IOHANNIS
PRESTONI
VIRI
CLARISSIMI
S.
S.
THEOLOGIAE
DOCTORIS
.
EFFIGIES
.
RICHES
OF
MERCY
TO
MEN
IN
MISERY
.
OR
Certain
Excellent
Treatises
concerning
the
Dignity
and
Duty
of
Gods
Children
.
By
the
late
Reverend
and
Faithfull
Minister
of
IESUS
CHRIST
,
IOHN
PRESTON
.
Doctor
of
Divinity
and
Chaplin
in
Ordinary
to
his
Majesty
,
Master
of
Emanuel
Colledge
in
Cambridge
and
sometime
Preacher
of
Lincolns
Inne
.
Psal.
34.
8.
Taste
and
see
how
good
the
Lord
is
;
blessed
is
the
man
that
trusteth
in
him
.
LONDON
,
Printed
by
I.
T.
and
are
to
be
sold
by
Iohn
Alen
at
the
Rising
Sun
in
Pauls
Church
Yard
.
1658.
THE
PREFACE
.
KNow
Christian
Reader
,
that
this
Remainder
of
Doctor
Prestons
works
was
never
(
heretofore
)
extant
,
being
the
last
of
His
,
that
are
likely
to
see
the
light
(
taken
by
the
same
pen
that
his
other
works
were
and
no
way
inferior
to
those
already
published
.
Dr.
Sibbs
of
eminent
memory
(
contemporary
with
Dr.
Preston
,
and
one
of
those
to
whom
he
committed
the
publishing
of
what
should
be
thought
fit
for
publick
view
)
did
in
his
life
time
own
these
Treatises
by
affixing
his
approbation
to
them
.
And
the
Attestation
of
such
Reverend
authority
forbids
any
doubt
concerning
the
Author
,
or
worth
of
the
work
,
though
this
Treatise
may
inherit
Orphans
usage
,
being
not
so
exactly
polished
,
as
it
would
have
been
,
had
the
Author
lived
.
But
the
filings
of
Gold
,
and
the
dust
of
Diamonds
must
not
be
made
waste
of
:
such
advantages
have
accrucd
to
the
souls
of
men
by
his
other
labors
,
that
we
could
not
think
it
any
lesse
then
a
wrong
to
the
Church
of
Christ
to
conceal
any
thing
that
might
make
for
it
's
spiritual
benefit
.
Perhaps
thou
wilt
ask
why
this
Piece
was
so
long
suppressed
?
To
which
I
answer
;
the
age
hath
doted
so
much
about
new
lights
,
that
we
perceived
Old
Truths
to
be
neglected
and
laid
aside
;
but
after
men
had
filld
themselves
with
their
own
devices
,
and
found
their
souls
thriven
no
more
then
if
they
had
fed
upon
ashes
,
the
vicious
humor
came
to
be
abated
,
and
their
appetite
was
reduced
to
a
better
state
,
by
the
great
Physician
,
who
testified
his
dearest
respect
to
mens
souls
,
by
the
price
he
paid
for
restoring
of
them
.
The
intent
of
these
Sermons
is
to
promote
the
work
of
grace
in
the
heart
and
life
of
a
true
Believer
.
Not
onely
to
enlarge
the
knowing
faculty
,
but
chiefly
to
improve
the
practical
part
,
and
distribute
god
liness
through
the
whole
man
.
The
Rickets
are
not
so
epidemical
in
the
bodies
of
Children
,
as
in
the
soules
of
men
and
women
whose
heads
are
swollen
with
notions
,
while
their
feet
are
feeble
in
heavenly
motion
.
The
benefit
of
this
work
will
better
appear
by
thy
serious
perusal
thereof
,
from
which
I
shall
no
longer
detain
thee
.
Farewel
.
Doctor
Sibbs
his
testimony
of
this
Treatise
.
This
Treatise
hath
nothing
offensive
in
it
,
but
contains
arguments
tending
to
edification
,
and
may
be
of
singular
use
and
comfort
to
all
true
Believers
.
R.
Sibbs
.
THE
CONTENTS
Of
the
Sermons
in
this
Book
.
Ephes.
3.
16.
-
Doct.
1.
That
God
is
exceeding
merciful
.
p.
1.
-
1.
To
move
men
to
come
unto
him
.
2.
-
2.
It
affords
a
ground
of
confidence
to
all
distressed
sinners
.
ibid.
-
3.
All
men
are
exhorted
to
look
after
a
portion
in
his
abundant
mercy
.
ibid.
-
Quest.
What
to
take
his
mercies
in
vain
answered
.
4.
-
Means
to
partake
of
Gods
mercy
.
6.
-
Two
sorts
of
mercies
to
be
hungred
after
.
7.
-
Gods
mercy
a
motive
to
duty
.
8.
-
Motives
to
this
from
the
severall
properties
in
a
good
Master
which
are
all
found
in
God
.
20.
-
Comfort
to
the
Church
from
the
consideration
of
Gods
mercy
.
24.
-
Why
God
afflicts
his
children
.
26.
-
Doct.
2.
Gods
mercy
is
his
Glory
,
or
God
accounts
it
his
glory
to
be
merciful
.
