
take
delight
in
:
Nay
which
is
worse
then
this
,
they
hate
the
men
whom
Jesus
Christ
hath
called
and
chosen
out
of
the
world
.
They
persecute
them
with
the
hand
and
with
the
tongue
,
and
do
them
all
the
spight
and
all
the
mischief
that
they
can
.
Suppose
thou
wert
in
Italy
or
Spain
,
or
any
other
forreign
Land
,
and
there
shouldst
meet
an
Englishman
,
wouldest
thou
mock
and
scoff
at
him
?
wouldest
thou
deride
and
jear
at
the
fashion
of
his
cloaths
,
the
manner
of
his
complement
,
his
gate
and
carriage
,
and
the
like
?
wouldest
thou
procure
him
to
be
taken
up
,
imprisoned
,
put
to
death
?
thy
Earthly
Country
would
not
own
thee
,
if
thou
shouldst
be
so
unworthy
:
And
truly
heaven
will
not
own
the
men
,
who
deal
thus
basely
and
injuriously
with
the
Inhabitants
of
that
Country
.
Use
3
Are
there
some
certain
men
whom
God
the
Father
gives
to
Jesus
Christ
out
of
the
world
?
so
that
however
they
were
once
the
worlds
,
now
they
are
of
the
world
no
longer
.
You
then
that
find
you
are
given
up
to
Jesus
Christ
,
think
it
not
much
if
you
have
but
ill
usage
and
untoward
entertainment
in
the
world
.
Truly
my
Brethren
,
if
you
consider
whence
you
are
,
and
to
what
Country
you
belong
,
there
can
no
other
be
expected
by
you
;
if
you
were
of
the
world
,
the
world
would
love
her
own
;
but
because
you
are
not
of
the
world
,
but
Christ
hath
chosen
you
out
of
the
world
,
therefore
the
world
hates
you
:
And
it
shall
be
your
wisedom
to
look
out
and
to
provide
for
such
usage
.
If
Turks
or
Spaniards
walk
along
the
streets
,
every
one
will
gaze
upon
them
,
they
will
wonder
at
their
gate
and
at
their
habit
,
and
the
like
.
Every
one
will
be
ready
to
abuse
them
and
to
put
them
to
the
worst
,
for
they
are
friendless
,
being
in
a
strange
Country
.
And
are
not
you
my
Brethren
of
another
Country
,
yea
of
another
world
?
are
you
not
men
of
singularity
?
are
not
your
wayes
and
fashions
diverse
from
the
fashions
of
this
world
.
No
marvel
then
though
you
be
men
of
wonder
,
as
the
Prophet
speakes
,
though
you
be
pointed
at
,
and
though
you
be
made
spectacles
and
gazing
stocks
:
Though
every
one
presume
to
injure
you
and
wrong
you
,
and
deal
unworthily
and
basely
with
you
,
while
you
remain
as
Sojourners
in
this
Country
.
Use
4
Are
there
some
certain
men
whom
,
&c.
so
that
however
they
were
once
the
worlds
,
now
they
are
of
the
world
no
longer
?
Then
do
not
you
regard
the
world
,
nor
the
things
of
this
world
.
We
see
that
Travailers
do
not
use
to
set
their
hearts
on
any
thing
they
meet
with
in
a
strange
Country
.
If
they
see
stately
houses
,
orchards
,
gardens
,
if
they
hear
curious
musick
,
they
are
not
taken
up
with
these
things
,
no
they
keep
on
their
way
and
are
not
hindered
,
or
withdrawn
by
the
most
pleasing
avocations
.
Doth
any
stranger
fall
a
building
at
his
Inn
?
or
doth
he
plant
and
sow
as
he
travails
by
the
way
?
And
therefore
seeing
we
are
of
another
world
;
let
us
not
set
our
hearts
on
these
things
.
No
let
us
use
the
world
but
as
though
we
used
it
not
:
for
necessity
alone
,
not
for
delight
,
to
further
us
in
holy
duties
,
not
to
stop
us
,
to
help
us
heaven-ward
,
not
to
hinder
.
Are
there
some
,
&c.
so
that
however
you
were
once
,
&c.
This
fits
Use
5
you
then
with
a
reply
to
that
usual
argument
with
which
the
Saints
of
God
are
often
pressed
to
sinful
practices
.
Other
men
do
thus
and
thus
,
and
why
will
not
you
too
?
will
you
be
singular
,
and
will
you
go
in
a
way
by
your selves
,
and
will
you
do
as
no
body
doth
?
Why
what
though
other
men
do
this
?
whence
are
those
other
men
?
they
are
not
of
the
world
that
we
are
,
and
therefore
they
are
no
examples
for
us
.
We
must
not
do
as
they
do
;
no
we
must
differ
from
them
,
we
must
come
out
from
among
them
,
and
be
separate
,
and
touch
no
unclean
thing
.
Though
they
handle
it
,
we
must
not
touch
it
.
When
Shadrach
,
Mesach
,
and
Abednego
refused
to
bow
before
the
Golden
Image
which
Nebuchadnezar
the
King
had
set
up
,
they
might
have
said
to
them
,
What
will
you
do
as
no
body
doth
?
you
see
that
all
men
universally
fall
down
before
it
,
and
they
no
small
ones
neither
,
the
Judges
,
Councellors
,
Princes
,
Rulers
of
the
people
,
Dan.
3.3
.
And
will
you
take
upon
you
to
be
wiser
then
your
betters
?
will
you
stand
out
alone
,
and
be
so
stiff
in
your
opinion
?
yet
this
did
not
one
whit
move
them
,
neither
must
such
an
argument
as
this
prevail
with
us
.
No
we
must
keep
the
right
way
though
we
go
alone
,
though
all
the
world
should
leave
us
and
forsake
us
.
And
to
this
end
I
propound
two
things
.
1.
It
will
be
a
safe
course
thus
to
reserve
our selves
from
the
pollutions
of
the
world
,
and
the
contagion
of
the
times
and
places
where
we
live
.
The
Lord
most
commonly
vouchsafes
to
such
a
special
priviledge
of
preservation
,
when
dangers
and
calamities
and
troubles
come
;
as
he
did
to
Lot
,
and
Noah
,
and
the
Mourners
in
Ezechiel
.
And
as
they
have
not
shared
in
common
corruptions
,
so
he
exempteth
them
from
Common
desolations
,
&c.
2.
And
as
it
will
be
safe
for
us
thus
to
reserve
our selves
,
so
it
will
be
honourable
too
.
The
veriest
wretch
may
keep
himself
from
wicked
acts
sometimes
,
when
there
are
no
examples
,
no
temptations
to
withdraw
him
.
But
in
a
world
of
wickedness
to
be
singular
in
goodness
,
is
Christian-like
indeed
.
It
was
Tullies
Commendation
of
Muraena
,
Laudandus
Muraena
non
tam
quod
in
Asia
vixerit
,
quam
quod
in
Asia
continenter
vixerit
.
And
Gods
of
Job
,
that
there
was
none
like
him
in
the
earth
.
Are
there
some
certain
,
&c.
And
are
you
of
that
number
?
there
is
Use
6
no
reason
then
why
you
should
be
so
much
distracted
and
disquieted
to
see
such
stirs
and
troubles
,
such
alterations
and
confusions
in
the
world
.
Why
should
you
be
so
out
of
patience
to
see
things
turned
upside
down
in
such
a
Country
where
you
do
not
live
,
to
which
you
do
not
appertain
?
What
need
you
care
(
I
spake
of
such
a
Care
as
eateth
out
the
joy
and
comfort
of
a
man
)
how
matters
go
,
what
stirrs
and
hubbubs
and
combustions
there
are
here
in
this
world
,
so
long
as
all
goes
well
at
home
in
your
world
?
Remember
still
in
such
a
case
that
you
are
not
of
this
world
but
of
another
.
And
why
then
should
it
startle
you
,
though
the
earth
be
removed
,
and
though
the
mountains
be
carried
into
the
midst
of
the
Sea
?
Yea
though
the
Kingdoms
of
this
world
be
shaken
,
so
long
as
your
world
and
the
Kingdom
of
it
is
not
shaken
,
so
long
as
that
stands
firm
and
sure
,
you
have
no
reason
to
be
swallowed
up
with
overmuch
fear
,
and
overmuch
sorrow
:
But
rather
on
the
other
side
,
when
you
see
all
the
world
and
all
the
Kingdoms
of
it
in
a
flame
,
to
bless
and
magnifie
the
Lord
that
you
are
out
of
this
world
;
that
you
are
out
of
Gun-shot
,
out
of
the
reach
of
these
things
.
Indeed
with
reference
to
the
men
of
this
world
,
who
have
their
Conversation
and
their
portion
here
,
whose
friends
,
and
means
,
and
dwellings
lye
in
this
Country
,
we
have
reason
to
be
troubled
when
Concussions
and
Confusions
come
upon
the
earth
;
for
we
should
pity
those
who
are
of
the
self
same
nature
with
us
,
in
their
troubles
and
distresses
.
But
for
our selves
,
we
may
behold
the
greatest
tribulation
and
distractions
that
come
upon
the
world
,
as
things
that
do
not
much
concern
us
,
just
as
we
do
the
wars
in
Italy
;
when
we
have
peace
,
we
pitty
the
poor
people
there
,
and
rejoyce
that
we
live
not
in
that
Country
.
So
long
as
all
goes
well
at
home
,
as
no
ill
tydings
come
from
heaven
,
from
our
own
Country
,
we
are
in
a
good
Condition
:
It
may
be
we
may
suffer
some
outward
evils
and
extremities
;
we
may
be
banished
from
the
Country
which
we
sojourn
in
,
but
then
we
are
but
banished
from
a
place
of
banishment
.
We
may
be
banished
(
if
I
may
express
it
so
)
out
of
this
world
into
the
other
,
that
is
,
we
may
lose
our
lives
,
but
then
at
worst
we
are
but
banished
home
.
They
do
but
send
us
to
the
world
that
we
are
of
,
and
that
we
belong
to
;
men
may
deprive
us
of
the
Life
by
which
we
live
in
this
world
,
but
this
is
but
a
seeming
Life
,
the
shaddow
of
a
Life
;
it
is
but
as
though
we
lived
in
the
world
.
But
the
life
by
which
we
live
in
the
world
that
we
are
of
,
is
an
enduring
and
abiding
life
;
It
is
a
lasting
and
an
endless
life
,
it
is
above
the
reach
of
death
and
dissolution
:
And
though
the
natural
life
decay
,
this
life
of
grace
will
flourish
and
grow
stronger
still
,
till
it
be
perfected
in
that
of
glory
.
JOHN
17.6
.
Thine
they
were
,
&c.
thou
gavest
them
to
me
.
ANd
thus
far
of
the
description
of
the
persons
to
whom
our
Saviour
had
made
known
his
Fathers
Name
;
not
by
their
own
condition
,
or
their
own
action
,
but
by
his
Fathers
act
upon
them
,
or
in
reference
to
them
,
his
giving
them
to
Jesus
Christ
out
of
the
world
.
I
have
manifested
thy
Name
to
the
men
whom
thou
gavest
me
out
of
the
world
.
The
following
words
seem
to
be
added
to
anticipate
a
scruple
that
might
be
raised
in
the
hearts
of
those
who
heard
him
praying
to
his
Father
thus
;
or
who
in
after-times
might
come
to
read
this
prayer
of
our
Saviour
,
as
it
is
here
recorded
in
the
Gospel
.
They
might
consider
with
themselves
on
this
occasion
;
if
Iesus
Christ
have
none
belonging
to
him
,
none
that
are
indeed
his
own
,
but
those
that
are
bestowed
upon
him
by
his
Father
;
why
then
it
seems
all
were
the
Fathers
in
the
first
place
.
For
no
one
gives
that
to
another
which
he
hath
not
first
himself
.
Nihil
dat
quod
non
habet
.
True
,
saith
our
Saviour
,
so
it
is
indeed
,
they
were
my
Fathers
,
and
I
had
them
all
from
him
.
Thine
they
were
,
and
thou
gavest
them
to
me
.
So
that
you
see
the
Observation
lies
before
you
.
DOCTRINE
.
That
all
the
people
of
the
Lord
Christ
were
first
of
all
belonging
to
the
Father
.
His
they
were
in
the
first
place
,
and
he
gave
them
to
the
Son
.
And
indeed
he
could
not
give
them
,
if
they
were
not
first
his
own
:
For
he
that
gives
a
thing
,
alters
the
property
of
that
which
he
bestowes
;
passes
away
the
right
he
had
,
and
makes
it
over
to
another
.
And
so
doth
God
in
reference
to
Iesus
Christ
.
He
gives
him
all
the
people
that
he
hath
.
Iesus
Christ
hath
not
a
man
but
by
donation
from
the
Father
,
and
therefore
they
were
his
first
.
And
this
is
that
which
Iesus
Christ
acknowledges
in
this
place
,
thine
they
were
,
and
thou
gavest
them
to
me
.
And
to
the
same
effect
he
speakes
,
ver.
10.
of
this
Chapter
,
Thine
are
mine
,
and
I
am
glorified
in
them
.
They
that
were
sometimes
thine
,
are
now
mine
.
Thy
interest
was
first
,
and
mine
in
the
second
place
by
donation
and
conveyance
from
thy self
.
You
see
then
all
the
People
of
the
Lord
Christ
were
first
of
all
belonging
to
the
Father
.
Now
to
unfold
the
point
a
little
further
to
you
,
because
indeed
it
needs
not
proof
so
much
as
explication
;
We
will
examine
and
resolve
a
few
things
.
First
,
who
the
Father
is
,
to
whom
the
people
of
our
Saviour
Christ
do
first
belong
?
Secondly
,
how
and
in
what
respect
they
do
first
belong
to
him
?
Thirdly
,
how
far
the
Father
parteth
with
the
right
he
had
in
those
whom
he
bestows
upon
our
Saviour
Christ
?
Whether
he
makes
them
over
to
him
so
,
that
he
himself
hath
now
no
longer
any
right
at
all
in
them
?
Or
whether
only
so
,
that
Christ
and
he
do
share
together
,
and
have
a
joynt
and
mixed
right
and
interest
in
those
people
.
And
lastly
,
seeing
all
do
first
of
all
belong
to
God
the
Father
,
why
he
doth
not
keep
them
to
himself
,
but
makes
them
over
to
his
Son
Christ
.
These
things
would
be
a
little
looked
into
before
we
come
to
application
.
As
for
the
first
of
these
my
Brethren
,
Who
the
Father
is
to
whom
the
people
of
our
Saviour
Christ
do
first
belong
?
We
must
be
sure
that
we
be
right
in
this
,
or
else
we
miss
in
the
foundation
of
the
whole
business
.
I
shall
be
brief
upon
the
resolution
of
it
now
,
because
you
may
remember
I
have
done
it
largely
heretofore
in
another
case
,
and
on
another
occasion
.
This
I
desire
you
to
take
notice
of
,
which
Calvin
also
carefully
observes
,
that
our
Saviour
in
the
Gospel
,
especially
in
this
of
John
,
speaking
as
man
and
not
as
God
,
under
the
name
of
Father
,
intimates
and
comprehends
the
whole
Godhead
.
Nor
let
this
seem
strange
to
you
;
for
Christ
as
man
is
Gods
Son
,
not
God
the
Fathers
Son
alone
,
but
the
Son
of
the
whole
God-head
.
Indeed
as
God
,
he
is
the
Son
of
the
first
person
only
,
but
as
man
,
he
is
the
Son
of
all
the
persons
.
As
man
,
he
is
a
Creature
,
and
he
is
not
God
the
Fathers
Creature
only
,
for
the
works
of
the
Trinity
without
are
individed
.
And
therefore
Christ
is
made
the
Son
of
God
in
the
same
way
that
Adam
is
,
Luk.
3.33
.
&c.
And
it
is
very
evident
,
that
in
my
Text
he
spakes
to
God
the
Father
,
as
a
Creature
and
as
a
Man
:
for
he
speakes
to
him
in
prayer
,
and
prayer
is
a
part
of
worship
,
and
God
doth
not
worship
God
.
And
when
as
man
he
prayes
to
God
,
you
must
not
think
he
prayes
to
the
first
person
only
and
exclusively
,
but
he
prayes
to
all
the
persons
.
And
therefore
when
he
saith
to
God
in
prayer
,
thine
they
were
,
the
people
which
I
have
,
were
sometimes
thine
,
he
cannot
mean
that
they
were
the
first
persons
only
,
(
for
certainly
one
person
prayes
not
to
another
)
but
they
were
the
whole
Godheads
.
You
see
then
who
the
Father
is
,
to
whom
the
people
of
our
Saviour
Christ
do
first
belong
.
Not
God
personally
taken
for
the
first
person
of
the
Godhead
,
but
God
essentially
taken
for
the
whole
essence
of
the
Godhead
,
as
subsisting
in
the
persons
.
And
God
so
taken
is
the
Father
of
our
Saviour
Christ
as
he
is
man
,
and
so
he
prayes
to
him
in
this
place
.
So
that
now
the
way
is
open
to
the
second
Quaere
,
how
and
in
what
respect
the
people
of
the
Lord
Christ
were
first
of
all
belonging
to
his
Father
,
that
is
to
the
whole
Godhead
,
before
they
came
to
his
hands
as
he
is
man
and
Mediator
of
the
Church
.
Beloved
▪
they
were
first
of
all
belonging
to
his
Father
in
that
sense
that
we
have
said
,
especially
in
two
respects
;
either
as
his
Created
ones
;
or
as
his
Elected
ones
,
as
his
Creatures
,
or
his
Chosen
.
1.
All
the
people
of
the
Lord
Christ
were
first
of
all
belonging
to
his
Father
as
his
Creatures
.
His
they
were
,
for
he
made
them
.
It
is
the
greatest
reason
in
the
world
,
that
he
that
makes
a
thing
should
own
it
too
,
that
it
should
be
his
that
made
it
;
That
he
that
gives
a
thing
being
,
should
have
a
title
to
it
while
it
hath
a
being
,
unless
he
voluntarily
and
freely
make
it
over
to
another
.
And
by
this
means
,
God
hath
a
primitive
original
and
native
right
in
all
the
world
and
all
the
people
that
are
in
it
.
Jesus
Christ
as
he
is
man
,
hath
not
right
to
one
person
;
I
mean
originally
of
himself
.
But
how
then
shall
he
come
to
have
a
people
to
be
his
members
,
and
to
make
up
a
Church
a
body
for
him
?
Why
God
his
Father
is
content
to
furnish
him
out
of
his
store
.
Rather
then
he
shall
want
a
Company
of
men
to
be
his
members
,
he
will
spare
him
some
of
his
,
and
others
he
will
keep
for
other
purposes
to
execute
his
wrath
and
manifest
the
glory
of
his
Justice
on
.
There
are
a
people
for
thee
,
saith
the
Father
,
thou
shalt
have
such
and
such
of
mine
.
All
the
world
are
mine
,
thou
knowest
;
and
such
a
number
I
will
give
thee
out
of
the
world
;
So
many
thou
shalt
have
among
the
Jews
,
and
if
that
be
not
sufficient
,
thou
shalt
have
as
many
more
as
thou
wilt
ask
among
the
Gentiles
.
Ask
of
me
and
I
will
give
thee
,
Psal.
2.7
.
And
hence
our
Saviour
speaking
of
his
people
,
acknowledgeth
they
were
his
Fathers
first
,
I
have
manifested
thy
name
unto
the
men
which
thou
gavest
me
out
of
the
world
.
Thine
they
were
,
and
thou
gavest
them
to
me
.
2.
All
the
people
of
the
Lord
Christ
were
first
of
all
belonging
to
his
Father
as
his
chosen
.
Not
only
as
his
Creatures
,
but
as
his
Elect
too
.
And
thus
he
hath
a
neerer
interest
in
those
whom
he
bestows
on
Jesus
Christ
,
then
he
hath
in
any
other
.
All
the
world
are
his
indeed
,
but
then
there
are
some
certain
people
whom
he
chooses
for
himself
in
a
peculiar
and
a
special
way
.
As
he
that
is
the
Owner
of
a
goodly
Wood
,
all
the
Trees
are
his
indeed
,
but
yet
there
is
a
Tree
or
two
,
or
more
,
which
he
chooses
to
himself
and
which
he
marks
out
to
himself
,
and
for
his
own
particular
and
private
use
.
So
the
earth
is
the
Lords
,
and
all
the
people
that
are
in
it
;
but
yet
there
are
some
certain
men
whom
he
hath
set
a
part
from
everlasting
to
be
his
,
to
be
the
Vessells
of
his
own
House
,
the
Servants
of
his
own
Family
.
As
it
is
said
of
Jacob
,
Psal.
135.4
.
The
Lord
hath
chosen
Jacob
to
himself
,
and
Israel
for
his
peculiar
treasure
.
And
therefore
when
he
gives
these
up
to
Christ
,
and
makes
them
actually
his
,
no
marvail
though
he
answer
him
as
in
my
text
,
thine
they
were
,
and
thou
hast
given
them
to
me
.
And
here
indeed
the
gift
of
God
is
most
to
be
observed
.
He
doth
not
give
our
Saviour
all
that
are
his
by
Creation
,
all
the
wicked
;
he
gives
him
but
some
of
them
,
and
therefore
he
is
said
to
give
them
out
of
the
world
.
But
he
gives
him
all
that
are
his
by
Election
,
he
doth
not
keep
one
man
from
him
.
God
hath
a
special
interest
in
them
above
the
rest
,
they
are
his
own
peculiar
treasure
,
as
you
heard
but
now
,
and
every
one
of
them
he
gives
to
Christ
.
Jesus
Christ
hath
all
his
treasure
,
take
his
trash
who
will
.
Now
for
the
third
particular
,
how
far
the
Father
parteth
with
the
right
he
hath
in
those
whom
he
bestows
on
Jesus
Christ
.
A
man
would
think
,
by
the
expression
of
our
Saviour
in
my
text
,
that
he
parted
with
it
wholly
.
That
he
makes
over
all
the
interest
he
hath
,
in
those
whom
he
bestows
on
Jesus
Christ
.
That
when
he
gives
them
up
to
him
,
he
utterly
devests
himself
of
all
his
former
interest
,
so
that
he
hath
no
longer
any
right
at
all
in
them
.
Thine
they
were
,
saith
Jesus
Christ
,
why
then
it
seems
they
are
not
now
;
thine
they
were
,
but
now
they
are
no
longer
thine
;
for
thou
hast
given
them
to
me
.
But
certainly
we
must
not
understand
it
in
such
an
absolute
and
rigid
sense
,
but
with
some
grains
of
mitigation
.
For
when
the
Father
hath
actually
given
men
to
Jesus
Christ
to
be
his
members
,
they
do
not
cease
to
be
his
Creatures
,
they
do
not
cease
to
be
his
chosen
,
and
therefore
in
a
sence
,
my
brethren
,
they
are
his
still
.
And
this
our
Saviour
Christ
acknowledgeth
expresly
,
but
a
little
after
at
ver.
9
,
10.
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
given
me
,
and
mine
are
thine
.
Observe
it
well
,
he
saith
not
to
the
Father
,
mine
were
thine
,
before
thou
gavest
them
to
me
,
but
mine
are
thine
,
notwithstanding
thou
hast
given
them
to
me
.
So
that
the
Father
doth
so
bestow
his
people
on
the
Son
,
that
after
the
donation
,
Christ
and
he
do
share
together
,
and
have
a
joint
and
mixed
interest
and
right
in
those
people
;
and
however
they
that
appertain
to
Christ
,
are
stiled
his
peculiar
people
.
Tit.
2.14
.
which
is
a
term
that
intimates
not
a
right
in
common
,
but
an
unmixed
and
undivided
right
;
you
must
not
understand
it
in
opposition
to
the
Father
,
but
to
themselves
,
and
to
the
world
and
to
the
Devil
.
They
are
his
peculiar
so
,
that
though
they
were
once
their
own
,
now
they
are
their
own
no
longer
.
Though
they
were
once
the
worlds
,
now
they
are
the
worlds
no
longer
.
Though
they
were
once
the
Devils
,
now
they
are
his
no
longer
.
But
they
are
not
his
peculiar
so
,
that
they
are
no
more
the
Fathers
.
No
,
God
and
Christ
do
alwayes
share
,
as
I
have
said
,
and
as
he
himself
confesseth
,
in
the
fore-alledged
verse
,
All
mine
are
thine
,
and
thine
are
mine
.
And
in
this
sense
,
you
must
conceive
the
Expression
in
my
text
,
Thine
they
were
.
They
were
once
wholly
and
entirely
thine
;
now
they
are
not
so
thine
,
for
thou
hast
given
them
to
me
,
and
therefore
I
must
strike
in
for
a
share
with
thee
.
Once
they
were
thine
only
,
now
it
is
so
no
longer
,
for
they
are
thine
and
mine
too
.
There
is
one
thing
yet
behind
;
That
seeing
all
do
first
belong
to
God
the
Father
,
why
he
doth
not
keep
them
to
himself
,
but
makes
them
over
to
his
Son
Christ
.
And
the
reason
is
apparent
,
because
if
he
should
keep
them
to
himself
(
as
things
are
ordered
)
he
must
lose
them
:
And
therefore
gives
them
up
to
Christ
,
that
he
may
save
them
.
First
,
Those
that
belong
to
God
,
are
his
created
ones
,
or
as
his
Creatures
;
if
he
should
keep
them
still
in
that
Condition
,
and
should
not
give
them
up
to
Jesus
Christ
,
there
were
no
other
way
but
they
must
perish
.
All
that
the
Creator
made
,
by
Adams
fall
have
brought
themselves
into
a
lost
condition
.
His
work
is
wholly
spoyled
and
marr'd
by
sin
that
is
come
in
upon
it
,
and
hath
defaced
it
,
and
destroyed
it
so
that
unless
there
be
a
reparation
,
all
mankind
is
cast
away
and
lost
for
ever
.
This
reparation
is
the
work
of
Jesus
Christ
;
it
is
his
business
to
repair
the
ruines
of
decayed
mankind
,
and
to
restore
them
to
that
beauty
and
felicity
from
which
they
are
declined
and
departed
by
the
fall
.
If
God
the
Father
give
him
any
broken
piece
to
be
amended
and
recovered
by
him
,
he
doth
his
work
upon
him
,
and
he
saves
him
to
the
utmost
.
But
if
the
Father
keep
him
to
himself
as
a
created
one
,
if
he
leave
him
in
the
condition
of
a
Creature
,
and
do
not
make
him
over
to
his
Son
,
that
he
may
be
a
redeeemed
one
,
that
he
may
be
recovered
and
restored
by
him
,
he
even
remaineth
in
that
miserable
and
undone
estate
wherein
the
whole
race
of
mankind
is
involved
by
the
fall
.
And
therefore
when
the
Father
looks
on
the
Creation
,
and
sees
his
work
is
wholly
spoiled
,
he
considers
with
himself
,
I
will
not
leave
it
all
in
this
condition
;
no
,
some
of
it
shall
be
repaired
again
,
and
that
shall
be
my
Sons
business
.
And
so
accordingly
he
picks
out
such
and
such
a
soul
,
and
brings
it
to
the
Lord
Christ
;
There
take
that
soul
,
and
set
it
right
again
:
I
give
it
thee
to
this
end
that
thou
maist
repair
it
,
and
restore
it
to
all
the
happiness
which
it
hath
lost
by
Adams
fall
.
Secondly
they
that
belong
to
God
as
his
Elected
ones
,
or
as
his
Chosen
,
if
he
should
keep
them
still
in
that
Condition
,
and
should
not
give
them
up
to
Jesus
Christ
(
this
cannot
be
,
but
if
this
should
be
supposed
,
)
there
were
no
other
way
but
they
must
perish
;
for
it
is
not
enough
to
the
salvation
of
a
soul
,
that
it
be
chosen
,
unless
withal
it
be
delivered
up
to
Jesus
Christ
,
and
made
a
real
living
member
of
his
body
.
And
therefore
God
Electeth
every
soul
in
Christ
;
he
chooseth
it
in
him
,
as
the
Apostle
speaks
,
Eph.
1.4
.
That
is
,
he
looks
on
it
in
Christ
,
in
the
instant
of
Election
,
designeth
it
in
time
to
be
a
part
of
Christ
.
And
so
accordingly
when
the
appointed
season
comes
,
he
brings
this
Chosen
one
of
his
to
Christ
,
and
gives
it
him
,
yea
puts
it
into
him
;
There
take
it
to
thy self
(
saith
he
)
mine
it
hath
been
from
everlasting
by
election
,
and
now
I
make
it
thine
by
actual
union
and
incorporation
.
I
have
done
my
part
for
it
,
and
now
do
thou
do
thine
.
I
have
chosen
it
,
do
thou
save
it
.
This
shall
suffice
for
clearing
of
the
observation
.
I
shall
but
add
a
word
or
two
of
application
.
And
is
it
so
that
all
the
people
of
the
Lord
Christ
were
first
of
all
belonging
Vse
1
to
the
Father
?
then
surely
he
will
keep
them
for
the
Fathers
sake
.
Before
he
let
them
go
,
he
will
consider
with
himself
,
of
whom
he
had
them
.
Brethren
,
you
may
be
confident
that
Jesus
Christ
will
never
lose
his
people
,
but
that
he
will
be
infinitely
chary
and
extreamly
tender
of
them
,
because
he
had
them
of
his
Father
.
How
do
we
esteem
a
Ring
,
a
piece
of
Plate
or
some
thing
else
that
was
our
Fathers
?
If
any
one
desire
it
of
us
,
if
he
offer
money
for
it
,
no
,
will
such
a
person
say
,
I
will
not
take
an
hundred
times
the
value
for
it
,
it
was
my
Fathers
and
I
will
not
part
with
it
.
And
do
you
think
my
Brethren
,
that
Jesus
Christ
doth
not
love
his
Father
,
as
well
as
we
love
ours
?
And
therefore
when
the
Devil
or
the
world
,
do
go
about
to
get
away
his
people
from
him
,
when
they
bid
fair
for
them
,
when
they
pluck
hard
at
them
;
No
,
saith
our
Saviour
,
it
is
in
vain
;
I
had
these
people
;
these
precious
Jewels
of
my
Father
,
and
therefore
you
may
spare
your
labour
.
His
they
were
,
and
he
gave
them
to
me
,
and
I
will
surely
keep
them
for
his
sake
that
gave
them
me
,
yea
he
gave
them
to
me
to
this
end
,
that
I
should
keep
them
.
So
Christ
himself
acknowledges
,
John
6.39
.
This
is
the
Fathers
will
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
.
His
Father
gave
them
to
him
,
bequeathed
them
to
him
,
by
his
will
.
And
this
was
upon
the
Will
,
that
he
should
not
lose
them
too
.
O
what
a
ground
of
confidence
is
here
that
Christ
will
keep
us
?
though
we
be
apt
to
fall
away
,
though
the
Devil
and
the
world
pluck
violently
at
us
,
we
may
depend
upon
it
,
they
shall
not
get
us
out
of
Christs
hands
.
We
were
his
Fathers
,
and
he
gave
us
him
by
Will
,
and
that
with
this
Condition
that
he
should
not
lose
us
.
And
therefore
let
us
rest
upon
it
,
he
will
be
carefull
of
his
Fathers
Will
,
and
he
will
keep
us
for
his
Fathers
sake
.
And
thus
far
of
the
first
particular
whereof
our
Saviour
minds
his
Father
by
way
of
preparation
to
the
prayer
which
he
makes
for
his
Apostles
and
Disciples
:
that
which
he
had
done
for
them
.
I
have
manifested
thy
name
to
the
men
which
thou
gavest
me
out
of
the
world
,
thine
they
were
,
and
thou
gavest
them
to
me
.
The
second
follows
now
in
order
to
be
handled
,
that
which
they
themselves
had
done
in
reference
to
God
the
Father
,
they
have
kept
thy
word
.
And
here
you
may
take
notice
with
me
of
these
two
things
,
which
shew
themselves
to
any
one
,
that
doth
but
look
upon
the
words
.
First
the
act
of
these
Apostles
and
Disciples
of
our
Saviour
,
they
have
kept
;
And
then
the
object
of
this
act
of
theirs
,
the
thing
which
he
affirmeth
they
have
kept
,
the
word
of
God
,
They
have
kept
thy
word
.
And
this
our
Saviour
mentions
(
as
he
doth
the
rest
)
by
way
of
preparation
to
his
prayer
for
them
,
to
shew
what
cause
there
was
,
why
they
should
be
remembred
in
his
prayers
,
what
did
induce
him
to
pray
and
to
be
confident
that
he
should
speed
with
God
in
prayer
for
them
,
because
they
had
been
faithfull
and
obedient
.
They
had
kept
the
word
of
God
,
and
therefore
they
shall
have
his
word
to
God
in
prayer
for
them
,
he
makes
no
doubt
,
they
shall
have
a
word
from
God
,
by
way
of
mercifull
return
and
gracious
answer
to
his
prayer
.
There
is
the
inward
and
essential
,
and
there
is
the
outward
and
declaratory
word
of
God
.
The
inward
word
,
the
word
God
.
The
outward
word
,
the
word
of
God
,
or
the
word
which
comes
from
God
:
Though
not
immediately
from
God
to
us
,
yet
mediately
by
his
Prophets
and
Apostles
,
and
Jesus
Christ
himself
as
he
was
man
,
whom
he
made
his
Scribes
,
and
Heralds
,
and
Embassadors
and
Mouth
,
God
spake
in
times
past
to
the
Fathers
by
the
Prophets
,
Heb.
1.1
.
he
spake
by
the
mouth
of
the
holy
Prophets
,
Luke
1.10
.
The
Prophecy
came
not
in
old
time
by
the
will
of
man
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
2
Pet.
1.21
.
And
so
for
the
New
Testament
,
the
Apostle
tell
us
,
that
in
these
last
dayes
God
hath
spoken
to
us
by
his
Son
,
Heb.
1.2
.
and
that
which
God
speaks
,
is
Gods
word
.
Now
it
is
called
the
word
of
God
in
my
Text
and
elsewhere
often
,
because
it
manifesteth
and
makes
known
the
mind
and
will
of
God
.
For
as
the
word
of
man
discovers
to
us
,
what
the
man
means
,
what
he
conceiveth
in
his
mind
and
heart
within
,
which
else
we
were
by
no
means
able
to
imagine
;
so
the
word
of
God
(
my
brethren
)
shews
us
the
heart
and
mind
of
God
,
as
far
as
he
is
pleased
to
express
it
,
and
to
make
it
known
to
us
;
it
shewes
us
what
his
will
and
pleasure
is
.
What
he
will
have
us
to
do
,
and
what
he
means
to
do
with
us
.
And
this
word
the
Apostles
and
Disciples
kept
:
that
is
the
term
our
Saviour
uses
in
my
text
.
He
made
it
known
to
them
,
he
shewed
them
what
his
Fathers
mind
and
will
was
,
and
they
kept
it
.
I
have
manifested
thy
name
unto
the
men
which
thou
gavest
me
out
of
the
world
,
and
they
have
kept
thy
word
.
What
is
intended
by
that
phrase
of
keeping
,
shall
be
fully
opened
,
when
I
come
to
explication
of
the
point
;
in
the
mean
time
the
observation
shall
be
this
.
DOCTRINE
.
They
whom
the
Father
gives
to
Jesus
Christ
,
do
keep
his
word
.
You
see
it
is
the
Character
he
gives
of
those
that
are
bestowed
upon
him
by
his
Father
.
Thine
they
were
,
and
thou
hast
given
them
to
me
,
and
they
have
kept
thy
word
.
And
after
to
the
same
effect
,
they
have
received
thy
word
;
It
is
usually
set
down
as
the
property
of
those
who
belong
to
Jesus
Christ
,
that
they
keep
his
sayings
,
John
14.23
,
if
a
man
love
me
,
saith
our
Saviour
there
,
he
will
keep
my
words
;
and
his
words
and
the
Fathers
words
are
all
one
.
And
hence
there
is
a
blessing
poured
out
on
such
,
Luke
11.28
.
Blessed
are
they
that
hear
the
word
of
God
and
keep
it
.
But
not
to
stay
upon
the
proof
in
general
,
because
the
term
is
for
somewhat
dark
,
I
shall
proceed
to
shew
you
more
particularly
and
distinctly
what
it
is
to
keep
the
word
of
God
,
which
is
the
main
thing
in
the
observation
,
They
whom
the
Father
gives
to
Jesus
Christ
,
do
keep
his
word
.
Now
this
imports
and
carries
in
it
divers
things
.
To
keep
the
word
of
God
is
to
retain
it
in
the
memory
,
not
only
to
receive
it
,
but
also
to
retain
it
there
.
To
hold
fast
what
we
have
received
,
as
the
expession
is
,
Rev.
3.11
.
Reprobis
effluit
sermo
dei
,
saith
Calvin
on
my
Text.
The
word
of
God
flows
away
from
reprobates
and
wicked
men
.
It
is
like
water
shed
upon
the
ground
,
which
is
gone
upon
the
suddain
.
But
it
sticks
with
the
Elect
,
it
takes
deep
root
there
.
It
is
observed
to
the
praise
of
Mary
,
that
she
kept
the
sayings
of
our
Saviour
,
all
his
sayings
,
Luke
2.50
.
Others
lost
them
,
but
she
kept
them
and
therefore
she
is
set
in
opposition
to
them
.
They
understood
not
the
sayings
which
he
spake
to
them
,
they
knew
not
what
he
meant
,
and
therefore
it
was
quickly
gone
with
them
;
for
what
you
do
not
understand
you
shall
be
hardly
able
to
remember
.
But
Mary
kept
these
sayings
in
her
heart
,
while
many
others
,
who
understood
not
these
discourses
of
our
Saviour
,
let
them
go
.
They
valued
them
as
things
of
nothing
,
and
looked
upon
them
but
as
loose
words
,
and
therefore
had
no
mind
to
keep
them
.
She
laid
them
up
with
extraordinary
care
,
as
singular
and
choice
things
.
And
this
is
that
which
the
Apostle
Paul
exhorts
us
to
,
Heb.
2.1
.
We
ought
to
give
the
more
earnest
heed
to
the
things
which
we
have
heard
,
that
is
to
the
words
of
God
,
least
at
any
time
we
should
let
them
slip
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
least
we
prove
like
leaking
vessels
that
hold
not
what
is
poured
into
them
,
but
leak
it
out
again
upon
a
suddain
,
Lest
we
forget
the
word
of
God
.
That
is
the
first
thing
then
,
to
keep
the
word
of
God
,
is
to
retain
it
in
the
memory
.
And
those
whom
he
bestows
on
Christ
,
do
thus
keep
it
.
And
as
there
is
a
keeping
of
it
in
the
memory
,
so
in
the
second
place
,
there
is
a
keeping
of
it
in
the
heart
.
As
in
the
memory
by
retaining
,
so
in
the
heart
by
believing
.
And
of
this
sort
of
keeping
speaks
our
Saviour
,
John
8.51
.
Verily
I
say
unto
you
,
if
a
man
keep
my
saying
,
he
shall
never
see
death
.
His
saying
is
the
doctrine
of
the
Gospell
which
is
more
properly
the
word
of
Christ
.
He
cannot
mean
if
a
man
keep
my
saying
,
if
he
remember
it
,
he
shall
never
see
death
.
But
if
a
man
keep
my
saying
,
if
he
believe
it
,
if
he
keep
it
in
his
heart
(
for
with
the
heart
a
man
believeth
to
salvation
)
then
he
shall
never
see
death
.
And
so
the
words
are
parallel
with
those
which
he
delivers
in
another
place
,
John
11.2
.
Whosoever
believeth
in
me
shall
never
die
.
That
is
the
second
sort
of
keeping
then
,
in
the
heart
by
believing
.
There
is
a
keeping
of
the
word
of
God
,
as
in
the
mind
by
remembring
,
and
in
the
heart
by
believing
,
so
in
the
affections
by
loving
.
They
are
the
Cabinet
in
which
it
is
laid
up
,
and
it
is
very
safe
there
.
So
David
kept
the
word
of
God
very
dear
in
his
affections
,
as
he
professeth
very
often
;
sometimes
he
saith
that
it
is
sweeter
to
him
then
hony
or
the
hony-comb
sometimes
that
is
dearer
to
him
then
thousands
of
Gold
and
Silver
;
That
he
loves
it
above
Gold
,
yea
above
fine
Gold
.
He
loves
it
not
as
Silver
,
but
as
Gold
,
not
equall
unto
Gold
,
but
above
Gold
.
Not
above
ordinary
base
Gold
,
but
above
fine
Gold
.
That
place
is
notable
in
which
he
seems
to
be
transported
,
Psal.
119.97
.
O
how
do
I
love
thy
Law
!
It
is
,
out
of
all
measure
,
it
is
so
great
that
I
am
no
way
able
to
express
it
.
There
is
a
keeping
of
the
word
as
in
the
mind
by
remembring
,
and
in
the
heart
by
believing
,
and
in
the
affections
by
loving
,
so
in
the
life
by
obeying
.
And
in
this
sence
the
phrase
is
usually
taken
in
the
Scripture
;
to
keep
and
to
obey
is
all
one
.
And
so
the
Lord
himself
explains
it
.
Deut.
13.4
.
Ye
shall
walk
after
the
Lord
your
God
and
keep
his
Commandments
;
And
what
is
that
?
you
shall
obey
his
voice
and
serve
him
,
as
it
is
added
in
the
next
words
.
Now
the
word
of
God
is
kept
as
I
shall
shew
you
very
clearly
both
by
active
and
by
passive
obedience
.
First
it
is
kept
by
active
obedience
to
it
;
and
Secondly
it
is
kept
by
passive
obedience
for
it
.
1.
There
is
a
keeping
of
the
word
of
God
by
active
obedience
to
it
,
by
doing
that
which
it
commands
,
and
by
avoiding
that
which
it
forbids
.
This
is
the
common
acceptation
of
the
term
.
This
sense
the
Holy
Ghost
himself
(
the
best
Interpreter
)
gives
of
it
,
1
John
5.22
.
Whatsoever
we
ask
we
receive
of
him
,
because
we
keep
his
Commandments
.
Keep
his
Commandments
!
how
so
?
you
have
it
clearly
in
the
following
words
,
And
do
those
things
that
are
pleasing
in
his
sight
And
thus
you
must
conceive
the
meaning
of
the
Holy
Ghost
in
the
forealledged
Scripture
.
Luke
11.28
.
Blessed
are
they
that
hear
the
word
of
God
,
and
keep
it
,
that
is
;
that
hear
it
,
and
obey
it
.
2.
And
as
the
word
of
God
is
kept
by
obedience
active
to
it
,
so
by
obedience
passive
for
it
.
And
this
is
clearly
intimated
in
the
attestation
that
he
gives
the
Church
of
Sardis
,
Apoc.
3.10
.
thou
hast
kept
the
word
of
my
patience
,
that
is
,
as
thou
hast
kept
my
word
in
general
,
so
more
particularly
thou
hast
kept
those
portions
of
my
word
,
and
those
parcels
of
my
truth
which
must
have
patience
to
the
keeping
of
them
.
A
man
may
keep
some
part
of
Gods
word
without
patience
,
as
being
as
being
universally
received
by
all
,
opposed
by
none
.
But
then
there
are
some
other
portions
of
the
Word
and
Truth
of
God
,
which
if
a
man
maintain
and
hold
,
and
practise
,
he
shall
surely
suffer
,
he
shall
be
persecuted
for
them
.
A
man
might
have
gone
clear
along
with
some
truth
,
even
in
the
Marian
days
themselves
.
But
if
he
held
and
openly
professed
the
truth
against
the
real
Presence
in
the
Sacrament
,
and
so
in
many
other
things
,
he
brought
himself
into
extream
danger
.
And
so
in
every
age
there
are
some
passages
of
holy
Scripture
,
and
the
truths
delivered
in
them
that
are
more
opposed
then
others
,
so
that
whoever
sticks
to
them
,
shall
be
sure
to
meet
with
trouble
,
and
so
to
exercise
his
patience
.
And
he
that
keeps
these
notwithstanding
,
that
maintains
them
,
and
that
yeilds
obedience
to
them
,
he
keeps
the
Word
of
Gods
patience
.
And
therefore
it
is
noted
of
the
good
ground
that
it
receives
the
Word
of
God
aright
,
and
brings
forth
fruit
with
patience
,
Luke
8.15
.
That
on
the
good
ground
are
they
,
which
in
a
good
and
honest
heart
having
heard
the
Word
keep
it
,
and
bring
forth
fruit
with
patience
,
That
is
,
the
Word
is
fruitful
in
them
,
notwithstanding
persecutions
and
afflictions
.
So
was
it
in
the
Thessalonians
,
as
the
Apostle
testifies
of
them
,
1
Epist.
2.13
.
When
ye
received
the
Word
of
God
,
said
he
,
ye
received
it
not
as
the
word
of
man
,
but
as
it
is
in
truth
the
Word
of
God
,
which
effectually
also
worketh
in
you
.
And
what
was
this
effectual
operation
?
Constancy
in
sharp
sufferings
,
as
you
may
see
in
the
next
verse
.
And
yet
they
would
not
let
it
go
,
though
they
suffered
much
for
it
.
That
of
the
Prophet
David
is
remarkable
,
Psal.
119.161
.
Princes
have
persecuted
me
without
cause
,
but
my
heart
standeth
in
awe
of
thy
Word
.
He
had
rather
have
them
against
him
,
then
have
the
Word
of
God
against
him
.
They
threatned
him
if
he
obeyed
and
kept
the
Word
.
The
Word
on
the
other
side
that
threatned
him
if
he
renounced
and
disobeyed
it
.
Whom
did
he
fear
most
?
why
,
saith
the
Psalmist
,
My
heart
standeth
in
awe
of
thy
Word
.
Though
they
be
Princes
,
very
great
men
,
and
though
they
threaten
me
,
and
persecute
me
too
,
yet
I
fear
the
Word
of
God
more
then
I
fear
them
.
I
dare
not
disobey
it
,
how
much
soever
I
displease
them
,
how
much
soever
I
may
suffer
from
them
.
This
is
to
keep
the
Word
by
obedience
passive
for
it
.
Thus
much
shall
serve
for
the
Explication
of
the
point
.
Now
is
it
so
,
that
they
whom
the
Father
gives
to
Jesus
,
Vse
.
do
keep
his
Word
?
Here
is
a
touch-stone
then
,
my
Brethen
,
by
which
you
may
try
your selves
,
whether
you
be
given
up
to
Christ
,
or
no.
I
have
shewed
you
heretofore
of
how
great
Consequence
it
is
,
for
every
one
of
us
to
be
among
the
number
of
the
men
whom
God
makes
over
to
his
Son
Christ
.
Indeed
so
great
,
that
all
our
happiness
both
in
the
present
life
,
and
that
to
come
,
consists
in
it
.
If
God
the
Father
bestow
us
not
on
Jesus
Christ
,
it
had
been
infinitely
better
for
us
that
we
had
never
been
born
,
that
he
had
never
made
us
.
For
we
continue
in
the
power
and
the
possession
of
the
Prince
of
this
world
,
his
we
are
,
and
with
him
must
remain
for
ever
.
Now
my
Beloved
,
would
you
know
whether
you
be
yet
made
over
to
the
Son
of
God
,
or
no
?
Examine
diligently
whether
you
have
kept
the
Word
of
God
.
Thine
they
were
,
saith
Christ
to
God
the
Father
,
and
thou
gavest
them
to
me
,
and
they
have
kept
thy
Word
.
And
is
it
so
with
you
my
Brethren
?
Consider
it
a
little
and
proceed
in
the
discovery
according
to
the
branches
laid
before
in
Explication
of
the
point
.
Have
you
kept
it
in
your
memories
?
Abundance
of
you
have
read
and
heard
much
of
the
Word
of
God
.
These
many
years
it
hath
been
preached
to
you
,
you
have
had
precept
upon
precept
,
and
line
upon
line
,
here
a
little
and
there
a
little
;
you
have
not
been
overlaid
and
dulled
ou●
with
long
Sermons
,
but
you
had
a
little
and
a
little
.
A
little
on
a
Sabbath
day
,
and
a
little
on
a
Lecture
day
.
Your
lessons
have
been
short
,
that
you
might
the
better
learn
them
.
But
what
have
you
retained
of
all
this
?
Indeed
some
of
you
have
laid
up
these
sayings
in
your
hearts
as
Mary
did
,
you
have
them
sure
and
safe
there
.
You
have
them
ready
and
at
hand
to
bring
them
forth
on
all
occasions
for
the
Direction
and
the
Consolation
of
your selves
and
of
your
Brethren
;
But
for
the
greater
number
,
they
have
lost
all
,
nothing
at
all
sticks
by
them
.
The
Word
of
God
hath
come
to
them
as
the
Apostle
says
,
and
they
have
let
it
go
again
.
I
must
acknowledge
there
is
difference
in
the
memories
of
men
,
and
some
are
subject
to
a
natural
defect
,
so
that
they
fail
them
strangely
in
their
own
affairs
,
which
are
of
most
concernment
to
them
.
But
when
the
memories
of
men
are
sure
and
faithful
to
them
in
all
other
things
,
but
hold
the
Word
of
God
no
better
then
a
Sive
holds
water
,
that
lets
every
drop
go
,
this
is
a
very
sad
case
.
It
is
a
shrewd
presumption
that
they
are
none
of
Christs
Disciples
.
But
you
will
say
,
How
shall
we
amend
this
,
how
shall
we
do
that
we
may
keep
the
Word
of
God
in
this
respect
?
I
will
give
you
two
or
three
Directions
.
1.
Keep
your
minds
close
to
it
,
let
them
not
rove
and
wander
while
you
hear
it
;
if
they
do
,
you
lose
all
.
This
is
the
Apostles
counsel
to
give
earnest
heed
,
to
be
intent
upon
the
things
we
hear
,
to
watch
the
words
as
they
come
forth
out
of
the
Preachers
mouths
,
Heb
2.1
.
and
why
so
?
least
at
any
time
we
let
them
slip
.
If
we
would
remember
well
,
there
must
not
be
the
least
diversion
.
2.
Get
a
good
understanding
in
the
Word
of
God
.
The
observation
of
the
Holy
Ghost
is
notable
for
this
purpose
,
Luk
2.19
.
They
understood
not
the
sayings
which
he
spake
unto
them
.
But
Mary
kept
all
these
sayings
in
her
heart
.
They
kept
them
not
,
because
they
did
not
understand
them
;
that
which
is
not
understood
will
very
hardly
be
remembred
.
They
are
our
understanding
hearers
that
carry
all
away
,
while
ignorant
and
sottish
people
keep
nothing
.
3.
Value
the
Word
of
God
more
,
and
you
shall
find
you
will
remember
it
the
better
.
See
the
necessity
,
the
excellency
of
it
,
and
then
you
will
be
careful
how
you
lose
it
.
Esteem
it
as
the
Prophet
David
did
above
gold
,
yea
,
above
fine
gold
.
He
whose
memory
is
weakest
,
seldom
forgets
where
he
hath
laid
his
gold
.
4.
Strengthen
memory
by
meditation
,
repetition
,
conference
of
what
you
hear
.
If
it
be
hard
to
take
in
holy
Truths
,
chafe
them
in
,
rub
them
in
,
and
settle
them
by
this
means
.
Let
them
be
as
a
nail
well
fastned
(
as
the
expression
of
the
Wiseman
is
)
and
set
home
with
many
strokes
that
they
may
not
out
again
.
5.
Set
instantly
upon
the
practice
of
the
truth
delivered
to
you
;
assoon
as
you
hear
it
,
act
it
.
That
which
you
do
,
you
will
remember
.
Mark
that
of
the
Apostle
James
1.25
.
Not
being
a
forgetful
hearer
but
a
doer
of
the
Word
;
The
doer
then
is
no
forgetful
hearer
.
Many
men
remember
nothing
because
indeed
they
do
nothing
.
6.
When
holy
truths
are
gone
with
you
,
when
they
are
slipt
away
,
entreat
the
Holy
Spirit
to
recal
them
.
Mind
him
humbly
of
his
Office
,
and
of
the
end
for
which
your
Saviour
sent
him
down
into
this
lower
world
,
to
bring
things
to
remembrance
which
have
been
taught
you
,
Joh.
14.26
.
JOHN
.
17.6
.
And
they
have
kept
thy
Word
.
TO
pass
on
to
the
Second
branch
of
this
discovery
;
Have
you
kept
the
Word
of
God
in
your
Hearts
by
believing
?
This
is
a
degree
higher
,
and
reaches
further
then
the
other
.
Many
keep
it
in
their
memories
,
who
do
not
keep
it
in
their
hearts
.
Many
remember
it
,
who
do
not
believe
it
.
And
yet
unless
we
do
both
,
we
can
have
no
assurance
that
we
belong
to
Jesus
Christ
by
the
donation
of
the
Father
.
And
is
it
so
with
you
my
Brethren
?
Do
you
believe
the
Word
of
God
?
Do
your
hearts
say
Amen
to
every
particle
and
tittle
of
it
?
If
God
should
come
and
put
the
question
to
you
concerning
those
particulars
of
holy
Truths
which
seem
most
hard
to
be
believed
,
most
difficult
to
be
accomplished
,
as
once
our
Saviour
did
to
Martha
,
when
he
had
said
,
I
am
the
Resurrection
and
the
life
;
he
that
believeth
in
me
though
he
were
dead
,
yet
shall
he
live
.
And
whosoever
liveth
and
believeth
in
me
shall
never
die
.
Believest
thou
this
?
Joh.
11.26
.
Can
you
return
the
same
answer
?
yea
Lord
I
believe
,
as
she
did
;
May
not
the
same
be
charged
on
abundance
of
you
,
which
God
so
sharply
reprehends
in
Israel
,
Psal.
106.24
.
They
believed
not
his
Word
,
and
hearkned
not
to
the
voyce
of
the
Lord
.
Are
there
not
multitudes
among
us
,
who
give
no
credit
to
the
Word
at
all
?
who
when
they
hear
the
truths
of
God
delivered
to
them
,
do
not
enquire
with
Nicodemus
only
,
How
can
these
things
be
?
but
even
peremptorily
determine
they
can
never
be
.
And
here
because
they
are
of
many
sorts
who
do
not
keep
the
Word
of
God
in
their
hearts
by
believing
,
I
will
set
them
in
their
ranks
,
and
proceed
with
them
in
order
.
Some
there
are
who
question
all
the
Word
of
God
throughout
,
from
the
beginning
of
it
to
the
end
,
do
not
believe
one
word
of
it
;
Either
they
throw
it
off
,
as
false
and
vain
,
without
Consideration
,
in
a
rash
and
wilde
way
,
or
else
they
soberly
resolve
the
Scripture
to
be
nothing
else
but
the
invention
and
device
of
Politick
and
subtile
heads
,
to
keep
fools
in
awe
withal
.
And
so
they
say
,
upon
deliberation
,
as
David
in
his
haste
and
in
his
passion
,
All
men
are
lyars
;
the
very
Pen-men
of
the
Word
of
Truth
it self
.
The
Prophets
,
the
Apostles
,
all
are
lyars
.
As
that
blasphemous
Pope
who
stiled
the
Gospel
,
the
Fable
of
Christ
.
These
men
are
flat
Atheists
,
what
ever
their
professions
be
.
We
want
not
some
in
these
times
,
who
are
so
bold
as
to
declare
themselves
in
this
particular
,
and
openly
to
renounce
the
Word
of
God
.
And
certainly
however
other
men
conceal
themselves
for
shame
,
yet
there
are
more
of
this
opinion
then
we
are
aware
of
.
They
do
not
say
with
their
tongues
perhaps
,
but
yet
with
Davids
fool
,
they
say
it
in
their
hearts
,
the
Scripture
is
not
Gods
Word
,
yea
there
is
no
God
at
all
,
to
be
Author
of
the
Scripture
.
Others
there
are
who
though
they
do
not
question
all
the
Scripture
,
yet
they
do
not
believe
it
all
,
they
give
not
absolute
belief
to
every
part
and
parcel
of
it
.
And
since
the
Word
hath
in
it
precepts
,
promises
,
and
threatnings
,
and
there
are
some
that
question
one
,
and
some
another
of
them
,
we
will
proceed
with
them
distinctly
,
and
in
order
.
1.
Some
there
are
who
do
not
give
assent
to
the
Divine
Authority
of
all
the
Precepts
of
the
Word
of
God
.
Some
deny
some
certain
Precepts
'
and
Commandements
by
themselves
apart
.
The
Papists
they
deny
the
second
Precept
.
Vasques
acknowledges
that
this
Commandement
interdicts
not
only
the
adoring
of
an
Image
under
the
notion
of
a
God
,
but
also
the
adoring
of
the
true
God
in
an
Image
.
And
further
he
confesses
that
they
do
the
very
thing
that
is
condemned
in
this
Commandement
.
What
then
?
because
it
will
not
be
obeyed
,
it
must
be
cancelled
and
repealed
,
and
not
admitted
to
have
any
place
among
the
Moral
precepts
of
the
Law
of
God
.
It
was
saith
he
,
a
positive
and
Ceremonial
Law
,
and
therefore
ceases
now
in
our
days
.
And
thus
they
make
the
Commandement
of
the
Lord
of
no
effect
,
through
their
tradition
.
Others
deny
the
fourth
Commandement
,
and
affirm
that
is
also
vanished
with
the
Ceremonials
,
that
it
belongeth
not
to
Christians
,
save
only
in
regard
of
Moral
equity
,
in
which
respect
the
Moral
and
Judicial
Laws
belong
to
us
also
.
And
yet
the
Lord
you
see
hath
placed
it
in
the
middle
of
the
Decalogue
,
and
hedged
it
in
on
every
side
with
other
precepts
that
it
might
be
the
safer
from
the
violence
of
those
who
seek
to
raze
it
out
of
the
Tables
.
But
that
which
these
men
do
by
parcels
and
retail
,
there
are
another
sort
who
do
in
gross
,
and
as
it
were
by
whole
sale
,
cast
off
all
the
Precepts
and
Commandements
of
the
Law
of
God
together
,
affirming
they
are
all
abolished
,
not
only
in
regard
of
irritation
,
malediction
,
condemnation
,
but
even
in
regard
of
obligation
;
And
thus
with
those
in
Davids
time
they
make
void
the
Law
of
God
.
These
men
cannot
pray
to
God
as
David
doth
,
Psal.
119.66
.
Teach
me
good
judgement
and
knowledge
,
for
I
have
believed
thy
Commandements
.
And
verily
if
all
that
are
bestowed
on
Jesus
Christ
do
keep
the
Word
of
God
in
the
heart
by
believing
,
they
that
renounce
it
thus
,
seem
to
be
in
an
ill
Condition
,
and
they
have
reason
to
consider
well
whether
they
be
given
up
to
Christ
or
no.
Others
there
are
who
give
no
credit
or
belief
to
the
threatnings
of
the
Word
,
who
when
they
hear
them
thundered
out
against
them
,
say
it
is
not
be
,
with
Israel
,
neither
shall
we
see
Sword
nor
Famine
,
Jer
,
5.12
.
And
are
there
not
a
multitude
of
this
opinion
?
For
tell
me
,
my
Beloved
,
when
you
that
know
your selves
to
be
unclean
livers
;
have
heard
that
dreadful
commination
,
Whoremongers
and
Adulterers
God
will
judge
:
when
you
that
are
so
glewed
to
the
world
,
that
nothing
can
divide
you
from
it
,
have
heard
that
flaming
sentence
,
That
no
covetous
person
hath
any
inheritance
in
the
Kingdom
of
God
:
when
you
that
wallow
in
your
filthiness
,
you
that
are
lyers
,
swearers
,
drunkards
,
enemies
of
all
goodness
,
have
heard
that
nothing
that
is
filthy
or
unclean
,
shall
come
within
the
new
Jerusalem
;
that
without
shall
be
lyars
and
dogs
that
bark
and
snarl
,
and
snap
at
holiness
,
that
such
shall
have
their
portion
in
the
lake
,
&c.
have
you
believed
these
threatnings
?
have
you
assented
to
the
truth
of
them
?
Alas
,
my
Brethren
,
it
is
Evident
you
have
not
.
For
1.
First
,
If
you
believe
the
threatnings
,
you
will
quake
and
tremble
at
them
.
This
disposition
is
observed
in
the
Saints
of
God
in
Scripture
,
that
as
they
had
believing
,
so
they
had
tender
trembling
hearts
,
in
relation
to
his
threatnings
.
Such
a
heart
had
good
Josiah
,
his
heart
was
tender
when
he
heard
the
words
(
that
is
,
the
threatning
words
)
of
God
,
his
words
against
Jerusalem
,
2
King
.
22.19
.
not
to
it
to
instruct
;
nor
for
it
to
comfort
;
but
against
it
to
affright
.
Such
a
heart
had
holy
David
,
Psal.
119.12
.
My
flesh
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
judgements
.
He
speaks
not
of
his
Judgements
actually
inflicted
,
for
they
are
felt
,
but
of
his
judgements
threatned
only
;
and
hanging
in
the
Commination
,
for
they
ate
feared
,
I
am
afraid
of
thy
judgements
.
Of
such
a
temper
was
the
Prophet
,
Hab.
3.16
.
when
I
heard
,
my
belly
trembled
,
my
lips
quivered
at
the
voyce
,
&c.
And
such
a
disposition
they
discovered
,
of
whom
the
Propeht
Ezra
speaks
,
ch.
9.
ver.
4.
they
feared
the
words
of
the
God
of
Israel
.
That
is
,
his
threatning
words
,
as
appears
by
that
which
follows
,
because
of
their
transgression
.
Nay
the
Apostle
James
affirmeth
of
the
very
Devils
that
even
they
belive
and
tremble
,
Jam.
2.19
.
They
believe
the
Comminations
,
and
they
quake
and
tremble
at
them
.
And
verily
the
same
effect
would
they
produce
in
men
,
if
they
did
but
believe
them
as
the
Devils
do
.
But
alas
how
many
are
there
who
have
no
such
thing
in
them
?
who
though
they
hear
the
wrath
of
God
denounced
,
and
though
they
see
his
vengeance
executed
on
ungodly
men
before
their
eyes
in
a
very
dreadful
manner
,
yet
are
not
moved
or
troubled
at
it
in
any
measure
or
degree
,
by
which
it
is
apparent
that
they
have
no
faith
in
them
.
2.
Secondly
if
you
believe
the
threatnings
,
you
will
take
some
course
or
other
,
to
avert
the
evil
threatned
.
It
is
observed
of
the
Ninvites
;
that
they
believed
God
,
believed
him
in
the
threatning
message
he
sent
them
by
the
Prophet
,
Jonah
3.5
.
And
what
followed
?
They
proclaimed
a
Fast
,
and
put
on
Sack-cloth
,
and
turned
every
one
from
his
evil
way
,
from
the
violence
that
was
in
his
hands
.
They
that
are
never
troubled
for
the
sins
which
God
threatens
,
never
endeavour
reformation
,
but
continue
as
they
were
,
wicked
and
unclean
still
,
do
not
believe
his
Comminations
,
they
look
upon
them
but
as
bruta
fulmina
,
and
empty
Scare
crows
which
though
they
may
fright
others
so
as
to
drive
them
out
of
their
beloved
sins
,
they
are
resolved
they
shall
never
scare
them
,
so
as
to
work
the
smallest
change
,
or
the
least
amendment
in
them
.
There
are
a
third
sort
yet
behind
,
and
they
are
such
as
do
not
believe
the
promises
of
God
.
They
do
not
act
their
faith
upon
them
;
They
do
not
keep
them
in
their
hearts
by
beleiving
.
And
truly
there
are
multitudes
that
fail
in
this
particular
,
as
is
apparent
by
these
symptomes
following
,
viz.
1.
Because
they
are
so
full
of
fears
,
they
walk
so
sadly
and
dijectedly
.
Faith
in
the
promises
will
fill
the
heart
with
joy
and
comfort
in
the
worst
of
times
,
and
the
sharpest
of
sufferings
.
Believing
we
rejoyce
with
the
Apostle
,
and
that
with
joy
unspeakable
and
glorious
,
1
Pet.
1.8
.
You
cannot
think
of
any
trial
,
any
trouble
,
whether
inward
in
the
soul
,
or
outward
in
the
body
,
name
,
estate
,
but
there
is
a
promise
for
it
,
to
clear
and
comfort
and
support
the
soul
in
it
.
And
if
the
promise
be
believed
,
the
soul
cannot
be
void
of
comfort
;
It
will
revive
the
saddest
heart
.
It
is
for
want
of
faith
that
men
are
so
oppressed
with
grief
and
sorrow
.
2.
It
is
too
evident
that
men
do
not
believe
the
promises
of
God
,
because
they
are
so
full
of
doubts
and
fears
,
so
full
of
endless
cares
and
troubles
,
and
distractions
.
Brethren
,
there
is
no
end
of
the
cares
and
fears
of
men
,
of
their
questions
and
debates
untill
they
come
to
pitch
upon
the
promises
.
Till
they
come
to
rest
on
this
,
God
hath
said
it
,
I
have
God
in
bond
for
it
,
he
hath
undertaken
it
who
lives
for
ever
,
in
whom
is
everlasting
strength
;
the
soul
will
never
be
at
quiet
,
it
will
be
shaken
as
the
trees
in
the
Forrest
,
as
Isa.
7.2
.
Oh
thinks
a
poor
wretch
,
if
I
should
live
till
I
be
blind
,
till
I
be
impotent
,
till
I
have
spent
all
,
what
should
I
do
?
What
shall
my
wife
and
children
do
?
What
if
I
lose
such
a
friend
,
or
such
a
comfort
?
So
rich
men
have
as
much
trouble
,
What
if
the
times
should
frown
upon
me
?
what
if
malicious
men
should
swear
against
me
?
what
if
the
Enemy
break
in
upon
me
and
plunder
me
?
&c.
and
a
thousand
of
these
doubts
and
fears
men
have
;
And
whence
are
all
these
?
truly
they
are
not
so
much
from
the
greatness
of
their
danger
,
as
from
the
smallness
of
their
faith
:
O
you
of
little
faith
,
wherefore
do
you
doubt
?
whence
are
your
doubtings
,
troubles
and
perplexities
,
but
because
you
do
not
keep
the
word
of
promise
in
your
hearts
by
believing
?
You
do
not
act
your
faith
upon
that
Word
of
God
,
that
he
will
never
fail
you
nor
forsake
you
.
Beloved
,
let
a
man
look
where
he
will
,
there
is
a
greater
power
against
him
,
then
there
can
be
for
him
,
out
of
God
.
And
all
these
outward
things
are
so
contingent
,
they
lie
so
doubtful
and
uncertain
,
that
a
man
can
never
be
secure
in
them
.
And
therefore
if
you
would
be
setled
and
secured
for
the
future
,
build
on
God
,
and
on
the
Promise
.
Say
not
I
have
such
a
Parent
,
such
a
Friend
,
and
he
will
provide
for
me
,
he
will
see
I
shall
not
want
.
I
have
such
Income
by
the
year
,
such
a
Trade
,
such
an
Estate
,
such
a
power
on
my
side
.
The
conclusion
will
not
hold
;
but
say
rather
I
have
such
a
God
,
and
such
a
promise
.
God
hath
said
that
he
will
feed
me
,
and
therefore
I
shall
be
fed
.
God
hath
said
that
he
will
keep
me
,
and
therefore
I
shall
be
kept
.
God
hath
said
that
he
will
pardon
me
,
and
therefore
I
shall
be
forgiven
.
3.
It
is
apparent
that
men
do
not
believe
the
promise
,
because
they
are
inconstant
and
uncertain
in
their
ways
.
They
knew
not
what
to
do
,
nor
where
to
live
,
nor
what
side
to
stick
to
.
They
are
tossed
to
and
fro
,
they
are
on
and
off
again
.
And
what
is
the
cause
of
this
?
truly
it
is
for
want
of
faith
upon
the
promise
;
for
that
would
settle
them
and
root
them
;
but
on
the
other
side
,
saith
God
,
and
bindes
it
with
a
strong
asseveration
too
,
If
ye
will
not
believe
,
surely
ye
shall
not
be
established
,
Isa.
7.9
.
You
will
be
thus
unstable
still
,
and
fickle
still
,
unless
you
pitch
by
faith
upon
the
promise
.
4.
It
is
apparent
that
men
do
not
believe
the
promise
,
because
they
will
suffer
nothing
for
it
.
They
will
not
part
with
any
thing
,
their
liberty
,
their
ease
,
their
profit
for
the
promise
sake
:
whereas
faith
if
it
were
acted
,
would
have
an
admirable
operation
on
them
.
And
therefore
the
Apostle
makes
this
the
ground
of
the
strange
patience
of
the
Saints
.
When
they
were
tortured
,
tryed
with
mockeries
,
scornings
,
bonds
,
imprisonment
,
when
they
were
stoned
,
sawn
asunder
,
what
made
them
able
to
endure
such
things
,
and
not
to
accept
deliverance
when
it
was
offered
,
if
they
would
have
yeelded
and
complyed
a
little
?
It
was
their
faith
,
as
you
may
see
,
Heb.
11.33
,
37.
by
faith
upon
the
promise
they
attained
to
this
strength
,
that
they
could
not
be
overcome
nor
made
to
yeeld
to
adversaries
when
they
endured
such
torments
as
were
impossible
for
flesh
and
blood
to
suffer
,
but
became
Conquerors
in
them
all
,
yea
more
then
Conquerors
,
as
the
Apostle
Paul
speaks
,
Rom.
8.37
.
So
when
it
is
affirmed
of
the
holy
Martyrs
,
Apoc.
12.11
.
that
they
overcame
the
Dragon
in
all
the
persecutions
that
he
raised
against
them
,
it
is
withall
observed
,
that
they
did
it
by
the
blood
of
the
Lamb
;
the
faith
they
had
in
the
blood
of
Jesus
Christ
enabled
them
to
bear
and
overcome
so
bitter
torments
as
they
did
endure
.
And
so
it
will
do
any
of
us
in
the
like
case
.
This
is
the
victory
that
overcometh
the
world
,
even
our
Faith
,
1
Joh.
5.4
.
And
therefore
when
we
are
so
quickly
overcome
,
and
brought
to
choose
sin
rather
then
affliction
,
it
is
a
sign
we
want
faith
.
By
this
,
you
see
there
are
too
many
who
do
not
keep
the
Word
of
God
in
their
hearts
by
believing
.
Now
I
beseech
you
,
my
Beloved
,
as
you
would
have
this
assurance
that
you
are
of
the
number
of
those
that
belong
to
Christ
by
the
donation
of
the
Father
,
keep
his
words
;
if
you
observe
your
Faith
to
waver
,
or
to
fail
in
any
point
,
abase
and
judge
your selves
for
it
.
And
that
you
may
the
better
know
how
far
to
judge
,
and
how
far
to
acquit
your selves
in
this
particular
,
I
shall
give
you
some
Cautions
.
1.
You
are
not
bound
to
credit
every
thing
that
is
presented
to
you
,
under
the
name
and
title
of
the
Word
of
God
;
To
give
a
suddain
and
inconsiderate
assent
to
all
that
the
best
Minister
delivers
to
you
,
because
he
teaches
it
,
and
you
are
well
perswaded
of
the
man
.
You
may
,
nay
more
then
so
,
you
ought
to
try
before
you
trust
in
this
case
.
Prove
every
thing
,
saith
the
Apostle
,
1
Thes.
5.21
.
and
then
hold
fast
that
which
is
good
.
It
is
observed
of
the
Bereans
,
that
they
were
not
so
servilly
addicted
and
engaged
to
any
Teachers
,
how
excellent
soever
their
endowments
were
,
as
to
receive
upon
their
credit
any
thing
that
they
delivered
.
No
,
their
manner
was
to
search
the
Scriptures
,
whether
things
were
so
,
Act.
17.11
.
And
yet
it
is
notable
that
they
are
said
to
have
received
the
Word
of
God
with
all
readiness
of
mind
for
all
this
.
The
Lord
requires
no
greater
readiness
of
mind
then
this
,
in
entertaining
or
believing
any
thing
that
is
delivered
in
his
Name
,
that
is
,
to
take
it
upon
some
trial
.
2.
It
is
no
sign
of
infidelity
to
move
some
questions
,
with
an
aym
at
satisfaction
concerning
things
delivered
either
in
or
from
the
Word
.
If
it
be
done
with
holy
reverence
,
and
with
an
humble
and
sincere
desire
of
satisfaction
and
instruction
,
it
is
a
very
good
course
.
So
did
the
blessed
Virgin
make
a
question
concerning
what
the
Angel
had
delivered
to
her
,
Luke
1.34
.
A
question
not
of
opposition
,
but
of
inquisition
,
How
shall
these
things
be
?
This
way
of
making
doubts
and
questions
it
seems
was
used
in
the
Jewish
Church
,
and
Christ
approved
it
by
his
Example
,
Luk.
2.46
,
47.
So
it
is
said
of
the
Apostle
Paul
that
he
reasoned
with
the
Jews
out
of
the
Scriptures
,
Act.
17.2
.
And
if
such
reasonings
were
more
in
use
,
not
reasonings
against
the
Word
,
but
out
of
the
Word
,
there
would
assuredly
be
more
faith
then
there
is
at
this
day
.
3.
Nay
(
though
it
be
a
sign
of
weakness
,
)
it
is
no
sign
of
utter
infidelity
,
to
have
some
doubtful
thoughts
arising
in
our
hearts
concerning
the
most
clear
and
pregnant
Truths
that
are
revealed
in
the
Word
of
God
.
David
had
such
thoughts
as
these
,
and
yet
he
was
a
good
man
,
though
this
indeed
were
no
part
of
his
goodness
,
Psal.
89.19
,
37
,
38.
There
you
have
first
the
Lords
assurance
,
that
he
will
establish
David
and
protect
him
.
And
at
last
he
comes
to
swear
that
he
will
not
lye
to
David
,
his
Throne
shall
endure
for
ever
,
&c.
And
yet
observe
how
David
faileth
in
the
very
next
words
,
but
thou
hast
cast
off
and
abhorred
,
thou
hast
made
void
the
Covenant
of
thy
servant
.
This
was
his
great
infirmity
,
and
yet
you
see
it
was
not
incompatible
with
grace
.
It
may
befall
a
Saint
,
to
have
such
unbelieving
thoughts
as
these
,
provided
that
he
pray
against
them
,
strive
against
them
,
and
be
humbled
for
them
.
As
David
was
when
he
had
motions
to
distrust
the
Providence
of
God
,
to
question
this
great
truth
of
God
,
as
Psal.
73.
this
did
so
trouble
him
,
that
at
vers.
21.
he
saith
his
very
heart
was
grieved
,
and
he
was
pricked
in
his
reins
because
he
was
so
foolish
and
so
ignorant
:
And
while
it
is
thus
with
us
,
we
need
not
thereupon
,
to
doubt
our
interest
in
Jesus
Christ
.
But
if
we
entertain
such
thoughts
as
these
,
and
bid
them
welcome
when
they
come
,
&c.
if
we
never
pray
,
nor
strive
against
our
unbelief
,
nor
grow
up
into
any
certainty
in
matters
of
Religion
:
If
we
resolvedly
reject
the
Word
of
God
,
either
in
part
,
or
in
the
whole
,
this
is
a
very
sad
case
.
If
I
speak
the
truth
saith
Christ
,
why
do
you
not
believe
me
?
Joh.
8.46
.
And
mark
what
follows
presently
,
ye
therefore
hear
me
not
,
that
is
,
believe
me
not
,
because
ye
are
not
of
my
sheep
,
as
I
said
unto
you
.
So
that
it
is
a
formidable
thing
you
see
not
to
believe
the
Word
of
Christ
.
It
shews
that
men
are
none
of
Christs
.
And
therefore
let
us
give
assent
to
the
whole
Word
of
God
,
the
precepts
,
promises
,
and
threatnings
,
that
Christ
may
own
us
,
that
he
may
say
concerning
us
to
God
the
Father
,
Thine
they
were
,
and
thou
gavest
them
to
me
.
And
thus
we
have
dispatched
the
first
and
second
branch
of
the
discovery
.
Proceed
we
to
the
third
;
Have
you
kept
the
Word
of
God
in
your
affections
by
loving
it
?
it
is
somewhat
to
remember
it
,
it
is
more
to
give
assent
and
credit
to
it
,
but
it
is
most
of
all
to
love
and
delight
in
it
.
And
yet
unless
you
reach
to
this
you
can
have
no
assurance
that
you
belong
to
Jesus
Christ
,
and
that
you
are
bestowed
upon
him
by
the
Father
.
The
very
Devils
know
the
Word
of
God
,
and
think
upon
it
,
and
believe
it
too
;
they
are
convinced
of
the
truth
of
it
,
and
yet
they
are
so
far
from
loving
it
or
taking
any
pleasure
in
it
,
that
they
tremble
at
it
.
They
perceive
it
is
against
them
,
they
look
upon
it
as
an
Enemy
that
speaks
sad
things
to
them
,
and
so
they
are
afraid
of
it
.
They
fear
it
with
a
slavish
fear
,
and
slavish
fear
casteth
out
love
.
To
say
the
truth
,
the
more
they
credit
it
,
the
less
they
love
it
,
and
the
more
they
tremble
at
it
.
And
so
it
is
in
some
degree
with
wicked
and
ungodly
men
.
They
give
assent
to
the
letter
of
the
Scripture
,
they
believe
it
to
be
true
,
but
they
have
no
affection
to
it
;
because
it
is
no
friend
to
them
and
their
courses
.
It
crosses
them
in
every
thing
they
have
a
mind
to
,
and
therefore
they
are
at
enmity
with
it
,
and
their
hearts
rise
up
against
it
;
they
receive
the
knowledge
,
and
in
some
sort
the
belief
,
but
they
do
not
receive
the
love
of
the
Truth
.
But
you
my
Brethren
,
must
go
further
yet
if
you
will
clear
your
interest
in
Jesus
Christ
;
you
must
go
beyond
Devils
,
yea
you
must
go
beyond
the
best
of
carnal
and
unsanctified
men
,
you
must
not
satisfie
your selves
with
this
,
that
you
know
the
Word
of
God
,
that
you
have
it
in
your
mindes
,
that
you
are
able
to
discourse
of
it
;
that
you
believe
it
to
be
true
in
all
particulars
.
But
more
then
so
,
your
hearts
must
be
carryed
out
in
dear
affection
to
it
.
If
this
be
wanting
,
all
the
rest
is
worth
nothing
:
You
may
perish
notwithstanding
as
pesons
that
are
out
of
Christ
,
and
be
damned
in
hell
for
ever
,
unless
you
come
to
love
the
Word
of
God
,
as
you
may
see
in
that
remarkable
Example
,
2
Thes.
2.10
.
They
received
not
the
love
of
the
Truth
saith
the
Apostle
there
,
and
what
follows
?
that
they
might
be
saved
.
No
salvation
unless
the
Word
,
the
Truth
of
God
be
kept
in
the
affections
by
the
loving
it
.
And
therefore
it
is
added
presently
,
for
this
cause
God
shall
send
them
strong
delusions
,
that
they
might
all
be
damned
.
Oh
then
as
you
desire
to
have
this
sweet
assurance
in
your
souls
,
that
you
belong
to
Jesus
Christ
,
and
that
you
shall
be
saved
by
him
,
examine
whether
you
have
kept
the
Word
of
God
in
this
respect
or
no
?
whether
you
have
it
dear
in
your
affections
?
And
that
you
may
the
better
try
your selves
in
this
regard
,
I
shall
give
you
some
discoveries
.
If
you
love
the
Word
of
God
,
you
will
desire
on
all
occasions
to
converse
with
it
.
Desire
of
union
and
communion
is
alwaies
an
effect
and
evidence
of
true
affection
.
You
shall
observe
it
in
the
Prophet
David
,
who
was
unparalleled
in
this
respect
,
for
infinite
affection
to
the
Word
of
God
.
It
is
a
wonder
to
consider
how
his
heart
was
set
upon
it
.
And
hence
it
was
,
that
when
he
was
kept
off
from
the
enjoyment
of
the
Word
,
he
had
such
vehement
and
enflamed
desires
to
be
partaker
of
it
.
He
panted
and
he
gasped
after
it
,
even
as
the
Hart
panteth
after
the
water-brooks
.
Oh
when
shall
I
appear
before
God
?
Psal.
42.2
.
when
shall
I
be
partaker
of
his
Word
,
and
of
his
Ordinances
once
again
?
when
will
it
once
be
?
So
in
another
place
,
My
soul
longeth
,
yea
even
fainteth
for
the
Courts
of
the
Lord
,
where
Ordinances
were
dispensed
.
My
heart
and
my
flesh
cryes
out
for
the
living
God
,
Psal.
84.2
.
So
that
he
envies
the
very
Sparrows
and
the
Swallows
,
who
were
freer
then
himself
to
be
near
that
place
.
Yea
,
his
longing
was
so
great
,
that
he
was
even
heart-broken
with
it
,
Psal.
119.20
.
My
soul
breaketh
for
the
longing
that
it
hath
to
thy
judgements
at
all
times
.
And
have
you
such
affections
,
and
such
anhelations
in
you
?
Let
us
examine
it
a
little
in
these
two
particulars
.
1.
Do
you
hear
the
Word
of
God
as
often
as
you
may
?
not
only
now
and
then
,
when
you
have
nothing
else
to
do
,
and
when
you
have
no
other
business
to
withdraw
you
,
but
constantly
on
all
occasions
?
do
you
attend
upon
it
,
as
your
main
and
chief
business
?
do
you
for
the
love
you
bear
it
,
neglect
and
set
aside
and
under-value
other
things
?
this
is
the
Wisemans
admonition
,
Prov.
23.23
.
Buy
the
Truth
and
sell
it
not
.
Sell
it
not
for
a
little
profit
,
in
the
field
or
in
the
shop
,
but
rather
buy
it
and
redeem
it
with
your
loss
of
outward
things
.
Do
you
conceive
that
David
of
whose
high
affections
you
have
heard
,
would
neglect
any
opportunity
,
for
being
made
partaker
of
the
Word
of
God
?
Oh
how
did
he
bewail
the
want
of
it
?
How
would
he
have
struggled
for
it
?
How
eagerly
would
he
have
taken
it
,
with
any
outward
disadvantage
?
And
this
is
that
which
Christ
commendeth
Mary
for
,
not
for
a
work
of
supererogation
,
as
doing
more
then
she
was
bound
to
do
,
but
for
a
regular
account
and
estimation
of
the
Word
,
setting
aside
her
houshold
business
,
that
she
might
be
partaker
of
it
,
Luk.
10.42
.
Not
only
they
that
will
not
hear
the
Word
of
God
at
all
,
but
they
that
hear
it
seldom
,
that
suffer
every
worldly
business
to
withdraw
them
from
it
,
will
be
found
not
to
have
loved
it
and
esteemed
it
as
they
ought
to
do
.
How
shall
we
escape
saith
Paul
,
Heb.
2.3
.
if
we
neglect
so
geeat
salvation
?
2.
Do
you
exercise
your selves
as
in
the
hearing
,
so
in
the
reading
and
in
the
meditation
of
it
?
Do
you
converse
with
the
Word
of
God
in
private
?
Doth
it
dwell
with
you
in
your
houses
,
as
the
Apostles
phrase
is
?
Col.
3.16
.
For
this
you
must
know
,
my
Brethren
,
that
though
you
should
be
ordinary
hearers
of
the
best
Ministry
beneath
Heaven
,
yet
you
must
not
rest
in
that
,
but
you
must
exercise
your selves
in
reading
of
the
Word
of
God
in
private
.
It
was
the
Lords
Commandement
to
the
King
himself
,
that
though
he
might
plead
want
of
leisure
more
then
many
others
,
and
though
he
had
the
ordinary
help
of
the
Levites
,
Priests
,
and
Prophets
more
then
others
,
as
David
had
both
Gad
and
Nathan
,
yet
he
must
have
his
Bible
still
,
and
must
be
constant
in
the
reading
of
it
,
as
you
may
see
,
Deut.
47.49
.
And
it
was
that
which
cheered
and
supported
Job
in
his
affliction
,
Job
23.12
.
that
he
could
say
uprightly
in
the
presence
of
the
Lord
,
I
have
esteemed
the
Word
of
his
mouth
more
then
my
necessary
and
appointed
food
.
More
duly
then
he
kept
his
meals
,
he
tyed
himself
to
read
and
meditate
in
Gods-Word
.
Among
the
Jews
under
Antiochus
it
was
made
capital
for
any
man
to
have
the
Book
of
God
by
him
.
And
in
Queen
Maries
days
,
you
know
the
danger
was
not
less
,
and
then
how
did
they
prize
a
little
piece
of
Holy
Writ
,
how
did
they
value
a
few
Chapters
of
the
Bible
?
If
a
poor
a
man
could
get
a
leaf
,
or
two
,
how
safely
would
he
keep
them
in
his
bosom
,
next
his
heart
,
as
the
most
pretious
things
he
had
?
How
would
he
wear
them
out
with
reading
in
them
?
God
hath
dealt
more
gratiously
with
us
,
there
is
now
no
danger
to
have
a
Bible
,
and
therefore
if
we
be
not
constant
in
the
reading
and
the
meditation
of
it
,
we
shew
not
such
affection
to
it
as
we
ought
to
do
.
That
is
the
first
thing
then
;
if
you
love
the
Word
of
God
,
you
will
desire
on
all
occasions
to
converse
with
it
,
both
in
publique
and
in
private
.
2.
If
you
love
the
Word
of
God
,
you
will
endeavour
to
be
inwardly
acquainted
with
it
;
we
converse
with
many
men
,
with
whom
we
are
not
intimate
.
And
so
there
are
abundance
that
hear
and
read
the
Word
of
God
,
and
yet
know
little
of
the
meaning
of
it
.
But
if
you
love
it
as
you
ought
to
do
,
you
will
not
satisfie
your selves
with
this
,
that
you
read
so
many
Chapters
in
a
day
,
that
you
attend
on
every
Sermon
that
is
preached
,
unless
you
find
that
you
do
in
a
measure
understand
the
mind
of
God
,
and
the
mind
of
Jesus
Christ
,
in
those
things
.
If
I
affect
a
man
exceedingly
,
I
shall
endeavour
what
I
can
to
get
within
him
,
as
we
use
to
say
;
not
to
know
his
face
,
and
to
hear
his
words
only
,
but
to
be
inwardly
acquainted
with
his
disposition
,
and
the
purpose
of
his
heart
.
And
so
if
you
affect
the
Word
,
you
will
strive
to
get
into
the
bosom
of
it
;
You
will
not
be
contented
with
a
formal
superficial
knowledge
of
the
letter
of
it
,
but
you
will
dive
into
the
very
bowels
of
the
Scripture
,
and
never
leave
till
you
know
the
heart
of
it
.
And
this
is
that
which
the
Apostle
Paul
insinuates
,
Col.
3.16
.
Let
the
Word
of
God
dwell
in
you
richly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
it
dwell
,
let
it
be
a
houshold-guest
,
let
it
rise
,
and
sit
and
walk
,
dine
and
sup
,
and
lodge
with
you
,
let
it
be
familiar
to
you
.
Be
you
as
throughly
acquainted
with
it
,
as
any
man
that
dwells
in
your
house
,
with
whom
you
have
discourse
and
dealing
every
hour
.
And
truly
if
you
strive
not
thus
to
be
acquainted
with
the
Word
of
God
,
you
do
not
love
it
as
you
ought
to
do
.
3.
If
you
love
the
VVord
of
God
,
you
will
not
easily
fall
out
with
it
,
when
you
find
the
meaning
of
it
,
and
perceive
it
is
against
you
in
something
that
is
naturally
dear
to
you
,
you
will
not
quarrel
with
it
,
your
hearts
will
not
rise
up
in
enmity
against
it
.
No
,
your
dear
affections
to
it
will
make
you
quietly
and
meekly
to
submit
to
it
.
Indeed
ungodly
men
cannot
endure
the
VVord
of
God
;
the
Precepts
and
Commandements
of
it
are
like
bonds
and
cords
to
them
,
they
lay
restraint
upon
them
,
they
curb
them
and
they
hold
them
in
,
and
hence
they
are
enraged
against
it
.
They
endeavour
what
they
can
to
break
the
bonds
of
God
asunder
,
they
are
always
contradicting
and
opposing
,
and
gainsaying
,
and
raising
quarrels
,
and
disputes
against
the
Word
,
because
they
hate
it
.
But
now
the
Saints
upon
the
other
side
are
very
much
in
Love
with
it
,
and
hence
it
is
that
the
Commandements
of
it
are
not
grievous
to
them
,
they
agree
with
their
spirits
,
they
are
written
in
their
hearts
.
Or
if
at
any
time
it
cross
them
,
they
are
not
angry
with
the
Word
,
but
with
themselves
,
that
their
base
hearts
should
not
in
every
thing
agree
with
it
;
Yea
,
when
it
is
a
little
sharp
and
bitter
,
though
their
stomachs
rise
at
first
,
yet
in
the
issue
they
submit
,
and
say
as
Hezekiah
to
Isaiah
,
Isa.
39.8
.
Good
is
the
Word
of
the
Lord
,
which
thou
hast
spoken
.
They
find
a
sweet
and
pleasing
savour
even
in
the
sowrest
passage
of
the
Word
.
There
goes
a
savour
with
their
knowledge
of
it
,
as
the
Apostle
Pauls
expression
is
,
2
Cor.
2.14
.
Carnal
men
may
know
abundance
of
the
Scripture
,
more
then
a
pretious
Saint
of
God
;
but
here
is
the
difference
,
they
find
no
savour
in
their
knowledg
of
it
,
at
least
no
sweet
and
pleasing
savour
.
No
,
it
is
distastful
to
them
,
it
doth
not
suit
with
their
palates
,
it
doth
not
fit
their
humors
.
A
Drunkard
knows
it
is
a
sin
to
be
intemperate
,
to
drink
himself
down
to
a
beast
;
A
wanton
and
lascivious
person
knows
it
is
a
sin
to
be
unclean
,
but
this
doctrine
doth
not
please
him
;
and
so
it
is
in
other
cases
:
whereas
the
Truth
is
sweet
to
those
that
are
in
Christ
,
they
look
upon
it
as
their
friend
,
and
love
it
,
because
it
joyns
with
them
against
their
lusts
who
are
their
greatest
enemies
,
whom
they
abhorre
and
whom
they
hate
with
a
perfect
hatred
.
4.
If
you
love
the
VVord
of
God
,
you
will
hardly
part
with
it
;
you
will
not
let
it
go
from
you
,
if
you
can
keep
it
any
way
,
by
any
means
.
And
much
less
will
you
go
from
it
.
I
have
not
departed
from
thy
judgements
,
saith
holy
David
to
the
Lord
,
Psal.
119.102
.
for
thou
hast
taught
me
.
Brethren
,
there
are
a
sort
of
men
who
have
a
kind
of
knowledge
of
the
Word
of
God
,
but
they
have
no
love
to
it
,
and
hence
it
is
that
they
are
easily
withdrawn
from
it
,
as
multitudes
have
been
in
these
times
;
while
they
that
have
it
dear
in
their
affections
are
rooted
and
established
in
the
present
truth
,
as
2
Pet.
1.12
.
They
are
not
carryed
clean
away
with
every
new
opinion
and
conceit
as
others
are
.
They
cleave
unto
the
Truths
of
God
,
with
full
purpose
of
heart
.
They
are
setled
in
their
judgements
,
and
resolved
in
their
minds
,
This
is
undoubtedly
the
Truth
of
God
,
I
know
it
to
be
so
,
I
find
it
to
be
so
by
sensible
experience
in
my
soul
,
and
to
this
I
mean
to
stick
,
even
to
the
loss
of
goods
and
life
,
and
all
.
I
am
resolved
that
I
will
not
relinquish
it
,
what
ever
hazard
I
may
undergo
to
hold
it
,
whatever
Sophisters
and
slie
Seducers
object
against
it
.
5.
If
you
love
the
Word
of
God
,
you
will
be
extreamly
troubled
when
it
is
slighted
and
abused
;
it
will
vex
you
to
the
heart
,
to
see
it
undervalued
and
despised
;
You
will
be
ready
to
reply
in
such
a
case
,
The
VVord
is
a
good
friend
of
mine
,
one
whom
I
love
dearly
,
from
whom
I
have
received
much
comfort
:
And
I
am
no
way
able
to
endure
,
it
wounds
me
to
the
very
soul
to
see
it
used
in
this
fashion
.
Beloved
,
these
are
times
in
which
the
VVord
of
God
hath
suffered
much
from
wicked
and
ungodly
men
.
It
hath
been
strangely
scorned
and
contemned
,
and
even
trampled
under
foot
:
It
hath
been
usual
in
these
days
of
ours
for
men
to
speak
against
those
things
that
are
delivered
from
the
VVord
,
contradicting
and
blaspheming
.
Now
,
my
Beloved
,
how
have
such
things
as
these
affected
you
,
and
wrought
upon
you
?
what
tears
have
they
drawn
from
you
?
what
sorrow
have
they
wrought
in
you
?
how
often
have
they
sent
you
over-loaden
to
your
closets
,
there
to
open
all
to
God
?
It
is
observed
by
the
Holy
Ghost
,
that
when
Jehoiakim
had
cut
the
roll
in
pieces
with
a
pen-knife
which
Jeremiah
brought
him
from
the
Lord
,
and
burnt
it
in
the
fire
upon
the
hearth
,
they
that
stood
by
were
not
afraid
,
neither
did
they
rent
their
garments
,
nor
manifest
their
sorrrow
,
Jer.
36.23
,
24.
Beloved
,
some
of
you
have
seen
as
high
contempt
as
this
offered
to
the
word
of
God
,
though
not
in
the
same
kind
.
And
truly
if
you
have
not
rent
your
hearts
,
at
least
,
if
you
have
not
been
inwardly
afflicted
in
your
spirits
,
and
done
what
you
are
able
to
the
vindication
of
it
,
you
have
shewed
but
little
love
to
Gods
word
.
By
these
things
you
may
try
whether
you
have
kept
the
word
of
God
in
your
affections
by
loving
it
,
and
so
have
made
it
to
appear
that
you
belong
to
Jesus
Christ
,
by
the
donation
of
the
Father
.
Now
in
the
last
place
,
let
me
quicken
you
a
little
to
the
love
of
Gods
word
;
That
if
you
love
it
not
already
,
you
may
come
to
love
it
;
Or
if
you
love
it
,
you
may
go
on
to
love
it
yet
more
.
And
to
this
end
I
shall
desire
you
to
take
notice
of
how
great
excellency
and
admirable
use
it
is
to
you
,
as
I
shall
lay
it
open
in
a
few
particulars
.
1.
Are
you
yet
in
your
natural
estate
?
the
word
of
God
is
the
means
to
convert
you
.
The
Law
of
the
Lord
is
perfect
,
converting
the
soul
,
Psal.
19.7
.
Faith
comes
by
hearing
,
and
hearing
by
the
word
of
God
.
Sanctifie
them
saith
our
Saviour
;
How
?
By
thy
truth
,
thy
word
is
truth
,
Joh.
17.17
.
That
speech
of
Paul
is
apposite
and
full
,
God
hath
chosen
you
to
salvation
through
sanctification
of
the
Spirit
and
belief
of
the
truth
,
whereto
,
that
is
,
to
which
sanctification
and
belief
he
hath
called
you
by
our
Gospel
,
2
Thes.
2.13
,
14.
2.
Are
you
wandering
from
the
way
?
as
who
hath
not
his
deviations
?
The
word
of
God
is
a
light
to
guide
you
;
it
is
a
Lanthorn
to
your
feet
,
as
David
speaks
,
Thou
shalt
guide
me
with
thy
Counsel
,
Psal.
73.14
.
q.
d.
although
thou
do
not
lead
me
by
the
pillar
of
a
cloud
and
fire
,
as
once
thou
didst
thy
people
in
the
Desert
,
although
thou
goest
not
with
me
in
a
visible
appearance
,
yet
thou
hast
left
me
such
exact
directions
,
such
wholesome
Counsel
in
thy
word
,
that
if
I
follow
that
exactly
,
it
is
impossible
I
should
miscarry
.
3.
Are
you
ignorant
?
the
word
of
God
is
a
teacher
to
inform
you
,
It
giveth
understanding
to
the
simple
,
Psal.
119.130
.
And
makes
them
wise
unto
Salvation
,
2
Tim.
3.15
.
There
is
no
knowledge
indispensably
required
to
salvation
,
nothing
of
necessary
faith
or
practice
,
either
to
be
believed
or
done
,
but
is
abundantly
revealed
in
the
Scripture
.
4.
Are
you
infirm
and
weak
in
grace
?
The
word
of
God
is
a
means
to
confirm
you
.
This
was
the
Instrument
by
which
the
Apostles
confirmed
the
Churches
,
Act.
15.4
.
And
as
it
is
the
usual
means
,
by
which
the
grace
of
God
is
begotten
in
the
heart
,
in
which
respect
we
find
it
stiled
The
word
of
grace
,
because
it
works
it
,
Acts
20.32
.
so
it
is
the
instrument
by
which
it
is
confirmed
and
encreased
.
We
grow
by
sucking
the
sincere
milk
of
the
word
,
1
Pet.
2.2
.
And
we
are
built
up
by
it
to
Salvation
.
5.
Are
you
in
any
deep
distress
?
The
word
of
God
is
the
means
to
comfort
you
.
Through-comfort
of
the
Scriptures
we
have
hope
,
Rom.
15.4
.
And
David
to
the
same
purpose
,
Vnless
thy
Law
had
been
my
delight
,
I
should
then
have
perished
in
my
affliction
,
Psal.
119.92
.
And
in
another
place
cries
out
,
Remember
thy
word
unto
thy
servant
upon
which
thou
hast
caused
me
to
hope
;
this
is
my
comfort
in
my
affliction
,
for
thy
Word
hath
quickned
me
,
Psal.
119.49
,
50.
6.
Are
you
lost
,
as
we
are
all
of
us
by
nature
?
The
word
of
God
is
the
means
to
save
you
:
this
is
the
saving
doctrine
,
Act.
11.14
.
The
word
of
life
,
Phil.
2.16
.
the
word
that
brings
men
to
life
and
glory
.
The
Gentiles
saith
the
Apostle
Paul
to
the
Ephesians
,
Ephes.
3.6
.
came
to
be
fellow-heirs
,
and
partakers
of
the
promise
by
the
Gospel
.
To
sum
up
all
,
we
have
cause
to
love
the
word
,
to
have
it
dear
in
our
affections
,
for
it
is
the
word
that
guides
us
,
it
is
the
word
that
informs
us
,
it
is
the
word
that
confirms
us
,
it
is
the
word
that
comforts
us
,
it
is
the
word
that
saves
us
,
that
is
the
power
of
God
unto
salvation
;
with
which
agrees
the
Apostles
valediction
to
the
Elders
of
Ephesus
,
Act
:
20.32
.
wherewith
I
take
my
leave
of
you
at
this
time
;
I
commend
you
to
God
,
and
to
the
word
of
his
grace
,
which
is
able
to
build
you
up
,
and
to
give
you
an
inheritance
among
them
that
are
sanctified
.
JOHN
.
17.6
.
And
they
have
kept
thy
Word
.
WE
have
been
long
upon
this
use
of
trial
and
discovery
whether
we
be
given
up
to
Christ
,
or
no
,
by
the
donation
of
the
Father
.
Three
branches
of
it
we
have
now
dispatcht
,
and
are
arrived
at
the
fourth
and
last
,
which
God
assisting
we
shall
finish
at
this
time
.
Have
we
kept
the
word
of
God
,
as
in
our
minds
by
remembring
,
and
in
our
hearts
by
believing
,
and
in
our
affections
by
loving
,
so
in
our
lives
by
obeying
?
For
all
of
these
as
you
have
heard
,
are
comprehended
under
this
expression
.
And
this
indeed
,
my
Brethren
,
as
it
is
the
last
,
so
it
is
the
heigth
,
the
upshot
,
and
the
sum
of
all
,
to
keep
the
word
of
God
in
the
life
by
obeying
.
Many
there
are
that
remember
much
of
it
,
that
give
assent
and
credit
to
it
,
yea
,
that
pretend
a
great
deal
of
affection
to
the
word
of
God
,
and
are
indeed
much
taken
with
many
things
that
are
delivered
in
it
,
and
yet
they
fail
in
this
which
is
the
main
business
,
they
do
not
give
themselves
up
to
the
practice
and
obedience
of
it
.
They
leave
the
rule
of
God
,
and
are
a
way
and
rule
unto
themselves
.
And
this
was
Herods
temper
right
,
he
heard
the
word
of
God
gladly
,
he
took
some
kind
of
pleasure
in
it
,
and
therefore
out
of
doubt
had
some
affection
to
it
;
but
when
it
came
to
practice
and
obedience
,
there
he
failed
.
He
did
but
many
things
at
most
,
he
did
not
all
that
was
delivered
to
him
from
the
word
of
God
,
and
this
was
that
which
marred
all
,
and
made
all
the
rest
worth
nothing
.
And
so
the
second
ground
,
the
stony
places
in
the
parable
,
Matth.
13.20
.
they
received
the
Word
of
God
and
that
with
joy
,
and
there
must
be
some
love
where
there
is
delight
and
joy
;
and
yet
no
fruit
at
all
follows
,
as
you
may
see
in
that
place
:
And
truly
there
are
many
such
among
us
,
who
find
some
taste
in
the
good
Word
of
God
,
as
the
Apostle
speaks
,
Heb.
6.5
.
There
is
a
pleasing
relish
in
it
which
they
are
delighted
with
,
as
there
is
something
in
the
Word
that
may
content
a
palate
that
is
meerly
carnal
,
but
they
make
it
not
their
rule
in
their
lives
and
conversation
.
They
sit
before
the
Preacher
as
the
people
sits
,
and
listen
with
affection
to
his
words
perhaps
,
they
are
a
pleasant
sound
to
them
,
but
their
hearts
are
far
from
stooping
to
the
obedience
of
the
Word
;
no
,
they
are
for
their
covetousness
,
their
uncleanness
and
their
lusts
still
.
Now
I
beseech
you
,
my
Beloved
,
see
how
it
is
with
you
in
this
regard
:
If
you
will
have
this
sweet
assurance
in
your selves
that
you
are
given
up
to
Jesus
Christ
,
by
the
donation
of
the
Father
,
you
must
keep
the
Word
of
God
in
your
lives
by
obeying
it
:
you
must
not
rest
in
this
,
that
you
have
(
as
you
conceive
)
some
love
to
it
,
and
that
you
take
some
kind
of
pleasure
and
delight
in
it
,
(
for
this
a
carnal
wretch
,
a
reprobate
may
do
)
but
you
must
yeild
obedience
to
it
;
you
must
be
ruled
and
ordered
by
it
in
your
ways
:
the
Word
of
God
must
be
a
guide
to
you
.
When
you
have
any
thing
to
do
,
you
must
not
think
what
is
agreeable
to
your
wills
,
humors
,
interests
,
ends
,
and
so
act
accordingly
.
But
you
must
seriously
consider
with
your selves
what
is
agreeable
to
the
direction
of
the
Word
of
God
,
and
to
the
rule
which
he
hath
there
prescribed
to
you
,
and
to
that
you
must
conform
,
how
unsutable
soever
it
may
be
to
your
desires
or
to
your
aims
.
Thus
you
must
keep
the
Word
of
God
,
(
if
you
will
clear
your
interest
in
Jesus
Christ
,
in
your
lives
by
obeying
it
.
And
here
that
you
may
not
be
mistaken
,
and
deceive
your selves
,
I
shall
desire
you
to
take
notice
of
a
few
things
.
You
must
keep
it
wholly
and
entirely
,
you
must
not
keep
some
parts
and
parcels
of
the
Word
of
God
,
and
leave
the
rest
out
of
your
practice
and
obedience
.
No
,
you
must
keep
it
all
throughout
without
restraint
or
limitation
,
if
you
will
make
it
to
appear
that
you
belong
to
Jesus
Christ
.
Thou
hast
given
them
to
me
(
saith
our
Saviour
in
my
Text
)
and
they
have
kept
thy
Word
.
Observe
it
well
;
he
saith
not
,
They
have
kept
some
portion
of
thy
Word
,
or
They
have
kept
it
in
some
certain
things
,
they
have
obeyed
some
rules
and
some
directions
of
it
,
but
they
have
kept
thy
Word
,
you
must
conceive
it
,
all
thy
Word
,
without
any
reservation
.
They
have
not
willingly
allowed
themselves
in
any
disobedience
to
the
least
iota
of
it
.
And
thus
it
is
with
those
that
are
bestowed
on
Jesus
Christ
,
they
are
obedient
to
the
Word
in
all
things
,
and
so
they
make
it
to
appear
that
they
are
men
of
proof
indeed
,
that
they
are
tried
Christians
,
as
the
Apostle
shews
,
2
Cor.
2.9
.
To
this
end
did
I
write
to
you
,
that
I
might
have
the
proof
of
you
,
and
whether
you
would
be
obedient
in
all
things
.
They
can
say
as
David
doth
,
Psal.
119.104
.
Through
thy
precepts
I
get
understanding
,
therefore
every
false
way
I
utterly
abhorre
.
Assoon
as
I
get
so
much
understanding
from
thy
Word
and
from
thy
Law
,
to
know
that
such
a
way
is
false
,
and
leads
not
to
the
happiness
and
comfort
which
it
seems
to
promise
.
I
do
not
follow
it
and
keep
it
as
I
did
before
;
no
I
decline
it
and
abhorre
it
,
yea
,
I
abhorre
it
utterly
,
I
never
touch
more
with
it
,
let
it
be
what
it
will
,
never
so
sweet
,
so
pleasing
,
so
delightful
,
so
accustomed
to
me
.
Through
thy
Law
I
get
understanding
,
therefore
every
false
way
I
utterly
abhorre
.
And
is
it
so
with
you
(
my
Brethren
)
?
Turn
in
upon
your selves
a
little
,
and
consider
how
farre
you
are
acquainted
with
the
Word
and
Will
of
God
,
how
far
the
Lord
hath
shewed
what
is
good
,
and
what
he
requires
of
you
,
so
that
you
are
convinced
of
it
;
and
then
examine
whether
you
fall
short
in
nothing
,
whether
you
come
fully
up
to
the
obedience
and
the
practice
of
it
:
whether
you
keep
the
Word
entirely
,
so
that
you
do
not
fail
in
any
thing
advisedly
and
customarily
,
of
which
your
understandings
are
informed
,
and
which
you
know
to
be
a
duty
.
Tell
me
Beloved
,
is
there
no
such
thing
?
is
the
Conscience
quiet
now
?
doth
it
lay
nothing
to
your
charge
?
no
neglect
of
any
thing
you
should
have
done
?
doth
it
not
tell
you
that
in
this
and
that
particular
you
know
the
rule
,
and
yet
you
have
not
walked
accordingly
?
In
such
or
such
a
thing
you
have
gone
quite
and
clean
against
it
.
Brethren
,
if
your
hearts
accuse
you
,
God
is
greater
then
your
hearts
,
and
knoweth
all
things
.
Go
home
and
judge
your selves
for
it
:
Commune
with
your
hearts
and
say
,
Herein
I
see
I
have
been
faulty
;
I
have
not
kept
the
Word
of
God
,
my
practice
hath
not
been
in
every
point
according
to
the
Rule
;
no
,
I
have
failed
in
this
and
that
and
the
other
thing
:
But
now
I
am
resolved
in
good
earnest
,
by
the
grace
of
Jesus
Christ
to
take
another
course
as
far
as
it
is
possible
;
I
will
not
swerve
a
whit
,
nor
vary
in
my
conversation
from
the
Word
of
God
.
This
I
acknowledge
I
have
done
,
which
I
know
well
enough
I
ought
not
to
have
done
.
This
,
I
confess
,
I
have
neglected
,
which
I
know
I
should
have
done
,
but
now
it
shall
be
so
no
more
.
My
aim
shall
be
to
keep
the
Word
,
as
far
as
humane
weakness
and
infirmity
will
suffer
,
wholly
and
entirely
.
Thus
you
must
do
if
you
will
make
it
to
appear
,
that
Christ
hath
any
share
in
you
.
As
you
must
keep
the
Word
wholly
,
so
you
must
keep
it
cordially
too
.
As
you
must
obey
it
all
,
so
you
must
obey
it
all
with
all
the
heart
:
Your
obedience
to
the
Word
must
flow
from
principles
of
heartiness
and
love
with●n
,
and
not
from
base
respects
and
ends
without
.
And
this
is
that
which
the
Apostle
testifies
of
the
Romans
,
Rom.
6.17
.
Ye
have
obeyed
from
the
heart
(
saith
he
)
the
form
of
Doctrine
that
hath
been
delivered
to
you
,
or
whereto
you
were
delivered
,
as
it
is
rendred
in
the
margent
;
you
have
obeyed
it
,
and
you
have
obeyed
it
from
the
heart
;
so
that
your
obedience
was
voluntary
,
free
,
delightful
;
you
found
complacencie
and
pleasure
in
it
;
you
needed
nothing
else
to
carry
and
incline
you
to
it
,
but
the
inward
motion
,
disposition
,
and
affection
of
the
heart
:
You
had
enough
within
you
,
to
quicken
you
,
and
stir
you
up
to
the
obedience
of
the
Word
of
God
.
And
thus
it
is
with
those
that
are
bestowed
on
Jesus
Christ
;
they
obey
it
heartily
,
while
others
do
it
meerly
out
of
self-ends
:
All
their
motives
and
inducements
to
the
obedience
which
they
yeild
are
from
without
;
either
they
are
drawn
by
force
,
or
they
are
hired
,
or
they
are
frighted
to
it
.
Their
hearts
meerly
of
themselves
do
nothing
with
them
in
the
business
.
Jehu
was
large
enough
in
his
obedience
to
the
command
and
will
of
God
,
as
to
the
matter
of
the
things
he
did
with
reference
to
Ahabs
house
.
To
say
the
truth
,
he
did
all
,
every
thing
that
God
would
have
him
;
But
he
failed
in
this
particular
,
he
did
nothing
heartily
,
nothing
out
of
love
to
God
,
but
all
for
his
own
ends
,
and
therefore
all
he
did
was
worth
nothing
.
See
what
an
ample
attestation
he
received
from
God
himself
,
2
King
.
10.13
.
Thou
hast
executed
that
which
was
right
in
my
eyes
,
and
hast
done
to
the
house
of
Ahab
according
to
all
that
was
in
my
heart
.
He
had
not
omitted
any
particular
,
and
yet
because
it
was
not
cordially
done
for
God
,
but
meerly
for
himself
,
that
he
might
bring
about
his
own
designs
,
he
met
with
a
revenge
instead
of
a
reward
,
as
you
may
see
Hos.
1.4
.
How
far
doth
Artaxerxes
go
?
Ezra
7.23
.
Whatsoever
is
commanded
by
the
God
of
heaven
,
let
it
be
diligently
done
.
You
see
to
what
a
pass
this
Heathen
Prince
is
brought
,
he
will
do
any
thing
for
God
;
any
thing
that
he
requires
,
let
it
be
what
it
will
,
he
will
obey
.
But
what
is
that
which
moves
him
to
it
?
is
it
a
principle
of
love
to
God
,
doth
he
do
it
heartily
?
No
,
it
proceeds
from
noting
else
but
fear
of
wrath
and
vengeance
,
as
it
is
apparent
in
the
latter
member
of
the
verse
,
for
why
should
there
be
wrath
upon
the
Realm
of
the
King
,
and
of
his
Sons
?
Now
I
beseech
you
,
try
your selves
in
this
particular
;
you
obey
the
Word
of
God
,
yea
,
and
it
may
be
you
are
large
in
your
obedience
,
as
to
the
matter
of
the
thing
required
.
But
do
you
(
as
it
is
observed
of
the
Romans
)
obey
it
from
the
heart
,
or
from
some
other
principle
?
if
there
is
nothing
else
to
move
you
,
would
your
hearts
carry
you
to
this
obedience
?
Have
you
that
within
you
still
,
that
would
hold
you
in
from
sin
and
stir
you
up
to
duty
,
if
there
were
no
inducement
from
without
?
Can
you
say
as
David
doth
?
Psal.
10
8.
Lord
,
I
delight
to
do
thy
will
,
for
thy
Law
is
in
my
heart
.
Lord
,
we
delight
to
pray
,
read
,
hear
,
perform
religious
duties
;
it
is
our
meat
and
drink
to
do
thy
will
,
for
thy
Law
is
in
our
hearts
;
It
is
not
written
in
our
understandings
only
,
but
in
our
hearts
and
our
affections
,
and
this
is
that
which
makes
obedience
to
it
pleasing
and
delightful
to
us
.
So
that
if
you
might
be
free
from
the
injunctions
and
directions
of
the
Word
(
with
the
servant
in
the
Law
)
you
would
not
value
such
a
libertie
:
You
would
not
swear
,
and
be
unclean
,
and
run
out
into
all
excess
of
ryot
,
if
you
might
because
your
spirits
have
by
grace
an
inward
contrariety
and
antipathy
against
it
:
you
would
not
cease
to
pray
,
and
hear
,
and
perform
religious
duties
if
you
might
,
because
your
spirits
have
an
inward
sweet
complacencie
in
these
things
.
If
you
thus
keep
the
Word
,
it
is
a
sign
that
you
are
Christs
Disciples
.
As
you
must
keep
the
Word
wholly
,
and
keep
it
cordially
,
so
you
must
keep
it
constantly
;
you
must
keep
it
to
the
end
,
as
the
Prophet
David
speaks
,
Psal.
119.33
.
You
must
hold
on
in
keeping
it
;
you
must
persist
in
your
obedience
to
it
,
even
to
your
lives
end
:
that
Christ
may
say
at
last
concerning
you
,
when
you
depart
out
of
this
world
,
and
appear
before
his
Father
,
Thou
hast
given
them
to
me
,
and
they
have
kept
thy
word
.
And
indeed
to
obey
it
for
a
time
,
and
then
to
throw
it
off
again
,
is
not
to
keep
it
,
but
to
lose
it
.
Alas
how
many
such
are
there
among
us
,
in
these
latter
times
,
who
for
a
while
were
very
diligent
,
and
Instant
in
the
study
of
the
Scriptures
,
seem'd
to
be
very
cautious
and
exact
to
frame
their
lives
in
every
thing
according
to
the
word
of
God
,
so
that
they
would
not
vary
from
it
in
the
least
particular
.
Or
if
they
found
themselves
at
any
time
,
in
any
thing
to
swerve
from
the
direction
of
the
Rule
,
they
would
judge
themselves
for
it
.
But
now
the
Word
the
rule
it self
is
laid
aside
,
as
an
unnecessary
and
a
useless
thing
,
as
if
it
were
not
worthy
the
keeping
any
longer
;
there
is
no
care
at
all
to
walk
by
it
:
when
there
are
gross
and
horrid
deviations
from
it
,
they
are
not
looked
upon
as
matter
of
Humiliation
or
Contrition
in
the
least
degree
.
I
wish
that
such
would
seriously
consider
with
themselves
,
how
Christ
shall
own
them
in
the
latter
day
,
how
he
shall
plead
before
his
Father
for
them
,
that
they
have
kept
his
word
.
Now
,
my
Beloved
,
lay
these
things
to
heart
,
and
never
rest
till
you
have
gotten
this
Character
of
those
that
are
bestowed
on
Jesus
Christ
,
by
the
donation
of
the
Father
.
Never
satisfie
your selves
till
you
keep
the
Word
of
God
in
your
lives
by
obeying
it
;
till
you
keep
it
wholly
,
and
till
you
keep
it
cordially
,
and
till
you
keep
it
constantly
:
And
then
there
is
a
blessing
poured
out
upon
you
by
the
mouth
of
Christ
himself
,
Blessed
are
they
that
hear
the
word
of
God
and
keep
it
,
that
is
,
that
do
not
hear
it
only
,
but
obey
it
.
And
to
the
same
effect
speaks
the
Apostle
James
,
Jam.
1.23
.
If
as
you
look
into
the
Law
the
word
of
God
,
and
understand
it
,
so
you
continue
in
it
,
and
are
doers
of
the
work
,
not
forgetful
hearers
of
it
,
but
doers
of
the
work
,
you
shall
be
blessed
in
the
deed
:
And
that
you
may
attain
this
blessedness
that
follows
those
that
are
obedient
to
the
word
,
I
shall
give
you
some
direction
.
1.
You
must
seek
to
God
to
teach
you
,
though
you
may
learn
to
know
it
,
as
that
a
Castaway
may
do
,
yet
you
can
never
learn
to
keep
it
any
other
way
;
you
shall
never
keep
the
word
in
the
obedience
of
your
lives
,
unless
God
and
Christ
teach
you
.
David
was
very
sensible
of
this
▪
and
therefore
poured
out
his
prayer
to
the
Lord
,
Psal.
119.33
.
Teach
me
O
Lord
the
way
of
thy
statutes
,
and
I
will
keep
it
to
the
end
.
When
thou
thy self
hast
taught
me
once
,
and
not
before
,
I
shall
walk
accordingly
,
I
shall
be
obedient
to
it
.
It
is
not
in
the
power
of
any
in
the
world
to
teach
a
man
to
frame
his
life
in
every
thing
according
to
the
word
,
unless
God
himself
do
it
.
But
if
he
undertake
it
once
,
if
he
be
pleased
to
be
our
Teacher
,
all
is
well
.
And
this
is
that
which
the
Apostle
Paul
insinuates
,
Ephes.
4.20
.
and
in
the
following
verse
,
ye
have
not
so
learned
Christ
,
(
saith
he
)
viz.
to
say
and
to
profess
that
you
are
Christians
,
and
yet
to
live
prophanely
and
licentiously
,
and
lewdly
still
,
If
so
be
that
you
have
heard
him
,
and
been
taught
by
him
as
the
truth
is
in
Jesus
.
Why
what
doth
he
intend
?
what
is
it
to
be
taught
by
him
?
he
tells
us
in
the
following
verse
,
That
you
put
off
(
touching
the
former
conversation
)
the
old
man
,
and
be
renewed
in
the
spirit
of
your
mind
,
and
put
on
the
new
man
.
It
is
such
a
kind
of
teaching
whereby
we
are
transferred
and
brought
to
the
obedience
of
it
:
And
therefore
if
you
do
indeed
desire
to
have
your
lives
conformed
to
the
rule
and
Word
of
God
,
seek
to
Christ
himself
to
teach
you
.
2.
Be
sure
to
set
your selves
to
the
obedience
of
it
,
out
of
hand
;
Procrastinations
and
delays
will
dash
all
.
It
is
observed
of
the
Colossians
,
that
they
obeyed
the
Word
from
the
day
they
heard
of
it
,
Col.
1.6
.
So
you
my
Brethren
,
do
you
grow
practical
from
this
day
.
It
may
be
you
are
now
convinced
of
many
things
,
you
think
of
this
and
that
,
in
which
your
practice
is
not
answerable
to
the
rule
;
you
have
secret
inward
motions
,
and
it
may
be
resolutions
to
amend
all
,
as
David
had
,
I
have
said
that
I
would
keep
thy
Word
,
saith
he
to
God
,
Psal.
119.57
.
strike
now
while
it
is
hot
;
do
as
the
same
holy
Prophet
did
,
I
made
haste
and
delayed
not
,
saith
he
,
to
keep
thy
precepts
,
Psal.
119.60
.
Assoon
as
I
resolved
,
I
made
haste
and
set
about
it
.
If
you
have
holy
resolutions
wrought
to
practice
any
duty
which
you
have
hitherto
neglected
,
up
,
and
be
doing
presently
;
do
not
permit
such
resolutions
to
grow
cold
,
and
die
within
you
,
least
you
never
have
them
more
.
I
am
perswaded
there
are
many
souls
in
hell
,
who
have
purposed
in
many
things
to
bring
their
practice
to
the
Word
,
to
abandon
such
a
sin
,
and
to
set
on
such
a
duty
;
they
were
resolved
upon
the
thing
,
but
they
could
not
do
it
yet
,
and
so
the
Lord
hath
cut
them
off
,
and
their
delays
have
proved
their
ruine
.
2.
If
you
will
keep
the
Word
of
God
in
your
lives
by
obeying
it
,
you
must
find
out
and
mortifie
the
lusts
that
hinder
you
in
this
business
,
or
if
you
do
not
so
,
you
may
resolve
on
this
and
that
,
but
surely
it
will
come
to
nothing
;
and
therefore
if
you
have
within
you
any
holy
purposes
of
coming
nearer
to
the
Rule
,
of
leaving
such
a
sin
,
or
setting
upon
such
a
duty
,
think
now
what
lust
,
or
what
corruption
there
is
in
you
,
that
will
be
like
to
make
this
blessed
resolution
frustrated
in
you
,
and
set
the
edge
of
your
Petitions
of
your
humiliation
against
this
;
for
if
you
do
not
this
,
you
do
nothing
.
Many
men
have
been
very
well
resolved
to
walk
according
to
the
Word
in
many
things
;
but
when
they
come
to
act
their
resolutions
,
there
is
some
lust
or
other
that
prevails
against
them
,
and
this
they
do
not
mortifie
,
and
so
are
able
to
do
nothing
.
Well
then
my
Brethren
,
you
have
purposes
perhaps
to
keep
the
Word
of
God
in
such
and
such
particulars
:
You
are
extreamly
sensible
that
you
have
failed
,
but
now
it
shall
be
so
no
more
:
I
but
there
is
some
lust
,
or
other
,
a
lust
of
pride
,
or
covetousness
,
or
uncleanness
,
which
if
it
be
not
mortified
will
blast
all
;
strike
that
,
and
kill
that
,
and
then
you
may
with
comfort
hope
that
you
shall
approve
your selves
,
such
as
are
given
up
to
Christ
,
in
that
you
keep
his
Word
.
And
thus
we
have
at
length
dispatched
the
Character
of
those
who
are
bestowed
on
Jesus
Christ
by
the
donation
of
the
Father
;
they
are
such
as
keep
his
Word
,
that
is
,
the
Word
of
God
the
Father
:
So
saith
our
Saviour
here
of
his
Apostles
and
Disciples
,
they
have
kept
thy
Word
.
Now
in
the
following
verses
he
proceeds
to
shew
how
they
were
brought
to
keep
the
Word
of
God
,
and
by
what
means
it
came
to
pass
,
that
they
receive
it
,
and
believed
it
,
and
embraced
it
,
and
obeyed
it
.
Why
saith
our
Saviour
,
they
did
it
upon
this
account
,
because
they
were
perswaded
and
convinced
,
that
it
was
the
very
word
which
I
received
of
my
Father
to
deliver
.
They
knew
for
certain
that
it
was
not
any
thing
which
I
(
as
man
)
devised
and
invented
of
my self
,
but
it
was
the
very
message
which
my
Father
put
into
my
mouth
,
and
therefore
they
gave
heed
to
it
.
Now
they
have
known
that
all
things
,
whatsoever
thou
hast
given
me
are
of
thee
,
for
I
have
given
unto
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
,
and
have
known
surely
that
I
came
out
from
thee
.
Now
this
(
if
you
observe
it
well
)
is
both
expressed
and
amplified
.
First
it
is
nakedly
expressed
,
Now
they
have
known
that
all
things
whatsoever
thou
hast
given
me
are
of
thee
.
Then
it
is
amplyfied
in
the
succeeding
verse
,
For
I
have
given
unto
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
,
&c.
And
here
our
Saviour
doth
these
two
things
:
First
,
he
declares
his
own
fidelity
in
the
delivery
of
his
message
from
his
Father
to
his
people
,
for
I
have
given
to
them
the
words
which
thou
gavest
me
,
those
very
words
and
no
others
.
And
then
he
shews
the
issue
and
event
of
this
faithfulness
of
his
in
his
Apostles
and
Disciples
;
and
that
especially
in
two
respects
:
First
with
relation
to
the
message
which
he
brought
,
they
have
received
them
,
saith
he
,
that
is
,
the
words
which
I
delivered
to
them
in
thy
Name
.
Secondly
,
then
with
relation
to
himself
the
Messenger
,
they
have
known
surely
that
I
came
from
thee
,
and
they
have
believed
that
thou
didst
send
me
.
Let
us
at
this
time
make
a
little
entrance
on
this
discovery
of
our
Saviour
as
it
is
nakedly
expressed
.
Now
they
have
known
that
all
things
whatsoever
thou
hast
given
me
are
of
thee
.
These
words
as
I
have
hinted
formerly
,
my
Brethren
,
are
annexed
to
those
immediately
before
,
which
we
have
even
now
dispatched
,
to
shew
the
means
and
way
by
which
our
Saviours
hearers
came
to
keep
the
Word
which
he
delivered
to
them
from
his
Father
.
Why
,
saith
our
Saviour
,
this
was
a
great
inducement
to
it
,
because
they
were
perswaded
that
it
was
of
thee
,
that
it
was
thy
word
indeed
,
and
not
my
own
.
If
I
had
spoken
to
them
in
my
own
Name
,
or
brought
my
own
word
to
them
,
they
would
never
have
received
it
.
But
this
was
that
which
made
them
keep
thy
word
,
because
they
knew
that
it
was
thine
.
Now
they
have
known
that
all
things
whatsoever
thou
hast
given
me
,
(
you
must
conceive
it
to
deliver
or
declare
to
my
Disciples
)
or
as
it
is
explained
in
the
following
verse
,
all
the
words
which
thou
hast
given
me
are
of
thee
.
So
that
the
point
apparently
suggested
here
is
plainly
thus
:
DOCTRINE
.
They
that
will
give
the
Word
such
entertainment
as
it
ought
to
have
,
must
know
for
certain
that
it
is
the
word
of
God
.
Had
not
our
Saviours
hearers
been
convinced
of
this
,
had
they
conceived
,
and
apprehended
that
it
came
from
him
meerly
as
he
was
a
man
,
they
would
never
have
believed
it
,
or
embraced
it
,
and
obeyed
it
as
they
did
.
But
this
was
that
which
made
them
keep
it
in
the
sense
that
hath
been
said
:
because
they
knew
that
that
which
Christ
delivered
to
them
was
the
Word
of
God
.
And
to
this
end
it
is
that
Christ
is
so
exactly
cautious
to
perswade
his
hearers
still
,
that
the
message
which
he
brings
them
is
not
of
or
from
himself
,
but
from
his
Father
.
My
doctrine
is
not
mine
saith
he
,
but
his
that
sent
me
,
Joh.
7.16
.
He
that
speaketh
of
himself
,
he
seeks
his
own
glory
;
but
he
that
seeks
his
glory
that
hath
sent
him
,
the
same
is
true
,
and
no
unrighteousness
is
in
him
.
And
in
the
following
Chapter
at
the
28.
verse
,
As
my
Father
hath
taught
me
,
so
I
speak
.
Even
as
the
Father
said
to
me
,
so
I
speak
,
Joh.
12.50
.
The
words
that
I
speak
unto
you
,
I
speak
not
of
my self
,
Joh.
14.10
.
And
this
he
beats
so
much
upon
,
to
gain
the
better
credit
,
and
respect
and
entertainment
to
his
Message
.
By
which
he
intimates
that
he
could
look
for
no
acceptance
,
or
regard
among
them
,
if
that
which
he
delivered
to
them
were
not
Gods
Word
.
It
is
observable
in
Nicodemus
,
that
this
was
that
which
made
him
come
to
Christ
,
to
hear
him
,
and
be
taught
by
him
,
because
he
was
perswaded
that
he
was
a
Teacher
come
from
God
,
as
his
own
expression
is
,
John
3.2
.
that
he
had
somewhat
to
deliver
to
him
from
the
Lord
.
Had
it
not
been
for
this
perswasion
he
had
never
waited
on
him
.
And
this
was
that
which
wrought
upon
the
Thessalonians
,
and
brought
them
to
a
meet
receiving
of
the
Word
,
because
they
looked
upon
it
as
the
Word
of
God
himself
.
So
the
Apostle
testifies
of
them
,
1
Thes.
2.13
.
when
ye
received
the
Word
which
ye
heard
of
us
,
saith
he
,
ye
received
it
not
as
the
word
of
man
,
but
as
it
is
in
truth
the
Word
of
God
.
If
you
had
apprehended
it
to
be
the
word
of
man
,
and
not
of
God
,
you
would
not
have
regarded
it
,
and
entertained
it
as
you
did
.
But
this
was
that
which
drew
your
hearts
to
such
an
high
account
and
estimation
of
it
,
because
you
were
perswaded
that
it
was
in
truth
the
Word
of
God
;
not
in
appearance
only
,
and
in
the
apprehensions
and
conceits
of
men
,
but
really
in
deed
and
truth
the
Word
of
God
.
So
that
the
point
is
plain
,
you
see
,
They
that
will
give
,
&c.
And
there
is
such
reason
for
it
,
as
amounts
to
demonstration
,
Reason
.
the
clearest
and
most
evident
that
can
be
,
viz.
because
there
is
such
entertainment
due
to
it
,
as
nothing
else
can
draw
us
to
,
but
this
perswasion
that
it
is
the
Word
of
God
.
If
we
conceive
it
to
be
nothing
but
the
word
of
man
,
this
apprehension
will
never
raise
the
heart
to
such
an
estimation
of
it
,
to
such
an
acceptation
of
it
as
belongs
to
it
:
This
will
never
draw
the
heart
,
to
give
it
greater
credence
,
or
greater
reverence
or
obedience
then
appertaineth
to
the
word
of
man
.
Now
this
is
infinitely
short
of
that
which
appertaineth
to
the
Word
of
God
.
And
therefore
that
we
may
come
up
to
that
,
that
we
may
give
the
Word
such
entertainment
as
it
ought
to
have
,
we
must
know
for
certain
,
that
it
is
the
Word
of
God
,
and
this
I
shall
exemplifie
in
many
particulars
.
1.
Ye
must
know
for
certain
that
it
is
the
Word
of
God
,
that
we
may
give
it
such
entertainment
as
it
ought
to
have
in
point
of
reverence
.
The
Word
of
God
must
be
received
with
holy
fear
:
This
carriage
of
the
heart
is
due
to
that
which
hath
so
great
and
so
divine
an
Author
as
God
is
;
we
ought
to
tremble
at
the
Word
of
God
,
Isa.
66.5
.
To
hearken
to
it
,
not
with
an
ordinary
measure
,
but
with
a
very
high
degree
of
fear
;
with
such
a
fear
as
worketh
trembling
.
So
did
the
Prophet
Habakkuk
,
as
you
may
see
,
Hab.
3.16
.
When
I
heard
,
my
belly
trembled
,
my
lips
quivered
at
the
voyce
,
rottenness
was
in
my
bones
,
and
I
trembled
in
my self
.
And
so
the
holy
Prophet
David
,
as
he
professeth
of
himself
,
Psal.
119.10
.
My
heart
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
judgements
,
(
that
is
)
of
thy
word
,
as
some
understand
it
.
I
fear
and
tremble
at
thy
word
,
for
that
hath
frequently
the
name
of
the
Judgements
of
God
,
as
you
may
see
that
place
for
instance
,
Psal.
19.8
.
Shall
a
Trumpet
be
blown
in
the
City
,
and
the
people
not
be
afraid
?
it
is
the
Prophets
question
,
Amos
3.6
.
By
the
City
understand
the
Church
of
God
;
by
the
Trumpet
,
the
word
of
God
;
and
by
the
people
,
the
hearers
of
this
word
:
So
that
it
is
as
if
the
Prophet
should
have
said
,
Shall
the
word
of
God
be
pronounced
,
and
the
hearers
not
fear
?
as
who
should
say
,
that
were
a
strange
and
an
incongruous
thing
indeed
;
So
that
you
see
they
that
will
give
the
word
such
entertainment
as
it
ought
to
have
,
must
hear
it
,
and
receive
it
with
extraordinary
fear
and
reverence
.
Now
this
they
will
never
do
,
unless
they
know
for
certain
,
that
it
is
the
Word
of
God
.
If
they
be
doubtful
whether
it
be
so
,
or
if
they
look
upon
it
as
the
word
of
man
,
they
will
be
apt
to
disregard
it
,
and
to
give
it
no
respect
at
all
.
Nothing
but
this
perswasion
that
it
is
the
Word
of
the
Almighty
,
and
the
glorious
God
himself
,
will
raise
the
heart
to
such
an
high
degree
of
fear
and
reverence
as
belongs
to
it
.
No
other
apprehension
of
it
will
prevail
to
this
effect
,
but
this
alone
will
surely
do
it
,
as
the
Apostle
Paul
insinuates
,
1
Cor.
14.24
.
If
there
come
in
an
unbeleiver
or
unlearned
person
,
he
is
convinced
,
he
is
judged
,
the
secrets
of
his
heart
are
manifested
by
the
word
,
saith
the
Apostle
there
.
And
what
follows
?
So
falling
down
upon
his
face
,
he
will
worship
God
and
say
,
that
God
is
in
you
of
a
truth
:
when
he
perceives
that
God
is
in
you
,
that
you
speak
from
God
,
that
that
which
you
deliver
is
the
word
of
God
,
then
he
will
fear
and
tremble
and
fall
down
and
worship
God
.
2.
We
must
know
for
certain
that
it
is
word
of
God
,
that
we
may
give
it
such
entertainment
as
it
ought
to
have
,
in
point
of
credit
and
belief
.
For
you
must
know
my
Brethren
,
that
we
owe
this
special
and
peculiar
honor
to
the
word
of
God
,
beyond
the
word
of
any
man
,
to
give
compleat
and
absolute
assent
and
credit
to
it
.
Though
it
be
never
so
unlikely
,
never
so
much
against
appearance
and
above
reason
;
yet
when
the
Lord
hath
spoken
it
,
when
we
have
his
word
for
it
,
we
ought
to
make
no
doubt
or
question
of
it
.
Those
truths
which
own
him
for
the
Author
of
them
,
do
not
admit
of
any
doubtful
disquisition
,
but
rather
call
for
absolute
belief
:
The
very
thoughts
and
cogitations
must
be
captivated
to
faith
,
when
it
appears
that
God
hath
spoken
.
And
therefore
it
is
charged
home
on
Israel
,
as
a
very
great
offence
that
they
believed
not
his
word
,
Psal.
106.24
.
And
on
the
other
side
it
is
observed
to
the
praise
of
Nineveh
,
that
they
believed
God
,
that
is
,
the
word
of
God
,
his
Message
sent
them
by
the
Prophet
Jonah
,
Jonah
3.5
.
And
yet
it
was
a
most
unlikely
one
.
VVhat
probability
that
forty
days
should
put
a
period
to
all
the
happiness
and
lustre
of
such
a
flourishing
and
famous
City
:
However
they
believed
it
,
because
it
was
the
word
of
God
.
You
see
then
what
our
duty
is
in
this
respect
,
to
hear
the
word
with
absolute
belief
,
this
is
the
entertainment
which
we
ought
to
give
it
.
Now
this
it
will
not
find
amongst
us
,
unless
we
be
perswaded
that
it
is
the
word
of
God
;
the
word
of
man
can
never
challenge
this
from
us
,
for
men
are
lyars
,
as
the
Prophet
David
speaks
,
they
are
deceitful
on
the
ballance
.
Though
they
give
us
good
words
,
yet
when
we
come
to
prove
them
,
and
to
try
them
,
many
times
they
prove
too
light
:
Those
that
we
think
are
best
to
be
believed
among
them
,
may
deceive
us
;
so
that
there
is
no
reason
in
the
world
why
we
should
take
what
they
deliver
upon
trust
,
because
they
deliver
it
.
And
therefore
we
are
bid
to
sift
the
doctrines
and
to
try
the
spirits
,
because
there
be
that
say
,
The
Lord
hath
said
,
when
the
Lord
hath
not
spoken
.
But
when
the
word
appears
to
be
of
God
,
this
apprehension
and
perswasion
is
enough
to
silence
all
objections
,
that
in
appearance
may
be
made
against
it
.
This
alone
will
raise
the
heart
,
to
entertain
it
with
that
absolute
belief
wherewith
it
ought
to
be
received
:
while
we
remember
that
the
God
who
is
the
Author
of
it
,
is
the
God
of
Truth
,
yea
he
is
the
Truth
it self
:
His
saying
always
is
a
faithful
saying
,
1
Tim.
1.15
.
because
it
is
the
saying
of
the
faithful
God
,
and
therefore
worthy
of
all
acceptation
.
3.
We
must
know
for
certain
that
it
is
the
word
of
God
,
that
we
may
give
it
such
entertainment
as
it
ought
to
have
,
in
point
of
humble
resignation
and
submission
to
it
.
For
this
belongeth
to
the
word
of
God
,
that
we
quarrel
not
against
it
,
but
that
we
justifie
it
and
submit
to
it
.
So
it
is
said
of
Johns
hearers
,
Luk.
7.29
,
30.
All
the
people
that
heard
him
,
justified
God
;
yea
the
very
Publicans
,
the
worst
among
them
,
as
it
is
noted
there
in
that
place
.
So
holy
David
,
I
esteem
all
thy
Commandements
concerning
all
things
to
be
right
,
Psal.
119.128
.
yea
he
will
have
him
always
to
be
justified
when
he
speaketh
,
and
clear
even
when
he
judgeth
,
Psal.
51.4
.
when
it
is
hardest
to
acquit
him
,
and
to
stoop
to
him
.
So
that
you
see
,
my
Brethren
,
we
must
justifie
the
Lord
in
his
reproofs
and
threatnings
,
how
sharp
soever
they
may
seem
to
be
.
As
Rehoboam
and
the
Princes
did
when
they
were
sharply
menaced
be
the
Prophet
,
they
replyed
not
,
they
fretted
not
against
him
,
but
confessed
the
Lord
is
righteous
,
2
Chron.
12.6
.
And
Hezekiah
when
Isaiah
dealt
so
roundly
with
him
in
the
Name
of
God
,
Good
is
the
word
of
the
Lord
which
thou
hast
spoken
,
2
King
.
20.19
.
Yea
,
God
requireth
this
of
all
his
people
,
that
they
say
Amen
to
every
Curse
of
his
,
and
that
they
set
their
seal
to
it
,
as
you
may
see
,
Deut.
27.26
.
This
is
the
entertainment
which
we
ought
to
give
the
word
of
God
in
this
respect
,
meekly
and
humbly
to
submit
to
it
,
even
when
it
seemeth
to
be
most
against
us
;
and
not
so
much
as
once
to
mutter
or
repine
at
it
.
Now
this
we
shall
not
do
unless
we
look
upon
it
as
the
word
of
God
.
Nothing
but
such
an
apprehension
of
it
will
bring
the
heart
to
such
a
temper
,
and
put
the
spirit
into
such
a
frame
as
this
is
.
That
which
comes
to
us
under
the
notion
of
the
word
of
man
,
will
never
be
so
yeilded
to
;
No
,
the
heart
will
boyl
,
and
rage
,
and
rise
against
it
.
But
when
it
hath
the
stamp
of
God
upon
it
,
it
stoops
the
spirit
to
submission
.
Such
entertainment
(
you
may
see
)
it
found
in
Eli
upon
this
account
,
It
is
the
Lord
:
when
Samuel
who
was
then
a
child
,
declared
to
him
what
the
Lord
resolved
to
bring
upon
him
and
his
house
,
saith
Eli
,
it
becomes
me
to
be
humble
and
sumit
to
this
,
and
not
to
murmur
and
repine
against
it
;
for
it
is
the
Lord
,
1
Sam.
3.18
.
As
Hezekiah
,
Isa.
38.15
.
What
shall
I
say
?
for
he
hath
said
it
to
me
.
And
so
in
every
truth
that
is
delivered
to
us
,
in
every
precept
that
is
laid
upon
us
,
in
every
reprehension
that
is
given
us
,
in
every
Commination
that
is
thundred
out
against
us
,
if
we
consider
with
our selves
,
whoever
be
the
messenger
,
it
is
the
Lord
that
speaketh
this
,
it
is
the
word
of
God
and
not
of
man
,
this
and
only
this
will
make
us
in
all
humility
to
stoop
to
it
.
4.
We
must
know
for
certain
that
it
is
the
word
of
God
,
that
we
may
give
it
such
entertainment
as
it
ought
to
have
,
in
point
of
obedience
.
Herein
the
word
of
God
is
singular
,
it
must
be
absolutely
and
universally
obeyed
,
and
that
not
only
with
the
outward
but
also
with
the
inward
man
.
It
doth
not
only
take
command
upon
the
members
,
but
even
the
spirit
and
the
conscience
must
be
subject
to
it
.
And
that
without
delay
,
without
question
,
without
exception
,
without
reservation
;
assoon
as
that
which
is
delivered
to
us
,
appears
to
be
the
word
of
God
,
there
is
no
room
for
disputation
,
or
expostulation
,
but
obedience
.
All
that
the
Lord
Commandeth
we
must
do
,
Exod.
1●
.
8
.
if
he
command
it
,
we
must
do
it
.
This
is
the
entertainment
which
we
ought
to
give
the
word
of
God
.
The
word
of
man
can
challenge
no
such
honour
and
respect
from
us
.
All
the
commands
of
men
are
limited
,
and
are
to
be
obeyed
so
far
,
and
but
so
far
as
they
agree
with
the
commands
of
God
,
or
else
at
least
as
they
are
not
repugnant
to
them
.
And
consequently
while
we
look
on
any
word
as
that
which
comes
from
man
,
or
as
that
which
is
of
man
,
we
cannot
yeild
it
such
obedience
as
is
peculiar
to
the
word
of
God
.
But
when
we
know
once
that
it
is
of
God
,
when
we
are
certain
that
he
is
the
Author
of
it
,
we
shall
no
longer
think
our selves
at
liberty
to
obey
or
disobey
.
No
,
this
perswasion
will
convince
us
,
that
it
is
absolutely
necessary
to
resign
our selves
to
the
obedience
of
this
word
of
his
,
who
is
such
a
Law-giver
as
is
able
either
to
save
or
to
destroy
,
and
with
whom
every
disobedience
receiveth
a
just
recompence
of
reward
.
JOHN
17.7
.
Now
they
have
known
that
all
things
,
&c.
Vse
1
NOw
is
it
so
,
that
they
that
will
give
the
word
such
entertainment
,
&c.
We
see
the
reason
then
(
my
Brethren
)
,
why
the
word
is
so
unworthily
and
slightly
entertained
by
the
greater
part
of
men
;
why
it
hath
no
greater
reverence
,
no
greater
credit
,
no
more
submission
,
no
more
obedience
then
it
meets
withall
,
from
those
that
are
the
ordinary
hearers
of
it
.
Alas
,
how
is
it
disrespected
and
despise
everv
where
?
how
little
credit
doth
it
find
with
me
?
how
do
their
hearts
and
spirits
rise
against
it
,
when
it
meeteth
with
corruptions
,
and
crosses
them
in
their
ways
and
their
humors
?
how
far
are
they
from
yeilding
absolute
obedience
to
it
,
in
every
thing
that
it
requires
of
them
?
And
what
's
the
cause
of
all
this
?
Truly
the
main
and
principal
is
this
,
that
they
believe
it
not
to
be
indeed
and
truth
the
word
of
God
.
When
it
is
read
or
preached
to
them
,
either
they
call
the
matter
into
question
,
and
are
in
very
great
suspense
whether
it
be
the
word
of
God
or
no
;
or
else
they
peremptorily
resolve
as
Israel
did
,
It
is
not
he
,
Jer.
5.12
.
It
is
not
God
that
speaks
to
us
,
this
is
not
the
word
of
God
,
and
then
no
wonder
though
it
be
neglected
and
despised
by
them
.
They
hear
a
man
,
and
so
accordingly
resolve
that
that
which
is
delivered
to
them
,
is
of
man
,
and
that
it
hath
no
higher
Author
then
the
man
that
speaks
to
them
.
And
some
of
them
will
now
and
then
express
themselves
,
Preachers
may
say
their
pleasure
in
a
pulpit
,
and
the
like
.
And
hence
it
is
,
my
Brethen
,
that
their
respect
and
entertainment
of
it
,
is
answerable
to
their
apprehension
of
it
,
such
as
belongeth
to
the
word
of
man
and
no
more
.
They
regard
it
and
believe
it
and
obey
it
just
as
farre
as
they
themselves
please
.
But
you
will
say
perhaps
,
if
you
could
hear
the
Lord
himself
speak
to
you
,
Oh
how
would
you
fear
before
him
,
how
would
you
stoop
to
him
,
how
would
you
yeild
obedience
to
his
voyce
!
But
who
is
this
that
you
hear
?
a
man
such
as
your selves
are
,
whose
weaknesses
and
failings
and
infirmities
are
known
to
you
.
Oh
but
remember
that
though
you
have
this
treasure
in
earthen
vessels
,
yet
it
is
a
treasure
still
,
and
it
is
of
God
still
;
That
all
the
messengers
of
God
in
their
regular
prescripts
ought
to
be
instead
of
God
,
and
instead
of
Christ
to
you
;
That
it
is
not
they
that
speak
,
but
the
Holy
Ghost
himself
that
speaketh
by
them
,
Mat.
10.20
.
And
therefore
even
as
he
that
heareth
them
,
heareth
God
;
so
on
the
other
side
,
he
that
despiseth
them
,
despiseth
God
himself
,
Luk.
10.16
.
They
were
but
men
that
preached
to
the
Thessalonians
,
the
Apostle
and
his
fellows
;
so
that
they
might
have
made
the
same
objection
,
and
so
have
kept
themselves
from
due
and
reverend
entertainment
of
the
word
which
they
delivered
:
But
they
did
otherwife
,
as
the
Apostle
testifies
of
them
to
their
commendation
,
1
Thess.
2.13
.
The
word
which
ye
heard
of
us
(
saith
the
Apostle
there
)
ye
received
it
not
as
the
word
of
men
,
though
ye
received
it
of
us
who
are
but
men
,
yet
ye
received
it
not
as
the
word
of
men
,
but
as
it
is
indeed
the
word
of
God
.
Is
it
so
,
that
they
that
will
give
the
word
of
God
such
entertainment
Vse
2
as
it
ought
to
have
,
must
know
,
&c.
You
see
then
what
you
are
to
do
,
if
you
desire
to
entertain
the
word
aright
,
and
to
receive
it
in
such
a
manner
as
you
ought
to
do
;
you
find
perhaps
much
slightness
and
irreverence
and
stubbornness
and
disobedience
in
your
hearts
against
it
;
you
cannot
bring
your
hearts
to
such
a
temper
,
in
the
reading
or
the
hearing
of
it
,
as
you
unfeignedly
desire
to
do
;
your
thoughts
are
wandring
,
or
your
hearts
are
unbelieving
,
or
your
lusts
are
struggling
,
or
your
corrupt
and
carnal
reason
is
gainsaying
,
while
you
are
attending
on
it
.
Something
or
other
there
is
still
that
hinders
you
from
a
right
receiving
of
it
.
And
this
is
a
continual
grief
and
burthen
to
you
.
Now
,
my
Beloved
,
I
will
shew
you
how
you
shall
help
all
this
at
once
:
You
must
come
to
be
assured
,
to
know
for
certain
that
that
which
is
delivered
in
or
from
the
Scripture
,
is
the
word
of
God
;
If
you
have
any
secret
unbelief
of
this
,
any
doubt
in
this
particular
,
do
what
you
will
in
all
respects
besides
,
and
labour
what
you
can
,
you
will
never
bring
your selves
to
give
the
word
such
entertainment
as
it
ought
to
have
.
This
one
defect
will
hurt
you
more
then
all
the
means
that
you
can
use
besides
will
help
you
.
And
truly
Satan
(
knowing
well
of
how
great
consequence
it
is
)
endeavours
what
he
can
,
if
not
to
overthrow
us
utterly
,
at
least
to
weaken
us
in
this
assurance
.
And
if
he
can
but
weaken
us
in
this
,
and
make
as
faint
in
this
assurance
,
that
that
which
is
delivered
in
or
from
the
Scripture
is
the
word
of
God
,
he
knows
he
doth
much
work
at
once
:
He
weakens
by
proportion
our
Reverence
,
our
Assent
,
Submission
,
and
Obedience
with
it
.
And
verily
,
my
Brethren
,
though
it
may
not
be
perceived
,
yet
this
is
that
which
lies
at
the
bottom
,
and
is
the
main
original
of
all
that
slightness
,
and
incredulity
and
obstinacy
,
and
disobedience
,
which
many
of
the
pretious
Saints
of
God
discover
in
themselves
,
in
relation
to
the
word
,
and
know
not
how
to
remedy
.
They
are
not
firmly
and
inviolably
setled
and
confirmed
in
this
perswasion
that
it
is
the
word
of
God
.
Their
faith
is
weak
in
this
particular
,
and
so
accordingly
they
are
weak
in
all
those
things
which
concern
the
due
and
right
receiving
of
it
.
For
even
as
if
a
man
believe
it
not
to
be
the
word
of
God
at
all
,
he
will
give
it
no
fear
,
no
faith
,
no
submission
,
no
obedience
:
So
on
the
other
side
,
if
he
believe
it
weakly
,
and
with
many
hesitations
,
he
will
accordingly
be
weak
in
all
these
;
he
will
be
on
and
of
,
and
up
and
down
,
according
to
the
ebbings
and
the
flowings
of
his
faith
.
And
therefore
I
beseech
you
,
my
Beloved
,
strive
and
labour
what
you
can
to
strengthen
and
fortifie
your selves
in
this
perswasion
,
which
is
of
such
concernment
to
you
.
And
certainly
the
best
among
us
have
need
of
Confirmation
here
,
for
we
are
apt
sometimes
to
waver
and
to
have
doubtful
thoughts
about
it
.
And
they
that
are
most
free
from
these
,
have
yet
defects
and
imperfections
in
their
faith
of
this
as
well
as
other
parts
of
holy
truth
.
They
have
not
yet
attained
to
such
a
pitch
,
but
they
may
be
adding
to
it
,
and
go
on
to
further
measures
and
degrees
.
And
therefore
let
it
be
our
labour
and
endeavour
to
encrease
our
faith
in
this
particular
,
and
to
grow
up
to
full
assurance
of
this
inviolable
principle
,
that
That
which
is
delivered
in
the
Scripture
is
verily
the
word
of
God
.
Now
that
you
may
know
this
for
certain
,
I
shall
do
two
things
:
First
,
I
shall
lay
down
such
considerations
as
make
it
credible
:
And
in
the
next
place
I
shall
shew
you
what
you
are
to
do
that
it
may
be
certain
to
you
.
As
for
the
first
of
these
,
my
Brethren
,
there
are
many
things
that
make
it
very
credible
,
that
whatsoever
is
delivered
in
or
from
the
Srripture
,
is
the
word
of
God
.
I
shall
name
a
few
of
them
,
as
1.
The
evident
accomplishment
of
all
the
prophesies
contained
in
it
.
I
mean
of
all
,
excepting
those
the
time
of
whose
fulfilling
is
not
come
in
.
It
hath
been
Ruled
long
ago
,
that
De
futuris
contingentibus
non
datur
determinata
veritas
.
Man
cannot
certainly
determine
of
future
things
that
are
contingent
:
He
cannot
do
it
of
himself
,
and
by
his
own
fore-sight
.
Now
this
the
Prophets
and
Apostles
did
(
as
by
the
issue
and
event
is
manifest
)
and
therefore
it
appears
that
in
their
prophesies
they
were
directed
by
the
All-knowing
and
Omniscient
God
.
2.
It
is
made
credible
by
the
harmonious
testimony
of
the
Church
in
every
age
who
have
assented
to
it
,
and
acknowledged
and
received
it
,
as
that
which
comprehendeth
and
containeth
the
divine
and
holy
Oracles
of
God
himself
.
And
however
divers
Churches
have
been
at
very
sharp
dissentions
about
divers
other
things
,
yet
herein
they
have
still
agreed
,
and
none
of
them
have
once
so
much
as
questioned
,
whether
the
Scripture
be
the
word
of
God
or
no.
3.
It
is
made
credible
by
the
almost
incredible
consent
between
the
Scribes
and
Pen-men
of
it
;
who
writing
in
such
divers
places
,
tongues
,
and
seasons
,
must
needs
unreconcileably
have
crossed
and
thwarted
one
another
,
had
they
been
guided
by
their
own
spirits
.
We
see
how
men
that
write
upon
the
Scripture
differ
in
their
Expositions
of
it
,
and
speak
directly
one
against
another
.
How
more
would
the
Prophets
and
Apostles
then
have
jarred
,
unless
they
had
been
all
directed
by
the
same
Spirit
?
We
know
in
reason
,
men
would
far
more
easily
agree
in
Explicating
Principles
already
made
,
then
in
composing
those
Principles
and
Rules
themselves
,
if
every
man
had
liberty
to
frame
what
Axioms
he
thought
good
himself
,
and
to
set
them
down
for
text
.
And
therefore
certainly
the
Pen-men
of
the
Scripture
were
guided
all
by
one
,
viz.
the
Holy
Ghost
himself
who
lead
them
into
one
Truth
.
4.
It
is
made
credible
by
the
effectual
and
mighty
working
of
it
on
the
hearts
and
souls
of
men
,
above
all
other
writings
whatsoever
;
For
however
it
be
carried
in
a
low
and
easie
stile
,
yet
it
commands
us
,
and
prevails
upon
us
more
then
all
the
eloquence
of
men
and
Angels
could
possibly
do
,
were
it
united
all
together
.
And
herein
I
appeal
to
Gods
people
,
let
them
consider
with
themselves
what
wonderful
effects
it
hath
wrought
upon
their
hearts
;
how
it
hath
pierced
in
and
made
a
separation
between
their
very
joynts
and
marrow
;
how
it
hath
even
told
them
all
that
ever
they
have
done
;
how
it
hath
cast
them
down
with
unutterable
sorrow
;
and
then
raised
them
up
again
with
joy
unspeakable
and
glorious
.
How
it
hath
altered
them
and
changed
them
,
and
turned
them
clean
about
,
and
made
them
to
renounce
their
pleasures
and
delights
,
their
wills
,
their
reasons
,
their
desires
,
yea
,
to
deny
themselves
,
that
they
might
walk
by
this
Rule
.
5.
The
blood
of
many
Martyrs
gives
testimony
to
the
Scripture
,
that
it
is
the
word
of
God
;
who
but
for
this
divine
and
saving
Truth
,
and
by
his
power
and
might
whose
Truth
it
is
,
would
hardly
have
endured
the
rage
and
fury
of
the
flames
,
the
violence
of
the
tormentors
.
We
read
indeed
that
divers
Hereticks
have
suffered
exquisite
and
horrid
tortures
for
their
gross
opinions
and
conceits
,
as
we
have
many
instances
in
Church
story
.
But
it
is
to
be
considered
that
they
did
it
for
the
Scripture
,
though
falsely
and
corruptly
apprehended
and
applyed
.
Where
hath
been
the
Jew
,
or
Turk
,
who
for
his
Talmud
or
his
Alchoran
(
which
are
the
Scriptures
they
receive
and
use
)
hath
put
himself
into
the
hands
of
the
Tormentors
.
These
and
such
things
as
these
,
do
make
it
in
it self
extremely
credible
that
that
which
is
delivered
in
the
Scripture
is
the
word
of
God
.
But
yet
they
may
not
so
take
hold
upon
us
to
convince
us
notwithstanding
,
they
may
not
chase
our
scruples
all
away
,
nor
clear
up
all
doubts
,
unless
some
further
thing
be
done
,
to
make
it
credited
by
us
,
and
to
make
us
know
for
certain
,
that
it
is
the
word
of
God
.
This
is
the
proper
and
peculiar
work
of
Gods
Spirit
.
The
self
same
Spirit
which
delivered
it
to
the
Apostles
and
the
Prophets
who
were
the
Scribes
and
Pen-men
of
the
Scripture
,
and
made
them
know
that
it
was
the
word
of
God
which
they
delivered
,
must
satisfie
us
and
convince
us
also
that
it
is
the
word
of
God
which
we
receive
.
No
other
means
will
do
without
this
,
but
this
and
this
alone
will
do
it
.
This
is
an
absolute
and
satisfying
testimony
of
it self
which
carries
all
before
it
,
and
puts
the
matter
out
of
question
where
it
comes
.
Other
things
may
make
it
credible
;
but
this
and
this
alone
will
make
it
clearly
and
demonstratively
sure
to
us
,
that
it
is
in
deed
and
truth
the
word
of
God
.
Now
if
you
ask
me
how
the
Holy
Spirit
doth
this
great
work
,
which
nothing
else
besides
can
do
.
I
answer
that
it
doth
it
principally
two
ways
.
First
by
removing
those
impediments
which
hinder
this
assurance
;
And
secondly
by
giving
us
those
gifts
and
graces
,
which
make
us
able
to
receive
it
.
First
by
removing
those
impediments
that
hinder
this
assurance
.
There
is
a
double
hinderance
or
impediment
in
every
man
by
nature
.
First
ignorance
whereby
our
eyes
are
closed
as
it
were
.
The
word
hath
light
enough
,
my
Brethren
,
in
and
of
it self
to
shew
it self
to
us
,
to
manifest
it self
to
us
,
as
it
is
indeed
;
but
we
are
blind
and
cannot
see
it
.
The
second
hinderance
is
corruption
,
by
means
of
which
,
although
we
see
it
,
we
cannot
of
our selves
but
hate
it
,
and
dislike
it
,
and
reject
it
.
These
two
the
Holy
Spirit
cureth
and
removeth
by
a
double
remedy
.
The
first
illumination
,
restoring
our
decayed
understandings
to
some
degrees
and
measures
of
their
first
light
,
opening
our
eyes
that
we
may
see
the
wonders
of
the
word
,
and
so
be
satisfied
that
it
is
the
word
of
God
.
The
next
,
Sanctification
,
infusing
into
our
desires
and
our
affections
some
degrees
and
measures
of
their
first
holiness
.
And
by
this
work
of
Gods
Spirit
,
opening
the
eyes
of
our
blind
minds
,
that
we
may
understand
the
Scriptures
,
and
see
those
admirable
rays
and
beams
of
divine
and
heavenly
light
that
shine
in
them
:
And
also
rectifying
our
corrupt
affections
that
we
may
love
them
and
embrace
them
,
we
come
to
be
assured
that
the
Scripture
is
indeed
and
truth
the
word
of
God
.
So
that
you
see
the
Spirit
works
not
this
assurance
in
us
by
adding
any
thing
to
Gods
word
,
by
curing
any
failing
or
defect
in
it
,
but
only
by
bringing
it
into
the
light
,
and
representing
it
unto
us
as
indeed
it
is
.
The
Spirit
doth
not
make
it
credible
,
for
it
is
so
in
it self
abundantly
beyond
all
possibility
,
even
of
the
best
addition
,
but
it
makes
it
so
to
us
,
by
curing
and
removing
the
impediments
,
and
supplying
the
defects
which
are
in
us
,
by
means
of
which
we
cannot
apprehend
it
as
it
is
.
And
I
mention
this
the
rather
,
because
some
have
been
apt
to
say
of
late
,
the
Word
without
the
Spirit
is
no
more
to
them
then
any
other
Book
,
or
any
other
piece
of
writing
.
Now
if
their
meaning
be
to
blame
themselves
in
this
,
and
to
import
that
their
corruption
and
their
ignorance
is
such
,
that
unless
the
Spirit
help
them
they
cannot
come
to
understand
it
,
or
look
upon
it
as
better
then
another
Book
,
it
may
receive
a
pretty
fair
construction
.
But
if
their
intention
be
to
undervalue
and
abase
the
Scripture
,
as
if
the
proper
and
innate
and
real
worth
thereof
depended
wholly
on
the
Spirits
revelation
,
it
is
a
horrid
derogation
from
the
pretious
Word
of
God
.
It
's
true
indeed
,
without
the
Spirit
it
may
be
no
more
to
us
then
any
other
book
;
such
is
the
darkness
and
prophaness
of
our
hearts
;
but
yet
it
is
more
in
it self
,
whether
the
Spirit
shew
it
us
or
no.
The
Spirit
in
this
work
of
his
doth
not
make
it
in
it self
to
be
the
Word
of
God
,
but
only
to
appear
so
.
It
makes
no
alteration
in
the
Word
,
but
in
our selves
.
When
first
it
tells
us
and
assures
us
that
it
is
the
Word
of
God
,
it
was
clearly
so
before
,
or
else
it
certifies
us
of
a
falsehood
and
untruth
,
only
it
was
not
apprehended
and
believed
to
be
so
This
is
indeed
the
Spirits
work
,
to
make
us
know
for
certain
that
it
is
the
Word
of
God
,
it
is
not
to
be
done
without
it
.
And
therefore
that
we
may
attain
to
this
perswasion
,
we
must
do
these
two
things
.
1.
We
must
cry
to
God
to
send
down
his
Holy
Spirit
,
to
give
in
this
assurance
to
us
:
To
set
his
seal
and
testimony
to
it
,
that
it
is
the
Word
of
God
;
and
so
to
put
the
matter
out
of
all
question
,
to
satisfie
us
without
any
further
scruple
,
that
all
that
is
delivered
in
it
,
is
of
God
.
2.
We
must
take
in
and
cherish
all
the
light
,
that
from
the
Spirit
shines
upon
the
soul
.
Sometimes
a
beam
breaks
in
upon
us
on
a
sudden
,
it
makes
us
see
and
know
for
certain
that
it
is
the
Word
of
God
,
so
that
all
doubt
is
banished
quite
in
that
particular
.
But
we
neglect
it
,
and
permit
our
thoughts
to
be
misled
to
other
things
,
before
we
fix
and
settle
upon
this
perswasion
;
and
so
our
assurance
fails
,
and
our
doubts
return
again
.
The
Spirit
offers
clear
illumination
and
conviction
,
and
we
take
no
notice
of
it
,
and
therefore
it
is
just
it
should
be
withdrawn
again
.
And
thus
far
of
our
Saviours
declaration
of
his
Apostles
and
Disciples
due
and
ready
entertainment
of
the
Word
which
he
delivered
,
together
with
the
ground
of
it
,
as
it
is
barely
mentioned
only
.
Proceed
we
now
to
look
upon
it
as
it
is
amplified
in
the
following
verse
,
For
I
have
given
unto
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
,
and
have
known
surely
that
I
came
out
from
thee
,
and
they
have
believed
that
thou
didst
send
me
.
And
here
as
I
have
shewed
you
formerly
,
our
Saviour
doth
these
two
things
:
First
he
declares
his
own
fidelity
,
in
the
delivery
of
his
message
from
his
Father
to
his
people
;
I
have
given
unto
them
the
words
which
thou
gavest
me
.
And
secondly
,
he
shews
the
issue
and
event
of
this
fidelity
of
his
,
in
his
Apostles
and
Disciples
,
and
that
especially
in
two
respects
:
Both
with
Relation
to
the
message
which
he
brought
,
and
also
with
relation
to
himself
the
Messenger
.
First
,
With
Relation
to
the
Message
which
he
brought
,
They
have
received
them
,
saith
he
,
that
is
,
the
words
which
I
delivered
to
them
in
thy
name
.
Secondly
,
Then
with
relation
to
himself
the
Messenger
,
They
have
known
surely
that
I
came
from
thee
,
and
have
believed
that
thou
didst
send
me
.
At
this
time
the
first
thing
which
our
Saviour
doth
,
he
pleads
his
own
fidelity
in
the
delivery
of
his
Message
from
his
Father
to
his
people
,
I
have
given
unto
them
the
words
which
thou
gavest
me
.
The
words
which
thou
hast
given
me
as
the
principal
Author
,
I
as
the
Messenger
and
the
Embassador
from
thee
have
given
them
.
Those
very
words
and
no
other
:
No
less
,
no
nor
more
.
For
both
of
those
are
clearly
intimated
here
;
I
have
given
them
the
words
which
thou
hast
given
me
.
No
other
words
,
but
those
only
.
I
have
not
given
them
a
word
more
.
Nothing
of
my
own
devising
,
nothing
of
my
own
inventing
;
that
which
I
have
received
from
thee
,
and
only
that
,
I
have
declared
to
them
,
I
have
not
added
one
word
.
And
as
I
have
not
added
,
so
neither
on
the
other
side
have
I
diminished
one
word
.
I
have
given
them
the
words
which
thou
hast
given
me
,
every
one
of
those
words
,
I
have
not
kept
a
word
back
,
but
have
delivered
all
to
them
;
That
which
thou
hast
given
me
,
they
have
had
without
abatement
,
or
diminution
in
the
least
degree
.
So
that
you
see
,
my
Brethren
,
DOCTRINE
.
Christ
hath
approved
himself
a
faithful
Prophet
to
his
Church
,
a
faithful
Messenger
from
his
Father
to
his
people
.
He
hath
no
failed
either
way
by
adding
to
,
or
taking
from
;
by
Addition
,
or
Substraction
:
But
hath
been
very
just
in
his
Embassage
to
a
word
.
The
words
which
by
his
Father
were
delivered
to
him
,
he
hath
delivered
to
his
people
,
only
those
,
and
all
those
.
And
this
he
pleads
and
urges
in
my
Text
,
you
see
,
to
shew
his
faithfulness
,
and
to
make
it
appear
how
well
he
had
discharged
the
trust
that
was
reposed
in
him
by
his
Father
.
I
have
given
unto
them
the
words
which
thou
gavest
me
.
That
I
may
fully
and
distinctly
clear
the
point
,
I
shall
evince
that
Christ
hath
shewed
himself
a
faithful
Prophet
,
a
faithful
Messenger
from
his
Father
to
his
people
:
First
in
this
respect
,
that
he
hath
added
nothing
to
his
Message
;
And
secondly
in
this
respect
,
that
he
hath
taken
nothing
from
it
.
Both
which
are
evidently
intimated
in
the
Text.
Christ
hath
shewed
himself
a
faithful
Prophet
,
a
faithful
Messenger
from
his
Father
to
his
people
,
in
this
respect
,
that
he
hath
added
nothing
to
his
Message
.
So
he
affirmeth
of
himself
you
see
,
who
is
the
truth
it self
,
and
cannot
lye
;
I
have
given
unto
them
the
words
which
thou
gavest
me
.
He
speaks
it
here
exclusively
,
no
other
words
but
those
only
;
We
find
our
Saviour
sometimes
stiled
him
whom
God
hath
sent
,
the
Angel
and
the
Messenger
of
God
,
as
you
may
see
that
place
for
instance
,
Mal.
3.1
.
Yea
the
Apostle
,
Heb.
3.1
.
Consider
the
Apostle
and
High
Priest
of
our
profession
Jesus
Christ
.
And
herein
he
hath
done
his
part
,
that
he
hath
been
exact
in
the
discharge
of
his
Apostleship
,
and
the
delivery
of
his
Errand
to
the
Church
.
He
hath
not
put
in
any
thing
,
no
not
a
word
,
that
may
be
called
his
own
,
in
opposition
to
his
Father
.
He
hath
not
gone
beyond
the
bounds
of
his
Commission
in
the
least
degree
.
And
this
he
pleadeth
very
often
in
the
Gospel
,
and
beateth
very
much
upon
it
,
that
he
might
be
understood
,
and
that
he
might
not
be
mistaken
,
because
it
was
of
such
concernment
to
the
success
and
efficacy
of
his
message
;
Even
as
the
Father
said
unto
me
,
so
I
speak
,
saith
Jesus
Christ
,
Joh.
12.
ult.
That
[
so
]
respecteth
not
so
much
the
manner
as
the
matter
of
his
speaking
,
as
you
may
easily
discern
,
if
you
will
look
back
to
the
words
immediately
before
,
What
I
speak
,
even
as
the
Father
said
unto
me
,
so
I
speak
.
The
things
which
I
deliver
are
the
same
which
I
received
of
my
Father
.
That
only
I
have
said
and
nothing
else
,
not
a
word
besides
that
.
And
therefore
he
inculcates
frequently
,
that
he
speaks
not
of
himself
,
it
is
a
phrase
he
useth
often
.
His
meaning
is
not
,
that
he
speaks
not
of
his
own
strength
,
but
that
he
speaks
not
of
his
own
devising
,
he
utters
nothing
but
that
which
is
committed
to
him
by
another
.
The
words
I
speak
,
saith
he
,
I
speak
not
of
my self
,
Joh.
14.10
.
but
the
Father
that
is
in
me
.
They
come
originally
from
my
Father
,
and
I
do
not
adde
so
much
as
one
of
my
own
words
.
And
even
as
Christ
hath
shewed
himself
a
faithful
Prophet
,
a
faithful
Messenger
from
his
Father
to
his
people
in
this
respect
,
that
he
hath
added
nothing
to
his
Message
;
So
in
this
respect
also
that
he
hath
taken
nothing
from
it
.
He
hath
delivered
it
intire
,
declared
it
fully
and
compleatly
to
his
people
;
I
have
given
to
them
(
saith
he
)
the
words
which
thou
gavest
me
:
you
must
conceive
it
All
those
words
;
I
have
not
kept
a
word
from
them
;
with
which
accords
his
protestation
to
his
Apostles
and
Disciples
when
he
was
about
to
leave
them
,
Joh.
15.15
.
Henceforth
I
call
you
not
servants
,
for
the
servant
knows
not
what
his
Lord
doth
,
but
I
have
called
you
friends
.
And
why
so
?
For
all
things
that
I
have
heard
of
my
Father
,
I
have
made
known
to
you
;
In
this
respect
I
have
used
you
like
friends
,
that
I
have
told
you
all
my
Fathers
Councel
,
I
have
acquainted
you
with
all
,
without
any
reservation
.
All
that
he
hath
delivered
to
me
as
the
Prophet
of
the
Church
,
and
as
a
Messenger
from
him
to
you
;
I
have
exactly
and
compleatly
made
it
known
to
you
.
But
you
will
ask
me
how
this
accordeth
with
his
own
expression
to
his
Apostles
at
another
time
,
and
in
another
place
,
Object
.
viz.
the
Chapter
following
,
that
even
now
alleadged
,
Joh.
16.12
.
I
have
yet
many
things
to
say
to
you
,
but
ye
cannot
bear
them
now
,
as
if
he
should
have
added
,
therefore
I
will
not
speak
them
now
;
and
how
then
could
he
say
before
,
I
have
made
known
all
things
to
you
?
Truly
,
my
Brethren
,
he
might
say
it
very
well
.
He
had
indeed
made
known
all
things
to
them
,
that
were
to
be
known
by
them
:
Answ.
I
mean
as
yet
,
in
the
Condition
they
were
in
at
that
time
.
All
things
which
he
heard
from
God
the
Father
,
with
this
intent
that
they
should
hear
them
,
and
be
made
acquainted
with
them
,
he
had
imparted
to
them
to
the
very
utmost
:
so
that
he
had
been
faithful
in
the
business
.
There
is
no
doubt
our
Saviour
Christ
as
man
had
many
things
revealed
to
him
from
his
Father
,
which
he
instilled
not
into
his
Disciples
;
for
he
was
perfect
in
regard
of
knowledge
,
and
they
were
not
so
,
nor
could
be
so
in
this
world
.
But
whatsoever
was
communicated
to
him
as
the
Mediator
and
the
Prophet
of
the
Church
in
that
behalf
,
and
for
the
information
and
behoof
of
his
people
,
all
this
he
manifested
and
made
known
to
them
again
,
as
far
as
the
estate
which
they
were
in
would
bear
it
,
and
their
condition
did
require
it
:
And
this
he
clearly
intimateth
in
the
fore-alleadged
place
,
I
have
yet
many
things
to
say
to
you
,
but
ye
cannot
bear
them
now
;
And
to
what
end
should
Christ
say
that
which
he
knew
they
could
not
yet
bear
?
why
should
he
lay
a
burthen
on
them
,
which
was
too
heavy
for
their
shoulders
?
But
if
he
had
said
all
before
,
how
had
he
many
things
to
say
yet
?
He
had
said
all
that
was
to
be
said
before
,
all
that
his
Father
had
appointed
him
to
say
,
and
he
had
many
things
to
say
,
that
were
not
to
be
said
yet
,
because
they
were
not
suitable
to
the
condition
they
were
in
at
that
time
.
But
did
our
Saviour
say
them
afterwards
?
or
if
he
had
many
things
to
say
,
and
did
not
say
them
,
how
was
he
such
a
faithful
messenger
(
as
I
have
shewn
)
from
his
Father
to
his
people
?
For
clearing
this
,
we
must
distinguish
of
our
Saviours
sayings
;
something
he
was
to
say
to
his
Apostles
and
Disciples
with
his
own
immediate
voyce
,
while
he
was
conversant
upon
the
earth
.
Other
things
he
was
to
say
by
his
Spirit
afterwards
,
and
he
was
very
faithfull
both
ways
.
1.
What
things
he
was
to
say
to
his
Apostles
and
Disciples
with
his
own
immediate
voyce
,
he
said
all
those
things
.
He
kept
nothing
back
from
them
.
He
taught
them
lesson
after
lesson
,
still
as
they
could
learn
.
And
so
he
carryed
them
along
,
as
long
as
he
remained
among
them
:
So
that
he
might
have
said
at
any
time
while
he
was
with
them
,
I
have
made
known
all
to
you
,
all
that
you
are
yet
to
know
.
And
whereas
he
affirmeth
in
the
cited
place
,
I
have
yet
many
things
to
say
to
you
,
if
they
were
such
as
he
was
himself
to
speak
,
to
utter
to
them
with
his
own
mouth
,
there
is
no
question
to
be
made
,
he
spake
them
afterwards
.
before
he
left
them
,
and
ascended
to
his
Father
.
And
it
is
manifest
,
that
after
he
was
risen
,
he
conversed
with
them
forty
days
,
talking
of
mysterious
things
,
speaking
of
things
pertaining
to
the
Kingdom
,
Act.
1.7
.
The
Kingdom
which
had
been
set
up
in
the
hearts
of
a
few
poor
despised
ones
before
,
but
was
now
to
be
erected
in
the
Church
.
These
and
such
things
as
these
they
could
not
hear
till
now
,
and
therefore
though
our
Saviour
had
these
things
to
say
,
yet
he
said
them
not
till
now
:
And
now
he
said
them
that
he
might
be
faithful
,
and
that
he
might
discharge
the
trust
,
that
was
reposed
in
him
by
his
Father
.
2.
But
there
were
other
things
which
he
was
not
to
say
to
his
Apostles
and
Disciples
,
by
his
own
immediate
voyce
,
while
he
was
conversant
among
them
,
but
by
his
Spirit
afterward
,
when
he
had
left
them
.
And
these
he
said
accordingly
by
that
Spirit
.
And
this
is
chiefly
aimed
at
,
and
is
the
main
intention
of
the
fore-alleadged
Text
,
I
have
yet
many
things
to
say
to
you
,
but
you
cannot
bear
them
yet
.
But
what
then
?
did
he
say
them
afterwards
?
Yes
,
he
said
them
afterwards
by
his
Spirit
,
and
what
the
Spirit
said
,
he
said
.
And
therefore
it
is
added
presently
,
Howbeit
when
the
Spirit
of
Truth
is
come
,
he
will
guide
you
into
all
truth
;
For
he
shall
not
speak
of
himself
,
but
whatsoever
he
shall
hear
(
viz.
of
me
)
that
shall
he
speak
.
He
shall
receive
of
me
,
and
shall
shew
it
unto
you
.
While
Christ
was
conversant
with
his
Apostles
in
the
flesh
,
they
were
capable
of
nothing
in
a
manner
.
It
was
but
little
they
could
bear
then
,
and
therefore
there
was
little
to
be
shewed
to
them
.
But
when
he
was
ascended
once
,
their
hearts
were
presently
enlarged
to
a
capacity
of
greater
measures
and
degrees
of
knowledge
.
And
Christ
was
now
accordingly
to
shew
them
(
and
the
Church
by
them
)
much
more
by
his
Spirit
:
which
he
performed
with
all
fidelity
,
as
the
event
hath
manifested
and
declared
.
The
point
you
see
is
fully
cleared
;
Christ
hath
approved
himself
a
faithful
Messenger
from
his
Father
to
his
people
.
For
he
hath
added
nothing
to
his
message
,
and
he
hath
taken
nothing
from
it
.
All
the
words
his
Father
gave
him
to
deliver
by
himself
and
by
his
own
immediate
voyce
,
he
hath
delivered
.
All
that
he
gave
him
to
deliver
by
his
Spirit
,
all
these
he
hath
delivered
too
;
and
so
he
hath
been
absolutely
and
exactly
faithful
every
way
.
Hath
Christ
approved
himself
a
faithful
Prophet
to
the
Church
,
a
Vse
1
faithful
Messenger
?
&c.
Hath
he
not
failed
in
speaking
any
thing
that
he
should
have
concealed
,
or
in
concealing
any
thing
he
should
have
spoken
?
hath
he
not
spoken
so
much
as
a
word
too
little
,
or
a
word
too
much
?
This
then
may
serve
to
teach
us
divers
things
;
As
1.
To
hear
this
Prophet
,
and
diligently
to
observe
and
mark
all
that
he
speaks
to
us
:
He
hath
no
loose
words
,
no
vain
expressions
,
nothing
too
little
,
or
too
much
in
that
which
he
delivered
to
us
,
and
therefore
it
must
be
the
better
noted
,
and
the
more
valued
.
The
words
of
men
,
yea
,
the
exactest
of
them
are
sometimes
defective
,
and
sometimes
redundant
.
The
words
of
Christ
are
not
so
.
I
speak
not
this
that
you
should
do
as
some
of
the
Church
of
Corinth
did
.
I
am
for
Paul
,
saith
one
,
I
am
for
Cephas
,
said
another
;
I
am
for
neither
of
them
,
said
a
third
,
I
am
for
Christ
only
.
That
which
Christ
himself
said
,
I
will
hear
,
and
I
will
read
,
but
I
will
hear
no
other
man
;
I
would
not
have
you
hear
Christ
,
so
as
to
hear
none
but
him
.
But
I
would
have
you
hear
Christ
,
so
as
to
hear
none
like
him
,
for
never
man
spake
like
this
man
.
And
therefore
when
we
meet
with
his
words
,
let
us
take
special
notice
of
them
,
let
us
fix
and
dwell
upon
them
,
and
let
them
rest
and
dwell
in
us
.
Let
the
word
of
Christ
dwell
in
us
richly
:
Let
us
have
an
eye
to
mark
them
,
an
ear
to
hear
them
,
and
a
heart
to
keep
them
,
as
Mary
had
,
of
whom
it
is
recorded
,
that
she
kept
all
his
sayings
in
her
heart
.
How
carefully
did
the
Apostle
keep
that
which
our
Saviour
spake
,
though
it
be
no
where
mentioned
in
the
Gospel
,
and
wishes
other
men
to
do
so
too
!
Act.
20.35
.
Remember
the
words
of
the
Lord
Jesus
,
how
he
said
,
It
is
more
blessed
to
give
then
to
receive
.
And
so
he
mindeth
the
Corinthians
of
that
whith
Christ
himself
spake
.
To
the
marryed
,
I
command
,
and
yet
not
I
,
but
the
Lord
,
1
Cor.
7.10
.
As
intimating
that
the
words
which
dropped
from
his
lips
,
did
challenge
singular
regard
from
them
.
And
such
regard
,
my
Brethren
,
let
them
have
from
us
,
when
we
meet
with
his
Prayers
,
his
Sermons
,
his
Sayings
;
let
us
hear
this
Prophet
,
and
hear
him
so
to
be
obedient
to
him
.
It
was
a
dangerous
thing
you
know
,
to
refuse
to
hear
Moses
;
he
that
despised
Moses
Law
,
was
to
die
without
mercy
.
But
it
is
much
more
dangerous
to
refuse
to
hear
Christ
.
There
is
a
sorer
punishment
for
such
,
Heb
10.28
.
It
went
very
hard
with
those
who
refused
the
word
that
was
spoken
by
Angels
.
But
if
we
refuse
the
word
that
was
spoken
by
Christ
,
and
do
it
finally
,
there
is
but
one
way
with
us
,
we
are
gone
without
recovery
:
For
if
the
word
spoken
by
Angels
was
stedfast
,
(
for
the
execution
of
it
)
and
every
transgression
and
disobedience
received
a
just
recompence
of
reward
;
How
shall
we
escape
if
we
neglect
so
great
Salvation
,
which
was
spoken
by
the
Lord
?
If
we
hear
him
not
,
we
die
,
and
that
without
mercy
too
.
But
if
we
hear
him
and
obey
him
,
we
shall
live
,
and
that
for
ever
.
The
words
that
he
spake
are
spirit
and
life
:
And
if
a
man
keep
his
sayings
,
he
shall
never
see
death
.
2.
This
should
teach
us
in
the
second
place
,
to
trust
him
;
since
he
is
such
a
faithful
Messenger
that
he
varies
not
a
word
,
we
may
well
rely
upon
him
,
and
believe
him
to
the
utmost
.
His
words
are
all
heavenly
,
all
of
God
;
he
hath
given
us
those
words
,
that
are
given
him
of
the
Father
,
all
those
,
and
none
but
those
;
and
why
then
should
we
not
depend
upon
them
,
for
our
direction
,
for
our
Consolation
,
and
trust
him
perfectly
in
all
cases
?
3.
To
try
other
Prophets
by
this
Prophet
,
other
Messengers
by
this
Messenger
,
and
so
accordingly
to
embrace
them
,
or
reject
them
.
Other
men
that
come
from
God
really
or
in
pretence
,
may
speak
more
or
speak
less
then
he
hath
put
into
their
mouths
;
Christ
hath
said
neither
more
nor
less
:
and
therefore
let
us
always
try
their
Messages
by
his
Message
;
if
they
agree
with
his
,
let
us
embrace
them
;
but
if
they
disagree
,
let
us
reject
them
.
JOHN
.
17.8
.
I
have
given
unto
them
the
words
which
thou
gavest
me
.
ANd
thus
far
of
the
General
Application
.
Proceed
we
now
a
little
more
particularly
and
distinctly
to
apply
the
divers
branches
of
the
point
in
order
.
Vse
1
Hath
Christ
himself
approved
himself
a
faithful
Messenger
from
his
Father
to
his
people
,
in
this
respect
,
that
he
hath
added
nothing
to
his
Message
?
That
he
hath
not
delivered
so
much
as
a
word
more
?
Then
surely
not
a
word
of
his
must
be
neglected
by
us
,
nor
slightly
passed
over
,
without
the
most
exact
examination
.
All
the
words
of
Jesus
Christ
have
weight
in
them
,
and
therefore
they
must
all
be
weighed
,
by
them
that
handle
them
,
or
read
,
or
hear
them
.
Every
word
that
he
delivered
comes
from
heaven
,
it
is
given
him
of
his
Father
,
as
you
have
it
in
my
Text.
And
do
you
think
his
Father
would
give
down
from
heaven
,
so
much
as
one
vain
word
to
be
delivered
by
him
to
his
Church
and
people
?
And
if
there
be
not
one
superfluous
word
in
his
Message
,
then
certainly
there
is
not
one
to
be
unadvisedly
and
lightly
passed
over
by
us
.
And
therefore
let
it
be
our
care
to
pry
into
,
and
study
every
word
of
Jesus
Christ
which
he
hath
left
upon
record
in
Scripture
,
to
sift
it
and
to
scan
it
to
the
very
utmost
,
to
seek
to
God
by
earnest
prayer
to
open
and
unfold
it
to
us
,
that
nothing
in
it
(
as
far
as
it
is
possible
)
may
scape
us
unobserved
.
And
truly
,
my
Beloved
,
this
deserves
the
more
to
be
considered
by
us
,
because
we
know
not
what
we
lose
sometimes
by
our
neglect
in
this
particular
:
by
slight
and
careless
handling
,
reading
or
hearing
of
the
words
of
Christ
;
Oh
the
inestimable
hidden
worth
that
is
wrapt
up
sometimes
in
one
of
his
expressions
,
and
we
take
no
notice
of
it
!
Either
we
are
ignorant
of
the
Original
,
the
Language
and
the
Tongue
in
which
he
speaks
,
and
so
cannot
:
or
else
we
are
negligent
and
idle
and
remiss
,
and
so
do
not
dive
in
it
.
It
is
not
to
be
imagined
what
a
world
of
light
and
information
in
deep
and
mysterious
things
,
of
sweet
direction
,
of
precious
Consolation
we
lose
by
this
means
.
And
therefore
when
we
labour
to
expound
the
Scripture
,
when
we
read
,
or
when
we
hear
it
,
let
us
not
look
upon
a
sentence
,
or
a
verse
in
gross
;
and
so
indeavour
to
find
out
the
general
intent
and
drift
and
meaning
of
it
,
but
let
us
scan
and
study
every
word
.
Were
there
any
loose
expressions
,
as
there
are
in
other
writings
,
that
carry
nothing
of
solidity
and
weight
in
them
,
we
might
very
well
omit
them
,
and
not
spend
our
thoughts
upon
them
.
But
there
is
not
a
word
to
spare
in
that
which
Jesus
Christ
delivers
from
his
Father
to
his
people
;
nothing
but
what
is
necessary
to
express
some
matter
of
importance
and
concernment
to
us
,
and
therefore
let
us
value
it
and
fist
it
well
,
that
we
may
know
the
mind
of
God
,
and
the
mind
of
Christ
in
it
.
Hath
Christ
approved
himself
a
faithful
Messenger
from
his
Father
to
Vse
2
his
people
,
in
this
respect
,
that
he
hath
taken
nothing
from
his
message
?
Then
let
us
seek
no
further
for
direction
in
matters
that
concern
salvation
,
but
let
us
satisfie
our selves
with
that
which
Christ
hath
brought
us
from
his
Father
.
Indeed
if
he
were
any
way
defective
,
there
were
some
colourable
reason
then
,
why
we
should
labour
to
supply
him
(
as
the
Papists
do
)
with
their
Traditions
and
unwritten
Verities
,
and
so
botch
up
as
well
as
we
are
able
,
that
which
he
hath
left
unperfect
.
But
since
he
hath
delivered
to
us
all
that
his
Father
put
into
his
mouth
,
and
hath
not
kept
a
word
back
;
Oh
let
us
rest
in
the
discovery
he
hath
made
,
as
that
which
of
it self
is
able
to
make
us
wise
unto
Salvation
.
Let
us
beware
of
itching
after
novelties
,
and
hearkning
after
new
and
strange
discoveries
,
such
as
Christ
hath
never
made
,
as
many
do
in
these
days
.
Oh
let
not
any
of
us
who
have
heard
and
learned
Christ
,
turn
away
from
wholesome
doctrine
,
and
be
turned
after
fables
,
as
the
Apostle
Paul
speaks
;
Let
us
not
leave
the
Living
Fountain
,
and
go
to
broken
Cisterns
that
will
hold
no
water
.
But
let
us
stick
to
Jesus
Christ
,
and
satisfie
our selves
with
that
which
he
hath
taught
us
in
the
Scripture
,
as
comprehending
in
it
all
that
is
necessary
to
salvation
.
But
here
to
clear
my self
a
little
that
I
may
not
be
mistaken
,
I
acknowledge
that
many
necessary
things
are
not
expresly
delivered
to
us
by
our
Saviour
from
his
Father
;
and
yet
his
message
is
compleat
for
all
that
:
For
though
they
be
not
clearly
mentioned
and
set
down
disertis
verbis
,
they
may
by
manifest
and
necessary
consequence
be
gathered
and
deduced
from
that
which
he
hath
taught
us
in
the
Scripture
.
And
to
this
end
I
shall
desire
you
to
take
notice
of
these
three
particulars
.
1.
Where
generals
are
taught
us
,
there
all
particulars
comprised
in
them
,
and
comprehended
under
them
,
are
in
the
purpose
and
intention
of
our
Saviour
taught
also
;
as
when
he
interdicteth
any
sin
,
suppose
it
murther
,
or
adultery
,
there
all
the
sorts
and
kinds
and
measures
and
degrees
of
that
corruption
,
are
with
it
interdicted
and
condemned
.
2.
Where
principles
and
causes
are
delivered
to
us
,
there
the
effects
that
flow
and
issue
from
them
,
and
are
caused
by
them
,
are
intended
and
comprised
,
as
virtually
comprehended
and
contained
in
their
causes
.
3.
Where
we
find
one
like
taught
,
we
must
conceive
alike
of
all
the
rest
of
like
nature
;
Quia
parium
par
ratio
;
and
where
there
is
par
ratio
,
there
is
also
par
Lex
:
where
things
are
like
,
there
the
reason
is
alike
;
and
where
there
is
like
reason
,
there
is
also
like
law
.
And
thus
not
any
instance
can
be
given
,
of
any
point
of
necessary
faith
or
practice
,
that
is
not
taught
by
our
Saviour
in
the
Scripture
.
So
that
we
need
to
go
no
further
,
but
may
content
and
satisfie
our selves
with
his
teaching
.
Vse
3
Hath
Christ
appeared
himself
a
faithful
Messenger
from
his
Father
to
his
people
in
both
respects
,
that
he
hath
added
nothing
to
,
that
he
hath
taken
nothing
from
his
message
?
Then
let
the
Messengers
and
Ministers
of
Jesus
Christ
be
faithful
to
him
in
the
same
respect
.
As
Christ
hath
his
Commission
from
the
Father
,
so
they
have
theirs
from
Christ
.
As
the
Father
sends
him
,
so
he
sends
them
.
It
is
his
own
expression
to
his
own
Apostles
,
Joh.
20.21
.
As
my
Father
hath
sent
me
,
so
send
I
you
.
And
therefore
even
as
he
is
faithful
to
his
Father
,
so
they
accordingly
must
be
faithful
unto
him
.
And
even
as
he
delivers
that
which
he
hath
received
from
his
Father
,
so
they
must
deliver
too
that
which
they
have
received
from
Christ
.