28.
USE
.
-
1.
Doubt
not
but
your
petitions
shall
be
heard
,
for
it
is
his
glory
to
shew
mercy
30.
-
2.
Glorifie
God
in
his
mercy
which
is
his
glory
.
ibid.
Sermon
2.
-
D.
1.
Inward
strengthning
should
be
the
earnest
desire
of
a
Christian.
38.
-
Wherein
this
spiritual
strength
is
seen
40.
USE
.
-
1.
Blaming
them
that
seek
not
after
this
strength
.
44.
-
Advantages
of
this
spiritual
strength
.
49.
-
2.
Exhorting
all
men
to
labour
after
spiritual
strength
.
60.
-
Several
motives
to
labour
after
it
.
61
,
.
62.
-
3.
Directions
for
the
attainment
of
spiritual
strength
.
67.
-
Several
means
69.
-
Rules
propounded
.
72
,
&c.
-
Hinderances
.
77.
&c.
-
D.
2.
Sanctifying
grace
proceeds
from
the
sanctifying
spirit
.
82.
-
How
the
spirit
strengthens
grace
in
the
soul.
83.
USE
.
-
1.
Without
the
holy
Ghost
,
wee
are
without
strengthening
and
sanctifying
grace
.
85.
-
Signs
of
having
the
spirit
.
88.
-
2.
Above
all
things
to
labor
for
the
spirit
.
106.
-
Benefits
of
having
the
spirit
.
107.
-
D.
3.
The
spirit
is
freely
given
.
113.
USE
.
-
Terrour
to
them
which
have
not
the
spirit
.
114.
-
Means
to
obtain
the
holy
spirit
.
115.
Ephes.
3.
17.
-
D.
A
great
prerogative
the
saints
have
that
Christ
dwells
in
their
hearts
.
121.
-
What
it
is
to
have
Christ
dwell
in
our
hearts
.
122.
-
The
benefits
of
Christs
dwelling
in
our
hearts
.
125.
USE
,
-
1.
To
judge
aright
of
Gods
working
in
your
hearts
.
135.
-
2.
To
saints
,
that
they
would
rejoyce
in
this
priviledge
that
Christ
dwells
in
them
.
139.
Rom.
8.
34.
-
D.
Nothing
can
hinder
the
salvation
of
a
believer
.
145.
-
Reasons
if
it
.
147.
USE
.
-
1.
To
see
a
necessity
of
all
those
blessed
means
whereby
Christ
is
pleased
to
communicate
himself
.
150.
-
2.
Confutation
of
the
Church
of
Rome
as
to
their
doctrine
of
doubting
.
152.
-
Objections
answered
.
153.
-
3
Of
examination
about
the
certainty
of
our
spiritual
state
.
160.
2
Tim.
2.
1.
-
D.
1.
Grace
hath
a
strengthening
property
.
183.
-
Reasons
.
186
,
187.
USE
.
-
1
To
examine
whether
we
have
grace
.
189.
-
Strength
of
grace
in
three
things
.
192.
-
Grace
enables
to
actions
of
new
obedience
.
200.
-
And
to
constancy
in
it
.
201.
-
D.
2.
All
Grace
received
from
Christ
.
207.
-
Christs
willingnesse
to
match
with
us
.
208.
-
D.
3.
Wee
must
not
onely
get
strength
,
but
use
it
.
212.
USE
.
-
To
quicken
us
to
our
duties
in
the
putting
forth
of
our
strength
.
217.
-
Helps
to
exercise
spiritual
strength
.
219.
-
Necessity
of
it
.
223.
2
Tim.
3.
5.
-
D.
1.
Godlinesse
onely
accepted
and
required
of
God
.
233.
-
Godlinesse
,
what
.
235.
-
To
exalt
God
.
237.
-
Reasons
of
the
point
.
238.
USE
.
-
1.
Not
to
content
our selves
with
any
thing
that
nature
hath
wrought
in
us
.
242.
-
Application
to
the
Sacrament
.
246.
-
Godlinesse
how
wrought
.
251.
-
2.
Exalt
God
in
your
hearts
.
253.
-
3
Labour
to
excell
in
Godlinesse
.
256.
-
D.
2.
Most
men
have
but
a
form
of
godlinesse
.
257
-
Reasons
of
it
.
ibid.
USE
.
-
To
examine
whether
we
have
onely
a
form
.
261.
-
Five
differences
between
the
power
and
form
of
godlinesse
.
263.
2
Tim.
1.
13.
-
Doct.
The
words
of
a
Minister
must
bee
wholesome
.
271.
-
Reasons
of
it
.
273.
USE
.
-
1.
Two
sorts
of
words
are
reproved
276.
-
2.
The
people
must
receive
nothing
but
what
is
wholesome
.
283.
-
3
We
ought
to
esteem
wholesome
words
as
our
food
.
288.
-
4.
What
the
behaviour
of
Ministers
ought
to
bee
.
296.
-
Rules
for
the
use
of
humane
authority
.
305.
John
14.
1.
-
D.
Our
hearts
should
be
established
in
the
day
of
fear
.
327.
-
Means
to
manage
this
duty
.
ibid.
Rom.