And
that
without
addition
,
without
diminution
,
as
Christ
doth
.
They
must
deliver
it
without
addition
;
as
Christ
addes
nothing
to
the
message
which
his
Father
puts
into
his
mouth
,
so
they
must
adde
nothing
neither
to
the
message
which
Christ
hath
put
into
their
mouths
.
They
must
not
stray
beyond
the
bounds
of
their
Commission
,
and
come
with
matters
of
their
own
devising
and
inventing
to
the
people
.
They
must
not
preach
another
Gospel
,
Gal.
1.8
.
another
Doctrine
,
1
Tim.
1.3
.
but
must
be
able
in
uprightness
to
say
as
the
Apostle
doth
to
his
hearers
,
1
Cor.
11.23
.
That
which
I
have
received
of
the
Lord
,
I
have
delivered
unto
you
.
Only
that
and
no
more
.
And
here
there
are
three
sorts
faulty
;
I
shall
but
only
name
them
to
you
,
and
go
on
.
1.
The
Superstitious
Teacher
;
there
were
a
multitude
of
such
not
long
ago
;
but
blessed
be
the
Lord
,
their
number
now
is
well
lessened
;
whose
manner
was
to
beat
on
nothing
in
the
Pulpit
but
humane
Observations
,
and
Inventions
and
Traditions
.
They
must
stand
up
at
Gloria
Patri
,
they
must
bow
before
the
Altar
,
and
the
like
.
These
were
the
things
that
many
Preachers
dwelt
upon
,
in
which
their
greatest
heat
and
zeal
was
shewn
,
as
if
they
were
of
greater
consequence
then
Principles
and
Fundamentals
of
Religion
.
2.
The
Sceptick
Teacher
,
who
doateth
about
foolish
idle
questions
,
which
do
not
serve
to
edifie
,
and
which
when
all
is
done
,
have
neither
ground
nor
resolution
in
the
Scriptures
.
And
here
the
Schoolmen
were
extreamly
faulty
who
have
filled
the
world
with
multitudes
of
needless
and
unprofitable
scruples
,
and
inquiries
,
concerning
which
our
Saviour
(
the
great
Prophet
of
the
Church
)
speaketh
nothing
of
or
on
.
Such
were
the
points
that
many
of
them
even
spent
themselves
upon
:
which
many
Preachers
tossed
and
canvassed
in
the
Pulpit
,
by
which
they
spoiled
the
people
,
as
appears
by
the
Egyptian
darkness
of
those
ages
which
they
lived
in
.
And
truly
there
are
many
in
these
days
of
ours
who
spend
their
time
and
thoughts
on
idle
questions
,
and
disputes
about
words
,
and
are
extreamly
vain
in
their
imaginations
,
and
so
are
hindred
from
studying
weighty
things
,
and
matters
absolutely
necessary
to
salvation
.
3.
The
vain-glorious
Teacher
,
who
stuffes
his
Sermons
to
the
people
with
nothing
else
almost
but
humane
Learning
;
as
if
that
which
Christ
hath
taught
us
,
would
not
yeild
sufficient
matter
to
deliver
to
the
people
.
It
's
true
,
my
Brethren
,
there
may
be
in
preaching
,
a
lawful
use
of
secular
learning
,
but
not
a
lawful
ostentation
of
it
.
Use
it
we
may
,
so
far
as
it
illustrates
any
thing
of
Christ
,
and
helps
us
to
the
clearer
explication
,
or
better
application
of
it
to
the
hearers
.
But
if
we
preach
our selves
and
not
Christ
,
if
we
lay
aside
the
perfect
and
the
pretious
doctrine
which
he
hath
delivered
to
us
,
and
study
nothing
else
but
how
to
vent
our
own
witt
,
our
own
learning
,
our
own
fancies
;
this
is
dangerous
to
our selves
,
and
pernitious
to
the
people
.
And
as
the
Messengers
of
Christ
must
utter
what
they
have
received
from
him
without
addition
,
so
without
diminution
.
They
must
fulfill
the
Word
of
Christ
as
the
Apostle
speaks
,
Col.
1.25
.
declare
it
fully
to
the
people
:
as
Jesus
Christ
revealed
fully
what
his
Father
put
into
his
mouth
,
as
we
have
plentifully
shewed
you
:
so
must
the
Messengers
of
Christ
deliver
fully
what
they
have
received
from
him
;
they
must
not
mince
it
out
of
fear
or
favour
,
or
any
other
base
end
.
It
was
the
strict
injunction
of
the
Angel
to
the
Apostle
Peter
and
his
fellows
,
when
he
sent
them
forth
to
preach
,
Act.
5.20
.
Go
,
stand
and
speak
unto
the
people
all
the
words
of
this
life
.
And
Gods
immediate
precept
to
the
Prophet
,
Jer.
26.2
.
Speak
all
the
words
that
I
command
thee
,
diminish
not
a
word
.
And
therefore
let
not
any
Messenger
of
Christ
suppress
and
smother
what
he
hath
received
,
delivering
so
much
as
he
thinks
expedient
and
no
more
;
so
much
as
suits
with
his
fancy
or
with
his
ends
.
Let
him
not
upon
any
grounds
,
considerations
,
or
pretences
whatsoever
,
wrap
up
any
thing
in
silence
which
Christ
would
have
him
to
make
known
:
But
let
all
his
Embassadors
resolve
with
faithful
Micaiah
,
whatsoever
the
Lord
shall
put
in
our
mouths
,
whether
it
be
good
or
evill
,
whether
the
hearers
will
approve
it
or
dislike
it
,
that
will
we
speak
.
I
shall
lay
down
a
few
Considerations
,
which
though
they
may
not
seem
so
pertinent
and
proper
for
this
Assembly
,
yet
may
be
of
some
use
;
At
least
to
make
you
bear
with
Ministers
the
better
in
their
faithfull
dealing
with
you
,
when
you
see
how
much
it
lies
upon
them
to
be
faithful
:
For
1.
If
they
suppress
and
smother
what
they
have
received
to
deliver
,
they
draw
upon
themselves
the
guilt
of
blood
;
yea
,
of
the
blood
of
souls
;
yea
,
of
the
souls
of
those
whom
they
are
bound
to
watch
for
,
as
those
for
whom
they
are
to
give
up
an
account
when
the
day
of
reckoning
comes
.
And
this
appeareth
evidently
by
the
Apostles
protestation
to
the
Elders
of
Ephesus
,
Act.
20.26
.
I
take
you
to
record
this
day
that
I
am
pure
from
the
blood
of
all
men
.
How
so
?
For
I
have
not
shunned
to
declare
unto
you
all
the
Counsel
of
God
;
not
some
,
but
all
his
Counsel
.
They
that
hide
any
,
are
not
pure
from
blood
;
no
,
not
from
the
blood
of
souls
,
which
is
a
formidable
thing
.
The
blood
of
bodies
hath
a
voyce
,
and
cryes
aloud
for
wrath
and
vengeance
upon
them
that
shed
it
;
The
blood
of
souls
speaks
worse
things
,
and
cryeth
louder
then
that
of
Abel
.
2.
If
they
suppress
,
&c.
they
do
(
in
the
desert
)
deprive
themselves
of
any
share
in
the
mercy
of
the
Lord
.
It
is
a
dreadful
sentence
against
such
,
which
God
himself
doth
not
seem
to
speak
so
much
as
to
thunder
out
against
them
,
Apoc.
22.19
.
If
any
man
shall
take
away
(
saith
he
)
from
the
words
of
this
book
;
Well
,
if
he
do
,
what
then
?
the
Lord
shall
take
away
his
part
out
of
the
Book
of
life
,
and
out
of
the
holy
City
,
and
from
the
things
that
are
written
in
this
Book
.
If
there
be
any
happiness
to
be
enjoyed
in
Heaven
and
in
the
new
Jerusalem
,
which
is
above
;
if
there
be
any
mercy
mentioned
in
the
Book
of
God
,
in
all
the
pretious
promises
from
the
beginning
of
it
to
the
end
;
if
there
be
any
priviledge
to
have
a
part
in
the
blessed
Book
of
life
;
the
man
that
takes
away
one
word
out
of
the
Book
of
God
(
that
so
doth
and
so
continues
)
is
utterly
cut
off
from
all
these
.
He
that
is
able
to
diminish
blessings
,
and
to
bring
them
down
so
low
that
nothing
of
them
shall
remain
,
will
recompense
them
who
diminish
his
word
,
and
pay
them
home
in
the
same
kind
wherein
they
sin
.
3.
If
they
suppress
,
&c.
they
expose
themselves
to
ignominy
and
contempt
with
men
.
They
think
perhaps
to
gratifie
and
please
,
and
to
be
loved
and
honoured
and
esteemed
by
this
means
,
viz.
by
hiding
and
concealing
that
which
they
imagine
will
not
rellish
with
the
people
.
But
God
will
meet
with
such
in
this
preposterous
way
of
theirs
,
and
cross
them
so
,
that
this
shall
make
them
despicable
in
the
eyes
of
all
men
.
I
have
made
you
(
saith
the
Lord
to
the
unfaithful
Priests
of
Israel
)
contemptible
and
base
before
all
the
people
.
And
why
so
?
because
you
have
not
kept
my
ways
,
but
have
been
partial
in
the
Law
.
Some
of
it
you
have
delivered
,
and
some
of
it
you
have
concealed
,
according
as
your
hearers
,
and
the
times
would
bear
,
you
have
dealt
partially
with
it
.
And
thus
you
thought
perhaps
to
get
your selves
esteem
and
love
among
the
people
.
But
it
is
fallen
out
quite
contrary
,
clean
against
your
expectation
;
For
all
men
look
upon
you
now
as
self-seekers
,
men-pleasers
,
and
time-servers
:
and
so
you
are
become
contemptible
and
base
by
this
means
.
And
if
you
look
on
those
at
this
day
who
are
partial
in
the
Law
,
and
who
apply
it
only
against
one
side
,
who
reprove
and
threaten
none
but
those
that
are
not
of
their
own
party
,
you
shall
find
them
of
no
great
esteem
among
the
people
.
4.
If
they
suppress
,
&c.
as
they
expose
themselves
to
shame
,
so
to
wrong
from
men
too
.
They
lay
themselves
by
their
unfaithfulness
the
more
open
to
abuses
and
injuries
and
molestations
from
the
people
:
Whereas
if
they
be
faithful
,
they
are
under
Gods
protection
;
I
have
made
thee
(
saith
the
Lord
,
encouraging
the
Prophet
)
a
defenced
City
,
and
an
Iron
pillar
and
brazen
walls
against
the
whole
Land
,
against
the
Princes
thereof
,
against
the
Preists
thereof
,
and
against
the
whole
land
;
and
they
shall
fight
against
thee
,
but
they
shall
not
prevail
;
and
what
of
this
?
Therefore
gird
up
thy
loins
,
and
speak
unto
them
all
that
I
command
thee
,
Jer.
1.17
.
with-hold
not
any
thing
for
fear
that
I
would
have
thee
to
deliver
,
be
bold
and
confident
in
my
protection
.
Be
not
dismaid
at
their
faces
,
least
I
confound
thee
before
them
.
The
Lord
hath
always
taken
special
care
of
them
,
who
have
been
trusty
in
the
delivery
of
his
message
.
And
hence
the
Prophet
David
having
said
,
he
suffered
no
man
to
do
them
wrong
,
but
reproved
even
Kings
for
their
sakes
,
discovers
in
the
words
immediately
annexed
,
who
they
were
that
had
this
special
interest
in
Gods
protection
.
Touch
not
mine
anointed
and
do
my
Prophets
no
harm
,
Psal.
105.15
.
And
that
Prophetical
Petition
of
Moses
in
behalf
of
Levi
,
is
notable
to
this
purpose
,
Deut.
33.11
.
Strike
through
the
loyns
of
them
that
rise
against
him
,
and
of
them
that
hate
him
,
that
they
rise
no
more
.
Now
if
you
ask
me
how
it
comes
to
pass
that
notwithstanding
th
assurances
in
the
Name
of
God
himself
,
ungodly
men
have
risen
and
pr●vailed
against
the
faithful
Messengers
of
Jesus
Christ
,
sometimes
to
their
utter
extirpation
.
To
this
I
answer
in
a
word
,
It
was
not
that
the
Lord
was
careless
of
their
peace
and
welfare
,
but
it
was
because
they
had
dispatched
the
work
which
God
had
given
them
to
do
,
they
had
finished
their
testimony
,
as
the
expression
is
,
Apoc.
11.7
.
Or
else
because
the
Lord
fore-saw
he
should
receive
more
honour
by
their
suffering
then
their
peace
,
Phil.
1.12
.
And
thus
far
of
our
Saviours
faithfulness
in
the
delivering
of
his
Message
,
from
his
Father
to
his
people
.
The
issue
and
event
of
this
fidelity
of
his
,
comes
now
in
order
to
be
handled
,
and
that
as
I
have
shewed
in
two
respects
.
First
with
relation
to
the
Message
,
which
he
brought
,
they
have
received
them
,
saith
he
,
(
that
is
)
the
words
that
I
delivered
to
them
in
thy
Name
;
Secondly
,
then
with
relation
to
himself
the
Messenger
,
they
have
known
surely
that
I
came
from
thee
,
and
have
believed
that
thou
didst
send
me
.
So
that
here
is
their
good
reception
of
the
Message
,
and
their
good
perswasion
of
the
Messenger
delivered
in
such
plain
expressions
,
that
they
will
need
no
Explication
.
The
only
seeming
difficulty
lies
in
this
,
how
Christ
as
Man
and
Mediator
may
be
said
to
have
come
out
from
God
,
since
in
that
Nature
he
was
never
with
him
,
in
regard
of
his
immediate
presence
in
the
heavens
.
Truly
,
my
Brethren
,
he
came
not
from
him
locally
,
but
he
came
from
him
Ministerially
;
he
came
not
from
him
in
respect
of
place
,
but
he
came
from
him
in
respect
of
mission
,
because
he
came
of
his
Message
,
and
of
his
Errand
:
and
so
our
Saviour
Christ
explains
himself
by
an
Exegesis
in
the
succeeding
parcel
of
the
verse
,
They
have
known
surely
that
I
came
out
from
thee
,
that
is
,
they
have
believed
that
thou
didst
send
me
.
Now
both
of
these
particulars
,
importing
the
good
carriage
and
behaviour
of
the
Apostles
and
Disciples
of
our
Saviour
,
both
with
relation
to
his
message
,
and
to
himself
the
Messenger
,
may
be
considered
two
ways
.
Either
in
a
joynt
dependance
of
both
of
them
on
that
which
goes
before
;
Or
else
in
a
particular
dependance
of
one
of
them
,
upon
the
other
.
If
you
consider
them
and
look
upon
them
,
in
a
joynt
dependance
upon
that
which
goes
before
.
So
they
are
both
of
them
the
fruit
and
the
effect
of
the
faithfulness
of
Christ
.
He
was
exact
in
the
delivery
of
his
message
to
a
word
,
as
he
declares
himself
in
the
fore-going
parcel
of
the
verse
,
which
we
have
even
now
dispatched
,
and
the
event
was
this
;
That
both
his
Message
and
himself
were
very
well
received
and
entertained
among
his
hearers
;
So
that
here
I
might
lay
down
this
observation
.
DOCTRINE
.
The
faithfulness
of
the
Messenger
of
God
,
in
the
discharge
and
execution
of
his
Office
,
is
of
very
great
avail
,
and
efficacy
to
commend
his
Message
,
and
himself
unto
the
people
.
I
shall
but
only
touch
at
this
,
because
though
it
be
a
truth
,
yet
it
is
not
a
proper
and
a
seasonable
truth
to
be
insisted
on
in
this
Assembly
:
You
see
the
issue
of
it
in
our
Saviour
here
,
the
chief
Messenger
of
God
;
he
was
absolutely
faithful
in
the
trust
that
was
reposed
in
him
by
his
Father
;
and
this
was
that
which
came
of
it
,
and
followed
it
among
his
hearers
.
Their
good
reception
of
〈◊〉
message
,
they
received
his
words
.
Their
good
perswasion
of
himself
the
Messenger
;
they
knew
for
certain
that
be
came
from
God
.
And
where
did
ever
any
Messenger
of
Christ
,
that
was
faithful
in
his
place
,
miss
altogether
of
success
,
and
good
esteem
among
the
people
?
It
's
true
,
some
will
dislike
him
and
oppose
him
,
and
hate
him
for
his
faithfulness
,
as
Ahab
did
Micaiah
.
But
the
wisest
and
the
best
will
value
him
,
and
love
him
,
and
respect
him
for
it
.
There
is
a
special
blessing
of
the
Lord
on
the
fidelity
of
his
Embassadors
,
which
is
the
cause
and
reason
that
they
seldom
fail
of
doing
some
good
,
and
of
finding
some
fruit
,
and
of
having
some
regard
from
those
whom
they
are
sent
to
.
And
there
is
something
in
their
faithfulness
it self
,
when
it
comes
once
to
be
observed
by
the
people
,
to
gain
their
hearts
,
and
to
win
their
good
affections
and
submission
to
themselves
and
to
their
preaching
.
When
they
are
once
perswaded
and
convinced
that
their
Minister
is
faithful
,
this
hath
a
mighty
operation
on
them
,
if
they
be
not
very
stupid
and
prophane
,
to
make
them
hear
him
,
and
respect
him
,
and
obey
him
.
So
that
to
give
you
but
a
word
of
Application
,
Vse
.
this
points
us
with
the
finger
to
the
true
and
real
cause
,
why
many
that
pretend
themselves
at
least
to
be
the
Messengers
of
God
,
and
the
Messengers
of
Christ
,
do
find
no
better
entertainment
with
the
people
.
Their
persons
are
despised
,
their
Ministry
is
slighted
,
themselves
and
their
words
are
not
regarded
.
What
's
the
reason
?
the
people
find
they
are
unfaithful
,
and
hence
it
is
that
they
have
no
opinion
of
them
,
no
regard
at
all
to
them
.
And
therefore
they
that
would
be
well
esteemed
among
their
hearers
,
that
would
have
their
Ministry
find
some
success
,
and
fruit
and
efficacy
in
them
,
must
shew
all
good
fidelity
in
the
discharge
and
execution
of
their
Office
.
But
you
will
ask
me
,
How
may
this
be
done
,
and
wherein
doth
this
consist
?
I
will
shew
you
in
a
word
,
and
pass
on
to
another
point
of
Observation
.
The
Messenger
of
Jesus
Christ
,
if
he
will
be
well
received
and
well-approved
,
must
shew
his
faithfulness
especially
two
wayes
.
1.
In
an
active
way
he
must
shew
his
faithfulness
in
two
respects
.
First
in
a
right
delivery
of
his
Message
,
as
he
receives
it
from
his
Master
;
and
secondly
in
a
delivery
of
it
too
for
a
right
end
,
that
is
,
for
his
Masters
end
,
and
not
his
own
.
1.
He
must
shew
it
in
a
right
delivery
of
his
Message
,
just
as
he
receives
it
from
his
Master
.
He
must
not
alter
it
or
change
it
in
the
least
degree
,
to
make
it
suit
with
the
genius
of
the
times
,
or
the
pleasure
of
Superiors
,
or
the
corruption
of
the
people
.
For
if
they
once
perceive
that
he
will
scrue
the
word
to
any
interest
,
and
make
it
to
comply
with
any
humor
,
though
they
may
like
it
well
enough
,
whose
humors
and
corruptions
he
complies
with
,
yet
they
will
never
like
him
,
nor
think
the
better
of
him
,
but
the
worse
.
No
,
they
will
look
upon
him
as
a
man
of
no
fidelity
,
of
no
conscience
:
and
so
accordingly
will
suspect
and
undervalue
any
thing
that
he
delivers
.
Whereas
if
he
deliver
what
he
hath
received
without
fear
,
without
favour
,
and
will
not
vary
in
the
least
degree
,
to
comply
with
any
man
,
they
must
take
it
as
it
comes
,
they
will
say
of
him
as
Ahab
of
Micaiah
,
1
King
.
22.8
.
I
hate
him
,
for
he
prophesies
against
me
still
;
but
yet
he
is
a
Prophet
of
the
Lord
:
he
crosses
me
and
meets
with
me
continually
,
but
yet
I
must
confess
he
is
an
honest
and
a
faithful
man
.
2.
As
he
must
shew
his
faithfulness
in
a
right
and
just
delivery
of
his
Message
,
so
in
the
second
place
in
a
delivery
of
it
too
,
for
right
ends
;
conceive
it
,
for
his
Masters
ends
and
not
his
own
.
To
advance
Christs
glory
,
to
build
up
Christs
Church
,
to
save
the
souls
of
Christs
people
;
If
we
would
be
well
received
and
entertained
,
our
hearers
must
have
no
occasion
to
distrust
,
that
that
which
we
deliver
(
though
for
the
matter
of
it
right
and
sound
)
is
to
satisfie
our
own
passion
,
or
to
promote
our
own
ends
.
First
,
not
to
satisfie
our
own
passions
.
They
must
not
think
that
our
seeming
heat
and
zeal
is
for
our selves
,
and
not
for
Christ
:
and
this
we
must
be
very
wary
of
in
the
great
differences
that
are
on
foot
at
this
time
.
Corruption
will
be
apt
enough
(
if
there
were
nothing
else
)
to
make
us
sharp
and
bitter
against
those
and
their
opinions
,
who
are
it
may
be
violent
against
us
;
and
if
they
apprehend
us
so
,
we
shall
never
do
them
good
:
and
therefore
we
should
strive
to
carry
matters
so
,
that
we
may
satisfie
them
,
and
convince
them
,
that
we
speak
nothing
out
of
spleen
against
them
.
And
to
this
end
it
would
be
prudence
to
forbear
loose
flings
,
and
bitter
girds
at
them
.
We
must
in
no
wise
betray
any
truth
of
Jesus
Christ
,
by
our
neglecting
to
appear
and
shew
our selves
for
it
,
who
ever
set
themselves
against
it
;
But
we
should
rather
do
it
in
a
way
of
reason
and
solid
conviction
,
then
in
a
way
of
passion
and
bitter
opposition
;
and
in
this
way
undoubtedly
we
shall
do
Christ
and
it
most
service
.
Secondly
,
our
hearers
must
have
no
occasion
to
distrust
,
that
that
which
we
deliver
,
aimeth
at
our
own
respects
:
That
we
seek
our selves
in
it
;
our
own
honour
by
vain
ostentation
of
wisdom
,
and
eloquence
,
and
secular
learning
;
Our
own
advantage
by
insinuation
and
pleasing
,
and
flattery
,
so
making
merchandize
of
those
that
hear
us
,
as
the
Apostles
phrase
is
;
we
must
be
able
to
appeal
for
this
as
the
Apostle
did
,
1
Thes.
2.3
.
Our
exhortation
was
not
of
deceit
or
guile
;
but
as
we
were
allowed
of
God
to
be
put
in
trust
with
the
Gospel
,
so
we
speak
,
not
as
pleasing
men
,
but
God
who
tries
our
hearts
.
For
neither
at
any
time
used
we
flattering
words
(
as
ye
know
)
nor
a
cloke
of
covetousness
,
God
is
witness
.
If
such
a
cloke
as
that
be
used
by
any
that
pretends
himself
a
messenger
of
Christ
,
a
cloke
to
hide
and
cover
base
ends
,
and
once
the
people
come
to
look
under
that
cloke
,
and
to
see
what
is
within
,
they
will
never
like
him
more
.
And
as
the
Messenger
of
Christ
,
if
he
would
be
well
received
,
must
shew
his
faithfulness
to
Christ
his
Master
,
in
an
active
,
so
in
a
passive
way
.
As
in
a
right
delivery
of
his
message
both
for
the
matter
and
the
ends
of
it
,
so
in
a
constant
and
a
patient
suffering
for
that
which
he
hath
so
delivered
,
if
Christ
shall
call
him
thereunto
.
In
the
first
place
he
must
be
sure
that
that
which
he
delivers
is
indeed
his
Masters
message
;
and
then
he
must
stand
to
it
,
even
to
the
loss
of
liberty
,
and
goods
,
and
name
,
and
life
and
all
.
For
if
the
people
see
him
flinch
when
he
is
called
to
this
,
if
they
perceive
that
he
will
suffer
nothing
for
that
which
he
hath
preached
to
them
with
so
much
earnestness
,
with
so
much
confidence
,
with
so
much
seeming
resolution
,
farewell
their
acceptation
,
their
estimation
of
him
any
more
.
They
will
see
he
is
a
hireling
(
as
Christ
speaks
of
such
a
one
)
and
so
accordingly
they
will
account
of
him
.
The
good
and
faithful
Shepherd
,
saith
our
Saviour
,
Joh.
10.11
.
gives
his
life
for
the
Sheep
.
But
he
that
is
an
hireling
,
and
not
the
shepherd
of
the
sheep
,
whose
own
the
sheep
are
not
,
sees
the
wolf
coming
,
and
leaveth
the
sheep
.
The
hireling
flyeth
because
he
is
a
hireling
,
&c.
By
which
it
is
apparent
,
that
it
is
the
part
but
of
a
hireling
and
a
mercenary
man
,
who
serves
for
nothing
else
but
wages
,
to
fly
when
trouble
and
when
danger
comes
.
And
hence
the
faithful
Messengers
of
Christ
,
have
sealed
their
teachings
with
their
sufferings
,
and
their
blood
,
as
I
might
give
you
many
instances
out
of
the
stories
of
the
Scripture
and
the
Church
.
And
therefore
they
that
will
preserve
the
credit
of
their
Ministry
,
and
hold
up
the
power
and
operation
of
it
with
the
people
,
must
be
extreamly
circumspect
that
they
deliver
nothing
but
what
they
know
to
be
the
truth
of
Christ
,
for
which
they
must
rather
suffer
then
revoke
it
;
and
then
they
must
be
valiant
when
the
time
of
trial
comes
;
For
if
they
shrink
in
wetting
,
they
are
gone
.
It
will
not
serve
the
turn
to
tell
the
people
they
were
deceived
and
misled
.
For
if
they
be
confessedly
mistaken
once
,
they
will
be
ready
to
conclude
,
they
may
be
so
a
second
time
,
and
so
a
third
,
and
so
a
long
;
and
the
end
of
all
will
be
,
that
they
will
never
give
any
great
credit
or
esteem
to
them
,
or
to
their
teaching
any
more
.
Thus
by
the
way
upon
the
observation
hinted
to
us
in
the
joynt
dependance
of
both
particulars
,
considered
in
the
Text
on
that
which
goes
immediately
before
.
Proceed
we
now
to
look
upon
them
in
a
particular
dependance
,
the
one
of
them
upon
the
other
,
viz.
the
latter
on
the
former
.
First
you
have
here
their
good
reception
of
the
message
which
our
Saviour
brought
,
They
received
it
,
saith
the
Text.
And
then
you
have
their
good
perswasion
of
the
Messenger
,
that
he
came
out
from
God
,
was
sent
from
God
;
and
this
perswasion
,
as
I
take
it
,
was
the
ground
of
the
reception
,
and
under
that
respect
is
mentioned
here
;
They
received
my
words
,
saith
Christ
;
but
how
came
this
to
pass
?
They
were
perswaded
that
I
came
from
God
.
The
point
is
obvious
.
DOCTRINE
.
The
good
reception
of
the
message
by
the
people
,
depends
upon
their
good
opinion
of
the
Messenger
;
their
sure
perswasion
that
he
is
sent
to
them
from
God
.
The
words
of
Christ
himself
you
see
were
entertained
on
this
account
,
as
he
suggests
in
his
expression
to
his
Father
here
,
I
have
given
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
.
How
so
?
why
they
have
known
verily
or
surely
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
have
known
it
for
a
truth
,
that
I
came
out
from
thee
,
and
have
believed
that
thou
didst
send
me
.
If
they
had
doubted
this
,
my
words
had
never
found
such
entertainment
and
success
among
them
.
And
hence
it
is
that
the
Apostles
when
they
began
to
deal
with
any
people
,
the
first
thing
that
they
do
,
is
to
shew
them
their
Commission
and
authority
from
God
.
You
shall
observe
in
the
Epistles
,
how
this
is
set
upon
the
thresholds
still
,
and
in
the
very
entrance
of
them
,
that
so
the
Pen-men
of
them
might
anticipate
or
meet
with
that
in
the
beginning
which
would
be
prejudicial
to
the
success
and
efficacy
of
their
doctrine
,
and
consequently
leave
the
people
free
,
to
benefit
by
that
which
was
to
follow
.
Pauls
wisdom
is
remarkable
in
this
respect
;
in
his
Epistles
you
may
see
a
taste
of
it
,
Gal.
1.1
.
Paul
an
Apostle
not
of
men
,
nor
by
men
,
q.
d.
however
the
false
Teachers
tell
you
that
I
am
called
by
men
,
as
other
ordinary
Ministers
and
Pastors
are
,
and
so
by
consequence
that
I
have
no
such
Universal
charge
as
I
pretend
,
and
that
I
thrust
my self
into
the
right
of
other
men
,
to
stand
a
medling
and
a
tampering
as
I
do
with
all
the
Churches
:
yet
I
assure
you
,
I
do
nothing
else
but
that
to
which
I
am
deputed
and
designed
by
my
Commission
from
the
Lord
;
For
I
am
his
Apostle
called
immediately
by
him
:
and
Jesus
Christ
is
very
careful
to
satifie
and
to
convince
his
hearers
that
he
came
from
God
,
as
I
might
give
you
instances
enough
,
but
they
are
known
.
And
this
both
he
and
the
Apostles
,
because
they
did
knew
the
peoples
good
reception
the
message
dependeth
much
,
&c.
Vse
.
I
might
apply
this
to
the
Ministers
,
but
I
will
rather
turn
it
to
the
people
.
Is
it
so
,
that
the
good
reception
of
the
message
by
the
people
dependeth
much
upon
their
good
opinion
of
the
Messenger
?
Then
let
it
be
a
Caution
to
you
,
that
you
do
not
over-lightly
entertain
an
ill
opinion
of
those
who
come
from
God
to
you
.
For
you
your selves
will
be
the
losers
by
it
;
it
will
hinder
the
success
and
efficacy
of
their
teaching
:
And
therefore
follow
the
Apostles
Counsel
,
1
Tim.
5.19
.
Against
an
Elder
receive
not
an
accusation
,
but
before
two
or
three
witnesses
.
If
there
be
witnesses
sufficient
,
and
the
fault
deserve
it
,
pursue
it
,
follow
it
.
But
if
not
,
do
not
receive
it
,
let
not
your
ears
be
open
to
it
.
Especially
in
such
a
time
as
this
,
when
sides
are
violently
one
against
another
,
and
when
reports
are
usually
raised
and
aggravated
very
much
by
this
means
.
But
above
all
take
heed
how
you
drink
in
the
least
suspition
,
whether
the
Minister
be
sent
of
God
,
or
no
,
without
a
very
sure
ground
;
for
this
,
if
it
be
entertained
,
will
altogether
hinder
the
good
reception
of
the
message
which
he
brings
you
.
And
that
you
may
not
be
misled
in
this
particular
,
I
shall
in
a
word
or
two
,
direct
you
how
to
judge
of
this
business
.
1.
You
may
judge
a
little
by
his
entrance
;
if
he
be
sent
of
God
,
he
comes
in
by
the
door
,
and
not
by
the
window
.
The
door
which
Christ
sets
open
to
him
,
and
not
which
he
himself
unlocks
and
opens
with
a
false
Key
.
So
that
if
any
question
grow
in
this
particular
,
he
is
able
to
appeal
to
all
the
people
,
as
the
Apostle
sometimes
did
,
2
Thess.
2.1
.
You
know
our
entrance
:
It
was
not
in
a
clandestine
and
surreptitious
way
;
you
of
the
Church
,
you
know
it
what
it
was
;
whether
it
were
according
to
the
rule
,
and
as
be
seems
a
Minister
of
Christ
,
I
leave
it
to
your selves
to
judge
,
I
appeal
to
your
verdict
.
You
may
discover
somewhat
whether
a
Minister
be
sent
of
God
by
his
enablement
to
that
Office
.
Whom
God
sends
,
he
qualifies
;
he
sends
not
his
message
by
the
hand
of
a
fool
.
When
Christ
ascended
up
on
high
,
he
gave
gifts
unto
men
for
the
work
of
the
Ministry
:
Ephes.
4.12
.
God
makes
able
Ministers
of
the
New
Testament
,
2
Cor.
3.6
.
As
he
makes
them
,
so
he
makes
them
able
too
,
indues
them
in
a
measure
with
ability
of
knowledge
and
utterance
;
gives
them
wisdom
and
a
mouth
.
If
they
be
competently
able
both
ways
,
it
is
an
evidence
that
they
are
of
Gods
making
and
of
Gods
sending
.
You
may
judge
a
little
as
by
their
ability
,
so
by
their
propensity
to
do
the
Office
of
a
Minister
.
And
this
is
that
which
the
Apostle
calls
a
ready
mind
to
feed
the
flock
,
1
Pet.
5.2
.
A
good
will
to
deal
out
to
the
people
the
Gospel
of
Christ
.
1
Thess.
2.8
.
Indeed
my
Brethren
,
when
a
Minister
that
hath
a
Competency
both
of
knowledge
and
of
utterance
,
regardeth
not
at
all
to
stir
up
the
gift
of
of
God
that
is
in
him
,
or
to
use
his
abilities
for
the
good
of
the
Church
,
but
is
idle
and
remiss
,
prefers
his
pleasure
and
his
ease
,
before
the
good
and
the
salvation
of
the
peoples
souls
,
you
have
great
reason
to
suspect
him
,
that
he
is
not
come
from
God
.
But
if
he
be
content
to
spend
himself
and
to
be
spent
,
if
he
be
like
a
burning
and
shining
light
,
as
it
is
said
of
John
the
Baptist
,
burning
in
his
zealous
Doctrine
,
shining
in
his
holy
life
,
and
wasting
while
he
shines
to
others
;
if
it
be
his
meat
and
drink
to
do
the
work
that
God
hath
put
into
his
hands
:
such
a
Minister
as
this
,
so
coming
in
,
so
qualified
,
so
employed
,
beware
how
you
suspect
that
he
is
not
sent
of
God
.
JOHN
.
17.9
.
I
pray
for
them
,
and
I
pray
not
for
the
world
.
WE
have
not
yet
dispatched
the
Preface
,
or
the
preparation
to
our
Saviours
Prayer
in
the
behalf
of
his
Apostles
and
Disciples
;
some
think
indeed
,
that
he
begins
his
Prayer
for
them
in
the
following
verse
,
which
we
are
now
about
to
enter
on
,
I
pray
for
them
,
I
pray
not
for
the
world
:
But
if
you
mark
it
,
there
is
nothing
in
it
,
either
of
Confession
,
or
Petition
,
or
Thanksgiving
;
only
our
Saviour
Christ
lays
down
some
leading
Considerations
which
induce
him
to
present
this
Supplication
for
them
to
his
Father
;
And
they
are
taken
either
from
their
relation
,
or
from
their
condition
.
The
first
is
drawn
from
their
relation
to
his
Father
and
himself
,
I
pray
for
them
,
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
given
me
,
for
they
are
thine
.
And
all
mine
are
thine
,
and
thine
are
mine
;
by
means
whereof
it
comes
to
pass
that
I
am
glorified
in
them
:
the
next
is
drawn
from
the
condition
they
were
in
,
and
were
likely
to
be
in
,
they
were
at
present
in
the
world
,
and
they
were
likely
to
be
in
it
out
of
hand
without
Christ
;
I
mean
without
his
visible
and
corporal
,
and
fleshly
presence
;
And
now
I
am
no
more
in
the
world
,
but
they
are
in
the
world
,
and
I
come
to
thee
;
as
if
he
should
have
added
,
and
I
must
leave
them
behind
me
;
The
greater
need
they
had
to
be
recommended
by
him
in
his
prayers
,
which
were
the
last
he
was
to
make
with
them
in
this
world
.
These
are
the
things
that
move
him
to
become
an
earnest
suitor
to
his
Father
for
his
Apostles
and
Disciples
in
a
special
manner
,
as
he
hints
in
the
beginning
,
I
pray
for
them
,
I
pray
not
for
the
world
.
Now
this
he
speaks
exclusively
,
you
see
,
as
it
is
very
manifest
,
even
in
the
letter
of
the
Text.
A
man
would
think
it
might
have
been
sufficient
for
our
Saviour
to
have
said
,
I
pray
for
them
.
For
had
he
said
but
so
,
he
had
implyed
,
that
other
men
were
not
at
all
remembred
,
by
him
in
his
prayers
:
But
he
will
be
express
and
clear
in
such
a
business
of
such
high
importance
;
he
will
shut
out
the
world
from
having
any
share
at
all
in
this
incomparable
priviledge
,
in
down-right
language
,
and
in
plain
terms
from
being
once
so
much
as
mentioned
in
his
prayers
,
I
pray
for
them
,
I
pray
not
for
the
world
.
So
that
the
point
to
be
observed
is
plain
.
DOCTRINE
.
Christ
is
an
Intercessor
to
his
Father
for
none
but
his
own
people
.
He
prays
for
them
,
and
none
but
them
;
the
world
are
utterly
excluded
from
having
share
at
all
in
our
Saviours
Intercession
.
He
intercedes
for
none
that
are
without
the
pale
that
he
sets
up
in
this
Text
;
he
doth
not
speak
one
word
to
God
for
them
:
I
pray
not
for
the
world
,
saith
he
,
I
meddle
not
with
them
at
all
in
that
business
.
But
if
he
pray
not
for
the
world
,
who
are
they
for
whom
he
prays
?
I
pray
for
them
,
saith
Christ
.
For
them
,
for
whom
?
why
,
for
them
whom
thou
hast
given
me
.
So
that
they
who
are
Christ's
,
you
see
,
have
a
peculiar
priviledge
in
this
regard
;
for
all
the
Intercession
of
the
Son
of
God
,
the
great
High
Priest
is
spent
upon
them
;
If
any
sin
,
we
have
an
Advocate
with
God
the
Father
,
saith
the
Evangelist
,
1
Joh.
2.1
.
He
speaks
it
there
exclusively
,
we
have
,
and
no
others
.
And
therefore
it
is
very
much
to
be
observed
,
that
he
saith
not
,
If
any
sin
,
he
hath
an
Advocate
;
for
there
are
many
sinners
in
the
world
,
that
have
no
Advocate
with
God
the
Father
.
But
if
any
sin
,
we
have
an
Advocate
,
we
that
believe
,
have
Christ
to
intercede
for
us
.
And
he
may
have
an
advocate
if
he
believe
;
if
he
be
one
of
us
,
let
the
man
be
what
be
will
,
and
let
his
sin
be
what
it
will
,
Christ
will
be
an
Advocate
and
Intercessor
to
his
Father
for
him
:
He
ever
lives
(
saith
the
Apostle
speaking
of
our
Saviour
)
to
make
intercession
for
them
,
Heb.
7.25
.
Them
,
whom
?
why
them
who
come
to
God
by
him
,
as
you
may
see
if
you
reflect
upon
the
former
parcel
of
the
verse
;
He
is
able
to
save
them
to
the
utmost
who
come
to
God
by
him
,
seeing
he
ever
lives
to
make
intercession
for
them
:
Still
you
see
his
intercession
is
confined
to
a
selected
company
of
men
,
and
not
extended
to
the
whole
world
.
He
appears
in
Heaven
for
us
,
saith
the
Apostle
,
Heb.
9.24
.
Not
for
all
without
exception
,
but
for
us
whom
he
hath
taken
into
his
special
and
peculiar
love
and
care
,
who
are
comparatively
but
a
small
number
.
So
that
the
point
is
plain
you
see
,
Christ
is
an
Intercessor
to
his
Father
,
&c.
Reason
.
And
the
reason
is
apparent
,
because
he
is
a
Priest
for
none
but
them
only
,
and
Intercession
is
a
part
of
his
Priesthood
.
There
are
two
branches
(
as
you
may
know
my
Brethren
)
of
the
Priesthood
of
our
Saviour
;
Sacrifice
and
Intercession
;
and
they
are
both
of
them
for
his
people
.
He
offers
Sacrifice
for
none
but
them
,
and
so
accordingly
he
intercedes
for
none
but
them
neither
;
for
both
the
branches
of
his
Priesthood
of
necessity
must
go
together
.
He
is
a
Mediator
for
,
and
only
for
his
own
people
;
he
makes
peace
for
none
but
them
.
And
even
as
he
is
not
a
Mediator
of
redemption
for
the
world
;
so
he
is
not
a
Mediator
of
Intercession
for
it
neither
.
Indeed
,
my
Brethren
,
all
that
he
is
,
or
doth
as
he
is
Man
and
Mediator
,
is
for
his
people
.
Why
was
the
Son
of
God
incarnate
but
for
them
?
why
did
he
take
our
Nature
on
him
but
for
them
?
why
was
he
made
a
Mediator
but
for
them
?
He
is
a
King
to
rule
them
,
a
Prophet
to
instruct
them
,
a
Priest
to
sacrifice
and
intercede
for
them
.
He
had
never
been
a
King
as
he
is
a
Man
,
he
had
never
been
a
Prophet
,
he
had
never
been
a
Priest
,
but
for
the
sake
of
his
people
.
And
hence
it
follows
very
clearly
,
that
whatsoever
he
doth
in
the
administrations
of
these
Offices
of
his
,
he
doth
it
(
next
to
his
own
glory
)
for
his
Churches
good
.
He
carries
it
throughout
in
reference
to
them
:
and
so
accordingly
the
Execution
of
his
Priestly
Office
in
both
the
parts
and
branches
of
it
is
for
them
.
He
is
an
Intercessor
to
his
Father
for
none
but
for
,
&c.
Is
Christ
an
Intercessor
,
&c.
this
may
serve
to
satisfie
us
in
the
point
Vse
1
which
some
have
vented
in
these
latter
times
,
that
Christ
is
the
Redeemer
of
the
whole
world
;
and
that
he
dyed
for
all
men
universally
without
restraint
,
or
limitation
.
What
think
you
,
my
Beloved
?
is
it
a
likely
thing
that
Christ
should
dye
for
those
,
for
whom
he
will
not
pray
?
That
he
should
offer
up
himself
a
Sacrifice
for
those
,
for
whom
he
will
not
intercede
?
That
he
should
spend
his
blood
for
those
,
for
whom
he
will
not
spend
his
breath
?
That
he
should
give
his
life
for
those
,
for
whom
he
will
not
give
his
word
?
will
he
do
that
which
is
abundantly
the
greater
for
them
,
and
then
refuse
to
do
the
less
?
You
see
he
saith
expresly
in
my
Text
,
I
pray
not
for
the
world
.
And
might
he
not
have
said
as
well
,
I
dye
not
for
the
world
?
and
if
our
Saviours
intercession
now
in
heaven
be
not
vocal
,
as
it
is
usually
resolved
,
but
a
real
presentation
of
the
merits
of
his
death
,
and
the
vertue
of
his
passion
to
his
Father
:
That
as
the
blood
of
Martyrs
cries
for
vengeance
to
be
executed
upon
those
that
shed
it
,
so
on
the
other
side
,
the
blood
of
Jesus
Christ
the
Mediator
cries
for
mercy
to
be
shewed
to
them
for
whom
he
shed
it
.
It
claims
it
out
of
right
and
justice
in
the
behalf
of
those
for
whom
he
dyed
.
Why
then
,
it
follows
,
that
if
he
dyed
for
all
,
he
cannot
choose
but
intercede
for
all
too
.
Or
if
he
should
be
silent
,
his
blood
would
cry
for
mercy
for
them
,
to
whom
it
was
intended
and
designed
;
and
consequently
,
if
he
pray
not
for
the
world
,
he
dyed
not
for
the
world
neither
.
Is
Christ
an
Intercessor
,
&c.
Here
then
you
see
the
sad
condition
of
Vse
2
those
who
are
without
the
pale
,
that
are
not
only
in
the
world
,
but
of
the
world
;
Christ
never
intercedes
for
them
,
let
their
cause
be
what
it
will
,
let
their
necessity
be
what
it
will
.
Christ
even
leaves
them
to
themselves
,
and
never
interposes
for
them
to
his
Father
.
There
you
may
cry
and
howl
your selves
,
when
you
are
in
any
straight
,
you
may
stand
beging
for
your selves
,
and
all
in
vain
;
for
Jesus
Christ
will
not
speak
a
word
for
you
,
nor
any
such
as
you
are
.
Beloved
,
I
beseech
you
think
upon
it
,
there
come
in
heavy
things
against
you
every
day
at
the
bar
of
Gods
Justice
.
Sin
cryes
,
and
the
Law
cryes
,
all
the
Commandements
which
you
break
continually
come
in
with
open
mouth
against
you
,
and
importune
Gods
Justice
for
wrath
and
vengeance
to
be
executed
on
you
.
They
cry
How
long
Lord
?
and
sin
cryes
How
long
Lord
?
and
Christ
who
is
the
only
Mediator
to
avert
wrath
,
and
make
peace
,
he
sitteth
still
and
saith
nothing
.
Oh
my
Beloved
,
what
should
hinder
now
,
but
that
the
black
decree
for
execution
should
go
forth
against
you
,
when
there
is
none
to
interpose
and
stand
between
you
and
the
wrath
of
God!
when
these
complaints
and
cryes
of
all
the
sins
that
you
have
done
,
of
all
the
Oathes
that
you
have
sworn
,
of
all
the
lyes
that
you
have
made
,
&c.
come
in
against
you
in
the
Court
of
heaven
:
and
the
Father
puts
the
question
to
the
Son
the
only
advocate
in
that
Court
,
What
have
you
any
thing
to
say
for
this
man
,
why
judgement
should
not
pass
against
him
?
will
you
undertake
for
him
?
and
Christ
shall
answer
no
,
I
have
not
a
word
to
say
for
him
;
I
intercede
not
for
the
world
:
Let
Justice
have
its
course
against
him
,
let
it
be
executed
on
him
to
the
utmost
:
I
pray
for
my
own
people
,
and
I
desire
they
may
be
spared
as
in
right
they
ought
to
be
,
for
I
have
satisfied
for
them
.
But
for
the
rest
I
even
leave
them
to
the
vengeance
and
the
wrath
they
have
deserved
,
I
will
not
hinder
it
,
or
stop
it
,
in
the
least
degree
;
Let
Justice
pay
them
home
in
full
weight
and
full
measure
;
Look
how
much
they
have
sinned
,
and
how
much
wickedness
they
have
committed
,
so
much
torment
and
so
much
sorrow
let
it
give
them
.
Oh
what
a
flood
of
horrour
and
confusion
,
think
you
,
will
be
poured
out
upon
you
,
when
once
the
day
of
vengeance
and
of
visitation
comes
;
when
God
comes
forth
against
you
as
an
Enemy
with
nothing
else
but
war
and
death
,
and
blood
,
and
mine
,
and
destruction
in
his
looks
,
and
there
is
none
to
pacifie
and
appease
him
,
none
to
speak
a
word
for
you
;
but
Christ
the
only
Mediator
leaves
you
to
the
utmost
of
his
fury
,
Oh
consider
this
,
&c.
Vse
3
Is
Christ
an
Intercessor
to
his
Father
for
none
,
&c.
here
then
you
may
behold
the
matchless
happiness
of
those
who
belong
to
Jesus
Christ
.
In
this
respect
they
have
a
priviledge
above
the
world
,
that
they
have
him
to
intercede
for
them
,
to
be
their
Advocate
,
and
to
present
their
Supplications
and
requests
to
God
.
Brethren
,
I
know
not
how
you
value
it
,
or
what
account
you
make
of
it
,
but
I
assure
you
,
it
is
a
rich
Prerogative
that
you
have
such
an
Intercessor
with
the
Father
,
if
you
have
eyes
to
see
the
worth
of
it
.
And
that
you
may
the
better
know
your
happiness
in
this
regard
,
I
shall
lay
it
open
to
you
in
a
few
particulars
.
Your
happiness
is
great
,
that
you
have
Christ
to
be
your
Intercessor
in
this
respect
,
that
he
is
so
near
to
God
,
and
that
he
hath
such
interest
in
God
.
An
interest
of
near
union
,
for
he
is
one
with
God
,
the
Father
;
an
interest
of
dear
affection
;
he
is
his
Son
,
his
Son
that
is
extreamly
like
him
,
his
Son
that
never
did
offend
him
,
in
whom
his
very
soul
delights
,
so
that
he
can
deny
him
nothing
;
it
is
but
ask
and
have
;
ask
of
me
,
and
I
will
give
thee
.
And
is
it
not
a
priviledge
to
have
such
as
he
to
speak
for
us
?
One
that
can
do
so
much
with
God
,
that
hath
his
ear
and
heart
too
;
One
that
can
surely
carry
any
business
for
us
in
the
Court
of
Heaven
;
for
his
Father
hears
him
always
,
Joh.
11.4
.
and
never
puts
him
off
with
a
denyal
.
An
Advocate
that
is
not
favoured
;
may
speak
much
and
plead
hard
,
and
yet
he
may
prevail
but
little
.
But
Jesus
Christ
is
sure
to
speed
in
any
suit
,
in
any
business
that
he
undertakes
.
Oh
the
blessedness
of
those
who
are
within
the
compass
of
this
glorious
priviledge
,
and
who
have
such
a
powerful
Advocate
as
Christ
is
!
Your
happiness
is
very
great
that
you
have
Christ
to
be
your
Intercessor
,
in
this
respect
that
he
is
near
to
you
.
As
he
is
near
to
God
,
so
he
is
near
to
you
also
,
and
so
by
consequence
he
is
the
fitter
to
be
an
Advocate
to
God
for
you
.
It
is
a
very
great
advantage
to
us
,
that
he
that
is
to
plead
our
case
with
God
the
Father
,
is
our
near
kinsman
;
He
is
Immanuel
,
God
with
us
,
God
one
of
us
,
who
took
not
on
him
Angels
,
but
the
seed
of
Abraham
,
who
is
of
our
own
flesh
and
blood
and
bone
,
and
therefore
he
will
certainly
be
tender
of
us
,
and
compassionate
towards
us
.
And
therefore
the
Apostle
Paul
observes
that
we
are
very
happy
in
a
High
Priest
,
He
being
such
a
one
as
cannot
but
be
touched
with
our
infirmities
,
as
being
of
the
self
same
nature
with
us
,
and
having
had
himself
experience
of
them
,
for
he
was
in
all
things
like
unto
us
,
sin
only
excepted
;
and
therefore
cannot
but
be
very
much
affected
with
our
sorrows
and
our
sufferings
,
and
very
sensible
when
he
is
pleading
for
us
to
the
Father
.
Our
happiness
is
great
,
&c.
in
this
respect
,
that
he
is
not
like
to
dye
,
and
so
to
leave
the
business
that
he
undertakes
imperfect
.
It
is
the
case
of
other
Advocates
sometimes
,
they
drop
away
in
the
middle
of
a
business
:
they
follow
it
and
plead
it
very
well
a
while
,
but
dye
before
they
finish
it
,
before
they
bring
it
to
a
Judgement
;
and
then
the
Clyent
knows
not
what
to
do
,
nor
to
whom
to
have
recourse
;
for
no
man
understands
his
business
;
he
must
go
back
again
to
the
beginning
.
There
is
no
fear
of
this
in
Jesus
Christ
our
Advocate
and
Intercessor
;
we
may
depend
upon
it
,
he
will
go
through
with
our
business
;
he
will
not
leave
it
till
he
have
brought
it
to
perfection
;
He
will
save
us
to
the
utmost
,
as
the
Apostle
Paul
speaks
,
Heb.
7.25
.
and
why
so
?
because
he
ever
lives
to
make
intercession
for
us
,
as
it
is
added
there
in
that
place
.
So
you
see
our
happiness
is
great
,
it
is
a
blessed
priviledge
that
we
have
Christ
to
be
our
Intercessor
;
and
it
may
yeeld
us
singular
encouragement
,
and
pretious
comfort
divers
ways
:
As
1.
It
may
encourage
us
and
comfort
us
,
in
our
addresses
to
the
Majesty
of
God
.
Now
we
may
go
with
boldness
to
the
Throne
of
grace
,
having
so
good
a
friend
with
God
as
Christ
is
.
If
we
were
to
goe
alone
,
and
of
our selves
,
if
we
had
none
to
make
our
way
for
us
,
it
could
not
choose
but
be
a
great
disheartning
to
us
.
But
when
we
seriously
consider
that
our
Advocate
is
there
,
our
friend
is
there
,
who
will
be
ready
upon
all
occasions
to
second
us
,
to
put
in
a
good
word
for
us
;
to
help
out
us
in
any
business
,
this
is
a
ground
of
choice
comfort
.
2.
It
may
support
us
in
the
sense
of
our
many
imperfections
.
However
our
petitions
are
put
up
in
much
infirmity
and
fear
and
weakness
,
yet
if
they
be
according
to
the
will
of
God
,
we
may
remember
still
that
they
are
seconded
by
Christ
in
heaven
;
That
he
puts
in
on
our
behalf
,
and
demands
the
same
things
,
that
he
excuses
what
is
wanting
in
our
prayers
,
and
supplies
it
in
his
own
.
We
are
flat
,
but
he
is
quick
;
we
are
dull
,
but
he
is
lively
;
we
are
short
,
but
he
is
full
.
3.
It
may
assure
us
of
success
in
our
Petitions
,
since
we
have
Christ
to
intercede
for
us
:
We
might
stand
begging
long
enough
our selves
,
and
never
speed
.
But
if
we
be
among
the
number
of
those
for
whom
our
Saviour
undertakes
to
plead
;
if
he
will
put
in
but
a
word
for
us
,
all
is
ended
presently
,
and
we
have
a
gratious
answer
out
of
hand
.
God
may
deny
us
,
while
we
are
speaking
for
our selves
;
but
if
Christ
speak
for
us
,
he
can
never
be
denyed
;
his
Father
always
lets
him
have
his
own
asking
.
4.
This
may
keep
us
from
despair
and
sinking
under
the
weight
of
all
our
sins
.
If
we
sin
,
we
have
an
Advocate
to
plead
for
us
,
to
answer
all
the
accusations
of
the
Law
and
of
the
Conscience
.
It
is
his
Office
to
interpose
between
his
Father
and
his
people
,
to
plead
the
causes
of
our
souls
before
him
.
And
this
we
may
take
special
comfort
in
,
that
be
our
matters
never
so
soul
,
never
so
inexcuseable
as
considered
in
themselves
,
his
very
undertaking
of
them
clears
all
,
and
sets
us
right
even
at
the
bar
of
Gods
justice
.
True
,
their
iniquities
are
black
and
heynous
,
saith
our
Advocate
;
but
,
are
they
greater
then
my
merits
are
?
if
so
,
let
them
be
condemned
;
if
not
,
let
them
be
absolved
:
If
all
that
I
have
done
and
suffered
will
acquit
them
,
let
them
be
acquitted
.
What
cause
have
we
to
cheer
our
hearts
,
and
bless
our
God
,
that
we
have
such
an
Advocate
as
Christ
is
!
And
thus
far
of
our
Saviours
Declaration
.
Proceed
we
now
to
the
Considerations
that
induce
him
to
become
a
Suitor
for
them
to
his
Father
:
Whereof
the
first
is
taken
from
the
relation
which
they
had
,
not
to
himself
alone
,
but
to
his
Father
.
I
pray
for
them
;
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
given
me
,
for
they
are
thine
,
and
all
mine
are
thine
.
So
that
the
words
indeed
contain
a
reason
of
congruity
why
our
Saviour
should
commend
the
case
of
his
Disciples
and
Apostles
in
his
Petitions
to
his
Father
;
because
as
they
were
his
,
so
they
were
his
Fathers
too
,
and
it
concerned
him
to
take
care
of
those
that
were
his
own
,
that
appertained
and
belonged
to
him
.
As
if
our
Saviour
should
have
said
,
If
they
are
mine
and
not
thine
,
I
had
no
such
great
inducement
,
or
no
such
great
encouragement
at
least
to
petition
thee
for
them
,
or
to
expect
a
gratious
answer
and
a
merciful
rerurn
from
thee
in
their
behalf
;
But
they
are
thine
as
well
as
mine
.
I
pray
for
them
;
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
given
me
,
for
they
are
thine
.
True
,
thou
hast
given
them
to
me
,
but
so
,
that
they
are
thine
stil
.
Thou
art
not
utterly
devested
by
thy
gift
,
of
the
right
thou
hadst
in
them
,
and
therefore
it
is
meet
and
congruous
that
thou
shouldst
still
continue
thy
regard
to
them
,
and
that
thou
shouldst
be
flexible
to
the
Petitions
that
I
make
for
them
.
Now
this
he
clears
a
little
further
yet
,
that
they
were
his
Fathers
still
,
though
they
were
bestowed
on
him
,
because
all
that
belonged
to
him
were
so
;
I
pray
for
them
whom
thou
hast
given
me
,
for
they
are
thine
.
How
so
?
might
the
Father
say
;
if
I
have
given
them
to
thee
,
how
are
they
mine
?
Why
saith
our
Saviour
,
all
that
I
have
is
thine
;
all
mine
are
thine
,
and
consequently
they
are
thine
too
,
notwithstanding
this
donation
.
So
that
the
Conjunction
And
,
they
are
thine
,
and
all
mine
are
thine
,
stands
for
the
causal
particle
,
as
if
he
should
have
said
,
for
mine
are
thine
.
And
so
we
find
it
often
used
in
the
Scripture
;
you
may
take
that
place
for
instance
,
Psal.
60.11
.
Lord
,
do
thou
give
us
help
from
trouble
,
and
vain
is
the
help
of
man
,
so
it
is
the
Original
;
but
in
our
last
Translation
it
is
rendred
by
the
causal
particle
,
for
vain
is
the
help
of
man
:
so
in
my
Text
,
They
are
thine
,
and
all
mine
are
thine
,
that
is
,
for
all
mine
are
thine
,
q.d.
Father
they
must
needs
be
thine
,
for
indeed
all
mine
are
so
,
so
that
the
point
to
be
observed
is
this
:
DOCTRINE
.
That
all
the
people
of
the
Lord
Christ
do
belong
to
God
the
Father
.
They
are
not
his
so
,
that
they
are
not
the
Fathers
too
.
Christ
hath
not
a
divided
,
but
a
mixed
and
common
interest
in
all
his
people
with
the
Father
.
And
hence
he
wraps
up
both
their
rights
together
in
my
Text
,
They
are
thine
,
and
mine
are
thine
,
and
thine
are
mine
.
So
that
the
Father
doth
not
give
his
people
so
to
Christ
,
that
he
doth
wholly
pass
away
his
right
in
them
;
No
,
they
continue
his
still
;
yea
,
let
me
say
,
that
they
are
more
the
Fathers
when
he
hath
given
them
to
Jesus
Christ
,
and
Christ
hath
taken
and
received
them
,
then
they
were
before
he
gave
them
,
as
I
shall
make
it
evidently
to
appear
to
you
:
For
When
Christ
hath
taken
them
for
his
,
then
he
hath
none
but
Christ
to
share
with
him
:
whereas
before
he
had
the
Devil
and
the
world
,
and
themselves
to
share
with
him
:
before
we
come
to
appertain
to
Christ
,
we
are
our
own
,
as
we
conceive
;
at
least
,
we
are
not
for
the
Lord
,
but
for
our selves
;
we
live
not
to
the
Lord
,
but
to
our selves
:
we
are
the
worlds
;
we
are
not
only
in
the
world
,
but
we
are
of
the
world
too
;
we
are
her
own
as
Christ
speaks
,
Joh.
15.19
.
The
world
will
love
her
own
:
Yea
more
then
so
,
we
are
the
Devils
,
we
are
the
things
which
he
possesseth
:
We
are
the
Devils
own
possession
,
we
are
Satans
free-hold
.
But
when
we
come
to
be
the
Sons
by
the
donation
of
the
Father
,
then
we
are
our
own
no
longer
,
as
the
Apostle
tells
us
on
the
very
same
ground
,
Ye
are
not
your
own
,
saith
he
,
1
Cor.
6.19
.
We
are
the
worlds
no
longer
,
as
our
Saviour
Christ
himself
informeth
his
Disciples
in
the
fore-alleaged
place
,
If
ye
were
of
the
world
,
the
world
would
love
〈◊〉
own
;
but
ye
are
not
of
the
world
,
for
I
have
called
you
out
of
the
world
:
We
are
no
longer
Satans
neither
;
the
Prince
of
this
world
is
cast
out
,
the
strong
man
is
bound
,
and
spoiled
of
that
which
was
before
his
own
possession
.
So
that
you
see
my
Brethren
,
Christ
takes
off
all
other
sharers
in
his
people
,
when
once
they
come
to
be
bestowed
on
him
,
and
to
be
seiz'd
upon
by
him
:
He
either
buys
them
out
by
good
purchase
,
or
drives
them
out
by
plain
force
,
and
so
they
come
to
be
the
Fathers
and
his
own
,
entirely
and
peculiarly
;
so
that
the
Father
is
apparently
a
gainer
by
it
,
his
interest
is
greater
in
them
then
it
was
before
;
for
whereas
there
were
many
sharers
in
his
people
formerly
,
now
there
is
none
but
Christ
to
share
with
him
:
He
,
and
be
alone
is
lest
,
and
all
the
rest
of
the
pretenders
are
casheered
.
They
are
more
the
Fathers
when
he
hath
given
them
to
Jesus
Christ
,
and
he
accordingly
hath
seiz'd
upon
them
,
then
they
were
before
he
gave
them
,
because
his
title
now
is
strengthened
and
enlarged
:
Indeed
before
he
had
a
title
to
them
by
creation
;
but
now
he
hath
a
title
to
them
by
Creation
and
Redemption
too
:
For
Christ
doth
not
redeem
us
for
himself
,
as
distinguished
from
the
Father
,
but
as
one
together
with
him
:
His
Father
gives
a
people
to
him
for
this
very
end
,
that
he
may
purchase
and
redeem
them
not
to
himself
alone
,
but
to
his
Father
too
;
He
is
the
Fathers
Minister
,
the
Fathers
servant
in
this
business
,
in
the
great
work
of
Redemption
;
his
Father
gives
him
,
and
his
Father
seals
him
,
and
his
Father
sends
him
;
and
consequently
what
he
doth
,
he
doth
not
for
himself
so
much
as
he
is
man
,
but
for
his
Father
;
and
therefore
when
his
Father
hath
bestowed
them
on
him
by
Election
,
and
he
hath
bought
them
by
Redemption
,
his
Father
is
so
far
from
being
outed
of
his
right
,
that
now
he
hath
a
better
title
to
them
,
then
he
had
before
:
Now
he
can
say
,
not
only
as
he
could
before
,
they
are
mine
;
for
I
have
received
them
:
but
more
then
so
,
they
are
mine
;
for
my
own
Son
hath
bought
them
,
and
brought
them
back
again
for
me
,
when
I
had
lost
them
.
They
are
more
the
Fathers
when
he
hath
given
them
to
Jesus
Christ
,
and
he
accordingly
hath
seized
upon
them
,
then
they
were
before
,
because
now
they
are
one
with
him
:
Before
they
did
in
some
respect
indeed
belong
to
him
,
but
now
they
are
one
with
him
;
they
are
not
only
one
with
Christ
,
but
they
are
one
with
God
the
Father
too
,
in
,
and
by
,
and
through
Christ
;
for
being
joyned
to
Christ
who
is
one
with
God
the
Father
,
they
cannot
but
be
joyned
to
him
whom
Jesus
Christ
is
joyned
to
;
and
hence
our
Saviour
speaking
to
his
Father
of
his
people
,
saith
he
,
they
are
one
in
us
,
Joh.
17.21
.
not
one
among
themselves
alone
,
but
one
in
us
;
not
in
me
only
,
but
in
thee
too
:
So
that
when
God
bestows
a
people
on
our
Saviour
,
he
brings
them
nearer
to
him
then
they
were
before
:
He
doth
not
only
make
them
his
,
but
he
makes
them
one
with
him
;
and
an
interest
of
union
,
is
far
beyond
an
interest
of
meer
possession
.
So
that
yee
see
the
point
is
cleer
,
The
people
of
the
Lord
Christ
do
belong
to
God
the
Father
;
and
that
the
more
because
they
are
bestowed
upon
him
by
the
Father
.
The
Fathers
interest
is
so
far
from
being
weakned
and
abated
〈◊〉
that
indeed
it
is
strengthened
and
increased
by
this
means
.
Vse
1
Is
it
so
,
that
all
the
people
of
the
Lord
Christ
are
belonging
to
the
Father
?
Then
certainly
they
are
most
excellent
and
pretious
people
;
for
he
will
never
own
vile
things
.
It
is
a
frequent
thing
in
Scripture
,
that
admirable
and
eximious
things
are
said
to
be
the
Lords
;
The
hill
of
Sion
,
the
hill
of
God
,
because
the
excellentest
of
all
other
hills
,
Psal.
68.15
.
The
trees
of
Lebanon
,
the
trees
of
the
Lord
,
because
the
excellentest
of
all
other
trees
.
And
so
the
Saints
,
the
people
of
the
Lord
,
because
the
excellentest
of
all
other
people
;
and
surely
that
must
needs
be
excellent
which
he
owns
:
And
therefore
let
us
learn
to
value
them
aright
,
and
as
the
Lord
in
this
respect
hath
made
them
high
above
others
,
as
he
speaks
of
Israel
,
Deut.
26.18.19
.
God
hath
avouched
thee
to
be
his
own
peculiar
people
,
to
make
thee
high
above
all
Nations
.
So
let
us
have
an
high
esteem
of
them
:
let
us
not
slight
and
disrespect
them
as
carnal
men
are
apt
to
do
,
because
they
have
a
meer
outside
;
but
let
us
look
upon
them
as
the
Fathers
,
as
that
which
he
peculiarly
owns
,
and
that
not
as
his
ordinary
stuffe
,
but
as
his
Treasure
and
his
Jewels
,
as
they
are
often
stiled
in
the
Scripture
:
And
though
they
may
be
trodden
under
foot
awhile
,
by
wicked
men
,
we
may
be
confident
the
time
is
coming
,
when
the
Lord
will
make
them
up
as
it
is
said
,
Mal.
3.17
.
When
he
will
make
up
his
Jewels
,
when
he
will
take
them
up
out
of
the
mire
,
and
wipe
them
clean
from
those
abasures
that
have
lain
upon
them
,
to
hide
their
beauty
,
and
obscure
their
lustre
,
and
shew
them
in
their
brightness
,
and
their
splendor
to
the
world
.
Is
it
so
,
that
all
the
people
of
the
Lord
Christ
do
belong
,
&c.
Then
let
Vse
2
it
be
their
care
and
their
endevour
so
to
walk
,
and
so
to
carry
and
behave
themselves
,
as
a
people
ought
to
do
who
have
such
near
relation
,
both
to
God
and
Christ
,
both
to
the
Father
and
to
the
Son
:
And
hence
the
people
of
the
Lord
are
exhorted
to
be
strict
,
and
to
be
holy
in
a
peculiar
manner
,
on
this
very
ground
,
as
you
may
see
that
place
for
instance
,
Lev.
20.26
.
You
shall
be
holy
to
me
,
saith
the
Lord
.
And
why
so
?
For
I
have
severed
you
from
other
people
,
that
you
should
be
mine
:
And
so
say
I
to
you
,
my
Brethren
,
you
are
the
Lords
own
people
,
and
he
hath
severed
you
from
others
to
be
his
peculiar
ones
.
Oh
see
now
that
you
walk
as
it
becometh
those
to
do
,
who
are
the
Lords
,
and
that
upon
these
two
grounds
:
For
1.
The
sins
of
those
who
are
his
own
,
reflect
with
more
disparagement
upon
him
then
the
sins
of
others
do
.
He
suffers
not
so
much
in
the
exorbitancies
of
other
men
that
appertain
not
to
him
,
as
he
doth
in
yours
,
and
therefore
you
should
be
the
more
wary
.
Oh
let
not
wicked
men
have
any
cause
to
say
of
you
,
as
the
Heathen
did
sometimes
of
the
people
of
the
Jews
,
the
only
people
of
the
Lord
at
that
time
,
Ezek.
36.20
.
These
are
the
people
of
the
Lord
,
and
they
are
gone
out
of
his
Land
.
They
carried
and
demeaned
themselves
so
ill
,
that
he
could
not
bear
with
them
,
but
he
was
fain
to
cast
them
forth
out
of
the
Land
which
he
had
bestowed
upon
them
:
So
let
not
wicked
wretches
say
of
you
,
These
are
the
people
of
the
Lord
,
and
yet
they
are
proud
,
covetous
,
worldly
,
wanton
,
loose
,
&c.
Let
not
his
name
I
pray
you
be
dishonored
and
blasphemed
by
your
means
;
but
think
when
you
are
tempted
and
enticed
to
any
sin
,
Whether
it
be
fit
for
those
who
are
the
Lords
own
people
,
to
do
such
wickedness
and
sin
against
their
God
.
2.
As
your
iniquities
who
are
the
Lords
,
dishonour
him
more
,
so
he
will
chasten
you
,
if
you
miscarry
,
sooner
and
quicker
then
he
will
do
other
men
who
are
further
off
from
him
:
&
this
should
make
you
yet
more
cautious
;
that
known
place
is
home
and
apposite
to
this
purpose
,
Amos
3.12
.
You
only
have
I
known
of
all
the
families
of
the
earth
,
therefore
I
will
punish
you
:
For
other
families
that
are
not
mine
,
as
you
are
,
and
that
appertain
not
to
me
in
such
a
special
manner
as
you
do
,
I
shall
not
be
so
quick
to
exercise
my
Discipline
upon
them
.
But
you
are
mine
own
houshold
,
and
therefore
if
you
do
amiss
,
I
will
be
sure
to
take
a
course
with
you
.
If
God
see
many
Aliens
to
him
,
doing
any
wickedness
,
he
may
bear
with
them
long
,
for
it
concerns
him
not
so
much
to
deal
against
them
;
but
if
he
spy
out
any
of
his
own
amongst
them
,
doing
as
the
rest
do
,
he
will
be
sure
to
single
him
and
call
him
out
from
all
the
rest
,
and
say
,
You
are
my
own
,
you
appertain
especially
to
me
;
and
what
,
will
you
do
as
these
vile
abominable
wretches
do
?
will
you
run
out
with
them
to
the
same
excess
of
riot
?
Come
I
must
order
you
,
though
I
let
the
rest
alone
,
I
must
not
suffer
you
in
such
courses
.
Is
it
so
,
that
all
people
of
the
Lord
Christ
do
belong
,
&c.
Here
then
is
pretious
comfort
for
the
Saints
arising
from
the
property
and
interest
that
God
the
Father
hath
in
them
.
For
it
they
be
his
own
,
and
that
in
such
a
special
and
peculiar
way
,
as
we
have
shewed
,
we
may
be
confident
,
he
will
do
very
much
for
them
,
and
that
in
divers
cases
;
I
will
name
a
few
of
them
.
1.
If
they
be
his
own
,
the
Father
certainly
will
hear
the
Son
for
them
;
he
will
be
easily
entreated
for
those
that
have
such
near
relation
to
him
:
If
they
were
only
Christs
,
and
not
his
,
this
were
enough
to
make
him
facile
,
to
the
Intercession
that
his
own
Son
makes
for
them
,
because
they
appertain
to
one
that
is
so
infinitely
dear
to
him
:
But
seeing
they
are
Christs
and
his
too
,
this
carries
all
before
it
;
and
this
is
that
our
Saviour
urges
in
my
Text
,
That
those
for
whom
he
prayed
and
interceded
,
did
aswell
belong
to
his
Father
as
himself
:
so
that
his
Father
was
as
much
engaged
to
hear
as
he
was
to
pray
for
them
;
I
pray
for
them
whom
thou
hast
given
me
,
for
they
are
thine
;
q.
d.
I
hope
thou
wilt
not
put
me
off
with
a
denyal
;
For
they
are
thine
as
well
as
mine
,
whom
I
intercede
for
.
2.
If
they
belong
to
God
the
Father
,
we
may
depend
upon
it
,
he
doth
love
them
,
and
love
them
very
dearly
too
,
as
those
that
are
so
near
to
him
:
Property
and
interest
is
one
special
ground
of
love
;
we
use
to
love
our
own
,
you
know
,
yea
many
times
to
dote
upon
them
out
of
measure
,
though
there
be
nothing
lovely
in
them
.
And
certainly
the
Lord
hath
very
dear
affections
to
his
own
too
;
though
they
be
black
,
yet
they
are
comely
in
his
eyes
:
His
love
towards
them
is
so
great
,
that
it
covers
many
faults
,
and
many
blemishes
and
spots
in
them
:
and
the
cause
of
all
is
this
,
the
near
and
special
interest
he
hath
in
them
;
this
makes
his
love
without
measure
and
without
end
,
Joh.
13.1
.
Having
loved
his
own
to
the
end
he
loves
them
.
3.
If
they
belong
to
God
the
Father
,
he
will
be
very
tender
of
their
wrongs
;
and
this
he
will
discover
one
of
those
two
ways
,
either
he
will
defend
them
,
or
avenge
them
.
First
if
he
see
it
fit
,
he
will
defend
them
,
and
protect
them
from
the
wrongs
of
those
that
seek
to
be
abusive
and
injurious
to
them
:
They
are
his
own
,
and
therefore
he
will
certainly
take
care
of
them
.
Beloved
,
these
are
times
of
some
danger
,
and
it
is
good
to
have
a
sure
and
safe
keeper
.
And
verily
they
that
belong
to
God
are
in
a
very
good
condition
,
what
ever
alterations
come
upon
the
world
;
how
ever
matters
go
,
he
will
be
careful
of
his
own
;
he
will
not
be
so
ill
a
Master
to
abandon
them
to
ruine
,
when
they
have
most
need
of
him
:
Or
Secondly
,
if
he
defend
them
not
from
wrong
,
(
as
he
may
leave
his
own
sometimes
in
the
hands
of
wicked
men
,
for
causes
which
he
best
knows
,
)
certainly
he
will
avenge
them
:
The
property
and
interest
he
hath
in
them
,
will
engage
him
to
appear
on
their
side
,
to
take
their
quarrel
into
his
hands
,
and
to
render
wrath
to
those
that
are
abusive
and
injurious
to
them
.
Especially
if
they
make
complaint
to
him
,
and
if
they
cry
because
of
the
oppression
,
they
are
so
near
and
dear
to
him
,
that
he
cannot
choose
but
right
them
;
Will
he
not
avenge
his
own
,
when
they
cry
day
and
night
to
him
,
Luk.
18.7
.
As
who
should
say
,
Do
you
make
a
question
of
it
?
it
is
impossible
but
he
should
do
it
.
4.
If
they
belong
to
God
,
he
will
provide
for
them
:
Will
he
not
find
his
people
meat
and
drink
,
and
clothes
,
and
other
things
that
are
expedient
for
them
?
Doth
he
keep
so
ill
an
house
,
to
let
his
Family
lack
bread
?
Oh
do
not
so
dishonour
him
,
to
have
such
poor
and
low
thoughts
of
him
;
it
's
that
which
troubles
many
that
belong
to
God
,
of
the
meaner
sort
of
people
,
they
are
afraid
that
they
shall
want
;
their
charge
encreases
and
their
Trade
decays
,
and
poverty
begins
to
come
upon
them
like
an
armed
man
,
and
now
their
hearts
are
quite
down
;
they
doubt
their
Master
will
not
find
them
bread
.
Oh
you
of
little
faith
,
wherefore
do
you
doubt
?
Why
do
you
so
distrust
God
?
The
earth
is
the
Lords
,
and
the
fulness
thereof
.
You
are
his
who
is
the
Lord
of
all
the
Earth
,
and
all
the
fulness
of
provision
that
is
in
it
.
He
feeds
his
enemies
,
and
will
he
see
his
own
want
?
Truly
my
Brethren
,
if
you
have
not
such
provision
as
you
would
desire
,
it
is
because
he
sees
it
best
to
dyet
you
,
and
knows
that
fulness
and
plenty
of
external
things
would
not
in
any
case
be
best
for
you
.
5.
If
they
belong
to
God
,
he
will
not
lose
them
;
what
do
you
think
the
Lord
will
be
so
wretchless
that
he
will
not
keep
his
own
?
No
,
no
,
he
bought
them
at
so
dear
a
rate
,
that
he
will
know
how
he
forgoes
them
:
His
they
are
and
he
will
keep
them
;
and
however
sin
and
Satan
and
the
world
are
alwayes
plucking
at
them
,
to
get
them
(
if
it
might
be
possible
)
away
from
God
,
he
will
hold
them
fast
enough
,
that
none
shall
pluck
them
out
of
his
hand
.
JOHN
17.10
.
And
I
am
glorified
in
them
.
AND
thus
far
of
the
first
consideration
,
that
induced
our
Saviour
to
become
a
Suitor
for
his
Apostles
and
Disciples
to
his
Father
:
The
joynt
relation
which
they
had
to
himself
and
to
his
Father
.
Before
he
pass
on
to
the
next
consideration
,
he
addes
a
consectary
that
depends
on
this
,
and
flows
from
this
,
the
neer
relation
which
they
had
to
him
,
to
Christ
himself
;
All
mine
are
thine
,
saith
our
Saviour
to
his
Father
,
and
thine
are
mine
.
And
what
follows
?
Since
they
are
mine
,
I
am
glorified
in
them
.
And
this
addes
strength
to
the
Consideration
upon
which
it
is
inferred
,
and
hath
something
in
it
farther
to
move
our
Saviour
to
be
mindful
of
his
Apostles
and
Disciples
in
his
prayers
,
because
as
they
were
his
own
,
so
he
was
glorified
in
them
.
Many
times
we
are
dishonoured
in
those
that
are
our
own
,
and
that
have
near
relation
to
us
,
more
then
we
are
,
yea
more
then
we
can
be
in
those
that
are
further
off
from
us
.
Christ
is
not
so
in
those
that
appertain
to
him
;
no
,
he
is
glorified
in
them
:
The
more
inclinable
he
is
to
tender
them
in
his
petitions
to
his
Father
;
I
pray
for
them
,
I
pray
not
for
the
world
,
but
for
them
whom
thou
hast
given
me
;
for
they
are
thine
,
and
mine
are
thine
,
and
thine
are
mine
,
and
I
am
glorified
in
them
.
And
here
the
phrase
our
Saviour
uses
,
deserves
our
careful
and
attentive
observation
:
He
doth
not
say
,
I
am
glorified
by
them
,
but
I
am
glorified
in
them
;
not
by
them
in
an
active
way
,
but
in
them
in
a
passive
way
,
q.
d.
any
thing
that
is
commendable
and
praise
worthy
in
them
,
tends
to
advance
my
praise
,
and
to
set
forth
my
glory
;
I
have
the
honor
of
any
worth
or
excellency
that
is
in
them
any
way
:
and
that
by
reason
of
the
near
relation
which
I
have
to
them
,
and
the
interest
I
have
in
them
.
They
are
mine
,
and
I
am
glorified
in
them
.
So
that
the
point
to
be
observed
is
this
.
DOCTRINE
.
That
Jesus
Christ
is
glorified
in
all
those
that
belong
to
him
.
If
they
be
his
,
he
is
glorified
in
them
even
as
the
Teacher
is
glorified
in
the
Scholar
,
as
the
Master
is
glorified
in
the
servant
,
or
as
the
head
is
glorified
in
the
members
,
so
Christ
is
glorified
in
his
people
;
he
is
the
great
Prophet
,
the
great
Teacher
of
his
Church
,
and
if
his
people
learn
well
,
if
they
thrive
and
grow
in
knowledge
,
it
is
a
Commendation
to
their
Teacher
;
he
is
the
Lord
and
Master
of
his
people
,
and
if
his
servants
do
well
,
it
is
an
honour
to
their
Master
:
He
is
the
head
of
his
Church
which
is
his
body
;
and
if
his
members
thrive
well
,
if
they
have
any
beauty
in
them
,
it
is
a
commendation
to
their
Head
;
Indeed
,
my
Brethren
,
if
they
were
the
Scholars
of
another
Master
,
the
servants
of
another
Lord
,
the
members
of
another
head
,
their
proficiency
and
tractability
,
and
beauty
,
were
nothing
to
the
Lord
Christ
.
But
seeing
they
belong
to
him
,
he
hath
the
honour
of
any
thing
that
is
commendable
in
them
.
To
clear
the
point
a
little
more
distinctly
to
you
,
Jesus
Christ
is
glorified
in
all
those
that
belong
to
him
,
either
in
the
present
life
,
or
in
that
which
is
to
come
.
First
in
the
present
life
he
is
glorified
in
their
grace
.
Then
in
the
life
to
come
,
he
is
glorified
in
their
glory
.
1.
In
the
present
life
he
is
glorified
in
the
grace
of
all
those
that
belong
to
him
:
Their
grace
is
his
glory
:
When
they
abound
in
faith
,
and
love
,
and
hope
,
and
patience
,
and
obedience
,
this
is
an
honour
to
the
Lord
Christ
,
that
he
hath
such
people
,
so
qualified
,
and
so
imployed
:
when
they
believe
in
difficult
and
hard
cases
,
they
glorifie
him
in
believing
,
as
it
is
said
of
Abraham
,
Rom.
4.20
.
He
was
strong
in
Faith
,
giving
glory
to
God
:
when
they
are
fruitful
in
the
works
of
righteousness
,
these
are
also
to
the
praise
of
his
glory
:
Herein
is
he
glorified
,
if
they
bring
forth
much
fruit
:
For
Jesus
Christ
is
looked
upon
as
the
Original
of
all
the
good
,
the
Fountain
and
the
Spring
of
all
the
holiness
that
is
in
his
people
.
And
hence
the
praise
of
all
returns
to
him
,
as
the
Apostle
Paul
insinuates
,
Rom.
11.
ult.
For
of
him
are
all
things
.
And
what
follows
?
To
him
be
glory
for
ever
,
Amen
.
If
any
of
his
people
have
a
special
gift
of
knowledge
,
they
have
learned
it
all
of
Christ
:
if
they
excel
in
other
grace
,
they
receive
it
all
from
Christ
.
If
they
have
any
choice
ability
to
any
holy
and
religious
duty
,
it
is
Christ
that
makes
them
able
,
and
it
is
Christ
that
strengthens
them
.
They
that
have
judgements
exercised
and
are
able
to
discern
assoon
as
they
discover
any
excellency
in
any
kind
in
any
of
the
Saints
,
they
ascribe
it
all
to
Christ
,
because
they
know
they
had
it
all
from
him
:
See
what
Jesus
Christ
can
do
in
,
and
for
,
and
by
those
that
have
Originally
nothing
that
is
good
in
them
.
If
any
of
them
shine
,
the
beams
that
make
them
glister
,
come
from
Christ
,
and
they
dart
back
to
Christ
again
:
He
shines
upon
them
,
and
he
shines
in
them
,
as
the
Prophet
insinuates
,
Isai.
60.1
.
Arise
and
shine
,
for
thy
light
is
come
,
and
the
glory
of
the
Lord
is
risen
upon
thee
.
It
is
a
glory
to
the
Lord
Christ
that
he
hath
such
a
beautiful
and
glorious
people
.
And
thus
you
see
,
my
Brethren
,
he
is
glorified
in
the
grace
of
those
that
belong
to
him
.
2.
As
he
is
glorified
in
the
grace
,
so
he
is
glorified
and
shall
be
glorified
in
the
glory
of
those
that
belong
to
him
:
especially
in
the
great
day
,
when
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
,
as
the
Apostle
Paul
tells
us
,
2
Thess.
1.10
.
to
be
glorified
in
them
to
wonder
and
to
admiration
.
So
that
the
world
shall
be
astonished
and
amazed
to
see
the
matchless
and
unutterable
glory
that
he
shall
adorn
them
with
,
and
in
their
glory
glorifie
himself
.
This
shall
transport
beholders
into
wonder
,
it
shall
make
them
to
admire
them
,
and
to
admire
Christ
in
them
.
It
s
true
,
Christ
shall
be
glorified
wonderfully
on
that
day
in
the
damnation
and
destruction
of
the
wicked
that
belong
not
to
him
.
The
wrath
of
Jesus
Christ
shall
be
an
admirable
wrath
;
the
judgements
and
the
vengeance
that
he
shall
inflict
upon
them
shall
be
full
of
wonder
;
that
men
shall
be
astonished
and
amazed
to
see
,
that
Jesus
Christ
the
Lamb
of
God
,
who
in
this
life
hath
shewed
himself
so
meek
and
patient
,
and
long-suffering
to
abominable
sinners
,
should
be
so
out
of
measure
wrath
with
them
.
Ungodly
men
themselves
will
wonder
at
his
fury
.
The
Saints
will
wonder
at
his
glorious
justice
,
and
adore
the
righteousness
of
his
proceedings
with
all
the
wicked
unbelievers
of
the
world
.
Yea
,
their
confusion
and
destruction
in
that
great
and
dreadfull
day
will
be
one
special
part
of
that
admirable
glory
,
whereby
Christ
will
be
wonderfull
in
the
eyes
of
all
his
people
.
Because
for
their
sakes
,
and
the
wrongs
and
injuries
that
wicked
men
have
offered
them
,
shall
their
judgement
be
the
heavier
,
and
the
deeper
,
and
that
to
all
eternity
.
Oh
what
an
admirable
thing
is
this
(
will
the
poor
people
of
the
Lord
say
)
that
Jesus
Christ
should
have
such
dear
respect
to
us
,
that
he
should
be
so
angry
with
poor
creatures
and
execute
such
heavy
wrath
upon
them
for
our
sakes
!
But
there
will
be
incomparably
greater
cause
of
glorifying
Jesus
Christ
,
and
of
wondering
at
his
mercy
in
the
salvation
of
his
own
people
.
For
alas
the
wicked
shall
have
nothing
else
but
their
deserts
in
that
day
.
But
this
shall
be
the
height
of
wonder
that
Jesus
Christ
should
load
his
people
with
such
an
Hyperbolical
and
transcendent
weight
of
glory
without
the
least
desert
on
their
part
,
yea
when
they
have
deserved
the
same
extremity
of
vengeance
that
is
inflicted
on
the
wicked
.
Oh
what
a
glory
must
this
be
to
Jesus
Christ
?
how
shall
this
fill
the
mouths
of
all
the
Angels
and
triumphant
Saints
in
heaven
with
his
praises
?
How
shall
his
people
wonder
at
their
own
glory
,
and
at
the
glory
of
their
fellow-Saints
,
and
the
transcendent
love
of
Christ
in
it
!
How
shall
the
great
ones
of
the
earth
that
have
contemned
and
trampled
under
foot
the
poor
despised
Servants
of
the
Lord
Christ
,
stand
amazed
at
their
glory
,
beyond
all
that
they
looked
for
!
Oh
my
beloved
,
how
wonderfull
shall
Jesus
Christ
be
in
that
day
to
all
the
world
,
in
the
incomparable
glory
which
then
he
will
bestow
upon
his
poor
contemned
and
despised
people
!
Vse
.
1
Now
is
it
so
that
Jesus
Christ
is
glorified
in
all
those
that
belong
to
him
?
What
think
we
then
of
those
,
and
to
whom
do
they
belong
,
in
in
whom
he
is
not
glorified
at
all
,
who
are
perpetually
a
dishonour
to
him
?
We
may
be
bold
to
say
of
such
,
who
are
so
far
from
being
to
the
praise
of
his
glory
,
that
while
they
have
a
being
,
they
are
a
prejudice
and
shame
to
Christ
,
that
they
belong
not
to
the
Lord
Christ
,
they
are
none
of
his
people
.
Methinks
the
thought
of
this
should
even
break
the
hearts
of
the
wicked
and
ungodly
men
;
you
who
lye
in
wickedness
,
and
wallow
in
uncleanness
,
whose
lives
are
full
of
nothing
else
but
lewdness
and
prophaness
,
who
are
conscious
to
your selves
that
Christ
hath
not
a
whit
of
honour
by
you
,
unless
ungodliness
and
sin
will
bring
it
:
to
whom
a
man
may
truly
say
as
the
Apostle
doth
to
some
,
Rom.
2.24
.
The
name
of
Christ
is
blasphemed
by
your
means
;
I
beseech
you
seriously
bethink
your selves
what
condition
you
are
in
;
believe
it
for
the
present
you
are
none
of
Christs
.
Take
notice
of
his
own
expression
in
my
text
,
they
are
mine
,
and
I
am
glorified
in
them
.
And
therefore
if
he
be
not
glorified
in
you
,
depend
upon
it
,
you
are
none
of
his
.
And
is
it
nothing
,
my
beloved
,
to
be
renounced
by
Jesus
Christ
,
as
men
whom
he
will
not
own
?
Is
it
nothing
for
the
Lord
to
shake
a
person
off
,
to
say
unto
him
in
displeasure
,
Sir
,
tell
me
not
of
any
interest
you
have
in
me
,
for
you
belong
not
to
me
;
I
will
not
acknowledge
you
,
I
tell
you
plainly
you
are
none
of
mine
.
Truly
my
brethren
,
however
it
may
seem
at
present
,
the
day
will
come
when
this
will
be
a
sad
sentence
.
When
men
in
the
great
day
of
separation
shall
strive
to
make
a
title
to
the
Lord
Christ
,
when
they
shall
tell
him
,
Lord
,
we
have
been
acquainted
with
thee
heretofore
(
as
they
did
in
the
Parable
)
we
have
born
thy
name
,
and
we
have
been
called
Christians
,
and
have
been
accounted
thine
,
and
wilt
thou
not
acknowledge
us
and
own
us
now
?
And
Christ
shall
answer
them
,
depart
from
me
,
I
know
you
not
,
go
,
get
you
over
on
the
other
side
among
the
Goats
,
I
tell
you
,
you
are
none
of
mine
.
Ah
my
beloved
,
this
will
be
a
cooling
and
a
killing
word
indeed
.
Is
it
so
that
Jesus
Christ
is
glorified
in
all
those
that
belong
to
him
?
Vse
2
Both
in
their
grace
and
holiness
in
this
world
,
and
in
their
glory
in
the
world
to
come
?
This
then
should
be
a
motive
and
inducement
to
us
to
strive
and
labour
after
both
these
,
both
after
grace
in
this
world
,
and
glory
in
the
world
to
come
,
both
to
be
holy
here
,
and
happy
hereafter
.
1.
This
should
quicken
us
and
stirr
us
up
to
labour
after
holiness
and
grace
,
that
Jesus
Christ
may
be
glorified
in
us
.
If
grace
were
only
advantagious
to
our selves
and
honorable
to
our selves
(
as
to
be
really
and
truly
gracious
,
is
indeed
the
greatest
honour
in
the
world
)
there
were
no
such
reason
then
why
we
should
labour
to
attain
it
,
and
abound
with
it
.
For
then
you
know
we
could
have
no
higher
aim
then
only
to
set
up
a
poor
Creature
.
But
seeing
Jesus
Christ
is
honoured
in
the
grace
and
holiness
,
and
the
obedience
of
his
people
,
Oh
how
should
this
enflame
us
with
restless
and
unsatisfied
desires
of
these
things
!
How
should
we
covet
and
covet
earnestly
the
best
gifts
,
and
labour
that
we
may
excell
in
inward
grace
and
outward
obedience
,
that
we
may
set
up
Jesus
Christ
the
more
,
and
that
his
honour
may
be
the
more
advanced
by
us
.
When
we
are
seeking
to
the
Lord
for
holiness
and
grace
that
he
would
give
it
out
to
us
,
and
give
it
more
abundantly
,
how
should
we
press
and
quicken
our
petitions
with
this
prevailing
argument
,
that
Jesus
Christ
will
be
advanced
by
it
,
and
his
glory
more
enlarged
.
Lord
,
give
us
more
faith
,
love
,
hope
,
patience
,
zeal
,
power
against
corruption
,
strength
to
new
obedience
,
that
Christ
may
have
the
more
glory
.
We
seek
not
these
things
to
promote
our
own
esteem
and
reputation
,
and
that
we
may
be
some
body
among
the
Saints
,
but
that
Christ
Jesus
may
be
all
in
all
.
It
is
thy
great
design
to
glorifie
thy
Son
Christ
,
and
this
is
the
ready
way
to
accomplish
the
design
on
which
thy
very
heart
is
set
;
if
thou
give
us
more
holiness
and
more
grace
,
he
will
have
more
glory
.
Thou
wilt
not
honour
us
so
much
,
but
Jesus
Christ
thine
own
beloved
Son
will
be
glorified
in
us
.
And
therefore
we
beseech
thee
set
thy
Treasure
open
to
us
,
and
give
us
out
a
large
share
.
In
such
a
manner
the
Apostle
deals
with
God
in
his
petitions
,
in
that
memorable
place
to
this
purpose
,
2
Thes.
1.11
,
12.
We
pray
continually
for
you
,
saith
the
Apostle
there
,
that
God
would
count
you
worthy
of
this
calling
,
and
fulfill
all
the
good
pleasure
of
his
goodness
,
and
the
work
of
faith
with
power
.
That
he
would
carry
on
that
work
of
grace
upon
your
souls
,
till
he
hath
brought
it
to
perfection
.
And
why
so
?
to
what
end
?
That
the
name
of
our
Lord
Jesus
may
be
glorified
in
you
;
not
that
you
may
be
honoured
;
but
that
Christ
may
be
glorified
in
you
.
2.
And
as
this
should
stirr
us
up
to
labour
after
grace
in
this
world
,
so
after
glory
in
the
world
to
come
;
Since
Christ
is
glorified
as
in
the
grace
,
so
much
more
in
the
glory
of
his
people
;
For
glory
is
compleat
grace
,
and
therefore
Christ
is
glorified
in
that
to
admiration
,
as
we
have
shewed
you
formerly
in
explication
of
the
point
.
The
Apostle
speaks
of
some
who
seek
glory
.
Rom.
2.7
.
he
means
the
glory
of
the
other
world
,
as
it
is
very
evident
by
that
which
is
joyned
with
it
,
glory
,
and
honour
and
immortality
and
Eternal
life
.
And
truly
it
is
not
unlawfull
for
every
one
of
us
to
seek
glory
,
I
mean
our
own
eternal
glory
in
the
heavens
,
because
while
we
seek
that
,
we
seek
the
glory
of
Christ
in
it
.
It
s
that
which
troubles
many
of
the
Saints
,
they
think
that
they
are
scarce
upright
because
they
have
so
great
an
eye
upon
their
own
glory
.
They
doubt
their
own
sincerity
,
meerly
upon
this
ground
.
Indeed
,
my
brethren
,
if
your
own
glory
and
salvation
went
single
and
alone
,
it
were
a
greater
cause
of
scruple
.
But
since
the
glory
of
the
Lord
Christ
,
is
comprehended
and
involved
in
it
,
why
should
you
not
desire
and
seek
it
,
as
subservient
to
the
great
and
high
end
?
And
therefore
I
beseech
you
my
beloved
,
under
this
notion
have
respect
to
it
,
and
draw
encouragement
and
sweetness
from
it
,
amidst
the
many
heavy
labours
and
bitter
sufferings
of
this
present
life
.
Look
up
man
to
the
glory
that
is
set
before
thee
,
press
hard
towards
it
,
be
diligent
and
patient
in
the
expectation
of
it
,
strive
and
labour
to
obtain
it
:
while
thou
considerest
with
thy self
that
when
thou
art
glorified
,
Christ
will
be
glorified
in
thee
.
And
so
in
aiming
at
thy
own
glory
do
thou
intend
and
seek
the
glory
of
Christ
.
And
this
is
that
which
thou
maist
do
,
yea
,
this
is
that
which
thou
must
do
.
And
therefore
go
on
cheerfully
,
embrace
the
promise
that
is
yet
afar
of
,
reach
at
the
Crown
of
glory
that
is
hung
out
to
tempt
thee
and
to
toll
thee
on
;
And
let
this
animate
thee
most
of
all
,
that
when
thou
hast
attained
it
,
Christ
will
be
glorified
and
admired
in
thee
.
He
whom
thy
very
soul
loveth
,
will
have
one
monument
the
more
of
his
own
praise
and
glory
unto
all
eternity
.
And
thus
far
of
the
first
Consideration
that
induced
our
Saviour
to
become
a
Suitor
for
his
Apostles
and
Disciples
to
his
Father
,
viz.
the
neer
relation
which
they
had
to
his
Father
and
himself
,
by
means
of
which
it
came
to
pass
that
he
was
glorified
in
them
.
The
second
follows
now
in
order
,
to
be
handled
,
viz.
the
sad
condition
they
were
likely
to
be
in
,
by
reason
of
the
near
approach
of
his
departure
from
them
to
the
Father
,
and
leaving
them
behind
in
an
unquiet
and
malitious
world
.
And
now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
,
and
I
come
to
thee
.
A
dolefull
and
heart-killing
word
,
you
must
conceive
,
it
was
to
his
Apostles
and
Disciples
,
and
now
I
am
no
more
in
the
world
.
They
who
left
all
for
him
,
must
needs
be
very
much
dejected
to
be
left
by
him
.
And
to
be
left
alone
in
such
a
wilderness
in
such
a
troublesome
,
unpleasing
and
a
vexatious
place
,
as
the
world
hath
alwayes
been
to
Christs
Disciples
.
As
long
as
he
was
with
them
,
he
was
a
very
great
support
,
encouragement
and
comfort
to
them
in
all
conditions
and
in
all
cases
.
And
therefore
now
he
is
about
to
leave
them
,
he
thinks
it
necessary
to
commend
them
to
the
especial
care
and
mercy
and
protection
of
his
Father
.
There
are
two
things
suggested
in
this
dying
Song
,
this
last
farewell
of
our
Saviour
in
my
Text
;
his
own
departure
,
and
his
Disciples
stay
behinde
him
.
His
own
departure
;
and
now
I
am
no
more
in
the
world
,
but
I
come
to
thee
;
his
Disciples
stay
behinde
him
:
but
these
are
in
the
world
,
and
are
to
continue
so
,
for
that
is
intimated
in
the
words
.
Christ
must
go
,
and
they
must
stay
,
so
that
a
dolefull
separation
is
at
hand
.
If
Christ
had
been
to
have
remained
among
them
here
,
or
if
he
would
have
taken
them
up
with
himself
into
the
other
world
,
it
had
been
well
,
they
had
been
together
still
.
But
Christ
is
now
about
to
go
,
and
they
must
not
go
with
him
.
Begin
we
with
the
first
particular
suggested
in
the
words
,
the
departure
of
our
Saviour
,
and
now
I
am
no
more
in
the
world
,
but
I
come
to
thee
.
And
here
you
have
the
terminus
à
quo
,
the
term
from
which
he
goes
,
and
that
is
from
this
lower
World
:
Now
I
am
no
more
in
the
world
.
And
the
terminus
ad
quem
,
the
term
to
which
he
goes
,
to
the
presence
of
his
Father
,
but
I
come
to
thee
.
I
am
no
more
in
this
world
,
this
lower
world
beneath
Heaven
.
He
speaks
of
that
which
is
approaching
and
at
hand
,
as
if
it
were
already
acted
and
accomplished
;
for
it
is
evident
he
was
in
this
world
,
when
he
uttered
these
words
.
And
it
is
usual
with
the
Holy
Ghost
in
the
Scripture
to
speak
of
instant
things
as
done
already
.
And
so
our
Saviour
in
my
Text
,
I
am
no
more
in
this
world
,
q.
d.
I
am
as
good
as
gone
already
,
the
time
of
my
departure
is
at
hand
.
Now
this
our
Saviour
doth
not
here
affirm
of
himself
as
he
is
God
,
for
so
he
doth
not
,
neither
can
he
go
or
come
.
He
filleth
every
place
at
once
,
and
consequently
cannot
move
(
in
that
respect
)
from
place
to
place
.
But
he
speaks
it
of
himself
as
he
is
man
,
and
in
relation
to
his
bodily
and
fleshly
presence
:
So
he
is
now
to
be
no
more
in
this
world
,
he
is
to
leave
it
,
and
depart
from
it
.
But
whether
is
he
then
to
go
,
if
he
do
not
tarry
here
?
Why
to
his
Father
,
as
you
have
it
in
the
following
words
,
I
come
to
thee
.
Why
,
was
he
absent
from
his
Father
here
?
Was
there
a
distance
between
his
Father
and
himself
while
he
remained
in
this
World
?
Was
not
the
Father
present
with
him
everywhere
?
Yes
he
was
in
his
Fathers
presence
every
where
,
but
not
in
his
immediate
presence
,
where
he
reveals
and
shews
himself
in
the
fulness
of
his
glory
,
that
is
confined
to
the
heaven
of
the
blessed
.
And
thither
is
our
Saviour
now
about
to
go
,
to
the
Immediate
presence
of
his
Father
,
as
accordingly
he
did
in
a
short
time
after
;
I
am
no
more
in
the
world
,
but
I
come
to
thee
.
So
that
the
Point
to
be
observed
is
this
.
DOCTRINE
.
That
Jesus
Christ
as
he
is
man
,
is
gone
out
of
this
lower
world
,
to
the
immediate
presence
of
his
Father
.
Though
he
were
once
,
yet
he
is
now
no
more
in
this
world
:
no
,
he
is
gone
up
far
above
all
heavens
,
as
the
Apostle
Paul
speaks
,
Eph.
4.10
.
above
all
that
we
see
,
to
the
Heaven
of
the
blessed
.
And
therefore
David
speaking
in
the
person
of
our
Saviour
,
saith
,
Thou
shalt
not
leave
my
soul
in
hell
,
neither
shalt
thou
suffer
thy
holy
one
to
see
corruption
;
but
shalt
shew
me
the
path
of
life
:
in
thy
presence
is
fulness
of
joy
,
and
at
thy
right
hand
there
are
pleasures
for
evermore
,
Psal.
16.10
,
11.
Thither
is
our
Saviour
gone
to
the
immediate
presence
,
and
to
the
right
hand
of
the
Father
:
And
there
are
witnesses
enough
of
this
;
while
they
beheld
,
saith
the
Evangelist
,
Acts
1.9
.
that
is
the
Apostles
assembled
together
,
as
you
may
see
in
the
foregoing
part
of
the
Chapter
:
While
they
beheld
he
was
taken
up
,
and
a
cloud
received
him
out
of
their
sight
.
And
that
must
be
as
he
was
man
,
in
which
respect
alone
he
was
in
sight
,
before
he
was
withdrawn
from
them
.
And
after
,
Stephen
saw
the
heaven
opened
,
and
the
Son
of
man
standing
at
the
right
hand
of
God
,
Acts
7.56
.
He
saw
Jesus
Christ
there
in
his
Humanity
,
and
as
he
is
the
Son
of
man
.
And
there
he
must
continue
in
his
humane
Nature
,
until
he
come
again
to
Judgement
,
as
the
Apostles
were
certified
by
the
Angels
as
soon
as
he
was
taken
from
them
,
Acts
1.11
.
Why
stand
ye
gazing
up
into
heaven
?
this
same
Jesus
which
is
taken
up
from
you
into
heaven
,
shall
so
come
in
like
manner
as
you
have
seen
him
going
into
heaven
.
And
this
is
that
which
the
Apostle
intimateth
in
his
Sermon
to
the
Jews
,
Acts
3.20
,
21.
He
shall
send
Jesus
whom
the
heaven
must
receive
until
the
time
of
restitution
of
all
things
.
Indeed
,
my
Brethren
,
Christ
was
once
manifested
in
the
flesh
,
appeared
in
his
humane
Nature
in
the
World
,
but
now
he
is
departed
hence
,
and
received
up
to
glory
,
as
the
Apostle
Paul
speaks
,
1
Tim.
3.16
.
So
that
the
point
is
plain
you
see
,
That
Jesus
Christ
as
he
is
man
,
is
gone
out
of
this
lower
,
&c.
But
wherefore
did
he
not
continue
here
?
Why
did
he
leave
this
lower
World
?
Let
us
see
the
reasons
of
it
,
and
they
are
many
,
and
of
great
importance
;
some
of
them
concern
himself
,
and
some
of
them
concern
his
Church
;
we
will
survey
them
in
their
order
.
Reason
1
Jesus
Christ
as
he
is
man
is
gone
,
&c.
because
it
was
expedient
for
himself
that
he
should
be
exalted
after
he
had
been
abased
,
and
glorified
after
he
had
been
dishonoured
.
This
World
you
know
,
was
the
place
of
his
abasure
and
humiliation
,
in
which
he
was
to
be
emptied
of
his
glory
,
and
to
be
made
of
no
reputation
.
And
so
accordingly
he
was
despised
,
and
slighted
,
and
scornfully
entreated
here
.
The
other
world
,
my
Brethren
,
was
the
place
in
which
he
was
to
have
his
recompence
for
these
abasures
,
and
to
be
glorified
after
all
the
shame
,
and
ignominy
,
and
contempt
which
the
world
had
poured
upon
him
:
And
therefore
when
he
had
been
throughly
humbled
here
,
it
was
expedient
for
him
to
be
received
up
to
glory
,
to
be
translated
to
the
immediate
presence
of
his
Father
,
where
his
transcendent
exaltation
was
to
be
.
And
this
he
intimates
in
his
Petition
,
John
17.5
.
And
now
O
Father
,
glorifie
me
with
thy self
,
q.d.
I
see
there
is
no
glory
for
me
till
I
come
to
thee
;
this
is
the
place
of
my
abasure
,
and
therefore
I
beseech
thee
take
me
to
thy self
,
that
I
may
have
glory
with
thee
.
Reason
2
Jesus
Christ
as
he
is
man
is
gone
,
&c.
because
he
hath
no
more
to
do
here
.
He
came
into
the
world
about
business
,
and
that
business
he
hath
ended
and
dispatched
,
and
why
then
should
he
tarry
in
it
any
longer
?
This
world
is
not
such
a
place
,
in
which
one
would
be
willing
to
continue
longer
then
he
hath
work
to
do
in
it
.
Indeed
as
long
as
Jesus
Christ
had
any
business
to
dispatch
he
was
very
well
contented
to
stay
here
.
But
assoon
as
that
was
ended
,
he
was
desirous
to
be
gone
,
and
to
return
to
him
that
sent
him
:
And
therefore
this
he
urgeth
very
hard
,
when
he
enrreats
his
Father
to
receive
him
to
him self
;
I
have
finished
the
work
which
thou
gavest
me
to
do
,
Joh.
17.4
q.
d.
If
I
had
not
done
the
work
for
which
thou
hast
dispatched
me
down
into
this
lower
world
,
I
should
be
willing
to
continue
here
:
But
I
have
gone
through
with
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
made
an
end
of
it
,
so
that
I
have
no
more
to
do
in
this
world
,
and
therefore
I
beseech
thee
let
me
come
away
to
thee
.
Jesus
Christ
as
he
is
man
is
gone
,
&c.
because
as
he
hath
no
more
to
Reason
3
do
here
,
so
he
hath
very
much
to
do
there
,
and
therefore
is
gone
thither
,
where
his
business
lies
:
He
is
called
his
Fathers
servant
very
often
in
the
Scripture
;
And
truly
my
Brethren
,
he
is
a
diligent
and
faithful
one
:
assoon
as
he
hath
done
his
work
in
one
place
,
away
goes
he
unto
another
,
he
doth
not
love
to
stay
and
idle
there
where
he
hath
no
work
to
do
,
but
where
his
business
and
employment
is
,
there
is
the
place
that
he
desires
to
be
.
And
hence
it
is
my
Brethren
,
that
he
went
away
into
the
other
world
,
because
he
had
much
work
to
do
there
.
But
you
will
ask
me
what
that
work
was
?
I
answer
.
1.
He
was
to
triumph
there
over
his
Enemies
and
ours
:
This
was
a
necessary
and
important
business
,
and
it
was
not
to
be
done
compleatly
here
in
this
world
,
at
least
not
till
and
in
the
very
act
of
his
departure
;
and
this
is
that
which
the
Apostle
pointeth
at
,
Ephes.
4.8
.
When
he
ascended
up
on
high
,
he
led
Captivity
captive
;
He
did
it
not
before
,
or
after
,
but
in
that
article
of
time
,
when
he
ascended
,
when
he
returned
to
his
own
Countrey
,
then
he
led
his
Captives
with
him
:
Even
as
those
Conquerers
of
old
among
the
Romans
,
when
they
returned
back
to
Rome
,
after
some
glorious
victory
,
were
wont
to
bring
their
Captives
with
them
which
they
had
taken
in
the
wars
,
and
to
lead
them
by
their
Chariots
in
a
victorious
and
triumphant
way
.
So
Jesus
Christ
when
he
had
conquered
Sin
,
and
Death
,
and
Hell
,
and
was
returning
out
of
this
world
to
the
immediate
presence
of
his
Father
,
to
the
Country
whence
he
came
,
he
did
it
in
a
glorious
and
triumphant
way
:
He
did
not
steal
away
out
of
the
world
,
as
if
he
had
ashamed
of
that
which
he
had
done
or
suffered
there
,
as
if
he
had
been
overcome
;
No
,
he
went
away
triumphing
,
as
one
that
having
absolutely
conquered
and
beaten
all
that
stood
against
him
,
brings
along
his
prisoners
with
him
.
2.
Jesus
Christ
is
gone
away
,
&c.
that
he
might
send
down
his
Spirit
to
his
people
:
That
was
another
work
he
had
to
do
,
the
Spirit
was
not
to
come
down
,
till
he
came
up
;
and
therefore
he
ascended
,
that
the
Spirit
might
descend
abundantly
upon
his
people
.
And
this
is
that
of
which
he
mindeth
his
Apostles
and
Disciples
when
he
was
about
to
leave
them
,
Joh.
16.7
.
It
is
expedient
for
you
that
I
go
away
,
and
why
so
?
For
if
I
do
not
go
away
,
the
Comforter
,
the
Holy
Spirit
will
not
come
.
While
I
am
with
you
in
the
flesh
,
you
are
so
taken
up
with
carnal
and
fleshly
apprehensions
of
me
,
that
you
are
made
incapable
of
great
degrees
&
measures
of
the
Spirit
.
And
therefore
I
must
even
go
away
from
you
,
that
I
may
send
the
Spirit
to
you
.
And
so
accordingly
he
did
,
as
the
Prophet
David
takes
notice
,
Psal.
68.18
.
He
ascended
upon
high
,
and
he
received
gifts
for
men
(
gifts
to
bestow
on
men
)
that
the
Lord
God
might
dwell
among
them
.
A
strange
expression
,
he
ascended
from
them
to
this
end
,
that
he
might
remain
and
dwell
among
them
.
Yes
he
ascended
from
them
in
his
body
,
that
he
might
dwell
among
them
by
his
Spirit
,
or
by
those
gifts
which
he
received
for
men
,
in
the
preceding
words
.
Well
then
,
you
see
he
is
departed
from
us
,
not
to
forsake
us
,
but
to
dwell
among
us
.
He
hath
withdrawn
the
presence
of
his
Body
,
that
he
might
dwell
among
us
by
the
presence
of
his
Spirit
,
According
to
that
sweet
and
pretious
promise
made
to
his
Disciples
,
when
he
was
ready
to
depart
from
them
,
Mat.
20.28
.
Behold
I
am
with
you
always
,
&c.
3.
Jesus
Christ
gone
away
,
&c.
that
he
might
intercede
for
his
people
.
Why
you
will
tell
me
so
he
might
,
and
so
he
did
,
while
he
was
resident
in
this
world
,
he
offered
up
strong
cries
to
God
,
and
that
not
for
himself
alone
,
but
for
his
Church
,
and
members
too
.
Yea
,
the
Chapter
we
are
handling
is
the
Prayer
of
our
Saviour
in
the
behalf
of
his
people
;
so
that
he
might
have
interceded
for
them
by
vocal
supplication
,
had
he
remained
still
in
this
world
,
and
had
he
never
gone
hence
.
Yea
,
but
he
could
not
then
have
interceded
for
them
by
personal
appearance
,
as
he
doth
now
.
And
therefore
he
is
gone
to
heaven
,
that
he
may
appear
in
the
presence
of
God
for
us
,
Heb.
9.24
.
And
is
it
not
a
comfort
to
us
to
consider
that
we
have
such
a
choise
and
pretious
friend
there
?
That
we
have
such
an
Advocate
in
Court
continually
at
all
times
and
in
all
causes
?
That
he
is
always
by
his
Father
in
his
Body
and
his
humane
Nature
,
wherein
he
suffered
for
his
people
?
You
know
he
bare
our
sins
in
his
body
on
the
tree
,
and
in
that
crucified
body
,
he
appeareth
in
the
presence
of
his
Father
.
So
that
he
is
at
hand
on
all
occasions
,
to
shew
his
Father
all
his
wounds
and
all
his
scars
,
all
the
prints
,
and
all
the
marks
of
his
bitter
bloody
sufferings
.
Oh
Father
,
may
he
say
,
(
when
there
is
any
thing
in
agitation
for
his
people
,
any
supplication
for
them
,
or
any
accusation
laid
against
them
)
remember
what
I
have
endured
for
them
in
this
flesh
of
mine
,
what
I
have
suffered
for
them
,
in
this
body
here
before
thee
,
look
upon
these
wounds
and
scars
,
and
for
my
sake
be
gratious
to
them
:
do
not
deny
them
their
Petitions
,
do
not
reject
them
for
their
unallowed
and
bewailed
imperfections
.
4.
Jesus
Christ
is
gone
away
,
&c.
to
make
heaven
ready
for
us
,
that
so
we
may
be
presently
admitted
when
we
come
.
And
this
our
Saviour
Christ
himself
,
who
best
knows
,
yeelds
as
the
reason
of
his
departure
from
his
Apostles
and
Disciples
;
when
he
was
about
to
leave
them
,
saith
he
,
I
go
to
prepare
a
place
for
you
,
Joh.
14.2
.
when
our
Saviour
Christ
entred
heaven
,
and
passed
into
the
immediate
presence
of
his
Father
,
he
took
possession
of
it
in
our
name
and
stead
,
and
left
it
open
after
him
to
all
his
Members
.
He
hath
in
this
respect
prepared
it
for
us
,
that
he
hath
made
it
ready
to
receive
us
;
And
when
we
are
ready
too
,
he
will
come
and
receive
us
to
himself
,
that
where
he
is
,
there
may
we
be
also
,
as
it
is
added
in
the
fore-alleadged
place
,
Joh.
14.3
.
5.
Jesus
Christ
is
gone
away
,
&c.
that
in
the
mean
time
till
he
take
us
up
to
him
to
heaven
personally
,
he
may
draw
us
up
to
heaven
virtually
.
That
till
we
follow
him
in
person
,
we
may
follow
him
in
heart
and
in
affection
,
that
may
set
them
on
the
things
that
are
above
,
where
Christ
also
fits
on
the
right
hand
of
God
.
If
Christ
were
still
among
us
in
the
body
,
and
in
a
visible
and
fleshly
way
,
you
are
not
able
to
imagine
how
much
it
would
detain
us
here
.
We
should
not
care
much
to
look
higher
then
the
place
where
Christ
is
.
But
now
he
is
departed
from
us
into
heaven
this
draws
up
our
affections
after
him
,
who
is
so
infinitely
dear
&
pretious
to
us
;
for
where
the
treasure
is
there
will
the
heart
be
also
.
This
makes
us
to
desire
with
the
Apostle
to
be
with
him
,
to
be
dissolved
and
to
be
with
Christ
:
This
makes
us
keep
him
company
,
though
at
a
distance
:
It
makes
us
heavenly
in
our
discourses
,
meditations
,
conversations
,
as
the
Apostle
was
,
Phil.
3.30
.
Our
conversation
is
in
heaven
,
from
whence
we
look
for
the
Saviour
,
even
the
Lord
Jesus
Christ
.
JOHN
.
17.11
.
And
now
I
am
no
more
in
the
world
.
IS
it
so
that
Jesus
Christ
,
as
he
is
man
,
is
gone
away
out
of
this
Vse
1
lower
world
,
&c.
Then
let
us
not
expect
to
see
him
here
,
till
he
return
again
from
heaven
.
It
's
true
he
shall
so
come
again
from
heaven
,
as
the
Apostles
saw
him
going
into
heaven
,
as
you
may
see
,
Act.
1.11
.
He
shall
come
down
again
in
a
remarkable
,
observable
and
visible
way
,
Behold
,
he
cometh
with
the
clouds
,
and
every
eye
shall
see
him
,
Apoc.
1.7
.
And
in
the
mean
time
,
my
Beloved
,
the
heavens
must
contain
him
,
or
confine
him
as
to
his
bodily
or
fleshly
presence
,
he
must
be
comprehended
there
,
Act.
3.21
.
I
say
then
as
our
Saviour
Christ
himself
upon
the
like
occasion
,
Mat.
24.4
.
Take
heed
that
no
man
deceive
you
,
for
many
shall
come
in
my
name
,
saying
I
am
Christ
.
And
though
it
seem
so
gross
a
business
,
that
there
can
be
no
danger
in
it
,
yet
it
is
added
presently
,
and
they
shall
deceive
many
,
so
that
there
may
be
need
of
this
Caveat
.
And
therefore
I
beseech
you
,
my
Brethren
,
lay
it
up
against
the
time
of
trial
come
,
if
it
ever
come
upon
you
;
For
there
shall
arise
false
Christs
,
and
false
Prophets
,
as
the
true
Christs
tell
us
,
Mat.
24.24
.
insomuch
that
if
it
were
possible
they
shall
deceive
the
very
Elect.
And
therefore
if
they
say
unto
you
,
Lo
here
is
Christ
,
or
there
,
believe
them
not
.
If
they
say
he
is
in
the
Desert
,
go
not
forth
;
he
is
in
the
secret
chambers
,
believe
it
not
,
as
Christ
addes
in
that
place
.
If
a
seducing
spirit
tell
you
,
Christ
is
in
such
,
or
such
a
place
,
such
or
such
a
one
is
Christ
(
as
some
have
been
so
grossly
impudent
in
these
times
)
believe
him
not
.
If
a
Papist
,
or
Ubiquitary
tell
you
,
Lo
here
is
Christ
,
lo
,
he
is
corporally
present
in
the
Sacrament
,
the
bread
is
really
and
truly
chang'd
into
his
body
,
believe
him
not
.
No
,
my
Beloved
,
do
you
depend
on
that
which
Christ
himself
,
affirmeth
in
my
Text
,
and
now
I
am
no
more
in
the
world
,
as
to
my
bodily
and
fleshly
presence
untill
you
see
him
come
again
,
as
the
Apostles
saw
him
go
away
(
for
every
eye
shall
see
him
when
he
comes
)
be
confident
he
is
not
here
in
this
world
,
I
say
as
Christ
in
the
fore-alleadged
place
,
Take
heed
,
I
have
foretold
you
.
Vse
.
2
Is
it
so
that
Jesus
Christ
as
he
is
man
is
gone
away
,
&c.
and
that
he
hath
withdrawn
his
corporal
and
fleshly
presence
from
us
?
Then
let
us
make
the
more
of
the
presence
of
his
Spirit
by
which
he
is
still
among
us
:
If
he
be
absent
from
us
one
way
,
it
is
good
reason
that
we
should
the
more
improve
his
presence
with
us
in
another
.
The
chief
comfort
of
the
soul
consisteth
in
Communion
with
the
Lord
Christ
,
in
having
fellowship
with
him
.
Now
Christ
,
as
he
is
man
,
is
ascended
into
heaven
,
and
so
in
that
respect
he
is
no
more
in
the
world
.
We
cannot
yet
go
up
to
him
,
though
we
would
gladly
die
and
be
dissolved
,
that
we
might
be
with
Christ
,
yet
it
cannot
yet
be
.
But
which
way
then
shall
we
enjoy
Communion
with
him
?
Why
,
my
Beloved
,
because
we
are
not
able
to
go
up
to
him
,
the
Spirit
will
do
so
much
for
us
,
that
he
will
bring
him
down
to
us
;
and
thus
though
he
be
absent
from
us
in
the
body
,
yet
he
is
present
with
us
in
the
Spirit
,
and
will
be
to
the
worlds
end
,
according
to
his
own
promise
,
Matth.
28.20
.
Lo
I
am
with
you
always
to
the
end
of
the
world
;
They
are
the
last
words
of
the
Chapter
,
and
the
last
words
of
the
Book
,
and
there
is
nothing
added
,
but
Amen
,
Let
it
be
so
:
and
sure
it
is
a
sweet
close
.
Well
then
,
my
Brethren
,
let
our
work
and
business
be
to
consider
with
our selves
,
how
we
may
the
more
enjoy
him
in
the
Spirit
,
because
we
can
no
longer
now
enjoy
him
in
the
body
.
How
we
may
make
the
most
of
that
we
have
.
And
I
shall
give
you
the
best
advise
that
I
am
able
,
in
this
great
business
.
If
you
desire
to
make
the
most
of
the
presence
of
your
Saviour
in
the
Spirit
now
he
is
absent
from
you
in
the
body
,
you
must
be
infinitely
cautious
,
that
you
do
not
grieve
that
Spirit
by
which
he
is
present
with
you
:
If
you
grieve
and
trouble
him
,
he
will
withdraw
and
hide
himself
from
you
,
and
then
Christ
is
wholly
gone
both
in
the
Body
and
the
Spirit
too
;
you
do
not
sensibly
enjoy
him
neither
one
way
nor
the
other
,
and
so
are
in
a
very
sad
case
.
Since
the
presence
of
the
Spirit
is
all
that
you
enjoy
of
Christ
;
so
that
if
he
be
gone
,
my
Brethren
,
all
is
gone
,
you
must
be
very
wary
that
you
do
not
vex
the
Spirit
,
and
cause
him
to
depart
from
you
.
But
you
will
ask
me
,
Which
way
do
we
vex
and
grieve
the
Spirit
?
we
would
know
it
,
that
so
we
might
be
careful
to
avoid
it
.
I
might
speak
much
of
this
Subject
,
and
draw
out
my
discourse
into
abundance
of
particulars
;
but
I
will
say
it
in
a
word
;
you
grieve
the
Spirit
when
you
deal
unkindly
with
him
any
away
.
This
is
the
specal
thing
that
grieves
friends
,
when
one
of
them
deals
unkindely
with
another
;
and
so
it
is
between
the
Spirit
and
the
soul
;
He
comes
to
us
from
Christ
,
in
much
love
and
much
kindness
to
supply
his
absence
from
us
,
and
we
are
unkind
to
him
,
and
this
grieves
him
out
of
measure
;
Now
we
are
unkind
to
him
especially
two
ways
,
and
that
is
either
when
we
slight
him
,
or
resist
him
.
1.
When
we
slight
him
,
this
is
a
very
great
unkindness
,
and
that
which
friends
can
very
ill
bear
.
He
makes
tenders
of
himself
,
and
we
take
no
notice
of
him
;
he
stands
knocking
at
our
doors
,
or
rather
Jesus
Christ
by
him
,
and
we
let
him
knock
still
;
He
would
be
entertained
by
us
,
and
we
will
not
entertain
him
;
or
if
we
do
,
it
is
in
such
a
careless
,
and
in
such
a
slight
way
,
as
if
he
were
not
worthy
to
be
looked
upon
:
The
evil
spirit
comes
,
and
he
hath
all
the
welcome
that
the
house
can
make
,
he
finds
it
swept
and
garnished
;
the
Holy
Spirit
comes
,
and
he
is
set
behind
doors
.
He
offers
holy
motions
to
us
,
he
stirs
us
up
to
read
,
to
pray
,
to
humble
and
afflict
our
souls
,
to
meditate
of
holy
things
,
and
we
neglect
them
,
as
if
they
were
not
worth
the
hearkning
to
.
He
offers
sweet
and
pretious
comforts
to
us
,
and
we
forsake
our
own
mercy
;
we
hanker
after
other
pleasures
and
delights
;
the
comforts
of
the
Spirit
will
not
rellish
with
us
,
our
souls
loath
this
light
bread
;
we
must
have
fleshly
satisfactions
and
refreshments
,
spiritual
will
not
serve
the
turn
:
Brethren
,
this
is
no
good
usage
,
the
Holy
Spirit
grieves
at
this
;
He
thinks
(
as
well
he
may
)
he
hath
deserved
better
at
our
hands
then
this
is
:
I
have
brought
down
Christ
to
them
,
and
so
have
comforted
and
cheered
them
(
thinks
he
)
and
now
they
slight
and
grieve
me
.
2.
And
as
we
deal
unkindly
with
him
when
we
slight
him
,
so
we
deal
more
unkindly
with
him
,
when
we
oppose
him
and
resist
him
,
when
we
set
our selves
against
him
;
I
know
the
Spirit
of
grace
is
irresistible
in
some
respect
,
but
yet
ad
luctam
,
he
may
be
resisted
,
though
he
cannot
ad
victoriam
;
and
so
he
is
sometimes
even
by
the
Lords
own
people
.
Even
they
have
flesh
within
them
,
that
lusts
against
this
Spirit
,
as
the
Apostle
Paul
speaks
;
That
doth
not
slight
it
,
and
neglect
it
only
,
but
lust
against
it
.
The
Spirit
will
have
this
or
that
done
:
no
saith
the
flesh
,
it
shall
not
,
the
Spirit
shall
not
be
obeyed
;
the
Spirit
will
have
such
a
lust
cast
out
that
is
always
crossing
him
,
and
thwarting
with
him
.
No
saith
the
flesh
,
it
shall
not
goe
.
The
Spirit
would
have
us
set
about
such
or
such
a
holy
duty
;
the
flesh
opposes
and
resists
the
motion
;
and
we
are
well
content
(
it
may
be
)
at
present
that
it
should
do
so
,
and
so
we
sit
still
and
let
all
alone
,
say
the
Spirit
what
he
will
.
Brethren
,
the
Spirit
takes
it
very
ill
to
be
thus
used
by
us
;
it
makes
him
sad
,
that
these
whom
he
hath
done
so
much
for
,
should
make
him
such
a
recompence
,
and
that
he
should
be
wounded
thus
in
the
house
of
his
friends
:
That
they
should
keep
and
favour
fellows
there
,
and
make
them
houshold-guests
,
that
go
to
thrust
him
out
of
doors
when
he
comes
to
lodge
with
them
.
I
beseech
you
think
upon
it
,
and
give
him
better
entertainment
,
that
so
he
may
take
pleasure
to
be
with
you
.
If
you
desire
to
make
the
most
of
the
presence
of
your
Saviour
in
the
Spirit
,
now
he
is
absent
from
you
in
the
body
;
as
you
must
not
grieve
him
,
so
you
must
take
singular
and
extraordinary
comfort
in
him
;
for
he
is
sent
down
as
a
Comforter
(
you
know
)
in
Christs
absence
;
and
therefore
this
is
the
special
use
that
you
are
to
make
of
him
.
It
is
sad
that
Christ
is
gone
;
but
it
is
comfortable
that
the
Spirit
is
come
down
from
heaven
to
supply
his
place
,
and
therefore
let
us
see
that
we
take
comfort
in
it
.
Ah
,
my
Beloved
,
is
not
this
a
sweet
and
welcome
Office
of
the
Spirit
to
represent
Christ
to
us
,
and
so
pretious
and
so
sweet
a
friend
as
Christ
is
?
when
he
comes
in
and
tells
us
,
Christ
is
gone
up
indeed
to
heaven
,
and
he
will
fetch
you
after
him
ere
it
be
long
,
that
where
he
is
,
there
may
you
be
also
.
And
in
the
mean
time
he
hath
taken
care
of
you
,
and
he
hath
sent
me
down
of
purpose
to
be
instead
of
him
to
you
;
and
he
would
have
you
look
upon
me
,
as
if
he
himself
were
with
you
.
Ah
,
my
Beloved
,
should
not
our
hearts
even
leap
within
us
,
at
such
news
as
this
?
Doth
not
the
Spirit
comfort
us
?
should
it
not
be
a
ravishing
,
and
a
reviving
thing
to
us
,
when
he
comes
in
Christs
stead
,
and
supplies
Christs
room
,
and
Christs
place
?
Doth
not
our
Saviour
Christ
himself
propound
it
oftentimes
to
his
Apostles
and
Disciples
for
their
comfort
,
when
they
were
in
heaviness
,
and
when
their
hearts
were
even
about
to
break
within
them
?
come
be
not
troubled
,
that
I
am
about
to
leave
you
,
I
will
send
you
another
Comforter
that
shall
abide
with
you
for
ever
,
Joh.
14.16
.
I
have
been
a
comfort
to
you
I
confess
,
but
I
will
send
you
another
Comforter
,
one
that
shall
comfort
you
as
much
as
I
have
done
,
and
one
that
shall
stick
to
you
,
and
shall
not
leave
you
(
as
I
am
about
to
do
)
but
shall
abide
with
you
for
ever
;
I
will
not
leave
you
comfortless
,
as
Christ
adds
in
the
18.
verse
.
No
,
which
way
will
you
help
it
might
they
say
?
How
can
we
but
be
comfortless
when
Christ
is
gone
?
why
,
this
way
I
will
help
it
,
might
our
Saviour
say
,
I
will
come
to
you
,
and
be
with
you
by
my
Spirit
:
And
though
the
world
can
never
see
me
while
my
body
is
withdrawn
,
and
I
am
only
present
with
you
by
my
Spirit
,
yet
you
have
eyes
to
see
me
present
with
you
this
way
;
and
while
you
have
this
presence
with
you
,
I
hope
you
have
no
reason
to
complain
that
you
are
left
without
comfort
:
So
that
the
Spirit
is
a
comforter
you
see
by
representing
Christ
to
us
;
yea
,
it
is
a
greater
comfort
that
the
Spirit
is
with
us
,
then
if
Christ
himself
were
with
us
:
It
is
a
greater
comfort
that
Christ
is
present
with
us
by
his
Spirit
,
then
if
he
should
be
present
with
us
by
his
body
;
then
the
comfort
were
more
narrow
,
but
now
it
is
more
large
;
then
the
comfort
were
more
outward
,
but
now
it
is
more
inward
;
then
the
comfort
were
more
fleshly
;
but
now
it
is
more
spiritual
,
and
therefore
let
us
take
in
this
comfort
.
If
you
desire
to
make
the
most
of
the
presence
of
your
Saviour
in
the
Spirit
,
now
he
is
absent
from
you
in
the
body
,
as
you
must
take
in
the
comforts
,
so
you
must
take
in
the
graces
of
the
Spirit
;
for
even
as
Christ
is
present
with
you
by
the
comforts
,
so
he
is
present
with
you
by
the
graces
of
the
Spirit
:
By
these
he
dwells
among
us
,
though
he
be
in
heaven
in
the
body
,
as
the
Psalmist
intimates
,
Psal.
68.18
.
When
he
ascended
up
on
high
,
he
received
gifts
for
men
,
the
gifts
and
graces
of
the
Spirit
to
bestow
on
men
,
that
the
Lord
God
might
dwell
among
them
,
by
those
gifts
and
those
graces
:
And
therefore
the
Apostle
prays
for
the
Ephesians
,
that
Christ
might
dwell
in
their
hearts
by
faith
,
one
of
the
principal
of
those
graces
,
Ephes.
3.17
.
Well
then
,
my
Brethren
,
when
Jesus
Christ
makes
tenders
of
himself
to
you
,
by
these
graces
,
let
him
come
in
and
dwell
with
you
.
Make
the
more
of
this
way
of
his
residence
and
habitation
with
you
,
because
you
cannot
have
him
in
the
other
.
When
he
offers
any
grace
,
consider
with
your selves
,
Now
Jesus
Christ
draws
nigh
to
me
,
he
that
is
above
in
heaven
,
and
with
relation
to
his
bodily
and
fleshly
presence
is
no
more
in
this
world
,
is
in
another
way
coming
into
my
soul
;
And
therefore
do
not
shut
the
doors
against
him
,
but
bid
him
very
welcome
when
he
comes
;
when
he
offers
more
knowledge
,
faith
,
love
,
hope
,
patience
,
let
not
these
offers
be
refused
:
Remember
when
you
take
in
these
,
you
take
in
Christ
with
them
,
in
the
presence
of
his
Spirit
:
So
much
as
you
enjoy
of
these
,
so
much
you
enjoy
of
Christ
;
and
therefore
seek
and
value
every
saving
grace
the
more
,
and
be
the
readier
to
receive
and
entertain
it
,
because
it
brings
Christ
with
it
.
Is
it
so
,
that
Jesus
Christ
as
he
is
man
is
gone
away
,
&c.
Then
let
us
Vse
.
3
also
go
away
out
of
the
world
to
him
,
that
we
may
be
where
he
is
;
I
say
as
Christ
to
his
Disciples
in
another
case
,
Arise
,
let
us
go
hence
.
Jesus
Christ
is
gone
,
you
hear
,
and
why
then
do
we
stay
behind
him
?
why
do
we
tarry
here
,
when
Christ
is
gone
?
It
's
true
,
we
cannot
go
to
him
in
the
body
;
but
yet
as
Christ
though
he
be
absent
from
us
in
the
body
,
yet
he
is
present
with
us
by
his
Spirit
:
so
we
upon
the
other
side
,
though
we
be
absent
from
him
in
the
body
,
let
us
be
present
with
him
in
the
Spirit
;
and
as
he
comes
from
heaven
to
us
by
his
Spirit
,
though
his
body
stay
there
;
so
let
us
go
from
earth
to
heaven
to
our
Saviour
in
our
spirits
,
though
our
bodies
stay
here
.
But
you
will
ask
me
,
How
may
this
be
done
,
or
how
may
we
be
present
with
our
Saviour
in
our
Spirits
?
I
Answer
;
1.
We
may
be
present
with
him
in
the
thoughts
and
meditations
of
the
Spirit
.
These
are
the
proper
actings
of
the
soul
,
the
inner
man
;
and
if
our
thoughts
be
much
upon
him
,
we
are
in
this
respect
much
with
him
.
And
therefore
I
beseech
you
,
my
Beloved
,
let
us
feed
our selves
continually
with
sweet
and
pretious
thoughts
of
Jesus
Christ
;
though
we
be
here
below
,
and
must
continue
so
till
Christ
be
pleased
to
take
us
to
himself
,
yet
let
our
minds
ascend
to
heaven
,
and
let
our
thoughts
and
meditations
be
where
Christ
is
.
Oh
let
us
think
upon
him
in
the
day
and
in
the
night
;
upon
our
beds
when
we
are
still
,
and
have
nothing
to
distract
us
;
then
let
our
hearts
be
filled
with
sweet
soliloquies
,
with
ravishing
and
transporting
thoughts
of
Christ
,
that
we
may
speak
to
him
as
David
did
,
Psal.
104.34
.
How
pretious
are
the
thoughts
of
thee
,
O
Lord
?
How
great
is
the
sum
of
them
?
It
passes
my
Arithmetique
to
cast
them
up
.
2.
Let
us
be
present
with
our
Saviour
in
the
affections
of
the
Spirit
;
let
our
spirits
cleave
to
him
,
though
we
be
absent
from
him
in
the
body
:
Where
Jesus
Christ
our
treasure
is
,
there
let
our
hearts
be
also
.
That
as
Elisha
said
to
Gehazi
once
,
Went
not
my
heart
with
thee
?
when
at
that
very
time
he
was
sitting
in
his
house
,
and
Gehazi
was
abroad
,
2
King
.
5.26
.
So
we
may
say
to
Jesus
Christ
,
though
in
another
way
;
However
we
be
absent
from
thee
in
the
body
,
yet
is
not
our
heart
with
thee
?
as
the
Apostle
to
the
Thessalonians
,
We
Brethren
,
being
taken
from
you
in
presence
,
not
in
heart
,
1
Thes.
2.17
.
so
we
to
Jesus
Christ
;
Oh
Lord
,
though
we
be
separated
from
thee
in
our
bodies
,
we
are
not
separated
from
thee
in
our
hearts
;
They
are
continually
with
thee
,
nor
shall
they
be
divided
from
thee
.
3.
Let
us
be
present
with
our
Saviour
in
the
desires
and
anhelations
of
the
Spirit
;
let
them
be
always
mounting
up
where
he
is
;
he
is
gone
,
and
in
the
mean
time
till
he
come
again
to
us
,
let
us
long
to
go
to
him
.
Oh
let
us
build
no
Tabernacles
on
the
Tabor
of
this
world
,
since
our
Saviour
is
not
here
:
But
let
us
look
upon
our selves
as
banished
men
,
as
the
Apostle
did
,
knowing
that
while
we
are
at
home
in
the
body
,
we
are
absent
from
the
Lord
,
2
Cor.
5.6
,
and
so
let
us
groan
earnestly
to
get
to
Christ
as
he
did
.
Let
us
be
always
breathing
,
gasping
,
fainting
after
Jesus
Christ
,
and
putting
out
our
heads
to
see
when
he
will
come
and
receive
us
to
himself
,
that
where
he
is
,
there
may
we
be
also
.
And
thus
far
of
the
first
particular
suggested
in
the
words
,
the
departure
of
our
Saviour
out
of
this
lower
world
to
the
immediate
presence
of
his
Father
;
And
now
I
am
no
more
in
the
world
,
but
I
come
to
thee
.
The
second
follows
now
in
order
to
be
handled
,
and
that
is
,
his
Disciples
stay
behind
him
;
But
these
are
in
the
world
,
and
are
where
they
are
like
to
be
,
and
where
they
are
to
tarry
and
remain
when
I
am
gone
.
The
world
in
which
our
Saviour
Christs
Apostles
and
Disciples
were
,
and
were
to
stay
,
must
be
conceived
to
be
the
very
same
which
Christ
himself
was
now
about
to
leave
,
and
from
which
he
was
ready
to
depart
,
viz.
this
lower
world
beneath
heaven
;
that
from
which
he
was
to
go
,
in
that
were
his
Disciples
and
Apostles
to
remain
.
And
now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
,
the
self
same
world
in
which
I
am
to
be
no
more
.
But
why
is
this
alleadged
by
our
Saviour
to
his
Father
here
,
that
the
Apostles
and
Disciples
were
to
stay
in
this
world
?
apparently
to
shew
what
cause
he
had
to
mention
them
in
his
Petitions
,
and
to
commend
them
to
the
special
care
and
mercy
and
protection
of
his
Father
.
As
in
the
words
that
are
immediately
annexed
,
Holy
Father
,
keep
them
through
thy
own
Name
.
q.
d.
I
am
even
now
about
to
leave
them
,
and
to
leave
them
in
the
world
,
and
thou
knowest
what
a
place
the
world
is
,
how
troublesome
,
unpleasing
,
and
vexatious
it
hath
continually
been
to
my
Disciples
;
and
therefore
I
beseech
thee
,
Father
,
keep
them
,
have
a
special
eye
upon
them
who
are
to
stay
behind
me
in
such
a
place
as
this
is
.
So
that
the
point
apparently
suggested
here
is
this
;
DOCTRINE
.
The
world
hath
alwayes
been
,
and
is
,
an
evil
and
uncomfortable
place
to
Christs
Disciples
.
It
is
a
sad
and
doleful
place
to
live
in
,
and
hence
our
Saviour
seeemeth
to
bewail
the
case
of
his
Apostles
and
Disciples
in
my
Text
;
These
are
in
the
world
,
saith
he
,
as
if
he
should
have
added
,
and
that
is
but
an
ill
place
.
Now
that
I
may
the
better
clear
it
,
and
evince
it
to
you
,
I
shall
shew
in
what
respects
the
world
is
such
an
evil
and
uncomfortable
place
to
Christs
Disciples
.
It
is
in
this
respect
an
evil
and
uncomfortable
place
to
Christs
Disciples
,
that
it
is
a
place
of
suffering
:
In
which
they
are
continually
to
be
exposed
to
many
tryals
and
to
many
troubles
.
Though
they
be
in
the
world
,
yet
they
are
not
of
the
world
,
and
therefore
they
are
hated
by
the
world
,
as
Jesus
Christ
himself
informeth
his
Disciples
,
John
15.19
.
If
ye
were
of
the
world
,
the
world
would
love
its
own
,
but
because
ye
are
not
of
the
world
,
therefore
the
world
hates
you
.
And
hence
it
comes
to
pass
that
it
persues
them
,
persecutes
them
,
casts
them
out
,
creates
them
all
the
trouble
and
vexation
that
it
can
:
so
that
they
are
not
like
to
have
a
quiet
hour
almost
in
this
world
.
Besides
the
evils
and
afflictions
to
which
they
are
exposed
by
the
necessity
of
nature
,
as
man
is
born
to
trouble
as
the
sparks
fly
upwards
,
Job
5.7
.
distempers
and
diseases
in
their
bodies
,
loss
of
their
estates
and
friends
and
earthly
comforts
and
the
like
,
ungodly
men
come
in
with
their
additions
.
The
Church
of
Christ
while
she
is
here
,
is
ill-seated
,
she
grows
in
an
ill
place
,
as
he
himself
affirmeth
of
her
,
2
Cant.
2.
as
the
Lilly
among
thorns
,
so
is
my
Love
among
the
daughters
.
She
is
environed
and
begirt
with
them
,
so
that
she
is
annoyed
and
hurt
and
pierct
on
every
side
.
She
cannot
stir
but
one
or
other
of
her
thorny
neighbours
hath
her
by
the
sleeve
.
She
dwels
in
Mesech
while
she
dwells
in
this
world
,
and
hath
her
habitation
in
the
Tents
of
Kedar
,
in
the
midst
of
wicked
men
,
so
that
she
is
beleaguered
as
it
were
and
hem'd
about
with
those
that
hate
her
,
and
desire
her
ruine
.
This
is
the
state
and
the
condition
of
the
Saints
while
they
are
here
,
they
are
continually
vexed
and
troubled
:
So
that
no
marvel
though
our
Saviour
tells
his
own
Apostles
,
In
the
world
you
shall
have
tribulation
.
Iohn
16.33
.
That
is
your
portion
,
as
long
as
you
remain
here
.
The
world
hath
alwayes
been
an
evil
and
uncomfortable
place
to
Christs
Disciples
,
in
this
respect
,
that
it
is
a
place
of
sinning
.
Indeed
,
my
brethren
,
they
are
troubled
with
the
sins
of
other
men
,
their
righteous
souls
are
vexed
with
their
filthy
conversations
.
Rivers
of
waters
run
down
their
eyes
because
men
keep
not
Gods
Law
.
But
they
are
chiefly
troubled
with
their
own
sins
,
from
which
they
are
not
to
be
wholly
freed
,
while
they
remain
in
this
world
;
As
long
as
they
continue
here
,
they
are
perpetually
in
Sathans
danger
,
who
is
the
Prince
of
this
world
,
and
whose
authority
and
power
is
confined
to
this
life
.
There
will
never
be
an
absolute
and
perfect
cure
of
sin
in
any
of
the
Saints
,
till
this
corruption
have
put
on
incorruption
:
And
hence
perhaps
the
corruptions
of
our
natures
are
stiled
worldly
lusts
,
Tit.
2.12
.
And
our
members
that
are
upon
the
earth
,
Col.
3.5
.
because
we
cannot
possibly
be
rid
of
them
,
while
we
are
here
upon
the
earth
,
and
while
we
live
in
this
world
.
The
Apostle
Paul
compares
himself
and
others
of
the
Saints
,
to
earthen
Vessels
,
2
Cor.
4.7
.
And
earthen
vessels
when
they
were
legally
defiled
,
could
not
be
made
clean
again
,
till
they
were
broken
all
in
pieces
,
as
you
may
see
Lev.
11.33
.
So
we
,
my
brethen
,
are
not
to
be
fully
cleansed
,
till
we
be
shivered
all
in
pieces
.
We
are
not
to
be
wholly
rescued
from
the
bondage
to
corruption
,
till
death
translate
is
to
another
world
.
And
then
he
that
is
dead
,
saith
the
Apostle
,
is
free
from
sin
,
Rom.
6.7
.
So
that
no
marvel
though
the
world
be
a
place
of
such
disquiet
and
discomfort
to
the
Saints
;
For
how
can
they
be
fully
comfortable
here
,
while
they
are
alwayes
sinning
against
God
.
He
that
hath
entred
into
rest
indeed
hath
ceased
from
his
own
works
,
as
the
Apostle
speaks
,
Heb.
4.10
.
Till
then
he
cannot
wholly
cease
from
those
that
are
most
properly
his
own
works
,
but
is
in
danger
of
offending
God
and
falling
into
sin
continually
,
and
so
can
have
no
rest
here
.
Nay
,
my
beloved
,
no
man
knows
how
far
the
Lord
may
suffer
him
to
fall
in
this
world
.
Though
it
be
a
certain
truth
that
they
that
are
elect
,
can
never
wholly
fall
away
from
God
,
yet
they
may
sin
exceedingly
,
to
the
dishonour
of
the
Lord
,
the
scandal
of
their
brethren
,
and
the
irreparable
wounding
of
their
name
,
while
they
have
a
day
to
live
.
And
this
they
are
in
danger
of
,
I
mean
of
falling
fearfully
,
so
long
as
they
remain
here
.
What
deadly
falls
have
many
of
Gods
worthies
taken
in
their
latter
times
!
It
is
observable
that
Davids
first
wayes
are
commended
2
Chron.
17.3
.
By
which
the
Holy
Ghost
insinuates
that
his
last
wayes
were
not
answerable
to
them
.
He
(
speaking
of
Jehosaphat
)
walked
in
the
first
wayes
of
his
Father
David
.
Indeed
the
latter
wayes
of
David
were
blemished
with
extremity
of
sin
and
scandal
.
The
like
is
also
noted
of
Solomon
,
1
King
.
11.9
.
And
Asa
,
2
Chron.
16.10
.
And
Jehosaphat
,
2
Chron.
20.35
.
And
how
then
can
the
world
but
but
be
a
doleful
and
uncomfortable
place
to
Christs
Disciples
,
where
they
are
in
such
hazard
?
How
can
they
but
complain
as
Rebecca
sometimes
did
,
though
in
another
case
,
If
I
must
still
be
troubled
with
my
lusts
,
and
my
corruptions
,
if
I
must
still
be
over-ruled
by
them
thus
,
what
good
will
continuance
in
the
world
do
me
?
The
world
hath
alwayes
been
and
is
an
evil
,
&c.
in
this
respect
,
that
it
is
a
place
of
banishment
from
Jesus
Christ
,
from
him
in
whom
their
very
souls
delight
.
This
makes
it
sad
and
grievous
to
them
,
that
they
have
not
Christ
with
them
.
And
this
is
that
at
which
our
Saviour
aimeth
in
my
text
,
I
am
no
more
in
this
world
,
but
these
are
in
the
world
.
There
is
the
dolefulness
of
their
condition
,
that
they
are
to
continue
here
without
me
.
Indeed
we
are
debarred
of
the
immediate
presence
of
the
Lord
,
while
we
remain
in
this
world
.
And
therefore
it
is
said
expresly
,
2
Cor.
5.6
.
That
whilest
we
are
at
home
in
the
body
,
we
are
absent
from
the
Lord
.
And
is
not
this
a
grievous
thing
to
be
kept
from
the
enjoyment
of
such
a
one
as
Christ
is
?
Especially
to
him
that
knows
him
,
and
is
well
acquainted
with
him
,
and
hath
tasted
of
his
sweetness
?
can
you
blame
him
if
he
be
weary
of
the
world
,
and
if
it
be
a
trouble
to
him
to
continue
here
?
if
be
be
willing
to
be
absent
from
the
body
,
that
so
he
may
be
present
with
the
Lord
?
What
holy
heart
can
choose
but
find
a
weariness
in
that
place
(
let
it
be
otherwise
as
pleasant
as
it
will
)
which
keeps
Christ
and
him
asunder
,
and
hinders
him
from
the
compleat
fruition
of
his
blessed
Saviour
?
Who
would
not
gladly
leave
a
place
in
which
as
long
as
he
continues
Christ
and
he
must
be
asunder
?
Vse
1
Now
is
it
so
,
my
brethren
,
that
the
world
hath
alwayes
been
and
is
an
evil
,
&c.
Then
let
it
be
a
Caveat
to
us
,
not
to
cast
(
as
we
are
very
apt
to
do
)
on
too
much
joy
and
comfort
here
.
Our
manner
is
when
things
look
a
little
well
,
and
when
we
have
some
present
quiet
and
content
,
to
promise
great
and
extraodinary
matters
to
our selves
;
To
sing
a
requiem
to
our
souls
,
with
the
rich
man
in
the
Gospel
,
take
thine
ease
,
eat
,
drink
and
be
merry
.
It
s
true
,
the
men
of
this
world
may
have
some
content
and
quietness
and
satisfaction
here
.
They
have
their
portion
here
,
and
they
receive
their
good
things
here
.
But
as
for
Christs
Disciples
,
they
must
look
for
no
such
matter
;
And
therefore
he
forewarns
them
when
he
is
about
to
leave
them
what
they
are
like
to
meet
with
in
this
world
,
persecutions
,
tribulations
and
afflictions
,
all
the
injury
,
and
wrong
,
and
malice
,
and
despight
,
and
evil
usage
that
the
world
can
pour
upon
them
.
There
remaineth
a
rest
to
the
people
of
God
,
Heb.
4.9
.
their
rest
remaineth
for
them
,
it
is
not
to
be
had
in
this
world
.
And
therefore
it
shall
be
their
wisdom
to
provide
for
trouble
,
and
not
to
look
the
world
should
be
a
better
place
to
them
,
then
it
hath
been
to
Christs
Disciples
that
have
gone
before
them
.
Oh
my
beloved
,
do
not
deceive
your selves
in
this
particular
,
do
not
conceive
the
world
will
ever
yield
you
any
great
content
or
quietness
,
or
satisfaction
;
for
this
is
that
which
makes
affliction
bitter
when
it
comes
.
But
when
you
live
at
greatest
ease
,
when
you
enjoy
the
greatest
calm
,
when
all
things
look
as
if
you
were
confirmed
and
setled
in
a
prosperous
state
,
as
if
your
Mountain
should
not
be
removed
,
be
sure
that
you
provide
your selves
for
worse
times
,
that
so
afflictions
may
not
find
you
unprepared
when
they
come
.
How
often
shall
you
hear
it
from
the
mouths
of
many
,
when
any
heavy
cross
is
come
upon
them
,
Alas
they
never
dreamt
of
this
,
they
never
looked
to
see
this
dolefull
and
unhappy
day
!
the
weaker
and
unwiser
they
.
Did
they
not
know
that
they
are
here
abiding
in
a
vale
of
tears
,
and
that
the
world
hath
alwayes
been
an
evil
and
uncomfortable
place
?
And
why
should
they
expect
it
should
be
better
to
them
then
it
hath
been
to
others
of
the
Saints
,
who
have
perhaps
exceeded
them
in
holiness
and
grace
?
And
therefore
in
the
midst
of
comfort
and
prosperity
,
let
us
be
wisely
casting
on
the
day
of
trouble
and
distress
.
Let
us
not
reckon
upon
much
felicity
and
sweetness
here
,
for
certainly
it
is
not
to
be
had
in
this
world
.
Is
it
so
that
the
world
hath
alwayes
been
and
is
an
evil
,
&c.
why
then
Vse
2
if
we
find
it
so
,
let
it
not
seem
strange
to
us
.
Let
us
not
look
upon
it
as
a
thing
to
be
admired
or
wondred
at
,
if
we
meet
with
nothing
else
but
tribulation
and
affliction
,
and
vexations
in
the
world
,
if
we
have
very
little
quiet
or
content
here
.
Let
not
the
members
of
the
Church
think
much
of
it
,
if
they
be
alwayes
troubled
and
distressed
,
if
they
be
alwayes
followed
and
pursued
with
one
affliction
or
another
,
so
that
they
cannot
have
a
comfortable
hour
almost
;
but
let
them
look
upon
it
as
an
usual
thing
.
The
world
hath
alwayes
been
such
an
uncomfortable
place
to
Christs
Disciples
;
And
therefore
let
them
seriously
consider
,
that
they
could
expect
no
other
living
in
such
a
place
as
they
do
;
but
this
I
do
but
glance
at
in
my
passage
by
.
Is
it
so
that
the
world
hath
alwayes
,
&c.
why
then
should
Christs
Vse
3
Disciples
be
so
much
in
love
with
this
world
?
and
why
should
any
of
them
be
so
desirous
to
continue
in
it
as
they
are
?
It
is
the
case
of
many
that
do
indeed
belong
to
Jesus
Christ
,
they
have
a
great
unwillingness
to
leave
the
world
.
O
what
a
cutting
thing
it
is
to
many
of
them
to
think
of
comming
forth
out
of
their
earthly
tabernacles
!
it
is
a
burthen
to
them
that
they
cannot
bear
.
They
say
with
Peter
,
it
is
good
to
be
here
,
though
their
Saviour
be
not
here
,
whereas
they
should
say
with
Paul
,
It
is
better
to
be
dissolved
and
to
be
with
Christ
.
Though
Christ
himself
make
mention
of
it
as
a
sad
and
dolefull
thing
,
that
his
Disciples
were
to
stay
in
this
world
,
they
look
upon
it
as
a
dolefull
thing
that
they
are
to
remove
from
it
.
And
this
it
seems
was
Hazekias
case
,
when
he
heard
that
he
must
dye
,
he
turned
to
the
wall
and
wept
sore
,
yea
he
chattered
like
a
Swallow
,
and
mourned
like
a
Dove
.
Our
Saviour
Christ
forewarning
Peter
of
his
death
,
Iohn
21.18
.
tells
him
,
he
should
be
carried
where
he
would
not
.
By
which
it
is
apparent
,
that
even
in
the
blessed
Martyrs
there
may
be
a
lothness
to
depart
out
of
these
earthly
Tabernacles
.
Though
the
righteous
soul
of
Lot
were
vexed
every
day
,
as
long
as
he
remained
in
Sodom
,
yet
Oh
how
did
he
linger
when
the
Lord
would
take
him
thence
!
Gen.
19.16
.
Even
so
the
Saints
of
God
,
though
while
they
live
in
the
Sodom
of
this
world
,
they
have
a
sorry
habitation
,
being
continually
vexed
with
the
sins
and
with
the
persecutions
of
ungodly
men
;
yet
are
they
not
so
unwilling
to
depart
and
leave
the
world
as
they
have
cause
to
be
.
When
Cyrus
made
a
Proclamation
to
the
Jews
,
that
whosoever
was
disposed
might
return
out
of
the
Land
of
his
Captivity
,
it
is
observed
notwithstanding
that
none
were
willing
to
go
out
but
those
whose
Spirits
God
had
raised
up
to
go
.
So
though
this
world
be
nothing
but
a
Babylon
to
us
,
the
Land
of
our
Captivity
,
an
evil
and
a●
uncomfortable
place
,
yet
till
the
Lord
raise
up
our
Spirits
by
his
grace
,
we
are
loth
to
part
with
it
,
but
are
desirous
rather
still
to
serve
in
this
bondage
.
Now
I
beseech
you
my
beloved
,
you
that
have
senses
exercised
,
look
about
you
;
What
do
you
see
in
this
world
,
why
you
should
be
loth
to
leave
it
?
There
is
great
reason
why
you
should
be
weary
of
it
,
why
you
should
look
upon
it
as
a
sad
thing
that
you
must
yet
continue
in
a
place
where
you
must
alwayes
sin
and
suffer
;
there
is
no
avoiding
of
it
.
But
there
is
no
such
reason
why
you
should
be
so
unwilling
to
depart
out
of
it
.
Vse
4
And
therefore
on
the
last
place
let
this
perswade
you
,
as
many
of
you
as
are
Christs
Disciples
,
to
be
alwayes
ready
to
be
translated
and
removed
out
of
this
place
,
which
is
so
evil
and
uncomfortable
to
you
.
Indeed
you
must
not
wish
and
long
for
a
departure
out
of
passion
and
impatience
,
add
in
a
peremptory
way
,
as
being
now
no
longer
able
to
endure
the
evils
and
perplexities
that
are
upon
you
;
as
thus
it
seems
Eliah
did
when
he
fled
from
Jezabel
,
1
Kings
19.4
.
And
thus
it
is
extremely
probable
that
Moses
did
,
when
he
conceived
his
burthen
was
too
heavy
for
him
,
Num.
1●
.
10
,
15.
For
it
is
said
he
was
displeased
,
and
in
that
angry
fit
he
said
to
God
,
Wherefore
●●st
thou
afflicted
me
?
I
am
not
able
to
hear
all
this
alone
.
And
if
thou
deal
thus
with
me
,
kill
me
I
pray
thee
out
of
hand
;
and
do
not
〈◊〉
for
my
wretchedness
.
And
this
is
apparent
Jonah
did
,
who
being
crost
in
a
punctilio
in
a
point
of
honour
,
out
of
a
p●●tish
,
fo●●sh
,
childish
humour
,
will
go
dye
forsooth
,
God
must
take
away
his
life
.
But
if
you
do
it
out
of
reason
,
and
with
submission
to
the
will
of
God
,
that
if
he
please
to
take
you
from
a
place
that
is
so
sad
and
so
uncomfortable
to
you
,
by
reason
of
your
dayly
troubles
,
but
especially
and
chiefly
by
reason
of
your
sins
against
him
,
you
shall
look
upon
it
as
a
mercy
,
this
is
not
to
be
condemned
.
When
Joseph
was
in
prison
,
though
he
wanted
nothing
there
,
yet
see
how
earnest
and
importunate
he
was
with
Pharaohs
Butler
to
help
him
to
his
liberty
,
Gen.
40.14
.
Think
on
me
when
it
shall
be
well
with
thee
,
and
shew
me
kindness
,
and
help
me
out
of
this
house
.
Brethren
,
our
heaven-born
souls
are
but
imprisoned
in
these
earthly
Tabernacles
;
we
have
the
manacles
and
fetters
of
our
lusts
about
us
.
We
cannot
walk
abroad
with
liberty
and
freedom
,
and
enlargement
,
&c.
Oh
let
us
cry
to
Jesus
Christ
to
shew
us
kindness
,
and
help
us
out
of
this
house
.
JOHN
17.11
.
Holy
Father
,
keep
through
thine
own
Name
,
&c.
AND
thus
of
the
transition
to
our
Saviours
supplication
in
the
behalf
of
his
Apostles
and
Disciples
,
consisting
of
a
heap
of
grand
considerations
that
induced
him
to
become
a
suitor
for
them
to
his
Father
.
Proceed
we
now
to
enter
on
the
prayer
which
he
makes
for
them
.
And
here
I
shall
take
notice
only
of
these
two
things
;
The
object
of
it
,
and
the
parts
of
it
.
The
object
of
it
,
or
the
person
whom
he
presents
it
to
,
is
mentioned
by
his
title
,
and
his
attribute
.
His
title
here
,
you
see
,
is
Father
,
and
his
attribute
is
holy
.
Holy
Father
;
The
sweetest
title
,
and
the
choicest
attribute
.
As
for
the
first
of
these
,
the
title
that
begins
the
object
of
his
supplication
here
,
is
Father
.
So
he
stiles
him
in
the
entrance
of
his
Prayer
,
and
the
same
phrase
he
uses
all
along
,
as
you
shall
see
if
you
survey
it
,
from
the
beginning
to
the
end
.
Indeed
he
gives
him
once
the
attribute
of
holy
,
as
you
have
it
in
my
Text
and
once
the
attribute
of
righteous
Father
,
at
the
25.
verse
.
But
this
is
still
the
appellation
that
he
uses
,
and
from
whence
he
never
varies
.
If
he
call
him
any
thing
,
he
calls
him
Father
;
And
in
this
notion
he
Considers
him
while
he
is
putting
up
his
prayer
to
him
.
And
therefore
this
you
see
,
my
Brethren
,
is
the
first
word
that
he
uses
when
he
sets
himself
to
pray
.
Thus
he
begins
his
prayer
for
himself
in
the
first
verse
of
the
Chapter
,
Father
,
glorifie
thy
Son
:
And
thus
also
he
begins
his
prayer
in
behalf
of
his
Apostles
and
Disciples
in
my
Text
,
Father
,
keep
them
through
thy
own
Name
:
So
that
you
see
our
Saviour
looks
upon
him
as
a
Father
still
,
when
he
is
pouring
out
his
prayer
to
him
,
either
for
himself
,
or
others
.
And
this
would
yeild
us
matter
of
very
good
consideration
,
but
that
it
hath
been
very
largely
handled
heretofore
.
And
therefore
I
shall
pass
on
from
the
title
Father
,
unto
the
attribute
our
Saviour
gives
him
here
,
and
that
is
holy
.
But
wherefore
doth
our
Saviour
mention
this
rather
then
any
other
attribute
of
God
,
on
this
occasion
why
might
he
not
have
said
aswell
Almighty
,
or
Eternal
,
or
Merciful
,
or
Gratious
Father
?
the
special
reason
why
he
chooses
this
Expression
(
as
far
as
I
conceive
)
cannot
be
clearly
and
undoubtedly
resolved
.
Indeed
he
prays
for
holiness
for
his
Apostles
and
Disciples
afterwards
,
and
therefore
it
was
congruous
he
should
seek
it
of
his
Father
under
the
notion
of
a
holy
God
,
who
is
holy
in
himself
,
and
who
is
also
the
hallower
and
sanctifier
of
his
people
.
But
seeing
there
are
divers
other
things
in
his
Petitions
,
this
doth
not
seem
of
weight
enough
to
bind
him
up
to
this
Expression
.
Once
,
this
is
clear
and
manifest
that
he
picks
out
this
attribute
of
God
among
the
rest
;
and
whereas
many
other
lay
before
him
,
he
fixes
upon
this
only
;
He
comes
to
God
in
Prayer
by
the
name
of
Holy
Father
.
The
thing
is
evident
,
though
the
particular
consideration
that
induced
him
to
it
,
be
unknown
.
So
that
this
observation
we
may
safely
pitch
upon
.
DOCTRINE
.
As
God
it
holy
in
himself
,
so
Jesus
Christ
came
to
him
as
a
holy
God
,
and
looked
upon
him
as
a
holy
God
,
when
he
was
making
his
Petitions
to
him
.
The
point
you
see
,
hath
two
branches
.
First
,
God
is
holy
in
himself
;
Then
Jesus
Christ
came
to
him
as
a
holy
God
,
and
looked
upon
him
as
a
holy
God
,
when
he
was
making
his
Petitions
to
him
.
I
shall
pursue
them
in
their
order
.
God
is
holy
in
himself
;
so
he
is
stiled
in
my
Text
,
you
see
,
and
that
by
Jesus
Christ
himself
,
who
,
of
all
others
in
the
world
,
is
best
acquainted
with
his
nature
,
for
he
came
forth
out
of
the
bosom
of
the
Father
.
Indeed
it
is
the
attribute
that
he
delighteth
in
,
and
therefore
he
is
called
the
Holy
One
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
very
often
in
the
Scripture
,
to
shew
that
he
excells
in
this
regard
;
so
that
however
there
be
many
others
that
are
holy
in
a
measure
,
yet
he
is
the
Holy
One
;
there
is
not
one
so
holy
as
he
is
;
And
he
is
known
in
the
Old
Testament
by
the
name
of
the
Holy
One
of
Israel
,
which
is
ascribed
to
him
more
then
thirty
times
.
The
Seraphims
which
stood
before
the
Throne
,
Isa.
6.3
.
cryed
out
three
times
a
row
,
Holy
,
Holy
,
Holy
is
the
Lord
of
Hosts
.
And
so
accordingly
the
Beasts
that
stand
about
the
Throne
,
Apoc.
4.8
.
rest
not
day
and
night
,
saying
,
Holy
,
Holy
,
Holy
Lord
God
Almighty
.
To
shew
that
God
transcends
in
holiness
,
he
is
superlative
in
this
regard
;
for
so
thrice
holy
in
some
Languages
is
most
holy
.
To
say
the
truth
,
this
is
the
attribute
that
makes
him
glorious
;
He
is
great
in
power
,
fearful
in
praises
,
but
he
is
glorious
in
holiness
,
Exod.
15.11
.
In
this
respect
he
is
a
None-such
;
none
to
be
compared
with
him
,
none
like
him
,
not
among
men
only
,
but
among
the
Gods
too
.
Who
is
like
to
thee
O
Lord
,
among
the
gods
,
glorious
in
holiness
,
fearful
in
praises
,
doing
wonders
!
And
hence
he
glories
in
his
holiness
,
and
swears
by
it
.
Even
as
the
great
men
of
the
world
are
wont
to
swear
upon
their
honor
,
because
it
is
esteemed
among
them
the
most
sacred
and
inviolable
thing
:
So
God
you
see
,
my
Brethren
,
swears
by
his
holiness
,
Psal.
29.35
.
Once
have
I
sworn
by
my
holiness
,
saith
God
:
Once
for
all
,
and
by
my
holiness
,
having
no
better
or
more
pretious
thing
to
swear
by
.
Let
me
no
longer
be
esteemed
a
holy
God
,
and
that
I
would
be
very
loth
,
then
I
inviolably
keep
the
Covenant
that
I
have
made
to
David
in
my
truth
.
So
that
you
see
the
former
member
of
the
point
is
firm
,
God
is
holy
in
himself
.
Now
for
the
second
branch
,
that
Jesus
Christ
came
to
him
as
a
holy
God
,
and
looked
upon
him
as
a
holy
God
when
he
was
making
his
Petitions
to
him
,
you
see
it
evidently
in
the
Text
,
this
is
the
appellation
that
he
gives
him
,
Holy
Father
;
His
thoughts
are
taken
up
it
seems
,
more
with
the
holiness
of
God
,
then
any
other
of
his
attributes
,
while
he
is
pouring
out
his
prayers
to
him
.
I
shall
not
undertake
to
shew
why
he
did
so
,
he
had
his
reasons
in
his
own
breast
,
and
in
his
own
bosom
.
Only
this
is
probable
,
that
he
did
it
that
he
might
be
an
Example
,
and
a
president
to
us
,
that
we
might
learn
of
him
to
do
as
he
did
;
That
when
we
are
approaching
to
the
Throne
of
Grace
we
might
be
very
much
possessed
with
deep
and
serious
contemplations
of
the
holiness
of
God
.
I
shall
adde
no
more
for
proof
,
but
hasten
to
the
Application
.
Now
is
it
so
,
that
even
as
God
is
holy
in
himself
,
so
Jesus
Christ
came
Vse
1
to
him
as
a
holy
God
,
and
looked
,
&c.
Then
let
us
learn
of
Jesus
Christ
,
how
to
behave
our selves
when
we
are
making
our
addresses
to
the
Majesty
of
God
,
and
pouring
out
prayers
to
him
.
We
are
exhorted
very
often
in
the
Scripture
to
be
followers
of
Christ
,
and
so
to
walk
and
act
as
we
have
him
for
an
Example
.
In
all
his
imitable
ways
and
actions
,
his
practice
ought
to
be
a
rule
to
us
.
And
therefore
let
us
labour
to
conform
our selves
to
Jesus
Christ
in
this
particular
,
when
we
are
drawing
nigh
to
God
in
prayer
,
let
our
thoughts
be
taken
up
with
meditations
of
his
holiness
,
let
them
work
much
upon
this
attribute
of
his
.
Indeed
the
Saints
of
the
Old
Testament
,
when
they
set
God
upon
his
Throne
,
and
clothe
him
with
his
Majesty
and
glory
,
(
as
they
use
to
do
in
the
beginnings
of
their
prayers
)
do
seem
to
take
more
notice
of
other
attributes
of
God
,
of
his
power
,
of
his
dreadfulness
,
his
righteousness
,
his
faithfulness
,
his
truth
,
his
mercy
,
then
his
holiness
.
But
under
the
New
Testament
you
know
,
God
hath
been
served
&
worshipped
in
a
more
spiritual
way
,
and
here
we
have
the
High
Priest
of
our
profession
Jesus
Christ
,
the
most
unparalleld
and
matchless
pattern
teaching
us
by
his
example
,
to
exercise
our
thoughts
upon
the
holiness
of
God
,
when
we
are
making
our
approaches
to
him
:
And
therefore
when
at
any
time
we
set
our selves
to
pray
,
let
us
endevour
to
affect
our selves
,
and
to
be
taken
up
with
deep
considerations
of
this
attribute
of
his
.
Let
our
most
working
apprehensions
fix
upon
his
holiness
,
and
make
a
deep
impression
of
it
in
our
hearts
,
that
we
may
carry
it
along
throughout
,
from
the
beginning
of
our
supplications
to
the
end
.
It
will
be
singularly
useful
to
us
as
I
shall
shew
you
in
a
few
particulars
.
1.
It
will
help
exceedingly
to
frame
our
hearts
to
put
them
into
such
a
posture
as
the
Lord
delights
in
.
It
's
true
,
the
meditation
of
other
of
the
attributes
of
God
,
hath
its
work
upon
our
spirits
when
we
are
drawing
nigh
unto
him
:
But
this
,
me
thinks
,
hath
somewhat
proper
and
peculiar
to
it self
further
and
beyond
the
rest
.
It
's
true
,
the
apprehension
of
the
Mercy
of
the
Lord
will
make
us
to
have
comfortable
cheerful
hearts
;
the
apprehension
of
his
truth
and
faithfulness
will
make
us
to
have
bold
couragious
hearts
;
the
apprehension
of
his
power
and
greatness
will
make
us
to
have
trembling
and
awful
hearts
:
But
now
the
apprehension
of
his
holiness
,
will
make
us
to
have
holy
hearts
,
that
so
we
may
be
like
him
whom
we
are
making
our
addresses
to
:
And
holiness
alone
comprises
all
that
hath
been
said
,
and
much
more
;
our
cheerfulness
,
our
confidence
,
our
reverence
in
prayer
,
are
all
but
parts
of
holiness
:
A
holy
frame
of
heart
involves
and
comprehendeth
in
it
all
this
,
and
more
besides
then
we
are
able
to
express
.
Indeed
what
ever
God
takes
pleasure
in
,
as
to
the
temper
of
his
people
when
they
are
pouring
out
their
prayers
to
him
,
is
all
contained
under
holiness
:
Let
them
come
with
holy
hearts
,
and
all
is
well
;
and
this
they
shall
the
better
do
,
if
they
consider
with
what
an
infinitely
holy
God
they
have
to
do
.
Oh
,
this
will
raise
the
heart
if
it
be
duly
weighed
,
to
such
a
sweet
and
pretious
frame
,
that
it
will
be
no
longer
earthly
,
it
will
be
fit
to
have
Communion
with
the
holy
God
:
And
therefore
David
presses
the
Consideration
of
this
attribute
of
God
,
in
those
whom
he
exhorts
to
worship
him
,
by
way
of
preparation
to
that
great
business
,
Psal.
99.9
.
Exalt
the
Lord
our
God
,
and
worship
at
his
holy
hill
,
for
the
Lord
our
God
is
holy
.
2.
The
meditation
of
the
holiness
of
God
,
will
quicken
us
,
and
stir
us
up
as
far
as
it
is
possible
,
to
cleanse
our selves
from
every
sin
when
we
are
making
our
approaches
to
him
.
For
sin
,
my
Brethren
,
is
against
his
holiness
,
yea
in
directest
opposition
:
And
therefore
it
is
known
by
the
name
of
filthiness
and
uncleanness
in
the
Scripture
.
Not
only
whoredom
,
and
adultery
,
and
fornication
,
and
sins
of
that
kind
are
unclean
,
as
they
are
called
uncleanness
in
the
abstract
,
but
sin
is
generally
so
,
as
you
may
see
that
place
for
instance
,
2
Cor.
7.1
.
And
hence
it
is
,
my
Brethren
,
that
it
is
so
odious
to
the
Lord
,
there
being
nothing
in
the
world
so
contrary
and
so
opposite
to
him
and
to
his
Nature
,
as
sin
is
:
No
man
in
the
world
hates
any
thing
,
no
mans
heart
abhors
,
and
loaths
,
and
rises
against
any
thing
,
as
the
Lords
against
sin
:
By
reason
of
his
pureness
and
his
holiness
,
he
cannot
brook
it
,
Hab.
1.13
.
he
is
not
able
to
endure
it
:
He
seems
,
me
thinks
,
to
shut
his
eyes
,
and
to
cry
out
to
his
people
,
Oh
do
not
this
abominable
thing
which
I
hate
:
And
therefore
when
men
will
not
hold
,
but
commit
it
,
the
infinitely
holy
God
is
vexed
and
troubled
out
of
all
measure
;
so
he
is
represented
in
the
Scripture
,
Isa.
63.10
.
They
rebelled
against
him
,
saith
the
Prophet
,
and
they
vexed
his
holy
Spirit
.
Because
he
was
so
holy
,
he
was
vext
the
more
at
sin
,
which
was
so
filthy
.
And
truly
,
my
Beloved
,
if
we
did
seriously
consider
the
holiness
of
God
when
we
are
about
to
pray
,
we
would
not
dare
to
bring
this
filthy
thing
into
his
presence
,
which
is
so
contrary
to
this
attribute
of
his
,
and
consequently
is
so
odious
and
detestable
to
him
.
At
least
we
would
endeavour
to
the
utmost
of
our
power
to
cleanse
our selves
from
all
the
filthiness
of
flesh
and
spirit
,
to
wash
our
hands
and
hearts
in
Innocency
(
with
holy
David
)
and
so
to
compass
Gods
Atar
,
to
offer
up
the
Incense
of
our
prayers
to
him
.
Oh
we
would
shake
and
quiver
every
joint
to
think
of
coming
to
the
Holy
God
,
in
the
midst
of
our
pollutions
,
unpurged
and
unhumbled
for
.
We
would
consider
with
our selves
,
What
will
the
Lord
say
to
me
when
he
sees
me
in
his
presence
,
so
defiled
?
How
will
he
look
on
such
a
filthy
and
abominable
wretch
as
I
am
?
how
is
it
possible
but
he
should
hide
his
eyes
from
me
,
when
he
perceives
the
hands
that
I
spread
forth
before
him
are
so
full
of
gore
and
blood
?
how
can
he
choose
but
loath
me
and
abhor
me
?
Do
I
expect
to
find
favour
in
his
eyes
,
and
come
before
him
with
that
which
he
so
abhors
,
as
if
I
meant
to
vex
him
and
provoke
him
?
And
therefore
if
we
ever
look
to
speed
with
God
in
prayer
,
let
us
consider
what
a
holy
God
he
is
,
and
let
us
labour
to
be
holy
too
.
Let
us
be
separate
from
the
remainder
of
the
world
(
as
he
himself
advises
us
,
2
Cor.
6
17.
)
and
touch
no
unclean
thing
,
and
then
we
have
his
promise
,
that
he
will
receive
us
.
The
meditation
of
the
holiness
of
God
,
as
it
will
be
very
usefull
to
prepare
us
,
and
to
make
us
fit
for
prayer
,
so
it
will
be
very
helpfull
to
us
,
in
the
parts
of
prayer
,
and
that
both
in
confession
,
and
petition
,
and
thanksgiving
.
1.
It
will
help
to
humble
us
in
the
confession
of
our
sins
.
While
we
consider
that
they
are
so
filthy
and
unclean
:
and
God
upon
the
other
side
,
whom
we
confess
them
to
,
so
holy
.
This
cannot
choose
(
if
it
be
duely
weighed
)
but
shame
us
wonderfully
in
the
presence
of
the
Lord
,
that
we
have
been
,
and
are
so
filthy
before
such
an
holy
God
.
Indeed
we
ought
to
be
ashamed
to
commit
iniquity
,
being
such
an
odious
thing
.
The
Lord
hath
planted
shame
in
man
,
to
be
a
bridle
as
it
were
to
check
him
,
to
curb
him
,
and
to
hold
him
in
from
sinfull
courses
.
But
if
we
have
not
been
ashamed
in
the
commission
,
we
ought
especially
to
be
ashamed
in
the
confession
,
as
God
advises
Israel
,
Be
ashamed
and
confounded
for
your
own
wayes
.
Ezek.
36.2
.
To
review
our
sins
with
shame
,
and
to
cry
out
as
Daniel
doth
,
Dan.
9.8
.
to
us
belongeth
confusion
,
&c.
And
Ezra
in
his
sad
confession
,
Ezra
9.6
.
Oh
my
God
,
I
blush
(
saith
he
)
and
am
ashamed
to
lift
up
my
face
to
thee
.
We
should
remember
our
evil
wayes
and
our
doings
that
are
not
good
,
and
loath
our selves
for
our
abominations
,
Ezek.
36.30
.
we
should
remember
and
be
confounded
,
and
never
open
our
mouths
any
more
because
of
our
shame
.
We
should
cast
ashes
on
our
heads
,
and
rent
our
hearts
,
and
cry
unclean
unclean
,
Lev.
13.45
.
And
there
is
no
one
thing
that
will
confound
and
shame
us
more
then
the
consideration
of
the
matchless
purity
and
holiness
of
God
,
whom
by
our
sins
we
h●ve
offended
.
Oh
this
will
make
us
wonder
that
he
should
endure
such
filthy
persons
in
his
presence
!
2.
As
it
will
humble
us
in
the
confession
of
our
sins
,
so
it
will
encourage
us
in
our
petitions
for
the
cure
of
sin
.
As
it
will
make
us
low
in
our
confessions
,
so
it
will
make
us
high
in
our
petitions
.
For
how
is
sin
,
which
is
uncleanness
removed
and
cured
in
any
of
us
,
but
by
holiness
?
And
is
it
not
a
comfort
to
us
when
we
are
making
our
requests
for
holiness
,
that
we
are
praying
to
the
Holy
God
?
who
is
holy
in
himself
,
and
who
is
the
original
of
all
the
holiness
that
is
communicated
to
the
Creature
,
who
is
the
Sanctifier
of
his
people
.
Is
it
not
comfortable
that
when
we
come
to
draw
,
that
we
are
at
the
Well-head
?
If
you
observe
,
it
is
the
great
petition
that
our
Saviour
hath
to
make
in
the
behalf
of
his
Apostles
and
Disciples
,
verse
17.
Sanctifie
them
with
thy
truth
,
and
this
he
prosecutes
throughout
.
And
therefore
he
begins
his
prayer
for
them
,
Holy
Father
.
3.
It
will
enlarge
us
in
our
thanksgivings
to
the
Lord
for
holiness
,
when
we
consider
whence
it
came
,
and
by
whom
it
was
bestowed
.
We
shall
see
what
cause
we
have
to
praise
the
Lord
,
the
Donor
and
Dispenser
of
it
:
As
David
intimateth
in
that
memorable
place
to
this
purpose
,
Psal.
97.12
.
Rejoice
in
the
Lord
,
ye
righteous
,
(
ye
that
are
sanctified
,
ye
that
are
holy
,
)
and
give
thanks
at
the
remembrance
of
his
Holiness
.
And
yet
again
,
Psal.
30.4
.
Sing
unto
the
Lord
,
O
ye
Saints
of
his
,
and
give
thanks
at
the
remembrance
of
his
holiness
.
And
thus
far
of
the
Object
of
our
Saviours
Prayer
,
as
he
is
mentioned
by
his
title
Father
,
and
his
attribute
Holy
,
Holy
Father
.
Proceed
we
now
to
enter
on
the
parts
of
it
.
There
are
two
things
especially
for
which
our
Saviour
is
a
suitor
to
his
Father
,
in
the
behalf
of
his
Apostles
and
Disciples
;
Preservation
and
Sanctification
.
To
these
may
be
reduced
and
referred
all
that
he
desires
for
them
,
preservation
in
my
text
,
and
onward
to
ver.
17.
Sanctification
in
the
rest
that
follow
.
First
he
desireth
preservation
,
Keep
them
through
thy
own
name
.
And
this
desire
of
his
,
he
backs
especially
with
two
reasons
,
and
they
are
weighty
and
of
great
importance
.
First
he
would
have
his
Father
keep
them
now
,
because
he
himself
had
kept
them
,
and
kept
them
very
safe
till
now
.
While
I
was
with
them
in
the
world
,
saith
he
,
I
kept
them
;
and
none
of
them
is
lost
,
but
the
Son
of
perdition
,
but
he
who
was
designed
to
be
lost
.
And
now
I
come
to
thee
,
saith
Christ
,
I
am
to
be
no
more
among
them
,
and
therefore
I
beseech
thee
now
receive
them
into
thy
special
care
and
tuition
.
Here
I
resign
them
safe
,
and
whole
,
and
sound
to
thee
,
I
pray
thee
keep
them
henceforward
as
well
as
I
have
done
to
this
time
.
Secondly
he
would
have
his
Father
keep
them
,
because
they
were
in
such
a
dangerous
place
,
where
they
were
in
great
peril
every
day
,
and
every
hour
,
where
they
were
hated
and
maligned
upon
all
hand
,
and
that
for
the
truths
sake
.
I
have
given
them
thy
word
,
and
the
world
hath
hated
them
,
and
so
on
.
And
therefore
I
beseech
thee
Father
,
look
to
them
,
and
keep
them
from
the
evil
,
as
it
is
added
in
the
next
verse
.
The
evil
of
fault
,
and
the
evil
of
pain
.
Some
other
things
are
interposed
and
touched
incidentally
,
which
shall
be
handled
in
their
places
.
The
thing
desired
,
is
first
in
order
to
be
handled
,
before
we
pitch
upon
the
Arguments
and
Reasons
with
which
our
Saviour
presseth
and
enforceth
this
desire
of
his
;
and
this
,
as
we
have
heard
,
is
preservation
.
And
here
we
have
to
be
considered
two
things
:
First
the
means
by
which
our
Saviour
here
desires
that
his
Apostles
and
Disciples
might
be
kept
,
and
that
is
by
or
through
his
Fathers
name
.
Holy
Father
,
keep
through
thy
own
name
,
those
whom
thou
hast
given
me
.
And
Secondly
the
end
for
which
he
prayes
they
might
be
kept
,
that
they
may
be
one
as
we
are
.
So
that
you
see
the
supplication
of
our
Saviour
Christ
is
full
,
he
prayes
both
for
the
Means
and
End
,
desireth
that
the
end
might
be
attained
for
them
by
the
means
.
Begin
we
with
the
means
by
which
our
Saviour
here
desires
that
his
Apostles
and
Disciples
might
be
kept
,
and
that
is
through
his
Fathers
name
.
Holy
Father
,
keep
through
thine
own
name
,
those
whom
thou
hast
given
me
.
The
name
of
God
is
generally
taken
for
any
thing
that
makes
him
known
to
men
,
as
one
man
is
distinguished
from
another
by
his
name
:
Particularly
it
imports
sometimes
the
attributes
of
God
,
now
one
and
then
another
of
them
.
Sometimes
his
attribute
of
mercy
,
as
that
is
called
the
name
of
God
,
Exod.
34.5
,
6.
The
Lord
descended
in
a
Cloud
,
and
there
proclaimed
the
name
of
God
.
And
what
was
that
?
The
Lord
,
the
Lord
God
mercifull
and
gratious
,
and
long-suffering
,
and
abundant
in
goodness
and
truth
:
Keeping
mercy
for
thousands
,
forgiving
iniquity
,
transgression
and
sin
.
Sometimes
his
attribute
of
Justice
,
as
that
is
also
called
his
name
in
the
very
same
place
,
who
will
by
no
means
clear
the
guilty
,
visiting
the
iniquity
of
the
Fathers
upon
the
children
,
and
upon
the
childrens
children
,
unto
the
third
and
fourth
generation
.
Sometimes
his
attribute
of
Power
is
intimated
by
his
name
,
as
you
may
see
that
place
for
instance
,
Psal.
20.1
.
The
Lord
hear
thee
in
the
day
of
trouble
,
the
name
of
the
God
of
Jacob
defend
thee
,
that
is
,
the
power
of
God
defend
thee
.
And
this
is
that
by
which
our
Saviour
prayes
,
that
his
,
Apostles
and
Disciples
might
be
kept
,
keep
them
through
thy
own
name
,
that
is
;
through
thy
own
power
.
And
so
accordingly
the
point
to
be
observed
,
is
this
.
DOCTRINE
.
They
that
belong
to
Jesus
Christ
,
as
long
at
they
remain
in
this
world
,
are
kept
by
the
Almighty
power
of
God
himself
.
It
is
the
prayer
of
our
Saviour
for
them
,
in
my
text
you
see
,
Holy
Father
,
keep
them
through
thy
own
name
,
whom
thou
hast
given
me
,
and
therefore
out
of
question
they
are
kept
by
that
name
,
the
almighty
power
of
God
.
For
Jesus
Christ
is
alwayes
heard
in
every
thing
for
which
he
is
a
Suitor
to
his
Father
.
So
that
his
people
are
as
safe
as
the
power
of
God
can
make
them
.
They
are
committed
by
him
to
his
Fathers
Custody
,
and
he
is
able
very
well
to
keep
that
which
is
committed
to
him
,
as
the
Apostle
Paul
speaks
,
2
Tim.
1.12
.
And
this
is
clearly
intimated
in
our
Saviours
speech
,
John
10.29
.
with
reference
to
his
people
,
My
Father
which
gave
them
me
is
greater
then
all
.
Greater
,
in
what
regard
?
greater
in
place
and
dignity
?
No
my
beloved
,
greater
in
power
and
in
ability
.
And
therefore
it
is
added
presently
,
and
no
man
is
able
to
pluck
them
out
of
my
Fathers
hand
.
Many
are
willing
,
but
none
is
able
because
his
power
is
infinitely
greater
then
theirs
is
.
So
in
another
place
,
he
shall
be
holden
up
,
Rom.
14.4
.
he
that
is
weak
shall
be
held
up
;
how
so
?
For
God
is
able
to
make
him
stand
.
And
Jude
to
the
same
purpose
,
he
is
able
to
keep
us
from
falling
,
verse
24.
you
see
our
preservation
and
support
is
still
ascribed
to
the
power
and
ability
of
God
,
by
which
it
is
apparent
what
guards
us
,
that
we
are
kept
,
and
kept
safe
by
that
power
.
That
of
the
Apostle
Peter
is
express
and
full
,
so
that
we
need
to
add
no
more
for
confirmation
,
we
are
kept
by
the
power
of
God
,
saith
he
,
through
faith
unto
salvation
,
1
Pet.
1.5
.
The
point
is
plain
,
They
that
belong
,
&c.
Now
to
open
this
a
little
,
because
you
do
not
see
it
in
the
full
extent
of
it
,
you
must
conceive
that
such
as
appertain
to
Jesus
Christ
,
are
kept
by
the
almighty
power
of
God
;
Especially
two
wayes
.
Either
by
the
power
of
God
in
them
,
or
by
the
power
of
God
for
them
.
Either
by
the
power
of
God
assisting
,
or
by
the
power
of
God
protecting
.
Either
by
the
power
of
God
within
them
strengthening
,
or
by
the
power
of
God
without
them
guarding
and
defending
.
I
shall
speak
to
these
in
order
.
They
that
belong
to
Jesus
Christ
are
kept
by
the
Almighty
power
of
God
in
them
;
assisting
them
and
strengthning
them
,
and
fortifying
them
to
stand
,
and
to
hold
out
,
both
in
temptations
and
afflictions
.
Man
is
by
nature
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
feeble
and
infirm
thing
.
So
weakned
and
enfeebled
with
his
fail
,
that
of
himself
he
is
able
to
do
nothing
.
And
therefore
God
communicates
his
own
transcendent
power
to
such
as
he
intends
to
keep
and
to
preserve
,
so
far
as
they
are
capable
of
it
.
And
thus
however
they
be
weak
in
themselves
,
yet
they
are
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
as
the
Apostle
speaks
,
Eph.
6.10
.
He
stands
by
and
strengthens
them
,
2
Tim.
4.17
.
And
of
this
inward
strengthning
it
is
that
the
Apostle
speaks
.
Col.
1.11
.
Strengthned
with
all
might
according
to
his
glorious
power
,
that
is
the
power
of
God
himself
,
which
he
gives
in
to
his
people
,
and
so
corroborates
them
,
makes
them
strong
as
Oaks
,
to
bear
the
burthen
that
is
laid
upon
them
.
For
if
you
mark
it
,
the
Apostle
saith
not
,
the
power
of
God
bears
our
afflictions
,
resists
and
overcomes
our
temptations
for
us
but
we
are
strengthened
by
his
glorious
power
to
both
these
.
And
God
is
able
,
saith
the
same
Apostle
,
to
do
abundantly
according
to
his
power
that
worketh
in
us
,
Eph.
3.20
.
Observe
it
well
;
not
his
power
that
worketh
for
us
,
but
his
power
that
worketh
in
us
,
and
that
makes
us
able
.
So
that
you
see
my
brethren
,
it
is
an
infused
thing
,
there
goes
forth
power
and
vertue
from
the
Lord
to
us
,
and
becomes
inherent
in
us
.
Not
as
one
friend
may
help
another
that
is
weak
,
with
an
external
succour
and
support
,
bearing
his
heavy
burthen
for
him
,
but
giving
him
ability
himself
to
bear
it
.
Even
as
a
man
that
hath
been
much
enfeebled
with
along
sickness
,
and
being
now
recovered
in
a
measure
,
and
his
malignant
humours
purged
away
,
encreaseth
every
day
in
strength
:
So
we
my
Brethren
,
having
been
enfeebled
by
the
fall
,
God
makes
us
sound
and
strong
again
,
enables
us
to
do
and
suffer
what
he
cals
us
to
So
that
it
is
an
inward
and
habitual
power
that
we
partake
,
infused
into
the
soul
by
God
.
And
God
in
this
respect
is
strong
in
us
.
His
power
is
perfected
,
declared
to
be
perfect
in
our
weakness
.
Now
my
beloved
,
to
follow
this
a
little
further
,
this
glorious
power
of
his
the
Lord
conveyeth
into
a
Christians
soul
through
Jesus
Christ
.
The
Father
hath
annointed
him
with
the
Holy
Ghost
and
with
power
,
as
the
Apostle
Peter
speaks
,
Acts
10.38
.
And
upon
him
the
spirit
of
power
doth
rest
,
as
you
have
it
in
the
Prophet
,
Isa.
11.2
.
That
so
from
him
it
might
be
given
out
to
all
his
people
.
He
is
the
Conduit-pipe
through
which
the
spirit
and
the
graces
of
it
run
,
obtaining
them
by
vertue
of
his
meritorious
intercession
from
his
Father
,
and
so
conveying
them
to
every
member
,
as
he
(
by
reason
of
his
near
communion
with
the
manhood
,
being
more
deeply
touched
with
the
feeling
of
their
wants
)
observeth
their
necessities
to
be
.
And
so
to
every
one
of
us
is
given
grace
;
and
what
is
grace
but
power
to
do
,
and
power
to
suffer
?
power
to
stand
out
,
and
not
to
faint
or
yield
in
temptations
or
afflictions
?
Habitual
grace
is
nothing
but
the
inward
strengthening
of
the
soul
.
To
every
one
of
us
,
I
say
is
given
grace
,
according
to
the
measure
of
the
gift
of
Christ
,
Eph.
4.2
.
that
is
as
he
is
pleased
to
distribute
.
And
as
this
power
proceeds
originally
from
the
Father
by
and
through
Jesus
Christ
,
so
it
is
wrought
immediatly
by
the
Holy
Ghost
.
And
hence
the
strength
infused
into
a
Christians
soul
,
is
called
the
spirit
of
power
,
as
you
may
see
,
2
Tim.
1.7
.
Because
indeed
it
is
wrought
in
us
by
the
spirit
.
That
place
of
the
Apostle
Paul
is
cleer
and
full
to
this
purpose
,
Ephes.
3.16
.
where
he
desireth
God
in
the
behalf
of
that
people
,
That
he
would
grant
them
to
be
strengthened
with
all
might
in
the
inner
man
.
How
so
?
Why
by
his
spirit
,
as
you
may
see
in
that
place
.
And
thus
you
see
both
that
,
and
how
they
that
belong
to
Jesus
Christ
,
are
kept
by
the
almighty
power
of
God
in
them
.
They
that
belong
to
Jesus
Christ
,
are
also
kept
by
the
almighty
power
of
God
for
them
.
For
even
as
God
is
strong
in
them
,
so
he
is
also
strong
for
them
.
And
as
he
makes
them
strong
,
so
he
shews
himself
strong
in
their
behalf
,
as
the
Expression
is
,
2
Chron.
16
9.
The
eyes
of
the
Lord
run
to
and
fro
through
the
whole
earth
,
to
shew
himself
strong
in
the
behalf
of
those
whose
hearts
are
perfect
with
him
.
And
thus
they
are
preserved
and
kept
,
not
only
by
the
power
of
God
strengthing
and
fortifying
them
within
,
but
also
by
the
power
of
God
protecting
them
,
and
helping
them
without
.
And
therefore
it
is
said
the
name
of
the
Lord
,
that
is
,
the
power
of
the
Lord
is
a
strong
Tower
,
the
righteous
runneth
to
it
and
is
safe
,
Prov.
18.10
.
Now
security
of
any
person
that
runneth
to
a
Tower
for
shelter
,
consists
not
in
his
own
strength
,
but
in
the
strength
of
the
Tower
he
runs
to
.
A
strong
Tower
will
protect
a
weak
man
;
if
he
can
get
within
it
he
is
safe
.
And
such
a
stong
Tower
is
the
name
,
the
power
of
God
for
the
safeguard
of
his
people
.
And
thus
you
see
,
he
keeps
us
through
his
own
name
,
his
own
power
(
according
to
our
Saviours
prayer
in
my
text
)
in
a
way
of
protection
,
by
giving
outward
help
and
succour
,
when
we
are
in
great
danger
.
And
this
outward
help
he
gives
us
two
wayes
.
First
sometimes
immediately
by
his
own
power
:
he
helpeth
us
himself
by
his
own
almighty
arm
,
without
the
use
of
second
causes
,
and
then
his
arm
is
made
bare
.
He
brings
in
succour
to
his
people
,
as
he
made
the
world
of
nothing
,
and
therefore
he
is
said
in
Scripture
,
to
create
it
,
as
you
may
see
that
place
for
instance
,
Isa.
65.18
.
Be
ye
glad
and
rejoice
for
ever
,
in
that
which
I
create
,
for
behold
I
create
Jerusalem
a
rejoycing
,
and
her
people
a
joy
.
And
thus
he
kept
his
people
in
the
fire
,
and
in
the
water
,
and
in
the
wilderness
,
where
there
were
no
means
at
all
of
preservation
,
he
did
it
meerly
by
his
own
name
.
Secondly
,
Sometimes
he
helps
and
keeps
his
people
mediately
by
his
power
communicated
for
that
end
to
second
causes
:
He
raises
instruments
of
their
delivery
,
and
makes
them
able
to
relieve
his
people
,
as
he
did
the
Judges
often
.
And
as
it
is
observed
of
David
,
when
God
was
pleased
to
use
him
for
the
help
of
Israel
,
in
a
time
of
great
distress
,
he
furnished
him
with
power
sufficient
to
go
through
with
the
business
which
he
had
designed
him
to
.
And
therefore
saith
the
Lord
of
that
instrument
of
his
,
Psal.
89.19
,
20.
I
have
laid
help
upon
one
that
is
mighty
,
I
have
exalted
one
chosen
out
of
the
people
,
I
have
found
David
my
servant
,
with
my
holy
oil
have
I
annointed
him
.
Mighty
he
is
to
help
indeed
,
but
it
is
because
I
have
made
him
so
,
because
I
have
laid
help
upon
him
.
And
so
he
stirs
up
some
continually
to
favour
and
relieve
his
people
;
he
makes
the
earth
sometimes
to
help
the
woman
,
men
that
have
nothing
else
but
earth
in
them
;
but
still
the
power
by
which
they
help
them
is
from
him
.
Their
power
is
his
power
,
and
therefore
when
his
people
are
preserved
and
kept
by
them
,
they
are
kept
by
his
name
,
as
you
have
it
in
my
text
,
and
his
name
must
have
the
glory
.
This
shall
suffice
for
explication
of
the
point
,
they
that
belong
to
Jesus
Christ
,
are
kept
by
the
almighty
power
of
God
himself
.
And
there
is
pregnant
reason
for
it
.
For
first
of
all
,
no
other
power
but
his
will
keep
them
,
and
his
is
every
way
sufficient
.
And
secondly
his
power
is
mightily
engaged
to
keep
them
.
Reason
1
They
that
belong
to
Jesus
Christ
are
kept
,
&c.
because
no
other
power
but
his
will
keep
them
.
Kept
they
must
be
,
and
none
but
this
alone
will
do
it
.
Alas
the
adversaries
power
that
is
against
them
,
is
abundantly
too
strong
for
any
power
that
can
appear
for
them
,
but
that
of
the
almighty
God
himself
.
The
power
of
all
the
world
,
and
all
the
strong
temptations
that
are
in
it
,
of
pleasure
,
profit
,
honour
,
which
is
bent
against
the
Saints
,
you
will
conceive
to
be
a
great
matter
:
Yet
this
is
nothing
in
comparison
;
this
is
the
least
part
of
their
danger
.
What
think
you
of
the
power
of
all
the
lusts
and
the
corruptions
that
are
in
them
,
that
are
continually
raging
,
warring
?
Who
is
able
of
himself
to
overpower
and
master
these
?
What
think
you
of
the
power
of
Satan
,
and
his
black
confederates
,
the
power
of
darkness
,
as
it
is
stiled
in
the
Scripture
?
All
the
united
strength
of
hell
it self
?
nothing
but
the
power
of
heaven
is
able
to
out
wrestle
this
:
and
they
that
will
struggle
with
it
,
had
need
be
strengthned
by
that
glorious
power
.
And
hence
our
Saviour
places
the
security
of
his
Disciples
in
this
That
they
are
kept
by
him
that
is
greater
then
all
,
John
10.29
.
That
is
,
of
greater
strength
,
as
I
have
shewed
,
so
that
none
can
pluck
them
out
of
his
hand
.
Reason
2
They
that
belong
to
Jesus
Christ
,
are
kept
,
&c.
because
as
no
other
power
can
keep
them
,
so
this
is
mightily
engaged
to
be
for
them
:
And
that
especially
two
wayes
,
by
the
Sons
prayer
,
and
the
Fathers
promise
.
1.
By
the
Sons
prayer
,
and
that
must
not
be
denyed
;
For
this
we
need
to
go
no
further
then
my
text
;
Holy
Father
keep
them
through
thy
own
name
.
It
was
one
of
the
last
requests
he
made
when
he
was
taking
leave
of
this
world
,
and
therefore
certainly
it
was
successfull
.
Simon
,
Simon
,
saith
our
Saviour
,
Satan
hath
desired
to
winnow
thee
as
wheat
.
But
how
is
Peter
kept
now
?
Why
by
our
Saviours
intercession
,
I
have
prayed
for
thee
that
thy
faith
fail
not
.
2.
By
the
Fathers
promise
;
he
hath
engaged
himself
by
promise
to
his
people
many
times
,
that
his
power
shall
be
for
them
.
The
Covenant
is
a
Constellation
,
and
a
heap
of
promises
,
and
he
is
a
God
in
Covenant
with
them
.
So
that
as
he
himself
is
theirs
,
so
all
his
attributes
are
theirs
too
.
His
mercy
to
forgive
them
,
his
justice
to
avenge
them
,
his
power
to
keep
them
.
The
Romans
were
in
league
with
many
people
,
and
if
those
people
were
in
danger
,
they
were
obliged
in
point
of
honour
to
defend
them
;
And
so
they
did
with
as
much
diligence
and
care
as
they
did
their
own
City
.
Even
thus
it
is
between
the
Lord
and
his
people
;
he
is
in
League
and
Covenant
with
them
,
and
he
hath
undertaken
their
protection
:
And
therefore
if
they
be
in
any
streight
,
he
is
bound
in
point
of
honour
to
set
his
power
on
work
to
save
them
:
And
hence
it
is
that
they
are
kept
by
the
almighty
power
of
God
as
long
as
they
remain
in
this
world
.
JOHN
.
17.11
.
Keep
them
through
thy
own
name
,
those
whom
thou
hast
given
.
IS
it
so
that
they
that
belong
to
Jesus
Christ
are
kept
,
&c.
Then
in
Vse
1
the
first
place
let
it
serve
for
information
,
to
let
us
see
where
our
strength
and
safety
lies
.
We
are
in
danger
every
day
and
every
hour
as
long
as
we
remain
in
this
world
;
we
have
mighty
enemies
both
without
us
and
within
us
;
we
walk
continually
in
the
midst
of
traps
and
snares
,
and
gins
that
Satan
and
his
instruments
do
lay
for
us
.
How
are
we
preserved
now
,
and
where
is
our
security
?
Truly
my
brethren
,
not
in
our
own
wisdom
,
grace
,
strength
,
&c.
but
in
the
name
of
God
himself
.
We
are
kept
by
his
power
,
and
not
our
own
.
Our
blessed
Saviour
in
his
prayer
doth
not
commit
us
to
our selves
,
or
any
thing
that
is
in
us
,
but
to
his
Fathers
own
name
,
q.
d.
They
cannot
keep
themselves
by
any
grace
or
strength
that
is
within
them
or
without
them
;
and
therefore
I
beseech
thee
Father
keep
them
through
thy
own
name
.
Well
then
,
my
brethren
,
let
none
of
us
be
strong
in
his
own
strength
,
let
us
not
trust
to
our
own
abilities
to
support
us
and
uphold
us
,
to
bear
us
up
,
and
to
safeguard
us
,
in
temptations
and
afflictions
.
But
let
us
know
that
grace
received
and
infused
is
not
sufficient
of
it self
to
keep
us
,
unless
it
be
corroborated
and
supported
still
with
new
assisting
grace
and
strength
from
God
.
And
therefore
he
is
said
to
keep
us
who
are
sanctified
,
that
we
fall
not
.
And
we
are
kept
not
by
inherent
faith
alone
,
but
by
the
power
of
God
through
faith
unto
salvation
;
1
Pet.
1.4
.
And
thus
the
Lord
hath
ordered
it
,
that
though
we
are
endued
with
some
degrees
of
grace
and
spiritual
strength
,
we
might
be
held
to
a
perpetual
necessary
firm
dependance
on
him
,
notwithstanding
:
And
therefore
when
we
rely
on
what
we
have
received
already
,
as
if
those
measures
which
we
have
inherent
in
our selves
were
strong
enough
to
cope
with
a
temptation
,
the
Lord
will
let
us
see
how
weak
it
is
,
by
the
withdrawing
of
his
succour
from
us
.
And
this
indeed
was
Peters
case
,
he
was
too
bold
and
confident
upon
the
strength
of
his
inherent
grace
,
he
thought
no
doubt
his
faith
was
so
impregnable
,
that
no
temptation
could
prevail
so
far
against
it
,
to
cause
him
to
deny
his
Lord
and
Master
;
No
,
not
the
fear
of
death
it self
:
and
therefore
God
deserted
him
in
reference
to
his
assisting
grace
,
and
so
he
fell
in
the
temptation
;
let
us
be
wary
of
the
same
error
,
lest
we
find
the
same
issue
.
Vse
.
2
Is
it
so
,
That
they
that
belong
to
Jesus
Christ
are
kept
,
&c.
This
then
should
teach
us
to
be
bold
and
resolute
in
all
cases
,
and
not
to
cast
away
our
confidence
,
how
desperate
soever
our
condition
be
:
I
say
as
the
Prophet
,
Who
is
among
you
that
feareth
the
Lord
,
that
walketh
in
darkness
and
can
see
no
light
?
let
him
trust
in
the
Name
of
the
Lord
,
that
is
,
the
great
and
Almighty
power
of
God
,
and
stay
upon
his
God
,
Isa.
50.10
.
And
this
was
that
which
Abraham
trusted
in
,
and
stayed
himself
upon
,
in
such
a
case
wherein
there
was
no
likelihood
,
no
probability
at
all
to
a
humane
apprehension
.
He
staggered
not
at
the
promise
of
God
,
but
was
strong
in
faith
,
giving
glory
to
God
,
Rom.
4.20
.
And
whereupon
did
he
repose
and
rest
his
faith
?
on
the
Almighty
power
of
God
,
being
fully
perswaded
that
what
he
had
promised
,
he
was
able
to
perform
:
And
so
let
us
,
my
Brethren
,
rest
on
this
power
in
all
extremities
and
streights
,
let
us
hide
our selves
in
the
Name
of
God
,
and
let
us
not
be
dashed
,
or
permit
our
hearts
to
sink
by
reason
of
improbabilities
,
or
want
of
means
:
But
let
us
seriously
consider
with
our selves
,
that
Jesus
Christ
hath
,
as
it
were
,
resigned
us
up
into
his
Fathers
hands
,
to
be
kept
by
his
Name
.
And
by
that
name
and
power
of
his
,
let
us
be
confident
we
shall
be
kept
,
what
ever
our
distresses
be
.
And
more
particularly
according
to
the
Explication
of
the
point
,
let
us
be
confident
,
that
if
the
danger
be
within
,
we
shall
be
kept
by
the
Almighty
power
of
God
within
us
strengthening
.
If
our
danger
be
without
,
we
shall
be
kept
by
the
Almighty
power
of
God
without
us
guarding
and
defending
.
If
our
danger
be
within
,
by
reason
of
temptations
or
afflictions
that
lye
hard
upon
us
,
and
are
about
to
overcome
us
,
let
us
take
courage
to
our selves
,
and
resolve
we
shall
be
kept
by
this
Almighty
power
of
God
within
us
,
strengthening
and
supporting
:
And
that
we
shall
be
strengthned
with
all
might
,
according
to
his
glorious
power
.
Oh
thy
temptations
or
afflictions
(
thou
wilt
say
)
are
a
crushing
burthen
to
thee
,
thou
art
not
able
to
sustain
it
:
Thou
wilt
cry
out
as
Job
perhaps
,
Job
6.11
.
What
is
my
strength
that
I
should
hope
?
Is
my
strength
the
strength
of
stones
?
or
is
my
flesh
of
brass
?
But
man
consider
,
is
it
thy
own
strength
that
thou
standest
in
?
If
it
were
so
,
I
must
confess
thy
case
were
very
sad
indeed
.
But
if
thou
be
supported
by
the
glorious
power
of
an
Almighty
God
,
why
shouldst
thou
doubt
or
be
discouraged
?
Thus
far
perhaps
(
although
with
many
bitter
pangs
of
fear
)
thou
hast
past
through
the
midst
of
thy
temptations
and
afflictions
;
thou
hast
been
shaken
fearfully
,
but
yet
thou
hast
not
utterly
been
overthrown
and
cast
down
,
thou
hast
not
yet
denyed
the
Holy
One
,
as
Job
speaks
;
How
hast
thou
been
supported
hitherto
,
but
by
the
Name
of
God
himself
?
was
it
not
he
that
strengthned
thee
in
those
distresses
,
fears
and
agonies
of
thine
?
and
cannot
he
uphold
thee
still
?
Is
Gods
hand
shortned
,
that
he
cannot
help
?
is
any
thing
too
hard
for
the
Almighty
?
Suppose
thy
burthen
shall
be
heavier
yet
,
as
that
it
may
be
is
thy
great
fear
:
Is
that
any
thing
to
God
?
is
not
his
glorious
Name
sufficient
to
keep
and
bear
thee
up
,
as
well
in
heavier
as
in
higher
trials
,
that
hath
kept
thee
hitherto
(
it
must
be
yeilded
)
or
else
thou
hadst
been
overwhelmed
in
thy
troubles
?
And
what
now
will
it
be
too
weak
,
if
thou
be
brought
to
greater
exigencies
and
distresses
?
Indeed
if
thou
wer
't
kept
by
creature-strength
,
either
within
thee
,
or
without
thee
,
the
difference
were
very
great
,
I
must
confess
,
between
a
heavy
and
a
light
affliction
.
But
now
it
matters
not
at
all
;
it
is
all
one
to
the
Almighty
power
of
God
,
that
will
be
sufficient
for
thee
,
let
the
case
be
what
it
will
,
or
what
it
can
.
It
may
be
thou
conceivest
,
that
if
thy
burthen
were
a
little
heavier
,
if
but
a
grain
or
two
were
added
to
it
,
thou
wert
gone
,
thou
must
be
overlaid
,
and
crushed
,
and
broken
instantly
.
Oh
but
remember
that
of
the
Apostle
,
Ephes.
3.16
.
God
is
able
to
do
exceeding
abundantly
above
all
that
we
can
either
ask
or
think
,
according
to
the
power
that
worketh
in
us
.
He
is
able
by
that
power
whereby
he
hath
sustained
thee
so
long
,
to
strengthen
and
support
thee
still
;
what
ever
further
trial
come
upon
thee
,
beyond
all
that
thou
canst
ask
,
yea
beyond
all
that
thou
canst
think
,
he
is
able
to
do
more
then
thou
art
able
to
imagine
.
If
our
danger
be
without
,
from
enemies
that
set
against
us
with
all
their
policy
and
power
,
and
have
reduced
us
to
great
extremities
and
streights
;
let
us
resolve
we
shall
be
kept
by
the
Almighty
power
of
God
without
us
,
guarding
and
defending
.
Let
us
say
boldly
as
the
Psalmist
did
in
such
a
case
,
The
Lord
is
my
helper
,
I
will
not
fear
what
man
can
do
unto
me
.
I
must
confess
that
we
are
apt
to
cast
away
our
confidence
,
and
to
despair
of
succour
and
deliverance
.
It
was
the
Prophet
Davids
weakness
,
as
himself
acknowledges
,
Psal.
77.10
.
But
if
we
fail
at
any
time
with
holy
David
,
let
us
come
off
as
he
did
;
let
us
ingenuously
confess
that
it
is
our
infirmity
,
and
let
us
call
to
mind
with
him
,
the
right
hand
of
the
most
High
.
Oh
let
us
think
upon
the
great
and
the
Almighty
power
of
God
;
for
that
is
intimated
by
his
right
hand
,
which
commonly
is
stronger
then
the
left
,
and
so
let
us
uphold
our
fainting
spirits
,
when
they
are
apt
to
sink
within
us
.
As
Luther
did
,
when
one
supposed
that
the
Emperor
with
all
his
Forces
would
fall
upon
the
Duke
of
Savoy
,
who
was
the
great
Protector
of
the
Protestants
at
that
time
:
And
where
,
saith
he
,
will
Luther
be
then
?
That
holy
man
returned
this
suddain
answer
,
Aut
in
Coelo
,
aut
sub
Coelo
,
either
in
Heaven
,
or
under
Heaven
,
because
he
expected
protection
from
Heaven
as
long
as
he
lived
,
and
knew
he
should
have
possession
of
heaven
when
ever
he
died
.
But
may
we
rest
upon
it
then
,
that
we
shall
have
protection
from
the
Name
of
God
in
all
dangers
?
That
he
will
keep
us
through
his
own
Name
?
To
this
I
answer
,
if
we
belong
to
Jesus
Christ
,
we
may
be
sure
we
shall
be
kept
by
it
,
either
one
way
or
other
,
either
from
the
outward
danger
,
or
else
from
the
inward
dammage
;
either
in
a
way
of
deliverance
,
or
if
not
so
,
in
a
way
of
assistance
.
The
Prayer
of
our
Intercessor
in
my
text
shall
not
be
in
all
respects
in
vain
for
us
.
It
's
true
,
the
Lord
may
leave
us
sometimes
in
the
outward
danger
,
and
may
not
keep
us
by
his
power
for
us
;
But
then
he
will
be
sure
to
keep
us
by
his
power
in
us
.
If
he
take
not
off
our
burthen
,
he
will
give
us
strength
to
bear
it
.
And
if
he
do
not
keep
us
from
the
evill
,
he
will
keep
us
in
the
evil
.
One
way
or
other
we
shall
have
succour
from
his
great
Name
.
If
it
be
not
a
shield
to
cover
us
and
protect
us
,
it
shall
be
an
arm
to
underprop
us
and
support
us
;
underneath
us
shall
be
the
everlasting
arms
,
as
Moses
speaks
.
Deut.
33
27.
So
that
here
is
comfort
still
,
in
any
trial
or
temptation
:
If
we
be
not
delivered
from
it
,
we
shall
be
enabled
to
bear
it
.
And
here
lest
any
of
you
should
look
on
this
as
cold
comfort
.
I
must
tell
you
that
it
is
a
richer
mercy
to
be
enabled
by
the
power
of
God
within
,
to
bear
a
trial
,
then
to
be
rescued
and
delivered
from
it
by
his
power
without
;
this
latter
we
desire
most
;
but
out
of
doubt
the
first
is
best
for
us
:
For
do
but
weigh
it
,
my
Beloved
,
outward
help
and
outward
succor
and
deliverance
by
the
power
of
God
,
is
but
a
common
mercy
,
of
which
the
worst
of
men
partake
;
yea
of
which
the
beasts
partake
;
in
this
respect
he
saveth
man
and
beast
.
How
often
doth
the
Lord
put
forth
his
power
to
rescue
the
vilest
of
the
sons
of
men
,
from
outward
danger
;
yea
the
vilest
of
the
creatures
!
But
he
supports
and
strengthens
by
his
grace
within
,
none
but
his
own
people
.
It
is
the
proper
and
peculiar
priviledge
of
those
that
are
given
up
to
Jesus
Christ
,
to
be
kept
this
way
by
the
Name
of
God
.
Paul
was
importunate
you
know
,
to
be
delivered
from
the
Messenger
of
Satan
that
was
sent
to
buffet
him
;
For
this
thing
▪
besought
the
Lord
thrice
,
that
is
might
depart
from
me
,
2
Cor.
12.8
.
He
could
not
speed
in
that
Petition
,
he
could
not
get
deliverance
,
but
he
got
support
,
which
was
abundantly
the
richest
mercy
:
And
when
did
God
ever
say
to
an
ungodly
wretch
in
such
a
case
,
as
he
doth
there
to
the
Apostle
Paul
,
My
grace
is
sufficient
for
thee
,
and
my
strength
is
perfected
in
weakness
?
He
hath
very
often
given
wicked
men
sufficient
outward
succour
,
but
he
never
gave
them
yet
sufficient
inward
grace
;
this
is
peculiar
to
his
own
people
.
Vse
3
Is
it
so
,
that
they
that
belong
to
Jesus
Christ
are
kept
,
&c.
Then
when
you
are
in
any
danger
or
distress
,
have
recourse
to
this
power
.
Seek
not
so
much
to
outward
means
and
second
helps
,
but
say
as
David
,
Psal.
68.11
.
Lord
,
do
thou
give
us
help
from
trouble
:
If
you
be
kept
,
it
must
be
by
the
Name
of
God
,
to
which
you
are
committed
by
your
Saviour
.
He
saith
not
to
the
Father
in
my
text
,
Let
them
be
kept
by
humane
strength
,
by
worldly
succours
and
accomodations
;
But
keep
them
through
thy
own
Name
:
And
therefore
when
you
know
not
what
to
do
,
run
to
this
Tower
,
the
Name
of
God
:
Seek
the
Lord
,
and
seek
his
strength
,
as
the
Psalmist
counsels
you
,
Psal.
105.4
.
For
you
must
know
,
my
Brethren
,
it
is
not
enough
to
make
us
capable
of
having
sure
protection
in
the
name
and
power
of
God
,
that
we
belong
to
Jesus
Christ
;
No
,
we
may
be
so
careless
of
our
duty
,
that
we
may
be
deserted
for
the
present
of
the
power
of
God
,
and
may
not
have
it
to
relieve
us
and
defend
us
:
And
this
is
that
which
Ezra
intimates
,
Ezra
8.22
.
The
hand
,
that
is
,
the
power
of
God
,
is
upon
all
them
for
good
that
seek
him
:
If
we
neglect
him
,
we
may
miss
of
favour
from
him
,
as
Asa
did
in
such
a
case
,
the
Lord
would
not
put
forth
his
power
to
heal
him
,
because
he
sought
not
to
the
Lord
,
but
to
Physitians
:
And
therefore
when
we
are
in
danger
any
way
,
from
within
,
or
from
without
,
let
us
lift
up
our
hearts
and
cry
to
God
,
with
the
afflicted
Church
,
Psal.
80.2
.
Stir
up
thy
strength
and
come
and
save
us
;
and
let
us
see
that
we
do
it
in
the
way
that
God
would
have
us
,
and
that
we
seek
him
in
the
due
order
,
as
the
expression
is
,
1
Chron.
15.13
.
And
to
this
end
I
shall
give
you
some
directions
.
1.
Seek
him
early
while
he
may
be
found
of
you
;
you
must
not
run
through
all
your
other
holds
,
and
fly
to
all
your
other
stays
,
and
when
you
find
that
you
are
disappointed
in
them
all
,
then
go
to
hide
your selves
,
and
not
till
then
in
this
Name
,
when
you
know
not
what
to
do
;
for
then
perhaps
the
Lord
will
shut
the
doors
against
you
,
and
leave
you
helpless
in
your
troubles
:
And
truly
it
is
just
with
God
,
that
they
that
seek
not
to
him
,
till
they
be
driven
out
of
all
their
shifts
,
should
be
neglected
by
him
when
they
come
.
2.
Humbly
,
or
else
the
Name
of
God
will
not
be
a
refuge
to
you
.
You
may
come
to
him
for
shelter
,
but
he
will
not
receive
you
into
his
protection
;
No
,
he
will
resist
the
proud
,
he
will
keep
them
out
of
doors
,
he
will
leave
them
succourless
in
their
distresses
.
They
were
so
proud
,
and
their
stomachs
were
so
high
in
prosperous
times
,
that
they
looked
not
after
God
,
God
was
not
in
all
their
thoughts
,
Psal.
10.4
.
And
therefore
now
when
they
come
running
to
him
,
because
they
know
not
how
to
live
without
him
,
the
Lord
will
look
as
little
after
them
;
let
them
do
what
they
will
for
God
.
But
on
the
other
side
,
my
Brethren
,
there
are
many
sweet
and
pretious
promises
of
mercy
&
protection
to
the
humble
person
.
3.
Heartily
,
with
all
the
heart
,
and
all
the
soul
,
for
so
is
the
direction
,
Deut.
4.29
.
you
must
not
seek
him
feignedly
with
half
a
heart
,
with
a
divided
spirit
;
for
if
you
do
,
you
may
expect
such
entertainment
as
is
threatned
to
those
dissembling
wretches
mentioned
Prov.
1.28
.
They
shall
call
upon
me
,
but
I
will
not
answer
;
they
shall
seek
me
early
,
but
they
shall
not
find
me
;
and
you
may
look
to
speed
as
hollow-hearted
Israel
did
,
Hos.
5.6
They
shall
go
with
their
flocks
and
with
their
herds
to
seek
the
Lord
,
and
shall
not
find
him
.
4.
Reformedly
,
in
a
way
of
Reformation
,
and
amendment
.
It
is
in
vain
for
a
prophane
and
filthy
person
,
so
continuing
,
to
run
to
the
name
of
God
in
his
distresses
;
He
must
not
look
for
any
shelter
there
,
he
shall
not
come
neer
God
,
for
God
will
be
sanctified
in
all
that
come
near
him
.
He
that
cannot
endure
to
look
upon
prophaness
with
his
eye
,
will
not
shrowd
it
with
his
wing
.
But
to
the
Saints
,
to
holy
persons
,
the
Lord
will
be
a
sure
refuge
;
The
Name
of
the
Lord
is
a
strong
Tower
,
Prov.
18.10
.
the
righteous
runneth
into
it
and
is
safe
.
5.
Constantly
,
we
must
hold
out
in
seeking
God
,
and
that
not
only
in
the
act
,
but
also
in
the
power
and
vigor
of
it
:
And
as
the
Spouse
,
though
she
were
long
delaid
,
and
though
she
met
with
many
difficulties
and
disheartnings
;
yet
she
continued
seeking
still
:
She
followed
Christ
through
every
lane
and
every
street
,
and
never
left
till
she
had
found
him
:
So
we
must
follow
God
,
my
Brethren
,
through
all
the
Ordinances
,
all
the
means
,
all
the
wayes
that
lead
to
him
,
and
though
he
fly
away
and
hide
himself
,
we
must
not
faint
,
and
languish
,
but
continue
and
hold
out
,
till
we
have
found
him
.
Vse
4
Is
it
so
,
that
they
that
belong
to
Christ
are
kept
,
&c.
If
then
we
have
been
kept
in
any
dangers
or
distresses
,
let
us
look
up
to
this
Name
:
let
us
not
rest
in
the
external
means
,
and
secondary
causes
of
our
succour
or
deliverance
;
but
let
us
look
beyond
them
and
above
them
,
to
the
name
of
God
.
Let
us
see
this
Name
of
his
engraven
and
enstampt
upon
them
,
as
the
Prophet
counsels
,
Mich.
6.9
.
The
man
of
wisdom
shall
see
thy
Name
;
and
when
we
see
it
,
let
us
acknowledge
it
to
be
the
fountain
of
our
help
,
the
cause
of
all
our
succour
and
deliverance
:
Let
us
confess
that
God
(
according
to
our
Saviours
Prayer
in
my
Text
)
hath
kept
us
through
his
own
Name
.
And
let
his
Name
have
all
the
glory
.
And
thus
far
of
the
means
by
which
our
Saviour
here
desires
,
that
his
Disciples
and
Apostles
might
be
kept
,
his
Fathers
Name
;
Holy
Father
,
keep
through
thy
own
Name
those
whom
thou
hast
given
me
.
The
End
for
which
he
prays
they
might
be
kept
,
comes
now
in
order
to
be
handled
,
That
they
may
be
one
as
we
are
.
A
strange
expression
,
if
we
look
upon
it
with
a
superficial
view
.
That
the
Disciples
of
our
Saviour
may
be
one
in
some
respects
,
is
very
easie
to
imagine
:
But
how
they
should
be
one
,
as
God
the
Father
and
the
Son
are
one
,
who
are
so
one
that
they
are
the
very
same
,
the
same
essence
,
(
for
so
the
union
is
identical
)
though
they
be
not
the
same
person
,
this
is
hard
to
be
conceived
;
yet
this
is
the
expression
of
our
Saviour
to
his
Father
in
my
Text
,
That
they
be
one
as
we
are
.
Which
that
you
may
the
better
understand
,
my
Brethren
,
you
must
know
that
[
as
]
in
Scripture
is
many
times
a
note
of
similitude
,
and
not
of
equality
.
It
intimates
the
truth
and
the
reality
of
that
wherein
the
likeness
stands
,
and
not
the
measure
and
degree
.
I
might
give
many
instances
wherein
that
particle
is
so
taken
;
you
may
see
that
place
for
instance
,
Luk.
6.36
.
Be
you
merciful
,
as
your
Father
also
is
merciful
.
It
is
impossible
for
any
man
to
be
merciful
as
God
,
if
you
look
to
the
degree
:
For
as
the
Heavens
are
higher
then
the
Earth
,
so
are
his
ways
and
thoughts
above
ours
,
in
reference
to
mercy
and
forgiveness
:
But
yet
we
may
be
merciful
as
God
is
,
really
and
truly
so
,
although
not
so
in
such
a
measure
.
We
may
be
merciful
as
he
,
though
not
as
merciful
as
he
.
So
in
my
Text
our
Saviour
prays
in
the
behalf
of
his
Apostles
and
Disciples
to
his
Father
,
that
they
may
be
one
(
saith
he
)
as
we
are
,
as
thee
and
I
are
.
The
meaning
is
not
,
that
they
may
be
one
as
neerly
(
that
is
impossible
)
but
that
they
may
be
one
as
truly
as
we
are
.
Not
that
they
may
be
one
by
a
substantial
and
identical
,
but
by
a
real
union
as
we
are
.
Not
that
they
many
be
one
in
all
respects
,
but
that
they
may
be
one
in
some
respects
as
we
are
.
But
you
will
ask
me
then
,
what
those
respects
are
?
I
will
shew
you
in
a
Word
.
God
and
Christ
,
the
Father
and
the
Son
are
two
persons
.
And
yet
though
they
be
two
persons
,
they
agree
in
every
thing
Though
they
be
divers
,
yet
they
never
differ
;
No
,
they
do
continually
minde
the
same
things
,
they
will
and
nill
the
same
things
,
they
love
and
hate
the
same
things
:
There
is
an
unexpressible
agreement
and
consent
between
them
every
way
;
even
so
it
is
exceedingly
to
be
desired
,
that
the
Disciples
of
our
Saviour
,
though
they
be
many
persons
,
yet
they
may
be
of
one
mind
,
and
one
heart
,
and
one
affection
:
That
they
may
agree
in
all
things
,
that
there
may
be
no
difference
,
no
divisions
,
no
jars
,
no
strifes
,
no
rents
among
them
;
but
that
they
may
in
this
respect
be
one
,
even
as
the
Father
and
Son
are
.
And
this
,
you
see
,
is
the
great
thing
for
which
our
Saviour
is
a
suitor
to
his
Father
,
in
behalf
of
his
Apostles
and
Disciples
,
that
they
might
be
at
unity
among
themselves
.
This
is
the
end
for
which
he
prays
they
may
be
kept
by
the
Almighty
power
of
God
himself
,
that
as
far
as
it
is
possible
for
men
to
be
,
they
may
be
one
,
even
as
the
Father
and
the
Son
are
one
;
Holy
Father
keep
them
through
thy
own
Name
,
that
they
may
be
one
as
we
are
.
So
that
the
Observation
clearly
intimated
here
is
this
.
DOCTRINE
.
It
is
a
matter
of
wondrous
difficulty
,
and
of
high
Concernment
,
for
Christs
Disciples
to
be
at
neerest
unity
among
themselves
.
Both
these
particulars
,
I
take
it
,
are
apparently
suggested
in
the
words
,
First
,
that
it
is
a
point
of
wondrous
difficulty
;
Then
that
it
is
a
point
of
high
concernment
,
that
all
that
are
bestowed
on
Jesus
Christ
,
should
(
as
far
as
men
may
be
)
be
one
,
as
God
and
Christ
are
one
.
I
shall
clear
them
in
order
,
from
the
Text
and
other
Scriptures
.
It
is
a
matter
of
wondrous
difficulty
,
even
for
Christs
Disciples
to
be
at
neerest
unity
among
themselves
.
Our
Saviour
saw
it
to
be
very
hard
for
them
in
all
things
to
agree
together
,
and
therefore
he
desires
it
may
be
brought
about
by
the
Almighty
power
of
God
himself
;
Holy
Father
keep
them
through
thy
own
Name
,
that
they
may
be
one
as
we
are
.
He
prays
his
Father
to
set
his
own
Almighty
power
about
it
,
to
effect
it
;
by
which
he
intimateth
that
it
is
no
easie
matter
.
It
is
observable
how
the
Apostle
struggles
for
it
,
2
Thess.
3.16
.
The
God
of
peace
himself
give
you
peace
always
by
all
means
:
So
that
there
is
no
possibility
of
having
peace
,
unless
God
himself
bestow
it
;
unless
he
bow
the
heavens
and
come
down
,
and
work
it
in
the
hearts
of
his
people
.
It
is
beyond
the
power
of
any
creature
to
keep
the
Saints
themselves
in
unity
and
peace
,
unless
God
himself
do
it
.
And
so
the
Apostle
having
well
considered
the
wondrous
difficulty
of
it
,
turns
himself
to
God
.
Now
the
God
of
peace
himself
give
it
.
q.
d.
I
see
no
other
means
will
do
it
,
and
therefore
I
beseech
thee
Lord
,
thou
who
art
the
God
of
peace
,
do
thou
thy self
make
unity
among
thy
people
.
That
phrase
of
the
Apostle
is
notable
to
this
purpose
.
Eph.
4.3
.
Endeavouring
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
word
there
used
,
imports
the
doing
of
a
thing
with
much
intention
,
with
inward
care
,
and
outward
diligence
,
and
labour
,
and
endeavour
to
the
very
utmost
.
The
setting
of
ones
self
about
a
business
strenuously
,
and
with
all
his
might
,
which
would
not
need
,
if
it
were
an
easie
matter
.
Endeavouring
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
So
that
you
see
it
is
a
matter
of
wondrous
difficulty
,
for
Christs
Disciples
to
be
at
neerest
unity
among
themselves
.
But
you
will
ask
me
how
it
should
be
so
?
A
man
would
think
it
should
be
no
hard
matter
for
Christs
Disciples
to
be
all
one
:
for
them
who
are
so
closely
and
so
neerly
joyned
so
many
wayes
,
and
by
so
many
tyes
;
who
are
all
one
body
,
one
spirit
,
who
have
all
one
Head
,
one
God
,
one
Lord
,
one
faith
,
one
hope
,
one
baptism
,
to
be
at
unity
among
themselves
.
Indeed
it
is
a
task
almost
insuperable
to
have
peace
with
all
the
world
.
To
say
the
truth
,
it
is
impossible
,
as
the
Apostle
Paul
insinuates
in
his
exhortation
,
Rom.
12.18
.
If
it
be
possible
,
as
much
as
lies
in
you
,
live
peaceably
with
all
men
.
But
to
live
peaceably
with
Saints
and
fellow
members
,
for
such
to
be
at
unity
among
themselves
,
what
difficulty
should
there
be
in
this
!
How
cometh
it
to
pass
that
this
is
such
a
hard
matter
,
That
the
almighty
power
of
God
himself
is
called
down
from
heaven
about
it
?
Why
my
beloved
there
be
many
things
even
in
the
Saints
and
Christs
Disciples
,
that
make
the
matter
difficult
.
And
I
shall
draw
them
all
that
I
shall
mention
,
to
these
two
heads
.
There
are
some
things
in
which
they
are
too
much
alike
,
and
there
are
other
things
in
which
they
differ
overmuch
;
and
both
of
them
do
make
it
wonderfully
hard
even
for
the
Saints
to
be
at
unity
among
themselves
.
There
are
some
things
in
which
they
are
too
much
alike
to
agree
among
themselves
.
They
are
all
(
the
holiest
of
them
)
too
carnal
,
they
have
too
much
corruption
in
them
easily
to
close
together
.
And
this
is
that
the
Apostle
Paul
observes
in
the
Corinthians
,
1
Epist.
3.3
.
Whereas
there
is
among
you
strife
,
and
envy
,
and
division
,
are
you
not
carnal
?
Is
it
not
very
manifest
,
that
there
is
much
corruption
,
and
much
flesh
in
you
?
And
is
not
this
the
cause
of
these
dissentions
?
It
may
be
you
are
apt
to
think
it
to
be
otherwise
,
but
mark
what
the
Apostle
saith
James
4.1
.
From
whence
come
wars
and
fightings
among
you
?
Whence
do
they
come
?
Why
hence
they
come
,
will
some
men
say
;
I
am
so
troubled
and
molested
,
I
am
so
grosly
injured
and
abused
that
I
cannot
live
in
peace
.
Never
was
any
man
so
basely
used
,
so
vilely
dealt
withall
,
as
I
have
been
,
and
that
by
those
that
are
accounted
honest
men
.
And
hence
it
is
that
I
cannot
be
at
rest
:
No
,
no
,
saith
the
Apostle
,
thou
art
much
deceived
,
I
had
as
lief
thou
hadst
said
nothing
.
It
is
the
wickedness
and
the
corruption
that
is
in
thee
,
that
is
the
true
and
real
cause
of
all
this
.
From
hence
come
wars
and
fightings
among
you
,
even
from
your
lusts
that
warr
in
your
members
.
And
I
will
shew
you
what
those
lusts
are
,
which
make
it
so
extremely
hard
,
even
for
the
Saints
to
be
at
unity
among
themselves
.
1.
They
are
too
proud
:
The
wise
man
tels
us
this
hath
a
stroke
in
all
quarrels
,
Prov.
13.10
.
And
if
in
all
,
then
in
the
quarrels
of
the
Saints
too
.
And
truly
my
beloved
,
were
it
not
for
this
,
there
would
not
be
such
endless
and
implacable
contentions
about
matters
civil
,
as
there
are
sometimes
between
those
that
are
Christs
Disciples
.
It
is
their
pride
that
neither
side
will
stoop
or
bow
;
both
are
high
and
both
are
stiff
,
and
so
there
can
no
possible
accommodation
or
accord
be
made
between
them
.
And
were
it
not
for
pride
there
would
not
be
such
endless
and
implacable
contentions
about
matters
doctrinal
.
This
is
the
true
and
real
cause
,
why
men
will
not
indure
to
be
gainsaid
and
crost
in
their
opinion
,
but
presently
they
fret
and
fume
and
fall
into
an
everlasting
strife
about
words
,
whereof
cometh
envy
,
railing
,
evil
surmisings
,
and
perverse
disputings
,
as
the
Apostle
shewes
,
1
Tim.
6.4
,
5.
Now
would
you
have
the
character
of
such
a
person
as
carryes
matters
in
this
fashion
?
saith
the
Apostle
,
he
is
proud
,
knowing
nothing
.
He
thinks
himself
a
very
knowing
man
,
but
this
is
nothing
but
his
pride
.
And
hence
it
comes
to
pass
that
men
are
so
unalterable
in
their
fancies
and
conceipts
,
that
having
once
asserted
them
and
owned
them
,
they
will
not
lay
them
down
again
(
no
though
they
be
convinced
)
for
their
honours
sake
.
Remarkable
and
exemplary
is
the
resolution
and
humility
of
Job
in
such
a
case
,
Job
6.24
.
Teach
me
and
I
will
hold
my
peace
,
and
make
me
know
wherein
I
have
erred
.
In
which
ingenuous
disposition
,
did
those
who
differ
in
their
judgements
constantly
agree
,
they
might
be
quickly
brought
,
if
not
wherein
they
err
,
to
change
their
minds
,
yet
to
allay
them
so
,
with
humility
and
love
,
that
they
should
never
break
forth
into
bitterness
against
their
brethren
.
But
while
they
have
such
a
deal
of
pride
among
them
(
while
they
are
so
alike
in
this
regard
)
it
is
impossible
they
should
agree
together
.
2.
It
is
impossible
,
even
for
the
Saints
,
to
be
in
all
respects
at
unity
among
themselves
,
because
as
they
are
too
proud
,
so
they
are
too
selfish
.
Herein
they
are
too
near
alike
easily
to
close
together
.
This
is
indeed
the
great
make-bate
,
it
hath
a
special
hand
,
and
is
a
violent
eager
stickler
in
all
the
quarrels
that
are
driven
to
and
fro
among
men
.
From
hence
it
is
that
men
are
so
inflexible
and
so
extremly
stiff
in
their
opinions
,
that
they
will
abate
nothing
,
nor
yield
to
nothing
for
quietness
and
peace
sake
;
it
is
their
love
,
not
to
the
truth
,
but
to
themselves
,
it
is
their
self-love
.
And
so
it
is
the
selfishness
of
men
that
makes
them
so
intent
upon
their
own
things
that
they
will
have
the
utmost
in
a
business
,
and
urge
extremity
of
right
,
and
will
not
part
with
any
thing
almost
to
purchase
pretious
peace
.
It
is
because
they
love
themselves
too
well
,
and
because
there
is
so
much
of
this
even
in
the
Saints
,
this
makes
it
wonderfully
hard
for
them
to
be
at
unity
among
themselves
.
I
might
name
other
things
in
which
they
are
too
much
alike
to
close
so
nearly
as
they
should
,
but
these
shall
serve
for
that
branch
.
It
is
a
hard
thing
for
the
Saints
to
live
at
unity
among
themselves
,
because
as
there
are
some
things
in
which
they
are
too
much
alike
:
So
there
are
other
things
in
which
they
differ
overmuch
,
so
close
so
nearly
as
they
should
together
.
For
differences
make
divisions
many
times
,
even
among
Christs
Disciples
.
And
that
you
may
the
better
look
into
the
business
,
I
will
shew
you
many
things
in
which
they
differ
many
times
,
which
render
a
conjunction
and
a
perfect
union
infinitely
hard
to
be
made
and
kept
among
them
.
1.
They
are
of
divers
tempers
and
of
divers
constitutions
,
and
those
will
hardly
close
together
.
As
divers
strings
,
unless
they
be
of
purpose
tun'd
alike
,
will
not
be
unisons
,
they
will
not
be
of
one
sound
:
They
may
be
very
sweet
apart
,
but
if
you
strike
them
all
together
,
they
will
make
a
discord
;
So
it
is
in
this
case
:
some
of
the
Saints
are
of
a
melancholy
sad
,
and
others
of
a
sanguine
cheerfull
temper
.
The
melancholy
doth
not
like
the
cheerfull
,
the
cheerfull
doth
not
like
the
melancholy
Saint
.
Or
if
he
like
him
in
his
judgement
,
he
cares
not
to
converse
with
him
,
or
not
so
much
at
least
as
with
another
,
because
he
doth
not
suit
his
disposition
.
One
Saint
by
reason
of
his
constitution
,
(
which
grace
doth
never
wholly
alter
,
)
is
very
hot
and
very
active
:
Another
Saint
is
very
cold
,
and
very
dull
.
Those
two
being
so
unlike
,
will
continually
be
disliking
one
another
,
and
it
may
be
censuring
:
so
that
it
will
be
very
hard
to
bring
them
to
so
near
a
close
as
should
be
between
Christs
Disciples
.
2.
They
are
of
divers
stations
and
conditions
,
in
the
world
,
and
in
the
Church
.
Some
are
high
,
and
some
are
low
,
some
are
rich
and
some
are
poor
.
The
high
are
ready
to
despise
the
low
,
the
low
are
ready
to
envy
the
high
.
The
rich
are
ready
to
despise
the
poor
;
the
poor
,
&c.
One
of
them
will
be
apt
on
all
occasions
to
be
perking
at
the
other
.
And
this
will
make
a
perfect
union
extremly
difficult
between
them
.
3.
They
are
of
divers
interests
by
reason
of
their
callings
,
judgements
,
opinions
,
habitations
,
outward
substance
and
estates
;
and
differences
will
arise
and
grow
from
all
these
;
So
that
it
will
be
hard
to
keep
them
quiet
,
and
to
hold
them
close
together
.
Meum
and
tuum
,
is
the
rise
of
all
dissentions
;
it
is
this
same
thine
and
mine
,
that
setteth
men
,
yea
the
best
men
sometimes
together
by
the
Ears
.
This
is
my
right
,
and
that
is
thine
;
this
is
my
place
,
and
that
is
thine
;
this
is
my
opinion
,
and
that
is
thine
.
If
the
interest
were
one
,
they
would
be
one
;
but
sure
it
cannot
be
avoided
,
but
it
will
be
so
different
,
in
this
world
;
there
will
be
differences
now
and
then
even
among
the
Saints
themselves
.
It
was
upon
the
point
of
interest
that
Abraham
and
Lot
fell
out
though
they
were
both
good
men
.
And
it
is
noted
by
the
Holy
Ghost
himself
as
one
especial
reason
of
the
strange
consent
and
harmony
that
was
among
the
primitive
Saints
,
because
their
interest
was
one
,
Acts
4.32
.
The
multitude
of
them
that
believed
were
of
one
heart
and
of
one
soul
.
How
so
?
They
had
all
things
common
,
neither
said
any
of
them
that
any
of
the
things
which
he
possessed
were
his
own
.
The
state
of
those
times
,
my
brethren
,
both
admitted
and
required
it
,
and
we
see
the
fruit
of
it
.
It
is
not
so
,
and
to
say
truth
,
cannot
be
so
in
our
dayes
,
and
therefore
it
is
much
the
harder
to
keep
perfect
unity
among
the
Saints
.
When
once
they
shall
come
all
to
be
in
one
place
,
in
one
condition
,
of
one
opinion
,
and
to
have
one
inheritance
,
and
so
to
have
one
common
interest
among
them
all
,
when
God
shall
be
all
in
all
,
there
will
be
no
more
divisions
;
but
in
the
mean
time
it
is
impossible
they
should
in
every
thing
agree
together
.
4.
They
are
of
divers
qualifications
.
There
are
diversities
of
gifts
,
saith
the
Apostle
,
1
Cor.
12.4
.
Now
these
I
must
acknowledge
are
intended
to
beget
union
.
But
yet
by
accident
,
by
reason
of
remainders
of
corruption
in
the
Saints
,
they
cause
divisions
.
While
some
are
of
more
judgement
,
and
other
some
of
more
affection
;
while
some
are
of
greater
,
and
other
some
of
meaner
gifts
,
here
are
occasions
(
I
say
not
causes
,
but
occasions
)
of
dissention
,
while
some
are
supercilious
,
and
the
other
envious
.
As
soon
as
the
Apostle
layes
down
the
distinction
between
strong
and
weak
Christians
,
Rom.
14.1
.
there
follows
disputation
and
division
presently
.
The
one
despises
,
and
the
other
judges
.
The
strong
Christian
is
ready
upon
all
occasions
to
despise
the
weak
.
The
weak
Christian
is
apt
upon
the
other
side
to
judge
the
strong
.
The
strong
slights
,
and
the
weak
censures
,
and
so
there
is
a
wofull
breach
of
unity
and
peace
among
them
.
By
these
things
it
is
evident
my
brethren
,
that
it
is
a
matter
of
wondrous
difficulty
even
for
Christs
Disciples
to
be
at
unity
among
themselves
.
And
truly
if
we
seriously
consider
how
like
they
are
in
regard
of
some
corruptions
,
and
how
different
they
are
in
Constitutions
,
Stations
,
Interests
and
Qualifications
,
we
will
not
wonder
that
the
Almighty
power
of
God
is
invocated
by
our
Saviour
to
effect
it
.
JOHN
17.11
.
That
they
may
be
one
as
we
are
.
AND
this
for
clearing
of
the
former
member
of
the
point
,
It
is
a
matter
of
wondrous
difficulty
for
Christs
Disciples
to
be
at
nearest
unity
among
themselves
.
Proceed
we
to
the
clearing
of
the
second
.
It
is
a
matter
of
high
concernment
for
Christs
disciples
to
be
at
nearest
unity
among
themselves
.
As
of
wondrous
difficulty
,
so
of
very
great
concernment
.
It
is
the
first
thing
that
our
Saviour
begs
in
the
behalf
of
his
Apostles
and
Disciples
,
that
they
might
be
one
:
And
prayes
his
Father
to
effect
it
,
by
his
own
almighty
power
.
Holy
Father
,
keep
them
through
thy
own
name
,
that
they
may
be
one
as
we
are
.
By
which
he
shews
that
as
it
is
a
hard
thing
,
so
it
is
a
choise
thing
,
a
thing
of
special
consequence
,
worthy
the
putting
forth
of
the
almighty
power
of
God
about
it
.
And
therefore
the
Apostle
Paul
would
have
us
strain
our selves
to
get
it
and
preserve
it
,
to
do
as
much
as
lies
in
us
,
even
to
the
utmost
,
as
much
as
it
is
possible
for
men
to
do
,
to
set
all
our
abilities
and
all
our
faculties
a
work
to
procure
and
keep
peace
,
Rom.
12.18
.
And
to
this
end
having
perswaded
the
Colossians
to
adorn
themselves
with
mercy
,
kindness
humbleness
of
mind
,
and
with
the
habits
and
the
acts
of
meekness
and
long-suffering
as
with
glorious
robes
,
he
perswadeth
them
at
length
to
put
on
love
,
which
is
an
uniting
grace
,
a
bond
of
perfectness
,
the
uppermost
garment
(
as
it
were
)
and
so
the
largest
,
fairest
,
richest
,
and
most
pretious
piece
of
the
new
cloathing
of
a
Christian
:
And
therefore
puts
a
special
Emphasis
upon
his
exhortation
to
it
;
Above
all
these
things
put
on
charity
which
is
the
bond
of
perfectness
:
which
will
unite
and
join
you
perfectly
together
.
They
are
not
graces
of
the
meanest
rank
that
Paul
commends
to
the
Colossians
in
the
former
verses
.
Yet
having
run
through
all
of
them
,
and
being
come
at
length
to
this
uniting
grace
,
as
to
the
top
and
chief
of
all
,
he
sets
the
finger
of
a
hand
against
it
,
to
point
it
out
as
supereminent
:
Above
all
these
things
put
on
charity
which
is
the
bond
of
perfectness
.
How
is
the
Prophet
David
carried
out
beyond
himself
,
and
even
ravished
in
the
contemplation
of
this
pretious
unity
among
the
Saints
,
and
therefore
calleth
others
to
join
in
admiration
with
him
.
Psal.
133.1
.
Behold
how
good
and
pleasant
a
thing
it
is
for
brethren
to
dwell
together
in
unity
!
The
admirable
and
surpassing
excellency
of
it
,
is
represented
to
us
in
the
Scripture
many
wayes
.
If
God
will
promise
any
special
mercy
to
the
Church
,
it
shall
be
this
,
Isa.
11.6
.
The
Wolf
and
Lamb
shall
dwell
together
,
the
Leopard
shall
lye
down
with
the
Kid
,
and
the
Lyon
with
the
Calf
,
and
a
little
Child
shall
lead
them
.
And
great
shall
be
the
peace
of
thy
Children
,
Isa
,
54.13
.
If
he
will
give
them
any
choice
blessing
,
The
Lord
will
bless
his
people
with
peace
,
Psal.
29.11
.
If
we
will
pray
for
any
favour
worth
striving
for
,
it
must
be
for
Church-peace
and
unity
among
the
Saints
.
Pray
ye
for
the
peace
of
Jerusalem
,
Psalm
112.7
.
that
it
may
be
like
a
City
that
is
at
unity
within
it self
.
And
therefore
the
Apostle
is
so
earnest
for
it
,
as
it
were
for
life
and
death
,
The
God
of
peace
give
you
peace
alwayes
,
and
by
all
means
.
By
which
he
intimateth
that
as
it
is
a
thing
of
wondrous
difficulty
,
so
of
great
concernment
for
Christs
Disciples
to
be
at
unity
among
themselves
.
And
this
I
shall
lay
open
to
you
in
a
few
paaticulars
.
It
is
of
great
concernment
to
the
growth
of
Christs
Disciples
,
and
to
their
thriving
in
their
spiritual
estate
.
It
is
observed
of
the
Church
,
Acts
4.32
.
that
they
were
of
one
heart
and
one
soul
.
And
that
which
follows
presently
,
is
this
,
great
grace
was
upon
them
all
.
It
seems
they
were
in
the
increasing
and
the
thriving
hand
by
this
means
.
Where
there
is
great
peace
among
the
Saints
,
there
is
great
grace
too
.
Much
union
brings
forth
much
communion
,
and
much
Communion
brings
forth
much
holiness
and
much
grace
.
When
Christians
walk
on
in
a
sweet
and
amicable
way
,
they
cannot
choose
but
grow
exceedingly
.
But
when
dissentions
make
them
to
reserve
themselves
,
this
is
extremely
prejudicial
to
the
increase
in
holiness
which
otherwise
would
be
among
them
.
That
place
of
the
Apostle
is
very
notable
to
this
purpose
,
Col.
2
,
19.
And
not
holding
the
head
from
which
all
the
body
by
joints
,
and
bands
having
nourishment
ministred
and
knit
together
,
encreaseth
with
the
increase
of
God
;
being
knit
together
it
maketh
increase
.
It
is
of
great
concernment
as
to
the
growth
of
Christs
Disciples
,
so
also
to
their
comfort
,
that
they
be
at
nearest
unity
among
themselves
;
it
is
a
notable
expression
of
the
Apostle
Paul
to
this
purpose
,
Col.
2.2
.
That
their
hearts
might
be
comforted
,
being
knit
together
in
love
:
There
is
the
mercy
wished
them
,
that
their
hearts
might
be
comforted
;
and
then
the
requisite
condition
and
qualification
to
make
them
capable
of
this
comfort
,
being
knit
together
in
love
.
Much
union
,
much
comfort
;
little
union
,
little
comfort
;
no
union
,
no
comfort
:
Indeed
it
is
a
pleasant
thing
for
Brethren
to
live
together
in
unity
;
but
it
is
a
bitter
thing
to
live
in
discord
and
dissention
;
it
eats
out
all
the
joy
and
comfort
of
a
man
,
and
fills
his
spirit
with
vexation
:
When
men
are
over
head
and
ears
in
Controversies
and
Contentions
,
especially
Saints
with
Saints
,
it
makes
their
lives
unquiet
and
uncomfortable
to
them
:
You
shall
observe
how
restless
such
men
are
,
who
are
embroyled
in
troubles
,
and
who
are
deep
in
Controversies
and
Contentions
;
they
cannot
eat
,
they
cannot
sleep
,
they
cannot
talk
,
they
can
do
nothing
cheerfully
and
freely
,
they
are
so
clogged
and
cumbred
with
their
own
impatient
and
perplexed
thoughts
:
Listen
to
them
,
and
you
shall
hear
them
ever
and
anon
complaining
that
every
one
is
vexing
them
,
and
troubling
and
molesting
them
,
so
that
they
cannot
live
in
peace
.
Their
wives
,
their
children
,
and
their
servants
cannot
be
at
quiet
for
them
,
they
are
in
such
a
pelting
humor
upon
every
light
occasion
:
Their
families
are
like
the
middle
Region
of
the
air
,
continually
rent
and
torn
with
storms
and
thunders
and
tempestuous
stirs
,
which
rise
at
first
of
a
thing
of
nothing
,
a
thin
invisible
fume
drawn
up
from
the
earth
:
And
all
this
comes
to
pass
by
the
dissentions
that
they
have
with
others
,
which
takes
away
the
meekness
of
their
spirits
,
and
with
that
their
quiet
too
:
And
therefore
you
shall
find
a
meek
and
quiet
spirit
joyned
together
,
and
made
the
chief
adorning
of
a
Christian
,
1
Pet.
2.4
.
Whose
adorning
let
it
be
that
of
the
hidden
man
of
the
heart
,
even
the
adorning
of
a
meek
and
quiet
spirit
:
It
it
be
meek
,
it
will
be
quiet
;
if
enraged
,
it
will
be
troubled
;
it
will
be
like
the
Sea
that
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
.
It
is
of
so
great
concernment
,
as
to
the
growth
and
comfort
of
Christs
Disciples
,
that
they
be
at
unity
,
&c.
so
also
to
their
keeping
in
with
God
himself
;
they
must
have
peace
among
themselves
,
if
they
will
have
peace
with
God
;
if
they
be
angry
one
with
another
,
God
will
be
angry
with
them
all
.
If
he
come
in
and
find
his
family
together
by
the
ears
,
he
will
be
in
a
rage
too
.
Manasseh
against
Ephraim
,
and
Ephraim
against
Manasseh
,
and
both
of
them
against
Judah
;
and
all
these
you
must
know
,
my
Brethren
,
were
within
the
verge
and
compass
of
the
Church
:
There
were
rents
and
breaches
there
,
they
were
divided
into
parties
,
they
were
up
one
against
another
.
And
what
follows
?
For
all
this
his
anger
is
not
turned
away
,
but
his
hand
is
stretched
out
still
,
Isa.
9.21
.
And
is
not
this
our
case
?
Are
not
the
members
of
the
body
mystical
of
Christ
divided
into
factions
,
that
struggle
one
against
another
(
like
the
twins
in
Rebecca's
womb
)
that
bite
,
and
even
devour
one
another
?
And
this
I
make
no
question
,
is
one
cause
among
the
rest
why
the
wrath
of
the
Lord
is
not
turned
away
.
Our
wrath
is
not
turned
away
,
and
therefore
his
wrath
is
not
turned
way
neither
.
Our
hands
are
stretched
out
one
against
another
still
,
and
therefore
his
hand
is
stretched
out
against
us
all
.
We
are
not
yet
appeased
one
towards
another
,
and
therefore
he
is
not
appeased
towards
us
:
We
are
making
and
continuing
breaches
still
among
our selves
,
and
God
is
making
and
continuing
breaches
still
among
us
:
He
deals
with
us
just
as
we
deal
with
one
another
;
With
the
froward
,
saith
the
Psalmist
,
thou
wilt
shew
thy self
froward
,
Psal.
18.25
.
We
are
unjustly
froward
to
our
Brethren
,
and
he
is
justly
froward
towards
us
.
As
we
have
done
,
so
God
hath
requited
us
;
Because
that
Edom
hath
dealt
against
the
house
of
Judah
,
saith
the
Lord
,
by
taking
vengeance
,
I
will
take
vengeance
upon
Edom
,
Ezek.
25.12
.
Edom
and
Judah
,
you
must
know
,
my
Brethren
,
came
out
of
the
same
loyns
;
And
truly
till
we
cease
from
taking
our
revenge
,
as
we
have
opportunitie
,
upon
our
Brethren
,
God
will
not
cease
from
taking
vengeance
upon
us
.
It
is
of
great
concernment
to
the
preservation
of
Christs
Disciples
,
that
they
be
at
neerest
unity
among
themselves
.
It
is
one
special
means
to
enable
them
to
stand
and
to
hold
out
against
their
common
enemies
both
without
them
and
within
them
.
It
is
an
easie
thing
to
break
them
and
destroy
them
one
by
one
;
but
if
they
be
united
and
bound
up
together
,
(
as
the
Rods
which
the
Roman
gave
his
sons
upon
his
death-bed
)
they
will
not
be
so
quickly
broken
;
they
will
find
that
their
union
is
their
strength
and
preservation
;
If
they
stand
fast
in
one
spirit
,
with
one
mind
,
striving
together
for
the
faith
of
the
Gospel
,
they
need
to
be
in
nothing
terrified
by
their
Adversaries
,
as
the
Apostle
shews
,
Phil.
1.27
.
Indeed
they
will
be
terrible
and
dreadful
to
them
.
When
Gods
Jerusalem
is
as
a
City
that
is
compacted
within
it self
,
when
she
is
at
unity
,
then
she
is
terrible
as
an
Army
of
Banners
,
Cant.
6.4
.
It
's
true
indeed
,
that
Christs
Disciples
as
they
have
the
best
friends
,
so
they
have
the
worst
enemies
.
But
let
them
be
as
many
and
as
mighty
as
they
will
,
if
they
could
but
hold
together
,
and
if
they
were
resolved
as
Joab
and
his
brother
Abishai
,
If
they
be
too
strong
for
thee
,
I
will
come
and
help
thee
;
and
if
they
be
too
strong
for
me
,
thou
shalt
come
and
help
me
:
If
either
of
us
be
distressed
,
the
other
shall
come
in
with
all
his
succour
;
If
thy
corruptions
,
or
temptations
,
or
afflictions
be
too
strong
for
thee
,
I
will
come
and
help
thee
with
my
Councels
,
with
my
Comforts
,
with
my
Prayers
,
and
thou
shalt
deal
accordingly
with
me
.
If
it
were
thus
among
the
Saints
,
they
would
be
impregnable
against
all
the
Oppositions
that
Earth
or
Hell
could
make
against
them
.
They
are
built
up
to
a
spiritual
house
,
and
if
they
were
cemented
well
together
,
no
storms
would
overthrow
them
.
That
is
worth
our
observation
,
which
Ferus
writes
of
the
Primitive
Saints
.
They
were
wont
,
saith
he
,
to
meet
together
very
often
,
and
there
to
lay
open
their
several
temptations
,
their
means
of
resistance
,
their
gracious
success
and
happy
deliverance
:
And
so
to
councel
,
and
to
comfort
,
and
to
encourage
,
and
confirm
and
strengthen
one
another
.
As
for
my
own
part
,
I
take
very
much
comfort
in
the
great
unity
that
is
to
be
observed
among
Gods
people
here
in
this
place
,
and
in
the
frequent
meetings
which
they
have
together
.
It
is
a
joyfull
thing
to
see
their
love
in
the
truth
,
and
I
am
confident
they
get
much
strength
by
it
:
while
others
who
reserve
themselves
,
refrain
communion
each
with
other
,
withhold
their
Counsels
,
Comforts
,
Prayers
,
are
very
weak
by
this
means
,
and
easie
to
be
overcome
.
And
therefore
one
observeth
very
well
,
upon
this
prayer
of
our
Saviour
in
my
text
,
that
his
Disciples
are
preserved
and
kept
by
unity
.
Holy
Father
,
keep
them
through
thy
own
name
,
and
to
this
end
let
them
be
one
as
we
are
.
As
if
the
only
way
to
keep
them
and
preserve
them
,
were
to
make
them
one
among
themselves
.
It
is
of
great
concernment
to
the
furtherance
of
the
Gospel
that
Christs
Disciples
,
&c.
The
work
of
Jesus
Christ
is
not
to
be
carried
on
with
much
knocking
.
As
in
the
building
of
the
old
material
Temple
,
there
were
no
Axes
,
no
Hammers
,
nor
any
other
Tool
heard
,
1
Kings
6.7
.
so
in
the
building
of
the
Church
of
Christ
,
and
carrying
on
the
business
of
the
Gospel
,
the
less
stir
,
the
less
noise
,
the
more
progress
.
If
there
were
not
such
knocking
as
we
have
heard
too
much
of
late
,
this
Church-work
would
go
on
the
faster
,
and
come
the
sooner
to
perfection
.
In
the
building
of
Babel
,
you
know
there
was
a
confusion
,
&c.
so
the
work
was
wholly
hindred
and
laid
by
,
Gen.
11.7
.
The
workmen
understood
not
one
anothers
language
,
and
so
were
forced
to
desist
from
that
business
.
And
truly
there
is
a
confusion
hapned
in
another
sort
of
building
in
this
land
,
the
building
not
of
Babel
,
but
of
Sion
,
which
is
a
very
great
impediment
to
that
work
.
The
workmen
understand
not
one
another
,
and
by
this
means
the
time
which
should
be
spent
in
laying
is
spent
in
knocking
of
the
stones
and
timber
,
in
making
and
upholding
parties
,
and
in
maintaining
endless
controversies
and
disputes
which
tend
to
strife
and
variance
and
not
a
whit
to
edification
.
The
Axe
and
Hammer
is
in
use
,
but
the
Trowell
is
laid
by
.
And
verily
,
my
brethren
,
while
it
so
continues
,
the
work
of
Christ
will
never
go
forward
.
Religion
will
not
thrive
among
us
as
it
should
,
till
all
that
appertain
to
Christ
,
come
to
a
nearer
unity
&
a
more
firm
accord
among
themselves
.
And
therefore
it
is
very
notable
that
when
our
Saviour
Christ
ascended
,
and
meant
to
propagate
the
Gospel
,
to
amplifie
and
to
enlarge
the
Church
,
He
gave
some
Apostles
and
so
on
for
the
perfecting
of
the
Saints
,
and
for
the
edifying
of
the
body
of
Christ
,
till
we
all
come
in
the
unity
of
the
faith
,
and
of
the
knowledge
of
the
Son
of
God
,
unto
a
perfect
man
,
&c.
Mark
my
beloved
,
when
we
come
to
unity
,
then
the
work
goes
on
amain
,
then
we
thrive
apace
in
knowledge
,
then
we
grow
to
perfectness
,
then
the
Church
of
Christ
goes
up
:
But
till
the
stones
be
joined
close
together
there
will
be
no
edifying
,
that
is
in
English
,
no
building
.
It
is
of
great
concernment
to
the
entertainment
of
Christ
Jesus
in
the
world
,
that
his
Disciples
be
at
nearest
,
&c.
If
they
be
alwayes
wrangling
and
contending
,
others
will
not
come
among
them
.
No
,
they
will
stand
off
from
them
,
and
from
the
Master
which
they
serve
,
if
he
be
owned
and
followed
by
none
but
by
a
company
of
quarrelsome
contentious
people
.
And
hence
is
that
Petition
of
our
Saviour
in
behalf
of
his
Apostles
and
Disciples
at
ver.
23.
of
this
Chapter
.
In
my
text
he
prayes
the
Father
that
they
may
be
one
even
as
the
Father
and
himself
were
one
.
And
in
the
cited
verse
,
he
renews
the
same
petition
,
that
they
may
all
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
may
be
one
in
us
.
And
why
so
?
That
the
world
may
believe
that
thou
hast
sent
me
.
q.
d.
If
my
disciples
be
not
one
among
themselves
,
if
they
be
rent
asunder
by
a
spirit
of
division
,
the
world
will
not
believe
that
I
came
forth
from
thee
who
art
the
God
of
love
and
peace
,
that
thou
hast
sent
me
down
into
the
world
to
be
a
Mediator
,
and
a
Peace-maker
,
to
make
up
all
the
breaches
and
the
differences
between
thee
and
thy
people
.
They
will
look
strangely
upon
me
,
and
I
shall
never
bring
them
to
believe
,
that
I
am
come
on
such
an
errand
as
this
is
.
And
therefore
I
beseech
thee
Father
,
that
I
may
be
entertained
under
the
Notion
of
a
Mediator
,
that
the
world
may
believe
that
thou
hast
sent
me
on
this
business
,
do
thou
take
care
that
my
Disciples
may
be
at
unity
among
themselves
.
It
is
of
great
concernment
to
the
happiness
of
Christs
Disciples
that
they
be
at
neerest
,
&c.
Among
the
eight
beatitudes
,
the
third
in
order
falleth
to
the
meek
and
peaceable
,
Mat.
5.5
.
And
if
the
meek
and
peaceable
be
blessed
,
then
certainly
the
fierce
and
furious
are
accursed
.
It
is
a
pretty
observation
of
Ludolphus
out
of
Bede
on
that
place
,
Heaven
is
promised
to
the
pure
,
blessed
are
the
pure
in
spirit
,
for
theirs
is
the
Kingdom
of
Heaven
:
Earth
is
promised
to
the
meek
,
Blessed
are
the
meek
,
for
they
shall
inherit
the
earth
;
So
there
remaineth
nothing
else
but
hell
for
the
contentious
and
impure
spirit
.
Ah
my
beloved
,
would
we
avoid
the
curse
,
and
would
we
be
partakers
of
the
blessing
?
would
we
have
heaven
and
earth
to
be
our
portion
?
Let
us
be
pure
and
peaceable
,
let
us
make
and
keep
peace
,
and
so
the
blessing
of
the
God
of
peace
will
be
upon
us
.
And
therefore
David
having
broken
out
into
a
passionate
and
pithy
commendation
of
the
unity
of
brethren
,
behold
how
good
and
pleasant
a
thing
it
is
for
brethren
to
dwell
together
in
unity
!
it
is
like
pretious
oyntment
,
&c.
Psal.
133.2
.
he
shuts
up
all
with
this
conclusion
,
There
the
Lord
commanded
the
blessing
and
life
for
evermore
.
There
where
brethren
live
in
unity
and
love
,
there
the
Lord
commands
blessing
;
it
cannot
choose
but
come
upon
them
,
for
the
Lord
himself
commands
it
.
And
this
blessing
it
is
life
,
and
this
life
it
is
eternal
.
There
the
Lord
commanded
the
blessing
and
life
for
evevermore
.
Vse
1
Now
to
proceed
to
application
.
Is
it
so
my
brethren
,
that
it
is
a
matter
of
wondrous
difficulty
and
of
great
concernment
for
Christs
Disciples
to
be
at
neerest
unity
among
themselves
?
Then
let
this
quicken
us
and
stirr
us
up
,
who
would
be
taken
to
be
Christs
Disciples
,
to
labour
after
this
oneness
,
and
to
endeavour
to
the
utmost
of
our
power
to
get
and
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
You
hear
it
is
a
matter
of
great
concernment
,
and
therefore
it
is
worth
the
striving
for
:
It
is
a
matter
of
wondrous
difficulty
,
and
therefore
is
not
to
be
had
without
striving
.
Now
I
beseech
you
my
beloved
,
let
us
set
our selves
to
this
business
.
There
was
never
greater
need
them
now
,
when
God
hath
suffered
such
a
spirit
of
division
to
possess
his
own
people
.
And
when
the
members
of
the
body
mysticall
of
Christ
are
of
so
many
minds
,
and
draw
so
many
wayes
,
and
have
sometimes
such
vehement
and
hot
contentions
and
disputes
among
themselves
:
So
that
the
Church
had
never
greater
reason
to
cry
out
,
as
Rebecca
sometimes
did
,
when
she
had
parties
in
her
womb
,
If
it
be
so
,
why
am
I
thus
?
and
therefore
we
had
need
to
put
some
spirit
into
this
perswasion
,
and
you
had
need
to
put
some
spirit
into
your
endeavours
,
and
if
the
Lord
will
put
his
spirit
of
unity
and
peace
into
us
,
it
may
subdue
and
overcome
the
spirit
of
division
which
reigns
too
much
abroad
in
these
times
.
But
you
will
ask
me
,
How
may
we
attain
this
?
and
what
are
we
to
do
,
that
we
may
come
to
be
at
neerest
unity
among
our selves
?
Though
it
be
very
difficult
as
you
have
heard
,
it
may
be
compassed
notwithstanding
by
the
blessing
of
the
Lord
,
upon
the
use
of
these
directions
.
You
must
endeavour
to
the
utmost
of
your
power
to
mortifie
those
lusts
and
those
corruptions
that
incline
you
to
dissentions
.
I
shewed
you
formerly
in
explication
of
the
point
,
that
the
cause
of
our
divisions
is
within
,
and
not
without
us
;
They
do
not
come
so
much
from
outward
provocations
,
as
inward
corruptions
.
If
there
were
no
lusts
within
,
there
would
be
no
wars
without
,
as
the
Apostle
James
insinuates
.
And
verily
if
our
corruptions
,
as
pride
,
and
passion
,
and
self-love
,
were
throughly
mortified
within
,
those
outward
provocations
would
never
cause
such
wofull
rents
and
such
implacable
contentions
as
they
do
.
And
therefore
let
us
set
our selves
effectually
and
throughly
to
subdue
these
lusts
of
ours
;
though
they
be
naturally
as
dear
and
near
as
the
members
of
our
bodies
,
let
us
persue
them
to
the
very
death
,
as
the
Apostle
Paul
advises
,
Col.
3.5
.
Mortifie
therefore
your
members
which
are
upon
the
earth
.
Let
nothing
satisfie
us
,
till
we
have
the
life
of
them
.
Let
us
not
wound
them
only
,
but
destroy
them
;
that
ought
to
be
the
Christians
aim
,
as
the
Apostle
shews
,
Rom.
6.6
.
that
the
body
of
sin
may
be
destroyed
.
Our
lusts
seek
our
life
,
either
they
must
dye
or
we
.
And
they
seek
Gods
life
,
Omne
peccatum
est
Deicidium
.
And
they
have
sought
Christs
life
,
and
brought
him
to
a
shamefull
and
accursed
death
.
And
therefore
let
us
seek
their
lives
too
,
and
never
satisfie
our selves
till
we
have
the
blood
of
them
.
Let
it
be
far
from
any
of
us
to
nourish
or
to
cherish
our
corruptions
,
to
favour
them
,
or
to
deal
kindly
with
them
any
way
.
No
let
us
dash
this
Babylonish
brood
against
the
stones
,
let
us
shew
them
no
mercy
;
And
when
they
are
once
destroyed
,
our
differences
and
debates
will
end
with
them
.
As
we
must
mortifie
our
carnal
lusts
,
so
we
must
chase
away
out
of
our
hearts
our
carnal
reasonings
that
foment
and
nourish
discords
and
dissentions
.
For
these
,
if
we
will
give
them
entertainment
,
will
set
our
hearts
on
fire
of
hell
.
And
therefore
when
our
thoughts
begin
to
work
apace
in
any
injury
or
provocation
that
is
offered
to
us
,
and
to
tell
us
strange
things
,
that
it
is
not
to
be
born
,
and
that
it
may
not
be
endured
,
let
us
smother
and
suppress
them
,
let
us
not
give
place
to
them
,
no
not
for
an
hour
,
no
not
for
a
moment
.
It
is
observed
of
Abraham
that
when
the
fowls
came
down
upon
his
sacrifice
,
he
drove
them
away
,
Gen.
15.11
.
so
when
such
foul
and
noisome
thoughts
as
these
offer
to
pitch
upon
our
heart
,
let
them
have
no
footing
there
;
no
,
let
us
watch
them
narrowly
,
that
we
may
suddenly
chase
them
away
:
And
let
us
follow
the
advice
of
the
Apostle
,
Heb.
10.24
.
Let
us
consider
one
another
to
provoke
to
love
.
Let
us
consider
that
,
and
think
on
that
which
may
stir
us
up
to
love
;
let
our
imaginations
work
and
dwell
upon
such
thoughts
as
these
,
and
not
those
which
lead
on
to
Contestation
and
Dissention
.
As
we
should
chase
away
the
thoughts
,
so
we
should
avoid
the
persons
that
make
and
nourish
breaches
and
divisions
.
It
is
the
Apostles
Counsel
that
we
should
mark
them
that
cause
divisions
,
and
offences
,
and
avoid
them
,
Rom.
16.17
.
Mark
them
,
not
to
join
with
them
,
but
to
decline
them
and
avoid
them
.
Brethren
,
you
shall
observe
that
there
are
some
of
all
hands
whose
work
it
is
to
make
peace
,
and
to
compose
breaches
.
And
there
are
others
on
the
other
side
who
are
as
busie
as
it
is
possible
for
men
to
be
,
to
make
rents
and
separations
and
divisions
.
And
it
is
our
unhappiness
that
these
dividers
work
goes
onward
faster
then
the
others
.
Indeed
it
is
an
easie
thing
for
one
to
rip
faster
then
two
or
three
can
sow
.
Alas
how
many
are
there
in
these
wrangling
times
,
who
are
continually
medling
,
and
who
make
this
their
work
and
business
,
to
see
how
they
can
set
men
one
against
another
;
how
they
can
blow
the
coals
of
discord
,
and
kindle
them
into
a
flame
;
how
they
can
heighten
the
contention
and
the
animosity
that
is
too
high
already
among
those
who
are
in
name
at
least
and
in
profession
Christs
Disciples
.
Now
I
beseech
you
my
beloved
,
as
the
Apostle
doth
the
Romans
in
the
fore-alledged
Scripture
,
Mark
these
men
;
let
them
be
of
what
side
they
will
,
if
they
be
of
this
spirit
,
do
you
set
a
mark
upon
them
,
that
you
may
know
them
another
time
,
and
that
you
decline
them
,
and
avoid
them
.
It
is
a
bitter
imprecation
of
the
Apostle
Pauls
,
Gal.
2.12
.
I
wish
they
were
cut
off
that
trouble
you
.
Truly
I
wish
that
they
who
are
the
troublers
of
our
Sions
peace
,
the
main
and
unwearied
sticklers
in
our
Church-divisions
,
who
would
not
have
things
come
to
an
accord
and
a
friendly
composition
(
for
ends
which
they
best
know
)
I
wish
they
were
cut
off
from
all
communion
with
the
Saints
:
That
all
the
people
of
the
Lord
on
all
sides
would
look
aloof
upon
them
,
and
avoid
them
as
the
pests
of
this
Nation
.
And
certainly
if
all
men
would
avoid
them
,
and
keep
off
from
them
,
they
would
have
the
less
work
,
and
we
should
have
the
less
trouble
.
If
we
would
be
at
nearest
unity
among
our selves
,
we
must
be
furnished
with
abundance
of
that
wisdom
which
cometh
from
above
,
as
the
Apostle
cals
it
,
James
.
3.17
.
For
that
is
gentle
,
peaceable
,
easie
to
be
be
entreated
,
full
of
mercy
and
good
fruits
.
Contentious
persons
may
applaud
their
own
wits
,
and
think
themselves
extreamly
wise
and
subtil
,
in
making
good
the
quarrels
which
they
undertake
:
But
what
saith
the
Apostle
?
ver.
14.
if
you
have
bitter
strife
and
envy
in
your
hearts
,
glory
not
,
lye
not
against
the
truth
.
This
wisdom
descendeth
not
from
above
;
And
if
it
come
not
from
above
,
from
heaven
,
it
cometh
from
beneath
,
from
earth
,
from
hell
,
it
is
earthly
,
sensual
,
devilish
.
What
ever
mens
abilities
,
or
parts
,
or
reaches
are
,
if
they
be
alwayes
quarrelling
and
falling
out
,
as
many
are
,
it
is
apparent
that
they
want
this
blessed
wisdom
.
To
say
the
truth
,
my
brethren
,
it
is
want
of
wit
that
is
much
of
the
cause
of
all
this
:
Anger
resteth
in
the
bosom
of
fools
;
and
so
the
wise
man
tells
us
,
that
every
fool
will
be
medling
,
Prov.
20.3
.
It
is
an
honor
for
a
man
to
cease
from
strife
,
but
every
fool
will
be
medling
.
It
is
the
property
of
every
fool
to
do
so
.
You
have
a
sort
of
men
,
my
Brethren
,
that
will
be
at
the
end
of
every
quarrel
.
If
there
be
any
difference
or
strife
near
them
,
they
will
be
sure
to
have
a
finger
in
the
pie
,
they
will
never
sit
out
.
Now
would
you
know
what
kind
of
men
these
are
?
They
are
a
company
of
fools
,
a
company
of
busie
medling
fools
;
and
were
it
not
for
such
Idiots
we
might
have
much
more
peace
then
we
have
at
this
day
.
If
men
were
ballasted
with
wisdom
,
they
would
not
be
a
tempering
and
a
making
variance
as
they
do
:
And
if
indignities
and
wrongs
were
offered
to
them
,
they
would
easily
digest
them
,
and
possess
their
souls
in
patience
;
and
therefore
let
us
labour
after
this
wisdom
,
and
let
us
follow
the
advise
and
counsel
of
our
Saviour
,
Mar.
9
50.
Have
salt
in
your selves
,
and
have
peace
one
with
another
.
First
let
us
have
the
salt
of
wisedom
in
our selves
,
and
then
we
shall
have
unity
and
peace
with
others
.
If
we
would
be
one
,
and
if
we
would
have
peace
the
blessing
,
we
must
be
under
the
commanding
and
the
ruling
power
of
peace
the
vertue
:
It
must
sit
upon
the
throne
in
our
hearts
,
as
the
Apostle
Paul
exhorts
,
Col.
3.15
.
Let
the
peace
of
God
rule
in
your
hearts
.
Brethren
,
when
you
are
any
way
exasperated
or
provoked
,
so
that
your
passions
rise
or
swell
,
and
are
ready
to
break
out
into
intemperate
words
or
actions
,
when
you
are
hardly
able
to
contain
your selves
,
then
let
the
ruling
power
of
peace
appear
,
by
stilling
and
composing
all
again
:
And
let
this
holy
disposition
be
so
strong
within
you
,
that
neither
pride
,
nor
wrath
,
nor
malice
,
nor
any
other
lust
may
be
able
to
controll
it
.
There
is
a
story
that
the
Swevians
had
a
Law
among
them
,
that
in
a
fray
where
swords
were
drawn
,
if
a
woman
or
a
child
did
cry
but
peace
a
great
way
of
,
they
were
bound
to
end
the
quarrel
,
or
else
he
died
that
struck
the
next
stroke
after
peace
was
named
.
So
if
your
passions
be
at
war
within
you
,
(
to
use
the
Apostles
phrase
)
if
they
be
up
in
arms
,
and
you
do
but
think
of
peace
,
or
any
friend
perswade
to
peace
,
let
all
be
husht
and
quiet
presently
,
and
let
that
passion
die
,
let
it
be
crucified
that
dares
to
stir
when
peace
is
mentioned
:
So
let
the
peace
of
God
rule
in
our
hearts
,
let
it
triumph
in
all
,
and
over
all
our
provocations
,
that
we
may
bear
them
all
with
an
unmoved
and
undisturbed
spirit
.
Let
us
be
earnest
with
the
Lord
in
prayer
,
that
he
would
make
and
keep
us
one
among
our selves
:
All
other
means
that
we
can
use
will
be
of
no
avail
at
all
,
unless
the
Lord
himself
strike
in
,
and
interpose
in
this
business
.
He
is
the
donor
and
dispenser
of
this
rare
and
pretious
blessing
;
and
therefore
he
is
called
the
God
of
peace
;
It
is
a
name
that
he
delighteth
in
,
and
therefore
it
is
often
used
;
and
he
is
stiled
the
God
of
peace
,
not
only
because
he
is
formally
so
(
if
this
expression
be
allowable
)
for
Primum
bonum
summae
Trinitatis
est
indivisio
,
but
because
he
is
effectively
so
,
because
he
is
the
Author
of
peace
,
as
the
Apostle
speaks
,
1
Cor.
14.33
.
For
God
is
not
the
Author
of
confusion
,
but
of
peace
:
And
he
makes
wars
to
cease
,
saith
David
,
Psal.
46.11
.
he
breaks
the
bow
,
and
cuts
the
spear
asunder
:
And
therefore
the
Apostle
begs
this
peace
of
God
in
such
a
manner
,
as
if
it
were
to
be
obtained
no
where
else
,
and
our
Saviour
of
his
Father
in
my
Text
,
Holy
Father
,
keep
them
through
thy
own
Name
,
that
they
may
be
one
as
we
are
.
Well
then
,
my
Brethren
,
let
us
go
to
him
for
this
blessing
,
let
us
not
only
strive
for
peace
in
the
use
of
other
means
which
have
been
formerly
proposed
,
but
let
us
pray
for
peace
;
so
especially
for
the
peace
of
Jerusalem
:
Oh
let
us
pray
,
and
pray
hard
for
Church
peace
,
for
peace
among
Christs
Disciples
,
among
Gods
own
people
,
for
there
he
uses
to
bestow
it
:
My
peace
I
leave
with
you
,
saith
our
Saviour
,
and
God
will
give
his
people
the
blessing
of
peace
.
Oh
let
us
beg
him
now
in
these
divided
distracted
times
,
to
give
this
blessing
to
his
own
people
;
that
though
Jerusalem
be
not
at
unity
,
neither
can
be
at
unity
with
those
that
are
without
,
yet
she
may
be
at
unity
with
those
that
are
within
,
that
she
may
be
at
unity
within
her self
;
and
to
this
end
let
us
desire
especially
two
things
.
1.
That
God
himself
would
govern
all
his
own
people
,
that
he
would
rule
them
,
and
command
them
so
,
that
they
may
not
break
the
peace
.
By
nature
we
are
all
of
us
inclined
to
divisions
,
destruction
and
unhappiness
is
in
our
ways
,
and
the
way
of
peace
we
have
not
known
:
And
if
the
Lord
himself
should
not
appease
those
raging
and
tempestuous
waves
that
are
so
apt
to
rise
and
swell
,
if
he
should
not
extinguish
and
put
out
the
fire
that
is
so
apt
to
kindle
in
the
hearts
of
men
,
yea
of
the
best
men
,
the
world
would
flame
with
nothing
else
but
discords
and
dissentions
:
And
therefore
let
us
earnestly
beseech
the
Lord
to
do
the
work
which
none
but
he
alone
is
able
to
perform
.
To
rule
and
over-rule
the
hearts
(
at
least
of
his
own
people
)
and
by
his
Kingly
power
to
master
and
keep
down
those
raging
passions
that
are
so
apt
to
rise
and
swell
,
to
the
disturbance
of
the
Churches
peace
;
when
his
houshold
are
together
by
the
ears
,
when
they
are
in
a
tumult
and
combustion
,
let
us
entreat
him
to
come
in
among
them
,
and
he
will
quickly
make
them
still
as
Lambs
,
all
will
be
husht
and
quiet
presently
.
It
is
his
own
most
gratious
promise
,
and
therefore
we
may
urge
it
with
the
greater
confidence
,
that
he
will
make
the
Wolf
and
Lamb
to
dwell
together
,
&c.
That
he
will
quiet
the
tempestuous
hearts
of
men
,
and
make
them
tame
:
So
that
how
furious
and
how
fierce
soever
they
were
formerly
by
nature
,
yet
they
shall
be
so
meek
and
gentle
now
,
that
they
shall
yeild
to
any
admonition
or
perswasion
,
yea
a
little
child
shall
lead
them
,
Isa.
11.6
.
How
weak
soever
he
may
seem
to
be
,
he
shall
prevail
and
over-rule
them
.
2.
That
God
himself
would
teach
all
his
own
people
,
and
the
effect
of
this
would
be
a
strange
agreement
,
and
a
sweet
accord
among
them
,
even
beyond
imagination
.
One
cause
why
they
that
are
professed
,
and
are
it
may
be
real
Saints
,
agree
no
better
;
and
why
there
are
such
breaches
,
and
such
rents
among
them
,
is
,
because
they
are
not
all
of
them
,
at
least
in
all
things
,
taught
of
God
.
Some
of
them
in
some
particulars
at
least
,
are
taught
of
men
,
and
not
of
God
,
and
other
some
are
taught
of
God
.
And
they
that
are
taught
of
men
,
will
not
agree
with
them
that
are
taught
of
God
;
and
they
that
are
taught
of
God
,
cannot
agree
with
them
that
are
taught
of
men
;
and
so
they
are
continually
wrangling
,
and
contending
,
and
contradicting
one
another
,
they
can
never
fadge
together
:
But
now
when
God
shall
come
to
teach
them
all
in
every
thing
,
then
they
shall
think
and
speak
the
same
things
,
then
they
shall
quarrel
and
contest
no
more
,
but
they
shall
all
of
them
agree
,
and
live
in
unity
and
love
together
.
And
therefore
let
us
earnestly
beseech
the
Lord
to
do
this
,
to
leave
his
children
now
no
longer
out
at
School
,
but
speedily
to
fetch
them
home
,
and
to
teach
them
all
himself
.
That
being
all
of
one
School
,
under
one
chief
Master
,
and
some
Ushers
under
him
,
they
may
be
all
taught
one
way
,
and
so
may
all
agree
together
.
We
have
the
promise
of
the
Lord
for
this
too
,
Isa.
54.13
.
Oh
let
us
urge
it
hard
upon
him
in
such
times
as
these
are
;
All
thy
children
shall
be
taught
of
God
,
and
mark
what
follows
presently
,
great
shall
be
the
peace
of
thy
children
;
Here
is
a
time
for
such
a
promise
to
be
put
in
suit
,
and
therefore
let
us
press
it
home
,
let
us
take
no
nay
.
Let
the
Lord
have
no
rest
,
till
he
teach
all
his
own
children
,
and
then
he
will
have
a
great
School
,
and
we
shall
have
great
peace
.
JOHN
17.12
.
While
I
was
with
them
in
the
world
,
I
kept
them
in
thy
Name
.
THE
words
now
read
are
part
of
the
Lords
Prayer
,
not
of
the
Lords
Prayer
which
he
taught
us
,
but
as
I
shewed
in
the
beginning
,
of
the
Lords
Prayer
which
he
made
for
us
:
Not
that
which
he
propounded
to
us
as
our
pattern
,
but
that
which
he
presented
for
us
as
our
priviledge
;
at
least
for
his
Apostles
and
Disciples
,
and
in
them
for
us
also
.
In
which
have
been
considered
two
things
:
The
matter
of
it
,
and
the
reasons
of
it
.
The
things
which
Christ
desires
in
the
behalf
of
his
Apostles
and
Disciples
:
And
then
the
arguments
with
which
he
presseth
and
enforceth
his
desire
:
The
matter
of
it
,
or
the
thing
which
he
desireth
in
the
behalf
of
his
Apostles
and
Disciples
,
is
preservation
;
Holy
Father
,
keep
them
through
thy
own
Name
,
which
we
have
fully
ended
and
dispatched
.
And
now
we
are
arrived
at
the
reasons
of
the
prayer
,
the
arguments
with
which
our
Saviour
presseth
and
enforceth
this
desire
of
his
.
Whereof
the
first
is
taken
from
his
own
effectual
preservation
of
them
,
during
the
time
that
he
had
been
among
them
;
and
therefore
he
would
have
his
Father
keep
them
now
,
because
he
himself
had
kept
them
very
safe
till
now
.
While
I
was
with
them
in
the
world
,
saith
he
,
I
kept
them
,
and
none
of
them
is
lost
,
but
the
son
of
perdition
:
And
now
I
am
even
ready
to
withdraw
my
corporal
and
fleshly
presence
from
them
,
and
therefore
I
beseech
thee
Father
,
take
them
into
thy
tuition
,
receive
them
into
thy
especial
custody
and
care
;
I
had
them
from
thee
,
and
here
I
render
and
resign
them
up
again
safe
,
and
whole
,
and
sound
to
thee
;
I
pray
thee
Father
,
keep
them
henceforward
,
as
well
as
I
have
done
to
this
day
.
This
passage
of
our
Saviour
hath
two
considerable
things
in
it
;
a
general
profession
,
and
a
particular
exception
.
First
you
have
here
a
general
profession
,
that
he
had
safely
and
entirely
kept
all
those
that
were
bestowed
upon
him
by
his
Father
;
While
I
was
with
them
in
the
world
,
I
kept
them
in
thy
Name
,
those
that
thou
gavest
me
I
kept
,
and
none
of
them
is
lost
.
And
then
you
have
a
particular
exception
of
Judas
,
who
here
is
stiled
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
son
of
perdition
.
An
Hebrew
manner
of
expression
,
that
is
,
perditioni
destinatus
&
devotus
,
as
Beza
reads
it
,
destinated
and
devoted
to
perdition
.
None
of
them
is
lost
,
but
the
son
of
perdition
,
who
was
designed
and
appointed
to
destruction
.
He
is
lost
,
and
he
only
.
In
the
general
profession
and
assertion
of
our
Saviour
,
I
shall
desire
you
to
take
notice
with
me
of
these
three
things
,
viz.
whom
he
kept
;
in
whose
behalf
he
kept
them
;
and
how
long
he
kept
them
.
First
whom
he
kept
;
those
who
were
bestowed
upon
him
by
the
donation
of
the
Father
,
only
those
,
and
all
those
;
Those
whom
thou
gavest
me
I
kept
,
and
none
of
them
is
lost
:
Secondly
,
in
whose
behalf
he
kept
them
,
in
his
Fathers
.
As
he
had
them
from
the
Father
,
so
he
kept
them
as
the
Fathers
,
I
kept
them
in
thy
Name
,
saith
he
;
though
they
were
made
over
to
him
by
a
deed
of
gift
,
he
kept
them
notwithstanding
in
his
Fathers
Name
,
and
not
in
his
own
.
He
keep
them
as
his
Fathers
goods
,
and
as
a
servant
in
the
business
to
his
Father
.
As
if
he
should
have
told
the
world
,
they
are
my
Fathers
,
and
for
him
I
keep
them
.
Thirdly
,
how
long
he
kept
them
;
while
I
was
with
them
in
the
world
,
saith
he
;
He
speaks
as
if
he
were
in
heaven
already
,
because
the
time
of
his
departure
was
at
hand
,
he
was
as
good
as
gone
into
the
bosom
of
the
Father
,
while
I
was
with
them
in
the
world
I
kept
them
.
But
did
he
keep
them
no
longer
then
he
was
with
them
in
the
world
?
No
,
my
Beloved
,
no
longer
in
the
way
that
he
intends
:
No
longer
as
God
manifested
in
the
flesh
,
and
in
a
visible
,
and
corporal
,
and
fleshly
way
;
and
therefore
in
the
verse
before
which
I
have
finished
,
he
yeelds
them
up
to
the
tuition
of
the
God-head
,
and
addeth
this
immediately
;
while
I
was
with
them
(
conceive
it
corporally
)
in
the
world
,
I
kept
them
in
thy
Name
,
those
whom
thou
gavest
me
I
kept
,
and
none
of
them
is
lost
.
You
see
,
my
Brethren
,
here
are
many
weighty
things
,
if
I
should
undertake
to
handle
all
,
I
should
over-grasp
my self
,
and
let
fall
more
then
I
should
hold
.
And
therefore
I
shall
fasten
on
the
first
particular
observed
,
which
though
it
be
not
first
in
place
,
and
in
the
order
of
the
words
,
yet
it
is
first
in
reason
to
be
handled
:
Whom
our
Saviour
kept
;
and
they
,
as
you
have
heard
,
were
those
that
were
bestowed
upon
him
by
the
Father
;
Those
that
thou
gavest
me
I
kept
,
and
none
of
them
is
lost
;
and
here
the
Observation
lies
before
us
.
DOCTRINE
.
Christ
hath
been
wont
to
keep
them
safe
who
are
bestowed
upon
him
by
the
Father
.
Those
whom
the
Father
gives
him
,
he
is
sure
to
keep
:
So
he
did
when
he
was
conversant
upon
the
earth
among
them
;
and
so
he
doth
now
he
is
resident
in
heaven
;
for
he
is
yesterday
and
to
day
the
same
for
ever
:
Then
indeed
he
kept
them
one
way
,
and
now
he
keeps
them
in
another
;
then
he
was
with
them
to
preserve
them
in
a
visible
and
fleshly
way
,
by
the
presence
of
his
body
:
Now
he
is
with
them
to
preserve
them
in
an
invisible
and
spiritual
way
,
by
the
presence
of
his
Spirit
:
And
however
in
the
verse
immediately
before
my
Text
he
resigns
them
to
the
Father
,
as
if
he
meant
to
take
no
further
charge
of
them
;
that
Father
,
my
Beloved
,
is
the
whole
God-head
,
of
which
himself
as
God
makes
one
Person
:
For
Jesus
Christ
as
he
is
man
,
is
not
the
Son
of
the
first
Person
of
the
God-head
only
,
but
of
all
the
three
Persons
.
And
in
my
text
he
speaks
as
man
,
for
he
speaks
in
prayer
here
;
and
prayer
is
part
of
worship
,
and
God
doth
not
worship
God
.
And
therefore
when
as
man
he
yeelds
up
his
Disciples
to
the
Father
(
his
Man-hood
being
now
to
be
withdrawn
)
he
yeelds
them
to
the
whole
God-head
,
which
is
the
Father
of
the
Son
as
he
is
Man
:
And
consequently
Jesus
Christ
as
Man
,
resigns
them
to
himself
as
God
aswell
as
to
the
other
two
Persons
;
and
so
in
that
capacity
he
keeps
them
to
this
day
,
and
wil
do
so
to
the
worlds
end
.
Still
you
see
he
keeps
them
safe
who
are
bestowed
upon
him
by
the
Father
.
Now
to
evince
and
clear
the
point
,
I
shall
dispatch
these
two
things
.
First
I
shall
shew
you
that
,
and
how
,
the
Father
gives
men
to
the
Son
.
And
then
in
what
respects
,
and
how
far
forth
the
Son
preserves
and
keeps
them
safe
who
are
thus
bestowed
upon
him
by
the
Father
.
As
for
the
first
of
these
,
that
some
there
are
,
some
certain
choice
selected
ones
,
whom
God
the
Father
in
a
special
manner
gives
to
Jesus
Christ
,
this
is
apparent
in
the
Text
;
Those
whom
thou
gavest
me
I
kept
;
Indeed
,
originally
all
the
world
,
and
all
the
people
in
it
,
appertain
to
God
;
his
they
are
,
for
he
made
them
:
So
that
if
Jesus
Christ
,
as
he
is
Man
,
have
any
people
,
it
must
be
by
donation
from
the
Father
:
And
therefore
he
is
often
said
to
give
men
to
the
Son
in
the
Scripture
,
especially
in
the
New
Testament
,
according
to
his
promise
in
the
old
,
Psal.
2.7
.
Ask
of
me
and
I
will
give
thee
the
Heathen
for
thine
inheritance
.
And
yet
you
must
not
apprehend
that
he
doth
so
bestow
them
on
the
Son
,
that
he
doth
utterly
devest
himself
of
all
his
interest
,
and
wholly
pass
away
his
right
in
them
:
No
,
my
Beloved
,
the
Father
gives
men
to
the
Son
,
just
as
a
great
Sheep-master
gives
his
sheep
unto
his
Shepherd
,
to
keep
them
and
to
look
to
them
,
to
save
them
and
answer
them
again
:
So
Jesus
Christ
who
is
the
servant
of
the
Father
(
as
he
calls
him
,
Isa.
42.1
.
Behold
my
servant
)
receives
men
from
him
under
that
notion
:
And
therefore
he
is
said
to
keep
them
in
his
Fathers
Name
,
and
as
his
Fathers
goods
,
as
a
shepherd
and
a
servant
to
his
Father
.
It
is
his
own
expression
in
my
Text
,
While
I
was
with
them
in
the
world
,
I
kept
them
in
thy
Name
;
those
whom
thou
gavest
me
I
kept
,
and
none
of
them
is
lost
.
They
are
his
,
you
see
,
to
keep
them
,
not
to
sell
them
or
to
lose
them
;
for
he
is
always
answerable
for
them
to
the
Father
.
Now
in
this
sense
the
Father
gives
men
to
the
Son
,
especially
in
two
respects
.
1.
In
the
first
place
he
gives
men
to
him
by
election
;
and
this
he
doth
from
everlasting
;
He
picks
out
such
a
certain
company
of
men
,
and
bestows
them
upon
Christ
in
regard
of
the
decree
.
There
are
a
people
for
thee
,
saith
the
Father
to
the
Son
:
So
many
thou
shalt
have
among
the
Iews
;
and
if
that
be
not
sufficient
,
thou
shalt
have
as
many
more
as
thou
wilt
ask
among
the
Gentiles
;
Ask
of
me
and
I
will
give
thee
the
Heathen
for
thine
inheritance
,
Psal.
2.7
.
And
therefore
God
is
said
to
choose
us
in
the
Son
,
Eph.
1.4
.
as
in
our
Head
,
and
as
by
designation
members
of
his
body
.
He
doth
not
choose
us
first
,
and
then
after
choose
Christ
;
No
,
he
chooses
Christ
first
;
he
is
his
first
and
chief
Elect
,
and
then
he
chooses
as
in
him
,
appoints
us
to
belong
to
him
.
It
were
unnatural
the
feet
should
first
come
out
of
the
womb
before
the
head
;
and
therefore
God
observes
this
method
;
First
Christ
the
Head
comes
forth
out
of
the
womb
of
his
Decree
,
and
then
the
others
follow
.
First
he
electeth
Christ
to
be
the
head
of
his
Church
,
and
then
he
electeth
us
to
be
the
members
of
his
body
.
And
hence
perhaps
is
that
expression
of
our
Saviours
to
the
Father
,
a
body
hast
thou
prepared
me
,
or
fitted
me
,
as
it
is
rendred
in
the
Margent
,
Heb.
10.5
.
viz.
in
thy
Predestination
:
Thou
hast
not
only
chosen
me
to
be
a
Head
,
but
in
and
by
the
fame
decree
thou
hast
prepared
a
body
for
me
.
Thou
hast
culled
out
a
certain
company
of
men
,
whom
thou
hast
preordained
to
belong
to
me
,
whom
thou
hast
chosen
as
it
were
in
me
,
and
whom
thou
hast
bestowed
upon
me
to
be
members
of
my
body
.
2.
And
as
the
Father
gives
men
to
the
Son
by
the
decree
,
so
more
expresly
by
the
execution
and
accomplishment
of
the
decree
;
as
he
bestows
men
on
our
Saviour
by
election
,
so
further
yet
by
actual
union
and
incorporation
.
In
the
first
he
assigns
them
,
in
the
second
he
delivers
them
,
when
he
takes
those
very
men
whom
he
had
preordained
from
everlasting
and
puts
them
into
Jesus
Christ
:
There
,
saith
the
Father
,
are
the
members
which
I
appointed
for
thee
from
Eternity
.
So
that
now
the
Son
receives
them
,
and
hath
them
in
his
own
possession
.
And
he
may
say
to
God
the
Father
as
the
Prophet
doth
,
Here
am
I
,
and
the
people
which
thou
hast
given
me
.
Thine
they
were
saith
Jesus
Christ
,
Joh.
17.6
.
They
have
been
thine
,
I
must
acknowledge
;
but
now
the
property
is
altered
,
they
are
mine
.
Why
,
which
way
came
you
by
them
?
might
the
Father
say
.
The
Son
replies
,
By
thy
donation
,
by
thy
own
free
gift
;
Thine
they
were
,
and
thou
hast
given
them
to
me
,
as
it
is
added
in
the
next
words
.
So
then
you
see
,
my
Brethren
,
that
,
and
how
,
the
Father
gives
men
to
the
Son
.
Now
for
the
second
thing
proposed
,
in
what
respects
and
how
far
forth
the
Son
preserves
and
keeps
them
safe
,
who
are
thus
bestowed
upon
him
by
the
Father
,
This
will
need
a
little
opening
,
because
indeed
there
is
some
difficulty
in
it
.
And
that
you
may
the
better
understand
it
,
I
shall
shew
you
in
the
first
place
,
how
far
our
Saviour
doth
not
keep
them
,
who
are
thus
bestowed
upon
him
.
And
in
the
second
place
how
far
he
doth
.
1.
He
doth
not
keep
them
that
they
do
not
suffer
.
Though
Christ
be
with
his
own
Disciples
in
the
Ship
,
there
may
be
a
storm
upon
it
,
and
a
very
dangerous
one
.
They
may
be
under
heavy
tryals
,
and
afflictions
,
both
within
them
and
without
them
.
Christ
may
expose
them
,
though
they
be
his
own
,
to
bitter
persecutions
in
the
world
;
yea
to
the
greatest
miseries
that
humane
cruelties
can
devise
to
inflict
.
And
when
in
the
extremity
of
their
distresses
they
run
crying
to
him
,
as
they
are
about
to
sink
,
Master
save
us
we
perish
,
Christ
may
seem
to
be
asleep
,
to
wink
at
all
this
misery
of
theirs
,
to
make
as
if
he
knew
nothing
,
and
as
if
he
did
not
dream
of
the
intolerable
pressures
that
lye
upon
his
poor
people
.
2.
He
doth
not
keep
them
that
they
do
not
sin
;
and
that
most
grievously
,
sometimes
with
hideous
circumstantial
aggravations
.
How
fearfully
have
many
fallen
,
who
have
indeed
belong'd
to
Jesus
Christ
?
We
have
very
sad
examples
of
it
in
the
Scripture
.
Peter
was
one
of
them
,
concerning
whom
our
Saviour
tells
his
Father
in
my
text
,
those
whom
thou
gavest
me
I
kept
.
And
indeed
he
prayed
for
Peter
in
a
special
manner
,
that
his
faith
might
never
fail
,
that
it
might
not
wholly
fail
,
so
as
to
be
quite
lost
and
utterly
extinct
in
him
.
Yet
after
this
you
know
,
he
fearfully
sinned
notwithstanding
,
so
as
in
some
respect
to
deny
the
Lord
that
bought
him
;
and
that
in
a
stupendious
way
,
with
dreadfull
Oaths
,
yea
,
more
then
so
,
with
bitter
curses
,
and
direfull
imprecations
too
.
What
sin
almost
may
not
Christ
leave
a
person
to
commit
,
whom
he
hath
taken
into
his
tuition
?
3.
But
now
my
brethren
,
in
the
third
place
,
though
Christ
do
not
keep
them
that
they
do
not
suffer
,
and
though
he
do
not
keep
them
that
they
do
not
sin
,
who
are
bestowed
upon
him
by
his
Father
,
both
by
election
and
incorporation
:
yet
he
doth
keep
them
that
they
do
not
perish
.
All
that
are
so
bestowed
upon
him
he
keeps
so
that
they
are
not
lost
,
as
you
have
it
in
my
text
,
Those
whom
thou
gavest
me
,
I
kept
saith
he
,
and
none
of
them
is
lost
.
They
may
suffer
grievously
,
their
sufferings
may
deprive
them
of
the
life
of
nature
,
but
they
cannot
deprive
them
of
the
life
of
grace
.
They
may
be
persecuted
,
but
they
cannot
be
forsaken
totally
and
finally
.
They
may
be
cast
down
,
but
they
cannot
be
destroyed
,
as
2
Cor.
4.9
.
They
may
be
destroyed
as
men
,
but
they
can
never
be
destroyed
as
Saints
.
In
this
respect
they
are
like
Mount
Sion
that
can
never
be
removed
.
The
wind
may
〈◊〉
drive
away
the
chaff
;
but
all
the
storms
of
persecution
shall
never
blow
away
one
grain
of
good
wheat
.
So
they
may
sin
exceedingly
,
but
they
can
never
sin
to
death
.
Any
sin
they
may
commit
(
if
you
respect
the
matter
of
it
,
for
of
that
I
speak
,
not
of
the
manner
of
Commission
)
but
that
against
that
Holy
Ghost
.
There
is
a
sin
to
death
,
saith
the
Apostle
,
1
John
5.16
.
to
death
,
not
in
the
merit
of
it
only
(
for
so
is
every
sin
to
death
if
we
look
to
the
desert
)
but
to
death
,
in
the
event
,
so
that
eternal
death
and
condemnation
is
the
infallible
and
unavoidable
effect
and
issue
of
it
.
And
this
Christ
surely
keeps
his
people
from
,
so
that
they
never
fall
into
it
.
He
gives
his
sheep
eternal
life
,
and
they
do
never
perish
,
as
himself
speaks
,
John
10.28
.
And
though
they
be
not
kept
in
all
respects
to
preservation
,
either
from
sinning
,
or
from
suffering
,
yet
they
are
kept
unto
salvation
,
notwithstanding
both
these
,
1
Pet.
1.5
.
And
thus
you
see
the
point
is
clear
,
that
Jesus
Christ
doth
keep
them
safe
who
are
bestowed
upon
him
by
his
Father
,
in
the
sense
before
exprest
.
Not
safe
from
sinning
and
from
suffering
,
but
safe
from
losing
,
whatever
their
afflictions
,
whatever
their
trangressions
be
.
Those
whom
thou
gavest
me
,
I
kept
,
saith
he
,
and
none
of
them
is
lost
.
Object
.
But
you
will
interrupt
me
with
our
Saviours
own
exception
in
the
very
next
words
,
but
the
Son
of
perdition
;
none
of
them
is
lost
but
the
Son
of
perdition
,
so
that
one
of
them
was
lost
who
was
bestowed
upon
him
by
the
Father
.
Sol.
To
this
some
answer
,
that
the
particle
But
is
not
exceptive
,
but
adversitative
,
and
so
doth
not
at
all
imply
that
Iudas
was
bestowed
upon
our
Saviour
by
the
Father
.
Those
whom
thou
gavest
me
I
kept
,
and
none
of
them
,
no
not
one
of
them
is
lost
.
But
as
for
Judas
,
he
indeed
is
gone
,
being
none
of
that
number
.
He
is
not
given
to
me
by
election
,
but
is
indeed
the
Son
of
perdition
.
But
if
it
be
allowed
to
be
exceptive
,
and
so
that
Judas
was
in
some
respect
bestowed
upon
our
Saviour
by
the
Father
,
it
will
not
follow
that
he
was
so
bestowed
upon
him
as
the
rest
were
.
Indeed
the
Father
gave
him
Judas
for
outward
Ministration
as
the
rest
of
the
Apostles
,
but
not
for
inward
union
and
incorporation
as
the
rest
.
He
gave
him
Judas
for
a
Servant
as
the
rest
,
not
for
a
member
as
the
rest
;
he
was
not
bestowed
upon
our
Saviour
by
election
as
the
rest
,
for
he
was
a
reprobate
,
and
therefore
called
the
Son
of
perdition
.
But
why
then
doth
Christ
except
him
?
Because
he
was
in
some
respect
bestowed
upon
him
as
the
rest
,
and
for
ought
appeared
then
in
all
respects
.
And
therefore
though
our
Saviour
Christs
exception
be
improper
,
as
to
the
Grammar
of
the
words
,
as
Calvin
very
well
observes
upon
the
Text
,
yet
it
is
not
improper
as
to
the
sence
of
those
that
heard
him
.
For
any
thing
that
they
were
able
to
discover
,
he
was
as
much
bestowed
on
Christ
,
as
any
of
the
rest
of
the
Apostles
.
And
therefore
though
this
[
but
]
might
have
been
spared
,
if
all
things
had
been
rightly
understood
,
yet
it
was
very
necessary
with
respect
to
them
who
thought
far
better
of
that
hypocrite
then
he
deserved
.
None
of
them
is
lost
saith
Christ
,
but
he
who
though
he
be
accounted
for
the
present
of
the
number
,
yet
he
is
indeed
and
will
in
time
appear
to
be
the
Son
of
perdition
.
Vse
1
Now
is
it
so
that
Jesus
Christ
doth
keep
them
safe
who
are
bestowed
upon
him
by
the
Father
?
They
are
exceedingly
mistaken
then
who
hold
and
teach
,
that
Christ
may
and
doth
often
lose
those
whom
the
Father
gives
him
:
And
that
not
only
for
outward
Ministration
,
but
even
for
inward
union
and
incorporation
;
That
he
that
is
in
Christ
to
day
,
may
be
out
of
Christ
to
morrow
;
That
he
that
is
elect
to
day
,
may
be
reprobate
to
morrow
;
that
he
that
is
to
day
an
heir
of
salvation
,
may
be
to
morrow
a
child
of
perdition
.
A
Doctrine
infinitely
prejudicial
to
the
honour
of
our
Saviour
,
as
if
he
were
regardless
of
that
which
is
bestowed
upon
him
by
his
Father
,
and
looked
upon
it
as
not
worth
the
keeping
.
As
if
he
were
unfaithfull
to
the
trust
that
is
reposed
in
him
by
the
Father
.
He
commits
a
people
to
him
to
be
kept
and
saved
by
him
.
The
Father
doth
it
to
this
very
end
,
that
he
may
give
eternal
life
to
as
many
as
he
hath
given
him
,
John
17.2
.
And
what
doth
Jesus
Christ
abandon
them
to
ruine
and
destruction
notwithstanding
?
No
,
my
beloved
:
mark
what
John
the
Baptist
saith
,
John
3.35
.
The
Father
loves
the
Son
,
saith
he
,
and
hath
given
all
things
into
his
hands
;
you
must
conceive
it
,
all
things
of
one
sort
he
hath
bestowed
upon
him
;
so
that
he
hath
put
them
into
his
hand
,
to
honour
them
and
to
keep
and
preserve
them
:
all
his
elect
and
chosen
people
:
for
all
things
of
another
sort
he
hath
(
as
the
Apostle
speaks
)
put
under
his
feet
to
tread
upon
them
and
to
ruine
and
destroy
them
.
But
what
doth
Jesus
Christ
with
those
his
Father
gives
him
in
the
former
way
?
why
as
his
Father
would
he
should
do
:
he
keeps
them
and
he
gives
eternal
life
to
them
,
as
it
is
added
in
the
next
verse
.
Yea
they
have
everlasting
life
(
as
that
is
the
expression
there
)
they
have
it
in
the
present
world
in
regard
of
inchoation
,
and
are
as
sure
of
the
perfection
of
it
in
the
world
to
come
,
as
if
they
had
it
in
their
own
possession
.
And
to
affirm
that
such
may
perish
and
be
lost
for
ever
,
is
to
make
the
Son
of
God
unfaithfull
to
the
Father
,
which
is
a
horrid
derogation
.
Or
if
not
so
,
at
least
unable
to
preserve
them
from
destruction
;
Save
them
he
would
,
but
it
is
not
in
his
power
.
Whereas
the
Apostle
tell
us
that
he
is
able
to
save
his
people
to
the
utmost
,
Heb.
7.25
.
And
he
himself
who
is
the
truth
it self
affirms
,
that
none
shall
pluck
them
out
of
his
hand
,
Iohn
10.28
.
The
world
would
,
the
devil
would
,
the
flesh
would
,
many
would
,
but
none
shall
.
He
hath
power
to
overtop
them
and
to
master
and
controul
them
,
so
that
they
shall
not
have
their
will
in
this
business
.
And
as
this
Doctrine
,
that
they
may
be
lost
whom
God
the
Father
gives
to
Jesus
Christ
,
is
very
prejudicial
to
the
honour
of
our
Saviour
,
so
to
the
comfort
of
his
poor
people
.
Alas
,
my
brethren
,
what
solid
and
enduring
comfort
will
the
best
condition
that
they
can
be
in
,
afford
them
,
if
they
be
not
sure
to
keep
it
?
Suppose
they
give
all
diligence
to
make
their
calling
and
election
sure
;
yea
,
suppose
they
make
it
sure
;
Though
they
be
sure
they
are
elect
,
they
are
not
sure
they
shall
continue
so
;
by
this
doctrine
,
they
may
be
reprobates
to
morrow
;
suppose
they
prove
themselves
whether
they
be
in
Christ
or
no
;
Suppose
they
prove
they
be
in
Christ
;
they
cannot
prove
they
shall
continue
so
;
by
this
doctrine
,
they
may
be
out
of
Christ
to
morrow
.
And
is
not
this
cold
comfort
?
Ah
my
beloved
,
how
will
it
sting
the
soul
that
is
about
to
take
her
flight
for
another
world
to
be
at
such
uncertainty
,
when
all
the
consolation
she
can
have
is
only
this
,
that
for
the
present
she
belongs
to
Christ
,
but
the
next
hour
before
she
get
away
out
of
the
world
,
he
may
lose
her
and
disown
her
,
and
so
she
is
undone
for
ever
.
John
making
mention
of
the
Locusts
that
crawl
out
of
the
bottomless
pit
(
and
they
are
Antichristian
Teachers
)
affirmeth
that
they
shall
torment
men
,
Apoc.
9.5
.
and
that
with
exquisite
and
horrid
torture
:
it
shall
be
like
the
torment
of
a
Scorpion
that
striketh
a
man
,
as
it
is
added
in
the
next
words
:
which
torment
they
shall
put
men
to
by
teaching
Antichristian
doctrine
.
And
truly
,
my
Beloved
,
this
doctrine
of
the
possibility
of
falling
quite
away
from
Christ
,
and
being
lost
by
him
for
ever
,
after
the
most
sweet
experience
of
his
love
,
and
after
all
his
dearest
kisses
and
embraces
of
a
poor
soul
,
is
one
of
the
most
venomous
and
bitter
stings
with
which
these
Scorpions
strike
men
.
Oh
my
Beloved
,
what
exquisite
and
racking
pangs
and
agonies
of
fear
and
horror
,
this
may
cast
a
soul
into
,
in
the
sad
hour
of
temptation
,
desertion
and
dissolution
,
no
tongue
of
Men
or
Angels
is
sufficient
to
express
.
Vse
.
2
Is
it
so
,
that
Jesus
Christ
doth
keep
them
safe
who
are
bestowed
,
&c.
You
then
that
are
delivered
up
into
the
hands
of
Jesus
Christ
by
the
donation
of
the
Father
,
triumph
and
be
exceeding
glad
in
the
security
of
your
Condition
.
Believe
it
,
you
can
never
perish
,
be
your
afflictions
,
or
temptations
,
or
corruptions
what
they
will
,
or
what
they
can
:
depend
upon
it
,
you
are
safe
as
to
the
main
.
If
you
belong
to
Jesus
Christ
,
he
hath
undertaken
for
you
to
the
Father
,
and
he
will
see
that
you
shall
not
miscarry
.
Let
the
flesh
,
and
let
the
world
,
and
let
the
Devil
pluck
at
you
with
all
their
power
,
and
might
,
it
is
in
vain
;
they
shall
not
get
you
off
from
Jesus
Christ
.
They
may
pluck
you
,
and
pluck
you
violently
in
his
hand
,
but
they
shall
never
pluck
you
out
of
his
hand
:
No
,
my
Beloved
;
he
that
hath
received
you
from
the
Father
,
will
be
sure
to
answer
you
safe
and
sound
to
him
again
:
And
in
the
great
day
of
account
,
he
will
bring
you
forth
and
say
,
Here
am
I
,
and
the
people
which
thou
hast
given
me
:
Those
which
thou
gavest
me
,
I
kept
,
and
not
one
of
them
is
lost
.
Indeed
,
my
Brethren
,
if
your
preservation
depended
on
your
own
care
,
strength
,
ability
,
you
were
in
very
great
hazard
:
But
seeing
this
depends
upon
the
care
and
power
,
and
faithfulness
of
Jesus
Christ
,
what
can
be
added
to
your
safety
?
Now
the
better
to
assure
you
,
&
settle
you
in
this
particular
,
I
shall
lay
down
a
few
particulars
as
an
immoveable
foundation
,
upon
which
this
comfortable
truth
is
built
,
that
Christ
will
surely
keep
them
safe
who
are
bestowed
upon
him
by
the
Father
.
And
they
are
of
three
sorts
.
Either
such
as
respect
the
Father
who
bestows
a
people
on
the
Son
;
or
such
as
respect
the
Son
on
whom
this
people
are
bestowed
;
or
such
as
respect
the
people
who
by
the
Father
are
bestowed
upon
the
Son
.
As
for
the
first
of
these
,
you
may
be
sure
that
Christ
will
keep
you
safe
,
if
you
have
been
bestowed
upon
him
by
the
Father
;
out
of
love
,
and
out
of
duty
to
the
Father
.
First
he
will
keep
you
out
of
love
to
God
the
Father
:
What
do
you
think
that
Christ
will
lose
that
which
his
Father
gives
him
?
we
would
not
lose
the
gift
but
of
an
ordinary
friend
,
especially
if
he
be
dear
to
us
,
as
I
have
noted
heretofore
,
and
much
less
would
we
lose
a
Fathers
gift
;
we
would
keep
such
a
thing
with
all
the
care
and
diligence
we
can
.
Now
Jesus
Christ
loves
his
Father
better
then
we
can
love
ours
;
and
therefore
as
he
had
us
from
the
Father
,
so
he
will
surely
keep
us
for
the
Fathers
sake
.
Secondly
,
As
he
will
keep
us
out
of
love
so
out
of
duty
to
the
Father
;
For
as
Man
and
Mediator
he
is
a
servant
to
the
Father
;
And
as
the
Father
hath
bestowed
a
people
on
him
,
so
he
hath
given
him
an
express
command
to
keep
them
,
and
he
hath
given
him
ample
power
that
he
may
keep
them
:
And
consequently
Jesus
Christ
will
certainly
preserve
them
,
out
of
duty
to
the
Father
:
in
reference
to
his
injunction
that
he
may
not
disobey
him
:
in
reference
to
his
intention
and
expectation
,
that
he
may
not
disappoint
to
him
.
First
in
reference
to
the
injunction
of
the
Father
,
Christ
will
surely
keep
us
that
he
may
not
disobey
him
.
For
you
must
know
,
my
Brethren
,
that
the
Father
,
as
he
hath
given
us
to
Jesus
Christ
,
so
he
hath
withall
commanded
him
to
look
to
us
,
and
to
see
we
do
not
perish
.
This
is
the
Fathers
will
,
saith
Christ
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
,
Joh.
6.39
.
And
he
came
down
into
this
lower
world
to
do
the
will
of
him
that
sent
him
.
And
therefore
certainly
he
will
be
very
careful
of
this
special
charge
of
his
:
he
will
observe
it
very
strictly
and
exactly
.
He
will
be
infinitely
wary
that
he
lose
nothing
of
the
Fathers
goods
,
which
he
hath
given
him
to
keep
,
and
required
him
to
keep
,
that
so
he
may
approve
himself
a
faithful
servant
.
Secondly
in
reference
to
the
intention
of
the
Father
,
Jesus
Christ
will
surely
keep
us
,
that
he
may
not
disappoint
him
:
For
as
he
hath
received
a
strict
command
,
so
he
hath
withall
received
full
and
ample
power
to
keep
us
:
His
Father
hath
bestowed
it
on
him
to
this
very
end
,
as
himself
acknowledges
,
Joh.
17.2
.
As
thou
hast
given
him
power
over
all
flesh
,
that
he
might
give
eternal
life
to
as
many
as
thou
hast
given
him
,
and
consequently
that
they
might
not
perish
:
So
that
this
is
the
Fathers
aim
,
you
see
,
which
Jesus
Christ
will
never
frustrate
;
he
hath
bestowed
upon
him
large
authority
and
power
to
this
purpose
:
Power
over
all
flesh
that
he
may
give
eternal
life
to
some
flesh
,
to
as
many
as
God
hath
given
him
.
Indeed
if
he
were
only
vested
with
authority
and
power
over
that
flesh
which
God
intends
that
he
shall
keep
and
save
,
it
would
fall
short
in
this
business
;
For
there
is
other
flesh
that
would
resist
and
hinder
our
salvation
.
There
is
flesh
within
us
,
I
mean
our
lusts
and
our
corruptions
;
and
there
is
flesh
without
us
,
I
mean
the
world
and
worldly
men
that
would
oppose
this
great
work
;
and
therefore
God
hath
qualified
Jesus
Christ
with
power
sufficient
to
reach
his
end
in
this
design
of
his
.
He
hath
not
only
vested
him
with
power
over
the
flesh
to
which
he
means
that
he
should
give
eternal
life
:
But
he
hath
given
him
power
over
all
flesh
,
that
he
may
give
eternal
life
to
as
many
as
he
hath
given
him
;
that
other
flesh
may
not
resist
him
and
disappoint
him
in
this
great
business
;
and
therefore
let
the
flesh
without
us
,
and
let
the
flesh
within
struggle
,
we
may
be
confident
that
we
shall
have
eternal
life
,
in
spite
of
all
their
opposition
:
For
God
hath
vested
Jesus
Christ
with
full
power
,
to
this
end
,
and
to
this
purpose
,
that
he
may
give
it
,
and
that
none
may
hinder
it
.
As
Jesus
Christ
will
surely
keep
us
for
his
Fathers
sake
,
so
he
will
keep
us
for
his
own
sake
,
and
for
the
property
and
interest
which
he
himself
hath
in
us
;
For
you
must
know
,
my
Brethren
,
that
we
are
not
nakedly
entrusted
with
our
Saviour
as
a
servant
,
in
which
respect
he
is
engaged
to
keep
us
out
of
duty
;
but
more
then
so
,
we
are
bestowed
upon
him
as
a
Son
,
in
which
respect
he
is
engaged
to
keep
us
out
of
property
,
and
this
is
that
which
makes
us
safe
indeed
.
If
Jesus
Christ
were
but
an
hireling
,
and
if
the
sheep
were
not
his
own
,
he
might
leave
them
as
a
prey
to
the
devouring
and
ravening
Wolf
,
as
he
himself
informs
us
in
that
same
Similitude
,
Joh.
10.12
.
The
hireling
flees
and
leaves
the
sheep
,
because
the
sheep
are
not
his
own
,
and
cares
not
for
the
sheep
,
and
the
Wolf
catcheth
and
scattereth
the
sheep
.
But
Jesus
Christ
is
not
the
Shepherd
only
,
but
the
owner
of
the
sheep
;
he
keeps
them
not
for
wages
,
but
for
love
,
and
for
the
property
he
hath
in
them
,
and
therefore
certainly
he
will
be
careful
of
them
to
the
utmost
.
Those
whom
the
Father
gives
him
,
he
will
keep
:
Indeed
they
are
the
Sons
portion
,
The
Lords
portion
is
his
people
,
Deut.
32.9
.
And
what
follows
?
He
kept
them
as
the
Apple
of
his
Eye
.
What
do
you
think
that
Jesus
Christ
will
lose
his
portion
which
his
Father
gives
him
?
That
he
will
be
so
wretchless
,
that
he
will
not
keep
his
own
?
his
own
goods
:
Nay
,
more
then
so
;
his
own
members
,
the
very
apples
of
his
Eye
.
Will
he
suffer
men
or
Devils
to
rent
away
his
limbs
from
him
,
to
pluck
his
very
eyes
out
of
his
head
?
take
this
and
take
all
.
We
may
be
sure
that
Jesus
Christ
will
keep
us
safe
,
who
are
bestowed
upon
him
by
his
Father
,
as
for
his
Fathers
sake
,
and
for
his
own
sake
,
so
for
our
sakes
too
:
And
that
upon
a
double
reckoning
or
account
.
For
first
of
all
we
cost
him
dear
;
and
secondly
,
we
are
very
dear
to
him
.
1.
We
cost
him
dear
;
he
paid
a
great
price
for
us
,
and
therefore
he
will
know
how
he
goes
from
us
.
We
cost
him
prayers
;
he
hath
not
one
of
us
among
the
Gentiles
without
asking
:
Ask
of
me
,
and
I
will
give
thee
the
Heathen
for
thine
inheritance
,
saith
the
Father
to
the
Son
,
Psal.
2.7
.
Otherwise
I
will
not
.
Christ
is
faign
to
beg
for
us
before
he
gets
us
of
the
Father
.
Nay
,
more
then
so
,
we
did
not
cost
him
breath
only
,
but
we
cost
him
blood
too
;
He
is
the
Lord
that
bought
us
,
as
the
Apostle
Peter
calls
him
,
and
bought
us
not
with
gold
and
silver
,
and
such
corruptible
things
,
but
with
his
own
most
pretious
blood
,
1
Pet.
1.19
.
And
if
he
lose
us
in
the
end
,
he
hath
a
very
ill
bargain
.
No
,
my
Beloved
,
we
may
rest
upon
it
,
that
Jesus
Christ
will
never
suffer
the
purchase
of
his
prayers
the
purchase
of
his
blood
to
perish
;
he
never
spent
his
breath
,
and
much
less
will
he
spend
his
blood
in
vain
.
2.
And
as
we
cost
him
dear
,
so
we
are
very
dear
to
him
:
His
heart
is
infinitely
set
upon
his
Church
and
people
;
he
loves
them
out
of
all
measure
,
so
that
you
may
be
sure
he
will
be
loth
to
see
them
perish
.
He
looks
upon
them
as
his
Jewels
,
Mal.
3.17
.
and
as
his
own
peculiar
treasure
,
Psal.
135.4
.
And
he
will
keep
his
Treasure
and
his
Jewels
safe
,
take
his
trash
who
will
.
And
thus
you
have
seen
the
grounds
,
on
which
you
may
be
confident
,
that
if
the
Father
have
bestowed
you
on
the
Son
,
he
will
not
lose
you
;
No
,
you
are
safe
enough
,
depend
upon
it
;
it
is
impossible
that
you
should
ever
perish
,
or
miscarry
.
But
you
will
interpose
and
say
perhaps
,
Object
.
This
Doctrine
serves
to
make
men
negligent
,
and
careless
,
and
secure
;
For
if
they
be
preserved
and
kept
so
absolutely
safe
by
Christ
,
they
need
to
take
no
care
to
keep
themselves
.
For
answer
,
let
it
be
considered
,
1.
Sol.
That
Christ
doth
keep
men
by
themselves
.
And
hence
saith
the
Apostle
James
,
This
is
Religion
for
a
man
to
keep
himself
unspotted
of
the
world
,
James
1.27
.
And
Paul
advises
Timothy
to
keep
himself
pure
,
1
Tim.
5.22
.
And
2.
if
any
of
you
who
belong
to
Christ
,
remit
your
watch
and
grow
secure
,
and
neglect
to
keep
your selves
,
though
Christ
will
not
lose
you
,
yet
you
may
lose
Christ
as
the
Church
did
when
she
lay
upon
her
bed
,
and
would
not
open
,
Cant.
5.6
.
You
may
be
wofully
deserted
by
him
both
in
regard
of
grace
and
peace
:
And
though
you
cannot
fall
away
,
yet
you
may
fall
most
fearfully
to
the
dishonor
of
the
Lord
,
and
of
Religion
,
and
the
irreparable
wounding
of
your
Names
while
you
have
a
day
to
live
.
Though
you
cannot
wholly
lose
the
inward
habits
of
your
graces
,
yet
you
may
lose
the
exercise
of
them
.
And
though
you
cannot
lose
the
Essence
,
yet
you
may
lose
the
sense
and
comfort
of
all
the
graces
that
you
have
:
Though
it
be
utterly
impossible
that
you
should
perish
in
reality
,
yet
you
may
perish
in
your
own
conceit
and
apprehension
;
you
may
be
brought
to
such
a
sad
condition
,
that
you
may
look
upon
your selves
as
reprobates
and
cast-aways
,
and
think
your selves
undone
creatures
:
And
though
Christ
will
not
suffer
you
to
go
to
hell
,
yet
he
may
make
you
cry
in
your
heart
and
in
your
bones
,
as
David
did
,
and
set
you
on
the
rack
of
such
unutterable
agonies
,
and
horrors
and
affrightments
,
that
you
may
feel
a
Hell
in
this
world
.
Now
for
a
last
use
of
the
Point
,
this
may
afford
a
seasonable
admonition
Vse
3
to
all
the
Deputies
and
under-Officers
of
Jesus
Christ
.
If
Christ
who
is
the
Fathers
servant
,
and
the
Fathers
Shepherd
,
do
keep
them
safe
who
are
committed
to
him
by
the
Father
;
you
then
who
are
the
Servants
,
and
the
Shepherds
and
the
Officers
of
Christ
,
should
learn
of
him
,
to
keep
them
(
safe
as
far
as
lies
in
you
)
who
are
committed
to
your
custody
,
and
care
by
Jesus
Christ
.
1.
Ministers
are
Christs
Shepherds
in
the
Church
,
as
Christ
is
the
Fathers
Shepherd
;
and
as
the
Father
commits
his
people
to
the
Son
to
keep
,
so
Christ
commits
them
to
his
under-Officers
,
and
to
his
Ministers
to
keep
;
and
therefore
it
concerneth
them
to
hearken
to
the
advice
of
the
Apostle
to
the
Elders
of
Ephesus
,
Act.
20.28
.
Take
heed
to
your selves
,
and
to
all
the
flock
over
which
Jesus
Christ
hath
made
you
Over-seers
to
feed
the
Church
of
Christ
,
which
he
hath
purchased
with
his
own
blood
;
yea
,
to
the
admonition
of
Jesus
Christ
himself
to
Peter
,
Joh.
21.15
.
Simon
son
of
Jonas
,
lovest
thou
me
?
dost
thou
love
me
?
dost
thou
indeed
?
why
if
thou
dost
,
Keep
my
Lambs
,
feed
my
Sheep
;
If
you
have
any
love
to
Christ
your
Master
,
see
that
none
of
his
be
lost
by
your
default
,
by
want
of
any
pains
you
could
have
taken
w●th
them
,
in
heat
by
day
,
and
cold
by
night
,
for
want
of
any
admonition
,
or
instruction
that
you
could
have
given
them
:
And
be
assured
of
th●s
,
that
if
any
of
them
perish
by
your
carelesness
,
and
your
neglect
,
you
will
have
a
very
sad
account
to
make
when
the
day
of
reckoning
comes
;
their
blood
will
Jesus
Christ
require
at
your
hands
:
Oh
let
it
not
be
said
of
you
that
you
do
not
Custodire
gregem
sed
perdere
,
non
pascere
sed
mactare
.
Not
keep
the
sheep
but
lose
them
;
not
feed
the
flock
,
but
feed
upon
it
:
Be
sure
that
you
be
faithful
to
your
great
trust
,
that
you
may
give
up
your
account
with
joy
;
and
that
when
Christ
shall
call
you
to
a
reckoning
,
you
may
say
to
him
,
as
he
doth
to
his
Father
in
my
Text
,
and
say
it
truly
,
Those
whom
thou
gavest
me
to
keep
I
kept
,
and
not
one
of
them
is
lost
by
my
means
.
2.
So
Magistrates
are
Christs
servants
,
his
Shepherds
in
the
Common-wealth
,
as
they
are
called
1
King
.
22.17
.
And
they
must
learn
to
keep
them
safe
who
are
committed
to
them
to
be
kept
as
Christ
doth
.
They
must
be
very
careful
of
the
sheep
of
Christ
that
none
of
them
miscarry
in
their
hands
.
And
to
this
end
they
must
do
two
things
.
1.
They
must
chase
away
the
Wolves
,
that
seek
to
prey
upon
the
sheep
of
Christ
:
The
Wolves
that
prey
upon
their
persons
or
estates
.
These
you
must
either
make
to
fly
,
or
break
their
jaws
,
as
Job
did
,
and
pluck
the
prey
out
of
their
teeth
.
The
Wolves
that
prey
upon
their
souls
,
that
bring
in
soul-destroying
errors
,
damnable
heresies
,
as
the
Apostle
calls
them
,
2
Pet.
2.1
.
There
are
some
errors
which
whosoever
holds
them
and
continues
in
them
,
suffers
loss
,
but
he
himself
is
saved
,
as
the
Apostle
speaks
,
1
Cor.
3.15
.
But
there
are
others
in
which
if
any
man
continue
,
he
himself
is
lost
for
ever
.
Now
they
that
bring
in
those
,
destroy
the
sheep
of
Christ
:
and
therefore
they
that
keep
his
sheep
,
must
take
course
with
such
,
according
to
the
power
which
the
Law
of
God
and
Man
hath
put
into
their
hands
.
2.
They
must
be
very
tender
of
the
sheep
of
Christ
,
which
he
hath
given
them
to
keep
,
as
David
was
;
Alas
those
sheep
,
what
evil
have
they
done
?
And
as
Hezekiah
was
,
who
,
as
a
Type
of
Christ
,
is
stiled
a
hiding
place
from
winde
,
and
a
covert
from
the
Tempest
,
Isa.
32.2
.
where
the
poor
sheep
might
fly
for
shelter
,
in
a
storm
,
and
there
find
sure
refuge
.
Now
I
beseech
you
honorable
and
respected
,
Preached
at
the
Assizes
.
who
are
the
Ministers
of
Christ
,
be
you
such
to
his
people
;
Let
them
have
protection
from
you
,
let
them
be
kept
safe
by
you
:
Oh
do
not
see
them
injured
and
undone
,
if
you
can
help
them
.
Oh
do
not
see
them
lost
if
you
can
save
them
:
Keep
them
as
you
desire
that
Jesus
Christ
should
keep
you
;
let
those
who
will
assuredly
find
favour
at
the
last
day
,
at
the
bar
of
Jesus
Christ
,
find
favour
at
your
bar
now
.
I
speak
not
this
that
you
should
boulster
any
out
in
any
evil
;
God
forbid
;
but
that
you
should
be
very
careful
that
those
who
appertain
to
Christ
,
be
not
so
far
neglected
by
you
,
as
to
be
over-born
unjustly
and
malitiously
by
those
who
are
the
enemies
of
Christ
and
them
,
Oh
be
a
covert
and
a
hiding
place
to
such
.
Make
them
ashamed
who
report
(
I
hope
untruly
)
that
many
times
an
honest
man
finds
less
respect
and
countenance
then
an
enemy
of
Christ
.
And
in
a
word
,
in
all
your
actings
,
and
administrations
,
have
a
careful
eye
upon
the
little
flock
of
Jesus
Christ
,
to
fence
it
,
and
to
mound
it
,
and
safe-guard
it
,
that
no
damage
come
to
it
:
that
when
the
Stewardship
is
out
,
and
the
counting
time
is
come
,
you
may
not
be
dejected
,
and
hang
down
your
heads
,
but
may
appear
before
the
presence
of
his
glory
with
exceeding
joy
:
that
you
may
rejoyce
in
Christ
,
and
Christ
may
rejoyce
in
you
,
to
see
how
well
and
faithfully
you
have
demeaned
your selves
in
his
service
.
JOHN
17.12
.
But
the
Son
of
Perdition
.
AND
thus
of
our
Saviours
general
profession
,
that
he
had
safely
and
entirely
kept
all
those
that
were
bestowed
upon
him
by
his
Father
;
Those
whom
thou
gavest
me
I
kept
,
and
none
of
them
is
lost
.
Proceed
we
now
to
his
particular
exception
of
Judas
;
but
the
son
of
perdition
;
none
of
them
is
lost
,
but
the
son
of
perdition
.
How
,
and
upon
what
account
Judas
is
excepted
here
from
the
rest
of
the
Apostles
,
you
may
remember
I
have
shewed
you
fully
heretofore
.
And
therefore
I
shall
touch
no
more
at
the
Exception
.
But
I
shall
fasten
on
the
appellation
that
is
given
him
who
is
excepted
here
:
The
son
of
perdition
.
Now
he
is
called
the
son
of
perdition
,
not
only
to
imply
that
he
was
a
lost
creature
,
as
considered
in
himself
;
but
more
then
so
,
that
he
was
destinated
and
appointed
to
be
lost
in
the
eternal
Counsel
and
Decree
of
God
,
that
he
designed
him
to
destruction
.
A
manner
of
Expression
very
usual
with
the
Hebrews
,
as
Calvin
and
some
others
after
him
observe
upon
the
Text.
Now
this
our
Saviour
mentions
,
not
to
lay
the
fault
of
the
destruction
of
this
wretched
man
on
Gods
Decree
,
or
to
take
it
off
from
Judas
;
But
to
make
it
to
appear
,
that
though
he
were
a
lost
creature
,
yet
the
election
of
the
Lord
remained
firm
,
and
stood
unalterable
notwithstanding
:
For
he
was
not
elected
,
but
reprobated
and
appointed
to
perdition
.
This
being
the
intention
of
the
phrase
,
the
Observation
clearly
offered
to
us
here
is
this
.
DOCTRINE
.
That
God
in
his
Eternal
Counsel
and
Decree
hath
appointed
and
designed
some
certain
special
persons
to
destruction
.
This
was
the
case
of
Judas
in
my
Text
;
he
was
Perditioni
destinatus
ac
devotus
,
destinated
and
devoted
to
perdition
:
And
therefore
when
he
was
destroyed
and
lost
,
the
Holy
Ghost
observeth
of
him
,
that
he
went
to
his
own
place
,
Act.
1.25
.
that
is
to
Hell
,
the
place
which
was
appointed
for
him
from
Eternity
:
And
therefore
Bildad
speaks
of
some
whom
God
hath
cast
away
,
Job
8.4
.
And
Job
of
some
who
are
reserved
to
destruction
,
Job
21.31
.
The
Wise
man
tells
us
that
God
hath
made
the
wicked
for
the
day
of
evil
,
Prov.
16.4
.
The
Lord
made
all
things
for
himself
,
his
own
glory
;
yea
,
even
the
wicked
for
the
glory
of
his
Justice
to
be
declared
and
manifested
on
them
in
the
evil
day
,
the
day
which
is
so
to
them
:
That
is
,
the
day
of
judgement
and
perdition
of
ungodly
men
,
as
the
Apostle
Peter
calls
it
,
2
Epist.
3.7
.
to
which
day
they
are
reserved
,
as
the
same
Apostle
speaks
;
you
must
conceive
it
in
the
everlasting
purpose
and
decree
of
God
,
1
Pet.
2.9
.
As
there
are
vessels
of
mercy
ordained
to
glory
,
so
there
are
vessels
of
wrath
prepared
to
destruction
,
Rom.
9.22
.
Not
only
by
their
own
misdeeds
,
but
in
some
sence
by
the
decree
of
God
.
Meritoriously
indeed
and
in
desert
they
are
prepared
for
it
only
by
themselves
,
and
by
their
own
sins
.
But
in
design
they
are
prepared
for
it
also
by
the
Counsel
and
the
fore-appointment
of
the
Lord
.
And
this
indeed
is
specially
intended
in
the
place
.
Or
else
wherefore
doth
the
Apostle
for
clearing
of
the
Justice
of
the
Lord
in
this
particular
,
fly
to
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
absolute
and
soveraign
power
,
which
he
hath
over
all
his
creatures
,
to
bestow
them
at
his
pleasure
,
either
to
wrath
,
or
to
salvation
:
Even
as
the
Potter
is
at
liberty
to
mould
his
clay
,
to
what
shape
and
to
what
use
he
pleases
,
either
to
honour
or
to
dishonour
.
The
answer
had
been
ready
and
at
hand
,
if
God
had
had
no
finger
in
the
business
,
in
preparing
men
to
wrath
,
no
not
so
much
as
by
determination
and
decree
,
Paul
need
not
have
said
he
did
it
by
his
absolute
and
Soveraign
power
.
No
,
if
it
had
been
so
,
he
might
have
said
,
God
did
it
not
all
,
he
prepared
them
not
at
all
,
ordained
them
not
at
all
,
but
they
prepared
themselves
to
wrath
and
to
destruction
.
But
this
he
could
not
say
;
for
it
were
quite
against
the
saying
of
the
holy
Ghost
,
Iude
4.
where
he
makes
mention
of
some
certain
men
,
who
were
before
of
old
ordained
to
condemnation
.
Not
only
fitted
for
it
by
themselves
,
but
preordained
to
it
by
another
,
and
that
is
God
.
Yea
the
Apostle
Paul
doth
clearly
and
expresly
intimate
that
God
appointeth
some
to
wrath
,
in
that
memorable
place
to
this
purpose
,
1
Thes.
5.9
.
where
stirring
up
the
Thessalonians
to
exemplary
holiness
of
life
,
he
quickens
them
with
the
consideration
of
the
high
preferment
which
he
and
they
and
others
had
in
that
which
is
indeed
the
richest
and
the
choicest
mercy
of
the
Lord
,
For
God
hath
not
appointed
us
to
wrath
.
Others
he
hath
;
but
this
is
our
prerogative
that
God
hath
not
appointed
us
to
wrath
,
(
as
he
hath
done
many
others
,
)
but
to
obtain
salvation
through
our
Lord
Jesus
Christ
.
So
that
the
Point
is
plain
you
see
,
that
God
in
his
Eternal
Counsel
and
Decree
,
hath
appointed
and
designed
,
&c.
To
open
this
a
little
to
you
,
that
so
you
may
the
more
distinctly
understand
it
,
you
must
know
,
that
there
are
two
parts
or
acts
of
the
decree
of
God
,
in
reference
to
these
whom
he
appointeth
to
destruction
;
viz.
a
negative
,
and
a
positive
act
.
The
first
of
these
,
the
negative
act
,
is
nothing
else
but
preterition
,
non-election
,
Passing
by
,
and
not
electing
some
particular
and
special
men
to
that
beatitude
and
glory
which
others
are
appointed
to
.
This
is
that
will
of
God
,
by
which
he
hath
determined
not
to
save
them
,
but
even
to
leave
them
in
their
lost
condition
,
that
they
may
perish
everlastingly
.
Now
this
,
my
brethren
,
is
expresly
and
apparently
implyed
and
included
in
election
.
For
when
God
chooses
some
,
it
follows
evidently
,
that
there
are
other
some
remaining
,
on
which
that
act
of
choosing
doth
not
pass
.
When
David
went
to
fight
against
Goliah
,
he
chose
him
five
smooth
stones
out
of
the
brook
;
Who
doth
not
presently
conceive
that
he
refused
other
some
?
If
all
be
taken
,
it
is
no
election
:
so
that
election
carries
in
it
the
first
act
of
reprobation
,
preterition
,
passing
by
.
When
some
are
chosen
,
there
are
other
some
refused
;
when
some
are
taken
,
there
are
others
left
.
2.
But
now
there
is
another
act
of
the
decree
of
God
in
reference
to
those
whom
he
appointeth
to
destruction
,
which
we
have
called
a
positive
act
.
For
as
God
leaves
men
,
in
the
first
place
,
in
their
sins
,
and
in
their
lost
condition
,
and
doth
not
choose
them
to
salvation
:
So
in
the
second
place
,
he
resolveth
with
himself
to
condemn
them
and
to
destroy
them
for
the
sin
in
which
he
leaves
them
,
and
so
to
glorifie
his
Justice
in
them
.
And
this
is
that
which
some
have
stiled
predamnation
,
damnation
in
the
purpose
and
decree
of
God
.
For
it
is
one
thing
to
decree
the
condemnation
of
such
as
are
not
chosen
to
salvation
:
and
it
is
another
thing
actually
to
condemn
them
,
by
executing
the
decree
upon
them
.
Now
of
this
second
act
of
the
decree
of
God
it
is
that
we
speak
in
the
conclusion
we
are
handling
,
That
God
in
his
Eternal
Counsel
and
Decree
hath
appointed
and
designed
some
certain
special
persons
to
destruction
.
But
you
will
ask
me
,
Why
hath
God
done
so
?
What
is
the
reason
of
this
Act
of
his
?
What
doth
induce
him
to
ordain
men
to
destruction
?
First
,
I
will
shew
you
what
is
not
the
reason
;
And
in
the
next
place
I
will
shew
you
what
it
is
.
The
sins
of
men
are
not
the
reason
why
God
ordains
men
to
destruction
;
they
are
the
cause
indeed
why
he
destroyes
them
,
but
not
why
he
ordaines
them
to
destruction
.
It
s
true
,
sin
is
considered
in
this
second
act
of
reprobation
,
which
we
have
stiled
predamnation
.
For
as
the
Lord
condemns
men
for
their
sins
,
in
the
great
and
dreadful
day
,
so
he
accordingly
decrees
from
everlasting
to
condemn
them
for
their
sins
.
He
doth
in
time
,
as
he
decrees
from
all
eternity
;
Just
so
and
no
otherwise
.
But
mark
it
my
beloved
,
however
sin
be
thought
upon
in
the
decree
,
yet
it
is
not
the
moving
cause
of
the
decree
,
but
only
of
the
execution
of
it
.
And
as
it
is
not
the
fore-sight
of
faith
and
holiness
upon
the
one
side
that
inclineth
God
to
choose
men
:
so
on
the
other
side
it
is
not
the
foresight
of
infidelity
and
disobedience
that
inclines
him
to
reject
them
and
appoint
them
to
damnation
.
Indeed
God
damns
men
for
their
sins
,
yea
he
decrees
to
damn
men
for
their
sins
;
but
yet
it
is
not
for
their
sins
that
he
decrees
it
.
Sin
is
the
Cause
,
and
is
considered
as
the
cause
of
the
accomplishment
of
the
decree
:
but
not
of
the
decree
it self
.
But
if
sin
be
not
the
reason
then
why
God
appoints
men
to
destruction
,
what
is
the
reason
then
?
Truly
there
is
no
reason
out
of
God
,
no
moving
or
impulsive
cause
of
the
decree
out
of
his
own
bosome
.
His
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
only
reason
why
he
appointeth
some
to
wrath
,
and
others
to
salvation
:
the
pleasure
of
his
own
will
.
He
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardneth
,
as
the
Apostle
speaks
,
Rom.
9.18
.
And
therefore
the
Apostle
in
that
very
Chapter
concludeth
the
decree
of
God
,
both
of
election
,
and
of
reprobation
,
to
be
absolutely
free
from
any
motive
or
inducement
out
of
God
himself
,
because
it
passed
upon
the
children
,
Iacob
and
Esau
being
yet
unborn
,
having
neither
done
good
or
evil
,
as
you
may
see
at
large
,
Rom.
9.11
,
12
,
13.
For
the
children
being
not
yet
born
,
that
the
purpose
of
God
according
to
election
might
stand
,
not
of
works
but
of
him
that
calleth
,
it
was
said
,
The
elder
shall
serve
the
yonger
,
&c.
As
it
is
written
,
Jacob
have
I
loved
,
that
is
to
choose
him
;
and
Esau
have
I
hated
,
to
reject
him
.
And
consequently
neither
election
not
rejection
was
of
works
,
not
of
any
thing
in
them
,
seeing
it
took
hold
upon
them
before
they
had
a
being
in
the
world
.
Yea
but
it
will
be
said
perhaps
,
though
they
were
yet
unborn
,
and
though
they
had
done
neither
good
nor
evil
,
yet
God
fore-knew
,
and
God
foresaw
they
would
be
born
,
and
that
in
time
they
would
do
good
or
evil
,
and
so
accordingly
he
moulded
his
decree
,
electing
him
whom
he
foresaw
would
do
good
,
rejecting
him
whom
he
foresaw
would
do
evil
.
But
how
then
was
it
not
of
works
,
if
it
were
of
works
foreseen
of
the
one
side
or
the
other
?
will
works
foreseen
stand
better
with
the
freeness
of
the
purpose
and
decree
of
God
,
then
present
works
or
works
in
being
?
Not
a
whit
.
And
therefore
this
is
cleerly
and
apparently
the
force
of
the
Apostles
reason
.
The
decree
of
God
is
free
,
and
not
of
works
:
it
is
not
caused
by
any
thing
that
man
doth
:
For
it
took
hold
of
Iacob
and
of
Esau
,
being
yet
unborn
,
before
they
had
done
either
good
or
evil
,
or
were
considered
doing
good
or
evil
as
a
motive
or
inducement
to
prevail
with
God
to
choose
the
one
or
to
refuse
the
other
.
So
then
you
see
the
reason
of
the
point
.
Some
certain
men
God
appointeth
to
perdition
.
Why
?
because
he
will
,
because
it
is
his
pleasure
so
to
do
.
Object
.
But
you
will
say
perhaps
,
This
is
very
hard
measure
,
that
God
should
preordain
men
to
destruction
,
upon
this
account
because
he
will
.
Sol.
And
is
it
not
as
hard
measure
,
that
the
Creator
should
not
be
allowed
to
have
his
will
upon
his
creature
?
If
you
could
make
a
thing
of
nothing
,
you
would
look
to
have
the
free
disposal
of
it
at
your
own
pleasure
.
Nay
,
my
beloved
,
to
use
the
instance
the
Apostle
gives
,
the
Potter
looks
to
have
the
free
disposal
of
his
clay
,
and
of
the
self
same
Lump
to
make
one
Vessel
to
an
honourable
,
another
to
a
sordid
use
.
Or
if
he
please
,
as
soon
as
he
hath
finished
them
,
to
dash
the
one
to
shivers
,
and
to
save
the
other
.
If
any
ask
a
reason
of
him
,
it
is
enough
for
him
to
say
that
he
doth
this
because
he
will
,
because
it
is
his
pleasure
so
to
do
.
He
made
it
,
and
he
may
destroy
it
;
And
yet
he
gives
but
form
to
what
he
makes
,
he
works
on
matter
made
before
by
God
.
But
God
creates
a
thing
of
nothing
;
he
gives
it
form
and
matter
too
;
and
why
may
not
he
dispose
it
as
he
will
?
Why
should
not
his
authority
and
power
be
yielded
and
allowed
to
be
as
great
upon
the
creature
which
he
makes
of
nothing
,
as
the
Potters
on
the
clay
which
he
could
never
make
?
And
yet
what
ever
Gods
decree
concerning
any
man
may
be
,
which
he
reserveth
in
his
own
breast
and
bosome
,
he
never
damneth
or
destroyes
a
man
till
he
deserve
it
.
The
Potter
breaks
a
vessell
it
may
be
for
no
fault
at
all
,
but
to
satisfie
his
fancy
,
or
to
manifest
his
power
,
and
to
shew
what
he
can
do
.
But
God
the
great
Creator
of
the
world
,
doth
never
so
with
any
creature
;
if
he
dash
any
man
to
pieces
,
it
is
because
he
hath
deserved
it
very
justly
by
his
sins
.
If
he
condemn
him
,
there
is
a
meritorious
cause
.
And
he
may
truly
say
to
such
a
person
,
Thy
destruction
is
of
thy self
.
But
in
the
second
place
it
will
be
said
perhaps
by
some
,
Object
.
If
this
be
so
that
God
in
his
Eternal
Counsel
and
Decree
,
hath
apointed
and
disigned
some
certain
special
persons
to
destruction
,
it
is
in
vain
for
such
to
hear
and
pray
,
and
use
the
means
of
attaining
to
salvation
.
They
were
as
good
to
fit
still
and
do
nothing
:
for
all
will
be
to
no
purpose
.
If
they
be
reprobated
,
they
must
be
destroyed
:
the
Counsell
of
the
Lord
must
stand
.
If
they
be
reprobated
?
But
who
are
reprobated
,
can
they
tell
?
Sol.
Hast
thou
known
the
mind
of
the
Lord
?
Art
thou
assured
that
thou
art
reprobated
and
appointed
to
destruction
?
If
so
indeed
,
there
were
some
colour
for
thee
to
neglect
the
means
of
attainment
to
salvation
.
But
know
,
my
brethren
,
that
it
is
impossible
for
any
man
to
be
infallibly
assured
of
his
reprobation
without
immediate
revelation
,
as
perhaps
Saul
was
.
It
s
true
,
he
may
be
sure
of
his
election
:
never
of
his
reprobation
.
The
Scripture
urges
and
perswades
men
to
assure
the
one
,
never
to
assure
the
other
.
It
giveth
marks
and
evidences
of
the
one
;
it
gives
no
evidences
of
the
other
.
Indeed
the
sin
against
the
Holy
Ghost
(
where
it
is
found
)
follows
after
of
reprobation
:
but
who
is
able
to
determine
whether
he
be
guilty
of
this
sin
against
the
Holy
Ghost
,
or
no
?
As
for
my
own
part
,
I
am
confident
that
God
hath
ordered
matters
so
,
that
no
man
shall
be
able
to
determine
that
he
is
rejected
by
him
;
And
that
to
this
intent
,
that
all
men
may
be
held
in
diligent
attendance
on
the
means
of
reconciliation
and
attonement
with
him
,
not
knowing
what
the
issue
and
event
may
be
.
And
what
then
?
wilt
thou
take
that
to
be
certain
which
is
very
doubtfull
,
and
on
so
weak
a
ground
as
this
,
neglect
and
slight
the
means
,
which
may
for
ought
thou
knowest
,
be
powerfull
to
the
salvation
of
thy
pretious
soul
for
ever
?
Wilt
thou
conclude
thou
art
rejected
,
and
do
as
if
this
resolution
were
infallible
,
when
yet
it
is
apparently
a
most
uncertain
thing
,
of
which
thou
canst
not
be
assured
?
When
the
decree
concerning
reprobation
is
a
secret
and
a
doubtfull
thing
;
and
the
command
requiring
thee
to
make
thy
calling
and
election
sure
is
a
plain
and
certain
thing
:
wilt
thou
neglect
the
precept
and
command
that
lies
before
thee
,
and
walk
by
the
decree
that
is
obscure
and
hidden
from
thee
?
Shouldst
thou
not
rather
reason
in
the
case
in
hand
,
as
Merchants
and
Adventurers
in
worldly
things
are
wont
to
do
?
Perhaps
the
Lord
may
have
a
blessing
yet
in
store
for
me
;
Once
I
am
sure
he
hath
required
me
to
use
the
means
,
and
therefore
though
there
be
some
hazard
in
it
,
I
will
not
be
behind
in
my
endeavour
;
at
his
command
I
will
let
down
the
net
.
Even
so
perhaps
the
Lord
may
have
appointed
me
to
life
and
glory
:
once
I
am
sure
he
hath
commanded
me
to
use
the
means
of
attaining
to
salvation
:
And
therefore
though
I
know
not
what
the
issue
and
event
may
be
,
I
will
attend
upon
them
,
be
carefull
in
the
use
and
practice
of
them
,
to
the
utmost
of
my
power
.
I
know
,
if
I
neglect
them
,
I
must
perish
:
if
I
use
them
,
I
may
live
eternally
:
And
therefore
I
will
rather
give
all
diligence
to
make
my
calling
and
election
sure
,
then
thus
adventure
my
immortal
soul
upon
such
hazzard
and
uncertainty
as
this
.
And
who
can
tell
but
that
the
Lord
may
yet
be
gracious
that
my
soul
may
live
?
Vse
.
1
Is
it
so
that
God
in
his
eternal
Counsel
and
Decree
hath
appointed
and
designed
,
&c.
hence
then
it
follows
that
all
men
are
not
chosen
to
salvation
;
And
consequently
they
are
very
much
deceived
,
who
hold
and
teach
that
God
in
his
Decree
,
hath
not
perfectly
precisely
pitched
on
any
special
individual
men
,
appointing
them
to
life
and
glory
:
But
that
he
hath
elected
all
upon
condition
that
they
repent
,
believe
and
persevere
in
holiness
and
grace
unto
the
end
.
And
on
the
other
side
,
that
he
rejecteth
no
man
absolutely
from
salvation
,
but
(
as
their
own
expression
is
)
suspenso
manet
animo
,
si
forte
resipiscant
,
The
Lord
suspendeth
his
determination
,
expecting
their
repentance
that
they
may
be
saved
.
A
Doctrine
evidently
crossing
with
the
truth
which
we
have
plentifully
proved
and
confirmed
from
the
Scripture
,
that
there
is
a
particular
and
special
reprobation
,
and
therefore
cannot
be
an
universal
election
.
Now
that
you
may
not
be
misled
in
this
particular
,
or
drawn
to
think
that
God
hath
chosen
all
men
to
salvation
on
condition
,
leaving
it
wholly
to
themselves
and
to
their
own
free
wils
,
either
to
ratifie
it
,
or
infringe
it
;
so
making
his
decree
like
a
Noveriut
universi
,
If
men
believe
not
,
persevere
not
,
then
the
election
must
be
void
.
Otherwise
,
if
they
believe
and
continue
to
the
end
,
it
must
remain
in
full
power
,
strength
and
vertue
.
I
say
,
that
this
corrupt
opinion
(
which
is
so
confidently
vented
now
adayes
)
may
not
take
with
any
of
you
,
I
shall
lay
down
some
arguments
against
it
,
and
answer
others
that
are
brought
for
it
.
This
universal
and
conditional
election
overthrows
the
end
of
God
,
all
which
he
aims
in
all
his
Counsels
and
Decrees
,
and
in
all
his
dispensations
,
viz.
the
glory
of
his
free
grace
.
This
was
that
which
the
Lord
had
in
his
eye
when
he
appointed
men
to
glory
,
even
that
he
might
make
known
the
riches
of
his
own
glory
,
on
those
which
he
prepared
to
glory
,
as
you
have
it
,
Rom.
9.22
.
Now
how
shall
he
attain
this
end
by
choosing
all
men
to
Salvation
,
if
they
will
themselves
?
how
is
the
glory
of
his
mercy
magnified
and
advanced
?
where
is
the
freeness
of
his
grace
more
to
one
man
then
another
?
since
he
doth
alike
for
all
,
electeth
all
alike
to
glory
and
salvation
;
prepareth
heaven
no
more
for
one
man
then
another
:
so
that
if
any
man
be
saved
,
he
may
thank
himself
,
he
may
glory
in
himself
,
and
not
in
God
.
And
therefore
it
is
very
notable
that
the
Apostle
making
this
the
end
of
the
decree
of
God
,
viz.
the
glory
of
his
grace
,
withall
discovers
that
he
electeth
men
to
life
,
not
according
to
their
wills
,
as
they
will
either
choose
it
,
or
refuse
it
,
but
according
to
his
own
,
Eph.
1.5
,
6.
Having
predestinated
us
by
Jesus
Christ
,
to
the
praise
of
the
glory
of
his
grace
.
How
so
?
according
to
the
pleasure
of
his
will
.
To
shew
that
he
works
freely
in
the
business
without
impulsion
or
provocation
from
external
causes
.
And
so
he
must
if
he
will
atttain
his
end
.
If
it
be
to
the
glory
of
his
grace
,
it
must
be
according
to
the
pleasure
of
his
will
.
So
afterwards
,
ver.
11
,
12.
We
are
predestinated
that
we
should
be
to
the
glory
of
his
grace
.
And
to
this
end
we
are
predestinated
according
to
his
purpose
who
worketh
all
things
after
the
Counsel
of
his
own
will
.
If
he
will
glorifie
his
grace
in
this
business
,
we
must
be
saved
according
to
his
will
and
pleasure
,
and
not
according
to
our
own
.
His
will
must
have
the
first
and
greatest
stroke
in
this
mercy
.
This
universal
and
conditional
election
,
as
it
overthrows
Gods
end
,
Vse
.
2
so
it
hinders
our
duty
.
It
cannot
choose
but
wonderfully
cool
and
dead
our
hearts
in
rendring
thankfulness
to
God
,
when
we
consider
with
our selves
that
he
hath
done
no
more
for
us
in
this
business
of
election
and
salvation
then
he
hath
for
all
the
world
.
Our
Saviour
Christ
endeavouring
to
quicken
his
Disciples
to
thanskgiving
,
shews
them
the
priviledge
and
the
preferment
which
they
had
in
the
mercy
of
the
Lord
,
Mat.
11.25
.
and
13.16
,
17.
And
the
same
course
the
Prophet
David
takes
with
Israel
,
Psal.
147.19
,
20.
He
shewed
his
word
to
Jacob
,
his
statutes
and
his
judgements
to
Israel
.
He
dealt
not
so
with
other
Nations
,
and
therefore
you
are
specially
engaged
to
praise
the
Lord
.
And
certainly
that
soul
shall
find
it self
most
quickned
and
enlarged
to
the
praises
of
the
Lord
,
that
sees
his
special
and
peculiar
favour
to
it self
,
which
millions
are
rejected
from
.
Oh
,
will
the
soul
consider
with
it self
in
such
a
case
,
Why
hath
God
pitched
on
me
neglecting
others
?
whence
was
it
that
he
took
me
into
his
decree
?
what
did
he
see
in
me
,
more
then
in
those
whom
he
laid
by
?
why
he
did
choose
me
?
In
our
elections
who
are
men
(
beloved
)
there
is
something
still
that
carries
and
inclines
us
to
a
choice
.
Some
fitness
in
the
object
of
it
,
some
relation
to
our selves
,
some
motive
or
inducement
that
prevails
upon
us
.
But
now
my
brethren
,
we
are
all
alike
to
God
in
the
act
of
his
election
;
we
lay
together
in
the
same
corrupted
Mass
,
all
weltring
in
the
same
blood
,
and
tumbling
in
the
same
gore
;
and
when
he
came
to
choose
a
little
number
in
comparison
of
those
he
left
,
Oh
what
a
mercy
was
it
that
he
should
pitch
on
thee
and
me
!
which
if
he
had
not
done
,
we
had
been
lost
for
ever
.
Truly
,
my
brethren
,
did
we
sit
down
and
weigh
it
well
in
our
advised
and
deliberate
thoughts
,
it
would
transport
and
carry
us
beyond
our selves
.
It
would
make
us
to
break
out
with
the
Apostle
,
Eph.
1.3
,
4.
Blessed
be
God
who
hath
chosen
us
:
us
who
deserved
no
more
then
others
,
who
were
no
fitter
for
his
choice
then
others
.
And
yet
us
,
when
he
hath
rejected
others
.
Oh
blessed
be
the
Lord
for
this
mercy
.
But
now
,
my
brethren
,
none
of
this
,
if
all
be
chosen
to
salvation
with
this
condition
that
they
will
accept
it
,
they
may
have
it
if
they
will
;
The
damned
reprobate
in
hell
by
this
account
hath
as
much
reason
to
be
thankfull
as
the
triumphant
Saint
in
heaven
.
Why
,
may
this
wretched
Catiffe
say
,
God
did
as
much
for
me
as
him
;
only
indeed
I
did
not
so
much
for
my self
.
And
may
the
glorified
Saint
in
heaven
say
,
The
Lord
hath
done
as
much
for
those
in
hell
,
as
ever
he
hath
done
for
me
.
He
hath
elected
them
as
well
as
me
,
and
he
hath
assisted
them
as
much
as
me
;
for
he
is
to
all
alike
;
only
they
have
not
used
their
own
free-wills
as
well
as
I
have
done
;
and
this
is
the
only
cause
that
they
are
damned
,
and
I
am
saved
.
And
therefore
I
wil
ever
thank
my
self
and
not
God
.
At
least
I
have
no
greater
cause
to
think
him
,
then
the
damned
have
.
If
there
be
any
difference
between
them
and
me
,
it
is
not
God
that
made
it
,
but
my self
.
God
did
for
them
and
me
alike
.
And
that
they
are
not
in
the
same
condition
with
me
,
the
only
reason
is
,
because
we
did
not
for
ourselves
alike
.
And
therefore
they
are
every
way
as
much
obliged
and
bound
to
God
as
I
am
.
Vse
.
3
This
universal
and
conditional
election
doth
in
some
respect
set
up
man
above
God
.
God
for
his
own
part
chooseth
all
men
to
salvation
,
he
would
have
all
men
to
be
saved
.
How
comes
it
then
to
pass
,
whence
is
it
that
they
are
not
saved
?
Because
they
will
not
themselves
.
God
will
,
and
they
will
not
;
who
carries
it
in
this
business
?
Their
will
takes
place
,
and
not
Gods
.
The
will
of
God
you
see
,
by
this
opinion
,
is
ordered
and
disposed
by
the
will
of
man
.
He
chooseth
all
men
on
condition
;
but
his
final
resolution
and
absolute
determination
is
suspended
upon
the
operation
of
the
will
of
man
;
He
is
at
liberty
to
make
it
good
,
or
make
it
void
at
his
pleasure
:
If
he
will
be
saved
,
he
may
;
if
not
,
he
must
be
damned
,
though
God
for
his
part
have
ordained
him
to
salvation
.
What
is
this
but
to
make
God
in
some
respect
an
underling
to
man
?
to
make
the
will
of
God
subservient
to
the
will
of
man
,
which
is
a
most
blasphemous
derogation
.
Indeed
by
this
opinion
the
Lord
doth
not
so
much
in
the
business
of
election
and
salvation
as
man
doth
.
God
chooseth
man
upon
condition
if
he
do
thus
and
thus
;
but
man
is
he
that
strikes
the
stroke
,
and
that
makes
it
all
sure
:
So
that
he
elects
himself
much
more
then
God
doth
;
Whereas
our
Saviour
saith
to
his
Disciples
,
you
have
not
chosen
me
;
but
I
have
chosen
you
,
John
15.6
.
Not
you
me
by
your
deserts
and
the
good
use
of
your
free
will
;
but
I
you
of
my
free
favour
.
I
shall
add
no
other
arguments
against
universal
conditional
election
:
But
proceed
to
answer
such
as
the
assertors
of
it
bring
for
it
.
Object
.
They
confidently
urge
that
place
of
the
Apostle
,
1
Tim.
2.4
.
God
will
have
all
men
to
be
saved
:
therefore
he
electeth
all
,
appointeth
all
men
to
salvation
.
Sol.
But
what
if
we
should
understand
it
,
not
of
his
will
of
Counsel
and
Decree
,
but
of
his
will
of
Precept
and
Command
.
God
will
have
all
men
to
be
saved
,
that
is
,
he
wlleth
and
commandeth
all
men
to
repent
and
to
believe
the
Gospel
,
that
they
may
be
saved
.
Or
if
we
understand
it
of
his
Will
of
Counsel
and
Decree
,
that
he
appointeth
all
men
to
salvation
,
the
meaning
is
not
singula
generum
,
but
genera
singulorum
.
Not
all
men
universally
without
exception
,
but
some
of
all
sorts
,
of
all
callings
,
of
all
Nations
,
some
of
all
.
A
manner
of
expression
very
usual
,
as
I
might
give
you
divers
instances
out
of
the
Scripture
:
It
is
said
that
all
Judea
went
to
John
the
Baptist
and
were
baptized
of
him
in
Iordan
,
that
is
,
some
of
all
parts
;
That
Christ
healed
all
diseases
,
that
is
,
some
of
all
kinds
.
So
in
the
place
forealledged
,
God
will
have
all
men
to
be
saved
,
that
is
,
some
of
all
sorts
.
And
this
was
necessary
to
be
urged
in
opposition
to
the
Iews
,
to
check
their
folly
and
presumption
,
who
in
a
kind
of
envious
pride
,
restrained
election
and
salvation
to
themselves
alone
,
as
if
no
other
people
should
be
saved
but
they
:
And
in
savour
of
the
Gentiles
,
over
whom
the
Iews
insulted
as
a
rejected
and
a
lost
people
,
forbad
the
Gospel
to
be
preached
to
them
,
would
not
endure
to
hear
of
turning
to
the
Gentiles
:
Therefore
to
check
the
one
,
and
cheer
the
other
,
as
the
condition
of
the
times
required
,
the
Apostle
tells
them
,
God
will
have
all
men
to
be
saved
,
as
well
the
Gentiles
as
the
Iews
without
exception
.
3.
Or
if
he
would
have
all
men
to
be
saved
,
of
all
sorts
and
of
all
Nations
,
How
is
it
that
they
are
not
saved
?
for
who
hath
resisted
his
will
?
Assuredly
,
my
Brethren
,
if
God
would
have
all
men
to
be
saved
,
all
men
universally
,
it
is
because
he
cannot
save
them
,
that
they
are
not
saved
.
The
only
cause
why
any
one
doth
not
what
he
desires
and
wills
to
do
,
is
because
there
is
a
failing
in
his
power
;
and
were
it
not
for
want
of
this
,
there
is
no
one
in
the
world
but
would
bring
his
will
to
pass
.
And
therefore
to
affirm
that
God
desires
and
wills
that
all
men
should
be
saved
without
exception
,
and
that
the
reason
why
he
doth
not
save
them
,
is
the
obstinacy
and
perverseness
of
their
wills
,
by
which
they
finally
resist
the
work
of
grace
,
and
hinder
God
from
doing
his
desire
and
will
upon
them
,
is
to
make
God
too
weak
for
man
,
who
hath
the
better
of
him
in
the
contestation
:
which
is
blasphemous
.
It
is
objected
further
,
If
God
elect
not
all
men
to
salvation
,
he
is
partial
,
since
Object
.
2
all
were
in
the
same
condition
.
To
this
I
answer
,
why
should
he
not
be
partial
,
if
you
will
call
it
so
,
Sol.
in
the
disposal
of
a
free
gift
,
preferring
one
before
another
?
Why
should
he
not
do
with
his
own
what
he
pleases
?
this
is
not
matter
of
debt
,
or
matter
of
justice
,
but
matter
of
mercy
.
Suppose
he
choose
a
few
,
what
is
he
therefore
bound
to
choose
all
?
Indeed
he
is
not
bound
to
choose
any
.
But
if
he
choose
a
few
only
,
and
leave
the
rest
who
are
incomparably
the
Object
.
3
greater
number
,
to
perish
in
eternal
flames
and
torments
,
though
he
be
not
partial
,
it
may
be
thought
that
he
is
cruel
.
To
this
I
answer
,
Sol.
That
he
is
infinitely
unutterably
merciful
that
he
chooses
any
soul
out
of
the
corrupted
mass
,
takes
such
a
loathsome
and
polluted
creature
to
himself
.
And
that
he
leaves
the
rest
in
that
forlorn
condition
whereunto
they
brought
themselves
,
and
from
which
he
is
no
way
bound
to
free
them
,
he
is
manifestly
just
;
and
if
he
be
but
just
,
he
is
not
cruel
.
Yea
,
but
he
doth
not
only
leave
them
in
their
sins
,
but
determines
to
condemn
them
for
their
sins
in
the
pit
of
Hell
for
ever
.
And
is
not
this
a
piece
of
justice
to
condemn
them
for
their
sins
?
Do
not
their
sins
deserve
the
Condemnation
?
So
that
if
you
look
one
way
,
he
is
merciful
;
and
if
you
look
the
other
,
he
is
just
:
and
if
you
lay
them
both
together
,
mercy
triumpheth
over
justice
.
The
Lord
is
infinitely
gracious
that
any
are
appointed
to
salvation
;
and
he
had
been
but
righteous
if
all
had
been
appointed
to
destruction
.
True
,
he
rejecteth
more
then
he
electeth
;
but
mercy
is
more
glorious
in
electing
one
,
then
justice
in
rejecting
all
.
For
justice
doth
but
take
them
as
it
finds
them
,
but
mercy
makes
them
what
it
finds
them
not
.
There
is
a
cause
of
justice
in
the
creature
;
there
is
no
cause
at
all
of
mercy
.
When
God
rejecteth
men
,
he
determines
to
condemn
them
for
their
sin
&
disobedience
;
but
when
he
electeth
them
,
he
determines
not
to
save
them
for
their
grace
and
their
obedience
.
Somewhat
moveth
him
to
damn
,
nothing
without
him
moveth
him
to
save
;
so
that
if
any
be
appointed
to
salvation
,
if
all
be
not
appointed
to
destruction
,
his
mercy
hath
the
hand
upon
his
justice
.
Object
.
Yea
,
but
God
hath
received
a
ransom
and
a
price
for
all
:
So
that
if
all
be
not
designed
by
him
to
glory
and
salvation
,
he
must
be
unjust
to
take
the
price
of
their
deliverance
from
destruction
,
and
all
the
while
to
appoint
them
to
destruction
.
How
can
this
agree
together
?
Sol.
To
this
I
answer
,
God
hath
received
a
price
for
all
indeed
,
a
price
of
worth
enough
for
all
,
but
not
intended
to
be
paid
for
all
,
neither
by
him
the
giver
,
nor
by
Christ
the
sufferer
:
So
that
in
property
of
speech
the
Lord
hath
not
received
a
ransom
for
any
reprobate
:
Christ
paid
it
not
for
any
such
;
he
prays
not
for
the
world
,
and
much
less
doth
he
pay
for
them
;
the
Father
took
it
not
for
any
such
,
but
only
for
his
own
Elect
,
who
shall
assuredly
be
made
partakers
of
the
glory
purchased
by
is
unto
all
Eternity
.
There
are
many
more
objections
,
but
some
are
frivolous
,
and
some
blasphemous
;
the
thoughts
of
men
will
work
without
measure
,
and
without
end
upon
such
points
as
these
are
.
But
I
must
silence
all
of
them
with
that
of
the
Apostle
in
the
same
case
,
Rom.
9.20
.
Nay
,
but
O
man
,
who
art
thou
that
replyest
,
answerest
again
,
disputest
against
God!
All
the
objections
that
are
made
almost
against
the
point
in
hand
,
are
against
God
too
:
against
his
mercy
,
justice
,
power
,
&c.
If
you
have
any
thing
to
say
for
God
,
it
is
worth
the
hearkning
to
;
otherwise
you
have
your
answer
,
Who
art
thou
that
disputest
against
God
?
do
but
consider
,
who
art
thou
?
Vse
.
2
Is
it
so
,
that
God
in
his
Eternal
,
&c.
How
should
this
make
us
to
admire
at
the
transcendent
riches
of
his
grace
,
and
love
to
us
,
whom
he
hath
chosen
to
salvation
!
Paul
makes
it
an
especial
aim
of
God
in
his
Decree
of
Reprobation
,
To
shew
the
riches
of
his
glory
on
the
vessels
of
mercy
,
Rom.
9.23
.
And
if
we
weigh
it
well
,
we
shall
easily
discern
that
it
doth
strangely
heighten
the
exceeding
love
of
God
.
Had
he
ordained
all
men
to
salvation
,
even
so
his
mercy
had
been
out
of
measure
great
.
But
that
he
hath
ordained
any
of
us
to
salvation
,
when
on
the
contrary
he
hath
ordained
so
many
millions
to
destruction
,
whose
state
in
Nature
was
no
worse
then
ours
,
whose
strength
in
nature
was
as
great
as
ours
,
to
exempt
them
from
damnation
,
whose
care
to
be
reconciled
was
no
less
then
ours
,
till
God
was
pleased
in
mercy
to
prevent
us
;
how
should
this
sweeten
the
favour
of
the
Lord
to
us
in
this
respect
,
and
even
ravish
us
with
admiration
of
his
free
grace
!
The
Lord
delights
to
amplifie
his
love
by
this
,
He
took
not
Angels
,
but
the
seed
of
Abraham
,
Heb.
2.16
.
Was
not
Esau
Jacobs
brother
?
saith
the
Lord
;
Yet
I
loved
Jacob
,
and
I
hated
Esau
.
Mal.
1.2
,
3.
Whose
soul
that
hath
tasted
of
it
,
can
choose
but
be
amazed
at
it
?
Hath
God
preferred
me
before
Angels
?
before
so
many
thousands
in
the
world
?
Oh
the
unsearchable
depth
of
his
love
to
me
!
How
doth
it
pass
all
knowledge
!
JOHN
17.12
.
That
the
Scripture
might
be
fulfilled
.
AND
thus
of
our
Saviours
general
assertion
,
that
he
had
safely
and
entirely
kept
all
those
that
were
bestowed
upon
him
by
his
Father
;
While
I
was
with
them
in
the
world
,
I
kept
them
in
thy
Name
;
those
thou
gavest
me
,
I
kept
,
and
none
of
them
lost
.
And
likewise
of
his
particular
exception
of
Judas
,
who
here
is
called
the
son
of
perdition
.
None
of
them
is
lost
,
but
the
son
of
perdition
.
Now
in
the
following
words
,
that
none
might
be
offended
at
the
loss
of
Judas
,
or
stumble
at
his
ruine
and
destruction
,
our
Saviour
Christ
goes
on
to
shew
,
that
as
it
was
designed
and
fore-appointed
in
the
eternal
Councel
and
Decree
of
God
,
so
it
was
fore-told
in
Scripture
.
It
was
not
only
fore-ordained
,
but
it
was
fore-shewed
too
:
So
that
in
his
destruction
there
fell
out
nothing
otherwise
,
then
as
it
was
expresly
and
apparently
declared
before
in
Scripture
.
The
Scripture
was
not
crost
and
contradicted
in
it
,
but
verified
and
fulfilled
,
None
of
them
is
lost
,
but
the
son
of
perdition
,
that
the
Scripture
might
be
fulfilled
.
But
you
will
ask
me
what
Scripture
?
where
did
the
Word
of
God
foretel
the
ruine
and
destruction
of
this
wretched
man
:
I
answer
,
David
prophesied
clearly
and
expresly
of
it
many
hundred
years
before
,
Psal.
109.8
.
Let
Satan
stand
at
his
right
hand
.
When
he
shall
be
judged
,
let
him
be
condemned
,
and
let
his
prayer
become
sin
;
Let
his
days
be
few
,
and
let
another
take
his
office
.
Judas
you
know
was
self-condemned
,
and
self-executed
too
,
and
so
his
days
were
few
by
that
means
.
And
when
he
had
destroyed
himself
,
his
place
and
Office
of
Apostleship
was
supplyed
by
another
.
But
you
will
say
perhaps
,
Judas
is
not
named
by
David
in
the
fore-alleadged
Psalm
.
And
therefore
though
the
prophesie
seem
to
agree
to
him
and
his
condition
,
yet
how
are
we
assured
that
he
is
aimed
at
in
particular
in
that
prediction
?
Why
,
my
Beloved
,
though
the
Prophet
David
do
not
name
him
,
the
Apostle
Peter
doth
apply
that
Scripture
to
him
,
Act.
1.20
.
For
having
said
in
the
fore-going
verses
,
This
Scripture
must
have
been
fulfilled
,
which
the
Holy
Ghost
by
David
spake
before
concerning
Judas
:
He
comes
at
length
to
this
in
the
alledged
verse
,
For
it
is
written
in
the
Book
of
Psalms
,
Let
his
habitation
be
desolate
,
and
let
no
man
dwell
therein
,
and
his
Bishoprick
,
or
Charge
,
or
Office
〈◊〉
another
take
,
so
that
when
he
was
lost
and
fell
from
his
Apostleship
,
y●●
see
,
that
Scripture
was
fulfilled
.
And
yet
you
must
not
apprehend
the
loss
of
Iudas
to
be
caused
by
that
praediction
;
as
if
the
Prophesie
concerning
him
,
did
really
contribute
any
thing
by
way
of
active
operation
and
efficiencie
to
his
destruction
.
Though
I
acknowledge
the
expression
of
my
Text
may
seem
to
look
a
little
that
way
,
None
of
them
is
lost
,
but
the
son
of
perdition
.
And
he
is
lost
that
the
Scripture
might
be
fulfilled
.
But
you
must
know
,
my
Brethren
,
that
he
had
been
lost
,
though
his
destruction
had
never
been
foretold
in
Scripture
.
He
was
not
lost
the
rather
because
his
loss
was
prophesied
,
but
it
was
prophesied
because
he
was
before
from
all
eternity
appointed
to
perdition
:
And
being
prophesied
,
when
the
event
fell
out
accordingly
,
it
looked
as
if
the
prophesie
had
been
the
cause
of
his
destruction
:
So
that
the
particle
[
that
]
(
as
a
very
learned
man
observes
upon
the
Text
)
Iudas
was
lost
[
that
]
the
Scripture
might
be
fulfilled
,
denoteth
not
the
true
,
but
the
appearing
cause
only
.
Yet
thus
much
it
suggests
withall
,
which
shall
be
our
observation
;
DOCTRINE
.
That
whatsoever
is
foretold
in
Scripture
,
shall
surely
be
accomplished
and
fulfilled
.
The
issue
and
event
shall
answer
the
prediction
every
way
,
in
all
respects
.
And
therefore
it
is
often
noted
,
not
in
my
Text
alone
,
but
elsewhere
frequently
,
that
such
and
such
things
came
to
pass
,
that
the
Scripture
might
be
fulfilled
,
as
you
may
see
that
place
for
instance
,
Mat.
2.14
,
15.
Joseph
arose
and
took
the
child
,
and
departed
into
Egypt
,
That
it
might
be
fulfilled
which
was
spoken
by
the
Prophet
,
saying
,
Out
of
Egypt
have
I
called
my
Son
:
And
after
in
the
following
verse
,
Herod
sent
forth
and
slew
the
children
from
two
years
old
and
under
:
Then
was
fulfilled
that
which
was
spoken
by
the
Prophet
,
saying
,
In
Rama
was
a
voyce
heard
,
Lamentation
and
weeping
,
and
great
mourning
,
Rachel
weeping
for
her
children
,
and
would
not
be
comforted
,
because
they
are
not
.
And
so
in
many
other
places
the
Apostles
very
carefully
observe
the
punctual
and
exact
accomplishment
of
the
antient
Prophesies
;
and
speak
sometimes
in
such
a
manner
,
as
if
things
came
to
pass
for
no
other
cause
but
this
,
because
they
were
foretold
in
Scripture
,
and
that
the
Scripture
might
be
fulfilled
.
Whereas
indeed
they
had
been
done
,
though
they
had
never
been
foretold
,
because
they
were
fore-determined
;
only
they
would
have
us
know
,
that
whatsoever
is
foretold
shal
certainly
be
done
in
Gods
time
:
It
is
easier
saith
our
Saviour
,
for
Heaven
and
Earth
to
pass
away
,
then
for
one
title
of
the
Word
of
God
to
fail
,
Luk.
16.17
.
that
is
,
to
miss
of
execution
and
accomplishment
:
Fail
it
may
in
the
Letter
and
Paper
of
it
,
but
not
in
the
fulfilling
of
it
;
No
,
saith
our
Saviour
,
Heaven
and
Earth
shall
pass
away
,
but
my
Word
shall
not
pass
away
;
Mat.
24
,
35.
Heaven
and
Earth
are
more
inconstant
and
variable
,
then
my
Word
is
;
and
therefore
the
Apostle
Peter
,
speaking
of
the
Prophesies
of
Scripture
,
saith
that
they
are
sure
,
2
Pet.
1.19
.
We
have
,
saith
he
,
a
more
sure
Word
of
Prophesie
,
whereunto
ye
do
we●●●hat
ye
take
heed
:
Not
as
if
the
Prophets
words
or
writings
were
in
th●●selves
more
sure
then
the
Apostles
,
but
to
the
Jews
they
were
more
sure
;
For
they
received
the
Prophets
words
and
writings
,
but
they
rejected
the
Apostles
.
Well
,
sure
the
writings
and
predictions
of
the
Prophets
are
you
see
,
we
may
rest
safely
upon
them
,
and
conclude
,
That
whatsoever
is
foretold
,
&c.
And
it
must
needs
be
so
my
Brethren
:
For
The
Author
of
the
Prophesies
is
unchangeable
and
true
,
and
consesequently
,
whatsoever
he
foretels
,
or
any
Messenger
of
his
from
him
,
must
surely
be
accomplished
and
fulfilled
.
1.
The
Author
of
the
Prophesies
as
well
as
other
parts
of
Scripture
is
unchangeable
,
He
is
the
Lord
that
changeth
not
,
Mal.
3.6
.
He
is
yesterday
,
to
day
,
the
same
for
ever
,
Heb.
13.8
.
And
therefore
what
be
saith
must
come
to
pass
;
men
say
sometimes
that
they
will
do
a
thing
to
day
,
which
yet
they
alter
and
revoke
again
to
morrow
.
But
if
God
say
a
thing
to
day
,
he
will
stand
to
it
firm
to
morrow
,
he
will
not
change
his
resolution
;
He
is
not
as
man
that
he
should
lye
,
and
as
the
son
of
man
that
he
should
repent
.