7.
23.
-
D.
There
is
a
Law
of
sin
in
every
mans
nature
inclining
him
to
that
which
is
evil
.
352.
-
What
this
inclination
is
.
ibid.
-
How
a
Law
.
353.
-
How
it
warreth
as
a
Law
.
354.
-
D.
2.
In
every
regerate
man
there
is
a
contrary
Law
,
&c.
360.
-
Why
called
the
law
of
the
minde
.
361.
USE
.
-
To
bewail
our
condition
under
this
law
in
our
members
.
368.
-
How
to
know
the
law
of
natural
conscence
from
the
law
of
the
minde
in
the
regenerate
.
370.
Philip.
2.
21.
-
D.
Every
man
ought
to
seek
the
things
of
Jesus
Christ
.
371.
-
Reasons
.
375.
-
How
to
know
when
we
do
the
things
of
Christ
faithfull
.
388.
-
What
it
is
to
give
our selves
to
Christ
.
390.
2
Chron.
32.
24
,
25.
-
D.
Praier
is
the
chief
means
to
obtain
any
thing
at
Gods
hand
.
397.
USE
.
-
To
esteem
that
precious
ordinance
of
prayer
.
398
-
Mercies
without
prayer
nor
blessings
.
399.
-
What
kind
of
prayer
obtains
blessings
.
400.
-
D.
2.
Gods
answer
to
our
praiers
is
to
bee
observed
.
402.
-
3.
God
ready
to
hear
our
prayers
.
405.
-
4.
The
Lord
tenders
a
weak
faith
.
406.
-
5.
God
expects
thank
fulnesse
answerable
to
his
mercies
.
407.
-
Conditions
of
thank
fulnesse
.
408.
-
In
what
cases
God
expects
extraordinary
thanks
.
411.
Rev.
22.
17.
-
D.
God
invites
sinners
to
come
unto
him
.
419
-
Reasons
of
it
.
420.
-
Many
Objections
answered
.
421
,
422.
USES
.
-
1.
To
take
heed
how
we
refuse
Christ
offered
.
426
-
2.
Faith
a
grace
very
pleasing
and
acceptable
to
God
.
432.
DIVINE
MERCY
MAGNIFIED
.
Ephes.
3.
16.
That
he
would
grant
you
according
to
the
riches
of
his
glory
,
to
be
strengthened
with
might
by
his
spirit
in
the
inward
man
,
&c.
THese
words
are
a
part
of
the
heavenly
prayer
which
the
Apostle
makes
for
the
Saints
at
Ephesus
;
we
may
gather
three
observations
out
of
them
.
First
.
That
God
is
exceeding
rich
in
mercy
.
Secondly
.
That
his
shewing
mercy
is
his
glory
.
Thirdly
.
That
when
we
are
to
beg
any
thing
at
Gods
hands
,
we
may
use
the
motive
that
Saint
Paul
doth
here
unto
God
,
do
it
for
the
riches
of
thy
glory
,
or
for
the
riches
of
thy
mercy
.
The
first
point
,
That
God
is
rich
in
mercy
,
I
have
handled
formerly
,
and
in
what
respect
he
is
rich
in
mercy
,
Therefore
I
shall
now
draw
some
consectaries
from
it
.
One
is
to
move
men
to
c●me
in
to
God
,
Because
he
is
so
infinitely
rich
in
mercy
.
When
the
Hue
and
Crye
is
made
Vse
of
the
first
point
,
Similie
.
after
the
thief
,
you
know
it
makes
him
runne
away
the
faster
,
but
the
proclamation
of
pardon
brings
him
in
.
The
Law
and
the
judgements
of
God
,
bring
not
men
in
of
themselves
,
but
the
promises
of
mercy
win
them
to
come
in
:
and
this
use
we
should
make
of
the
mercies
of
God
,
to
be
moved
and
invited
by
them
to
come
in
,
and
partake
of
them
.
Secondly
it
offers
a
ground
of
humble
confidence
to
all
Use
2.
distressed
and
heavy
loaden
sinners
!
God
i
ready
to
forgive
and
succour
them
,
because
he
is
rich
in
mercy
;
and
not
onely
so
,
but
his
mercy
is
exceeding
precious
;
for
except
these
two
go
together
,
a
man
cannot
be
said
to
be
rich
,
the
thing
must
be
precious
and
he
must
have
much
of
it
;
for
to
have
much
of
that
which
is
base
and
mean
,
is
not
to
be
rich
:
Now
for
as
much
as
Gods
mercy
is
precious
,
and
he
is
rich
in
it
,
despise
not
therefore
the
precious
mercies
of
God
.
If
God
be
rich
in
mercy
,
if
there
be
abundance
of
Use
3.
mercy
in
Iehovah
,
then
let
us
lay
hold
of
this
abundance
,
and
look
after
our
portion
in
it
.