But
he
hath
seemed
to
repent
,
Object
.
and
to
change
his
resolution
in
many
things
foretold
in
Scripture
:
For
instance
,
he
foretold
by
Jonah
that
Nineveh
should
be
destroyed
,
at
the
end
of
forty
days
,
Jonah
3.4
.
yet
when
they
were
expired
,
he
did
not
as
he
had
foretold
,
so
that
he
altered
in
appearance
;
yea
it
is
said
expressly
,
that
he
repented
of
his
Commination
,
so
that
he
brought
it
not
to
execution
;
God
repented
of
the
evil
which
he
had
said
,
that
he
would
do
unto
them
,
and
he
did
it
not
,
Jonah
3.10
.
For
clearing
this
,
Sol.
you
may
remember
that
universal
rule
which
God
lays
down
,
for
the
better
understanding
of
all
Prophetical
Praedictions
in
a
way
of
Commination
,
Jer.
18.7
.
The
sum
is
this
,
that
they
have
all
of
them
annexed
to
them
,
or
implyed
at
least
,
if
not
an
exprest
condition
:
And
so
had
this
against
the
Ninivites
;
Yet
forty
days
and
Niniveh
shall
be
destroyed
;
conceive
it
,
if
they
be
not
humbled
,
that
was
the
reserved
condition
.
But
they
were
humbled
&
repented
;
though
they
were
preserved
,
God
did
not
otherwise
then
he
determined
,
and
yet
indeed
he
is
said
to
have
repented
because
he
did
so
that
he
seemed
to
repent
:
For
as
a
man
if
he
have
threatned
that
thus
and
thus
he
is
resolved
to
do
,
and
after
do
not
so
,
if
he
have
power
,
is
said
to
change
his
mind
,
and
to
repent
of
what
he
said
:
Even
so
the
Lord
when
he
had
threatned
Niniveh
,
and
had
concealed
the
condition
,
because
he
spared
it
afterwards
,
and
did
not
just
according
the
letter
of
the
Commination
,
is
said
to
have
repented
,
because
he
seemed
to
do
that
which
in
a
man
would
have
discovered
change
and
alteration
of
his
resolution
.
And
even
as
anger
is
ascribed
to
the
Lord
,
Non
per
affectum
,
sed
per
effectum
,
as
the
Schoolmen
say
;
The
passion
or
affection
of
it
is
not
properly
attributed
to
God
,
but
the
effect
and
fruit
is
,
Vengeance
is
mine
,
and
I
will
repay
it
.
Even
so
repentance
is
not
in
the
nature
of
the
Lord
,
but
the
effect
and
issue
of
it
is
usually
ascribed
to
him
.
The
recalling
or
undoing
of
a
thing
which
as
far
as
we
could
judge
by
his
words
,
or
by
his
works
,
or
our
deserts
,
or
any
other
evidence
that
was
before
us
,
seemed
unto
us
to
have
been
his
intent
and
purpose
to
have
done
.
2.
And
as
the
Author
of
the
Prophesies
,
as
well
as
other
parts
of
Scripture
,
is
unchangeable
,
so
he
is
true
;
Yea
,
He
is
the
God
of
Truth
,
as
the
Prophet
David
stiles
him
,
Psal.
31.5
.
And
therefore
that
which
he
foretells
must
be
accomplished
and
fulfilled
.
Observe
it
well
,
my
Brethren
,
the
Prophet
doth
not
say
,
He
is
the
true
God
in
himself
,
and
in
his
nature
,
but
he
is
the
God
of
Truth
in
his
discoveries
,
and
in
his
revelation
of
himself
to
men
.
All
that
comes
from
him
is
truth
;
He
is
the
faithful
and
the
true
witness
,
Apoc.
3.14
.
Not
only
true
and
faithful
as
a
God
,
but
true
and
faithful
as
a
witness
.
In
all
the
testimonies
that
he
gives
of
himself
,
or
of
his
Son
,
or
of
his
works
already
done
,
or
intended
to
be
done
,
there
is
nothing
else
but
truth
.
He
cannot
be
the
Author
of
a
falsehood
,
it
is
impossible
,
as
the
Apostle
tells
you
,
Heb.
6.18
.
It
is
impossible
that
he
should
lye
.
He
can
assoon
deny
himself
,
put
off
his
Deity
,
cease
to
be
God
,
as
father
an
untruth
;
and
therefore
that
which
he
foretels
must
be
accomplished
in
his
season
.
And
as
the
Author
of
the
Prophesies
is
unchangeable
and
true
,
so
the
Word
of
God
it self
,
of
which
the
Prophesies
are
part
,
is
so
also
.
The
Word
of
God
is
unchangeable
and
true
,
even
as
God
himself
is
,
and
therefore
all
the
Prophesies
and
the
Praedictions
of
it
must
be
accomplished
and
fulfilled
.
1.
The
Word
of
God
is
an
unchangeable
,
an
unalterable
Word
;
when
he
hath
said
a
thing
,
and
said
it
absolutely
,
that
must
stand
,
there
is
no
revocation
of
it
in
the
sense
that
he
hath
said
it
.
Thy
Word
,
O
Lord
,
saith
holy
David
,
is
setled
in
heaven
,
Psal.
119.89
.
It
is
an
Established
thing
,
never
to
be
removed
again
.
And
therefore
it
is
said
to
be
setled
in
heaven
;
There
are
great
changes
here
below
continually
,
but
there
is
none
above
in
heaven
:
and
there
the
Word
of
God
is
setled
above
the
reach
of
any
alteration
.
All
flesh
is
grass
,
saith
the
Apostle
,
1
Pet.
1.24
.
all
the
glory
of
man
,
as
the
flower
of
grass
;
the
grass
withereth
,
and
the
flower
thereof
fadeth
away
,
but
the
Word
of
the
Lord
endureth
for
ever
.
2.
And
as
it
is
unchangeable
,
so
it
is
true
;
yea
,
it
is
the
Word
of
Truth
.
It
is
an
Epithite
that
is
imposed
upon
it
often
:
Thy
Word
is
true
from
the
beginning
,
saith
the
Psalmist
to
the
Lord
,
Psal.
119.160
.
And
so
it
shall
be
to
the
end
.
And
therefore
it
is
added
presently
,
The
judgements
of
the
Lord
endure
for
ever
,
not
in
their
being
only
,
but
their
truth
.
You
know
the
Scripture
is
often
called
a
testimony
,
or
a
witness
:
Either
it
is
a
testimony
that
the
Father
gives
us
of
the
Son
,
or
that
the
Son
gives
us
of
the
Father
;
either
it
is
a
witness
to
us
of
things
that
have
been
done
,
or
else
(
which
is
a
little
stronger
)
it
is
a
witness
to
us
of
things
that
shall
be
done
.
Now
this
is
a
condition
absolutely
necessary
to
a
testimony
or
a
witness
,
that
it
declare
the
truth
and
nothing
else
.
Or
else
how
shall
it
be
depended
and
relyed
upon
?
and
so
how
shall
the
Scripture
be
the
Word
of
Faith
,
as
it
is
called
,
unless
it
be
the
Word
of
Truth
?
How
shall
this
testimony
challenge
faith
from
us
,
unless
it
utter
truth
to
us
?
How
shall
it
be
believed
,
if
it
be
not
wholly
true
?
and
therefore
truth
is
frequently
ascribed
to
it
as
a
witness
:
The
testimonies
of
the
Lord
are
sure
,
saith
David
,
Psal.
19.7
.
That
which
they
tell
,
hath
been
;
and
that
which
they
foretell
,
shall
surely
be
accomplished
and
fulfilled
.
Vse
1
And
this
by
way
of
use
and
application
,
may
serve
for
terror
in
the
first
place
unto
those
against
whom
there
is
any
thing
foretold
in
Scripture
,
in
a
way
of
Commination
:
for
it
shall
surely
be
accomplished
and
fulfilled
.
How
should
they
tremble
for
fear
of
God
,
and
how
should
they
be
afraid
of
his
judgements
,
though
only
hanging
in
the
threatning
?
How
should
their
hearts
dissolve
within
them
,
when
they
hear
his
threatning
words
denounc't
against
them
?
How
should
the
Adulterer
tremble
when
he
hears
that
flaming
Commination
,
Whoremongers
and
adulterers
God
will
judge
!
how
should
the
drunkard
tremble
when
he
hears
those
dreadful
woes
that
are
denounced
to
drunkards
,
up
and
down
the
Prophets
everywhere
?
How
should
the
wretched
worldling
tremble
,
when
he
hears
that
dreadfull
threatning
,
that
no
covetous
person
hath
any
inheritance
in
the
Kingdom
of
Christ
and
of
God
?
How
should
the
lier
,
and
the
dogg
that
barks
and
snarls
and
snaps
at
holiness
,
and
the
unclean
wretch
tremble
when
they
hear
that
such
shall
have
their
everlasting
portion
in
the
lake
that
burns
with
fire
and
brimstone
!
And
so
for
other
sinners
against
whom
there
are
heavy
things
foretold
in
Scripture
,
how
should
they
shake
and
quiver
,
when
they
read
and
hear
them
!
But
alas
there
are
abundance
who
steel
and
fortifie
their
hearts
against
them
,
who
give
no
credit
to
the
threatnings
of
the
word
,
as
if
they
were
but
bruta
fulmina
,
but
empty
cracks
:
who
when
they
hear
them
thundred
out
against
them
,
say
with
Israel
,
Jer.
5.12
.
It
is
not
he
,
neither
shall
evil
come
upon
us
,
nor
shall
we
see
sword
or
famine
.
Oh
my
beloved
,
do
not
belye
the
Lord
in
this
fashion
;
do
not
delude
your
own
souls
.
Believe
it
,
Judgement
is
towards
you
,
as
the
Expression
is
,
Hosea
5.1
.
although
it
be
not
actually
upon
you
.
The
wrath
of
God
commeth
,
it
is
a
comming
still
,
and
in
the
end
,
depend
upon
it
,
it
will
come
home
.
What
do
you
think
that
if
you
do
such
things
,
you
shall
escape
the
vengeance
of
God
?
No
,
be
assured
that
if
you
persevere
without
repentance
,
you
shall
feel
it
with
a
witness
.
There
is
not
any
thing
denounced
against
you
in
the
Scripture
,
but
shall
be
fulfilled
upon
you
to
the
utmost
.
And
Secondly
,
it
serves
for
sweet
and
pretious
comfort
to
the
Vse
2
Church
,
since
all
the
good
that
is
foretold
in
Scripture
,
shall
surely
be
accomplished
and
fulfilled
.
You
that
are
members
of
the
Church
,
look
over
all
the
Book
of
God
,
collect
together
all
the
promises
contained
in
it
,
from
the
beginning
of
it
to
the
end
;
consider
all
the
choice
and
pretious
mercies
that
are
contained
in
those
promises
,
and
satisfie
your
souls
with
a
certain
expectation
of
them
all
.
There
is
not
one
of
all
those
promises
shall
fall
unaccomplished
to
the
ground
,
or
fail
of
execution
in
the
Lords
time
.
And
therefore
look
on
all
the
good
things
promised
there
as
sure
mercies
,
(
so
they
are
called
the
sure
mercies
of
David
)
which
shall
not
fail
you
when
the
season
comes
.
And
when
you
meet
with
any
thing
that
specially
concerns
you
in
such
a
case
or
such
a
condition
,
that
might
be
a
support
and
comfort
to
you
in
affliction
and
the
like
,
Oh
give
not
way
to
one
unbelieving
thought
,
do
not
forsake
your
own
mercies
.
Remember
it
is
the
word
of
the
Lord
,
which
(
as
the
Angel
said
)
shall
be
fulfilled
in
its
season
.
And
so
for
any
good
thing
that
is
foretold
in
Scripture
to
the
Church
,
as
there
are
glorious
things
you
know
foretold
concerning
it
in
after
times
,
that
God
will
raise
it
to
an
admirable
state
of
glory
and
felicity
,
which
while
the
world
continues
,
shall
not
be
overthrown
again
:
Let
us
not
make
any
question
but
they
shall
absolutely
and
compleatly
be
accomplished
and
fulfilled
.
And
therefore
let
us
strengthen
and
confirm
our
hearts
in
the
assured
expectation
of
it
,
and
let
us
put
those
promises
in
suit
in
our
Petitions
,
as
Isaiah
in
the
same
case
,
Chap.
62.1
.
And
let
us
stand
upon
our
watch-towers
waiting
for
the
execution
of
them
.
Let
us
account
it
our
especial
happiness
,
that
we
live
under
promises
that
shall
surely
be
accomplished
,
though
they
should
be
never
fulfilled
in
our
time
.
Let
us
embrace
them
as
the
Fathers
did
,
yea
though
they
be
afar
off
.
Oh
let
us
hugg
them
and
take
especial
joy
and
comfort
in
them
.
And
though
the
Lord
should
take
us
hence
,
before
he
bring
them
into
act
and
execution
,
yet
let
us
cheer
our
hearts
with
the
apprehension
of
the
happiness
and
glory
that
shall
be
upon
the
Church
,
after
we
are
dead
and
gone
.
And
so
dye
with
our
arms
full
of
promises
,
and
our
hearts
full
of
faith
,
and
our
souls
full
of
comfort
.
Vse
3
To
pass
on
to
a
third
use
;
Since
this
is
so
that
whatsoever
is
foretold
in
Scripture
,
shall
surely
be
accomplished
and
fulfilled
:
whatsoever
is
foretold
in
a
way
of
Commination
,
or
in
a
way
of
Consolation
,
by
way
of
threatning
or
by
way
of
promise
:
Let
us
endeavour
to
believe
both
,
and
act
our
faith
upon
them
.
Let
us
work
up
our
hearts
to
give
a
firm
and
full
assent
to
all
the
threatnings
,
and
to
all
the
promises
,
though
that
which
is
delivered
in
the
Scripture
either
way
be
never
so
improbable
,
never
so
much
against
corrupt
reason
,
never
so
impossible
to
a
humane
apprehension
.
Let
us
depend
upon
it
,
that
the
word
of
God
shall
be
fulfilled
to
the
very
utmost
.
Let
us
imitate
the
faith
of
the
antient
Saints
of
God
,
as
I
shall
give
you
some
examples
of
it
in
reference
to
both
of
these
,
both
to
the
threatnings
and
the
promises
of
Scripture
.
As
for
the
threatnings
,
That
which
the
Lord
denounced
to
Noah
,
that
he
might
publish
it
to
all
the
world
,
that
he
would
utterly
destroy
all
flesh
from
off
the
earth
,
and
by
a
flood
of
water
too
,
was
as
improbable
as
any
thing
almost
could
be
,
as
like
to
be
derided
by
the
wise
men
of
the
world
;
Yet
Noah
being
warned
of
God
,
believed
it
,
and
so
accordingly
prepared
the
Ark
,
as
you
may
see
,
Heb.
11.7
.
And
so
that
Commination
by
the
Prophet
Jonah
was
almost
incredible
,
that
Nineveh
so
flourishing
,
so
glorious
,
and
so
great
a
City
,
should
be
destroyed
in
forty
dayes
;
and
yet
it
is
observed
,
to
the
praise
of
Nineveh
that
they
believed
God
,
that
is
,
the
word
of
God
,
his
threatning
message
sent
them
by
the
Prophet
,
Jonah
3.5
.
So
for
the
promises
of
Scripture
,
how
improbable
soever
,
the
Saints
of
old
have
closed
with
them
.
What
an
unlikely
promise
was
it
that
was
made
to
Abraham
,
that
he
should
have
a
Son
when
he
was
full
a
hundred
years
of
age
,
and
a
seed
that
should
be
as
innumerable
as
the
stars
of
heaven
?
and
that
by
Sarah
too
,
a
withered
and
a
barren
woman
?
What
strong
objections
might
they
both
have
brought
against
it
?
And
yet
they
did
not
argue
,
but
believed
that
it
should
be
just
as
the
Lord
had
spoken
:
as
the
Apostle
speaks
of
Abraham
,
Rom.
4.20
,
21.
He
staggered
not
at
the
promise
of
God
,
through
unbelief
,
but
was
strong
in
faith
,
giving
glory
to
God
.
Yea
,
and
of
Sarah
too
,
though
she
were
somewhat
doubtfull
and
incredulous
in
the
beginning
,
yet
even
of
her
he
saith
,
She
iudged
him
faithfull
that
had
promised
.
That
great
and
Master
promise
of
the
resurrection
of
the
body
from
the
dust
,
is
far
above
the
principles
of
nature
and
philosophy
,
and
therefore
the
Philosophers
at
Athens
laughed
at
it
.
Yet
Job
believed
this
seeming
Paradox
,
as
he
professes
,
Job
19.26
.
I
know
saith
he
,
he
uses
such
a
word
you
see
as
intimates
a
full
perswasion
.
I
am
confident
of
this
,
that
though
after
mys
kin
worms
destroy
this
body
,
yet
in
my
flesh
I
shall
see
God
.
And
so
let
us
,
my
brethren
,
whatsoever
is
foretold
in
Scripture
,
let
us
stedfastly
believe
that
it
shall
surely
be
accomplished
and
fulfilled
.
And
thus
of
the
first
argument
or
reason
,
with
which
our
Saviour
presseth
and
enforceth
his
petition
to
his
Father
,
in
behalf
of
his
Apostles
and
Disciples
,
that
he
himself
would
undertake
the
keeping
of
them
;
Holy
Father
,
keep
them
through
thy
own
name
.
Which
hath
been
taken
,
as
you
may
remember
,
from
his
own
effectual
preservation
of
them
during
the
time
that
he
had
been
amongst
them
.
And
therefore
he
would
have
his
Father
keep
them
now
,
because
he
himself
had
kept
them
,
and
kept
them
very
safe
till
now
.
While
I
was
with
them
in
the
world
I
kept
them
.
Before
our
Saviour
adds
a
second
reason
to
enforce
this
supplication
and
request
of
his
,
he
interposes
a
discovery
of
the
end
,
why
he
presents
it
,
and
why
he
is
so
earnest
in
it
:
Saith
he
,
I
put
up
this
Petition
to
thee
while
I
am
resident
in
this
world
;
I
do
it
in
the
hearing
of
my
Apostles
and
Disciples
,
that
they
might
have
their
comfort
much
encreased
by
this
means
.
And
now
I
come
to
thee
,
and
these
things
I
speak
in
the
world
,
that
they
might
have
my
joy
fulfilled
in
themselves
.
So
that
the
words
you
see
are
the
account
our
Saviour
gives
his
Father
of
the
Petition
which
he
makes
for
his
Apostles
and
Disciples
,
or
rather
of
the
circumstances
of
the
making
of
it
.
Why
he
makes
it
in
the
world
,
why
he
did
not
defer
the
making
of
it
till
he
came
to
heaven
;
and
sate
down
at
the
right
hand
of
his
Father
,
there
to
be
an
everlasting
Intercessor
for
his
people
,
but
rather
chose
to
make
it
here
before
he
went
,
in
the
presence
and
the
ears
of
his
Apostles
and
Disciples
,
while
they
were
by
,
and
hearkning
to
him
.
These
things
,
saith
he
,
I
speak
in
the
world
,
that
they
might
have
my
joy
fulfilled
in
themselves
.
And
here
we
have
two
things
to
be
examined
and
resolved
.
What
our
Saviour
means
by
his
joy
,
which
he
would
have
fulfilled
in
his
Apostles
and
Disciples
,
why
he
calls
it
His
joy
,
and
not
theirs
.
That
they
might
have
my
joy
fulfilled
in
themselves
,
not
their
own
joy
fulfilled
,
but
my
joy
fulfilled
in
them
.
And
,
How
this
joy
should
be
fulfilled
by
his
presenting
this
Petition
for
them
to
his
Father
,
in
their
hearing
,
before
he
left
this
world
,
which
way
this
circumstance
should
tend
so
much
,
and
be
so
available
to
the
accomplishment
of
that
joy
.
As
for
the
first
of
these
,
our
Saviour
calls
the
joy
which
he
would
have
to
be
fulfilled
in
his
Disciples
,
his
ioy
.
Not
that
he
was
the
subject
of
it
,
or
that
it
was
inherent
in
himself
.
But
either
,
First
,
because
he
was
the
object
of
it
,
that
they
might
have
my
ioy
,
that
is
to
say
,
the
joy
which
they
take
in
me
,
fulfilled
in
themselves
.
Or
Secondly
,
as
Calvin
thinks
,
because
he
was
the
author
of
it
.
That
they
might
have
my
ioy
,
the
joy
which
they
have
from
me
,
fulfilled
in
themselves
.
But
how
should
this
presenting
this
Petition
for
them
to
his
Father
in
their
hearing
,
how
should
this
circumstance
conduce
so
much
to
the
fulfilling
of
the
joy
within
them
?
Truly
,
my
brethren
,
it
might
be
very
helpfull
to
it
many
wayes
.
Either
as
it
manifested
Christs
affection
to
them
,
and
his
care
of
them
,
in
which
they
could
not
but
exceedingly
rejoyce
.
What
he
would
do
in
their
behalf
,
when
he
was
come
to
heaven
,
was
not
so
clearly
known
to
them
.
But
this
he
did
before
he
went
,
in
their
hearing
,
he
earnestly
besought
his
Father
to
take
special
care
of
them
,
to
keep
them
through
his
own
name
;
they
heard
it
with
their
own
ears
,
how
earnest
and
importunate
he
was
,
which
could
not
choose
but
be
an
extraordinary
comfort
to
them
,
that
Jesus
Christ
should
have
such
dear
and
singular
regard
to
them
.
Or
else
it
might
fulfill
their
joy
,
as
it
assured
them
of
their
special
preservation
,
after
Christ
was
gone
from
them
.
There
is
no
question
to
be
made
,
they
were
in
many
doubts
and
fears
when
he
was
about
to
leave
them
.
And
had
he
gone
without
discovering
any
care
of
their
safety
,
their
sorrows
would
have
been
increased
.
If
he
had
only
prayed
in
secret
for
them
to
his
Father
,
and
desired
him
to
keep
them
,
this
would
have
added
to
their
safety
;
but
what
would
this
have
added
to
their
joy
?
But
when
they
heard
him
being
ready
to
depart
,
to
yield
them
up
in
such
a
serious
solemn
manner
to
his
Father
,
and
to
make
this
his
last
request
to
him
while
he
was
here
in
this
world
,
that
he
would
keep
them
,
this
could
not
but
assure
them
that
they
should
be
kept
,
and
so
fill
them
full
of
joy
.
And
hence
our
Saviour
having
put
up
that
Petition
for
them
,
Holy
Father
,
keep
them
through
thy
own
name
;
And
that
because
while
I
was
with
them
in
the
world
,
I
kept
them
;
Adds
this
immediately
,
and
now
come
,
I
to
thee
:
and
these
things
speak
I
in
the
world
,
before
I
come
;
I
speak
them
here
among
them
,
that
my
Discples
being
ear-witnesses
to
my
importunate
and
earnest
intercession
for
them
,
may
have
the
joy
,
either
which
they
take
in
me
,
or
which
they
receive
from
me
,
the
more
abundantly
fulfilled
in
themselves
.
The
words
thus
opened
,
yield
us
out
three
Observations
.
-
First
,
Christ
is
the
Author
and
Original
of
the
joy
of
his
people
.
-
Secondly
,
Jesus
Christ
would
have
his
people
to
be
full
of
holy
joy
.
-
Thirdly
,
Their
perfect
knowledge
of
his
intercession
for
them
,
is
one
special
means
to
fill
them
full
of
this
joy
.
DOCTRINE
.
Christ
is
the
Author
and
Original
of
the
joy
of
his
people
.
If
they
have
any
true
and
real
joy
,
it
comes
from
him
,
they
have
it
from
the
Lord
Christ
:
And
therefore
it
is
called
his
joy
,
because
originally
it
is
his
,
and
comes
from
him
to
them
by
way
of
dispensation
and
communication
,
that
they
might
have
my
joy
fulfilled
in
themselves
.
So
in
another
place
he
tells
his
Apostles
and
Disciples
,
that
if
they
were
obedient
to
him
,
they
should
abide
in
his
love
;
And
adds
immediately
,
these
things
have
I
spoken
to
you
,
that
my
joy
might
remain
in
you
,
(
that
is
to
say
)
the
joy
that
I
give
you
,
John
15.11
.
Indeed
it
is
the
fruit
and
the
effect
of
Christs
kingdom
,
erected
in
the
hearts
of
his
people
,
as
the
Apostle
shews
us
,
Rom.
14.17
.
His
Kingdom
is
not
meat
and
drink
,
but
righteousness
and
peace
,
and
joy
in
the
Holy
Ghost
.
You
shall
be
sorrowfull
,
saith
Christ
to
his
Disciples
,
but
your
sorrow
shall
be
turned
into
joy
,
John
16.20
.
And
who
can
turn
it
into
joy
but
Christ
only
?
But
you
will
ask
me
how
and
in
what
respect
is
Christ
the
Author
of
the
joy
of
his
people
?
Beloved
,
I
might
instance
in
a
multitude
of
things
,
but
I
shall
draw
them
all
to
three
heads
.
Christ
is
the
Author
of
the
joy
of
his
people
,
As
he
is
their
Prophet
to
instruct
them
.
The
state
of
ignorance
my
brethren
,
is
a
state
of
darkness
,
so
it
is
often
stiled
in
Scripture
.
And
that
is
an
uncomfortable
state
,
full
of
fear
,
and
full
of
sorrow
.
But
when
Christ
comes
with
light
,
and
information
,
and
instruction
,
when
he
becomes
a
Prophet
to
them
,
he
gives
them
extraordinary
comfort
.
In
that
he
gives
them
light
,
he
gives
them
joy
;
for
both
of
them
are
joyned
together
,
Psal.
97.11
.
Light
is
sown
for
the
righteous
,
and
joy
for
them
that
are
upright
in
heart
.
As
he
is
their
King
to
rule
them
:
you
heard
but
now
that
his
kingdom
stands
in
joy
.
And
hence
his
subjects
are
exhorted
to
rejoyce
in
him
,
Psal.
149.2
.
Let
the
Children
of
Zion
be
joyful
in
their
King
.
Now
as
a
King
,
my
brethren
,
he
is
many
wayes
the
author
of
the
joy
of
his
people
,
I
will
name
a
few
of
them
.
1.
As
he
subdues
their
enemies
,
and
gives
them
peace
.
And
this
he
doth
,
my
brethren
,
for
he
is
the
King
of
Salem
,
and
the
Prince
of
peace
.
And
when
he
doth
it
,
he
is
an
extraordinary
comfort
to
his
people
.
When
he
subdues
their
enemies
within
them
,
and
so
gives
them
inward
peace
.
When
he
masters
and
brings
under
their
stubborn
and
rebellious
Lusts
and
strong
corruptions
which
are
such
a
daily
trouble
and
vexation
to
them
.
O
what
a
joy
is
it
to
his
people
,
when
(
according
to
his
Covenant
)
he
saves
them
from
those
enemies
!
then
they
serve
him
without
fear
,
Luke
1.75
.
and
if
without
fear
,
then
certainly
with
great
joy
:
So
when
he
saves
them
from
their
enemies
without
them
,
and
so
gives
them
outward
peace
,
then
he
gives
them
joy
too
.
Such
times
have
still
been
celebrated
and
observed
with
extraordinary
gladness
and
rejoycing
.
Especially
when
Babylon
goes
down
,
the
arch-enemy
of
his
Church
and
his
people
,
then
Christ
hears
many
Halelujahs
,
for
the
Lord
God
omnipotent
reigneth
.
Then
they
that
stand
upon
the
glassie
sea
,
are
in
a
very
chearie
frame
,
They
sing
the
song
of
Moses
and
the
song
of
the
Lamb
,
Just
and
true
are
thy
wayes
,
O
thou
King
of
Saints
.
2.
As
a
King
Christ
is
the
Author
of
the
joy
of
his
people
as
he
gives
them
his
spirit
.
For
this
he
doth
under
the
notion
of
a
King
,
and
when
he
doth
it
,
then
he
fils
them
full
of
joy
.
The
Spirit
is
the
Comforter
,
that
is
his
name
,
so
he
is
stiled
very
often
,
to
shew
us
what
his
Office
,
work
,
and
business
is
:
And
therefore
joy
is
made
a
companion
of
the
Spirit
,
to
shew
us
that
they
use
to
go
together
,
Act.
13.52
.
The
Disciples
,
saith
the
Text
,
were
filled
with
joy
,
and
with
the
Holy
Ghost
:
and
the
Apostle
tells
us
,
that
joy
is
one
especial
fruit
of
the
Spirit
,
Gal.
5.22
.
The
fruit
of
the
Spirit
is
live
,
joy
:
And
hence
the
Holy
Ghost
is
called
the
Oyl
of
gladness
,
Isa.
45.7
.
As
it
is
the
Oyl
of
gladness
,
it
makes
glad
the
heart
of
man
,
and
it
makes
his
face
to
shine
:
And
consequently
when
our
King
pours
out
this
Oyl
upon
his
people
,
he
pours
out
joy
and
gladness
with
it
.
Then
his
joy
is
fulfilled
in
them
,
because
they
have
this
oyl
from
him
;
He
is
anointed
with
it
above
his
fellows
;
it
flows
down
from
him
the
head
,
even
to
the
lowest
members
of
his
body
.
3.
As
a
King
Christ
is
the
Author
of
the
joy
of
his
people
,
as
he
dispenses
recompences
and
rewards
to
them
:
For
this
he
must
do
as
a
King
too
,
and
when
he
doth
it
,
he
makes
them
overflow
with
joy
;
and
therefore
he
will
have
them
to
be
out
of
measure
glad
,
even
in
the
expectation
of
it
,
Luk.
6.23
.
Rejoyce
and
leap
for
joy
,
saith
he
:
and
why
so
?
for
great
is
your
reward
in
heaven
:
And
if
they
have
such
cause
to
be
transported
in
the
expectation
,
how
much
more
in
the
fruition
?
When
Christ
shall
say
to
every
one
of
his
,
as
Mat.
25.21
.
Enter
thou
into
the
joy
of
thy
Lord
,
into
the
self-same
joy
which
I
thy
Lord
and
Master
entred
first
into
,
and
took
possession
of
before
thee
:
Then
indeed
the
joy
of
Christ
shall
be
communicated
to
them
.
Then
they
shall
have
his
joy
fulfilled
in
them
to
the
very
utmost
.
Christ
is
the
Author
of
the
joy
of
his
people
,
as
he
is
their
Priest
to
sacrifice
and
intercede
for
them
.
Both
ways
he
is
the
Fountain
of
their
comfort
.
I
shall
a
little
touch
them
in
their
order
.
1.
As
he
is
their
Priest
to
sacrifice
,
he
is
the
Author
of
their
joy
,
for
by
this
means
he
satisfies
the
justice
of
his
Father
for
them
,
he
frees
them
from
the
guilt
of
all
their
sins
,
he
reconcileth
them
to
God
:
And
is
he
not
in
this
respect
the
cause
of
extraordinary
comfort
to
his
people
?
Is
it
not
a
sad
thing
for
a
person
to
live
at
enmity
with
God
who
made
him
,
and
will
judge
him
in
the
great
day
?
If
peace
with
God
be
so
infinitely
sweet
,
is
not
enmity
with
God
full
of
fear
,
and
full
of
horror
?
is
it
not
a
doleful
thing
for
any
person
to
be
dead
in
Law
,
bound
over
to
the
everlasting
wrath
and
vengeance
of
the
great
God
;
in
danger
every
hour
to
be
haled
and
dragged
away
to
execution
,
and
to
be
cast
into
the
lake
that
burns
with
fire
and
brimstone
?
and
is
it
not
a
joyful
thing
to
be
delivered
out
of
such
a
state
as
this
is
?
Now
this
our
Saviour
as
a
Priest
hath
done
for
his
people
,
in
a
way
of
satisfaction
,
and
so
hath
given
them
cause
of
exceeding
great
joy
,
as
the
Angel
intimates
when
he
informs
the
Shepherds
where
he
was
born
,
and
what
he
was
to
do
,
Luk.
2.10
.
Behold
I
bring
you
good
tidings
of
great
joy
.
2.
As
Christ
is
his
peoples
Priest
to
intercede
for
them
,
he
is
the
Author
of
their
joy
:
It
is
an
extraordinary
comfort
to
them
,
that
Christ
appears
in
heaven
for
them
in
all
causes
,
to
offer
up
and
to
second
their
Petitions
,
to
plead
the
causes
of
their
souls
before
his
Father
;
and
therefore
in
my
Text
,
he
gives
them
as
it
were
a
tast
of
his
future
Intercession
,
that
thereby
they
might
guess
what
he
would
do
when
he
was
come
to
heaven
;
and
that
to
this
end
he
might
replenish
them
with
joy
and
comfort
:
These
things
speak
I
in
the
world
,
while
I
am
yet
among
them
,
that
they
might
have
my
joy
fulfilled
in
themselves
,
That
hearing
what
I
do
now
,
while
I
am
here
,
they
might
a
little
guess
what
I
am
like
to
do
hereafter
,
when
I
am
once
sate
down
at
the
right
hand
of
my
Father
,
and
so
might
be
full
of
comfort
,
yea
though
I
am
departing
from
them
,
while
they
consider
with
themselves
,
If
he
do
so
much
now
,
surely
when
he
comes
to
heaven
,
he
will
do
much
more
.
Is
Christ
the
Author
and
the
Fountain
of
the
joy
of
his
people
?
Then
Vse
1
certainly
they
that
are
out
of
Christ
can
have
no
true
and
solid
joy
,
because
they
are
divided
from
the
Fountain
of
it
:
They
cannot
have
his
joy
in
them
,
because
they
have
no
union
with
him
:
and
therefore
they
are
frequently
forbidden
to
rejoyce
in
Scripture
,
let
their
case
otherwise
be
what
it
will
,
or
what
it
can
:
Go
to
ye
rich
men
,
weep
and
howl
,
saith
the
Apostle
James
,
chap.
5.1
.
Why
,
might
they
say
,
why
should
we
weep
,
for
we
have
all
things
at
our
hearts
desire
?
yet
weep
saith
the
Apostle
there
,
although
not
for
the
present
misery
,
yet
for
the
misery
that
shall
come
upon
you
.
There
is
no
peace
,
and
consequently
no
joy
to
wicked
men
:
And
therefore
this
me
thinks
should
cast
a
damp
upon
the
mirth
and
jollity
of
such
people
.
There
are
very
many
of
them
,
who
though
they
be
as
lewd
,
and
vitious
,
and
prophane
as
it
is
possible
for
men
to
be
,
yet
they
are
out
of
measure
chearful
,
they
give
themselves
to
nothing
else
but
mirth
and
joy
.
Now
I
beseech
you
seriously
consider
with
your selves
,
whence
comes
this
joy
?
you
have
it
not
from
Jesus
Christ
,
who
is
the
Fountain
only
of
the
joy
of
his
people
,
and
consequently
it
is
feigned
and
unsound
.
And
therefore
say
to
this
false
joy
of
yours
,
as
the
Wiseman
counsels
you
,
What
is
it
that
thou
dost
?
Is
there
any
true
cause
why
we
should
be
thus
over-merry
?
have
we
any
reason
for
it
?
Examine
it
,
and
you
shall
find
that
it
is
mad
laughter
,
as
it
is
stiled
in
the
Scripture
:
For
as
a
mad
man
laughs
he
knows
not
why
,
even
so
do
wicked
and
ungodly
men
;
they
have
no
reason
to
rejoyce
,
but
rather
to
lament
and
howl
,
and
melt
away
in
sorrow
.
Is
Christ
the
Author
,
&c.
Then
I
beseech
you
my
Brethren
;
do
you
Vse
2
fetch
your
joy
and
comfort
thence
:
Drink
you
out
of
the
Fountain
,
and
not
out
of
broken
cisterns
.
It
is
the
fault
of
many
,
who
do
indeed
belong
to
Jesus
Christ
,
they
draw
not
all
their
comfort
from
him
,
but
too
much
from
other
things
,
perhaps
from
creatures
:
Nay
,
which
is
worse
,
sometimes
from
sinful
and
unlawful
pleasures
:
and
so
they
have
much
joy
within
them
,
which
they
never
had
from
Christ
,
of
which
he
is
not
the
Author
.
However
they
be
full
of
joy
sometimes
,
his
joy
is
not
fulfilled
in
them
,
but
their
own
.
Oh
,
my
Beloved
,
think
upon
it
when
you
rejoyce
so
much
in
worldly
comforts
,
in
houses
,
and
estates
,
and
means
,
and
friends
,
and
outward
succors
,
is
this
the
joy
of
Christ
in
you
?
did
it
come
from
Christ
to
you
?
be
you
sure
you
had
it
there
?
Nay
,
my
Beloved
,
when
you
rejoyce
sometimes
in
sinful
satisfactions
and
delights
,
is
Christ
the
Author
and
the
Fountain
of
this
joy
in
you
?
Alas
,
this
is
an
earthly
,
sensual
,
sinful
joy
.
The
joy
of
Christ
which
he
bestows
upon
his
people
is
an
heavenly
,
spiritual
,
holy
joy
;
such
as
no
worldly
thing
can
raise
in
you
,
such
as
the
world
can
neither
give
nor
take
from
you
:
And
therefore
I
beseech
you
who
are
Christs
,
go
not
to
the
world
,
and
much
less
to
the
Devil
for
your
joy
:
Fetch
not
your
comfort
from
any
of
these
things
below
;
but
go
to
Jesus
Christ
,
and
fetch
it
there
,
he
hath
enough
in
him
,
and
that
which
he
hath
is
right
.
Rejoyce
not
in
the
creature
,
but
in
Christ
,
and
then
rejoyce
with
exceeding
great
joy
,
with
joy
unspeakable
and
glorious
;
that
when
your
hearts
are
dilated
to
the
utmost
,
when
they
are
full
up
to
the
brim
,
and
even
over-flow
with
joy
,
it
may
be
truly
said
of
you
,
that
not
the
joy
of
this
world
,
and
much
less
the
joy
of
sin
,
but
the
joy
of
Jesus
Christ
,
his
joy
is
fulfilled
in
you
.
JOHN
17.13
.
That
they
might
have
my
joy
fulfilled
in
themselves
.
DOCTRINE
.
2.
That
Jesus
Christ
would
have
his
people
to
be
full
of
holy
joy
.
THis
he
declares
to
be
his
purpose
and
intention
in
my
Text
,
the
thing
at
which
he
aims
in
making
this
Petition
in
behalf
of
his
Apostles
and
Disciples
,
while
he
was
in
the
world
among
them
,
and
while
he
was
in
their
hearing
:
These
things
I
speak
in
the
world
,
that
they
might
have
my
joy
fulfilled
in
themselves
.
By
which
it
is
apparent
,
that
Jesus
Christ
hath
a
singular
regard
to
the
comfort
of
his
people
,
that
he
would
have
their
hearts
replenished
with
the
consolations
which
they
have
from
him
.
He
is
not
satisfied
that
they
have
some
degrees
of
joy
begun
;
No
,
he
desires
to
have
this
joy
compleated
and
fulfilled
in
them
to
the
very
utmost
.
And
therefore
in
the
Chapter
next
before
,
he
gives
them
counsel
and
direction
how
they
might
attain
to
this
,
how
they
might
come
to
have
their
hearts
brim
full
of
holy
joy
;
by
which
he
makes
it
to
appear
,
that
he
for
his
part
was
willing
that
it
should
be
so
,
Joh.
16.24
.
Ask
and
ye
shall
receive
,
saith
he
,
that
your
joy
may
be
ful
.
The
Apostle
hath
a
phrase
that
looks
much
this
way
,
2
Cor.
1.5
.
As
the
sufferings
of
Christ
abound
much
in
us
,
so
our
consolation
also
aboundeth
by
Christ
;
q.
d.
The
consolation
which
we
have
by
Christ
,
which
he
dispenseth
,
and
communicateth
to
us
,
is
an
abundant
consolation
.
He
doth
not
give
us
slight
and
slender
comforts
,
his
consolations
are
not
small
;
No
,
it
is
usual
with
him
when
his
hand
is
in
,
to
exceed
and
to
abound
,
to
do
over
and
above
for
his
people
;
Be
you
glad
and
rejoyce
for
ever
,
in
that
which
I
create
,
saith
he
,
Isa.
65.18
.
For
behold
,
I
create
Jerusalem
a
rejoycing
,
and
her
people
a
joy
;
Though
there
be
no
appearance
of
it
for
the
present
,
no
probability
from
whence
it
should
arise
,
yet
I
will
do
it
out
of
nothing
:
I
will
not
only
make
them
joyful
,
but
a
rejoycing
and
a
joy
;
I
will
make
them
all
joy
.
But
not
to
rest
in
generals
,
I
shall
proceed
to
shew
you
more
particularly
and
distinctly
,
that
Jesus
Christ
hath
made
it
sufficiently
to
appear
,
that
he
would
have
his
people
to
be
full
of
joy
:
and
this
he
hath
done
many
ways
.
By
publishing
the
Gospel
to
them
,
which
as
it
is
a
Gospel
of
Salvation
,
so
of
Consolation
;
and
therefore
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
news
;
or
as
the
Angel
tells
the
Shepherds
,
Luk.
2.10
.
good
tidings
of
great
joy
.
In
which
respect
it
is
very
notable
,
that
when
our
Saviour
was
about
to
preach
the
Gospel
,
he
was
anointed
with
the
Spirit
,
which
is
called
the
Oyl
of
gladness
.
The
Spirit
of
the
Lord
is
upon
me
,
saith
our
Saviour
,
because
he
hath
anointed
me
,
Isa.
61.1
.
And
what
follows
?
why
then
he
preaches
good
tidings
to
the
meek
,
he
binds
up
the
broken-hearted
,
proclaimeth
liberty
to
Captives
,
and
opening
of
the
prison
doors
to
those
that
are
bound
there
,
which
is
very
joyful
tidings
:
He
comforts
those
that
are
in
sorrow
,
appoints
to
those
that
mourn
in
Sion
(
not
to
those
that
mourn
abroad
,
but
to
those
that
mourn
in
Sion
,
in
the
Church
,
)
beauty
for
ashes
,
the
Oyl
of
joy
for
mourning
,
and
the
garment
of
praise
for
the
spirit
of
heaviness
:
So
that
you
see
,
my
Brethren
,
it
is
all
joy
,
and
all
comfort
.
By
which
it
is
apparent
,
that
our
Saviours
special
aim
and
drift
in
publishing
the
Gospel
,
is
,
that
the
people
might
be
full
of
joy
.
And
therefore
it
is
much
to
be
observed
,
that
when
our
Saviour
entred
on
his
Ministry
,
assoon
as
he
had
been
baptized
and
tempted
,
he
preached
his
very
first
Sermon
,
upon
this
comfortable
Gospel
Text
,
Luk.
4.17
.
to
shew
what
was
to
be
the
main
intent
and
drift
of
his
ministry
.
Christ
gives
his
people
pretious
promises
,
and
seals
them
with
his
own
blood
,
that
they
might
be
full
of
joy
.
Indeed
this
is
the
great
end
,
my
Beloved
,
both
of
the
promise
,
and
of
the
confirmation
of
it
.
It
's
true
,
if
Christ
had
been
reserved
,
if
he
had
kept
his
purpose
and
intention
in
his
breast
,
and
in
his
bosom
;
if
he
had
made
his
people
no
promise
,
the
execution
of
his
merciful
designs
had
not
been
less
sure
and
certain
in
it self
,
but
it
had
been
less
sure
to
us
;
we
had
not
had
the
less
benefit
,
but
we
had
had
the
less
comfort
;
For
he
would
surely
have
fulfilled
his
own
intentions
to
his
people
,
though
he
had
never
been
obliged
by
promise
to
perform
them
.
So
,
when
the
promises
were
made
,
there
is
no
doubt
they
would
have
been
observed
and
kept
,
though
they
had
never
been
confirmed
:
yet
Christ
hath
ratified
them
with
his
own
blood
,
as
the
Apostle
shews
us
,
Heb.
9.16
.
Not
with
the
blood
of
Bulls
and
Goats
,
but
with
his
own
most
pretious
blood
.
And
why
hath
he
done
this
?
why
doubtless
,
that
there
might
be
nothing
wanting
to
his
peoples
comfort
.
The
promise
is
not
made
a
whit
more
certain
by
our
Saviours
sealing
of
it
with
his
blood
,
but
we
are
made
the
more
certain
:
The
promise
is
not
made
a
whit
the
more
sure
,
but
we
are
the
more
assured
,
and
so
we
have
the
more
comfort
.
What
do
we
think
of
God
,
that
he
who
is
the
God
of
Truth
,
would
not
have
kept
his
promises
,
that
he
would
have
broken
with
us
,
had
they
not
been
thus
confirmed
?
No
,
certainly
my
Brethren
,
he
would
have
been
firm
and
constant
,
but
we
might
have
been
assaulted
with
continual
doubts
and
fears
,
we
should
not
have
attained
to
such
unshaken
and
such
sweet
assurance
.
And
therefore
Christ
hath
set
his
seal
to
all
the
promises
,
he
hath
sealed
them
with
his
blood
,
to
this
end
,
that
we
might
have
strong
consolation
,
as
the
Apostles
phrase
is
,
Heb.
6.18
.
He
hath
shed
his
blood
you
see
,
that
our
comfort
might
not
be
weak
,
but
strong
comfort
;
that
our
joy
might
not
be
imcompleat
,
but
full
joy
.
Christ
gives
his
people
glorious
Ordinances
,
that
they
might
be
full
of
joy
.
For
Ordinances
are
not
for
our
profit
only
,
but
they
are
for
our
comfort
too
.
Oh
how
was
David
taken
with
them
?
How
did
they
fill
his
heart
with
joy
?
when
he
was
banished
from
them
for
a
time
,
how
did
he
melt
to
think
upon
the
overflowing
Consolations
he
had
sometimes
found
in
them
?
How
did
his
heart
pant
and
gasp
after
them
?
Oh
with
what
self-consuming
wishes
did
he
long
to
be
restored
to
them
?
One
thing
have
I
desired
of
the
Lord
,
saith
he
,
Psal.
27.4
.
No
question
he
desired
many
things
,
but
one
thing
he
desired
above
the
rest
,
that
he
might
dwell
in
the
house
of
the
Lord
all
the
dayes
of
his
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
where
publick
Ordinances
were
dispensed
:
Which
shews
the
infinite
delight
he
took
in
them
.
I
might
distinctly
shew
how
special
Ordinances
serve
for
the
comfort
of
the
Lords
people
;
I
will
bring
them
to
my
Mountain
,
saith
the
Lord
,
and
make
them
joyfull
in
my
house
of
prayer
,
Isa.
56.7
.
So
for
the
word
,
Jer.
15.16
.
Thy
word
was
to
me
,
saith
the
Prophet
there
,
the
joy
and
the
rejoycing
of
my
heart
.
With
joy
shall
ye
draw
water
,
saith
the
Lord
,
out
of
the
wells
of
salvation
,
Isa.
12.3
.
Some
understand
the
Ordinances
by
the
wells
in
that
place
.
You
see
particularly
then
what
the
end
of
Christ
is
,
in
giveing
Ordinances
to
his
people
,
and
what
use
they
serve
for
.
Not
only
to
help
onward
their
Salvation
,
but
their
Consolation
too
.
By
which
it
is
apparent
,
that
even
in
these
dispensations
he
hath
a
great
aspect
upon
their
comfort
.
Christ
gives
his
people
cleer
discoveries
and
revelations
of
himself
,
that
they
might
be
full
of
joy
:
you
may
observe
how
they
were
overjoyed
to
whom
he
shewed
himself
after
his
resurrection
from
the
dead
,
they
were
not
able
to
contain
themselves
.
And
so
when
Christ
reveals
himself
to
any
soul
at
this
day
,
when
he
comes
in
and
shews
himself
to
it
,
it
is
sometimes
almost
transported
to
an
extasie
of
joy
.
Especially
when
he
hath
hid
himself
awhile
,
then
such
discoveries
of
himself
are
out
of
measure
sweet
and
pretious
.
When
this
Sun
of
righteousness
hath
been
overcast
awhile
,
so
that
the
Saints
have
walked
in
darkness
dayes
and
years
,
without
a
glimps
of
this
reviving
light
,
Oh
with
what
inward
ravishment
doth
it
break
forth
upon
the
soul
again
!
The
wife
while
she
enjoyes
the
constant
presence
of
her
loving
husband
,
it
may
be
thinks
not
much
upon
it
,
she
is
not
much
affected
with
it
.
But
if
he
have
been
long
away
,
so
that
she
hath
not
heard
for
many
years
neither
where
her
husband
is
,
nor
when
he
means
to
come
again
,
and
after
all
her
fruitless
expectations
of
him
,
hath
resolved
with
her self
,
that
out
of
question
she
shall
never
see
him
more
,
and
then
at
last
,
when
she
is
wholly
our
of
hopes
,
in
strikes
her
husband
on
a
suddain
at
the
door
,
she
is
not
able
to
contain
her self
for
joy
,
his
presence
is
incomparably
sweet
and
pleasing
to
her
.
Even
so
when
poor
distressed
souls
have
waited
long
for
Christ
,
and
thought
that
they
should
never
see
him
more
with
comfort
,
and
then
at
length
he
comes
and
shewes
himself
to
them
;
his
gratious
presence
is
extremely
pretious
;
He
makes
them
full
of
joy
with
his
countenance
,
as
the
expression
is
,
Acts
2.28
.
Christ
sends
the
Comforter
to
his
people
,
that
they
might
be
full
of
joy
:
when
he
promised
him
you
know
to
his
Apostles
and
Disciples
,
they
were
full
of
sorrow
;
and
he
did
this
as
an
antidote
against
it
.
Come
,
be
not
troubled
,
saith
our
Saviour
,
I
will
send
you
another
Comforter
that
shall
abide
with
you
for
ever
,
John
14.16
.
I
have
been
a
Comforter
to
you
,
I
confess
;
but
seeing
I
am
ready
to
depart
from
you
,
I
will
not
leave
you
comfortless
;
no
,
I
will
send
you
another
Comforter
,
one
that
shall
comfort
you
as
much
as
I
have
done
,
and
one
that
shall
stick
to
you
too
,
and
shall
not
leave
you
,
as
I
am
about
to
do
,
but
shall
abide
with
you
for
ever
.
So
that
you
see
one
special
end
of
Christ
in
sending
down
the
Holy
Ghost
into
the
hearts
of
his
people
;
is
to
comfort
them
and
cheer
them
;
to
be
to
them
not
only
a
spirit
of
Sanctification
,
but
a
spirit
of
Consolation
,
and
so
discovers
that
he
hath
a
great
regard
to
the
joy
of
his
people
.
Christ
gives
deliverance
to
his
people
,
that
they
may
be
full
of
joy
.
He
hath
divers
other
ends
why
he
becomes
a
Saviour
to
them
in
the
day
of
their
distress
;
but
this
is
not
the
least
of
all
,
that
he
may
put
new
joy
into
their
hearts
,
and
a
new
Song
into
their
mouths
.
When
he
appears
to
the
salvation
of
his
people
,
in
doing
so
he
appeareth
to
their
joy
,
as
you
may
see
,
Isa.
66.5
.
That
is
the
End
and
Drift
of
his
Appearance
.
Christ
hath
purchased
Heaven
for
his
people
,
that
they
might
be
full
of
ioy
;
For
Heaven
,
as
it
is
a
place
of
the
heigth
of
holiness
,
so
it
is
a
place
of
the
heigth
of
happiness
.
Here
indeed
we
are
in
Bochim
,
in
a
place
of
weeping
;
we
go
through
a
vale
of
tears
,
and
digg
up
Wells
,
but
they
are
of
salt
water
,
the
rain
also
fills
the
pools
.
But
when
we
are
arrived
at
Heaven
,
we
shall
weep
no
more
,
but
all
our
tears
shall
be
wiped
from
our
eyes
.
We
shall
not
have
a
wrinkle
in
our
faces
,
nor
a
tear
upon
our
cheeks
,
nor
a
sad
thought
upon
our
hearts
,
but
all
shall
be
smooth
and
clear
and
sweet
,
and
that
for
ever
.
Then
we
shall
be
full
of
joy
;
Christs
joy
shall
be
fulfilled
in
us
,
yea
we
shall
have
the
fulness
of
joy
,
Psalm
16.
ult.
Indeed
full
joy
importeth
nothing
but
enough
to
fill
us
,
so
much
as
we
are
capable
of
,
as
is
commensurate
to
our
capacity
,
as
we
are
able
to
receive
.
But
on
the
other
side
the
fulness
of
joy
importeth
all
the
measures
and
degrees
of
it
;
So
that
there
can
be
nothing
added
to
it
;
there
is
nothing
wanting
to
it
to
make
it
absolute
in
all
respects
;
It
is
not
to
be
raised
higher
any
way
;
And
this
hath
Christ
prepared
and
purchased
for
us
.
By
these
things
it
is
evident
that
Jesus
Christ
would
have
his
people
to
be
full
of
holy
joy
.
But
wherefore
will
he
have
it
to
be
so
?
Why
would
he
have
his
people
to
be
full
of
holy
joy
?
Out
of
self-respect
he
would
have
it
to
be
so
,
because
by
reason
of
the
Reason
1
neerness
of
his
union
with
his
people
,
he
hath
a
kind
of
share
in
their
comfort
.
As
his
joy
is
their
joy
,
according
to
his
own
expression
in
my
text
,
that
they
may
have
my
ioy
fulfilled
in
themselves
:
So
upon
the
other
side
,
their
joy
is
his
joy
.
And
as
there
is
a
social
glory
of
the
head
and
of
the
members
;
as
the
School-expression
is
;
as
Christ
is
glorified
in
the
glory
of
his
people
,
2
Thes.
1.12
.
so
there
is
a
social
joy
of
the
head
and
of
the
members
;
Christ
rejoyceth
in
the
joy
of
his
people
.
The
Comfort
of
the
members
redoundeth
also
to
the
Comfort
of
the
head
.
As
Christ
delights
in
the
prosperity
,
so
in
the
joy
of
his
people
.
When
they
are
joyfull
,
he
rejoyceth
over
them
with
joy
,
and
joyeth
over
them
with
singing
,
as
his
own
expression
is
,
Zeph.
3.17
.
Reason
2
Christ
would
have
his
people
to
be
full
of
holy
joy
,
to
recompence
them
for
their
sorrow
.
They
are
described
to
be
such
as
mourn
,
Mat.
5.4
.
That
uses
to
be
first
with
them
,
they
use
to
begin
there
;
But
then
they
do
not
use
to
end
there
.
And
therefore
it
is
added
presently
,
for
they
shall
be
comforted
.
Blessed
are
they
that
mourn
for
they
shall
be
comforted
:
And
Christ
would
have
their
comfort
to
be
answerable
to
their
sorrow
:
That
as
his
sufferings
have
abounded
in
them
,
their
consolation
also
may
abound
by
him
,
as
the
Apostle
speaks
,
2
Cor.
1.5
.
Indeed
they
go
forth
weeping
,
bearing
pretious
seed
,
as
you
may
see
,
Psal.
126.6
.
They
sow
in
showry
weather
,
in
a
weeping
time
.
In
such
a
time
did
David
sow
the
seed
of
true
repentance
for
his
sin
;
he
wept
so
much
that
he
made
his
bed
to
swimm
,
and
watered
his
Couch
with
his
tears
:
In
such
a
time
did
Peter
sow
the
same
see
;
in
a
time
of
bitter
weeping
,
Mat.
26.
ult.
But
then
the
harvest
makes
them
ample
recompence
,
for
all
the
dark
and
sad
and
showry
weather
in
the
sowing
time
.
They
come
again
with
joy
,
and
they
bring
their
sheaves
with
them
.
They
scatter
it
by
grains
,
but
they
gather
it
by
sheaves
;
they
have
twenty
,
thirty
,
forty
,
yea
an
hundred
fold
for
one
.
So
that
if
any
now
should
ask
me
,
You
say
that
Christ
would
have
his
people
to
rejoyce
;
but
what
?
would
he
not
have
them
mourn
too
?
Yes
he
would
have
them
mourn
,
but
in
order
to
rejoycing
.
Sorrow
is
an
unperfect
passion
,
and
is
not
for
it self
,
but
for
some
higher
use
,
as
all
the
rest
of
the
declining
passions
or
affections
are
.
As
hatred
is
for
love
,
and
fear
for
confidence
,
so
sorrow
also
is
for
joy
,
unto
which
it
is
subservient
.
As
lancing
is
not
for
it self
,
but
for
ease
and
remedy
:
and
as
a
potion
is
not
properly
for
sickness
(
though
it
cause
it
for
a
season
)
but
for
health
:
so
sorrow
is
for
joy
,
and
joy
is
the
end
of
sorrow
in
the
Saints
.
And
Christ
intends
it
to
be
so
;
You
shall
be
sorrowfull
(
saith
Christ
to
his
Disciples
)
but
your
sorrow
shall
be
turned
into
Joy
,
John
16.20
.
He
gives
to
them
that
mourn
in
Zion
,
beauty
for
ashes
,
the
oil
of
gladness
for
mourning
,
and
the
garment
of
praise
for
the
spirit
of
heaviness
,
Isa.
61.3
.
The
ransom'd
of
the
Lord
go
out
lamenting
,
but
they
return
to
Zion
with
Songs
and
everlasting
Joy
upon
their
heads
,
Isa.
35.
ult.
Reason
3
Christ
would
have
his
people
to
be
full
of
holy
joy
,
that
they
may
be
large
in
duty
.
Sorrow
is
a
kind
of
straightning
the
heart
;
a
sad
heart
is
a
straigthned
heart
,
it
is
shut
up
,
it
cannot
pray
,
it
cannot
praise
,
it
can
do
nothing
with
enlargement
.
And
therefore
the
Apostle
calleth
mourning
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
contraction
of
the
heart
,
2
Cor.
2.4
.
And
I
appeal
for
this
to
those
whose
spirits
are
opprest
with
sadness
and
dejection
,
whether
it
do
not
make
them
indisposed
to
duty
,
unfit
to
hear
,
unfit
to
pray
,
and
in
a
word
unfit
for
any
part
of
Christs
service
.
But
holy
joy
upon
the
other
side
dilates
the
heart
,
it
spreads
it
,
and
it
widens
it
,
and
consequently
doth
not
only
make
it
fit
for
duty
,
but
it
makes
it
large
in
duty
.
It
makes
it
to
abound
,
and
to
exceed
in
every
service
that
is
suitable
to
joy
;
It
carries
it
beyond
the
ordinary
rate
.
And
therefore
Jesus
Christ
would
have
his
people
to
be
full
of
joy
,
that
they
may
be
full
of
fruit
,
and
that
they
may
abound
in
his
service
.
Is
it
so
that
Jesus
Christ
would
have
his
people
full
of
holy
Joy
?
Vse
1
Then
first
it
serves
to
censure
those
who
seek
to
hinder
the
Joy
of
Christs
people
,
and
to
imbitter
all
their
comfort
with
spitefull
molestations
,
and
vexations
;
who
like
the
Cananites
are
thorns
in
their
sides
,
and
daggers
at
their
hearts
.
Jesus
Christ
would
have
his
people
to
rejoice
,
yea
to
be
full
of
Joy
as
their
very
hearts
can
hold
;
but
they
will
not
suffer
it
,
but
alwayes
seek
as
much
as
lies
in
them
to
interrupt
their
comfort
,
and
to
disturb
their
peace
and
joy
.
They
disturb
them
by
their
persecutions
with
the
hand
and
with
the
tongue
,
and
which
is
worse
,
they
disturb
them
by
their
sins
;
They
rail
at
holiness
and
holy
men
,
blaspheme
religion
,
and
the
name
of
Christ
,
of
purpose
to
disquiet
and
to
vex
his
people
,
who
cannot
choose
but
mourn
and
weep
for
these
things
.
Just
like
the
Sodomites
of
whom
the
Apostle
speaks
,
2
Pet.
2.8
.
who
vexed
the
righteous
soul
of
Lot
from
day
to
day
with
their
filthy
conversation
.
But
yet
this
difference
we
may
observe
,
they
did
not
their
prodigious
villanies
of
purpose
to
disquiet
Lot
(
for
ought
we
find
)
What
think
we
,
shall
their
portion
be
,
my
brethren
,
then
,
who
pass
the
Sodomites
in
villany
,
whose
wicked
deeds
are
yet
set
forth
for
an
example
,
suffering
the
vengeance
of
eternal
fire
?
Is
it
so
that
Jesus
Christ
would
have
his
people
full
of
holy
Joy
?
Vse
.
2
Then
in
the
second
place
it
taxeth
such
among
the
Lords
people
who
waste
away
themselves
in
heaviness
and
discontent
,
who
are
so
far
from
promoting
the
design
of
Christ
in
this
particular
,
that
they
rather
strive
to
cross
him
,
and
even
waste
away
their
hearts
in
pleasing
sadness
and
affected
discontent
;
and
surely
there
are
many
such
among
Christs
own
people
,
who
even
give
themselves
over
to
sorrow
,
and
wilfully
thrust
away
this
Joy
from
them
.
Now
I
beseech
you
my
beloved
,
consider
what
the
will
of
Christ
is
,
and
let
him
have
his
will
in
this
business
;
use
all
means
possible
to
have
your
hearts
brim-full
of
holy
Joy
;
And
to
this
end
I
shall
prescibe
you
some
directions
.
Be
conversant
and
studious
in
the
word
of
Christ
.
There
is
the
fountain
of
living
waters
,
whence
every
may
draw
sufficient
to
refresh
his
fainting
soul
in
all
his
troubles
and
afflictions
.
The
statutes
of
the
Lord
are
right
,
saith
David
,
rejoycing
the
heart
,
Psal.
19.8
.
Through
comfort
of
the
Scriptures
we
have
hope
,
saith
Paul
,
Rom.
15.4
.
(
Philosophers
indeed
have
taught
us
many
wayes
to
fence
and
fortifie
our
hearts
against
sorrow
.
)
But
when
the
Lord
shall
set
afflictions
home
upon
the
soul
,
and
put
a
sting
into
them
too
,
there
is
nothing
in
the
world
that
can
cement
and
cheer
us
,
but
the
comfort
that
is
fetched
out
of
the
Scriture
.
We
may
run
in
our
distress
to
other
means
as
Saul
when
he
was
with
a
melancholy
humor
to
the
minstrel
;
but
we
shall
find
that
nothing
goes
the
right
way
,
and
that
we
grasp
at
nothing
but
some
empty
succors
of
contentment
,
unless
we
comfort
our selves
with
these
words
,
as
the
Apostle
Paul
speaks
,
1
Thess.
4.
ult.
David
was
cut
short
of
nothing
that
the
world
could
have
afforded
to
revive
his
drooping
spirit
;
yet
he
professeth
freely
,
that
he
must
have
fainted
unless
he
had
been
staid
with
better
comfort
:
Vnless
thy
Word
had
been
my
comfort
,
I
should
have
perished
in
my
affliction
,
Psal.
119.92
.
And
in
another
place
he
cries
out
,
Remember
thy
Word
unto
thy
servant
,
upon
which
then
hast
caused
me
to
hope
;
this
is
my
comfort
,
my
only
comfort
in
my
trouble
,
Psal.
119.49
,
50.
And
therefore
at
this
Fountain
let
us
draw
if
we
mean
to
have
comfort
;
but
chiefly
let
us
wait
upon
the
publick
preaching
of
the
Word
of
God
,
which
is
called
the
Ministry
of
reconciliation
,
in
which
there
are
divulged
glad
tidings
of
good
things
,
which
should
carry
something
in
the
power
and
efficacy
of
it
to
work
joy
:
For
God
doth
commonly
dispense
it
rather
by
the
way
of
hearing
them
by
the
way
of
reading
the
Scriptures
:
And
hence
saith
David
,
Make
me
to
hear
of
joy
and
gladness
,
that
so
the
bones
that
thou
hast
broken
may
rejoyce
,
Psal.
51.8
.
It
is
the
Publique
Ordinance
,
it
is
the
Publique
Ordinance
that
is
the
Interpreter
one
of
a
thousand
that
comforts
the
dejected
soul
,
as
you
may
see
,
Job
33.23
.
Imploy
your
serious
thoughts
upon
the
meditation
and
survey
of
that
delitious
place
,
where
there
is
fulness
of
all
joy
and
pleasures
for
evermore
,
into
which
you
that
are
Christs
,
assoon
as
you
are
past
through
the
veil
of
tears
,
shall
enter
,
and
there
continue
and
abide
for
ever
:
There
is
the
place
where
you
shall
sigh
and
weep
,
and
mourn
no
more
,
where
all
your
tears
will
be
wiped
away
from
your
eyes
;
and
surely
did
you
think
upon
this
joy
with
which
you
shall
be
filled
there
to
over-flowing
,
this
would
preserve
you
here
from
being
swallowed
up
with
over-much
sorrow
;
we
rejoyce
,
saith
the
Apostle
.
How
?
not
in
the
fruition
;
No
,
in
the
hope
of
the
glory
of
God
,
Rom.
15.4
.
Indeed
the
Saints
of
God
while
they
compass
and
carry
their
afflictions
according
to
their
present
state
,
are
very
pensive
and
disconsolate
,
and
so
at
once
they
do
an
injury
to
Christ
,
who
hath
reserved
such
pretious
comforts
for
them
in
the
world
to
come
:
And
to
themselves
who
have
received
good
assurance
that
they
shall
certainly
enjoy
them
in
their
season
;
but
did
they
walk
by
faith
,
and
not
by
sight
;
did
they
not
look
so
much
upon
the
difficulties
that
they
meet
with
in
the
way
,
but
on
the
things
that
are
not
seen
,
the
invisible
pleasures
of
which
they
shall
be
made
partakers
in
the
end
,
they
should
soon
find
cause
enough
of
joy
unspeakable
and
glorious
;
yea
,
even
amidst
the
greatest
tribulation
of
this
present
life
;
you
see
how
frolike
the
poor
Worldling
is
,
if
he
have
gotten
a
few
thousand
pounds
,
and
built
a
goodly
house
,
and
bought
a
little
earth
about
it
;
and
yet
his
title
to
it
is
so
uncertain
and
unsound
,
that
the
very
following
night
for
ought
he
knows
,
the
Lord
may
turn
him
out
of
all
,
and
take
away
his
soul
from
him
,
and
make
him
roar
in
Hell
before
the
morning
.
But
you
who
by
the
hand
and
seal
,
and
earnest
of
the
Lord
himself
,
have
a
most
certain
title
to
that
happiness
and
joy
which
neither
tongue
of
men
or
Angels
can
express
,
if
you
have
but
a
wicked
disobedient
child
,
a
froward
wife
,
a
sickly
body
,
or
a
low
estate
,
do
waste
away
your
lives
in
heaviness
and
discontent
,
and
so
you
undervalue
heaven
,
and
the
incomparable
riches
of
Christs
mercy
to
your
souls
.
And
whence
proceedeth
this
,
but
from
the
fleshiness
of
your
corrupt
hearts
,
while
you
walk
by
sense
only
?
and
therefore
I
beseech
you
,
take
a
little
pains
to
make
your selves
conceive
and
understand
your
happiness
,
and
spend
a
little
time
upon
the
contemplation
of
the
blessedness
that
is
reserved
for
you
in
the
heavens
,
and
this
will
draw
and
swallow
up
your
present
sorrows
and
afflictions
.
Is
it
so
that
Jesus
Christ
would
have
his
people
full
of
holy
joy
?
you
Vse
3
then
who
have
your
hearts
replenished
with
it
,
take
heed
that
neither
sin
nor
Satan
steal
away
this
Jewel
from
you
,
which
is
the
legacy
that
Christ
bequeathed
you
when
he
was
even
about
to
leave
this
world
.
But
first
,
before
I
press
you
any
further
in
this
kind
,
this
caution
would
be
fitly
interposed
;
be
sure
the
joy
you
have
be
Christs
joy
,
the
joy
which
he
works
by
his
Spirit
,
which
he
would
have
you
to
be
full
of
,
and
that
you
have
his
joy
fulfilled
in
your selves
;
for
you
must
know
my
Brethren
,
that
as
there
is
a
kind
of
joy
that
is
a
fruit
and
effect
of
the
Spirit
,
as
the
Apostle
Paul
stiles
it
,
Gal.
5.22
.
so
there
is
another
kind
that
is
a
fruit
and
effect
of
the
flesh
;
there
is
a
laughter
that
is
madness
,
a
rejoycing
that
is
not
good
,
as
the
Apostle
hath
it
,
Jam.
4.16
.
And
nulla
est
verior
miseria
quam
falsa
laetitia
:
There
is
no
truer
misery
then
false
joy
and
feigned
felicity
.
A
very
hypocrite
may
have
his
raptures
and
flashes
of
exceeding
comfort
.
The
second
ground
you
know
received
the
Word
of
God
with
joy
;
and
those
that
followed
John
the
Baptist
,
rejoyced
in
his
sight
;
and
such
as
after
fall
away
,
may
find
a
kind
of
taste
and
sweetness
in
the
Word
of
God
,
and
in
the
powers
of
the
world
to
come
.
And
therefore
we
had
need
to
prove
the
joy
and
comfort
that
we
have
,
whether
it
be
Christs
joy
,
the
joy
which
he
works
in
his
people
by
his
Spirit
.
The
marks
to
try
it
may
be
such
as
follow
.
The
joy
of
Christ
which
he
works
by
his
Spirit
,
is
chiefly
moved
with
spiritual
things
:
It
's
true
,
there
is
a
joy
allowable
for
earthly
blessings
;
as
when
the
Lord
vouchsafes
us
rain
and
fruitful
seasons
,
and
the
like
;
in
doing
so
he
fills
our
hearts
with
joy
and
gladness
,
Act.
14.17
.
But
this
is
as
if
we
rejoyced
not
,
as
the
Apostle
Paul
speaks
,
1
Cor.
7.30
.
it
is
not
worthy
to
be
named
with
the
joy
that
ariseth
from
the
sense
of
the
favour
of
God
and
spiritual
blessings
conferred
on
our
souls
.
Here
then
examine
,
my
Beloved
,
when
your
joy
is
most
;
when
you
are
freed
from
some
affliction
,
or
when
you
have
obtained
conquest
over
some
corruption
?
when
inward
grace
,
or
else
when
outward
wealth
,
when
Corn
and
Wine
,
and
Oyl
increaseth
?
Alas
,
how
evidently
do
the
greatest
part
of
men
discover
the
unfoundness
of
their
joy
?
who
take
abundantly
more
comfort
in
these
outward
things
,
the
thriving
of
their
Trades
,
their
speeding
of
their
pleasures
and
past-times
,
then
in
the
thriving
of
the
means
of
grace
,
or
any
other
thing
that
most
especially
concerns
Gods
glory
or
the
Churches
good
?
They
make
it
to
appear
where
lies
the
toot
and
Fountain
of
their
joy
,
and
consequently
of
what
kind
it
is
,
which
if
they
be
deprived
of
their
riches
,
or
honors
,
their
hearts
like
Nabal
dye
within
them
,
their
joy
is
dashed
,
and
their
comfort
gone
.
Whereas
the
Saint
of
Christ
whose
heart
is
filled
with
spiritual
joy
,
retains
it
in
a
measure
in
the
loss
of
earthly
things
,
and
professeth
with
the
Prophet
Habbakuk
,
chap.
3.17
.
Though
the
fig-tree
shall
not
blossom
,
neither
shall
there
be
any
fruit
in
the
Vine
,
if
the
labour
of
the
Olive
fail
,
and
the
field
yeild
no
meat
;
if
the
Flock
be
cut
off
from
the
fold
,
and
there
be
no
Herd
in
the
stall
,
yet
I
will
rejoyce
in
the
Lord
;
yea
,
I
will
joy
in
the
God
of
my
salvation
.
The
joy
of
Christ
which
he
works
by
his
Spirit
,
proceeds
from
a
conscience
testifying
good
,
and
not
from
a
conscience
testifying
nothing
.
For
our
rejoycing
,
saith
the
Apostle
,
is
this
,
the
testimony
of
our
conscience
,
2
Cor.
1.12
.
There
is
as
Barnard
stiles
it
,
Conscientia
mala
&
quieta
,
an
evill
conscience
that
is
quiet
,
which
being
lulled
asleep
by
Satan
,
saith
nothing
to
disquiet
him
that
owns
it
,
and
so
he
lives
as
jocund
and
as
metry
for
a
time
as
he
whose
heart
most
really
acquitteth
him
from
any
thing
that
may
disturb
or
interrupt
his
joy
.
But
yet
this
kind
of
comfort
,
beause
it
comes
from
nothing
else
but
a
Vacation
in
the
Court
of
Conscience
,
(
if
I
may
call
it
so
)
a
respit
of
the
accusations
there
,
is
most
uncertain
and
unfound
.
Assoon
as
term
begins
again
,
when
Satan
as
he
seeth
occasion
,
shall
set
the
sins
of
such
a
man
before
his
face
,
when
conscience
shall
awaken
and
accuse
,
that
joy
and
comfort
will
be
turned
into
sorrow
,
yea
into
such
tormenting
pangs
of
horror
,
that
no
tongue
is
able
to
express
.
But
if
thy
joy
arise
from
a
conscience
testifying
good
,
that
in
simplicity
and
sincerity
of
heart
,
thou
hast
had
thy
conversation
in
the
world
,
this
is
the
joy
that
Christ
would
have
fulfilled
in
thee
.
The
joy
of
Christ
which
he
works
by
his
Spirit
,
hath
its
matter
within
,
and
not
without
the
person
rejoycing
.
There
be
many
(
my
Beloved
)
That
have
nothing
in
themselves
,
whereof
they
have
a
just
occasion
to
rejoyce
,
and
therefore
seek
it
up
and
down
without
.
And
from
this
kind
of
joy
the
Apostle
Paul
disswadeth
as
unsound
,
Gal.
6.4
.
Let
every
man
prove
his
own
work
,
and
he
shall
have
rejoycing
in
himself
alone
,
and
not
in
another
.
Now
men
are
said
to
rejoyce
in
another
,
especially
in
two
cases
:
As
first
,
when
they
compare
themselves
with
such
as
are
extremely
vitious
and
prophane
,
and
finding
that
themselves
are
not
so
bad
as
many
others
are
,
they
cheer
and
comfort
up
themselves
with
this
,
as
the
Pharisee
did
,
I
thank
thee
God
,
saith
he
,
that
I
am
no
extortioner
,
&c.
I
am
not
as
other
men
are
,
nor
as
this
Publican
,
Luk.
18.11
.
and
yet
they
may
be
bad
enough
for
all
this
.
And
secondly
,
when
men
take
comfort
only
in
the
good
opinion
that
others
have
conceived
of
them
,
and
not
in
any
good
that
hath
a
true
and
real
being
in
themselves
.
And
this
St.
Paul
suggesteth
is
a
false
deceitful
joy
,
and
therefore
presseth
every
man
to
prove
his
own
work
,
to
sift
and
try
his
own
actions
;
and
if
on
tryal
they
be
good
indeed
,
then
he
hath
ground
and
matter
to
rejoyce
in
himself
and
not
in
another
And
now
my
Brethren
,
are
there
not
too
many
such
among
us
,
who
when
they
look
on
drunkards
,
whoremongers
,
blasphemers
,
and
men
of
the
most
infamous
and
vitious
lives
,
that
pass
them
and
exceed
them
in
prophaness
,
take
joy
and
comfort
in
themselves
,
but
never
prove
their
own
works
,
their
own
lives
.
And
thus
while
they
compare
themselves
with
others
more
loose
and
vitious
then
themselves
,
they
rejoyce
in
another
and
not
in
themselves
;
they
think
themselves
are
very
good
,
because
others
are
more
evil
.
And
even
as
Jerusalem
justified
Sodom
,
Ezek.
16.5
.
so
drunkards
and
adulterers
justifie
them
,
and
are
occasion
of
their
joy
.
Others
there
are
who
finding
that
they
have
obtained
a
good
opinion
and
repute
with
others
,
and
that
they
are
approved
by
men
of
judgement
,
and
of
conscience
too
,
are
comforted
in
this
exceedingly
;
and
here
is
the
foundation
of
their
Joy
:
Oh
such
a
godly
man
,
or
such
a
Minister
approves
of
them
,
and
is
familiar
to
them
;
and
hence
it
comes
to
pass
that
when
they
once
begin
to
lose
the
good
opinion
and
conceit
of
men
,
they
are
like
persons
stracken
in
the
head
,
their
joy
is
blasted
and
their
comfort
gone
,
because
the
ground
and
matter
of
it
was
without
,
and
not
within
.
O
then
let
us
endeavour
my
Beloved
,
to
have
our
comfort
in
our selves
;
and
if
it
have
a
spring
and
fountain
in
the
heart
,
it
will
not
fail
;
there
will
be
a
sufficient
supply
of
joy
and
comfort
there
,
though
men
neglect
us
,
and
cast
away
their
good
opinion
of
us
:
Whereas
if
it
proceed
from
that
which
is
without
us
,
it
will
be
like
a
standing
Pool
that
is
not
nourished
with
the
Spring
,
but
with
a
sodain
fall
of
rain
;
assoon
as
heat
of
Summer
comes
,
away
it
dryeth
and
is
seen
no
more
.
And
now
my
Brethren
,
having
proved
your
joy
,
and
found
it
to
be
right
,
the
joy
of
Christ
,
which
he
would
have
to
be
fulfilled
in
you
,
preserve
it
as
your
lives
,
and
see
that
neither
sin
nor
Satan
steal
away
this
jewel
from
you
;
and
to
this
end
,
you
must
especially
beware
of
sinning
against
Conscience
,
which
is
the
subject
and
the
seat
of
joy
.
As
long
as
you
do
well
to
Conscience
,
Conscience
will
say
well
to
you
;
but
if
you
wound
your
Conscience
with
the
guilt
of
sin
,
Conscience
will
wound
you
with
the
horror
and
the
sting
of
sin
;
and
if
by
sinning
against
light
you
waste
your
Conscience
in
regard
of
grace
,
Conscience
will
waste
you
in
regard
of
peace
and
comfort
:
yea
,
it
may
set
you
on
the
rack
of
such
affrightments
as
no
tongue
is
sufficient
to
express
.
What
was
the
cause
that
David
cryed
so
often
in
his
bones
,
and
in
his
heart
,
that
they
were
broken
,
that
it
was
melted
in
the
midst
of
his
bowels
,
but
because
he
sinned
so
grosly
against
the
light
of
his
own
understanding
,
and
the
convictions
of
his
own
conscience
?
But
if
in
sincerity
you
have
your
conversation
in
the
world
,
this
will
be
your
rejoycing
.
And
if
you
walk
according
to
the
rule
,
peace
shall
be
upon
you
as
upon
the
Israel
of
God
.
This
joy
of
Christ
shall
be
fulfilled
in
you
,
and
your
joy
shall
none
take
from
you
.
And
thus
we
have
dispatched
the
first
and
second
Observation
;
Christ
is
the
Author
and
Original
of
the
joy
of
his
people
;
Jesus
Christ
would
have
his
people
to
be
full
of
holy
joy
.
DOCTRINE
3.
Their
clear
and
perfect
knowledge
of
his
intercession
for
them
,
is
one
especial
means
to
fill
them
full
of
this
joy
.
It
is
the
means
our
Saviour
uses
in
my
text
,
and
certainly
it
is
available
to
this
end
.
That
he
might
cheer
the
hearts
of
his
Disciples
,
and
replenish
them
with
comfort
,
he
lets
them
hear
him
pleading
for
them
to
his
Father
.
He
doth
it
in
their
presence
,
and
while
they
are
listning
to
him
,
as
being
very
well
assured
that
this
will
make
their
joy
abound
,
and
overflow
the
banks
.
And
this
is
the
account
he
gives
his
Father
of
the
business
,
having
been
very
earnest
with
him
to
keep
them
through
his
own
name
,
as
he
himself
had
done
,
as
long
as
he
had
been
among
them
,
and
urged
many
things
in
their
behalf
.
These
things
,
saith
he
,
I
speak
in
the
world
,
before
I
come
away
to
thee
,
I
speak
them
here
among
these
men
for
whom
I
am
a
Suitor
to
thee
,
in
the
ears
of
my
Apostles
and
Disciples
,
who
are
by
and
listen
to
me
,
that
being
witnesses
themselves
to
my
importunate
and
earnest
intercession
for
them
,
they
may
by
this
means
,
have
my
joy
fulfilled
in
themselves
.
True
,
you
will
say
;
this
was
an
extraordinary
comfort
to
them
for
the
present
;
but
what
was
this
to
them
after
Christ
was
gone
from
them
?
Or
what
it
this
to
us
in
these
times
?
Yes
,
my
beloved
,
it
was
much
to
them
,
even
after
Christs
departure
for
the
fulfilling
of
their
joy
:
For
when
he
was
ascended
into
heaven
,
they
could
on
all
occasions
,
reflect
upon
the
prayer
that
they
heard
him
make
in
their
behalf
,
while
he
was
conversant
upon
the
earth
:
when
they
were
in
any
fear
or
any
danger
,
when
they
were
even
ready
to
be
overcome
with
grief
and
sorrow
,
they
could
consider
with
themselves
,
We
perfectly
remember
that
while
our
Master
was
among
us
,
we
heard
him
earnestly
beseech
his
Father
for
us
,
that
he
would
keep
us
,
and
that
he
would
Comfort
us
,
and
that
he
would
Sanctifie
us
,
and
that
he
would
save
us
,
(
as
all
those
things
and
many
more
you
shall
observe
along
the
Current
of
his
prayer
here
,
)
and
we
shall
surely
find
the
fruit
of
it
in
such
a
time
as
this
is
.
Yea
,
we
have
reason
to
believe
that
what
he
did
for
us
,
in
a
way
of
intercession
,
while
he
was
here
upon
the
earth
,
he
doth
the
same
in
heaven
to
this
day
,
and
will
do
till
we
follow
him
to
that
place
.
And
why
then
should
we
not
be
cheerfull
in
the
midst
of
these
troubles
?
And
this
our
Saviour
cleerly
aims
at
in
the
words
,
These
things
speak
I
in
the
world
,
while
I
am
yet
among
them
,
that
they
might
have
my
joy
fulfilled
in
themselves
:
That
hearing
what
I
do
now
while
I
am
here
,
they
might
a
little
guess
what
I
am
like
to
do
hereafter
,
when
I
am
once
sate
down
at
the
right
hand
of
my
Father
to
be
an
everlasting
Intercessor
or
for
them
;
and
therefore
might
be
full
of
comfort
,
yea
though
I
am
departing
from
them
,
while
they
consider
with
themselves
,
If
he
do
so
much
now
,
surely
when
he
comes
to
heaven
,
he
will
do
much
more
.
And
as
for
us
who
live
in
these
times
,
it
is
a
means
to
fill
us
full
of
comfort
too
,
Christs
speaking
these
things
in
the
world
,
and
so
giving
us
a
taste
of
his
future
intercession
:
For
hence
it
comes
to
pass
that
this
prayer
of
our
Saviour
being
uttered
in
the
ears
of
his
Apostles
,
it
is
pend
accordingly
,
and
left
upon
record
in
Scripture
.
And
so
we
have
a
specimen
,
a
form
,
a
modell
of
our
Saviours
intercession
for
his
people
,
which
he
hath
left
behind
him
,
for
us
to
look
upon
on
all
occasions
,
and
to
gather
comfort
from
.
What
he
doth
in
heaven
for
us
,
we
are
not
able
fully
and
exactly
to
discover
.
But
this
he
did
on
earth
before
he
went
;
he
did
it
openly
,
and
there
is
a
memorial
of
it
,
for
ever
,
in
the
Church
.
And
by
this
we
may
conjecture
what
he
doth
in
heaven
for
his
people
at
this
day
,
and
will
do
to
the
worlds
end
.
For
certainly
he
is
not
less
regardfull
of
them
now
in
Heaven
(
which
is
the
most
proper
place
of
acting
the
second
part
of
his
Mediatorship
which
consists
in
intercession
)
then
he
was
upon
the
earth
.
So
that
whatever
our
Condition
be
,
how
sad
or
sorrowfull
soever
,
if
we
would
know
our
Saviours
intercession
what
it
is
for
us
in
heaven
,
we
may
survey
this
counterpane
thereof
on
earth
,
which
is
recorded
for
this
very
end
,
That
we
may
have
an
exemplar
,
and
a
pattern
of
it
continually
lying
by
us
in
the
Scripture
to
have
recourse
unto
,
and
to
fetch
overflowing
comforts
from
in
all
cases
.
Now
to
cleer
this
a
little
further
to
you
,
I
shall
proceed
to
shew
you
in
a
few
particulars
,
that
the
perfect
knowledge
of
our
Saviours
intercession
is
one
especial
means
to
fill
his
people
full
of
holy
joy
.
It
is
a
means
to
comfort
them
exceedingly
in
reference
to
all
the
oppositions
of
their
enemies
,
whether
without
them
or
within
them
.
Do
you
not
think
it
was
a
comfort
to
the
Host
of
Israel
,
when
they
had
got
a
Champion
to
stand
up
for
them
,
against
the
daring
insolencies
of
Goliah
,
who
had
so
long
defied
the
armies
of
the
living
God
?
It
made
them
even
shout
for
joy
.
And
so
it
is
a
comfort
to
the
poor
soul
,
when
he
hath
been
long
contending
with
the
world
which
sets
upon
him
mightily
with
all
its
blandishments
and
its
allurements
on
the
one
side
,
and
with
its
threats
and
persecutions
on
the
other
side
,
and
with
the
Devil
who
furiously
assaults
him
with
his
fiery
darts
,
and
his
violent
temptations
,
and
with
his
own
corruptions
and
his
lusts
,
that
warr
against
the
soul
as
the
Apostle
speaks
:
And
when
he
is
about
to
faint
and
sink
away
,
he
considers
with
himself
,
Why
though
I
have
all
these
against
me
,
yet
I
have
Jesus
Christ
for
me
,
and
he
is
pleading-hard
on
my
behalf
,
that
I
may
not
have
the
worst
in
these
Encounters
,
but
that
I
may
be
more
then
a
Conqueror
.
I
seem
to
hear
him
saying
to
me
,
These
enemies
of
thine
have
desired
to
winnow
thee
,
and
to
destroy
thee
,
but
I
have
prayed
for
thee
that
thy
faith
may
not
fail
;
Thy
courage
and
thy
strength
may
fail
a
little
,
but
thy
faith
shall
never
fail
.
When
Christ
was
here
upon
the
earth
,
he
earnestly
besought
his
Father
for
me
,
that
he
would
keep
me
through
his
own
name
:
and
what
he
did
on
earth
,
I
know
he
doth
in
heaven
much
more
;
and
he
cannot
be
denyed
.
So
that
I
am
as
safe
as
the
Almighty
power
of
God
can
make
me
.
Oh
what
a
matchless
comfort
and
encouragement
is
this
!
The
poor
perplexed
soul
but
now
was
tossing
on
the
boystrous
waters
of
violent
temptations
,
and
of
raging
passions
,
and
of
furious
lusts
,
and
even
ready
to
be
cast
away
:
But
now
as
David
speaks
,
the
soul
is
glad
because
it
is
at
rest
,
and
it
is
brought
to
the
desired
haven
.
Ah
my
beloved
,
when
a
man
who
is
mightily
assaulted
by
corruptions
and
temptations
,
and
persecutions
and
afflictions
,
and
when
the
stones
and
buffets
are
about
his
soul
,
can
look
up
as
Stephen
did
,
Acts
7.56
.
and
see
the
heavens
opened
,
and
the
Son
of
man
standing
at
the
right
hand
of
God
,
this
cannot
choose
but
fill
him
full
of
comfort
.
Nay
sayes
the
soul
,
If
thou
art
there
pleading
for
me
to
the
Father
,
and
standing
up
in
my
defence
,
I
know
it
is
impossible
that
I
should
perish
or
miscarry
.
The
knowledge
of
our
Saviours
Intercession
for
his
people
,
is
a
means
to
comfort
them
in
reference
to
all
the
accusations
that
are
laid
against
us
at
the
barr
of
Gods
justice
.
The
Law
comes
in
with
a
black
bill
against
us
,
layes
very
heavy
things
to
our
charge
,
and
taxes
us
with
many
grievous
violations
of
it
,
which
we
are
no
way
able
to
deny
;
Sathan
for
his
part
,
is
the
grand
accuser
of
the
brethren
,
and
he
objecteth
heynous
things
against
us
,
and
layes
it
on
with
full
load
;
And
then
our
consciences
perhaps
accuse
us
,
as
fast
as
any
of
the
other
two
.
They
are
not
able
to
gainsay
the
allegations
,
either
of
Sathan
or
the
Law
,
but
are
forced
to
acknowledge
,
that
all
the
curses
that
are
written
in
the
Book
of
God
,
are
very
justly
due
to
us
.
What
shall
we
do
,
or
how
shall
we
keep
up
our
hearts
from
sinking
into
utter
desperation
in
such
a
case
as
this
is
?
As
for
our
parts
,
we
have
nothing
to
alledge
in
,
or
of
,
or
from
our selves
,
why
the
sentence
of
the
Law
should
not
be
pronounced
against
us
;
But
this
is
that
which
fills
us
full
of
Comfort
,
that
Jesus
Christ
hath
enough
to
say
for
us
,
and
that
he
sits
in
heaven
for
this
very
end
to
make
intercession
for
us
,
when
any
thing
comes
in
against
us
there
,
to
appear
in
our
behalf
,
and
to
plead
our
cause
.
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
saith
the
Apostle
,
1
John
2.2
.
and
he
is
the
propitiation
for
our
sins
.
We
have
such
an
Advocate
as
is
a
propitiation
:
So
that
when
Sathan
,
and
when
sin
accuses
,
and
makes
a
dreadfull
noise
against
us
,
he
can
wipe
all
off
again
with
one
word
:
Saith
he
.
This
person
hath
offended
,
I
confess
;
but
what
of
that
?
There
is
a
full
propitiation
made
,
it
is
well
known
that
I
have
done
it
;
and
what
hath
any
one
to
say
to
this
man
?
If
he
have
out-sinned
my
satisfaction
,
even
let
him
be
condemned
.
But
if
not
,
let
him
be
acquitted
;
or
what
do
I
sit
here
for
?
How
can
this
choose
but
ravish
and
transport
the
soul
into
an
Extasie
of
joy
,
and
make
it
to
triumph
with
the
Apostle
,
Rom.
8.33
.
Who
can
lay
anything
to
my
charge
?
who
is
he
that
condemneth
?
Let
me
but
see
the
man
that
durst
to
do
it
.
So
that
no
marvail
though
our
Saviour
Christ
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
forecited
place
,
which
signifieth
both
a
Comforter
and
Advocate
:
To
shew
that
Jesus
Christ
doth
comfort
us
exceedingly
,
by
undertaking
for
us
as
an
Advocate
,
and
pleading
for
us
with
the
Father
.
The
knowledge
of
our
Saviours
Intercession
for
his
people
is
a
means
to
comfort
them
in
reference
to
the
many
weaknesses
and
imperfections
of
our
own
prayers
.
Oh
how
are
we
dejected
and
cast
down
sometimes
,
when
we
are
dull
and
flat
and
cold
and
speechless
in
our
addresses
to
the
Majesty
of
God
.
When
we
are
so
deserted
,
and
our
hearts
are
so
shut
up
,
that
(
as
Hezekiah
once
)
we
cannot
speak
in
prayer
,
but
only
chatter
like
a
Swallow
,
Isa.
38.14
.
when
we
know
not
what
to
say
,
nor
what
to
plead
,
we
are
so
barren
;
when
we
are
destitute
of
matter
and
expression
,
this
puts
us
many
times
into
a
very
sad
condition
and
overwhelms
our
hearts
with
sorrow
;
As
David
once
complained
in
such
a
case
,
Psal.
77.3
.
I
remembred
God
,
saith
he
,
I
was
troubled
;
I
complained
and
my
spirit
was
overwhelmed
.
But
now
,
my
brethren
,
is
it
not
a
matter
of
exceeding
comfort
to
consider
that
we
have
an
Intercessor
to
help
us
out
with
all
this
?
That
he
puts
in
to
God
the
Father
for
us
,
and
takes
our
Suites
into
his
hands
;
That
he
excuses
what
is
wanting
in
our
prayers
,
and
supplies
it
in
his
own
;
That
he
is
lively
there
where
we
are
dull
;
that
he
is
quick
where
we
are
flat
;
that
he
is
full
where
we
are
short
.
My
Clyent
,
saith
our
Advocate
,
means
this
and
this
;
this
is
the
meaning
of
the
spirit
in
him
.
He
is
not
able
to
express
himself
as
many
others
can
,
but
this
is
that
which
he
intends
and
aims
at
.
His
words
are
not
so
ready
and
so
apt
,
but
he
hath
as
sincere
a
heart
as
the
most
voluble
and
fluent
of
them
all
:
and
he
is
one
for
whom
I
have
laid
down
my
life
,
and
shed
my
blood
,
for
whom
I
have
deserved
all
the
good
that
he
can
ask
and
stand
in
need
of
;
And
therefore
I
beseech
thee
Father
,
let
him
have
what
he
desires
,
give
him
a
speedy
and
a
gratious
answer
for
my
sake
.
Ah
my
beloved
,
is
it
not
able
to
fill
our
hearts
brimfull
of
joy
,
when
we
remember
that
we
have
such
an
Advocate
as
this
is
?
The
knowledge
of
our
Saviours
Intercession
for
his
people
,
is
a
means
to
comfort
them
in
reference
to
the
defects
of
all
our
graces
.
For
we
come
short
in
all
of
them
,
there
is
not
one
of
them
compleat
.
There
is
much
lacking
in
our
faith
,
as
the
Apostle
speaks
,
1
Thes.
3.10
.
and
so
there
is
in
all
the
rest
which
spring
from
faith
.
For
if
there
be
a
failing
in
the
root
,
there
cannot
choose
but
be
a
failing
in
the
branches
.
And
this
is
that
which
makes
us
walk
so
heavily
and
sadly
many
times
,
when
we
consider
with
our selves
how
slender
the
degrees
and
measures
of
our
graces
are
,
so
that
we
know
not
where
to
find
comfort
.
What
shall
we
do
in
such
a
case
to
keep
our
spirits
from
despondency
?
Why
truly
among
many
other
wayes
,
this
is
a
very
special
one
to
fix
our
thoughts
upon
the
intercession
of
our
Saviour
for
us
,
and
to
consider
seriously
with
our selves
,
that
this
is
one
great
business
that
he
urges
to
his
Father
,
that
he
would
sanctifie
his
people
;
That
he
would
give
them
out
more
grace
,
and
more
holiness
.
This
prayer
of
our
Saviour
in
my
text
,
as
I
have
hinted
formerly
,
is
but
a
Counterpane
of
the
perpetual
intercession
that
he
makes
for
his
in
heaven
.
And
it
consists
especially
of
two
branches
,
which
comprehend
the
two
main
things
that
he
desireth
of
his
Father
for
his
people
,
Preservation
and
Sanctification
.
The
latter
he
is
large
upon
,
sanctifie
them
with
thy
truth
,
and
so
on
.
They
were
sanctified
before
,
for
they
were
not
of
the
world
,
and
he
desires
they
might
be
sanctified
yet
more
;
That
they
might
have
larger
measures
of
all
the
graces
of
the
spirit
.
And
is
not
this
an
extraordinary
comfort
to
those
who
are
but
meanly
furnished
,
and
who
have
but
a
slender
stock
of
grace
,
that
Jesus
Christ
is
alwayes
interceding
to
his
Father
in
their
behalf
for
a
more
full
supply
?
It
was
a
suit
that
he
begun
on
earth
,
and
he
is
still
pursuing
it
in
heaven
to
this
day
,
and
will
do
to
the
worlds
end
,
he
will
never
give
it
over
;
so
that
we
may
be
confident
we
shall
have
such
degrees
of
holiness
and
grace
bestowed
upon
us
,
as
are
necessary
for
us
.
The
knowledge
,
&c.
as
it
assures
us
of
his
dear
love
to
us
,
and
his
tender
care
of
us
.
What
our
Saviour
doth
in
heaven
in
a
way
of
Intercession
,
if
it
were
unknown
to
us
,
though
it
might
profit
us
and
benefit
us
very
much
,
it
could
not
comfort
as
at
all
.
But
when
we
know
that
Jesus
Christ
hath
such
a
singular
regard
to
us
,
and
that
his
heart
and
his
affections
work
towards
us
so
sweetly
,
and
so
strongly
now
he
is
in
heaven
,
at
so
great
a
distance
from
us
(
I
mean
as
he
is
man
)
that
he
is
always
taking
all
advantages
,
to
further
and
promote
our
business
with
his
Father
,
and
speaking
to
him
upon
all
occasions
for
our
good
;
and
in
a
word
,
that
he
is
so
extremely
kind
and
loving
to
us
,
so
infinitely
tender
of
our
welfare
every
way
;
This
cannot
choose
if
it
be
duly
weighed
,
but
fill
our
hearts
up
to
the
brim
,
and
make
them
over-flow
with
joy
.
Vse
1
Now
is
it
so
my
Brethren
,
that
the
assured
knowledge
of
our
Saviours
Intercession
is
one
,
&c.
If
then
we
would
abound
in
this
heavenly
affection
,
let
us
exactly
study
,
and
throughly
p●y
into
our
Saviours
Intercession
,
that
we
may
know
as
much
of
it
as
we
are
able
to
attain
to
.
We
are
here
in
an
unquiet
and
unstable
world
,
in
which
we
meet
with
many
causes
of
discomfort
from
within
,
and
from
without
,
and
many
times
they
take
extremely
deep
upon
us
,
so
as
almost
to
make
our
lives
a
burthen
to
us
.
Now
if
we
would
be
free
from
such
distempers
,
let
us
endeavour
to
look
more
into
our
Saviours
Intercession
.
And
if
we
understand
it
well
,
it
will
fill
us
full
of
comfort
,
that
will
swell
high
,
exceedingly
above
all
the
afflictions
of
this
present
life
.
Indeed
the
intercession
of
our
Saviour
is
of
it self
a
large
volume
,
too
much
for
us
to
read
over
,
and
that
Volume
sealed
too
,
shut
up
in
heaven
,
that
we
cannot
open
it
,
or
look
into
it
:
But
he
hath
given
us
a
brief
compendium
,
and
a
short
abridgement
of
it
,
in
the
Prayer
that
he
made
for
his
Apostles
and
Disciples
,
and
in
them
for
all
the
Church
,
that
is
or
shall
be
to
the
worlds
end
,
that
we
may
read
it
and
acquaint
our selves
with
it
:
He
spake
that
prayer
in
the
world
,
that
they
might
hear
it
from
him
,
and
so
might
have
his
joy
fulfilled
in
them
:
And
that
we
might
hear
it
from
them
,
and
so
might
have
his
joy
fulfilled
in
us
.
In
which
regard
,
my
Brethren
,
it
is
left
upon
record
in
publique
in
the
Church
for
ever
,
that
all
his
people
might
have
recourse
thereto
,
on
all
occasions
for
their
Comfort
.
And
therefore
when
we
are
in
any
trouble
,
when
sorrow
seizes
deep
upon
us
,
let
us
study
this
prayer
in
all
the
parts
and
branches
of
it
,
that
from
thence
we
may
conjecture
what
he
doth
in
our
behalf
,
now
he
is
fitting
at
the
right
hand
of
his
Father
.
And
this
let
us
depend
upon
,
that
if
he
spake
one
word
in
our
behalf
in
any
case
while
he
was
here
upon
earth
,
he
speaks
a
hundred
for
us
now
he
is
heaven
.
And
truly
if
this
Counterpane
of
our
Saviours
Intercession
were
dived
into
and
studied
more
,
there
would
be
more
holy
joy
among
the
Saints
.
Their
troubles
and
their
sorrows
would
be
less
,
and
they
would
be
more
full
of
comfort
then
they
are
.
JOHN
17.14
.
I
have
given
them
thy
Word
,
and
the
world
hath
hated
them
.
AND
thus
of
the
first
argument
,
with
which
our
Saviour
presseth
and
enforceth
his
Petition
to
his
Father
in
behalf
of
his
Apostles
and
Disciples
,
that
he
himself
would
undertake
the
keeping
of
them
:
Which
hath
been
taken
as
you
may
remember
,
from
his
own
effectual
preservation
of
them
,
during
the
time
that
he
had
been
among
them
:
Together
with
the
reason
which
he
interposes
why
he
made
this
Petition
for
them
in
the
world
.
Proceed
we
to
the
second
argument
with
which
he
backs
it
,
and
it
is
taken
from
the
place
in
which
he
was
about
to
leave
them
,
wherein
he
was
assured
they
would
stand
in
need
of
special
preservation
from
his
Father
:
And
therefore
he
desireth
him
to
keep
them
through
his
own
Name
,
because
our
Saviour
for
his
own
part
,
was
even
ready
to
depart
from
them
,
and
to
abandon
them
in
such
a
place
,
where
they
would
be
in
danger
every
day
,
and
every
hour
,
as
being
hated
and
maligned
upon
all
hands
,
and
that
for
the
truths
sake
.
I
have
given
them
thy
Word
,
and
the
world
hath
hated
them
,
because
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
So
that
the
words
have
in
them
a
discovery
of
the
condition
and
estate
of
Christs
Disciples
in
the
world
,
together
with
the
causes
of
it
.
First
the
condition
and
estate
of
Christs
Disciples
in
the
world
is
mentioned
here
,
although
not
in
the
first
place
:
and
it
is
such
as
cannot
but
be
grievous
and
uncomfortable
to
them
;
For
they
are
very
ill
beloved
;
yea
,
they
are
hated
universally
almost
;
the
world
hath
hated
them
,
saith
Christ
.
And
then
the
causes
of
it
are
annexed
,
by
what
means
it
comes
to
pass
that
they
are
so
maligned
in
the
world
;
and
this
is
not
for
any
evill
that
is
in
them
,
or
done
by
them
.
But
either
first
,
because
they
receive
the
Word
of
God
,
not
into
their
knowledge
only
,
but
into
their
practice
and
obedience
too
;
I
have
given
them
thy
Word
,
and
the
world
hath
hated
them
:
So
that
it
hates
them
for
the
Word
,
and
for
the
Truths
sake
.
And
secondly
because
they
are
not
of
this
world
,
but
of
another
;
therefore
the
world
is
so
envenomed
,
and
so
malitiously
bent
against
them
:
The
world
hath
hated
them
,
because
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
They
like
them
much
the
worse
,
because
they
are
in
this
respect
like
me
.
At
this
time
let
us
look
into
the
condition
and
estate
of
Christs
Disciples
in
the
world
,
the
world
hates
them
.
The
world
is
taken
divers
ways
;
I
think
more
differently
then
any
other
phrase
almost
in
Scripture
.
Sometimes
we
find
it
used
for
elect
and
sanctified
;
sometimes
for
reprobate
and
unsanctified
persons
.
Sometimes
for
the
elect
and
sanctified
,
as
you
may
see
that
place
for
instance
,
Joh.
4.42
.
This
is
the
Christ
the
Saviour
of
the
world
,
that
is
,
of
all
the
chosen
and
elect
of
God
,
not
limited
to
Jewry
only
,
but
wheresoever
scattered
over
all
the
world
.
God
was
in
Christ
(
saith
the
Apostle
)
reconciling
the
world
to
himself
,
2
Cor.
5.19
.
Not
all
the
world
at
large
,
but
all
his
chosen
people
,
whatsoever
,
or
wheresoever
living
in
the
world
.
Sometimes
the
world
is
taken
for
reprobate
and
unsanctified
men
:
So
that
,
The
world
lies
in
wickedness
,
1
Joh.
5.19
.
as
Austin
intimateth
the
distinction
,
there
is
mundus
mundus
,
&
mundus
inmundus
.
Indeed
it
is
so
differently
taken
,
that
sometimes
they
that
are
hated
,
are
the
world
;
and
sometimes
they
that
hate
them
,
are
the
world
:
And
in
this
latter
sense
,
you
are
to
understand
it
in
my
Text
:
The
world
,
that
is
,
the
reprobate
and
wicked
of
the
world
,
hath
hated
them
,
saith
:
our
Saviour
to
his
Father
;
The●
,
whom
?
why
them
whom
thou
hast
given
me
,
as
you
may
see
,
if
you
look
a
little
back
on
the
foregoing
verses
.
Them
whom
thou
hast
bestowed
upon
me
,
and
whom
I
have
received
and
entertained
for
my
Disciples
,
them
hath
the
world
hated
.
So
that
you
see
,
DOCTRINE
.
It
is
the
manner
of
the
world
to
hate
them
that
are
Christs
Disciples
.
They
that
belong
to
Jesus
Christ
are
usually
but
ill-beloved
among
ungodly
and
unsanctified
men
.
The
world
is
generally
set
against
them
,
to
malign
them
and
oppose
them
,
and
do
them
all
the
spite
and
mischief
that
they
can
.
So
it
was
in
Christs
time
,
and
so
it
will
be
to
the
worlds
end
:
And
therefore
it
is
made
the
Epithite
of
wicked
men
that
they
are
such
as
hate
the
righteous
;
you
may
see
that
place
for
instance
,
Psal.
34.21
.
They
are
not
only
angry
with
them
,
but
they
hate
them
,
and
that
to
the
very
death
.
They
desire
their
extirpatation
and
destruction
,
that
they
may
have
no
more
a
being
;
no
nor
so
much
as
the
memorial
of
a
being
,
if
it
might
be
possible
,
that
their
name
may
be
no
mere
remembred
,
Psal.
83.4
.
And
therefore
you
shall
find
the
Saints
complaining
often
of
the
hatred
of
the
world
,
and
of
the
rage
and
malice
of
ungodly
men
against
them
.
And
Christ
fore-warning
his
Disciples
what
they
must
expect
in
this
world
,
You
shall
be
hated
,
saith
our
Saviour
,
of
all
Nations
,
Mat.
24.9
.
That
seems
to
be
very
much
;
yet
in
another
place
he
goes
further
;
You
shall
be
hated
of
all
men
;
you
must
conceive
it
of
all
worldly
wicked
men
,
Mat.
10.22
.
I
shall
add
no
more
for
proof
;
you
see
it
is
the
manner
of
the
wicked
world
,
&c.
But
what
should
be
the
reason
why
they
hate
them
so
?
It
may
be
you
will
ask
as
David
once
,
What
hath
the
righteous
done
?
what
evil
hath
he
wrought
?
what
have
Christs
Disciples
done
,
that
they
are
so
maligned
in
the
world
?
Why
truly
,
my
Beloved
,
if
you
would
know
the
reason
of
it
,
it
is
not
for
any
evil
they
have
done
,
that
they
are
so
railed
at
,
and
that
they
have
so
much
ill
will
on
all
hands
;
there
is
no
just
and
real
cause
of
all
this
hatred
which
they
suffer
from
the
world
:
No
,
my
Beloved
,
as
they
hated
Christ
himself
without
a
cause
,
as
David
once
complained
as
his
Type
,
Psal.
35.19
.
so
they
hate
Christs
Disciples
too
,
those
that
belong
to
Christ
,
without
a
cause
,
without
any
just
cause
.
So
that
you
see
here
is
a
Doctrine
,
of
which
no
man
in
the
world
can
give
you
one
good
reason
.
It
is
the
manner
of
the
wicked
world
to
hate
them
that
are
Christs
Disciples
;
but
it
is
without
reason
,
without
any
good
reason
:
However
they
have
reasons
to
themselves
,
such
as
they
are
,
of
this
hatred
.
And
I
might
give
you
many
such
reasons
,
more
then
a
good
many
:
For
though
there
be
not
any
reasons
why
they
should
,
yet
there
are
many
reasons
why
they
do
hate
Christs
Disciples
,
and
I
might
be
large
upon
them
:
But
I
shall
confine
my self
to
those
which
Christ
hath
mentioned
in
the
Text
it self
.
The
wicked
world
hates
Christs
Disciples
,
because
they
entertain
the
Word
of
God
,
because
they
love
it
and
obey
it
,
and
conform
their
lives
to
it
;
and
this
is
the
account
our
Saviour
gives
his
Father
of
the
business
,
I
have
given
them
thy
Word
,
and
the
world
hath
hated
them
;
as
if
he
should
have
said
for
that
cause
:
I
have
so
given
them
thy
Word
,
that
they
have
entertained
it
as
thy
Word
in
their
faith
,
and
love
,
and
practice
,
and
obedience
;
and
hence
it
is
that
they
are
so
maligned
,
and
despitefully
entreated
in
the
world
.
And
so
it
is
at
this
day
;
As
long
as
men
make
no
account
and
reckoning
of
the
Word
,
as
long
as
they
profess
it
only
,
but
are
not
very
zealous
for
it
,
nor
very
careful
to
walk
in
every
thing
exactly
by
it
,
they
may
live
pretty
quiet
with
their
neighbors
:
But
if
they
come
once
to
contend
,
and
that
with
earnestness
for
every
truth
that
is
contained
in
the
Word
;
if
they
will
not
in
any
case
,
by
any
means
depart
in
any
thing
from
that
Rule
,
the
world
will
be
about
their
ears
upon
a
sodain
,
and
shew
a
great
deal
of
malignity
and
rage
against
them
.
But
why
should
this
exasperate
the
world
against
them
,
you
will
ask
me
?
I
cannot
tell
you
why
it
should
,
but
I
will
tell
you
why
it
doth
:
For
by
this
means
they
cross
the
world
,
and
they
condemn
and
shame
the
world
.
And
this
is
that
which
sets
the
world
so
much
against
them
.
By
this
means
they
cross
the
world
;
and
this
they
are
not
able
to
endure
,
it
makes
their
very
hearts
to
rise
against
them
:
And
they
cross
them
three
ways
,
they
cross
them
in
their
judgements
,
and
they
cross
them
in
their
wills
,
and
they
cross
them
in
their
lives
and
conversations
.
1.
First
by
this
means
they
cross
them
in
their
judgements
and
opinions
.
Till
men
receive
the
Word
of
God
,
they
can
in
every
thing
conform
their
judgements
and
opinions
to
the
world
.
They
can
think
as
they
do
,
and
they
can
speak
as
they
do
;
they
can
agree
and
hold
with
them
in
every
point
,
and
so
they
walk
on
lovingly
together
;
there
grows
no
difference
or
debate
between
them
.
But
when
they
come
to
entertain
the
Word
to
be
their
rule
in
every
thing
,
both
in
opinion
and
in
conversation
,
now
they
are
forced
to
differ
from
the
world
,
to
clash
with
them
,
in
many
things
to
contradict
and
oppose
them
,
and
gain-say
them
.
And
this
breeds
disaffection
and
dislike
,
yea
enmity
and
hatred
against
them
:
Nay
,
they
are
forced
sometimes
,
if
they
will
keep
exactly
to
the
Word
of
God
,
to
cross
the
world
in
those
opinions
which
they
are
most
intent
upon
,
and
for
which
they
are
most
eager
;
and
this
they
can
by
no
means
bear
from
them
:
As
they
that
entertained
Christ
to
be
the
Son
of
God
,
and
the
Saviour
of
the
world
,
when
he
was
conversant
upon
the
Earth
,
and
in
the
times
that
followed
next
after
his
Incarnation
,
Passion
and
Ascension
,
they
did
exceedingly
enrage
the
world
against
them
:
The
generality
of
men
would
not
endure
to
heat
of
Christ
,
or
the
Religion
that
embraced
and
worshipped
him
;
and
therefore
whosoever
undertook
to
own
him
and
profess
him
,
was
sure
to
meet
with
all
the
violence
and
rage
and
malice
that
the
world
could
pour
upon
him
.
He
might
have
crost
the
world
in
many
other
truths
,
and
not
have
found
so
ill
measure
;
but
this
drew
out
their
rage
and
malice
to
the
utmost
:
And
this
is
that
(
as
I
conceive
)
which
our
Saviour
Christ
aims
particularly
at
in
my
text
,
I
have
given
them
thy
Word
,
thy
Gospel
Word
;
of
that
he
speaks
,
and
they
have
entertained
it
and
embraced
it
,
and
therefore
the
world
hates
them
.
And
if
you
look
into
the
stories
of
the
Church
,
you
shall
observe
that
whosoever
closed
with
the
Gospel
in
those
early
times
,
and
professed
the
faith
of
Christ
,
from
which
the
world
was
so
exceedingly
averse
,
he
was
exposed
thereby
to
all
the
misery
that
humane
cruelty
,
&c.
could
devise
to
inflict
.
But
after
when
this
Gospel-Truth
came
to
be
better
setled
and
digested
in
the
world
,
so
that
they
were
content
to
hear
of
Christ
and
his
Religion
with
a
little
patience
,
then
there
rose
up
other
things
in
which
they
would
not
be
gain-said
:
As
to
leap
down
to
Luther
,
time
,
who
ever
stuck
to
him
,
and
to
the
doctrine
which
he
taught
,
against
the
Pope
and
his
adherents
,
got
the
world
about
his
ears
.
And
so
in
every
age
,
there
are
some
passages
of
holy
Scripture
,
and
the
truths
delivered
in
them
,
against
which
the
world
is
violently
bent
:
and
whosoever
sticks
to
these
,
the
world
hates
him
out
of
measure
,
and
doth
him
all
the
mischief
that
it
can
.
And
therefore
this
is
called
the
Word
of
Gods
patience
,
Apoc.
3.10
.
Thou
hast
kept
the
Word
of
my
patience
;
that
is
,
thou
hast
not
only
kept
my
Word
in
general
,
but
more
particularly
thou
hast
kept
those
portions
of
my
Word
,
and
those
parcels
of
my
Truth
,
which
must
have
patience
to
the
keeping
of
them
.
A
man
may
keep
some
Truths
delivered
in
the
Word
without
patience
,
as
being
universally
received
by
all
,
opposed
by
none
:
But
there
are
others
,
which
if
a
man
maintain
and
hold
them
,
he
shall
surely
suffer
,
he
shall
be
persecuted
for
them
.
And
he
that
keeps
these
notwithstanding
,
keeps
the
Word
of
Gods
patience
.
The
patience
which
God
works
in
his
people
.
2.
They
that
embrace
the
Word
of
God
,
as
they
cross
the
wicked
world
in
their
opinions
,
so
they
cross
them
in
their
wills
:
They
cannot
do
in
every
thing
as
the
wicked
world
would
have
them
;
they
cannot
yeild
to
every
thing
,
which
they
obtrude
and
force
upon
them
,
and
this
is
another
reason
why
they
are
so
exasperated
and
enraged
against
them
.
Were
it
not
for
the
Word
of
God
,
to
which
they
are
resolved
to
yield
obedience
,
they
might
comply
in
every
thing
,
and
so
the
world
and
they
might
be
very
good
freinds
.
But
when
the
Word
forbiddeth
what
the
world
requireth
,
&
that
most
vehemently
too
perhaps
,
they
are
forced
to
cross
the
world
,
and
and
so
the
Word
brings
the
world
and
them
out
.
These
men
,
say
they
,
are
so
precise
and
holy
,
that
they
must
have
Scripture
for
every
thing
they
say
or
do
,
they
will
do
nothing
but
what
they
have
a
warrant
for
out
of
the
Word
of
God
.
But
we
will
make
them
stoop
and
yield
,
and
we
will
make
them
turn
another
leaf
ere
we
have
done
:
and
when
they
cannot
have
their
wills
,
because
the
other
cannot
bend
or
vary
from
the
Word
of
God
when
they
are
crost
in
that
which
they
are
so
resolved
upon
,
this
heats
the
furnace
of
their
wrath
seven
times
hotter
then
ordinary
:
and
this
the
Prophet
David
found
,
Psal.
119.161
.
Princes
have
persecuted
me
without
a
cause
;
but
my
heart
standeth
in
awe
of
thy
Word
:
Either
he
must
have
them
against
him
,
or
the
Word
of
God
against
him
.
They
threatned
him
if
he
obeyed
the
Word
:
the
Word
upon
the
other
side
,
that
threatned
if
he
disobeyed
it
.
Whom
did
he
fear
most
?
why
saith
the
Psalmist
,
My
heart
standeth
in
awe
of
thy
Word
;
I
fear
it
more
then
I
fear
them
:
And
this
was
that
which
got
him
much
hatred
and
bitter
persecution
too
,
as
you
may
see
in
that
place
.
3.
They
that
receive
the
Word
of
God
,
as
they
cross
the
wicked
world
in
their
opinions
and
their
wills
,
so
in
their
conversations
too
;
they
do
not
live
and
walk
as
they
do
;
their
ways
are
of
another
fashion
,
and
this
is
another
reason
why
the
world
is
so
malitiously
bent
against
them
.
Were
it
not
for
the
Word
of
God
,
and
the
rules
that
it
prescribes
,
there
need
to
be
no
difference
between
them
and
other
men
,
and
so
there
would
be
no
dislike
.
But
now
they
are
not
,
neither
can
they
be
conformed
and
fashiond
to
the
world
,
Rom.
12.2
.
they
cannot
walk
according
to
the
course
and
custom
of
the
world
Ephes.
2.2
.
The
world
runs
out
exceedingly
into
all
licentious
courses
,
but
they
run
not
out
with
them
.
They
walk
not
as
the
Gentiles
,
Ephes.
4.17
.
they
sleep
not
as
do
others
,
1
Thess.
5.5
.
And
this
the
world
cannot
abide
them
for
,
because
they
are
so
singular
,
and
will
not
do
as
they
do
.
They
that
receive
the
Word
of
God
,
as
they
do
cross
the
world
,
so
they
condemn
and
shame
the
world
:
For
while
they
walk
exactly
by
the
Rule
,
their
holy
and
unblemisht
lives
and
conversations
do
make
the
vitious
and
licentious
courses
of
ungodly
men
the
more
odious
,
and
bring
the
more
contempt
upon
them
.
And
as
the
righteous
is
the
more
excellent
,
because
he
dwelleth
by
a
bad
neighbour
;
so
on
the
other
side
,
the
wicked
is
the
more
abominable
,
because
he
dwelleth
by
a
good
neighbour
;
his
vile
and
wicked
actions
shew
the
worse
,
because
there
are
so
good
examples
just
by
.
Thus
we
have
seen
the
first
reason
of
the
point
;
the
wicked
world
hates
Christs
Disciples
,
because
they
entertain
the
Word
of
God
,
I
have
given
them
thy
Word
,
saith
Christ
,
&c.
There
is
a
second
also
added
in
the
Text
,
It
is
the
manner
of
the
world
Reason
2
to
hate
them
that
are
Christs
disciples
,
because
they
are
not
of
this
world
but
of
another
.
Therefore
the
world
is
so
envenomed
,
and
so
malitiously
bent
against
them
.
The
world
hath
hated
them
,
saith
Christ
,
because
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
:
If
they
were
of
their
own
society
,
and
of
their
own
Countrey
,
they
would
love
them
well
enough
,
as
Christ
himself
informeth
his
Disciples
,
Joh.
15.19
.
If
ye
were
of
the
world
,
the
world
would
love
his
own
,
but
because
ye
are
not
of
the
world
,
but
I
have
chosen
you
out
of
the
world
,
therefore
the
world
hates
you
.
Use
1
Is
it
the
manner
of
the
wicked
world
,
&c.
Here
then
you
see
one
especial
reason
why
Christs
Disciples
are
so
vilified
and
abused
in
the
world
.
They
dwell
among
a
company
of
men
that
hate
them
,
and
that
to
the
very
death
.
And
hence
it
is
my
brethren
,
that
they
do
them
all
the
mischief
that
they
can
:
It
is
a
wonder
to
us
,
many
times
,
that
all
the
world
almost
should
be
upon
the
skirts
of
the
small
number
that
belongs
to
Christ
,
that
they
should
be
continually
perking
at
them
,
and
raising
scandalous
reports
upon
them
;
we
know
not
what
to
make
of
it
.
Why
,
what
's
the
matter
,
think
we
,
that
they
should
be
so
ill-entreated
,
and
so
unworthily
and
basely
used
on
all
hands
?
Truly
nothing
else
but
this
,
the
world
hates
them
;
and
all
these
injuries
,
and
wrongs
,
and
molestations
are
the
effects
of
that
hatred
.
Use
2
Is
it
the
manner
of
the
wicked
,
&c.
the
greater
cause
there
is
of
admiration
at
the
power
and
mercy
of
the
Lord
that
keeps
them
,
and
preserves
them
,
notwithstanding
this
hatred
.
Though
all
the
world
be
bitterly
envenomed
and
enraged
against
them
,
they
cannot
have
their
will
upon
them
;
no
,
they
are
safeguarded
still
,
as
if
a
little
Lamb
were
kept
among
a
company
of
Wolves
and
Lions
.
T
is
not
for
want
of
multitude
or
malice
in
the
enemies
of
Christs
Disciples
,
that
they
have
yet
a
being
in
the
world
,
but
by
the
power
and
goodness
of
a
gratious
God
,
upholding
them
,
and
providing
for
their
safety
.
This
is
the
Lords
doing
,
and
it
is
marvelous
in
our
eyes
;
And
we
shall
marvail
at
it
,
and
admire
the
Lord
the
more
,
if
we
consider
yet
a
little
more
distinctly
but
these
two
things
.
1.
The
disparity
in
number
between
Christs
Disciples
and
them
that
bear
such
mortal
hatred
to
them
;
For
Christs
Disciples
they
are
very
few
,
a
little
flock
,
a
small
number
,
a
petty
inconsiderable
company
of
men
.
But
they
that
hate
them
,
and
desire
their
ruine
,
are
the
world
,
a
world
of
wicked
and
ungodly
men
.
So
that
you
see
,
there
are
enemies
enough
to
eat
up
Christs
people
,
(
as
David
said
they
did
in
his
time
,
They
eat
up
thy
people
,
as
a
man
would
eat
bread
)
to
devour
them
,
and
to
bring
them
all
to
nothing
in
a
moment
.
And
if
you
do
compare
them
with
the
multitude
that
are
against
them
,
and
consider
what
a
deadly
and
envenomed
hatred
they
bear
against
them
,
their
preservation
will
appear
to
be
a
strange
thing
,
the
greater
and
more
admirable
is
the
power
that
keeps
them
and
upholds
them
in
such
a
posture
and
condition
as
this
is
.
2.
And
as
there
is
a
great
disparity
in
number
between
Christs
Disciples
,
and
them
that
bear
such
hatred
to
them
,
so
in
disposition
too
,
which
magnifies
the
power
that
keeps
them
yet
more
.
For
Christs
Disciples
they
are
frequently
compared
to
Sheep
and
Lambs
,
poor
harmless
things
that
are
so
far
from
being
able
or
desirous
to
offend
&
hurt
others
,
that
they
are
no
wayes
able
to
defend
themselves
.
And
they
that
hate
them
on
the
otherside
,
are
compared
to
Dogs
,
and
Wolves
,
and
Bears
,
and
Lions
.
How
easie
is
it
for
such
strong
and
cruel
creatures
to
make
a
prey
upon
the
silly
Lambs
?
So
Christs
Disciples
are
resembled
to
a
Lilly
for
their
tenderness
and
softness
;
and
they
that
hate
them
on
the
other
side
,
to
Thorns
for
their
injurious
and
offensive
quality
,
Cant.
2.2
.
They
are
sharp
,
and
rough
,
and
boistrous
;
and
these
alas
are
sweet
and
harmless
,
and
how
shall
they
subsist
among
them
?
They
are
not
like
to
hurt
the
world
,
but
the
world
is
very
like
to
hurt
them
.
Thorns
you
know
,
are
apt
to
prick
,
and
rent
and
scratch
;
and
on
the
other
side
,
the
Lilly
by
reason
of
her
tenderness
,
is
very
lyable
to
wrong
and
very
capable
of
such
impressions
.
The
Greater
cause
there
is
of
admiration
at
the
power
of
God
,
by
which
the
Church
of
Christ
is
kept
,
in
such
a
dangerous
condition
and
estate
as
this
is
.
Is
it
the
manner
of
the
wicked
,
&c.
Then
surely
it
concerneth
Christs
Use
3
Disciples
to
be
very
cautious
how
they
walk
in
the
midst
of
such
men
.
If
they
were
among
their
friends
,
there
needed
not
such
curious
circumspection
.
For
friends
will
make
the
best
of
every
thing
,
and
construe
matters
in
the
mildest
and
most
favourable
way
.
But
since
they
are
amongst
their
enemies
that
hate
them
,
it
stands
them
very
much
upon
to
look
exactly
to
their
words
and
wayes
.
And
that
upon
a
few
Considerations
.
For
,
First
,
if
there
be
any
thing
to
be
misconstrued
,
they
will
be
sure
to
make
an
ill
interpretation
of
it
,
they
will
mistake
your
words
(
as
David
speaks
)
and
mistake
your
actions
too
,
and
turn
them
all
the
wrong
way
.
Because
they
hate
you
,
they
will
lie
upon
the
the
catch
,
that
they
may
pick
some
matter
of
exception
and
reproach
against
you
.
And
if
there
be
but
any
shew
,
or
colour
for
it
,
they
will
glory
out
of
measure
as
you
may
see
Michal
for
an
instance
when
David
danced
before
the
Ark.
And
therefore
David
calls
them
his
observers
,
Psal.
5.8
.
for
so
the
Hebrew
word
imports
,
and
so
you
find
it
in
the
Margine
.
And
if
they
once
get
any
matter
by
the
end
,
Oh
with
what
Joy
and
exultation
will
they
vent
it
!
Aha
,
say
they
,
our
eyes
hath
seen
it
,
our
ear
hath
heard
it
.
And
therefore
we
have
need
of
wisdom
,
yea
the
wisdom
of
an
Angel
,
to
know
how
to
demean
our selves
before
such
persons
as
these
are
.
Seconly
,
And
as
by
reason
of
their
hatred
of
you
,
they
will
be
very
busie
,
and
inquisitive
,
to
catch
at
any
thing
against
you
.
So
if
they
find
it
in
the
least
degree
;
they
will
be
sure
to
make
the
most
of
it
.
They
will
be
very
carefull
that
it
shall
not
lose
a
Jot
by
their
means
.
And
therefore
we
have
reason
to
be
very
wary
of
doing
any
thing
that
may
be
capable
of
misconstruction
,
yea
though
we
know
it
to
be
Lawfull
;
And
to
avoid
the
appearance
of
evil
,
That
so
these
enemies
of
ours
,
who
watch
and
hope
to
take
us
tripping
,
may
be
ashamed
,
as
the
Apostle
speaks
,
Titus
2.8
.
as
being
disappointed
of
that
which
they
expected
and
desired
.
For
shame
you
know
,
is
the
fruit
of
disappointment
,
that
they
may
be
ashamed
having
no
evil
thing
to
say
of
you
.
If
they
can
mis-interpret
any
thing
you
say
or
do
,
they
will
not
only
wound
your
names
with
it
,
but
the
name
of
God
himself
,
and
the
credit
of
religion
.
So
that
it
is
not
a
sufficient
Plea
to
say
,
that
we
are
very
well
perswaded
that
we
have
done
no
evil
,
and
therefore
if
they
make
an
ill
construction
of
it
,
the
fault
is
theirs
,
and
we
must
bear
it
,
we
cannot
help
it
,
we
must
endure
their
scandals
and
reproaches
;
No
,
my
beloved
,
this
is
not
enough
,
it
ought
to
be
our
care
,
as
much
as
lyes
in
us
,
to
prevent
those
ill
Constructions
,
and
to
take
away
occasion
from
those
that
long
and
seek
for
it
.
For
these
reproaches
do
not
rest
in
us
.
If
we
alone
did
bear
them
,
if
they
did
reach
no
further
then
our
persons
,
it
were
well
.
But
God
and
his
Religion
,
and
his
Gospel
,
are
miserably
wounded
through
our
sides
,
by
this
occasion
;
and
therefore
we
must
see
that
we
do
nothing
,
as
far
as
it
is
possible
,
from
whence
these
enemies
of
ours
may
take
advantage
to
wound
such
pretious
things
as
these
are
.
And
as
they
will
take
occasion
,
if
there
be
any
colour
for
it
,
to
dishonour
Gods
name
,
so
to
undo
and
damn
their
own
souls
.
If
they
find
weaknesses
and
flaws
,
●n
those
who
are
Christs
Disciples
,
this
sets
them
off
the
further
from
religion
.
If
they
see
them
to
fall
short
,
or
take
them
tripping
any
way
,
in
any
thing
that
falls
within
their
compass
to
discover
,
this
strangely
hardens
them
against
profession
.
I
am
perswaded
there
are
many
souls
in
hell
,
who
have
been
kept
aloof
from
Christ
,
and
from
Religion
,
by
the
incircumspect
and
careless
walking
of
those
who
have
either
been
really
,
or
have
been
taken
to
be
Christs
Disciples
.
And
therefore
let
it
be
our
care
,
that
while
we
go
to
heaven
with
our
friends
,
no
enemies
of
ours
may
go
to
hell
by
our
means
.
Use
.
4
Is
it
the
manner
of
the
wicked
,
&c.
Then
let
it
not
seem
strange
to
Christs
Disciples
,
if
they
be
hated
in
the
world
,
if
they
be
wronged
and
injured
and
abused
,
on
all
hands
.
Let
them
not
look
upon
it
as
a
thing
to
be
admired
and
wondred
at
,
if
they
be
very
coursely
used
and
very
ill
intreated
here
.
If
they
be
alwayes
troubled
and
distressed
,
if
they
be
alwayes
followed
and
persued
with
spightfull
molestations
,
and
vexations
,
let
them
not
think
much
of
it
,
but
let
them
look
upon
it
as
an
ordinary
thing
,
and
let
them
seriously
consider
that
they
could
expect
no
other
,
living
in
such
a
place
,
and
with
such
company
as
they
do
.
Only
to
stay
them
and
support
them
in
such
a
troublesome
condition
,
let
them
take
notice
of
a
few
things
.
1.
God
and
Jesus
Christ
love
you
,
and
love
you
very
dearly
,
though
the
world
hate
you
.
And
whether
do
you
think
the
love
of
God
will
do
you
most
good
,
or
the
hatred
of
the
world
will
do
you
most
hurt
?
I
beseech
you
my
beloved
,
set
the
one
in
opposition
to
the
other
,
and
when
you
are
disquieted
at
any
time
,
to
think
how
you
are
hated
and
maligned
and
abused
in
the
world
,
consider
on
the
other
side
,
how
you
are
beloved
of
God
;
how
dear
are
you
to
Jesus
Christ
,
who
loved
you
and
gave
himself
for
you
.
And
if
you
weigh
the
matter
well
,
you
will
find
infinitely
greater
cause
to
cheer
your
hearts
with
his
love
,
then
to
deject
them
with
the
worlds
hatred
.
2.
Jesus
Christ
himself
was
in
the
same
condition
with
you
when
he
lived
in
the
world
.
You
fare
no
worse
then
he
did
.
And
this
is
that
which
he
himself
propounds
to
his
Apostles
and
Disciples
to
the
very
same
end
,
John
15.18
.
If
the
world
hate
you
,
saith
Christ
,
you
know
that
it
hated
me
before
it
hated
you
.
Are
you
hated
in
the
world
?
let
not
that
seem
strange
to
you
;
you
know
your selves
,
it
hated
me
before
you
,
or
else
it
hated
me
who
am
before
you
;
It
hated
me
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
hated
me
prius
,
or
it
hated
me
priorem
,
for
it
may
be
both
wayes
rendred
.
It
hated
me
before
you
,
in
regard
of
time
,
or
me
who
am
before
you
in
regard
of
Dignity
,
as
Calvin
very
well
observes
upon
the
place
.
And
should
not
this
Consideration
quiet
us
and
make
us
patient
?
we
are
hated
in
the
world
;
why
so
was
Jesus
Christ
himself
.
Why
should
we
look
to
be
exempted
from
that
to
which
our
blessed
Saviour
was
exposed
?
yea
,
he
was
hated
in
the
first
place
,
and
we
are
hated
after
him
,
and
in
reference
to
him
;
Though
he
were
absolutely
holy
,
harmless
,
separate
from
sinners
,
he
was
hated
notwithstanding
.
Alas
,
my
brethren
,
how
unholy
,
how
faulty
,
how
injurious
many
times
are
we
to
others
?
And
then
what
wonder
is
it
that
they
take
offence
at
us
?
Though
Christ
were
far
above
us
every
way
,
though
he
were
our
Lord
and
Master
,
he
was
exceedingly
maligned
in
the
world
.
And
why
should
we
expect
in
this
regard
to
be
above
him
,
to
fare
better
then
he
did
?
No
,
let
it
be
sufficient
for
us
,
that
we
are
no
worse
,
no
nor
so
ill
intreat-as
our
Lord
and
Master
was
.
3.
The
hatred
of
the
world
is
no
impediment
at
all
,
no
barr
,
no
hindrance
to
your
blessedness
.
Indeed
,
it
fits
you
rather
and
qualifies
you
for
it
,
as
Jesus
Christ
himself
insinuates
,
in
his
Sermon
on
the
Mount
,
Mat.
5.12
.
Blessed
are
ye
when
men
revile
you
,
and
persecute
you
,
and
say
all
evil
of
you
falsly
.
And
the
Apostle
Peter
,
to
the
same
effect
,
1
Pet.
4.14
.
saith
he
,
If
you
be
reproached
for
the
name
of
Christ
,
happy
are
you
.
So
that
malignity
and
injury
,
and
evil
usage
from
the
world
,
are
no
way
inconsistent
with
our
happiness
,
neither
with
our
present
nor
our
future
happiness
.
1.
Our
present
happiness
consisteth
in
the
title
that
we
have
to
Christ
,
the
interest
we
have
in
him
,
and
the
Communion
we
have
with
him
.
Can
the
hatred
of
the
world
put
an
end
to
this
Communion
?
No
,
saith
the
Apostle
Paul
,
Rom.
3.35
.
Who
shall
separate
us
from
the
Love
of
Christ
?
shall
tribulation
,
or
distress
,
or
persecution
,
or
famine
,
or
nakedness
,
or
peril
,
or
sword
?
as
it
is
written
,
for
thy
sake
are
we
killed
all
the
day
long
.
Nay
,
in
all
these
things
we
are
more
then
Conquerours
through
him
that
loves
as
.
For
I
am
verily
perswaded
,
that
neither
death
nor
life
,
nor
Angels
,
nor
principalities
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
heigth
,
not
depth
,
nor
any
other
creature
,
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
Nay
,
to
say
truth
,
Christ
loves
us
most
,
and
hath
most
communion
with
us
,
when
the
world
is
most
against
us
.
Then
he
is
specially
present
with
us
,
as
he
was
with
Paul
,
Acts
18.9
.
and
with
the
Martyrs
in
the
Dungeon
,
in
the
Stocks
,
in
the
flames
.
And
it
is
certain
that
Christ
doth
then
reveal
himself
most
sweetly
to
his
people
,
when
the
world
discovers
most
malignity
and
rage
against
them
.
So
that
it
is
not
all
their
hatred
can
keep
a
Christian
from
the
love
and
fellowship
of
Jesus
Christ
,
and
so
by
Consequence
it
cannot
keep
him
from
his
present
happiness
.
2.
And
for
our
happiness
to
come
,
it
cannot
hinder
that
neither
.
It
doth
not
lie
so
loose
,
my
brethren
,
that
all
the
world
can
take
it
from
us
.
No
,
it
is
in
Gods
keeping
;
he
openeth
and
no
man
shutteth
;
he
shutteth
and
no
man
openeth
.
He
opened
Heaven
upon
Stephen
,
when
the
world
was
shewing
the
utmost
of
its
rage
against
him
.
And
verily
a
Christian
is
as
near
the
complement
and
the
perfection
of
his
happiness
,
when
he
suffers
all
the
wrong
and
ignominy
and
contempt
that
the
world
can
pour
upon
him
,
and
sometimes
nearer
then
he
is
at
other
times
;
for
that
may
be
the
way
to
it
.
And
hence
,
saith
Christ
in
the
fore-alledged
text
,
Mat.
5.11
.
Blessed
are
ye
when
men
revile
you
;
Rejoyce
and
be
exceeding
glad
,
And
why
so
?
For
great
is
your
reward
in
heaven
.
JOHN
17.15
.
I
pray
not
that
thou
shouldst
take
them
out
of
the
world
,
&c.
AND
thus
far
of
the
second
Argument
with
which
our
Saviour
presseth
and
enforceth
his
Petition
to
his
Father
in
behalf
of
his
Apostles
and
Disciples
,
that
he
would
keep
them
through
his
own
name
,
viz.
because
our
Saviour
for
his
own
part
was
even
ready
to
depart
from
them
,
and
to
abandon
them
in
such
a
place
where
they
were
hated
universally
almost
;
the
world
hath
hated
them
,
saith
Christ
.
Why
then
a
man
would
think
the
only
way
were
to
remove
them
out
of
such
a
place
,
where
they
are
so
ill
beloved
,
and
so
maligned
upon
all
hands
.
If
the
world
hate
them
,
because
they
are
not
of
the
world
,
what
should
they
do
there
any
longer
?
the
best
way
were
to
take
them
thence
,
and
to
translate
them
to
a
place
where
they
are
likely
to
have
more
quiet
.
No
,
saith
our
Saviour
,
I
disown
that
;
that
is
not
the
intent
and
drift
of
my
Petition
,
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
&c.
So
that
these
words
my
brethren
,
are
an
Explication
of
that
which
is
delivered
in
the
former
verse
,
that
it
might
not
be
mistaken
.
Not
that
our
Saviour
was
afraid
his
Father
would
mistake
his
meaning
,
but
he
knew
they
might
mistake
him
,
who
heard
him
speaking
to
his
Father
.
And
therefore
as
a
learned
Writer
notes
upon
the
text
,
he
speaks
unto
his
Father
as
a
man
,
for
mens
sake
,
because
he
speaks
in
their
hearing
.
He
tells
them
plainly
and
expresly
what
he
doth
not
pray
for
,
I
pray
not
that
thou
shouldst
take
them
out
of
the
world
.
And
then
he
tels
him
clearly
what
he
doth
pray
for
,
but
that
thou
shouldst
keep
them
from
the
evil
.
Begin
we
with
the
first
part
of
the
explication
,
in
which
our
Saviour
tells
his
Father
plainly
and
expresly
what
he
doth
not
pray
for
;
I
do
not
pray
that
thou
should
take
them
out
of
the
world
.
So
that
the
point
to
be
observed
hence
,
is
this
.
DOCTRINE
Removal
out
of
this
world
,
is
not
the
proper
subject
matter
of
Petition
.
You
see
our
Saviour
Christ
disowns
it
clearly
in
my
text
,
he
would
by
no
means
have
it
thought
that
he
desires
his
Father
to
remove
his
Disciples
hence
by
death
,
to
take
them
out
of
the
world
:
No
,
saith
our
Saviour
,
that
is
not
the
thing
I
pray
for
;
I
pray
not
that
thou
shouldst
take
them
out
of
the
world
:
And
even
as
he
disowns
it
in
his
prayer
,
so
should
we
;
for
we
must
walk
in
every
imitable
thing
,
as
we
have
him
for
an
example
:
And
out
of
doubt
,
he
speaks
not
this
for
the
direction
of
his
Father
,
that
he
might
not
be
mistaken
(
as
I
noted
even
now
)
but
on
the
other
side
,
for
the
instruction
of
his
Apostles
and
Disciples
,
who
were
by
and
heard
him
pray
:
That
they
might
learn
not
to
exceed
their
bounds
in
their
petitions
:
And
when
they
seriously
consider
how
they
are
hated
,
and
maligned
,
and
abused
in
the
world
,
they
might
not
yet
desire
the
Lord
on
this
account
,
that
he
would
take
them
hence
,
but
rather
that
he
would
preserve
and
keep
them
here
,
as
you
have
it
in
my
Text
;
I
pray
not
that
thou
shouldst
take
them
out
of
the
world
,
but
that
thou
shouldst
keep
them
from
the
evil
.
And
the
ground
is
evident
.
Reason
.
Removal
out
of
this
world
is
not
the
proper
subject
matter
of
Petition
,
because
it
is
not
simply
in
it self
a
blessing
.
Indeed
by
accident
I
must
acknowledge
death
and
departure
hence
,
is
turned
exceed
ngly
to
the
advantage
of
the
Saints
.
For
by
it
they
are
freed
from
evils
penal
,
and
from
evils
sinful
;
from
suffering
,
and
from
sinning
;
they
are
admitted
to
most
near
communion
with
him
whom
their
soul
loves
,
and
whom
their
hearts
do
even
gasp
after
,
from
whose
immediate
presence
they
are
unavoidably
debarred
,
as
long
as
they
remain
in
this
world
.
But
properly
life
and
continuance
in
the
body
is
the
blessing
,
and
therefore
it
is
properly
to
be
desired
.
We
find
it
usually
to
be
propounded
in
the
promise
,
as
the
reward
of
holiness
,
and
of
obedience
.
And
in
this
form
we
have
it
in
the
fifth
Commandment
,
which
is
the
first
Commandment
with
promise
,
the
only
one
that
hath
a
promise
of
the
second
Table
,
the
only
one
of
all
the
ten
that
hath
a
distinct
and
particular
promise
.
And
now
you
will
expect
,
I
know
,
there
should
be
some
transcendent
mercy
comprehended
in
such
a
singular
and
extraordinary
promise
as
this
is
.
And
yet
it
is
but
long
life
in
this
world
,
that
thy
days
may
be
long
in
the
land
,
&c.
That
promise
is
a
pregnant
one
to
this
effect
,
Psal.
91.
ult.
with
long
life
will
I
satisfie
him
,
and
shew
him
my
salvation
.
First
I
will
satisfie
him
with
long
life
,
he
shall
live
so
long
on
earth
,
till
he
be
full
of
days
,
even
as
the
stomack
that
is
full
of
meat
,
till
he
desire
to
live
no
longer
,
till
nature
be
spun
out
to
the
uttermost
extent
,
and
after
I
will
shew
him
my
salvation
;
I
will
bring
him
to
the
place
where
he
shall
live
for
evermore
.
And
hence
it
is
,
because
continuance
here
is
properly
and
in
it self
a
blessing
(
as
on
the
other
side
the
contrary
thereto
,
the
rooting
out
of
the
land
of
the
living
is
properly
and
in
it self
a
curse
)
that
holyest
Saints
have
deprecated
taking
hence
:
They
have
been
so
far
from
praying
that
God
would
take
them
out
of
the
world
,
that
they
have
rather
prayed
against
it
;
Lord
take
me
not
away
in
the
midst
of
my
days
,
Psal.
102.24
.
How
did
they
plead
sometimes
for
their
indangered
lives
,
as
a
prisoner
at
the
bar
!
and
when
the
Lord
was
pleased
to
leave
them
in
the
world
a
little
longer
,
they
were
exceedingly
affected
and
enlarged
to
thankfulness
:
As
Hezekiah
was
you
know
,
who
penned
a
Psalm
of
praise
on
this
occasion
,
and
this
was
the
burthen
of
it
,
The
living
,
the
living
,
they
shall
praise
thee
,
as
I
do
this
day
.
Object
.
But
you
will
interpose
and
say
perhaps
,
Some
of
the
choicest
Saints
of
God
have
prayed
expresly
to
be
taken
hence
,
and
therefore
it
should
seem
to
be
the
proper
subject
matter
of
Petition
.
Answ.
1.
To
this
I
answer
,
such
as
prayed
aright
,
did
not
make
their
removal
hence
by
death
the
proper
subject
matter
of
their
prayers
.
They
did
not
seek
it
simply
and
abstractly
by
and
for
it self
,
but
in
relation
to
some
other
thing
which
they
could
not
have
without
it
.
It
's
true
indeed
,
that
the
Apostle
Paul
desired
to
be
dissolved
and
to
be
with
Christ
;
he
could
not
be
with
Christ
(
he
knew
)
unless
he
were
dissolved
first
;
and
therefore
that
he
might
injoy
him
,
he
was
contented
to
be
dissolved
for
that
end
.
Or
otherwise
he
would
have
been
far
enough
from
desiring
dissolution
:
And
therefore
in
another
place
he
speaks
clearly
,
We
would
not
be
unclothed
,
saith
he
,
viz.
of
life
and
of
the
body
,
2
Cor.
5.4
.
that
is
not
properly
the
thing
that
we
desire
;
But
we
would
be
clothed
upon
with
immortality
in
heaven
.
If
it
might
be
possible
,
we
would
be
clothed
upon
with
that
,
without
the
putting
off
of
this
.
Indeed
he
saith
before
,
in
the
Name
of
all
the
Saints
,
We
that
are
in
this
Tabernacle
do
groan
,
being
burthened
.
But
yet
it
was
not
life
considered
in
it self
that
was
their
burthen
;
but
with
its
evil
adjuncts
and
associates
which
do
continually
cleave
to
it
,
and
which
cannot
be
severed
from
it
in
this
world
.
So
that
if
you
take
life
,
you
must
take
that
which
comes
with
it
.
In
this
respect
indeed
,
it
is
a
burthen
to
the
holyest
Saints
,
because
it
is
accompanyed
with
such
a
burthen
of
corruption
,
as
makes
them
groan
and
faint
under
it
.
But
if
it
be
considered
simply
and
abstractly
in
it self
,
it
is
not
a
burthen
from
which
the
Saints
do
groan
to
be
delivered
;
no
,
it
is
a
blessing
rather
,
of
which
they
groan
to
be
deprived
.
2.
Most
of
the
Saints
who
have
desired
God
to
take
them
hence
,
have
failed
and
sinned
in
those
desires
of
theirs
.
It
was
their
weakness
and
infirmity
,
they
did
it
out
of
fear
and
despondency
of
Spirit
,
out
of
passion
and
impatience
.
And
thus
it
seems
Eliah
did
when
he
fled
from
Jezabel
,
1
King
.
19.4
.
And
thus
it
is
extreamly
probable
that
Moses
did
,
Num.
11.10
,
15.
For
it
is
said
he
was
displeased
,
and
in
that
angry
fit
he
said
to
God
,
Wherefore
hast
thou
afflicted
me
?
If
thou
deal
thus
with
me
,
kill
me
I
pray
thee
out
of
hand
,
and
do
not
let
me
see
my
wretchedness
.
And
thus
it
is
apparent
Jonas
did
,
who
being
crost
in
a
punctilio
,
in
a
point
of
honor
,
out
of
a
pettish
,
foolish
,
childish
humour
,
will
go
die
forsooth
,
God
must
take
away
his
life
;
These
imperfections
of
the
Saints
are
left
upon
record
in
Scripture
,
not
as
marks
to
be
aimed
at
,
but
as
rocks
to
be
declined
.
Vse
.
Now
to
proceed
,
to
make
some
Application
of
the
point
;
My
Brethren
,
is
it
so
,
that
removal
out
of
this
world
,
is
not
the
proper
subject
matter
of
Petition
?
Then
let
not
any
of
us
make
it
so
,
when
we
are
putting
up
our
supplications
and
requests
to
God
.
When
we
consider
how
the
world
hates
us
,
how
it
pours
contempt
upon
us
,
how
it
follows
us
with
troubles
,
persecutions
and
afflictions
;
so
that
we
see
but
little
hope
that
we
should
ever
live
contentedly
,
and
quietly
,
and
freely
here
;
it
may
be
we
are
weary
of
it
,
and
ever
ready
to
desire
the
Lord
that
he
would
remove
us
from
it
.
To
wish
with
Israel
,
in
a
pang
of
discontent
,
Numb.
11.1
.
Would
God
we
were
dead
.
And
with
Eliah
,
It
is
enough
,
Lord
take
away
our
lives
,
1
King
.
14.4
.
It
's
that
which
many
of
us
are
too
apt
to
do
,
when
we
are
over-loaden
with
the
cares
and
troubles
of
this
world
,
to
reach
after
deliverance
,
and
redress
,
and
ease
by
this
means
:
And
therefore
when
we
find
our
hearts
are
running
out
in
such
a
way
as
this
is
,
let
us
call
them
in
again
,
let
us
correct
our selves
,
and
say
as
our
Saviour
in
my
Text
,
O
Lord
,
we
pray
not
that
thou
wouldst
take
us
out
of
the
world
,
we
are
far
from
such
impatience
,
we
are
content
to
wait
thy
leisure
to
tarry
till
thy
time
come
.
And
here
to
keep
you
from
such
extravagancies
and
irregular
desires
,
I
shall
present
you
with
a
few
things
.
It
is
a
special
mercy
of
the
Lord
to
give
us
life
,
and
to
continue
us
in
this
world
,
though
in
a
comfortless
and
sad
condition
.
David
was
in
a
sorry
case
,
afflicted
,
persecuted
and
oppressed
when
he
put
up
that
prayer
to
the
Lord
,
Deal
bountifully
with
thy
servant
,
or
be
beneficial
to
thy
servant
,
that
I
may
live
and
keep
thy
Word
,
Psal.
119.17
.
He
counted
it
a
benefit
to
live
,
how
troublesome
soever
his
condition
were
.
It
's
that
which
even
Nature
teaches
us
to
reach
after
;
Skin
for
skin
,
and
all
that
a
man
hath
will
he
give
for
his
life
.
And
yet
a
life
with
nothing
else
,
some
will
count
worth
nothing
.
You
know
my
Brethren
,
all
that
God
himself
did
promise
to
some
very
gratious
men
in
times
of
common
trouble
and
calamity
,
was
only
this
,
they
should
have
their
lives
for
a
prey
,
and
that
was
all
,
for
great
things
were
not
to
be
looked
for
,
Jer.
39.38
.
and
45.5
.
And
yet
that
was
a
great
mercy
.
If
we
be
not
taken
hence
,
perhaps
we
may
enjoy
the
mercy
to
out-live
troubles
:
It
is
mercy
to
live
in
them
,
but
it
is
greater
mercy
to
live
beyond
them
;
and
this
if
we
be
quiet
,
and
content
,
and
patient
,
for
ought
we
know
,
may
be
our
portion
.
And
this
was
that
which
David
promised
to
himself
,
when
he
was
almost
over-come
and
over-whelmed
with
his
afflictions
and
distresses
:
I
shall
not
die
,
but
live
,
saith
he
,
and
declare
the
works
of
the
Lord
,
Psal.
118.17
.
Me
thinks
he
gathers
up
his
spirits
,
when
he
was
about
to
faint
;
why
yet
,
saith
he
,
I
shall
not
dye
,
but
live
for
all
this
,
as
near
as
I
am
brought
;
yea
I
shall
live
to
glory
and
triumph
in
Gods
works
,
in
that
which
he
shall
do
for
me
:
to
live
in
dangerous
times
,
and
to
get
through
them
,
though
but
with
an
escape
,
is
mercy
.
But
to
get
through
them
with
a
conquest
,
is
far
greater
mercy
.
To
live
in
troubles
,
though
in
the
end
they
overcome
us
,
is
an
honor
.
But
to
live
in
them
,
so
as
in
the
end
to
overcome
them
;
to
be
as
the
Apostle
was
,
in
deaths
often
,
and
yet
to
live
and
to
triumph
,
this
is
happiness
indeed
.
Consider
,
in
the
worst
of
times
,
and
in
the
midst
of
greatest
troubles
,
you
may
be
serviceable
to
the
Church
of
Christ
.
Perhaps
more
serviceable
then
in
better
times
,
because
the
Church
may
need
you
more
.
This
caused
Paul
,
who
else
had
certainly
desired
dissolution
,
to
pitch
upon
continuance
in
the
body
;
For
me
,
saith
he
,
to
die
is
gain
,
it
is
best
to
be
dissolved
and
to
be
with
Christ
:
But
to
abide
in
the
flesh
is
more
needful
for
you
,
Phil.
1.24
.
And
therefore
that
I
shall
resolve
upon
,
as
David
once
,
I
shall
prefer
the
Church
before
my
own
joy
,
yea
,
before
my
chief
joy
.
And
as
you
may
be
serviceable
to
the
Church
in
the
midst
of
greatest
troubles
;
so
you
may
be
instrumental
to
the
glory
of
the
Lord
,
perhaps
more
instrumental
then
in
better
times
.
It
was
the
weakness
of
Eliah
,
that
God
must
take
away
his
life
,
when
by
his
own
confession
,
there
was
none
almost
to
stand
up
and
appear
for
God
and
for
his
Truth
against
the
great
corruptions
in
those
times
,
but
he
only
:
Then
should
he
have
desired
to
have
lived
,
when
God
had
greatest
need
of
him
:
It
's
true
,
that
death
in
such
a
case
would
be
a
benefit
and
ease
to
us
;
yea
,
but
our
life
would
be
a
glory
to
the
Lord
;
and
this
we
should
desire
before
the
other
.
This
world
is
the
proper
place
where
we
bring
glory
to
the
Lord
;
in
the
world
that
is
to
come
,
we
are
glorified
by
him
;
Oh
let
us
be
so
ingenuous
to
desire
to
be
a
while
where
we
may
bring
God
glory
,
rather
then
where
we
may
have
glory
from
him
.
Let
us
not
be
so
eager
for
our
wages
,
for
our
rest
,
till
we
have
finished
our
work
,
and
served
our
generations
,
and
when
we
have
done
so
,
then
God
will
glorifie
us
with
himself
for
ever
.
And
thus
far
of
the
first
part
of
our
Saviours
Explication
,
in
which
he
tells
his
Father
plainly
and
expresly
,
what
he
doth
not
pray
for
:
I
pray
not
that
thou
shouldst
take
them
out
of
the
world
.
The
second
follows
now
in
order
to
be
handled
,
in
which
he
tells
him
what
he
doth
pray
for
;
But
that
thou
shouldst
keep
them
from
the
evil
.
There
is
no
difficulty
in
the
terms
,
requiring
any
tedious
Explication
.
Some
dispute
indeed
there
is
about
the
meaning
of
the
word
Evil
,
from
which
our
Saviour
prays
his
Father
to
keep
those
that
belong
to
him
.
There
want
not
some
Expositors
who
understand
this
Evil
here
to
be
the
world
it self
,
which
indeed
is
very
evill
,
which
lies
in
wickedness
,
as
the
Apostle
speaks
,
1
Joh.
5.19
.
As
if
our
Saviour
should
have
said
,
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
but
that
thou
shouldst
keep
them
from
the
world
,
which
is
evil
in
it self
,
and
which
will
surely
draw
them
into
evil
too
,
by
her
temptations
,
and
her
sugred
baits
,
unless
thou
keep
a
watchful
eye
upon
them
,
and
take
them
into
thy
tuition
.
Others
take
evil
in
the
ordinary
notion
of
it
,
and
so
it
comprehendeth
and
involveth
in
it
all
sin
,
and
all
affliction
,
according
to
the
known
distinction
of
it
,
into
the
evil
of
fault
,
and
the
evil
of
pain
,
whereof
the
latter
is
the
fruit
and
issue
of
the
former
.
So
that
our
Saviour
in
their
apprehension
prays
his
Father
,
that
he
would
keep
his
Apostles
and
Disciples
from
all
the
evil
in
the
world
;
For
all
may
be
reduced
to
these
two
heads
.
Not
that
he
would
remove
them
from
it
,
but
that
he
would
preserve
them
from
the
evill
in
it
.
Others
conceive
the
Evil
mentioned
in
my
Text
,
to
be
the
Devil
.
For
he
is
often
called
the
evil
one
in
Scripture
,
as
you
may
see
that
place
for
instance
,
1
Joh.
5.18
.
Beza
is
very
resolute
for
this
interpretation
:
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
he
conceives
)
is
rather
taken
for
a
person
then
a
thing
:
And
besides
,
the
Article
,
saith
he
,
which
is
adjoyned
puts
the
matter
out
of
question
,
That
thou
wouldst
keep
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
from
the
wicked
one
.
And
so
we
find
the
same
expression
used
by
the
Apostle
,
1
Joh.
2.13
.
I
write
unto
you
young
men
,
because
you
have
overcome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wicked
one
,
that
is
,
the
Devil
.
As
for
my
own
part
,
I
see
no
reason
to
reject
this
,
or
either
of
the
other
Expositions
,
but
to
take
our
Saviours
prayer
in
the
largest
and
most
comprehensive
sense
,
which
will
be
most
for
the
support
and
comfort
of
the
Church
.
And
so
accordingly
the
Observation
shall
be
this
.
DOCTRINE
.
God
can
and
will
preserve
those
that
belong
to
Jesus
Christ
,
from
all
evil
as
long
as
they
remain
in
this
world
.
Whether
the
evil
be
the
evil
of
corruption
,
or
the
evil
of
affliction
,
the
evil
of
sin
,
or
the
evil
of
punishment
.
Whether
the
evil
be
the
world
;
as
some
conceive
,
or
the
Devil
,
as
others
think
;
God
can
and
will
preserve
those
that
belong
to
Jesus
Christ
from
all
these
in
such
a
sense
as
I
shall
open
to
you
by
and
by
.
Both
these
are
manifest
in
this
Petition
of
our
Saviours
here
;
I
pray
,
saith
he
,
that
thou
wouldst
keep
them
from
the
evil
:
From
what
evil
?
none
is
excepted
,
and
therefore
out
of
doubt
,
he
means
from
all
evil
.
He
prays
that
God
would
so
preserve
them
,
that
nothing
that
is
really
and
truly
evil
(
not
in
it self
and
in
its
nature
only
,
but
to
them
)
nothing
that
is
so
to
them
,
might
come
upon
them
.
And
seeing
Jesus
Christ
desires
it
of
his
Father
,
it
is
very
evident
that
he
is
able
so
to
keep
them
,
or
else
it
were
a
vain
Prayer
;
and
it
is
as
manifest
,
that
he
will
keep
them
so
,
or
else
it
were
a
fruitless
and
an
ineffectual
prayer
.
God
can
and
will
preserve
those
that
belong
to
Jesus
Christ
from
all
evil
.
For
clearing
of
the
observation
,
I
shall
shew
you
particularly
and
distinctly
,
that
God
can
and
will
preserve
them
from
the
evil
of
temptation
,
and
from
the
evil
of
corruption
,
and
from
the
evil
of
affliction
:
And
if
he
keep
from
these
,
he
keeps
from
all
;
from
the
world
and
Devil
too
,
though
neither
of
them
be
expresly
mentioned
;
for
if
the
world
,
or
Devil
hurt
us
,
it
must
be
either
by
temptation
or
affliction
.
God
can
and
will
preserve
those
that
belong
to
Jesus
Christ
from
the
evil
of
temptation
.
Whether
you
understand
it
of
the
temptation
of
the
world
,
or
the
temptation
of
the
Devil
,
or
the
temptation
of
our
own
hearts
:
God
can
and
will
preserve
us
from
it
,
or
the
evil
of
it
,
as
I
shall
shew
you
evidently
from
the
Scripture
.
Either
he
will
preserve
from
the
assault
,
or
from
the
prevalence
,
or
from
the
hurt
of
the
temptation
.
1.
Sometimes
the
Lord
preserves
those
that
belong
to
Christ
from
the
assault
of
the
temptation
.
He
doth
not
give
the
Tempter
leave
to
tempt
them
:
For
you
must
know
,
my
Brethren
,
that
the
Devil
cannot
once
inject
a
wicked
thought
,
or
suggest
a
sinful
motion
,
without
allowance
granted
him
from
God
:
you
may
behold
him
bound
and
chained
,
Apoc.
20.2
.
and
that
to
this
end
,
that
he
may
deceive
no
more
,
untill
the
time
and
season
of
his
chaining
be
expired
,
and
after
loosed
at
the
Lords
appointment
.
And
he
will
loose
him
only
when
himself
pleaseth
.
So
that
the
Devil
cannot
tempt
us
when
he
will
;
he
must
confine
himself
within
the
compass
of
his
chain
.
Indeed
if
God
enlarge
him
once
,
he
may
go
forth
and
entice
us
,
and
prevail
,
as
you
may
see
in
that
example
,
1
King
.
●2
.
22
.
But
if
he
limit
him
,
he
cannot
move
,
nor
meddle
with
us
any
way
.
This
roaring
Lyon
walketh
up
and
down
,
saith
the
Apostle
,
1
Pet.
5.8
.
seeking
whom
he
may
devour
.
Not
whom
he
will
,
it
is
not
so
,
but
whom
he
may
devour
.
There
are
some
whom
he
may
assault
,
and
others
whom
he
may
not
;
some
whom
he
may
devour
,
and
others
whom
he
may
not
.
2.
If
God
preserve
,
not
those
who
belong
to
Jesus
Christ
from
the
assault
,
he
uses
to
preserve
them
from
the
prevalence
of
the
temptation
.
Perhaps
he
gives
the
tempter
power
to
tempt
them
,
but
then
he
doth
not
give
them
up
into
the
tempters
power
.
And
then
the
Devil
or
their
own
corruptions
may
entice
them
long
enough
,
before
they
can
prevail
against
them
,
unless
he
give
them
up
to
Sathan
,
or
their
own
lusts
,
unless
he
leave
them
,
as
it
is
said
of
Hezekiah
in
the
same
case
,
2
Chron.
32.31
.
You
know
that
Sathan
was
permitted
to
set
upon
our
Saviour
Christ
himself
;
but
though
he
had
obtained
leave
to
tempt
him
,
he
had
not
leave
to
overcome
him
.
So
at
his
earnest
motion
he
procured
a
commission
from
the
Lord
to
worry
Job
.
But
he
had
only
power
to
tempt
him
;
Job
was
not
given
up
to
his
power
,
and
therefore
though
he
did
his
worst
,
he
could
not
foll
him
in
the
combate
.
So
he
desired
to
sift
add
winnow
Peter
,
and
so
far
forth
,
it
seemeth
,
he
obtained
his
desire
,
that
he
winnowed
him
indeed
;
But
though
he
winnowed
him
,
he
could
not
hurt
him
,
because
he
had
a
God
to
keep
him
,
a
Christ
to
intercede
for
him
:
Simon
,
Simon
,
saith
our
Saviour
,
Satan
hath
desired
to
have
you
,
that
he
may
winnow
you
as
Wheat
,
Luke
22.31
.
But
I
have
prayed
for
thee
that
thy
faith
fail
not
.
We
want
not
many
sweet
and
pretious
promises
to
this
effect
dispersed
and
scattered
up
and
down
the
Scripture
,
that
God
will
either
keep
us
from
temptation
,
or
if
he
suffer
and
permit
us
to
be
tempted
,
he
will
not
give
us
up
into
the
power
of
the
temptation
,
but
will
preserve
us
so
that
the
very
gates
of
hell
shall
not
prevail
against
us
,
Mat.
16.18
.
If
Sathan
or
the
world
desire
to
set
upon
us
,
the
Lord
will
either
save
us
and
deliver
us
from
the
temptation
,
which
he
knoweth
how
to
do
,
be
the
temptation
what
it
will
,
as
the
Apostle
Peter
speaks
,
1
Pet.
2.9
.
or
else
he
will
support
us
in
it
,
according
to
his
Covenant
with
us
,
for
he
is
faithfull
and
will
not
suffer
us
to
be
tempted
above
measure
,
as
the
Apostle
shews
,
1
Cor.
10.13
.
And
though
he
do
not
free
us
from
it
,
yet
he
will
uphold
us
in
it
,
as
he
did
the
Apostle
Paul
,
2
Cor.
12.9
.
who
having
received
a
thorn
in
the
flesh
,
the
messenger
of
Satan
to
buffet
him
,
and
seeking
earnestly
to
God
that
he
would
free
him
from
this
troublesome
unpleasing
guest
,
although
he
could
not
be
delivered
from
it
,
yet
he
was
fortified
against
it
,
and
had
this
answer
to
his
prayer
,
My
Grace
is
sufficient
for
thee
,
and
my
strength
is
perfected
in
weakness
.
Or
,
3.
If
the
Lord
preserve
not
those
who
belong
to
Jesus
Christ
,
neither
from
the
assault
,
nor
from
the
prevalency
of
the
temptation
:
at
least
he
keeps
them
from
the
hurt
of
the
temptation
.
He
keeps
them
from
the
evil
of
it
,
according
to
our
Saviours
prayer
in
my
text
,
I
pray
that
thou
wouldst
keep
them
from
the
evil
.
I
must
confess
the
holiest
Saints
in
case
may
not
be
assaulted
only
,
but
overcome
and
foiled
in
a
temptation
.
David
a
man
who
hath
as
large
a
testimony
from
the
Holy
Ghost
himself
for
his
uprightness
as
any
man
almost
in
sacred
story
,
yet
he
was
tempted
of
the
Devil
.
1
Chron.
21.1
.
yea
,
and
not
tempted
only
,
but
seduced
and
drawn
away
.
And
that
which
was
David
,
case
,
that
might
be
the
case
of
any
other
.
But
then
God
suffers
it
for
mercifull
and
gratious
ends
which
himself
best
knows
.
Perhaps
to
try
them
,
as
he
permitted
Hezekiah
to
be
foiled
for
that
end
;
God
left
him
to
try
him
,
2
Chron.
32.31
.
and
thus
he
deals
with
many
that
belong
to
Christ
.
It
may
be
they
are
apt
to
please
themselves
with
a
too
good
opinion
of
their
own
graces
,
because
they
look
upon
themselves
at
such
a
time
when
there
is
no
temptation
to
discover
what
they
are
.
And
therefore
God
in
such
a
case
permits
them
to
temptation
for
their
good
,
and
then
they
see
those
gross
corruptions
in
themselves
which
they
could
not
have
imagined
.
Peter
did
little
think
till
he
was
tried
,
he
had
been
such
a
Coward
as
he
prov'd
.
What
,
that
the
question
of
a
silly
Maid
should
make
him
flatly
to
deny
his
Lord
,
and
Master
,
and
that
with
oaths
and
execrations
too
!
No
,
it
is
evident
he
thought
himself
a
stout
and
valiant
man
,
for
he
was
resolute
that
death
it self
should
never
work
so
far
upon
him
:
And
therefore
he
was
brought
to
the
encounter
,
that
he
might
see
how
much
he
was
mistaken
of
himself
,
and
how
far
short
his
real
graces
came
of
his
imaginary
fancies
and
conceits
.
Sometimes
God
suffers
those
who
belong
to
Jesus
Christ
to
be
foiled
in
a
temptation
,
to
make
them
the
more
humble
,
and
the
more
watchfull
,
and
the
more
prayerfull
,
and
so
by
consequence
the
more
holy
,
even
all
their
lives
after
.
And
thus
however
the
temptation
doth
them
one
way
some
hurt
,
yet
in
another
way
it
doth
them
much
more
good
,
and
so
upon
the
whole
they
are
better
for
it
,
not
the
worse
.
And
thus
God
keeps
them
from
the
evil
of
temptation
.
And
as
God
keeps
them
from
the
evil
of
temptation
,
so
from
the
evil
of
corruption
.
Indeed
he
doth
not
keep
them
so
that
they
have
no
corruption
in
them
;
for
this
is
unattainable
in
this
world
;
neither
doth
he
keep
them
so
,
that
this
corruption
doth
not
shew
it self
at
all
in
the
outward
conversation
.
No
,
it
hath
both
its
esse
,
and
its
operari
in
the
holiest
Saints
.
But
yet
he
can
and
will
preserve
those
that
belong
to
Jesus
Christ
,
either
from
the
act
and
guilt
or
hurt
of
corruption
that
is
in
them
.
I
shall
a
little
touch
upon
them
in
their
order
.
In
a
qualified
sence
he
keeps
them
from
the
act
of
their
corruption
,
so
that
they
act
it
not
at
all
(
as
thus
,
sometimes
and
in
some
certain
things
he
keeps
them
and
withholds
them
from
)
or
not
at
least
as
other
men
.
They
also
,
saith
the
Prophet
David
,
speaking
of
the
Saints
,
do
no
iniquity
,
Psal.
119.3
.
They
sin
not
saith
the
Apostle
,
1
John
3.6
.
neither
can
they
sin
.
Conceive
it
not
so
freely
and
so
remorselesly
as
others
;
For
the
seed
remaineth
in
them
.
The
spirit
lusts
against
the
flesh
,
so
that
they
cannot
do
the
evil
that
they
would
,
at
least
not
all
the
evil
that
they
would
,
Gal.
5.15
.
God
keeps
them
by
this
means
from
much
evil
,
which
else
they
would
fall
into
,
as
to
instance
in
particulars
.
He
keeps
them
wholy
from
the
great
and
unpardonable
sin
,
the
sin
against
the
Holy
Ghost
.
There
is
a
sin
to
death
,
saith
the
Apostle
,
1
John
5.16
.
to
death
,
not
in
the
merit
of
it
only
,
for
so
is
every
sin
to
death
,
if
you
look
to
the
desert
,
but
in
the
issue
and
event
.
And
this
God
surely
keeps
them
from
,
that
belong
to
Jesus
Christ
,
so
that
they
never
fall
into
it
.
2.
He
keeps
them
usually
from
the
grosser
acts
of
sin
,
which
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
defilements
and
pollutions
of
the
world
,
2
Pet.
2.20
.
being
the
common
mire
and
kennel
in
which
the
filthy
Swine
of
this
world
wallow
,
and
which
are
termed
by
the
Apostle
Paul
,
the
works
of
the
flesh
,
which
are
manifest
even
to
the
the
dimmest
eye
even
to
the
light
of
nature
it self
,
Chap.
5.19
.
Such
are
adultery
,
drunkenness
,
perjury
,
theft
,
and
such
like
.
Now
from
these
foul
and
gross
corruptions
which
cross
the
principles
of
common
life
and
honesty
,
in
which
the
lewdest
and
prophanest
wallow
,
God
usually
keeps
them
that
belong
to
Jesus
Christ
.
3.
He
keeps
them
from
committing
any
known
sin
,
resolvedly
and
with
full
consent
of
will
.
Indeed
there
may
be
a
velleity
,
an
incompleat
and
an
imperfect
will
to
sin
in
those
that
belong
to
Christ
;
but
a
compleat
and
perfect
will
there
cannot
be
.
For
flesh
and
spirit
being
interwoven
and
commixt
in
every
faculty
,
and
consequently
in
the
will
,
the
will
so
farr
as
it
is
sanctified
and
renewed
,
can
never
give
allowance
to
the
act
of
sin
.
And
whereas
wicked
and
ungodly
men
are
totally
addicted
,
and
universaly
devoted
to
it
,
they
act
it
wholly
,
and
with
every
part
and
power
,
being
nothing
else
but
flesh
:
It
is
not
so
with
those
that
are
renewed
.
And
hence
saith
Paul
,
it
is
not
I
that
do
it
,
Rom.
7.17
.
yet
in
the
verse
immediately
before
;
he
said
,
what
I
would
not
,
that
do
I.
So
that
there
is
a
double
I
in
Paul
,
I
spiritual
,
and
I
carnal
;
I
do
it
and
I
do
it
not
.
Not
I
that
am
spiritual
,
or
in
that
part
wherein
I
am
spiritual
,
but
I
that
am
carnal
,
or
in
that
part
wherein
I
am
carnal
.
It
is
not
I
that
do
it
,
but
the
flesh
that
dwelleth
in
me
.
And
thus
God
keeps
them
from
the
acts
of
sin
.
Or
if
he
do
not
alwayes
keep
them
from
the
acts
,
he
alwayes
frees
them
from
the
guilt
of
sin
;
and
so
in
that
respect
,
he
keeps
them
from
the
evil
of
corruption
,
and
therefore
he
assures
it
to
himself
,
as
his
peculiar
,
I
,
even
I
am
he
that
blotteth
out
thy
sin
.
It
is
God
that
justifies
,
saith
the
Apostle
,
Rom.
8.33
.
And
with
relation
to
this
act
of
his
,
he
is
called
a
deliverer
,
Rom.
11.26
.
There
shall
come
out
of
Zion
the
deliverer
,
and
he
shall
turn
away
ungodliness
from
Jacob.
For
this
is
my
Covenant
with
them
when
I
shall
take
away
their
sin
.
God
alwayes
keeps
them
that
belong
to
Jesus
Christ
,
from
the
hurt
of
the
corruption
that
is
in
them
;
he
turns
their
very
sins
against
their
nature
,
by
accident
to
their
advantage
;
if
all
things
,
then
all
these
things
work
together
for
the
best
to
them
.
God
doth
them
good
,
even
by
their
sins
,
and
by
their
falls
:
he
makes
that
to
promote
and
further
their
salvation
,
which
seemeth
most
directly
to
hinder
it
and
to
oppose
it
.
Oh
the
riches
of
his
mercy
!
Blessings
and
Ordinances
,
by
accident
,
do
hurt
to
wicked
men
;
And
even
sins
by
accident
do
good
to
Gods
people
.
Thus
we
have
shewed
you
,
that
God
can
and
will
preserve
those
that
belong
to
Jesus
Christ
,
from
the
evil
of
temptation
and
corruption
.
And
as
God
keeps
those
that
belong
to
Jesus
Christ
from
the
evil
of
temptation
,
and
from
the
evil
of
corruption
,
so
from
the
evil
of
affliction
;
I
must
confess
he
doth
not
keep
them
so
that
they
are
utterly
exempt
from
all
affliction
.
They
have
their
share
and
portion
of
it
many
times
,
as
well
as
any
other
men
.
Many
are
the
afflictions
of
the
righteous
,
saith
the
Psalmist
,
Psal.
34.19
.
not
of
the
wicked
only
,
but
the
righteous
too
.
Yea
their
afflictions
oftentimes
are
more
and
greater
then
the
afflictions
of
the
wicked
are
.
The
Prophet
David
was
too
sensible
of
this
,
so
that
his
spirit
fretted
at
it
,
and
he
was
envious
at
the
foolish
,
as
himself
confesseth
,
Psal.
73.3
.
when
he
saw
the
prosperity
of
wicked
men
.
Their
strength
is
firm
,
saith
he
,
there
are
no
bands
in
their
death
.
They
are
not
in
trouble
like
other
men
,
nor
are
they
plagued
like
other
men
,
no
nor
like
better
men
;
Their
eyes
stand
out
with
fatness
,
they
have
more
then
heart
can
wish
:
These
are
the
wicked
,
saith
the
Psalmist
,
they
prosper
in
the
world
.
But
how
fares
it
with
David
all
this
while
?
why
verily
,
saith
he
,
I
have
cleansed
my
heart
in
vain
,
and
washed
my
bands
in
innocency
;
for
all
the
day
long
have
I
been
plagued
and
chastned
every
morning
.
And
this
is
that
which
Christ
forewarned
his
Disciples
of
,
that
in
the
world
they
must
have
troubles
,
there
would
be
no
avoiding
of
it
.
But
yet
however
,
God
keeps
them
from
the
evil
of
affliction
in
the
sence
that
I
shall
open
to
you
,
in
a
few
particulars
.
1.
Sometimes
when
he
sees
it
best
,
he
keeps
them
from
affliction
,
that
it
doth
not
touch
them
for
a
considerable
time
together
.
He
environs
them
with
loving
kindness
round
about
,
so
that
no
trouble
or
calamity
can
find
a
way
to
enter
and
to
seize
upon
them
,
according
to
that
pretious
promise
,
Psal.
5.
ult.
For
thou
Lord
wilt
bless
the
righteous
,
with
favour
wilt
thou
compass
him
as
with
a
shield
.
And
thus
he
dealt
a
while
with
Job
,
as
Satan
enviously
suggested
to
the
Lord
,
Job
1.10
.
Hast
thou
not
made
a
hedge
about
him
,
and
about
all
that
he
hath
on
every
side
?
thou
hast
blessed
the
work
of
his
hands
,
and
his
substance
is
increased
in
the
Land
.
So
David
,
though
he
were
a
man
of
many
troubles
and
afflictions
,
yet
he
had
his
Halcyon
dayes
.
There
was
a
time
when
God
had
made
his
Mountain
of
prosperity
so
strong
that
he
was
verily
perswaded
he
should
never
be
removed
.
And
there
are
many
promises
of
special
preservation
from
dangers
and
distresses
made
to
those
who
have
an
interest
in
God
and
Christ
.
I
might
heap
up
a
multitude
of
such
;
but
there
is
one
Psalm
of
David
that
seems
to
be
a
short
Compendium
and
abridgement
of
them
all
,
viz.
Psal.
91.
He
shall
deliver
thee
from
the
snare
of
the
fowler
,
and
from
the
noisome
Pestilence
.
He
shall
cover
thee
with
his
feathers
,
his
truth
shall
be
thy
shield
and
buckler
:
thou
shalt
not
be
afraid
for
the
terrour
by
night
,
nor
for
the
arrow
that
flyeth
by
day
,
nor
for
the
pestilence
that
walketh
in
darkness
,
nor
the
destruction
that
wasteth
at
noon-day
.
A
thousand
shall
fall
at
thy
side
and
ten
thousand
on
thy
right
hand
,
but
it
shall
not
come
nigh
thee
.
Only
with
thine
eyes
shalt
thou
behold
it
.
Thou
shalt
see
it
seize
on
others
,
but
for
thy
own
part
thou
shalt
be
exempt
from
it
.
There
shall
no
evil
befall
thee
,
neither
shall
any
plague
come
nigh
thy
dwelling
;
For
he
shall
give
his
Angels
charge
over
thee
to
keep
thee
.
Now
these
and
such
like
promises
the
Lord
makes
good
to
his
,
even
in
the
very
letter
of
them
,
when
in
the
infiniteness
of
his
love
and
wisdom
he
sees
it
most
expedient
for
them
.
2.
Or
if
God
do
not
keep
them
from
affliction
that
it
doth
not
touch
them
,
he
keeps
them
that
it
doth
not
stay
too
long
with
them
.
The
rod
of
trouble
though
it
strike
them
,
yet
it
doth
not
rest
upon
them
.
It
is
on
and
off
again
in
due
time
.
It
s
true
God
often
suffers
those
who
belong
to
Jesus
Christ
to
be
brought
into
affliction
,
but
then
he
doth
not
leave
them
there
,
his
manner
is
to
bring
them
out
again
.
To
deliver
them
from
evil
,
according
to
that
passage
in
the
Lords
prayer
.
And
therefore
he
is
stiled
the
deliverer
of
his
people
,
and
the
God
of
their
salvation
.
He
that
is
our
God
,
is
the
God
of
salvation
,
and
to
the
Lord
God
belong
the
issues
from
death
,
not
from
inferiour
dangers
only
,
but
from
death
it self
.
And
hence
salvation
is
ascribed
to
him
as
his
peculiar
:
It
is
of
the
Lord
,
sath
Jonah
,
Chap.
2.9
.
Salvation
belongeth
to
the
Lord
,
saith
David
,
Psal.
3.8
.
and
his
blessing
upon
his
people
.
It
is
his
work
to
save
us
from
distresses
and
afflictions
;
the
secondary
means
are
subordinate
to
him
,
they
move
but
as
he
acts
them
.
And
this
is
very
usual
with
him
;
if
he
prevent
not
the
afflictions
of
his
people
that
they
do
not
come
upon
them
,
yet
he
delivers
them
at
length
from
those
afflictions
,
assoon
as
they
have
done
their
work
in
them
,
yea
,
let
them
be
as
many
as
they
will
,
Psal.
34.19
.
Many
are
the
afflictions
of
the
righteous
,
but
the
Lord
delivereth
them
out
of
all
.
3.
Or
if
God
do
not
keep
them
who
belong
to
Jesus
Christ
from
the
evil
of
affliction
,
by
way
of
preservation
,
or
deliverance
from
it
,
he
keeps
them
many
times
by
way
of
preservation
and
delivery
in
it
.
So
that
though
it
seize
upon
them
,
it
is
no
pain
or
trouble
to
them
.
And
thus
he
kept
the
three
Confessors
,
he
did
not
save
them
from
the
furnace
,
but
he
saved
them
in
the
furnace
,
Dan.
3.27
.
The
fire
had
no
power
upon
their
bodies
,
nor
was
a
hair
of
their
head
singed
,
neither
were
their
Coats
changed
,
nor
the
smell
of
fire
did
pass
upon
them
.
According
to
that
pretious
promise
,
Isa.
43.2
.
when
thou
passest
through
the
waters
I
will
be
with
thee
,
and
through
the
rivers
,
they
shall
not
overwhelm
thee
,
when
thou
walkest
through
the
fire
,
thou
shalt
not
be
burned
,
neither
shall
the
flame
kindle
upon
thee
.
Or
if
not
thus
,
he
qualifies
his
people
so
with
inward
peace
,
and
comfort
,
and
assurance
,
that
they
feel
not
what
they
feel
.
They
are
so
ravished
and
transported
to
an
extasie
of
holy
joy
,
that
they
are
in
a
sort
insensible
even
of
the
greatest
torment
that
humane
cruelty
can
devise
to
inflict
.
Unto
the
righteous
,
saith
the
Psalmist
,
ariseth
light
in
darkness
,
glorious
comfort
even
in
the
midst
of
greatest
troubles
,
Psal.
112.4
.
Thy
light
shall
rise
in
obscurity
,
saith
God
,
Isa.
58.10
.
And
thy
darkness
shall
be
as
the
noon-day
;
Such
light
did
there
arise
to
some
of
the
blessed
Martyrs
,
when
it
was
darkest
with
them
,
in
regard
of
outward
comforts
,
so
that
they
sung
in
the
prisons
,
in
the
irons
,
in
the
flames
;
they
were
not
able
to
contain
themselves
,
by
reason
of
the
sodain
flash
of
joy
that
came
breaking
in
upon
them
,
which
made
them
to
forget
the
miseries
and
torments
which
they
suffered
;
yea
,
though
the
fire
did
kindle
on
them
,
and
consume
them
into
ashes
:
yet
many
of
them
warbled
out
melodious
accents
in
the
flames
,
professed
that
they
were
amidst
the
fire
as
in
a
bed
of
down
and
spices
,
where
they
felt
nothing
else
but
admirable
joy
and
comfort
.
These
men
you
see
did
more
then
conquer
,
they
did
triumph
in
the
very
midst
of
their
unparalleld
and
matchless
sufferings
:
so
that
they
might
have
taken
up
that
comfortable
speech
of
the
Apostle
,
Rom.
8.37
.
In
all
these
things
we
are
more
then
Conquerors
.
And
what
were
those
things
?
see
at
the
35.
verse
,
In
tribulation
,
and
distress
,
and
persecution
,
and
famine
,
and
nakedness
,
and
peril
and
sword
:
then
which
there
are
no
greater
outward
evils
in
the
world
:
In
all
these
things
we
are
more
then
Conquerors
through
him
that
loved
us
.
4.
Or
if
God
do
not
keep
his
people
from
the
smart
,
at
least
he
keeps
them
from
the
hurt
of
their
afflictions
.
The
world
indeed
may
persecute
them
,
and
that
to
the
very
death
;
they
may
take
away
their
names
,
their
estates
,
their
lives
from
them
;
but
though
they
kill
them
,
they
can
never
hurt
them
.
God
keeps
them
from
the
evil
of
all
this
,
from
the
evil
in
the
world
,
as
you
have
it
in
my
Text
;
what
ever
comes
upon
them
,
they
are
no
losers
in
the
main
,
but
gainers
rather
.
All
things
are
for
their
sakes
,
saith
the
Apostle
,
2
Cor.
4.15
.
for
their
profit
and
advantage
;
Yea
,
though
the
outward
man
perish
,
by
reason
of
the
length
or
violence
of
the
affliction
,
the
inward
man
is
renewed
day
by
day
.
Their
afflictions
work
out
for
them
a
far
more
exceeding
and
eternal
weight
of
glory
.
They
may
suffer
grievously
,
their
sufferings
may
deprive
them
of
the
life
of
nature
,
but
they
cannot
deprive
them
of
the
life
of
grace
,
or
glory
:
They
may
be
persecuted
,
but
they
cannot
be
forsaken
totally
and
finally
;
they
may
be
cast
down
,
but
they
cannot
be
destroyed
,
2
Cor.
4.9
.
They
may
be
destroyd
as
men
;
but
they
can
never
be
destroyd
as
Saints
:
In
this
respect
they
are
like
Mount
Sion
that
can
never
be
removed
:
The
rain
descended
,
saith
our
Saviour
,
and
the
floods
came
,
and
the
wind
blew
and
beat
upon
the
house
,
and
it
fell
not
;
for
it
was
founded
upon
a
rock
,
Mat.
7.25
.
q.d.
Nothing
can
hurt
or
overthrow
him
that
is
built
on
Jesus
Christ
,
he
shall
stand
fast
for
evermore
.
Nay
to
go
a
little
further
,
God
doth
not
only
keep
them
that
belong
to
Jesus
Christ
from
the
hurt
of
their
afflictions
,
but
more
then
so
,
he
doth
them
much
good
by
them
;
that
they
may
say
as
David
doth
when
all
is
ended
,
It
is
good
for
me
that
I
have
been
afflicted
.
I
give
you
but
a
taste
of
this
,
and
I
have
done
with
Explication
.
1.
Sometimes
he
awakens
them
by
their
afflictions
;
they
are
sleepy
and
secure
,
and
God
jogges
and
startles
them
,
and
rouzes
them
by
this
means
;
When
men
are
bound
in
fetters
,
saith
Elihu
,
and
held
fast
in
the
cords
of
their
afflictions
,
so
that
they
are
not
able
to
unlooose
themselves
and
get
away
:
what
then
?
why
then
he
sheweth
them
their
works
,
and
their
transgressions
that
they
have
exceeded
in
:
q.d.
At
such
a
time
his
manner
is
to
represent
their
sins
to
them
,
with
all
their
circumstantial
aggravations
:
See
an
example
of
it
in
the
Lords
own
people
,
Gen.
42.21
.
when
Josephs
Brethren
saw
themselves
taken
for
spies
in
Egypt
,
and
so
in
present
danger
of
their
lives
,
the
sin
they
had
committed
many
years
ago
,
came
as
fresh
into
their
minds
,
and
lay
as
heavy
on
their
Consciences
,
as
if
it
had
been
newly
done
.
I
know
that
troubles
and
distresses
,
and
the
approach
of
death
it self
,
hath
not
always
this
effect
on
all
men
;
the
Lord
hath
poured
on
some
the
spirit
of
slumber
:
but
usually
they
have
on
Gods
people
.
2.
Sometimes
God
abates
their
pride
by
their
afflictions
:
There
is
not
any
sin
that
makes
a
man
more
odious
to
the
Lord
then
pride
doth
,
or
is
a
greater
bar
to
his
salvation
;
All
that
are
proud
in
heart
are
an
abomination
to
him
,
Prov.
16.5
.
neither
is
there
are
any
man
but
hath
some
reliques
of
this
leaven
in
him
,
which
puffeth
up
his
heart
,
and
makes
him
swell
beyond
measure
:
Yea
,
the
choicest
of
the
Saints
,
have
mighty
inclinations
to
it
,
especially
if
all
things
go
on
their
side
.
As
it
is
said
of
Hezekiah
,
when
he
was
put
into
a
prosperous
estate
,
his
heart
was
lifted
up
,
2
Chron.
32.25
.
and
therefore
God
exposes
them
to
sharp
afflictions
,
that
he
may
hide
the
pride
of
man
,
as
the
expression
is
,
Joh
33.17
.
that
he
may
lessen
and
abate
,
and
wear
it
out
,
till
it
be
not
to
be
seen
.
3.
Sometimes
God
draws
his
people
nearer
to
himself
by
their
afflictions
.
In
their
affliction
they
will
seek
me
early
,
saith
the
Lord
of
his
people
,
Hos.
5.15
.
It
seems
they
had
been
wofully
regardless
of
the
Lord
in
former
times
of
happiness
,
and
peace
,
and
comfort
;
but
saith
the
Lord
,
In
their
affliction
they
will
hasten
to
me
,
they
will
be
eager
after
me
,
and
never
rest
till
they
have
found
me
:
And
this
you
shall
observe
to
be
the
disposition
of
the
sons
men
;
yea
of
the
best
and
holyest
of
them
;
they
look
not
after
God
so
much
at
any
time
,
as
when
they
are
in
greatest
exigencies
and
distresses
.
And
as
the
sails
,
though
they
be
some
addition
to
the
burthen
of
the
ship
,
yet
they
help
it
on
the
faster
to
the
Haven
:
So
crosses
and
afflictions
,
though
they
be
a
burthen
to
us
,
yet
they
hasten
us
to
God
,
and
draw
us
on
the
faster
to
the
port
of
happiness
:
And
therefore
God
relating
divers
judgements
which
he
was
resolved
to
bring
upon
his
own
people
,
by
which
he
meant
to
strip
them
naked
of
all
outward
comforts
,
at
length
concludes
that
this
should
be
the
issue
of
it
,
Isa.
17.7
.
At
that
day
shall
they
look
unto
their
Maker
,
and
their
eyes
shall
have
respect
unto
the
Holy
One
of
Israel
.
It
is
a
miserable
thing
,
yet
so
it
is
,
as
long
as
we
have
any
thing
on
earth
to
rest
upon
,
we
enquire
not
after
God
:
With
Noahs
Dove
,
if
we
can
find
a
twig
to
pitch
upon
,
we
are
regardless
of
the
Ark
;
and
therefore
God
by
heavy
crosses
and
afflictions
strips
us
of
these
outward
helps
,
and
strikes
away
the
earthly
things
by
which
we
stand
,
and
when
we
know
not
what
to
do
;
when
we
are
driven
out
of
all
our
holes
,
then
our
eyes
are
upon
God
;
when
we
look
on
every
hand
,
and
refuge
fails
us
every
way
,
and
no
man
careth
for
our
souls
,
then
we
address
our selves
to
God
,
and
say
to
him
,
Thou
art
our
refuge
,
Psal.
142.4
.
It
seems
that
David
,
though
he
were
a
holy
man
,
was
very
apt
,
while
he
was
furnished
with
these
outward
favors
,
to
rely
too
much
upon
them
,
so
far
as
to
neglect
the
Lord
.
But
when
the
Lord
by
crosses
and
afflictions
took
them
from
him
,
or
made
him
see
the
vanity
and
insufficiency
of
them
,
then
he
cryed
out
,
And
now
Lord
,
what
wait
I
for
?
my
hope
is
in
thee
;
now
I
have
tryed
how
fickle
,
and
how
vain
the
creature
is
;
now
I
perceive
by
sensible
experience
,
that
no
help
is
in
it
;
Now
Lord
what
wait
I
for
?
&c.
And
thus
I
think
I
have
sufficiently
cleared
the
point
;
God
can
and
will
preserve
,
&c.
To
add
a
word
or
two
for
Application
.
Vse
.
This
serves
to
let
us
see
the
admirable
and
transcendent
happiness
of
all
that
have
an
interest
in
Jesus
Christ
,
in
this
respect
that
they
are
safe
from
all
evil
.
God
will
withhold
no
good
from
them
,
as
the
Prophet
David
speaks
;
and
then
upon
the
other
side
,
he
will
keep
all
evil
from
them
,
as
you
have
it
in
my
Text.
Beloved
,
we
are
here
in
an
uncomfortable
place
,
a
wicked
world
,
in
which
we
are
exposed
(
as
considered
in
our selves
)
to
all
evil
.
We
are
exempt
from
no
temptation
;
No
not
the
blackest
and
the
bloodlest
,
to
the
very
worst
of
sins
.
We
are
secure
from
no
affliction
,
no
not
the
sharpest
and
the
most
extream
.
If
there
be
any
worse
then
other
,
which
we
conceive
would
be
most
bitter
and
intolerable
to
us
,
it
is
going
in
the
world
,
and
it
may
seise
on
us
as
well
as
others
:
Yea
,
we
are
always
bearing
with
us
in
our
bosoms
,
that
which
is
infinitely
worse
then
both
the
other
,
viz.
the
evil
of
corruption
:
so
that
we
seem
to
be
in
a
very
sad
condition
.
But
yet
this
comfort
waits
upon
us
still
,
the
Lord
will
surely
keep
us
absolutely
free
from
the
evil
of
them
all
.
The
worst
of
them
may
do
us
good
,
but
it
shall
never
do
us
hurt
,
as
long
as
there
is
any
vertue
in
our
Saviours
Intercession
,
as
long
as
he
hath
any
interest
in
God
the
Father
.
And
therefore
when
we
look
upon
the
world
,
and
see
it
marching
out
against
us
with
bloody
persecutions
and
afflictions
;
when
we
look
upon
the
Devil
,
and
see
him
ready
to
assault
us
with
his
fiery
darts
,
and
fierce
tentations
;
when
we
look
inward
to
our
own
hearts
,
and
see
such
swarms
of
hellish
lusts
and
base
corruptions
there
,
and
are
ready
to
cry
out
in
the
anguish
of
our
souls
,
Oh
miserable
men
that
we
are
,
who
shall
deliver
us
!
let
us
look
up
to
Jesus
Christ
,
and
think
upon
his
powerful
Intercession
with
the
Father
,
that
he
hath
prayed
him
to
preserve
and
keep
us
from
all
the
evil
in
the
world
,
and
so
let
us
be
quiet
and
secure
:
Let
us
say
as
David
once
,
Though
I
walk
in
the
valley
of
the
shadow
of
death
,
among
men
,
among
Devils
,
among
temptations
,
and
corruptions
,
and
afflictions
of
all
sorts
,
of
all
sizes
,
yet
I
will
not
be
afraid
;
for
Christ
hath
interceded
for
me
to
the
Father
,
and
he
will
certainly
preserve
me
from
the
hurt
of
all
these
;
He
will
keep
me
from
every
evil
work
,
and
preserve
me
to
his
heavenly
Kingdom
.
JOHN
17.16
.
They
are
not
of
the
world
,
even
as
I
am
not
,
&c.
AND
thus
far
of
the
Second
Argument
with
which
our
Saviour
presseth
and
enforceth
his
Petition
to
his
Father
,
together
with
the
Explication
of
it
.
To
this
he
adds
a
repetition
of
that
which
he
delivered
word
for
word
before
,
as
you
shall
see
if
you
compare
them
both
together
.
They
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
He
said
before
,
I
have
given
them
thy
Word
,
and
the
world
hath
hated
them
,
because
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
And
here
again
,
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
So
that
you
see
my
Brethren
,
Repetition
of
the
self
same
thing
,
and
in
the
self
same
words
in
Prayer
,
is
not
to
be
condemned
in
all
cases
.
Our
Saviour
as
he
is
our
Mediator
to
pray
for
us
,
so
he
is
our
Master
too
,
to
instruct
us
how
to
pray
;
Master
,
say
the
Disciples
to
our
Saviour
,
Luk.
11.1
.
teach
us
to
pray
as
John
also
taught
his
Disciples
.
And
he
teaches
us
to
pray
not
by
his
precept
only
,
but
by
example
too
.
And
in
the
latter
way
he
teaches
us
in
this
place
,
to
fetch
over
things
again
that
have
been
said
before
in
prayer
,
yea
,
sometimes
in
the
very
same
expressions
.
And
in
another
place
the
Holy
Ghost
observeth
of
him
,
that
he
prayed
a
second
and
a
third
time
,
saying
the
very
same
words
,
Matth.
26.44
.
He
could
have
varied
,
but
he
would
not
varie
,
because
his
judgement
and
affection
led
him
into
the
very
same
tract
wherein
he
had
gone
once
or
twice
before
.
And
so
when
repetitions
are
not
of
necessity
,
but
out
of
choise
,
because
the
zeal
and
fervor
of
the
speaker
draws
him
and
invites
him
to
it
,
they
are
sometimes
of
very
good
use
.
Indeed
our
Saviour
,
I
acknowledge
,
interdicteth
repetitions
:
but
mark
,
what
repetitions
my
Beloved
;
Battologies
,
vain
repetitions
:
When
ye
pray
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
use
no
vain
repetitions
,
as
the
Heathens
do
,
and
as
the
Papists
do
,
who
use
to
babble
over
so
many
Pater
Nosters
,
and
so
many
Ave
Maries
,
and
think
to
be
heard
for
their
much
speaking
,
as
it
is
added
there
in
that
place
,
Mat.
6.7
.
Observe
it
well
;
our
Saviour
saith
not
,
use
no
repetitions
;
but
use
no
vain
repetitions
.
And
when
they
flow
from
the
strength
of
the
affection
,
that
knows
not
which
way
to
get
off
from
some
considerable
and
important
thing
,
as
you
may
note
in
David
,
and
other
Saints
in
Scripture
,
they
are
not
vain
,
but
to
very
good
purpose
.
What
was
our
Saviours
purpose
in
the
repetition
that
he
uses
in
my
Text
,
is
diversly
conceived
by
those
that
write
upon
it
.
Once
this
is
evident
to
me
,
there
is
the
same
occasion
for
the
repetition
,
that
there
was
for
the
mention
of
the
self-same
thing
before
.
Before
,
the
hatred
to
which
they
were
exposed
in
the
world
,
and
here
the
evil
which
they
were
like
to
suffer
from
the
world
,
of
both
which
this
was
the
true
reason
,
because
indeed
they
were
not
of
this
world
but
of
another
.
There
,
saith
our
Saviour
,
the
world
hath
hated
them
;
how
so
?
They
are
not
of
the
world
,
even
as
I
am
not
of
this
world
.
Here
saith
our
Saviour
,
I
pray
thee
Father
,
keep
them
from
the
evil
of
the
world
.
Why
,
are
they
like
to
suffer
evil
from
the
world
?
how
so
?
The
same
again
,
They
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
And
he
would
have
it
to
be
very
well
observed
,
that
all
the
hatred
and
injurious
dealing
,
to
which
his
poor
Disciples
were
exposed
in
the
world
,
proceeded
not
from
any
fault
of
theirs
,
but
it
was
meerly
upon
this
account
,
because
they
were
not
of
the
world
,
but
were
conformable
to
Christ
himself
in
this
particular
:
The
world
likes
them
much
the
worse
,
because
they
were
in
this
respect
like
Christ
.
I
shall
not
now
insist
upon
the
words
as
considered
in
dependence
,
and
as
they
are
a
reason
of
the
evil
usage
which
Christs
Disciples
use
to
meet
withal
in
this
world
;
For
this
I
did
when
I
last
met
with
them
;
But
I
shall
take
them
absolutely
as
considered
in
themselves
:
And
so
they
yield
us
out
this
general
Observation
.
DOCTRINE
That
Christs
Disciples
are
in
this
respect
like
Christ
himself
,
that
they
are
of
another
world
as
he
is
.
There
are
two
things
in
the
point
,
which
I
shall
clear
distinctly
and
in
order
:
First
Christ
himself
is
not
of
this
world
,
but
of
another
.
Then
Christs
Disciples
are
in
this
respect
like
him
.
They
are
like
him
many
ways
,
in
many
things
,
and
especially
in
this
among
the
rest
,
That
they
are
not
of
the
world
,
as
he
is
not
of
the
world
.
As
for
the
first
of
these
,
That
Christ
himself
is
not
of
this
world
,
but
of
another
,
you
see
it
is
his
own
express
assertion
in
my
Text
,
I
am
not
of
this
world
:
He
doth
not
say
,
I
am
not
in
this
world
;
for
that
indeed
he
could
not
say
when
he
made
this
prayer
;
Nay
,
he
saith
the
contrary
but
a
verse
or
two
before
,
These
things
speak
I
in
the
world
.
But
I
am
not
of
this
world
,
this
he
affirmeth
here
,
and
in
divers
others
places
:
Though
he
were
really
a
man
,
yet
he
was
not
like
other
men
,
at
least
not
like
worldly
men
in
this
regard
,
as
he
told
the
Pharisees
,
Joh.
8.23
.
Ye
are
of
this
world
,
I
am
not
of
this
world
.
Now
to
open
this
a
little
,
I
shall
shew
you
particularly
and
distinctly
that
Jesus
Christ
when
he
was
here
in
this
world
,
yet
he
was
not
of
this
world
,
but
of
another
,
especially
in
these
respects
.
As
first
because
he
came
from
another
world
.
And
secondly
,
because
he
lived
in
another
world
.
And
thirdly
,
because
he
went
to
another
world
;
I
shall
follow
these
in
order
.
1.
Jesus
Christ
when
he
was
here
in
this
world
,
yet
he
was
not
of
this
world
,
but
of
another
,
because
he
came
from
another
world
:
And
he
was
more
properly
of
the
world
he
came
from
,
then
of
the
world
he
sojourned
in
for
a
little
space
only
.
And
thus
he
argues
with
the
Jews
,
in
the
fore-alleadged
Scripture
,
Joh.
8.23
.
Ye
are
from
beneath
,
I
am
from
above
,
saith
he
.
And
what
doth
he
infer
upon
it
?
Ye
are
of
this
world
,
I
am
not
of
this
world
.
You
see
both
the
clauses
answer
one
another
;
Ye
are
from
beneath
,
and
therefore
ye
are
of
this
world
.
I
am
from
above
,
and
therefore
I
am
not
of
this
world
;
In
this
respect
he
is
called
the
Lord
from
heaven
,
1
Cor.
15.47
.
Observe
it
,
not
the
Lord
in
heaven
,
but
the
Lord
from
heaven
:
and
that
not
only
with
relation
to
his
second
,
but
also
to
his
first
coming
;
No
man
hath
ascended
up
to
heaven
,
saith
our
Saviour
Christ
himself
,
Joh.
3.13
.
but
he
that
came
down
from
heaven
.
So
that
when
he
was
incarnate
,
he
came
down
from
heaven
in
a
sense
;
for
of
this
our
Saviour
speaks
in
that
place
:
And
to
this
speech
of
Christ
it
is
that
the
Apostle
Paul
alludeth
,
when
speaking
of
our
Saviour
Christs
ascension
,
Ephes.
4.8
.
he
addeth
presently
by
way
of
Explication
,
Now
that
he
ascended
,
what
is
it
but
that
he
also
first
descended
into
the
lower
parts
of
the
earth
?
So
then
,
descend
he
did
at
first
from
heaven
,
as
after
he
ascended
up
again
to
heaven
.
And
because
he
came
from
heaven
,
he
is
more
properly
of
heaven
,
then
of
earth
;
as
the
Apostle
Paul
insinuates
very
clearly
,
when
he
calls
him
the
Lord
from
heaven
,
heavenly
,
1
Cor.
15.47
,
48.
Because
from
heaven
,
therefore
heavenly
,
not
of
this
world
,
but
of
another
.
2.
Jesus
Christ
when
he
was
here
in
this
world
,
yet
he
was
not
of
this
world
,
but
of
another
,
because
he
lived
in
another
;
Here
he
breathed
,
but
there
he
lived
;
he
did
not
live
the
life
of
this
world
,
but
the
life
of
heaven
;
and
that
not
in
expectation
,
as
we
do
,
but
in
fruition
;
He
lived
the
life
of
perfect
righteousness
and
perfect
holiness
,
the
life
of
Angels
;
yea
,
a
life
above
Angels
while
he
was
here
in
this
world
:
That
life
which
is
to
be
attained
by
us
,
nowhere
but
in
heaven
only
,
Christ
lived
here
in
this
world
;
and
this
perhaps
was
partly
aimed
at
by
our
Saviour
in
that
speech
of
his
,
Joh.
3.13
.
No
man
hath
ascended
up
to
heaven
,
but
he
that
came
down
from
heaven
,
even
the
Son
of
man
which
is
in
heaven
:
He
was
then
come
down
from
heaven
,
he
was
then
upon
the
earth
when
he
spake
these
words
.
And
yet
he
addeth
,
he
was
then
in
heaven
too
,
even
the
Son
of
man
which
is
in
heaven
.
And
he
was
then
in
heaven
,
not
only
as
the
Son
of
God
,
but
as
the
Son
of
man
too
.
Virtually
he
was
there
,
though
he
were
not
locally
:
His
life
did
relish
infinitely
more
of
heaven
then
of
earth
.
And
therefore
it
is
very
notable
that
he
disclaimed
all
medling
with
these
earthly
things
;
he
would
not
once
so
much
as
touch
with
them
,
neither
as
a
Judge
or
a
divider
,
as
himself
professeth
,
Luk.
12.14
.
nor
as
possessor
neither
.
It
's
true
,
he
was
a
King
,
as
he
implicitely
acknowledges
to
Pilate
;
and
he
had
a
kind
of
Kingdom
while
he
was
here
in
this
world
,
but
it
was
not
of
this
world
;
My
Kingdom
is
not
of
this
world
,
saith
Christ
himself
,
Joh.
18.36
.
And
therefore
he
did
nor
erect
it
outwardly
,
with
any
outward
policy
and
splendour
among
men
,
but
he
did
only
set
it
up
in
the
hearts
of
a
few
despised
people
,
to
whom
he
said
,
My
Kingdom
is
within
you
;
Luk.
17.21
.
And
so
in
every
thing
,
my
Brethren
,
he
avoided
such
a
conversation
as
might
intimate
him
to
be
one
of
this
world
.
3.
Jesus
Christ
when
he
was
here
in
this
world
,
yet
he
was
not
of
this
world
,
but
of
another
,
because
indeed
he
was
but
going
to
another
world
;
From
another
world
he
came
,
as
you
have
heard
before
,
and
to
another
world
he
was
about
to
go
.
Only
he
tarried
here
a
little
,
about
some
weighty
and
important
business
which
his
Father
sent
him
down
into
this
lower
world
to
do
,
and
as
soon
as
that
was
ended
,
he
returned
to
heaven
again
.
So
that
you
see
,
brethren
,
he
conversed
here
but
as
a
Messenger
from
God
the
Father
,
whose
errand
he
came
down
upon
,
and
to
whom
he
was
to
go
,
assoon
as
he
had
finished
what
he
came
for
.
And
therefore
he
avoided
any
kind
of
setlement
in
this
world
,
any
way
of
making
this
his
fixed
habitation
,
as
he
told
the
Scribe
that
was
about
to
follow
him
,
Mat.
8.20
.
The
Foxes
have
holes
,
and
the
Birds
of
the
air
have
nests
,
but
the
Son
of
man
hath
not
where
to
lay
his
head
.
Yea
,
he
professed
that
he
was
not
in
the
world
,
while
he
was
here
,
because
indeed
he
was
not
to
continue
here
;
he
was
shortly
to
depart
,
he
was
as
good
as
gone
already
,
as
in
this
Chapter
I
am
handling
,
ver.
11.
And
now
I
am
no
more
in
the
world
,
but
I
come
to
th●e
.
And
this
for
cleering
of
the
former
member
of
the
point
,
that
Christ
himself
is
not
of
this
world
,
but
of
another
.
Now
for
the
second
branch
,
that
Christs
Disciples
are
in
this
respect
like
Christ
himself
,
this
lies
before
you
in
the
letter
of
the
text
,
They
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
And
this
our
Saviour
often
minds
them
of
,
as
you
may
see
that
place
for
instance
,
to
name
no
more
at
this
time
,
John
15.19
.
Ye
are
not
of
the
world
,
saith
he
,
but
I
have
chosen
you
out
of
the
world
.
Indeed
,
as
Christ
is
,
so
they
are
in
this
world
,
as
the
Apostle
speaks
,
1
John
4.7
.
So
in
this
world
,
that
they
are
not
of
the
world
.
And
that
in
all
the
three
respects
wherein
we
have
clearly
shewed
you
that
Christ
is
not
of
this
world
,
but
of
another
.
1.
Christs
Disciples
came
from
another
world
,
and
so
in
that
respect
they
are
not
of
the
world
,
as
Christ
is
not
of
the
world
.
I
say
they
came
originally
from
another
world
,
although
not
as
they
are
men
,
yet
as
they
are
Saints
and
Christians
:
So
they
are
from
above
of
God
,
they
are
his
off-spring
,
as
Paul
said
to
the
Athenians
,
God
is
their
Father
,
for
they
are
begotten
of
him
,
1
John
5.18
.
And
God
is
their
Mother
too
,
for
they
are
born
of
him
,
1
Iohn
3.9
.
So
that
you
see
,
they
are
no
less
then
a
divine
and
heavenly
generation
.
And
they
are
members
of
the
New
Jerusalem
,
which
John
saw
coming
down
from
heaven
,
Apoc.
21.2
.
They
are
only
for
a
while
let
down
from
heaven
in
a
sheet
,
as
the
creatures
were
to
Peter
in
a
vision
,
and
so
taken
up
again
.
2.
As
Christs
Disciples
came
from
another
world
,
so
they
live
in
another
world
,
and
so
in
that
respect
they
are
not
of
the
world
,
as
Christ
is
not
of
the
world
;
Their
Conversation
is
in
heaven
,
as
the
Apostle
speaks
,
Phil.
3.20
.
With
the
woman
,
Apoc.
12.
they
tread
the
Moon
,
this
variable
and
unconstant
world
under
their
feet
.
Trample
with
a
disdainfull
and
a
holy
scorn
upon
earth
and
earthly
things
.
Honors
are
too
ignoble
to
command
them
,
riches
too
poor
to
buy
them
,
pleasures
too
fleeting
to
allure
them
.
Sometimes
they
are
transported
(
as
it
were
)
rapt
and
taken
up
into
heaven
in
sweet
Soliloquies
,
and
in
holy
contemplations
,
ravished
beyond
themselves
with
cleer
and
comfortable
apprehensions
of
their
Fathers
love
.
Indeed
they
get
above
the
world
,
they
soare
higher
then
the
earth
,
their
treasure
is
in
heaven
,
and
there
are
their
hearts
also
:
Their
life
is
Angel-like
:
they
live
with
men
indeed
,
but
walk
with
God
,
as
Moses
speaks
of
Enoch
.
They
have
their
eyes
on
him
(
as
Moses
)
they
see
him
who
is
invisible
,
and
they
are
taken
up
with
him
in
all
their
wayes
and
actions
.
They
are
acquainted
very
well
with
the
Almighty
,
(
to
use
the
phrase
of
holy
Job
)
they
converse
with
God
here
,
come
very
often
to
his
house
,
now
and
then
sup
with
him
,
speak
with
him
twice
a
day
at
least
,
and
that
in
a
familiar
way
,
untill
at
length
they
be
admitted
to
a
more
neer
and
intimate
enjoyment
of
the
Lord
for
ever
,
1
Thes.
4.17
.
till
they
be
caught
up
(
as
they
were
first
let
down
,
)
to
meet
him
,
and
so
to
be
for
ever
with
the
Lord
.
3.
Christs
Disciples
are
going
to
another
world
,
and
so
in
that
respect
they
are
not
of
the
world
,
as
Christ
is
not
of
the
world
,
because
the
world
is
not
their
fixed
habitation
;
It
is
the
character
of
wicked
wretches
,
that
they
are
men
of
this
world
,
and
that
they
have
their
portion
here
,
Psal.
17.14
.
In
which
respect
the
Prophet
sets
them
in
opposition
to
the
Saints
.
And
so
ungodly
men
are
stiled
the
inhabitants
and
the
indwellers
of
the
earth
,
very
often
in
the
Book
of
Revelation
.
But
now
the
Christian
on
the
other
side
,
is
not
a
dweller
but
a
stranger
on
the
earth
.
And
this
the
Saints
of
God
have
frequently
professed
in
the
Scriptures
.
The
Fathers
,
they
acknowledged
(
as
the
Apostle
Paul
observeth
,
Heb.
11.13
.
)
that
they
were
forreigners
and
pilgrims
here
.
And
Abraham
,
as
the
same
Apostle
notes
,
sojourned
in
the
Land
of
promise
.
Observe
it
well
,
he
did
not
dwell
there
,
but
sojourned
as
in
a
strange
Countrey
,
Heb.
11.9
.
And
why
?
because
he
looked
for
a
City
where
he
meant
to
dwell
:
he
had
it
not
,
but
he
expected
it
and
looked
for
it
.
And
this
is
that
which
the
Apostle
Paul
professeth
in
the
name
of
all
the
faithfull
,
that
they
had
no
continuing
City
here
(
no
City
that
they
meant
to
settle
in
)
but
they
sought
for
one
to
come
.
This
was
the
City
that
the
Fathers
saw
a
great
way
of
,
and
made
towards
.
And
so
despising
all
the
happiness
and
glory
of
the
present
world
,
where
they
were
strangers
,
and
in
which
they
were
tarrying
only
for
a
little
space
,
they
set
their
eyes
and
hearts
on
this
which
was
their
own
Countrey
,
Heb.
11.19
.
They
desired
a
better
Countrey
which
was
an
heavenly
,
where
God
had
prepared
for
them
a
City
.
And
the
same
disposition
you
may
note
in
others
of
the
faithfull
mentioned
there
in
that
Chapter
.
Use
1
Is
it
so
that
Christs
Disciples
are
in
this
respect
like
Christ
himself
,
that
they
are
of
another
world
as
he
is
?
Then
let
us
prove
our selves
by
this
my
brethren
,
whither
we
be
Christs
Disciples
,
yea
or
no.
If
we
be
the
indwellers
of
the
earth
,
if
we
be
at
home
here
,
if
we
have
our
portion
here
,
no
portion
in
the
other
world
,
we
are
none
of
Christs
Disciples
.
No
,
no
;
if
we
belong
to
him
we
are
strangers
in
the
earth
,
we
are
absent
from
our
home
while
we
are
here
;
we
are
not
of
the
world
as
Christ
is
not
of
the
world
;
and
whether
we
be
so
or
no
,
we
may
discover
by
these
evidences
following
.
They
that
are
not
of
this
world
,
are
not
in
all
respects
conformed
to
it
;
they
fashion
not
themselves
according
to
the
world
,
Rom.
12.2
.
they
walk
not
according
to
the
course
of
this
world
,
Ephes.
2.2
.
As
Turks
and
Spaniards
are
not
like
to
Englishmen
,
they
have
another
kind
of
visage
,
another
garb
and
habit
,
and
the
like
:
So
they
that
are
not
of
this
world
differ
manifestly
from
it
.
There
is
a
clear
distinction
to
be
made
between
them
and
worldly
men
,
by
any
man
that
marks
them
well
,
and
hath
his
Judgement
exercised
to
discern
.
There
are
none
like
them
in
the
earth
;
their
wayes
are
of
another
fashion
then
the
wayes
of
other
men
.
Now
I
beseech
you
,
my
beloved
,
think
upon
it
;
If
you
be
fashioned
to
this
world
,
if
you
be
carried
with
a
swinge
of
the
prophane
and
vitious
times
and
places
where
you
live
,
if
you
run
down
the
stream
with
others
,
if
you
sleep
as
others
do
,
1
Thes.
5.6
.
if
you
swear
as
others
do
,
if
you
run
out
with
others
to
the
same
excess
of
riot
,
you
are
surely
of
this
world
,
and
not
the
other
.
They
that
are
not
of
this
world
,
but
of
the
other
,
have
a
very
dear
affection
to
those
of
the
other
world
.
If
travellers
and
strangers
meet
with
any
of
their
Countreymen
in
a
remote
and
forreign
Land
;
how
lovingly
do
they
embrace
them
?
What
kindness
do
they
shew
them
?
how
are
they
knit
together
in
a
bond
of
love
?
Just
so
it
is
with
Christs
Disciples
;
if
at
any
time
they
light
on
those
who
are
not
of
this
world
,
but
of
the
other
as
themselves
are
,
they
are
taken
up
with
joy
,
and
presently
their
hearts
and
their
affections
,
by
a
kind
of
sympathie
do
wonderfully
close
together
.
And
therefore
those
dissemblers
deal
too
grosly
to
deceive
(
si
tamen
Hypocrisis
dici
debeat
,
quae
jam
latere
prae
abundantia
non
potest
,
prae
impudentia
non
quaerit
,
as
Bernard
speaks
)
who
would
be
taken
to
be
Christs
Disciples
,
while
their
companions
and
their
bosome
friends
are
the
men
of
this
world
;
yea
Traytors
to
the
place
to
which
they
would
be
thought
to
appertain
.
And
others
hate
the
very
men
whom
Christ
hath
called
out
of
the
world
:
holiness
whereever
they
find
it
being
the
object
of
their
fury
.
Suppose
thou
wert
in
Italy
,
or
in
another
forreign
land
,
and
there
shouldst
meet
an
Englishman
,
wouldst
thou
mock
and
scoff
at
him
?
wouldst
thou
deride
and
jear
the
fashion
of
his
Hat
,
and
Cloak
,
and
Sute
,
the
manner
of
his
Complement
,
his
Gate
,
and
Carriage
,
&
c.
?
wouldst
thou
procure
him
to
be
taken
up
,
imprisoned
,
put
to
death
?
Thy
earthly
Countrey
would
not
own
thee
,
if
thou
shouldst
be
so
unworthy
:
and
truly
Heaven
will
not
own
the
men
who
deal
thus
basely
and
injuriously
with
the
inhabitants
of
that
Countrey
.
They
that
are
not
of
this
world
,
their
language
is
not
of
this
world
but
of
the
other
:
they
speak
the
tongue
of
the
heavenly
Canaan
,
their
speech
is
gratious
,
and
usually
to
glorifie
their
God
,
or
to
edifie
their
brethren
;
But
they
that
are
of
this
world
,
they
speak
of
this
world
,
1
Iohn
4.5
.
Shibboleth
never
discried
so
many
Ephramites
as
this
doth
worldly
men
.
Of
what
place
are
they
inhabitants
whose
language
is
so
harsh
and
tart
,
whose
mouths
are
full
of
cursings
and
bitterness
,
the
poyson
of
Aspes
being
under
their
lips
?
Where
dwell
they
(
Alas
too
neer
us
)
who
cannot
speak
almost
without
an
oath
,
whose
tongues
are
alwayes
dipping
in
that
blood
which
was
shed
for
mans
salvation
?
Are
they
inhabitants
of
the
Celestial
Canaan
,
whose
tongues
are
keen
as
swords
,
and
sharp
as
Arrows
,
to
hew
and
wound
their
brethrens
names
?
Shall
I
say
that
man
or
woman
is
of
heaven
,
whose
tongue
is
set
on
fire
of
hell
?
To
what
place
do
they
appertain
,
whose
speech
is
stuft
with
filthiness
and
ribauldry
,
whose
words
are
rotten
?
as
the
Apostles
speaks
.
Brethren
,
do
not
deceive
your selves
;
if
you
cannot
speak
the
language
,
you
belong
not
to
the
Countrey
.
Use
2
Is
it
so
that
Christs
Disciples
are
in
this
respect
like
Christ
himself
that
they
are
of
another
world
as
he
is
?
No
marvel
then
though
they
be
made
a
gazing
stock
and
a
wonder
in
the
world
.
If
Turks
or
Indians
walk
along
the
streets
,
the
common
people
use
to
gaze
upon
them
,
and
so
wonder
at
their
habit
and
deportment
,
&c.
And
are
not
Christs
Disciples
of
another
Countrey
,
yea
of
an
other
world
?
Are
they
not
men
of
singularity
?
Are
not
their
wayes
and
fashions
divers
from
the
fashions
of
this
world
?
No
marvell
then
though
they
be
men
of
wonder
as
the
Prophet
speaks
,
Zac.
3.8
.
though
they
be
hooted
at
,
and
though
they
be
made
as
spectacles
and
gazing
stocks
to
worldly
men
.
Use
3
Is
it
so
that
Christs
Disciples
,
&c.
Then
let
them
live
like
men
of
another
world
,
shining
as
lights
amidst
a
perverse
and
crooked
generation
that
sit
in
darkness
and
in
the
shaddow
of
death
.
Let
Heaven
appear
in
their
discourses
,
and
their
Conversation
.
Here
we
may
remain
,
and
must
,
till
God
be
pleased
to
call
us
hence
;
but
our
continuance
here
must
be
accompanied
with
a
reserved
exemption
of
our selves
from
the
Contagion
of
the
times
,
and
with
an
earnest
and
unwearied
striving
against
the
stream
of
the
corruptions
of
the
places
where
we
live
;
not
following
a
multitude
to
do
evil
.
We
must
be
separated
from
the
world
(
my
brethren
)
not
in
place
but
in
affection
and
in
Conversation
.
I
pray
not
,
saith
our
Saviour
,
ver.
15.
of
this
Chapter
,
that
thou
wouldst
take
them
out
of
the
world
,
but
that
thou
shouldst
keep
them
from
the
evil
.
We
must
not
on
consideration
of
the
notorious
lewdness
and
prophaness
of
the
inhabitants
of
this
world
,
who
vex
our
souls
with
their
ungodly
deeds
,
desire
the
Lord
to
carry
us
to
Heaven
in
a
fiery
Chariot
,
as
he
did
Elijah
,
to
take
us
presently
out
of
this
world
:
but
rather
to
preserve
us
in
it
,
that
we
may
keep
our
robes
pure
and
undefiled
among
so
many
garments
spotted
with
the
flesh
;
That
against
the
violent
and
restless
oppositions
and
temptations
of
the
world
and
worldly
men
,
we
may
stand
impregnable
,
shewing
our selves
the
sons
of
God
,
by
overcoming
it
and
them
.
The
veriest
wretch
may
keep
himself
from
grosser
acts
when
he
hath
no
occasions
nor
allurements
to
them
.
But
in
the
midst
of
millions
of
enticements
and
commanding
provocations
,
and
in
a
world
that
lies
in
wickedness
,
to
be
singular
in
goodness
,
this
is
indeed
like
Christs
Disciple
,
who
himself
was
holy
,
harmless
,
separate
from
sinners
.
It
was
Tullies
commendation
of
Muraena
,
Non
tam
lauda●d●s
Muraena
quod
in
Asia
vixerit
,
quam
quod
in
Asia
continenter
vixerit
.
Muraena
deserved
not
so
much
commendations
that
he
lived
in
Asia
,
as
that
he
lived
continently
there
,
amongst
such
a
loose
and
effaeminate
people
,
where
his
Chastity
must
of
necessity
suffer
many
encounters
;
And
Gods
,
of
Job
,
that
there
was
none
like
him
in
the
earth
.
Such
must
we
strive
to
be
,
and
come
as
neer
the
pattern
as
we
may
.
Use
4
Is
it
so
that
Christs
Disciples
,
&c.
Then
let
them
not
regard
this
world
nor
the
vanities
thereof
.
We
see
that
Travellers
and
Strangers
do
not
set
their
hearts
on
any
thing
they
meet
with
in
the
way
:
If
they
see
stately
Houses
,
Orchards
,
Gardens
,
if
they
hear
curious
musick
,
&c.
they
are
not
taken
up
with
these
things
.
No
,
they
keep
on
their
way
,
and
are
not
hindred
nor
withdrawn
by
the
most
pleasing
Avocations
.
Doth
any
Traveller
fall
a
building
at
his
Inn
?
a
planting
or
a
sowing
by
the
way
?
And
therefore
seeing
we
are
of
another
world
,
and
consequently
strangers
here
,
let
us
not
set
our
hearts
and
our
affections
on
the
things
that
are
beneath
,
but
on
the
things
that
are
above
;
let
us
use
this
world
as
though
we
used
it
not
,
for
necessity
alone
,
and
not
so
much
for
profit
or
delight
;
to
further
us
in
holy
duties
,
not
to
stop
;
us
to
help
heavenward
,
not
to
hinder
.
O
let
us
not
by
scraping
up
the
dung
of
this
world
,
disgrace
our
Countrey
,
and
bring
it
to
a
low
esteem
with
worldly
men
.
Let
it
not
be
said
to
us
,
as
Anacharsis
said
to
Atticus
,
opbraiding
him
because
he
was
a
Scythian
;
Mihi
inquit
dedecori
est
patria
,
at
patriae
tu
.
My
Countrey
is
a
shame
to
me
,
but
thou
art
dishonour
to
thy
Countrey
.
No
,
let
us
honour
it
:
let
carnal
wretches
know
that
it
is
a
wealthy
place
,
that
there
we
have
a
rich
inheritance
,
and
large
possessions
,
and
that
our
Father
(
who
is
king
thereof
)
is
well
able
to
provide
for
all
his
children
.
Is
it
so
that
Christs
Disciples
,
&c.
Then
let
us
not
desire
nor
fancy
Use
5
to
our selves
(
my
brethren
)
any
long
continuance
here
,
but
let
us
be
preparing
for
our
journey
home
.
A
stranger
makes
no
long
abode
or
residence
in
any
place
;
he
tarries
for
a
night
or
so
,
and
passeth
onward
to
the
Countrey
where
he
dwelleth
.
And
therefore
seeing
we
are
of
another
world
,
let
us
alwayes
be
thinking
of
our
journey
home
,
and
making
preparation
for
it
every
day
.
I
say
as
Moses
,
Deut.
32.29
.
O
that
men
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
Is
it
so
that
Christs
Disciples
,
&c.
Why
are
they
so
unwilling
then
Use
6
to
leave
this
world
?
Why
are
they
so
averse
from
death
and
dissolution
,
and
departure
hence
?
Indeed
for
wicked
and
ungodly
wretches
who
are
the
men
of
this
world
(
as
the
Psalmist
calls
them
)
who
have
their
portion
in
this
present
world
,
no
portion
in
the
other
,
it
is
no
wonder
that
they
should
be
loth
die
.
O
death
,
how
bitter
needs
must
thy
remembrance
be
to
him
that
lives
at
ease
and
rest
in
his
possessions
!
But
unto
you
who
are
of
another
world
,
I
say
as
Christ
to
his
Disciples
,
Arise
let
us
go
hence
.
Why
(
my
beloved
)
what
is
the
matter
with
you
?
What
,
are
you
loth
to
go
home
?
Methinks
you
should
consider
with
your selves
that
when
you
die
,
you
go
to
your
own
world
,
your
own
Father
,
your
own
friends
,
where
you
shall
be
as
welcome
as
your
hearts
can
wish
:
God
your
Father
will
receive
you
,
Christ
your
brother
will
embrace
you
,
Triumphant
Saints
and
Angels
will
rejoyce
in
you
:
And
after
all
the
troubles
of
a
tedious
journey
,
you
shall
sit
down
with
Abraham
,
Isaac
,
and
Jacob
,
in
the
Kingdom
of
Heaven
,
feasting
it
in
companies
,
feeding
on
the
hidden
Manna
,
and
drinking
deeply
of
the
pure
and
Christall
River
of
Water
of
Life
,
proceeding
from
the
Throne
of
God
and
of
the
Lamb.
And
who
would
willingly
remain
abroad
in
an
unpleasing
Pilgrimage
,
and
not
choose
rather
to
come
home
to
such
sweet
Company
,
and
to
such
blessed
Entertainment
as
this
is
!
And
thus
we
have
at
length
dispatched
the
first
part
of
our
Saviours
prayer
,
in
behalf
of
his
Apostles
and
Disciples
who
were
then
about
him
,
and
in
it
the
first
main
thing
which
he
desireth
for
them
,
preservation
.
The
second
follows
now
in
order
to
be
entred
on
,
and
here
the
main
thing
,
that
he
seeks
in
their
behalf
,
is
Sanctification
.
Sanctifie
them
through
thy
truth
,
thy
word
is
truth
.
And
here
we
have
two
things
to
be
considered
.
A
Supplication
,
and
an
Explication
.
First
,
We
have
here
our
Saviours
Supplication
to
his
Father
,
in
behalf
of
his
Apostles
and
Disciples
,
Sanctifie
them
through
thy
truth
.
And
then
we
have
this
Explication
,
in
which
he
shews
what
he
intends
by
truth
,
viz.
the
word
of
God
.
Sanctifie
them
with
thy
truth
,
thy
word
is
truth
.
Begin
we
with
the
Supplication
,
in
which
you
may
take
notice
with
me
,
of
these
two
particulars
.
First
,
the
thing
desired
,
Sanctification
:
Sanctifie
them
,
saith
our
Saviour
;
And
then
the
outward
instrumental
means
,
by
which
he
prayes
they
may
be
sanctified
,
the
truth
of
God
,
that
is
the
word
,
as
he
explains
it
afterwards
,
Sanctifie
them
through
thy
truth
.
Both
yeild
us
our
this
Observation
.
DOCTRINE
.
The
word
of
God
is
the
ordinary
Means
by
which
he
Sanctifies
his
people
.
It
is
the
instrument
in
Gods
hands
,
by
which
he
doth
this
great
work
.
He
sanctifies
them
,
he
is
the
God
of
all
grace
,
he
calleth
and
he
makes
perfect
,
stablisheth
,
strengthneth
,
settleth
them
.
But
he
doth
it
by
this
means
,
according
to
our
Saviours
prayer
here
,
Sanctifie
them
through
thy
truth
.
And
here
I
shall
distinctly
cleer
these
two
things
.
First
,
that
the
word
of
God
is
the
ordinary
Means
by
which
he
sanctifies
his
people
in
a
way
of
inchoation
,
by
which
he
begins
that
work
in
them
,
by
which
he
converteth
them
,
regenerates
them
and
makes
them
to
become
new
creatures
.
And
this
we
find
abundantly
exemplified
in
the
times
of
the
Apostle
,
how
mightily
the
word
of
God
prevailed
to
the
Conversion
of
their
hearers
,
and
to
the
working
of
unfeigned
faith
,
and
grace
in
them
.
You
may
behold
three
thousand
sinners
wrought
upon
by
one
Sermon
,
Acts
2.41
.
And
yet
again
,
as
if
these
had
been
a
few
,
five
thousand
by
another
Sermon
,
Acts
4.4
.
And
hence
it
is
my
brethren
,
that
the
word
is
called
the
word
of
grace
,
because
it
works
grace
in
Gods
people
.
But
whether
this
be
the
work
of
the
Law
,
or
of
the
Gospel
,
whether
one
or
both
of
them
be
the
ordinary
means
by
which
God
sanctifies
his
people
,
will
need
to
be
a
little
further
opened
and
resolved
.
And
I
shall
shew
you
from
the
Scripture
,
that
both
of
them
are
instruments
in
Gods
hand
,
by
which
he
sanctifies
his
people
.
1.
God
sanctifies
his
people
preparatively
by
the
Law
.
The
Law
converts
,
and
worketh
grace
by
way
of
preparation
.
It
shews
a
man
his
sin
and
his
trangression
,
it
emptieth
him
of
all
opinion
of
himself
,
it
humbles
him
,
and
layes
him
low
in
apprehension
of
his
own
unworthiness
:
And
so
indeed
,
it
makes
him
fit
to
entertain
the
grace
of
God
;
for
he
will
give
his
grace
unto
the
humble
.
John
Baptists
rough
and
rigid
preaching
of
the
Law
you
know
,
my
brethren
,
must
prepare
the
way
for
Christ
.
He
must
be
like
a
Pioner
to
go
before
him
,
to
bring
down
every
high
exalted
thought
,
to
make
the
Mountains
levell
with
the
Valleyes
;
He
must
be
like
a
Harbinger
to
ride
before
,
and
take
up
room
for
Jesus
Christ
,
to
write
his
name
upon
the
heart
,
This
heart
is
taken
up
for
Christ
;
To
cause
these
everlasting
doors
to
be
set
open
to
him
when
he
comes
.
And
when
the
heart
is
thus
prepared
,
thus
emptied
,
and
thus
opened
once
,
then
it
is
fit
for
Jesus
Christ
with
all
the
graces
of
his
spirit
to
enter
in
and
dwell
there
.
And
this
is
all
that
God
doth
by
the
Law
,
he
sanctifieth
men
by
way
of
preparation
and
predisposition
only
;
But
2.
The
means
by
which
he
sanctifieth
them
indeed
,
and
works
the
truth
and
the
reality
of
saving
grace
in
them
,
is
the
preaching
of
the
Gospel
;
and
therefore
the
Apostle
puts
the
question
to
the
renewed
Galathians
,
Gal.
3.2
.
This
only
would
I
learn
of
you
,
saith
he
;
received
ye
the
spirit
by
the
works
of
the
Law
,
or
by
the
hearing
of
faith
?
q.
d.
for
this
I
appeal
to
you
,
I
put
the
matter
to
your
consciences
,
whether
the
saving
graces
of
the
spirit
,
were
not
first
wrote
in
you
by
the
hearing
of
faith
:
that
is
,
by
hearing
the
doctrine
of
faith
,
which
is
the
Gospel
.
And
hence
the
Gospel
is
sometimes
called
the
grace
of
God
,
as
you
may
see
that
place
for
instance
,
Titus
2.11
.
and
that
not
formaliter
,
for
so
the
Gospel
is
not
,
neither
can
it
be
the
grace
of
God
(
neither
that
grace
which
is
in
God
;
I
mean
his
free
and
undeserved
favour
;
nor
yet
that
grace
which
is
communicated
and
dispensed
from
him
to
us
;
I
mean
the
gifts
of
his
spirit
,
whether
they
be
such
as
appertain
to
edification
,
or
sanctification
,
)
but
effective
,
as
the
School-men
speak
,
the
Gospel
is
the
grace
of
God
,
because
the
grace
of
God
is
the
effect
and
issue
of
the
Gospel
.
The
Gospel
is
the
instrumental
means
of
grace
and
holiness
which
it
effecteth
under
God
,
and
worketh
in
the
hearts
of
his
people
.
And
under
this
expression
it
is
set
in
opposition
to
the
Law
.
For
as
the
Law
doth
not
reveal
the
grace
of
God
in
Jesus
Christ
the
Mediator
and
Redeemer
as
the
Gospel
doth
:
so
neither
doth
it
work
the
grace
of
God
,
I
mean
the
saving
gifts
of
his
spirit
:
and
therefore
it
is
called
the
Ministration
of
the
Letter
,
and
not
the
Ministration
of
the
Spirit
,
because
there
goes
no
spirit
with
it
.
Or
if
it
carry
any
of
the
spirit
with
it
,
it
is
the
spirit
of
fear
and
bondage
,
and
legal
humiliation
,
and
not
the
spirit
of
adoption
and
sanctification
.
But
on
the
other
side
,
the
Gospel
carries
spirit
in
the
ministration
of
it
,
which
it
conveyes
into
the
heart
of
those
that
hear
it
and
embrace
it
,
as
they
ought
to
do
.
It
operateth
and
begetteth
the
endowments
of
the
spirit
,
and
worketh
grace
and
sanctification
.
And
as
the
word
of
God
is
the
ordinary
means
by
which
he
begins
the
work
of
Sanctification
:
So
it
is
the
means
also
by
which
he
carries
on
the
same
work
to
further
measures
and
degrees
.
They
were
sanctified
already
for
whom
our
Saviour
makes
this
prayer
in
my
text
;
the
work
was
begun
in
them
,
they
were
his
own
Apostles
and
Disciples
;
and
yet
for
them
he
prays
,
sanctifie
them
with
thy
Truth
,
q.
d.
Sanctifie
them
yet
more
fully
,
make
them
yet
more
gratious
and
more
humble
,
and
more
holy
,
by
a
more
full
discovery
of
the
Truth
revealed
in
thy
Word
to
them
:
Sanctifie
them
with
thy
truth
,
thy
Word
is
truth
.
Indeed
the
Word
,
my
Brethren
,
as
it
is
incorruptible
seed
,
by
which
men
are
regenerate
and
born
again
to
God
,
as
the
Apostle
shews
,
1
Pet.
1.23
.
Being
born
again
,
not
of
corruptible
,
but
incorruptible
seed
,
by
the
Word
of
God
:
so
it
is
milk
which
nourishes
and
makes
them
thrive
and
grow
,
while
they
are
but
babes
in
Christ
:
and
it
is
also
strong
meat
on
which
they
feed
,
until
they
come
ad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
a
perfect
man
,
to
the
measure
of
the
stature
of
the
fulness
of
Christ
.
This
for
clearing
of
the
point
:
proceed
we
to
the
Application
.
Vse
.
1
Is
it
so
,
That
the
Word
of
God
is
the
ordinary
means
by
which
he
sanctifieth
his
people
in
a
way
of
inchoation
?
O
then
let
Ministers
be
here
intreated
and
prevailed
withall
,
as
they
desire
the
Reformation
and
Conversion
of
their
people
,
the
working
of
unfeigned
faith
and
grace
in
them
,
to
be
diligent
and
instant
in
preaching
the
Word
and
Gospel
unto
them
,
if
they
would
have
them
turn
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
.
Let
them
lay
out
themselves
in
indefatigable
pains
this
way
.
Let
them
be
instant
(
as
the
Apostle
Paul
exhorteth
Timothy
)
in
season
and
out
of
season
,
and
spare
no
labour
to
accomplish
such
a
blessed
end
as
this
is
.
Object
.
But
some
may
say
perhaps
,
That
they
have
preached
long
and
laboured
hard
,
and
yet
they
see
no
issue
,
no
success
of
all
their
labours
;
Their
people
are
not
turned
to
the
Lord
,
no
grace
appeareth
in
their
lives
and
conversations
,
so
that
they
are
exceedingly
discouraged
and
disheartned
in
the
work
of
God
.
Sol.
To
this
I
shall
reply
in
two
or
three
particulars
,
and
I
shall
be
brief
in
them
;
for
I
am
very
sensible
that
other
things
will
be
more
suitable
to
this
Assembly
.
First
,
the
fruit
of
their
endeavours
who
faithfully
dispense
the
Word
of
God
,
is
not
always
manifest
.
Eliah
thought
he
had
been
left
alone
,
and
yet
even
then
there
were
seven
thousand
men
that
had
not
bowed
the
knee
to
Baal
:
Among
the
Rulers
there
were
some
who
were
indeed
converted
and
believed
in
Christ
;
and
yet
because
they
were
but
novices
,
and
newly
entred
,
they
were
fearful
to
acknowledge
and
confess
him
;
Grace
is
not
always
wrought
with
observation
,
as
our
Saviour
sheweth
,
Mat.
13.13
.
It
is
compared
to
Seed
in
Scripture
,
which
after
it
is
sowen
,
lies
hid
and
covered
in
the
earth
a
while
,
and
is
not
seen
.
And
therefore
faithful
Teachers
should
not
be
disheartned
because
they
cannot
see
the
fruit
of
their
indeavours
;
it
may
be
they
have
sowen
the
seed
,
that
may
spring
up
and
flourish
in
another
age
.
And
they
have
laid
the
good
foundation
under
ground
,
and
out
of
sight
,
on
which
another
faithful
Minister
may
build
,
and
raise
a
very
goodly
frame
.
And
herein
is
that
saying
sometimes
verified
;
(
to
use
our
Saviours
own
word
)
Joh.
4.37
.
One
soweth
and
another
reapeth
:
The
Prophets
laboured
,
and
the
Apostles
entred
on
their
labours
;
and
so
it
is
at
this
day
.
Though
their
labour
be
in
vain
,
respectively
to
their
desired
issue
and
success
,
the
conversion
of
their
people
,
they
ought
not
to
desist
from
it
;
No
,
they
must
work
the
work
of
God
,
they
must
continue
preaching
still
,
though
no
fruit
at
all
should
follow
:
Thou
shalt
speak
my
words
unto
them
,
saith
the
Lord
unto
EZekiel
,
chap.
2.7
.
whether
they
will
hear
,
or
whether
they
will
forbear
,
for
they
are
a
rebellious
house
;
And
the
Apostles
exhortation
is
very
apposite
to
this
purpose
,
2
Tim.
4.4
.
They
shall
turn
away
their
ears
from
the
truth
,
and
shall
be
turned
unto
fables
.
What
now
,
must
Timothy
desist
from
preaching
any
more
unto
them
?
No
,
saith
the
Apostle
,
watch
thou
in
all
things
,
endure
affliction
,
make
full
proof
of
thy
Ministry
:
Be
diligent
,
perform
thy
duty
,
and
leave
the
success
to
God
;
Waiting
if
God
peradventure
will
give
them
repentance
to
the
acknowledgement
of
the
Truth
,
and
that
they
may
recover
themselves
out
of
the
snare
of
the
Devil
,
by
whom
they
are
led
Captive
at
his
will
.
If
they
continue
in
their
ministerial
labours
,
though
no
apparent
good
be
done
by
it
,
they
want
not
great
encouragement
;
They
are
to
God
a
sweet
savour
in
Christ
,
not
in
them
that
are
saved
only
,
but
in
them
that
perish
too
,
2
Cor.
2
15.
Though
they
spend
their
strength
in
vain
(
with
reference
to
the
conversion
of
the
people
)
yet
their
judgement
is
with
the
Lord
,
and
their
work
is
with
their
God
:
that
is
,
the
recompence
and
reward
of
it
,
Isa.
49.4
.
And
they
have
their
recompence
secundum
laborem
,
non
secundum
proventum
,
as
Bernard
speaks
,
according
to
their
labour
,
and
not
according
to
the
issue
and
success
.
But
in
the
last
place
my
Beloved
,
if
after
all
their
tiring
pains
and
tedious
expectation
,
God
should
be
pleased
so
to
bless
their
labours
to
make
them
happy
instruments
of
bringing
in
his
chosen
to
him
,
their
comfort
would
be
very
great
in
this
world
,
their
recompence
exceeding
glorious
in
the
world
to
come
.
For
they
that
are
not
only
wise
themselves
,
but
also
are
the
instruments
of
making
others
wise
too
,
shall
have
a
great
deal
of
glory
,
they
shall
shine
as
the
stars
in
the
Kingdom
of
God
for
ever
and
ever
.
And
as
the
Ministers
are
hence
encouraged
to
preach
the
Word
,
so
in
Vse
2
the
second
place
the
people
may
be
perswaded
hence
to
hear
it
&
attend
upon
it
.
If
you
be
yet
without
the
Covenant
,
and
have
not
any
saving
grace
in
you
,
this
is
the
ready
way
to
have
it
wrought
in
your
souls
.
It
is
the
Word
by
which
God
sanctifieth
in
a
way
of
inchoation
;
and
if
the
Lord
be
pleased
to
concurr
with
it
,
you
may
be
sanctified
by
this
means
;
you
are
not
able
to
convert
your selves
:
My
Brethren
,
you
are
not
able
to
renew
and
sanctifie
your selves
;
but
the
blessed
Word
of
God
,
(
if
he
be
pleased
to
add
vertue
to
it
)
may
operate
and
bring
about
these
great
effects
.
The
Law
(
that
is
the
Word
of
God
)
converts
the
soul
;
the
Truth
,
that
is
,
the
Word
of
truth
(
so
is
the
Gospel
called
in
opposition
to
the
types
and
shadows
of
the
Law
)
renews
and
sanctifies
the
heart
,
according
to
our
Saviour
Christs
Petition
to
his
Father
here
in
the
behalf
of
his
Disciples
:
Sanctifie
them
with
thy
Truth
,
thy
Word
is
truth
:
And
therefore
you
that
are
strangers
to
the
life
of
grace
,
be
you
intreated
and
prevailed
withal
to
put
your selves
under
the
powerful
preaching
of
the
Word
and
Gospel
of
the
Lord
Jesus
;
O
wait
upon
the
doors
of
Wisedoms
house
,
be
swift
to
hear
,
attend
upon
the
Word
of
God
,
lay
hold
on
every
opportunity
to
be
partakers
of
this
holy
Ordinance
,
and
then
perhaps
it
may
in
time
become
a
word
of
grace
unto
you
,
you
may
be
sanctified
by
this
Truth
.
Vse
3
Is
it
so
,
That
the
Word
of
God
is
the
ordinary
means
by
which
he
sanctifieth
his
people
in
a
further
measure
,
by
which
he
works
not
only
the
beginnings
,
but
also
the
increase
of
grace
?
which
is
the
second
member
of
the
point
.
We
see
then
what
the
reason
is
why
many
Christians
do
not
grow
,
make
no
increase
at
all
in
holiness
and
grace
;
nay
rather
in
a
declining
and
abating
hand
;
there
may
be
many
causes
of
it
;
and
this
is
not
the
least
of
the
decay
of
many
men
,
because
they
do
not
wait
upon
the
powerful
preaching
of
the
Word
of
God
,
which
is
the
means
to
make
them
prosper
and
to
thrive
in
grace
.
You
may
take
notice
of
too
many
such
,
who
while
they
constantly
attended
on
the
means
,
were
zealous
,
lively
,
active
,
fruitful
Christians
,
their
gifts
were
always
on
the
growing
hand
:
But
since
they
have
remitted
of
their
diligence
in
this
respect
,
they
are
sensibly
decayed
,
and
they
are
nothing
like
the
men
that
they
were
in
former
times
.
Fall
into
discourse
with
them
,
alas
their
wonted
faculty
is
gone
;
either
you
shall
find
them
dead
and
stupid
(
as
it
were
)
not
having
any
savory
word
to
say
in
any
matter
that
concerns
Religion
,
or
else
they
talk
is
so
far
of
,
so
barren
,
so
unprofitable
,
that
it
administers
no
grace
,
no
benefit
at
all
to
them
that
hear
it
.
Follow
them
into
their
houses
,
and
there
you
shall
observe
that
many
holy
exercises
and
religious
houshold
duties
,
which
had
been
formerly
set
up
,
and
constantly
performed
perhaps
for
divers
years
together
,
are
either
utterly
neglected
,
or
else
discharged
in
such
a
cold
and
formal
manner
,
that
there
is
no
life
in
them
.
Enquire
of
other
men
who
knew
them
in
their
first
beginning
,
and
they
will
tell
you
all
is
gone
;
their
wonted
heat
,
and
zeal
,
and
forwardness
is
come
to
nothing
,
and
in
them
the
Proverb
is
verifyed
,
The
Dog
is
turned
to
his
own
vomit
,
and
the
Sow
that
was
washed
to
her
wallowing
in
the
mire
.
Vse
4
Is
it
so
,
That
the
word
of
God
is
the
ordinary
means
,
by
which
he
sanctifieth
his
people
,
not
only
in
a
way
of
inchoation
,
but
also
in
a
way
of
augmentation
?
Here
then
we
see
what
we
must
do
if
we
desire
to
thrive
in
holiness
,
to
make
a
daily
progress
and
increase
in
grace
:
We
must
attend
upon
the
preaching
of
the
Gospel
:
And
truly
there
is
little
hope
that
we
should
ever
grow
(
as
Christians
)
without
the
use
of
this
means
.
The
tree
that
spreads
and
flourisheth
,
and
brings
forth
much
fruit
,
is
said
by
David
to
be
planted
by
the
water
side
,
Psal.
1.3
.
Even
so
the
thriving
and
the
growing
Christian
,
must
be
planted
by
the
means
,
he
must
be
near
the
Word
of
God
,
those
waters
of
the
Sanctuary
,
as
the
Prophet
calls
them
:
That
saving
Doctrine
must
drop
down
upon
him
as
the
rain
,
it
must
distil
upon
him
as
the
dew
,
and
as
the
smaller
rain
upon
the
herbs
,
and
as
the
showrs
upon
the
grass
,
as
Moses
speaks
,
Deut.
32.2
.
or
else
he
will
be
like
in
time
to
wither
,
and
decay
,
and
come
to
nothing
.
Vse
5
Is
it
so
,
That
the
Word
of
God
is
the
ordinary
means
by
which
he
sanctifieth
his
people
not
only
in
a
way
of
inchoation
,
but
also
in
a
way
of
augmentation
?
Then
certainly
those
men
are
in
an
ill
condition
,
who
though
they
constantly
enjoy
the
preaching
of
the
Gospel
,
yet
do
not
thrive
nor
grow
by
it
;
they
hear
it
Sabbath
after
Sabbath
,
yea
and
perhaps
repeat
it
with
their
families
,
and
yet
are
not
a
jot
the
better
for
it
any
way
.
Look
at
what
point
they
were
for
knowledge
,
practice
and
obedience
many
years
ago
,
at
the
very
same
they
stay
;
they
are
the
very
same
men
,
there
is
no
alteration
on
them
,
they
have
not
gained
any
ground
on
their
corruptions
,
they
are
not
grown
a
jot
more
constant
and
fervent
in
religious
duties
then
in
former
times
.
What
is
the
reason
that
the
Gospel
produceth
not
its
genuine
effect
in
these
men
,
and
that
it
bringeth
forth
no
augmentation
,
no
increase
of
inward
grace
,
or
outward
obedience
?
the
fault
is
not
in
the
inefficacy
of
the
Gospel
,
simply
considered
in
it self
,
but
in
the
hardness
and
deadness
of
their
hearts
;
and
as
we
use
to
say
of
ground
that
is
manured
and
drest
,
and
watered
much
,
if
it
yieldeth
no
increase
,
that
it
is
very
barren
ground
;
just
so
we
may
conclude
of
these
men
:
And
certainly
their
case
is
fearful
,
if
they
so
continue
,
as
the
Apostle
shews
us
in
the
same
Similitude
,
Heb.
6.7
.
The
earth
that
drinketh
in
the
rain
that
cometh
oft
upon
it
,
and
bringth
forth
herbs
meet
for
them
by
whom
it
is
dressed
,
receiveth
blessing
from
God
:
But
on
the
other
side
,
that
which
bringeth
bryers
and
thorns
is
rejected
and
nigh
unto
cursing
,
whose
end
is
to
be
burned
:
And
therefore
I
beseech
you
my
Beloved
,
as
increase
and
growth
in
grace
is
one
effect
in
Gods
Word
,
so
let
it
bring
forth
this
effect
in
you
;
and
that
it
may
so
do
,
I
shall
prescribe
you
some
directions
.
Remove
those
impediments
that
hinder
growth
and
profiting
by
the
Word
of
God
,
and
they
are
principally
such
as
follow
.
1.
The
first
is
pride
and
loftiness
of
heart
and
spirit
;
for
when
a
man
is
puft
up
with
a
self
opinion
of
his
own
sufficiency
,
and
thinks
he
knows
as
much
as
all
the
Preachers
in
the
world
can
tell
him
,
how
can
he
profit
by
the
Gospel
!
He
is
so
full
that
when
the
water
of
the
Word
is
poured
upon
him
,
either
it
runneth
over
,
and
is
spilt
upon
the
ground
,
or
else
returneth
back
upon
the
face
of
him
that
poured
it
.
If
therefore
you
desire
to
thrive
by
it
,
come
to
hear
it
my
Beloved
with
teachable
and
humble
spirits
;
the
Lord
will
teach
the
humble
his
ways
.
2.
Infidelity
or
unbelief
;
for
if
we
give
no
credit
to
the
Word
of
God
,
if
we
believe
not
the
report
of
the
Word
of
God
,
his
arm
will
never
be
revealed
to
us
,
we
shall
not
benefit
,
nor
profit
by
it
:
And
therefore
this
is
yielded
as
the
reason
why
the
Jews
were
not
a
whit
the
better
for
the
Word
,
Heb.
4.2
.
The
Word
did
not
profit
them
,
not
being
mixed
with
faith
in
them
that
heard
it
.
3.
The
third
impediment
is
strong
passion
;
for
as
obstructions
in
the
stomach
hinder
growth
by
bodily
and
outward
food
;
so
vehement
and
head-strong
passions
do
keep
us
from
receiving
growth
and
nourishment
,
and
augmentation
by
the
Word
of
God
.
You
shall
observe
it
commonly
,
that
men
that
have
such
furious
and
unbridled
passions
in
them
,
that
will
not
be
subdued
by
reason
,
nor
by
Scripture
,
do
seldom
profit
by
the
preaching
of
the
Gospel
;
no
,
it
must
be
received
with
meekness
if
we
mean
to
grow
by
it
,
Jam.
1.12
.
And
therefore
the
Apostle
yields
it
as
the
reason
why
the
Corinthians
could
not
bear
strong
meat
,
substantial
solid
truths
,
their
stomachs
were
not
able
to
digest
them
,
they
were
so
cloid
with
these
obstructions
,
1
Cor.
3.2
.
4.
Prejudice
against
the
gifts
or
person
of
the
Teacher
;
this
will
exceedingly
abate
the
power
,
and
hinder
the
success
and
profit
of
his
teaching
:
If
once
the
heart
be
prepossest
with
jealousies
and
sinister
thoughts
and
disaffection
to
the
Minister
,
there
is
but
little
hope
of
any
benefit
that
such
a
man
will
reap
by
his
labours
.
These
are
the
lets
which
we
must
labour
to
remove
,
if
we
desire
to
thrive
and
grow
by
hearing
of
the
Word
of
God
.
If
we
desire
to
grow
and
to
increase
by
it
,
we
must
not
hear
it
only
,
but
labour
to
digest
it
too
.
A
man
shall
never
thrive
and
prosper
by
the
meat
he
eats
if
he
digest
it
not
,
unless
there
be
concoction
and
assimilation
of
it
to
the
substance
of
the
person
that
is
nourished
.
Let
such
a
person
feed
as
plentifully
as
he
will
,
there
will
be
no
augmentation
.
So
let
us
hear
as
much
and
as
often
as
we
will
,
if
we
do
not
digest
the
Word
of
God
,
the
bread
of
life
,
by
serious
meditation
,
by
application
of
it
to
our
own
particular
estate
,
there
will
be
no
increase
of
grace
by
it
.
Lastly
,
Let
us
seek
to
God
by
earnest
prayer
,
that
he
would
bless
his
Word
to
us
;
that
sucking
this
sincere
milk
,
we
may
grow
thereby
:
Paul
may
plant
,
and
Apollo
may
water
,
but
the
success
(
if
any
be
)
must
be
from
God
,
as
the
Apostle
shews
,
1
Cor.
3.6
.
and
therefore
must
seek
it
at
his
hands
:
Before
we
go
to
hear
him
speaking
to
us
in
his
Word
,
let
him
hear
us
speaking
to
him
in
our
prayers
,
that
he
would
sanctifie
his
holy
Ordinance
,
and
make
it
by
his
blessing
to
become
a
means
of
our
increase
in
holiness
and
grace
,
until
we
come
to
be
compleat
in
Christ
Jesus
:
Seeing
the
Word
is
but
an
Instrument
in
his
hand
,
let
us
pray
that
he
would
mannage
it
,
and
weild
it
,
and
make
it
powerful
and
successful
.
Let
us
renew
our
Saviours
supplication
in
the
Text
,
every
time
we
go
to
hear
,
Lord
,
sanctifie
us
with
thy
truth
:
thy
truth
alone
and
of
it self
will
never
do
it
,
unless
thou
sanctifie
us
by
it
,
and
therefore
Lord
do
thou
appear
in
this
business
:
Sanctifie
us
with
thy
truth
,
thy
Word
is
truth
.
JOHN
17.17
.
Thy
Word
is
truth
.
OUR
Saviour
as
he
is
a
Mediator
of
Redemption
to
his
people
,
so
of
Intercession
too
.
He
finished
the
former
(
as
his
own
expression
is
)
and
he
began
the
latter
,
while
he
was
here
in
this
world
.
The
Chapter
is
a
model
of
it
,
wherein
he
gives
his
Apostles
and
Disciples
a
fore-taste
,
from
which
they
might
a
little
guess
what
he
was
like
to
do
more
fully
for
them
,
when
he
was
ascended
and
sate
down
at
the
right
hand
of
his
Father
,
to
be
an
everlasting
Advocate
and
Intercessor
for
his
Church
and
people
.
And
here
there
are
two
things
especially
,
which
he
desires
in
their
behalf
,
to
which
at
least
all
the
rest
may
be
reduced
,
Preservation
and
Sanctification
.
He
enters
on
the
latter
in
the
verse
now
read
,
and
so
did
we
the
last
occasion
.
And
here
we
have
as
I
have
shewed
you
,
the
Supplication
and
the
Explication
.
The
Supplication
,
Sanctifie
them
with
thy
truth
.
The
Explication
,
what
is
meant
by
truth
,
the
Word
of
God
,
Thy
Word
is
truth
.
The
last
Lords-day
I
dispatched
the
Supplication
,
so
that
the
Explication
comes
to
be
insisted
on
at
this
time
;
Thy
Word
is
truth
.
It
seems
to
be
an
answer
to
the
self
same
question
which
Pilate
sometimes
put
to
Christ
himself
,
but
would
not
tarry
for
a
resolution
.
What
is
truth
?
So
sanctifie
them
,
saith
our
Saviour
,
with
thy
truth
.
But
what
is
truth
?
you
have
the
answer
in
the
following
clause
,
Thy
Word
is
truth
.
There
is
the
Word
God
,
and
there
is
the
word
of
God
.
The
one
is
Christ
the
Son
of
God
;
for
he
is
called
the
Word
in
Scripture
,
and
he
is
the
Word
God
,
as
you
may
see
that
place
for
instance
,
1
Joh.
1.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
The
other
is
the
will
of
God
revealed
and
manifested
in
the
Scripture
.
And
it
is
called
the
word
of
God
,
because
as
the
words
of
men
discover
what
their
mind
is
,
which
else
you
were
not
able
to
imagine
;
so
the
Word
of
God
,
the
Scripture
,
discovers
to
us
what
the
mind
of
God
is
,
so
far
as
it
is
necessary
to
salvation
.
Now
this
Word
,
saith
our
Saviour
here
,
is
truth
;
Thy
Word
is
truth
.
It
is
not
only
true
,
but
truth
it self
;
and
so
indeed
is
all
the
Scripture
;
the
Law
and
Gospel
both
of
them
are
all
truth
,
conformable
in
all
respects
to
the
Idaea
of
them
in
the
mind
of
God
.
But
yet
the
Gospel
is
the
Truth
by
way
of
Excellencie
above
the
rest
of
holy
Scripture
.
Not
that
the
Law
,
or
any
other
part
of
the
Old
Testament
,
is
not
so
true
as
Gospel
is
;
for
there
are
no
degrees
in
truth
as
truth
.
Words
are
either
true
alike
;
or
some
are
true
,
and
others
false
:
But
the
Old
Testament
,
and
legal
truths
,
are
not
be
compared
in
some
respects
to
the
New
Testament
and
Gospel
truths
:
These
have
the
odds
and
the
advantage
of
the
other
;
And
therefore
this
,
I
mean
the
Gospel
,
is
principally
called
the
Truth
in
the
language
of
the
Scripture
,
as
I
shall
shew
you
more
at
large
hereafter
.
And
this
at
least
is
chiefly
aimed
at
by
our
Saviour
,
when
he
saith
,
thy
Word
is
truth
;
for
of
that
truth
he
speaks
apparently
,
which
is
the
instrumental
means
by
which
God
sanctifies
his
people
.
And
that
is
not
legal
truth
;
God
doth
not
sanctifie
men
by
the
preaching
of
the
Law
,
save
only
in
a
way
of
preparation
and
predisposition
.
The
Gospel
only
works
the
truth
and
the
reality
of
holiness
and
grace
,
as
I
have
shewed
abundantly
out
of
the
former
member
of
the
Text.
And
therefore
it
is
Gospel
truth
that
is
especially
intended
here
,
which
is
the
only
proper
instrument
of
sanctification
.
Sanctifie
them
with
thy
truth
,
thy
Word
is
truth
.
So
then
the
Observation
lies
before
us
.
DOCTRINE
.
The
word
of
God
of
God
,
especially
the
Gospel
,
is
the
Truth
.
In
prosecution
of
the
Point
,
I
have
two
things
to
cleer
to
you
,
before
I
come
to
application
.
First
,
That
the
word
of
God
is
all
truth
;
there
is
no
falsehood
or
deceit
in
it
,
and
I
shall
be
brief
on
that
.
Then
that
the
Gospel
is
the
truth
by
way
of
excellence
,
and
in
a
specialty
above
the
rest
of
Holy
Scripture
.
I
do
not
say
the
Gospel
is
more
true
then
other
things
contained
in
the
book
of
God
,
but
it
is
truth
of
more
concernment
,
and
of
more
use
,
as
I
shall
make
it
evidently
and
distinctly
to
appear
to
you
.
As
for
the
first
of
these
,
the
word
of
God
is
all
truth
;
so
it
is
stiled
in
the
letter
of
my
text
,
without
restraint
or
limitation
,
Thy
word
is
truth
.
Whether
it
be
the
word
of
History
,
the
things
that
are
historically
represented
to
us
in
the
Scripture
,
or
the
word
of
precept
,
or
the
word
of
promise
,
or
the
word
of
threatning
,
all
is
truth
.
If
you
look
to
the
intention
of
the
Author
of
the
word
,
God
hath
delivered
nothing
in
it
with
a
purpose
to
deceive
.
Or
if
you
look
to
the
matter
of
the
word
,
the
things
themselves
that
are
delivered
in
the
Scripture
,
they
are
indeed
as
they
are
there
expressed
.
The
sayings
of
the
Lord
are
true
sayings
,
Apoc.
19.9
.
whether
they
be
the
sayings
of
the
Father
,
or
the
sayings
of
the
Son
;
For
God
the
Father
hath
his
saying
,
God
spake
these
words
in
the
preface
to
the
Law
.
And
God
the
Son
hath
his
saying
,
Verily
I
say
unto
you
,
if
a
man
keep
my
saying
,
he
shall
never
see
death
,
John
8.51
.
And
both
of
these
,
the
sayings
of
the
one
and
of
the
other
,
the
sayings
of
the
Father
,
the
Law
of
works
,
the
sayings
of
the
Son
,
the
Law
of
faith
,
are
absolutely
and
exactly
true
,
there
is
no
falshood
or
deceit
in
them
;
They
are
the
true
sayings
of
God
.
And
they
must
needs
be
true
,
because
they
are
the
sayings
of
God
.
Thy
word
is
truth
,
saith
our
Saviour
in
my
text
.
It
is
thine
,
and
therefore
truth
.
For
he
that
is
the
author
of
it
,
he
is
the
God
of
truth
,
as
the
Prophet
David
stiles
him
,
Psal.
31.5
.
Observe
it
well
,
he
doth
not
say
he
is
the
true
God
in
himself
,
and
in
his
nature
,
but
he
is
the
God
of
truth
in
his
discoveries
and
revelations
of
himself
to
men
.
All
that
comes
from
him
is
truth
.
He
is
the
faithfull
and
the
true
witness
,
Apoc.
3.14
.
Not
only
true
and
faithfull
as
a
God
,
but
true
and
faithfull
as
a
witness
;
And
his
word
is
his
witness
,
not
his
ordinary
saying
only
,
but
his
witness
to
confirm
us
and
assure
us
of
that
which
is
delivered
to
us
,
to
work
and
strengthen
faith
in
us
.
And
therefore
it
is
called
the
Testimony
,
or
the
witness
of
the
Lord
,
I
think
no
less
then
twenty
times
in
Scripture
.
Now
for
the
second
branch
,
the
Gospell
is
the
truth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
in
a
specialty
above
the
rest
of
holy
Scripture
.
Thy
word
is
truth
,
saith
our
Saviour
in
my
Text
,
that
is
thy
sanctifying
word
which
is
the
Gospell
,
Sanctifie
them
with
thy
truth
,
thy
word
is
truth
.
The
Law
,
(
as
far
as
I
am
able
to
remember
)
is
nowhere
called
distinctly
by
it self
the
word
of
truth
;
but
the
Gospel
commonly
,
not
in
my
Text
alone
but
elswhere
often
.
Indeed
the
Psalmist
prayes
to
God
,
Take
not
thy
word
of
truth
away
out
of
my
mouth
;
but
he
intends
the
promises
for
which
he
hoped
,
as
you
may
see
in
that
place
,
Psalm
119.43
.
And
all
the
promises
you
know
are
Gospel
,
they
are
in
Christ
yea
,
and
in
Christ
Amen
.
But
on
the
other
side
the
Law
is
mentioned
as
in
some
respect
contradistinct
to
truth
.
The
Law
was
given
by
Moses
,
but
grace
and
truth
came
by
Jesus
Christ
,
1
John
17.
And
yet
you
must
not
apprehend
the
Gospel
to
be
truer
then
the
Law
,
or
any
parts
of
Scripture
.
If
it
be
truer
,
they
are
absolutely
false
.
But
it
delivers
truth
of
greater
excellency
then
the
rest
of
Scripture
doth
,
as
will
appear
if
you
consider
either
the
subject
matter
of
it
,
or
the
Revelation
of
it
,
or
the
Confirmation
of
it
,
or
the
Operation
of
it
.
Gospel
truth
excelleth
for
the
matter
of
it
.
Christ
is
the
subject
matter
of
the
Gospel
,
and
therefore
it
is
called
the
word
of
Christ
,
Col.
3.16
.
Let
the
word
of
Christ
dwell
in
you
richly
,
not
of
Christ
the
Author
only
,
but
of
Christ
the
subject
matter
:
and
herein
it
surpasses
and
transcends
,
not
all
other
Books
only
that
handle
other
arguments
,
but
even
all
other
parts
and
parcels
of
the
Book
of
God
it self
.
For
Christ
is
the
most
pretious
and
delicious
matter
.
He
is
the
richest
,
and
the
sweetest
subject
in
the
world
.
1.
Christ
the
Subject
of
the
Gospel
is
the
most
rich
and
pretious
subject
.
He
is
the
wealth
and
treasure
of
the
faithfull
soul
;
there
is
in
him
an
endless
Myne
and
infinite
Mass
of
inestimable
riches
.
And
therefore
the
Apostle
having
spoken
of
the
riches
of
the
glory
of
the
Gospel
,
adds
in
the
words
immediately
anexed
,
which
riches
is
Christ
in
you
,
Col.
1.27
.
In
him
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
Col.
2.3
.
A
treasure
is
much
,
but
treasures
are
more
.
But
when
all
the
treasures
that
are
in
the
world
,
shall
be
gathered
together
,
and
laid
in
a
heap
,
there
must
needs
be
vast
and
riches
.
And
this
transported
the
Apostle
Paul
and
swallowed
up
his
thoughts
and
words
,
as
unable
to
conceive
it
or
express
it
,
yea
even
ravished
him
beyond
himself
,
that
he
was
entrusted
to
preach
the
unsearchable
riches
of
Christ
,
Ephes.
3.8
.
He
found
no
end
,
no
bottome
of
them
,
he
could
not
reach
the
heigth
,
and
depth
,
and
length
,
and
breadth
of
those
treasures
,
they
had
such
immense
and
endless
dimensions
.
2.
Christ
the
subject
of
the
Gospel
,
is
the
sweetest
and
most
delicious
subject
in
the
world
.
It
was
the
only
thing
that
weakned
the
delight
that
Austin
took
in
reading
of
a
certain
work
of
Cicero's
,
because
he
could
not
find
the
name
of
Christ
in
it
.
That
is
a
pleasant
name
indeed
to
every
true
believing
soul
;
and
wheresoever
that
is
found
,
or
whatsoever
writing
hath
that
high
and
holy
person
for
the
subject
of
it
,
whom
to
know
is
life
eternal
,
should
be
read
with
full
delight
and
high
pleasure
.
And
therefore
that
which
treats
of
Jesus
Christ
,
is
stiled
Gospel
,
good
news
,
and
good
tydings
;
yea
good
tydings
of
great
joy
.
It
tells
us
of
a
Jesus
,
a
Saviour
,
a
deliverer
out
of
bondage
to
sin
and
Sathan
and
damnation
,
out
of
the
most
sad
and
miserable
thraldom
in
the
world
;
and
this
is
infinitely
sweet
.
Oh
with
what
melting
,
self-consuming
wishes
and
desires
doth
the
poor
distressed
Captive
long
to
hear
of
a
Redeemer
?
how
welcome
is
this
news
to
him
?
and
such
a
one
is
Jesus
Christ
to
us
,
and
therefore
it
is
sweet
to
hear
of
him
.
And
as
the
Gospel
tells
us
of
deliverance
out
of
bondage
,
so
of
admission
to
such
incomparable
priviledges
here
,
to
such
unutterable
happiness
hereafter
,
as
cannot
choose
but
melt
the
heart
with
ravishing
delight
that
hath
assurance
of
a
share
in
them
.
As
Gospel
truth
excelleth
for
the
subject
matter
of
it
,
Jesus
Christ
,
so
for
the
manner
of
the
revelation
of
it
.
The
trurh
in
the
Old
Testament
was
covered
with
a
Vail
,
not
of
Types
and
Shaddows
only
,
but
of
dark
expressions
too
,
so
that
it
was
obscure
and
hid
:
But
now
it
is
unvailed
as
it
were
,
and
therefore
the
Apostle
tells
us
,
that
we
behold
it
now
with
open
face
,
2
Cor.
3.18
.
There
is
nothing
now
to
hide
it
;
The
truth
of
the
Old
Testament
is
likened
to
the
glimmering
twilight
in
the
dawning
of
the
day
,
or
to
the
faint
and
dimmer
twinkling
of
a
star
;
But
Gospel
truth
is
likened
to
the
shining
of
the
Sun
at
noon-day
.
And
therefore
we
that
live
under
Gospel-revelation
are
called
the
Children
of
the
light
and
of
the
day
,
1
Thes.
5.5
.
And
the
Apostle
tells
us
that
now
the
grace
of
God
which
brings
salvation
hath
appeared
,
Tit.
2.11
.
It
is
a
Metaphor
in
which
the
Gospel
is
resembled
to
a
glorious
Light
,
that
having
been
obscured
and
masked
awhile
(
even
as
the
Sun
when
it
is
overcast
and
mufled
with
a
dark
and
gloomy
cloud
)
at
length
shines
forth
with
admirable
brightness
and
shewes
it self
with
darling
splendor
to
the
world
.
Though
it
were
hid
from
ages
and
from
generations
,
yet
it
is
now
made
manifest
unto
the
Saints
,
Col.
1.26
.
Gospel
truth
excelleth
for
the
confirmation
of
it
.
It
is
better
ratified
then
other
truth
.
Truth
may
not
be
believed
you
know
,
it
may
not
gain
assent
from
those
that
hear
it
,
for
want
of
solid
and
substantial
confirmation
:
But
Gospel
truth
hath
this
preheminency
,
that
it
is
now
established
to
the
very
utmost
,
by
the
death
of
Christ
himself
.
He
hath
sealed
it
with
his
blood
,
and
therefore
we
have
reason
to
believe
it
.
Indeed
the
truth
of
the
Old
Testament
was
ratified
and
confirmed
,
yea
it
was
confirmed
in
blood
:
But
this
was
but
the
blood
of
Bulls
and
Goats
;
But
now
it
is
confirmed
by
the
blood
of
Christ
himself
,
which
is
a
better
and
a
more
effectual
confirmation
.
And
this
is
that
which
the
Apostle
shews
at
large
,
Heb.
9.16
.
and
in
the
following
verses
.
So
that
the
blood
which
ratified
the
Old
Testament
,
was
but
the
shaddow
and
the
Type
of
that
which
ratifies
the
new
;
and
therefore
this
hath
the
advantage
of
the
other
.
I
must
confess
that
the
Old
Testament
was
ratified
by
the
death
of
Jesus
Christ
in
destination
,
for
so
he
was
the
Lamb
slain
from
the
foundation
of
the
world
:
But
this
is
ratified
by
the
death
of
Christ
in
actual
execution
,
which
is
if
not
in
it self
,
to
us
at
least
,
a
cleerer
and
a
better
confirmation
.
Gospel
truth
excelleth
for
the
operation
of
it
:
it
hath
effects
transcendently
beyond
all
other
truth
that
ever
was
revealed
to
the
world
.
I
shall
name
but
two
only
suggested
in
those
two
great
Gospel
Epithites
,
the
word
of
grace
,
the
word
of
life
.
1.
Gospel
truth
works
grace
.
Not
common
grace
,
and
common
sorrow
,
and
humiliation
,
and
repentance
as
the
Law
doth
,
but
saving
grace
:
And
therefore
it
is
called
the
word
of
grace
,
Acts
20.32
.
It
is
so
exclusively
,
it
worketh
grace
alone
,
without
the
help
and
the
assistance
of
the
Law
in
that
business
.
Something
the
Law
may
do
towards
us
indeed
,
but
it
doth
nothing
in
the
work
of
grace
.
Of
his
own
will
begat
he
us
saith
the
Apostle
,
by
the
word
of
truth
,
that
is
the
Gospel
,
James
1.18
.
That
,
only
that
is
properly
and
strictly
sanctifying
truth
,
Sanctifie
them
with
thy
truth
.
2.
Gospel
truth
infuseth
life
,
and
that
no
other
truth
can
do
.
The
Law
indeed
can
kill
,
but
it
cannot
make
alive
;
It
is
the
Ministry
of
death
and
condemnation
.
The
Gospel
only
is
the
Ministry
of
life
and
of
Salvation
.
And
therefore
this
exceeds
the
other
,
and
surpasseth
it
in
glory
,
as
the
Apostle
shews
at
large
,
2
Cor.
3.6
,
7
,
&c.
In
this
respect
we
find
the
Gospel
called
the
word
of
life
,
1
John
1.1
.
because
it
is
the
word
that
worketh
life
.
It
is
the
quickning
word
that
raises
men
from
death
to
life
,
to
the
life
of
grace
in
this
world
,
and
to
the
life
of
glory
in
the
world
to
come
.
And
thus
,
I
think
we
have
sufficiently
cleered
the
point
,
the
word
of
God
,
especially
the
Gospel
is
the
truth
.
Proceed
we
now
to
make
some
application
of
it
,
according
to
the
divers
branches
of
the
point
in
order
.
I
shall
but
touch
upon
the
first
,
because
I
would
no
be
prevented
in
the
second
.
Is
it
so
,
my
brethren
,
that
the
word
of
God
is
all
truth
?
then
certainly
Vse
1
it
ought
all
to
be
believed
.
This
truth
on
Gods
part
calls
for
faith
on
ours
.
For
what
is
faith
but
the
belief
of
truth
?
as
the
Apostle
Paul
defines
it
,
2
Thes.
2.13
.
He
hath
chosen
us
to
Salvation
through
Sanctification
of
the
spirit
,
and
belief
of
the
truth
.
So
that
if
the
word
be
truth
,
it
ought
to
be
believed
by
us
.
And
this
our
Saviour
Christ
insinuates
in
his
expostulation
with
the
Jews
,
John
8.46
.
If
I
say
truth
,
why
do
you
not
believe
me
?
Though
that
which
is
delivered
in
the
word
of
God
be
never
so
improbable
,
never
so
much
above
corrupt
reason
,
never
so
impossible
to
a
humane
apprehension
,
yet
it
admitteth
not
of
doubtfull
Disputation
and
Expostulation
,
but
rather
calls
for
absolute
belief
.
And
therefore
they
are
deeply
to
be
censured
,
who
give
no
credit
to
the
word
of
truth
,
further
then
their
private
spirits
close
with
it
,
who
do
not
answer
Gods
truth
with
their
faith
.
They
read
it
and
they
hear
it
preached
,
but
they
yield
no
assent
to
it
.
No
,
they
oppose
it
and
dispute
against
it
,
they
are
meer
Scepticks
in
religion
;
There
are
a
multitude
of
such
in
these
times
.
They
consent
not
to
wholesome
words
,
even
the
words
of
our
Lord
Jesus
Christ
,
and
the
Doctrine
which
is
according
to
godliness
,
as
the
Apostle
Paul
speaks
,
1
Tim.
6.3
,
4.
Whereas
they
that
have
ever
felt
the
saving
power
of
Gods
word
,
have
their
thoughts
captivated
to
it
,
and
will
say
as
the
Apostle
,
we
can
do
nothing
,
we
can
speak
nothing
against
the
truth
,
2
Cor.
13.8
.
These
men
upon
the
other
side
,
when
they
hear
the
truth
of
God
delivered
to
them
,
speak
against
it
,
contradicting
and
blaspheming
,
as
the
stubborn
Jews
did
;
Acts
13.45
.
They
do
not
only
ask
with
Mary
,
how
shall
this
be
?
A
question
not
of
opposition
,
but
of
inquisition
,
Luke
1.34
.
But
even
peremptorily
determine
they
can
never
be
.
And
thus
they
belye
the
Lord
,
like
those
of
whom
the
Prophet
speaks
,
Jer.
5.12
.
This
in
a
word
for
application
of
the
former
member
of
the
point
.
We
shall
now
apply
the
latter
.
Vse
2
Is
it
so
that
the
word
of
God
,
especially
the
Gospel
is
the
truth
?
Is
Gospel
truth
excelling
truth
?
Then
let
us
give
it
the
preferment
before
any
other
truth
,
both
in
our
inquisition
and
our
acceptation
.
Let
us
dive
into
it
most
,
and
let
us
value
and
prize
it
most
.
First
,
Let
us
give
it
the
due
preferment
in
our
inquisition
,
let
us
dive
into
it
most
,
and
labour
more
to
be
acquainted
with
it
then
with
any
other
truth
.
Let
us
read
those
books
,
let
us
hear
those
Preachers
,
and
let
us
nourish
those
studies
,
which
help
us
most
to
this
knowledge
;
let
us
make
this
our
main
endeavour
to
be
seen
in
Gospel
truth
:
let
us
undervalue
and
neglect
all
other
knowledge
incomparison
of
this
.
It
is
the
dangerous
mistake
of
the
greater
part
of
men
,
who
had
rather
be
acquainted
with
the
matters
of
the
world
,
and
to
be
skild
in
secular
and
humane
learning
,
then
in
the
doctrine
of
the
Gospel
.
How
do
abundance
plod
to
dive
into
the
secrets
and
depths
of
nature
,
and
set
their
wits
upon
the
tenter-hooks
,
to
search
into
the
mysteries
of
Arts
and
Trades
!
how
do
they
beat
and
work
their
brains
to
get
abundance
of
experience
and
skill
in
worldly
dealings
and
employments
!
but
take
no
pains
at
all
in
hearing
,
reading
,
meditation
,
to
dive
into
the
mysteries
of
Jesus
Christ
.
Tell
me
my
beloved
,
have
you
ever
among
all
your
earnest
strivings
after
insight
either
into
humane
knowledge
,
or
into
matters
of
the
world
,
been
half
so
studious
and
industrious
to
search
into
this
Gospel
truth
,
to
be
acquainted
with
Christ
Jesus
who
is
the
subject
of
the
Gospel
,
to
know
that
he
was
born
,
and
lived
and
dyed
for
you
,
to
know
him
and
the
virtue
of
his
resurrection
,
not
by
speculation
only
,
but
experience
,
raising
you
up
to
newness
of
life
,
to
know
that
he
loved
you
,
and
gave
himself
for
you
?
Alas
the
hearts
of
a
great
many
of
you
,
cannot
choose
but
tell
you
,
that
you
have
hardly
ever
spent
a
serious
thought
on
this
.
And
the
very
best
among
us
cannot
choose
but
say
that
we
have
been
too
slight
and
careless
in
our
enquiries
into
this
knowledge
.
Ah
my
beloved
,
had
we
the
spirit
of
the
Apostle
Paul
,
or
of
those
blessed
Angels
,
who
desire
to
peep
and
pry
into
the
Gospel
truth
as
you
may
see
,
1
Pet.
1.12
.
we
would
not
foolishly
mispend
so
much
of
our
pretious
time
,
in
empty
,
frothy
and
unnecessary
studies
,
nor
waste
away
that
Lamp
of
reason
in
our
bosoms
in
unprofitable
blazes
,
but
we
would
set
more
time
apart
to
look
into
the
Patent
of
salvation
,
and
to
acquaint
our selves
with
Jesus
Christ
before
hand
,
that
when
we
come
into
his
presence
at
the
latter
day
,
we
may
be
entertained
as
friends
and
not
as
strangers
.
You
hear
that
Gospel
truth
is
the
study
of
the
Angels
,
they
had
a
little
inckling
of
it
,
and
it
was
so
ravishing
,
that
they
must
dive
and
prie
into
it
;
they
were
not
able
to
forbear
it
.
Oh
Fools
and
Ideots
that
we
are
that
now
the
Lord
hath
made
it
plain
to
us
we
should
be
so
careless
of
it
,
that
now
the
knowledge
of
it
is
attainable
,
we
should
wilfully
neglect
that
pretious
truth
which
was
so
studied
and
enquired
into
in
Heaven
,
which
Angels
reacht
after
,
and
yet
when
all
was
done
,
came
short
of
the
discovery
.
Secondly
,
Since
Gospel
truth
excells
all
other
truth
,
let
us
give
it
the
preferment
,
as
in
our
Inquisition
,
so
in
our
acceptation
,
and
let
us
value
it
and
prize
it
above
other
truth
.
Every
truth
of
God
is
pretious
,
but
this
truth
is
most
pretious
,
and
therefore
should
be
most
esteemed
and
layed
up
with
most
care
.
All
the
sayings
of
God
are
worthy
of
acceptation
,
but
Gospel
sayings
are
worthy
of
all
acceptation
;
1
Tim.
1.15
.
all
that
is
possible
to
entertain
them
with
.
And
therefore
the
Prophets
call
the
time
of
the
Gospel
tempus
acceptabile
,
the
acceptable
time
,
the
year
of
the
Lord
,
Isa.
16.2
.
And
if
we
look
into
the
Scriptures
,
my
beloved
,
we
shall
see
what
worthy
acceptation
it
hath
found
.
Zacheus
made
haste
and
received
our
Saviour
gladly
into
his
house
,
Luke
19.6
.
So
did
the
brethren
at
Jerusalem
receive
the
Apostles
because
they
brought
the
Gospel
with
them
,
Acts
21.17
.
So
did
the
Bereans
receive
the
Gospel
it self
with
all
readiness
of
mind
,
or
forward
affection
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
17.11
.
So
did
the
Galathians
receive
the
Apostle
with
the
honour
of
an
Angel
,
even
as
Jesus
Christ
himself
,
because
he
preached
this
excelling
truth
to
them
,
Gal.
4.14
.
The
Merchant
in
the
Parable
(
you
know
)
did
dearly
purchase
it
,
the
Saints
did
earnestly
contend
for
it
,
and
took
the
Kingdom
of
heaven
by
violence
.
And
hath
it
found
the
like
esteem
with
you
my
brethren
?
have
you
received
and
entertained
it
as
a
transcendent
and
excellent
truth
?
have
your
souls
been
even
ravisht
with
the
knowledge
of
it
?
have
you
preferred
it
in
your
thoughts
and
your
desires
before
all
other
knowledge
,
yea
before
all
other
things
?
Alas
how
many
are
there
that
never
valued
it
,
who
think
it
to
be
foolishness
in
comparison
of
that
which
brings
them
worldly
profit
or
advantage
!
It
is
a
miserable
thing
to
see
how
this
incomparable
Gospel
is
slighted
in
the
world
.
Now
I
beseech
you
my
beloved
;
think
upon
it
,
what
is
it
that
you
despise
?
The
wisdom
of
God
in
a
mysterie
which
is
adorned
with
so
many
glorious
Titles
in
the
Scripture
to
raise
our
hearts
and
our
affections
to
it
,
without
which
all
the
wisdom
and
all
the
learning
in
the
world
is
nothing
else
but
loss
and
dung
.
And
who
is
it
that
you
despise
in
it
?
for
the
contempt
and
undervaluing
of
the
Gospel
carries
in
it
more
dishonour
to
every
person
of
the
Trinity
,
then
any
other
sin
.
It
is
a
shamefull
undervaluing
of
the
Fathers
wisdom
,
which
he
hath
shewed
in
no
one
thing
so
much
as
in
the
revelation
of
the
Gospel
,
and
therefore
it
is
called
the
wisdom
of
God
,
as
if
the
Gospel
were
the
short
abridgement
,
the
summ
and
the
Epitome
of
Gods
wisdom
.
It
is
a
fearfull
slighting
of
the
Fathers
love
,
as
if
in
all
the
business
of
our
Saviours
passion
he
had
but
put
himself
to
needless
compassion
,
and
shewed
such
love
to
men
,
as
he
might
very
wel
have
kept
in
his
own
bosome
,
for
any
thing
we
either
need
it
,
or
care
for
it
.
It
is
an
horrible
contempt
to
Jesus
Christ
,
to
suffer
him
to
stand
waiting
at
our
doors
,
even
till
his
head
be
full
of
dew
,
and
his
locks
with
the
drops
of
the
night
,
to
put
in
his
fingers
by
the
hole
of
the
lock
,
to
humble
,
empty
and
deny
himself
,
to
suffer
the
indignities
and
wrongs
of
men
,
the
heavy
wrath
of
God
himself
,
and
after
all
to
have
that
pretious
blood
which
was
drawn
out
with
such
woful
agonies
,
and
with
such
exquisite
and
horrid
tortures
,
counted
no
other
then
the
blood
of
a
common
Malefactor
,
no
more
regarded
nor
lookt
after
,
no
,
though
presented
and
offered
to
us
,
and
that
with
obsecrations
and
intreaties
too
;
who
is
able
to
express
such
baseness
as
this
is
!
It
is
a
high
indignity
to
the
blessed
Spirit
of
grace
to
suffer
him
to
wait
in
vain
,
to
move
,
and
to
perswade
in
vain
,
to
beg
and
to
beseech
in
vain
,
till
we
do
even
weary
him
,
and
send
him
sad
from
us
.
Oh
let
us
tremble
of
such
contemptuous
usage
of
the
Father
,
of
the
Son
,
and
of
the
Spirit
,
in
the
contempt
of
their
Gospel
;
And
henceforth
let
us
receive
it
and
embrace
it
as
an
excelling
truth
,
as
that
which
is
of
singular
behoof
and
use
,
and
consequently
calls
for
singular
esteem
from
us
.
Vse
2
Is
it
so
,
That
the
Word
of
God
,
especially
the
Gospel
is
the
truth
:
That
Gospel
truth
is
the
truth
,
that
it
excells
all
other
truth
?
Then
certainly
it
lies
on
the
professors
of
this
truth
to
have
a
carriage
answerable
to
it
;
to
have
an
excellent
carriage
according
to
this
excellent
truth
:
that
so
it
may
not
be
disparaged
and
dishonoured
by
our
unsuitable
and
unagreeing
conversations
.
As
it
is
glorious
in
it self
,
so
it
should
be
glorified
by
us
,
and
among
us
,
as
the
Apostles
phrase
is
,
2
Thess.
3.1
.
As
it
is
excellent
in
it self
,
so
it
should
be
presented
to
the
world
as
excellent
by
us
,
while
we
adorn
it
by
our
holy
lives
,
as
the
Apostle
Paul
exhorteth
,
Tit.
2.10
.
that
we
adorn
the
doctrine
of
God
our
Saviour
in
all
things
.
And
in
a
word
,
my
Brethren
,
We
must
walk
as
becometh
the
Gospel
of
Christ
,
this
excellent
Gospel
,
Phil.
1.27
.
And
to
this
end
I
shall
commend
unto
you
,
but
these
two
things
:
First
you
must
maintain
it
as
an
excellent
truth
.
Secondly
,
you
must
obey
it
as
an
excellent
truth
.
This
Gospel
truth
must
be
maintained
by
you
as
an
excellent
truth
.
Indeed
(
my
Brethren
)
you
must
stand
for
all
Truth
,
you
must
never
be
against
it
,
but
you
must
be
always
for
it
,
as
the
Apostle
Paul
insinuates
,
2
Cor
,
13.8
.
I
can
do
nothing
against
the
truth
,
but
for
the
truth
.
But
you
must
stand
for
Gospel
truth
rather
,
and
more
then
for
any
other
truth
,
because
it
is
of
more
concernment
,
and
of
more
use
.
We
are
more
eager
and
earnest
in
asserting
the
right
and
interest
we
have
in
things
of
worth
,
then
in
things
of
smaller
value
:
That
which
is
excellent
,
will
have
more
to
stand
for
it
,
then
that
which
is
comparatively
mean
and
much
inferior
to
it
:
and
men
will
do
it
much
more
vehemently
for
a
jewel
then
for
a
trifle
:
so
let
us
in
this
case
;
and
more
particularly
and
distinctly
let
us
earnestly
maintain
this
excellent
Gospel
truth
both
by
arguments
and
sufferings
.
1.
Let
us
earnestly
maintain
it
by
our
Arguments
and
Reasons
.
The
more
excellent
a
truth
is
,
the
more
we
must
appear
for
it
,
the
more
extreamly
tender
we
must
be
of
any
opposition
that
is
made
against
it
,
the
more
we
must
endeavour
to
vindicate
it
and
evince
it
,
and
to
convince
the
gain-sayers
.
It
is
no
wisdom
for
a
man
to
lay
out
all
his
strength
and
heat
on
points
of
small
consideration
,
as
many
men
who
are
as
earnest
and
as
hot
in
petty
matters
as
it
is
possible
for
men
to
be
,
and
strive
as
much
about
words
(
as
the
Apostles
phrase
is
)
as
they
will
about
things
.
But
when
the
weighty
points
of
Gospel
truths
come
once
in
agitation
,
when
they
are
contradicted
and
opposed
(
as
they
have
been
exceedingly
of
late
days
)
then
it
behoves
us
to
bestir
our selves
,
to
draw
up
all
the
arguments
that
we
are
able
,
to
call
in
all
the
reason
that
we
have
,
to
defend
and
to
make
good
such
excellent
and
pretious
things
as
these
are
:
We
must
contend
for
such
truths
,
for
they
are
worth
the
striving
for
with
all
our
might
;
so
the
Apostle
Jude
would
have
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
earnestly
contend
or
struggle
for
the
faith
delivered
to
the
Saints
,
Jude
2
,
1.
I
think
he
doth
not
mean
the
grace
of
faith
,
but
the
doctrine
of
faith
,
which
is
the
Gospel
;
and
therefore
it
is
added
presently
,
for
there
are
certain
men
crept
in
among
you
,
turning
the
grace
of
God
(
which
is
the
subject
of
the
Gospel
)
into
lasciviousness
;
so
that
you
see
my
Brethren
,
Gospel
truth
must
be
contended
for
,
and
that
with
earnestness
,
even
to
an
Agony
;
as
once
Apollos
convinced
the
dissenting
Jews
(
who
doubted
of
that
great
point
of
the
Gospel
,
whether
Jesus
was
that
Christ
or
no
)
and
he
did
it
mightily
,
Act.
18.28
.
he
did
it
as
it
were
with
all
his
might
,
being
fervent
in
spirit
,
as
it
is
said
at
the
25.
verse
;
so
that
if
any
in
these
latter
times
have
been
too
earnest
and
too
vehement
(
as
some
have
thought
)
in
asserting
Gospel
truth
,
either
in
preaching
,
or
discourse
,
they
may
the
better
be
excused
.
2.
Let
us
earnestly
maintain
this
excelling
Gospel
truth
,
as
by
our
arguments
,
so
by
our
sufferings
,
if
God
shall
call
us
thereunto
.
It
is
an
extraordinary
honor
and
establishment
to
any
truth
,
when
some
are
raised
up
to
suffer
for
it
.
As
on
the
other
side
it
is
a
shame
and
a
disparagement
when
the
professors
of
it
give
it
over
,
and
relinquish
it
assoon
as
times
of
tryal
come
.
Oh
let
not
this
dishonour
come
on
the
Gospel
by
our
means
:
Let
us
stick
to
it
,
even
to
the
loss
of
goods
,
and
liberty
,
and
life
it self
,
let
us
seal
it
with
our
blood
.
Our
Saviour
Christ
himself
you
know
,
did
not
think
his
blood
too
dear
to
ratifie
the
New
Covenant
,
and
to
establish
and
confirm
the
Gospel
,
to
seal
the
truth
of
Gospel
promises
.
Let
us
not
think
that
our
blood
is
ill
bestowed
,
if
it
may
serve
in
any
measure
to
that
end
for
which
Christ
shed
his
.
And
as
we
must
maintain
this
Gospel
truth
as
an
excellent
truth
both
by
our
arguments
and
by
our
sufferings
:
so
we
must
obey
it
too
as
an
excellent
truth
.
And
this
way
we
shall
honour
it
exceedingly
,
and
hold
it
forth
as
excellent
to
all
the
world
.
Indeed
it
is
a
greater
honour
and
advancement
to
the
Gospel
to
obey
it
,
then
to
defend
it
,
and
maintain
it
.
We
favour
those
sometimes
whom
we
defend
;
we
always
honour
those
whom
we
obey
:
And
this
my
Brethren
is
the
greatest
honour
we
can
do
the
Gospel
,
to
set
it
up
as
our
rule
in
our
hearts
,
and
in
our
lives
:
For
you
must
know
,
my
Brethren
,
that
the
Gospel
as
it
saves
from
misery
,
so
it
requireth
duty
too
:
And
hence
we
read
not
only
of
obedience
to
the
Law
,
but
of
obedience
to
the
Gospel
too
,
2
Thess.
1.8
.
And
do
you
yield
it
this
obedience
?
Do
you
live
,
and
do
you
walk
by
Gospel
rules
?
Brethren
,
I
make
no
question
all
of
you
expect
salvation
by
the
Gospel
:
but
do
you
hearken
to
the
counsel
and
instruction
of
the
Gospel
?
You
expect
deliverance
by
it
,
but
do
you
yield
obedience
to
it
?
I
pray
stand
still
a
little
,
and
consider
with
your selves
,
and
accordingly
resolve
.
When
you
prophane
Gods
holy
day
,
neglect
the
duties
of
his
worship
,
either
in
publique
or
in
private
,
blaspheme
his
name
,
defraud
and
over-reach
your
Brethren
;
when
you
please
your selves
with
actual
or
contemplative
uncleanness
;
when
you
drink
to
drunkenness
,
or
walk
in
any
other
sinful
courses
,
be
they
what
they
will
:
what
doth
the
Gospel
teach
you
these
things
?
I
say
as
the
Apostle
,
have
you
so
learned
Christ
out
of
the
Gospel
?
Doth
the
pure
and
holy
Gospel
of
the
Lord
Jesus
give
any
approbation
to
such
courses
?
and
do
you
think
my
Brethren
,
that
the
Gospel
will
ever
save
you
,
if
it
do
not
guide
and
rule
you
?
that
it
will
ever
make
you
happy
,
if
it
do
not
make
you
holy
?
Now
I
beseech
you
my
Beloved
,
ponder
it
and
weigh
it
well
,
and
look
for
no
salvation
by
the
Gospel
,
unles
you
yield
obedience
to
the
Gospel
:
For
if
you
do
,
first
you
dishonour
it
;
and
secondly
,
you
disappoint
yout
selves
.
1.
First
you
do
exceedingly
dishonour
it
,
you
cast
a
blemish
and
a
stain
upon
it
,
you
do
not
walk
as
becometh
the
Gospel
of
Christ
,
but
cause
it
to
be
evil
thought
,
and
evil
spoken
of
by
wicked
men
:
as
if
Christ
saved
men
that
live
and
walk
and
persevere
in
lewdness
and
prophaness
,
as
if
he
favoured
and
allowed
of
such
courses
;
as
if
he
fitted
and
provided
heaven
for
swearers
,
drunkards
and
unclean
persons
.
What
kind
of
Doctrine
may
they
think
is
that
which
holds
out
such
beatitude
to
be
expected
and
enjoyed
by
such
wretches
?
Thus
you
prejudice
the
Gospel
,
you
cast
contempt
upon
it
,
and
take
away
its
excellency
in
the
eyes
of
wicked
men
.
2.
Whiles
you
expect
salvation
by
the
Gospel
,
and
do
not
yield
obedience
to
the
Gospel
,
you
strangely
disappoint
your selves
,
and
wofully
delude
your
own
souls
;
You
may
be
confident
of
heaven
while
you
persist
in
such
courses
;
but
when
you
come
thither
you
will
be
ashamed
,
as
Job
speaks
,
chap.
6.20
.
Believe
it
Brethren
,
salvation
and
instruction
will
not
be
divided
:
you
must
take
them
both
together
;
you
cannot
have
the
former
,
without
obedience
to
the
latter
.
If
you
will
hear
and
learn
and
practice
what
the
Gospel
teacheth
,
you
shall
injoy
that
which
the
Gospel
offereth
.
If
you
will
be
obedient
to
the
Gospel
,
you
shall
be
saved
by
the
Gospel
,
otherwise
you
cannot
.
As
Christ
is
the
Author
,
so
the
Gospel
is
the
Instrument
of
life
and
salvation
to
them
that
obey
it
.
Assoon
those
black
Infernal
Legions
,
that
are
already
damned
to
everlasting
chains
and
darkness
,
shall
be
saved
by
the
Gospel
,
as
they
that
cast
behind
their
backs
the
precepts
of
the
Gospel
,
and
will
not
walk
accordingly
in
their
lives
and
conversations
.
It
is
a
dreadful
sentence
to
this
purpose
,
able
to
break
the
hearts
of
wicked
men
,
and
to
shake
their
joynts
in
pieces
,
2
Thess.
1.8
.
The
Lord
Jesus
shall
be
revealed
from
heaven
with
his
mighty
Angels
in
flaming
fire
,
rendring
vengeance
to
them
that
know
not
God
,
and
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
Indeed
as
Gospel
truth
is
most
excellent
,
so
disobedience
to
this
Gospel
truth
is
most
dangerous
;
we
know
what
a
fearful
doom
and
dreadful
sentence
the
Apostle
thunders
out
against
it
,
Heb.
10.26
.
If
we
sin
wilfully
after
we
have
received
the
knowledge
of
the
truth
(
the
Gospel
truth
)
there
remaineth
no
more
sacrifice
for
sin
.
From
which
perversly
wrested
,
though
Novatus
did
extract
that
desperate
Heresie
of
his
,
denying
hope
of
pardon
unto
those
who
after
they
were
once
baptized
,
relapsed
into
sin
:
Yet
(
those
uncomfortable
inferences
being
laid
aside
)
this
is
most
evidently
taught
us
in
that
Scripture
,
viz.
That
where
the
mind
hath
been
enlightned
once
with
Gospel
truth
,
it
tends
exceedingly
to
the
increase
and
aggravation
of
those
sins
that
are
committed
after
and
against
it
.
And
therefore
upon
these
considerations
,
labour
to
walk
worthy
of
so
glorious
a
Gospel
,
and
so
great
a
Salvation
.
JOHN
.
17.18
.
As
thou
sent
me
into
the
world
,
&c.
AND
thus
far
of
our
Saviours
Prayer
in
the
behalf
of
his
Apostles
and
Disciples
for
Sanctification
;
Sanctifie
them
with
thy
truth
,
thy
word
is
truth
.
Proceed
we
to
the
arguments
and
reasons
with
which
he
urgeth
and
enforceth
this
Petition
&
request
of
his
.
And
they
are
two
.
Whereof
the
first
is
taken
from
the
business
and
employment
that
he
is
setting
them
about
;
viz.
the
very
same
(
in
some
respect
at
least
)
which
he
himself
hath
hitherto
sustained
and
undergone
by
the
appointment
of
the
Father
;
As
thou
hast
sent
me
into
the
world
,
so
I
have
sent
them
into
the
world
,
I
am
now
about
to
send
them
,
it
is
as
good
as
done
already
:
(
For
yet
they
had
not
their
Commission
to
preach
the
Gospel
to
all
the
world
,
to
every
creature
.
)
And
therefore
thou
hadst
need
to
sanctifie
them
,
saith
our
Saviour
to
his
Father
,
by
a
more
full
discovery
of
thy
truth
to
them
,
that
so
they
may
be
fitted
and
enabled
for
such
a
service
as
this
is
.
It
is
extreamly
necessary
that
they
should
be
qualified
with
all
the
gifts
and
graces
of
the
Spirit
to
the
very
utmost
,
being
to
go
upon
the
very
self
same
errand
and
business
on
which
thou
hast
imployed
me
;
Sanctifie
them
,
saith
our
Saviour
.
Why
,
might
the
Father
answer
,
why
so
?
Cause
enough
saith
Jesus
Christ
;
for
as
thou
hast
sent
me
into
the
world
,
even
so
have
I
also
sent
them
into
the
world
.
There
are
two
things
to
be
considered
in
the
words
.
There
is
something
positive
,
and
there
is
in
the
second
place
something
comparative
.
1.
There
is
something
positive
in
these
words
,
which
Christ
affirmeth
positively
of
himself
and
his
Apostles
.
That
which
he
affirmeth
positively
of
himself
,
is
,
that
his
Father
hath
sent
him
into
the
world
.
That
which
he
affirmeth
positively
of
his
Apostles
and
Disciples
,
is
,
That
he
is
sending
them
into
the
world
.
There
is
something
Comparative
,
in
which
our
Saviour
Christ
compares
his
Fathers
sending
him
with
his
own
sending
his
Apostles
;
As
thou
hast
sent
me
into
the
world
,
even
so
have
I
also
sent
them
into
the
world
.
I
shall
but
touch
on
that
which
Christ
affirmeth
positively
of
himself
,
and
that
as
you
have
heard
,
is
,
that
his
Father
hath
sent
him
down
into
the
world
;
He
would
not
suffer
him
to
stay
in
heaven
,
but
sent
him
forth
upon
some
weighty
and
important
business
;
so
that
the
point
to
be
observed
is
this
.
DOCTRINE
.
That
Jesus
Christ
was
sent
into
the
world
,
by
the
appointment
and
command
of
God
the
Father
.
The
word
in
the
Original
importeth
an
authoritative
sending
,
which
is
accordingly
submitted
to
and
yield
to
by
the
person
that
is
sent
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
our
Saviour
to
the
Father
;
Thou
hast
sent
me
into
the
world
,
so
sent
,
that
I
accordingly
am
come
into
the
world
,
I
have
stoopt
to
thy
mission
;
But
this
hath
for
the
substance
of
it
been
handled
on
the
third
verse
,
and
therefore
I
shall
wave
the
further
prosecution
of
it
here
,
and
pass
on
to
the
following
words
.
JOHN
.
17.18
.
Even
so
have
I
also
sent
them
into
the
world
.
AND
thus
of
that
which
Jesus
Christ
hath
affirmed
of
himself
,
in
relation
to
his
Father
,
Thou
hast
sent
me
into
the
world
.
Proceed
we
now
to
that
which
he
affirms
of
his
Apostles
,
and
in
them
of
his
succeeding
Ministers
,
in
relation
to
himself
,
I
also
have
sent
them
into
the
world
.
And
here
we
have
to
be
considered
three
things
.
First
the
author
of
the
Mission
I
;
I
stands
for
Jesus
,
I
have
sent
.
Secondly
,
the
term
or
local
object
of
the
Mission
,
the
world
,
without
restraint
or
limitation
,
all
the
world
.
I
have
sent
them
into
the
world
.
Not
into
Judea
only
,
but
into
the
world
.
Thirdly
,
the
comparison
,
between
our
Saviours
mission
of
his
Apostles
and
Embassadors
,
and
his
Fathers
mission
of
himself
,
suggested
in
the
word
also
,
I
also
have
sent
them
into
the
world
;
as
thou
sent
me
into
the
world
,
even
so
have
I
also
sent
them
,
&c.
As
the
parts
,
so
the
Observations
are
three
.
First
the
Apostles
and
Ministers
of
Jesus
Christ
are
sent
by
him
,
they
are
of
Christs
own
sending
:
Secondly
,
Christ
doth
not
send
them
particularly
,
or
restrictively
to
any
Countrey
,
or
to
any
Nation
:
But
their
Commission
leaves
them
free
to
all
the
world
.
Thirdly
,
Jesus
Christ
sends
his
Apostles
and
his
Ministers
,
even
as
his
Father
sent
him
.
There
is
a
great
similitude
between
Gods
sending
Christ
into
the
world
,
and
Christs
sending
his
Apostles
and
Ministers
into
the
world
.
I
shall
handle
these
distinctly
,
as
God
shall
give
ability
and
opportunity
:
Beginning
with
the
first
.
DOCTRINE
.
The
Apostles
and
the
Ministers
of
Jesus
Christ
are
sent
by
him
,
they
are
of
Christs
own
sending
.
For
the
Apostles
they
have
their
very
name
from
sending
.
The
word
in
the
Original
importeth
such
a
one
as
is
dispatched
upon
the
errand
of
another
,
upon
the
business
that
another
sends
him
in
:
And
Christ
is
often
said
to
send
them
.
There
are
two
memorable
missions
of
them
,
mentioned
in
the
Gospel
story
.
The
first
a
little
after
he
had
called
them
,
Mat.
10.1
,
&c.
When
he
had
called
his
twelve
Disciples
(
and
they
were
his
twelve
Apostles
,
as
they
are
stiled
,
ver.
2.
)
he
gave
them
power
against
unclean
spirits
.
And
these
twelve
he
sent
forth
,
ver.
1.
and
after
at
ver.
16.
Behold
I
send
you
forth
,
saith
he
,
as
sheep
among
Wolves
.
The
second
memorable
mission
of
them
was
a
little
after
he
was
risen
from
the
dead
,
and
was
even
ready
to
ascend
,
Joh.
20.21
.
Even
as
my
Father
sent
me
,
so
send
I
you
.
And
this
is
that
which
the
Apostle
Paul
acknowledges
,
that
he
was
sent
by
Jesus
Christ
,
1
Cor.
1.17
.
Christ
sent
me
;
what
to
do
?
not
only
,
no
not
chiefly
to
baptize
,
but
to
preach
the
Gospel
.
And
as
for
ordinary
Ministers
,
I
take
the
seventy
Disciples
to
be
such
.
And
of
them
it
is
observed
in
the
story
,
Luk.
10.1
,
&c.
After
these
things
the
Lord
appointed
other
70.
also
,
and
sent
them
two
and
two
before
his
face
;
and
addeth
presently
,
Behold
I
send
you
forth
as
Lambs
among
Wolves
.
It
is
a
rule
that
the
Apostle
Paul
lays
down
,
Rom.
10.15
.
How
shall
they
preach
except
they
be
sent
?
He
doth
not
say
unless
they
be
gifted
,
but
unless
they
be
sent
.
How
shall
they
do
the
work
and
business
of
the
Ministers
of
Christ
,
unless
they
be
sent
by
Christ
?
so
that
the
point
is
clear
you
see
,
that
the
Apostles
and
the
Ministers
of
Christ
are
sent
by
Christ
.
But
least
I
be
mistaken
here
,
I
must
interpose
a
caution
.
You
must
not
understand
that
they
are
sent
by
Christ
Exclusively
,
that
is
,
by
him
,
and
none
but
him
:
Neither
as
to
the
sending
of
the
Father
and
the
holy
Ghost
,
the
other
Persons
of
the
Godhead
:
Nor
yet
as
to
the
sending
of
the
Church
:
Neither
of
them
is
excluded
,
when
we
say
,
That
the
Apostles
and
Ministers
of
Jesus
Christ
are
sent
by
him
.
They
are
not
sent
by
him
Exclusively
as
to
the
sending
of
the
other
Persons
of
the
Godhead
,
the
Father
and
the
Holy
Ghost
.
The
works
of
the
Trinity
without
are
undivided
;
and
certainly
it
is
their
work
as
well
as
his
,
to
send
forth
Ministers
into
the
Church
;
and
hence
it
is
not
only
said
,
that
Christ
when
he
ascended
up
on
high
,
he
gave
some
Apostles
,
Prophets
,
Evangelists
,
and
Teachers
.
Eph.
4.11
.
Some
extraordinary
,
some
ordinary
Ministers
in
his
Church
:
But
it
is
also
said
,
That
God
hath
see
some
in
the
Church
,
first
Apostles
,
secondarily
Prophets
,
thirdly
Teachers
,
&c.
1
Cor.
12.28
.
God
hath
sent
them
,
and
that
not
God
the
Son
only
,
but
God
the
Father
,
and
Holy
Ghost
too
.
Indeed
the
Scripture
is
express
for
this
,
that
all
the
three
concurred
in
this
business
.
The
Father
thrusts
forth
Laborers
into
his
Vineyard
,
Mat.
9.38
.
The
Son
gives
Ministers
in
the
fore-cited
Text
,
Ephes.
4.11
.
The
Holy
Ghost
makes
Over-seers
,
Act.
20.28
.
Take
heed
to
your selves
,
saith
the
Apostle
to
the
Elders
of
Ephesus
,
and
to
all
the
flock
over
which
the
Holy
Ghost
hath
made
you
Over-seers
:
So
that
you
see
,
Christ
sends
not
Ministers
exclusively
as
to
the
sending
of
the
Father
and
the
Holy
Ghost
.
2.
Nor
doth
he
send
them
in
the
second
place
exclusively
as
to
the
sending
of
the
Church
:
She
also
hath
a
hand
(
my
Brethren
)
under
Christ
,
and
by
authority
from
Christ
in
this
mission
.
Election
appertains
to
her
,
according
to
the
rule
of
Christ
,
she
chooses
out
fit
men
,
Act.
6.3
.
So
Ordination
appertains
to
her
;
I
mean
,
she
doth
it
by
her
Officers
,
as
Act.
14.23
.
And
Ordination
as
it
is
a
Designation
to
the
Ministry
,
so
it
is
at
least
a
virtual
and
implicite
sending
forth
to
the
work
of
the
Minstry
:
And
therefore
Ministers
are
called
the
Messengers
of
the
Churches
,
2
Cor.
8.23
.
Not
the
Messengers
of
Christ
alone
,
but
of
the
Church
of
Christ
too
:
They
are
not
only
sent
by
him
,
but
they
are
sent
by
her
also
;
she
is
the
Wife
,
the
Spouse
of
Jesus
Christ
,
and
so
he
suffers
her
to
have
a
hand
in
sending
of
her
own
servants
;
For
so
are
Ministers
the
Churches
servants
(
though
in
some
respects
the
Rulers
,
in
other
some
the
servants
also
)
the
servants
of
the
Wife
,
and
not
the
servants
of
the
Husband
only
,
as
the
Apostle
insinuates
,
2
Cor.
4.5
.
We
preach
not
our selves
,
but
the
Lord
Jesus
Christ
,
and
our selves
your
servants
for
Jesus's
sake
:
This
shall
suffice
for
clearing
of
the
Observation
by
way
of
Application
;
here
are
some
things
that
concern
the
Ministers
,
and
some
things
that
concern
the
people
;
I
shall
proceed
with
them
in
order
.
Vse
1
Is
it
so
,
That
the
Apostles
and
Ministers
of
Jesus
Christ
are
sent
by
him
?
This
then
may
serve
to
let
them
see
their
great
mistake
,
who
take
upon
themselves
the
Office
of
the
Ministers
of
Christ
,
and
yet
are
not
sent
by
him
:
Concerning
whom
he
may
complain
,
as
God
complains
of
those
in
Israel
,
Jer.
23.21
.
I
did
not
send
them
,
yet
they
ran
faster
then
a
good
pace
:
They
were
forward
of
themselves
,
but
they
were
never
sent
by
me
.
Brethren
,
men
may
not
call
themselves
,
or
send
themselves
,
because
they
think
themselves
sufficient
;
No
,
Jesus
Christ
will
call
and
send
whom
he
pleases
:
For
though
he
call
not
men
immediately
from
heaven
now
,
as
in
the
times
of
the
Apostles
,
he
calls
and
sends
them
mediately
still
,
by
the
Churches
suffrages
,
as
you
may
see
Act.
6.3
.
and
by
the
laying
on
of
the
hands
of
the
Presbyters
,
as
the
Apostles
phrase
is
,
1
Tim.
4.14
.
And
as
it
was
a
rule
to
the
Levitical
Priesthood
under
the
Law
,
Heb.
5.4
.
No
man
takes
this
honour
on
him
,
no
man
doth
de
jure
take
it
,
but
he
that
is
called
of
God
as
was
Aaron
:
So
to
the
Ministry
under
the
Gospel
,
no
man
takes
this
honour
on
him
,
but
he
that
is
sent
of
Christ
.
There
may
be
many
private
Souldiers
in
an
Army
,
that
may
be
fit
to
be
Commanders
,
every
way
it
may
be
fitter
then
some
of
them
that
do
command
,
and
yet
they
may
not
take
upon
them
to
be
so
,
without
a
regular
and
due
admission
.
There
may
be
many
in
the
Common-wealth
that
may
be
fitter
to
be
Justices
of
Peace
then
some
of
them
that
bear
that
Office
,
and
yet
they
may
not
take
upon
them
to
be
so
,
until
they
have
received
a
Commission
:
Or
if
they
should
,
it
were
impossible
that
their
sufficiency
should
advantage
the
Army
or
the
Commonwealth
so
much
,
as
the
ill
president
which
they
would
give
,
and
the
disorder
and
confusion
they
would
make
,
would
do
it
hurt
;
and
so
there
may
be
many
private
Christians
,
that
may
be
fitter
to
be
Rulers
and
Pastors
of
a
Congregation
,
then
many
that
do
rule
and
teach
,
and
yet
they
may
not
take
upon
them
to
be
either
,
until
they
be
sent
by
Christ
:
For
if
one
may
call
himself
,
and
send
himself
,
a
second
may
,
and
so
a
third
,
and
then
they
may
be
all
Teachers
,
which
is
the
thing
that
the
Apostle
implicitely
at
least
forbiddeth
,
1
Cor.
12.19
.
And
if
all
were
one
member
,
where
were
the
body
?
as
the
same
Apostle
speaks
.
And
indeed
,
if
any
man
put
himself
into
an
office
meerly
upon
this
account
,
because
he
thinks
himself
sufficient
,
the
weakest
will
be
most
forward
and
most
conceited
of
their
own
sufficience
:
and
on
the
other
side
the
ablest
men
most
modest
,
because
they
best
know
their
own
weakness
.
And
if
you
look
on
those
who
call
themselves
to
be
the
Teachers
of
publick
Congregations
,
and
who
impose
themselves
upon
them
by
force
,
and
by
a
strong
hand
,
as
some
have
done
in
these
times
,
you
shall
not
find
them
of
the
ablest
and
the
most
judicious
sort
of
men
;
No
,
not
of
those
who
are
it
may
of
their
own
opinion
.
But
you
will
interpose
,
and
ask
me
then
;
What
are
not
private
Christians
to
imploy
their
gifts
for
the
common
benefit
?
Yes
,
to
the
very
utmost
,
my
Beloved
;
As
every
man
hath
received
the
gift
,
so
let
him
minister
the
same
one
to
the
other
,
as
good
stewards
of
the
manifold
graces
of
God
,
1
Pet.
4.16
.
Their
gift
they
have
received
to
profit
withal
,
and
that
not
themselves
alone
,
but
others
also
;
But
still
within
their
own
sphere
,
within
compass
of
their
own
calling
:
They
may
and
ought
as
they
are
able
,
to
teach
,
&c.
as
the
Apostle
speaks
,
Col.
2.12
.
in
a
way
of
conference
;
and
this
lies
as
a
duty
on
them
all
,
in
some
degree
:
For
this
is
no
Evangelical
counsel
,
but
an
Evangelical
precept
;
it
is
not
permitted
only
,
but
required
:
But
none
of
them
may
take
upon
him
to
be
the
publick
Teacher
of
the
whole
,
without
a
due
Vocation
and
Ordination
thereunto
.
How
shall
they
preach
except
they
be
sent
?
saith
the
Apostle
,
Rom.
11.15
.
How
shall
they
do
it
lawfully
?
He
doth
not
say
except
they
be
gifted
,
but
except
they
be
sent
.
Qualification
is
not
enough
,
without
mission
:
he
must
not
go
forth
of
himself
,
but
must
be
sent
forth
by
Christ
.
Is
it
so
,
That
the
Apostles
and
Ministers
of
Christ
are
sent
by
him
?
Vse
2
This
then
may
serve
to
let
us
see
how
far
the
power
and
the
authority
of
Ministers
extends
in
binding
and
in
loosing
,
and
in
proclaming
either
war
or
peace
.
They
do
it
but
as
servants
in
a
ministerial
way
,
and
by
a
delegated
power
;
and
in
the
execution
of
it
,
they
must
exactly
keep
them
by
the
rule
and
the
directions
which
they
have
received
from
him
that
sent
them
.
They
may
not
act
according
to
their
own
discretion
,
and
as
it
seemeth
good
to
them
,
but
must
proceed
in
every
thing
according
to
the
orders
and
instructions
of
their
Master
.
Or
if
they
swerve
a
jot
from
these
,
they
stray
beyond
the
bounds
of
their
Commission
,
and
their
authority
is
void
.
So
that
the
power
of
Ministers
in
this
regard
,
is
Ministerial
,
and
declarative
:
Yet
this
I
add
,
because
they
do
it
by
Commission
from
the
Lord
,
and
as
Messengers
of
Christ
,
it
comes
from
them
,
by
reason
of
his
Ordinance
,
with
more
assurance
to
the
Conscience
,
then
from
any
private
person
.
Vse
3
Is
it
so
that
the
Apostles
,
&c.
This
then
may
serve
to
mind
them
what
their
duty
is
,
and
I
shall
give
it
you
in
two
words
.
1.
They
must
do
his
work
,
and
deliver
his
message
,
the
errand
which
he
sends
them
in
.
They
must
not
bring
their
own
devices
to
the
people
,
their
own
fancies
and
conceits
,
the
issue
of
their
own
brains
,
the
froth
of
their
own
spirits
,
as
many
do
in
these
times
.
No
,
they
must
speak
the
words
of
Christ
,
and
speak
them
fully
and
compleatly
.
They
must
fulfill
the
word
of
God
,
as
the
Apostle
speaks
,
Col.
1.25
.
They
must
without
respect
or
fear
,
deliver
all
their
Masters
message
,
to
any
man
to
whom
he
sends
them
,
how
great
soever
he
may
be
.
They
must
not
out
of
base
and
servile
dread
of
any
,
suppress
or
mince
their
errand
in
the
least
degree
,
or
deal
so
mannerly
with
men
,
that
they
become
unfaithfull
to
the
Lord
Christ
.
No
,
they
must
seriously
consider
that
though
themselves
be
mean
and
despicable
persons
,
yet
they
are
Ministers
and
Messengers
of
Christ
himself
,
who
is
higher
then
the
highest
among
men
.
And
therefore
as
the
Noble
Roman
said
,
non
ita
memor
sum
dignitatis
vestrae
ut
obliviscar
me
esse
consulem
;
So
they
must
say
when
they
are
dealing
with
the
great
ones
of
the
world
;
I
am
not
mindfull
of
dignity
so
far
,
as
to
forget
that
I
am
the
Embassador
and
Messenger
of
Jesus
Christ
.
They
must
be
bold
and
resolute
,
with
this
assurance
,
that
he
that
sendeth
them
,
will
bear
them
out
,
according
to
his
many
pretious
promises
which
he
hath
made
for
their
encouragement
to
faithfulness
in
his
service
.
2.
And
as
they
must
deliver
Christs
errand
,
and
not
their
own
,
so
for
Christs
ends
,
and
not
their
own
;
they
must
not
seek
their
own
profit
,
or
their
own
honour
,
but
the
honour
of
their
Master
.
As
Christ
who
was
the
Fathers
messenger
,
glorified
not
himself
,
as
the
Apostle
speaks
,
but
him
that
sent
him
,
Heb.
5.5
.
so
they
that
are
the
messengers
of
Christ
must
not
glorifie
themselves
,
but
Christ
that
sent
them
.
They
must
act
for
him
,
and
wooe
for
him
,
and
win
the
souls
of
men
to
him
.
Their
work
must
be
to
set
him
up
,
and
to
advance
him
that
he
may
appear
:
They
must
with
John
the
Baptist
be
contented
to
decrease
,
to
wither
in
their
reputation
and
esteem
,
so
Christ
may
be
in
the
increasing
hand
.
They
must
not
endeavour
to
take
such
a
course
in
the
work
of
the
Ministry
,
that
they
may
seem
witty
,
and
learned
and
eloquent
,
that
men
may
admire
them
,
and
applaud
their
abilities
,
but
that
they
may
admire
Christ
,
that
the
thoughts
and
affections
of
men
may
be
carried
to
him
;
They
must
not
preach
themselves
,
but
the
Lord
Jesus
Christ
as
the
Apostle
did
,
2
Cor.
4
,
5.
Vse
4
Is
it
so
,
that
Apostles
,
Ministers
,
&c.
Then
let
the
Church
be
here
directed
,
and
advised
to
prove
those
that
pretend
they
are
the
Ministers
of
Jesus
Christ
,
whether
they
be
sent
by
Christ
or
no.
The
Church
of
Ephesus
is
much
commended
for
her
care
and
diligence
in
this
regard
,
Apoc.
2.2
.
I
know
thy
works
,
(
saith
Christ
there
)
and
thy
labour
,
and
thy
patience
,
and
how
thou
canst
not
bear
them
which
are
evil
,
&c.
And
thou
hast
tried
them
who
say
they
are
Apostles
,
and
are
not
,
and
hast
found
them
lyers
.
They
said
they
were
the
Messengers
of
Christ
;
and
that
they
were
sent
by
Christ
(
for
that
's
the
meaning
of
the
word
Apostle
)
but
indeed
they
were
not
.
The
Church
did
not
give
them
credit
till
she
tried
them
,
and
so
discovered
them
to
be
impostors
and
deceivers
.
And
truly
there
are
many
such
in
these
times
,
who
say
they
come
from
Jesus
Christ
,
when
indeed
he
never
sent
them
.
They
are
Messengers
of
Satan
,
and
not
of
Christ
:
and
therefore
it
concerns
the
Church
to
prove
them
well
who
come
with
these
pretences
,
and
to
sift
them
to
the
bottome
,
that
they
may
know
not
the
speech
of
these
men
only
,
but
the
power
,
as
the
Apostle
speaks
,
1
Cor.
4
19.
And
here
you
are
not
only
to
consider
,
whether
they
have
obtained
the
election
and
ordination
of
the
Church
or
no
;
for
many
reach
to
this
who
are
never
sent
by
Christ
.
But
there
are
other
things
to
be
observed
.
I
shall
lay
them
down
in
order
.
They
that
are
sent
by
Jesus
Christ
,
are
furnished
with
competent
ability
at
least
for
the
delivery
of
their
message
.
You
must
not
think
that
Christ
will
send
by
the
hand
of
a
fool
.
No
,
if
there
be
a
Messenger
of
Christ
,
he
is
one
of
a
thousand
for
gifts
and
abilities
.
In
the
time
of
the
Law
when
he
raised
up
Prophets
,
what
spirit
,
what
power
,
what
understanding
was
there
in
them
?
And
is
his
hand
shortned
now
,
my
beloved
,
in
the
dayes
of
the
Gospel
?
He
is
ascended
up
on
high
,
on
purpose
to
give
gifts
unto
men
,
for
the
work
of
the
Ministry
,
Ephes.
4.12
.
He
makes
able
Ministers
of
the
New
Testament
,
2
Cor.
3.6
.
If
he
make
them
,
they
are
able
;
and
if
they
be
not
able
,
they
are
none
of
his
making
.
Now
this
ability
consists
especially
in
two
things
.
1.
Ability
of
knowledge
.
The
Messenger
of
Christ
is
to
deliver
to
the
people
the
mind
of
Christ
,
the
mysteries
,
the
depth
,
the
secrets
of
the
Gospel
;
Such
depths
as
the
Angels
desired
to
pry
into
,
but
could
not
find
the
bottom
of
them
.
And
therefore
Jesus
Christ
endueth
them
with
more
then
ordinary
understanding
in
these
things
.
They
may
not
upon
pain
of
being
guilty
of
the
blood
,
conceal
the
very
Counsel
of
God
;
they
must
be
able
to
evince
the
truth
,
and
to
convince
the
gainsayers
,
Tit.
1.9
.
To
cleer
the
doubts
of
the
erroneous
,
and
satisfie
the
scruples
of
the
tender
conscience
.
They
must
be
filled
with
knowledge
,
their
lips
must
be
a
store-house
of
it
,
and
at
their
mouths
it
must
be
sought
for
by
the
people
,
Mal.
2.7
.
They
must
be
ready
upon
all
occasion
,
to
drop
down
the
balm
of
Gilead
,
the
sweet
and
pretious
comforts
of
the
Gospel
into
the
sores
of
those
whom
God
hath
wounded
:
To
speak
even
to
the
hearts
of
Gods
people
,
to
utter
a
word
in
due
season
,
to
which
alone
is
required
the
tongue
of
the
Learned
,
Isa
50.4
.
To
preach
Christ
,
and
to
deliver
his
errand
with
all
wisdom
,
Col.
1.28
.
And
therefore
whomsoever
Christ
sends
,
he
fitteth
them
accordingly
in
some
measure
.
He
gives
them
that
which
the
Apostles
calls
understanding
in
the
mysterie
of
Christ
,
Ephes.
3.4
.
and
makes
them
Scribes
taught
to
the
Kingdom
of
Heaven
.
2.
Ability
of
utterance
.
Behold
I
give
you
wisdom
,
and
a
mouth
,
said
Christ
to
his
Apostles
,
Luke
21.15
.
So
when
he
sendeth
forth
his
Messengers
,
he
doth
not
only
give
them
wisdom
and
understanding
in
the
message
that
he
sends
them
in
,
but
he
gives
them
a
mouth
too
,
to
utter
and
communicate
that
wisdom
to
the
people
.
Or
else
what
doth
their
wisdom
and
their
knowledge
serve
for
,
as
Messengers
or
Ministers
,
unless
they
have
a
mouth
to
bring
it
forth
and
to
declare
it
to
the
people
?
I
do
not
say
that
all
the
messengers
of
Christ
must
have
voluble
tongues
and
fluent
expressions
.
There
was
among
the
Prophets
a
stammering
Moses
,
as
well
as
a
smooth
and
eloquent
Aaron
:
A
pla●●
blunt
Amos
for
the
Countrey
,
as
well
as
a
Rhetorical
Isaiah
for
the
Court
:
among
Gospel
Ministers
there
was
a
chief
speaker
,
Acts
14.12
.
But
yet
however
all
that
are
sent
by
Jesus
Christ
,
have
in
a
measure
that
which
the
Apostle
calls
a
door
of
utterance
,
Col.
4.3
.
a
faculty
to
speak
to
edification
.
The
Priest
of
Old
must
have
knowledge
in
his
lips
as
well
as
in
his
head
,
as
Mal.
2.7
.
And
the
reason
is
annexed
,
because
he
is
the
Messenger
of
the
Lord
of
Hosts
.
And
you
know
a
Messenger
or
an
Embassador
must
not
be
dumb
,
but
able
in
some
handsome
terms
to
utter
and
express
the
errant
of
his
Master
.
And
this
is
intended
,
when
the
Apostle
speaking
of
a
Minister
,
saith
,
he
must
be
apt
to
teach
,
1
Tim.
3.2
.
They
that
are
sent
by
Jesus
Christ
,
as
they
are
furnished
with
ability
,
both
of
knowledge
and
of
utterance
:
so
they
are
qualified
with
propensity
.
And
this
is
that
which
the
Apostle
calls
a
ready
mind
to
feed
the
flock
,
1
Pet.
5.2
.
and
a
good
will
to
deal
to
the
people
the
Gospel
of
Christ
,
1
Thes.
2.8
.
Suppose
he
have
ablility
,
yet
if
he
have
no
mind
to
use
it
for
the
benefit
and
profit
of
the
Church
of
Christ
,
no
zeal
to
stir
up
the
gift
that
is
in
him
,
but
is
remiss
and
idle
,
and
prefers
his
ease
and
pleasure
before
the
bringing
in
of
souls
to
Christ
,
it
is
a
shrewd
presumption
that
Jesus
Christ
did
never
send
him
.
But
if
he
can
be
well
content
to
spend
himself
and
to
be
spent
for
the
salvation
of
the
peoples
souls
;
if
as
John
Baptist
,
he
be
a
burning
and
a
shining
light
,
wasting
himself
and
burning
out
,
that
he
may
give
the
people
light
:
If
he
account
it
(
as
his
Master
did
)
his
meat
and
drink
to
do
the
will
of
him
that
sent
him
,
John
8.34
.
so
that
he
is
not
in
his
Element
unless
he
be
about
his
Ministerial
work
;
If
he
resolve
with
the
Apostle
,
this
will
I
do
if
God
permit
,
and
think
no
peril
nor
no
pains
too
great
that
he
may
finish
his
course
with
joy
,
and
the
Ministry
which
he
hath
received
,
it
is
very
probable
that
such
a
one
is
of
Christs
own
sending
.
They
that
are
sent
by
Jesus
Christ
are
qualified
with
sincerity
.
I
do
not
mean
sincerity
as
Christians
,
but
as
Messengers
of
Christ
,
in
the
delivery
of
their
message
without
addition
or
substraction
,
In
doctrine
shewing
uncorruptness
,
gravity
,
sincerity
,
sound
speech
that
cannot
be
condemned
,
Tit.
2.7
.
And
this
is
that
which
Paul
himself
professes
he
had
done
,
2
Cor.
2.17
.
We
,
saith
he
,
are
not
as
many
that
corrupt
the
word
of
God
;
but
as
of
sincerity
,
and
in
the
sight
of
God
,
speak
we
in
Christ
.
The
Steward
and
the
Messenger
of
Christ
,
as
he
is
wise
,
so
he
is
faithfull
;
a
faithfull
and
a
wise
steward
.
He
doth
not
for
his
own
ends
adulterate
the
Message
of
his
Master
,
or
coin
a
Message
from
him
,
which
he
never
sent
him
in
.
And
hereby
you
shall
know
him
from
another
,
that
was
never
sent
by
Christ
.
As
Christ
speaks
of
false
Prophets
,
by
their
fruits
you
shall
know
them
,
Mat.
17.16
.
that
is
,
by
their
fruits
as
Prophets
,
not
as
men
;
Not
by
the
fruits
of
their
persons
,
but
the
fruits
of
their
doctrine
:
The
same
may
be
applied
to
the
false
Messengers
of
Christ
,
by
their
fruits
you
shall
know
them
.
If
the
doctrine
which
they
teach
,
and
the
message
which
they
bring
,
be
not
the
same
which
they
have
received
from
Christ
;
if
they
speak
not
the
words
of
Christ
,
but
fancies
and
devices
of
their
own
;
if
they
deliver
that
which
is
against
Christ
,
against
the
Word
and
Spirit
and
Ordinances
of
the
Lord
Christ
;
which
tends
to
looseness
and
licentiousness
(
as
many
do
in
these
times
)
believe
it
they
are
none
of
Christs
sending
.
Is
it
so
that
Apostles
and
Ministers
,
&c.
then
certainly
they
ought
to
be
Vse
5
received
by
you
,
and
so
received
,
as
those
that
come
from
such
a
one
as
Christ
is
.
As
Christ
should
be
well
entertained
because
the
Father
hath
sent
him
,
so
the
Ministers
of
Christ
should
be
well
entertained
because
he
hath
sent
them
.
Oh
how
welcome
should
we
bid
them
who
come
from
such
a
dear
pretious
friend
as
Christ
is
?
How
beautifull
and
lovely
should
their
very
feet
,
their
uncomliest
parts
be
?
What
are
you
come
from
Jesus
Christ
indeed
?
hath
he
sent
you
?
are
you
come
from
our
Master
,
our
Husband
,
our
Head
?
You
are
very
welcome
to
us
.
And
here
to
be
a
little
more
distinct
,
the
welcome
entertainment
we
should
give
them
,
consists
especially
in
two
things
,
to
name
no
more
at
this
time
.
1.
You
must
give
them
honour
,
as
those
that
come
from
Jesus
Christ
;
Yea
double
honour
,
the
honour
of
reverence
,
and
the
honour
of
maintenance
.
The
Messengers
and
the
Embassadors
of
Jesus
Christ
,
must
be
received
and
entertained
with
all
respects
by
you
;
Or
if
they
be
not
,
he
esteemeth
their
dishonour
as
his
own
.
He
that
despiseth
you
,
despiseth
me
,
saith
Christ
.
And
verily
,
if
this
be
true
,
he
was
never
more
despised
then
in
these
dayes
.
Oh
my
beloved
,
what
floods
of
ignominy
and
contempt
and
scorn
are
poured
out
upon
the
Messengers
of
Jesus
Christ
,
those
that
are
most
faithfull
to
him
?
so
that
abundance
of
them
are
hardly
able
to
bear
up
against
the
venome
that
men
spit
upon
them
.
2.
You
must
give
them
audience
as
those
that
come
from
Jesus
Christ
,
considering
that
the
message
they
deliver
is
Jesus
Christs
and
not
their
own
:
and
therefore
when
at
any
time
you
are
advised
by
them
to
come
in
and
stoop
to
Christ
,
Oh
think
that
Christ
himself
doth
counsell
you
and
call
upon
you
.
And
when
they
offer
peace
and
mercy
and
atonement
,
and
beseech
you
to
accept
it
;
Oh
think
that
Christ
himself
beseecheth
and
entreats
you
by
them
,
and
therefore
do
not
baffle
him
and
slight
him
,
and
put
him
off
with
a
denial
;
for
if
you
do
,
it
is
a
most
unsufferable
provocation
.
O
think
as
often
as
you
hear
them
speaking
to
you
,
that
you
are
hearing
Christ
himself
from
heaven
,
and
then
consider
how
you
dare
to
slight
them
.
For
you
despise
not
men
but
Christ
,
as
the
Apostle
speaks
in
this
case
,
1
Thes.
4.8
.
Is
it
so
that
the
Apostles
,
Ministers
,
&c.
this
then
should
teach
you
in
Vse
6
the
last
place
to
bear
with
all
their
earnestness
and
plainess
,
and
not
to
stomack
them
and
storm
against
them
when
they
are
free
or
sharp
with
you
;
Considering
that
they
are
but
servants
and
cannot
but
deliver
the
message
of
their
Master
;
it
s
that
to
which
their
place
and
calling
,
and
the
trust
which
Christ
hath
put
into
their
hands
doth
bind
them
:
which
trust
they
must
discharge
and
not
betray
,
be
the
hazard
what
it
will
;
and
therefore
be
prevailed
withall
to
take
all
in
good
part
,
and
not
to
think
them
injurious
to
you
,
because
they
dare
not
to
be
unfaithfull
to
Christ
.
JOHN
17.18
.
Even
so
have
I
also
sent
them
into
the
world
.
DOCTRINE
2.
Christ
doth
not
send
his
Ministers
particularly
or
restrictively
to
any
Countrey
,
or
to
any
Nation
,
but
their
Commission
leaves
them
free
to
all
the
world
.
YOU
see
,
he
doth
not
tell
his
Father
,
I
have
sent
them
into
Jewry
only
,
or
into
any
other
Region
of
the
earth
,
but
I
have
sent
them
into
the
world
;
That
is
the
local
object
of
their
Mission
,
the
world
at
large
without
restraint
or
limitation
,
all
the
world
.
Indeed
our
Saviour
once
professed
of
himself
,
I
am
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
,
Mat.
15.24
.
And
so
accordingly
when
first
he
sent
forth
his
Apostles
,
his
express
injunction
was
,
Go
not
into
the
way
of
the
Gentiles
,
but
go
ye
rather
to
the
lost
sheep
of
the
house
of
Israel
,
Mat.
10.5
.
At
his
ascention
he
appointed
them
to
be
his
witnesses
,
first
in
Judaa
and
Jerusalem
,
Acts
1.8
.
This
course
and
method
the
Apostles
very
carefully
observed
,
as
you
may
see
,
Acts
13
46.
It
was
necessary
(
say
Paul
and
Barnabas
unto
the
Jews
)
that
the
word
of
God
(
the
Gospel
)
should
first
of
all
be
preached
unto
you
.
But
if
you
mark
it
well
,
my
brethren
,
the
final
and
the
last
Commission
of
our
Saviour
was
,
Go
ye
into
all
the
world
,
and
preach
the
Gospel
to
every
creature
,
Mark
16.15
.
Go
ye
and
teach
all
Nations
,
Mat.
28.19
.
But
you
will
say
that
this
was
a
Commission
proper
to
Apostles
,
and
doth
not
any
whit
concern
succeeding
ordinary
Ministers
,
and
Pastors
in
the
Church
,
who
are
restrained
to
special
places
,
and
fixed
in
special
Congregations
.
I
grant
indeed
that
many
ordinary
Ministers
are
restrained
and
fixed
so
;
but
all
are
not
so
restrained
,
neither
are
any
so
restrained
,
but
that
they
may
in
case
remove
to
other
places
and
to
other
Countreyes
.
And
in
that
any
are
restrained
and
fixed
,
it
is
not
meerly
as
they
are
Ministers
of
Christ
,
but
as
they
are
the
chosen
Officers
and
Pastors
of
such
a
Congregation
or
of
such
a
people
.
Their
Commission
as
from
Christ
,
doth
not
fix
them
anywhere
,
but
leaves
them
free
as
I
have
said
,
to
exercise
their
Ministry
wheresoever
they
are
called
in
all
the
world
.
Indeed
the
Apostle
tells
us
that
God
hath
set
some
in
the
Church
,
some
Ministers
of
all
sorts
,
as
you
may
see
,
1
Cor.
12.28
.
He
hath
placed
and
fixed
them
there
.
But
that
is
out
of
all
dispute
the
universal
Church
which
is
not
limited
to
any
Countrey
,
but
is
to
be
extended
over
all
the
world
.
For
if
you
mark
it
,
the
Apostle
saith
not
,
God
hath
set
some
in
the
Churches
,
in
the
plural
number
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Church
,
and
that
in
such
a
latitude
as
that
it
comprehendeth
in
it
all
gifts
,
all
members
,
all
officers
of
all
sorts
,
which
cannot
be
intended
of
the
Church
of
Corinth
,
or
any
single
Congregation
,
but
only
of
the
universal
Church
of
Christ
on
earth
.
There
Christ
hath
set
his
Ministers
,
not
his
Apostles
only
,
but
his
ordinary
teachers
;
and
if
they
be
confined
to
narrower
limits
,
it
is
not
properly
by
his
Commission
,
but
by
a
call
from
men
,
or
by
some
other
secundary
means
.
And
as
for
that
Commission
mentioned
even
now
,
Go
ye
and
teach
all
Nations
,
though
it
were
given
immediately
to
the
Apostles
,
it
cannot
be
restrained
to
the
Apostles
,
being
evidently
meant
,
in
and
with
them
,
of
all
the
Ministers
and
Preaches
of
the
Gospel
that
should
succeed
them
in
the
Church
to
the
end
of
the
world
.
And
therefore
it
is
added
presently
in
the
next
verse
.
Lo
,
I
am
with
you
alwayes
to
the
end
of
the
world
.
They
were
not
to
continue
for
their
own
parts
,
by
many
hundred
years
so
long
,
and
therefore
it
must
also
stretch
to
those
who
were
to
follow
them
in
the
office
and
work
of
Gospel-preaching
,
till
it
be
published
universally
to
all
Nations
:
which
was
not
done
you
know
by
the
Apostles
;
it
was
but
begun
by
them
,
and
must
be
carried
on
till
it
be
finished
by
other
Ministers
of
Christ
in
ever
age
successively
to
the
end
of
the
world
;
So
that
the
point
is
clear
you
see
;
Christ
doth
not
send
his
Ministers
particularly
or
restrictively
to
any
Countrey
or
to
any
Nation
,
but
their
Commission
leaves
them
free
to
all
the
world
.
And
there
are
two
great
reasons
of
the
Point
,
viz.
because
his
Kingdom
Reason
1
is
to
be
erected
,
and
his
Church
is
to
be
planted
over
all
the
world
in
every
Countrey
and
in
every
Nation
,
under
heaven
.
And
therefore
Jesus
Christ
doth
send
his
Ministers
to
all
the
world
,
for
this
purpose
,
for
the
erecting
of
the
one
,
and
the
planting
of
the
other
.
1.
His
Kingdom
is
to
be
erected
over
all
the
world
.
It
is
not
bounded
or
confined
to
any
Countrey
,
or
to
any
Nation
,
but
it
is
to
stretch
and
to
extend
it self
to
all
places
,
and
to
all
people
.
And
hence
the
Kingdom
of
the
Lord
Christ
is
likened
to
a
stone
that
swells
into
a
Mountain
,
and
in
the
end
replenishes
the
world
,
as
Dan.
2.35
.
The
stone
that
smote
the
Image
,
became
a
great
Mountain
,
and
filled
the
whole
earth
.
A
very
fit
resemblance
of
our
Saviours
Kingdom
.
First
it
is
a
little
stone
,
it
lyes
within
a
little
compass
,
it
is
confined
within
very
narrow
limits
;
but
yet
at
length
it
grows
into
a
Mountain
,
yea
a
great
Mountain
,
it
stretches
and
extends
out
it self
exceedingly
,
and
in
the
end
replenishes
the
whole
earth
.
The
beginnings
are
but
small
,
a
little
stone
,
a
man
may
put
it
in
his
pocket
,
but
the
stone
becomes
a
Mountain
,
and
the
Mountain
fills
the
world
.
And
this
is
that
which
the
same
Daniel
in
his
vision
did
foresee
,
as
if
it
had
been
done
already
,
Dan.
7.14
.
And
there
was
given
him
,
saith
he
,
dominion
,
and
glory
and
a
Kingdom
,
(
speaking
of
the
Lord
Christ
)
And
what
Kingdom
shall
he
have
?
See
in
the
following
words
;
he
shall
have
such
a
Kingdom
,
that
all
the
people
,
Languages
,
and
Nations
in
the
world
shall
serve
him
.
There
is
a
Prophecy
to
this
purpose
,
Psal.
22.27
,
28.
All
the
ends
of
the
world
shall
turn
to
the
Lord
,
and
all
the
kinreds
of
the
Nations
shall
worship
before
him
;
For
the
Kingdom
is
the
Lords
,
and
he
is
the
Governour
among
all
Nations
,
with
which
accordeth
that
,
Psal.
72.8
.
He
shall
have
Dominion
from
Sea
to
Sea
,
and
from
the
River
unto
the
ends
of
the
Earth
:
and
yet
again
,
Psal.
86.9
.
All
Nations
whom
thou
hast
made
(
and
you
know
there
is
no
Nation
which
he
hath
not
made
)
shall
come
and
worship
before
thee
,
O
Lord
,
and
shall
glorifie
thy
Name
:
This
is
the
meaning
of
that
famous
Proclamation
of
our
King
himself
,
Mal.
1.11
.
From
the
rising
of
the
Sun
unto
the
going
down
of
the
same
,
my
Name
shall
be
great
among
the
Gentiles
,
and
in
every
place
incense
shall
be
offered
to
me
,
and
a
pure
offering
;
for
my
Name
shall
be
great
among
the
Heathen
,
saith
the
Lord
of
Hosts
:
And
when
all
these
predictions
shall
be
brought
to
execution
,
then
shall
that
which
was
represented
in
a
Vision
unto
John
be
really
accomplished
,
Apoc.
7.9
.
I
beheld
,
saith
he
,
and
loe
a
great
multitude
,
which
no
man
could
number
,
of
all
Nations
and
kinreds
,
and
people
,
and
tongues
,
stood
before
the
Throne
,
and
before
the
Lamb
,
cloathed
with
white
Robes
,
and
Palms
in
their
hands
:
and
then
shall
that
triumphant
voyce
take
place
,
Apoc.
11.15
.
The
Kingdoms
of
the
world
are
become
the
Kingdoms
of
our
Lord
,
and
of
his
Christ
,
and
he
shall
reign
for
ever
and
ever
.
Now
how
shall
this
be
brought
to
pass
,
my
Brethren
,
but
by
the
preaching
of
the
Gospel
over
all
the
world
,
which
by
our
Saviour
Christ
himself
is
called
the
Gospel
of
the
Kingdom
?
Mat.
24.14
.
because
his
Kingdom
is
erected
by
it
;
and
that
is
the
first
reason
,
why
Christ
sends
forth
his
Ministers
to
preach
the
Gospel
over
all
the
world
,
that
so
his
Kingdom
may
be
erected
by
it
over
all
the
world
.
This
Gospel
of
the
Kingdom
(
saith
our
Saviour
in
the
fore-alledged
place
)
that
is
,
this
Gospel
by
which
my
Kingdom
is
set
up
,
and
propagated
and
enlarged
,
shall
be
preached
in
all
the
world
,
to
all
Nations
,
and
then
shall
the
end
come
:
When
this
is
done
,
this
Gospel
preached
,
and
this
Kingdom
thereby
propagated
unto
all
the
world
,
then
(
saith
our
Saviour
)
and
not
till
then
shall
the
end
come
.
2.
And
as
the
Kingdom
of
our
Saviour
is
to
be
erected
,
so
Churches
(
in
the
second
place
)
are
to
be
planted
over
all
the
world
:
And
that
is
another
reason
why
Christ
sends
forth
his
Ministers
to
preach
the
Gospel
over
all
the
world
;
for
Gospel
preaching
serves
as
to
erect
the
one
,
so
to
collect
and
plant
the
other
.
The
Church
indeed
was
antiently
shut
up
among
the
Jews
,
but
now
it
is
let
out
to
all
Nations
,
so
that
neither
Jew
nor
Grecian
,
neither
Scythian
nor
Barbarian
,
is
excluded
from
the
Church
.
Thou
hast
redeemed
us
by
thy
blood
,
say
the
Elders
to
our
Saviour
,
Apoc.
5.9
.
not
out
of
one
,
but
out
of
every
Kindred
,
Nation
,
Tongue
and
People
.
This
enlargement
of
the
Church
is
clearly
taught
us
in
the
Prophesie
of
Hosea
2.23
.
which
may
serve
instead
of
all
;
And
I
will
sow
her
to
me
in
the
earth
,
saith
God
there
,
which
is
a
Metaphorical
or
borrowed
speech
,
by
which
the
Lord
fore-shews
the
great
extension
of
the
Church
in
these
latter
Gospel
days
;
For
as
the
Husbandman
that
means
to
have
his
Corn
increased
and
multiplyed
,
first
sows
it
in
the
ground
,
that
so
it
may
take
root
and
spring
and
bear
him
many
grains
for
one
;
so
God
affirming
he
will
sow
his
Church
,
insinuates
he
will
make
it
do
as
corn
when
it
is
sowen
,
to
grow
and
multiply
exceedingly
.
So
that
from
a
very
small
,
it
shall
encrease
to
a
great
number
.
And
hence
he
saith
not
I
will
sow
her
in
the
land
of
Canaan
only
,
but
in
the
earth
at
large
without
restraint
or
limitation
.
In
former
times
,
he
made
his
breach
in
Iewry
only
;
his
field
the
Church
was
but
a
little
corner
of
the
world
;
but
here
the
Lord
fore-shews
,
that
he
will
multiply
her
so
,
that
she
shall
be
dispersed
over
all
the
earth
;
And
I
will
sow
her
to
me
in
the
earth
:
And
for
this
reason
,
Jesus
Christ
sends
forth
his
Seedesmen
into
all
the
Earth
,
that
they
may
sow
the
Church
in
all
Countries
.
This
shall
suffice
for
clearing
of
the
point
.
And
is
it
so
that
Jesus
Christ
doth
not
send
his
Ministers
particularly
,
Vse
1
or
restrictively
,
&c.
This
then
may
serve
my
Brethren
,
in
the
first
place
at
least
to
justifie
the
practice
of
those
Ministers
of
Christ
,
who
for
the
propagating
of
the
Church
of
Christ
and
elarging
of
his
Kingdom
,
have
done
as
the
Apostle
Paul
professed
he
had
strived
to
do
,
Rom.
15.20
.
saith
he
,
I
have
strived
to
preach
the
Gospel
not
where
Christ
was
named
,
least
I
should
build
upon
another
mans
foundation
;
but
as
it
is
written
,
To
whom
he
was
not
spoken
of
they
shall
see
,
and
they
that
have
not
heard
shall
understand
.
Preached
when
a
Collection
was
made
for
propagation
of
the
Gospel
in
New-England
.
You
heard
even
now
of
many
zealous
Instruments
of
Christ
,
who
have
had
the
same
design
,
viz
,
to
preach
the
Gospel
in
America
,
where
Christ
was
never
named
till
within
these
few
years
.
To
lay
the
first
stone
of
the
Foundation
of
Religion
there
,
to
gather
Churches
,
and
to
erect
the
Kingdom
of
the
Lord
Christ
among
the
poor
blind
Indians
,
in
the
remotest
quarter
of
the
world
,
That
so
the
Fathers
promise
may
at
length
be
made
good
to
Jesus
Christ
,
Psal.
2.8
.
Ask
of
me
and
I
will
give
thee
the
Heathen
for
thine
Inheritance
,
and
the
uttermost
parts
of
the
earth
for
thy
possession
.
And
verily
in
this
my
Brethren
,
they
have
not
gone
beyond
their
line
,
they
have
not
strayed
beyond
the
bounds
of
their
Commission
.
Christ
doth
not
send
his
Ministers
,
as
you
have
heard
,
particularly
or
restrictively
to
any
Countrey
,
or
to
any
Nation
,
but
their
Commission
leaves
them
free
to
all
the
world
:
Even
the
Commission
,
not
of
Apostles
only
,
but
of
the
ordinary
Ministers
of
Christ
,
as
I
have
shewed
before
in
Explication
of
the
point
:
so
that
they
are
within
their
compass
still
,
though
they
be
among
the
Indians
,
even
at
the
other
end
of
all
the
Earth
.
And
it
is
to
be
very
much
observed
,
that
Christ
hath
given
abundant
testimony
to
this
glorious
work
of
theirs
,
in
the
incredible
success
of
their
endeavours
there
,
so
that
poor
naked
souls
come
continually
to
Jesus
Christ
,
stoop
to
the
Government
and
Scepter
of
his
Kingdom
,
desire
to
be
acquainted
with
his
will
,
to
be
instructed
in
the
way
of
his
worship
,
to
have
their
children
brought
up
in
the
nurture
and
admonition
of
the
Lord
;
And
in
a
word
,
they
shame
us
who
have
so
long
enjoyed
the
Gospel
,
that
we
are
even
weary
of
it
,
and
begin
to
put
it
from
us
,
and
so
to
judge
our selves
unworthy
of
eternal
life
.
The
Lord
in
mercy
grant
it
go
not
from
us
to
the
Indians
,
who
prize
it
more
,
are
more
eager
after
it
,
and
more
fruitful
under
it
,
according
to
their
light
,
then
multitudes
of
us
professed
Christians
are
.
Now
I
beseech
you
my
Beloved
,
cast
an
eye
upon
them
,
travail
thither
in
your
thoughts
and
meditations
;
there
you
shall
see
some
Ministers
of
Jesus
Christ
,
once
our
fellow-Labourers
,
spending
themselves
,
undergoing
difficulties
without
number
or
measure
,
to
convert
souls
,
and
gather
Churches
among
blind
Heathens
.
There
you
shall
see
the
Gospel
blossoming
,
the
Church
enlarging
her
Tent
,
and
stretching
forth
the
Curtains
of
her
habitation
,
the
Doves
flocking
to
the
windows
of
the
Ark
,
the
Church
of
Christ
,
the
fulness
of
the
Gentiles
now
beginning
to
come
in
;
and
in
a
word
,
that
great
work
going
on
,
which
is
incomparably
the
most
remarkable
that
Christ
hath
yet
to
do
in
this
world
.
What
shall
we
do
now
,
my
Beloved
,
and
how
shall
we
behave
our selves
under
such
a
dispensation
?
shall
we
(
as
many
have
done
heretofore
,
and
it
may
be
yet
do
)
condemn
the
Instruments
,
as
if
they
went
beyond
themselves
in
this
business
?
Shall
we
mock
at
these
beginnings
of
the
building
of
the
Temple
?
shall
we
despise
the
day
of
small
things
?
shall
we
as
Gallio
care
for
none
of
these
matters
?
Truly
the
least
that
we
can
do
,
is
to
comply
with
Jesus
Christ
in
this
design
of
his
,
for
which
he
sends
his
Ministers
into
the
world
,
and
to
promote
this
glorious
work
to
the
utmost
of
our
power
.
It
is
in
the
hands
of
those
for
whom
(
as
you
have
heard
)
it
is
too
heavy
,
so
that
they
cannot
mannage
it
,
they
are
not
able
to
go
through
with
it
.
They
seem
to
call
over
to
us
,
as
the
man
of
Macedonia
,
Come
to
America
and
help
us
.
Oh
let
not
such
a
work
miscarry
,
and
fail
of
being
driven
on
,
for
want
of
any
help
that
we
can
yield
to
it
,
a
work
that
is
so
purely
Christian
as
this
is
.
But
which
way
can
we
help
it
on
?
it
may
be
you
will
say
to
me
.
Truly
my
Brethren
,
if
no
other
way
,
we
may
promote
and
help
it
on
at
least
without
purses
and
our
prayers
.
This
we
may
do
at
this
distance
.
I
shall
speak
a
word
to
either
.
1.
We
may
promote
it
with
our
prayers
.
This
was
the
course
the
Prophet
took
as
you
may
see
,
Isa.
62.1
.
In
the
precedent
chapter
he
is
very
large
,
and
eloquent
on
this
business
;
shewing
the
future
glory
of
the
Church
,
by
the
addition
of
the
fulness
of
the
Gentiles
in
all
Countries
and
in
all
Nations
.
And
having
done
with
the
description
of
it
in
two
whole
Chapters
,
me
thinks
he
is
an
end
to
hasten
the
fruition
of
it
:
For
Zions
sake
I
will
not
hold
my
peace
,
saith
he
,
and
for
Jerusalems
I
will
not
rest
.
So
we
,
my
Brethren
,
having
heard
of
the
beginning
of
this
great
work
in
America
,
let
us
do
as
Isaiah
did
,
let
us
be
always
crying
to
the
Lord
,
let
him
be
hard
beset
on
all
hands
,
let
him
not
have
a
quiet
hour
.
The
Lord
hath
set
his
Watchmen
on
the
walls
of
his
Jerusalem
,
to
this
purpose
,
Isa.
62.6
.
that
they
may
watch
such
opportunities
as
these
are
.
And
least
he
should
forget
this
great
work
,
when
it
is
upon
the
wheel
,
he
hath
appointed
some
remembrancers
to
mind
him
of
it
,
and
therefore
let
us
be
continually
minding
God
of
this
business
,
beseeching
him
to
go
on
with
this
work
,
till
he
hath
brought
it
to
perfection
,
till
the
whole
fulness
of
the
Gentiles
be
come
in
,
till
Christ
inherit
all
Nations
.
Let
us
remember
that
we
have
a
little
sister
in
America
,
and
that
now
is
the
day
of
speaking
for
her
,
for
now
her
case
and
business
is
in
agitation
;
and
therefore
now
let
us
be
earnest
with
the
Lord
,
let
us
pray
and
pray
hard
,
let
us
not
be
cold
or
dead
in
such
a
suit
as
this
is
.
We
may
promote
it
with
our
purses
and
estates
:
And
this
is
that
especially
we
have
in
hand
at
this
time
.
There
are
very
many
things
in
that
great
business
now
on
foot
,
that
need
pecuniary
helps
,
as
hath
been
said
.
The
charge
that
lies
on
these
that
are
the
agents
in
it
,
is
exceeding
great
,
and
indeed
too
heavy
for
them
;
and
therefore
we
(
me
thinks
)
that
share
not
in
the
difficulties
and
the
labours
that
other
of
our
Brethren
undergo
among
the
Indians
,
should
be
content
to
share
a
little
in
the
costs
;
for
who
would
willingly
sit
wholly
out
in
such
a
blessed
work
as
this
is
?
Alas
,
my
Brethren
,
how
much
idle
mony
do
we
spend
a
hundred
ways
,
that
might
be
saved
for
such
a
purpose
!
And
truly
I
believe
,
we
never
had
occasion
to
lay
mony
out
to
a
better
end
then
this
.
Now
we
may
help
,
in
a
qualified
sense
,
to
purchase
souls
with
money
,
to
further
the
accomplishment
of
the
Gospel
promises
with
money
;
we
may
make
temporal
and
earthly
things
serve
spiritual
and
heavenly
ends
.
And
therefore
I
beseech
you
,
my
Beloved
,
enlarge
your
bounty
more
then
ordinary
,
in
such
a
choise
and
extraordinary
work
as
this
is
.
Let
love
to
Christ
and
to
his
Church
,
compassion
to
those
blind
Americans
,
draw
out
your
very
hearts
to
them
,
that
those
poor
Indian
souls
,
whose
Conversion
and
Salvation
you
may
further
by
this
means
,
may
bless
you
.
Thus
make
you
friends
of
the
unrighteous
Mammon
,
that
you
may
render
up
a
good
account
when
the
day
of
reckoning
comes
.
Is
it
so
,
That
Jesus
Christ
sends
forth
his
Ministers
into
the
world
,
and
Vse
2
that
(
as
I
have
said
)
to
gather
Churches
,
and
erect
his
Kingdom
over
all
the
world
?
Then
let
this
raise
our
hearts
,
my
Brethren
,
in
reference
to
this
work
,
which
is
indeed
the
greatest
and
the
most
eximious
that
Christ
hath
yet
to
do
in
this
world
.
Oh
let
our
hearts
be
lifted
up
towards
it
,
and
that
especially
three
ways
,
in
faith
,
in
expectation
,
in
Petition
.
I
shall
speak
to
them
in
order
.
Let
our
hearts
be
lifted
up
in
faith
,
with
reference
to
this
work
;
Let
them
be
raised
to
a
full
and
firm
belief
,
that
it
shall
surely
be
accomplished
in
the
Lords
own
time
.
Christ
hath
sent
forth
his
Ministers
about
it
,
and
brought
it
on
a
great
way
,
and
therefore
let
us
rest
upon
it
,
that
he
will
surely
finish
it
in
his
season
.
It
may
be
you
may
look
upon
it
as
a
thing
almost
impossible
,
that
all
the
Nations
of
the
world
should
turn
to
Christ
,
and
receive
him
for
their
King
.
But
if
you
will
cast
back
your
eye
on
the
beginnings
of
this
glorious
work
,
you
cannot
but
acknowledge
,
that
it
was
as
hard
to
bring
it
on
to
what
it
hath
attained
already
in
the
world
,
as
to
perform
that
which
remaineth
to
be
done
;
All
that
which
we
expect
is
not
so
hard
,
as
that
which
Christ
hath
done
already
.
If
you
had
seen
him
here
upon
the
Earth
,
and
his
fishermen
about
him
,
you
would
not
have
imagined
that
so
many
Nations
would
ever
have
been
brought
in
to
him
,
as
there
are
at
this
day
.
When
he
sent
out
a
company
of
poor
despised
men
to
preach
the
Gospel
,
and
to
draw
men
in
to
him
,
by
telling
them
they
must
deny
themselves
,
and
they
must
take
up
their
Cross
and
suffer
persecution
for
his
sake
;
they
must
forsake
all
,
leave
all
and
follow
him
;
you
would
have
thought
this
had
been
an
unlikely
way
to
do
very
great
matters
.
And
yet
by
such
improbable
,
unlikely
means
as
these
,
hath
Christ
been
entertained
in
many
Nations
,
and
many
Countreyes
,
and
multitudes
of
people
have
been
brought
to
stoop
to
him
.
And
therefore
seeing
he
hath
done
so
much
already
,
and
that
in
such
a
strange
way
,
as
you
would
never
have
believed
,
if
you
had
not
seen
it
done
,
you
may
the
better
cast
your selves
upon
him
,
with
this
assurance
that
he
will
overcome
the
difficulties
that
are
yet
behind
,
that
he
that
hath
begun
the
work
,
and
prospered
it
so
far
as
he
hath
done
,
will
finish
it
untill
he
hath
brought
in
the
fulness
of
the
Gentiles
to
his
Church
and
Kingdom
,
from
one
end
of
the
earth
unto
the
other
.
Object
.
But
you
will
ask
me
now
perhaps
,
What
,
would
you
have
us
to
believe
that
all
the
people
of
the
world
shall
accept
of
Jesus
Christ
,
and
receive
him
for
their
King
,
and
be
the
Subjects
of
his
Kingdom
?
Why
then
it
seems
there
should
be
no
tares
,
no
Goats
,
no
wicked
when
that
time
comes
.
Sol.
No
,
my
beloved
,
this
is
not
the
thing
at
which
I
aim
:
And
therefore
you
may
not
be
mistaken
,
you
must
remember
that
distinction
of
the
Kingdom
of
Christ
Iesus
,
into
the
Kingdom
of
power
,
and
the
Kingdom
of
grace
.
The
first
of
these
indeed
is
universal
,
and
doth
already
reach
to
all
places
and
to
all
persons
.
Though
all
be
not
the
subjects
of
the
grace
of
Christ
,
yet
all
are
subject
to
the
power
of
Christ
.
And
hence
the
Psalmist
tells
us
,
that
his
Kingdom
rules
over
all
,
Psal.
103.19
.
And
that
he
is
the
King
of
all
the
earth
,
Psal.
47.7
.
he
is
King
of
all
the
places
in
the
earth
,
yea
and
of
all
the
persons
in
the
earth
either
one
way
or
the
other
.
Either
he
is
a
gracious
King
to
rule
them
,
or
a
powerfull
King
to
break
them
.
And
thus
his
Kingdom
doth
already
reach
to
all
Countreys
,
and
to
all
people
.
But
now
my
brethren
,
for
the
second
Kingdom
which
we
have
called
the
Kingdom
of
grace
,
that
is
also
in
a
sence
,
to
stretch
and
to
extend
it self
to
all
places
,
and
to
all
people
.
I
shall
clear
it
very
briefly
.
1.
It
is
to
stretch
and
to
extend
it self
to
all
places
and
to
all
Countreyes
.
The
Church
of
Jesus
Christ
is
to
be
Catholick
in
this
respect
,
and
so
by
consequence
his
Kingdom
too
,
it
is
to
be
erected
and
set
up
in
all
Nations
.
And
hence
the
Holy
Ghost
affirmeth
,
that
all
the
people
,
Languages
,
and
Nations
in
the
world
shall
serve
him
.
And
the
Apostle
tells
us
that
in
the
business
of
sanctification
,
or
setting
up
the
Kingdom
of
Christ
Jesus
in
the
hearts
of
men
,
there
is
neither
Greek
nor
Jew
,
neither
Scythian
nor
Barbarian
,
but
Christ
is
all
in
all
.
That
is
,
the
Jew
is
not
preferred
before
the
Greek
,
and
neither
of
them
is
preferred
before
the
Scythian
and
Barbarian
,
but
all
of
them
are
one
to
Christ
,
and
Christ
is
one
to
all
of
them
:
and
he
will
have
a
Church
and
Kingdom
as
well
among
the
Scythians
and
Barbarians
,
as
among
the
Jews
themselves
.
2.
And
as
this
Kingdom
is
to
stretch
and
extend
it self
to
all
places
,
and
to
all
Countreyes
,
so
it
is
also
to
extend
it self
to
all
people
;
That
is
,
to
all
degrees
and
sorts
of
people
,
though
not
to
all
of
those
sorts
.
And
as
there
is
no
Nation
,
so
there
is
no
condition
or
estate
or
rank
of
men
excluded
from
the
grace
of
Jesus
Christ
,
nor
barred
from
being
subjects
of
his
gratious
Kingdom
here
,
and
of
his
glorious
Kingdom
hereafter
.
Let
our
hearts
be
lifted
up
in
expectation
of
this
glorious
work
.
Since
Christ
hath
sent
forth
his
instruments
about
it
,
to
gather
Churches
,
and
to
erect
his
Kingdom
over
all
the
world
,
and
since
the
work
hath
prospered
very
far
,
and
now
is
going
on
amain
among
the
Indians
,
let
us
not
lye
still
and
idle
,
as
if
we
knew
not
what
is
a
doing
in
the
world
.
Now
Christs
work
is
in
his
hand
,
let
our
eyes
be
in
our
heads
,
and
let
it
raise
up
extraordinary
expectations
in
us
;
The
Prophet
having
had
a
glymps
of
this
most
excellent
and
glorious
work
in
contemplation
,
when
it
was
not
yet
begun
,
is
on
tip-toe
presently
,
Isa.
62.1
.
And
so
let
us
,
especially
now
we
behold
it
in
the
execution
,
let
us
lift
up
our
heads
and
look
,
let
us
get
up
on
our
watch-towers
where
we
may
have
more
advantage
to
see
,
if
by
any
means
we
can
discover
more
of
it
:
and
let
our
spirits
be
continually
reaching
after
the
fufilling
of
it
,
as
being
full
of
hope
about
it
.
Let
our
hearts
be
lifted
up
in
supplication
for
the
accomplishment
of
this
work
.
Not
that
we
can
change
the
Lord
by
any
means
,
or
antedate
his
Counsels
and
Decrees
;
but
yet
if
we
would
have
such
glorious
works
to
come
to
execution
,
it
is
extreamly
necessary
for
us
to
do
that
on
which
the
execution
of
them
is
suspended
in
the
Scripture
.
I
will
build
the
ruined
,
and
I
will
plant
the
desolate
and
desert
places
,
saith
the
Lord
,
Ezek.
36.37
.
I
will
build
the
ruined
Nation
of
the
Jews
,
which
was
a
Church
in
former
times
,
and
I
will
plant
the
desolate
and
desert
places
of
the
Gentiles
;
I
the
Lord
have
spoken
it
,
and
I
will
do
it
;
But
yet
on
this
condition
,
that
I
will
be
enquired
of
by
my
people
.
The
Lord
will
surely
come
(
my
brethren
,
)
in
his
own
appointed
season
,
and
gather
Churches
,
and
erect
his
Kingdom
over
all
the
world
.
But
in
the
mean
time
he
will
have
his
people
pray
,
Thy
Kingdome
come
;
he
will
have
them
hasten
him
and
fetch
him
by
their
prayers
,
that
he
may
say
unto
them
,
as
the
Angel
did
to
Daniel
,
Dan.
10.12
.
From
the
first
day
that
thou
didst
set
thy self
to
understand
,
thy
words
were
heard
,
and
I
am
come
for
thy
words
,
And
here
to
quicken
you
a
little
,
I
shall
present
you
with
a
few
Considerations
.
1.
The
Lord
expects
you
should
be
very
earnest
and
importunate
with
him
this
business
.
He
hearkens
after
supplications
;
and
looks
that
men
should
ply
him
hard
.
Thus
saith
the
Lord
,
the
holy
one
of
Israel
and
his
maker
,
Isa.
45.11
.
Ask
of
me
things
to
come
concerning
my
Sons
,
command
you
me
.
q.
d.
There
are
great
things
to
come
that
I
am
doing
for
my
Church
;
what
is
the
reason
that
ye
are
so
stil
,
and
that
I
hear
of
no
Petitions
from
you
touching
these
things
?
You
are
alwayes
plying
me
for
present
things
,
but
I
delight
to
hear
you
pleading
with
me
for
those
glorious
things
to
come
,
which
I
will
surely
do
for
my
people
.
Come
put
in
your
Petitions
and
requests
concerning
them
,
and
I
will
stoop
so
low
to
be
commanded
by
your
prayers
.
Ask
of
me
things
to
come
,
concerning
my
Sons
and
concerning
the
work
of
my
hands
command
ye
me
.
2.
Consider
in
the
second
place
,
to
quicken
you
in
prayer
,
that
this
is
such
a
business
as
is
worth
your
earnestness
;
assure
your selves
you
cannot
lay
out
too
much
heat
and
zeal
upon
it
.
When
once
the
Lord
hath
gathered
in
a
people
to
him
over
all
the
world
,
the
Church
shall
have
perfection
of
beauty
.
It
is
a
very
high
expression
,
but
you
shall
see
it
is
applied
to
Sion
,
Psal.
50.2
.
And
it
is
meant
apparently
(
my
bretren
,
)
of
the
Gospel
Sion
,
of
the
Gospel
Church
;
for
in
the
following
parcell
of
the
Psalm
,
the
Lord
rejecteth
Jewish
worship
.
Indeed
the
Churches
happiness
shall
be
so
great
in
those
dayes
,
that
it
is
called
heaven
very
often
in
the
Scripture
.
And
so
the
Saints
who
are
to
be
the
Members
of
that
Church
,
are
said
to
dwell
in
heaven
,
Apoc.
13.6
.
Indeed
my
brethren
,
it
shall
be
heaven
upon
earth
.
3.
Consider
that
the
bringing
in
of
people
over
all
the
world
to
Christ
,
will
be
an
extraordinary
honour
to
him
:
the
enlargement
of
his
Kingdom
is
the
enlargement
of
his
glory
.
It
adds
exceedingly
you
know
,
my
brethren
,
to
the
Luster
of
a
Kingdom
,
when
it
hath
many
people
under
it
,
and
when
the
territories
of
it
are
amplified
and
enlarged
.
It
s
no
such
glory
my
beloved
,
to
be
the
King
but
of
a
little
City
or
a
little
Island
or
of
a
small
and
inconsiderable
company
of
men
.
But
to
be
the
King
of
many
Nations
,
and
of
many
Kingdoms
,
to
have
a
multitude
of
people
in
subjection
,
this
is
a
glorious
thing
indeed
.
In
this
respect
the
Empire
of
Christ
Jesus
in
the
latter
times
shall
be
unparalleld
,
when
once
the
Jews
come
in
and
bring
the
fulness
of
the
Gentiles
with
them
.
And
therefore
out
of
love
to
Jesus
Christ
,
and
regard
to
his
glory
,
we
should
be
intent
upon
it
.
4.
Consider
that
the
bringing
in
of
people
over
all
the
world
to
Jesus
Christ
,
will
be
very
beneficial
and
advantagious
to
our selves
.
Perhaps
we
do
not
apprehend
it
to
be
so
:
this
Countrey
is
come
in
already
to
the
profession
of
the
Gospel
,
we
are
come
in
already
,
and
what
need
we
care
so
much
for
other
Nations
,
and
for
other
people
?
We
are
well
enough
our selves
,
and
why
should
we
look
after
others
?
Yes
,
my
beloved
,
we
have
reason
to
look
after
others
:
for
till
all
others
that
belong
to
Christ
of
all
the
Nations
of
the
world
be
gathered
in
,
we
are
not
in
so
good
a
case
as
we
shall
be
afterwards
;
We
are
in
Christ
perhaps
,
and
that
is
well
for
us
indeed
;
but
others
of
his
people
by
election
,
of
many
other
Countreyes
,
are
as
yet
without
:
and
we
without
them
cannot
be
made
perfect
,
as
the
Apostle
shews
,
Heb.
11.
ult.
We
without
them
are
members
in
a
sence
of
an
imperfect
body
.
We
without
them
have
but
imperfect
grace
,
nay
though
we
were
in
heaven
already
,
we
could
have
but
imperfect
glory
.
Till
all
that
appertain
to
Christ
be
gathered
in
of
all
Nations
,
so
long
as
there
is
but
a
man
without
,
there
can
be
no
day
of
judgement
,
and
so
no
full
reward
,
no
complement
of
our
beatitude
.
And
therefore
we
have
reason
to
help
on
this
glorious
work
to
the
utmost
of
our
power
,
because
till
it
be
accomplished
,
it
cannot
be
so
well
with
us
as
it
will
be
afterwards
;
we
without
them
cannot
be
made
perfect
.
Is
it
so
that
Iesus
Christ
sends
forth
his
Ministers
to
gather
Churches
,
and
to
erect
his
Kingdom
over
all
the
world
?
Here
then
is
matter
of
rejoycing
and
thanksgiving
for
us
,
the
once
rejected
and
neglected
people
of
the
Gentiles
.
There
was
a
time
my
brethren
,
when
we
were
set
without
the
verge
,
the
reach
of
mercy
;
When
the
poor
Gentiles
liv'd
,
and
we
too
liv'd
without
God
,
without
Christ
,
without
a
promise
,
without
Gospel
;
when
Christ
did
never
send
to
them
,
to
invite
them
to
come
in
,
and
when
he
had
no
Scepter
but
in
Jewry
,
no
subjects
(
in
a
manner
)
but
among
that
people
.
Alas
my
brethren
,
Christ
was
a
King
in
those
dayes
,
to
break
the
Gentiles
by
his
power
,
but
he
was
not
a
King
to
rule
them
by
his
grace
.
But
now
,
my
brethren
,
in
these
Gospel
dayes
,
there
is
no
such
respect
of
persons
with
him
,
as
the
Apostle
shews
,
Acts
10.34
.
In
every
Nation
,
and
in
every
people
he
hath
or
shall
have
some
to
serve
him
,
and
to
be
accepted
with
him
.
And
therefore
whereas
formerly
,
he
sent
his
messengers
to
none
but
to
V
;
se
3
the
people
of
the
Jewish
Nation
,
and
gave
them
an
express
Injunction
,
Goe
not
into
the
way
of
the
Gentiles
:
In
which
respect
it
was
that
Peter
was
scrupulous
to
preach
the
Gospel
to
Cornelius
:
Now
he
sends
forth
his
Ministers
to
all
the
world
to
all
Nations
:
now
he
enlargeth
their
Commission
,
Go
preach
the
Gospel
to
every
Creature
;
So
that
we
Gentiles
are
included
in
it
.
All
Countreys
,
People
,
Callings
,
Nations
,
are
alike
to
Christ
in
this
respect
;
the
publication
of
the
Gospel
and
the
tender
of
Salvation
,
belongeth
to
them
all
alike
,
and
if
they
entertain
it
and
embrace
it
,
whether
they
be
Jews
or
Gentiles
:
whether
they
be
Males
or
Females
,
whether
they
be
bond
or
free
,
they
shall
have
salvation
by
him
.
How
great
a
cause
have
we
my
brethren
,
that
are
Gentiles
,
of
rejoycing
and
thanksgiving
,
that
Jesus
Christ
should
send
to
us
,
that
the
word
is
come
to
us
as
it
is
to
all
the
world
,
that
we
should
have
the
Gospel
published
and
revealed
to
us
!
That
we
,
who
formerly
were
utterly
shut
out
from
the
enjoyment
of
the
means
of
our
salvation
,
should
have
as
full
and
free
a
title
to
them
now
,
as
the
very
Iews
themselves
.
Nay
that
we
should
have
the
preferment
of
the
Jew
,
in
that
by
the
abundant
blessing
of
the
Lord
upon
the
means
,
the
Churches
of
the
Gentiles
(
which
were
wholly
desolate
and
barren
heretofore
)
should
be
more
fruitfull
,
and
have
more
encrease
of
children
then
she
that
sometimes
had
an
husband
.
Oh
let
us
magnifie
the
grace
of
Iesus
Christ
,
let
us
adore
the
infiniteness
of
his
mercy
that
he
hath
cast
us
on
these
happy
times
,
wherein
he
takes
such
care
of
poor
Gentiles
,
wherein
he
sends
to
them
,
and
wherein
he
looks
after
them
as
if
they
were
some
rich
purchase
.
Ah
,
my
beloved
,
did
we
follow
this
mercy
as
far
as
we
could
reach
it
in
our
thoughts
,
we
should
at
length
(
finding
no
end
or
bottom
in
it
)
cry
out
with
the
Apostle
,
Oh
the
depth
of
the
riches
,
both
of
the
wisdom
and
goodness
of
Christ
,
&c.
JOHN
.
17.18
.
Even
so
have
I
also
sent
them
into
the
world
.
DOCTRINE
3.
There
is
a
great
similitude
between
the
Fathers
sending
Christ
into
the
world
,
and
Christs
sending
his
Apostles
and
Ministers
into
the
world
.
THis
is
apparently
suggested
here
in
the
particle
as
,
and
the
particle
also
.
As
thou
hast
sent
me
into
the
world
,
even
so
have
I
also
sent
them
into
the
world
.
My
sending
them
is
much
like
thy
sending
me
.
So
he
compares
them
each
with
other
in
another
place
,
almost
in
the
same
words
,
Iohn
20.21
.
As
my
Father
hath
sent
me
,
so
send
I
you
.
The
thing
is
plain
enough
,
that
so
it
was
in
some
respects
.
But
wherein
,
and
in
what
respects
this
likeness
stood
,
will
need
to
be
explained
with
much
Caution
.
Because
as
there
was
great
likeness
between
the
Fathers
sending
Christ
,
and
Christs
sending
his
Apostles
and
Ministers
into
the
world
,
so
there
was
a
great
unlikeness
too
.
As
the
similitude
was
great
,
so
certainly
the
dissimilitude
was
great
too
.
And
therefore
while
I
shew
the
likness
,
I
will
shew
you
the
unlikeness
,
both
of
them
at
one
veiw
,
That
you
may
see
the
one
the
better
for
the
other
.
As
God
the
Father
sent
the
Son
with
authority
and
power
,
so
Jesus
Christ
sends
his
Apostles
and
Ministers
with
authority
and
power
too
:
as
God
gives
him
power
,
so
he
gives
them
power
.
And
therefore
having
said
to
his
Apostles
,
All
power
is
given
to
me
both
in
heaven
and
in
earth
,
Mat.
28.18
.
he
adds
immediately
in
the
very
next
words
,
Go
ye
therefore
and
teach
all
Nations
and
baptize
them
.
q.
d.
because
I
have
received
such
ample
power
my self
,
therefore
I
give
you
this
Commission
,
by
which
I
put
a
part
of
this
authority
and
power
on
you
;
Go
forth
and
exercise
it
over
all
the
world
.
And
this
is
that
which
the
Apostle
calls
the
power
which
Christ
hath
given
him
,
2
Cor.
13.10
.
To
intimate
that
he
received
his
power
and
his
authority
by
way
of
delegation
from
the
Lord
Christ
,
as
Christ
received
his
power
and
his
authority
(
as
he
is
man
and
Mediator
)
by
way
of
delegation
from
the
Father
;
and
as
the
Father
gives
the
Son
a
Key
of
power
,
as
you
may
see
in
that
remarkable
place
,
Isa.
22.22
.
The
Key
of
the
house
of
David
will
I
lay
upon
his
shoulder
,
(
that
is
,
upon
the
shoulder
of
Eliakim
who
was
in
that
respect
a
figure
and
a
Type
of
Christ
,
)
and
he
shall
open
and
none
shall
shut
,
and
he
shall
shut
and
none
shall
open
:
so
Christ
gives
Keyes
of
power
to
his
Apostles
and
his
Ministers
,
as
you
may
see
exemplified
in
Peter
,
Mat.
16.19
.
I
will
give
thee
(
saith
Christ
)
the
Keyes
of
the
Kingdom
of
heaven
,
and
whatsoever
thou
shalt
bind
on
earth
,
shall
be
bound
in
heaven
,
and
whatsoever
thou
shalt
loose
on
earth
,
shall
be
loosed
in
heaven
,
viz.
either
in
the
preaching
of
the
word
,
or
in
the
regular
administration
of
the
censures
of
the
Church
.
Here
is
a
great
Similitude
you
see
between
the
power
with
which
the
Father
sendeth
Christ
,
and
the
power
with
which
Christ
sendeth
his
Apostles
and
his
Ministers
into
the
world
.
As
Christ
hath
power
to
shut
and
open
from
the
Father
,
so
have
they
from
Jesus
Christ
;
as
Christ
hath
power
to
bind
and
loose
from
God
the
Father
,
so
have
they
from
Jesus
Christ
.
As
Christ
hath
power
to
remit
sins
,
and
to
retain
them
from
the
Father
,
so
have
they
from
Christ
;
and
therefore
having
said
to
his
Apostles
,
As
my
Father
hath
sent
me
,
so
send
I
you
,
he
adds
immediately
in
the
next
verse
save
one
,
Whosesoever
sins
ye
remit
,
they
are
remitted
,
and
whosesoever
sins
ye
retain
they
are
retained
.
But
yet
as
the
similitude
is
great
in
this
respect
,
so
is
the
dissimilitude
:
The
power
which
Jesus
Christ
received
from
God
the
Father
,
is
an
universal
power
.
All
power
is
given
to
me
,
saith
our
Saviour
,
both
in
heaven
and
in
earth
,
Mat.
28.19
.
And
in
another
place
,
he
minds
his
Father
,
That
he
had
given
him
power
over
all
flesh
,
Joh.
17.2
.
But
now
that
power
which
the
Apostles
and
the
Ministers
of
Christ
received
from
him
,
is
more
particular
and
more
confined
.
Jesus
Christ
hath
all
power
,
all
sorts
and
all
degrees
of
power
;
they
have
but
some
power
,
some
sorts
,
and
some
measures
.
The
power
which
Jesus
Christ
receives
from
God
the
Father
,
is
a
Kingly
power
;
he
sets
him
up
as
King
upon
his
holy
hill
of
Sion
;
and
so
accordingly
he
crowns
him
:
The
power
which
they
receive
from
Christ
,
is
but
a
Ministerial
power
.
Christ
hath
a
Legislative
power
to
make
laws
,
while
they
have
but
a
Legis-narrative
or
Declaratory
power
to
publish
laws
:
Christ
doth
jus
dare
,
and
they
do
but
jus
dicere
:
Christ
binds
and
looses
,
shuts
and
opens
,
remitteth
and
retaineth
sins
,
authoritatively
as
a
Soveraign
Lord
;
they
do
it
but
declaratively
as
his
Ministers
and
servants
.