This
is
another
excellent
use
we
are
to
make
of
it
:
for
to
what
end
is
it
made
known
that
God
is
rich
in
mercy
,
or
to
what
purpose
is
it
manifested
?
not
that
we
should
barely
know
it
,
but
that
we
should
use
it
;
not
that
we
should
contemplate
it
in
God
,
but
that
we
should
enjoy
it
for
our selves
,
For
this
riches
and
mercie
of
God
is
not
onely
plenty
but
bounty
;
not
onely
a
treasure
laid
up
in
him
,
but
it
is
like
a
Common
dose
bestowed
upon
all
the
poor
in
the
countrey
,
all
that
will
may
come
and
take
what
they
need
,
this
is
the
use
you
should
make
,
of
the
abundance
of
Gods
mercie
,
otherwise
if
you
make
no
profitable
nor
Saving
use
of
it
,
what
is
it
to
you
?
The
apostle
saith
All
Scripture
is
,
written
for
this
end
that
we
might
have
comfort
;
now
if
it
be
true
of
all
places
of
Scripture
,
then
it
is
true
of
these
especially
that
declare
the
mercies
of
God
,
it
is
that
we
may
have
comfort
;
now
what
comfort
is
there
to
dwell
by
full
barnes
,
when
a
man
may
not
partake
of
that
fulness
?
I
Similie
:
say
it
is
no
comfort
except
you
have
your
part
in
them
.
So
when
you
hear
of
the
riches
,
of
the
patience
and
long
suffering
of
God
,
what
comfort
is
this
to
you
except
you
take
your
part
of
them
;
Therefore
now
I
am
to
exhort
you
,
come
and
make
your selves
rich
out
of
these
riches
,
let
not
the
mercies
of
God
be
in
vain
to
you
,
but
when
you
hear
that
God
is
rich
in
mercie
,
let
that
move
you
to
get
an
interest
in
it
.
When
we
hear
of
riches
and
treasures
it
inflameth
everie
mans
desire
to
have
a
part
of
them
:
the
riches
of
the
land
of
Canaan
drew
the
Israelites
out
of
Egypt
,
and
the
riches
of
the
garners
of
Egypt
made
them
goe
downe
thither
in
Iacobs
time
,
when
there
was
a
famin
in
Canaan
.
What
makes
Merchants
to
take
such
dangerous
voyages
to
the
East
and
west
Indies
,
and
to
the
furthest
parts
of
the
world
,
but
rich
Commodities
?
now
when
you
hear
that
God
is
rich
in
mercie
,
what
use
should
we
make
of
it
,
but
to
take
of
these
mercies
,
There
is
enough
to
be
had
,
for
the
mercies
that
concern
the
outward
man
,
as
riches
,
honour
,
longe
life
,
gold
and
silver
,
he
hath
abundance
,
you
may
take
freely
of
them
;
for
the
riches
of
the
inward
man
he
is
rich
in
mercie
,
full
of
grace
and
truth
,
and
you
may
take
your
fill
of
them
;
he
is
rich
in
Comfort
,
he
hath
fatlings
and
wine
prepared
:
in
a
word
,
seeing
there
is
so
much
mercie
in
God
,
let
it
not
be
in
vain
to
you
,
let
them
not
lye
before
you
as
if
they
did
not
concern
you
;
affectionately
embracethem
that
you
may
have
your
part
in
them
,
this
is
the
use
the
scripture
makes
of
the
mercies
of
God
;
St.
Paul
prayeth
for
the
Ephesians
that
they
might
knowe
what
the
riches
of
the
glorie
of
his
inheritance
in
the
Saints
is
&c
His
meaning
is
,
not
onely
that
they
should
see
them
Eph.
1.
18.
and
look
upon
them
,
for
what
were
that
to
them
?
but
that
they
might
take
part
of
them
,
and
not
onely
have
a
mental
but
an
experimental
knowledge
of
them
.
Why
did
Saint
Paul
preach
the
unsearchable
riches
of
Christ
,
but
that
men
should
have
their
desires
stirred
up
to
take
part
of
them
?
And
this
is
the
use
we
should
also
make
of
this
doctrine
:
In
so
doing
,
we
do
an
acceptable
thing
unto
God
;
it
s
the
great
design
he
hath
in
the
manifesting
of
his
mercies
.
You
cannot
doe
him
a
better
turn
,
then
to
take
the
riches
of
his
mercie
;
in
not
doing
it
you
cannot
displease
him
more
,
for
to
what
end
hath
he
declared
this
to
you
?
Is
it
not
that
you
may
come
in
and
partake
of
them
?
Must
it
not
displease
him
therefore
if
you
refuse
them
?
Suppose
a
great
man
that
hath
provided
a
feast
,
a
costly
Similie
.
and
sumptuous
feast
,
he
hath
made
all
ready
,
when
all
is
done
his
guests
that
were
invited
come
not
,
will
it
not
trouble
him
exceedingly
?
Certainely
the
Lord
is
angry
when
you
are
all
invited
to
a
rich
feast
,
and
yet
you
will
not
come
.
You
know
the
parable
in
the
Gospel
,
how
he
was
angry
with
those
that
were
invited
and
came
not
,
because
his
mercy
was
in
vain
:
now
when
you
shall
hear
that
there
are
riches
of
mercy
in
God
,
if
you
make
no
use
of
it
,
it
is
in
vain
to
you
,
and
to
take
the
riches
of
Gods
mercy
in
vain
,
is
to
take
his
name
in
vain
,
and
you
know
what
he
saith
,
that
he
will
not
bolde
him
guiltlesse
that
taketh
his
name
in
vain
,
Exod.