There
is
a
great
similitude
between
the
Fathers
sending
Christ
,
&c.
in
regard
of
qualification
:
as
Christ
receives
an
unction
from
the
Father
to
his
Office
,
so
they
received
an
unction
from
the
Son
to
their
Office
;
as
Christ
is
qualified
with
the
Spirit
,
so
are
they
:
Let
us
compare
them
each
with
other
,
and
we
shall
see
it
very
clear
:
The
Prophet
speaking
in
the
Person
of
our
Saviour
,
saith
,
The
Spirit
of
the
Lord
is
upon
me
,
he
hath
anointed
me
to
preach
,
Isa.
61.1
.
And
so
accordingly
when
he
first
began
to
preach
,
he
took
this
very
Text
to
preach
upon
,
as
you
may
see
,
Luk.
4.18
.
Behold
my
servant
(
saith
the
Lord
)
whom
I
uphold
,
Isa.
42.1
.
and
mine
Elect
in
whom
my
soul
delighteth
;
I
have
put
my
Spirit
upon
him
,
and
that
to
qualifie
him
for
his
Office
,
as
is
apparent
in
the
following
words
;
for
it
is
added
presently
,
That
he
shall
bring
forth
judgement
to
the
Gentiles
.
A
bruised
reed
shall
he
not
break
,
&c.
And
this
is
that
which
is
suggested
in
the
Prophesie
,
Isa.
11.2
.
The
Spirit
of
the
Lord
shall
rest
upon
him
,
and
it
shall
rest
upon
him
in
those
graces
and
endowments
that
fit
him
for
the
places
to
which
he
is
designed
.
And
hence
it
is
immediately
annexed
,
The
Spirit
of
wisdom
and
of
understanding
,
the
Spirit
of
counsel
and
of
might
,
the
spirit
of
knowledge
,
and
the
fear
of
the
Lord
.
So
then
you
see
the
Father
as
he
sends
Christ
,
so
he
endues
him
with
the
Spirit
,
to
fit
him
for
the
business
that
he
sends
him
in
.
But
doth
our
Saviour
so
with
his
Apostles
and
his
Ministers
?
yes
,
my
Beloved
,
just
so
:
he
qualifies
them
with
the
Spirit
too
:
and
therefore
having
said
to
his
Apostles
and
his
Messengers
,
Joh.
20.22
.
As
my
Father
hath
sent
me
,
so
send
I
you
.
The
very
next
words
are
,
And
when
he
had
said
thus
,
he
breathed
on
them
,
and
said
unto
them
,
receive
the
Holy
Ghost
.
And
so
accordingly
the
Holy
Ghost
fell
upon
them
abundantly
to
fill
them
and
enable
them
for
their
Ministerial
Office
,
even
as
they
were
about
to
go
abroad
and
preach
.
Act.
2.
Here
is
a
greater
similitude
you
see
,
between
the
Fathers
sending
Christ
into
the
world
,
and
Christs
sending
his
Apostles
and
Ministers
into
the
world
,
in
regard
of
qualification
.
But
yet
as
the
similitude
is
great
,
so
is
the
dissimilitude
in
this
too
.
The
unction
which
the
Ministers
of
Christ
received
from
him
,
though
it
be
like
the
unction
which
Christ
himself
receiveth
from
the
Father
in
the
thing
,
yet
it
is
nothing
like
it
in
the
measure
and
degree
.
Though
they
be
both
the
unction
of
the
Spirit
,
Christs
is
surpassingly
,
transcendently
beyond
theirs
;
He
is
endowed
with
all
the
graces
of
the
Spirit
of
every
sort
,
and
every
kind
,
so
that
not
one
of
them
is
wanting
in
him
:
And
therefore
it
is
said
in
Scripture
,
that
in
him
all
fulness
dwells
;
that
is
,
the
fulness
of
all
graces
whatsoever
.
But
now
,
my
Brethren
,
in
the
Ministers
of
Christ
it
is
not
so
,
in
them
there
is
a
division
of
graces
(
though
not
of
the
graces
of
Sanctification
)
yet
of
the
graces
of
Edification
,
and
one
is
made
partaker
of
a
gift
which
another
hath
not
.
There
are
diversities
of
gifts
,
saith
the
Apostle
,
1
Cor.
12.
to
one
is
given
by
the
Spirit
the
word
of
knowledge
,
to
another
prophesie
,
&c.
But
all
these
concur
and
●●er
in
Jesus
Christ
,
so
that
he
is
in
this
respect
inricht
above
them
all
.
And
as
our
Saviour
is
qualified
by
the
Father
,
with
all
kinds
and
sorts
of
graces
,
so
with
all
measures
and
degrees
;
As
he
hath
all
graces
in
him
,
so
each
of
them
is
raised
and
intended
to
the
highest
measure
,
so
that
there
can
be
nothing
added
to
it
,
to
make
it
more
compleat
and
perfect
.
Indeed
,
my
Brethren
,
he
received
not
the
Spirit
by
measure
from
the
Father
,
as
the
Evangelist
observes
,
John
4.32
.
but
beyond
all
measure
.
But
now
the
Ministers
of
Christ
receive
from
him
but
a
measure
of
grace
,
as
the
expression
is
,
Rom.
12.3
.
So
much
as
he
sees
fit
to
qualifie
them
for
the
work
that
he
imploys
them
in
,
as
you
may
see
,
Eph.
4.8
.
When
he
ascended
up
on
high
,
he
gave
gifts
unto
men
,
for
the
work
of
the
Ministry
,
and
for
the
edifying
of
the
body
of
it
.
There
is
a
great
similitude
between
the
Fathers
sending
Christ
into
the
world
,
and
Christs
sending
his
Apostles
and
Ministers
into
the
world
,
in
relation
to
the
Errand
that
both
of
them
are
sent
in
.
Christ
sends
his
Ministers
into
the
world
,
upon
the
very
same
errand
that
the
Father
sent
him
into
the
world
.
For
mark
it
,
why
did
God
the
Father
send
Christ
into
the
world
?
Truly
my
Brethren
,
to
be
his
spokesman
unto
the
world
,
as
the
Apostle
shews
,
God
who
in
times
past
spoke
to
the
Fathers
by
the
Prophets
,
hath
in
these
last
days
,
spoken
to
us
by
his
Son
;
To
preach
the
Gospel
to
the
world
:
He
hath
anointed
me
to
preach
,
saith
Christ
,
Luk.
4.18
.
To
preach
what
?
to
preach
the
Gospel
to
the
poor
,
to
heal
the
broken-hearted
,
to
preach
deliverance
to
the
Captives
,
&c.
And
why
did
Christ
send
his
Apostles
and
Ministers
into
the
world
?
Why
to
preach
the
Gospel
too
.
That
is
the
sum
of
their
Commission
,
Mar.
16.15
.
Go
preach
the
Gospel
to
every
Creature
.
The
Ministers
of
Christ
are
separated
to
the
Gospel
,
as
Rom.
1.1
.
They
must
preach
all
Gospel
,
or
else
all
for
Gospel
ends
.
They
must
preach
Law
with
Gospel
purposes
,
and
Evangelical
intentions
.
So
that
the
Father
sends
the
Son
,
and
the
Son
sends
his
Apostles
and
Ministers
upon
very
the
same
errand
;
here
the
similitude
is
very
great
.
But
then
the
dissimilitude
is
very
great
too
,
in
that
the
Son
whom
God
the
Father
sends
,
is
transcendently
above
the
Ministers
whom
Christ
sends
,
in
the
very
same
business
;
both
are
Apostles
,
but
Christ
is
the
chief
Apostle
;
both
are
Preachers
of
the
Gospel
,
but
Christ
is
the
chief
Preacher
:
He
preaches
it
with
such
authority
as
they
are
not
invested
with
,
and
with
such
efficacy
too
,
as
they
can
never
reach
to
;
He
preaches
by
the
Spirit
to
the
heart
and
to
the
inward
man
;
and
so
he
doth
it
with
infallible
success
:
They
can
preach
only
to
the
ear
,
and
to
the
outward
man
,
and
hence
they
often
fail
of
the
desired
issue
:
they
spend
their
strength
in
vain
,
as
the
Prophet
once
complained
.
Indeed
the
efficacy
of
their
preaching
dependeth
wholly
on
the
work
and
power
of
Christ
.
So
that
you
see
he
is
transcendently
above
them
in
the
same
business
.
And
then
besides
,
Jesus
Christ
is
sent
on
business
which
they
are
not
to
touch
with
.
He
is
sent
about
the
work
of
mans
Redemption
,
of
satisfaction
to
the
justice
of
his
Father
,
by
his
bitter
death
and
passion
,
which
is
too
heavy
and
too
hard
for
any
Man
or
Angel
to
go
through
with
,
or
to
have
a
hand
in
.
There
is
a
great
similitude
between
the
Fathers
sending
,
&c.
in
relation
to
the
end
that
both
of
them
are
sent
for
.
Christ
sends
his
Ministers
into
the
world
,
for
the
very
same
end
that
God
the
Father
sent
him
.
For
why
did
God
the
Father
send
his
Son
into
the
world
?
To
save
his
people
,
as
the
expression
is
,
Mat.
1.21
.
In
which
respect
his
Father
would
not
have
him
called
Apollyon
,
a
destroyer
,
but
Jesus
a
Saviour
.
It
's
true
,
that
Christ
is
set
and
appointed
by
his
Father
,
for
the
fall
and
rising
again
of
many
:
As
for
the
rising
of
believers
,
so
for
the
fall
of
unbelievers
.
But
this
is
but
by
accident
,
and
besides
the
main
intention
of
God
in
sending
,
and
Christ
in
coming
.
He
doth
not
cause
the
fall
of
such
as
perish
,
so
properly
and
so
directly
,
as
the
rising
of
such
are
saved
by
him
.
Indeed
he
came
into
world
to
save
sinners
,
1
Tim
,
1.15
.
not
to
destroy
sinners
.
It
's
true
,
that
sinners
are
destroyed
by
him
,
but
this
was
not
the
proper
end
of
his
coming
.
God
did
not
send
his
Son
to
condemn
the
world
,
but
to
save
the
world
,
Joh.
3.17
.
And
so
our
Saviour
Christ
himself
professeth
,
Joh.
12.47
.
I
came
not
to
judge
the
world
,
but
to
save
the
world
.
Even
so
he
sent
his
Ministers
for
the
very
same
end
,
to
work
together
with
him
in
the
Conversion
and
the
Salvation
of
his
people
,
by
the
foolishness
of
preaching
to
save
them
that
believe
,
1
Cor.
1.21
.
To
save
themselves
and
those
that
hear
them
,
1
Tim.
4.16
.
Here
the
Similitude
again
is
great
,
between
the
Fathers
sending
Christ
,
&c.
in
relation
to
the
end
that
both
of
them
are
sent
for
.
But
then
the
dissimilitude
is
great
too
,
In
that
the
Father
sends
the
Son
to
save
his
people
by
his
merit
and
his
Spirit
.
The
Son
sends
his
Ministers
to
save
them
by
the
application
of
his
merit
and
his
Spirit
to
them
in
the
preaching
of
the
Gospel
:
The
Father
sends
the
Son
to
save
them
by
dying
for
them
;
the
Son
sends
his
Ministers
to
save
them
by
preaching
to
them
,
and
so
by
crucifying
Christ
again
before
their
eyes
,
as
Gal.
3.1
.
The
Father
sends
his
Son
to
save
his
people
meritoriously
,
and
by
way
of
effectual
operation
:
The
Son
sends
his
Ministers
to
save
them
Ministerially
,
and
by
way
of
vocal
Declaration
;
so
that
Christ
only
is
the
proper
Saviour
,
and
Ministers
at
most
are
but
the
Instrumental
Saviours
of
his
people
.
Vse
.
1
Now
is
it
so
,
my
Brethren
,
That
there
is
a
great
similitude
between
the
Fathers
sending
,
&c.
Here
then
,
my
Brethren
,
is
a
perfect
pattern
for
all
the
Minsters
of
Jesus
Christ
:
they
must
look
on
him
that
sent
them
,
and
see
what
power
he
was
endued
withal
,
what
errand
he
was
sent
on
,
and
for
what
ends
,
and
so
act
accordingly
.
As
God
invested
him
with
power
,
and
sent
him
into
the
world
to
preach
the
Gospel
,
and
to
save
his
people
:
So
Jesus
Christ
hath
invested
them
with
power
to
do
the
same
thing
,
for
the
same
end
;
So
that
they
must
not
aim
at
the
destruction
and
the
hardning
of
the
people
;
No
,
they
must
make
this
their
business
,
how
they
may
bring
about
their
conversion
and
salvation
.
It
's
true
,
they
must
be
sons
of
Thunder
now
and
then
,
as
well
as
sons
of
Consolation
;
they
must
preach
the
Law
sometimes
,
as
well
as
the
sweet
comforts
of
the
Gospel
;
they
must
threaten
men
sometimes
with
wrath
,
and
hell
,
and
eternal
condemnation
:
But
then
they
must
not
do
it
so
as
wishing
that
these
things
might
come
upon
them
,
but
rather
that
they
might
avoid
them
.
They
must
threaten
them
with
wrath
,
that
they
may
flee
from
the
wrath
to
come
;
and
threaten
with
hell
,
that
they
may
escape
the
damnation
of
hell
;
they
must
preach
the
Law
with
Gospel
purposes
and
Evangelical
intentions
;
they
must
send
out
the
avenger
of
blood
to
dog
them
at
the
heels
,
that
they
may
fly
to
the
City
of
refuge
:
They
must
use
sharpness
now
and
then
,
it
cannot
be
avoided
;
But
it
must
be
for
the
same
end
that
the
Apostle
speaks
of
,
2
Cor.
13.10
.
where
having
minded
the
Corinthians
,
that
in
case
he
must
use
sharpness
,
according
to
the
power
the
Lord
had
given
him
,
he
had
authority
from
Christ
to
do
it
;
but
mark
in
the
succeeding
words
to
what
end
;
for
edification
,
and
not
for
destruction
;
according
to
the
power
the
Lord
hath
given
me
for
edification
,
and
not
for
destruction
:
And
therefore
it
is
very
notable
,
that
when
our
Saviour
Christ
had
said
to
his
Disciples
,
All
power
is
given
to
me
both
in
heaven
and
in
earth
:
and
having
put
a
part
of
that
power
and
authority
of
his
on
his
Apostles
,
having
sent
them
as
his
Father
sent
him
,
he
doth
not
say
to
them
as
God
doth
to
the
Prophet
,
Jer.
1.10
.
I
have
set
you
over
the
Nations
,
and
over
the
Kingdoms
,
to
root
out
and
to
destroy
;
but
I
have
sent
you
to
the
Nations
to
teach
them
,
and
to
baptize
them
,
that
they
may
be
saved
:
He
doth
not
make
them
rooters
,
but
planters
;
he
doth
not
bid
them
to
go
out
,
and
preach
damnation
to
the
people
in
the
first
place
;
but
go
and
preach
the
Gospel
to
them
,
that
they
may
be
saved
.
And
the
Apostle
speaking
of
the
execution
of
this
Commission
,
and
authority
in
the
Administration
of
the
censures
of
the
Church
,
saith
,
he
would
give
a
foul
offendor
up
to
Satan
,
for
no
other
end
but
this
,
even
for
his
good
,
and
his
salvation
,
1
Cor.
5.34
.
I
have
already
judged
,
saith
he
,
concerning
him
that
hath
so
done
this
deed
,
with
the
power
of
our
Lord
Jesus
Christ
,
to
deliver
him
to
Satan
,
for
the
destruction
of
the
flesh
,
the
carnal
part
,
that
the
spirit
may
be
saved
in
the
day
of
the
Lord
:
So
that
when
we
threaten
judgement
,
when
we
retain
the
sins
of
men
,
when
we
give
them
up
to
Satan
either
in
preaching
or
in
Church-censure
,
our
aim
is
,
that
their
corruption
may
be
mortified
,
and
that
their
spirits
may
be
saved
by
this
means
:
And
all
the
Ministers
of
Christ
ought
to
have
this
continually
in
their
eye
,
how
they
may
reach
this
great
end
;
they
must
remember
that
Jesus
Christ
hath
sent
them
,
as
God
the
Father
sent
him
,
and
that
was
not
to
condemn
the
world
,
but
that
the
world
by
him
might
be
saved
.
And
thus
of
the
First
Argument
,
with
which
our
Saviour
presseth
and
enforceth
his
Petition
to
his
Father
,
in
behalf
of
his
Apostles
for
Sanctification
,
which
hath
been
taken
from
the
business
and
imployment
that
he
is
setting
them
about
,
viz
,
the
very
same
in
some
respect
,
which
he
himself
hath
hitherto
sustained
and
undergone
by
the
appointment
of
the
Father
.
Sanctifie
them
with
thy
Truth
,
thy
Word
is
Truth
.
Why
,
might
the
Father
answer
,
why
so
?
Cause
enough
saith
Jesus
Christ
;
for
as
thou
hast
sent
me
into
the
world
,
even
so
have
I
also
sent
them
into
the
world
;
and
therefore
thou
hadst
need
to
sanctifie
them
,
that
so
they
may
be
fitted
and
enabled
for
such
a
service
as
this
is
.
JOHN
17.19
.
And
for
their
sakes
I
sanctifie
my self
,
that
they
also
might
be
sanctified
through
the
truth
.
PRoceed
we
to
the
Second
Argument
with
which
he
backs
the
same
Petition
,
and
it
is
taken
from
the
end
,
for
which
he
sanctified
himself
;
And
for
their
sakes
I
sanctifie
my self
,
that
they
also
might
be
sanctified
through
the
truth
.
q.
d.
It
was
the
very
end
at
which
I
aimed
in
sanctifying
of
my self
that
they
might
be
sanctified
;
it
was
my
scope
and
drift
in
that
business
;
and
therefore
I
beseech
thee
Father
,
let
me
not
be
disappointed
of
my
purpose
,
let
not
this
great
design
of
mine
be
frustrated
,
but
do
thou
sanctifie
them
with
the
truth
,
because
I
sanctified
my self
for
their
sakes
,
with
this
intent
,
that
they
might
also
be
sanctified
through
the
truth
.
Two
things
we
have
apparently
presented
to
us
in
the
words
;
what
our
Saviour
did
,
and
why
he
did
it
.
First
,
what
our
Saviour
did
,
He
sanctified
himself
:
Secondly
,
then
why
he
did
it
;
and
this
is
in
the
first
place
generally
exprest
,
that
it
was
for
their
sakes
,
for
his
Apostles
and
Disciples
sakes
,
that
he
sanctified
himself
:
And
then
it
is
particularly
and
expresly
specified
in
what
regard
it
was
for
their
sakes
,
that
they
might
also
be
sanctified
through
the
truth
.
The
difficulty
of
the
text
lies
especially
in
this
,
how
Christ
is
said
to
sanctifie
himself
,
and
what
he
means
by
that
expression
,
for
their
sakes
I
sanctifie
my self
.
To
sanctifie
,
is
properly
to
make
holy
;
now
a
person
or
a
thing
is
made
holy
especially
two
wayes
,
viz.
by
qualification
,
when
holiness
and
grace
is
put
into
it
,
when
a
man
is
made
partaker
of
the
saving
gifts
and
graces
of
the
holy
spirit
,
then
he
is
said
in
Scripture
to
be
sanctified
;
By
consecration
a
person
or
a
thing
is
made
holy
,
when
it
is
set
apart
for
holy
uses
.
In
this
respect
the
Sabbath
day
is
holy
,
in
this
respect
the
Temple
,
the
Utensils
and
Vessels
of
the
house
of
God
,
in
this
respect
the
Priests
were
holy
.
Thus
all
the
first
born
of
the
Jews
were
holy
,
and
set
apart
for
God
.
And
therefore
having
charged
Moses
to
sanctifie
the
first
born
,
thus
he
explains
it
afterwards
;
Exod.
13.2
,
12.
Thou
shalt
set
them
apart
to
God
:
and
in
a
word
,
thus
all
the
Sacrifices
and
oblations
under
the
Ceremonial
Law
,
were
holy
,
they
were
consecrated
things
;
For
consecrated
things
are
sanctified
things
,
as
I
might
give
you
instances
enough
in
that
particular
.
Thou
shalt
annoint
them
,
saith
the
Lord
,
speaking
of
Aaron
and
his
Sons
,
Exod.
28.4
.
and
thou
shalt
consecrate
and
sanctifie
them
that
they
may
Minister
unto
me
in
the
Priests
office
.
So
after
speaking
of
the
Ramm
of
consecration
,
Aaron
and
his
Sons
shall
eat
it
,
saith
the
Lord
,
to
consecrate
them
and
to
sanctifie
them
,
Exod.
29.33
.
Now
all
the
question
is
,
in
which
of
these
respects
,
our
Saviour
here
is
said
to
sanctifie
himself
,
whether
by
way
of
qualification
,
or
of
consecration
.
I
must
acknowledge
,
I
have
heretofore
conceived
it
in
the
former
way
,
as
in
a
way
of
qualification
,
that
he
made
himself
holy
,
by
the
communication
of
the
gifts
and
graces
of
the
holy
spirit
,
to
his
humane
nature
.
For
though
it
be
a
certain
truth
,
that
Christ
was
not
,
neither
could
be
made
holy
of
not
holy
privatively
,
as
man
who
by
the
fall
had
wholly
lost
his
holiness
,
is
sanctified
and
made
holy
by
regeneration
,
and
the
renewing
of
the
Holy
Ghost
;
Yet
it
is
very
manifest
,
that
Christ
was
sanctified
and
made
holy
of
not
holy
negatively
;
for
there
was
once
a
time
when
Christ
as
man
had
not
this
holiness
inherent
in
his
humane
nature
,
because
there
was
a
time
,
viz.
before
his
incarnation
,
when
his
humane
nature
had
not
a
being
in
the
world
.
And
thus
Christ
was
sanctified
for
his
Apostles
and
Disciples
sake
,
his
peoples
sake
;
That
they
might
be
sanctified
,
That
is
,
he
was
endued
abundantly
with
the
gifts
of
holiness
and
the
graces
of
sanctification
to
this
end
,
that
he
might
communicate
them
and
dispense
them
to
his
people
,
and
that
they
might
be
sanctified
by
this
means
,
That
of
his
fulness
they
might
all
receive
,
and
grace
for
grace
.
So
that
this
looks
extreamly
well
you
see
,
as
the
meaning
of
the
Text.
And
for
their
sakes
I
sanctifie
my self
,
that
they
also
might
be
sanctified
through
the
truth
.
But
yet
I
find
interpreters
even
universally
running
in
another
stream
,
and
understanding
it
of
being
sanctified
in
a
way
of
consecration
.
The
former
I
suppose
they
leave
,
because
indeed
it
is
not
consonant
to
Scripture
phrase
;
For
Jesus
Christ
to
say
(
as
man
)
that
he
sanctified
himself
in
a
way
of
qualification
,
That
is
to
say
,
that
he
endued
himself
with
the
sanctifying
gifts
and
graces
of
the
holy
spirit
.
It
is
usually
affirmed
that
God
the
Father
sanctified
him
,
That
it
pleased
the
Father
that
in
him
should
all
the
fulness
of
the
holy
spirit
dwell
,
Col.
1.19
.
That
God
,
even
his
God
,
did
annoint
him
with
the
oyl
of
his
spirit
,
Psal.
45.7
.
And
therefore
he
is
called
him
whom
the
Father
sanctified
and
sent
into
the
world
,
John
10.36
.
Besides
it
seems
not
to
be
congruous
that
Christ
should
pray
his
Father
to
sanctifie
his
Apostles
and
Disciples
,
because
for
his
part
he
had
sanctified
himself
with
the
graces
of
the
spirit
,
to
this
end
,
that
they
might
be
sanctified
by
communication
of
those
graces
to
them
.
And
therefore
I
shall
run
down
with
the
common
stream
of
exposition
,
and
understand
our
Saviour
here
to
tell
his
Father
that
he
sanctified
himself
by
way
of
Consecration
;
That
he
set
himself
apart
to
be
a
Priest
,
an
Altar
,
an
Offring
,
and
a
Sacrifice
to
God
the
Father
,
for
the
sins
of
his
people
.
And
that
to
this
end
,
that
they
might
be
sanctified
by
this
means
.
Not
only
that
they
might
be
justified
,
but
that
they
might
be
sanctified
too
.
And
sanctified
through
the
truth
,
through
the
effectual
revelation
of
the
Gospel
to
them
,
which
is
called
the
truth
in
Scripture
;
Or
truly
sanctified
,
as
it
is
rendred
in
the
Margine
;
not
only
in
the
Type
and
Figure
(
as
the
Offrings
and
Sacrifices
of
the
Ceremonial
Law
)
but
in
reality
and
truth
.
And
on
this
ground
,
our
Saviour
prayes
his
Father
,
to
sanctifie
his
Apostles
and
Disciples
,
that
he
might
not
be
disappointed
of
his
great
end
for
which
he
sanctified
himself
,
and
made
himself
an
offring
to
his
Father
;
Sanctifie
them
with
the
truth
.
And
why
so
?
Why
,
for
their
sakes
I
sanctifice
my self
,
I
set
my self
apart
to
be
a
Sacrifice
to
thy
justice
,
that
they
also
might
be
sanctified
with
the
truth
.
The
words
thus
opened
yield
us
out
two
Observations
.
First
,
Jesus
Christ
did
willingly
and
freely
set
himself
apart
to
be
an
Offring
and
a
Sacrifice
to
God
the
Father
.
Secondly
,
he
did
this
for
his
peoples
sakes
,
and
that
to
this
end
,
that
they
might
be
sanctified
,
by
this
means
.
DOCTRINE
1.
Jesus
Christ
did
willingly
and
freely
set
himself
apart
to
be
an
Offring
and
a
Sacrifice
to
God
the
Father
.
He
was
not
forced
to
become
an
Expiation
for
the
sins
of
men
.
No
he
did
it
of
himself
;
and
of
his
own
accord
,
I
sanctifie
my self
(
saith
our
Saviour
in
my
text
)
by
consecration
.
So
he
is
said
to
offer
up
himself
,
Heb.
7.27
.
To
humble
himself
and
to
become
obedient
(
conceive
it
passively
obedient
)
to
the
death
,
even
the
death
of
the
Cross
,
Phil.
2.8
.
T
is
true
indeed
the
death
and
passion
of
our
Saviour
was
necessary
if
we
look
to
God
the
Father
,
and
his
eternal
Counsel
and
Decree
;
for
he
was
slain
in
that
respect
,
i.
e.
appointed
to
be
slain
from
the
beginning
of
the
world
.
It
was
determined
to
be
done
,
as
the
Apostle
speaks
,
Acts
4.28
.
And
therefore
it
behoved
him
to
suffer
,
as
himself
speaks
,
Luke
24.46
.
and
he
must
be
lifted
up
upon
the
Cross
;
an
unavoidable
necessity
was
laid
upon
him
,
John
3.14
.
And
as
his
death
was
necessary
if
we
look
to
God
the
Father
,
so
it
was
violent
(
my
Brethren
)
if
we
look
to
men
.
With
murderous
and
wicked
hands
they
slew
him
,
Acts
2.23
.
They
kild
and
crucified
the
Lord
of
glory
.
But
if
we
look
to
Christ
himself
,
his
death
and
passion
was
a
voluntary
thing
,
to
which
he
willingly
resigned
and
yielded
up
himself
.
His
life
was
not
extorted
from
him
,
but
he
laid
it
down
himself
,
John
10.17
.
He
was
delivered
up
to
death
by
God
the
Father
,
Acts
2.23
.
He
was
delivered
up
by
Judas
and
the
Jews
too
,
Mat.
27.2
.
And
yet
he
freely
yielded
up
himself
;
he
loved
us
and
gave
himself
for
us
,
Gal.
2.20
.
he
gave
himself
for
us
an
Offring
and
a
sacrifice
to
God
,
Ephes.
5.2
.
He
sanctified
himself
for
our
sakes
,
and
set
himself
apart
to
this
hard
and
sharp
service
,
so
that
the
Point
is
plain
you
see
,
That
Jesus
Christ
did
willingly
and
freely
set
himself
apart
to
be
a
Offring
and
a
Sacrifice
to
God
the
Father
.
Reason
.
And
it
must
needs
be
so
,
my
brethren
;
for
(
being
God
)
there
was
no
greater
power
then
his
to
master
him
and
overcome
him
.
A
man
is
never
forced
to
any
thing
against
his
will
,
unless
some
outward
violence
prevail
against
him
which
he
is
no
way
able
to
resist
.
Now
this
was
not
the
state
and
the
condition
of
our
Saviour
;
his
death
was
not
inflicted
on
him
by
an
excess
of
strength
in
those
that
gave
him
up
to
it
.
His
Father
was
not
able
to
constrain
him
,
for
he
was
God
:
and
therefore
equally
Almighty
with
the
Father
.
And
men
had
infinitely
less
ability
to
overrule
him
,
and
to
force
him
to
it
,
and
therefore
it
must
needs
be
voluntary
of
himself
,
and
this
he
cleerly
intimateth
in
that
speech
of
his
in
the
fore-alledged
Scripture
,
John
10.17
.
No
man
takes
my
life
from
me
;
the
meaning
is
,
no
man
can
take
my
life
from
me
,
and
therefore
it
is
added
in
the
following
words
,
I
have
power
to
lay
it
down
,
that
is
,
to
lay
it
down
of
choice
and
free
election
,
so
that
I
cannot
be
constrained
to
it
,
and
I
have
power
to
take
it
up
again
.
And
certainly
if
he
had
power
to
take
it
up
again
when
he
had
lost
it
,
then
he
had
much
more
power
to
keep
it
when
he
had
it
and
enjoyed
it
.
So
that
you
see
he
was
not
,
neither
could
he
be
inforced
to
die
,
but
of
his
own
accord
he
willingly
and
freely
gave
himself
to
it
.
Use
1
Is
it
so
that
Jesus
Christ
did
willingly
and
freely
set
himself
a
part
to
be
an
Offering
and
Sacrifice
to
God
,
the
Father
?
The
greater
and
the
more
unsearchable
was
the
exceeding
riches
of
his
love
to
us
,
and
the
greater
cause
have
we
to
magnifie
it
and
admire
it
.
Had
he
done
it
by
constraint
,
and
had
be
been
enforced
to
it
,
there
had
been
no
such
matter
in
it
,
so
no
such
cause
of
Admiration
and
Thanksgiving
.
The
praise
had
then
been
due
to
him
that
forced
him
,
and
not
to
him
that
was
inforced
.
But
this
was
love
,
as
the
Apostle
John
speaks
,
love
in
the
height
and
with
a
witness
,
this
was
unparalleld
and
matchless
love
that
Christ
should
willingly
and
freely
lay
down
his
life
for
us
.
Had
his
life
been
taken
from
him
for
our
sakes
,
this
had
been
no
great
love
,
but
that
himself
should
lay
it
down
freely
of
his
own
accord
,
here
was
love
,
and
here
was
mercy
to
be
spoken
of
,
and
to
be
wondred
at
in
all
ages
.
What
?
that
he
should
abase
himself
,
that
he
should
not
be
made
obedient
by
another
,
but
that
he
should
himself
become
obedient
to
the
death
,
yea
to
that
shamefull
and
accursed
death
,
that
he
should
willingly
expose
himself
to
such
abasures
,
to
such
indignities
,
reproaches
,
scorns
,
and
to
such
unsufferable
tortures
,
to
such
a
heavy
and
intolerable
burthen
of
his
Fathers
wrath
,
and
all
for
those
that
were
not
undeserving
only
,
but
even
ill
deserving
too
,
that
were
not
friends
but
enemies
;
Oh
,
let
us
stand
astonished
at
such
a
mercy
.
We
need
not
wonder
that
he
whose
love
and
kindness
was
so
full
of
wonder
should
be
called
wonderfull
,
Isa.
9.6
.
Is
it
so
that
Jesus
Christ
did
willingly
and
freely
set
himself
apart
to
be
Use
2
an
Offring
and
Sacrifice
to
God
the
Father
?
Then
let
us
learn
of
him
(
my
brethren
)
as
willingly
(
if
it
be
possible
)
to
offer
up
our selves
,
our
persons
,
our
estates
,
our
names
,
or
lives
and
all
to
him
,
to
suffer
any
thing
for
him
again
.
What
my
beloved
,
did
he
suffer
willingly
for
us
,
and
shall
we
suffer
grudgingly
and
unwillingly
for
him
?
did
he
consecrate
himself
to
be
an
offering
and
sacrifice
for
us
,
and
shall
not
we
on
our
parts
consecrate
our selves
to
be
an
offering
and
sacrifice
for
him
if
he
shall
call
us
thereunto
?
did
he
give
himself
for
us
,
and
shall
not
we
as
readily
give
our selves
for
him
again
?
did
he
take
up
his
Cross
and
go
before
,
and
shall
not
we
take
up
our
Crosses
too
and
follow
him
?
I
do
not
say
we
should
draw
Crosses
and
afflictions
on
our selves
;
but
if
they
come
upon
us
for
our
Saviours
sake
,
we
should
not
take
them
as
inforced
upon
us
,
but
we
should
freely
set
our
shoulders
to
them
and
cheerfully
submit
our selves
to
bear
them
.
And
thus
far
of
the
first
conclusion
mentioned
.
The
second
followeth
.
DOCTRINE
2.
Christ
did
not
set
himself
apart
to
be
an
Offring
and
a
Sacrifice
to
God
the
Father
for
his
own
sake
but
for
his
peoples
sakes
:
and
that
to
this
end
,
that
they
might
be
sanctified
by
this
means
:
Not
that
they
might
be
justified
only
,
but
that
they
might
be
sanctified
also
.
He
did
not
do
it
for
his
own
sake
,
for
there
was
no
sin
in
him
,
and
so
in
that
respect
he
need
not
to
be
made
a
Sacrifice
for
sin
.
There
was
no
transgression
in
him
,
and
why
then
should
there
be
an
expiation
for
him
?
But
it
was
for
his
peoples
sake
.
To
say
the
truth
,
all
that
he
did
,
all
that
he
suffered
,
was
for
their
sakes
.
For
their
sakes
he
became
man
,
for
their
sakes
he
became
Mediator
between
God
and
man
,
for
their
sakes
he
became
a
King
,
a
Prophet
and
a
Priest
.
And
as
a
Priest
,
so
a
sacrifice
and
offring
to
the
Father
,
for
he
offered
up
himself
.
All
was
for
their
sakes
.
And
that
to
this
end
,
that
they
might
be
sanctified
,
by
this
means
.
Not
only
that
they
might
be
justified
,
but
that
they
might
be
sanctified
also
.
That
which
was
the
scope
and
aim
of
Gods
election
,
Ephes.
1.4
.
He
hath
chosen
us
in
him
,
that
is
in
Christ
to
this
end
,
that
we
might
be
holy
and
unblameable
before
him
;
of
Gods
Vocation
,
1
Thess.
4.7
.
he
hath
not
called
us
to
uncleanness
but
to
holiness
:
The
same
(
my
brethren
)
was
the
end
of
Christs
redemption
.
He
sanctified
himself
,
that
is
,
he
set
himself
apart
to
be
a
Sacrifice
to
God
the
Father
for
his
peoples
sakes
,
that
they
also
might
be
sanctified
,
as
you
have
it
in
the
Text.
He
loved
his
Church
,
and
out
of
the
abundance
of
this
love
of
his
he
gave
himself
for
her
,
as
the
Apostle
speaks
,
Ephes.
5.25
.
What
,
that
he
might
redeem
and
justifie
her
only
?
No
my
beloved
,
more
then
this
;
that
he
might
sanctifie
and
cleanse
her
too
through
the
washing
of
Water
by
the
word
,
and
that
he
might
present
her
to
himself
a
glorious
Church
,
not
having
any
spot
or
wrinkle
,
but
being
holy
and
without
blemish
.
He
bare
our
sins
in
his
own
body
on
the
Tree
,
that
we
being
dead
to
sin
might
henceforth
live
to
righteousness
,
as
the
Apostle
Peter
speaks
,
1
Pet.
2.24
.
he
dyed
for
us
,
that
we
which
live
,
should
henceforth
live
no
longer
to
our selves
,
to
our
lusts
,
and
to
our
ends
,
but
to
him
who
dyed
for
us
.
He
hath
performed
the
mercyes
promised
,
he
hath
remembred
his
holy
Covenant
,
he
hath
saved
us
from
our
enemies
,
and
from
the
hands
of
those
hate
us
,
Luke
1.74
.
What
,
that
from
henceforth
we
might
be
our
own
Masters
,
and
live
at
liberty
and
walk
according
to
our
own
humours
?
O
no
,
but
on
the
contrary
,
that
we
might
serve
him
who
hath
saved
us
,
in
holiness
and
righteousness
all
the
dayes
of
our
lives
:
By
one
offering
of
himself
,
he
hath
perfected
for
ever
them
that
are
sanctified
,
saith
the
Apostle
,
Heb.
10.14
.
Not
them
that
are
justified
,
but
them
that
are
sanctified
.
And
hence
the
blood
of
Jesus
which
he
shed
when
he
was
a
made
a
sacrifice
to
God
the
Father
,
hath
not
a
pacifying
only
but
a
purging
quality
in
it
.
It
hath
not
only
a
value
to
satisfie
,
but
a
virtue
to
sanctifie
.
The
blood
of
Jesus
cleanseth
us
from
all
sin
,
1
John
1.7
.
Compleatly
from
the
guilt
of
all
in
justification
,
and
inchoatively
from
the
filth
of
all
in
sanctification
.
I
might
be
copious
in
the
proof
,
but
this
may
satisfie
to
clear
the
point
.
Christ
did
not
set
himself
apart
to
be
an
offring
and
a
sacrifice
to
God
the
Father
for
his
own
sake
,
but
for
his
peoples
sakes
,
and
that
to
this
end
,
that
they
might
be
sanctified
by
this
means
.
Reason
1
And
the
grounds
are
evident
:
I
shall
but
touch
upon
them
only
,
and
hasten
to
Application
.
For
,
first
his
scope
and
purpose
in
this
work
of
his
,
was
not
only
to
preserve
his
people
from
destruction
,
but
to
bring
them
to
salvation
;
not
only
to
deliver
them
from
hell
,
but
to
obtain
their
entrance
into
heaven
.
And
truly
had
he
not
accomplished
both
of
these
,
he
had
not
been
a
perfect
Saviour
,
he
had
not
saved
us
to
the
utmost
,
as
the
Apostle
Paul
speaks
.
Now
my
beloved
,
had
he
justified
us
only
from
the
guilt
of
our
transgressions
,
he
had
done
but
one
of
these
;
for
guilt
is
nothing
but
the
obligation
or
binding
over
of
the
sinner
to
damnation
;
so
that
in
quitting
us
of
this
,
he
had
but
saved
us
from
the
wrath
to
come
(
as
the
Apostle
speaks
)
he
had
not
brought
us
to
the
happiness
to
come
.
And
therefore
since
he
had
a
further
aim
,
that
he
might
bring
his
whole
intent
about
,
he
hath
not
justified
us
only
,
and
so
delivered
us
from
death
and
condemnation
,
but
he
hath
sanctified
us
also
,
and
so
prepared
us
for
life
and
salvation
;
For
without
holiness
it
is
impossible
to
see
the
Lord
;
To
be
admitted
as
inhabitants
into
that
holy
habitation
concerning
which
the
holy
Ghost
hath
said
,
There
shall
no
unclean
thing
enter
into
it
.
Rev
21.27
.
And
therefore
our
Redeemer
sanctified
himself
to
be
a
Sacrifice
for
us
,
not
that
we
might
be
justified
only
,
and
so
delivered
from
Hell
and
utter
darkness
,
but
that
we
might
be
sanctified
also
,
and
so
made
meet
to
be
partakers
of
the
inheritance
with
the
Saints
in
light
.
Our
Saviour
sanctified
himself
to
be
a
Sacrifice
for
us
,
not
only
that
Reason
2
we
might
be
justified
,
but
that
we
might
be
sanctified
also
,
because
he
had
a
purpose
and
design
,
not
to
glorifie
us
only
,
but
to
glorifie
himself
in
this
business
.
And
more
particularly
and
distinctly
,
to
glorifie
himself
in
us
,
and
to
glorifie
himself
by
us
.
1.
It
was
the
project
and
design
of
Christ
in
this
great
work
of
his
,
to
glorifie
himself
in
us
,
and
therefore
it
was
necessary
that
he
should
not
justifie
us
only
,
but
sanctifie
us
too
:
For
had
he
justified
us
only
from
the
guilt
of
our
transgressions
,
his
glory
had
appeared
indeed
upon
us
,
to
wit
,
the
glory
of
his
mercy
;
but
which
way
had
his
glory
shewed
it self
in
us
?
But
now
by
sanctifying
us
,
and
by
inriching
us
with
all
the
saving
graces
of
his
holy
Spirit
(
which
far
exeeed
the
brightest
and
Orient
Pearls
both
in
lustre
and
in
value
)
his
glory
shineth
forth
in
us
.
Now
he
us
glorified
in
his
Saints
,
as
the
Apostle
Paul
speaks
.
The
glory
of
his
grace
appeareth
in
them
,
and
sparkles
forth
with
dazling
lustre
.
And
as
in
the
Creation
of
the
world
is
seen
his
wisdom
and
his
power
and
God-head
,
and
the
like
:
So
in
the
renovation
and
the
new
creation
of
some
certain
persons
in
it
,
is
seen
the
riches
of
his
grace
.
He
doth
it
that
he
might
make
known
his
glory
,
as
the
Apostle
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
may
declare
it
in
the
vessels
of
his
mercy
prepared
by
him
unto
glory
,
Rom.
9.23
.
And
as
the
greatness
and
magnificence
of
any
Prince
is
seen
in
the
Revenues
and
the
Titles
and
the
Dignities
of
those
whom
he
hath
raised
and
advanced
:
So
in
our
present
gracious
priviledges
and
endowments
,
preparing
us
for
glory
in
the
world
to
come
,
are
seen
the
unsearchable
riches
of
Christ
.
2.
It
was
the
project
and
design
of
Christ
in
this
great
work
of
his
to
glorifie
himself
by
us
:
And
therefore
it
was
necessary
that
he
should
not
justifie
us
only
but
sanctifie
us
too
:
For
had
we
not
been
sanctified
,
we
should
have
dishonoured
Christ
in
our
whole
Conversation
.
But
being
once
regenerated
and
endowed
with
saving
grace
,
and
purified
as
a
peculiar
people
to
himself
,
then
we
glorifie
our
Saviour
;
Then
we
shew
forth
the
vertues
,
and
with
them
the
praises
of
him
that
hath
saved
us
.
We
cause
our
works
to
shine
before
men
,
and
Jesus
Christ
(
who
strengthneth
us
)
to
shine
in
them
.
Now
is
it
so
,
my
Brethren
,
that
Christ
did
not
set
himself
apart
,
&c.
Vse
1
for
his
own
sake
,
but
for
his
peoples
sakes
,
that
so
they
might
be
sanctified
by
this
means
?
My
Exhortation
shall
be
somewhat
sutable
to
that
of
the
Apostle
on
the
like
occasion
,
Gal.
5.13
.
Take
heed
you
use
not
this
incomparable
grace
and
mercy
of
the
Lord
Christ
,
as
an
occasion
to
the
flesh
,
by
taking
any
kind
of
licence
thence
to
give
it
satisfaction
in
the
lusts
thereof
.
It
is
a
dangerous
&
desperate
course
of
many
men
who
apprehending
,
that
they
are
delivered
by
the
death
of
Christ
from
all
their
sins
,
and
that
the
Justice
of
the
Lord
is
satified
and
appeased
for
them
,
are
by
this
means
imboldned
and
encouraged
on
in
their
evill
ways
.
And
when
they
are
reproved
for
their
licentious
courses
,
they
satisfie
themselves
with
this
,
that
Christ
hath
satisfied
for
them
;
and
that
not
only
for
their
past
and
present
sins
,
but
for
their
sins
to
come
also
;
so
that
they
need
not
be
afraid
to
act
them
,
nor
to
be
humbled
for
them
,
after
they
have
done
them
.
But
I
must
tell
them
,
Christ
hath
not
satisfied
for
them
,
if
he
do
not
sanctifie
them
.
He
hath
not
set
himself
apart
to
to
be
a
sacrifice
for
them
,
if
he
do
not
set
them
apart
to
be
a
holy
and
peculiar
people
to
himself
.
And
unto
such
as
turn
this
grace
into
licentiousness
,
I
say
as
Moses
did
sometime
to
Israel
,
Do
ye
thus
requite
the
Lord
O
foolish
people
and
unwise
!
Oh
Hellish
people
and
prophane
!
yea
I
protest
against
them
,
in
the
words
of
the
Apostle
,
Gal.
5.2
.
that
Jesus
Christ
shall
profit
them
nothing
.
Vse
2
Is
it
so
,
That
Christ
,
&c.
Oh
,
how
should
this
provoke
and
stir
us
up
to
strive
and
labour
after
holiness
,
and
to
endeavour
every
way
to
clense
our selves
from
all
filthiness
of
the
flesh
and
spirit
?
What
motive
more
prevailing
can
be
tendered
to
our
thoughts
then
this
is
?
Ah
my
Beloved
,
were
there
nothing
in
the
world
but
this
alone
,
to
quicken
us
and
egge
us
on
to
purity
and
a
holy
conversation
;
no
peace
of
conscience
waiting
on
it
,
no
inward
joy
and
comfort
of
the
Holy
Ghost
,
no
fruit
of
sanctity
,
no
reward
of
it
,
neither
in
the
present
life
,
nor
in
that
which
is
to
come
(
whereas
it
hath
the
promises
of
both
)
I
say
my
Brethren
,
were
there
nothing
else
to
move
us
,
this
of
it self
were
sufficient
to
perswade
,
viz.
That
Christ
in
all
those
torments
,
those
abasures
,
those
agonies
and
horrors
which
he
suffered
,
when
he
sanctified
himself
and
set
himself
apart
to
be
a
sacrifice
to
God
the
Father
,
aimed
at
this
,
that
he
might
sanctifie
us
to
himself
:
that
we
for
whom
he
suffered
might
be
holy
.
And
shall
we
now
like
base
unthankful
and
unworthy
wretches
,
endeavour
to
the
utmost
of
our
power
,
to
thwart
and
cross
him
in
his
purpose
,
to
frustrate
and
make
void
his
end
?
Hath
he
laid
down
his
life
to
this
end
,
that
we
might
be
pure
,
and
shall
we
notwithstanding
be
prophane
?
Hath
he
shed
his
pretious
blood
to
this
end
that
we
might
be
holy
,
and
shall
we
notwithstanding
be
unclean
?
Is
this
the
reckoning
that
we
make
of
all
those
exquisite
and
those
unutterable
pangs
and
tortures
which
our
Saviour
suffered
,
when
not
his
body
only
,
but
his
soul
was
made
an
offering
for
sin
,
that
we
regard
not
,
though
he
suffer
them
in
vain
?
I
say
to
you
my
Brethren
,
as
the
Church
,
Lament.
1.12
.
Is
it
nothing
to
you
all
ye
that
pass
by
?
Shall
all
those
wounds
,
those
stripes
,
those
horrors
he
endured
,
those
streams
of
pretious
blood
be
shed
in
vain
?
Oh
think
upon
it
you
that
rot
away
in
your
corruptions
,
and
that
by
weltring
in
the
goar
of
your
abominable
sins
:
and
though
you
have
been
frequently
advised
&
intreated
&
besought
to
wash
you
,
and
to
make
you
clean
,
yet
are
resolved
to
be
filthy
still
:
For
you
make
the
Son
of
God
(
as
much
as
in
you
lies
)
to
suffer
&
to
die
in
vain
:
you
spill
this
pretious
blood
and
tread
it
under
foot
:
And
be
assured
of
this
,
your
sin
is
infinitely
great
,
and
your
damnation
will
be
heavy
in
the
world
to
come
.
And
therefore
as
King
David
once
when
his
three
Worthies
had
adventured
to
fetch
him
water
from
the
Well
of
Bethel
,
with
the
apparent
and
extreamest
hazard
of
their
lives
,
refused
utterly
to
drink
it
,
or
to
taste
of
it
:
Be
it
far
from
me
saith
he
,
for
is
not
this
the
blood
of
these
men
?
2
Sam.
23.17
.
Even
so
say
you
when
you
are
tempted
and
enticed
by
Satan
or
your
lusts
to
any
fin
,
to
be
drunken
,
or
unclean
,
or
to
defraud
,
or
over-reach
your
brother
,
or
the
like
;
Oh
be
it
far
from
me
to
do
this
thing
:
for
is
not
this
the
blood
of
Jesus
Christ
?
He
shed
his
blood
to
purifie
me
,
and
to
make
me
clean
from
such
sins
as
these
are
.
Is
it
so
,
that
Christ
,
&c.
Oh
,
how
should
this
astonish
all
prophane
Vse
.
3
and
graceless
persons
?
Me
thinks
,
the
thought
of
this
should
even
break
their
hearts
amidst
their
greatest
earthly
pleasures
and
contentments
:
For
what
do
they
imagine
,
that
Christ
will
fail
of
his
intention
,
or
that
he
will
attain
but
half
his
purpose
?
That
since
he
sanctified
himself
to
be
a
sacrifice
to
God
the
Father
for
his
people
,
that
they
might
be
sanctified
,
he
will
ever
justifie
and
save
them
whom
he
never
sanctifieth
?
That
he
will
fall
short
of
that
which
was
his
scope
and
aim
in
this
business
.
Oh
foolish
fancie
and
absurd
imagination
!
Nay
Jesus
Christ
himself
hath
said
,
yea
he
hath
sworn
the
contrary
;
and
if
you
will
not
take
his
word
,
I
hope
you
will
believe
his
Oath
:
This
the
is
oath
that
he
hath
sworn
,
that
all
they
that
are
saved
by
him
from
the
guilt
and
from
the
punishment
of
all
their
sins
,
shall
serve
him
too
in
holiness
:
So
that
if
any
filthy
and
unsanctified
person
should
be
saved
,
Jesus
Christ
must
be
forsworn
,
which
were
blasphemous
to
imagine
.
And
thus
we
have
at
length
dispatched
the
first
part
of
our
Saviours
prayer
for
the
Church
;
and
are
arrived
at
the
Second
.
In
the
first
place
he
prays
,
as
I
have
shewed
you
,
for
his
Apostles
and
Disciples
then
about
him
,
the
members
of
the
Church
that
then
was
,
who
were
already
called
and
sanctified
,
whom
God
had
given
him
out
of
the
world
:
I
pray
for
them
,
saith
he
,
I
pray
not
for
the
world
;
and
this
part
of
the
prayer
he
shuts
up
with
the
verse
which
we
have
even
now
ended
.
And
now
my
Brethren
,
in
the
second
place
,
he
comes
to
pray
for
those
who
were
after
to
be
called
by
their
preaching
,
or
their
writing
,
who
were
to
be
the
members
of
the
Church
that
was
to
come
;
Neither
pray
I
for
these
alone
,
but
for
them
also
that
shall
believe
on
me
through
their
word
.
And
here
we
have
in
general
these
two
main
things
to
be
considered
:
1.
Christs
description
of
the
persons
for
whom
he
now
becomes
a
Suitor
to
his
Father
,
them
which
shall
believe
on
me
through
their
word
.
2.
The
matter
of
the
prayer
which
he
makes
for
these
persons
,
That
they
may
all
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
and
so
on
.
At
this
time
we
shall
enter
on
the
first
of
these
,
and
that
is
Christs
description
of
the
persons
for
whom
he
now
becomes
a
suitor
to
his
Father
:
and
they
in
general
are
true
believers
,
who
are
described
three
ways
.
First
,
by
the
time
of
their
faith
;
they
are
not
such
as
did
believe
when
Christ
put
up
his
Supplication
to
his
Father
,
but
such
as
should
believe
in
after-times
.
Secondly
,
by
the
object
of
their
Faith
,
they
should
believe
in
Jesus
Christ
.
Thirdly
,
by
the
instrumental
means
of
this
faith
;
they
should
believe
in
Christ
through
the
Apostles
word
.
I
shall
speak
a
word
or
two
of
the
circumstance
of
time
by
which
our
Saviour
here
describeth
those
for
whom
he
prays
;
they
are
not
such
as
did
believe
,
when
Christ
put
up
this
supplication
to
his
Father
;
but
such
as
should
believe
in
after-times
;
Neither
pray
I
for
these
only
,
for
my
Apostles
and
Disciples
who
believe
in
me
already
,
but
for
them
also
who
shall
believe
on
me
through
their
word
.
So
that
you
see
,
DOCTRINE
.
Our
Saviours
Intercession
is
not
confined
to
those
who
believe
,
but
it
extends
to
those
who
shall
believe
,
though
for
the
present
they
have
no
faith
at
all
in
them
.
It
reaches
to
believers
by
Election
,
to
all
that
are
appointed
to
believe
to
the
end
of
the
world
;
I
pray
,
saith
Christ
,
for
them
also
(
for
all
them
)
which
shall
believe
on
me
,
through
their
word
.
And
as
God
loves
believers
by
Election
,
though
for
the
present
they
be
unbelievers
,
(
as
I
have
shewed
you
very
lately
)
so
Christ
prays
for
all
such
.
Indeed
he
died
for
all
such
,
for
all
such
as
shall
believe
(
and
not
for
such
alone
as
do
believe
)
and
therefore
he
must
needs
pray
for
all
such
:
For
both
the
branches
of
his
Priesthood
must
of
necessity
be
co-extended
:
and
so
for
whomsoever
he
is
a
Priest
to
sacrifice
,
for
them
also
he
is
a
Priest
to
intercede
:
as
he
hath
offered
up
himself
for
them
,
so
he
hath
offered
up
his
prayers
for
them
,
and
will
do
to
the
worlds
end
.
Use
.
And
this
(
to
give
you
but
a
touch
of
Application
)
may
serve
to
hearten
us
exceedingly
,
when
we
are
are
putting
up
our
prayers
for
them
who
are
as
yet
without
the
pale
,
who
have
as
yet
no
faith
or
grace
at
all
in
them
;
It
may
be
they
are
neer
to
us
,
Parents
,
Children
,
Husbands
,
Wives
,
and
we
are
often
carried
out
in
prayer
for
them
,
that
God
would
yet
shew
mercy
to
them
,
that
he
would
yet
prevail
upon
them
,
and
cause
them
to
come
in
to
Jesus
Christ
;
That
he
would
break
their
stubborn
lusts
,
and
work
unfeigned
faith
in
them
;
And
while
we
are
breathing
out
our
souls
to
God
in
such
a
way
as
this
is
,
we
are
surpized
with
distrustful
thoughts
,
that
we
shall
never
speed
in
this
request
of
ours
,
God
will
never
be
entreated
:
and
so
upon
a
sodain
our
affections
cool
,
our
hearts
grow
dead
and
flat
within
us
;
In
such
a
case
as
this
is
,
it
may
be
some
encouragement
and
comfort
to
consider
that
Jesus
Christ
(
for
ought
we
know
)
hath
prayed
,
and
may
be
praying
to
the
Father
for
the
very
same
person
,
though
for
the
present
he
believe
not
,
yet
he
may
be
such
an
one
as
shall
believe
,
as
is
appointed
to
believe
in
after-times
:
And
then
he
is
(
as
you
have
heard
)
within
the
compass
of
our
Saviours
Intercession
:
so
that
the
prayers
that
we
make
for
him
are
seconded
by
Christ
in
heaven
.
While
we
are
asking
such
a
child
,
or
such
a
friend
,
of
God
,
it
may
be
Christ
is
asking
him
or
her
of
God
too
,
according
to
the
Covenant
of
the
Father
with
the
Son
,
Ask
of
me
and
I
will
give
thee
.
And
therefore
let
us
not
grow
cold
or
faint
in
such
a
suit
as
this
is
,
but
let
us
follow
and
pursue
it
to
the
utmost
:
Let
us
not
cease
to
pray
for
such
a
person
,
let
us
not
cast
him
out
of
our
prayers
,
whom
Jesus
Christ
hath
not
cast
out
of
his
;
I
pray
,
saith
he
,
for
such
as
shall
believe
;
and
this
for
ought
we
know
,
may
be
one
of
that
number
.
And
thus
far
of
the
first
particular
,
by
which
our
Saviour
Christ
describeth
those
for
whom
he
prays
,
viz.
the
time
of
their
believing
.
They
are
not
such
as
did
believe
when
Christ
put
up
this
supplication
for
them
to
the
Father
,
but
such
as
should
believe
in
after-times
.
Proceed
we
to
the
second
thing
by
which
he
sets
them
forth
,
and
that
is
,
by
the
Spirit
of
this
faith
of
theirs
,
they
should
believe
in
Jesus
Christ
;
Neither
pray
I
for
these
alone
,
saith
Christ
here
,
but
for
them
also
which
shall
believe
on
me
:
He
doth
not
say
,
for
them
which
shall
believe
on
God
,
or
for
them
which
shall
believe
the
Word
of
God
,
but
for
them
which
shall
believe
on
me
;
so
that
the
point
to
be
observed
is
this
.
DOCTRINE
.
That
true
Believers
do
pitch
their
Faith
on
Jesus
Christ
,
and
make
him
the
object
of
it
.
Christ
is
the
object
of
a
true
beleiving
faith
.
So
he
is
represented
in
my
Text
you
see
;
The
faithful
do
beleive
on
him
.
It
's
true
indeed
,
that
faith
in
general
(
which
even
Reprobates
and
Devils
have
)
looks
with
an
equal
eye
on
all
the
Book
of
God
,
assenteth
to
the
truth
of
all
in
gross
:
But
justifying
faith
,
whith
is
the
faith
whereof
we
speak
,
picks
out
this
special
object
Jesus
Christ
which
is
imbraced
and
received
.
By
him
,
saith
the
Apostle
Paul
(
that
is
,
by
Christ
,
and
none
but
him
)
all
that
believe
are
justified
from
all
those
things
from
which
they
could
not
have
been
justified
by
the
Law
of
Moses
,
Act.
13.39
.
The
Law
will
never
justifie
us
,
but
condemn
us
:
No
,
we
are
justified
by
faith
in
Christ
and
him
alone
who
is
revealed
and
manifested
to
us
in
the
Gospel
:
The
Rightousness
of
God
,
that
is
the
righteousness
which
makes
us
righteous
;
the
righteousness
of
man
will
never
do
it
;
No
,
it
must
be
the
righteousness
of
God
himself
,
This
is
ours
by
faith
in
Christ
,
as
the
Apostle
shews
,
Rom.
3.22
.
He
that
believeth
in
the
Son
hath
life
,
Joh.
3.
ult.
Observe
it
well
,
he
saith
not
in
the
Father
,
nor
the
Holy
Ghost
,
though
certainly
we
must
believe
in
both
these
;
But
Christ
is
the
immediate
object
of
the
faith
which
justifieth
,
or
of
it
as
it
justifieth
.
He
that
believeth
in
the
Son
hath
life
,
the
life
of
holiness
,
and
the
life
of
righteousness
,
for
both
of
them
are
very
clearly
meant
in
that
place
.
Object
.
But
you
will
say
perhaps
,
Is
not
the
Word
of
God
,
and
is
not
God
himself
,
and
is
not
everlasting
life
the
object
of
our
faith
?
how
then
is
Christ
as
I
have
said
,
and
Christ
alone
the
next
and
the
immediate
object
of
it
?
Sol.
To
this
,
because
it
is
compounded
as
it
were
of
divers
things
,
I
must
answer
divers
ways
.
1.
For
the
Word
of
God
,
that
is
not
properly
the
object
of
the
faith
that
justifieth
,
but
is
so
called
by
a
figure
,
because
it
holds
forth
and
exhibits
Christ
who
is
indeed
the
proper
object
of
this
justifying
faith
.
Or
secondly
the
Word
of
God
,
although
it
may
in
some
respects
be
called
the
object
of
faith
that
justifieth
,
yet
not
qua
justificat
,
not
as
it
justifieth
,
as
the
School
speaks
.
It
's
true
,
that
justifying
faith
believeth
other
things
propounded
in
the
Word
of
God
.
But
faith
as
it
justifieth
,
lays
hold
on
Christ
and
him
only
,
not
knowing
any
other
thing
here
but
Jesus
Christ
and
him
crucified
.
2.
As
for
the
second
thing
propounded
in
the
Querie
,
True
it
is
that
God
the
Father
is
the
Object
of
our
faith
(
I
mean
the
faith
which
justifyeth
;
)
but
not
the
next
and
the
immediate
Object
of
it
.
Christ
must
be
first
laid
hold
upon
,
and
God
in
Christ
.
Such
trust
have
we
through
Christ
in
God
,
saith
the
Apostle
,
2
Cor.
3.4
.
Even
Turks
and
Jews
and
Arrians
boast
of
faith
in
God
you
know
,
amd
yet
because
they
apprehend
not
Jesus
Christ
,
they
miserably
lose
their
own
souls
.
He
that
denyeth
(
and
so
by
consequence
,
)
believes
not
in
the
Son
,
can
never
have
the
Father
,
as
you
may
see
,
1
John
2.23
.
He
is
like
a
man
goes
about
to
grasp
a
thing
that
is
too
big
for
him
,
a
large
and
smooth
round-bodyed
Cup
,
it
slips
away
out
of
his
fingers
,
whereas
he
might
have
held
it
by
the
handle
.
The
faith
which
justifies
us
,
my
beloved
,
apprehendeth
Christ
,
receiveth
and
layeth
hold
on
him
,
and
then
as
it
is
added
in
the
fore-alledged
Scripture
,
He
that
hath
the
Son
,
hath
the
Father
also
.
3.
As
for
the
third
particular
propounded
whether
salvation
and
eternal
life
be
the
object
of
our
faith
.
To
say
the
truth
,
salvation
and
eternal
life
is
not
so
properly
believed
as
hoped
for
.
Nor
can
it
be
so
fitly
called
the
object
,
as
the
consequent
and
end
of
faith
.
So
the
Apostle
calls
it
,
1
Pet.
1.9
.
Receiving
the
end
,
saith
he
,
(
Conceive
it
the
perfection
,
or
the
reward
of
your
faith
)
even
the
salvation
of
your
souls
.
Salvation
then
you
see
my
brethren
,
is
the
end
,
Christ
is
the
object
of
our
faith
.
Use
1
Is
Christ
the
Object
of
a
true
believers
faith
?
Then
do
not
satisfie
your selves
my
brethren
,
with
a
general
assent
to
sacred
Revelation
,
neither
do
you
rest
in
this
that
you
believe
the
word
of
God
in
gross
.
Alas
,
how
many
men
that
have
been
throughly
convinced
of
the
truth
of
all
the
Scripture
,
are
notwithstanding
under
everlasting
Chains
and
darkness
!
the
Devils
themselves
believe
and
tremble
.
They
believe
the
word
(
historically
you
must
understand
it
)
and
because
it
makes
against
them
the
greater
their
faith
is
,
the
greater
is
their
fear
.
As
therefore
you
desire
to
be
absolved
and
acquitted
from
the
guilt
of
all
your
sins
which
else
will
sink
you
down
into
the
pit
of
Hell
for
ever
,
to
be
invested
with
the
righteousness
of
Christ
,
without
which
you
can
never
have
admittance
to
the
marriage
of
the
Lamb
,
nor
to
those
joyes
and
pleasures
at
the
Lords
right
hand
for
evermore
,
lay
hold
on
Jesus
Christ
,
and
clasp
the
arms
of
faith
about
him
:
Men
and
brethren
,
to
you
is
this
salvation
sent
,
and
we
declare
unto
you
glad
tydings
,
preaching
through
Christ
the
forgiveness
of
sins
:
and
that
by
him
all
that
believe
are
justified
from
all
things
from
which
they
could
not
have
been
justified
by
the
Law
of
Moses
.
We
offer
and
exhibit
Christ
unto
you
,
and
we
beseech
you
to
accept
him
,
that
you
may
be
saved
.
We
stand
and
cry
,
Ho
every
one
that
thirsteth
,
came
to
this
water
.
Now
as
you
tender
the
salvation
of
your
pretious
souls
,
let
faith
make
out
to
Jesus
Christ
that
comes
towards
her
;
let
her
fasten
on
her
object
.
And
that
you
may
the
better
know
what
I
perswade
you
to
,
I
shall
shew
you
very
briefly
,
that
there
are
four
acts
of
the
soul
in
reference
to
Jesus
Christ
,
wherein
the
essence
and
the
being
of
justifying
faith
consists
:
Whereof
the
former
two
,
are
of
the
understanding
,
and
the
two
latter
of
the
will
.
I
shall
but
only
touch
at
them
.
1.
Well
then
,
the
first
thing
you
are
to
do
,
you
must
endeavour
to
know
Christ
aright
:
distinct
explicite
knowledge
of
him
in
a
measure
,
is
necessary
to
the
being
of
this
justifying
faith
.
And
therefore
knowledge
is
sometimes
put
for
faith
in
Scripture
;
by
his
knowledge
or
the
knowledge
of
himself
,
shall
my
righteous
servant
justifie
many
,
saith
the
Father
of
the
Son
,
Isa.
53.11
.
And
here
to
be
a
little
more
distinct
,
you
must
know
that
Christ
is
a
compleat
and
al-sufficient
Saviour
to
free
you
from
the
wrath
of
God
,
and
to
bring
you
to
eternal
life
;
That
he
is
offered
by
the
Lord
to
you
,
as
well
as
any
other
:
for
so
the
messengers
of
God
have
their
Commission
to
make
an
universal
tender
of
him
to
all
to
whom
they
preach
without
exception
;
Go
preach
the
Gospel
to
every
creature
,
Mark
16.15
.
And
what
is
it
to
preach
the
Gospel
to
them
,
but
to
say
as
the
Angel
to
the
Shepherds
,
Luke
2.10
,
11.
I
bring
you
good
tydings
of
great
joy
,
which
shall
be
to
all
people
:
for
unto
you
is
born
this
day
in
the
City
of
David
,
a
Saviour
which
is
Christ
the
Lord
?
And
as
Peter
to
the
Jews
,
Acts
2.39
.
The
promise
is
to
you
and
to
your
children
,
yea
and
to
all
that
are
afar
off
,
as
many
as
the
Lord
our
God
shall
call
.
Yea
you
must
know
that
Christ
is
offered
to
you
,
so
that
you
are
peremptorily
commanded
and
required
to
believe
in
him
.
Come
to
me
,
saith
our
Saviour
,
Mat.
11.28
.
i.
e.
Believe
in
me
,
(
for
so
himself
expounds
the
phrase
as
you
may
see
,
John
6.35
.
)
all
you
that
labour
and
are
heavy-laden
,
and
I
will
give
you
rest
.
This
is
the
first
thing
requisite
to
justifying
faith
,
of
which
Christ
is
the
proper
Object
.
2.
The
second
act
is
the
Assent
and
Credit
of
the
mind
to
this
,
that
Christ
is
such
a
one
indeed
,
and
that
God
offers
him
indeed
in
such
a
way
as
hath
been
said
.
And
that
in
this
his
gracious
offer
he
intendeth
as
he
saith
:
That
Christ
and
all
his
merits
will
be
yours
if
you
accept
him
.
This
you
must
consent
to
;
you
must
say
with
the
Apostle
,
1
Tim.
1.15
.
This
is
a
faithfull
saying
;
and
in
relation
to
this
act
it
is
that
faith
is
called
believing
,
John
3.36
.
and
elsewhere
often
in
the
Scripture
.
3.
The
third
act
is
the
yeelding
of
the
Will
to
this
external
exhibition
of
the
Son
of
God
,
this
blessed
offer
of
him
in
the
Gospel
,
not
only
for
the
certain
truth
,
but
the
incomparable
excellency
of
it
;
when
the
heart
accepteth
of
it
,
and
embraceth
it
,
and
saith
with
the
Apostle
in
the
fore-alledged
Scripture
,
1
Tim.
1.15
.
This
saying
as
it
is
a
faithfull
one
,
so
it
is
worthy
of
all
acceptation
.
It
is
a
faithfull
saying
,
saith
the
Understanding
,
and
therefore
I
will
give
assent
to
it
:
It
is
a
saying
worthy
of
all
acceptation
,
saith
the
will
,
and
therefore
I
will
close
with
it
.
So
the
faith
of
the
Fathers
is
described
,
Heb.
11.13
.
in
which
all
the
three
acts
which
we
have
mentioned
are
wrapt
up
together
.
They
saw
the
promises
;
conceive
it
with
the
understandings
eye
,
they
knew
them
and
they
understood
them
.
They
were
perswaded
of
them
,
they
gave
assent
to
them
,
and
they
received
them
and
embraced
them
:
for
both
these
terms
are
there
used
,
not
the
words
and
surface
of
them
,
but
Christ
in
them
.
In
which
respect
this
act
of
faith
is
sometimes
called
receiving
of
Christ
,
as
see
John
1.12
.
To
as
many
as
received
him
,
&c.
So
that
believing
and
receiving
are
all
one
;
this
is
the
third
act
.
4.
The
fourth
and
last
act
,
is
a
resting
,
a
relying
,
and
recumbency
on
Christ
for
mercy
and
salvation
:
this
is
the
great
act
of
the
soul
in
faith
:
A
roling
of
it self
on
Jesus
Christ
,
expecting
life
and
happiness
no
other
way
,
and
by
no
other
mean
but
him
only
:
And
this
is
that
which
is
so
often
called
believing
in
the
Son
of
God
,
believing
in
his
name
,
trusting
in
him
,
as
the
Apostle
Pauls
expression
is
,
Ephes.
1.12
.
or
trusting
to
him
for
all
the
good
that
we
expect
or
look
for
.
These
are
the
four
great
acts
of
faith
,
and
Christ
you
see
is
the
immediate
and
proper
object
of
them
all
:
So
that
you
easily
perceive
what
I
intend
when
I
perswade
you
and
exhort
you
to
fasten
on
this
object
and
to
believe
in
Jesus
Christ
.
Object
.
But
you
will
say
perhaps
(
as
that
is
now
a
great
Objection
)
the
Creature
is
not
able
to
believe
:
it
is
an
impotent
and
dead
thing
:
what
can
the
Creature
do
?
And
why
do
you
perswade
it
to
believe
?
Sol.
True
my
beloved
,
it
can
do
nothing
,
and
you
would
have
it
to
do
nothing
by
this
Rule
.
Keep
away
the
means
from
it
,
and
when
will
it
attain
the
end
?
It
hath
no
faith
:
it
is
not
able
to
believe
:
but
faith
comes
by
this
means
,
by
the
perswasions
and
intreaties
of
the
Gospel
:
Faith
comes
by
hearing
,
Rom.
10.17
.
When
the
Apostles
perswaded
sinners
to
believe
,
(
as
that
was
very
usual
with
them
)
might
not
a
man
have
said
to
them
,
What
do
you
speak
to
them
?
They
cannot
do
what
you
perswade
them
to
;
and
yet
you
know
what
multitudes
sometimes
were
brought
to
believe
by
one
Sermon
.
So
that
the
word
is
not
in
vain
,
though
men
be
dead
and
unable
to
believe
,
because
when
God
is
pleased
to
work
with
it
,
it
quickens
them
,
and
begetteth
faith
in
them
.
Use
2
Is
Christ
the
Object
of
a
true
believers
faith
?
Are
we
justified
by
faith
as
it
layes
hold
on
Christ
,
and
on
the
Righteousness
of
Christ
?
This
then
discovers
the
defect
and
imperfection
of
inherent
righteousness
.
This
laying
hold
upon
the
Lord
Jesus
,
this
going
forth
out
of
our selves
to
fetch
Righteousness
abroad
to
justifie
us
in
the
sight
of
God
,
implies
an
emptiness
and
want
of
it
at
home
.
T
is
true
indeed
,
had
we
continued
in
our
first
integrity
,
had
we
remained
in
that
uprighteness
and
perfection
which
was
at
first
bestowed
upon
us
,
there
had
been
then
no
need
at
all
of
justifying
faith
.
But
when
our
own
inherent
righteousness
was
lost
in
Adams
fall
,
so
that
there
was
an
utter
failing
of
it
,
an
absolute
deficiency
in
our selves
,
Faith
was
provided
to
supply
us
and
to
furnish
us
again
,
by
fetching
in
the
righteousness
of
Christ
,
so
that
this
laying
hold
upon
imputed
,
apparently
implyes
the
absence
of
inherent
righteousness
;
And
therefore
when
we
shall
be
raised
again
to
that
perfection
which
we
once
enjoyed
in
Adam
in
the
state
of
Innocency
,
which
shall
be
done
you
know
my
brethren
,
in
the
other
Paradise
,
in
heaven
,
in
the
state
of
glory
,
this
justifying
faith
shall
cease
,
at
least
with
reference
to
the
receiving
of
Jesus
the
Lord
our
Righteousness
,
because
we
shall
have
righteousness
enough
in
heaven
of
our
own
.
And
this
is
that
which
the
Apostle
meaneth
in
that
memorable
place
,
1
Cor.
13.
ult.
And
now
abideth
faith
,
hope
and
charity
.
Now
they
abide
;
conceive
it
in
the
present
life
;
they
all
continue
;
for
that
is
his
intention
there
,
but
the
chiefest
of
these
is
charity
,
the
chiefest
in
regard
of
permanency
and
duration
,
because
that
never
faileth
as
he
affirmeth
in
the
eighth
verse
of
that
Chapter
,
No
not
in
heaven
in
the
state
of
blessedness
where
justifying
faith
and
hope
shall
fail
,
and
be
taken
both
away
.
Is
Christ
the
Object
of
a
true
believers
faith
?
This
then
as
it
discovers
Use
.
3
the
defect
and
imperfection
of
inherent
righteousness
,
so
the
perfection
of
imputed
righteousness
:
as
the
defect
of
sanctification
,
so
the
perfection
of
justification
.
It
is
the
righteousness
of
Christ
which
we
fetch
in
by
faith
,
and
that
you
know
is
absolute
and
accomplisht
righteousness
.
And
this
administers
incomparable
sweet
and
pretious
comfort
to
the
Saints
,
who
are
so
far
dejected
with
the
sense
and
feeling
of
their
wants
as
to
conclude
they
are
not
justified
in
the
sight
of
God
,
they
are
so
full
of
imperfections
and
defects
:
Oh
they
come
so
far
short
,
their
graces
are
so
small
and
weak
,
and
their
obedience
is
so
slender
,
that
they
resolve
the
Lord
will
not
accept
and
justifie
such
wretched
creatures
as
they
are
.
Indeed
my
brethren
,
if
our
being
justified
and
accepted
with
the
Lord
,
depended
on
the
highth
and
the
perfection
of
inherent
righteousness
,
we
had
cause
to
be
discouraged
:
But
seeing
we
are
justified
by
faith
in
Christ
by
laying
hold
on
the
Lord
our
righteousness
,
by
fetching
in
the
righteousness
of
Christ
,
and
not
by
perfecting
our
own
:
if
we
have
taken
him
,
we
are
compleat
in
him
(
as
the
Apostle
speaks
)
amidst
our
many
unallowed
imperfections
and
defects
;
And
though
we
should
be
humbled
for
our
failings
,
with
refererence
to
sanctification
,
yet
we
should
not
doubt
our selves
and
our
estates
,
with
reference
to
justification
:
for
having
once
received
Christ
by
faith
we
are
compleat
in
him
,
though
imperfect
in
our selves
.
If
all
the
Righteousness
which
is
in
Christ
will
make
us
righteous
,
we
are
righteous
;
for
he
is
made
to
us
righteousness
,
1
Cor.
1.30
.
Oh
,
how
should
this
support
their
drooping
spirits
,
who
pine
away
in
endless
sorrow
for
their
failings
and
defects
!
If
they
be
sure
they
have
laid
hold
on
Christ
by
faith
,
they
may
conclude
his
righteousness
is
theirs
,
and
that
is
perfect
though
their
own
be
weak
and
wanting
;
And
though
they
be
discouraged
in
themselves
,
they
may
encourage
and
cheer
up
themselves
in
Christs
;
And
certainly
in
doing
so
they
honour
Christ
,
and
advance
his
fulness
.
JOHN
.
17.20
.
But
for
them
also
that
shall
believe
on
me
through
their
word
.
VVE
are
at
length
arrived
at
the
third
particular
considered
in
the
words
,
viz.
The
instrumental
means
of
their
believing
,
whom
our
Saviour
prayes
for
in
my
Text
,
Neither
pray
I
for
these
alone
,
but
for
them
also
that
shall
believe
on
me
through
their
word
.
There
hath
been
noted
,
as
you
may
remember
,
the
time
of
their
believing
,
not
the
present
,
but
the
future
time
,
they
shall
believe
;
The
Object
of
it
Jesus
Christ
;
The
instrumental
means
of
it
,
through
their
word
.
Through
their
word
;
through
whose
word
?
why
through
the
Apostles
word
,
for
whom
our
Saviour
is
a
Suitor
to
his
Father
in
the
foregoing
parcell
of
his
prayer
,
and
addeth
in
my
Text
,
Neither
pray
I
for
these
only
,
but
for
them
also
that
shall
believe
on
me
through
their
word
.
Their
word
,
as
the
Publishers
and
Pen-men
of
it
,
not
their
word
as
the
Authors
of
it
;
For
the
Apostles
were
the
Preachers
and
the
Writers
,
though
not
the
Authors
of
the
Gospel
.
This
word
our
Saviour
makes
the
instrument
of
faith
in
this
place
.
Mark
it
,
not
the
Prophets
word
,
but
the
Apostles
word
;
Their
word
.
Them
that
shall
believe
on
me
through
their
word
.
So
that
you
see
DOCTRINE
.
It
is
the
Gospel
word
that
maks
believers
;
the
Gospel
is
the
instrumental
means
of
faith
.
If
faith
be
wrought
in
any
soul
,
it
is
by
the
Apostles
word
,
the
word
of
the
New
Testament
,
not
of
the
Old
;
Of
the
New
Covenant
,
not
of
the
Old
;
In
brief
,
not
of
the
Law
,
but
of
the
Gospel
:
And
this
is
that
which
the
Apostle
shews
expresly
,
Rom.
10.15
,
16
,
17.
How
beautifull
are
the
feet
of
them
,
saith
he
,
that
preach
the
Gospel
!
But
they
have
not
believed
the
Gospel
.
For
Isaiah
said
,
Who
hath
believed
our
Report
?
So
then
faith
comes
by
hearing
,
viz.
by
hearing
of
the
Gospel
.
And
hence
the
Gospel
is
said
to
be
the
power
of
God
unto
salvation
,
to
every
one
that
believeth
,
Rom.
1.16
.
Q.
But
what
then
,
hath
the
Law
no
hand
at
all
in
the
working
faith
?
A.
No
hand
in
working
it
,
but
only
in
preparing
to
the
work
.
Indeed
it
shews
a
man
his
sin
and
his
transgression
;
it
empties
him
of
all
opin
on
of
himself
;
it
humbles
him
,
and
layes
him
low
,
and
so
it
makes
him
fit
to
close
with
Jesus
Christ
by
faith
,
as
the
Apostle
shews
,
Gal.
3.24
.
The
Law
was
our
Schoolmaster
to
bring
us
to
Christ
,
that
we
might
be
justified
by
faith
.
John
Baptists
rough
rigid
Ministry
must
prepare
the
way
for
Christ
.
He
must
be
like
a
Pioner
to
go
before
,
to
bring
down
every
high
exalted
thought
,
to
make
the
Mountains
levell
with
the
Vallies
.
The
Law
must
bite
and
sting
men
with
the
curses
and
the
terrors
of
it
,
and
so
work
inclinations
in
them
to
look
up
to
Jesus
Christ
who
is
the
brazen
Serpents
Antitype
erected
in
the
Gospel
.
And
this
is
all
the
Law
can
do
,
it
can
but
fit
a
man
for
Jesus
Christ
,
and
prepare
a
man
for
faith
,
which
is
indeed
and
properly
effected
in
him
by
the
Gospel
.
This
is
the
royall
and
triumphant
Chariot
in
which
the
Son
of
God
comes
riding
gloriously
into
the
soul
,
and
so
dwelleth
there
by
faith
,
as
the
Apostle
Paul
speaks
,
Eph.
3.17
.
And
hence
the
Gospel
hath
the
name
of
faith
in
Scripture
,
as
you
may
see
that
place
for
instance
,
Gal.
1.23
.
because
it
worketh
faith
in
the
hearts
of
Gods
people
.
Is
it
the
Gospel
word
that
makes
believers
?
Then
surely
they
are
in
Vse
1
an
infinitely
sad
Condition
who
want
the
Gospel
,
who
want
it
wilfully
,
as
the
Jews
do
,
and
have
done
many
hundred
years
.
They
have
it
,
but
they
put
it
from
them
,
as
the
Apostle
speaks
.
They
receive
the
Prophets
words
,
but
they
receive
not
the
Apostles
words
.
And
how
then
should
they
believe
through
their
word
?
And
there
are
others
in
the
world
who
want
it
necessarily
or
of
necessity
,
and
through
the
just
severity
and
righteous
judgement
of
the
Lord
upon
them
.
Many
persons
,
many
Nations
are
in
this
lamentable
case
to
this
day
.
They
have
no
Gospel
,
and
so
no
means
at
all
to
work
faith
in
them
,
without
which
there
is
no
salvation
;
No
,
they
are
shut
up
under
unbelief
,
as
the
Apostle
speaks
,
Rom.
11.32
.
God
hath
concluded
them
in
that
condition
.
There
they
are
,
and
there
is
no
coming
out
,
the
door
of
wrath
is
shut
upon
them
,
whose
miserable
case
in
bowels
of
compassion
we
have
cause
to
pitty
,
though
they
pitty
not
themselves
.
Is
it
the
Gospel
word
that
makes
believers
?
then
certainly
it
is
no
Vse
2
other
word
that
is
the
means
or
ground
of
faith
.
We
have
a
company
of
men
in
our
times
that
believe
strange
things
,
that
bottom
faith
upon
a
strange
foundation
,
Revelations
and
discoveries
of
a
spirit
that
hath
no
commerce
at
all
,
no
agreement
with
the
Gospel
:
let
the
Apostles
word
be
what
it
will
,
if
they
have
another
word
from
that
which
they
conceive
to
be
the
spirit
of
God
,
they
believe
that
,
and
not
this
;
whereas
the
spirit
that
brings
men
any
other
Gospel
then
that
which
the
Apostles
taught
,
though
he
come
from
heaven
it self
,
ought
not
to
be
believed
,
but
accursed
.
And
yet
alas
how
confident
have
many
been
in
their
assent
to
such
discoveries
as
have
been
clear
against
the
Gospel
,
and
against
the
Apostles
words
?
Ah
,
my
beloved
,
this
is
not
revelation
,
but
delusion
;
this
is
not
faith
,
but
unbelief
.
Our
Saviour
speaking
in
my
Text
of
all
that
should
believe
from
that
time
in
which
he
prayed
to
the
end
of
the
world
,
describes
them
to
be
such
as
should
believe
through
the
Apostles
word
.
Not
through
any
other
word
but
that
of
the
Apostles
only
,
that
which
they
preached
,
and
that
which
they
writ
,
which
they
have
left
recorded
in
the
Scripture
.
If
any
man
believe
through
any
other
word
,
or
any
other
revelation
that
accordeth
not
with
this
,
he
is
none
of
Christs
beleivers
,
none
of
them
which
he
owns
,
none
of
them
for
which
he
prayes
;
I
pray
for
them
that
shall
believe
on
me
through
their
word
;
For
them
and
none
but
them
.
He
that
believes
through
any
other
word
,
you
see
,
is
out
of
Christs
prayer
.
Vse
3
Is
it
the
Apostles
word
,
the
Gospels
word
that
makes
believers
?
you
then
that
are
as
yet
without
faith
,
be
hence
prevailed
withall
to
hear
it
,
and
to
attend
upon
it
.
This
is
that
which
the
creature
can
do
(
I
mean
by
general
influence
of
common
Providence
without
any
supernatural
grace
)
and
therefore
this
do
you
do
.
It
is
the
word
of
faith
,
as
I
have
shewed
you
formerly
;
and
when
the
Lord
is
pleased
to
concurr
with
it
,
it
worketh
faith
in
those
that
hear
it
.
It
s
true
,
you
are
not
able
to
convert
your selves
,
or
to
believe
in
Jesus
Christ
;
but
the
Apostles
word
,
the
Gospel
is
a
fit
instrument
for
this
purpose
:
Faith
comes
by
hearing
,
and
therefore
hear
that
you
may
believe
.
You
that
are
strangers
to
the
life
of
faith
,
be
you
entreated
and
prevailed
withall
to
put
your selves
under
the
powerfull
preaching
of
the
Gospel
,
as
the
Apostle
speaks
,
be
swift
to
hear
,
lay
hold
on
every
opportunity
to
be
partakers
of
this
holy
Ordinance
,
and
then
perhaps
it
may
in
time
become
a
word
of
faith
to
you
:
Wait
diligently
on
the
doors
of
Wisdoms
house
,
listen
attentively
to
them
that
teach
you
Apostolical
doctrine
,
and
who
knows
but
you
may
yet
believe
through
their
word
?
And
thus
of
Christs
description
of
the
persons
for
whom
he
here
becomes
a
Suitor
to
his
Father
:
Them
which
shall
believe
on
me
through
their
word
.
Proceed
we
to
the
matter
of
the
prayer
which
he
makes
for
these
persons
;
And
there
are
two
main
things
that
he
desires
in
their
hehalf
.
First
that
they
may
be
one
;
next
that
they
may
be
in
one
place
together
.
The
first
of
these
he
proposes
in
the
verse
that
I
have
read
,
and
prosecutes
in
the
succeeding
verses
.
1.
He
proposes
it
in
the
verse
that
I
have
read
,
that
they
may
all
be
one
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
2.
And
then
he
prosecutes
this
Suit
of
his
with
divers
arguments
and
reasons
to
ver.
24.
as
(
God
permitting
)
we
shall
see
hereafter
.
In
the
proposal
of
this
Suit
of
his
,
you
may
observe
that
it
is
both
expessed
and
amplified
.
First
it
is
nakedly
expressed
in
plain
terms
,
that
they
may
all
be
one
.
Secondly
,
then
it
is
amplified
by
a
Similitude
in
which
our
Saviour
shews
how
he
would
have
them
to
be
one
,
as
thou
father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
A
strange
expression
if
you
look
upon
it
with
a
superficial
view
:
That
the
Disciples
of
our
Saviour
may
be
one
in
some
respects
,
is
very
easie
to
imagine
.
But
how
they
should
be
one
as
God
the
Father
and
the
Son
are
one
:
how
they
should
be
in
God
and
Christ
,
as
they
are
in
one
another
,
is
very
hard
to
be
conceived
:
Yet
this
is
the
expression
of
our
Saviour
to
his
Father
in
my
Text
,
That
they
may
all
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
For
clearing
this
,
beloved
,
you
must
know
,
that
[
as
]
in
Scripture
many
times
is
a
note
of
similitude
,
not
of
equality
;
It
intimates
the
truth
and
the
reality
of
that
wherein
likeness
stands
,
and
not
the
measure
and
degree
.
I
might
give
many
instances
wherein
that
Particle
is
so
taken
.
See
Luke
6.36
.
Be
mercifull
as
your
heavenly
Father
is
mercifull
.
It
is
impossible
for
any
man
to
be
as
mercifull
as
God
is
,
if
you
look
to
the
degree
;
For
as
the
heavens
are
higher
then
the
earth
,
so
are
his
thoughts
above
ours
in
this
particular
.
But
yet
we
may
be
mercifull
as
he
is
,
though
not
as
mercifull
as
he
is
.
So
in
the
Text
our
Saviour
prayes
for
his
Disciples
,
That
they
may
all
be
one
as
thou
Father
art
in
me
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
The
meaning
is
not
that
they
may
be
one
as
nearly
(
that
is
impossible
)
but
,
as
truly
as
we
are
:
That
as
we
are
in
one
another
,
so
they
may
(
in
some
respect
)
be
all
in
us
.
How
and
in
what
respect
they
may
be
so
,
I
shall
shew
at
large
anon
,
in
the
mean
time
the
point
is
this
.
DOCTRINE
.
It
is
the
will
of
Jesus
Christ
that
his
Disciples
should
not
only
be
one
among
themselves
,
but
that
they
also
should
be
one
in
God
.
Indeed
it
is
the
will
of
Jesus
Christ
that
his
Disciples
should
be
one
Vse
4
among
themselves
:
That
they
should
be
all
one
,
as
you
have
it
in
my
Text
:
Indeed
he
shed
his
blood
for
this
purpose
,
Eph.
2.14
.
that
though
they
be
of
divers
Nations
(
as
for
instance
,
Jews
and
Gentiles
)
yet
they
may
be
both
one
,
as
in
the
fore-alledged
Scripture
.
He
is
our
peace
,
saith
the
Apostle
there
,
who
hath
made
both
one
,
having
abolished
in
his
flesh
the
enmity
,
to
make
in
himself
of
twain
(
of
Jews
and
Gentiles
)
one
man
.
Though
they
be
of
divers
places
,
some
in
heaven
and
some
on
earth
;
and
though
they
that
are
on
earth
,
are
many
of
them
many
thousand
miles
asunder
,
yet
he
would
have
them
to
be
all
one
.
It
is
his
project
and
design
to
gather
all
things
into
one
,
which
are
in
heaven
and
which
are
in
earth
,
as
Ephes.
1.10
.
But
you
will
ask
me
,
How
can
this
be
done
,
that
they
that
are
so
distant
should
be
one
?
I
answer
,
Very
easily
,
because
the
bonds
of
this
conjunction
are
not
carnal
but
spiritual
:
So
that
they
may
be
one
,
without
a
corporeal
or
local
union
.
From
him
the
head
(
saith
the
Apostle
)
all
the
body
by
joints
and
bands
is
knit
together
,
Col.
2.19
.
Part
of
the
body
is
in
heaven
,
and
part
of
it
is
on
earth
,
and
here
some
persons
are
in
one
,
some
in
another
quarter
of
the
earth
:
yet
all
the
body
so
divided
and
so
distant
as
you
see
,
by
joints
and
bands
is
knit
together
.
And
you
will
easily
conceive
it
,
when
you
consider
what
these
bands
are
.
1.
They
have
all
one
spirit
,
and
so
in
that
respect
are
one
.
I
speak
not
of
the
spirit
or
soul
of
a
man
,
but
of
the
spirit
of
the
Lord
Christ
,
which
being
one
,
dwells
in
all
the
Saints
at
once
,
and
so
makes
them
one
too
;
yea
let
them
be
as
distant
as
they
will
.
And
as
the
formal
reason
of
the
union
of
the
members
of
the
body
natural
,
consisteth
not
so
much
in
contiguity
as
animation
by
the
same
soul
;
so
that
if
any
part
be
mortified
,
and
if
the
soul
give
over
to
enliven
it
,
it
is
no
more
to
be
esteemed
a
member
,
notwithstanding
its
external
and
corporeal
inherence
to
the
body
:
So
though
the
Saints
be
far
from
one
another
in
regard
of
place
,
yet
they
are
closely
knit
together
by
the
same
spirit
,
being
joyned
to
the
Lord
,
they
are
all
one
spirit
,
and
so
indeed
are
all
one
.
2.
They
have
all
one
faith
,
(
one
at
least
in
fundamentals
)
and
one
faith
makes
one
,
as
Ephes.
4.4
,
5.
They
that
are
of
many
faiths
in
fundamentals
,
cannot
come
so
close
together
to
be
all
one
;
and
therefore
Jesus
Christ
when
he
ascended
up
on
high
,
gave
gifts
unto
men
for
the
work
of
the
Ministry
,
and
for
the
edifying
of
the
body
of
Christ
,
till
we
all
come
,
all
,
both
Jews
and
Gentiles
come
,
in
the
unity
of
the
faith
,
&c.
So
that
there
is
a
unity
in
the
faith
you
see
;
and
to
say
truth
,
my
Brethren
,
faith
will
make
a
union
at
a
distance
,
as
well
as
if
the
persons
joyned
were
all
together
:
What
doth
th
the
corporal
or
local
presence
of
the
parties
contribute
to
the
union
that
is
made
by
faith
,
which
is
a
spiritual
and
invisible
thing
,
and
consequently
joineth
in
a
spiritual
and
invisible
manner
,
which
no
division
or
distance
in
regard
of
place
can
hinder
?
3.
They
have
all
one
heart
,
and
one
affection
,
and
so
in
that
respect
are
one
.
The
multitude
of
believers
were
of
one
heart
,
Act.
4.32
.
Though
they
were
multitudes
,
yet
they
had
but
one
heart
;
and
when
there
is
but
one
heart
,
there
is
a
great
Oness
.
The
understanding
is
the
principle
of
speculation
,
the
heart
the
seat
of
love
and
of
affection
.
And
the
Saints
are
so
united
and
linked
togther
in
affection
,
as
if
they
had
among
them
but
one
common
principle
of
this
affection
,
as
if
they
had
but
one
heart
;
and
therefore
the
Apostle
speaking
of
the
faithful
,
saith
,
that
they
were
knit
together
in
love
,
Col.
2.2
.
The
term
there
used
importeth
such
a
knitting
as
is
between
the
divers
parts
and
peices
of
a
building
.
For
so
the
Saints
,
though
there
be
Millions
of
them
in
the
world
,
yet
they
are
built
up
altogether
to
a
spiritual
house
,
1
Pet.
2.5
.
And
love
is
as
it
were
the
morter
and
the
pins
,
the
ligaments
and
tyes
of
the
connexion
;
and
elsewhere
it
is
called
a
bond
,
Col.
3.10
.
Above
all
these
things
put
on
charity
which
is
the
bond
of
perfectness
,
with
which
we
are
perfectly
joined
together
,
1
Cor.
1.10
.
Now
love
will
make
a
union
at
a
distance
(
as
well
as
near
at
hand
.
)
The
nearness
of
the
place
(
simply
considered
in
it self
)
contributes
nothing
to
the
nearness
and
to
the
strength
of
the
affection
:
No
,
love
will
reach
a
person
at
the
other
end
of
all
the
earth
as
well
as
if
he
were
just
by
us
,
in
the
very
next
room
,
or
in
the
very
next
dwelling
.
You
see
both
that
,
and
how
,
it
is
the
will
of
Jesus
Christ
,
that
his
Disciples
should
be
one
among
themselves
,
which
is
the
first
thing
in
the
point
.
But
now
there
is
a
Second
branch
,
he
would
not
have
them
only
to
be
one
among
themselves
,
but
he
would
have
them
also
to
be
one
in
God
.
This
is
the
special
thing
for
which
he
is
a
Suitor
to
his
Father
in
my
Text
,
That
they
may
be
all
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
:
Not
one
among
themselves
alone
,
but
one
in
us
;
which
is
indeed
a
very
high
thing
.
Now
that
you
may
the
better
know
what
Christ
intends
in
this
particular
,
you
must
consider
that
he
speaks
to
God
the
Father
,
as
man
and
Mediator
in
this
place
:
For
he
speaks
in
prayer
here
;
and
consequently
when
he
saith
,
As
thou
Father
art
in
me
,
and
I
in
thee
;
he
speaks
not
of
the
union
which
is
between
his
Father
and
himself
as
he
is
God
:
For
in
that
consideration
the
Father
and
the
Son
are
so
in
one
another
,
that
they
are
the
very
same
;
The
same
Essence
(
for
so
the
union
is
Identical
)
though
they
be
not
the
same
Person
:
And
in
this
sense
it
is
impossible
for
Christs
Disciples
to
be
so
one
in
God
and
Christ
,
as
God
and
Christ
,
the
Father
and
the
Son
,
are
the
one
of
them
in
the
other
.
Well
then
our
Saviour
speaks
here
of
the
oneness
which
is
between
his
Father
and
himself
,
as
he
is
the
Mediator
,
and
as
he
is
the
Head
of
his
Church
:
For
so
they
are
both
one
,
as
Jesus
Christ
himself
speaks
,
Joh.
10.30
.
And
in
another
place
he
uses
the
very
same
expression
in
my
Text
,
and
tells
us
that
he
is
in
the
Father
,
and
the
Father
in
him
,
Joh.
14.10
.
Now
the
Father
is
in
Christ
as
he
is
Mediator
of
the
Church
,
and
Christ
is
in
the
Father
in
the
same
respect
,
that
is
,
they
are
both
one
,
especially
three
ways
.
1.
By
Hypostatical
union
of
the
Manhood
to
the
Godhead
in
the
Person
of
our
Saviour
;
for
the
Manhood
being
joyned
to
the
Godhead
in
the
Person
of
the
Son
,
it
must
be
mediately
joyned
also
to
the
Father
,
to
whom
the
Son
as
God
is
joyned
in
the
nearest
tye
that
can
be
.
We
have
no
higher
phrase
you
know
my
Brethren
,
to
express
the
closest
union
,
then
to
affirm
of
two
that
they
are
one
,
they
two
are
are
one
,
and
we
cannot
say
more
.
There
is
a
union
between
faithful
friends
,
for
there
is
one
heart
in
two
bodies
,
as
the
Philosopher
expresses
it
:
There
is
a
nearer
union
between
man
and
wife
,
for
they
two
are
one
flesh
,
as
the
Apostle
Paul
speaks
,
Ephes.
5.31
.
and
therefore
they
have
one
name
.
But
there
is
the
nearest
union
between
the
Father
and
the
Son
:
for
they
two
have
one
Essence
,
one
Nature
,
one
Name
:
And
so
the
Godhead
being
joined
to
the
Manhood
in
the
Person
of
our
Saviour
,
that
Manhood
by
and
through
that
God-head
must
needs
be
neerly
and
indissolubly
joyned
to
God
the
Father
.
2.
God
the
Father
and
the
Son
are
one
by
dear
affection
.
Thus
they
are
in
one
another
,
and
they
live
in
one
another
(
as
it
were
)
by
inexpressible
and
tender
love
,
which
they
bear
to
one
another
.
How
doth
the
Father
love
the
Son
beyond
expression
,
and
that
as
he
is
Mediator
?
for
under
that
capacity
he
speaks
of
him
,
Isa.
42.1
.
and
he
seems
to
glory
in
it
,
Behold
my
servant
,
mine
Elect
,
in
whom
my
soul
delighteth
!
and
in
another
place
he
gives
this
attestation
out
of
heaven
to
him
,
Mat.
3
17.
This
is
my
Beloved
Son
in
whom
I
am
well
pleased
,
q.
d.
I
have
some
other
children
that
I
love
well
,
but
This
is
my
Beloved
Son
above
the
rest
,
take
notice
of
him
,
this
is
he
.
And
hence
he
lays
him
in
his
bosome
next
his
heart
,
Joh.
1.18
.
acquaints
him
with
his
counsels
,
tells
his
secrets
to
him
,
entrusts
him
with
the
revelation
of
them
,
sets
him
in
the
highest
place
next
to
himself
,
advances
him
above
,
yea
far
above
all
principalities
,
and
mights
,
and
Dominions
,
and
puts
more
honour
on
him
then
he
doth
on
all
the
creatures
:
And
hence
the
Son
is
often
speaking
of
the
Fathers
love
to
him
:
and
on
the
other
side
professes
his
affection
to
the
Father
,
and
he
would
have
the
world
to
know
it
too
,
Joh.
14.31
.
That
the
world
may
know
that
I
love
the
Father
,
so
do
I.
So
that
you
see
here
is
union
of
dear
love
.
3.
The
Father
and
the
Son
are
one
by
unexpressable
agreement
and
consent
together
.
Though
they
be
divers
,
yet
they
never
differ
;
No
,
they
continually
mind
the
same
things
,
they
will
and
nill
the
same
things
,
love
and
hate
the
same
things
;
and
this
agreement
is
between
the
Father
and
the
Son
,
not
only
as
the
Son
is
God
,
but
as
the
Son
is
Man
and
Mediator
too
.
The
will
of
Jesus
Christ
as
he
is
Man
,
in
all
respects
accordeth
and
consenteth
with
the
will
of
God
the
Father
.
Or
if
it
were
not
so
,
it
must
be
sinful
and
irregular
;
and
therefore
he
submitted
still
,
yea
even
in
those
things
which
were
against
the
Nature
that
he
had
assumed
;
Not
my
will
,
but
thine
be
done
.
And
thus
you
see
how
the
Father
is
in
Christ
as
he
is
Man
and
Mediaator
,
and
how
Christ
as
Mediator
is
in
God
the
Father
,
how
they
are
both
one
,
viz.
by
hypostatical
union
,
by
dear
affection
,
by
unexpressable
agreement
and
consent
together
.
Now
we
shall
easily
discover
how
he
would
have
his
Apostles
to
be
one
,
in
his
Father
and
himself
,
which
is
the
second
thing
to
be
unfolded
in
the
point
.
It
is
the
will
of
Jesus
Christ
,
that
his
Disciples
should
not
only
be
one
among
themselves
,
but
that
they
also
should
be
one
in
God
,
in
the
Father
and
the
Son
.
This
is
the
special
thing
for
which
he
prays
,
That
they
may
all
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
1.
Then
as
the
Father
is
in
Christ
as
Mediator
,
and
Christ
as
Mediator
in
the
Father
by
the
Hypostatical
union
:
so
Christ
would
have
his
Disciples
to
be
in
both
of
them
by
the
mystical
union
:
That
as
the
Manhood
of
the
Son
is
mediately
in
God
the
Father
,
in
being
joyned
to
the
Godhead
of
the
Son
,
which
is
one
with
God
the
Father
;
so
we
should
also
be
mediately
in
the
Father
,
in
being
joyned
to
the
Godhead
and
the
Manhood
in
the
Person
of
Christ
:
That
we
should
be
in
the
Father
by
and
through
Jesus
Christ
:
And
so
indeed
are
all
the
members
of
the
body
mystical
,
by
reason
of
their
union
with
the
Lord
Christ
.
Christ
is
one
with
God
the
Father
,
and
we
are
one
with
Jesus
Christ
;
and
therefore
(
in
a
sense
)
we
are
one
with
God
the
Father
;
Jesus
Christ
is
in
the
Father
,
and
we
are
in
Jesus
Christ
,
Ephes.
1.10
.
We
all
are
gathered
into
one
in
him
;
and
therefore
we
are
also
mediately
in
the
Father
:
And
hence
it
is
that
all
the
Saints
are
said
not
only
to
be
one
among
themselves
,
and
to
be
one
in
Christ
,
but
also
to
be
one
in
God
the
Father
,
as
in
my
Text
you
see
,
I
pray
for
them
,
saith
Christ
,
that
shall
believe
on
me
,
that
they
may
all
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
;
not
one
among
themselves
,
but
one
in
us
.
Not
in
me
only
,
but
in
thee
too
;
Not
one
in
me
,
but
one
in
us
:
So
that
you
see
,
believers
all
of
them
are
in
the
Father
by
the
Son
.
2.
As
God
the
Father
and
the
Son
are
one
by
dear
affection
;
so
Christ
would
have
all
his
Disciples
to
be
one
both
with
the
Father
and
himself
in
the
very
same
manner
:
He
would
not
have
them
only
to
be
one
among
themselves
by
love
,
but
he
would
have
them
also
to
be
one
in
God
by
love
:
He
would
have
their
hearts
to
live
in
his
Father
and
himself
by
unexpressible
and
choice
affection
:
That
they
should
find
no
rest
,
no
quiet
anywhere
but
in
God
and
Christ
only
:
To
be
so
closely
and
indissolubly
joyned
to
the
Father
and
himself
,
that
nothing
in
the
world
should
be
able
to
divide
them
,
to
separate
them
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
3.
As
God
the
Father
and
the
Son
are
one
by
will
and
by
consent
;
so
Christ
would
have
all
his
Disciples
to
be
one
with
the
Father
and
himself
in
the
very
same
manner
.
And
as
the
Father
and
the
Son
agree
in
every
thing
,
and
never
differ
in
the
least
degree
;
that
which
one
wills
,
the
other
wills
:
So
true
believers
should
agree
in
every
thing
,
not
among
themselves
only
,
but
with
God
and
Christ
too
.
God
and
Jesus
Christ
and
they
should
so
accord
in
every
thing
,
that
they
should
be
as
it
were
all
one
.
Look
what
God
and
Christ
wills
,
assoon
as
it
is
manifested
and
revealed
to
them
,
they
should
will
the
very
same
,
yea
though
it
be
against
them
in
their
honours
,
profits
,
pleasures
,
and
delights
.
They
should
conform
their
wills
in
all
respects
to
the
will
of
God
and
Christ
.
And
even
as
Christ
said
to
the
Father
,
Not
my
will
,
but
thine
be
done
:
So
we
should
say
to
the
Father
and
Son
,
Not
our
wills
,
but
yours
be
done
.
As
you
agree
together
,
so
we
agree
in
you
;
and
then
indeed
,
my
Brethren
,
we
are
like
to
agree
among
our selves
,
when
we
agree
in
God
and
Christ
,
and
when
our
wills
are
suitable
to
their
wills
:
Or
otherwise
agreement
without
this
is
combination
and
not
union
.
And
therefore
Christ
desiring
that
his
Disciples
should
be
one
among
themselves
,
desireth
also
that
they
might
be
one
in
God
,
in
his
Father
and
himself
,
That
they
may
all
be
one
as
thou
Father
art
in
me
,
&c.
Now
to
descend
to
Application
,
and
therein
to
proceed
with
all
the
Use
1
branches
of
the
Explication
in
their
order
.
First
,
Is
it
the
will
of
Jesus
Christ
that
his
Disciples
should
be
one
in
God
,
by
the
mystical
union
?
Here
then
you
see
the
glorious
priviledge
of
Christs
Disciples
,
of
all
that
do
indeed
believe
in
him
.
The
Scripture
makes
it
a
great
matter
to
be
nigh
to
God
,
and
so
it
is
indeed
,
my
Brethren
,
a
very
blessed
and
a
happy
thing
.
What
is
it
then
,
Beloved
,
to
be
in
him
,
in
the
Father
and
the
Son
,
as
they
are
in
one
another
?
This
is
a
priviledge
to
purpose
,
and
carries
high
and
glorious
things
in
it
,
such
as
we
are
not
able
to
conceive
,
and
much
less
are
we
able
to
express
.
I
shall
endeavour
according
to
the
light
I
have
,
to
lay
them
open
to
you
in
a
few
particulars
.
This
being
in
the
Father
and
the
Son
,
implies
most
intimate
Communion
with
them
both
.
It
is
very
much
,
my
Brethren
,
to
be
with
them
,
to
have
fellowship
with
the
Father
and
the
Son
,
1
Joh.
1.3
.
All
of
us
are
far
from
God
,
and
far
from
Jesus
Christ
by
nature
:
we
dwell
a
great
way
from
them
in
a
strange
Countrey
,
and
so
have
no
commerce
with
them
;
and
when
we
are
converted
,
we
are
said
in
Scripture
to
be
made
nigh
to
them
,
Ephes.
2.13
.
To
have
access
by
one
Spirit
,
to
the
Father
and
the
Son
,
vers.
17
,
18.
And
this
indeed
importeth
near
and
sweet
Communion
with
them
,
such
as
the
world
is
not
acquainted
with
.
But
to
be
in
them
,
importeth
yet
more
near
and
close
Communion
:
Indeed
the
nearest
,
and
the
closest
,
and
most
intimate
that
can
be
.
It
is
much
to
be
with
God
,
with
the
Father
and
the
Son
;
there
must
be
heavenly
communion
if
it
were
but
so
:
But
to
be
in
them
as
they
are
in
one
another
,
this
must
needs
be
much
more
.
This
being
in
the
Father
and
the
Son
,
importeth
special
interest
in
God
.
The
greatest
interest
that
can
be
when
we
express
the
interest
that
any
man
hath
in
such
or
such
a
great
man
,
we
use
to
say
that
he
is
in
with
him
.
And
truly
it
is
much
to
say
that
we
are
in
with
God
the
Father
,
and
with
Jesus
Christ
,
this
is
a
very
great
matter
;
It
shews
that
we
have
much
of
their
regard
and
love
;
That
God
and
Jesus
Christ
,
and
we
are
great
friends
;
That
while
all
the
world
are
out
with
the
Father
and
the
Son
,
we
are
the
only
people
that
are
in
with
them
:
This
I
confess
is
very
much
:
But
what
is
it
then
to
say
that
we
in
them
?
That
God
and
Jesus
Christ
,
and
we
,
are
in
a
sense
all
one
;
That
as
the
Father
is
in
Christ
,
and
Christ
in
him
,
so
we
are
one
in
both
of
them
.
Here
is
interest
indeed
,
such
as
is
impossible
to
be
expressed
.
This
being
in
the
Father
and
the
Son
,
importeth
great
acquaintance
with
them
both
:
They
that
are
much
with
one
another
,
are
acquainted
each
with
other
;
but
they
that
are
in
one
another
,
must
be
acquainted
much
more
:
They
know
not
that
which
is
without
only
,
that
which
every
one
knows
,
but
they
know
that
which
is
within
,
which
is
obscure
and
hid
from
other
men
.
They
know
God
inwardly
,
for
they
are
in
him
;
They
know
the
secrets
of
his
heart
,
Psal.
25.14
.
and
the
mysterie
of
his
will
,
Ephes.
1.9
.
And
even
as
Christ
is
said
to
be
in
the
bosome
of
the
Father
,
and
so
to
be
the
only
one
that
is
acquainted
with
him
fully
,
and
can
reveal
him
to
the
world
,
Joh.
1.18
.
No
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
which
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
:
So
true
believers
are
in
the
bosom
both
of
God
and
Christ
,
and
so
are
infinitely
more
acquainted
with
them
,
then
any
in
the
world
besides
.
And
here
to
be
a
little
more
particular
,
they
know
God
more
immediately
,
and
more
distinctly
then
others
do
.
1.
They
know
God
more
immediately
then
others
do
:
they
do
not
know
him
at
a
distance
,
and
at
second
hand
,
but
they
know
him
by
himself
;
they
have
their
knowledge
of
him
at
the
Fountain
head
,
for
they
are
in
him
.
Others
hear
of
him
by
the
hearing
of
the
ear
,
but
they
see
him
,
Job
12.5
.
and
they
taste
him
,
which
sense
requires
the
nearest
application
of
the
object
,
1
Pet.
2.3
.
They
know
him
at
first
hand
,
they
are
taught
of
God
himself
;
they
do
not
only
hear
what
others
speak
of
God
,
and
so
accordingly
discourse
of
him
,
as
many
do
by
memory
:
but
they
speak
with
God
himself
;
God
shews
himself
to
them
,
as
his
own
phrase
is
,
and
so
accordingly
are
more
immediately
acquainted
with
him
.
2.
And
as
they
know
him
more
immediately
then
others
,
so
they
know
him
more
distinctly
then
others
;
they
have
not
a
confused
knowledge
of
him
only
as
we
have
of
strangers
,
or
those
whom
we
behold
a
far
off
:
as
when
we
see
a
person
at
a
great
distance
,
it
may
be
we
discover
that
it
is
a
man
,
or
a
woman
in
the
general
,
but
are
not
able
to
distinguish
whether
it
be
such
a
man
,
or
such
a
woman
,
whether
it
be
such
a
friend
,
or
such
a
one
of
our
acquaintance
,
yea
,
or
no
:
But
they
have
a
clear
knowledge
,
they
see
God
evidently
,
and
distinctly
,
in
a
measure
,
for
they
are
near
enough
to
him
,
they
are
in
him
:
so
that
they
can
distinguish
God
,
and
Christ
,
from
any
other
that
comes
in
his
Name
,
or
that
pretends
that
he
is
God
,
or
Christ
.
And
therefore
,
my
Beloved
,
when
there
are
any
such
abroad
(
as
some
have
been
in
our
days
)
who
say
that
they
are
Christ
,
you
shall
do
well
to
call
one
of
them
who
are
in
Christ
,
to
tell
you
whether
this
be
Christ
indeed
,
or
no.
This
being
in
the
Father
and
the
Son
,
importeth
ready
,
easie
,
and
familiar
access
to
the
Father
and
the
Son
.
They
are
in
one
another
,
and
therefore
they
must
needs
be
much
together
.
Believers
need
not
to
go
far
to
speak
with
God
,
he
is
at
hand
continually
,
for
they
are
in
him
:
So
that
they
have
his
ear
and
heart
too
,
they
can
come
to
him
and
speak
with
him
when
they
please
.
Others
that
are
abroad
,
they
hear
him
when
he
speaks
in
publick
,
in
the
open
Congregation
,
and
when
he
cryeth
in
the
place
of
concourse
,
as
the
wise
man
speaks
:
But
alas
they
have
no
private
talk
with
him
as
these
have
,
when
there
is
none
but
God
and
them
together
:
And
therefore
they
that
are
without
,
that
live
without
God
,
and
without
Christ
,
are
fain
to
use
those
that
are
in
God
and
Christ
sometimes
to
promote
their
suits
to
him
.
If
they
have
any
special
business
to
prefer
to
God
,
they
that
are
without
must
be
beholding
to
them
that
are
within
,
to
tender
their
Petitions
for
them
,
as
Pharaoh
was
in
such
a
case
;
Send
for
Moses
and
Aaron
,
and
let
them
use
their
interest
in
my
behalf
,
let
them
pray
to
God
for
me
.
This
being
in
the
Father
and
the
Son
,
doth
carry
in
it
a
more
immediate
enjoyment
of
all
the
comforts
,
satisfactions
,
and
contentments
that
the
soul
of
man
can
reach
after
;
For
God
involves
and
comprehendeth
in
him
all
the
good
that
can
be
thought
upon
,
and
infinitely
more
then
the
poor
narrow
heart
of
man
can
reach
to
.
We
would
think
(
abundance
of
us
)
that
we
were
very
well
if
we
had
all
the
happiness
that
all
the
creatures
in
the
world
could
yield
us
:
If
we
had
such
a
wife
,
house
,
gardens
,
servants
,
in-come
by
the
year
,
honors
,
pleasures
and
delights
,
as
we
would
fancy
to
our selves
,
then
we
would
think
that
we
were
happy
men
indeed
.
Why
,
my
Beloved
,
whatsoever
good
there
is
to
please
,
or
give
us
satisfaction
in
the
creatures
any
way
(
if
we
had
them
all
together
)
is
eminently
and
transcendently
in
God
.
They
had
it
all
from
him
,
and
therefore
certainly
he
hath
it
all
in
him
;
and
that
without
dregs
too
;
The
spirits
and
the
quintessence
of
all
these
comforts
are
in
God
,
refined
from
the
drossie
part
;
so
that
in
having
him
we
have
all
.
A
naked
God
a
naked
Christ
,
is
infinitely
more
to
make
a
man
compleatly
happy
,
then
all
the
comforts
in
the
world
without
him
.
Or
if
it
were
not
so
my
Brethren
,
our
state
in
heaven
would
be
worse
then
it
is
here
upon
the
earth
;
the
happiness
of
Heaven
would
be
much
below
,
and
much
inferiour
to
our
earthly
happiness
:
In
Heaven
we
shall
have
nothing
else
but
God
,
no
Sun
,
no
Moon
,
Apoc.
21.23
.
The
Creatures
shall
not
give
us
comfort
,
as
they
do
in
this
world
;
No
,
God
shall
be
our
Sun
and
Moon
there
:
he
shall
be
every
thing
to
satisfie
us
,
and
content
us
,
and
to
make
us
happy
:
He
shall
be
all
in
all
,
1
Cor.
15.18
.
Now
if
the
Lord
have
not
as
much
in
him
as
all
the
creatures
which
we
leave
,
when
we
are
taken
hence
by
death
,
we
are
losers
by
the
bargain
,
whereas
we
know
the
heighth
,
and
the
perfection
of
our
happiness
is
there
where
we
have
nothing
else
but
God
:
And
therefore
certainly
we
stand
in
need
of
nothing
else
to
make
us
absolutely
and
compleatly
happy
.
And
whensoever
we
have
least
of
creatures
,
and
most
of
God
in
this
world
,
then
we
are
nearest
to
that
full
beatitude
.
Now
God
we
have
,
if
we
be
in
him
,
my
Beloved
,
and
so
we
have
the
Fountain
of
all
happiness
and
satisfaction
:
He
that
is
in
God
,
in
the
Father
and
the
Son
,
must
needs
have
all
that
is
in
God
,
so
far
as
it
is
necessary
for
him
:
And
that
indeed
is
all
that
can
be
.
This
being
in
the
Father
and
the
Son
,
doth
carry
in
it
admirable
safety
:
He
is
secure
enough
from
any
hurt
,
that
is
in
God
;
For
what
should
seize
upon
him
to
annoy
him
there
?
You
know
the
Lord
is
often
called
a
house
,
a
habitation
in
the
Scripture
;
and
to
make
up
the
Allegory
,
the
Saints
are
said
to
dwell
in
God
,
1
Joh.
3.24
.
He
that
keepeth
his
Commandements
dwelleth
in
him
,
and
he
in
him
:
So
that
believers
are
in
God
as
in
a
house
,
where
they
are
warm
,
and
well
,
and
safe
,
however
matters
go
abroad
,
what
ever
storms
there
be
upon
land
;
they
are
not
like
to
the
Egyptian
servants
in
the
storm
of
hail
:
they
are
not
left
abroad
in
the
woods
and
in
the
fields
to
be
smitten
and
destroyed
;
No
,
God
hath
fetched
them
into
house
,
into
himself
;
they
are
in
God
,
who
is
the
habitation
of
his
people
,
and
there
they
are
secure
enough
,
as
the
Psalmist
intimates
,
Psal.
91.1
.
He
that
dwelleth
in
the
secret
of
the
most
High
,
shall
abide
under
the
shadow
of
the
Almighty
:
So
that
when
the
storm
is
fiercest
,
he
can
stand
quiet
,
and
look
out
at
window
,
and
see
others
perish
in
the
tempest
.
He
is
in
the
Ark
,
in
God
,
and
a
few
more
with
him
,
while
all
the
world
besides
are
drowned
in
the
deluge
:
It
matters
not
to
him
what
waves
and
floods
there
are
abroad
,
he
is
where
he
is
safe
enough
.
Nay
,
God
is
not
resembled
to
an
ordinary
habitation
only
,
but
to
a
place
of
refuge
and
defence
,
Psal.
18.2
.
A
Castle
and
a
strong
Tower
,
&c.
So
that
they
that
are
in
God
,
are
in
a
Castle
and
a
strong
Tower
,
that
never
was
,
and
never
will
be
taken
by
assault
,
and
what
need
they
fear
there
?
They
that
are
without
indeed
,
are
in
very
great
danger
,
they
are
exposed
to
the
mercy
of
the
Enemy
,
because
they
know
not
whether
to
betake
themselves
for
shelter
;
but
they
that
are
within
,
may
say
as
David
,
when
the
Drums
beat
,
and
the
bullets
flie
,
I
will
lay
me
down
in
peace
,
and
sleep
,
for
thou
Lord
only
makest
me
dwell
in
safety
,
Psal.
4.
ult.
and
that
because
I
am
in
thee
:
thou
art
thy self
my
Castle
,
and
my
refuge
,
and
my
strong
Tower
.
This
being
in
the
Father
and
the
Son
,
doth
carry
in
it
certainty
of
perseverance
.
What
my
Beloved
,
do
you
think
that
it
is
in
and
out
?
In
God
to
day
,
and
out
to
morrow
,
as
Arminians
teach
.
It
is
a
most
uncomfortable
Doctrine
which
they
have
broached
.
Ah
,
my
Beloved
,
what
solid
and
induring
satisfaction
will
the
best
condition
that
they
can
be
in
afford
them
,
if
they
be
not
sure
to
keep
it
?
Now
here
Beloved
,
is
the
fullest
and
the
best
assurance
against
this
discomfort
that
is
contained
in
the
Book
of
God
.
You
hear
that
true
believers
are
in
God
,
in
the
Father
and
the
Son
,
yea
,
they
are
so
in
God
,
so
in
the
Father
and
the
Son
,
as
they
are
in
one
another
;
I
pray
for
them
,
saith
Christ
,
that
they
may
all
be
one
as
thou
Father
art
in
me
,
and
I
in
thee
,
so
that
they
may
be
one
in
us
:
Now
my
Beloved
,
do
but
seriously
consider
,
how
is
the
Father
in
the
Son
?
how
is
the
Son
in
God
the
Father
?
What
,
so
that
they
may
be
out
again
?
and
that
they
may
part
again
?
No
,
surely
,
they
are
so
in
one
another
,
that
they
can
never
be
divided
each
from
other
.
Just
so
are
true
believers
in
them
both
:
So
that
if
God
cannot
be
out
of
Christ
,
if
Christ
cannot
be
out
of
God
,
believers
cannot
possibly
be
out
of
either
.
When
God
and
Christ
are
rent
asunder
each
from
other
,
believers
shall
be
rent
asunder
from
them
both
:
When
God
and
Christ
do
come
to
part
with
one
another
,
believers
must
expect
to
part
with
both
;
and
that
would
be
a
sad
parting
,
if
God
the
Father
should
go
one
way
,
and
Christ
another
,
and
believers
a
third
,
never
to
come
together
any
more
:
But
in
the
mean
time
,
while
they
stay
together
,
believers
shall
continue
with
,
and
in
them
both
:
while
God
the
Father
is
in
Christ
,
and
Christ
in
God
the
Father
,
believers
shall
be
one
in
them
.
It
is
the
will
of
Jesus
Christ
as
he
declares
it
to
his
Father
,
That
as
thou
Father
art
in
me
,
and
I
in
thee
,
so
that
they
also
should
be
one
in
us
;
and
he
will
surely
have
his
will
in
this
business
.
JOHN
17.21
.
As
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
IS
it
the
will
of
Jesus
Christ
,
that
his
Disciples
should
be
one
in
God
Use
2
by
the
mystical
union
?
Then
in
the
second
place
,
let
us
be
hence
instructed
to
admire
and
magnifie
the
goodness
of
the
Lord
in
this
business
,
that
he
is
pleased
so
highly
to
advance
and
honour
us
:
That
we
poor
wretches
should
be
made
not
only
nigh
to
God
,
but
that
we
should
be
one
in
God
,
in
the
Father
and
the
Son
:
That
the
great
God
of
Heaven
and
Earth
should
take
us
up
into
himself
,
and
thereby
raise
us
to
such
glorious
priviledges
as
have
been
mentioned
in
the
former
use
.
My
Brethren
,
doth
it
seem
a
small
thing
to
you
?
consider
it
a
little
and
resolve
.
Is
it
but
a
small
thing
,
that
God
should
take
us
into
such
union
with
himself
?
I
know
not
how
you
apprehend
it
,
but
I
assure
you
,
my
Beloved
,
it
amazes
me
;
That
such
transcendent
honour
should
be
put
upon
such
worms
as
we
are
.
Me
thinks
we
should
break
out
to
admiration
with
Elizabeth
,
Whence
is
this
to
us
?
Why
,
is
it
possible
,
that
God
should
ever
honor
dust
and
ashes
thus
?
Whence
is
it
?
Oh
,
my
Beloved
,
how
humble
and
how
thankful
should
we
be
?
Let
us
not
brag
of
this
honour
,
as
some
do
in
these
times
,
who
never
were
advanced
to
it
,
who
say
that
they
are
taken
in
to
God
,
so
that
they
are
God
himself
,
and
thus
they
swagger
and
blaspheme
beyond
measure
.
Oh
,
my
Beloved
,
let
it
not
be
so
with
us
;
let
us
not
brag
of
this
honour
,
but
let
us
tremble
to
consider
what
a
weight
of
duty
and
obedience
lies
upon
us
,
to
walk
answerably
to
it
:
and
how
exactly
pure
and
holy
they
should
be
who
are
in
any
sense
in
God
,
in
the
Father
and
the
Son
.
And
this
conveys
me
to
a
third
use
,
which
shall
be
for
admonition
Use
3
to
every
one
of
us
who
are
advanced
to
this
glorious
priviledge
,
to
live
and
act
as
men
that
are
in
God
,
in
the
Father
and
the
Son
.
There
is
a
suitable
expression
of
the
Apostle
Paul
to
this
purpose
,
Col.
2.6
.
As
ye
have
received
Christ
Jesus
the
Lord
,
so
walk
in
him
.
As
you
have
taken
him
by
faith
,
and
so
are
made
one
with
him
,
As
you
are
in
him
,
so
walk
in
him
.
Even
so
say
I
to
you
,
my
brethren
,
As
you
are
in
God
,
in
the
Father
and
the
Son
,
so
walk
in
God
;
Take
such
a
course
in
the
whole
tenour
of
your
conversation
,
as
they
should
do
who
are
in
God
:
And
truly
my
beloved
,
that
must
be
a
strict
,
a
holy
and
exact
course
:
As
far
as
it
is
possible
there
must
be
no
exorbitancy
,
no
uncleanness
in
it
.
It
was
the
protestation
of
the
Lord
to
Moses
,
which
he
repeats
to
Aaron
,
when
his
Sons
were
cut
off
for
drawing
nigh
to
God
with
strange
fire
,
Lev.
10.3
.
Then
Moses
said
to
Aaron
,
This
is
that
the
Lord
spake
saying
,
I
will
be
sanctified
in
them
that
come
nigh
me
.
Ah
,
my
beloved
,
will
God
be
sanctified
in
them
that
are
nigh
him
,
and
will
he
not
be
sanctified
in
them
that
are
in
him
?
And
if
they
must
be
holy
who
are
nigh
him
,
how
holy
must
they
be
,
my
brethren
,
that
are
in
him
?
in
the
Father
and
the
Son
:
How
precisely
and
exactly
must
they
live
who
live
in
God
?
And
therefore
I
beseech
you
,
my
beloved
,
who
are
advanced
to
this
high
Prerogative
,
look
narrowly
to
all
your
wayes
,
and
keep
your selves
,
as
far
as
it
is
possible
,
from
every
sin
;
And
that
upon
these
three
Considerations
:
For
,
1.
Your
sin
is
strangely
and
unutterably
heightned
by
the
station
that
you
have
in
the
Father
and
the
Son
.
It
is
such
an
aggravation
as
I
am
no
wayes
able
to
express
.
What
,
my
beloved
,
will
you
sin
in
God
?
shall
God
have
wickedness
counted
in
him
,
by
your
means
?
will
you
be
intemperate
,
will
you
be
wanton
,
and
lascivious
and
unclean
in
any
kind
?
will
you
be
covetous
and
worldly
?
will
you
be
unjust
in
God
?
you
do
what
lies
in
you
to
draw
the
infinitely
pure
and
holy
God
into
Communion
with
you
in
your
sin
.
Indeed
sin
cannot
be
committed
by
him
,
but
by
your
means
it
is
committed
in
him
,
which
is
a
horrid
and
amazing
thing
to
think
upon
.
You
do
what
lies
in
you
,
to
defile
and
pollute
the
holy
God
with
the
impurest
and
uncleanest
thing
in
all
the
world
,
(
for
so
is
sin
)
with
that
which
is
most
against
his
nature
,
which
is
most
odious
and
abominable
to
him
,
which
he
is
no
wayes
able
to
endure
.
And
you
are
so
audacious
,
that
you
do
not
only
do
it
nigh
him
,
and
do
it
by
him
,
but
you
do
it
in
him
.
Ah
,
my
beloved
,
me
thinks
your
hearts
should
not
be
strong
enough
to
bear
up
under
that
weight
of
such
wikedness
as
this
is
,
but
that
they
should
even
faint
and
sink
within
you
.
Why
my
beloved
,
for
those
that
are
without
God
,
and
who
are
far
from
him
(
as
wicked
men
are
said
to
be
)
their
sins
do
not
so
much
concern
God
,
they
cannot
be
so
grievous
and
so
vexatious
to
him
.
But
to
have
sin
committed
in
him
,
this
is
a
most
unsufferable
provocation
;
This
goes
very
near
him
,
because
it
is
done
so
near
him
.
I
beseech
you
think
upon
it
,
and
let
it
have
a
mighty
operation
on
your
hearts
;
The
sins
of
other
men
are
committed
out
of
God
,
but
yours
are
committed
in
him
.
2.
As
they
are
committed
in
him
,
so
in
the
second
place
they
cannot
choose
but
be
observed
by
him
:
For
God
takes
special
notice
of
them
,
and
their
carriage
and
behaviour
who
are
in
him
.
So
that
they
cannot
do
amiss
,
they
cannot
step
awry
in
any
thing
,
but
he
spies
them
,
he
knows
their
lying
doing
and
rising
up
,
takes
notice
of
their
very
thoughts
,
observes
them
how
they
go
to
bed
,
and
how
they
rise
,
whether
they
think
of
him
,
whether
they
call
on
him
,
or
no
;
They
are
so
near
him
that
he
cannot
choose
but
mark
them
.
For
others
that
belong
not
to
him
,
that
are
without
God
and
without
Christ
in
the
world
,
he
looks
not
so
much
after
them
:
But
for
those
that
are
within
him
,
they
cannot
but
be
under
his
immediate
care
,
and
special
eye
:
He
searcheth
out
their
wayes
:
he
doth
not
superficially
observe
them
only
,
but
he
searcheth
deep
into
them
,
he
sees
their
very
grounds
and
ends
,
so
that
they
cannot
fail
in
any
thing
,
no
not
so
much
as
in
a
circumstance
,
but
he
spies
them
.
And
this
me
thinks
,
should
make
us
very
circumspect
in
all
our
wayes
,
and
infinitely
cautious
that
we
sin
not
.
That
of
the
Prophet
is
remarkable
,
Jer.
8
19.
Is
not
the
Lord
in
Sion
?
is
not
her
King
in
her
?
why
then
have
they
provoked
him
to
anger
?
And
I
may
say
upon
the
other
side
,
Is
not
Sion
in
the
Lord
?
are
not
true
believers
in
him
,
in
the
Father
and
the
Son
?
why
then
have
they
provoked
him
to
anger
?
They
that
are
far
away
from
God
,
perhaps
may
be
the
bolder
to
offend
,
because
they
may
conceive
(
with
those
in
Job
)
that
he
is
shut
up
in
the
Clouds
,
and
that
he
cannot
see
them
at
a
distance
;
or
if
he
do
,
he
cannot
reach
them
:
But
they
that
are
in
God
,
me
thinks
should
be
very
circumspect
;
They
should
consider
with
themselves
that
it
concerns
them
to
be
wary
how
they
walk
,
and
what
they
do
,
because
he
is
at
hand
to
spy
their
faults
,
and
to
observe
their
provocations
.
3.
And
as
the
sins
of
those
that
are
in
God
,
cannot
choose
but
be
observed
by
reason
of
their
nearness
to
him
,
so
neither
can
they
choose
but
be
corrected
and
chastised
.
The
Lord
will
take
a
course
with
them
,
if
they
miscarry
,
and
if
they
misbehave
themselves
,
sooner
and
quicker
then
he
will
with
other
men
.
And
it
concerns
him
so
to
do
in
point
of
honour
;
for
their
iniquities
reflect
with
more
disparagement
upon
him
then
the
sins
of
others
do
,
who
are
further
from
him
.
It
would
be
much
for
God
to
suffer
sin
by
him
:
but
do
you
think
that
God
will
suffer
sin
in
him
?
That
he
will
let
it
nestle
there
without
controul
,
as
if
he
liked
it
,
and
as
if
he
took
delight
in
it
?
Would
not
this
be
a
very
great
dishonour
to
him
,
that
God
should
not
reform
those
that
are
in
him
?
Assuredly
,
my
brethren
,
if
God
will
be
sanctified
in
them
that
are
nigh
him
,
he
will
be
sanctified
in
them
that
are
in
him
;
either
one
way
or
the
other
,
in
their
holy
Conversation
,
or
in
their
visible
Correction
,
as
he
was
in
Davids
case
,
that
those
that
are
without
may
not
blaspheme
,
as
if
he
suffred
sin
and
approved
it
well
enough
in
those
that
are
near
to
him
.
No
,
they
shall
know
,
that
he
mislikes
it
most
of
all
in
them
.
If
he
see
many
aliens
to
him
,
doing
any
wickedness
,
he
may
bear
with
them
long
perhaps
,
for
it
concerns
him
not
so
much
to
deal
against
them
;
But
if
he
spy
one
of
his
own
among
them
,
one
of
them
that
is
in
him
,
he
will
single
such
a
one
and
cull
him
out
from
all
the
rest
and
say
,
You
are
in
me
,
and
in
my
Son
,
you
are
united
to
me
in
the
neerest
bonds
;
and
what
will
you
do
as
these
vile
abominable
wretches
do
?
Come
,
I
must
order
you
(
though
I
let
the
rest
alone
)
I
must
not
suffer
you
in
such
courses
.
Use
4
If
true
believers
be
in
God
,
in
the
Father
and
the
Son
?
Then
let
them
be
enheartned
hence
to
use
their
interest
in
God
on
all
occasions
,
in
all
the
streights
and
exigencies
of
the
Church
of
God
.
You
have
the
priviledges
and
the
advantage
to
be
more
then
nigh
him
,
to
be
in
him
,
so
that
undoubtedly
you
may
have
audience
with
him
when
you
please
;
and
you
may
very
much
prevail
with
him
.
And
therefore
see
that
you
improve
the
opportunity
and
the
advantage
that
is
put
into
your
hands
,
by
being
Gods
remembrancers
in
all
cases
.
If
he
seem
to
forget
his
Church
at
any
time
,
to
be
asleep
,
while
she
is
sinking
,
do
you
come
to
him
when
you
are
with
him
in
his
privie
Chamber
,
and
speak
a
good
word
for
her
.
Mind
him
of
her
sad
condition
,
and
beseech
him
earnestly
to
think
upon
her
and
relieve
her
.
They
that
are
abroad
,
my
brethren
,
cannot
do
it
;
They
cannot
have
access
to
God
,
they
have
no
interest
in
God
at
all
.
But
you
,
my
brethren
,
are
not
only
in
with
him
,
but
you
are
in
him
,
so
that
you
have
his
ear
and
heart
:
you
can
prevail
exceedingly
with
God
,
and
therefore
see
you
be
not
wanting
to
promote
the
Churches
cause
with
him
.
As
it
is
said
of
Jacob
,
you
have
power
with
God
,
and
therefore
you
must
seek
him
more
in
streights
,
in
difficulties
,
and
in
hard
cases
,
because
you
can
do
more
with
God
then
others
can
.
Brethren
,
there
are
some
streights
upon
us
at
this
time
:
we
are
involved
in
difficulties
,
more
then
every
eye
sees
.
I
speak
as
unto
wise
men
,
judge
ye
what
I
say
.
And
therefore
you
that
are
in
God
,
that
are
more
prevalent
with
him
then
others
are
,
be
sure
that
you
plead
hard
before
him
,
night
and
day
in
such
a
time
as
this
is
.
The
businesses
that
are
in
agitation
now
,
are
of
a
very
great
concernment
,
and
therefore
see
that
you
improve
all
the
respect
and
interest
you
have
in
God
,
about
them
.
Use
.
5
If
true
believers
be
in
God
,
you
then
that
are
without
God
,
be
advised
how
you
wrong
them
,
and
how
you
be
vexatious
to
them
.
Take
heed
you
do
not
injure
and
molest
them
for
your
lives
:
And
that
upon
a
double
ground
.
For
,
1.
Being
in
God
,
they
will
have
opportunity
on
all
occasions
to
complain
against
you
.
Be
wary
how
you
wrong
these
little
ones
.
For
though
they
be
of
little
reckoning
and
reputation
in
the
world
,
and
though
they
be
of
little
power
to
make
defence
,
or
right
themselves
when
they
are
injured
,
they
are
so
near
to
God
,
that
they
are
in
him
,
and
they
will
readily
tell
him
of
it
.
You
that
are
men
of
earthly
might
,
do
not
oppress
them
by
your
power
,
least
they
cry
and
God
hear
:
And
he
will
very
quickly
hear
them
,
being
in
him
.
You
may
abuse
and
injure
others
with
infinitely
less
danger
,
for
they
are
far
from
God
,
they
are
a
great
way
of
,
and
so
may
cry
,
yea
cry
aloud
and
not
be
heard
:
But
they
that
are
in
God
,
are
certainly
within
hearing
.
And
therefore
be
advised
how
you
meddle
with
them
,
and
make
them
cry
so
close
to
God
,
least
the
Lord
hear
and
it
displease
him
.
2.
Being
in
God
,
he
will
certainly
redress
them
when
they
make
complaint
to
him
.
It
cannot
be
but
he
must
be
extreamly
tender
of
those
who
are
so
near
to
him
.
What
do
you
think
that
the
Almighty
God
will
suffer
men
to
be
abused
in
him
?
A
wicked
wretch
may
touch
another
man
indeed
,
and
yet
never
touch
God
,
because
he
is
without
God
,
there
is
no
union
between
God
and
him
.
But
whosoever
touches
him
that
is
in
God
,
must
touch
God
in
touching
him
.
And
hence
saith
the
Lord
himself
,
Zac.
2.8
.
He
that
toucheth
you
,
toucheth
the
apple
of
mine
eye
.
In
touching
you
,
he
toucheth
me
,
and
that
in
the
most
tender
place
,
the
very
apple
of
mine
eye
.
And
do
you
think
that
God
will
ever
suffer
such
audacious
boldness
as
this
is
?
That
he
will
quietly
sit
still
,
and
let
ungodly
wretches
thrust
their
fingers
into
his
eyes
,
and
pluck
the
very
apples
of
his
eyes
out
of
his
head
?
Take
this
and
take
all
.
If
true
believers
be
in
God
,
you
then
that
are
out
of
God
,
endeavour
Vse
3
to
keep
in
with
them
.
In
any
case
make
them
your
friends
,
and
keep
them
so
,
and
do
not
fall
at
any
difference
or
odds
with
them
;
You
know
not
what
you
lose
,
when
you
lose
their
love
and
their
friendship
.
A
friend
in
place
(
they
say
)
is
worth
something
.
And
certainly
they
are
in
place
,
that
are
in
God
,
the
best
place
that
can
be
.
And
therefore
it
is
good
for
those
that
are
without
,
and
live
abroad
,
to
have
some
friends
in
this
place
;
you
may
fare
the
better
for
them
,
and
they
may
do
you
a
good
turn
,
and
a
good
office
there
,
when
time
serves
.
Wicked
men
have
had
advantage
oftentimes
by
the
friendship
of
believers
;
Moses
did
a
good
turn
for
Pharaoh
more
then
once
,
when
he
knew
not
what
to
do
,
and
when
he
could
not
help
himself
.
Alas
,
poor
miserable
man
,
he
was
an
alien
,
he
lived
without
God
in
the
world
:
and
therefore
sends
for
Moses
still
(
who
was
in
God
)
to
speak
a
word
for
him
:
and
he
was
ready
to
sollicite
hard
in
his
behalf
,
and
divers
times
prevailed
for
mercy
,
till
in
the
end
his
heart
was
hardned
to
his
utter
ruine
.
And
therefore
if
you
love
your selves
,
make
much
of
such
friends
as
these
are
.
And
thus
far
of
the
application
of
the
first
branch
of
the
Explication
of
the
point
.
I
shall
be
briefer
on
the
other
two
.
Is
it
the
will
of
Jesus
Christ
,
that
true
believers
should
be
one
in
God
,
Vse
in
the
Father
and
himself
by
dear
affection
?
You
then
that
are
believers
,
let
your
hearts
be
knit
to
God
and
Jesus
Christ
,
by
this
indissoluble
bond
;
Let
love
make
you
all
one
.
And
as
the
Father
and
the
Son
are
one
among
themselves
,
so
be
you
one
in
them
by
love
.
Let
your
affections
to
them
be
so
high
,
as
to
unite
you
to
the
Father
and
the
Son
.
And
even
as
dear
affection
joyns
you
to
your
fellow-Saints
that
you
are
knit
in
love
(
as
the
Apostle
Pauls
expression
is
)
so
let
it
joyn
you
much
more
to
the
Father
,
and
the
Son
;
for
they
are
infinitely
more
to
be
beloved
.
Oh
let
your
hearts
no
longer
live
in
creature
comforts
,
and
in
creature
satisfactions
(
which
do
so
often
fail
you
and
deceive
you
)
but
let
them
live
in
God
,
by
inexpressable
and
choice
love
;
There
live
,
and
there
rest
,
and
there
dwell
,
and
there
nestle
,
as
it
were
in
the
bosome
of
the
Father
and
the
Son
.
Mark
that
expression
of
the
Apostle
,
John
1.4.16
.
God
is
love
and
he
that
dwelleth
in
Love
,
dewelleth
in
God
,
and
God
in
him
.
God
is
love
essentially
:
for
whatsoever
is
attributed
to
God
,
is
God
.
And
he
is
the
Original
and
fountain
of
the
love
that
is
Communicated
to
the
Creature
.
All
the
Love
with
which
we
love
him
,
or
the
Creature
regularly
,
comes
from
him
:
It
is
a
ray
of
the
divinity
,
a
beam
of
God
,
a
part
of
the
divine
nature
.
And
seeing
God
is
love
in
the
sence
before
expressed
,
essentially
,
originally
,
it
follows
thence
,
as
the
Apostle
John
infers
,
that
he
that
dwells
in
love
,
must
dwell
in
God
.
He
that
dwells
,
that
is
,
continues
and
abides
in
love
,
to
fellow
Saints
and
fellow-members
,
dwels
in
God
:
But
he
that
dwells
in
love
to
God
himself
,
dwells
in
God
much
more
.
And
therefore
I
beseech
you
,
let
your
hearts
set
up
their
rest
in
love
to
God
and
Jesus
Christ
;
there
let
them
fix
and
dwell
;
let
not
your
love
be
scattered
up
and
down
among
the
creatures
as
it
is
,
but
let
it
be
united
all
in
God
:
and
let
it
joyn
and
unite
you
all
to
God
:
that
nothing
in
the
world
may
ever
separate
you
,
or
divide
you
from
him
.
Brethren
,
you
may
be
the
losers
by
Love
of
other
things
,
or
other
friends
;
For
after
your
affections
and
your
hearts
are
set
upon
them
,
they
may
forsake
you
,
and
be
unfaithfull
and
unkind
to
you
.
And
besides
,
you
must
bestow
some
pains
,
and
travail
and
expence
on
those
who
are
indeed
beloved
by
you
.
Or
else
it
is
but
a
dissembling
,
feigned
love
;
for
love
where
it
is
sound
and
real
,
is
very
bountiful
and
very
active
.
And
hence
it
is
,
my
brethren
,
that
there
is
so
little
true
affection
in
the
world
.
The
love
of
men
is
for
the
greater
part
,
in
complement
,
in
shew
and
in
appearance
only
:
they
will
do
nothing
,
they
will
part
with
nothing
for
those
whom
they
are
pleased
to
call
their
friends
,
as
they
must
do
if
they
love
in
deed
and
truth
.
But
now
in
loving
God
,
my
brethren
,
(
though
I
acknowledge
you
must
part
with
all
for
him
)
yet
you
shall
be
no
losers
by
it
.
Though
you
forgo
your
friends
,
your
houses
,
and
estates
,
and
all
for
him
,
you
shall
have
him
instead
of
all
;
Yea
,
you
shall
not
have
him
only
,
but
you
shall
be
in
him
by
this
means
.
And
therefore
,
I
beseech
you
my
beloved
,
grow
up
into
this
uniting
grace
in
these
divided
and
distracted
times
,
which
will
not
only
make
you
one
among
your selves
,
but
one
in
God
.
But
you
will
ask
me
how
may
this
be
done
?
I
will
give
you
some
directions
.
1.
Let
prayer
struggle
for
it
at
the
throne
of
grace
.
It
cannot
choose
but
be
a
pleasing
lovely
suit
indeed
to
be
importunate
with
God
to
make
us
love
him
,
and
to
draw
up
our
hearts
to
him
.
A
man
would
think
that
such
a
sweet
request
as
this
,
should
not
be
turned
off
with
a
denial
.
It
s
true
that
prayer
is
the
great
Catholicon
and
universal
means
in
all
cases
.
But
yet
it
is
expedient
in
a
special
manner
to
the
attainment
and
enlargement
of
this
grace
of
love
,
which
is
a
special
gift
of
the
spirit
It
is
the
great
work
of
the
spirit
of
God
to
make
us
love
God
,
and
to
endear
our
hearts
to
him
.
I
know
that
Hope
and
Patience
,
&c.
are
graces
of
the
Spirit
,
but
Love
is
a
prime
grace
.
It
is
a
grace
of
the
first
magnitude
,
and
therefore
placed
first
by
the
Apostle
in
that
Catalogue
of
his
,
Gal.
5.22
.
The
Love
of
God
is
shed
abroad
into
our
hearts
,
saith
the
Apostle
,
Rom.
5.5
.
how
so
?
by
the
Holy
Ghost
that
he
hath
given
us
.
And
in
another
place
he
tells
the
Saints
,
Ye
are
taught
of
God
;
saith
he
,
to
love
one
another
,
1
Thes.
4.1
.
None
in
the
world
can
teach
you
this
but
God
only
.
And
if
none
but
he
can
teach
us
to
love
our
brethren
whom
we
see
,
then
much
more
none
but
he
can
teach
us
to
love
him
whom
we
do
not
see
,
and
therefore
let
us
earnestly
beseech
him
to
help
us
to
take
forth
this
Lesson
.
2.
Let
us
endeavour
to
grow
up
in
the
knowledge
of
the
Lord
,
and
as
we
know
him
better
,
we
shall
love
him
more
.
That
which
one
affirms
of
Learning
,
may
be
well
applied
to
God
,
Non
habet
inimicum
nisi
ignorantem
.
He
hath
such
matchless
excellency
and
beauty
in
him
,
that
he
that
knows
him
,
cannot
choose
but
love
him
.
Indeed
while
we
are
unacquainted
with
him
,
the
admirable
worth
and
lustre
that
is
in
him
,
doth
not
take
a
whit
upon
us
.
The
Philosopher
will
tell
us
,
that
the
judgement
must
be
first
of
all
convinced
of
the
worth
and
value
of
a
thing
,
before
the
heart
will
close
with
it
,
and
the
affections
cleave
to
it
.
Nec
enim
potes
aut
amare
quem
nescias
,
aut
habere
quem
non
amaveris
,
Thou
canst
not
love
him
thou
knowest
not
,
nor
have
him
whom
thou
lovest
not
.
And
hence
it
is
that
wicked
and
ungodly
men
love
not
God
or
Christ
at
all
,
because
they
know
him
not
at
all
;
Or
if
they
know
him
any
way
,
it
is
not
under
such
a
notion
as
makes
him
beautifull
and
lovely
to
them
.
Perhaps
they
know
him
as
a
Judge
,
or
an
Avenger
,
not
as
a
Father
,
and
a
Saviour
.
And
this
is
indeed
the
cause
why
the
triumphant
Saints
in
heaven
love
him
more
then
the
Saints
militant
on
earth
,
because
they
have
a
fuller
,
clearer
and
distincter
knowledge
of
him
.
We
see
him
darkly
in
a
glass
,
but
they
see
him
face
to
face
.
And
this
is
the
reason
also
why
we
love
not
God
so
much
on
earth
,
as
we
shall
do
in
heaven
,
viz.
because
we
know
him
not
so
well
here
,
as
we
shall
do
in
that
place
.
So
that
our
love
to
God
you
see
,
is
answerable
to
our
knowledge
of
him
:
as
we
know
him
more
,
or
less
,
so
we
love
him
more
,
or
less
.
And
therefore
if
we
do
desire
indeed
to
love
him
more
,
let
us
strive
to
know
him
more
.
3.
Another
means
to
grow
up
in
the
love
of
God
,
is
to
have
daily
more
communion
and
intimacy
with
him
.
And
this
,
as
I
conceive
it
,
is
a
means
distinct
from
that
which
goes
before
:
For
it
is
one
thing
to
know
him
,
and
another
to
have
communion
,
and
to
be
familiar
with
him
.
We
know
abundance
with
whom
we
have
no
intimacy
in
the
world
.
No
,
we
know
them
too
well
perhaps
to
be
familiar
with
them
.
So
we
may
have
a
speculative
knowledge
of
the
Father
,
and
the
Son
,
and
yet
may
have
no
intimate
acquaintance
with
them
.
And
this
is
very
necessary
to
encrease
love
.
To
kindle
and
enflame
affection
(
as
the
Philosopher
observeth
)
there
must
be
Convictus
&
crebra
conversatio
.
They
must
dine
and
supp
together
,
they
must
walk
and
talk
together
.
And
wheresoever
there
is
strangeness
,
there
can
be
no
great
love
.
And
therefore
if
we
would
abound
in
the
love
of
God
and
Christ
,
let
us
have
more
communion
with
them
.
Beloved
if
we
be
not
wanting
to
our selves
,
we
may
be
very
much
with
God
.
We
may
speak
with
him
often
in
a
day
:
we
may
talk
with
him
face
to
face
in
our
addresses
to
his
holy
Majesty
,
we
may
give
him
many
visits
;
he
doth
not
interdict
us
,
but
invite
us
to
come
and
sup
with
him
,
and
be
acquainted
with
him
throughly
once
;
he
is
so
pretious
and
so
sweet
a
friend
,
that
we
shall
love
him
out
of
all
measure
.
4.
Endeavour
to
the
utmost
of
your
power
,
to
dispossess
your
hearts
of
the
unlawful
love
of
worldly
things
;
for
this
is
incompatible
&
inconsistent
with
the
love
of
God
.
If
any
man
,
saith
the
Apostle
,
love
the
world
,
the
love
of
the
Father
is
not
in
him
,
1
Joh.
1.15
.
Let
him
be
what
he
will
(
my
Brethren
)
if
he
love
the
world
,
he
loves
not
God
:
And
therefore
ler
not
any
covetous
and
wretched
worldling
make
shew
of
having
any
love
to
God
;
For
certainly
it
is
not
in
him
.
The
friendship
of
the
world
,
saith
the
Apostle
James
4.4
.
is
emnity
with
God
.
And
therefore
if
we
would
be
friends
of
God
,
we
must
dissolve
this
friendship
with
the
world
.
Inordinate
,
irregular
,
unlawful
love
of
worldly
things
,
must
be
expelled
:
And
as
this
love
is
cast
out
,
the
love
of
God
will
come
in
.
5.
Be
often
in
the
company
and
fellowship
of
those
that
love
God
;
Converse
with
those
who
are
most
endeared
to
him
,
and
they
will
be
continually
speaking
of
him
,
and
seting
forth
his
excellency
,
beauty
,
love
,
and
so
will
kindle
and
enflame
your
hearts
towards
him
.
They
who
are
full
of
sweet
affections
to
the
Lord
,
if
you
be
much
among
them
,
will
work
you
to
the
same
temper
:
You
may
observe
it
in
Cant.
5.10
.
and
the
following
verses
,
that
when
those
daughters
of
Jerusalem
who
at
first
despised
Christ
,
and
wondred
why
the
Church
his
Spouse
should
praise
him
so
,
and
make
such
a
stir
about
him
,
yet
when
they
had
a
while
conversed
with
the
Church
,
and
heard
her
speak
of
Christ
with
such
affection
,
admiring
and
extolling
him
above
the
skies
,
they
also
fall
in
love
with
him
,
and
they
will
go
together
with
the
Church
to
seek
him
out
;
Whither
is
Beloved
gone
?
say
they
,
O
thou
fairest
among
women
,
whither
is
thy
Beloved
turned
aside
,
that
we
may
seek
him
with
thee
?
And
thus
you
see
,
my
Brethren
,
frequent
intercourse
and
holy
conference
with
those
that
love
God
,
is
one
effectual
means
to
fill
and
to
enflame
our
hearts
with
love
to
him
.
6.
Labour
to
comprehend
with
all
the
Saints
,
the
greatness
of
the
love
of
God
to
you
,
and
to
assure
it
to
your
own
souls
.
It
is
not
all
the
beauty
and
the
excellency
in
the
world
,
that
will
allure
us
to
the
〈◊〉
love
one
that
we
imagine
doth
not
love
us
:
But
if
we
see
and
be
assured
of
the
love
of
God
to
us
,
this
will
kindle
love
to
him
,
and
make
our
hearts
to
melt
towards
him
:
When
we
consider
with
our selves
what
kindness
he
hath
shewed
to
us
,
what
he
hath
done
for
us
,
what
matchless
and
unfathomed
love
he
hath
discovered
to
us
,
this
will
raise
our
affections
high
to
him
again
,
and
make
us
even
sick
of
love
:
And
therefore
I
beseech
you
strive
to
be
more
and
more
assured
of
this
;
for
at
this
flame
you
must
kindle
your
fire
.
Here
you
must
fetch
your
little
spark
of
love
(
whereof
the
Saints
are
capable
in
this
life
)
from
the
love
of
God
to
you
:
which
being
kindled
in
your
hearts
,
it
will
never
leave
aspiring
,
and
flying
higher
and
higher
still
,
till
it
have
joyned
it self
unto
that
infinite
and
endless
flame
from
whence
it
issued
and
proceeded
.
And
indeed
,
as
Bernard
very
well
observes
,
we
cannot
answer
God
or
Christ
so
well
in
any
thing
as
love
.
To
say
the
truth
,
we
must
not
answer
him
in
other
things
.
If
he
be
angry
,
or
displeased
with
us
,
we
ought
not
be
angry
or
displeased
with
him
again
.
If
he
condemn
and
censure
us
,
we
ought
not
to
condemn
and
censure
him
again
;
If
he
chide
us
,
we
ought
not
to
chide
him
again
.
But
if
he
love
us
,
we
may
,
we
must
love
him
again
;
Yea
,
he
expecteth
that
we
should
return
him
love
for
love
,
for
he
loves
to
be
beloved
.
Is
it
the
will
of
Jesus
Christ
,
that
true
believers
should
be
one
in
God
,
Vse
.
in
the
Father
and
the
Son
,
by
sweet
agreement
and
consent
?
Then
I
beseech
you
,
my
Beloved
,
comply
with
Jesus
Christ
in
this
particular
;
As
God
and
Jesus
Christ
agree
in
every
thing
,
so
do
you
agree
with
them
.
Bring
your
mind
to
the
mind
of
God
,
and
to
the
will
of
God
,
that
you
may
be
of
one
mind
,
and
one
will
:
Have
you
no
judgement
of
your
own
,
as
different
from
Gods
,
but
judge
of
things
as
God
doth
:
Let
his
wisdom
be
your
wisdom
;
his
reason
,
your
reason
;
and
his
determination
,
your
determination
:
Have
you
no
wills
of
your
own
,
my
Brethren
,
but
let
the
will
of
God
be
your
will
,
let
it
rule
and
order
you
:
Let
your
will
be
so
melted
and
resolved
into
the
will
of
God
,
that
as
far
as
it
is
possible
,
God
and
you
may
have
but
one
will
;
That
he
may
never
cross
you
,
and
you
may
never
cross
him
:
Consent
to
him
in
every
thing
;
if
he
say
any
thing
;
true
,
Lord
;
if
he
do
any
thing
;
good
,
Lord
;
Yea
,
though
it
be
against
you
in
your
ends
,
and
in
your
natural
desires
;
yet
say
as
Hezekiah
to
the
Prophet
,
when
he
received
a
heavy
threatning
,
Good
is
the
word
of
the
Lord
which
he
hath
spoken
.
Take
heed
there
be
no
difference
between
God
and
you
in
any
thing
;
let
not
him
say
one
thing
,
and
you
another
;
will
one
thing
,
and
you
another
:
But
say
you
as
God
says
,
and
will
you
as
God
wills
,
that
so
you
may
be
swallowed
up
in
God
,
and
that
you
may
be
one
in
him
:
And
to
this
end
I
propound
three
things
.
1.
If
God
and
you
agree
not
every
way
in
all
respects
,
you
are
out
,
and
not
he
:
And
therefore
it
is
best
in
all
things
to
conform
your
minds
and
wills
to
his
:
His
mind
and
his
will
is
always
right
;
and
yours
if
they
dissent
,
are
always
crooked
and
oblique
;
and
therefore
it
is
best
to
bring
your
mindes
and
wills
to
his
,
and
not
to
think
to
bring
his
to
your
own
.
The
Malon
when
he
tries
the
wall
that
he
hath
builded
,
by
his
rule
,
and
findes
them
not
to
suit
together
,
he
doth
not
go
and
cut
the
rule
and
bring
it
to
the
wall
,
but
he
goes
and
mends
the
wall
,
till
he
have
brought
it
to
the
rule
.
So
if
your
minds
and
wills
do
not
agree
with
God's
,
the
fault
is
not
in
his
,
but
yours
;
and
therefore
you
must
bend
your
minds
and
wills
till
you
have
brought
them
straight
like
his
;
and
not
endeavour
to
make
his
crooked
like
your
own
.
2.
If
God
and
you
agree
not
every
way
,
as
you
are
irregular
,
so
you
are
undutiful
.
You
are
his
servants
,
and
you
are
his
creatures
,
and
therefore
ought
in
all
things
to
be
ruled
by
him
.
The
Masters
will
must
be
the
servants
will
,
in
lawful
things
;
and
therefore
in
the
Civil
Law
the
servant
is
accounted
in
the
Master
,
and
not
as
a
distinct
person
:
And
much
more
the
Creators
will
must
be
the
creatures
will
.
He
gives
it
being
,
both
the
beginning
and
continuance
of
it
;
and
he
that
gives
being
,
may
give
Law
to
regulate
the
motions
and
the
operations
of
the
being
that
he
gives
,
and
may
not
be
contested
with
in
any
particular
.
3.
If
we
agree
not
all
in
God
,
our
agreement
and
accord
among
our selves
is
worth
nothing
:
So
far
it
is
to
be
approved
,
as
it
doth
unite
in
God
.
Then
it
is
good
and
right
indeed
;
when
as
the
Father
and
the
Son
agree
together
,
so
we
agree
with
both
of
them
in
the
very
same
things
.
If
we
be
of
one
mind
and
heart
,
in
things
wherein
the
Father
and
the
Son
are
not
of
one
mind
with
us
,
it
were
better
we
did
differ
then
unite
;
for
we
unite
not
in
a
right
center
.
But
if
as
we
be
one
among
our selves
,
so
we
be
one
in
the
Father
and
the
Son
,
this
is
indeed
a
blessed
union
:
If
Brethren
so
dwell
together
in
unity
,
that
all
of
them
do
dwell
together
in
this
one
God
,
this
is
a
happy
and
a
heavenly
conjunction
:
And
therefore
I
beseech
you
,
my
Beloved
,
let
us
look
to
this
,
that
as
we
all
agree
,
so
we
all
agree
in
God
and
Jesus
Christ
.
Let
us
examin
still
whether
our
consent
in
any
thing
do
meet
and
unite
with
theirs
:
Let
us
see
what
their
mind
and
will
is
,
and
let
us
all
accord
in
that
together
;
For
though
we
be
not
one
against
another
,
if
God
be
against
us
all
,
it
is
a
very
sad
case
.
The
Apostle
John
makes
mention
of
love
in
the
truth
,
2
Joh.
15.
Love
in
error
is
not
to
be
accounted
of
,
but
to
be
avoided
rather
;
but
love
in
truth
is
very
pretious
;
consent
in
error
is
not
to
be
rejoyced
in
,
but
consent
in
truth
,
my
Brethren
,
is
a
comfortable
thing
:
For
this
is
consent
in
God
,
who
is
so
often
called
Truth
in
Scripture
.
And
if
we
so
agree
,
and
so
consent
,
we
may
depend
upon
it
,
we
have
Gods
agreement
and
consent
with
us
;
and
therefore
let
this
be
our
great
care
,
that
Jesus
Christ
may
have
his
will
in
this
business
,
according
to
his
prayer
in
my
Text
,
That
they
may
be
one
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
JOHN
17.21
.
That
the
world
may
believe
that
thou
hast
sent
me
.
VVE
are
upon
the
matter
of
our
Saviours
Prayer
,
for
them
who
should
believe
in
him
by
his
Apostles
word
.
And
there
are
two
main
things
,
as
I
have
noted
formerly
,
that
he
desires
in
their
behalf
:
First
that
they
might
be
all
one
;
Then
that
they
might
be
all
in
one
place
.
The
first
of
these
requests
of
his
he
propounds
and
prosecutes
;
propounds
it
in
the
verse
which
we
have
even
now
insisted
on
,
That
they
all
may
be
one
,
&c.
And
then
he
prosecutes
it
with
divers
arguments
and
reasons
,
in
this
and
the
succeeding
verses
.
Whereof
the
first
is
taken
from
the
furtherance
,
that
this
neer
unity
of
theirs
would
be
,
to
the
acceptance
of
our
Saviour
in
the
world
;
That
the
world
may
believe
that
thou
hast
sent
me
:
That
they
may
all
be
one
,
as
,
&c.
Why
so
?
That
the
world
may
believe
,
&c.
For
Explication
of
the
terms
,
the
difficulty
lies
especially
in
this
,
viz.
what
sort
of
people
our
Saviour
Christ
intendeth
by
the
world
here
;
For
to
say
truth
,
the
world
is
taken
divers
ways
;
I
think
more
differently
then
any
other
phrase
almost
in
Scripture
:
Sometimes
we
find
it
used
for
elect
and
sanctified
,
and
sometimes
for
reprobate
and
unsanctified
persons
:
Sometimes
we
find
it
taken
for
believers
,
and
sometimes
for
unbelievers
,
as
I
could
give
you
instances
of
both
these
.
And
when
for
unbelievers
;
sometimes
for
those
who
believe
not
for
the
present
,
but
shall
believe
in
after
times
;
sometimes
for
those
who
neither
do
believe
nor
shall
believe
.
Now
all
the
question
is
,
which
of
these
three
sorts
of
people
our
Saviour
Christ
denoteth
by
the
world
in
this
place
.
There
is
no
colour
to
conceive
that
the
world
should
here
be
taken
for
believers
,
for
such
as
did
then
believe
when
Christ
spake
these
words
;
the
very
next
word
that
he
adds
doth
evidently
cross
and
dash
that
;
That
the
world
may
believe
that
thou
hast
sent
me
:
So
then
the
world
in
this
place
apparently
importeth
unbelievers
.
But
whether
such
as
beleived
not
for
the
present
,
but
should
believe
in
after
times
:
Or
such
as
neither
did
believe
,
nor
should
believe
:
Whether
elected
unbelievers
,
or
reprobated
unbelievers
,
will
need
a
little
briefly
to
be
enquired
and
resolved
.
Some
of
no
small
authority
conceive
,
that
by
the
world
is
meant
elected
unbelievers
;
such
as
did
not
then
believe
,
but
should
believe
in
after
times
(
conceive
it
with
a
saving
and
a
justifying
faith
)
and
that
the
rather
for
Christs
Disciples
unity
among
themselves
.
And
hence
he
prays
,
That
they
may
all
be
one
as
thou
Father
,
&c.
that
the
world
may
believe
that
thou
sent
me
.
But
if
our
Saviour
had
intended
justifying
faith
in
these
words
,
in
probability
he
would
have
said
,
that
the
world
may
believe
in
me
.
They
are
but
poor
believers
that
come
no
further
then
barely
to
assent
to
this
,
that
Jesus
Christ
is
sent
of
God
the
Father
;
a
reprobate
may
do
this
.
Besides
(
which
carries
me
exceedingly
)
me
thinks
the
world
is
here
apparently
opposed
to
such
as
did
believe
,
and
should
believe
with
a
justifying
faith
.
Our
Saviour
mentions
it
as
opposite
to
both
these
.
In
the
first
place
you
know
,
he
prays
for
such
as
did
believe
,
when
he
made
this
prayer
;
and
then
for
such
as
should
believe
in
after
times
:
Neither
pray
I
for
these
only
,
but
for
them
also
that
shall
believe
on
me
,
that
they
may
all
be
one
,
&c.
That
the
world
,
who
neither
do
believe
,
nor
shall
believe
with
a
justifying
faith
,
may
yet
by
this
means
be
so
far
convinced
,
as
historically
to
assent
to
this
,
That
thou
hast
sent
me
,
q.
d.
This
is
that
which
I
desire
,
that
they
who
shall
in
after
times
believe
by
my
Apostles
word
,
may
by
their
unity
so
far
convince
and
work
upon
the
world
that
never
shall
believe
,
as
that
they
may
be
brought
to
this
at
least
,
to
acknowledge
that
thou
hast
sent
me
:
For
so
believing
here
is
nothing
else
but
knowing
or
acknowledging
:
and
therefore
in
the
23.
verse
that
word
is
used
,
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
,
that
the
world
may
know
that
thou
hast
sent
me
.
You
see
the
meaning
of
the
words
.
The
point
to
be
observed
is
this
:
DOCTRINE
.
The
unity
of
Christs
Disciples
is
one
especial
means
to
cause
the
world
to
have
the
better
thoughts
and
apprehensions
of
their
Master
.
Though
this
will
not
convert
the
world
,
and
bring
them
to
be
true
believers
,
yet
this
will
very
much
convince
the
world
,
and
make
them
look
with
a
better
eye
on
Christ
,
and
on
the
Doctrine
of
the
Gospel
,
when
they
that
teach
it
and
profess
it
,
harmoniously
agree
among
themselves
:
And
hence
is
this
Petition
of
our
Saviour
here
,
that
they
may
all
be
one
,
&c.
that
so
the
world
(
although
it
be
an
enemy
to
me
)
yet
seeing
the
consent
and
love
,
and
unity
of
my
Disciples
,
of
them
that
own
me
and
profess
me
,
may
be
even
forced
to
acknowledge
and
confess
that
I
am
sent
of
God
,
that
my
Doctrine
is
of
God
,
and
that
I
am
not
(
as
the
world
is
apt
to
think
)
a
seducer
and
impostor
,
q.d.
If
my
Disciples
be
not
one
among
themselves
,
if
they
be
rent
asunder
by
a
spirit
of
division
,
the
world
will
never
yield
that
I
came
forth
from
thee
,
who
art
the
God
of
love
and
peace
;
That
thou
hast
sent
me
down
to
be
a
Mediator
and
a
Peace-maker
,
to
make
up
all
the
breaches
and
the
differences
between
thee
and
thy
people
.
They
will
look
strangely
upon
me
,
and
they
will
never
be
perswaded
to
acknowledge
that
I
am
come
on
such
an
Errand
as
this
is
.
And
therefore
I
beseech
thee
,
Father
,
that
I
may
be
entertained
under
the
notion
of
a
Mediator
,
and
that
I
may
be
looked
upon
as
sent
by
thee
;
do
thou
take
care
that
my
Disciples
be
at
unity
among
themselves
.
Now
here
I
shall
a
little
more
distinctly
shew
you
,
that
the
unity
of
Christs
Disciples
in
Doctrine
and
Opinion
,
and
in
Affection
and
in
Conversation
,
is
one
especial
means
to
cause
the
world
to
have
the
better
thoughts
of
Christ
himself
.
The
unity
of
Christs
Disciples
in
Doctrine
and
Opinion
is
one
especial
means
,
&c.
If
they
maintain
and
hold
the
same
things
,
if
they
teach
the
same
things
,
they
will
the
sooner
gain
the
approbation
and
assent
of
those
that
are
without
;
But
if
they
wrangle
and
contend
,
this
will
make
them
more
averse
from
Jesus
Christ
&
from
the
Gospel
.
And
truly
no
one
thing
almost
hath
kept
men
more
aloof
from
Christ
,
and
the
Doctrine
of
Salvation
,
in
and
by
&
through
him
,
then
the
perpetual
,
hot
and
endless
controversies
and
Disputes
that
have
been
among
the
Teachers
of
the
Gospel
.
Nay
,
if
they
be
not
able
to
agree
among
themselves
,
say
they
that
are
without
,
even
let
them
all
alone
,
we
will
carry
till
they
do
.
And
therefore
the
Apostles
still
were
very
circumspect
to
manifest
agreement
and
consent
among
themselves
in
that
which
they
delivered
to
the
people
,
because
they
knew
of
how
great
consequence
it
was
to
further
the
success
&
efficacy
of
their
Doctrine
.
It
is
observable
that
Paul
joyns
one
or
two
together
with
himself
in
his
Epistle
,
sometimes
Sylvanus
,
sometimes
Sylvanus
and
Timotheus
,
who
were
not
inspired
men
(
as
it
is
probably
conceived
)
and
so
could
not
add
a
whit
to
the
divine
authority
of
his
Epistle
:
But
yet
he
shews
how
they
accorded
all
together
,
for
the
better
satisfaction
of
the
people
.
So
the
Apostles
and
the
Elders
and
the
Brethren
go
joyntly
all
together
in
the
Resolutions
of
the
Synod
at
Jerusalem
,
Acts
15.23
.
that
their
decrees
might
find
the
readier
entertainment
among
those
to
whom
they
sent
them
.
And
though
it
be
a
certain
and
confessed
truth
that
the
agreement
and
consent
of
teachers
,
neither
doth
,
nor
can
work
saving
faith
in
any
(
The
word
it self
,
my
brethren
,
as
it
is
the
Object
,
so
it
is
the
instrumentall
cause
of
faith
:
)
yet
it
may
prepare
the
heart
and
work
it
up
to
better
thoughts
and
apprehensions
both
of
Christ
and
of
the
Gospel
.
The
unity
of
Christs
Disciples
in
affection
and
in
conversation
is
one
especial
means
,
&c.
If
they
live
in
unity
and
love
and
sweet
accord
together
,
they
that
are
Aliens
to
religion
,
strangers
to
Jesus
Christ
and
to
his
Gospel
,
will
think
the
better
of
them
for
their
sakes
.
But
if
they
be
continually
brawling
and
opposing
one
another
,
this
keeps
others
off
from
Christ
.
If
he
be
owned
and
followed
by
none
but
by
a
company
of
wrangling
,
quarrelsome
contentious
people
,
they
will
never
close
with
him
.
So
that
you
see
my
brethren
,
it
exceedingly
concerns
the
honour
of
our
Saviour
Jesus
Christ
and
of
the
Gospel
,
that
they
that
appertain
to
him
,
avoid
dissentions
with
their
brethren
,
for
they
reflect
with
very
great
disparagement
on
him
and
it
.
And
therefore
the
Apostle
is
so
sharp
with
the
Corinthians
,
because
they
shewed
their
malice
,
and
had
their
suits
and
controvesies
each
with
other
before
unbelievers
,
1
Cor.
6.1
.
By
which
it
seems
they
set
them
off
the
further
,
both
from
Christ
and
from
the
Gospel
.
This
shall
suffice
for
the
cleering
of
the
Observation
;
proceed
we
to
the
application
.
Now
,
is
it
so
my
brethren
,
that
the
unity
of
Christs
Disciples
is
one
Use
1
especial
means
to
cause
the
world
to
have
the
better
thoughts
,
&c.
Here
then
we
see
the
reason
,
my
beloved
,
why
Jesus
Christ
,
and
religion
,
and
the
Gospel
,
are
so
despised
and
undervalued
and
neglected
,
why
they
are
so
ill
thought
of
in
these
times
.
As
certainly
Christ
and
the
Gospel
had
never
less
esteem
and
credit
in
the
world
,
then
they
have
in
these
dayes
;
And
this
is
one
great
cause
of
it
,
there
is
so
little
unity
among
Christians
.
Nothing
but
disputes
and
quarrels
,
and
contests
among
them
everywhere
;
whither
we
look
upon
the
Teachers
or
the
Professors
of
Jesus
Christ
and
of
the
Gospel
.
If
we
look
upon
the
Teachers
,
how
strangely
do
they
differ
each
from
other
everywhere
!
how
do
they
cross
and
thwart
with
one
another
,
as
if
there
were
many
Christs
,
and
many
Faiths
,
and
many
Gospels
,
and
more
wayes
then
one
to
heaven
!
In
the
Apostles
times
it
was
Paul
and
Silvanus
and
Timotheus
,
they
did
harmoniously
agree
together
.
But
now
Paul
is
of
one
mind
,
and
one
way
,
and
Timotheus
of
a
second
,
and
Silvanus
of
a
third
;
So
that
the
people
are
distracted
,
and
in
the
end
regard
neither
.
They
that
are
yet
without
,
and
to
seek
of
their
religion
,
know
not
what
to
pitch
upon
,
but
are
the
more
estranged
from
Jesus
Christ
and
from
the
Gospel
.
If
the
Trumpet
give
an
uncertain
sound
,
now
here
and
now
there
:
now
this
way
,
and
now
that
:
how
shall
the
confused
people
gather
themselves
into
a
body
,
and
come
to
be
at
one
among
themselves
?
If
this
Pulpit
sound
with
one
thing
,
another
with
that
which
is
directly
contrary
to
it
;
a
third
with
that
which
contradicts
both
;
where
think
you
then
shall
poor
unstable
souls
settle
?
how
is
it
possible
but
they
that
have
not
sences
exercised
to
discern
,
should
be
carried
up
and
down
and
really
adhere
to
nothing
,
as
it
is
at
this
day
?
And
thus
our
Gospel
is
exposed
to
contempt
,
our
Religion
undervalued
,
and
Jesus
Christ
himself
is
slighted
and
despised
.
2.
If
we
look
on
the
professors
of
Jesus
Christ
,
and
of
the
Gospel
,
how
are
they
rent
asunder
into
factions
!
Oh
what
a
spirit
of
division
is
there
up
and
down
among
them
,
such
as
never
was
abroad
till
these
times
!
They
are
of
so
many
minds
,
and
draw
so
many
wayes
,
and
have
such
vehement
and
such
hot
contentions
and
disputes
among
themselves
,
that
they
are
no
way
to
be
pacified
and
appeased
,
unless
the
God
of
peace
himself
appear
,
and
above
all
that
we
can
think
.
All
that
time
and
pains
,
and
heat
,
and
zeal
,
and
strength
which
was
wont
to
be
bestowed
in
private
duties
,
in
prayer
,
and
examination
,
and
humiliation
,
&c.
and
to
be
set
a
work
about
their
own
hearts
,
in
mortifying
,
and
subduing
the
corruptions
and
the
lusts
that
are
there
,
is
now
laid
out
in
making
and
upholding
parties
,
and
in
maintaining
controversies
,
and
disputes
,
in
doating
about
frothy
frivolous
,
and
vain
questions
,
that
tend
to
strife
and
variance
,
and
not
one
whit
to
edification
.
And
this
is
that
which
alienates
and
keeps
off
those
that
are
without
from
closing
with
religion
.
This
takes
away
the
beauty
and
the
lustre
of
it
,
that
may
invite
them
,
and
allure
them
to
it
.
When
carnal
men
see
nothing
else
but
rents
and
breaches
among
professors
of
religion
,
the
glory
of
it
is
extreamly
darkned
in
their
eyes
,
and
it
is
sure
a
stone
of
stumbling
to
them
,
and
such
a
rock
of
scandal
and
offence
as
they
cannot
get
over
.
When
we
shew
all
our
weakness
in
our
passion
,
and
in
our
violent
and
hot
contentions
,
before
the
watchfull
eyes
of
scornfull
enemies
:
when
we
uncover
our selves
in
the
sight
of
the
wicked
as
a
fool
uncovers
himself
,
they
disdain
us
in
their
hearts
,
and
with
us
our
profession
too
.
Nay
if
this
be
their
Religion
and
profession
,
to
brawl
,
to
wrangle
,
and
to
quarrell
thus
,
I
am
even
at
a
point
(
saith
the
prophane
and
graceless
heart
)
I
will
have
none
of
it
.
It
is
a
choice
and
curious
observation
of
the
Holy
Ghost
(
if
you
observe
it
)
upon
the
difference
that
fell
out
between
the
servants
of
Abraham
,
and
the
servants
of
Lot
,
that
at
the
very
time
when
the
contention
grew
,
the
Canaanite
and
Perezite
was
in
the
Land
,
Gen.
13.7
.
There
was
a
strife
between
the
Herdsmen
of
Abrahams
Cattle
,
and
the
Herdsmen
of
Lots
Cattle
,
and
the
Canaanite
and
Perezite
dwelled
then
in
the
Land
.
Their
strife
was
much
the
more
vile
,
and
the
more
disadvantagious
to
religion
,
because
it
was
before
them
.
Use
2
And
therefore
in
the
second
place
,
my
brethren
,
since
the
unity
of
Christs
Disciples
,
is
one
especial
means
to
cause
,
&c.
Let
this
prevail
exceedingly
with
every
one
of
us
,
who
are
or
would
be
taken
to
be
Christs
Disciples
to
strive
and
labour
after
this
oneness
.
There
have
been
many
Arguments
and
Reasons
used
heretofore
often
,
to
stir
us
up
to
this
endeavour
,
but
none
like
this
,
that
Jesus
Christ
will
be
the
more
respected
,
and
the
better
thought
of
in
the
world
by
this
means
.
Now
for
the
honour
of
Christ
Jesus
,
leave
your
wrangling
and
contending
,
and
agree
among
your selves
;
Do
not
so
carry
and
demean
your selves
,
as
to
perswade
the
world
that
he
was
never
sent
of
God
.
He
suffred
shame
and
ignominy
,
and
contempt
for
you
;
Oh
,
do
not
cause
him
now
to
suffer
ignominy
and
contempt
from
you
.
You
have
seen
the
sad
effects
of
breaches
and
divisions
,
many
wayes
,
and
this
way
among
the
rest
in
these
times
:
How
much
our
blessed
Saviour
and
the
Gospel
suffers
by
the
hot
contentions
of
those
who
call
themselves
Saints
.
Ah
,
my
beloved
,
if
you
have
any
love
to
Jesus
Christ
,
any
regard
at
all
to
his
esteem
and
credit
in
the
world
,
if
you
would
have
him
in
account
and
reputation
,
make
up
your
breaches
and
differences
,
deny
your selves
for
his
sake
.
See
how
he
beggs
his
Father
for
it
in
my
Text
,
Let
them
be
one
,
saith
he
,
as
thou
,
&c.
that
the
world
may
believe
,
&c.
that
they
that
are
without
may
not
be
so
ill
perswaded
of
me
as
they
are
.
And
if
Christ
be
so
earnest
for
it
,
if
he
begg
for
it
of
his
Father
,
with
so
much
affection
,
will
you
slight
it
,
and
look
upon
it
as
a
small
matter
?
Oh
labour
to
help
onward
that
which
he
is
so
intent
upon
,
that
so
without
hypocrisie
you
may
say
Amen
to
this
Prayer
.
And
thus
of
the
first
Argument
with
which
our
Saviour
prosecutes
his
suit
to
God
the
Father
,
that
his
Disciples
might
be
all
one
:
Which
hath
been
taken
from
the
furtherance
that
this
neer
unity
of
theirs
would
be
to
his
own
entertainment
in
the
world
.
JOHN
.
17.22
.
And
the
glory
which
thou
hast
given
me
,
I
have
given
them
:
that
they
may
be
one
even
as
we
are
one
.
THE
second
follows
now
in
order
to
be
handled
.
And
it
is
taken
from
the
end
at
which
he
aimed
in
glorifying
his
Disciples
,
in
giving
them
the
glory
which
he
had
received
from
God
the
Father
,
and
this
was
that
they
might
be
one
;
And
the
glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
,
even
as
we
are
one
.
q.
d.
Since
I
have
glorified
them
so
much
as
I
have
done
,
to
this
end
that
they
might
be
one
,
I
pray
thee
Father
,
let
me
not
be
disappointed
of
my
purpose
,
but
let
me
have
my
end
in
this
business
.
Two
things
we
have
to
be
considered
in
the
words
.
First
Christs
communication
of
the
glory
which
he
received
from
the
Father
to
believers
.
The
glory
which
thou
gavest
me
,
I
have
given
them
.
And
secondly
the
end
of
this
communication
,
that
they
may
be
one
,
even
as
we
are
one
.
At
this
time
I
shall
make
a
little
entrance
on
the
first
of
these
,
and
that
is
Christs
communication
of
the
glory
which
he
received
from
the
Father
to
believers
.
The
glory
which
thou
gavest
me
,
I
have
given
them
.
If
there
be
any
question
what
glory
is
intended
by
our
Saviour
here
,
whither
that
which
he
as
God
,
enjoyed
together
with
the
Father
from
eternity
;
Or
that
which
he
as
Man
and
Mediator
of
the
Church
,
received
from
the
Father
:
It
is
apparently
resolved
in
the
words
themselves
.
The
glory
which
thou
gavest
me
.
Christ
hath
no
glory
given
him
as
he
is
God
;
but
as
he
is
Man
,
and
Mediator
,
he
hath
much
bestowed
upon
him
by
the
Father
.
Now
that
which
he
receives
as
man
,
he
communicates
to
men
,
he
gives
it
out
again
in
some
sence
and
in
some
degree
,
to
true
believers
,
to
all
the
living
members
of
his
body
.
As
he
affirmeth
here
expresly
,
the
glory
which
thou
gavest
me
,
I
have
given
them
.
Them
,
whom
?
Why
them
that
believe
on
me
,
as
you
shall
easily
discern
,
if
you
observe
the
series
of
the
Text
;
Neither
pray
I
for
those
only
,
but
,
&c.
That
they
may
all
be
one
,
&c.
And
the
glory
which
thou
gavest
me
I
have
given
them
.
So
that
we
have
two
Observations
cleerly
pointed
at
in
these
words
.
First
,
God
the
Father
hath
bestowed
much
glory
on
the
Son
,
as
he
is
Man
and
Mediator
of
the
Church
.
Secondly
,
The
self
same
glory
which
the
Son
as
Man
receives
from
God
the
Father
,
he
communicates
again
,
and
gives
it
out
in
a
sort
to
all
believers
.
DOCTRINE
1.
God
the
Father
hath
bestowed
much
glory
on
the
Son
as
he
is
Man
and
Mediator
of
the
Church
.
You
see
he
hath
the
Sons
receipt
to
shew
for
it
,
the
glory
which
thou
hast
given
me
,
saith
Christ
;
It
is
his
own
acknowledgement
in
writing
here
,
that
he
hath
glory
given
him
by
God
the
Father
.
Indeed
my
brethren
,
God
the
Father
hath
honoured
Jesus
Christ
exceedingly
,
Heb.
1.
per
tot
.
for
that
is
the
intention
of
the
whole
Chapter
,
as
I
have
shewed
you
largely
on
the
first
verse
,
to
which
I
shall
refer
you
for
further
prosecution
of
this
Point
:
and
so
I
pass
on
to
the
second
Observation
.
DOCTRINE
2.
The
self
same
glory
which
the
Son
as
man
receives
from
God
the
Father
,
he
communicates
again
,
and
give
it
out
in
a
sort
to
true
Believers
.
That
which
he
receives
as
man
,
he
communicates
to
men
;
as
he
partakes
it
in
the
humane
nature
,
so
to
the
humane
nature
he
dispenses
it
again
to
all
the
members
of
his
body
.
This
is
the
thing
which
he
affirms
expresly
to
his
Father
in
my
text
,
The
glory
which
thou
hast
given
me
,
I
have
given
them
,
q.
d.
As
thou
gavest
it
me
for
them
,
so
I
have
given
it
to
them
.
I
have
not
kept
it
in
my
own
hands
,
but
have
as
freely
parted
with
it
,
as
I
did
receive
it
.
I
have
been
true
to
thee
and
them
in
this
business
.
Now
for
the
through
cleering
of
the
Point
,
I
shall
review
the
glory
which
God
the
Father
hath
bestowed
upon
the
Son
as
Man
and
Mediator
of
the
Church
,
and
that
in
all
parts
and
branches
of
it
.
And
then
proceed
to
shew
you
particularly
and
distinctly
,
that
this
very
glory
,
in
all
the
parts
and
branches
of
it
,
Christ
hath
dispensed
again
in
some
degree
to
true
believers
;
And
when
I
have
done
this
,
I
hope
it
will
be
evident
,
that
the
self
same
glory
,
&c.
Then
the
Son
,
as
man
,
receives
most
honourable
titles
from
the
Father
,
as
I
have
shewed
you
formerly
at
large
;
he
calls
him
King
,
he
calls
him
Lord
.
Yea
,
not
Lord
Adonai
alone
,
but
Lord
Jehovah
;
which
is
indeed
the
highest
and
most
glorious
Title
that
belongs
to
God
himself
.
But
doth
Christ
make
these
Titles
over
now
to
true
believers
?
yes
,
my
beloved
,
all
of
them
without
exception
.
As
God
makes
him
a
Prince
,
so
he
makes
them
Princes
;
And
as
God
makes
him
a
King
,
so
he
makes
them
Kings
,
as
the
Church
acknowledges
,
Apoc.
1.6
.
He
hath
made
us
Kings
to
God
.
As
God
calls
him
Jehovah
,
so
he
calls
the
Church
Jehovah
,
at
least
she
is
so
called
by
his
means
,
by
reason
of
her
union
with
him
:
For
even
as
Jer.
23.6
.
it
is
said
of
Jesus
Christ
,
This
is
his
name
by
which
he
shall
be
called
,
Jehovah
our
righteousness
;
so
Jer.
33.16
.
it
is
said
of
true
believers
,
of
the
Church
which
consists
of
true
believers
,
This
is
her
name
,
by
which
she
shall
be
called
,
Jehovah
our
Righteousness
.
A
man
would
think
,
Christ
should
have
kept
this
glorious
and
transcendent
title
to
himself
,
concerning
which
the
Lord
professes
,
Isa.
42.8
.
I
am
the
Lord
,
I
am
Jehovah
(
for
it
is
Jehovah
there
,
not
Adonai
or
Elohim
)
that
is
my
name
that
is
in
a
sence
,
my
proper
and
peculiar
name
;
and
my
glory
,
the
glory
of
that
name
,
will
I
not
give
unto
another
.
But
when
the
Father
gives
it
unto
the
Son
as
Mediator
,
he
doth
not
give
it
to
another
;
for
he
is
one
with
God
the
Father
;
and
when
the
Son
as
Mediator
,
gives
it
to
the
Church
,
he
doth
not
give
it
to
another
neither
;
She
is
so
neer
him
that
he
will
have
her
one
way
or
other
,
to
partake
with
him
in
this
high
glory
.
The
Son
as
man
receives
much
glory
from
the
Father
,
as
in
the
Titles
which
he
gives
the
Son
,
so
in
the
Titles
which
himself
assumes
in
relation
to
the
Son
.
In
the
New
Testament
,
as
I
have
shewed
you
,
he
calls
himself
no
more
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
Father
of
Israel
,
but
the
God
and
Father
of
our
Lord
Jesus
Christ
.
He
calls
himself
no
more
the
Lord
their
God
that
brought
them
out
of
land
of
Aegypt
,
but
the
God
that
brought
again
from
the
dead
the
Lord
Jesus
Christ
.
Now
as
he
calls
Christ
so
,
so
Christ
makes
him
to
call
all
true
believers
so
.
He
will
have
them
to
share
with
him
by
any
means
in
this
honour
.
Is
God
the
God
of
Christ
?
why
Christ
makes
him
the
God
of
all
believers
.
Is
God
the
Father
of
Christ
?
why
Christ
makes
him
the
Father
of
believers
.
Is
he
the
God
that
brings
again
from
the
dead
the
Lord
Jesus
Christ
?
why
he
is
the
God
too
that
will
surely
bring
again
from
the
dead
all
true
believers
,
as
the
Apostle
tells
us
,
them
that
sleep
in
Jesus
,
will
he
also
bring
with
him
,
1
Thess.
4.14
.
Me
thinks
it
is
as
if
Christ
should
have
said
to
him
,
That
which
thou
art
to
me
,
thou
shalt
be
to
them
too
:
That
which
thou
dost
for
me
,
thou
shalt
do
for
them
too
.
I
will
have
none
of
this
honour
,
unless
they
partake
with
me
.
The
Son
,
as
Man
,
receives
much
glory
from
the
Father
,
in
that
he
sets
him
at
own
right
hand
,
in
the
next
place
to
himself
.
Why
now
the
self
same
glory
doth
the
Son
bestow
upon
the
Church
in
that
he
sets
her
at
his
own
right
hand
,
in
the
next
place
to
himself
.
If
Jesus
Christ
be
raised
so
high
,
how
high
is
the
Church
raised
?
If
Jesus
Christ
be
so
transcendently
exalted
in
this
,
that
he
is
set
in
the
next
place
to
God
,
how
is
the
Church
exalted
then
that
she
is
set
in
the
next
place
to
Christ
!
Look
upon
Christ
,
and
you
shall
see
that
God
hath
highly
exalted
him
,
and
set
him
at
his
own
right
hand
,
Ephes.
1.21
.
and
then
look
upon
the
Church
and
you
shall
see
,
that
Christ
hath
highly
exalted
her
,
and
set
her
at
his
own
right
hand
,
Psal.
45.9
.
On
thy
right
hand
did
stand
the
Queen
,
(
i.
)
the
Church
.
Now
,
my
beloved
,
is
the
place
of
Christ
high
?
How
high
then
is
the
Churches
place
?
Is
Christ
at
the
right
hand
of
God
?
She
is
at
the
right
hand
of
Christ
.
Is
Christ
in
the
next
place
to
God
?
She
is
in
the
next
place
to
Christ
.
Is
there
none
above
Christ
but
God
?
None
is
above
the
Church
,
but
Christ
and
God
.
Is
he
exalted
far
above
all
principality
and
powers
,
might
and
dominion
,
not
only
in
this
world
,
but
in
that
which
is
to
come
;
not
only
above
all
principalities
and
powers
on
earth
,
but
even
above
all
principalities
and
powers
in
heaven
too
;
above
the
very
Angels
,
yea
,
the
highest
orders
of
them
?
She
is
exalted
far
above
them
.
As
Christ
comes
between
them
and
God
,
so
she
comes
between
them
and
Christ
,
she
is
neerer
Christ
in
union
,
nature
and
dignity
.
The
Angels
are
but
Ministers
and
servants
whiles
the
Saints
the
members
of
the
Church
are
heirs
.
Yea
,
they
are
Ministers
to
these
heirs
.
They
are
all
the
best
of
them
,
ministring
spirits
,
sent
forth
to
minister
for
them
who
shall
be
heirs
of
salvation
,
Heb.
1.
ult.
So
that
no
marvail
,
though
our
Saviour
tells
his
Father
here
,
The
glory
which
thou
gavest
me
I
have
given
them
.
The
Son
as
Man
,
receives
much
glory
from
the
Father
,
in
the
vast
authority
and
power
which
he
hath
vested
him
withall
.
Why
now
,
the
same
power
he
dispenseth
to
the
Church
,
to
be
executed
by
her
Officers
.
And
therefore
having
said
All
power
is
given
to
me
both
in
Heaven
and
in
Earth
,
Mat.
28.18
.
he
adds
immediately
to
his
Apostles
in
the
very
next
verse
,
Go
ye
,
and
teach
all
Nations
,
baptizing
them
.
q.
d.
the
power
which
is
given
me
,
I
give
you
in
some
measure
.
As
God
the
Father
hath
given
me
all
power
,
so
I
give
you
some
power
,
so
much
as
you
are
capable
of
.
And
as
the
government
is
put
upon
my
shoulders
by
the
Father
as
the
Prophet
speaks
,
Isa
9.6
.
so
I
put
over
some
part
of
this
Government
to
you
my
under-Officers
,
whom
I
depute
to
manage
and
negotiate
the
affairs
of
my
Kingdom
.
As
God
the
Father
hath
set
me
over
his
house
,
so
I
set
you
to
be
my
Stewards
under
me
,
to
whom
I
give
the
Keyes
of
this
house
.
As
God
the
Father
hath
given
me
the
King-key
of
Davids
Princedom
which
I
keep
my self
,
so
that
I
shut
and
no
man
openeth
,
I
open
and
no
man
shutts
:
so
I
give
you
the
Ministerial
Keyes
,
which
I
intrust
with
you
who
are
the
Stewards
and
the
guides
of
my
houshold
:
To
whom
I
give
a
special
power
to
open
and
to
shut
the
doors
of
my
house
,
to
let
in
and
put
out
.
And
though
it
be
my
own
prerogative
,
and
a
chief
flower
of
that
Imperial
Crown
which
God
the
Father
hath
been
pleased
to
set
upon
my
head
,
to
seal
pardons
,
and
to
forgive
sins
,
viz.
to
do
it
in
the
Court
of
heaven
,
and
Conscience
:
yet
I
commit
to
you
my
Viceroyes
,
and
my
under-Officers
,
a
Ministerial
power
both
to
remit
,
and
to
retain
sins
in
the
outward
Court
,
that
is
,
the
face
and
presence
of
the
Church
,
in
regard
of
declaration
.
Verily
I
say
unto
you
,
whatsoever
you
bind
on
earth
shall
be
bound
in
heaven
,
&c.
Mat.
18.18
,
19.
And
in
another
place
,
whosesoever
sins
ye
remit
,
they
are
remitted
;
and
whosesoever
sins
you
retain
,
they
are
retained
.
And
in
a
word
,
as
God
the
Father
hath
committed
all
judgement
unto
me
,
so
I
commit
some
judgement
to
you
.
And
hence
it
is
,
my
brethren
,
that
the
Church
assisted
by
her
Officers
,
iudgeth
them
that
are
within
,
although
she
judge
not
them
that
are
without
,
as
Paul
speaks
,
1
Cor.
5.22
.
over
whom
no
power
is
given
her
by
the
Lord
Christ
:
But
those
that
are
within
,
she
judgeth
and
condemneth
too
if
there
be
cause
,
and
casts
them
out
,
and
gives
them
over
to
the
Executioner
;
There
take
them
Satan
,
disquiet
them
,
afflict
them
,
for
the
destruction
of
the
flesh
the
carnal
part
,
that
the
spirit
may
be
saved
in
the
day
of
the
Lord
.
The
Son
,
as
Man
,
receives
much
glory
from
the
Father
in
the
great
offices
of
dignity
and
trust
and
honour
,
which
he
hath
advanced
him
to
.
Why
now
the
self
same
glory
hath
the
Son
communicated
to
believers
,
in
that
he
hath
advanced
them
to
the
self
same
Offices
to
which
he
is
himself
advanced
by
the
Father
.
As
God
the
Father
hath
made
Jesus
Christ
a
King
,
a
Priest
,
and
a
Prophet
to
himself
;
so
Christ
doth
make
all
true
believers
Kings
and
Priests
to
God
his
Father
:
for
both
those
Offices
are
mentioned
Apoc.
1.6
.
He
makes
them
to
become
a
royal
Priesthood
,
1
Pet.
2.9
.
A
Priesthood
,
and
a
royal
Priesthood
.
And
as
he
makes
them
Kings
and
Priests
,
so
he
makes
them
Prophets
too
,
to
teach
their
families
,
and
make
known
his
wayes
to
them
:
to
teach
their
neighbours
and
acquaintance
,
and
to
admonish
one
another
within
the
compass
of
their
own
Spheres
,
Col.
3.16
.
In
which
respect
it
is
the
Counsel
of
the
Apostle
in
the
cited
place
,
Let
the
word
of
Christ
dwell
in
you
richly
,
in
you
the
people
of
Colosse
,
not
in
the
learned
Doctors
only
,
but
in
the
private
members
of
the
Church
:
So
that
you
see
Christ
hath
advanced
all
true
believers
with
him
,
to
all
the
offices
to
which
he
is
advanced
by
the
Father
,
and
so
hath
made
them
sharers
with
him
in
the
glory
.
None
of
the
Types
of
Christ
were
so
advanced
in
the
figure
.
Melchizideck
was
both
a
King
,
and
Priest
,
as
you
may
see
,
Gen.
14.18
.
but
he
was
no
Prophet
.
David
was
a
King
and
Prophet
,
2
Sam.
23.2
.
but
he
was
no
Priest
.
Ezechiel
was
a
Priest
and
a
Prophet
,
but
he
was
no
King
.
But
all
believers
are
so
advanced
in
the
truth
;
they
are
Kings
,
and
Priests
and
Prophets
,
all
three
as
Christ
is
;
and
so
they
have
the
same
glory
that
Christ
receives
from
God
the
Father
.
The
Son
,
as
Man
,
receives
much
glory
from
the
Father
,
as
by
the
Offices
which
he
hath
received
him
to
,
so
by
the
gifts
and
graces
and
abilities
which
he
hath
endued
him
with
,
for
the
discharge
and
execution
of
those
Offices
.
The
self
same
honour
do
believers
receive
in
some
degree
from
Christ
again
.
As
God
the
Father
hath
annointed
him
with
the
Holy
Ghost
and
power
,
thereby
enabling
him
to
be
an
al-sufficient
King
and
Priest
and
Prophet
to
his
people
;
so
God
the
Son
hath
given
down
some
part
of
his
annointing
to
believers
,
by
which
he
hath
enabled
them
to
all
those
Offices
to
which
he
hath
assumed
them
with
himself
:
It
runs
down
from
him
the
Head
to
the
skirts
of
his
Garment
:
And
hence
,
saith
the
Apostle
,
speaking
to
believers
,
ye
,
saith
he
,
have
an
unction
from
the
Holy
One
,
1
Joh.
2.20
.
Christ
hath
an
unction
from
the
Father
,
yea
from
Christ
.
Jesus
Christ
immediately
from
the
Father
;
ye
mediately
in
,
and
by
,
and
through
Christ
.
Indeed
,
my
Brethren
,
all
believers
partake
with
Christ
in
this
anointing
of
the
Spirit
.
He
suffered
no
man
to
do
them
wrong
,
but
reproved
even
Kings
for
their
sakes
,
saying
,
Touch
not
mine
anointed
,
Psal.
105.15
.
But
who
were
these
anointed
,
you
will
ask
me
?
They
were
not
Kings
as
some
expound
it
:
for
God
reproved
Kings
for
their
sakes
,
saying
,
Touch
not
my
anointed
.
But
they
were
the
Lords
people
,
as
you
may
easily
perceive
,
if
you
survey
the
scope
of
that
place
.
And
hence
the
Prophet
having
said
,
God
,
even
thy
God
hath
anointed
thee
,
he
adds
immediately
above
thy
fellows
,
Psal.
45.7
.
so
that
Christ
hath
his
fellows
in
the
unction
,
although
not
in
the
measure
of
the
unction
:
All
believers
share
with
him
,
though
they
do
not
share
like
him
.
And
if
they
be
his
fellows
in
the
unction
,
they
must
be
his
fellows
too
in
the
honour
of
the
unction
.
They
are
partakers
with
him
in
the
self
same
glory
,
which
,
&c.
By
this
time
I
suppose
the
point
is
cleared
;
the
self
same
glory
which
he
receives
from
God
the
Father
,
&c.
Vse
1
Now
,
is
it
so
,
my
Brethren
,
that
the
self
same
glory
,
&c.
Here
then
you
see
what
great
regard
he
hath
to
them
that
do
indeed
believe
in
him
,
and
what
a
mind
he
hath
to
honour
them
,
even
to
the
utmost
:
So
that
he
doth
not
grudge
them
to
be
sharers
with
him
in
his
own
glory
.
Rather
then
they
shall
want
it
,
they
shall
have
of
that
which
God
the
Father
hath
bestowed
on
him
,
to
make
him
glorious
in
the
world
.
It
satisfies
him
not
to
shine
alone
;
no
,
he
must
have
believers
shine
with
him
and
sparkle
with
him
.
O
what
an
admirable
thing
is
this
,
that
Christ
should
have
such
singular
regard
to
poor
wretches
!
His
glory
is
the
thing
which
he
is
most
tender
of
,
which
he
is
lothest
to
forego
:
And
yet
he
is
content
,
you
see
,
to
part
with
this
to
true
believers
,
to
give
them
of
his
own
allowance
from
the
Father
.
His
blood
was
dear
,
but
his
glory
is
dearer
;
yet
let
it
be
dear
and
pretious
as
it
will
,
it
is
not
too
dear
for
them
:
If
he
have
any
,
they
shall
have
a
part
with
him
,
and
that
in
the
same
glory
;
not
in
another
kind
of
glory
,
but
the
very
same
that
he
is
endued
with
;
so
he
tells
his
Father
here
;
The
glory
which
thou
gavest
me
,
I
have
given
them
,
q.
d.
There
let
them
take
it
with
my
heart
,
and
much
good
may
it
do
to
them
.
Vse
2
And
therefore
in
the
second
place
let
this
instruct
us
,
as
Christ
gives
us
his
glory
,
so
to
give
him
ours
.
Why
should
not
we
,
my
Brethren
,
be
as
willing
to
part
with
ours
to
him
,
as
he
is
willing
to
part
with
his
to
us
?
you
hear
,
the
self
same
glory
which
the
Son
as
man
receives
,
&c.
And
therefore
if
at
any
time
we
receive
any
honour
any
way
,
let
us
not
keep
it
in
our
hands
,
but
let
us
give
it
up
to
Jesus
Christ
.
If
we
have
done
any
act
that
draws
applause
or
commendation
,
if
when
we
have
performed
any
duty
with
more
then
ordinary
zeal
,
or
power
,
or
profit
,
or
success
,
men
admire
us
,
and
advance
us
,
let
us
not
do
as
Herod
did
;
Let
not
this
glory
cleave
to
our
fingers
;
but
let
us
shake
it
off
from
us
,
and
say
with
David
,
Not
unto
us
,
not
unto
us
,
but
to
the
Name
of
Christ
be
all
the
glory
;
And
when
these
Crowns
of
honour
are
set
upon
our
heads
by
men
;
O
let
us
with
the
twenty
four
Elders
cast
them
down
before
the
throne
of
Jesus
Christ
.
And
as
Christ
saith
to
God
the
Father
here
,
The
glory
which
thou
gavest
,
me
I
have
given
them
:
so
let
us
say
the
same
in
sincerity
to
Christ
,
The
glory
which
men
gave
us
,
we
have
given
thee
.
JOHN
17.23
.
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
.
AND
thus
far
of
the
Second
Argument
with
which
our
Saviour
prosecutes
his
suit
to
God
the
Father
,
that
believers
might
be
one
;
Which
hath
been
taken
from
the
end
at
which
he
aimed
,
in
giving
them
the
glory
which
he
had
received
from
God
the
Father
:
and
this
was
that
they
might
be
one
.
The
glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
even
as
we
are
one
.
The
third
comes
now
in
order
to
be
handled
:
And
it
is
taken
from
the
end
of
Christs
inhabitation
in
believers
,
and
of
the
Fathers
inhabitation
in
himself
,
and
this
is
also
that
they
may
be
one
,
yea
,
that
they
may
be
perfect
in
one
,
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
.
You
easily
discern
that
there
is
some
word
defective
to
make
the
sense
compleat
in
this
place
,
I
in
them
,
and
thou
in
me
,
what
's
that
?
Either
it
must
be
I
am
in
them
,
and
thou
in
me
;
or
I
have
been
in
them
,
and
thou
in
me
;
Or
I
shall
be
in
them
,
and
thou
in
me
.
Either
all
or
one
of
these
,
or
some
such
thing
as
this
is
.
Modern
Interpreters
take
little
notice
of
it
,
that
I
can
observe
,
and
antient
Writers
supply
it
diversly
,
according
as
their
apprehensions
lead
them
.
As
far
as
I
can
dive
into
it
,
it
is
thus
exprest
of
purpose
because
our
Saviour
had
no
mind
to
bind
it
up
either
to
the
past
,
the
present
,
or
the
future
tense
,
but
that
it
might
be
left
indifferent
to
them
all
.
If
he
had
said
expresly
,
I
have
been
in
them
,
and
thou
in
me
;
this
could
not
have
been
properly
applyed
to
those
which
then
believed
for
the
present
,
or
should
believe
in
after
times
.
If
he
had
said
I
am
in
them
,
and
thou
in
me
exclusively
,
this
would
not
have
been
properly
applyed
to
them
which
had
believed
in
former
times
(
supposing
that
I
am
excludeth
I
have
been
)
or
should
believe
in
after
times
.
If
he
had
said
,
I
shall
he
in
them
,
and
thou
in
me
,
this
could
not
have
been
properly
applyed
to
them
which
had
believed
,
or
did
believe
;
So
that
which
way
soever
he
had
fully
set
it
down
,
he
had
seemed
to
exclude
past
believers
,
or
present
believers
,
or
future
believers
,
which
he
had
no
intent
to
do
;
And
therefore
he
doth
purpo
ely
express
it
so
(
as
I
conceive
)
that
he
might
take
in
all
of
them
,
without
exception
,
I
in
them
,
and
thou
in
me
,
to
which
you
may
add
,
have
been
,
are
,
and
shall
be
.
I
have
been
in
them
that
did
believe
,
I
am
in
them
that
do
believe
,
and
I
will
be
in
them
that
shall
believe
:
That
so
they
may
be
all
of
them
by
this
means
closely
linkt
together
;
One
special
end
of
my
inhabitation
in
believers
past
,
present
,
and
to
come
,
of
this
inhabitation
in
my self
,
(
the
Mediator
between
thee
and
them
)
is
this
,
That
they
may
all
be
one
;
yea
,
that
they
may
be
perfect
in
one
;
&
therefore
I
beseech
thee
Father
,
let
us
have
our
end
in
this
business
.
For
Explication
of
the
words
,
we
have
three
things
to
be
enquired
and
resolved
.
First
,
how
Christ
as
Mediator
is
in
true
believers
.
Secondly
,
how
God
the
Father
is
in
Christ
as
Mediator
.
Thirdly
,
how
the
Mediator
being
in
believers
,
and
God
the
Fathers
being
in
the
Mediator
,
do
serve
to
this
great
end
whereof
our
Saviour
speaks
(
viz.
)
to
make
believers
one
,
yea
,
to
make
them
perfect
in
one
;
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
.
I
shall
be
brief
upon
the
former
two
,
because
they
are
more
easie
to
be
apprehended
;
and
the
third
indeed
is
the
main
thing
in
the
Text.
As
for
the
first
of
these
,
How
Christ
as
Mediator
is
in
true
believers
,
I
suppose
you
are
not
to
seek
of
this
.
He
is
in
true
believers
by
his
Spirit
;
And
that
not
by
the
Essence
of
the
Spirit
(
for
so
he
is
no
more
in
one
man
then
another
)
but
by
the
operation
and
effects
,
that
is
,
the
gifts
and
graces
of
the
Spirit
;
and
especially
by
faith
,
which
is
the
grace
that
gives
them
the
denomination
of
believers
;
And
therefore
Christ
is
said
expresly
to
dwell
in
the
heart
by
faith
,
Eph.
3.17
.
As
for
the
second
thing
proposed
,
how
God
the
Father
is
in
Christ
as
Mediator
;
for
clearing
this
you
must
remember
that
which
hath
been
often
hinted
,
that
God
the
Father
all
along
this
prayer
of
our
Saviour
,
is
taken
for
the
whole
God-head
.
Now
in
our
Saviours
humane
Nature
the
whole
Godhead
dwells
,
as
the
Apostle
shews
,
Col.
2.9
.
In
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
.
Others
are
partakers
of
the
Divine
Nature
,
as
the
Apostle
speaks
,
2
Pet.
1.4
.
but
he
is
partaker
of
the
Divine
Essence
.
Others
are
partakers
of
the
properties
of
God
;
but
he
is
partaker
of
the
Godhead
it self
:
Others
are
partakers
of
the
grace
of
God
;
but
he
is
partaker
of
the
God
of
grace
;
And
therefore
the
Apostle
saith
not
that
in
Christ
dwelleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
Divinity
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
Godhead
;
And
that
the
fulness
,
all
the
fulness
of
it
;
In
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
;
Because
it
is
indeed
and
really
united
to
the
humane
Nature
,
to
the
body
of
Christ
Jesus
,
as
I
have
somewhere
noted
heretofore
.
You
see
how
Christ
is
in
believers
,
and
how
God
is
in
Christ
.
Now
for
the
third
and
last
particular
proposed
,
how
their
being
each
in
other
doth
serve
to
this
end
mentioned
in
my
Text
,
viz.
to
make
believers
one
,
yea
,
to
make
them
perfect
in
one
;
I
in
them
,
and
thou
in
me
,
that
they
may
be
perfect
in
one
;
This
will
need
a
little
further
Explication
.
That
Christ
is
in
believers
by
his
Spirit
,
to
this
end
,
that
they
may
be
one
among
themselves
,
and
with
the
Father
and
the
Son
,
is
very
manifest
in
Scripture
.
But
is
God
in
Jesus
Christ
to
this
end
?
Yes
,
my
Beloved
,
to
this
end
.
God
had
never
been
in
Christ
as
Mediator
,
but
that
believers
might
be
joyned
to
himself
,
in
,
and
by
,
and
through
Christ
.
True
,
my
Beloved
,
the
Father
had
been
in
the
Son
as
God
however
,
so
he
was
from
everlasting
:
But
God
had
never
been
in
Christ
as
Man
and
Mediator
,
but
for
effecting
this
union
:
so
that
as
the
Apostle
saith
,
God
was
in
Christ
reconciling
the
world
,
the
world
of
believers
:
so
I
may
say
as
well
,
God
was
in
Christ
uniting
the
world
,
the
same
world
of
believers
to
himself
.
Originally
they
are
disjoynted
and
divided
each
from
other
,
and
which
is
worst
of
all
,
from
God
;
But
down
comes
Christ
,
and
dwells
in
all
of
them
together
,
and
down
comes
God
and
dwells
in
Christ
,
that
so
they
may
be
all
one
;
I
in
them
,
and
thou
in
me
,
that
they
may
be
perfect
in
one
.
Not
only
that
they
may
be
one
,
but
that
they
may
be
perfect
in
one
;
what
doth
our
Saviour
mean
by
that
expression
,
That
they
may
be
perfect
in
one
?
Truly
nothing
else
but
this
,
as
I
conceive
,
that
they
may
so
be
one
,
that
there
may
be
a
perfect
union
.
There
is
a
two-fold
perfection
,
a
perfection
of
parts
,
and
a
perfection
of
degrees
.
The
first
of
these
is
specially
intended
here
,
that
there
may
be
a
perfect
union
in
regard
of
parts
,
that
is
,
that
all
the
parts
that
should
be
joyned
may
be
joyned
together
:
Therefore
am
I
in
all
of
them
,
saith
Christ
here
,
and
thou
in
me
that
am
in
all
of
them
;
I
in
them
,
and
thou
in
me
,
that
they
may
be
perfect
in
one
;
that
there
may
be
such
a
union
,
to
which
no
part
that
should
be
joyned
is
wanting
,
so
that
there
can
be
nothing
added
to
it
(
in
regard
of
parts
at
least
)
to
make
it
more
consummate
and
compleat
.
If
I
were
not
in
them
(
though
they
were
never
so
indissolubly
joyned
among
themselves
)
that
would
not
be
a
perfect
union
;
for
there
would
be
Christ
wanting
.
If
thou
wer
't
not
in
me
as
Mediator
(
though
I
were
never
so
indissolubly
joyned
to
them
)
that
would
not
be
a
perfect
union
neither
;
for
there
would
be
God
wanting
.
And
therefore
I
in
them
(
saith
Christ
)
I
have
been
in
them
that
did
believe
,
I
am
in
them
that
do
believe
,
and
I
will
be
in
them
that
shall
believe
to
the
end
of
the
world
.
And
thou
in
me
:
thou
hast
been
,
art
,
and
wilt
be
still
in
me
;
that
they
may
be
perfect
in
one
;
That
they
may
be
so
one
,
that
there
may
be
a
perfect
union
.
You
see
the
meaning
of
the
words
,
as
far
as
I
have
attained
.
There
might
be
many
things
observed
,
which
have
been
divers
times
insisted
on
from
other
places
.
The
doctrine
proper
to
the
Text
is
this
.
DOCTRINE
.
That
the
perfection
of
believers
union
stands
in
this
,
that
even
as
they
are
one
among
themselves
,
so
God
and
Christ
,
or
God
in
Christ
is
one
with
them
.
This
is
that
which
makes
it
perfect
.
There
are
three
things
required
,
you
see
,
to
this
perfection
,
and
all
of
them
apparently
suggested
in
the
Doctrine
and
the
Text.
First
,
Gods
being
one
with
Christ
,
being
in
Christ
as
Mediator
,
thou
in
me
.
Secondly
,
Christs
being
one
with
true
believers
,
being
in
believers
,
I
in
them
.
Thirdly
,
believers
being
one
among
themselves
,
or
each
with
other
,
that
they
may
be
one
:
And
when
all
these
are
joyned
together
,
then
there
is
a
pefect
union
,
perfect
in
regard
of
parts
;
there
can
be
nothing
added
to
it
.
I
in
them
,
and
thou
in
me
,
that
they
may
be
perfect
in
one
.
For
clearing
of
this
,
my
Brethren
,
you
must
know
that
it
hath
been
the
project
and
design
of
God
from
everlasting
,
that
all
believers
shall
be
joyned
among
themselves
,
and
joyned
to
Christ
as
Mediator
,
and
in
and
through
Christ
as
Mediator
,
to
himself
:
That
Christ
who
is
the
middle
party
between
God
and
men
,
God
in
Heaven
,
and
men
on
earth
,
should
reconcile
,
and
reconciling
joyn
things
in
heaven
and
earth
together
;
That
in
the
dispensation
of
the
fulness
of
time
,
he
should
gather
into
one
all
things
in
heaven
and
earth
together
in
himself
,
Ephes.
1.10
.
So
that
till
all
these
things
be
joyned
together
,
it
cannot
be
a
perfect
union
,
because
all
things
are
not
united
,
that
are
appointed
to
be
joyned
together
.
I
shall
a
little
touch
upon
them
in
their
order
.
1.
That
there
may
be
a
perfect
union
,
perfect
in
regard
of
parts
,
believers
must
be
joyned
together
all
of
them
among
themselves
:
As
long
as
one
believer
by
Election
,
is
without
,
and
is
not
gathered
in
to
Jesus
Christ
(
for
in
him
they
are
knit
together
)
it
is
not
a
perfect
union
,
because
there
is
a
member
wanting
.
The
body
mystical
remains
imperfect
,
in
regard
of
integrals
,
as
the
Holy
Ghost
insinuates
,
Ephes.
4.13
.
And
hence
(
saith
the
Apostle
)
we
without
them
cannot
be
made
perfect
,
Heb.
11.
ult.
We
without
them
,
are
members
,
in
a
sense
,
of
an
incompleat
body
:
But
when
all
are
once
come
in
,
when
all
,
both
Jews
and
Gentiles
come
in
the
unity
of
the
Faith
,
unto
the
knowledge
of
the
Son
of
God
,
then
he
is
a
perfect
man
(
conceive
it
in
his
mystical
Body
)
then
is
the
measure
of
the
stature
of
the
fulness
of
Christ
:
And
therefore
saith
our
Saviour
,
I
in
them
,
that
they
may
be
perfect
in
one
:
As
I
have
been
in
them
that
did
believe
,
and
as
I
am
in
them
that
do
believe
,
so
I
will
be
in
them
,
in
all
of
them
that
shall
believe
to
the
end
of
the
world
.
And
of
these
last
especially
he
speaks
,
as
is
apparent
by
the
scope
;
Neither
pray
I
for
these
only
,
saith
our
Saviour
,
(
for
these
only
that
believe
)
but
for
them
also
which
shall
believe
on
me
through
their
word
;
for
them
,
and
all
of
them
;
I
in
them
,
in
all
of
them
;
as
I
have
been
&
am
in
all
that
do
believe
,
so
I
will
be
in
all
that
shall
believe
,
even
to
the
worlds
end
:
That
all
believers
being
joyned
together
,
past
,
present
,
and
to
come
,
there
may
be
a
perfect
union
;
That
they
may
be
perfect
in
one
,
That
is
the
first
thing
.
2.
That
there
may
be
a
perfect
union
:
as
believers
must
be
joyned
together
,
all
of
them
among
themselves
:
so
Christ
must
be
united
to
them
all
;
he
must
be
in
all
of
them
,
as
you
have
it
in
my
Text
;
For
God
hath
given
him
to
be
the
Head
over
all
things
to
the
Church
,
Ephes.
1.22
.
over
all
things
of
the
Church
,
or
that
are
members
of
the
Church
;
And
it
is
the
Fathers
pleasure
which
he
hath
purposed
in
himself
,
That
in
the
dispensation
of
the
fulness
of
time
,
he
might
gather
together
in
one
,
all
things
in
Christ
,
Ephes.
1.10
.
so
that
if
all
believers
could
be
gathered
into
one
among
themselves
,
and
not
into
one
in
Christ
,
that
would
not
be
a
perfect
union
,
because
they
are
appointed
to
be
one
in
him
;
If
all
the
members
of
the
body
mystical
,
could
be
compleatly
joyned
among
themselves
,
and
not
united
unto
Christ
their
Head
,
that
would
not
be
a
perfect
union
,
because
God
hath
appointed
him
,
and
given
him
to
be
their
Head
:
The
joyning
of
the
members
all
together
,
you
will
say
,
will
make
but
an
unperfect
and
a
maimed
body
,
unless
the
Head
be
joyned
to
them
.
3.
That
there
may
be
a
perfect
union
,
as
believers
must
be
one
among
themselves
,
and
Christ
must
be
one
with
them
:
so
God
must
be
one
with
Christ
,
and
in
and
through
Christ
with
them
.
I
mean
with
Christ
as
Head
and
Mediator
of
the
Church
.
Indeed
the
end
for
which
Christ
took
upon
him
the
Office
of
a
Mediator
,
was
to
joyn
God
and
man
together
,
who
were
divided
by
the
fall
:
Therefore
God
sent
him
down
into
the
world
,
that
he
might
be
in
Christ
reconciling
the
world
unto
himself
,
2
Cor.
5.19
.
Now
suppose
Christ
could
reconcile
believers
each
to
other
,
suppose
that
he
could
reconcile
them
and
unite
them
to
himself
as
man
:
if
he
could
not
reconcile
them
and
unite
them
unto
God
,
this
were
an
unperfect
union
,
there
were
a
great
defect
in
it
.
Where
God
,
my
Brethren
,
is
left
out
,
it
is
a
very
poor
conjunction
:
And
therefore
God
is
in
Christ
reconciling
the
world
of
believers
,
that
while
Christ
reconciles
them
to
himself
,
he
may
eadem
opera
reconcile
them
unto
God
,
who
is
in
him
,
that
so
the
union
may
be
perfect
,
and
there
may
be
nothing
wanting
,
as
you
have
it
in
my
Text
;
I
in
them
,
and
thou
in
me
,
that
they
may
be
perfect
in
one
.
Now
,
is
it
so
that
the
perfection
of
believers
union
stands
in
this
,
that
Use
1
even
as
they
are
one
among
themselves
,
so
God
and
Christ
,
or
God
in
Christ
is
one
with
them
?
Then
first
it
serves
to
let
us
see
,
how
faulty
and
defective
the
union
of
the
men
of
this
world
is
.
True
,
many
of
them
are
knit
together
in
a
knot
,
they
are
confederate
together
,
they
have
all
one
mind
,
as
the
Holy
Ghost
speaks
,
Apoc.
17.13
.
they
seem
to
be
as
firmly
joyned
together
in
a
bond
of
love
,
as
it
is
possible
for
men
to
be
.
But
God
and
Christ
are
not
united
with
them
,
they
are
out
of
this
conjunction
:
Nay
my
Beloved
,
they
are
so
far
from
being
one
with
them
,
that
indeed
they
are
against
them
.
This
is
a
most
unhappy
and
accursed
union
.
I
wish
all
such
would
think
upon
it
,
who
are
as
Simeon
and
Levi
,
brethren
in
iniquity
,
who
are
confederate
against
God
,
as
David
speaks
,
Psal.
85.5
.
who
set
themselves
and
take
counsel
together
against
the
Lord
,
and
against
his
Christ
,
Psal.
2.2
.
who
combine
themselves
together
,
to
oppose
the
truths
of
God
,
the
ways
of
God
,
the
servants
of
God
,
the
glory
of
God
,
to
do
such
things
as
are
contrary
to
God
.
Is
God
and
Christ
in
their
confederation
?
Do
God
and
Christ
joyn
with
them
,
and
combine
together
with
them
?
They
are
all
one
among
themselves
;
touch
one
and
touch
all
:
but
is
God
and
Christ
one
with
them
?
Why
,
they
are
against
God
,
and
therefore
certainly
God
is
not
with
them
,
but
against
them
,
and
that
is
a
sad
union
.
The
peace
,
and
friendship
,
and
confederacy
of
such
,
is
like
the
tempering
of
iron
,
brass
and
clay
together
,
that
will
by
no
means
soder
or
unite
;
The
knot
will
certainly
untie
at
last
,
the
union
will
dissolve
,
if
God
and
Christ
be
not
engaged
in
it
:
And
as
the
Hebrews
note
of
the
name
of
man
and
wife
,
Ish
,
and
Ishah
,
that
if
you
take
away
the
letters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
make
the
Name
of
God
,
there
remains
nothing
else
but
Esh
,
and
that
is
fire
the
fire
of
discord
and
dissention
:
So
certainly
if
God
be
out
of
any
union
,
yea
let
it
be
as
near
as
that
of
man
and
wife
,
which
is
one
of
the
nearest
in
the
world
,
there
will
be
fire
among
the
parties
to
it
,
the
fire
of
jealousie
and
rage
,
that
will
devour
them
and
destroy
them
in
the
end
:
And
it
will
prove
like
the
unhappy
combination
between
Abimelech
and
them
of
Shechem
,
concerning
which
the
Holy
Ghost
foreshewed
,
Judg.
9.20
.
that
fire
should
come
out
of
Abimelech
and
devour
the
men
of
Shechem
,
and
the
house
of
Millo
;
And
fire
should
come
out
from
the
men
of
,
Shechem
,
and
the
house
of
Millo
,
and
devour
Abimilech
.
Use
2
Is
it
so
,
that
the
perfection
of
the
union
of
believers
stands
in
this
,
that
even
as
they
are
one
among
themselves
,
&c.
Then
truly
they
have
cause
to
bless
the
Lord
that
he
is
pleased
to
unite
with
them
;
to
be
one
with
such
worms
as
they
are
,
and
so
to
make
the
union
perfect
.
Ah
,
my
Beloved
,
if
God
did
not
joyn
with
you
,
if
he
stood
aloof
from
you
,
what
would
your
Union
or
Communion
each
with
other
profit
you
,
or
comfort
you
?
what
would
it
do
without
God
?
But
seeing
God
and
Christ
are
in
you
,
seeing
they
are
one
with
you
,
this
is
indeed
a
perfect
union
,
(
all
are
joyned
that
should
be
joyned
)
this
is
a
happy
and
a
heavenly
Conjunction
.
O
my
Beloved
,
I
beseech
you
labour
so
to
walk
,
that
God
and
Christ
may
not
withdraw
from
you
.
It
's
true
,
I
must
confess
,
he
never
really
and
totally
and
finally
forsaketh
those
in
whom
he
dwels
:
but
he
forsakes
them
sensibly
,
so
that
he
seems
to
be
no
more
with
them
:
and
therefore
let
it
be
your
study
and
endeavor
,
to
walk
so
humbly
&
so
holily
,
that
God
and
Christ
may
still
delight
to
dwell
with
you
,
and
to
dwell
in
you
,
and
to
shew
themselves
to
you
,
that
you
may
know
that
they
are
with
you
.
Be
sure
you
never
joyn
in
any
business
,
in
which
they
will
not
joyn
with
you
:
Be
sure
you
never
venture
upon
any
action
that
will
provoke
them
to
withdraw
from
you
:
Oh
,
do
no
wicked
,
no
unclean
thing
that
may
offend
the
holy
God
:
Allow
no
evil
in
your
hearts
,
that
may
make
his
being
in
you
uncomfortable
and
unpleasing
to
him
.
Do
not
defile
the
Temple
that
he
dwells
in
,
least
you
cause
him
to
resolve
,
as
once
he
did
in
reference
to
Israel
,
Hos.
5.
ult.
I
will
go
and
return
to
my
place
,
I
will
stay
no
longer
with
you
.
And
thus
of
the
Second
Argument
with
which
our
Saviour
prosecutes
his
suit
,
which
hath
been
taken
from
the
end
at
which
he
aimed
in
giving
them
the
glory
which
he
had
received
from
God
the
Father
.
And
likewise
of
the
third
,
which
hath
been
taken
from
the
end
of
Christs
inhabitation
in
believers
,
and
of
the
Fathers
inhabitation
in
himself
,
I
in
them
,
and
thou
in
me
,
that
they
may
be
perfect
in
one
.
A
fourth
is
added
in
the
following
words
,
That
the
world
may
know
that
thou
hast
sent
me
.
But
that
is
but
a
repetition
of
the
very
same
that
hath
been
used
in
the
21.
ver.
and
in
the
very
same
words
.
Only
this
difference
there
is
,
in
that
knowing
here
is
put
for
believing
there
:
For
there
it
is
that
the
world
may
believe
,
and
here
it
is
that
the
world
may
know
,
&c.
To
shew
that
Christ
intends
not
justifying
faith
in
that
expression
,
but
such
a
knowledge
or
acknowledgement
of
his
being
sent
from
God
,
as
the
very
world
themselves
,
who
never
did
,
nor
never
shall
believe
,
are
capable
of
:
And
in
that
sense
I
handled
it
in
that
place
.
I
shall
not
here
insist
again
upon
it
,
but
pass
to
the
fifth
Argument
,
with
which
our
Saviour
prosecutes
the
self
same
suit
.
And
it
is
taken
from
another
fruit
that
it
would
have
in
worldly
men
:
It
would
convince
them
that
believers
are
exceedingly
beloved
of
God
.
If
they
observed
them
to
live
in
nearest
unity
and
peace
together
,
they
would
be
perswaded
thence
that
they
were
very
much
in
Gods
favour
;
That
they
may
be
perfect
in
one
,
that
the
world
may
believe
that
thou
hast
sent
me
,
and
that
thou
hast
loved
them
as
thou
hast
loved
me
.
So
that
here
I
might
observe
:
DOCTRINE
.
That
it
is
an
apparent
evidence
of
Gods
love
,
when
true
believers
live
in
unity
and
peace
together
.
It
is
a
sign
he
bears
a
singular
regard
to
them
,
when
he
makes
and
keeps
them
one
among
themselves
;
yea
,
it
is
such
a
sign
of
Gods
love
,
as
worldly
men
who
have
but
half
an
eye
to
see
,
will
mark
and
take
special
notice
of
.
Let
them
be
one
,
saith
our
Saviour
in
my
Text
;
why
so
?
That
the
world
may
know
that
thou
hast
loved
them
:
If
they
be
knit
together
in
holy
indissoluble
love
,
the
world
will
see
,
and
be
satisfied
thereby
,
that
they
are
much
in
thy
affection
,
and
that
thou
hast
a
very
dear
regard
to
them
.
And
hereby
you
may
see
,
my
Brethren
,
Vse
;
what
a
stumbling
block
it
is
to
worldly
men
,
when
there
are
such
perpetual
rents
and
breaches
,
and
discords
and
divisions
between
those
who
profess
themselves
to
be
believers
,
when
they
observe
them
to
be
always
wrangling
and
contending
one
against
another
.
Why
,
they
conclude
from
hence
,
that
certainly
God
doth
not
love
them
,
nor
any
such
as
they
are
.
Or
if
he
did
,
he
would
unite
them
,
and
sweetly
knit
their
hearts
together
:
he
would
not
suffer
them
to
live
in
such
a
bitter
and
uncomfortable
and
unquiet
way
:
No
,
out
of
question
,
saith
the
world
,
this
cannot
be
the
company
of
men
whom
God
loves
,
and
whom
he
bears
such
dear
affection
to
above
the
rest
,
what
ever
their
pretences
be
;
and
therefore
we
will
never
joyn
with
them
.
Whereas
if
there
were
nothing
else
but
heavenly
and
holy
unity
and
peace
among
them
,
the
world
would
know
that
they
are
beloved
of
God
,
and
look
upon
them
as
the
most
desirable
society
of
people
under
heaven
.
But
this
I
do
but
glance
at
in
my
passage
by
.
The
thing
that
I
intend
to
fasten
and
insist
upon
,
is
the
comparison
our
Saviour
hints
between
his
Fathers
love
to
true
believers
and
himself
:
By
which
he
intimates
it
to
be
much
one
;
For
if
you
mark
it
well
,
our
Saviour
saith
not
only
,
That
the
world
may
know
that
thou
hast
loved
them
;
but
that
thou
hast
loved
them
as
thou
hast
loved
me
.
This
out
of
question
is
a
truth
in
some
sense
,
or
else
he
would
not
have
the
world
to
know
it
;
How
it
must
be
understood
,
I
shall
shew
you
by
and
by
;
In
the
mean
time
the
point
is
this
.
DOCTRINE
.
That
God
the
Father
loves
believers
,
even
as
he
loves
Christ
himself
.
This
is
much
,
I
must
acknowledge
:
And
yet
you
see
it
is
the
clear
express
assertion
of
the
Text
;
Thou
hast
loved
them
,
saith
Christ
,
even
as
thou
hast
loved
me
.
To
make
way
to
the
opening
of
it
,
this
must
be
premised
as
a
thing
to
be
fore-known
,
that
Christ
must
here
be
looked
upon
as
Man
and
Mediator
of
the
Church
:
so
he
hath
been
considered
all
along
this
prayer
.
Now
under
this
consideration
,
the
Father
loves
believers
,
as
he
loves
him
.
But
you
will
ask
me
,
How
,
as
he
doth
him
?
what
is
the
sense
of
that
expression
?
there
lies
the
weight
of
all
indeed
,
and
therefore
I
shall
lay
it
open
to
you
in
a
few
particulars
.
1.
God
the
Father
loves
believers
as
really
and
truly
,
as
he
loves
Christ
;
as
he
hath
loved
Christ
,
so
he
hath
also
loved
them
.
He
hath
not
loved
Christ
and
not
them
,
but
he
hath
loved
Christ
and
them
.
The
one
of
them
as
well
,
that
is
,
as
truly
as
the
other
.
And
even
as
all
the
love
which
he
declares
to
Jesus
Christ
is
real
,
and
from
the
very
heart-root
,
(
if
I
might
express
it
so
)
so
all
the
love
which
he
discovers
to
believers
is
of
the
very
same
stamp
.
It
is
a
love
without
dissimulation
,
in
all
respects
as
high
and
dear
,
and
cordial
,
as
it
seems
to
be
.
2.
God
the
Father
loves
believers
everlastingly
,
even
as
he
loves
Christ
.
And
everlastingly
he
loves
them
upon
both
hands
,
à
parte
ante
,
and
à
parte
post
,
from
everlasting
to
everlasting
.
First
,
he
loves
believers
from
everlasting
,
even
as
he
loves
Christ
;
for
as
the
time
cannot
be
mentioned
(
look
back
as
far
as
you
are
able
)
wherein
the
Father
did
not
love
the
Son
;
so
neither
can
the
time
be
mentioned
,
wherein
he
did
not
love
believers
.
You
know
Election
was
from
everlasting
,
and
therefore
love
must
be
from
everlasting
too
,
which
is
indeed
the
Cause
and
Fountain
of
Election
,
as
Ephes.
1.5
.
Having
predestinated
us
to
be
his
children
in
Christ
Jesus
according
to
the
good
pleasure
of
his
will
:
You
see
Election
flows
from
the
good
pleasure
of
the
will
of
God
,
that
is
,
not
only
from
that
pleasure
of
his
will
which
in
it self
is
good
;
for
so
doth
Reprobation
too
;
but
from
the
pleasure
of
his
will
which
is
good
to
us
his
creatures
.
It
issues
from
his
love
,
that
is
,
his
free
and
undeserved
favour
:
So
that
you
see
he
bears
good
will
to
true
believers
,
even
in
the
instant
of
Election
,
which
is
from
all
Eternity
,
and
so
by
consequence
,
before
they
have
a
being
in
the
world
.
And
this
he
doth
in
Christ
,
as
the
Apostle
shews
,
Ephes.
1.3
.
he
chooses
us
in
Christ
.
In
the
first
place
he
chooses
Christ
,
and
then
he
chooses
us
in
Christ
.
He
loves
and
chooses
him
first
,
as
Man
and
Mediator
of
the
Church
,
and
then
he
loves
and
chooses
us
in
him
,
with
the
same
love
with
which
he
loves
him
.
Secondly
,
God
the
Father
loves
believers
to
everlasting
,
even
as
he
doth
love
Christ
;
as
he
doth
never
cease
to
love
Christ
,
so
he
doth
never
cease
to
love
them
:
His
love
to
them
is
like
his
love
to
Christ
himself
,
immutable
,
he
never
alters
it
,
nor
takes
it
off
again
.
The
Mountains
may
depart
,
and
the
Hills
may
be
removed
,
but
his
kindness
shall
not
depart
from
his
people
:
neither
shall
the
Covenant
of
my
peace
be
removed
,
saith
the
Lord
that
hath
mercy
upon
thee
,
Isa.
54.10
.
No
,
it
is
an
everlasting
kindness
,
ver.
8.
an
everlasting
love
,
Jer.
31.3
.
A
mercy
that
endures
for
ever
,
Psal.
106.
So
that
as
he
loveth
Christ
from
the
beginning
to
the
end
,
so
he
loves
believers
too
;
He
loveth
them
in
this
respect
even
as
he
loveth
him
.
But
hath
not
God
been
very
angry
,
Object
.
and
displeased
with
those
whom
he
hath
seemed
to
love
in
former
times
?
have
they
not
most
bitterly
complained
of
it
?
as
the
Church
,
Lament
5.
ult.
where
she
concludeth
her
discourse
though
not
her
misery
with
this
wofull
Epilogue
,
But
thou
hast
utterly
rejected
us
,
thou
art
very
wrath
against
us
.
And
how
then
shall
we
take
it
for
a
truth
,
that
God
doth
never
cease
to
love
believers
,
as
he
doth
never
cease
to
love
Christ
?
True
it
is
,
the
Lord
is
many
times
offended
with
believers
,
Sol.
as
he
was
with
Christ
himself
.
He
was
offended
with
our
Saviour
for
believers
sins
:
he
is
offended
with
believers
,
for
their
own
sins
.
Iniquity
,
wheresoever
he
finds
it
,
whether
by
imputation
,
or
commission
,
makes
him
angry
.
But
you
must
know
my
brethren
,
that
it
is
one
thing
to
be
angry
with
a
person
,
and
another
thing
to
hate
him
.
It
s
true
indeed
that
hatred
cannot
stand
with
love
,
for
it
desireth
the
not
being
of
the
object
of
it
:
but
anger
may
consist
with
it
.
And
even
as
we
are
angry
many
times
with
those
we
love
best
,
and
who
are
infinitely
dear
to
us
,
so
God
was
angry
with
his
dearest
Son
,
and
he
is
angry
with
his
dearest
Saints
,
and
with
his
best
beloved
people
:
and
yet
his
love
is
firm
,
and
constant
,
and
unalterable
to
them
notwithstanding
,
as
will
appear
if
you
consider
,
First
the
shortness
,
Secondly
the
fruits
of
this
anger
.
First
,
Gods
anger
with
his
people
is
no
lasting
anger
.
There
is
so
great
a
mixture
of
love
and
kindness
and
compassion
in
it
,
that
it
is
overcome
again
upon
a
suddain
,
it
is
very
quickly
gone
.
Indeed
his
anger
to
the
wicked
,
is
an
anger
like
his
love
to
his
people
,
everlasting
:
They
are
a
people
with
whom
the
Lord
is
angry
for
ever
.
But
his
anger
to
his
people
is
but
short
:
It
is
but
little
,
and
that
little
is
nothing
,
it
is
but
for
a
moment
,
Isa.
54.8
.
and
that
is
recompensed
with
everlasting
kindness
too
.
In
a
little
wrath
have
I
hid
my
face
from
thee
for
a
moment
,
but
with
everlasting
kindness
will
I
have
mercy
en
thee
.
It
s
true
that
David
said
in
his
distress
,
that
God
had
cast
him
off
,
and
that
his
love
and
mercy
was
clean
gone
for
ever
.
But
he
corrects
himself
again
in
his
advised
and
deliberate
thoughts
,
and
ingenuously
confesses
that
he
spake
the
former
in
his
haste
,
Psal.
31.22
.
and
that
the
latter
was
his
infirmity
,
Psal.
77.10
.
Secondly
,
as
for
the
second
,
the
effects
of
Gods
anger
are
such
as
relish
strongly
of
his
love
to
his
people
:
They
are
not
such
as
he
is
wont
to
shew
on
reprobates
and
vessels
of
wrath
:
They
are
not
rigorous
punishments
to
satisfie
his
justice
,
but
loving
chastisements
to
hinder
and
prevent
the
execution
of
it
.
For
when
they
are
afflicted
,
they
are
(
not
punished
in
propriety
of
speech
,
but
)
chastned
,
and
that
to
this
end
,
that
they
may
not
be
condemned
,
1
Cor.
11.32
.
They
are
not
such
as
fit
them
for
destruction
and
border
on
damnation
,
as
those
which
he
inflicteth
on
the
wicked
,
such
as
are
given
up
to
strong
delusions
,
and
to
vile
affections
,
and
leaveing
them
to
the
hardness
of
their
hearts
to
walk
according
to
their
own
counsels
;
but
such
as
make
them
fit
for
the
inheritance
with
Saints
in
light
,
and
work
out
for
them
,
a
far
more
exceeding
and
transcendent
weight
of
glory
.
God
the
Father
loves
believers
infinitely
,
even
as
he
doth
love
Christ
;
his
love
is
like
himself
,
nay
indeed
it
is
himself
;
for
whatsoever
is
affirmed
of
God
,
is
God
;
And
therefore
the
Apostle
saith
,
that
God
is
love
,
1
John
4.16
.
so
that
if
any
ask
Whether
God
love
believers
as
much
as
he
loves
Christ
?
I
answer
,
there
are
no
degrees
in
that
which
is
infinite
.
He
loves
believers
out
of
measure
,
beyond
measure
,
and
just
so
he
loves
Christ
.
Indeed
there
are
degrees
in
the
effects
and
declaration
of
the
love
of
God
;
and
this
way
it
is
certain
,
God
hath
shewed
more
love
to
Christ
then
he
doth
to
true
believers
;
and
yet
they
share
together
with
him
in
most
of
these
expressions
of
his
love
to
him
;
They
share
together
with
him
in
his
grace
;
of
his
fulness
they
receive
,
and
grace
for
grace
;
They
share
together
with
him
in
his
glory
,
as
I
shewed
you
very
lately
;
And
as
his
glory
is
eternal
,
so
is
theirs
,
an
exceeding
and
an
eternall
weight
of
glory
.
God
the
Father
loves
believers
under
the
same
relations
that
he
loves
Christ
and
so
in
that
respect
it
is
the
same
love
.
He
loves
them
even
as
he
loves
Christ
.
Doth
he
love
Christ
as
his
chosen
and
elect
?
for
so
he
calls
him
,
Isa.
42.1
.
why
so
he
loves
believers
too
.
Doth
he
love
Christ
as
his
servant
?
so
he
loves
believers
too
.
Doth
he
love
Christ
as
his
Son
?
so
he
loves
believers
too
.
Nay
to
go
beyond
Relations
,
doth
he
love
Christ
as
himself
,
because
he
is
one
with
him
?
so
he
loves
bevers
too
,
for
they
are
one
with
him
in
Christ
.
So
that
you
see
it
plain
enough
that
God
the
Father
loves
believers
even
as
,
&c.
And
it
must
needs
be
so
.
For
,
Reason
1
He
loves
them
in
Christ
.
Indeed
my
brethren
,
did
he
love
them
as
distant
and
separate
from
Christ
,
then
he
might
love
them
with
another
kind
of
love
.
But
since
he
loves
them
as
in
Christ
,
and
so
loves
Christ
and
them
as
one
together
;
(
not
asunder
,
but
together
)
both
must
have
the
same
love
.
As
he
that
loves
his
friend
,
cannot
distinguish
of
the
love
he
bears
the
head
,
and
the
remainder
of
the
body
;
so
Christ
the
head
and
Christ
the
body
(
as
the
Church
is
called
with
Christ
)
1
Cor.
12.12
.
are
both
involved
and
wrapt
up
together
in
the
same
love
.
He
loves
them
not
asunder
but
together
,
and
therefore
certainly
,
he
doth
not
love
them
differently
(
as
to
the
kind
of
the
affection
)
but
alike
.
Christ
is
his
beloved
Son
in
whom
he
is
well
pleased
;
not
with
whom
he
is
well
pleased
,
but
in
whom
he
is
well
pleased
with
all
that
are
in
him
,
and
that
are
members
of
his
body
.
Whom
he
loves
,
he
loves
in
him
,
and
therefore
whom
he
loves
,
he
loves
as
him
,
even
as
he
loveth
him
.
Reason
2
As
God
the
Father
loves
believers
in
Christ
,
so
he
loves
them
through
Christ
,
and
therefore
loves
them
as
Christ
.
His
love
goes
through
Christ
to
them
;
in
the
first
place
he
love
Christ
,
and
then
he
loves
them
through
Christ
;
so
that
is
the
same
(
for
kind
at
least
)
wherewithall
he
loves
Christ
.
He
is
the
way
from
God
to
us
,
the
pipe
the
mean
,
conveyance
between
God
and
us
,
and
that
which
he
receieveth
from
the
Father
,
(
as
Head
and
Mediator
of
the
Church
)
he
conveyeth
down
to
us
:
The
very
same
and
no
other
.
The
same
grace
which
he
receives
from
God
the
Father
for
himself
and
all
his
members
,
he
conveyeth
down
to
them
.
The
same
glory
which
he
receives
from
God
the
Father
,
he
bestows
on
them
,
as
I
have
shewed
you
:
And
so
the
same
love
which
comes
flowing
from
the
Father
into
him
,
he
carries
down
to
them
too
;
By
which
it
is
apparent
,
that
God
loves
believers
even
as
he
loves
Christ
.
JOHN
.
17.23
.
And
thou
hast
loved
them
as
thou
hast
loved
me
.
AND
thus
far
we
came
on
the
last
occasion
,
by
way
of
explication
of
the
Point
.
Proceed
we
now
to
the
Application
of
it
,
according
to
the
branches
of
the
explication
in
their
order
.
Is
it
so
that
God
the
Father
loves
believers
as
really
and
truly
as
he
Vse
1
loves
Christ
?
This
then
should
teach
us
in
the
first
place
,
to
depend
upon
him
in
all
cases
and
not
to
doubt
him
,
or
distrust
him
,
who
is
true
and
reall
to
us
.
It
s
that
which
we
are
very
subject
to
,
when
we
are
brought
to
streights
and
difficulties
and
distresses
,
our
hearts
are
shaken
presently
,
and
our
faith
in
God
fails
;
we
are
affraid
that
God
will
serve
us
as
unfaithfull
friends
are
wont
to
do
,
when
the
time
of
tryal
comes
;
That
he
will
leave
us
succourless
in
our
distresses
.
Oh
,
my
beloved
,
I
beseech
you
take
heed
how
you
wrong
God
,
how
you
give
way
to
one
suspicious
thought
of
him
,
who
is
so
real
in
his
love
to
you
.
It
is
an
injury
of
which
he
cannot
choose
but
be
infinitely
tender
,
and
that
the
rather
and
the
more
,
because
his
heart
is
so
unfeignedly
endeared
to
us
.
As
friends
who
love
us
tenderly
,
if
we
be
alwayes
jealous
of
them
,
it
troubles
them
exceedingly
,
they
know
not
how
to
take
it
at
our
hands
;
so
do
but
think
how
grievous
it
will
be
to
God
(
who
loves
us
as
he
doth
his
own
Son
)
to
be
suspected
still
on
all
occasions
,
and
to
have
his
love
questioned
.
And
therefore
seeing
God
is
such
a
faithfull
friend
,
let
us
commit
our selves
,
and
all
our
wayes
to
him
,
and
let
us
cast
our selves
upon
him
without
fear
in
all
cases
;
Seeing
he
loves
us
really
,
let
us
trust
him
perfectly
:
And
let
us
so
behave
our selves
in
all
conditions
,
that
we
may
make
it
to
appear
that
we
rely
upon
him
fully
without
the
least
suspition
of
his
love
to
us
.
Is
it
so
that
God
the
Father
loves
believers
as
really
and
truly
as
he
Vse
2
loves
Christ
?
This
then
should
teach
us
in
the
second
place
to
love
him
truly
and
really
again
:
To
be
(
as
far
as
it
is
possible
)
as
undissembled
and
sincere
and
cordial
in
our
love
to
him
,
as
he
is
in
his
love
to
us
.
Oh
,
my
beloved
,
let
us
not
answer
true
love
with
feigned
love
,
nor
real
with
pretended
love
;
that
would
be
an
ill
requital
.
We
all
profess
a
great
deal
of
affection
to
the
Lord
,
we
say
we
love
him
:
but
if
he
should
examine
us
,
and
sift
us
man
by
man
,
as
once
our
Saviour
did
Peter
,
Lovest
thou
me
?
dost
thou
love
me
?
dost
thou
indeed
?
could
we
reply
with
him
Oh
Lord
thou
knowest
that
we
love
thee
;
Thou
knowest
that
our
hearts
are
right
to
thee
.
If
God
should
ask
us
,
as
Jehu
did
Jehonadab
,
2
Kings
10.25
.
Is
thine
heart
right
as
my
heart
is
with
thy
heart
?
can
you
reply
,
as
he
?
It
is
.
So
you
may
think
indeed
,
and
yet
you
may
decieve
your
own
souls
.
The
Apostle
speaks
of
some
who
love
the
Lord
in
sincerity
,
Eph.
6.24
.
by
which
he
intimates
that
there
are
some
who
do
not
so
,
who
love
him
hypocritically
,
not
sincerely
;
whose
love
to
God
is
like
the
love
of
many
to
their
brethren
,
in
word
and
in
shew
,
not
in
deed
and
in
truth
:
and
therefore
it
concerns
us
to
examine
whether
the
love
we
bear
to
God
,
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
dissimulation
,
yea
or
no
,
as
the
Apostles
phrase
is
,
Rom.
12.9
.
And
thus
far
of
the
Application
of
the
Point
,
in
reference
to
the
first
branch
of
the
Explication
of
it
:
Proceed
we
to
the
second
.
Vse
2
Doth
God
the
Father
love
believers
everlastingly
,
even
as
he
loves
Christ
?
this
then
may
cheer
and
comfort
up
the
hearts
of
all
believers
,
who
though
they
have
had
sweet
experience
of
the
love
of
God
to
them
,
yet
are
inclinable
to
fear
that
it
may
be
withdrawn
again
from
them
.
And
surely
there
are
many
such
,
who
even
waste
and
pine
away
themselves
in
such
perplexed
thoughts
as
these
are
;
Oh
they
shall
never
persevere
and
continue
to
the
end
,
they
shall
fall
away
at
last
from
Gods
favour
,
and
so
they
shall
be
lost
for
ever
.
Now
I
beseech
you
,
quiet
and
secure
your selves
in
this
particular
;
the
Lord
that
hath
begun
to
love
you
,
will
persist
to
love
you
on
to
all
eternity
;
as
he
hath
loved
you
from
the
beginning
,
so
he
will
surely
love
you
to
the
end
.
As
he
hath
loved
you
from
everlasting
,
so
he
will
love
you
to
everlasting
,
even
as
he
loves
Christ
.
When
he
gives
over
loving
Christ
,
then
and
not
till
then
,
my
brethren
he
will
give
over
loving
you
;
when
he
withdraws
his
heart
from
Christ
,
the
darling
of
his
own
bosome
,
he
will
withdraw
his
heart
from
you
too
.
Believe
it
,
Jesus
Christ
and
you
must
fare
alike
in
this
respect
,
you
must
be
hated
or
be
loved
together
.
And
therefore
do
not
fear
of
falling
from
the
love
of
God
,
though
you
have
many
failings
,
many
imperfections
in
you
;
do
not
doubt
that
they
will
cause
the
Lord
to
hate
you
.
No
,
no
,
the
love
of
God
is
large
enough
to
cover
a
multitude
of
them
,
and
none
of
them
shall
separate
you
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
,
as
the
Apostle
speaks
,
Rom.
8.39
.
Observe
it
well
,
it
is
a
love
in
Jesus
Christ
;
he
loveth
us
in
loving
Christ
,
as
being
part
of
Christ
;
we
are
involved
and
wrapt
up
together
with
him
in
the
same
love
:
so
that
if
our
infirmities
should
separate
us
from
the
love
of
God
,
they
must
separate
Christ
with
us
.
If
God
and
we
part
,
God
and
Christ
must
part
too
.
Oh
think
on
this
,
my
brethren
,
when
your
fears
of
losing
Gods
favour
are
most
prevailing
with
you
,
and
have
greatest
power
upon
you
.
This
take
for
all
,
and
rest
upon
it
,
he
can
no
sooner
cease
to
love
you
,
then
you
can
cease
to
love
Christ
.
Doth
God
the
Father
love
believers
infinitely
even
as
he
loves
Christ
?
Vse
3
Oh
then
,
what
may
you
not
expect
from
such
love
as
this
is
?
A
love
that
hath
no
bounds
,
no
measures
.
What
will
not
God
do
for
you
,
in
all
conditions
and
in
all
cases
?
what
will
not
God
give
you
?
what
will
not
God
forgive
you
?
what
can
you
want
,
if
God
love
you
in
this
manner
?
Let
your
hearts
dwell
upon
the
meditation
of
it
,
especially
when
you
are
in
trouble
.
When
penal
miseries
are
desperate
and
extream
,
when
they
are
very
sore
upon
you
,
that
you
know
not
what
to
do
,
Think
with
your selves
,
Is
it
a
likely
thing
that
God
will
suffer
you
to
perish
or
miscarry
?
the
God
that
loves
you
infinitely
even
as
he
loves
Christ
himself
?
Indeed
if
he
did
love
you
only
with
an
ordinary
love
,
you
had
some
colour
then
to
doubt
,
that
he
might
be
regardless
of
you
.
But
since
he
loves
you
so
unmeasurably
,
as
he
doth
,
how
can
you
think
that
he
will
stand
and
see
you
sink
away
to
ruine
,
and
not
stretch
out
his
hand
to
save
you
?
Suppose
Christ
were
in
your
case
(
if
it
were
to
be
supposed
)
that
he
were
brought
to
such
an
exigent
as
you
are
,
how
tender
would
the
Father
be
of
him
?
how
would
his
bowels
yearn
upon
him
?
how
would
he
hasten
to
relieve
him
?
What
is
it
thou
,
saith
God
,
that
are
brought
to
such
distress
?
and
art
thou
likely
to
be
ruined
and
undone
?
what
thou
my
dear
and
pleasant
child
,
my
own
beloved
son
?
Alas
,
I
pitty
thee
,
I
melt
upon
thee
,
I
will
help
thee
presently
,
I
will
not
see
thee
to
continue
long
in
such
misery
as
this
is
.
Why
my
beloved
,
just
as
God
would
deal
with
Christ
in
such
a
case
,
even
so
will
he
deal
with
you
;
for
he
loves
you
,
even
as
he
loveth
him
.
So
when
your
sins
lie
heavy
on
you
,
and
you
are
even
afraid
that
God
will
never
pardon
you
,
your
provocations
are
so
many
and
so
great
,
you
vex
him
every
day
,
and
every
hour
without
ceasing
:
you
do
not
give
him
any
breathing
time
:
and
therefore
you
are
apt
to
think
sometimes
,
his
patience
will
be
out
at
last
,
and
you
shall
pay
for
all
together
.
Indeed
my
brethren
,
if
his
love
were
but
as
the
love
of
man
,
you
had
ground
enough
to
fear
it
.
For
who
is
able
alwayes
to
forgive
injuries
without
number
,
and
without
measure
?
But
since
his
love
is
infinite
,
and
there
is
no
end
of
it
,
it
cannot
be
too
narrow
,
and
too
scant
for
you
.
What
may
you
not
expect
from
an
infinite
love
?
Oh
my
beloved
,
I
beseech
you
,
do
not
limit
it
,
do
not
set
bounds
to
it
:
do
not
think
thus
far
the
love
of
God
may
cause
him
to
forbear
us
,
and
forgive
us
,
but
beyond
this
it
will
not
go
.
Ah
my
beloved
,
if
you
be
humble
and
believing
souls
,
it
is
a
bottomless
and
boundless
love
to
you
:
it
will
go
beyond
all
that
you
can
think
,
further
then
you
are
able
to
imagine
.
And
therefore
do
not
cast
away
your
confidence
,
but
roll
your selves
on
this
unmeasurable
love
of
God
in
all
cases
.
Your
sins
are
finite
:
that
is
infinite
:
your
sins
have
limits
:
that
hath
none
.
Doth
God
the
Father
love
believers
,
under
the
same
relations
as
he
loves
Vse
4
Christ
?
doth
he
love
them
as
his
chosen
,
as
his
servants
,
as
his
children
?
This
then
administers
incomparable
sweet
&
pretious
comfort
,
to
all
that
do
in
deed
and
truth
,
believe
in
Christ
.
The
love
of
God
to
them
is
like
to
that
he
bears
to
Christ
,
under
all
these
three
relations
.
And
this
involveth
blessed
priviledges
and
carries
high
things
in
it
,
as
I
shall
shew
you
in
their
order
.
Doth
God
the
Father
love
believers
as
his
chosen
,
even
as
he
loves
Christ
?
Then
surely
he
will
never
cast
them
off
again
,
as
he
will
never
cast
off
Christ
.
There
are
some
whom
God
chooses
out
of
a
common
love
,
to
common
priviledges
and
advancements
,
whom
in
the
issue
he
rejects
again
:
he
repents
that
he
hath
chosen
them
to
such
a
dignity
,
place
,
and
office
,
and
so
he
even
casts
them
off
again
.
And
thus
he
dealt
you
know
with
Saul
and
Judas
.
But
he
chose
Christ
out
of
a
special
and
peculiar
love
,
never
to
be
reversed
again
.
And
just
so
he
chose
us
in
and
by
and
through
Christ
,
out
of
the
very
same
love
,
and
with
the
very
same
intentions
(
in
reference
to
revocation
)
that
he
chose
Christ
.
And
what
will
God
cast
away
his
people
,
whom
he
hath
foreknown
from
everlasting
?
whom
he
hath
chosen
in
his
Son
Christ
,
before
the
foundation
of
the
world
was
laid
,
as
the
Apostle
speaks
,
Eph.
1.4
.
No
,
no
;
his
choice
of
us
,
is
as
unalterable
as
his
choice
of
Christ
himself
.
And
when
he
casts
away
Christ
,
then
and
not
till
then
(
my
brethren
,
)
will
he
cast
away
us
.
Doth
God
the
Father
love
believers
as
his
servants
,
even
as
he
loves
Christ
?
Then
surely
he
will
deal
with
us
in
this
regard
,
much
as
he
dealt
with
Christ
,
as
I
shall
shew
you
in
a
few
particulars
.
1.
He
will
uphold
us
,
as
he
did
uphold
Christ
.
A
Master
will
uphold
his
servant
in
any
business
or
employment
that
he
setteth
him
about
:
Especially
a
servant
that
he
loves
.
So
did
God
uphold
Christ
,
and
he
seems
to
glory
in
it
,
and
to
call
us
to
observe
it
,
Isa.
42.1
.
Behold
my
Servant
whom
I
uphold
;
I
am
resolved
to
bear
him
out
,
meddle
with
him
he
that
dare
.
Indeed
when
the
appointed
time
was
come
,
he
gave
him
up
to
suffer
what
he
had
designed
him
to
.
But
in
the
interim
,
he
bore
him
out
,
so
that
no
projects
,
no
attempts
could
take
against
him
;
they
could
not
seize
upon
him
,
they
could
not
hurt
him
(
saith
the
Gospel
story
)
because
his
hour
was
not
yet
come
.
Even
so
will
God
uphold
us
,
untill
our
hour
be
come
too
.
For
we
are
servants
whom
he
loves
even
as
he
loved
Christ
.
And
as
he
is
a
loving
,
so
he
is
an
al-sufficient
and
almighty
Master
,
as
he
said
to
Abraham
,
when
he
took
him
to
be
a
Covenant-servant
to
him
,
Gen.
17.1
.
And
therefore
he
will
be
not
only
a
reward
,
but
a
shield
to
his
servants
;
a
shield
and
an
exceeding
great
reward
,
as
his
own
expression
is
,
Gen.
15.1
.
A
reward
for
their
salvation
,
and
a
shield
for
their
protection
.
2.
God
will
assist
us
in
his
service
,
as
he
did
assist
Christ
.
Christ
had
a
piece
of
work
you
know
in
hand
that
was
very
difficult
,
so
that
he
sweat
,
and
that
not
ordinary
sweat
,
but
drops
of
blood
trickling
down
upon
the
earth
.
Yea
,
more
then
so
,
he
fainted
,
while
he
was
about
it
:
But
God
his
Master
that
employed
him
,
took
a
special
care
of
him
,
and
sent
an
Angel
down
from
heaven
of
purpose
to
comfort
him
,
and
strengthen
him
,
Luke
22.43
.
And
when
as
man
he
feared
how
he
should
hold
out
and
how
he
should
go
through
with
the
business
(
as
to
any
self
sufficiency
as
a
Creature
)
and
so
wept
and
cried
to
God
,
he
had
a
very
sweet
return
as
you
may
see
,
Heb.
5.7
.
When
in
the
dayes
of
his
flesh
he
had
offered
up
prayers
and
supplications
with
strong
crying
and
tears
to
him
that
was
able
to
save
him
,
he
was
heard
in
that
he
feared
.
Just
so
doth
God
support
us
in
the
work
he
calls
us
to
;
for
we
are
servants
whom
he
loves
,
even
as
he
loved
Christ
.
If
he
perceive
the
service
that
we
have
in
hand
,
to
be
too
difficult
and
hard
for
us
,
then
in
comes
God
,
and
puts
his
own
hand
to
the
work
.
What
,
canst
thou
not
go
through
with
it
?
Come
let
me
help
thee
,
saith
the
Lord
.
It
is
observed
of
the
Levites
,
that
God
helped
them
,
1
Chron.
15.26
.
And
the
Apostle
tells
us
,
that
the
spirit
helpeth
our
infirmities
,
Rom.
8.26
.
he
stands
against
us
,
and
bears
up
the
burthen
with
us
.
So
that
the
weakest
servants
of
the
Lord
need
not
fear
the
hardest
service
,
or
the
heaviest
burthen
,
when
he
hath
such
a
one
to
help
him
,
and
when
those
everlasting
arms
are
underneath
him
,
as
the
Prophet
speaks
,
Deut.
33.27
.
What
said
the
Lord
to
Paul
,
when
he
was
hard
bestead
,
and
when
he
was
about
to
faint
?
My
grace
is
sufficient
for
thee
.
And
this
made
Paul
to
say
,
I
can
do
all
things
through
Christ
that
strengthneth
me
,
Phil.
4.13
.
3.
Out
of
this
love
,
God
will
reward
us
for
the
service
that
he
enables
us
to
do
,
as
he
did
reward
Christ
.
As
soon
as
he
had
done
his
work
,
he
had
his
wages
down
upon
the
nail
,
for
he
was
heard
in
that
prayer
,
John
15.4
.
I
have
glorified
thee
upon
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
:
and
now
Oh
Father
glorifie
me
with
thy self
.
And
so
as
soon
as
we
have
ended
and
dispatched
the
business
that
God
hath
put
into
our
hands
,
we
shall
receive
our
own
reward
according
to
our
own
labour
.
Having
had
the
fruit
to
holiness
,
we
shall
receive
the
end
eternal
life
.
If
we
be
faithfull
to
the
death
,
we
shall
receive
the
Crown
of
life
,
Apoc.
2.10
.
If
we
continue
in
the
Vineyard
to
the
Evening
,
we
shall
have
our
penny
.
If
we
hold
out
to
the
period
of
our
lives
,
when
we
shall
come
to
dye
,
we
may
conclude
with
God
,
as
Christ
doth
in
the
forealledged
place
,
We
have
glorified
thee
on
earth
,
we
have
finished
the
work
which
thou
gavest
us
to
do
:
and
now
O
Father
glorifie
us
with
thy self
;
and
we
may
sing
our
dying
Song
with
the
Apostle
,
1
Tim.
4.7
.
We
have
fought
a
good
fight
,
we
have
finished
our
Course
:
henceforth
there
is
laid
up
for
us
a
Crown
of
righteousness
which
God
the
righteous
Judge
will
give
us
.
Doth
God
the
Father
love
believers
as
his
Children
,
even
as
he
loves
Christ
?
doth
he
affect
them
under
that
relation
too
,
and
that
as
he
doth
Christ
?
Then
surely
he
will
shew
him self
a
loving
Father
to
them
as
he
doth
to
Christ
,
and
that
especially
in
two
respects
.
1.
He
will
hear
them
as
he
doth
hear
Christ
.
You
know
it
is
but
ask
and
have
,
with
Christ
.
Thou
art
my
Son
,
saith
God
the
Father
to
our
Saviour
,
Psa.
2.6
.
this
day
I
have
begotten
thee
.
And
what
follows
?
Ask
of
me
and
I
will
give
thee
.
And
this
is
that
which
Christ
himself
acknowledges
,
John
11.42
.
Father
,
I
thank
thee
because
thou
hast
heard
me
.
Yea
so
he
might
in
that
particular
,
and
yet
he
might
deny
him
in
another
.
But
mark
what
followes
presently
,
and
I
know
thou
hearest
me
alwayes
.
Thou
art
my
Father
,
and
I
am
thy
Son
,
and
hence
it
is
that
thou
art
so
inclinable
to
hear
me
,
to
let
me
have
my
own
asking
.
Even
so
will
God
hear
us
in
every
thing
that
we
desire
according
to
his
will
,
for
we
are
Children
also
whom
he
loves
,
even
as
he
loves
Christ
.
And
therefore
as
it
was
but
ask
and
have
with
Christ
,
just
so
it
is
with
us
too
.
Ask
and
it
shall
be
given
you
,
Mat.
7.7
.
And
that
because
he
is
our
loving
Father
,
as
he
is
Christs
.
Our
heavenly
Father
will
undoubtedly
give
good
things
to
them
that
ask
him
.
2.
He
will
provide
for
us
,
as
he
doth
for
Christ
.
You
know
he
hath
provided
well
for
Christ
.
He
is
not
his
Son
only
,
but
he
is
his
heir
too
.
Yea
,
he
hath
made
him
heir
of
all
things
,
Heb.
1.1
.
Why
just
so
he
hath
done
by
us
,
for
we
are
children
whom
he
loves
even
as
he
loves
Christ
.
As
Christ
is
his
Son
and
Heir
,
so
we
are
heirs
of
God
through
Christ
,
Gal.
4.17
.
Joint
heirs
with
Christ
,
Rom.
8.17
.
Not
heirs
divided
and
apart
from
Christ
,
but
joint
with
Christ
.
And
even
as
Christ
is
heir
of
all
things
,
so
we
are
heirs
of
all
things
too
.
All
is
ours
,
and
we
are
Christs
,
1
Cor.
3.21
.
A
man
can
have
but
earth
and
heaven
:
and
we
are
heirs
to
both
in
Christ
:
The
meek
shall
inherit
the
earth
,
saith
the
Psalmist
,
Psal.
37.11
,
&c.
And
as
we
are
heirs
to
earth
,
so
we
are
heirs
of
heaven
too
,
and
that
by
virtue
of
our
Son-ship
:
we
are
begotten
to
it
,
as
the
Apostle
speaks
1
Pet.
1.3
.
He
hath
begotten
us
to
an
inheritance
,
&c.
So
that
the
child
of
God
you
see
engrosseth
all
:
earth
is
his
,
and
heaven
is
his
,
and
nothing
else
remains
for
other
men
but
hell
only
.
Oh
the
unutterable
happiness
of
those
whom
God
the
Father
loves
even
as
he
loves
Christ
!
he
gives
his
own
Son
nothing
but
they
have
a
share
with
him
.
And
thus
far
of
the
first
main
thing
which
Christ
desires
of
God
the
Father
in
the
behalf
of
true
believers
,
that
they
may
be
all
one
:
Which
suit
he
prosecutes
with
many
arguments
,
as
you
have
heard
.
The
second
follows
now
in
order
to
be
handled
,
and
this
is
,
that
they
may
be
all
in
one
place
.
They
may
be
one
by
such
an
union
as
our
Saviour
means
(
a
spiritual
and
a
mystical
union
)
though
they
be
in
divers
places
.
But
Christ
is
not
content
with
this
,
you
see
;
he
will
not
only
have
them
to
be
all
one
,
but
he
will
have
them
also
to
be
all
in
one
place
,
the
same
place
where
he
is
.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
&c.
And
here
you
may
take
notice
with
me
of
these
two
particulars
.
First
,
the
manner
how
our
Saviour
Christ
propounds
this
suit
of
his
:
And
then
the
matter
of
it
,
or
the
suit
it self
.
First
the
manner
how
our
Saviour
here
propounds
this
suit
of
his
,
and
that
is
boldly
and
confidently
,
as
you
see
:
Father
,
I
will
:
he
saith
not
,
as
in
other
places
,
Father
,
I
pray
,
or
I
desire
,
or
I
beseech
thee
and
entreate
thee
,
that
it
may
be
thus
:
but
I
will
have
it
to
be
thus
.
No
more
but
so
,
Father
,
I
will
,
that
they
whom
thou
hast
given
me
.
Secondly
,
And
then
you
have
the
matter
of
the
suit
which
he
propounds
,
the
thing
which
he
will
have
to
be
,
That
they
also
whom
thou
hast
given
me
be
with
me
,
where
I
am
.
Begin
we
with
the
manner
,
how
our
Saviour
here
propounds
this
suit
of
his
,
confidently
as
I
said
,
Father
,
I
will
.
I
shall
not
hence
conclude
(
as
Austin
did
sometimes
against
the
Arrians
)
the
Sons
equality
with
God
the
Father
,
because
he
speaks
in
such
a
peremptory
manner
to
him
,
if
I
may
express
it
so
,
Father
,
I
will
,
or
elsesaith
he
,
he
would
have
spoken
in
a
supplicating
and
entreating
,
not
in
a
willing
and
commanding
way
.
That
Christ
as
God
is
equal
with
the
Father
,
is
a
certain
truth
,
and
manifestly
to
be
proved
from
other
Scriptures
:
But
certainly
it
is
not
to
be
gathered
hence
:
for
in
this
Chapter
all
along
he
speaks
as
man
,
and
as
man
he
is
inferiour
to
the
Father
.
And
therefore
usually
before
,
he
saith
,
I
pray
,
or
I
intreat
,
he
speaks
in
a
submissive
way
,
though
here
he
uses
such
a
term
as
seems
to
to
carry
more
authority
,
Father
,
I
will
.
Now
since
,
he
speaks
as
man
and
mediator
,
as
that
is
very
evident
,
we
must
understand
him
here
in
such
a
way
as
is
agreeable
to
Christ
in
that
capacity
,
and
under
that
consideration
.
And
consequently
that
he
doth
not
here
imperiously
require
of
God
the
Father
:
and
yet
upon
the
other
side
,
he
doth
so
express
himself
,
as
being
very
confident
that
he
shall
have
his
own
pleasure
,
and
that
his
will
shall
surely
carry
it
with
God
the
Father
,
without
any
contradiction
.
If
he
will
it
,
it
is
done
without
any
more
ado
.
Father
,
I
will
have
it
so
,
and
there
's
an
end
.
And
so
accordingly
the
point
shall
be
.
DOCTRINE
.
The
will
of
Christ
as
Mediator
,
is
as
it
were
a
law
with
God
the
Father
,
or
Christ
may
have
even
what
he
will
of
God
the
Father
.
And
therefore
praying
here
that
all
believers
might
be
together
with
him
in
the
same
place
,
he
saith
no
more
but
this
,
Father
,
I
will
that
they
also
whom
thou
hast
given
me
be
with
me
where
I
am
:
And
this
is
that
which
Martha
was
so
stedfastly
perswaded
of
,
that
Christ
was
sure
to
speed
with
God
in
any
suit
that
he
would
make
to
him
:
She
had
no
doubt
at
all
concerning
this
,
as
you
may
see
,
John
11.22
.
I
know
,
saith
she
,
that
whatsoever
thou
wilt
ask
of
God
,
God
will
give
it
thee
.
Let
it
be
what
it
will
,
God
will
not
turn
thee
off
with
a
denial
.
And
least
you
should
conceive
that
this
was
but
a
groundless
confidence
in
her
,
you
shall
find
it
seconded
by
Christ
himself
,
ver.
42.
of
the
very
same
Chapter
,
which
puts
it
out
of
all
question
.
If
you
survey
the
supplications
that
he
made
while
he
was
here
upon
the
earth
,
you
shall
perceive
what
force
they
had
with
God
the
Father
.
The
Apostle
Paul
observes
that
he
was
very
earnest
with
him
in
a
weighty
business
,
Heb.
5.7
.
and
what
was
the
event
and
issue
of
it
?
he
was
heard
as
it
is
added
presently
,
no
more
but
so
,
he
was
granted
out
of
hand
.
So
in
another
place
he
prayed
for
Peter
in
a
special
manner
,
that
his
faith
might
never
fa●l
,
Luke
22.32
.
that
it
might
not
wholly
fail
,
so
as
to
be
quite
lost
,
and
utterly
extinct
in
him
.
His
faith
was
shaken
after
this
indeed
,
but
it
was
not
overthrown
:
it
fainted
,
but
it
did
not
fail
;
So
that
Christ
had
his
full
desire
in
that
particular
,
I
shall
add
no
more
for
proof
:
you
see
the
will
of
Christ
as
Mediator
is
,
&c.
And
there
are
many
Reasons
of
it
.
For
,
He
is
the
Fathers
own
Son
.
And
Fathers
use
to
be
indulgent
to
their
Reason
1
Children
to
let
them
have
their
ears
,
yea
and
their
very
hearts
too
.
Our
Saviour
calls
him
Father
all
along
this
prayer
.
Indeed
he
gives
him
once
the
attribute
of
Holy
,
once
the
attribute
of
Righteous
Father
.
But
this
is
still
the
appellation
that
he
uses
,
and
from
which
he
never
varies
.
If
he
call
him
any
thing
,
he
calls
him
Father
:
And
therefore
he
presumeth
much
upon
him
,
because
of
this
relation
to
him
,
that
he
shall
not
be
denyed
;
he
is
the
bolder
,
while
he
considers
he
is
speaking
to
a
Father
,
as
that
is
his
expression
in
my
Text
it self
;
Father
,
I
will
;
Come
,
I
must
have
my
will
in
this
particular
,
thou
must
not
put
me
off
with
a
denyal
;
for
I
am
thine
own
Son
.
Reason
2
Yet
this
is
not
sufficient
that
he
is
a
Son
:
for
there
are
sons
whom
fathers
will
deny
in
every
thing
almost
,
because
they
have
deserved
ill
of
them
:
and
so
they
bear
but
little
love
to
them
.
But
Christ
is
not
such
a
Son
;
no
,
as
he
is
a
Son
,
so
he
is
a
beloved
son
;
it
is
the
Fathers
attestation
of
him
,
Mat.
3.17
,
This
is
my
Beloved
Son
in
whom
I
am
well
pleased
.
And
that
is
a
second
reason
,
why
Christ
may
have
even
what
he
will
of
God
the
Father
,
because
he
bears
such
dear
affection
to
him
:
And
this
is
intimated
also
in
the
Text
it self
,
saith
Christ
,
in
the
words
mediately
before
,
which
we
have
even
now
dispatched
,
thou
hast
loved
me
,
saith
he
;
and
what
follows
?
Father
I
will
,
q.
d.
I
know
thou
will
let
me
have
my
will
,
because
thou
lovest
me
.
Reason
3
Yet
this
is
not
sufficient
neither
,
that
he
is
a
Son
,
and
a
beloved
Son
too
:
For
there
are
sons
that
are
very
well
beloved
,
who
yet
will
ask
that
of
their
fathers
many
times
,
which
would
be
neither
beneficial
for
them
to
receive
,
nor
honourable
for
their
fathers
to
bestow
upon
them
;
and
God
himself
hath
some
of
these
sons
,
who
now
and
then
put
up
their
supplications
and
requests
for
that
which
would
be
neither
good
for
them
to
have
,
nor
him
to
give
;
and
therefore
they
receive
the
answer
that
the
two
Disciples
did
,
Ye
know
not
what
ye
ask
.
But
Jesus
Christ
is
none
of
those
sons
;
he
never
faileth
in
the
least
degree
,
in
the
matter
or
the
manner
of
his
prayers
.
He
never
asketh
what
he
should
not
ask
:
he
never
asketh
what
he
should
,
in
such
a
manner
as
he
should
not
.
And
that
is
a
third
reason
,
why
he
may
have
even
what
he
will
of
God
the
Father
,
because
as
he
is
a
Son
,
and
a
beloved
Son
,
so
he
is
such
a
Son
as
never
asketh
any
thing
amiss
;
he
never
prays
but
just
according
to
his
Fathers
own
will
.
His
will
as
he
is
Man
and
Mediator
,
agrees
in
every
thing
,
and
all
respects
with
the
will
of
God
the
Father
;
And
therefore
while
the
Father
lets
our
Saviour
have
his
will
,
he
hath
his
own
;
and
if
he
should
not
let
him
have
his
will
,
he
should
not
have
his
own
neither
.
We
that
are
adopted
sons
,
are
many
times
mistaken
in
the
supplications
that
we
make
to
God
;
we
do
not
ask
according
to
his
will
;
and
hence
it
is
,
my
Brethren
,
that
he
doth
not
always
hear
us
.
But
Jesus
Christ
who
is
the
Fathers
own
begotten
Son
,
is
never
at
a
loss
in
this
respect
.
He
never
misses
of
conforming
his
desires
to
his
Fathers
own
pleasure
;
and
hence
it
is
that
his
Will
is
a
law
with
God
the
Father
.
Reason
4
And
then
there
is
a
fourth
reason
,
which
is
more
then
all
the
rest
,
why
Christs
Will
is
a
Law
with
God
the
Father
,
because
indeed
he
willeth
nothing
but
that
which
he
deserves
of
him
.
If
he
sue
for
any
thing
as
Mediator
in
the
behalf
of
his
people
,
it
is
but
that
which
he
hath
dearly
bought
and
paid
for
:
So
that
his
Father
ought
not
in
justice
to
deny
him
,
His
Intercession
,
as
Divines
observe
,
is
nothing
else
but
the
presenting
of
his
merits
to
the
Father
.
And
this
is
that
which
makes
him
bold
and
confident
,
as
you
see
him
in
my
Text
:
Father
,
I
will
have
it
thus
;
That
which
I
seek
,
I
have
purchased
with
my
blood
,
and
therefore
let
me
not
be
wronged
,
but
let
me
have
what
I
have
paid
for
.
Father
,
I
will
that
those
whom
thou
hast
given
me
,
be
with
me
where
I
am
:
q.
d.
Thou
knowest
that
I
have
bought
that
place
for
them
,
and
I
have
satisfied
thee
for
it
,
to
the
very
utmost
,
and
therefore
I
will
have
them
to
be
there
,
and
I
must
not
be
denyed
.
Now
is
it
so
,
my
Brethren
,
that
the
will
of
Christ
is
as
it
were
,
&c.
Vse
.
1
The
first
serves
to
let
us
see
their
happiness
who
have
Christ
to
speak
for
them
.
They
who
have
him
to
be
their
Intercessor
,
and
to
present
his
supplications
and
requests
for
them
,
are
in
a
very
good
Condition
,
for
they
can
want
no
good
thing
.
They
might
stand
begging
long
enough
themselves
,
and
never
speed
:
But
if
Christ
do
undertake
to
plead
for
them
,
if
he
put
in
a
good
word
for
them
,
all
is
ended
presently
,
they
have
a
gracious
answer
out
of
hand
.
God
may
deny
them
(
as
I
shewed
you
)
while
they
are
speaking
for
themselves
;
but
if
Christ
speak
for
them
,
he
can
never
be
denyed
;
he
may
have
what
he
will
of
God
the
Father
.
O
the
the
blessedness
of
those
to
whom
this
glorious
priviledge
belongs
,
and
who
have
such
a
powerful
Advocate
as
Christ
is
.
Is
it
so
,
that
the
will
of
Christ
,
&c.
why
then
,
if
we
have
any
suit
Vse
2
to
make
,
or
any
supplication
to
present
,
let
us
not
go
directly
to
the
Father
,
but
let
us
get
the
Lord
Christ
to
speak
for
us
.
And
then
we
may
be
confident
that
all
is
sure
.
We
may
be
denyed
,
but
he
cannot
.
But
how
shall
we
make
Christ
to
be
our
Spokesman
,
and
our
Advocate
in
all
supplications
that
we
make
to
God
?
I
will
give
you
two
directions
.
1.
We
must
walk
by
his
Rule
,
the
Rule
that
he
would
have
us
guide
our
prayers
and
our
supplications
by
.
We
must
be
sure
to
put
up
such
petitions
,
and
none
but
such
as
are
agreeable
to
his
will
.
For
as
the
Father
will
not
grant
the
suit
that
is
not
suitable
to
his
will
:
if
we
ask
any
thing
according
to
his
will
he
hears
us
,
otherwise
he
doth
not
:
so
Christ
will
not
take
the
suit
that
is
not
suitable
to
his
will
.
And
to
say
truth
,
that
is
the
reason
why
the
Father
doth
not
grant
it
,
viz.
because
the
Son
doth
not
present
it
and
pursue
it
;
for
if
he
do
,
it
never
fails
of
audience
or
success
.
If
Christ
undertake
it
once
,
his
Father
never
puts
it
off
with
a
denyal
.
His
will
is
as
it
were
a
Law
with
God
the
Father
.
Brethren
,
our
Saviour
is
not
such
an
Advocate
as
pleads
for
fees
,
and
undertaketh
any
thing
that
any
Clyent
puts
into
his
hands
;
No
,
what
he
likes
,
and
what
he
hath
a
mind
to
,
he
pursues
and
prosecutes
with
God
the
Father
,
and
never
leaves
till
he
obtain
a
grant
from
him
;
but
if
he
mislike
the
suit
,
if
it
agree
not
with
his
mind
,
or
will
,
he
never
speaks
a
word
in
it
,
and
then
it
never
speeds
with
God
.
For
as
the
Father
granteth
all
that
Christ
desires
,
so
he
denyeth
all
in
which
he
doth
not
shew
himself
an
Intercessor
.
If
Christ
the
Mediator
do
not
own
it
,
the
Father
never
gives
assent
to
it
.
And
therefore
he
must
be
engaged
and
interested
in
every
suit
we
make
to
God
,
by
framing
it
agreeably
to
his
will
.
2.
We
must
act
by
his
Spirit
,
who
knows
his
mind
as
the
Apostle
tells
us
,
1
Cor.
2.11
.
and
what
will
surely
take
and
rellish
with
him
.
Beloved
,
if
the
Spirit
draw
up
the
Petition
,
Christ
will
present
and
follow
it
,
and
get
it
signed
.
But
if
the
Spirit
have
no
hand
in
it
,
Christ
will
have
none
neither
.
We
have
two
Advocates
and
Intercessors
to
the
Father
.
An
Intercessor
or
an
Advocate
within
us
;
an
Intercessor
or
an
Advocate
without
us
:
An
Intercessor
to
plead
in
us
,
and
to
plead
by
us
;
and
an
Intercessor
to
plead
for
us
.
In
the
first
sense
,
the
Spirit
is
our
Intercessor
,
so
the
Apostle
calls
him
,
Rom.
8.20
.
In
the
Latter
Christ
only
.
Now
these
two
Advocates
or
Intercessors
are
agreed
:
you
get
not
one
of
them
without
the
other
.
Christ
will
not
be
your
Lawyer
,
unless
you
make
the
Spirit
your
Attorney
.
And
as
the
Father
never
grants
that
which
Christ
doth
not
present
and
plead
before
him
:
So
our
Saviour
never
pleads
that
which
the
Spirit
doth
not
frame
and
draw
up
.
If
the
Petition
which
you
tender
be
of
the
Spirits
forming
in
you
,
Christ
entertains
and
urges
it
without
any
more
ado
,
and
so
the
Father
gives
assent
to
it
.
If
then
you
would
have
Christ
to
be
your
Advocate
,
you
must
engage
him
by
his
Spirit
;
your
Supplications
and
Petitions
must
be
the
voyce
of
his
Spirit
in
your
hearts
;
the
Holy
Ghost
must
raise
and
frame
them
there
:
you
must
take
heed
they
be
not
barely
natural
desires
,
as
the
Petitions
of
abundance
are
,
which
seek
for
nothing
else
but
that
which
nature
craves
for
,
on
natural
principles
,
and
for
natural
ends
:
And
that
they
be
not
:
only
the
voyce
of
your
own
spirits
,
but
that
they
be
the
voyce
of
Christs
spirit
;
and
if
Christs
Spirit
make
you
prayers
,
if
he
make
Intercession
in
you
with
sighs
and
groans
,
Christ
will
make
Intercession
for
you
,
and
then
the
Father
will
be
sure
to
hear
you
:
For
if
he
deny
you
,
he
must
deny
Christ
too
that
pleads
for
you
,
and
that
he
never
doth
,
as
you
have
heard
.
His
will
is
as
it
were
a
law
with
God
the
Father
,
he
may
have
what
he
will
of
him
.
JOHN
17.24
.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
.
AND
thus
far
I
proceeded
on
the
last
occasion
,
to
discover
to
you
how
we
may
have
Jesus
Christ
to
be
our
Spokesman
,
and
our
Advocate
in
all
Petitions
that
we
make
to
God
.
We
must
walk
by
his
Rule
,
and
we
must
act
by
his
Spirit
.
But
now
because
the
thing
is
weighty
,
and
of
very
great
concernment
,
and
it
is
no
easie
matter
for
every
one
to
judge
and
to
determine
,
whether
in
his
supplications
he
walk
by
Christs
Rule
,
and
act
by
Christs
Spirit
:
I
shall
give
you
some
directions
in
reference
to
both
these
.
And
in
the
first
place
,
I
shall
shew
you
how
you
may
discover
,
whether
in
the
Petitions
that
you
make
,
you
walk
exactly
by
the
Rule
of
Christ
or
no
,
whether
you
pray
according
to
his
will
or
no.
And
to
this
end
,
my
Brethren
,
you
must
search
the
Scriptures
in
which
the
will
of
Christ
is
manifested
touching
this
as
well
as
other
points
of
duty
.
And
then
compare
your
prayers
with
the
Rule
in
all
particulars
,
to
see
whether
they
agree
with
it
,
or
dissent
from
it
;
as
the
Apostle
stirring
up
the
Romans
to
offer
up
acceptable
service
to
the
Lord
,
Rom.
12.1
.
to
this
end
in
the
following
verse
advises
them
to
prove
and
to
find
out
what
the
will
of
God
is
:
the
same
advice
I
give
you
;
See
what
the
will
of
God
and
what
the
will
of
Christ
is
,
and
then
examine
how
your
prayers
suit
with
it
:
whether
they
be
framed
and
ordered
by
your
own
invention
,
or
by
his
direction
.
And
here
you
must
take
notice
what
the
will
of
Christ
prescribes
touching
the
preparation
to
them
;
the
matter
,
and
the
manner
,
and
the
ends
of
them
;
it
regulateth
all
these
.
Well
then
,
the
first
thing
that
you
are
to
do
,
is
to
consider
what
the
will
of
Christ
is
in
reference
to
preparation
,
and
how
your
practice
suits
with
it
:
For
you
must
know
that
Christ
will
have
you
pray
with
preparation
.
You
must
not
rush
into
the
presence
of
the
Lord
,
like
the
Horse
into
the
battel
,
not
remembring
where
you
go
,
nor
what
you
are
about
to
do
.
No
,
you
must
set
about
it
seriously
,
and
with
much
deliberation
:
so
is
the
rule
of
Christ
,
Eccles.
5.2
,
3.
Be
not
rash
with
thy
mouth
,
and
let
not
thy
heart
be
hasty
to
utter
any
thing
before
the
Lord
.
Our
hearts
must
be
prepared
to
the
duty
,
as
the
Prophet
Davids
was
.
And
this
consists
in
divers
things
;
I
will
name
a
few
of
them
.
1.
That
our
hearts
may
be
prepared
,
they
must
be
purged
,
they
must
be
washed
and
cleansed
from
every
known
sin
.
If
thou
prepare
thine
heart
,
saith
Zephar
,
Job
11.13
.
which
preparation
is
to
prayer
,
as
it
is
apparent
by
the
following
words
,
and
stretch
out
thine
hands
towards
him
.
Well
,
if
thou
so
prepare
thy self
,
what
must
thou
do
then
?
Why
,
If
iniquity
be
in
thine
hand
,
put
it
far
away
from
thee
,
and
let
not
wickedness
dwell
in
thy
Tabernacle
,
as
it
is
added
in
the
next
words
.
And
hence
,
saith
David
,
If
I
regard
iniquity
in
my
heart
,
any
known
iniquity
,
if
I
do
not
commit
it
only
in
my
life
,
but
regard
it
in
my
heart
,
my
heart
is
not
fit
to
pray
,
the
Lord
will
not
hear
my
prayer
,
Psal.
66.18
.
The
promise
of
acceptance
with
him
,
is
made
to
such
,
and
none
but
such
as
fear
him
,
so
far
at
least
as
to
desire
and
to
endeavour
to
depart
from
evill
;
He
will
fulfil
the
desire
of
such
as
fear
him
,
he
also
will
hear
their
cry
and
save
them
,
Psal.
145.19
.
2.
That
our
hearts
may
be
prepared
,
they
must
be
humbled
,
both
in
the
sense
of
the
transcendent
Majesty
and
Glory
of
the
Lord
,
and
of
our
unworthiness
.
We
must
endeavour
to
possess
them
with
an
awful
apprehension
of
the
greatness
of
the
Lord
,
whom
we
are
making
our
approaches
to
,
that
we
may
pray
in
reverence
and
holy
fear
,
according
to
the
Psalmists
exhortation
,
Psal.
2.11
.
Serve
the
Lord
with
fear
,
saith
he
;
and
according
to
his
practice
and
example
,
Psal.
5.7
.
in
thy
fear
will
I
worship
towards
thy
holy
Temple
.
And
hence
the
Saints
in
the
beginnings
of
their
prayers
,
when
they
have
buckled
to
the
duty
,
have
been
wont
to
set
the
Lord
upon
the
Throne
,
and
there
to
represent
him
in
his
greatness
,
by
reckoning
up
his
glorious
attributes
:
And
then
to
vilifie
and
to
abase
themselves
exceedingly
before
him
:
That
they
might
bring
their
hearts
by
this
means
to
a
frame
and
temper
fit
for
prayer
.
In
such
a
disposition
was
the
heart
of
the
Centurion
when
he
sought
to
Christ
for
mercy
,
Luk.
7.6
,
7.
He
did
not
think
himself
worthy
,
that
Christ
should
once
come
under
his
roof
:
And
so
the
prodigal
that
said
to
his
Father
,
I
am
not
worthy
to
be
called
thy
son
,
Luk.
15.21
.
3.
That
our
hearts
may
be
prepared
,
they
must
be
fixed
.
They
must
be
setled
upon
God
,
and
on
the
words
we
utter
to
him
.
They
must
not
rove
and
wander
up
and
down
,
as
they
are
very
apt
to
do
.
They
must
attend
the
business
that
they
are
about
.
In
such
a
disposition
was
the
heart
of
David
,
when
he
was
about
to
praise
the
Lord
;
My
heart
is
fixed
O
God
(
saith
he
)
my
heart
is
fixed
,
I
will
sing
and
give
praise
;
Psal.
57.7
.
There
hath
been
much
talk
of
late
concerning
fixing
arms
:
but
surely
this
of
fixing
hearts
is
the
most
necessary
business
.
4.
That
our
hearts
may
be
prepared
,
they
must
be
awakened
:
they
are
naturally
dead
and
dull
,
and
sleepy
;
especially
at
sometimes
,
by
means
of
some
corporal
or
spiritual
distemper
.
They
cannot
watch
to
prayer
one
hour
,
and
though
the
spirit
is
ready
,
yet
the
flesh
is
weak
:
And
therefore
we
must
quicken
them
,
and
rouse
them
up
from
drowsiness
,
before
we
set
about
the
duty
;
and
while
we
are
in
the
performance
of
it
,
we
must
call
upon
our
hearts
as
Deborah
,
Judg.
5.12
.
Awake
,
awake
Deborah
,
awake
awake
,
utter
a
song
.
And
as
David
on
his
Harp
,
Awake
Harp
;
so
we
,
awake
heart
,
I
my self
will
awake
early
,
Psal.
108.2
.
You
see
in
brief
,
the
Rule
of
Christ
in
reference
to
preparation
.
Now
let
us
see
what
he
prescribes
both
for
the
matter
,
the
manner
,
and
the
end
of
prayer
.
As
for
the
matter
of
your
prayers
,
you
must
search
the
promises
.
You
are
to
pray
for
nothing
,
but
only
what
you
have
a
promise
;
for
not
what
you
have
a
mind
to
,
but
what
you
have
a
promise
for
.
It
is
the
business
and
the
work
of
prayer
to
put
the
promises
of
God
in
suit
;
not
our
desires
,
but
his
promises
.
And
therefore
we
must
study
promises
,
if
we
would
know
how
to
make
prayers
,
or
how
to
judge
of
prayers
after
we
have
made
them
:
If
they
agree
not
with
the
promises
,
they
are
but
rash
and
inconsiderate
desires
:
they
are
the
sacrifice
of
fools
,
as
they
are
called
,
Eccles.
5.1
.
And
God
will
never
look
after
them
,
nor
shew
respect
to
them
,
as
Elibu
teaches
us
,
Job
35.13
.
Surely
God
will
not
hear
vanity
,
neither
will
the
Almighty
regard
it
.
As
for
the
manner
of
our
prayers
,
the
rule
of
Christ
is
very
large
here
,
and
so
accordingly
directions
might
be
copious
,
both
how
to
form
our
supplications
,
which
we
are
about
to
tender
,
and
having
tendred
them
,
how
to
resolve
whether
they
have
been
according
to
the
will
of
Christ
,
or
no.
I
shall
but
touch
upon
the
principal
.
1.
It
is
in
the
will
of
Christ
that
we
pray
without
wrath
;
for
so
is
the
express
direction
,
1
Tim.
2.8
.
I
will
therefore
that
men
may
pray
every-where
,
lifting
up
pure
hands
without
wrath
.
We
must
not
come
to
God
with
hearts
distracted
and
disturbed
with
passion
,
but
with
composed
,
meek
and
quiet
spirits
.
It
was
the
fault
of
James
and
John
,
who
when
a
certain
Town
of
the
Samaritans
repelled
Christ
,
and
refused
to
receive
him
,
would
in
a
fit
of
rage
and
anger
,
have
prayed
for
fire
to
come
down
from
heaven
to
consume
them
,
Luk.
9.54
.
And
so
when
the
malitious
enemies
of
Christ
,
have
done
his
cause
or
people
any
great
mischief
,
it
may
be
we
are
ready
in
a
heat
to
call
for
vengeance
out
of
heaven
upon
them
.
But
if
we
pray
in
such
a
manner
,
we
may
look
for
such
a
censure
as
James
and
John
had
in
the
fore-alleadged
Text
,
Ye
know
not
what
spirit
ye
are
of
;
You
think
it
may
be
you
are
zealous
,
but
you
are
very
much
mistaken
;
you
are
cholerick
and
angry
;
you
do
know
not
the
temper
and
disposition
of
your
spirits
.
Brethren
we
must
not
go
to
prayer
in
a
fit
of
anger
,
and
a
pang
of
discontent
,
as
it
seems
Eliah
did
,
1
King
.
14.4
.
It
is
enough
Lord
,
take
away
my
life
,
for
I
am
not
better
then
my
Fathers
:
And
as
it
seems
Job
did
,
Job
6.8
.
Oh
that
I
might
have
my
request
,
and
that
God
would
grant
me
the
thing
that
I
long
for
;
Even
that
it
would
please
God
to
destroy
me
,
that
he
would
let
loose
his
hand
and
cut
me
off
:
And
as
it
is
extreamly
probable
that
Moses
did
when
he
conceived
his
burthen
was
too
heavy
for
him
,
Numb.
11.10
,
15.
For
it
is
said
he
was
displeased
,
and
in
that
angry
mood
,
he
said
to
God
,
Wherefore
hast
thou
afflicted
me
?
You
see
he
calls
the
Lord
to
coram
,
to
see
how
he
can
answer
his
proceedings
;
Wherefore
,
&c.
I
am
not
able
to
bear
all
this
alone
:
And
if
thou
deal
thus
with
me
,
kill
me
I
pray
thee
out
of
the
way
,
and
do
not
let
me
see
my
wretchedness
:
And
thus
it
is
apparent
Jonah
did
,
who
being
crost
in
a
punctilio
,
in
a
point
of
honour
,
out
of
a
pettish
childish
humor
,
will
go
die
,
God
must
take
away
his
life
:
We
must
not
come
to
God
in
such
a
temper
,
to
empty
and
disgorge
our
choler
,
and
to
vent
our
passions
to
him
;
No
,
Tempus
mansuetudinis
,
est
tempus
orationis
.
The
time
of
meekness
is
the
time
of
prayer
.
2.
It
is
the
will
of
Christ
that
we
pray
without
doubtings
,
and
this
is
also
added
in
the
Text
before
alledged
,
1
Tim.
2.8
.
Pray
,
lifting
up
pure
hands
without
wrath
or
doubting
.
He
would
have
us
come
to
God
with
confidence
and
strong
assurance
,
as
it
beseemeth
those
to
do
who
are
indeed
in
Covenant
with
him
.
You
know
a
houshold
servant
,
that
is
in
Covenant
with
his
Master
,
cals
confidently
for
his
break-fast
,
and
his
dinner
,
and
his
Supper
,
whereas
a
beggar
or
a
stranger
doth
not
so
.
So
he
that
is
in
Covenant
with
the
Lord
,
should
come
with
boldness
to
the
Throne
of
Grace
,
relying
formerly
on
the
promises
of
God
,
as
David
did
,
I
cryed
and
I
hoped
in
thy
Word
,
Psal.
119.147
.
Lord
,
I
want
faith
,
give
it
me
;
I
want
patience
,
let
me
have
it
;
I
find
my
heart
is
out
of
order
,
joynt
it
,
mend
it
,
unite
it
to
thy self
.
It
is
for
those
that
are
without
,
and
that
are
strangers
to
the
Lord
,
that
live
on
nothing
else
but
common
providence
,
to
come
doubtfully
to
God
,
when
their
distresses
force
them
to
his
presence
.
But
if
those
that
are
his
friends
,
and
that
are
in
Covenant
with
him
,
come
in
such
a
posture
to
him
,
he
may
justly
say
to
such
,
Why
,
what
's
the
matter
that
you
are
so
strange
,
and
that
you
are
not
bold
with
me
,
as
you
have
wont
to
be
?
you
shall
fare
neer
a
whit
the
better
for
coming
to
me
after
such
a
manner
.
And
verily
,
my
Brethren
,
unless
we
draw
nigh
to
God
in
faith
well
grounded
on
the
promises
,
we
can
have
no
hopes
to
speed
in
our
petitions
.
He
that
would
ask
any
thing
of
God
,
saith
the
Apostle
James
,
chap.
1.6
,
7
,
let
him
come
in
faith
,
nothing
doubting
.
Otherwise
let
him
not
think
that
he
shall
receive
any
thing
of
the
Lord
.
3.
It
is
the
will
of
Christ
that
we
pray
with
much
zeal
,
that
our
Petitions
be
not
formal
,
cold
and
drowsie
prayers
,
but
that
there
be
some
heat
and
fervour
in
them
.
You
know
the
prayers
of
Gods
people
are
compared
to
Incense
,
Psal.
141.2
.
And
Incense
sends
up
no
sweet
savour
till
the
fire
come
to
it
.
It
is
the
fervent
prayer
only
that
is
effectual
with
the
Lord
,
as
the
Apostle
teaches
us
,
Jam.
5.16
.
The
effectual
fervent
prayer
of
a
righteous
man
availeth
much
.
And
hence
saith
David
,
Hear
me
,
O
Lord
,
and
why
so
?
I
cry
with
my
whole
heart
,
Psal.
119.145
.
so
runs
the
promise
of
the
Lord
to
his
people
,
Jer.
29.13
.
Ye
shall
seek
and
find
me
when
ye
search
for
me
with
your
whole
heart
.
And
thus
you
see
in
brief
what
Christ
prescribeth
for
the
manner
of
your
prayers
.
Now
in
the
last
place
for
the
end
of
prayer
,
that
must
be
his
glory
,
we
must
aim
at
his
ends
,
and
not
our
own
.
If
we
seek
any
thing
,
my
Brethren
,
meerly
for
our
own
ends
,
to
advance
our
own
credits
,
or
our
own
profit
,
we
have
no
aim
at
all
but
self
in
our
Petitions
:
If
we
would
have
gifts
and
graces
for
no
other
ends
but
this
,
that
we
may
be
applauded
and
observed
;
if
we
would
have
wealth
and
riches
in
the
world
for
no
other
end
but
this
,
that
we
may
strut
and
swagger
,
and
satisfie
our
own
lusts
(
and
so
accordingly
we
may
conceive
of
other
things
)
we
have
cause
enough
to
doubt
,
that
Jesus
Christ
will
leave
us
in
such
suits
as
these
are
,
yea
though
we
be
his
own
people
.
But
if
we
would
have
nothing
from
the
Father
but
in
reference
to
Christ
and
to
his
glory
,
if
we
would
have
grace
,
and
if
we
would
have
outward
things
that
we
may
serve
him
the
better
,
that
we
may
honour
him
the
more
,
we
have
good
grounds
to
hope
that
Jesus
Christ
will
second
us
,
in
such
requests
as
these
are
.
Now
he
will
tell
the
Father
,
There
is
such
a
suit
of
such
a
member
,
such
a
Saint
of
mine
,
I
pray
thee
hearken
to
it
,
and
dispatch
it
out
of
hand
,
for
it
concerneth
me
aswell
as
him
:
Fain
he
would
have
more
grace
,
but
I
assure
thee
(
for
I
know
his
heart
)
it
is
not
to
be
proud
,
or
to
be
lifted
up
himself
,
but
to
lift
up
me
with
it
,
and
to
glorifie
my
name
.
Poor
soul
he
never
thinks
he
gloryfieth
me
enough
,
and
therefore
he
would
have
more
strength
from
thee
to
do
it
.
Thou
seest
how
I
am
interessed
in
this
suit
of
his
,
and
therefore
I
beseech
thee
do
not
put
him
off
,
but
answer
him
for
my
sake
.
It
is
thy
great
design
to
glorifie
me
in
the
world
,
and
if
thou
wilt
but
give
this
Saint
of
mine
more
grace
,
he
will
give
me
more
glory
.
Come
,
let
me
set
thy
Treasure
open
,
and
give
him
out
a
large
share
,
for
I
my self
shall
be
a
gainer
by
it
.
And
thus
far
I
have
shewed
you
,
how
we
may
have
Jesus
Christ
to
be
our
Advocate
in
our
Petitions
.
We
must
walk
by
his
Rule
,
and
pray
according
to
his
Will
,
as
I
have
laid
it
open
to
you
,
both
in
relation
to
the
Preparation
,
and
the
Supplication
,
both
for
the
matter
,
manner
,
and
the
end
.
If
thus
we
do
,
we
may
be
confident
of
the
good
word
of
Christ
for
us
.
But
what
if
we
fail
in
this
?
I
answer
in
a
word
,
and
so
an
end
.
If
we
fail
in
the
matter
of
our
prayer
,
if
that
be
not
according
to
the
will
of
Christ
,
such
a
Petition
and
request
as
this
,
we
may
resolve
upon
,
is
laid
by
.
If
we
fail
in
the
manner
of
our
prayer
,
either
it
is
a
total
failing
,
or
a
gradual
failing
.
If
it
be
a
total
failing
,
if
we
pray
without
faith
,
without
any
faith
at
all
,
without
zeal
,
and
the
like
,
farewell
to
the
success
of
such
petitions
.
If
it
be
but
a
partial
failing
,
and
that
failing
strived
against
,
and
prayed
against
,
the
case
is
very
different
.
By
Evangelical
allay
we
do
what
we
desire
to
do
,
in
Gods
gracious
acceptation
:
We
pray
in
faith
,
if
we
desire
to
pray
in
faith
:
we
pray
with
zeal
,
if
we
desire
to
pray
with
zeal
:
We
pray
according
to
the
Will
of
Christ
,
if
we
desire
to
pray
according
to
the
Will
of
Christ
,
as
to
the
manner
of
our
prayers
.
And
if
we
pray
according
to
his
Will
(
but
in
such
a
sense
as
this
)
Christ
intercedes
,
and
God
hears
.
Our
Advocate
strikes
in
with
us
,
and
begs
his
Father
to
regard
the
matter
,
and
not
the
manner
of
our
prayers
.
He
is
an
Intercessor
for
us
to
his
Father
,
in
reference
to
both
these
,
both
to
the
thing
desired
,
and
the
manner
of
desiring
,
that
he
would
give
the
one
,
and
that
he
would
forgive
the
other
.
And
thus
far
of
the
first
sort
of
directions
,
how
to
judge
whether
in
the
Petitions
that
we
make
we
walk
by
the
Rule
of
Christ
or
no.
Proceed
we
to
the
second
sort
,
how
to
determine
whither
we
act
by
the
Spirit
of
Christ
,
or
no.
If
in
our
prayers
we
act
by
Christs
Spirit
,
there
are
some
measures
and
degrees
of
fervency
and
zeal
in
them
.
The
Holy
Ghost
is
frequently
compared
to
fire
in
Scripture
;
He
shall
baptize
you
(
saith
John
the
Baptist
speaking
of
our
Saviour
)
with
the
Holy
Ghost
,
and
with
fire
:
that
is
,
with
the
Holy
Spirit
,
which
is
not
like
water
only
,
but
like
fire
too
,
in
those
that
are
baptized
with
it
;
so
that
where
the
Spirit
is
,
there
is
an
holy
heat
in
those
that
are
partakers
of
it
,
which
shews
it self
in
prayer
as
in
other
duties
.
They
are
fervent
in
spirit
serving
the
Lord
.
And
though
their
heat
may
be
allaid
and
cooled
sometimes
,
by
outward
means
,
like
water
cast
on
this
fire
,
yet
still
there
is
an
inward
striving
and
disposition
to
be
fervent
.
The
Holy
Ghost
within
them
is
like
fire
to
this
incense
:
I
mean
the
incense
of
their
prayers
.
And
though
it
may
be
smothered
sometimes
that
it
cannot
flame
or
burn
up
,
either
by
afflictions
,
or
temptations
,
or
desertions
,
yet
it
is
never
utterly
extinguished
in
the
Saints
.
Although
there
be
not
flames
perhaps
,
yet
there
are
coals
continually
on
the
Altars
of
their
hearts
,
which
though
they
may
be
raked
in
the
ashes
now
and
then
,
yet
at
some
other
times
they
burn
amain
;
Their
hearts
are
hot
within
them
,
and
the
fire
kindles
,
If
we
act
by
Christs
Spirit
,
our
prayers
are
not
purely
natural
,
but
spiritual
desires
.
For
you
must
know
,
my
Brethren
,
that
a
man
may
pray
,
yea
he
may
think
that
he
is
much
assisted
by
the
Spirit
in
his
prayers
,
when
all
proceeds
from
his
own
Spirit
,
and
all
his
prayers
may
be
nothing
else
but
meerly
natural
desires
.
As
when
a
man
perceives
himself
to
be
in
great
distress
,
and
sees
no
way
or
means
to
be
delivered
from
it
,
and
is
convinced
and
satisfied
that
God
can
save
him
notwithstanding
this
extremity
of
danger
;
In
such
a
case
(
these
suppositions
being
made
)
he
may
enlarge
himself
to
God
in
prayer
,
and
yet
he
may
be
stirred
and
quickned
to
it
by
nothing
but
his
own
Spirit
,
which
is
naturally
carryed
to
the
use
of
any
means
which
it
conceives
may
be
effectual
to
such
an
end
as
this
is
:
So
that
this
man
for
all
his
earnestness
,
may
not
act
by
Christs
Spirit
,
but
his
own
:
as
it
is
very
manifest
those
wretches
did
,
who
when
they
saw
themselves
invironed
round
about
with
dangers
,
and
thought
that
none
but
God
could
help
them
,
cryed
vehemently
to
the
Lord
,
Exod.
14.10
.
and
yet
in
the
succeeding
verse
it
appeareth
what
they
were
:
They
shew
themselves
in
their
own
colours
.
But
when
a
man
is
carryed
high
in
prayer
upon
such
grounds
and
reasons
as
his
spirit
naturally
is
not
likely
to
suggest
,
because
they
do
not
any
way
concern
him
as
a
natural
man
:
as
when
upon
the
apprehension
of
some
great
dishonour
that
will
come
to
God
,
if
such
a
thing
should
be
denyed
,
a
man
is
much
enlarged
and
quickned
in
his
prayers
;
yea
,
when
his
prayers
are
against
his
natural
desires
;
when
he
is
earnest
with
the
Lord
in
secret
,
to
help
him
to
pluck
out
a
right
eye
,
or
to
cut
off
a
right
hand
,
to
mortifie
,
and
curse
,
and
kill
those
lusts
,
and
those
corruptions
which
naturally
are
extreamly
dear
to
him
,
and
that
upon
such
grounds
and
motives
,
wherein
there
is
no
self
respect
:
When
he
shall
seriously
and
sincerely
beg
the
Lord
to
give
but
a
little
wealth
,
a
little
honour
,
if
he
perceive
that
more
will
do
him
spiritual
hurt
,
that
it
will
puff
him
up
and
make
him
proud
as
Agur
did
,
Give
me
not
riches
,
feed
me
with
food
convenient
for
me
,
left
I
be
full
and
deny
thee
,
and
say
,
Who
is
the
Lord
?
this
man
is
like
to
act
by
Christs
Spirit
.
If
we
act
by
Christs
Spirit
in
our
prayers
,
we
strive
most
for
spiritual
things
.
What
do
you
think
the
Spirit
of
Christ
will
make
us
long
more
after
earth
and
earthly
things
then
Christ
himself
?
that
it
will
make
us
more
importunate
for
wealth
,
then
grace
?
more
earnest
after
temporal
and
worldly
blessings
,
then
after
those
spiritual
blessings
in
heavenly
places
in
Christ
Jesus
,
as
the
Apostle
calls
them
?
Ephes.
1.3
.
Is
it
a
likely
thing
,
my
Brethren
,
that
the
Spirit
should
make
us
struggle
more
for
bodily
and
outward
things
,
then
for
those
things
that
are
more
agreeable
and
suitable
to
it
,
more
near
to
its
own
nature
?
I
make
no
question
,
David
acted
by
the
Spirit
,
in
that
Petition
and
request
of
his
,
Psal.
4.6
.
There
be
many
that
will
say
,
Who
will
shew
us
any
good
?
you
must
conceive
it
,
any
temporal
or
worldly
good
;
many
that
look
after
this
:
But
this
is
that
which
I
desire
,
saith
he
,
Lord
,
lift
upon
me
the
light
of
thy
countenance
,
and
when
thou
hast
done
this
,
Thou
hast
put
gladness
in
my
heart
,
much
more
then
in
the
hearts
of
worldly
men
when
their
corn
and
wine
increaseth
.
If
we
act
by
Christs-Spirit
,
we
pray
for
temporal
and
worldly
things
in
reference
to
spiritual
ends
.
They
that
have
the
Spirit
of
Christ
,
and
they
that
are
devoid
of
it
,
do
both
pray
for
earthly
blessings
:
For
there
are
promises
of
these
as
well
as
of
the
other
.
But
now
the
difference
lies
in
this
,
both
aim
not
at
the
same
ends
.
He
that
hath
the
Spirit
of
Christ
desires
these
outwards
blessings
moderately
with
submission
,
that
he
may
serve
God
with
them
,
that
he
may
promote
his
ends
;
that
he
may
be
the
abler
instrument
to
help
his
Church
,
to
support
his
people
,
to
advance
his
glory
,
to
appear
for
his
cause
.
Even
these
desires
of
his
are
spiritual
,
although
not
for
the
matter
of
them
,
at
least
for
the
end
of
them
.
But
now
my
brethren
,
on
the
other
side
,
he
that
hath
not
Christs
spirit
desires
these
outward
blessings
that
he
may
consume
them
on
his
Lusts
,
as
the
Apostle
speaks
,
Jam.
4.3
.
Ye
ask
and
receive
not
,
because
you
ask
amiss
that
you
may
consume
it
upon
your
lusts
;
That
you
may
make
provision
for
the
flesh
with
it
,
and
that
it
may
be
oyle
to
nourish
and
to
feed
the
sinfull
flames
that
are
within
you
.
And
thus
it
is
my
brethren
,
with
a
multitude
of
men
:
they
pray
to
God
for
some
thing
to
bestow
upon
their
sensual
appetite
,
to
serve
their
carnal
turns
,
to
satisfie
their
brutish
and
voluptuous
pleasures
and
desires
:
They
would
be
in
place
and
power
,
that
they
may
raise
their
names
and
families
,
that
they
may
swell
and
swagger
over
their
inferiours
,
that
they
may
plague
their
enemies
,
and
pleasure
those
that
are
observant
of
them
.
They
would
have
wealth
and
riches
in
abundance
,
that
they
may
swimm
in
full
delights
,
and
fare
delitiously
every
day
.
Agur
measures
the
conveniency
or
inconveniency
of
his
outward
state
,
as
it
would
fit
him
more
or
less
for
Gods
service
:
Not
poverty
,
least
I
deny
thee
;
not
riches
left
I
forget
thee
.
But
these
men
measure
it
by
nothing
but
their
sensual
appetite
:
and
so
their
prayers
serve
their
lusts
,
and
they
would
have
God
himself
to
serve
them
too
,
if
they
could
prevail
with
him
.
And
are
such
desires
as
these
,
like
to
be
raised
by
the
spirit
of
Christ
?
what
will
the
spirit
stir
men
up
to
pray
for
any
thing
to
nourish
and
maintain
the
flesh
,
the
carnall
part
,
which
is
the
spirits
enemy
.
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
lusteth
against
the
flesh
,
for
those
two
are
contrary
one
to
another
:
And
will
the
spirit
notwithstanding
strive
for
that
which
shall
uphold
and
feed
those
lusts
against
which
the
spirit
lusteth
?
Believe
it
brethren
,
they
that
pray
for
any
blessings
to
maintain
their
lusts
with
them
,
their
pride
,
intemperance
,
&c.
do
not
act
by
Christs
spirit
.
Object
.
But
you
will
ask
me
then
,
How
shall
we
know
whether
we
pray
for
blessings
to
consume
them
on
our
Lusts
?
how
shall
we
discern
that
?
I
shall
give
you
some
discoveries
.
1.
If
you
will
observe
&
deal
impartially
and
freely
with
your selves
,
you
shall
know
it
by
your
thoughts
.
The
end
is
first
in
the
intention
,
and
last
in
execution
:
and
therefore
certainly
the
heart
works
much
upon
it
.
Now
my
beloved
,
consider
what
runneth
often
in
your
thoughts
;
when
you
are
sick
,
and
pray
for
health
and
continuance
of
your
lives
,
are
your
aimes
as
Davids
were
,
that
you
may
praise
and
glorifie
the
Lord
among
the
living
?
Psal.
6.5
.
as
Hezekiahs
were
?
Loth
he
was
to
die
,
poor
man
:
but
wherefore
was
he
so
averse
from
death
?
The
grave
cannot
praise
thee
,
death
cannot
celebrate
,
Isa.
38.18
.
Or
do
you
feed
your
minds
with
nothing
but
pre-apprehensions
of
the
carnal
pleasure
and
delight
and
satifaction
you
shall
have
when
you
recover
.
So
when
you
pray
for
outward
things
,
do
you
entertain
your
spirits
with
pleasing
dreams
of
honour
and
ambition
?
by
this
you
may
discover
what
your
aims
are
.
2.
You
shall
discern
it
by
the
manner
of
your
prayers
,
whether
you
pray
for
blessings
to
consume
them
on
your
lusts
,
or
no.
If
so
,
you
will
be
absolute
and
peremptory
in
your
prayers
.
Carnal
desires
will
make
the
spirit
of
a
man
impetuous
and
impatient
of
denial
.
He
that
aims
at
satisfaction
of
his
lusts
,
will
not
be
at
Gods
disposal
,
there
will
be
no
sweet
submission
to
the
will
of
God
.
No
,
he
must
have
this
or
that
,
and
he
cannot
bear
a
check
:
as
Rachel
must
have
children
or
she
dies
;
when
once
the
heart
is
set
on
any
thing
that
serves
to
feed
a
sensual
appetite
,
whether
it
be
the
lust
of
the
flesh
,
or
the
lust
of
the
eye
,
it
is
violently
bent
,
and
it
must
not
be
denyed
.
3.
You
shall
discover
it
by
the
effect
,
I
mean
the
use
of
those
external
blessings
which
you
pray
for
:
you
pray
for
health
,
you
pray
for
riches
and
the
like
,
and
you
receive
them
at
the
hands
of
God
,
he
gives
you
the
desire
of
your
hearts
in
these
things
;
Well
now
consider
with
your selves
what
use
you
put
them
to
when
you
have
gotten
them
,
and
what
bills
you
bring
in
.
What
,
so
much
health
and
so
much
strength
bestowed
upon
the
prosecution
of
your
worldly
and
ambitious
projects
and
designs
?
so
much
means
and
so
much
time
upon
riot
and
excess
?
Item
,
so
much
upon
your
pride
,
and
so
much
upon
your
lusts
,
and
so
much
upon
the
satisfaction
of
your
malice
and
revenge
:
so
much
upon
Hawks
and
Hounds
,
and
Whores
:
but
nothing
upon
God
,
his
Cause
,
or
his
poor
distressed
servants
.
Are
these
the
bills
that
you
bring
in
to
God
?
and
will
you
own
them
in
the
latter
day
?
Brethren
,
by
your
layings
out
you
may
discover
to
what
intent
you
have
prayed
for
outward
blessings
,
whether
to
consume
them
on
your
Lusts
,
or
no
:
And
if
that
hath
been
your
end
,
the
spirit
hath
not
been
your
principle
in
these
petitions
.
If
we
act
by
Christs
spirit
,
we
keep
a
constant
course
in
prayer
.
We
do
not
pray
by
fits
and
starts
as
Job
observeth
of
the
Hyppocrite
,
who
hath
not
Christs
spirit
,
Job
27.10
.
Will
he
delight
in
the
Almighty
?
will
be
alwayes
call
on
God
?
No
,
he
will
be
on
and
off
in
this
duty
.
Our
spirits
are
unconstant
and
unstable
,
my
beloved
:
but
Christs
spirit
is
〈◊〉
not
so
.
And
hence
it
is
that
they
that
pray
by
their
own
spirits
,
are
so
uncertain
in
the
duty
many
times
.
Sometimes
their
spirits
stir
them
up
to
pray
,
and
sometimes
they
do
not
:
Though
there
be
differences
in
this
too
:
for
some
mens
spirits
naturally
are
more
ready
and
more
fixed
then
others
are
:
And
there
may
be
other
things
as
fear
and
strong
conviction
and
the
like
that
may
hold
some
certain
men
almost
to
a
continued
practice
of
the
outward
duty
;
yet
it
is
very
rare
that
he
is
constant
who
acts
by
his
own
spirit
.
But
now
my
brethren
,
he
that
acts
by
Christs
spirit
,
is
a
steady
man
in
prayer
:
he
can
appeal
to
God
as
David
doth
,
Psal.
40.9
.
I
have
not
restrained
my
Lips
,
Oh
Lord
,
thou
knowest
.
Christs
spirit
dwells
in
him
:
he
doth
not
sojourn
in
him
for
a
time
,
but
he
dwells
in
him
as
in
his
fixed
and
his
setled
habitation
,
and
he
dwells
in
him
as
a
spirit
of
supplication
;
So
the
spirit
of
Christ
is
called
,
Zech.
12.10
.
And
hence
it
is
that
he
is
alwayes
putting
him
upon
the
duty
,
upon
all
occasions
,
so
that
he
is
constant
in
it
.
Christs
spirit
is
at
home
still
,
though
ours
be
wandring
many
times
,
even
to
the
other
end
of
all
the
earth
.
And
though
Christs
spirit
seem
to
be
given
sometimes
as
a
spirit
of
consolation
,
yet
then
he
will
be
present
as
a
spirit
of
supplication
:
He
will
set
a
Saint
to
prayer
,
even
when
he
seems
most
indisposed
and
averse
:
he
will
not
suffer
him
to
lay
it
by
,
and
wholly
to
neglect
the
duty
,
as
is
observable
in
David
,
I
said
that
I
am
cut
off
from
before
thine
eyes
,
saith
he
,
Psal.
31.22
.
Nevertheless
thou
heardest
the
voice
of
my
prayer
.
Even
then
I
prayed
to
thee
when
I
was
in
that
temper
;
so
in
another
place
,
from
the
end
of
the
earth
will
I
cry
unto
thee
,
even
when
my
heart
is
overwhelmed
,
Psal.
61.2
.
And
whence
proceedeth
this
my
brethren
?
surely
these
prayers
of
all
others
flow
from
Christs
spirit
as
the
Apostle
teacheth
,
Rom.
8.20
.
The
spirit
helpeth
our
infirmities
:
We
know
not
what
to
pray
for
as
we
ought
,
but
then
the
spirit
it self
makes
intercession
for
us
with
sighs
and
groans
that
cannot
be
exprest
.
If
we
act
by
Christs
spirit
,
we
come
to
God
as
to
a
Father
,
we
cry
Abba
Father
to
him
,
as
you
have
it
,
Gal.
4.6
.
Because
ye
are
Sons
,
saith
the
Apostle
,
God
hath
sent
forth
the
spirit
of
his
Son
into
your
hearts
.
And
what
doth
that
spirit
there
?
you
have
it
in
the
next
verse
,
crying
Abba
Father
.
So
that
Christs
spirit
,
if
he
act
in
us
,
makes
us
address
our selves
to
God
as
to
a
Father
.
And
that
my
brethren
,
carries
two
things
in
it
.
This
spirit
makes
us
come
to
God
with
the
expectations
of
Children
,
and
with
the
affections
of
Children
.
1.
If
Christs
spirit
act
in
us
,
he
makes
us
come
to
God
in
prayer
with
Child-like
expectations
.
Expecting
from
him
all
the
mercy
,
pitty
,
and
compassion
which
a
Child
can
look
for
from
his
own
Father
.
He
makes
us
to
approach
the
throne
of
grace
with
great
assurance
of
audience
and
acceptance
and
success
there
;
commonly
he
doth
this
.
2.
But
yet
I
must
confess
An
hypocrite
may
sometimes
have
these
expectations
,
and
a
child
of
God
may
want
them
.
The
Jews
had
Child-like
expectations
,
Jer.
3.4
.
they
cryed
to
God
Thou
art
my
Father
,
and
wilt
not
thou
that
art
my
Father
pitty
me
and
help
me
?
sure
thou
wilt
;
and
yet
they
had
no
Child-like
affections
,
no
care
at
all
to
please
God
,
and
therefore
it
is
added
in
the
next
words
,
that
they
said
and
did
as
evill
as
they
could
.
But
now
my
brethren
he
that
acts
by
Christs
spirit
,
as
he
hath
Child-like
expectations
,
so
he
hath
Child-like
affections
,
or
if
at
any
time
he
want
his
Child-like
expectations
,
yet
still
he
hath
his
Child-like
affections
.
Though
he
be
in
such
a
case
that
he
is
verily
perswaded
for
the
present
,
that
God
will
neither
own
him
,
nor
regard
him
,
nor
look
upon
him
as
a
Son
,
yet
he
loves
God
still
.
He
hath
a
Childs
heart
to
God
,
even
when
he
thinks
that
God
hath
not
a
Fathers
heart
to
him
.
Though
he
seem
to
frown
upon
him
,
and
to
hide
his
face
and
to
turn
away
his
prayers
,
yet
he
hath
dear
affections
to
the
Lord
notwithstanding
all
this
.
And
this
appears
by
the
trouble
he
is
in
at
God
displeasure
:
it
grieves
him
so
that
he
is
sick
of
love
,
as
the
poor
Church
was
,
Cant.
2.5
.
when
Christ
withdrew
himself
a
while
,
this
was
her
grief
,
I
sought
him
whom
my
soul
loveth
.
I
will
go
into
the
City
and
seek
him
whom
my
soul
loveth
.
I
said
unto
the
watchmen
,
Did
ye
see
him
whom
my
soul
loveth
?
And
so
when
God
withdraws
himself
from
such
a
one
as
is
endued
with
his
spirit
,
the
very
soul
of
such
a
person
loves
him
still
:
when
he
is
very
much
afraid
that
he
shall
never
find
God
more
,
that
God
will
never
shew
him
favour
more
,
when
he
hath
lost
his
Child-like
expectations
,
yet
still
he
maintains
his
Child-like
affections
.
JOHN
.
17.24
.
That
they
also
whom
thou
hast
given
me
be
with
me
,
&c.
AND
thus
far
of
the
manner
of
our
Saviours
prayer
.
Proceed
we
to
the
matter
of
it
:
And
here
we
have
the
persons
that
he
prayes
for
,
those
whom
thou
hast
given
me
:
And
then
the
thing
that
he
desires
in
the
behalf
of
those
persons
,
that
they
also
may
be
with
me
where
I
am
.
As
for
the
persons
whom
our
Saviour
prayes
for
,
you
see
they
are
described
here
by
the
Fathers
giving
them
to
Jesus
Christ
.
Let
them
be
what
they
will
in
all
considerations
and
respects
besides
,
it
matters
not
in
this
,
of
what
Nation
,
Condition
,
Station
,
Disposition
or
Conversation
for
the
present
,
if
God
have
given
them
to
him
,
his
will
is
that
they
be
with
him
where
he
is
.
But
then
we
must
distinguish
as
we
have
done
before
of
the
Fathers
giving
to
the
Son
.
The
Father
gives
men
to
the
Son
either
for
outward
Ministration
,
or
inward
union
and
incorporation
;
Either
to
be
his
servants
,
or
to
be
his
members
.
In
the
first
sence
Judas
was
himself
given
to
the
Lord
Christ
,
to
be
his
Minister
and
his
Apostle
,
as
Christ
himself
acknowledges
,
ver.
12.
Those
whom
thou
gavest
me
I
kept
,
and
none
of
of
them
is
lost
but
the
Son
of
perdition
.
Now
they
who
in
this
sence
are
given
to
the
Lord
Christ
to
be
his
Ministers
and
Servants
only
,
not
his
members
,
are
not
the
men
for
whom
he
prayes
in
this
place
,
that
they
also
may
be
with
him
where
he
is
:
because
he
knows
they
are
appointed
for
another
place
.
Judas
was
so
bestowed
upon
him
,
and
yet
he
was
a
lost
Creature
.
The
Father
gave
him
to
the
Son
,
and
he
lost
him
(
as
you
may
see
in
the
forecited
Text
)
never
to
enjoy
him
more
.
But
now
there
are
another
sort
whom
God
the
Father
gives
to
Christ
for
inward
union
,
whom
he
bestows
upon
him
for
to
be
members
of
his
body
.
And
they
must
needs
be
with
him
,
who
are
in
him
:
And
therefore
out
of
question
these
are
they
for
whom
he
prayes
,
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
.
But
where
was
Christ
when
he
spake
these
words
?
Why
he
was
upon
the
earth
:
he
was
here
in
the
world
:
what
then
doth
he
desire
that
true
believers
might
be
with
him
here
?
Is
that
the
aim
of
his
petition
?
No
,
it
is
a
higher
thing
for
which
he
is
Suitor
here
,
their
being
with
him
in
a
higher
and
more
glorious
place
.
Only
you
must
conceive
him
here
to
speak
(
as
his
usual
manner
is
)
as
if
he
were
in
heaven
already
.
As
ver.
11.
of
this
Chapter
,
And
now
I
am
no
more
in
the
world
.
So
in
my
Text
,
Father
,
I
will
that
they
whom
thou
hast
given
me
be
with
me
where
I
am
:
That
is
,
in
heaven
where
I
am
to
be
,
and
whither
I
am
now
going
:
So
that
it
is
as
if
I
were
already
there
,
it
being
such
a
certain
near
approaching
instant
thing
:
and
in
that
place
I
would
have
all
those
to
be
,
whom
thou
hast
given
me
by
election
,
and
whom
in
thine
eternal
Counsell
and
Decree
thou
hast
appointed
to
be
members
of
my
body
.
Father
,
I
will
,
&c.
So
that
the
Point
to
be
observed
is
this
.
DOCTRINE
.
It
is
the
will
of
Jesus
Christ
that
all
that
are
his
own
by
the
donation
of
the
Father
,
shall
be
in
heaven
where
he
is
.
There
are
two
things
in
the
Doctrine
,
which
I
might
prove
clear
in
order
,
before
I
come
to
Application
.
First
,
that
there
are
some
certain
men
,
whom
God
the
Father
hath
made
over
to
the
Son
,
that
belong
to
Jesus
Christ
,
and
are
his
own
by
donation
from
the
Father
.
Secondly
,
that
it
is
the
will
of
Christ
,
that
they
who
are
so
his
own
,
shall
be
in
heaven
where
he
is
.
There
are
some
certain
men
who
belong
to
Jesus
Christ
,
who
are
his
own
by
donation
from
the
Father
.
And
he
gives
them
to
the
Son
,
by
his
Decree
from
everlasting
,
and
by
the
execution
of
the
same
Decree
in
time
.
This
I
do
but
mention
here
,
because
it
hath
been
largely
handled
on
ver.
12.
Now
for
the
second
branch
,
that
it
is
the
will
of
Christ
,
that
they
who
are
so
his
own
,
shall
be
in
heaven
,
where
himself
is
;
you
see
it
is
the
Suit
he
makes
to
God
the
Father
in
my
Text
,
Father
,
I
will
that
they
whom
thou
hast
given
me
be
with
me
where
I
am
,
that
is
,
in
heaven
where
I
am
to
be
.
In
heaven
where
I
am
already
in
my
Godhead
,
and
where
I
am
to
be
very
shortly
in
my
Manhood
;
there
I
will
have
them
to
be
also
.
And
for
this
end
our
Saviour
Christ
is
gone
to
heaven
,
even
to
make
heaven
ready
for
his
people
,
that
so
they
may
be
presently
admitted
when
they
come
.
He
yields
it
as
one
special
cause
of
his
departure
from
his
Apostles
and
Disciples
,
when
he
was
about
to
leave
them
;
saith
he
,
I
go
to
prepare
a
place
for
you
,
Joh.
4.2
.
When
he
entred
into
heaven
and
passed
in
,
to
the
immediate
presence
of
his
Father
,
he
took
possession
of
it
in
our
name
and
stead
,
and
left
it
open
after
him
to
all
his
members
.
He
hath
in
this
respect
prepared
it
for
them
,
that
he
hath
made
it
ready
to
receive
them
;
And
when
they
are
ready
too
,
he
will
come
and
receive
them
to
himself
,
that
where
he
is
,
there
may
they
be
also
,
as
it
is
added
,
Joh
14.3
.
And
upon
this
account
it
was
that
the
Apostle
Paul
desired
to
be
dissolved
,
because
he
was
assured
that
assoon
as
that
was
over
,
he
should
be
with
Christ
,
Phil.
1.23
.
and
so
he
teaches
us
expresly
in
another
place
,
that
all
that
sleep
in
Christ
Jesus
,
shall
be
for
ever
with
the
Lord
,
1
Thes.
4.17
.
By
which
it
is
apparent
,
that
it
is
the
will
of
Christ
,
that
all
that
are
his
own
by
the
donation
of
the
Father
,
shall
be
in
Heaven
where
himself
is
.
But
you
will
ask
me
,
Why
will
he
have
them
to
be
there
?
To
this
I
answer
,
that
a
man
would
think
it
necessary
by
reason
of
the
union
between
Christ
and
them
,
that
seeing
they
are
one
,
they
should
be
in
one
place
.
But
you
must
know
(
my
brethren
)
that
the
corporeal
and
local
presence
of
the
parties
contributes
nothing
to
the
union
that
is
made
between
Christ
and
his
members
,
which
is
a
spiritual
and
invisible
thing
,
and
which
no
neerness
in
regard
of
place
can
further
,
no
distance
in
regard
of
place
can
hinder
.
So
that
Christs
people
may
be
in
him
,
though
they
be
not
with
him
(
in
the
sence
wherein
I
speak
.
)
I
mean
not
with
him
in
the
same
place
.
Their
being
with
him
locally
in
heaven
,
is
no
way
necessary
to
their
union
with
him
:
Or
were
it
so
,
the
Saints
on
earth
were
in
a
very
ill
case
.
Well
then
,
this
cannot
be
the
reason
why
Christ
would
have
his
people
to
be
in
one
place
with
him
:
that
they
may
be
one
with
him
.
They
may
be
this
without
the
other
.
But
there
are
divers
other
weighty
reasons
of
the
Point
:
I
shall
name
a
few
of
them
.
Reason
1
Christ
would
have
his
people
be
in
heaven
where
himself
is
,
because
he
hath
a
dear
affection
to
them
,
his
heart
is
carried
out
exceedingly
in
love
to
them
.
And
more
particularly
and
distinctly
,
he
loves
them
with
a
love
of
benevolence
,
and
he
loves
them
with
a
love
of
complacency
.
1.
Christ
would
have
his
people
be
in
heaven
,
where
himself
is
,
because
he
loves
them
with
a
love
of
benevolence
:
With
such
a
love
as
makes
him
with
them
all
the
good
that
they
are
possibly
capable
of
.
Now
my
beloved
,
what
greater
good
can
be
wished
to
true
Believers
,
then
to
be
with
Christ
in
heaven
?
To
be
in
heaven
where
they
shall
be
absolutely
and
compleatly
holy
and
happy
,
where
they
shall
never
sin
,
and
where
they
shall
never
suffer
any
more
:
where
holiness
and
happiness
shall
be
both
perfect
:
where
there
is
fulness
of
joy
and
pleasure
for
evermore
:
and
to
be
with
Christ
there
,
of
whose
immediate
prefence
true
believers
are
inavoidably
debarred
as
long
as
they
remain
in
this
world
:
While
they
are
at
home
in
the
body
,
they
are
absent
from
the
Lord
,
as
2
Cor.
5.6
.
But
when
they
come
to
heaven
they
shall
be
with
him
,
they
shall
have
the
compleat
and
full
fruition
and
enjoyment
of
him
,
which
is
the
greatest
happiness
that
can
be
.
To
be
with
Christ
is
best
of
all
,
1
Phil.
23.
To
be
with
Saints
on
Earth
is
good
,
though
they
be
imperfect
here
,
and
though
by
reason
of
their
imperfections
they
be
the
less
delightfull
,
and
the
less
beneficial
to
us
:
To
be
with
Saints
in
heaven
is
better
,
because
they
are
perfect
there
:
There
are
the
spirits
of
just
men
made
perfect
:
But
to
be
with
Christ
there
,
is
best
of
all
.
This
is
so
good
that
there
is
nothing
better
;
there
is
no
higher
happiness
attainable
by
any
creature
.
And
therefore
Christ
would
have
his
people
to
enjoy
it
,
to
be
in
heaven
where
himself
is
,
because
he
loves
them
with
a
love
of
benevolence
.
2.
Jesus
Christ
would
have
his
people
to
be
in
heaven
where
himself
is
,
because
he
loves
them
with
a
love
of
complacency
,
because
he
takes
delight
in
them
:
and
friends
that
delight
in
one
another
,
think
it
not
sufficient
to
be
present
each
with
other
by
the
presence
of
their
hearts
and
spirits
.
No
,
if
it
be
possible
,
they
will
be
present
each
with
other
in
their
bodies
too
:
as
you
may
see
in
Jonathan
and
David
,
what
shifts
they
made
to
come
together
.
So
Jesus
Christ
who
loves
his
people
out
of
measure
,
is
not
content
that
he
is
with
them
in
his
spirit
,
and
that
they
are
again
with
him
in
their
spirits
.
No
,
this
is
not
enough
,
but
he
must
have
their
bodies
with
him
too
,
he
must
enjoy
their
company
in
heaven
,
or
else
it
is
not
well
there
.
Christ
is
not
fully
satisfied
till
he
enjoy
the
sweet
Society
of
his
beloved
Saints
in
heaven
,
with
whom
he
hath
such
intimate
and
dear
acquaintance
,
while
they
are
here
upon
earth
.
And
hence
he
beggs
his
Father
for
them
to
bring
them
to
the
same
place
where
himself
is
,
as
if
he
could
not
live
in
heaven
without
them
,
Father
,
I
will
that
,
&c.
2.
There
is
a
second
reason
added
in
the
Text
,
which
I
shall
handle
Reason
2
only
under
that
consideration
,
Father
,
I
will
that
they
whom
thou
hast
given
me
be
with
me
where
I
am
.
And
why
so
?
might
the
Father
ask
him
,
Why
that
they
may
behold
my
glory
,
which
thou
hast
given
me
,
as
it
is
added
in
the
next
words
.
That
they
may
see
the
lustre
which
I
sparkle
with
.
The
glory
of
Christs
humane
nature
in
heaven
,
is
exceeding
great
.
The
Evangelist
who
saw
it
through
the
dimm
spectacles
of
humane
frailty
,
endeavours
as
he
can
to
set
it
forth
:
Saith
he
,
his
Countenance
was
as
the
Sun
that
shineth
in
his
strength
.
Apoc.
1.16
.
But
this
was
but
a
short
resemblance
:
Our
Saviour
Christ
who
knew
it
better
,
carries
it
a
little
higher
:
The
Son
of
man
saith
he
,
shall
come
in
the
glory
of
the
Father
,
Mat.
16.27
.
In
comparison
of
whose
incomparable
lustre
and
transcendent
brightness
the
Sun
it self
is
but
a
shaddow
:
Now
Christ
would
have
his
people
be
in
heaven
where
himself
is
,
that
they
may
see
this
glory
which
he
shines
withall
.
But
why
would
he
have
them
see
it
?
what
shall
they
gain
by
it
?
1.
While
they
see
it
,
they
cannot
but
exceedingly
rejoyce
in
it
.
It
cannot
but
transport
them
even
to
an
extasie
of
joy
,
to
see
him
whom
they
love
so
infinitely
,
sparkle
forth
with
such
dazling
raies
of
glory
.
Oh
will
the
poor
believer
say
,
This
is
my
head
,
my
husband
whom
my
soul
loveth
,
that
is
become
so
out
of
measure
glorious
.
There
was
a
time
when
he
was
black
,
and
when
there
was
no
form
nor
beauty
in
him
,
when
wretched
men
made
him
vile
and
ignominious
,
and
when
they
hid
their
faces
,
as
if
they
were
ashamed
of
him
:
But
now
he
shines
forth
as
the
Sun
that
hath
been
masked
with
a
gloomy
cloud
.
This
is
he
that
died
for
me
,
that
shed
his
blood
for
me
,
that
loved
me
and
gave
himself
for
me
.
Oh
how
my
heart
is
ravished
to
behold
his
glory
.
2.
While
they
behold
it
,
as
they
shall
rejoyce
in
it
,
so
they
shall
partake
of
it
.
And
that
especially
two
wayes
both
by
union
and
reflection
.
First
they
shall
partake
of
it
by
union
,
for
being
one
with
Jesus
Christ
,
they
cannot
choose
but
share
together
with
him
in
his
glory
.
And
as
the
glory
of
the
members
,
redoundeth
to
the
glory
of
the
head
,
in
which
respect
it
is
that
the
Apostle
saith
that
,
Christ
shall
be
admired
in
all
them
that
believe
:
So
on
the
other
side
the
glory
of
the
head
,
redoundeth
much
more
to
the
glory
of
the
members
.
Secondly
,
And
as
they
shall
partake
hereof
by
union
,
so
also
by
reflection
,
when
they
see
Christ
:
while
they
behold
the
glory
of
the
Lord
they
shall
be
transformed
into
the
same
image
from
glory
to
glory
.
Their
vile
bodies
shall
be
conformed
to
his
glorious
body
,
Phil.
3.21
.
And
while
they
see
him
as
he
is
,
they
shall
be
like
him
,
as
the
Apostle
John
insinuates
,
1
Epist.
3.2
.
They
shall
bear
the
very
image
of
the
heavenly
Adam
,
1
Cor.
15.48
.
And
as
the
face
of
Moses
shined
when
he
had
been
with
God
upon
the
Mount
,
so
when
we
come
to
be
with
Christ
in
heaven
,
and
to
behold
his
glory
there
,
we
shall
reflect
it
back
again
,
and
so
shall
shine
together
with
him
in
the
same
glory
.
And
this
is
another
reason
why
Christ
will
have
his
people
to
be
with
him
,
that
they
may
see
his
glory
,
and
seeing
,
may
partake
of
it
,
both
by
union
and
reflection
.
Use
;
Now
to
descend
to
application
:
Is
it
the
will
of
Christ
,
&c.
Here
then
you
see
the
singular
and
extraordinary
happiness
of
Christs
people
.
If
they
were
alwayes
to
remain
,
to
set
up
their
perpetual
abode
in
this
world
,
it
would
be
very
sad
with
them
:
It
is
a
vale
of
tears
,
a
most
uncomfortable
place
,
especially
to
Christs
people
in
which
they
are
not
like
to
have
a
quiet
hour
almost
as
long
as
they
remain
in
it
.
But
now
the
comfort
is
,
that
it
is
the
will
of
Christ
that
they
that
are
bestowed
upon
him
by
his
Father
,
shall
not
alwayes
stay
here
,
that
he
will
have
them
come
to
heaven
where
himself
is
:
That
he
will
not
alwayes
leave
them
in
this
vale
of
tears
,
but
he
will
one
day
bring
them
to
a
place
of
joy
,
there
to
enjoy
himself
for
ever
:
to
keep
no
longer
at
a
distance
from
him
,
but
to
be
with
him
where
he
is
.
To
be
with
Christ
in
any
place
must
needs
be
sweet
.
It
was
a
high
expression
of
an
holy
man
,
that
he
had
rather
be
in
hell
with
Christ
,
(
if
it
were
possible
)
then
anywhere
besides
without
him
.
But
to
be
in
heaven
with
Christ
,
this
is
excellent
indeed
:
To
be
in
such
a
glorious
place
as
heaven
is
,
the
blessedness
of
which
no
tongue
of
men
or
Angels
is
sufficient
to
express
,
and
to
be
with
Christ
there
:
To
behold
his
glory
there
,
and
to
partake
with
him
of
the
same
glory
:
This
is
such
happiness
as
neither
eye
hath
seen
,
nor
ear
hath
heard
,
nor
can
it
enter
into
the
heart
of
man
to
conceive
.
But
who
shall
partake
of
it
?
who
shall
be
raised
to
this
high
felicity
?
why
they
that
are
Christs
own
people
,
as
you
have
it
in
the
point
.
It
is
the
will
of
Christ
that
all
that
are
his
own
,
shall
be
in
heaven
where
himself
is
:
So
that
if
you
be
Christs
people
,
if
God
have
given
you
to
Christ
,
and
put
you
into
him
as
members
of
his
body
,
you
are
the
men
that
shall
be
with
him
where
he
is
.
When
other
men
are
cast
out
,
when
they
are
punished
with
eternal
perdition
from
the
presence
of
the
Lord
and
from
the
glory
of
his
power
,
you
shall
be
admitted
into
nearest
fellowship
with
Jesus
Christ
;
when
he
saith
to
other
men
,
Avaunt
,
be
gone
,
in
the
sad
day
of
separation
,
Depart
ye
cursed
into
everlasting
fire
,
there
to
enjoy
no
better
company
then
the
Devil
and
his
Angels
,
he
will
say
to
you
Draw
neer
,
come
,
you
are
company
for
me
,
you
must
dwell
with
me
for
ever
.
Come
ye
blessed
of
my
Father
,
sit
down
with
me
in
my
Kingdom
.
Ah
,
my
beloved
,
this
is
a
sweet
and
comfortable
thing
indeed
.
And
thus
far
of
the
matter
of
our
Saviours
prayer
,
or
the
thing
which
he
desires
in
the
behalf
of
true
believers
,
that
they
may
be
with
him
where
he
is
.
Together
with
the
reason
of
it
why
he
would
have
them
to
be
with
him
,
that
they
may
behold
his
glory
:
which
we
have
handled
also
with
relation
to
the
point
.
In
the
remainder
of
the
verse
you
have
a
reason
of
a
reason
.
Our
Saviour
having
spoken
of
the
glory
bestowed
upon
him
by
his
Father
,
which
he
would
have
believers
to
behold
:
it
might
be
questioned
how
he
came
by
this
glory
,
or
what
induced
the
Father
to
bestow
it
on
the
Son
.
Why
saith
our
Saviour
,
he
gave
it
me
because
he
loved
me
from
Eternity
.
Father
,
I
will
that
they
,
&c.
that
they
may
behold
the
glory
which
thou
hast
given
me
;
For
thou
hast
loved
me
;
mark
it
,
thou
hast
loved
me
,
and
therefore
thou
hast
given
me
this
glory
;
That
they
may
behold
my
glory
which
thou
hast
given
me
,
for
thou
lovedst
me
before
the
foundation
of
the
world
.
There
is
no
difficulty
in
the
words
,
unless
it
be
in
that
expression
,
before
the
foundation
of
the
world
;
a
phrase
of
speech
very
usual
in
the
Scripture
,
and
applyed
to
many
things
,
as
I
might
give
you
instances
enough
:
But
it
will
be
sufficient
to
observe
,
that
it
denotes
Eternity
wheresoever
it
is
used
.
And
that
before
,
or
from
the
foundation
of
the
world
,
(
for
we
meet
with
both
expressions
)
is
as
much
in
Scripture
language
as
to
say
from
everlasting
:
For
whatsoever
was
before
the
world
was
made
,
my
brethren
,
was
eternal
;
so
that
when
our
Saviour
saith
to
God
the
Father
,
Thou
hast
loved
me
before
the
foundation
of
the
world
,
It
is
as
much
as
if
he
should
have
said
,
Thou
hast
loved
me
from
Eternity
,
from
Everlasting
:
And
so
accordingly
the
point
shall
be
,
DOCTRINE
.
That
God
the
Father
hath
dearly
loved
Jesus
Christ
from
all
Eternity
.
There
are
two
things
in
the
point
which
I
shall
orderly
pursue
.
First
God
the
Father
hath
dearly
loved
Jesus
Christ
.
Secondly
,
he
hath
done
so
from
all
Eternity
,
Before
the
foundation
of
the
world
was
laid
.
As
for
the
first
of
these
,
That
God
the
Father
loveth
Jesus
Christ
,
you
see
it
is
the
clear
express
assertion
of
our
Saviour
in
my
Text.
And
therefore
if
you
mark
him
,
you
shall
find
that
he
is
often
speaking
of
his
Fathers
love
to
him
,
as
Joh.
15.9
.
and
in
the
23.
verse
of
this
Chapter
.
And
on
the
other
side
,
the
Father
he
professes
his
transcendent
love
to
Christ
,
and
that
out
of
heaven
it self
,
Mat.
3.17
.
This
is
my
beloved
Son
.
I
have
some
other
children
that
I
love
well
,
but
this
is
my
beloved
Son
above
the
rest
,
take
notice
of
him
,
this
is
he
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
.
I
shall
not
stand
to
prove
so
clear
a
truth
,
That
God
the
Father
dearly
loveth
Jesus
Christ
.
But
you
will
ask
me
,
Why
doth
God
the
Father
love
him
?
Truly
,
my
Brethren
,
there
is
cause
enough
why
he
should
love
him
,
Reason
.
and
love
him
out
of
all
measure
.
There
are
two
things
,
my
Brethren
,
that
qualifie
an
object
,
and
that
make
it
meet
for
love
;
Proportion
,
and
Propriety
;
and
both
of
these
must
meet
together
.
Now
both
of
these
concurre
in
Christ
,
so
that
he
is
compleatly
fitted
for
his
Fathers
love
.
For
,
There
is
Proportion
,
He
is
very
like
the
Father
,
and
that
both
as
God
and
Man
.
1.
As
God
,
he
is
extreamly
like
the
Father
,
he
is
the
very
picture
of
him
as
we
use
to
say
;
The
express
Image
of
his
Fathers
Person
;
not
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
1.3
.
Indeed
he
representeth
and
resembleth
him
in
every
thing
.
The
Father
is
Almighty
,
so
is
he
;
the
Father
is
Eternal
,
so
is
he
;
the
Father
is
Immutable
and
Omnipresent
,
&c.
so
is
he
;
He
is
his
express
Image
.
Nay
shall
I
go
a
little
further
?
The
Father
as
a
Person
distinguished
from
the
Son
,
hath
nothing
proper
and
peculiar
to
himself
,
but
is
in
some
respect
expressed
and
declared
in
the
Son
.
His
act
of
generation
or
begetting
,
is
shewed
forth
in
the
begotten
:
so
that
unless
he
were
the
Father
,
it
is
impossible
he
should
be
nearer
to
the
Father
,
or
better
like
the
Father
then
he
is
.
And
if
he
were
the
Father
,
he
could
not
be
the
Fathers
Image
,
he
could
not
be
like
the
Father
;
for
Nullum
simile
est
idem
.
Thus
Christ
as
God
you
see
my
Brethren
,
is
the
most
absolute
and
perfect
Character
of
God
the
Father
,
like
him
in
every
thing
in
all
respects
,
as
one
face
answereth
another
in
a
glass
:
Having
no
other
inward
difference
between
them
save
only
this
,
that
by
their
relative
properties
,
they
are
distinguished
the
one
from
the
other
.
2.
As
man
our
Saviour
is
extreamly
like
the
Father
too
;
He
is
the
Image
of
the
invisible
God
,
Col.
1.15
.
As
he
hath
assumed
our
flesh
,
he
is
the
very
Image
of
the
Father
.
And
therefore
the
Apostle
saith
not
simply
,
who
is
the
Image
of
God
,
but
of
the
invisible
God
:
In
which
there
is
a
close
Antithesis
,
q.
d.
Having
assumed
our
Nature
,
he
is
now
become
the
visible
Image
of
the
invisible
God
;
That
God
who
is
invisible
,
is
made
visible
in
him
.
And
this
is
that
which
is
suggested
in
that
speech
of
John
the
Baptist
,
Joh.
1.18
.
No
man
hath
seen
God
at
any
time
;
conceive
it
with
the
outward
eye
;
The
Son
of
man
who
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
.
He
hath
discovered
him
in
some
respect
to
that
eye
,
because
he
is
so
very
like
him
.
So
that
if
you
see
the
Son
,
you
shall
see
the
Father
in
him
;
the
resemblance
is
so
great
,
that
in
seeing
one
of
them
,
you
see
the
other
.
And
hence
saith
Christ
to
Philip
once
,
Joh.
14.9
.
He
that
hath
seen
me
,
hath
seen
the
Father
also
.
So
that
our
Saviour
both
as
God
and
Man
,
is
like
the
Father
,
and
so
in
that
respect
is
fitted
for
his
Fathers
love
.
And
as
there
is
Proportion
,
so
Propriety
;
as
he
is
like
the
Father
,
so
he
is
the
Fathers
own
,
and
therefore
meet
to
be
beloved
of
him
.
Indeed
there
is
an
interest
on
both
hands
.
God
is
Christs
God
;
God
even
thy
God
hath
anointed
thee
,
saith
David
,
Psal
45.7
.
And
Christ
is
Gods
Christ
,
Psal.
2.2
.
The
Kings
of
the
earth
set
themselves
,
and
the
Rulers
take
counsel
together
against
the
Lord
,
and
against
his
Christ
.
Indeed
he
is
the
Fathers
Chosen
,
the
Fathers
servant
,
the
Fathers
Son
;
He
is
his
Son
as
God
by
eternal
generation
,
as
man
by
union
:
He
is
his
in
all
capacities
,
and
under
all
considerations
;
take
him
which
way
you
will
,
he
is
the
Fathers
:
So
that
no
marvail
though
the
Father
love
him
,
and
love
him
dearly
too
.
We
that
are
men
are
wont
to
love
our
own
,
yea
many
times
we
dote
upon
them
,
though
they
have
little
lovely
in
them
.
But
Christ
who
is
his
Fathers
own
,
is
altogether
lovely
,
so
that
he
hath
cause
to
love
him
.
And
this
for
clearing
of
the
first
branch
,
that
God
the
Father
loveth
Jesus
Christ
.
Now
for
the
second
branch
,
that
he
hath
loved
him
from
everlasting
,
This
is
expresly
taught
us
also
in
the
Text
;
Thou
hast
loved
me
,
saith
Christ
,
before
the
foundation
of
the
world
,
that
is
,
before
time
was
.
As
the
time
will
never
be
when
God
will
not
love
Christ
;
So
the
time
never
was
when
God
did
not
love
Christ
:
That
place
is
notable
to
this
purpose
,
Prov.
8.22
.
The
Lord
possessed
me
in
the
beginning
,
&c.
I
was
set
up
from
everlasting
,
&c.
I
was
as
one
brought
up
with
him
,
and
I
was
dayly
his
delight
.
Observe
it
well
,
I
was
dayly
his
delight
.
I
,
you
will
answer
,
he
was
so
as
God
;
But
how
was
he
so
as
man
?
Object
.
How
could
the
Father
love
the
Son
as
Man
from
everlasting
,
since
he
was
not
from
everlasting
?
God
is
one
pure
act
,
Answ.
he
doth
not
that
in
time
(
as
to
internal
immanent
acts
)
which
he
did
not
from
everlasting
.
Though
things
are
past
,
present
,
and
to
come
with
us
,
yet
they
are
not
so
with
God
.
All
things
are
present
with
him
,
at
the
same
time
;
as
Jesus
Christ
,
in
reference
to
God
and
his
decree
,
was
slain
,
so
he
was
incarnate
too
,
before
the
foundation
of
the
world
;
and
so
he
was
beloved
as
man
,
and
as
incarnate
before
the
foundation
of
the
world
:
and
under
this
consideration
he
speaks
,
especially
to
his
Father
in
my
Text
;
Thou
hast
loved
me
,
saith
he
,
viz.
as
Man
and
Mediator
before
the
foundation
of
the
world
.
Now
is
it
so
,
That
God
the
Father
dearly
loveth
Jesus
Christ
?
Use
.
then
surely
it
is
ill
with
them
that
hate
him
,
and
it
is
well
with
them
that
love
him
.
If
God
love
Jesus
Christ
so
dearly
,
certainly
he
hates
them
that
hate
Christ
,
and
he
loves
them
that
love
Christ
.
1.
If
God
love
Jesus
Christ
so
dearly
,
he
hates
them
that
hate
Christ
:
and
he
will
surely
be
avenged
on
them
to
the
very
utmost
.
The
love
he
bears
to
Jesus
Christ
,
will
stir
him
up
to
execute
his
fiercest
wrath
,
and
to
take
most
severe
revenge
upon
them
.
Believe
it
,
brethren
,
God
will
not
spare
them
in
the
day
of
vengeance
,
he
will
shew
no
bowels
of
compassion
to
them
who
hate
his
dear
Son
Christ
,
to
whom
he
bears
such
infinite
affection
.
The
more
he
loves
Christ
,
the
more
he
will
hate
them
that
hate
him
,
and
the
more
sharply
will
he
deal
with
them
.
But
you
ask
me
,
Are
there
any
such
that
hate
Christ
?
and
if
there
be
,
Quest.
which
way
may
they
be
discovered
?
Some
there
are
that
hate
Christ
,
Answ.
and
that
not
in
Hell
only
(
the
Devil
and
the
damned
ghosts
there
)
but
on
earth
among
men
;
yea
,
in
the
very
bosom
of
the
Church
it self
.
He
is
not
hated
only
of
a
company
of
men
that
are
but
forraigners
and
strangers
to
him
,
as
the
Heathen
are
,
(
for
that
is
no
such
admirable
thing
,
that
they
that
know
him
not
should
hate
him
)
but
of
his
Citizens
who
are
acquainted
with
him
,
and
who
are
under
his
immediate
Rule
and
Jurisdiction
,
Luk.
19.14
.
He
is
refused
,
not
of
the
Heathen
people
only
,
but
of
divers
in
the
Church
,
and
some
of
them
of
greatest
note
,
authority
and
learning
there
,
to
wit
,
the
builders
of
the
Church
.
He
is
the
stone
which
they
that
would
be
counted
Workmen
,
Master-workmen
,
stumble
at
and
set
aside
,
Psal.
118.22
.
There
be
that
live
in
opposition
and
hostility
against
him
,
even
where
his
Kingdom
is
set
up
;
he
ruleth
in
the
midst
of
his
enemies
,
as
his
Father
speaks
of
him
,
Psal.
110.2
.
Where
our
Saviour
hath
a
Church
,
there
the
Devil
hath
a
Chappel
,
yea
it
may
be
a
Cathedral
.
I
know
thy
works
,
and
where
thou
dwellest
,
saith
our
Saviour
to
the
Church
of
Pergamus
,
even
where
Satans
seat
is
,
Apoc.
2.13
.
Observe
it
well
,
where
Satans
seat
is
:
that
is
,
where
he
is
Bishop
,
where
he
keeps
his
residence
,
where
his
Episcopal
Cathedral
and
his
chair
is
.
Christ
can
never
want
his
enemies
where
Satan
hath
such
interest
,
and
such
authority
as
this
is
.
Indeed
the
greatest
Enemie
that
Christ
hath
in
the
world
(
conceit
it
among
mortal
men
)
is
in
the
Church
,
and
that
is
Antichrist
,
a
Bishop
too
,
who
hath
his
name
from
being
opposite
to
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
who
should
say
against
Christ
.
He
sitteth
in
the
Temple
,
in
the
Church
,
as
the
Apostle
Paul
speak
,
2
Thess.
2.4
.
There
were
false
brethren
in
the
Church
of
the
Philippians
,
who
notwithstanding
all
their
glorious
protestations
,
were
enemies
to
Christ
,
as
the
Apostle
tells
them
plainly
,
Phil.
3.18
.
and
he
tells
it
them
with
tears
,
he
was
so
much
affected
with
it
.
And
surely
there
are
many
everywhere
,
and
in
every
Congregation
,
who
pretend
much
worship
and
submission
,
and
Ceremony
,
and
respect
to
Christ
:
And
yet
such
is
the
damnable
hypocrisie
and
falseness
of
the
hearts
of
men
,
they
swell
with
inward
ranck
or
,
rage
,
and
hate
against
him
.
It
is
not
every
one
that
calls
him
Rabbi
Master
,
as
the
false
Herodians
did
,
that
kisses
him
,
and
bows
before
him
,
and
salutes
him
with
Hayl
Master
,
as
deceitful
Judas
did
,
that
is
indeed
a
friend
to
Christ
:
No
,
men
may
make
a
flourish
,
and
profess
they
love
the
Lord
,
and
say
that
he
is
infinitely
dear
unto
them
,
and
yet
may
be
as
real
enemies
to
him
,
and
to
his
Kingdom
,
as
Judas
that
betrayed
him
,
the
Judge
and
Officers
and
people
that
condemned
,
and
scourged
,
and
crucified
the
Lord
of
glory
.
And
now
my
brethren
,
Will
you
say
to
me
as
the
Disciples
to
our
Saviour
,
when
he
told
them
,
that
one
of
them
should
betray
him
?
Will
you
ask
me
man
by
man
,
Is
it
I
?
and
is
it
I
?
No
,
I
expect
to
hear
you
say
,
It
is
not
I.
What
,
I
an
enemy
to
Christ
?
I
defie
it
;
and
they
that
are
his
greatest
enemies
will
be
as
bold
and
resolute
in
the
denyal
as
any
other
.
And
therefore
as
our
Saviour
gave
a
sign
to
the
Disciples
,
by
which
the
Traytor
might
be
known
;
so
I
will
give
you
certain
signs
out
of
Scripture
,
by
which
the
enemies
of
Christ
may
be
discovered
.
First
they
that
are
willing
to
submit
to
sin
,
and
are
unwilling
to
submit
to
Christ
,
they
are
enemies
to
Christ
.
I
will
a
little
stand
on
either
branch
of
this
mark
.
They
that
are
willing
to
submit
to
sin
,
they
are
enemies
to
Christ
:
'T
is
true
indeed
men
may
be
taken
captive
by
it
,
as
Saint
Paul
was
,
they
may
be
forc't
to
obey
it
in
some
certain
acts
,
notwithstanding
all
their
striving
,
by
the
power
of
a
temptation
which
they
are
no
way
able
to
resist
,
and
yet
may
be
the
friends
of
Christ
;
they
may
unfaignedly
and
dearly
love
the
Lord
Jesus
.
But
if
they
render
up
themselves
to
any
lust
,
if
they
make
a
Covenant
with
it
,
as
being
willing
and
resolved
to
obey
it
;
if
not
content
that
they
are
sold
by
Adam
,
they
sell
themselves
to
sin
,
as
Ahab
did
,
they
are
enemies
to
Christ
:
No
man
can
serve
two
Masters
,
that
are
contrary
,
as
God
and
Mammon
,
Christ
and
sin
;
for
saith
our
Saviour
,
He
will
love
the
one
,
and
hate
the
other
,
Mat.
6.24
.
So
then
if
you
be
servants
voluntarily
engaged
to
any
sin
,
as
being
willing
to
obey
it
in
the
lusts
thereof
.
Whether
it
be
drunkenness
,
or
swearing
,
or
uncleanness
,
or
the
like
;
If
you
resolve
it
is
a
sweet
,
it
is
a
profitable
sin
,
I
will
not
strive
nor
pray
against
it
,
because
I
mean
not
to
forsake
it
,
you
do
indeed
hate
Christ
.
It
may
be
you
do
think
that
you
may
serve
a
lust
,
and
love
the
Lord
Christ
too
:
But
you
deceive
your
own
souls
;
for
the
Truth
of
God
hath
said
it
,
that
he
that
loves
the
one
,
will
hate
the
other
:
As
they
that
serve
Christ
,
hate
sin
;
so
they
that
serve
sin
,
hate
Christ
.
And
for
the
second
branch
of
this
mark
,
as
they
that
willingly
obey
sin
,
so
they
that
are
unwilling
to
obey
Christ
,
they
are
enemies
to
Christ
.
You
are
my
friends
,
saith
Christ
to
his
Disciples
,
if
you
do
whatsoever
I
command
you
,
Joh.
15.14
.
otherwise
you
are
not
.
And
hence
he
styleth
those
his
enemies
,
who
will
not
have
him
rule
over
them
,
Luk.
19.27
.
Observe
it
well
,
he
saith
not
simply
,
Those
that
will
not
have
me
raign
;
but
those
mine
enemies
that
will
not
have
me
raign
over
them
,
bring
them
forth
and
slay
them
before
me
.
If
then
you
will
not
stoop
to
Christ
,
and
to
the
Scepter
of
his
Kingdom
;
if
you
will
not
have
him
rule
you
,
if
you
will
not
do
the
things
that
he
commands
you
,
but
are
resolved
to
walk
according
to
your
own
humors
,
and
though
you
are
informed
what
is
good
,
and
what
the
Lord
requireth
of
you
,
yet
you
hate
to
be
reformed
,
and
pluck
away
the
shoulder
,
as
the
Prophet
speaks
,
and
say
with
those
rebellious
wretches
,
Psal.
2.3
.
Let
us
break
his
bonds
asunder
,
and
cast
away
his
cords
from
us
,
that
we
may
walk
at
liberty
,
and
that
there
may
be
no
restraint
from
any
thing
that
seemeth
good
in
our
own
eyes
:
be
not
deceived
,
for
you
are
Adversaries
of
the
Lord
Christ
.
2.
They
are
enemies
to
Christ
,
that
love
that
which
Christ
hates
,
and
hate
that
which
Christ
loves
.
It
is
the
property
of
near
and
bosome
friends
,
to
will
and
nill
,
to
love
and
hate
the
same
things
;
and
enemies
are
just
upon
the
other
hand
:
and
so
it
is
in
this
case
.
They
that
are
in
love
with
sin
,
(
which
is
the
thing
,
the
only
thing
which
Christ
hates
)
are
surely
out
of
love
with
Christ
.
They
that
love
the
Lord
,
hate
evil
,
Psal.
97.10
.
and
I
may
say
as
well
,
They
that
love
evil
,
hate
the
Lord
.
It
's
true
,
that
such
as
love
him
,
may
commit
it
,
but
yet
they
have
a
strange
antipathy
against
it
,
they
hate
it
with
a
perfect
hatred
,
and
every
false
way
they
utterly
abhor
.
And
hence
it
is
that
they
endeavour
to
destroy
it
,
to
crucifie
it
every
day
,
to
put
it
to
the
cruellest
and
basest
death
,
and
if
they
had
it
in
their
power
,
they
would
shew
it
no
mercy
.
You
would
not
use
a
Turk
,
a
Toad
,
as
such
a
man
would
use
sin
.
But
when
a
man
shall
cocker
it
,
and
stroke
it
,
and
delight
in
it
,
when
he
shall
not
endure
to
have
it
striken
with
the
hammer
,
or
wounded
with
the
Sword
of
Gods
Word
,
but
shall
be
ready
to
do
violence
to
any
man
that
offers
it
a
blow
,
or
gives
it
but
an
ill
word
,
the
heart
of
such
a
person
is
not
right
towards
Christ
.
And
even
as
they
are
enemies
to
Christ
,
who
love
that
which
Christ
hates
,
so
also
they
who
hate
that
which
Christ
loves
,
and
that
is
holiness
and
grace
,
which
he
cannot
choose
but
love
,
because
it
is
a
beam
of
his
own
light
,
a
gift
of
his
own
spirit
,
a
stamp
of
his
own
Image
,
a
part
of
his
own
fulness
,
for
of
his
fulness
have
we
all
received
,
and
grace
for
grace
.
But
you
will
say
,
Who
hates
this
?
I
answer
they
that
persecute
and
scorn
and
vex
their
brethren
for
their
strictness
and
preciseness
,
because
they
follow
that
which
good
is
,
because
they
fear
an
oath
,
because
they
run
not
out
with
them
to
the
same
excess
of
riot
,
they
are
the
men
that
hate
grace
.
For
it
is
holiness
and
grace
you
see
that
is
the
proper
object
,
and
indeed
the
formal
reason
of
their
hatred
.
And
they
that
hate
their
brethren
for
their
holiness
and
grace
,
which
they
have
received
from
Christ
,
by
which
they
are
conformable
and
like
to
Christ
,
would
hate
him
so
much
more
then
them
,
if
he
should
come
and
live
among
them
,
by
how
much
he
is
holier
then
they
are
.
And
therefore
let
not
such
as
say
they
could
affect
and
like
of
such
a
person
well
enough
,
but
that
he
is
so
pure
and
so
precise
,
he
will
not
do
as
they
do
,
pretend
any
love
to
Christ
.
For
certainly
the
same
affections
of
spite
and
malice
and
reproach
which
they
discover
against
such
men
,
they
would
with
so
much
greater
bitterness
express
against
the
Lord
Christ
,
if
he
were
conversant
upon
the
earth
,
by
how
much
he
exceedeth
and
transcendeth
them
in
holiness
and
grace
.
3.
They
that
are
friends
to
the
enemies
of
Christ
,
and
enemies
to
the
friends
of
Christ
,
are
enemies
to
Christ
himself
.
Be
they
who
they
will
that
close
with
those
that
live
in
enmity
against
Christ
,
and
help
them
in
their
opposition
to
his
truth
and
to
his
cause
,
and
to
his
glory
,
they
can
never
love
Christ
.
No
,
if
they
did
,
they
could
never
side
with
those
that
are
professed
adversaries
to
the
Lord
Jesus
,
and
who
endeavour
to
subvert
and
overthrow
his
worship
and
religion
,
and
destroy
his
people
.
And
certainly
Christ
cannot
choose
but
take
them
for
his
enemies
,
and
use
them
like
his
enemies
,
while
they
incorporate
themselves
with
those
that
live
in
open
opposition
and
hostility
against
him
.
And
as
the
friends
unto
the
enemies
of
Christ
,
even
so
the
enemies
unto
the
friends
of
Christ
,
are
enemies
to
Christ
himself
.
They
that
are
adversaries
to
the
Saints
,
who
are
as
it
is
said
of
Abraham
,
the
friends
of
God
,
the
friends
of
Christ
,
must
needs
be
adversaries
to
the
Lord
Jesus
.
There
is
a
Covenant
and
a
League
of
love
between
the
Lord
and
them
,
and
the
league
is
not
defensive
only
,
but
offensive
too
;
he
that
toucheth
them
,
saith
Christ
,
toucheth
the
Apple
of
mine
eye
;
touch
them
,
&
touch
me
,
Zac.
2.8
.
Nay
,
they
are
not
alone
in
Covenant
with
him
,
but
more
then
so
my
brethren
,
they
are
one
with
him
.
And
therefore
they
are
called
Christ
,
1
Cor.
12.12
.
For
as
the
body
is
one
,
and
hath
many
members
,
and
all
the
members
are
but
one
body
,
so
also
is
Christ
:
conceive
it
Christ
in
aggregate
,
comprizing
all
the
Church
with
him
;
for
,
caput
&
corpus
unus
est
Christus
(
as
Austin
speaks
)
the
head
and
the
body
is
but
one
Christ
:
and
that
which
is
the
name
of
Christ
,
Jer.
23.6
.
This
is
his
name
by
which
he
shall
be
called
,
The
Lord
our
Righteousness
,
is
the
Churchss
name
too
,
Jer.
33.16
.
This
is
the
name
wherewith
she
shall
be
called
,
The
Lord
our
Righteousness
.
Indeed
his
people
are
the
members
of
his
body
,
and
he
can
never
be
a
friend
unto
the
head
,
who
is
an
adversary
to
the
members
.
Now
if
on
triall
by
the
former
evidences
,
you
find
that
you
hate
Christ
,
believe
it
God
hates
you
.
The
dearer
his
affection
to
his
Son
Christ
is
,
the
greater
is
his
hatred
of
the
enemies
of
Christ
.
The
union
is
so
neer
,
and
the
love
so
infinite
between
the
Father
and
the
Son
,
that
God
may
truly
say
to
Jesus
Christ
,
Do
not
I
hate
them
that
hate
thee
?
I
hate
them
with
a
perfect
hatred
,
as
though
they
were
mine
enemies
:
And
I
will
surely
take
a
course
with
them
,
I
will
bring
them
low
enough
.
Sit
thou
at
my
right
hand
,
there
sit
thou
still
unmoved
and
undisturbed
,
till
I
have
made
thine
enemies
thy
footstool
.
JOHN
17.24
.
For
thou
lovedst
me
before
the
foundation
of
the
world
.
IS
it
so
that
God
the
Father
dearly
loveth
Jesus
Christ
?
hence
then
it
Vse
2
follows
,
that
as
he
hates
them
that
hate
Christ
,
so
on
the
other
side
he
loveth
them
that
love
Christ
.
The
dear
affection
that
he
bears
to
Christ
draws
out
his
very
heart
to
all
those
that
love
Christ
.
And
this
is
that
which
Jesus
Christ
himself
teacheth
,
John
14.21
.
He
that
loveth
me
,
saith
Christ
,
shall
be
loved
of
my
Father
.
Let
him
be
what
he
will
,
of
what
condition
or
estate
he
will
,
never
so
poor
and
mean
and
despicable
in
the
world
,
if
he
do
really
and
truly
love
me
,
my
Father
loves
that
man
,
and
loves
him
dearly
for
my
sake
.
Nay
saith
the
Father
,
this
man
is
my
Sons
friend
,
he
bears
a
very
great
affection
to
my
Son
Christ
,
and
therefore
I
must
needs
esteem
and
love
him
for
my
Sons
sake
.
I
have
alwayes
loved
my
Son
,
even
from
all
eternity
,
and
that
out
of
all
measure
;
and
upon
this
account
my
love
and
my
affection
overflows
to
all
those
that
love
him
.
Oh
how
should
this
prevail
with
every
one
of
us
to
love
Christ
,
and
love
him
dearly
,
since
God
the
Father
will
requite
us
to
the
utmost
for
all
the
love
we
shew
to
him
;
all
the
love
that
we
lay
out
on
Jesus
Christ
,
he
will
pay
us
back
again
,
and
pay
us
in
the
same
coin
.
We
may
depend
upon
it
,
that
we
shall
have
love
for
love
.
If
we
love
Christ
,
the
Father
he
will
love
us
.
And
is
the
Fathers
love
worth
nothing
?
Ah
,
my
beloved
,
it
bringeth
with
it
all
the
happiness
and
mercy
that
a
poor
soul
is
capable
of
:
And
therefore
I
beseech
you
let
us
love
Christ
:
let
Christ
have
our
love
,
that
we
may
have
the
Fathers
love
.
And
here
to
warm
your
hearts
a
little
,
and
to
draw
them
out
to
Christ
,
take
notice
of
these
few
things
.
1.
View
him
in
himself
,
behold
him
in
the
choiceness
and
excellency
of
his
own
beauty
;
There
is
no
spot
,
nor
imperfection
in
him
,
in
the
very
least
degree
;
He
is
fairer
then
the
children
of
men
,
Psal.
45.2
.
then
any
of
them
all
,
let
them
be
what
they
will
:
for
they
have
blemishes
,
but
he
hath
none
.
All
the
perfections
in
the
world
do
meet
in
him
,
so
that
there
can
be
nothing
added
to
him
.
Indeed
(
my
brethren
)
he
is
altogether
lovely
.
All
others
have
their
imperfections
and
defects
,
something
there
is
unlovely
in
them
:
but
he
is
altogether
lovely
:
And
this
is
that
which
makes
the
Church
so
far
in
love
with
him
:
She
is
taken
with
his
beauty
,
and
the
delicious
savour
of
his
ointments
,
the
sweetness
of
the
graces
that
are
in
him
,
Cant.
1.3
.
How
is
she
ravisht
in
the
contemplation
of
him
?
Cant.
5.8
.
What
is
thy
beloved
more
then
another
beloved
?
say
the
daughters
to
her
there
;
What
is
he
more
?
saith
she
:
me
thinks
she
is
an
end
with
that
word
:
Why
have
you
no
eyes
to
see
?
He
is
transcendent
,
incomparable
,
and
so
describeth
him
from
top
to
toe
,
and
then
concludes
,
This
is
my
beloved
O
ye
daughters
,
look
upon
him
,
this
is
he
:
As
who
should
say
,
now
judge
you
whether
I
have
cause
to
love
him
,
yea
,
or
no.
And
therefore
I
am
not
ashamed
to
own
it
:
and
if
you
meet
with
my
beloved
,
you
may
tell
him
that
I
love
him
,
yea
that
I
am
sick
of
love
.
2.
Consider
in
the
next
place
what
he
is
to
you
,
what
interest
and
propriety
you
have
in
him
.
Why
,
my
beloved
,
he
is
yours
:
I
speak
this
to
believers
only
.
And
this
the
Church
and
Spouse
of
Christ
professeth
often
,
I
am
my
beloveds
,
and
my
beloved
is
mine
:
and
yields
this
as
the
reason
of
the
high
and
dear
affection
that
she
bears
him
.
A
woman
,
you
will
say
,
hath
cause
to
love
her
own
husband
.
Now
Jesus
Christ
is
the
husband
of
the
Church
,
she
is
his
wife
,
his
spouse
,
his
second
self
,
she
is
called
by
his
name
:
We
are
thine
(
say
the
people
of
the
Lord
)
the
heathen
are
not
so
,
nor
are
they
called
by
thy
name
.
So
that
the
Saints
in
this
respect
,
are
infinitely
more
obliged
to
love
him
,
then
these
that
are
without
the
pale
,
because
they
have
not
such
relation
to
him
.
3.
Let
the
exceeding
love
of
Christ
to
you
,
draw
out
your
love
to
him
again
.
Amor
(
they
say
)
is
C●s
amoris
.
And
so
let
his
love
be
a
whet
to
you
.
Consider
he
hath
loved
you
,
and
therefore
you
have
reason
to
love
him
again
.
This
reason
doth
not
hold
on
both
sides
:
we
cannot
say
that
we
have
loved
Christ
,
and
therefore
he
hath
cause
to
love
us
.
For
we
never
loved
him
till
he
loved
us
first
,
the
love
began
on
his
side
.
But
we
may
truly
say
,
that
Jesus
Christ
hath
loved
us
;
and
therefore
we
have
cause
to
love
him
.
For
he
prevented
us
with
mercy
,
and
with
loving
kindness
,
as
the
Prophet
speaks
;
and
this
should
win
our
hearts
to
him
.
We
love
him
(
saith
the
Apostle
in
the
name
of
all
the
faithfull
)
1
John
4.19
.
Why
so
?
what
is
the
cause
of
this
love
?
you
have
it
in
the
following
words
,
because
he
loved
us
first
.
Our
love
is
not
the
cause
of
his
,
but
his
love
is
the
cause
of
ours
.
4.
Survey
what
Christ
hath
done
for
you
,
and
see
if
it
deserve
not
at
the
least
a
return
of
love
from
you
.
He
hath
made
you
(
that
is
little
:
in
comparison
I
mean
)
all
things
were
created
by
him
,
Col.
1.16
.
but
more
then
this
,
he
hath
redeemed
you
from
sin
,
from
death
,
from
hell
it self
.
You
had
been
utterly
undone
,
and
lost
for
ever
,
had
it
not
been
for
Jesus
Christ
.
But
he
hath
saved
that
which
was
lost
.
He
hath
raised
you
from
nothing
to
a
Kingdom
,
from
poverty
to
matchless
riches
,
yea
from
death
to
life
it self
:
we
were
dead
,
but
are
alive
;
all
this
is
Christs
doing
.
We
use
to
love
them
who
have
saved
our
lives
:
and
surely
we
have
cause
to
love
Christ
▪
for
he
hath
saved
our
lives
,
and
that
not
from
a
temporal
but
from
eternal
death
:
Not
from
the
first
alone
,
but
from
the
second
death
,
where
the
worm
never
dies
,
and
the
fire
is
never
quenched
:
And
therefore
he
is
called
our
life
,
that
is
,
the
cause
and
fountain
of
it
,
Col.
3.4
.
When
Christ
who
is
our
life
shall
appear
.
So
that
we
may
truly
call
him
in
the
Prophets
words
,
the
God
of
our
life
;
And
therefore
we
have
cause
to
make
him
the
object
of
our
love
,
and
wholly
to
bestow
our
hearts
upon
him
;
to
love
him
,
by
whom
we
live
the
life
of
grace
,
and
look
to
live
the
life
of
glory
.
Is
it
so
that
God
the
Father
dearly
loveth
Jesus
Christ
?
The
more
Vse
3
it
is
to
be
admired
and
wondred
at
that
he
should
use
him
as
he
did
for
our
sakes
:
That
he
should
be
angry
with
him
,
that
he
should
hide
his
face
from
him
,
and
forsake
him
in
a
sence
:
that
he
should
load
him
with
such
a
burthen
of
his
wrath
,
as
made
him
weep
and
cry
,
and
sweat
and
faint
.
Ah
,
my
beloved
,
what
an
admirable
thing
is
this
?
who
can
reach
the
utmost
of
it
in
his
thoughts
?
had
he
not
cared
for
Jesus
Christ
,
had
he
born
no
affection
to
him
,
it
had
not
been
so
strange
,
that
God
the
Father
should
deal
with
him
in
this
manner
;
But
that
he
should
be
so
extreamly
harsh
to
him
in
whom
his
very
soul
delights
:
that
he
should
handle
him
so
roughly
whom
he
loves
so
dearly
,
whom
he
hath
ever
loved
from
all
eternity
,
this
is
an
admirable
thing
indeed
.
And
that
you
may
the
better
see
the
wonder
of
it
,
the
miracle
of
mercy
that
is
in
it
,
let
us
consider
a
little
more
particularly
and
distinctly
,
how
the
Father
used
him
,
and
for
whose
sake
he
used
him
so
,
who
was
so
infinitely
dear
,
&c.
1.
Consider
how
the
Father
used
him
,
who
is
so
infinitely
dear
to
him
:
he
gave
him
up
into
the
hands
of
sinfull
men
,
to
deal
with
him
as
they
pleased
.
There
take
the
darling
of
my
bosome
(
saith
the
Father
)
revile
him
,
mock
him
,
beat
him
,
spit
upon
him
,
scourge
him
,
pierce
him
,
nail
him
,
stretch
his
limbs
upon
the
Cross
,
crucifie
him
,
kill
him
,
shed
his
blood
,
take
away
his
life
from
him
;
wreak
all
your
malice
on
him
to
the
utmost
,
and
though
he
cry
and
roar
,
I
will
not
save
him
,
I
will
be
far
from
helping
him
,
and
from
the
words
of
his
roaring
,
as
the
expression
is
,
Psal.
22.1
.
Though
God
doth
love
him
infinitely
,
he
left
him
in
the
hands
of
vile
men
,
to
use
him
at
their
own
pleasure
:
and
they
used
him
bad
enough
,
as
you
may
see
,
if
you
survey
the
Gospel
story
.
Oh
the
indignities
,
reproaches
,
and
contempts
that
sinfull
wretches
poured
out
upon
the
Lord
of
glory
!
In
which
respect
,
the
Prophet
saith
,
he
was
despised
and
rejected
,
and
men
hid
their
faces
from
him
,
as
if
they
were
ashamed
of
him
,
Isa.
53.3
.
I
am
a
reproach
of
men
(
saith
holy
David
,
as
a
type
of
Christ
,
Psal.
22.6
.
)
and
despised
of
the
people
:
all
that
see
me
laugh
me
to
scorn
.
Oh
the
abasures
that
he
suffered
from
persons
viler
then
the
earth
they
trod
upon
,
and
God
the
Father
who
so
dearly
loved
him
stood
by
,
and
made
as
if
he
saw
nothing
.
Nay
more
then
so
,
he
suffered
much
even
from
his
Fathers
own
hands
,
q
He
made
him
sin
,
that
is
a
sacrifice
for
sin
,
and
he
made
him
a
curse
for
us
,
that
there
was
nothing
visible
upon
him
for
a
season
but
the
severest
and
feircest
wrath
of
a
revenging
Judge
,
as
if
he
had
been
utterly
accursed
from
his
Father
.
He
scourged
him
most
bitterly
,
even
till
he
blead
and
roared
and
sunk
away
under
his
hand
.
Thus
it
pleased
the
Father
to
bruise
him
;
He
spared
not
his
own
Son
,
Rom.
8.22
.
Though
he
were
his
own
Son
,
he
laid
on
and
did
not
spare
him
.
He
remitted
not
to
Christ
the
least
jot
of
those
exquisite
&
unsufferable
tortures
,
that
were
in
justice
due
to
our
transgressions
.