22.
To
this
purpose
consider
that
place
in
Exod.
34
5.
6.
where
God
descended
in
a
cloud
,
and
proclaimed
the
name
to
Moses
,
and
what
was
that
?
A
strong
God
,
mercifull
and
gracious
,
abundant
in
mercy
and
truth
.
This
was
his
name
,
now
to
take
these
mercies
in
vain
that
is
,
not
to
make
use
of
them
,
is
to
take
the
name
of
God
in
vain
.
When
you
swear
by
the
name
of
God
idlie
in
your
common
speech
that
is
a
verbal
taking
of
his
n●m
in
vain
,
and
it
is
a
great
sin
;
but
when
you
make
no
use
of
Gods
mercies
but
take
them
in
vain
,
that
is
a
reall
taking
his
name
in
vain
.
Quest.
Now
what
is
it
to
take
his
mercies
in
vain
?
Answ.
It
is
not
to
make
use
of
them
,
therefore
when
you
Quest.
Answ.
hear
of
this
abundance
of
mercy
that
is
in
God
,
if
you
do
not
make
use
of
it
,
and
earnestly
lay
hold
upon
it
,
so
as
to
improve
it
for
your
own
advantage
,
you
take
the
grace
of
God
in
vain
;
Consider
therefore
what
you
have
,
and
what
you
do
,
when
you
make
no
use
of
these
mercies
,
how
you
have
his
riches
layed
before
you
,
without
any
particular
advantage
by
them
;
Consider
what
there
is
in
God
,
that
he
is
abundant
,
in
mercy
,
not
to
know
it
is
to
take
his
name
in
vain
,
in
frustrating
the
end
of
their
manifestation
,
it
is
a
treasure
,
it
may
be
,
that
you
think
not
of
,
you
know
not
,
it
may
be
,
what
it
is
to
have
a
mercifull
God
,
therefore
consider
what
God
is
,
consider
the
largeness
of
his
power
,
and
the
greatness
of
his
wisdom
,
and
the
riches
of
his
mercy
,
Consider
that
he
is
your
portion
,
that
he
is
your
husband
,
and
this
is
required
of
you
to
make
use
of
him
to
the
uttermost
.
What
a
comfortable
life
might
Christans
live
,
if
they
would
do
thi
?
What
do
you
vexing
and
perplexing
your selves
a
bout
triffl●s
?
Is
it
for
you
to
take
care
for
matters
belonging
to
your
credit
and
preferment
,
and
for
other
things
of
this
life
with
that
perplexitie
and
sollicitude
?
The
better
way
is
to
know
God
in
the
greatness
of
his
mercy
,
and
to
make
use
of
him
.
Shall
one
have
a
rich
father
and
make
no
use
of
him
?
Shall
one
be
a
favorite
to
a
prince
and
not
make
some
use
of
it
for
his
one
advantage
?
In
these
things
not
to
do
it
you
reckon
it
a
point
of
carnall
follie
,
I
am
sure
it
is
a
great
want
of
spiritual
wisdome
not
to
make
use
of
God
,
specially
when
not
onely
you
may
do
it
,
but
when
it
is
a
sin
if
you
do
it
not
;
for
indeed
it
is
for
your
masters
credit
as
well
as
for
your
own
comfort
,
and
therefore
the
Lord
will
be
angry
when
you
do
it
not
.
When
he
looks
into
the
world
,
and
seeth
such
a
servant
standing
ragged
poor
and
hungrie
,
he
speak●s
angerly
to
him
,
why
stand
you
here
ragged
and
poor
?
Am
not
I
rich
in
mercy
?
May
you
not
go
in
and
take
changes
of
raiment
and
cloath
your
selyes
from
top
to
toe
?
Therefore
(
my
br●●●●●
)
be
exhorted
to
make
this
use
of
the
riches
of
Gods
mercies
,
take
an
exceeding
great
portion
of
them
,
let
them
not
be
in
vain
to
you
,
fill
your
souls
,
and
your
bodies
too
,
take
enough
for
the
present
,
and
lay
it
up
for
the
future
.
Quest.
But
now
I
have
spent
so
much
time
in
exhortation
,
the
question
will
be
,
how
you
shall
do
it
?
Perhaps
Quest.
you
will
say
,
it
is
true
we
would
do
it
,
who
would
not
have
mercy
?
but
shew
us
the
way
to
attain
to
this
mercy
.
Ans.
I
will
adde
therefore
to
this
exhortation
the
Answ.
means
whereby
you
shall
partake
,
of
these
riches
of
his
mercy
,
and
I
will
name
but
these
four
;
the
first
way
is
this
.
First
,
To
be
hungring
after
the
mercies
of
God
,
to
prize
them
and
esteem
them
much
,
to
desire
them
much
,
as
4
Means
to
partake
of
Gods
mercy
.
you
thirst
more
,
so
you
shall
have
more
of
them
;
and
this
you
will
never
do
without
the
sense
of
misery
,
that
very
much
endears
the
mercy
of
God
,
and
the
love
of
Christ
,
therefore
labour
to
be
sensible
of
your
misery
,
that
you
may
hunger
after
the
mercies
of
God
,
and
then
according
to
your
desires
,
you
shall
partake
of
those
mercies
;
This
I
observe
out
of
the
place
of
Luke
.