He
drank
off
at
his
Fathers
hands
the
cup
of
fury
,
he
drank
the
very
dreggs
,
and
wrung
them
out
.
All
this
the
Father
did
to
Jesus
Christ
,
and
more
then
I
am
able
to
express
,
and
yet
he
loved
him
infinitely
all
this
while
,
and
did
from
eternity
,
and
therein
lies
the
great
wonder
.
2.
But
secondly
if
we
consider
for
whose
sake
the
Father
used
him
so
who
is
infinitely
dear
to
him
,
the
wonder
will
be
yet
greater
.
It
had
not
been
so
admirable
,
had
it
been
for
friends
,
but
it
was
for
enemies
.
This
raises
and
commends
the
Love
of
God
,
saith
the
Apostle
,
Rom.
8.10
.
that
we
being
sinners
,
yea
being
enemies
,
he
reconciled
us
to
him
by
his
Son
.
He
used
a
means
,
by
giving
up
his
Son
to
shame
,
to
make
up
all
the
breaches
between
us
and
him
,
and
herein
lies
the
quintessence
of
this
business
,
the
sparkle
in
the
jewel
of
the
grace
of
God
:
That
he
should
prefer
the
good
,
the
glory
,
the
salvation
of
his
enemies
who
lived
in
open
opposition
,
and
hostility
against
him
,
before
the
ease
,
refreshment
,
safety
,
life
of
his
own
Son
,
whom
he
so
dearly
loved
from
all
eternity
:
That
he
should
rather
choose
that
one
whom
he
loved
so
exceedingly
,
should
die
,
then
they
;
should
be
made
a
curse
,
then
they
:
should
undergo
the
tortures
and
the
pains
of
hell
,
then
they
:
justice
resolves
they
must
be
undergone
either
by
his
beloved
Son
,
or
his
hatefull
enemies
.
It
must
and
will
be
satisfied
either
by
the
one
or
by
the
other
.
Well
then
if
it
must
be
so
,
his
dearest
Son
shall
suffer
,
and
his
enemies
go
free
;
yea
he
shall
suffer
to
the
very
death
;
rather
then
they
shall
be
punished
(
saith
the
Father
,
)
There
go
my
poor
harmless
Lamb
to
slaughter
in
their
stead
;
there
go
his
blood
and
life
and
all
:
He
shall
bleed
and
bleed
to
death
,
that
they
may
be
healed
and
live
.
Oh
the
narrow
hearts
of
men
!
how
far
short
do
they
fall
of
comprehending
such
a
miracle
of
mercy
!
Well
may
the
Angels
wonder
at
it
,
and
desire
to
peep
into
it
.
Yea
,
the
blessed
Lord
himself
,
whether
as
wondring
at
or
willing
to
make
us
wonder
at
this
admirable
business
,
hath
called
the
nane
of
Christ
Wonderfull
.
Vse
4
Is
it
so
that
God
the
Father
hath
dearly
loved
Jesus
Christ
from
all
eternity
?
This
then
may
serve
for
sweet
and
pretious
consolation
to
all
them
that
belong
to
Christ
:
for
they
may
be
hence
assured
that
God
hath
loved
them
from
all
eternity
even
as
he
did
Christ
.
For
if
you
mark
it
well
,
our
Saviour
speaks
here
of
the
love
the
Father
bare
him
as
man
and
Mediator
,
as
the
head
of
his
Church
;
and
so
he
loved
him
not
alone
,
but
he
loved
his
members
in
him
,
and
he
loved
his
members
with
him
.
Indeed
he
loved
him
as
Mediator
in
reference
to
those
for
whom
he
was
to
make
peace
:
and
loved
him
as
a
head
in
reference
to
those
who
were
to
be
members
of
his
body
:
and
as
he
had
not
been
a
Mediator
and
a
head
,
but
for
the
working
of
their
salvation
,
whom
God
appointed
thereunto
▪
so
neither
had
he
been
beloved
in
that
capacity
,
and
under
that
consideration
,
but
upon
the
same
account
:
and
consequently
if
he
were
beloved
as
man
,
and
Mediator
,
and
head
of
his
Church
from
everlasting
,
his
people
and
his
members
were
beloved
from
everlasting
too
,
without
whom
he
was
no
head
.
They
were
designed
to
be
members
by
the
same
decree
by
which
he
was
designed
to
be
head
.
And
as
they
were
elected
in
him
,
so
they
were
beloved
in
him
before
the
foundation
of
the
world
.
But
you
will
ask
me
,
Which
way
doth
this
yield
you
out
such
pretious
comfort
that
you
have
been
beloved
of
God
from
all
eternity
?
1.
It
is
a
comfort
to
consider
that
the
great
and
glorious
God
of
heaven
and
earth
should
think
of
such
poor
worms
as
we
from
everlasting
,
much
more
that
he
should
set
his
love
upon
us
.
The
world
it
may
be
looks
upon
us
as
not
worth
the
speaking
of
,
as
not
worth
the
thinking
of
,
much
less
as
worthy
of
the
least
respect
:
And
this
it
may
be
troubles
and
dejects
us
now
and
then
.
But
this
may
cheer
us
,
and
encourage
us
upon
the
other
side
,
that
God
himself
did
think
upon
us
,
yea
,
and
dearly
love
us
too
from
all
eternity
:
when
we
had
not
a
being
in
the
world
,
(
save
only
in
the
Counsel
and
Decree
of
God
)
he
made
more
of
us
,
then
these
men
do
now
we
have
a
gratious
being
.
2.
It
is
a
comfort
to
consider
,
that
God
and
we
have
been
such
old
friends
,
that
he
hath
loved
us
from
all
eternity
.
For
it
is
like
the
love
will
hold
,
that
hath
been
of
such
standing
.
We
have
a
Proverb
,
Change
not
an
old
friend
for
a
new
,
because
the
new
is
like
to
be
more
fickle
.
God
hath
been
an
old
friend
,
time
out
of
mind
:
And
therefore
he
is
like
to
be
the
more
constant
.
From
everlasting
he
hath
loved
us
,
and
therefore
we
may
safely
rest
and
rely
on
his
love
.
3.
If
God
have
loved
us
from
everlasting
,
then
he
hath
loved
us
all
along
since
that
time
.
Before
we
had
a
being
in
the
world
,
and
since
we
had
a
being
:
before
we
had
a
gratious
being
,
when
we
were
dead
in
trespasses
and
sins
:
And
if
he
loved
us
then
,
assuredly
he
will
not
cease
to
love
us
now
,
notwithstanding
all
our
unallowed
imperfections
and
defects
:
He
will
continue
and
go
on
to
love
us
still
,
till
he
have
lodged
us
with
himself
in
glory
.
Oh
how
should
this
revive
the
hearts
of
those
among
the
Saints
,
who
are
so
apt
to
doubt
the
love
of
God
,
because
they
sin
so
often
,
and
so
much
against
him
!
Why
man
,
God
loved
thee
when
thou
didst
sin
against
him
more
then
now
thou
dost
;
he
loved
thee
when
thou
hatedst
him
;
and
therefore
certainly
he
will
not
hate
thee
now
thou
lovest
him
.
No
,
he
that
loved
thee
from
the
beginning
,
will
love
thee
also
to
the
end
.
He
that
loved
thee
from
everlasting
,
will
love
thee
to
everlasting
,
and
nothing
in
the
world
shall
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
And
thus
we
have
at
length
dispatched
the
body
of
our
Saviours
prayer
,
and
are
arrived
at
the
close
or
the
conclusion
of
it
:
In
which
his
drift
and
purpose
is
,
to
render
his
Disciples
(
for
whom
he
hath
petitioned
all
along
before
)
very
acceptable
and
very
gratious
to
his
Father
,
and
so
to
leave
them
in
his
hands
:
And
that
upon
this
account
,
because
they
only
had
the
true
and
saving
and
affective
knowledge
of
him
;
They
only
were
acquainted
with
him
,
when
as
all
the
world
beside
were
strangers
to
him
.
And
it
was
reason
he
should
rather
do
for
them
,
then
do
for
strangers
.
Oh
righteous
Father
,
the
world
hath
not
known
thee
,
but
I
have
known
thee
,
and
these
have
known
that
thou
hast
sent
me
,
and
I
have
declared
unto
them
thy
name
.
q.
d.
And
now
to
shut
up
all
,
and
to
come
to
a
conclusion
,
I
pray
thee
Father
to
consider
this
,
for
close
of
all
,
That
the
world
for
whom
I
have
not
said
a
word
in
all
my
prayer
,
nay
for
whom
I
have
professed
not
to
pray
,
(
I
pray
for
these
,
I
pray
not
for
the
world
)
yet
they
(
the
world
)
are
wholly
ignorant
of
thee
,
and
unacquainted
with
thee
.
But
I
that
have
put
up
this
prayer
to
thee
,
know
thee
very
well
,
no
one
in
the
world
better
.
And
they
for
whom
I
have
put
up
this
prayer
,
know
thee
too
by
my
means
,
for
I
have
manifested
and
declared
thee
to
them
.
And
therefore
I
am
confident
,
that
thou
wilt
hear
and
answer
me
in
their
behalf
:
None
know
thee
in
the
world
but
I
and
they
:
I
that
pray
,
and
they
for
whom
I
pray
.
Remember
that
,
and
I
have
done
:
I
say
no
more
,
but
even
leave
thee
to
consider
whether
thou
wilt
hear
and
answer
me
for
them
,
or
no
,
Oh
righteous
,
&c.
the
world
,
&c.
In
this
conclusion
of
our
Saviours
prayer
,
I
shall
consider
but
these
two
things
:
To
whom
he
speaks
,
and
What
he
speaks
,
for
close
of
all
.
First
,
to
whom
he
speaks
,
and
that
you
see
my
brethren
,
is
to
God
,
whom
he
stileth
righteous
Father
.
Secondly
,
what
he
speaks
in
the
remainder
of
the
two
verses
,
which
may
be
very
well
divided
,
by
the
subjects
of
his
speech
,
the
persons
that
he
speaks
of
,
viz.
the
world
,
himself
,
and
true
believers
,
as
we
shall
see
at
large
hereafter
.
Begin
we
with
the
person
that
he
speaks
to
,
and
him
he
mentions
by
his
title
and
his
attribute
.
His
title
here
you
see
is
Father
,
his
attribute
is
righteous
,
righteous
Father
.
As
for
the
first
of
these
my
brethren
,
I
have
shewed
you
more
then
once
,
that
Father
in
this
prayer
of
our
Saviour
is
not
personally
taken
for
the
first
person
of
the
Godhead
:
For
the
first
person
of
the
Godhead
(
though
it
be
the
Father
of
our
Saviour
Christ
as
God
,
yet
)
it
is
not
so
properly
the
Father
of
our
Saviour
Christ
as
man
.
And
our
Saviour
Christ
speaks
as
man
in
this
place
.
And
therefore
Father
here
is
essentially
taken
for
the
whole
Godhead
subsisting
in
the
three
persons
.
And
even
as
we
,
by
Father
,
mean
the
Godhead
when
we
pray
our
Father
which
art
in
heaven
:
So
doth
our
Saviour
Christ
too
.
As
man
he
is
in
this
respect
like
us
,
as
the
Apostle
tells
us
,
he
is
in
all
things
like
unto
us
,
sin
only
excepted
.
Now
the
attribute
he
gives
the
Godhead
,
which
he
denotes
by
Father
here
,
is
righteous
,
Righteous
Father
.
But
wherefore
doth
he
mention
this
,
rather
then
any
attribute
of
God
,
on
this
occasion
?
Why
might
he
not
have
said
as
well
Almighty
,
or
Eternal
,
or
Mercifull
,
or
Gratious
Father
?
The
special
reason
why
he
chooses
this
expression
(
as
far
as
I
conceive
)
cannot
be
cleerly
and
undoubtedly
resolved
.
Judicious
Calvin
thinks
he
doth
it
in
opposition
to
the
unrighteousness
of
men
:
So
to
comfort
true
believers
,
that
however
they
were
like
to
meet
with
nothing
but
injustice
and
unrighteousness
in
the
world
,
yet
he
was
now
committing
them
into
the
hands
and
keeping
of
a
righteous
God
.
Others
guess
at
other
reasons
.
Once
,
this
is
clear
and
manifest
,
that
he
picks
out
this
attribute
of
God
among
the
rest
,
and
whereas
many
others
lay
before
him
,
he
fixes
upon
this
only
:
He
comes
to
God
in
prayer
,
by
the
name
of
righteous
Father
:
The
thing
is
evident
,
though
the
particular
Consideration
that
induced
him
to
it
be
unknown
.
So
that
the
Points
to
be
observed
here
,
are
two
.
First
God
is
a
just
and
righteous
God
in
himself
and
in
all
his
dispensations
.
Secondly
,
That
Jesus
Christ
came
to
him
as
a
righteous
God
,
when
he
was
pouring
out
his
prayers
to
him
,
or
making
his
Petition
to
him
.
DOCTRINE
.
God
is
a
very
just
and
righteous
God
.
None
knew
him
better
then
our
Saviour
,
and
he
calls
him
Righteous
Father
:
So
doth
the
Holy
Ghost
in
Scripture
very
often
.
The
Prophet
David
stileth
him
The
Righteous
God
,
Psal.
7.9
And
Jeremiah
,
The
Lord
that
judgeth
righteously
,
Jer.
11.10
.
Indeed
he
doth
not
judge
after
the
sight
of
his
eyes
,
nor
reprove
after
the
hearing
of
his
ears
;
that
is
,
he
is
not
deceived
with
the
external
shew
of
things
,
with
which
the
eyes
of
men
are
often
taken
.
He
is
not
misled
and
carried
with
reports
to
deal
unjustly
in
the
least
degree
:
No
,
with
righteousness
he
doth
judge
the
poor
,
(
who
many
times
are
over-born
in
lower
Courts
,
by
those
that
are
too
strong
and
mighty
for
them
)
and
reprove
with
equity
for
the
meek
of
the
earth
:
Though
they
be
meek
,
though
they
be
not
clamorous
and
troublesome
,
and
though
they
do
not
wring
out
justice
from
him
(
as
the
poor
widdow
in
the
Gospel
did
from
the
unrighteous
Judge
,
by
unweariedness
,
earnestness
,
and
tyring
importunity
)
yet
they
shall
have
it
easily
and
readily
,
he
will
dispense
it
to
them
freely
of
his
own
accord
.
And
this
is
that
which
holy
David
so
applauds
him
for
,
and
he
will
have
it
spoken
to
his
praise
among
the
Heathen
,
Psal.
96.10
.
Say
among
the
Heathen
,
The
Lord
reigneth
and
he
shall
judge
the
people
righteously
.
Let
the
Heavens
rejoyce
,
and
let
the
Earth
be
glad
before
the
Lord
,
for
he
cometh
,
for
he
cometh
to
judge
the
Earth
.
He
shall
judge
the
world
with
Righteousness
,
and
his
people
with
his
Truth
.
So
that
you
see
the
point
is
clear
;
That
God
is
a
very
just
and
righteous
God
.
And
you
will
be
the
better
satisfied
in
it
;
if
you
consider
but
these
three
things
.
First
the
largeness
of
his
Jurisdiction
and
Dominion
:
His
Government
is
universal
and
extends
to
all
the
world
,
and
therefore
he
must
needs
be
righteous
.
He
is
the
judge
of
all
the
earth
:
And
what
(
said
Abraham
)
Shall
not
the
Judge
of
all
the
earth
do
right
?
Gen.
18.25
.
The
Supream
and
Soveraign
Judge
before
whose
dread
Tribunal
all
the
World
must
stand
,
and
at
whose
Bar
they
must
be
tryed
for
that
which
most
concerns
them
too
,
their
precious
souls
;
from
whose
determination
no
man
can
appeal
with
any
hope
of
being
righted
in
a
higher
Court
,
seeing
there
is
none
above
it
.
Is
God
unrighteous
?
I
say
as
the
Apostle
,
Rom.
3.5
.
How
then
shall
he
judge
the
world
?
Indeed
inferiour
Governours
may
be
unrighteous
and
corrupt
,
and
yet
this
universal
frame
continue
and
subsist
,
because
they
are
perpetually
subject
to
the
Soveraign
Judge
,
who
standeth
in
the
Congregation
of
the
Mighty
,
and
is
a
Judge
among
the
Gods
,
as
David
speaks
,
Psal.
82.1
.
But
if
the
universal
Judge
should
be
unjust
,
whom
none
can
over-top
nor
call
to
an
account
,
what
could
be
lookt
for
but
confusion
?
Another
ground
of
the
righteousness
of
God
,
is
the
immensity
and
infiniteness
of
his
presence
.
As
he
is
Governour
and
Judge
of
all
the
world
,
so
he
is
in
all
the
world
.
The
largeness
of
his
presence
is
answerable
to
the
largeness
of
his
Jurisdiction
and
Dominion
,
and
this
contributes
very
much
to
the
uprightness
and
the
justice
of
his
Government
.
Inferiour
Magistrates
,
although
perhaps
they
have
no
mind
to
be
unjust
,
yet
they
are
often
times
misled
by
sinister
information
.
They
are
not
present
everywhere
,
they
see
not
every
thing
themselves
,
and
therefore
are
necessitated
to
proceed
secundum
allegata
&
probata
.
And
many
times
it
comes
to
pass
,
that
things
which
are
untrue
are
testified
and
proved
before
them
,
and
so
they
do
injustum
,
though
not
injustè
,
by
means
of
which
the
Innocent
is
injured
and
oppressed
;
See
an
example
of
it
in
Mephibosheth
,
who
by
the
false
suggestions
of
his
wicked
servant
Ziba
,
was
outed
of
his
goods
and
his
possessions
,
2
Sam.
16.4
.
Had
David
known
that
good
Mephibosheth
had
still
remained
loyal
to
him
,
had
he
not
been
abused
by
a
forged
information
,
how
far
would
he
have
been
from
doing
such
apparent
wrong
as
he
did
in
that
sentence
?
But
he
relyed
on
Testimony
for
the
truth
of
that
which
by
reason
of
remoteness
could
not
fall
within
the
compass
of
his
own
notice
,
and
so
was
led
into
that
gross
mistake
which
you
have
heard
.
Now
there
can
no
such
Errors
happen
in
the
Government
of
God
,
because
himself
is
present
every
where
,
and
therefore
cannot
be
misguided
by
finister
information
.
He
taketh
nothing
upon
trust
,
upon
suggestion
,
as
all
our
Governours
on
earth
do
.
No
,
my
beloved
,
he
sees
all
with
his
own
eyes
,
he
hears
all
with
his
own
ears
:
nothing
is
said
or
done
but
in
his
presence
.
His
eyes
in
every
place
behold
the
evil
and
the
good
,
saith
Solomon
,
Prov.
15.3
.
whether
it
be
good
or
evil
,
whether
it
be
near
or
far
off
,
it
is
within
his
own
veiw
,
his
eyes
behold
it
,
he
need
not
to
depend
upon
a
witness
for
the
proof
of
it
:
So
that
in
this
respect
he
is
not
subject
to
such
injustice
in
his
government
as
other
Kings
and
Rulers
are
.
Thirdly
,
God
must
needs
be
righteous
in
his
Administrations
,
because
he
is
inclined
to
it
by
his
inward
Disposition
:
he
hath
a
self
propensity
to
righteous
dealing
;
The
righteous
Lord
loveth
righteousness
,
Psal.
11.7
.
his
very
heart
is
set
upon
it
;
as
he
acteth
without
,
so
he
affecteth
it
within
.
There
are
many
in
the
world
that
do
justice
,
who
yet
do
not
love
justice
:
They
execute
it
out
of
Politick
respects
and
reasons
only
,
or
out
of
affectation
of
applause
with
men
,
not
out
of
inward
inclination
and
affection
.
The
Judge
of
whom
our
Saviour
Christ
makes
mention
,
Luk.
18.2
.
did
the
poor
widdow
justice
;
and
yet
he
calls
him
an
unjust
Judge
,
because
he
did
not
execute
it
out
of
love
to
justice
,
but
himself
;
To
wit
,
that
he
might
quit
himself
,
and
rid
his
hands
of
the
unwearied
importunities
of
such
a
sutor
as
would
not
give
him
rest
till
he
had
done
it
:
Because
this
widow
troubleth
me
,
I
will
avenge
her
;
not
because
her
cause
is
just
:
His
aim
was
not
to
do
her
right
,
but
obtain
his
own
quiet
.
But
herein
God
excells
;
he
doth
justice
,
and
that
because
he
loves
justice
:
He
doth
not
execute
it
by
compulsion
and
constraint
,
or
out
of
by-sinister
ends
:
but
out
of
the
affection
that
he
bears
it
,
and
the
dear
regard
he
hath
to
it
.
And
this
is
that
which
he
professeth
of
himself
,
Isai.
16.8
.
I
the
Lord
love
judgement
.
Vse
1
Is
God
a
very
just
and
righteous
God
?
This
then
may
serve
to
quiet
us
,
and
calm
our
troublous
and
tumultuous
thoughts
about
the
great
disorders
and
confusions
that
we
discover
in
the
world
.
It
may
preserve
us
from
repining
against
God
,
and
charging
him
foolishly
.
What
though
the
wicked
prosper
in
the
world
,
what
though
their
eyes
stand
out
with
fatness
,
while
the
people
of
the
Lord
are
troubled
,
and
afflicted
,
and
distressed
!
Will
you
presume
to
question
Gods
Justice
!
Rather
conclude
the
Lord
is
righteous
;
and
where
you
cannot
fathom
his
proceedings
,
cry
out
with
the
Apostle
Paul
,
O
the
depth
and
the
riches
both
of
the
wisdom
and
knowledge
of
God!
how
unsearchable
are
his
judgements
,
and
his
ways
past
finding
out
?
Let
Davids
error
be
your
caution
:
I
was
envious
at
the
foolish
when
I
saw
the
prosperous
state
of
wicked
men
,
Psal.
73.3
.
They
are
not
in
trouble
,
neither
are
they
plagued
like
other
men
.
But
as
for
me
,
I
have
washt
my
hands
in
vain
:
for
all
the
day
long
I
have
been
plagued
and
chastned
every
morning
.
It
was
no
fair
and
equal
dealing
as
it
seemed
to
him
;
he
knew
not
what
to
make
of
these
proceedings
.
And
where
was
Jeremiah
,
when
reasoning
with
him
of
his
judgements
,
as
he
calls
it
,
Jer.
12.1
.
he
thus
expostulateth
the
case
;
Wherefore
doth
the
way
of
the
wicked
prosper
?
wherefore
are
all
they
happy
that
deal
very
treacherously
?
He
could
conceive
no
reason
for
it
,
and
therefore
takes
upon
him
to
call
the
Lord
to
coram
,
how
he
could
warrant
his
proceedings
.
If
such
blasphemous
thoughts
assault
us
,
my
Beloved
,
let
us
remember
that
of
Austin
,
The
judgements
of
the
Lord
are
aliquando
aperta
,
aliquando
ecculta
,
semper
justa
:
sometimes
secret
,
sometimes
open
,
always
just
:
yea
just
when
they
are
secret
,
when
with
the
Prophet
Jeremiah
we
cannot
see
the
reason
of
his
judgements
:
And
let
us
have
it
always
in
our
thoughts
,
that
the
time
is
drawing
on
,
when
the
justice
of
the
Lord
(
which
in
this
present
life
is
cover'd
and
obscur'd
)
shall
be
revealed
and
made
bare-fac't
to
the
world
,
to
wit
,
at
the
great
day
of
retribution
,
which
is
therefore
called
in
Scripture
,
The
day
of
Revelation
of
the
just
judgement
of
God
:
which
here
is
hid
in
the
prosperity
of
the
wicked
,
and
the
pressures
of
the
righteous
.
Is
God
a
very
just
and
righteous
God
?
Then
let
it
comfort
and
encourage
Vse
2
those
who
are
abused
and
injured
,
and
opprest
by
them
who
are
too
strong
and
mighty
for
them
,
so
that
they
know
not
which
way
in
the
world
to
help
themselves
against
them
.
Consider
with
your selves
,
you
who
are
in
this
condition
,
though
others
do
you
wrong
,
yet
God
will
surely
do
you
right
,
and
he
will
do
it
readily
,
for
he
takes
delight
in
it
;
He
hath
prepared
his
Throne
for
judgement
,
and
he
shall
judge
the
world
in
righteousness
,
saith
David
,
Psal.
9.8
.
And
what
doth
he
infer
upon
it
?
He
will
be
a
refuge
to
the
oppressed
.
And
therefore
let
all
those
that
are
oppressed
fly
to
this
refuge
,
and
let
the
righteousness
of
God
support
them
,
and
uphold
them
,
against
the
wicked
and
unrighteous
dealing
that
they
find
from
men
.
He
loveth
righteousness
,
and
therefore
he
will
surely
do
you
right
;
he
hateth
iniquity
,
and
therefore
he
will
surely
punish
them
that
do
you
wrong
:
And
therefore
go
and
cry
to
him
,
tell
him
how
you
are
used
by
those
that
over-power
you
in
the
world
,
and
that
you
have
no
friends
nor
means
to
help
your selves
,
and
so
beseech
him
earnestly
to
shew
himself
,
and
to
appear
for
you
:
say
as
Hezekiah
did
,
Isa.
38.14
.
O
Lord
I
am
opprest
,
undertake
for
me
;
and
be
confident
of
this
,
that
you
cannot
easily
put
any
business
into
the
hands
of
God
,
that
he
takes
more
delight
to
do
;
O
it
is
a
thing
that
pleaseth
him
exceedingly
,
he
loves
it
dearly
to
do
them
right
that
suffer
wrong
,
and
to
avenge
the
wrong
they
suffer
,
upon
those
that
do
it
.
He
loveth
righteousness
,
and
hateth
iniquity
:
yea
,
the
less
able
you
are
to
relieve
and
help
your selves
,
the
more
he
loves
to
do
you
justice
:
And
therefore
takes
upon
himself
the
special
care
of
those
who
are
most
destitute
of
earthly
succour
,
as
the
fatherless
and
widdows
,
and
the
like
.
A
Father
of
the
fatherless
,
and
a
judge
of
the
widdows
,
is
God
in
his
holy
habitation
,
Psal.
68.5
.
Vse
3
Is
God
a
very
just
and
righteous
God
?
This
then
may
be
a
motive
and
inducement
to
us
,
to
stand
no
longer
out
against
him
,
but
to
come
in
to
him
and
become
his
subjects
.
It
is
a
great
advantage
to
the
subject
,
and
a
special
benefit
,
when
he
that
is
invested
with
Supream
authority
and
power
,
will
not
abuse
it
any
way
to
the
damage
of
his
people
;
Our
earthly
Governors
are
very
seldom
so
upright
,
but
they
will
strain
their
power
a
little
now
and
then
,
(
and
it
may
be
,
not
a
little
)
to
incroach
and
to
intrench
upon
the
liberty
,
upon
the
property
,
upon
the
rights
and
priviledges
of
the
Subject
.
But
God
,
my
Brethren
,
is
a
righteous
God
;
yea
he
is
so
incomparably
just
,
that
though
he
be
Omnipotent
,
and
doth
what
pleaseth
him
in
heaven
and
earth
,
so
that
none
can
stay
his
hand
,
nor
say
unto
him
,
What
dost
thou
?
By
means
of
which
Almightiness
of
his
he
might
oppress
his
subjects
at
his
own
pleasure
,
and
need
not
fear
that
they
will
rise
against
him
to
recover
and
resume
their
right
from
him
:
Yet
he
doth
nothing
else
but
right
to
them
,
he
doth
not
injure
them
,
or
wrong
them
any
way
;
Yea
,
he
ruleth
righteously
,
not
out
of
politick
respects
and
reasons
only
,
but
out
of
inward
inclination
and
affection
.
O
my
Beloved
,
who
would
not
be
subject
to
such
a
King
as
this
is
?
Why
should
we
not
rejoyce
to
resign
all
to
him
,
and
to
be
under
his
authority
and
jurisdiction
,
as
the
Prophet
counselleth
us
,
Zach.
9.9
.
Rejoyce
greatly
O
daughter
of
Sion
;
and
why
so
?
because
thy
King
cometh
to
thee
,
and
he
is
just
.
(
Even
so
say
I
to
you
my
Brethren
)
God
is
a
very
just
and
righteous
God
,
and
he
desires
to
be
received
and
entertained
by
you
:
That
you
would
set
your
gates
open
,
that
he
may
enter
and
sit
upon
the
Throne
in
your
hearts
.
Say
to
him
now
,
Ride
on
Lord
,
because
of
thy
righteousness
;
Come
in
Lord
,
and
take
command
of
us
;
We
would
willingly
be
ruled
by
such
a
just
and
righteous
Prince
as
thou
art
.
Vse
4
Is
God
a
very
just
and
righteous
God
?
Where
then
shall
the
wicked
and
ungodly
appear
?
What
will
they
do
who
are
unrighteous
,
when
the
time
of
judgement
comes
,
who
have
lived
in
the
continued
and
voluntary
breach
of
all
his
laws
?
what
will
they
plead
why
they
should
not
be
condemned
?
Me
thinks
the
justice
and
the
uprightness
of
the
Judge
should
astonish
and
affright
them
,
who
have
so
ill
a
cause
,
so
bad
a
matter
to
be
heard
before
him
.
If
they
whose
hearts
and
lives
are
full
of
all
unrighteousness
be
judg'd
with
just
and
righteous
judgement
,
if
they
receive
according
to
their
works
,
what
think
you
will
their
portion
be
?
Ah
,
my
Beloved
,
lay
it
seriously
to
heart
,
you
that
run
out
with
the
intemperate
,
you
that
oppress
and
grind
the
poor
,
that
are
abominable
and
disobedient
,
and
to
every
good
work
reprobate
,
how
will
you
hold
up
your
heads
when
the
day
of
reckoning
cometh
,
and
all
your
sins
shall
be
laid
open
in
their
colors
?
when
God
shall
bring
every
work
to
judgement
,
and
every
secret
thing
,
when
he
shall
rip
up
all
your
close
abominations
,
and
all
your
secret
wickednesses
,
that
never
any
eye
saw
,
when
the
books
shall
be
laid
open
,
and
all
the
black
bills
read
;
when
God
shall
say
to
the
Ministers
of
vengeance
,
Go
give
them
now
according
as
their
works
have
been
.
Look
how
much
they
have
sinned
,
and
how
much
wickedness
they
have
committed
,
so
much
sorrow
and
torment
give
them
.
Oh
then
what
wringing
of
hands
,
what
renting
of
hearts
,
what
cries
and
lamentations
will
there
be
?
able
to
make
a
Rock
relent
,
and
a
Flint
to
fall
asunder
;
and
yet
God
will
stand
out
immoveable
against
them
all
;
for
he
is
a
righteous
God
;
nothing
will
bend
him
from
the
rule
of
Justice
.
And
as
this
serves
for
terrour
to
the
wicked
,
so
for
comfort
to
the
Vse
5
righteous
,
that
God
is
such
a
just
and
righteous
God
.
But
you
will
say
,
What
reason
have
we
to
rejoyce
in
this
?
Quest.
For
if
we
have
but
justice
from
him
,
we
are
certainly
undone
;
for
what
have
we
deserved
but
death
and
ruine
?
To
this
I
answer
,
If
we
have
justice
from
him
,
we
are
well
enough
,
Answ.
and
this
we
shall
be
sure
to
have
,
and
therefore
let
us
take
comfort
.
I
speak
not
now
of
such
a
justice
as
respects
the
merit
of
the
work
;
for
this
we
are
delivered
from
;
but
I
speak
of
such
a
justice
as
respects
the
truth
of
his
promise
,
by
which
he
hath
engaged
himself
,
that
he
will
forgive
our
sins
,
that
he
will
reward
our
labours
,
that
he
will
punish
all
our
enemies
:
and
if
he
keep
his
word
with
us
,
(
as
he
is
bound
to
do
in
justice
)
I
hope
we
are
in
a
very
good
case
.
His
righteousness
lies
at
stake
for
all
those
,
by
reason
of
his
Covenant
and
Engagement
to
us
.
Indeed
before
he
made
the
Covenant
he
was
free
,
he
might
have
done
according
to
his
own
pleasure
;
But
having
made
it
,
he
is
bound
,
he
is
held
to
it
,
and
may
not
vary
.
Now
he
must
forgive
our
sins
,
or
else
he
is
unrighteous
,
as
the
Apostle
John
insinuates
in
1
Joh.
1.9
.
He
is
faithful
and
just
to
forgive
us
our
sins
.
Now
he
must
reward
our
labours
,
or
else
he
is
unjust
,
as
the
Apostle
Paul
speaks
,
Heb.
6.10
.
The
Lord
is
not
unrighteous
to
forget
our
work
and
labour
:
He
doth
not
say
,
the
Lord
is
not
unmerciful
,
but
the
Lord
is
not
unrighteous
;
Now
he
must
give
us
everlasting
rest
,
and
render
everlasting
trouble
to
our
enemies
,
and
that
upon
the
same
ground
:
And
therefore
saith
the
same
Apostle
,
2
Thes.
1.6
.
It
is
a
righteous
thing
with
him
to
render
tribulation
to
them
that
trouble
you
;
and
to
you
that
are
troubled
rest
with
us
;
So
that
you
see
the
justice
,
and
the
righteousness
of
God
,
which
is
a
ground
of
horrour
to
the
wicked
;
yet
it
is
a
ground
of
comfort
to
the
godly
.
It
is
very
ill
for
them
,
it
is
very
well
for
us
,
that
God
is
such
a
righteous
God
.
It
is
their
loss
,
and
it
is
our
gain
.
And
the
cause
is
manifest
;
for
he
proceeds
with
them
according
unto
such
a
justice
as
respects
the
merit
of
the
work
;
and
he
proceeds
with
us
according
unto
such
a
justice
as
respects
the
verity
and
truth
of
his
promise
.
And
therefore
though
ungodly
men
have
cause
to
fear
and
tremble
at
it
,
yet
we
have
reason
to
rejoyce
at
it
.
And
this
is
clearly
intimated
by
the
Prophet
David
in
the
fore-alledged
place
,
which
indeed
is
very
notable
to
this
purpose
,
Psal.
96.
ult.
Let
the
heavens
rejoyce
,
saith
he
,
and
so
on
.
And
why
so
?
for
he
shall
judge
the
world
with
righteousness
,
and
the
people
with
his
truth
.
Observe
it
well
,
the
world
with
righteousness
;
the
people
that
stand
in
opposition
to
the
world
,
his
people
with
his
truth
:
The
world
with
such
a
righteousness
as
looks
upon
the
merit
of
their
works
;
His
own
people
with
such
a
righteousness
as
looks
upon
the
truth
of
his
promise
.
His
people
with
his
truth
;
Righteousness
and
truth
do
kiss
each
other
.
O
let
the
people
of
the
Lord
rejoyce
that
they
shall
have
righteous
judgement
;
that
God
will
do
according
to
his
promise
and
his
Covenant
with
them
,
when
the
great
day
of
retribution
cometh
.
That
he
will
in
this
respect
be
just
and
righteous
to
forgive
them
and
reward
them
:
Let
them
be
glad
of
this
for
ever
.
Vse
6
I
have
but
one
thing
more
to
add
,
and
that
shall
be
a
word
of
humble
Admonition
to
the
Deputies
and
Ministers
of
God
,
Preached
at
the
Assize
.
Superior
and
Inferior
Magistrates
,
to
labour
to
conform
themselves
to
him
in
this
respect
,
and
to
be
just
and
righteous
as
he
is
.
They
are
under
him
,
and
for
him
,
and
therefore
should
endeavour
to
be
like
him
.
Honorable
and
Beloved
,
the
Land
abounds
with
wickedness
of
every
kind
,
there
is
much
unrighteous
dealing
everywhere
with
God
and
man
.
This
calls
for
righteous
dealing
from
them
that
bear
the
Sword
of
Justice
;
that
these
abominations
may
be
purged
out
,
and
that
our
breaches
may
be
yet
repaired
.
In
such
a
time
as
this
,
when
there
are
such
abuses
,
such
blasphemies
,
such
prophanations
of
the
day
and
Ordinances
of
the
Lord
,
such
swearing
,
drunkenness
,
uncleanness
,
incest
,
&c.
as
former
ages
have
not
equal'd
:
Justice
should
flow
down
like
water
,
to
wash
away
this
filth
from
us
,
and
righteousness
as
a
mighty
stream
that
violently
bears
down
all
before
it
,
and
will
not
be
diverted
from
the
Channel
which
it
ought
to
run
in
.
As
there
is
no
respect
of
persons
with
God
,
let
there
be
none
with
you
;
let
every
one
receive
according
to
his
cause
,
and
according
to
his
deeds
.
When
parties
struggle
in
the
bowels
of
a
Nation
,
when
there
are
factions
up
,
as
there
are
at
this
time
,
there
is
a
great
temptation
to
unrighteousness
in
this
respect
;
one
must
be
favourd
,
because
he
is
of
such
a
party
,
another
must
be
rigorously
dealt
withall
,
because
he
is
of
such
a
party
;
though
the
cause
of
both
be
like
.
It
ought
to
be
the
care
of
Magistrates
,
that
in
the
execution
of
their
Office
,
they
be
not
byassed
,
that
they
be
not
drawn
aside
by
such
low
considerations
.
They
must
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
Delphian
Oracle
,
they
must
not
speak
or
act
in
their
Administrations
so
as
to
comply
with
any
party
,
as
if
they
were
afraid
of
doing
that
which
will
displease
the
strongest
side
,
which
will
not
rellish
well
with
those
who
may
do
them
a
displeasure
:
No
,
they
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
judge
for
Christ
and
act
for
God
,
and
do
as
near
as
it
is
possible
,
as
he
would
do
if
he
were
in
their
places
:
they
must
be
just
as
he
is
.
And
to
encourage
you
to
this
;
Consider
First
,
This
is
the
ready
way
to
settle
,
and
establish
and
confirm
this
totering
Nation
when
it
shakes
,
and
when
it
is
about
to
fall
.
Justice
upholds
the
pillars
of
it
;
It
is
Columna
&
corona
Reipublicae
.
There
are
at
this
time
many
things
in
agitation
,
and
many
ways
and
projects
thought
upon
to
settle
Government
among
us
:
But
when
we
have
run
through
them
all
,
we
shall
find
in
the
conclusion
that
nothing
in
the
world
will
do
it
like
to
righteousness
.
Let
the
form
,
and
let
the
frame
of
Government
be
what
it
will
,
the
Throne
must
be
establisht
by
righteousness
;
Especially
when
it
is
first
set
up
.
Justice
is
as
necessary
to
confirm
a
new
Government
,
as
Miracles
to
confirm
a
new
Doctrine
.
And
if
the
people
find
not
this
,
if
there
be
tyranny
,
injustice
,
and
oppression
still
,
that
which
made
the
old
unpleasing
,
will
have
the
same
effect
and
operation
on
the
new
.
Secondly
,
This
Righteousness
in
your
Administrations
will
make
you
aimable
in
the
sight
of
God
;
as
God
himself
is
righteous
,
so
he
loveth
righteousness
;
as
he
acteth
it
himself
,
so
he
affecteth
it
in
others
.
The
righteous
Lord
(
saith
holy
David
)
loveth
righteousness
,
his
countenance
doth
behold
the
upright
,
Psal.
11.7
.
Righteous
he
is
in
all
his
actings
and
administrations
;
he
is
the
righteous
Lord
:
so
righteous
and
so
just
,
that
there
is
none
in
that
respect
like
him
:
and
that
out
of
a
principle
of
love
within
:
the
righteous
Lord
loveth
righteousness
;
yea
,
he
affecteth
it
,
and
loves
it
so
,
that
he
gives
no
man
a
good
countenance
,
or
a
good
look
so
much
,
that
is
not
just
and
righteous
too
:
his
countenance
doth
behold
the
upright
,
the
upright
and
none
else
.
But
as
for
those
that
are
unrighteous
,
he
abhors
them
,
all
of
them
without
exception
,
he
hateth
all
workers
of
iniquity
,
Psal.
5.5
.
Thirdly
,
As
it
will
make
you
amiable
in
the
eyes
of
God
,
so
you
will
find
it
to
be
very
beneficial
to
your selves
:
They
are
precious
promises
that
God
makes
,
and
great
rewards
that
he
gives
to
those
that
love
and
do
Justice
.
That
is
a
signal
one
,
Isa.
33.15
.
He
that
walketh
righteously
and
speaks
uprightly
;
he
that
despiseth
the
gain
of
oppression
,
and
shaketh
his
hands
from
holding
of
bribes
;
so
that
it
any
put
a
bribe
into
his
hand
before
he
be
aware
,
he
shakes
it
out
again
,
and
doth
not
hold
it
:
he
shall
dwell
on
high
,
his
place
of
defence
shall
be
the
munition
of
the
Rocks
:
bread
shall
be
given
him
,
his
waters
shall
be
sure
:
He
shall
have
honor
,
he
shall
dwell
on
high
,
he
shall
be
lifted
up
above
his
brethren
:
He
shall
have
sure
protection
,
his
defence
shall
be
the
munition
of
the
Rocks
;
high
,
that
the
enemy
can
never
reach
him
,
and
high
upon
the
Rock
,
that
he
cannot
undermine
him
.
And
as
he
shall
have
honor
and
protection
,
so
he
shall
have
provision
too
,
bread
shall
be
given
him
,
and
full
provision
;
he
shall
have
bread
and
water
too
,
and
this
shall
be
sure
to
him
;
Bread
shall
be
given
him
,
his
waters
shall
be
sure
.
And
as
there
is
much
promised
to
,
so
there
hath
been
much
done
for
those
who
have
laid
out
themselves
in
doing
justice
.
You
know
how
Jehu
sped
,
and
yet
he
did
it
in
hypocrisie
.
The
Kingdom
was
continued
in
his
line
to
the
fourth
generation
.
Phineas
it
seems
was
more
upright
,
and
therefore
he
had
a
reward
that
lasted
longer
,
Numb.
25.13
.
He
shall
have
and
his
seed
after
him
the
Covenant
of
an
everlasting
Priesthhod
,
because
he
was
zealous
for
his
God
,
to
wit
,
in
executing
justice
on
that
notorious
pair
of
foul
offenders
;
Indeed
the
recompence
of
him
that
doth
it
in
sincerity
,
shall
last
for
ever
;
For
he
shall
dwell
upon
Gods
holy
Mountain
,
he
shall
receive
an
Euge
,
when
the
great
day
of
reckoning
cometh
.
And
thus
far
of
the
first
conclusion
,
God
is
a
very
just
and
righteous
God
.
I
shall
speak
very
little
to
the
second
,
because
indeed
it
is
not
large
:
however
I
shall
touch
it
in
a
word
or
two
.
DOCTRINE
.
That
Jesus
Christ
came
to
him
as
a
righteous
God
,
and
looked
upon
him
as
a
righteous
God
,
when
he
was
making
his
petitions
to
him
.
You
see
it
evidently
and
demonstratively
in
the
Text
:
this
is
the
appellation
that
he
gives
him
,
Righteous
Father
;
His
thoughts
it
seems
are
taken
up
more
with
the
righteousness
of
God
,
then
any
other
attribute
of
his
at
this
time
.
I
shall
not
undertake
to
shew
why
he
did
so
,
he
had
his
reasons
in
his
own
breast
and
bosom
.
Only
this
is
probable
,
he
did
it
that
he
might
be
an
Example
and
President
to
us
,
that
we
might
learn
of
him
to
do
as
he
did
;
That
when
we
are
approaching
to
the
Throne
of
grace
,
we
might
be
very
much
possest
with
deep
and
serious
contemplations
of
the
righteousness
of
God
.
Use
.
And
therefore
to
make
a
little
application
of
the
point
,
Let
us
learn
of
Jesus
Christ
,
how
to
behave
ovr
selves
when
we
are
making
our
addresses
to
the
Majesty
of
God
,
and
pouring
out
our
prayers
to
him
.
We
are
exhorted
very
often
in
the
Scripture
to
be
followers
of
Christ
,
and
so
to
walk
and
act
,
as
we
have
him
for
an
example
,
in
all
his
imitable
ways
and
actions
;
his
practice
ought
to
be
a
rule
to
us
;
and
therefore
let
us
labour
to
conform
our selves
to
Jesus
Christ
in
this
particular
;
when
we
are
drawing
nigh
to
God
in
prayer
,
let
our
thoughts
be
taken
up
with
meditation
of
his
righteousness
,
let
them
work
much
upon
this
attribute
of
his
.
It
will
be
very
useful
to
us
,
as
I
shall
shew
you
in
a
few
particulars
.
1.
The
meditation
of
the
righteousness
of
God
,
will
humble
us
for
sin
,
and
stir
us
up
(
as
far
as
it
is
possible
)
to
cleanse
our selves
from
sin
,
when
we
are
making
our
approaches
to
him
:
For
sin
,
my
Brethren
,
is
against
the
righteousness
of
God
;
yea
in
directest
opposition
:
And
therefore
it
is
set
out
by
the
name
of
unrighteousness
in
Scripture
.
Not
only
all
injustice
is
unrighteousness
,
but
sin
is
generally
so
;
The
wrath
of
God
,
saith
the
Apostle
,
is
revealed
from
heaven
,
against
all
ungodliness
and
unrighteousness
of
men
,
Rom.
1.18
.
against
every
kind
of
sin
,
especially
that
violates
the
second
Table
.
And
so
all
unrighteousness
is
sin
,
saith
the
Evangelist
,
1
Joh.
5.17
.
And
I
may
say
as
well
,
all
sin
is
unrighteousness
.
And
hence
it
is
my
Brethren
,
that
it
is
so
infinitely
odious
to
the
righteous
God
.
And
truly
did
we
seriously
consider
this
my
Brethren
,
when
we
come
to
pray
before
him
,
we
should
be
deeply
humbled
for
it
,
and
ashamed
of
it
,
we
should
strive
exceedingly
to
quit
and
rid
our selves
of
it
,
which
is
so
contrary
to
this
attribute
of
his
,
and
consequently
is
so
detestable
to
him
.
Oh
we
would
shake
and
quiver
every
joynt
,
to
think
of
coming
to
the
righteous
God
in
our
unrighteousness
unhumbled
for
,
and
unreformed
.
We
would
consider
with
our selves
,
What
will
the
Lord
say
to
me
when
he
sees
me
in
his
presence
?
How
will
he
look
on
such
a
wicked
and
unrighteous
wretch
as
I
am
?
how
is
it
possible
but
he
should
hide
his
eyes
from
me
?
how
can
he
choose
but
hate
me
and
abhor
me
?
Do
I
expect
to
find
favour
in
his
eyes
,
and
come
before
him
with
that
which
he
so
abhors
,
as
if
I
meant
to
vex
him
,
and
provoke
him
?
And
therefore
if
we
ever
look
to
speed
with
God
in
prayer
,
let
us
consider
what
a
righteous
God
he
is
,
and
let
us
labour
to
cleanse
our selves
from
our
unrighteousness
,
that
is
,
as
far
as
it
is
possible
from
every
sin
,
and
he
will
receive
us
,
as
his
own
expression
is
,
2
Cor.
6.17
.
or
otherwise
he
will
not
.
2.
The
meditation
of
the
righteousness
of
God
,
will
strengthen
and
confirm
our
faith
,
in
all
the
pretious
promises
of
God
,
when
we
are
pouring
out
our
prayers
to
him
:
Because
indeed
his
righteousness
and
justice
lies
at
stake
for
the
performance
of
his
promises
,
by
reason
of
his
Covenant
and
Engagement
to
us
.
It
is
true
,
before
he
made
the
Covenant
he
was
free
,
he
might
have
done
according
to
his
own
pleasure
:
But
having
made
it
,
he
is
bound
,
he
is
held
to
it
,
and
may
not
vary
.
Now
he
must
forgive
our
sins
,
(
ours
that
believe
)
or
else
he
is
unrighteous
,
as
the
Apostle
John
insinuates
,
1
Joh.
1.19
.
He
is
faithful
and
just
to
forgive
our
sins
:
Now
he
must
reward
our
labour
,
or
else
he
is
unrighteous
,
as
the
Apostle
speaks
,
Heb.
6.10
.
The
Lord
is
not
unrighteous
to
forget
your
work
and
labour
.
He
doth
not
say
,
the
Lord
is
not
unmerciful
,
but
the
Lord
is
not
unrighteous
:
Now
he
must
give
us
everlasting
rest
,
and
render
everlasting
trouble
to
our
enemies
,
or
else
he
is
unrighteous
:
And
therefore
saith
the
same
Apostle
,
2
Thess.
1.6
.
It
is
a
righteous
thing
with
God
to
render
tribulation
to
them
that
trouble
you
,
and
to
you
who
are
troubled
,
rest
with
us
.
And
therefore
when
we
pray
for
the
pardon
of
our
sins
,
the
acceptance
of
our
labours
,
or
any
other
good
thing
comprehended
in
the
Covenant
,
from
the
beginning
of
it
to
the
end
:
Let
us
fix
our
serious
thoughts
,
not
only
on
the
mercy
,
but
also
on
the
justice
and
the
righteousness
of
God
,
and
we
shall
find
it
will
exceedingly
confirm
our
wavering
faith
,
while
we
consider
that
his
righteousness
is
bound
for
the
performance
of
his
promises
;
and
that
as
sure
as
God
is
righteous
,
he
will
with-hold
no
good
thing
from
us
.
JOHN
17.25
.
The
world
hath
not
known
thee
.
OUR
Saviour
having
ended
the
petitionary
part
,
is
at
length
come
to
the
conclusion
of
his
prayer
:
In
which
he
shews
the
Father
reason
why
he
should
be
heard
in
all
that
he
hath
been
a
Suitor
for
in
the
behalf
of
true
believers
.
(
viz:
)
Because
himself
and
they
were
inwardly
acquainted
with
him
,
whereas
all
the
world
besides
were
strangers
to
him
,
as
I
have
noted
heretofore
.
In
this
conclusion
of
our
Saviours
prayer
,
have
been
considered
two
things
.
To
whom
he
speaks
,
and
What
he
speaks
.
First
,
To
whom
he
speaks
,
and
this
you
see
my
brethren
,
is
to
God
,
whom
he
stileth
Righteous
Father
.
Secondly
then
in
the
next
place
,
What
he
speaks
;
and
here
is
something
that
he
speaks
against
the
world
,
and
something
that
he
speaks
for
himself
and
true
believers
.
1.
Here
is
something
that
he
speaks
against
the
world
,
the
world
hath
not
known
thee
.
2.
Then
here
is
something
that
he
speaks
for
himself
and
true
believers
,
but
I
have
known
thee
,
and
these
have
known
that
thou
hast
sent
me
.
To
whom
our
Saviour
speaks
as
he
is
set
forth
by
his
title
and
his
attribute
,
hath
been
considered
heretofore
.
The
thing
which
we
have
now
in
hand
,
is
what
he
speaks
,
and
more
particularly
what
he
speaks
against
the
world
.
Oh
Righteous
Father
,
the
world
hath
not
known
thee
.
We
have
observed
heretofore
out
of
the
ninth
verse
of
this
Chapter
that
he
speaks
not
for
the
world
.
No
,
it
is
utterly
excluded
from
having
any
share
at
all
in
our
Saviours
intercession
:
let
their
case
be
what
it
will
,
let
their
necessities
be
what
they
will
,
Christ
even
leaves
them
to
themselves
,
and
never
interposes
for
them
to
the
Father
.
Nay
,
which
is
worse
,
he
speaks
against
them
.
He
speaks
against
the
world
,
as
you
hear
him
in
my
text
.
You
see
he
cannot
end
his
prayer
,
but
he
must
have
a
parting
blow
at
them
(
Oh
righteous
Father
,
the
world
hath
not
known
thee
,
)
to
kindle
and
exasperate
his
wrath
against
them
.
It
hath
not
known
thee
with
a
knowledge
of
affection
;
they
have
not
known
thee
so
as
to
love
thee
and
obey
thee
.
They
are
strangers
,
yea
,
they
are
enemies
to
thee
.
Let
justice
have
its
course
against
them
,
let
it
be
executed
on
them
to
the
utmost
.
This
I
have
glanced
at
only
from
the
general
,
that
Christ
speaks
against
the
world
.
Proceed
we
more
particularly
to
consider
what
he
speaks
against
the
world
.
Oh
Righteous
Father
,
the
world
hath
not
known
thee
.
And
here
I
shall
unfold
the
terms
,
and
come
to
a
more
special
observation
.
Two
things
we
have
to
be
enquired
and
resolved
.
1.
Whom
our
Saviour
means
by
world
.
2.
What
he
intendeth
when
he
affirmeth
of
the
world
,
that
it
doth
not
know
God
.
As
for
the
first
of
these
,
The
world
imports
not
here
the
frame
and
frabrique
of
the
world
(
as
it
doth
sometimes
in
Scripture
)
but
the
people
of
the
world
.
And
yet
not
all
the
people
of
the
world
neither
:
for
Jesus
Christ
immediately
excepts
himself
and
true
believers
.
The
world
hath
not
known
thee
,
but
I
have
known
thee
,
and
these
have
known
thee
,
The
world
you
see
is
set
in
opposition
here
to
Christ
and
his
Disciples
.
So
that
our
Saviour
by
the
world
intends
all
the
people
in
the
world
besides
himself
and
true
believers
.
Now
of
all
these
he
saith
expresly
that
they
know
not
God
.
You
must
not
understand
it
absolutely
,
that
they
know
him
not
at
all
,
in
no
respect
and
under
no
consideration
.
The
very
Heathen
know
him
in
a
sense
and
in
a
measure
.
There
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
somewhat
to
be
known
of
God
,
by
the
works
of
the
creation
,
and
by
the
things
that
he
hath
made
,
Rom.
1.19
.
even
by
the
book
of
Creatures
which
the
Heathens
have
and
study
.
And
therefore
it
is
charged
upon
them
afterwards
at
ver.
21.
that
when
they
knew
God
,
they
glorified
him
not
as
God
;
They
did
not
glorifie
him
according
to
their
knowledge
of
him
.
And
if
the
Heathen
,
who
have
but
the
Book
of
Creatures
,
know
the
Lord
a
little
;
Professed
Christians
,
who
have
the
Book
of
Scriptures
,
know
him
more
.
I
say
,
professed
Christians
who
have
no
interest
at
all
in
Christ
,
no
truth
of
saving
grace
in
them
,
even
these
may
go
far
in
a
notional
,
speculative
,
discoursive
knowledge
of
the
Lord
,
beyond
many
sound
believers
:
and
yet
these
are
of
the
world
.
So
that
our
Saviour
means
not
absolutely
when
he
saith
to
his
Father
here
,
The
world
hath
not
known
thee
,
q.
d.
they
have
not
known
thee
at
all
:
But
they
have
not
known
thee
so
,
in
such
a
manner
,
and
with
such
a
kind
of
knowledge
as
I
and
true
believers
do
.
Oh
Righteous
Father
,
the
world
hath
not
known
thee
,
but
I
have
known
thee
,
and
these
have
known
that
thou
hast
sent
me
,
and
I
have
declared
unto
them
thy
name
,
all
that
is
necessary
to
be
known
of
thee
.
You
see
the
meaning
of
the
words
,
The
world
here
is
opposed
to
Jesus
Christ
and
true
believers
:
So
that
it
is
not
mundus
mundus
,
but
mundus
immundus
,
as
Austin
calls
it
.
It
is
the
unbelieving
and
unsanctified
world
,
saith
our
Saviour
,
knows
not
God
.
He
means
not
,
that
they
know
him
not
at
all
,
but
they
know
him
not
aright
.
How
and
in
what
respects
they
know
him
not
a
right
,
I
shall
open
by
and
by
;
In
the
mean
time
the
Point
is
this
.
DOCTRINE
.
That
unbelievers
and
unsanctified
persons
know
not
God
,
at
least
they
know
him
not
in
such
a
manner
,
and
with
such
a
knowledge
as
they
ought
to
do
.
This
is
the
usual
Character
of
such
in
Scripture
:
This
is
the
Character
of
unbelieving
Heathens
,
they
are
the
Gentiles
that
know
not
God
,
1
Thes.
4.5
.
This
is
the
Character
of
unbelieving
Christians
,
they
know
not
God
,
and
obey
not
the
Gospel
of
the
Lord
Jesus
Christ
,
1
Thes.
1.8
.
So
that
all
unbelieving
and
unsanctified
persons
,
whether
they
be
Heathens
or
professed
Christians
,
are
ignorant
of
God
:
yea
though
they
discourse
of
him
,
and
that
excellently
too
,
and
pretend
acquaintance
with
him
,
as
those
whom
the
Apostle
mentions
,
Tit.
1.16
.
They
profess
they
know
God
,
but
in
works
they
deny
him
.
Yea
,
though
they
cry
to
God
,
as
Israel
did
,
my
God
,
we
know
thee
,
while
they
cast
off
the
thing
that
is
good
;
Hosea
8.2
,
3.
yet
they
know
not
God
indeed
.
Their
knowledge
of
him
is
not
right
and
sound
,
and
consequently
is
not
worthy
of
the
name
of
knowledge
,
as
I
shall
evidently
clear
it
to
you
in
a
few
particulars
.
Unbelievers
,
&c.
know
not
God
in
such
a
manner
,
and
with
such
a
kind
of
knowledge
as
they
ought
to
do
,
in
that
they
know
him
not
with
an
affective
knowledge
,
so
as
to
love
him
and
delight
in
him
.
Knowledge
in
Scripture
doth
connote
affection
:
and
that
which
carries
not
the
heart
and
the
affections
with
it
,
deserveth
not
the
name
of
knowledge
.
And
therefore
men
are
frequently
affirmed
in
Scripture
,
not
to
know
that
which
they
do
not
like
and
love
.
The
Ox
knows
his
owner
,
&c.
but
Israel
knows
not
me
,
saith
God
,
Isa.
1.3
.
Why
certainly
they
knew
him
,
if
any
people
under
Heaven
knew
him
with
a
discursive
and
a
speculative
knowledge
.
I
but
they
knew
him
not
with
an
affective
knowledge
:
Their
knowledge
of
him
drew
not
out
their
hearts
to
him
,
and
therefore
in
the
Lords
interpretation
and
construction
,
it
was
no
knowledge
:
For
he
saith
of
them
expresly
,
Israel
hath
not
known
me
.
In
that
they
know
him
not
with
an
effective
knowledge
so
as
to
serve
him
and
obey
him
:
with
such
a
knowledge
as
brings
forth
practice
and
obedience
.
That
which
is
separate
from
this
,
is
no
knowledge
.
In
which
respect
it
is
that
the
Apostle
stiles
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
2.20
.
A
form
of
knowledge
.
There
is
the
shew
,
but
not
the
truth
.
When
Christ
is
said
in
Scripture
to
have
known
no
sin
,
we
cannot
understand
it
to
be
meant
of
intellectual
knowledge
,
for
then
he
could
not
have
discoursed
of
it
;
so
that
he
knew
no
sin
,
in
Paul
,
is
,
he
did
no
sin
,
in
Peter
.
They
that
knew
God
,
Rom.
1.18
.
because
they
did
not
live
accordingly
,
and
glorified
him
not
as
God
,
are
therefore
said
not
to
have
kept
him
and
retained
him
in
their
knowledge
,
ver.
28.
God
made
his
wayes
and
statutes
known
to
Israel
,
he
dealt
not
so
with
any
Nation
.
And
yet
even
of
them
he
saith
,
It
is
a
people
that
do
err
in
their
hearts
,
and
they
have
not
known
my
wayes
,
Psal.
95.10
.
Brethren
,
there
is
an
error
in
the
heart
as
well
as
in
the
brain
;
and
a
kind
of
ignorance
arising
from
the
will
,
as
well
as
from
the
understanding
,
and
this
takes
off
the
name
of
knowledge
from
that
which
is
but
speculation
only
.
And
therefore
sinners
are
universally
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ignorant
,
erring
persons
,
Heb.
5.2
.
And
that
alone
is
(
by
the
Holy
Ghost
)
thought
worthy
of
the
name
of
knowledge
,
that
sinketh
from
the
brain
into
the
heart
,
and
so
appeareth
in
the
life
,
setting
all
on
work
for
God
:
In
which
respect
it
is
the
Covenant
of
the
Lord
with
his
people
that
he
will
put
his
Law
into
their
inward
parts
,
and
write
it
in
their
hearts
.
Not
in
their
minds
and
understandings
only
the
seat
and
principle
of
speculation
;
but
in
their
hearts
the
principle
of
action
;
So
that
they
shall
not
only
have
it
in
their
minds
to
know
it
,
but
in
their
hearts
to
practice
it
,
and
to
obey
it
.
This
,
only
this
is
right
knowledge
.
A
good
understanding
have
all
they
that
do
his
Commandments
,
Psal.
119.10
.
They
only
understand
and
know
the
Lord
effectually
,
and
savingly
,
that
obey
the
will
of
God
.
Hereby
we
know
we
know
him
(
as
we
ought
to
do
)
if
we
keep
his
Commandments
.
Others
may
have
understanding
,
only
these
have
good
understanding
.
For
this
God
sets
the
finger
of
a
hand
against
Josiah
,
to
point
him
out
to
special
observation
,
Jer.
22.16
.
He
judged
the
cause
of
the
poor
and
needy
;
was
not
this
to
know
me
?
saith
the
Lord
.
q.
d.
This
was
knowledge
to
the
purpose
,
this
was
true
and
real
knowledge
of
the
Lord
indeed
.
which
made
him
strict
and
carefull
in
the
performance
of
his
duty
.
In
that
that
they
know
him
not
in
Christ
:
and
to
know
God
out
of
Christ
is
all
one
as
not
to
know
him
,
as
I
have
shewed
at
large
out
of
the
third
verse
of
this
Chapter
.
This
shall
suffice
for
clearing
of
the
Observation
,
That
unbelievers
and
unsanctified
persons
know
not
God
:
At
least
they
know
him
not
in
such
a
manner
and
with
such
a
kind
of
knowledge
as
they
ought
to
do
:
in
that
they
know
him
not
with
an
affective
knowledge
,
they
know
him
not
with
an
effective
knowledge
,
and
they
know
him
not
in
Christ
.
But
what
may
be
the
causes
why
the
unbelieving
world
is
so
ignorant
Reason
1
of
God
?
I
shall
lay
them
open
to
you
both
with
relation
to
the
unbelieving
world
Heathen
,
and
with
relation
to
the
unbelieving
world
Christian
;
Christian
I
mean
in
name
,
though
not
in
truth
.
First
,
for
the
unbelieving
world
Heathen
,
it
is
no
wonder
that
they
know
not
God
,
for
they
have
no
means
to
know
him
in
such
a
manner
as
is
necessary
to
salvation
.
It
s
true
that
even
they
have
means
to
know
him
in
a
common
way
,
as
the
Apostle
shews
and
proves
,
Rom.
1.19
,
20.
That
which
may
be
known
(
conceive
it
naturally
known
)
of
God
,
is
manifest
to
them
,
that
is
,
the
Heathen
,
for
God
hath
shewed
it
even
to
them
;
There
is
an
Image
and
resemblance
of
him
stampt
upon
the
Creatures
.
There
are
apparent
characters
,
and
footsteps
and
impressions
of
the
Godhead
,
of
his
power
and
wisdom
,
set
upon
every
thing
which
he
hath
made
,
which
may
be
looked
upon
by
every
eye
.
How
doth
his
glory
shine
,
my
brethren
,
in
the
rare
and
admirable
structure
of
the
world
,
the
glorious
frame
of
Heaven
and
earth
!
And
hence
it
is
that
David
saith
,
The
Heavens
declare
the
glory
of
God
,
&c.
Psal.
19.1
.
Indeed
he
tells
us
afterwards
,
the
Law
of
the
Lord
is
perfect
.
The
word
of
God
,
and
that
alone
,
is
a
compleat
and
perfect
help
to
bring
us
to
the
knowledge
of
God
.
But
yet
there
is
some
declaration
of
him
in
the
Creatures
,
the
Heavens
declare
the
glory
of
God
.
And
this
means
the
Heathens
have
.
The
Creatures
catechise
them
and
instruct
them
in
the
knowledge
of
a
God
,
as
Job
shewes
,
Chap.
12.7
.
Ask
now
the
Beasts
and
they
shall
teach
thee
,
the
Fowls
and
they
shall
tell
thee
,
speak
to
the
Earth
and
it
shall
teach
thee
,
and
Fishes
of
the
Sea
shall
declare
to
thee
.
Who
knoweth
not
in
all
these
that
the
hand
of
God
hath
wrought
this
?
And
therefore
the
Apostle
tells
us
that
even
they
the
Heathen
knew
God
,
Rom.
1.21
.
But
now
they
have
no
means
to
know
him
savingly
in
Christ
;
And
this
is
life
eternal
,
to
know
thee
the
only
true
God
and
Jesus
Christ
whom
thou
hast
sent
.
This
knowledge
is
not
written
in
the
Creature
Book
,
and
they
have
not
the
Scripture
Book
,
and
how
then
should
they
come
to
it
?
It
s
true
that
God
is
written
in
the
Creature
Book
,
but
not
a
word
of
Christ
there
.
God
is
written
in
the
Heart
Book
,
but
not
a
word
of
Christ
there
neither
;
The
Law
is
written
in
the
heart
by
nature
,
but
there
are
no
impressions
of
the
Gospel
,
which
is
the
word
of
Christ
,
Col.
3.16
.
And
hence
it
is
that
all
the
Nations
of
the
world
have
groped
after
God
and
found
him
too
,
as
Acts
17.27
.
Let
a
man
run
from
East
to
West
,
let
him
ransake
all
Nations
,
and
where
he
findeth
any
men
,
there
he
shall
find
some
notice
of
God
.
But
now
,
my
Brethren
,
among
which
of
all
these
Nations
,
who
never
had
the
book
of
Scriptures
,
shall
you
find
any
notice
of
a
Christ
,
any
incling
of
a
Saviour
or
Redeemer
!
No
,
Christ
is
not
so
much
as
named
among
them
,
They
have
no
glimpse
,
no
crevice
,
to
give
them
any
light
of
God
in
Christ
.
So
that
it
is
no
wonder
,
though
the
unbelieving
world
Pagan
know
him
not
in
this
manner
,
for
they
have
no
means
to
know
him
.
Reason
2
But
now
the
unbelieving
world
Christian
hath
the
means
of
this
knowledge
,
and
why
then
do
not
they
know
God
?
true
,
they
have
the
outward
means
,
but
they
want
the
inward
means
.
They
have
the
outward
revelation
of
the
word
,
but
they
have
not
the
inward
revelation
of
the
spirit
.
And
without
this
it
is
impossible
for
any
man
to
know
God
.
And
therefore
the
Apostle
prays
for
the
Ephesians
that
God
would
give
them
the
spirit
of
wisdom
and
revelation
in
the
knowledge
of
him
.
Chap.
1.17
.
By
which
he
intimates
that
without
spirit-revelation
they
could
never
come
to
know
him
.
Now
this
spirit-revelation
,
or
unveiling
,
consists
in
the
removal
of
a
double
Veil
:
the
Veil
that
lies
upon
the
faculty
,
and
the
Veil
that
lies
upon
the
Object
.
1.
In
the
spirit-revelation
,
which
is
the
only
means
of
knowing
God
,
there
must
be
the
removal
of
the
Veil
that
lies
upon
the
faculty
,
the
understanding
.
The
sence
must
be
unveiled
,
you
know
,
or
else
we
cannot
see
an
object
,
though
it
be
before
us
.
For
what
can
a
blindfolded
person
see
?
And
so
it
is
in
this
case
:
for
every
unbelieving
person
is
blindfolded
as
it
were
:
the
God
of
this
world
hath
blinded
his
eyes
:
The
Veil
is
on
their
heart
,
that
is
their
understanding
,
2
Cor.
3
,
15.
And
this
Veil
the
Holy
Ghost
must
take
away
;
as
in
the
cited
place
,
or
else
though
God
be
by
a
man
,
(
as
certainly
he
is
not
far
from
every
one
of
us
)
he
will
not
see
him
.
But
when
once
this
is
removed
,
then
revelata
ac
detecta
facie
,
as
Beza
reads
it
,
Then
we
with
open
and
uncovered
face
behold
the
glory
of
the
Lord
.
2.
In
that
spirit-revelation
,
which
is
the
only
means
of
knowing
God
,
there
must
be
the
removal
of
the
Veil
that
lies
upon
the
Object
;
as
of
the
Veil
that
lies
upon
the
understanding
,
so
of
the
Veil
that
lies
upon
the
Gospel
,
where
God
is
represented
to
us
in
a
saving
way
.
For
you
must
know
(
my
brethren
)
that
the
Gospel
is
a
veiled
and
a
covered
thing
,
it
hath
a
Curtain
drawn
before
it
:
It
is
a
mysterie
,
a
secret
thing
.
Nay
it
is
not
only
secret
in
it self
,
but
it
is
also
kept
secret
.
Nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
that
is
the
term
that
the
Apostle
uses
,
Col.
1.26
.
Not
simply
dark
,
or
mystical
,
but
hid
on
purpose
,
de
industria
,
as
Theophilacta
observes
.
Among
the
Jews
it
was
covered
with
a
veil
of
types
and
figures
and
dark
expressions
:
And
to
this
day
it
is
hid
from
natural
and
carnal
men
,
2
Cor.
4.3
.
So
that
however
God
in
Christ
be
cleerly
manifested
there
,
let
them
do
what
they
are
able
,
still
there
is
something
between
them
and
God
that
hides
him
from
them
,
that
they
cannot
see
him
.
And
that
is
the
first
reason
,
why
unbelieving
Christians
know
not
God
,
because
they
want
the
inward
means
of
this
knowledge
,
viz.
spirit-revelation
.
And
as
they
want
the
inward
means
of
finding
out
this
knowledge
,
when
it
is
closely
hidden
and
covered
from
them
:
so
they
want
inward
capability
of
receiving
this
knowledge
when
it
is
openly
proposed
and
tendred
to
them
.
They
are
so
far
from
being
able
to
go
forth
to
fetch
it
from
abroad
,
that
they
cannot
entertain
it
when
it
is
brought
home
to
them
:
They
have
not
of
themselves
by
nature
so
much
as
a
receptivity
or
an
immediate
passive
capability
of
saving
knowledge
.
For
there
is
somewhat
in
them
superfluous
,
and
there
is
somewhat
in
them
defective
:
somewhat
too
much
,
and
somewhat
too
little
.
1.
In
every
unbeliever
there
is
somewhat
that
repells
divine
knowledge
,
and
that
keeps
out
the
beams
of
truth
.
And
that
is
carnal
reasoning
,
and
carnal
wisdom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
8.7
.
The
wondrous
perspicuity
and
sharpness
of
conceit
that
is
in
any
man
(
that
is
but
flesh
)
is
so
far
from
helping
him
to
know
God
,
that
it
doth
but
hinder
him
.
And
the
ground
is
evident
;
for
such
a
person
leanes
to
his
own
wisdom
,
he
doth
not
yield
himself
up
to
be
taught
of
God
,
but
weighs
those
things
that
are
divine
and
supernatural
in
the
ballance
of
his
reason
.
As
far
as
that
will
reach
,
he
is
content
to
go
:
And
where
that
faileth
him
(
as
infinitely
short
it
falls
)
there
he
desists
:
and
what
he
is
unable
to
perceive
by
this
,
is
foolishness
to
him
,
as
1
Cor.
2.14
.
The
natural
man
receiveth
not
the
things
of
God
,
for
they
are
foolishness
unto
him
.
They
are
not
so
indeed
and
in
themselves
,
they
are
but
so
to
him
.
He
is
too
wise
to
take
in
such
foolish
things
:
and
therefore
the
Apostle
saith
,
not
many
wise
,
1
Cor.
1.16
.
and
tells
us
plainly
,
that
if
we
ever
mean
to
attain
to
saving
knowledge
,
we
must
be
renewed
in
the
spirit
of
our
mind
,
Eph.
1.24
.
that
is
,
in
the
highest
,
purest
and
the
most
refined
part
of
it
.
As
spirits
are
the
quintessence
of
things
,
that
are
most
abstract
from
dross
,
and
that
have
least
of
earth
in
them
;
Even
these
must
be
renewed
,
or
saving
knowledge
will
not
be
received
.
2.
In
every
unbeliever
and
unsanctified
person
,
as
there
is
something
redundant
,
that
repells
divine
knowledge
;
so
there
is
something
wanting
to
receive
it
,
and
that
is
the
spirit
of
God
.
Saving
truths
are
often
called
the
things
of
the
spirit
,
as
1
Cor.
2.14
.
Now
(
my
beloved
)
the
things
of
our
own
spirits
(
carnal
,
natural
and
worldly
things
)
our
own
spirits
will
take
in
:
but
the
things
of
Gods
spirit
,
Gods
spirit
only
will
take
in
.
Though
they
be
brought
home
to
our
doors
,
if
Gods
spirit
be
not
there
to
take
them
in
if
he
be
not
at
home
to
entertain
them
,
and
receive
them
,
it
is
all
to
no
purpose
.
And
this
is
the
case
of
the
natural
man
:
he
hath
not
the
spirit
of
God
,
and
therefore
he
receiveth
not
the
things
of
the
spirit
,
because
he
hath
no
principle
within
him
that
is
agreeable
and
suitable
unto
them
.
And
this
is
that
which
the
Apostle
aims
at
,
when
he
saith
,
we
speak
wisdom
to
them
that
are
perfect
,
1
Cor.
2.6
.
That
is
,
to
them
that
have
all
the
parts
of
a
spiritual
man
(
whereof
the
spirit
is
the
principal
)
the
doctrine
which
we
teach
is
accounted
wisdom
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
animal
man
,
the
souly
man
,
the
man
that
hath
a
soul
indeed
,
but
no
spirit
,
(
I
mean
none
of
Gods
spirit
)
he
perceives
not
these
things
,
nor
can
he
know
them
.
And
why
so
?
because
they
are
spiritually
discerned
.
And
he
poor
man
,
hath
not
the
spirit
to
discern
them
by
.
And
therefore
though
he
hear
the
words
of
God
and
Christ
,
he
never
knows
the
mind
of
God
or
Christ
,
as
it
is
added
in
the
end
of
that
Chapter
.
I
shall
add
but
one
reason
more
;
unbelievers
and
unsanctified
persons
know
not
God
,
because
as
they
are
of
themselves
unable
,
(
in
the
respects
which
have
been
mentioned
)
so
they
are
unwilling
also
to
know
God
;
They
will
not
understand
,
Psal
82.5
.
They
are
wilfully
ignorant
,
as
2
Pet.
3.5
.
God
comes
and
shews
himself
to
them
,
and
they
say
to
God
,
Depart
from
us
,
for
we
will
not
the
knowledge
of
thy
wayes
.
Light
is
offered
,
and
they
shut
their
eyes
against
it
;
So
that
it
may
be
said
of
such
,
Their
eyes
have
they
closed
,
lest
they
should
see
with
their
eyes
.
They
need
not
to
ascend
up
into
heaven
to
bring
God
down
from
thence
,
that
they
may
see
him
.
No
,
the
word
that
manifesteth
and
revealeth
God
,
is
nigh
to
them
,
Rom.
10.6
.
They
need
not
to
go
far
to
hear
it
,
and
to
hear
of
God
in
it
:
But
many
will
not
step
out
of
their
doors
to
meet
with
God
,
and
to
be
acquainted
with
him
!
If
any
light
break
in
upon
them
,
by
which
they
have
a
glimpse
of
God
,
they
even
thrust
it
out
again
.
They
do
as
the
Gentiles
did
,
Rom.
1.19
.
they
liked
not
to
retain
God
in
their
knowledge
.
They
had
him
there
,
but
they
liked
not
to
retain
him
,
they
had
no
mind
to
keep
him
there
:
feign
they
would
put
him
out
again
,
the
apprehension
of
a
God
called
upon
them
for
love
and
duty
and
obedience
,
and
was
a
curb
and
a
restraint
from
many
evils
,
and
therefore
they
were
weary
of
such
thoughts
as
those
,
and
sought
to
chase
them
from
their
minds
.
To
say
the
truth
,
they
did
not
like
them
,
and
therefore
would
be
rid
of
them
:
And
thus
it
is
with
many
Christians
.
These
are
the
reasons
why
unbelieving
and
unsanctified
persons
know
not
God
.
Vse
1
Now
to
descend
to
application
:
In
the
first
place
here
we
see
the
misery
of
unbelieving
and
unsanctified
persons
.
For
all
that
know
not
God
,
are
in
an
infinitely
sad
condition
:
They
are
exposed
to
his
fiercest
wrath
and
most
direfull
indignation
.
The
ignorant
of
God
,
as
you
may
see
,
Jer
10.28
.
are
made
the
object
of
a
fearfull
imprecation
:
yea
the
ignorant
of
God
among
the
Heathen
,
who
are
deprived
of
the
means
,
(
though
not
of
all
,
yet
)
at
the
least
of
any
saving
knowledge
of
him
:
and
yet
the
Prophet
prayes
,
Pour
out
thy
fury
upon
the
heathen
that
have
not
known
thee
:
And
what
then
will
become
of
the
ignorant
of
God
among
Christans
?
If
ignorance
of
God
,
(
yea
though
it
be
invincible
)
expose
men
to
the
vengeance
of
the
Lord
,
and
damn
them
everlastingly
,
because
the
knowledge
of
him
is
required
necessitate
medii
to
salvation
:
what
will
it
do
if
it
be
wilfull
and
affected
?
If
Jeremy
desire
the
Lord
to
pour
his
fury
on
the
heathen
,
who
yet
have
not
so
much
as
the
outward
means
of
knowledge
;
What
rivers
and
what
floods
of
indignation
think
you
will
be
poured
out
on
them
who
have
the
means
and
will
not
learn
nor
be
instructed
by
them
?
what
will
they
do
when
the
day
of
judgement
comes
?
when
the
Lord
Jesus
shall
be
revealed
from
heaven
,
&c.
rendring
vengeance
to
them
that
know
not
God
.
as
2
Thes.
1.4.8
.
I
beseech
you
think
upon
it
and
lay
it
seriously
to
heart
,
you
that
have
long
enjoyed
the
means
,
and
yet
know
very
little
of
the
nature
or
the
will
of
God
.
Or
if
you
know
with
a
notional
discoursive
knowledge
,
you
know
him
not
with
an
affective
and
effective
knowledge
:
You
glorifie
him
not
as
God
,
you
do
not
walk
according
to
your
knowledge
of
him
:
And
so
your
knowledge
is
as
good
as
no
knowledge
;
You
may
,
and
many
do
delude
themselves
with
this
conceit
,
that
though
they
dye
in
this
condition
,
the
Lord
notwithstanding
will
be
mercifull
to
them
.
But
as
you
tender
the
salvation
of
your
pretious
souls
,
I
beseech
you
to
observe
that
Gods
own
word
is
peremptory
and
express
for
this
,
that
none
that
know
not
God
,
shall
have
any
share
in
the
mercy
of
God
,
or
in
the
glory
of
the
world
to
come
.
Oh
continue
thy
loving
kindness
to
them
that
know
thee
,
(
to
them
and
none
but
them
)
saith
David
,
Psal.
36.10
.
It
is
a
people
of
no
understanding
,
saith
the
Prophet
of
the
Jews
,
Isa.
27.11
.
And
what
follows
?
Therefore
he
that
made
them
will
have
no
mercy
upon
them
.
It
is
the
common
apprehension
of
vulgar
and
ignorant
people
,
that
he
that
made
them
will
save
them
too
:
No
,
saith
the
Prophet
:
if
they
be
ignorant
of
God
,
he
that
made
them
will
not
have
mercy
upon
them
.
They
have
not
known
my
wayes
saith
God
,
unto
whom
I
sware
in
my
wrath
,
that
they
should
never
enter
into
my
rest
.
But
you
will
ask
me
then
,
Quest.
By
what
means
shall
we
come
to
know
God
?
Truly
there
is
but
one
way
of
coming
to
the
knowledge
of
him
,
Answ.
and
that
way
is
Jesus
Christ
.
No
man
hath
seen
God
at
any
time
,
1
John
18.
What
then
?
is
he
not
to
be
seen
or
known
at
all
,
by
any
means
?
Yes
,
though
he
be
not
to
be
seen
,
or
known
immediately
in
himself
,
yet
mediately
in
and
by
the
Son
he
may
be
known
:
For
he
hath
manifested
and
revealed
him
to
us
.
No
man
hath
seen
God
at
any
time
:
the
only
begotten
Son
that
came
out
of
the
bosome
of
the
Father
he
hath
declared
him
.
Indeed
it
was
the
business
for
which
our
Saviour
came
into
this
lower
world
,
to
bring
God
down
to
us
,
that
we
might
be
acquainted
with
him
:
And
if
ever
you
see
or
know
God
,
you
must
have
light
from
Jesus
Christ
.
I
am
the
light
,
saith
he
,
John
8.12
.
He
that
follows
me
,
shall
have
the
light
of
life
.
And
therefore
if
you
would
have
this
light
,
follow
Jesus
Christ
for
it
.
How
you
must
follow
him
,
so
as
to
fetch
this
light
from
him
,
I
have
directed
you
before
on
the
third
verse
of
this
Chapter
.
Is
it
so
,
that
unbelievers
and
unsanctified
persons
know
not
God
?
Vse
2
What
cause
have
true
believers
then
to
admire
and
adore
the
special
mercy
of
the
Lord
to
them
,
that
they
should
be
acquainted
with
him
?
That
he
should
give
them
the
preferment
in
such
a
blessed
and
glorious
priviledge
as
this
is
?
That
now
they
can
say
to
God
,
as
our
Saviour
in
my
text
,
Oh
Righteous
Father
,
the
world
hath
not
known
thee
,
but
we
have
known
thee
.
O
Lord
,
whence
is
this
to
us
?
how
is
it
Lord
that
thou
dost
manifest
thy self
to
us
and
not
unto
the
world
,
as
the
Disciples
said
,
John
14.22
.
How
comes
this
to
pass
Lord
?
Truly
this
is
free-grace
and
free-mercy
;
mercy
to
be
admired
and
wondred
at
.
Oh
let
our
souls
and
all
that
is
within
us
,
bless
the
Lord
:
Let
us
take
up
our
Saviours
words
,
Father
,
we
thank
thee
that
thou
hast
hid
thy self
from
a
world
of
wise
and
prudent
men
,
and
hast
revealed
thy self
to
such
babes
as
we
are
.
We
bless
thy
name
for
this
mercy
.
And
truly
we
have
cause
to
bless
him
:
for
this
knowledge
is
our
life
:
keep
it
,
for
it
is
thy
life
,
saith
Solomon
,
Prov.
4.13
.
and
life
is
a
pretious
thing
.
If
we
had
still
remained
in
the
condition
that
the
world
is
in
,
we
had
never
known
God
:
we
must
have
died
to
all
eternity
:
we
had
been
punished
with
eternal
perdition
:
we
could
never
have
enjoyed
him
who
is
the
God
of
our
life
:
But
now
we
know
him
so
as
to
love
him
,
we
shall
be
sure
to
live
with
him
,
and
that
for
ever
:
Nay
this
is
life
,
yea
life
eternal
,
(
in
regard
of
the
beginning
,
)
such
a
life
as
is
above
the
power
of
death
and
dissolution
,
as
our
Saviour
Christ
assures
us
,
John
17.3
.
This
is
life
eternal
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
JOHN
17.25
.
But
I
have
known
thee
,
and
these
have
known
,
&c.
AND
thus
of
what
our
Saviour
speaks
against
the
world
,
Oh
Righteous
Father
,
the
world
hath
not
known
thee
.
Proceed
we
to
know
what
he
speaks
for
himself
and
true
believers
,
But
I
have
known
thee
,
and
these
have
known
that
thou
hast
sent
me
.
There
is
no
difficulty
in
the
terms
requiring
any
tedious
explication
.
I
have
known
thee
,
saith
our
Saviour
to
the
Father
:
though
the
world
be
strangers
to
thee
,
yet
I
am
very
well
acquainted
with
thee
,
I
know
thee
inwardly
:
And
my
Disciples
here
have
known
that
thou
hast
sent
me
.
They
have
been
throughly
perswaded
that
I
am
a
messenger
sent
forth
from
thee
,
to
manifest
thy
nature
and
thy
will
to
them
,
which
I
have
done
accordingly
:
I
have
declared
to
them
thy
name
,
So
they
have
known
thee
by
my
means
.
So
that
the
special
thing
to
be
observed
here
(
my
brethren
,
)
is
the
order
in
which
the
knowledge
of
the
Father
is
dispensed
.
First
Christ
the
Mediator
knows
him
,
he
is
acquainted
with
him
in
the
first
place
:
I
know
thee
,
saith
our
Saviour
here
;
And
then
Believers
are
acquainted
with
him
by
the
means
of
Christ
;
And
these
have
known
that
thou
hast
sent
me
,
and
I
have
declared
unto
them
thy
name
.
The
Observation
then
is
this
.
DOCTRINE
.
That
Jesus
Christ
,
and
he
alone
knows
God
immediately
,
and
others
know
him
by
the
means
of
Christ
.
All
saving
knowledge
of
the
Father
comes
out
by
Jesus
Christ
to
his
people
Christ
knows
him
first
,
and
then
we
know
him
in
the
second
place
by
him
.
No
man
hath
seen
God
at
any
time
,
John
1.18
.
What
then
?
is
he
not
to
be
seen
or
known
at
all
by
any
means
?
Yes
,
though
he
be
not
to
be
seen
or
known
by
us
immediately
in
himself
,
yet
mediately
in
and
by
the
Son
he
may
be
known
:
for
he
hath
manifested
and
revealed
him
to
us
.
No
man
hath
seen
God
at
any
time
.
The
only
begotten
Son
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
Indeed
it
was
the
business
for
which
our
Saviour
came
into
this
lower
world
,
to
bring
God
down
to
us
,
that
we
might
be
acquainted
with
him
.
Ye
neither
know
me
nor
my
Father
,
saith
our
Saviour
to
the
Jews
,
John
8.19
.
If
ye
had
known
me
,
ye
should
have
known
my
Father
also
.
q.
d.
I
would
have
brought
you
to
the
knowledge
of
my
Father
.
And
as
the
Book
in
Apoc.
5.9
.
had
still
remained
a
sealed
Book
,
unless
the
Lamb
had
opened
it
:
so
God
had
still
remained
a
concealed
God
:
he
had
never
been
discovered
and
manifested
to
us
in
a
saving
way
,
unless
the
Son
himself
had
done
it
.
So
that
the
Point
is
plain
you
see
,
That
Jesus
Christ
,
and
he
alone
knows
God
immediately
,
and
others
know
him
by
the
means
of
Christ
.
And
therefore
in
the
first
place
,
this
may
serve
for
information
,
to
let
Vse
1
us
see
,
that
no
man
can
be
saved
by
his
own
innate
knowledge
,
nor
by
the
light
that
is
naturally
in
him
,
let
him
use
it
how
he
will
,
or
how
he
can
;
There
hath
been
an
opinion
vented
up
and
down
of
late
,
that
any
man
that
walks
according
to
his
principles
,
according
to
the
imbred
light
he
hath
,
let
this
light
be
what
it
will
,
and
of
what
kind
it
will
,
he
may
attain
to
happiness
and
glory
in
the
end
:
And
so
by
consequence
,
that
Pagans
and
Mahometans
,
and
Infidels
of
any
sort
,
may
be
saved
if
they
please
.
All
men
have
light
enough
(
say
they
)
if
they
improve
and
use
it
as
they
ought
to
do
,
to
bring
them
to
be
atitude
:
whereas
indeed
no
man
hath
light
enough
to
bring
him
savingly
to
know
God
.
Jesus
Christ
and
he
alone
knows
God
immediately
,
and
others
know
him
by
the
means
of
Christ
:
So
that
unless
he
shew
the
Father
to
us
,
unless
he
undertake
himself
to
teach
us
and
instruct
us
,
we
must
continue
ignorant
of
God
,
and
so
there
is
no
other
way
but
we
must
perish
and
be
lost
for
ever
.
Is
it
so
that
Jesus
Christ
and
he
alone
knows
God
immediately
,
and
Vse
2
others
know
him
by
the
means
of
Christ
?
You
see
,
my
brethren
,
then
,
what
course
you
are
to
take
,
if
you
desire
to
know
God
,
to
be
acquainted
with
the
Father
:
You
must
go
to
Jesus
Christ
for
information
,
and
use
his
help
in
this
business
.
If
you
ever
see
God
,
if
you
ever
come
to
have
the
saving
knowledge
of
his
name
,
believe
it
,
Jesus
Christ
must
manifest
it
and
declare
it
to
you
.
If
he
conceal
the
Father
from
you
,
nay
if
he
do
not
shew
him
to
you
,
you
can
never
come
to
know
him
.
All
other
means
that
you
can
use
,
searching
in
the
Book
of
the
Creatures
,
yea
in
the
book
of
the
Scriptures
,
hearing
,
reading
,
meditation
will
be
unavailable
,
unless
Christ
strike
in
with
them
:
When
you
have
done
your
utmost
,
you
will
die
in
ignorance
of
God
,
and
so
be
lost
to
all
eternity
.
And
therefore
I
beseech
you
my
Beloved
,
betake
your selves
to
Jesus
Christ
the
great
Prophet
of
the
Church
,
be
his
Disciples
,
learn
of
him
.
Tell
him
that
he
knows
the
Father
,
as
he
professeth
in
my
Text
,
and
so
beseech
him
earnestly
to
make
him
known
to
you
,
that
you
may
also
be
acquainted
with
him
.
Pray
him
as
Philip
doth
,
Joh.
14.8
.
Lord
,
shew
us
the
Father
and
it
sufficeth
us
.
And
thus
far
we
have
seen
to
whom
our
Saviour
speaks
,
and
what
he
speaks
.
In
the
first
place
against
the
world
,
and
in
the
second
place
for
himself
and
true
believers
;
Oh
righteous
Father
,
the
world
hath
not
known
thee
,
but
I
have
known
thee
,
and
these
have
known
that
thou
hast
sent
me
.
They
have
been
throughly
perswaded
that
I
am
a
Messenger
,
and
an
Embassador
sent
forth
from
thee
,
to
manifest
thy
Nature
,
and
thy
Will
to
them
.
Now
in
the
following
verse
he
comes
to
shew
that
he
hath
been
,
and
will
be
faithful
in
the
delivery
of
the
message
which
his
Father
sent
him
in
,
together
with
the
reason
of
it
.
First
,
he
declares
that
he
hath
been
,
and
will
be
faithful
in
the
delivery
of
the
message
which
his
Father
sent
him
in
;
I
have
declared
unto
them
thy
Name
,
and
will
declare
it
.
Secondly
,
he
shews
the
reason
of
it
,
why
he
hath
been
,
and
will
be
so
;
That
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
Begin
we
with
the
first
of
these
,
in
which
our
Saviour
shews
;
First
That
he
hath
been
faithful
;
then
that
he
will
be
faithful
as
the
Messenger
of
God
.
First
that
he
hath
been
faithful
;
I
have
declared
unto
them
thy
Name
;
But
this
is
for
the
sense
,
and
almost
for
the
words
,
the
very
same
that
he
had
said
before
in
the
6.
verse
of
this
Chapter
.
There
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
here
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
accordingly
there
it
is
rendred
I
have
manifested
thy
Name
,
here
I
have
declared
thy
Name
.
The
phrase
is
varyed
,
but
the
sense
is
one
.
And
therefore
I
shall
wholly
wave
it
here
,
and
pass
from
that
which
Christ
hath
done
,
to
that
which
he
will
further
do
,
of
which
he
makes
no
mention
in
the
former
verse
;
I
have
declared
unto
them
thy
Name
,
and
will
declare
it
.
Whether
this
resolution
of
our
Saviour
to
make
a
further
declaration
of
his
Fathers
Name
,
relate
to
his
Apostles
and
Disciples
then
about
him
only
:
or
else
to
such
as
should
believe
in
after
times
to
the
end
of
the
world
,
is
all
the
difficulty
in
the
words
;
whether
his
meaning
be
,
I
have
declared
unto
them
thy
Name
,
to
those
Apostles
and
Disciples
,
present
with
me
,
and
will
declare
it
:
that
is
,
I
will
declare
it
further
to
them
,
to
the
very
same
men
:
Or
whether
it
be
rather
this
,
I
have
declared
unto
them
thy
Name
,
to
them
that
are
now
about
me
;
and
will
declare
it
unto
others
,
that
in
after
ages
shall
come
in
to
me
.
I
have
declared
it
unto
these
by
my
own
immediate
voyce
,
and
will
declare
it
unto
others
,
by
them
and
their
successors
to
the
end
of
the
world
.
As
for
my
own
part
,
I
see
no
reason
why
either
of
these
Expositions
should
be
laid
aside
,
seeing
both
of
them
agree
with
the
Analogy
of
Faith
,
and
with
the
scope
and
series
of
the
Text.
And
since
it
is
most
consonant
to
the
accomplishment
and
execution
of
the
Prophetical
office
of
Christ
,
to
be
continually
teaching
those
that
are
bestowed
upon
him
by
the
Father
,
in
all
Ages
,
Teaching
them
further
whom
he
hath
begun
to
teach
,
and
teaching
other
men
anew
,
to
the
end
of
the
world
.
But
you
will
interpose
and
ask
me
,
Quest.
How
can
this
be
meant
of
the
Apostles
and
Disciples
then
about
our
Saviour
,
in
the
sense
before
expressed
?
I
have
declared
unto
them
thy
Name
,
and
will
declare
it
further
to
them
,
since
we
have
understood
the
first
words
of
a
full
discovery
.
If
when
our
Saviour
saith
,
I
have
declared
unto
them
thy
Name
,
his
meaning
be
,
I
have
declared
it
fully
to
them
,
(
as
I
have
formerly
explained
it
,
)
how
can
he
add
,
I
will
declare
it
further
to
them
?
Very
well
,
if
things
be
rightly
and
distinctly
understood
.
Answ.
In
the
first
place
our
Saviour
saith
,
I
have
declared
thee
fully
and
compleatly
to
them
,
as
to
all
things
necessary
to
be
known
of
thee
,
necessitate
medii
,
to
salvation
.
And
here
he
adds
I
will
declare
thee
further
to
them
,
as
to
many
other
things
that
are
yet
concealed
from
them
.
I
have
declared
thee
fully
to
them
as
to
the
foundation
,
or
to
the
fundamental
knowledge
of
thee
:
I
will
declare
thee
further
to
them
,
as
to
the
superstructure
upon
that
foundation
.
I
have
declared
thee
fully
to
them
,
as
to
what
I
am
my self
to
teach
them
with
my
own
immediate
voyce
before
my
passion
.
I
will
declare
thee
further
to
them
after
my
resurrection
(
when
he
continued
forty
days
discoursing
with
them
)
and
further
after
my
Ascension
,
when
I
will
send
down
my
Spirit
to
them
,
to
teach
them
all
things
,
and
to
lead
them
into
all
truth
:
So
then
the
point
to
be
observed
is
this
:
DOCTRINE
.
They
that
have
the
Name
of
God
,
his
Nature
,
and
his
Will
,
savingly
declared
to
them
,
have
yet
defects
and
imperfections
in
their
knowledge
of
him
,
so
that
they
stand
in
need
of
further
Declaration
.
The
Name
of
God
was
so
far
manifested
and
declared
to
these
Apostles
and
Disciples
as
was
necessary
to
salvation
.
So
far
our
Saviour
had
fully
and
compleatly
made
it
known
to
them
,
he
had
concealed
nothing
from
them
of
his
Fathers
Name
,
in
the
ignorance
of
which
whosoever
dies
must
perish
:
For
they
were
in
the
state
of
grace
,
and
of
salvation
,
when
he
spake
those
words
,
I
have
declared
unto
them
thy
Name
.
And
yet
he
addeth
presently
(
you
see
)
I
will
declare
it
,
I
will
make
further
declarations
and
discoveries
of
thy
Name
to
them
.
And
so
accordingly
he
did
assoon
as
he
was
risen
from
the
dead
,
He
shewed
himself
alive
to
them
,
being
seen
of
them
forty
days
together
,
Act.
1.3
.
And
what
did
he
in
that
time
?
Why
he
instructed
them
in
things
concerning
God
,
and
his
Kingdom
,
as
you
may
see
in
that
place
.
And
when
he
was
ascended
into
Heaven
,
he
was
mindful
of
his
promise
,
which
he
had
often
made
to
them
,
and
so
accordingly
dispatched
the
Holy
Spirit
down
among
them
to
lead
them
further
onward
in
the
knowledge
of
the
Father
.
Indeed
the
best
are
Novices
in
this
regard
,
they
have
not
yet
attained
to
a
perfect
man
in
point
of
holy
and
divine
knowledge
,
as
Ephes.
4.13
.
It
is
true
,
there
is
a
great
deal
of
variety
among
the
Saints
,
aswell
in
this
as
other
graces
,
according
to
the
measure
of
the
gift
of
Christ
,
Ephes.
4.7
.
But
in
the
best
it
is
a
measure
,
and
no
more
;
it
is
not
fulness
and
perfection
.
He
that
hath
most
of
God
revealed
to
him
,
yet
knows
him
but
in
part
;
and
he
that
hath
the
clearest
sight
of
him
,
sees
him
but
darkly
in
a
glass
,
as
1
Cor.
13.12
.
And
therefore
this
is
called
the
seeing
of
the
back
parts
of
the
Lord
;
as
when
we
see
the
back
parts
of
a
man
,
we
know
him
but
by
guess
only
:
we
know
him
not
so
perfectly
and
so
distinctly
as
when
we
come
to
see
his
face
.
Such
a
sight
of
God
it
is
that
we
attain
in
this
world
.
And
therefore
the
Apostle
Paul
,
who
in
this
point
of
holy
and
divine
knowledge
was
not
behind
the
very
chiefest
Apostles
,
who
had
his
Raptures
and
his
Extasies
,
and
who
was
taken
up
into
the
third
Heaven
,
and
had
such
things
revealed
to
him
as
were
not
to
be
uttered
by
the
tongue
of
man
,
professeth
notwithstanding
that
he
had
not
yet
attained
,
nor
was
he
yet
perfect
,
But
,
saith
he
,
I
follow
after
,
that
I
may
apprehend
,
Phil.
3.12
.
So
that
he
was
Viator
,
and
not
Comprehensor
;
he
was
in
the
condition
that
the
people
were
,
Hos.
6.3
.
he
followed
on
to
know
the
Lord
.
The
people
of
Coloss
were
eminent
for
grace
and
knowledge
,
and
yet
for
them
it
is
the
Apostle
prays
,
That
they
might
increase
in
the
knowledg
of
God
,
Col.
1.10
.
So
that
the
point
is
plain
,
as
you
see
;
They
that
have
the
Name
of
God
,
his
Nature
and
his
Will
savingly
,
&c.
Object
.
But
you
will
interpose
,
and
say
perhaps
,
That
it
should
seem
by
some
expressions
in
the
Scriptures
,
that
God
hath
been
revealed
fully
to
some
certain
men
in
this
life
,
as
to
Jacob
for
an
instance
,
Gen.
32.30
.
and
to
Moses
,
Numb.
12.8
.
With
him
will
I
speak
saith
God
,
mouth
to
mouth
,
even
apparently
,
not
in
dark
speeches
;
and
the
similitude
of
the
Lord
shall
he
behold
.
Sol.
But
this
,
my
Brethren
,
must
be
understood
comparatively
of
the
more
clear
and
full
discovery
of
the
Lord
to
Jacob
and
to
Moses
,
then
to
many
other
men
;
but
as
for
the
perfect
sight
and
knowledge
of
him
,
this
was
not
imparted
,
neither
to
Jacob
nor
to
Moses
;
and
for
the
latter
,
God
himself
affirms
expresly
,
Thou
shalt
not
see
my
face
,
saith
he
to
Moses
,
Exod.
33.10
.
that
is
the
fulness
of
my
glory
;
for
none
shall
see
my
face
and
live
;
That
is
reserved
to
the
state
of
glory
,
when
we
shall
see
God
face
to
face
,
as
the
Scripture
phrase
is
;
when
we
shall
know
as
we
are
known
;
And
this
is
that
which
Schoolmen
call
the
beatifical
vision
,
wherein
consists
the
main
of
our
beatitude
hereafter
,
as
Matth.
5.8
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
:
He
doth
not
say
,
they
do
see
him
,
but
they
shall
see
God
;
which
the
Apostle
makes
the
great
ingredient
in
the
happiness
and
glory
prepared
for
the
Saints
at
the
time
of
Christs
appearing
,
1
Joh.
3.2
.
We
know
that
when
we
shall
appear
,
he
shall
be
like
him
,
and
we
shall
see
him
as
he
is
;
Now
we
see
him
as
we
may
;
then
we
shall
see
him
as
he
is
.
But
why
have
they
who
have
the
Name
of
God
savingly
declared
to
them
,
defects
and
imperfections
in
their
knowledge
?
Why
doth
not
Jesus
Christ
in
whom
are
hidden
all
the
treasures
of
wisdom
and
knowledge
,
and
that
for
the
accommodation
of
his
members
,
furnish
and
supply
them
?
Why
doth
he
not
assoon
as
he
begins
to
teach
them
,
declare
all
his
Fathers
Name
to
them
,
but
keeps
back
something
still
,
for
further
discovery
?
There
are
two
special
reasons
of
it
,
to
name
no
more
at
this
time
.
Christ
doth
not
shew
them
all
at
once
,
because
they
are
not
capable
of
it
:
A
scholar
is
not
capable
of
all
he
is
to
learn
at
first
dash
.
He
cannot
take
in
all
at
once
,
even
in
his
first
lesson
;
and
hence
his
Master
leads
him
onward
by
degrees
:
first
gives
him
easier
,
and
after
brings
him
on
to
harder
Lessons
:
Even
so
doth
Jesus
Christ
with
his
scholars
;
he
goes
along
with
every
one
as
he
can
learn
,
as
he
is
able
to
receive
it
in
.
He
doth
not
shew
them
all
his
Fathers
glory
at
a
clap
,
for
that
he
knows
would
dazle
them
,
and
over-whelm
them
;
but
le
ts
in
now
a
little
light
upon
them
,
and
then
a
little
more
,
as
he
perceives
their
senses
to
be
exercised
:
Instils
into
their
minds
and
understandings
the
knowledge
of
his
Father
by
degrees
;
and
as
by
learning
their
capacities
are
widened
,
so
he
goes
on
to
further
discoveries
.
This
course
he
took
with
the
Apostles
;
what
they
were
able
to
receive
he
taught
them
out
of
hand
,
but
reserved
other
things
,
as
you
may
see
,
Joh.
16.12
.
I
have
many
things
to
say
unto
you
,
but
you
cannot
bear
them
now
;
I
am
to
say
them
,
but
you
cannot
bear
them
now
,
and
therefore
I
will
take
some
other
time
to
reveal
those
things
to
you
.
Christ
doth
not
shew
them
all
at
once
,
that
he
may
keep
his
Saints
humble
.
As
long
as
there
is
flesh
and
nature
in
us
,
(
as
there
will
be
while
we
remain
in
this
world
)
high
measures
and
degrees
of
knowledge
may
exalt
us
,
and
lift
us
up
above
our selves
:
And
therefore
Jesus
Christ
in
love
and
wisdom
uses
to
bestow
upon
his
people
so
much
knowledge
as
he
sees
fit
for
them
.
A
little
more
,
it
may
be
,
would
undo
them
:
They
would
set
their
hearts
it
may
be
as
the
heart
of
God
himself
:
They
would
be
as
Gods
knowing
good
and
evil
:
Shrewd
fellows
in
their
own
conceits
,
none
to
be
compared
with
them
.
In
which
respect
he
dealeth
with
us
as
God
with
Jacob
;
he
gave
him
a
gift
,
but
left
behind
him
a
lameness
withall
that
accompanyed
the
gift
:
So
Christ
bestows
upon
us
some
degrees
of
knowledge
,
but
leaves
withal
some
imperfections
and
defects
,
that
we
may
be
kept
humble
,
and
that
we
may
not
swell
with
self-attributions
.
Now
to
descend
to
Application
:
In
the
first
place
,
let
it
have
the
same
Use
1
effect
in
every
one
of
us
,
who
find
our selves
inclinable
to
be
conceited
of
our
knowledge
,
and
to
despise
our
fellow
brethren
,
who
are
not
,
as
we
apprehend
,
so
far
enlightned
as
our selves
.
Admit
that
we
know
more
of
God
then
many
others
do
,
that
we
can
fathom
deeper
into
those
holy
mysteries
,
what
reason
have
we
to
be
proud
?
You
hear
that
they
who
have
the
Name
of
God
savingly
,
&c.
Shall
that
we
have
received
,
lift
us
up
?
and
shall
not
that
in
which
we
are
defective
,
cast
us
down
?
Have
we
not
far
greater
cause
to
be
abased
in
the
contemplation
of
the
one
,
then
to
be
exalted
in
the
contemplation
of
the
other
?
Indeed
if
we
were
absolute
in
this
respect
,
and
if
(
as
the
Apostle
speaks
)
we
understood
all
mysteries
,
and
all
knowledge
,
there
were
some
colour
then
,
though
yet
no
just
occasion
to
be
proud
.
But
now
it
is
the
greatest
folly
in
the
world
to
strout
and
brave
it
in
a
back
half
naked
,
and
half
covered
with
borrowed
feathers
.
Well
then
my
Brethren
,
let
us
do
as
the
Apostle
did
in
this
case
:
Let
us
forget
the
things
that
are
behind
,
and
look
on
to
the
things
that
are
before
us
:
Let
us
consider
with
our selves
how
short
we
fall
,
and
how
far
we
are
to
seek
in
main
things
concerning
God
,
which
we
are
bound
to
know
:
How
ignorant
we
are
,
how
ill
we
have
improved
our
time
and
means
;
and
if
this
do
not
take
us
down
,
how
justly
may
we
perish
in
our
pride
?
Use
2
And
as
this
doctrine
serves
to
humble
and
abase
the
proud
,
so
to
revive
and
cheer
the
humble
.
Alas
saith
the
distressed
Christian
,
how
ignorant
am
I
of
God
,
his
nature
and
his
will
?
How
little
do
I
understand
of
his
name
?
Though
I
have
been
a
long
time
in
the
School
of
Christ
,
and
have
had
abundant
means
,
how
little
have
I
learned
?
what
small
progress
have
I
made
?
how
far
short
do
I
fall
of
many
others
?
Oh
the
blindness
of
my
mind
,
the
darkness
of
my
understanding
to
this
day
!
I
am
afraid
that
I
am
none
of
those
whom
Christ
teaches
.
Why
,
thou
hast
heard
,
that
they
that
have
the
Name
of
God
declared
to
them
,
have
yet
defects
and
imperfections
in
their
knowledge
:
So
that
however
thou
art
much
to
seek
in
many
things
,
and
thou
art
exceedingly
defective
in
thy
knowledge
,
thou
mayst
be
savingly
enlightned
notwithstanding
:
And
to
uphold
thy
heart
in
this
particular
,
consider
It
a
sign
the
little
knowledge
which
thou
hast
is
right
and
sound
,
because
it
humbles
thee
,
and
makes
thee
sensible
of
thy
defects
.
This
is
the
nature
of
the
saving
knowledge
of
the
name
of
God
,
it
is
an
humbling
and
an
abasing
knowledg
.
Indeed
,
my
brethren
,
carnal
knowledge
puffeth
up
,
it
makes
men
swell
and
strut
,
and
swagger
,
and
so
accordingly
to
slight
their
meaner
brethren
.
Like
the
high-minded
Pharisees
,
This
people
which
knoweth
not
the
Law
is
accursed
;
Alas
they
are
a
company
of
sots
to
us
,
they
know
nothing
.
But
saving
knowledge
makes
man
humble
,
more
humble
then
he
was
before
he
had
it
.
They
that
are
endued
with
it
,
thought
better
of
themselves
before
Conversion
,
before
they
had
one
glimpse
of
this
enlightning
,
then
now
they
do
.
And
hence
you
shall
observe
in
Scripture
,
that
they
that
have
excelled
most
in
knowledge
,
have
had
lowest
apprehensions
of
themselves
.
None
have
complained
so
much
of
their
corruption
,
blindness
,
ignorance
as
they
have
done
.
Agur
was
an
exceeding
wise
and
knowing
man
,
yet
he
professeth
that
he
had
not
the
knowledge
of
a
man
in
him
.
He
doth
not
say
that
he
had
not
the
knowledge
of
a
Saint
in
him
,
but
he
had
not
the
knowledge
of
a
man
in
him
;
he
was
a
beast
in
regard
of
understanding
.
And
holy
David
though
eminent
in
this
regard
,
yet
was
not
puffed
up
,
Psal.
131.1
.
No
,
he
bewayls
his
ignorance
exceedingly
,
and
saith
he
was
in
this
respect
as
a
beast
before
God
,
Psal.
73.22
.
And
most
remarkable
is
that
of
Job
,
Job
42.5
,
6.
Heretofore
I
heard
of
thee
by
the
hearing
of
the
ear
;
I
have
had
in
former
times
a
dark
remote
confused
knowledge
of
thee
;
I
saw
thee
at
a
distance
,
as
it
were
a
great
way
off
;
but
now
I
have
a
clearer
and
distincter
knowledge
of
thee
;
and
what
was
the
event
and
issue
of
it
?
Now
I
abhor
my self
in
dust
and
ashes
.
So
that
if
the
degrees
of
knowledge
which
thou
hast
(
be
they
great
or
be
they
small
)
do
humble
thee
,
and
make
thee
little
in
thine
own
eyes
,
it
is
a
comfortable
evidence
that
it
is
sound
.
Whatsoever
thy
degrees
of
knowledge
be
,
consider
they
are
such
as
Jesus
Christ
in
love
and
wisdom
hath
allotted
to
thee
.
To
every
one
(
yea
to
him
that
hath
the
least
)
is
given
grace
according
to
the
measure
of
the
gift
of
Christ
,
Ephes.
4.7
.
as
he
is
pleased
to
distribute
and
proportion
.
The
body
mystical
is
ordered
so
,
that
every
member
hath
a
fit
share
:
To
some
he
gives
out
greater
measures
and
degrees
of
knowledge
,
the
eminency
of
their
station
calls
for
it
;
to
thee
perhaps
he
hath
communicated
less
,
because
he
sees
that
less
will
be
sufficient
for
thee
:
From
whom
the
whole
body
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
encrease
,
Ephes.
4.16
.
Observe
it
well
,
my
brethren
,
every
member
hath
his
measure
.
The
leg
,
the
arm
,
the
little
finger
,
are
not
all
alike
,
but
all
according
to
their
measure
,
and
so
there
is
a
decent
and
due
proportion
.
The
time
is
drawing
on
a
pace
,
when
these
defects
and
imperfections
in
thy
knowledge
,
under
which
thou
groanest
,
shall
be
all
supplyed
;
when
the
darkness
of
thy
mind
,
the
blindness
of
thy
understanding
shall
be
fully
done
away
.
That
which
is
perfect
is
to
come
,
though
it
be
not
yet
come
,
1
Cor.
13.10
.
when
we
shall
clearly
understand
those
mysteries
which
Angels
pryed
into
,
but
could
not
fathom
;
even
when
we
shall
be
ravished
from
our selves
,
in
sweetest
contemplations
of
the
glorious
Godhead
:
when
,
as
our
Saviour
tells
us
,
we
shall
see
God
,
and
see
him
face
to
face
,
as
the
Apostle
speaks
;
Now
we
see
him
in
a
glass
,
but
then
face
to
face
;
1
Cor.
13.12
.
now
we
know
God
in
part
only
,
then
we
shall
know
as
we
are
known
;
Now
we
see
his
back
parts
only
,
but
then
we
shall
behold
(
as
far
as
finite
creatures
may
be
capable
)
the
fulness
of
his
glory
.
Consider
that
the
glorious
recompence
which
is
to
be
dispensed
in
the
day
of
retribution
,
shall
be
proportioned
not
to
our
knowledge
,
but
our
practice
and
obedience
.
God
will
not
have
respect
so
much
to
what
you
know
of
him
,
as
to
what
you
do
for
him
:
He
will
give
to
every
man
(
not
according
to
his
knowledge
,
but
)
according
to
his
works
:
To
them
who
by
patient
continuance
in
well
doing
,
seek
glory
and
honor
,
and
immortality
,
saith
the
Apostle
;
Rom.
2.7
.
(
To
them
who
do
,
and
do
well
,
and
continue
doing
well
,
and
patiently
continue
doing
well
,
yea
though
they
suffer
evill
for
well
doing
)
the
Lord
will
render
eternal
life
.
JOHN
17.26
.
And
will
declare
it
.
AND
thus
far
of
the
first
part
of
our
Saviours
resolution
,
to
make
a
further
declaration
of
his
Fathers
Name
,
in
reference
to
his
Apostles
and
Disciples
then
about
him
;
I
have
declared
unto
them
thy
Name
,
and
will
declare
it
further
to
them
,
to
the
very
same
men
.
Proceed
we
to
the
Second
Member
of
his
Resolution
,
to
make
a
further
delaration
of
his
Fathers
Name
in
reference
to
other
men
,
to
whom
he
had
not
yet
at
all
declared
it
.
I
have
declared
unto
them
thy
Name
,
to
these
Apostles
and
Disciples
now
about
me
,
and
will
declare
it
further
yet
to
other
men
both
in
the
present
and
the
future
ages
.
This
act
of
mine
shall
be
a
constant
and
continued
act
;
as
long
as
there
are
any
people
in
the
world
,
I
will
not
cease
declaring
of
thy
Name
to
them
.
And
so
accordingly
the
point
shall
be
;
DOCTRINE
.
That
Jesus
Christ
will
be
continually
making
further
declarations
of
his
Fathers
Name
,
to
other
Nations
,
and
to
other
persons
,
to
the
end
of
the
world
.
He
will
be
still
declaring
it
to
those
that
have
not
heard
of
it
,
that
have
not
been
acquainted
with
his
Fathers
name
:
Teaching
new
scholars
still
to
spell
it
and
to
understand
it
,
in
every
Generation
while
the
World
endureth
.
And
as
he
is
a
King
for
ever
,
as
long
as
there
are
any
further
people
to
be
ruled
:
and
as
he
is
a
Priest
for
ever
,
as
the
Psalmist
speaks
,
Psal.
110.4
.
as
long
as
there
are
any
further
people
to
be
saved
and
redeemed
:
So
he
is
a
Prophet
for
ever
,
as
long
as
there
are
any
further
people
to
be
taught
.
Every
age
shall
have
experience
of
the
blessed
fruits
of
the
Prophetical
Office
of
Christ
,
in
giving
some
the
knowledge
of
his
Fathers
Name
,
who
till
then
were
strangers
to
him
.
For
clearing
of
the
point
,
I
shall
a
little
more
distinctly
shew
you
,
that
Jesus
Christ
will
be
continually
making
further
Declarations
of
his
Fathers
Name
.
In
the
first
place
to
other
Nations
:
And
in
the
second
place
to
other
persons
to
the
end
of
the
world
.
Jesus
Christ
will
be
continually
making
further
declarations
of
his
Fathers
Name
to
other
Nations
.
He
had
declared
it
only
to
the
people
of
the
Jews
,
when
he
put
up
this
supplication
to
his
Father
in
my
Text.
Some
Proselytes
of
other
Nations
there
might
be
among
the
Jews
,
who
were
partakers
of
his
publique
teaching
:
but
certainly
he
had
revealed
his
Father
to
no
other
Nation
but
the
Jews
only
.
For
his
Commission
was
confined
to
them
,
as
he
professed
to
the
Canaanitish
woman
,
Matth.
15.24
.
I
am
not
sent
but
to
the
lost
Sheep
of
the
house
of
Israel
;
I
am
to
be
my
Fathers
Messenger
to
them
,
and
none
but
them
immediately
in
my
own
person
.
If
I
go
further
,
I
exceed
my
bounds
;
For
till
the
resurrection
of
our
Saviour
,
the
partition-wall
between
the
Jews
and
Gentiles
was
not
broken
down
:
And
so
accordingly
he
preacht
not
peace
,
he
did
not
manifest
that
sweet
part
of
his
Fathers
Name
to
those
that
were
afar
off
,
neither
by
himself
,
nor
by
his
Ministers
,
till
after
that
time
,
as
the
Apostle
Paul
insinuates
,
Ephes.
2.14
,
15
,
16
,
17.
And
therefore
when
he
sent
forth
his
Apostles
,
Mat.
10.5
.
his
express
injunction
was
,
Go
not
into
the
way
of
the
Gentiles
,
and
into
any
City
of
the
Samaritans
enter
ye
not
:
but
go
ye
rather
to
the
lost
sheep
of
the
house
of
Israel
.
Which
course
or
method
the
Apostles
in
the
first
place
very
carefully
observed
,
as
you
may
see
,
Act.
13.15
.
It
was
necessary
,
saith
Paul
and
Barnabas
to
the
Jews
,
that
the
Word
of
God
the
Gospel
(
in
which
the
Fathers
name
is
manifested
and
made
known
to
men
)
should
first
of
all
be
preached
unto
you
.
But
since
that
time
he
hath
declared
it
by
his
Ministers
to
other
Nations
.
To
whom
his
last
Commission
was
,
Go
into
all
the
world
,
and
preach
the
Gospel
to
every
creature
,
Mark
.
16.15
.
Go
ye
and
teach
all
Nations
,
Mat.
28.19
.
And
in
pursuance
of
this
Commission
and
command
of
his
,
even
the
Apostles
while
they
lived
,
did
spread
it
far
and
wide
.
The
Scripture
story
seems
to
hint
it
to
us
,
Mark
.
16.
ult.
where
after
the
forementioned
Mandate
of
our
Saviour
,
it
is
immediately
observed
by
the
Evangelist
,
that
they
went
forth
and
preached
everywhere
.
And
the
Apostle
Paul
reporteth
,
that
himself
alone
had
filled
with
the
Gospel
all
the
Countrey
from
Jerusalem
,
even
round
about
unto
Illyricum
;
yea
,
that
he
strived
to
preach
it
where
Christ
was
not
so
much
as
named
,
Rom.
15.19
,
20.
You
may
suppose
the
rest
of
the
Apostles
were
not
idle
in
their
places
:
The
stories
of
the
Church
give
in
some
Testimonies
to
it
;
For
Stapleton
reports
of
Thomas
that
he
preached
to
the
Indians
;
and
Clemens
saith
there
is
no
Nation
,
either
Grecian
or
Barbarian
,
among
whom
prayers
are
not
made
in
the
Name
of
Jesus
:
And
so
to
whom
God
is
not
manifested
as
a
Father
in
his
Son
Christ
.
But
yet
we
are
not
to
conclude
from
this
,
an
universal
Declaration
of
the
Name
of
God
to
every
people
,
Island
,
Nation
in
the
world
,
in
the
times
of
the
Apostles
.
For
since
their
dayes
,
Christ
hath
revealed
it
to
many
Countries
,
and
to
many
people
.
And
yet
at
this
day
there
are
many
Nations
that
have
not
heard
of
God
in
Christ
;
That
Name
of
his
hath
not
been
declared
to
them
:
But
to
them
he
will
declare
it
before
the
consummation
of
the
world
;
they
shall
all
hear
of
it
;
The
Gospel
(
saith
our
Saviour
)
shall
be
preached
to
all
the
world
,
and
then
shall
the
end
come
,
Mat.
24.14
.
So
it
behoveth
that
remission
should
be
preached
in
his
Name
,
and
that
among
all
Nations
,
Luk.
24
47.
There
is
a
fulness
of
the
Gentiles
yet
to
be
brought
in
,
by
this
discovery
of
the
Fathers
Name
:
which
Christ
will
certainly
accomplish
in
his
own
time
;
He
hath
begun
of
late
to
manifest
it
to
the
Indians
in
America
,
and
he
will
certainly
go
on
with
that
work
,
till
all
the
People
,
Languages
,
and
Nations
in
the
world
do
serve
the
Lord
:
till
the
ends
of
all
the
world
do
turn
to
him
,
and
all
the
Kindreds
of
the
earth
do
worship
before
him
:
And
till
he
be
Governour
in
all
Nations
,
Psal.
22.27
,
28.
You
see
then
Jesus
Christ
will
be
continually
making
further
Declarations
of
his
Fathers
name
to
other
Nations
:
still
it
is
,
I
have
declared
it
,
and
I
will
declare
it
,
with
reference
to
other
Nations
.
And
so
it
is
with
reference
to
other
persons
,
in
those
Nations
where
it
is
declared
already
.
He
hath
declared
it
unto
some
,
and
will
declare
unto
others
still
,
in
every
age
to
the
end
of
the
world
.
There
will
be
some
elect
continually
to
be
brought
in
by
this
means
.
Some
to
be
added
to
the
Church
,
some
to
be
joyned
to
the
body
mystical
,
untill
the
dispensation
of
the
fullness
of
time
which
the
Apostle
mentions
,
Eph.
1.10
.
when
all
things
shall
be
gathered
into
one
,
which
are
in
heaven
,
and
which
are
on
earth
.
So
that
you
see
my
brethren
,
Jesus
Christ
will
be
continually
making
further
declarations
of
his
Fathers
Name
to
other
Nations
and
to
other
persons
.
But
how
will
he
make
these
further
declarations
?
Brethren
,
he
will
not
do
it
in
his
own
person
,
or
by
his
own
immediate
voyce
:
But
he
will
do
it
other
wayes
.
1.
By
his
written
word
and
Ministers
in
all
ages
:
for
that
which
they
declare
in
his
name
and
by
authority
from
him
,
Jesus
Christ
himself
declares
.
To
this
end
Christ
hath
set
some
in
the
Church
,
some
Ministers
of
all
sorts
,
as
the
Apostle
tells
us
,
1
Cor.
12.28
.
And
that
is
out
of
all
dispute
in
the
universal
Church
,
which
is
not
limited
to
any
Countrey
,
or
to
any
age
.
That
so
there
might
be
continually
some
in
all
Churches
and
in
all
ages
,
to
publish
what
is
to
be
manifested
of
his
Father
.
And
hence
said
Christ
to
his
Apostles
,
Mat.
28.20
.
Lo
,
I
am
with
you
to
the
end
of
the
world
.
They
were
not
to
continue
for
their
own
parts
by
many
hundred
years
so
long
:
And
therefore
it
must
also
stretch
to
those
who
were
to
follow
them
in
the
office
,
and
the
work
of
Gospel
preaching
,
till
it
be
published
universally
to
all
Nations
,
in
the
outward
promulgation
,
and
in
the
inward
and
effectual
revelation
to
all
persons
to
whom
it
is
appointed
so
to
be
revealed
:
Which
was
not
done
,
you
know
,
by
the
Apostles
:
it
was
but
begun
by
them
,
and
must
be
carrried
on
,
till
it
be
finished
,
by
other
Ministers
to
the
end
of
the
world
.
And
therefore
when
our
Saviour
Christ
ascended
,
and
consequently
could
no
longer
teach
his
Church
immediately
in
his
own
person
,
he
gave
gifts
unto
men
,
such
gifts
as
he
never
gave
before
:
And
he
gave
some
Apostles
,
Prophets
,
Evangelists
:
Some
temporary
,
some
perpetual
,
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
.
How
long
?
Till
we
all
come
(
all
that
are
chosen
,
whether
Jews
or
Gentiles
)
in
the
unity
of
the
Faith
,
unto
a
perfect
man
.
So
that
the
Ministry
shall
be
continued
,
till
all
be
gathered
into
Christ
,
that
shall
be
gathered
,
and
that
is
till
the
end
of
the
world
.
2.
Christ
makes
these
further
declarations
of
his
Fathers
name
in
every
age
;
by
his
spirit
.
As
he
declares
it
outwardly
to
other
persons
by
his
word
,
so
he
declares
it
inwardly
to
other
persons
by
his
spirit
,
to
his
elect
in
every
age
to
the
end
of
the
world
.
And
therefore
when
our
Saviour
Christ
withdrew
his
corporal
and
fleshly
presence
,
he
sent
his
spirit
down
to
teach
his
people
,
to
lead
them
into
all
truth
:
And
by
that
spirit
he
declares
his
Fathers
name
,
and
will
do
to
the
worlds
end
.
And
he
assured
his
Apostles
in
the
place
even
now
alledged
,
Mat.
28.20
.
when
he
was
even
about
to
leave
them
,
as
to
his
fleshly
presence
with
them
,
Lo
,
I
am
with
you
alwayes
,
viz.
by
my
spirit
,
to
the
end
of
the
world
.
That
is
,
with
you
and
such
as
you
are
,
with
you
and
your
Successors
still
in
every
age
,
as
long
as
the
world
endureth
.
Go
ye
therefore
and
teach
all
Nations
,
and
my
spirit
shall
be
with
you
:
So
that
what
you
teach
all
without
,
he
shall
teach
my
elect
within
,
powerfully
and
with
success
,
till
the
last
man
be
gathered
in
:
And
then
shall
the
end
come
.
Is
it
so
that
Jesus
Christ
will
be
continually
making
further
declarations
of
his
Fathers
name
to
other
Nations
and
to
other
persons
to
the
end
of
the
world
?
Vse
Then
let
us
seriously
consider
what
our
dutie
is
in
reference
to
this
work
,
(
which
will
be
beautifull
and
glorious
beyond
all
comparison
)
and
what
Christ
expects
of
us
.
If
he
will
do
as
he
hath
said
,
let
us
examine
what
we
are
to
do
,
and
what
duty
lyeth
upon
us
,
(
relating
to
it
)
in
the
mean
time
.
And
here
I
shall
propound
a
few
things
.
1.
Let
us
give
him
so
much
credit
as
to
believe
what
he
hath
spoken
.
And
though
it
seem
improbable
that
Christ
should
manifest
his
Fathers
name
to
all
Nations
:
That
all
the
Countreyes
in
the
world
should
come
to
know
him
,
and
to
be
acquainted
with
him
:
yet
seeing
Christ
hath
undertaken
it
,
and
bound
himself
by
faithfull
promise
to
his
Father
,
that
as
he
hath
declared
his
name
already
,
so
he
will
be
continually
making
further
declarations
of
it
to
other
persons
and
to
other
Nations
,
let
us
say
Amen
to
it
.
As
Mary
sometimes
,
when
she
had
staggerd
at
the
difficulty
of
the
Promise
,
at
length
recovered
out
of
that
fit
of
unbelief
,
and
set
the
seal
of
faith
to
it
,
Be
it
according
to
thy
word
.
2.
Let
our
hearts
be
full
of
hope
,
in
reference
to
this
business
.
Since
Christ
hath
undertaken
it
,
let
us
expect
the
execution
of
it
.
Our
Saviours
words
(
my
brethren
)
are
a
promise
to
the
Father
,
what
he
will
do
in
after
times
for
his
people
:
Saith
he
,
I
will
declare
thy
name
to
them
.
And
therefore
as
it
is
our
duty
to
believe
the
promise
,
so
to
expect
the
good
things
promised
.
To
be
continually
in
a
waiting
frame
,
looking
and
harkning
after
the
accomplishment
of
this
eximious
work
of
his
,
spying
if
we
can
see
the
day
break
,
and
the
Fathers
name
shine
forth
to
other
Nations
,
who
never
had
a
glimsp
of
it
by
any
Gospel
Revelation
,
till
in
the
end
from
the
rising
of
the
Sun
unto
the
going
down
of
the
same
,
his
name
be
great
among
the
Gentiles
,
according
to
that
Prophesie
relating
to
these
latter
times
and
ages
of
the
world
,
Mal.
1.11
.
3.
Let
us
strive
with
Christ
in
prayer
,
that
he
would
make
good
the
word
that
he
hath
spoken
to
the
Father
before
so
many
witnesses
.
Oh
my
beloved
,
when
ye
look
on
many
Heathen
Nations
that
yet
are
overwhelmed
in
ignorance
and
Egyptian
darkness
,
that
yet
know
nothing
of
the
Fathers
name
;
when
you
look
on
many
Christians
in
profession
,
that
yet
are
even
in
as
bad
a
case
as
they
,
some
of
which
it
may
be
have
relation
to
your selves
:
go
to
Jesus
Christ
and
say
,
O
Lord
,
thou
hast
professed
that
thou
wilt
declare
thy
Fathers
name
to
other
persons
,
and
to
other
Nations
,
to
the
end
of
the
world
.
Lord
,
there
are
such
Nations
,
there
are
such
persons
who
yet
are
strangers
to
the
Father
;
who
know
no
more
of
God
in
Christ
,
then
the
very
beasts
that
perish
:
O
be
intreated
to
declare
thy
Fathers
name
to
them
.
Lord
,
manifest
the
Father
to
them
,
that
they
may
know
him
to
salvation
.
4.
Let
our
hearts
be
full
of
joy
while
we
are
looking
forward
to
the
accomplishment
of
this
work
.
O
let
it
chear
our
spirits
,
under
all
the
sinking
damps
and
deep
discouragements
that
are
upon
them
,
in
relation
to
the
Church
,
to
think
in
what
a
blessed
state
and
glorious
posture
she
will
be
,
when
Christ
shall
have
declared
his
Fathers
name
to
all
the
Nations
under
heaven
,
when
the
Jews
shall
be
converted
,
and
when
the
fulness
of
the
Gentiles
shall
come
in
:
Oh
my
beloved
,
that
will
be
a
joyfull
time
indeed
.
It
s
true
,
those
times
,
my
brethren
,
shall
be
very
comfortable
and
full
of
gladness
many
wayes
.
And
this
is
not
the
least
,
that
people
shall
be
brougbt
in
to
the
knowledge
of
the
Lord
out
of
all
the
quarters
of
the
world
,
and
that
by
heaps
and
multitudes
.
And
when
they
come
,
th●●
shall
be
brought
with
gladness
and
rejoycing
,
as
the
Psalmist
speaks
,
Psal.
45.15
.
With
gladness
and
rejoycing
shall
they
be
brought
.
And
truly
they
that
have
the
happiness
to
live
in
those
dayes
,
cannot
but
be
extreamly
taken
with
it
,
when
they
behold
the
Fathers
name
declared
to
the
people
of
the
Jews
,
and
to
such
multitudes
of
Nations
of
the
Gentiles
,
so
that
they
shall
come
thronging
in
so
fast
as
if
they
were
in
haste
to
be
acquainted
with
him
,
and
to
know
more
of
him
:
Oh
they
will
be
an
end
at
this
,
and
their
hearts
will
leap
within
them
.
There
was
never
such
a
time
since
the
foundation
of
the
world
,
nor
shall
be
till
that
blessed
season
come
:
and
therefore
let
our
souls
rejoyce
in
the
foresight
of
it
,
though
we
never
live
to
see
it
.
And
thus
far
of
our
Saviour
faithfullness
,
in
the
delivery
of
his
Fathers
Errand
,
in
the
discovery
of
his
Fathers
name
to
his
people
.
He
hath
been
faithfull
and
will
be
faithfull
in
it
.
In
the
remainder
of
the
verse
,
he
shews
the
end
and
reason
of
it
,
why
he
hath
been
so
,
and
will
be
so
,
That
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
It
is
a
very
great
question
,
whether
believers
be
intended
here
to
be
the
objects
,
or
the
subjects
of
the
love
our
Saviour
mentions
.
Whether
the
name
of
God
be
manifested
to
them
to
this
end
,
that
they
may
be
beloved
by
him
,
or
to
this
end
that
they
may
love
him
.
I
must
acknowledge
,
all
Interpreters
almost
that
I
have
seen
,
make
them
the
objects
,
not
the
subjects
of
this
love
,
That
the
love
wherewith
thou
hast
loved
me
may
be
in
them
;
That
is
,
say
they
,
may
reach
to
them
,
or
come
to
them
:
their
meaning
is
so
as
to
lay
hold
upon
them
,
and
embrace
them
.
In
plainer
terms
,
that
thou
maist
love
them
with
the
love
wherewith
thou
hast
loved
me
,
with
the
very
same
affection
.
Against
this
Exposition
there
are
two
Exceptions
,
to
which
I
must
confess
I
know
not
how
to
give
a
cleer
Solution
.
For
First
,
If
this
were
the
intention
of
our
Saviour
,
I
have
declared
unto
them
thy
name
,
that
thou
maist
love
them
,
he
would
have
said
in
probability
,
That
thy
love
may
be
towards
them
,
or
That
thy
love
may
be
upon
them
,
rather
then
That
thy
love
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
here
we
have
it
)
may
be
in
them
.
This
is
a
strange
expression
to
say
My
love
is
in
a
man
,
when
my
intention
is
,
I
love
him
,
or
I
have
set
my
love
upon
him
.
But
secondly
,
if
when
our
Saviour
Saviour
saith
that
thy
love
may
be
in
them
,
his
meaning
be
,
That
thou
maist
love
them
:
how
shall
this
be
the
end
of
his
forementioned
delaration
of
his
Fathers
name
,
as
it
is
cleerly
made
in
this
place
?
I
have
declared
unto
them
thy
name
,
and
will
declare
it
,
that
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
:
That
thou
maist
love
them
with
the
love
wherewith
thou
hast
loved
me
.
Doth
Christ
declare
his
Fathers
name
to
men
,
his
love
,
his
mercy
to
this
end
that
he
may
love
them
?
Is
this
a
proper
means
to
that
end
?
for
God
to
be
made
known
to
men
,
that
God
may
love
them
whom
he
is
made
known
to
?
Brethren
,
God
doth
not
love
men
because
his
name
is
manifested
and
declared
to
them
,
but
men
love
him
upon
that
ground
,
and
for
that
reason
:
the
declaration
of
his
name
to
them
,
is
a
means
to
make
them
love
him
.
And
therefore
I
must
needs
crave
leave
to
think
the
latter
Exposition
probable
,
by
which
believers
are
made
the
subjects
of
the
love
here
mentioned
,
I
have
declared
unto
them
thy
name
,
and
will
declare
it
,
that
the
love
wherewith
thou
hast
loved
me
may
be
in
them
as
in
the
subjects
of
it
:
That
the
love
which
is
originally
in
thy self
as
in
the
fountain
(
as
all
other
graces
are
)
may
be
communicated
and
dispensed
from
thee
to
them
,
and
become
inherent
in
them
.
You
know
my
Brethren
,
we
are
said
to
be
partakers
of
the
divine
nature
,
2
Pet.
1.4
.
not
by
participation
of
the
essence
,
but
by
communication
of
the
properties
of
God
,
when
the
communicable
properties
of
God
,
as
holiness
and
love
and
wisdom
,
are
dispenst
to
us
.
So
here
our
Saviour
prayes
his
Father
,
that
the
love
wherewith
he
hath
loved
Christ
,
may
be
given
down
from
him
into
the
hearts
of
his
people
,
that
they
may
have
that
very
property
in
them
also
.
And
to
this
end
saith
Christ
,
I
have
declared
thy
name
,
thy
mercy
,
goodness
,
love
to
them
,
that
this
love
may
be
wrought
in
them
.
That
by
this
means
their
hearts
may
be
enflamed
,
and
filled
with
the
love
of
thee
:
That
they
may
have
the
love
of
thee
in
them
,
as
the
Apostle
hath
the
very
Phrase
,
1
John
3.17
.
How
dwelleth
the
love
of
God
in
him
?
So
here
,
that
the
love
wherewith
thou
hast
loved
me
,
that
very
property
may
be
in
them
,
by
way
of
derivation
from
thee
,
and
that
by
the
revealing
of
thy
name
to
them
.
If
this
be
our
Saviours
meaning
,
as
I
can
see
no
other
for
the
present
,
the
Observations
will
be
two
.
First
,
The
love
which
is
in
true
believers
,
comes
from
God
.
The
love
wherewith
true
believers
love
,
is
in
a
sense
the
same
wherewith
God
himself
loves
:
Or
the
love
wherewith
God
loves
,
is
in
a
sense
in
true
believers
.
Secondly
,
The
declaration
of
the
Fathers
name
to
them
,
is
the
great
means
that
begetteth
love
in
them
.
DOCTRINE
.
The
love
which
is
in
true
Believers
comes
from
God
.
The
love
wherewith
he
loveth
,
is
in
them
,
saith
our
Saviour
in
my
text
.
viz.
by
way
of
dispensation
from
him
.
Love
is
originally
,
primitively
and
essentially
in
the
Lord
,
and
from
him
it
is
given
down
into
the
hearts
of
true
believers
.
This
is
part
of
the
divine
nature
,
which
they
are
made
partakers
of
,
as
the
Apostle
speaks
,
2
Pet.
1.4
.
This
is
a
print
of
his
Image
,
whereby
they
are
conformed
to
God
,
and
made
suitable
to
God
,
when
they
love
as
he
doth
;
And
consequently
,
as
he
is
,
such
are
they
in
this
world
.
So
that
when
an
enlightned
eye
looks
first
on
God
,
and
sees
that
he
doth
love
,
that
he
is
love
,
and
then
looks
on
the
believer
,
and
sees
this
grace
of
love
communicated
and
dispensed
from
God
to
him
,
he
finds
that
he
is
such
a
one
as
God
is
:
That
he
is
like
God
in
this
world
,
though
he
shall
be
better
like
him
in
the
world
that
is
to
come
:
This
is
a
beam
of
his
light
(
as
other
saving
graces
are
)
it
comes
down
from
the
Father
of
lights
,
as
the
Apostle
James
speaks
,
Chap.
1.17
.
And
as
the
stars
shine
with
a
borrowed
Luster
,
even
so
do
believers
too
.
If
there
be
this
,
or
any
other
brightness
in
them
,
it
is
a
beam
of
the
divinity
,
a
streak
and
ray
of
the
divine
glory
.
They
shine
because
their
light
is
come
,
viz.
from
God
,
and
the
glory
of
the
Lord
is
risen
upon
them
,
Isa.
60.1
.
And
in
a
word
this
is
a
stream
of
his
fountain
,
which
runs
down
from
God
to
us
:
All
our
fresh
springs
are
in
him
,
as
the
Prophet
David
speaks
,
Psal.
87.7
.
and
consequently
all
our
streams
of
living
waters
are
from
him
.
First
the
springs
of
our
streams
are
in
him
,
and
then
the
streams
of
his
springs
are
in
us
.
The
love
wherewith
he
loveth
,
is
in
us
.
So
that
God
doth
not
only
teach
us
love
,
as
the
Apostle
saith
,
ye
are
taught
of
God
to
love
,
1
Thes.
4.9
.
but
more
then
so
,
he
gives
us
love
.
He
doth
not
only
teach
it
as
a
Master
,
but
he
bestows
it
as
a
Donour
and
Dispenser
;
Yea
,
as
a
Donour
of
himself
to
us
;
for
when
he
gives
us
love
,
he
gives
us
down
himself
in
some
measure
;
And
therefore
by
this
love
he
is
said
to
dwell
in
us
;
Mark
that
Expression
of
the
Apostle
John
,
1.
Epist.
4.10
.
God
is
love
,
and
he
that
dwelleth
in
love
dwelleth
in
God
,
and
God
in
him
,
God
is
love
properly
,
essentially
(
for
whatsoever
is
attributed
to
God
is
God
,
)
and
he
is
the
Original
and
Fountain
of
that
love
that
is
communicated
to
the
Creature
,
and
by
this
love
he
dwells
in
us
.
So
that
whoever
hath
this
love
in
him
,
hath
God
in
him
;
God
in
the
beam
,
as
we
are
wont
to
say
;
The
room
that
hath
the
beam
in
it
,
hath
the
Sun
in
it
;
That
place
of
the
Apostle
John
is
full
,
1
Epist.
4.7
.
Love
is
of
God
,
saith
he
,
and
every
one
that
loves
is
born
of
God
,
while
he
participates
in
this
of
Gods
nature
,
even
as
the
Son
is
made
partaker
of
the
nature
of
the
Father
.
The
Point
you
see
is
fully
proved
,
The
love
which
is
in
true
believers
,
comes
from
God
.
Reason
.
And
it
must
needs
be
so
,
because
it
is
not
,
neither
can
it
be
originally
in
,
or
of
,
or
from
our selves
.
The
heart
of
man
is
naturally
averse
,
yea
even
abhorrent
from
the
Love
of
God
:
And
therefore
in
the
state
of
nature
,
men
are
said
to
hate
God
,
Rom.
1.30
.
as
in
divers
other
places
of
the
Scripture
.
Indeed
it
seems
to
be
a
little
strange
that
men
should
naturally
hate
the
chiefest
good
:
And
true
it
is
,
that
nothing
apprehended
and
presented
under
the
notion
,
reason
,
and
the
name
of
goodness
can
be
hated
and
abhorred
:
But
yet
the
chief
good
,
looked
upon
as
evil
,
either
in
it self
,
or
else
to
him
that
so
conceives
and
apprehends
it
,
may
under
such
a
notion
be
so
far
from
being
loved
as
that
indeed
it
may
be
hated
.
And
thus
it
is
with
all
unsanctified
men
.
So
that
of
our
selves
you
see
it
is
impossible
to
have
the
love
of
God
in
us
.
But
whence
must
we
have
it
then
,
if
we
be
partakers
of
it
?
The
Apostle
clearly
shews
us
,
Jam.
1.17
.
Every
good
and
perfect
gift
is
from
above
.
From
above
,
what
's
that
?
why
it
cometh
down
from
the
Father
of
lights
,
that
is
,
from
God
who
is
the
fountain
of
it
.
And
if
every
gift
be
from
him
,
every
good
and
perfect
gift
,
then
surely
love
which
is
in
some
respect
the
choicest
of
all
other
guifts
(
as
the
Apostle
shewes
at
large
)
is
from
him
too
.
The
love
which
is
in
true
believers
,
comes
from
God
.
But
yet
this
Caution
let
me
interpose
,
before
I
come
to
application
.
You
must
not
apprehend
the
love
which
is
in
true
believers
,
to
come
immediately
from
God
,
without
the
use
of
second
means
,
as
some
have
seemed
to
infer
from
that
place
of
the
Apostle
,
1
Thess.
4.9
.
As
touching
love
you
need
not
that
I
write
to
you
;
for
you
your selves
are
taught
of
God
to
love
.
As
if
his
meaning
were
,
I
need
not
teach
it
you
at
all
,
I
need
not
strive
to
work
it
and
beget
it
in
you
,
by
my
preaching
;
for
you
are
taught
immediately
of
God
himself
.
Whereas
indeed
he
speaks
comparatively
,
not
as
though
they
had
no
need
at
all
of
his
instruction
,
but
not
such
need
as
many
other
men
who
were
not
taught
of
God
to
love
.
As
such
expressions
are
very
usual
in
the
Scripture
,
which
in
shew
are
universal
,
yet
to
be
understood
ex
parte
,
and
in
comparison
,
as
that
for
instance
,
John
9.4
.
If
ye
were
blind
,
ye
should
have
no
sin
,
saith
Christ
;
none
in
comparison
,
not
simply
none
.
But
as
for
love
,
that
it
is
mediately
wrought
by
means
,
as
by
the
preaching
of
the
Gospel
,
is
very
manifest
by
this
,
that
the
Apostles
,
Paul
and
John
especially
,
do
so
frequently
and
earnestly
perswade
and
press
to
it
:
which
they
need
not
to
have
done
,
if
God
did
work
it
in
the
hearts
of
his
people
immediately
by
the
teaching
of
his
spirit
.
Indeed
my
brethren
,
every
saving
grace
flows
clearly
from
the
upper
spring
,
but
yet
there
are
some
pipes
that
carry
and
convey
it
down
to
us
,
as
the
Word
and
Ordinances
and
the
like
.
And
he
that
lives
above
them
,
lives
above
grace
too
.
And
therefore
in
my
text
,
our
Saviour
makes
his
declaration
of
his
Father
name
,
by
himself
and
his
Apostles
and
their
Successors
in
the
Church
,
the
means
of
working
love
in
the
hearts
of
his
people
;
I
have
declared
unto
them
thy
name
and
will
declare
it
,
that
the
love
wherewith
thou
hast
loved
me
may
be
in
them
Now
is
it
so
my
brethren
,
that
the
love
which
is
in
true
believers
comes
Vse
1
from
God
?
Here
then
we
are
directed
where
to
go
,
and
to
whom
to
have
recourse
for
this
grace
.
If
any
man
lack
wisdom
,
saith
the
Apostle
,
let
him
ask
it
of
God
.
And
so
say
I
in
this
case
,
If
any
man
want
love
to
God
,
or
to
his
Brethren
,
let
him
ask
it
of
God
.
Let
him
go
to
God
the
Fountain
and
the
spring
of
it
,
and
beseech
him
earnestly
to
give
it
down
to
poor
creatures
.
If
we
find
our
hearts
are
cold
and
dull
and
flat
,
if
they
be
not
inflamed
with
the
love
of
God
,
let
us
entreat
him
to
kindle
them
at
his
fire
.
Let
us
begg
him
that
the
love
which
is
in
him
may
be
in
us
.
Let
us
pray
with
the
Apostle
,
The
Lord
direct
our
hearts
unto
the
love
of
God
,
2
Thess.
3.5
.
They
cannot
find
the
way
themselves
;
the
way
of
peace
,
and
so
the
way
of
love
,
they
have
not
known
.
Now
the
good
Lord
himself
direct
them
,
and
guide
them
into
that
way
.
It
cannot
choose
but
be
a
pleasing
and
a
lovely
suit
indeed
,
to
be
importunate
with
God
to
make
us
love
him
and
to
endear
our
hearts
to
him
.
A
man
would
think
that
such
a
sweet
request
as
this
should
not
be
turned
off
with
a
denial
.
And
that
we
may
the
rather
struggle
in
it
,
I
shall
propound
two
things
.
1.
Love
as
it
comes
from
God
,
so
it
is
in
some
respect
the
chiefest
thing
that
comes
from
God
.
It
is
a
grace
of
the
first
magnitude
,
and
therefore
it
is
placed
first
by
the
Apostle
in
that
Catalogue
of
his
,
Gal.
5.22
.
The
fruit
of
the
spirit
is
love
,
and
then
joy
,
and
other
graces
.
It
is
an
excelling
gift
:
and
therefore
the
Apostle
Paul
to
shew
the
matchless
worth
and
the
surpassing
value
of
it
,
admits
a
kind
of
Solaecism
in
his
discourse
,
and
makes
it
better
then
the
best
of
gifts
,
1
Cor.
12.
ult.
Covet
,
saith
he
,
and
covet
earnestly
the
best
gifts
.
And
then
immediately
annexeth
a
discourse
of
love
,
and
touching
that
he
saith
,
I
shew
unto
you
a
more
excellent
way
.
Indeed
it
is
of
greater
latitude
then
other
graces
,
it
runs
through
every
precept
of
the
Law
of
God
.
For
love
is
the
fulfilling
of
the
Law
,
and
that
no
other
grace
is
.
It
is
of
greater
power
then
other
graces
,
for
it
sets
them
all
on
work
.
And
hence
the
acts
of
other
graces
are
frequently
ascribed
to
love
,
as
1
Cor.
13.4
,
&c
she
hopeth
,
she
believeth
,
&c.
It
is
of
greater
permanency
then
other
graces
,
then
faith
,
or
hope
.
And
other
graces
without
love
are
nothing
,
as
the
Apostle
shews
at
large
in
that
Chapter
.
2.
And
as
love
is
the
chiefest
thing
that
comes
from
God
,
so
it
is
the
chiefest
thing
that
conformeth
us
to
God
.
It
makes
us
like
him
more
then
other
graces
do
.
God
is
not
said
in
Scripture
to
be
faith
,
or
hope
,
or
patience
,
but
he
is
said
in
Scripture
to
be
Love
.
If
we
believe
,
God
doth
not
so
:
if
we
hope
,
God
doth
not
so
:
if
we
suffer
quietly
,
God
doth
not
so
:
Indeed
he
suffer
not
at
all
,
either
by
way
of
passion
or
compassion
.
But
if
we
love
,
my
brethren
,
so
doth
God
.
In
this
we
do
as
God
himself
doth
.
And
therefore
we
may
pray
for
this
,
(
my
brethren
)
in
another
way
then
we
may
pray
for
other
graces
,
according
to
the
pattern
in
my
Text.
We
cannot
pray
to
God
,
Lord
grant
us
that
the
faith
which
is
in
thee
,
may
be
in
us
:
Lord
grant
us
that
the
hope
which
is
in
thee
may
be
in
us
;
But
we
may
pray
,
Lord
grant
us
that
the
love
which
is
in
thee
,
may
be
in
us
;
That
the
love
wherewith
thou
lovest
,
may
be
given
down
to
us
.
Vse
2
Is
it
so
that
the
love
which
is
in
true
believers
,
comes
from
God
?
If
then
we
have
the
love
of
God
in
us
,
let
us
remember
whence
it
came
,
and
to
whom
the
glory
of
it
ought
to
be
returned
.
We
can
hate
God
of
our selves
,
but
we
can
never
love
him
of
our selves
.
So
that
if
there
be
any
spark
of
the
love
of
God
in
us
,
we
may
be
confident
that
it
was
kindled
at
his
fire
.
And
therefore
let
it
be
continually
working
upward
,
upward
still
,
yea
,
let
it
never
leave
ascending
till
it
have
joyned
it self
unto
that
infinite
and
endless
flame
,
from
which
it
issued
and
proceeded
.
JOHN
17.26
.
That
the
love
wherewith
thou
hast
loved
me
may
be
,
&c.
DOCTRINE
2.
The
Declaration
of
the
Fathers
Name
to
men
,
is
one
especial
means
to
work
the
grace
of
love
in
them
.
IT
is
to
this
end
that
our
Saviour
makes
it
known
,
as
you
may
see
expresly
in
my
Text
;
I
have
declared
unto
them
thy
Name
,
and
will
declare
it
;
Why
so
?
to
what
end
?
That
the
love
wherewith
thou
hast
loved
me
(
that
very
property
)
may
be
in
them
;
That
as
it
is
in
thee
,
it
may
be
wrought
in
them
also
.
And
out
of
doubt
the
means
our
Saviour
pitches
on
,
are
useful
and
available
to
his
ends
.
Indeed
men
come
to
know
the
Father
,
by
the
discovery
of
his
name
to
them
;
for
so
his
name
is
all
that
makes
him
known
to
men
:
And
that
which
worketh
knowledge
of
him
,
doth
mediately
work
love
to
him
:
So
that
if
the
discovery
of
his
name
do
make
men
know
him
(
as
that
is
very
manifest
)
it
doth
make
them
love
him
too
.
That
which
one
affirms
of
Learning
,
may
be
applyed
to
God
,
Non
habet
Inimicum
nisi
ignorantem
.
Whosoever
knows
him
clearly
,
loves
him
truly
;
Indeed
while
we
are
unacquainted
with
him
,
the
admirable
worth
and
beauty
,
and
excellency
that
is
in
him
every
way
,
doth
not
take
a
whit
upon
us
.
The
Philosopher
will
tell
us
that
the
mind
must
be
informed
and
convinced
of
the
goodness
of
a
thing
,
before
the
heart
will
cleave
to
it
,
or
the
affections
close
with
it
:
And
hence
it
is
,
that
carnal
and
unsanctified
persons
love
not
God
,
because
they
know
him
not
:
Or
if
they
know
him
any
way
,
it
is
not
under
such
a
notion
as
renders
him
desirable
or
lovely
to
them
.
Perhaps
they
know
him
as
a
Judge
,
or
an
avenger
;
they
cannot
know
him
as
a
Saviour
and
Redeemer
.
And
this
is
the
real
cause
why
the
triumphant
Saints
in
Heaven
,
love
him
more
then
the
Saints
Militant
on
earth
,
because
they
have
a
fuller
,
clearer
and
distincter
knowledge
of
him
.
We
see
him
darkly
in
a
glass
,
they
face
to
face
.
And
this
is
the
reason
also
why
we
love
not
God
with
such
a
high
affection
here
as
we
shall
do
hereafter
,
because
we
know
him
not
so
well
,
we
have
not
such
distinct
and
full
discoveries
of
his
name
,
as
then
we
shall
attain
to
.
So
then
you
see
in
general
,
that
the
discovery
of
the
Fathers
name
to
men
is
one
especial
means
to
work
the
grace
of
love
in
them
.
To
clear
it
yet
a
little
further
to
you
.
I
shall
shew
you
particularly
and
distinctly
,
that
there
are
divers
things
in
Gods
name
,
which
(
being
manifested
and
declared
unto
men
)
are
means
to
win
their
hearts
to
him
,
and
so
to
work
love
in
them
.
As
The
beauty
of
the
Lord
is
a
part
of
his
name
,
and
beauty
being
manifested
and
discovered
is
a
means
to
win
love
.
It
is
a
great
attractive
of
affection
.
Now
herein
God
excells
(
my
brethren
)
in
this
respect
,
he
is
incomparably
,
out
of
measure
lovely
:
The
greatest
beauty
in
the
world
is
holiness
;
so
it
is
often
called
,
as
1
Chron.
16.19
.
Psal.
29.2
.
To
shew
that
holiness
hath
beauty
in
it
;
yea
it
is
called
Beauties
in
the
plural
number
;
The
beauties
of
holiness
;
Psal.
110.3
.
to
intimate
that
holiness
is
full
of
beauty
,
and
that
it
over-matches
all
the
beauties
in
the
world
,
if
all
of
them
were
put
together
:
And
therefore
this
is
made
in
Scripture
the
greatest
beauty
of
the
creature
;
as
Sin
is
the
deformity
,
so
Grace
and
Holiness
is
the
beauty
of
the
Soul
,
it
adorns
the
inner
man
:
And
therefore
the
Apostle
Peter
exhorteth
Christian
women
to
adorn
the
hidden
man
of
the
heart
with
this
,
1
Pet.
3.4
.
Even
with
the
ornament
of
a
meek
and
quiet
spirit
,
which
is
of
great
price
in
the
sight
of
God
:
And
hence
it
is
that
holiness
is
likened
to
the
fairest
things
,
to
Robes
,
and
Gems
,
and
Crowns
,
and
Gold
,
and
Jewels
,
and
the
like
.
Now
God
is
matchless
in
this
kind
of
beauty
;
He
is
holiness
it self
;
yea
,
he
is
infinitely
holy
:
And
therefore
holiness
is
called
the
Image
of
God
.
The
holiness
that
is
in
men
,
is
but
an
image
and
a
pattern
of
that
holiness
which
is
originally
and
compleatly
in
the
Lord
:
who
hath
in
this
respect
all
beauty
in
him
.
Yea
,
it
is
called
the
glory
of
the
Lord
,
Rom.
3.23
.
All
have
sinned
and
are
deprived
of
the
glory
of
God
,
which
shined
in
us
in
the
state
of
innocency
.
Indeed
,
my
brethren
,
he
hath
in
him
the
Sum
and
the
perfection
of
beauty
;
He
hath
all
in
him
that
doth
win
and
raise
,
nothing
that
cools
or
deadens
the
affection
;
all
things
to
invite
,
nothing
to
avert
love
.
Others
there
are
(
my
brethren
)
who
have
some
things
beautiful
and
comely
to
invite
and
draw
love
,
but
other
things
uncomely
and
unbeautiful
to
keep
it
off
:
Something
or
other
there
is
in
them
that
is
odd
,
unpleasing
,
and
so
a
bar
,
and
hindrance
to
affection
.
Brethren
,
it
is
not
so
with
God
,
he
is
all
beautiful
,
and
all
alluring
,
altogether
lovely
:
Others
are
so
in
some
respects
,
but
he
is
so
in
all
respects
,
He
is
altogether
lovely
,
the
allurement
of
all
hearts
;
And
the
desire
of
all
Nations
,
Hag.
2.7
.
So
he
is
always
in
the
merit
,
although
he
be
not
always
so
in
the
event
.
Object
.
But
if
God
be
so
beautiful
,
what
is
the
reason
that
men
do
not
love
him
?
Answ.
Because
his
name
,
in
this
respect
,
is
not
made
known
to
them
.
All
men
are
naturally
blind
,
you
know
;
and
blind
men
cannot
judge
of
beauty
,
until
their
eyes
be
anointed
with
the
Eye-salve
,
Apoc.
3.18
.
to
make
them
see
such
beauty
as
this
is
:
The
beauty
of
holiness
is
a
spiritual
beauty
,
and
that
is
not
discerned
by
a
natural
Eye
.
There
must
be
a
spiritual
eye
to
see
and
to
discern
a
spiritual
beauty
:
And
when
you
have
such
eyes
as
these
,
to
see
the
beauty
of
the
Lord
,
your
hearts
will
be
enamoured
on
him
;
you
will
be
in
the
case
the
Church
was
,
you
will
be
sick
of
love
,
and
say
,
Lord
,
turn
away
thine
eyes
,
for
they
have
overcome
us
:
We
cannot
bear
the
dazling
rayes
of
such
beauty
as
thine
is
.
The
goodness
of
the
Lord
is
a
part
of
his
name
;
and
goodness
being
manifested
and
discovered
,
is
a
means
to
draw
love
.
Now
herein
God
excels
(
my
brethren
)
he
is
good
beyond
pattern
,
and
beyond
measure
:
He
is
essentially
good
,
good
without
goodness
,
(
as
Austin
speaks
)
because
indeed
he
is
goodness
it self
.
The
creatures
be
good
,
but
not
goodness
.
Their
nature
is
good
,
but
goodness
is
not
their
nature
.
But
now
the
nature
and
substance
of
God
,
is
goodness
it self
,
so
that
he
is
essentially
good
;
and
then
he
is
also
causally
good
,
as
Psal.
119.68
.
Thou
art
good
,
and
dost
good
;
Thou
art
good
in
thy self
,
and
thou
dost
good
to
the
creature
,
so
that
the
earth
is
full
of
thy
goodness
:
He
is
eminently
good
;
so
that
whatsoever
goodness
is
to
be
found
among
the
creatures
,
is
eminently
and
transcendently
in
God
himself
.
Now
goodness
is
the
object
of
love
,
and
consequently
the
allective
of
affection
.
If
we
have
cause
to
fear
God
for
his
goodness
,
as
Hos.
3.
ult
.
then
surely
we
have
much
more
cause
to
love
him
,
especially
since
he
is
not
only
good
in
himself
,
but
good
to
us
:
If
this
part
of
his
name
be
manifested
and
made
known
to
us
,
we
cannot
choose
but
love
him
,
and
delight
in
him
.
That
phrase
of
the
Apostle
Paul
is
notable
,
and
may
be
very
well
applyed
to
our
purpose
,
Rom.
5.7
.
For
scarcely
for
a
righteous
man
will
one
die
,
but
for
a
good
man
one
would
even
dare
to
die
:
Uprightness
draws
not
love
as
goodness
doth
:
One
man
will
hardly
love
another
so
much
for
his
uprightness
as
to
die
for
him
;
but
for
his
goodness
manifested
to
himself
on
all
occasions
,
continually
doing
good
to
him
,
he
may
come
to
love
him
so
,
as
even
to
lay
down
his
life
for
him
:
And
even
for
this
cause
we
shall
love
God
,
and
love
him
out
of
all
measure
,
so
as
even
to
die
for
him
,
if
this
part
of
his
name
be
fully
manifested
and
made
known
to
us
.
The
mercy
of
the
Lord
is
a
part
of
his
name
,
and
this
if
it
be
manifested
to
us
,
will
beget
love
in
us
.
You
know
the
Lord
is
said
in
Scripture
to
be
merciful
,
yea
to
be
rich
in
mercy
;
and
that
not
only
because
the
mercy
that
he
hath
is
pretious
,
but
because
there
is
abundance
of
this
pretious
mercy
in
him
;
For
both
of
these
concur
to
riches
;
there
must
be
something
that
is
pretious
,
and
there
must
be
much
of
it
:
and
so
it
is
with
God
in
this
case
;
He
hath
a
mass
of
mercy
in
him
,
a
bottomless
and
endless
treasure
,
such
as
the
wants
of
all
the
world
are
never
able
to
draw
dry
:
And
as
a
rich
man
,
though
he
spend
exceedingly
,
yet
because
he
hath
a
treasure
,
the
e
is
no
failing
,
no
deficiency
of
his
store
;
so
God
though
he
communicate
his
mercy
freely
to
the
sons
of
men
,
yet
he
cannot
be
exhausted
;
no
,
there
is
more
behind
still
,
it
is
an
infinite
,
a
bottomless
,
an
endless
mercy
;
A
mercy
that
endures
for
ever
.
Now
this
rich
mercy
God
lays
out
,
as
many
other
ways
,
so
chiefly
in
the
pardon
of
our
sins
:
and
hence
we
read
of
mercies
and
forgivenesses
in
God
,
as
Dan.
9.9
.
Mercies
as
the
cause
and
fountain
;
Forgivenesses
as
the
effect
and
stream
:
And
both
you
see
my
brethren
,
in
the
plural
number
,
to
shew
the
over-flowing
mercy
of
the
Lord
.
Indeed
my
brethren
,
there
is
mercy
in
all
pardons
;
but
in
the
pardon
and
remission
of
the
sins
of
Gods
people
there
is
admirable
mercy
.
And
hence
the
Prophet
wondred
at
it
,
not
knowing
what
to
think
,
or
to
say
of
it
;
Who
is
a
God
like
thee
,
that
pardoneth
iniquity
,
&c.
Mic.
7.18
.
The
Prophet
is
transported
,
and
carryed
out
beyond
himself
in
admiration
.
And
mark
it
well
He
doth
not
say
,
There
is
no
man
like
thee
,
but
there
is
no
God
like
thee
.
Indeed
it
goes
beyond
the
mercy
of
any
but
the
true
living
God
to
do
this
.
In
which
respect
is
that
expression
,
Hos.
11.9
.
I
will
not
execute
the
fierceness
of
my
wrath
,
for
I
am
God
,
and
not
man
:
that
speech
of
the
Apostle
Paul
is
full
,
Ephes.
1.7
.
We
have
remission
of
our
sins
,
according
to
the
riches
of
his
grace
.
Now
if
this
part
of
Gods
name
be
made
known
to
us
,
it
cannot
choose
but
work
love
in
us
.
We
love
them
who
forgive
us
common
debts
,
especially
if
they
be
great
,
we
think
that
we
can
never
do
enough
for
them
,
or
manifest
respect
enough
to
them
.
But
we
have
cause
to
love
him
more
who
forgives
us
such
debts
as
these
are
,
which
if
they
should
be
rigorously
exacted
of
us
,
we
were
not
able
to
discharge
them
,
but
must
be
laid
up
under
everlasting
chains
.
Oh
my
beloved
,
how
can
this
choose
but
draw
out
our
affection
to
the
Lord
?
The
woman
in
the
Gospel
had
much
forgiven
her
:
and
what
was
the
effect
and
issue
of
it
?
Why
she
loved
much
;
Her
love
was
answerable
to
her
pardon
:
Much
was
forgiven
her
,
and
she
loved
much
:
She
was
a
great
sinner
,
and
she
had
a
large
pardon
,
and
so
accordingly
she
shewed
great
love
.
O
my
Beloved
,
if
such
mercy
be
discovered
to
us
,
we
cannot
choose
but
do
as
she
did
;
if
we
survey
our
lives
,
and
find
perhaps
that
we
have
been
grievous
sinners
,
beyond
the
ordinary
rate
,
that
we
were
over
head
and
ears
in
debt
to
God
,
that
there
were
horrid
crimes
upon
the
bill
against
us
,
scarlet
sins
,
and
bloody
sins
:
and
then
the
Fathers
name
is
manifested
to
us
,
that
he
hath
been
to
us
The
Lord
,
the
Lord
God
merciful
and
gratious
,
forgiving
iniquity
,
transgression
and
sin
:
And
that
according
to
the
multitude
of
his
tender
mercies
he
hath
blotted
out
our
transgressions
:
how
will
our
hearts
come
off
to
him
?
how
will
they
flame
with
love
to
God
?
so
that
we
shall
cry
out
,
O
how
do
we
love
the
Lord
!
we
are
not
able
to
express
it
,
how
infinitely
dear
is
God
to
me
!
The
Love
of
God
is
a
part
of
his
name
:
and
this
if
it
be
manifest
also
,
will
beget
love
in
us
:
When
it
shines
forth
from
God
upon
our
hearts
,
it
will
reflect
,
and
so
return
to
God
again
.
This
flame
will
kindle
our
fire
,
and
make
it
burn
,
that
all
the
waters
in
the
world
will
never
quench
it
,
as
Cant.
8.7
.
Many
waters
cannot
quench
love
,
neither
can
the
flouds
drown
it
.
Amor
est
eos
amoris
,
love
is
the
special
thing
that
whets
love
,
and
that
makes
it
keen
and
sharp
:
So
it
is
with
the
love
of
man
,
and
so
with
the
love
of
God
.
If
it
be
made
known
to
us
,
and
if
we
have
assurance
of
it
,
it
will
exceedingly
indear
our
hearts
to
him
;
We
love
him
,
saith
the
Evangelist
John
,
1
Epist.
4.19
.
Why
so
?
because
he
loved
us
first
;
The
declaration
of
his
love
to
us
,
works
love
in
us
to
him
again
.
First
he
loves
us
,
and
when
we
know
it
,
then
we
love
him
.
So
that
the
point
is
fully
proved
,
The
Declaration
of
the
Fathers
name
to
men
is
one
great
means
to
work
the
grace
of
love
in
them
.
Vse
1
To
make
a
little
Application
;
First
is
it
so
,
That
the
Discovery
,
&c.
We
see
the
reason
then
my
brethren
,
why
a
great
part
of
the
world
have
not
the
love
of
God
in
them
:
Though
he
be
altogether
lovely
,
yet
they
love
him
not
at
all
,
because
his
loveliness
is
hidden
from
them
.
His
name
is
not
declared
to
them
,
they
have
no
knwledge
of
his
beauty
,
goodness
,
mercy
,
love
,
&c.
and
hence
it
is
that
they
bear
no
affection
to
him
;
They
are
alienated
from
him
,
strangers
to
him
:
love
him
no
more
then
they
do
a
meer
stranger
.
But
how
comes
this
to
pass
?
by
reason
of
the
ignorance
and
blindness
that
is
in
them
.
How
many
Heathen
Nations
in
the
world
,
and
Christians
by
profession
are
in
this
condition
!
and
so
will
certainly
continue
,
till
Jesus
Christ
declare
the
Fathers
name
to
them
.
And
therefore
in
the
second
place
,
if
you
desire
indeed
to
love
God
,
Vse
2
and
to
grow
up
in
this
love
,
Labour
to
be
acquainted
with
his
name
:
Wait
on
the
discoveries
of
it
,
that
Jesus
Christ
is
pleased
to
make
both
in
publique
and
in
private
;
Wheresoever
Christ
declares
his
Fathers
name
,
there
be
you
attending
on
him
,
to
see
what
he
will
further
shew
you
of
his
beauty
,
goodness
,
mercy
,
love
to
you
in
special
;
and
you
shall
find
,
that
as
you
know
more
of
him
,
your
hearts
will
be
accordingly
endeared
more
to
him
;
when
you
are
with
other
Christians
,
discourse
of
this
name
of
God
,
the
greatness
of
his
beauty
,
goodness
,
mercy
,
love
,
and
your
hearts
will
burn
within
you
,
with
ardent
flames
of
holy
love
,
to
his
blessed
Majesty
.
When
you
are
single
and
alone
,
study
the
name
of
God
;
think
of
his
attributes
:
let
them
be
often
in
your
meditations
,
as
you
shall
see
they
were
in
Davids
,
if
you
read
the
Book
of
Psalms
,
and
then
you
will
cry
out
not
much
unlike
as
he
,
O
my
God
,
how
do
I
love
thee
,
while
I
meditate
of
the
beauty
of
thy
glorious
Majesty
,
and
thy
marvailous
works
!
And
thus
far
of
the
first
end
of
our
Saviours
declaration
of
his
Fathers
name
,
That
the
love
wherewith
thou
hast
loved
me
may
be
in
them
.
The
second
follows
in
the
last
place
to
be
handled
;
And
I
in
them
;
that
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
First
,
that
love
may
be
in
them
,
and
then
that
I
may
be
in
them
.
The
latter
is
adjoyned
to
the
former
by
the
connective
particle
and
,
as
that
which
(
out
of
all
dispute
)
will
keep
it
company
,
and
dwell
with
it
.
If
love
be
in
them
,
I
shall
be
in
them
too
saith
Christ
;
I
shall
be
where
love
is
;
and
therefore
I
have
manifested
and
declared
thy
name
to
them
,
in
reference
to
both
these
:
That
love
being
wrought
in
them
,
I
may
be
in
them
too
by
this
means
.
This
I
conceive
to
be
the
drift
and
purpose
of
our
Saviour
in
the
words
.
The
point
suggested
then
is
this
.
DOCTRINE
.
Where
Love
is
,
there
Christ
is
.
If
love
be
in
a
man
,
Jesus
Christ
is
in
him
too
;
that
is
out
of
all
question
;
He
comes
with
love
into
the
souls
of
true
believers
.
Brethren
,
Christ
is
an
utter
stranger
to
every
soul
that
hath
not
true
love
in
it
.
But
if
you
knock
at
the
door
of
any
heart
,
and
enquire
,
Is
love
within
?
is
love
here
?
If
love
be
there
,
you
may
conclude
that
Jesus
Christ
is
there
too
.
You
see
my
brethren
,
they
are
knit
together
in
my
Text
,
That
the
love
wherewith
thou
hast
loved
me
may
be
in
them
,
and
I
in
them
.
Love
in
them
,
and
I
in
them
;
Love
,
and
I.
To
shew
that
Jesus
Christ
and
Love
do
always
dwell
together
in
the
same
heart
;
they
are
not
be
separated
or
divided
each
from
other
,
but
wheresoever
one
is
,
there
is
the
other
also
;
where
love
is
,
there
Christ
is
.
But
then
you
must
not
understand
it
of
love
the
passion
,
or
natural
affection
,
but
of
love
the
saving
grace
;
of
that
love
which
is
wrought
by
the
effectual
revelation
of
the
Fathers
name
to
men
.
Where
this
love
is
,
there
Christ
is
:
as
I
shall
make
it
evidently
to
appear
to
you
:
For
,
Where
love
(
the
saving
grace
of
love
)
is
,
there
the
spirit
is
;
and
where
the
spirit
is
,
there
Christ
is
.
First
where
love
is
,
there
the
spirit
is
,
whose
special
dwelling
in
believers
is
not
by
his
Essence
,
but
his
graces
,
and
chiefly
by
the
grace
of
love
:
And
hence
we
read
of
the
Spirit
of
love
,
2
Tim.
1.7
.
because
the
Spirit
is
the
cause
of
love
.
And
hence
we
also
read
of
the
love
of
the
spirit
,
Rom.
15.30
.
because
love
is
the
fruit
of
the
spirit
:
so
the
Apostle
stileth
it
expresly
,
Gal.
5.22
.
Yea
it
is
the
prime
fruit
,
the
chief
fruit
,
upon
which
all
the
rest
follow
,
as
the
Apostle
makes
it
there
,
The
fruit
of
the
Spirit
is
love
,
and
then
joy
,
peace
,
meekness
,
and
so
on
.
Love
is
indeed
the
special
grace
by
which
the
spirit
of
love
dwells
in
us
;
so
that
where
love
is
,
there
the
spirit
is
.
Now
where
the
spirit
is
,
there
Christ
is
:
For
his
inhabitation
in
the
soul
is
by
the
Spirit
,
and
so
it
is
explained
by
all
Expositors
with
one
consent
,
where
Christ
is
said
to
dwell
in
,
and
be
in
us
,
as
such
expressions
are
very
frequent
in
the
Scripture
:
He
is
with
us
by
his
Spirit
,
and
in
us
by
his
Spirit
;
as
we
are
the
habitation
of
God
,
so
we
are
the
habitation
of
Christ
,
through
the
Spirit
,
as
it
is
in
Ephes.
2.
ult.
And
as
the
Spirit
dwells
in
us
by
love
,
so
Christ
dwells
in
us
by
the
Spirit
;
so
that
where
love
is
,
there
the
Spirit
is
;
and
where
the
Spirit
is
,
there
Christ
is
.
That
is
the
first
thing
.
Where
love
is
,
there
faith
is
;
and
where
faith
is
,
there
Christ
is
.
Where
love
is
,
there
faith
is
:
And
therefore
you
shall
find
them
often
knit
together
,
and
made
inseparable
in
the
Scripture
,
Faith
and
Love
.
I
need
not
give
you
instances
:
Virtutes
Christianae
sunt
connexae
,
as
a
Father
speaks
.
All
saving
graces
are
united
and
conjoyned
;
they
are
made
up
together
in
a
chain
,
so
that
if
but
one
link
be
wanting
,
all
the
rest
are
useless
.
If
all
of
them
be
not
united
,
not
one
of
them
is
in
sincerity
.
But
Faith
and
Love
have
a
more
near
relation
one
to
the
other
,
then
the
rest
have
:
Faith
to
Love
hath
the
nature
of
a
Cause
;
Love
to
Faith
the
nature
of
an
Evidence
:
Faith
worketh
love
,
love
proveth
faith
:
Faith
without
Love
is
a
dead
Belief
:
Love
without
Faith
is
a
frozen
Charity
:
So
that
where
love
is
,
there
faith
is
.
Now
beloved
,
where
faith
is
,
there
Christ
is
:
Faith
takes
in
Jesus
Christ
into
the
soul
,
and
makes
him
to
inhabit
there
:
And
therefore
he
is
said
expresly
to
dwell
in
the
heart
by
faith
,
Ephes.
3.17
.
And
he
received
gifts
for
men
,
saith
David
,
Psal.
68.18
.
Yea
for
the
rebellious
also
,
that
the
Lord
may
dwell
among
them
.
And
if
he
dwell
among
and
in
us
by
his
gifts
,
then
certainly
by
faith
,
which
is
principal
of
those
gifts
:
So
that
where
love
is
,
there
faith
is
;
and
where
faith
is
,
there
Christ
is
.
That
is
the
second
thing
.
Where
love
is
,
there
the
Father
is
;
and
where
the
Father
is
,
there
Jesus
Christ
the
Son
is
:
where
love
is
,
there
the
Father
is
;
God
is
love
,
saith
the
Apostle
,
1
Joh.
4.8
.
he
is
Essentially
so
,
as
I
have
shewed
you
;
and
consequently
God
and
love
cannot
be
separated
each
from
other
.
He
can
no
more
be
severed
or
divided
from
it
,
then
he
can
be
divided
from
his
Essence
:
And
therefore
the
Apostle
adds
in
the
aforesaid
place
,
that
he
that
hath
the
grace
of
love
in
him
,
dwells
in
God
,
and
God
in
him
:
So
that
where
love
is
,
God
is
.
Now
my
Beloved
,
where
God
is
,
there
Chist
is
:
For
he
and
the
Father
are
one
,
and
consequently
they
must
always
be
together
.
You
are
not
ignorant
,
that
Christ
and
God
the
Father
are
often
said
to
be
in
one
another
,
as
in
that
place
which
we
have
largely
handled
in
the
21
verse
of
this
Chapter
,
That
they
may
all
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
;
As
Christ
is
God
,
the
Father
and
himself
are
one
Essence
:
In
that
consideration
they
are
so
in
one
another
,
that
they
are
the
very
same
:
The
same
Essence
,
(
for
so
the
union
is
Identical
)
though
not
the
same
Person
:
As
Christ
is
Man
,
the
Son
is
in
the
Father
,
and
the
Father
in
the
Son
,
by
the
union
of
the
Manhood
to
the
Godhead
in
the
person
of
our
Saviour
;
for
the
Manhood
being
joyned
to
the
Godhead
in
the
person
of
the
Son
,
it
must
be
mediately
joyned
also
to
the
Father
,
with
whom
the
Son
,
as
God
,
is
one
:
So
that
in
both
considerations
Christ
is
one
with
God
the
Father
;
and
if
they
be
one
,
they
must
be
together
;
they
cannot
be
in
all
respects
asunder
who
are
one
:
So
that
where
love
is
,
God
is
;
and
where
God
is
,
Christ
is
;
That
is
the
third
thing
.
By
this
time
,
I
suppose
,
the
point
is
clear
,
where
love
is
,
there
Christ
is
:
For
1.
where
love
is
,
there
the
Spirit
is
.
2.
Where
love
is
,
there
faith
is
.
3.
Where
love
is
,
there
God
is
.
Now
is
it
so
,
my
brethren
,
That
where
love
is
,
there
Christ
is
?
That
Vse
1
he
is
there
,
and
only
there
where
love
is
:
for
so
it
must
be
understood
exclusively
;
Then
in
the
first
place
,
what
a
sad
condition
are
they
in
,
who
have
not
this
love
in
them
,
who
have
not
love
to
God
nor
to
his
children
?
Nay
,
who
indeed
are
Enemies
to
both
:
who
hate
God
and
hate
his
people
,
and
that
with
a
perfect
hatred
:
as
multitudes
there
are
of
such
my
Brethren
,
and
that
not
in
Hell
only
among
the
Devils
,
and
the
damned
crew
,
but
on
earth
among
men
,
who
taste
continually
of
the
goodness
of
the
Lord
,
yea
in
the
very
bosom
of
the
Church
it self
.
There
were
false
brethren
in
the
Church
of
the
Philippians
,
who
notwithstanding
all
their
glorious
protestations
,
were
Enemies
to
Christ
,
as
the
Apostle
tells
them
,
and
that
with
tears
,
Phil.
3.18
.
And
surely
there
are
many
every
where
,
and
in
every
Congregation
,
who
pretend
much
love
to
Christ
,
and
yet
do
really
and
truly
hate
him
.
It
is
not
every
one
that
calls
him
Rabbi
,
Master
,
as
false
Judas
did
,
that
kisses
him
and
bows
before
him
,
that
hath
indeed
the
love
of
Christ
in
him
:
No
,
men
may
make
a
flourish
and
a
shew
of
love
to
Christ
,
and
yet
may
be
as
hearty
enemies
to
him
,
and
to
his
members
,
as
Judas
,
Pilate
,
and
the
Jews
were
.
And
truly
multitudes
of
such
there
are
among
us
,
and
every
place
swarms
with
them
.
Now
my
Beloved
,
in
what
a
sad
and
lamentable
case
are
these
men
?
For
they
that
have
no
love
in
them
,
have
no
Christ
in
them
neither
;
they
that
are
without
love
,
are
without
Christ
too
.
And
so
they
are
exposed
to
all
those
matchless
miseries
which
follow
being
without
Christ
,
such
as
no
tongue
is
sufficient
to
express
,
as
I
have
laid
them
open
largely
to
you
,
on
Ephes.
2.12
.
Is
it
so
,
my
brethren
,
that
where
love
is
,
there
Christ
is
?
They
then
Vse
2
that
find
upon
undoubted
evidences
,
that
they
have
this
love
in
them
,
may
take
incomparable
comfort
hence
:
For
they
may
be
hence
assured
,
that
they
have
Jesus
Christ
in
them
.
If
love
be
in
them
,
Christ
is
in
them
,
as
is
apparently
suggested
in
my
Text
;
That
the
love
wherewith
thou
hast
loved
me
may
be
in
them
,
and
I
in
them
.
If
that
be
in
them
,
I
shall
assuredly
be
in
them
too
,
and
therefore
I
have
manifested
and
declared
thy
name
to
them
,
that
love
and
I
may
dwell
in
them
.
Ah
,
my
Beloved
,
what
an
admirable
thing
is
this
,
that
Jesus
Christ
should
live
in
you
,
as
the
Apostles
phrase
is
,
Gal.
2.20
.
that
your
hearts
should
be
his
house
,
in
which
he
dwells
and
walks
,
and
dines
and
sups
,
and
lodges
every
night
,
so
that
he
is
at
home
in
your
hearts
that
while
he
is
a
meer
stranger
to
the
remainder
of
the
world
,
that
while
they
are
so
far
from
having
Jesus
Christ
in
them
,
that
they
have
the
Devil
in
them
:
Christ
is
not
in
them
,
but
the
devil
is
in
them
:
He
keeps
the
house
as
Christ
speaks
;
While
the
strong
man
keeps
the
house
:
He
keeps
house
in
the
hearts
of
wicked
men
,
the
Devil
himself
is
the
house-keeper
there
:
there
he
dwells
,
and
there
he
works
,
as
the
Apostle
speaks
,
Ephes.
2.2
.
he
worketh
in
them
,
they
are
the
Devils
house
,
the
Devils
shop
;
they
are
the
house
where
he
dwells
,
and
the
shop
where
he
works
:
I
say
while
it
is
thus
with
other
men
,
while
others
have
the
Devil
in
them
,
they
have
Jesus
Christ
in
them
.
The
strong
man
is
bound
,
and
dispossessed
of
his
habitation
:
The
Prince
of
this
world
is
cast
out
,
and
Jesus
Christ
the
King
of
glory
is
come
in
.
Ah
,
my
Beloved
,
what
a
happiness
is
this
!
I
wish
that
I
were
able
to
express
it
to
you
,
to
set
it
off
as
it
deserves
.
How
would
it
ravish
and
transport
you
,
and
make
you
to
sit
down
in
admiration
at
your
blessedness
in
this
world
!
That
you
may
guess
a
little
at
it
,
review
the
things
that
have
been
hinted
at
before
.
If
Christ
be
in
you
,
faith
is
in
you
,
yea
,
all
saving
grace
is
in
you
;
You
are
blessed
with
all
spiritual
blessings
,
in
that
you
have
him
in
you
.
You
have
a
magazine
,
a
treasure
of
the
graces
of
his
holy
Spirit
:
So
that
you
are
inestimably
rich
,
and
this
riches
is
Christ
in
you
,
as
the
Apostle
speaks
,
Col.
1.27
.
Not
Christ
without
us
,
but
Christ
within
us
by
his
graces
,
is
our
riches
.
If
Christ
be
in
you
,
the
Holy
Ghost
himself
is
in
you
,
as
a
Spirit
of
Illumination
,
and
a
Spirit
of
Sanctification
,
and
as
a
Spirit
of
Consolation
.
If
you
be
ignorant
,
you
have
one
within
you
to
enlighten
you
:
If
you
be
impure
,
if
you
have
dregs
of
sin
and
of
corruption
in
you
,
you
have
one
within
you
to
sanctifie
you
;
if
you
be
sad
and
comfortless
,
you
have
one
within
you
to
comfort
you
;
the
fountain
and
the
spring
of
Consolation
is
within
you
:
so
that
he
is
at
hand
in
all
cases
,
you
need
not
faint
,
or
swound
away
,
while
they
fetch
a
cordial
for
you
.
If
Christ
be
in
you
,
God
is
in
you
;
your
hearts
are
his
Temples
,
and
the
great
God
of
heaven
himself
is
the
light
and
glory
of
them
.
O
blessed
hearts
that
have
God
to
dwell
in
them
!
But
more
particulary
yet
;
1.
If
Christ
be
in
you
,
you
have
most
intimate
and
near
acquaintance
and
Communion
with
him
.
It
is
very
much
(
my
brethren
)
for
Christ
Jesus
to
be
with
you
.
It
was
a
pretious
promise
that
he
made
to
his
Apostles
,
Behold
I
am
with
you
:
But
for
Christ
Jesus
to
be
in
you
,
is
much
more
.
This
importeth
yet
more
close
and
sweet
Communion
:
Indeed
the
closest
and
the
sweetest
that
can
be
.
You
cannot
choose
but
know
him
inwardly
,
if
he
be
in
you
.
2.
If
Christ
be
in
you
,
you
have
free
access
to
him
,
you
need
not
travail
far
to
speak
with
Christ
,
he
is
at
hand
continually
,
for
he
is
in
you
:
so
that
you
may
on
all
occasions
,
make
your
addresses
to
him
when
you
please
.
If
you
have
any
supplication
to
present
,
any
complaint
to
make
to
him
,
do
but
open
your
own
hearts
,
and
you
shall
find
Christ
there
.
3.
If
you
have
Christ
Jesus
in
you
,
you
are
partakers
of
a
confluence
of
all
accommodations
,
comforts
,
satisfactions
and
delights
that
the
poor
heart
can
reasonably
long
for
,
or
look
after
:
For
Jesus
Christ
hath
all
in
him
,
and
brings
all
with
him
,
where
he
comes
.
Indeed
(
my
Brethren
)
he
himself
is
all
,
as
the
Apostle
tells
us
,
Jesus
Christ
is
all
in
all
,
Col.
3.11
.
In
all
in
whom
he
is
(
my
brethren
)
he
is
all
:
So
that
in
having
him
,
we
have
all
.
There
is
more
in
him
alone
,
to
make
us
really
and
fully
happy
,
then
in
all
the
world
without
him
.
4.
If
Christ
be
in
you
,
as
you
are
happy
,
so
you
are
secure
,
there
is
no
fear
of
falling
from
your
happiness
;
if
you
fall
,
Jesus
Christ
falls
with
you
,
for
he
is
in
you
:
And
this
is
that
which
makes
our
happiness
in
all
respects
accomplisht
,
that
as
it
is
compleat
and
full
,
so
it
is
permanent
,
and
indeficient
too
.
The
more
excellent
it
is
,
if
it
were
not
firm
and
stable
,
the
greater
were
the
fear
,
the
greater
were
the
misery
of
deprivation
.
Fuisse
faelicem
,
to
have
been
happy
,
is
the
greatest
unhappiness
.
But
this
felicity
,
my
brethren
,
is
enduring
;
In
whomsoever
Christ
is
,
he
dwells
there
;
he
doth
not
sojourn
,
but
he
dwells
there
,
never
to
depart
again
.
The
heart
of
such
a
man
is
his
setled
habitation
,
of
which
he
saith
,
Here
is
my
resting
place
,
here
will
I
dwell
for
ever
:
So
that
if
Christ
be
in
you
,
you
are
safe
;
for
he
will
never
leave
you
,
nor
depart
from
you
,
and
then
it
is
impossible
that
you
should
perish
.
Ah
,
my
Beloved
,
can
a
man
be
damned
with
Christ
in
him
?
cast
into
hell
with
Christ
in
him
?
separated
from
the
Lord
with
Christ
in
him
?
Christ
willl
not
,
cannot
leave
him
,
that
is
once
in
Christ
,
so
that
if
such
a
man
should
go
to
hell
,
Christ
must
go
to
hell
in
him
.
And
now
to
shut
up
all
,
since
Christ
is
in
you
,
Let
me
give
you
this
caution
,
let
him
live
quiet
in
your
hearts
;
do
not
molest
him
,
and
disturb
him
there
;
Do
not
make
him
vex
,
and
fret
:
let
it
not
be
a
pennance
to
him
to
continue
in
you
.
Let
him
not
suffer
by
your
sins
,
who
suffer'd
for
them
:
But
labour
every
way
to
please
him
,
and
to
give
him
satisfaction
and
content
:
that
so
the
house
which
he
hath
chosen
meerly
for
your
sakes
(
for
he
hath
heaven
to
dwell
in
)
may
not
be
dark
and
doleful
,
but
delightful
to
him
.
And
thus
at
length
we
have
dispatched
this
heavenly
Prayer
of
our
Great
High
Priest
and
Intercessor
Jesus
Christ
.
He
was
even
ready
to
go
forth
to
suffer
,
when
he
made
it
.
Me
thinks
I
hear
him
saying
to
his
Apostles
and
Disciples
,
The
time
is
now
at
hand
that
I
must
leave
you
,
and
be
taken
from
the
earth
;
Come
let
us
pray
before
we
part
,
and
there
;
withall
he
lifted
up
his
eyes
to
heaven
,
and
poured
out
these
holy
breathings
of
his
Spirit
,
for
himself
and
them
.
Oh
what
a
blessed
frame
of
heart
!
O
what
a
choice
and
raised
temper
(
think
you
)
was
he
in
at
that
time
!
O
what
a
Prayer
must
that
be
that
was
made
by
such
a
person
,
in
such
a
company
,
on
such
an
occasion
!
Christ
was
in
heaven
in
his
thoughts
and
his
affections
when
he
uttered
it
,
and
we
have
seemed
sometimes
to
be
in
heaven
too
,
while
we
have
handled
it
,
and
heard
it
.
Well
,
it
hath
been
a
sweet
and
precious
subject
,
as
ever
we
have
dealt
upon
.
I
shall
desire
you
to
review
it
often
,
and
let
not
any
choice
impressions
,
that
have
been
made
upon
you
by
it
,
out
again
.
Let
them
not
be
like
lines
drawn
upon
the
sand
;
no
sooner
formed
but
defaced
:
like
water
spilt
upon
the
ground
,
that
is
not
to
be
gathered
up
again
.
Here
you
have
seen
the
heart
of
Jesus
Christ
opened
,
and
his
affections
plentifully
flowing
out
to
his
people
.
Our
prayers
shew
our
hearts
to
Christ
;
his
prayer
shews
his
heart
to
us
.
Here
you
have
seen
how
our
dear
Friend
,
our
Head
,
our
Husband
loved
us
,
and
had
us
in
his
mind
and
thoughts
before
he
dyed
.
Us
(
I
say
)
who
now
believe
,
as
well
as
them
that
did
believe
in
former
times
.
How
earnest
and
importunate
he
is
with
God
the
Father
,
that
we
may
be
one
here
,
and
that
we
may
be
in
one
place
hereafter
!
O
let
us
search
into
the
heart
of
Jesus
Christ
,
laid
open
to
us
in
this
Abridgement
of
his
Intercession
for
us
:
that
we
may
know
it
,
and
the
workings
of
it
continually
more
and
more
;
until
at
length
this
precious
Prayer
come
to
have
its
full
effect
,
and
we
be
taken
up
to
be
for
ever
with
the
Lord
,
that
where
he
is
,
there
may
we
be
also
.
Amen
.
FINIS
.