1.
53.
He
filleth
the
hungry
with
good
things
,
&c
,
If
you
ask
the
way
to
have
a
full
portion
of
the
mercies
of
God
,
that
place
sheweth
you
,
he
filleth
the
hungry
with
good
things
:
look
what
kind
of
mercies
men
are
hungry
after
,
I
speak
of
spiritual
mercies
,
other
mercies
we
are
forward
enough
to
hunger
after
,
If
we
hunger
after
spiritual
mercies
,
it
is
the
way
to
be
filled
with
them
,
and
indeed
God
will
not
bestow
them
without
this
,
for
they
will
not
be
Sweet
to
you
,
you
would
not
acknowledge
Gods
hand
to
you
in
them
,
you
would
do
nothing
for
them
,
when
you
have
got
them
,
therefore
he
will
have
them
much
prized
,
this
you
cannot
do
without
the
sence
of
your
misery
without
them
.
If
you
did
but
see
the
depth
of
your
misery
it
would
make
you
see
the
height
of
his
mercy
,
he
that
knoweth
the
mercies
of
God
out
of
a
feeling
of
his
misery
,
he
knoweth
them
experimentally
,
and
sensibly
.
An
intellectual
contemplation
of
the
mercies
of
God
is
one
thing
,
and
an
experimental
knowledge
of
them
is
another
thing
,
this
latter
you
cannot
have
without
the
sence
of
misery
.
Now
the
mercies
you
should
hunger
after
are
of
two
2
Sorts
of
mercies
to
be
hungred
after
.
sorts
.
First
.
The
one
that
belong
to
the
outward
man
,
and
here
you
need
no
motives
,
but
yet
even
in
these
things
God
will
have
men
to
smart
many
times
,
that
they
may
know
what
health
is
,
and
what
the
comforts
of
our
present
conditions
are
,
and
what
abundance
of
peace
and
wealth
is
,
for
even
these
things
we
most
esteem
,
but
this
is
not
the
thing
,
for
here
we
need
no
exhortation
.
Secondly
,
Spiritual
mercies
,
those
are
they
we
do
not
hunger
after
,
we
are
backward
enough
to
desire
them
,
and
therefore
we
have
so
few
of
them
:
Therefore
that
which
I
must
press
upon
you
is
to
desire
earnestly
these
spiritual
mercies
,
if
you
desire
them
much
you
shall
have
much
of
them
,
for
you
must
know
before
you
have
them
God
will
teach
you
to
know
how
precious
they
are
,
for
if
he
hath
commanded
us
not
to
cast
pearls
before
swine
,
he
himself
will
not
cast
the
riches
of
his
mercy
before
those
that
prize
,
and
regard
them
not
.
As
for
instance
,
forgiveness
of
sins
,
and
reconciliation
with
God
,
this
is
a
spiritual
mercy
,
this
if
you
would
hunger
much
after
,
you
should
have
it
,
yea
,
and
according
to
the
measure
of
your
desires
,
but
when
you
prize
it
not
,
that
is
it
which
keepeth
it
back
;
you
may
say
the
like
of
all
other
mercies
,
therefore
prize
them
much
,
that
is
,
be
sensible
of
your
misery
without
them
,
call
your
sins
to
remembrance
,
go
over
them
,
summe
them
up
,
and
let
your
hearts
stay
and
dwell
upon
the
meditation
of
them
,
give
not
over
till
you
be
touched
with
them
,
and
do
this
often
,
we
might
be
more
humbled
if
we
would
take
pains
with
our
hearts
,
but
we
slight
it
,
and
do
it
overly
as
being
an
exercize
needless
and
tedious
;
but
do
it
not
so
,
l●bour
to
get
a
sense
of
your
sins
,
that
will
make
you
prize
the
mercies
of
justification
,
and
reconciliation
:
for
this
cause
many
thousands
misse
of
the
forgiveness
of
their
sins
,
it
is
not
a
thing
they
esteem
much
,
they
do
not
strive
and
contend
with
God
for
it
,
as
a
matter
of
such
great
moment
,
whereas
it
is
the
preciousest
mercy
of
all
other
,
it
is
the
immediate
door
that
openeth
into
the
favour
of
God
,
which
is
the
cause
of
all
other
mercies
,
and
then
no
good
thing
can
be
withholden
from
you
,
fo●
it
is
your
sins
that
keep
good
things
from
you
,
now
if
your
sins
were
taken
away
,
what
need
you
fear
either
diseases
,
or
death
,
or
revilings
and
disgraces
for
your
profession
,
or
imprisonment
,
or
poverty
:
if
you
had
the
forgiveness
of
your
sins
you
might
enjoy
the
prosperity
you
have
freely
,
and
as
for
crosses
,
either
you
shall
be
freed
from
them
,
or
else
they
shall
be
as
serpents
without
a
sting
,
or
as
great
bulks
without
burthen
and
weight
,
this
you
should
have
,
if
you
had
the
forgiveness
of
your
sins
;
consider
all
this
,
labour
to
s●t
a
price
upon
it
,
and
so
for
●ll
other
mercies
,
work
your
hearts
to
this
,
to
esteem
the
Mercies
of
God
.
Again
,
labour
to
see
an
excellency
in
them
.
The
same
as
I
said
of
forgiveness
,
the
same
may
you
say
of
love
,
or
of
patience
,
see
the
preciousness
and
excell●ncy
of
them
,
the
more
you
prize
them
,
the
more
you
sh●l
have
of
them
.
If
you
could
beg
for
forgiveness
as
for
life
,
if
you
could
reckon
other
things
but
as
dross
and
dung
in
comparison
of
that
,
as
Saint
Paul
did
,
which
was
nothi●g
but
the
forgiveness
of
his
sins
,
you
would
be
sure
to
have
these
m●r●i●s
:
but
men
do
it
not
,
men
live
in
prosperity
,
in
health
,
and
wealth
,
and
abundance
of
all
things
,
and
such
mercies
as
these
they
regard
not
:
forgiveness
of
sins
,
reconciliation
,
the
gospel
of
Christ
,
this
they
despise
,
but
we
should
prize
these
,
even
then
when
they
are
nakedly
propounded
to
us
.
The
reason
we
do
it
not
is
,
because
we
have
not
the
sense
of
our
misery
.
What
careth
the
innocent
man
for
a
pardon
?
What
careth
a
whole
man
for
a
medicine
?
Mercy
is
the
medicine
of
misery
,
labor
therefore
to
be
sensible
of
your
misery
,
that
you
may
partake
of
this
mercy
.
All
the
promises
runne
upon
this
condition
;
all
that
are
weary
and
heavy
laden
shall
find
rest
,
Math.
11.
The
more
Math.
11.
weary
any
man
is
the
more
rest
he
shall
have
,
and
so
again
the
poor
(
saith
Christ
)
receive
the
Gospel
,
the
more
poor
he
is
the
more
he
shall
receive
,
and
so
he
that
hungreth
and
thirsteth
after
righteousness
shall
be
filled
,
the
more
you
hunger
and
thirst
,
the
more
you
shall
be
filled
.
In
a
word
the
more
you
desire
the
more
you
shall
have
.
The
reason
you
have
not
these
mercies
,
is
because
you
desire
them
not
,
or
else
your
desires
are
not
strong
,
for
strong
desires
would
bring
forth
strong
endeavours
,
and
these
would
take
spiritual
mercies
by
force
,
as
it
is
said
of
the
kingdom
of
heaven
that
it
suffereth
violence
,
even
so
these
violent
desires
would
extort
it
from
God
by
an
holy
earnestness
.
A
2d
.
way
to
be
made
partakers
of
the
riches
of
Gods
The
second
means
to
partake
of
Gods
mercy
.
mercy
,
is
to
believe
them
.
Adde
to
your
desires
a
belief
,
for
believing
is
that
which
openeth
the
hand
of
God
to
give
,
and
openeth
your
hearts
&
your
hands
to
receive
,
put
but
these
two
together
,
to
desire
the
mercies
of
God
,
and
to
believe
that
God
will
give
them
,
and
then
open
your
mouthes
wide
,
&
God
will
fill
them
;
This
I
shal
manifestly
shew
,
from
these
folowing
places
of
scripture
,
as
we
finde
them
often
;
Go
thy
way
thy
faith
hath
made
thee
whole
,
when
Christ
bestowed
any
mercy
upon
men
,
that
is
added
in
the
Gospel
,
thy
faith
hath
done
it
,
thy
faith
hath
made
thee
whole
,
if
they
were
forgivē
,
they
might
thank
their
faith
for
it
,
as
it
is
the
instrumental
means
to
obtain
the
mercies
of
God
,
the
more
faith
the
more
mercies
,
for
we
shal
alwais
find
that
by
faith
men
obtained
mercies
,
and
the
want
of
faith
missed
them
.
It
is
certain
God
is
a
merciful
God
,
you
should
finde
him
so
if
you
could
believe
him
to
be
so
,
for
the
believing
that
he
is
merciful
makes
you
partakers
of
the
riches
of
his
mercy
,
because
it
is
his
pleasure
to
put
it
upon
that
condition
,
he
might
have
put
it
upon
other
conditions
,
but
this
is
his
pleasure
to
say
if
you
believe
you
shall
have
these
and
these
mercies
,
for
faith
knitteth
us
to
him
,
faith
makes
us
to
know
him
,
and
makes
us
give
him
the
glory
of
the
mercies
we
have
,
faith
ascribes
it
wholy
unto
him
,
it
makes
it
every
way
to
be
his
work
,
faith
makes
us
righteous
,
now
the
righteous
obtain
mercy
,
this
faith
is
imputed
for
righteousnes
,
God
reckoneth
every
man
the
more
righteous
,
as
he
aboundeth
in
faith
,
therefore
the
way
to
fill
your selves
with
the
riches
of
Gods
mercy
is
to
believe
much
,
and
as
you
grow
in
faith
,
so
you
shal
grow
from
mercy
to
mercy
,
if
Christ
could
say
to
us
as
he
did
to
the
woman
,
O
woman
great
is
thy
faith
,
we
should
be
sure
to
have
great
mercies
,
my
meaning
is
this
,
that
beleiving
is
nothing
else
but
this
,
To
be
perswaded
that
God
will
be
kinde
and
favourable
What
faith
is
,
to
you
,
that
hispromises
belong
to
you
,
that
he
will
pardon
your
sins
,
and
receive
you
into
grace
and
favour
with
him
,
that
he
loveth
you
and
is
your
friend
,
that
he
is
ready
to
bestow
upon
you
the
riches
of
his
mercy
;
now
the
more
you
can
promise
yourselves
this
from
God
,
the
more
you
can
expect
it
at
his
hands
,
certainly
the
more
you
shall
have
of
his
mercy
;
the
less
you
do
it
,
the
less
you
shall
have
,
if
you
do
it
not
●t
all
,
you
,
shall
have
no
mercy
at
all
from
God
,
the
more
you
can
perswade
your selves
that
God
is
m●rciful
,
that
he
is
loving
and
gracious
,
and
will
be
ready
to
do
for
you
as
you
shall
need
,
the
more
of
his
mercy
you
s●all
have
,
according
to
the
largeness
of
your
faith
so
shall
the
largeness
of
the
mercy
●●e
.
For
evidence
of
this
,
look
into
Heb.
11.
the
whole
chapter
sh●weth
what
mercies
faith
bad
,
what
mercies
Heb.
11.
Noah
,
Abraham
,
Moses
,
and
the
Israelites
had
when
they
went
through
the
red
sea
,
what
mercies
Samuel
and
David
had
,
the
means
they
had
to
obtain
al
these
mercies
was
their
faith
,
they
beleived
,
and
therefore
they
had
them
,
you
may
there
see
how
it
is
attributed
to
their
faith
:
The
reason
why
they
exceeded
others
in
mercy
,
was
because
they
exceeded
others
in
faith
:
the
reason
why
David
was
filled
with
mercy
and
goodness
above
others
,
was
because
he
attained
to
an
higher
pitch
of
faith
then
others
.
Again
the
want
of
faith
still
hindred
men
from
mercy
,
and
it
is
a
good
argument
that
is
drawn
from
contraries
,
now
unbelief
hindred
Christs
country-men
from
having
any
part
in
his
miracles
,
he
could
do
nothing
there
because
they
beleived
not
,
it
hindred
the
Israelites
from
that
good
land
of
promise
,
they
all
died
in
the
wilderness
because
they
believed
not
;
so
Mary
she
had
like
to
have
lost
the
raising
of
her
brother
Lazarus
because
she
began
to
doubt
,
for
when
Christ
was
upon
the
very
point
of
doing
the
miracle
,
and
Mary
she
told
him
he
had
been
dead
four
dayes
,
Christ
staied
his
hand
,
and
said
to
her
,
Said
I
not
to
thee
,
if
thou
believest
&c.
as
if
he
should
say
,
if
thou
believest
not
I
will
not
do
it
.
The
Apostles
in
the
ship
being
ready
to
be
overwhelmed
with
waves
,
what
was
the
cause
?
because
they
doubted
,
Why
did
ye
doubt
O
ye
of
little
faith
?
Still
mercies
are
kept
from
us
for
want
of
faith
,
therefore
it
is
true
on
the
other
side
,
have
faith
,
and
have
mercy
,
have
faith
in
abundance
,
and
have
mercy
in
abundance
,
If
you
would
have
outward
mercies
,
do
you
believe
that
God
is
ready
to
give
riches
,
honour
,
and
life
,
that
is
all
a
man
can
desire
,
these
God
giveth
to
those
that
fear
him
,
believe
this
,
trust
to
it
,
rest
upon
it
,
Let
Go
I
know
you
relie
upon
him
for
it
,
the
more
yo●
believe
this
the
more
you
shall
have
,
even
of
these
mercies
.
And
so
for
spiritual
mercies
,
hath
he
not
promised
to
give
his
spirit
to
those
that
aske
it
?
and
that
great
promise
which
he
made
when
he
ascended
up
on
high
,
that
he
would
send
down
the
holy
Ghost
,
the
more
you
believe
this
the
more
of
the
spirit
you
shall
have
.
So
for
the
forgiveness
of
sins
,
the
more
you
believe
this
the
more
assurance
you
shall
have
,
he
hath
promised
to
hear
your
prayers
,
The
more
you
can
believe
this
,
the
more
you
shall
prevail
in
prayer
;
In
a
word
you
know
every
one
best
what
mercies
you
would
have
,
the
more
you
believe
that
God
is
your
father
,
expecting
it
from
his
hands
,
the
more
you
shall
have
of
any
kinde
of
mercy
.
As
it
was
said
of
the
faith
of
miracles
,
if
you
have
but
faith
,
you
may
say
to
this
mountain
be
removed
into
the
bottom
of
the
sea
&
it
shal
obey
you
,
the
same
may
be
said
of
justifying
faith
,
do
but
believe
,
and
this
you
shall
enjoy
;
for
faith
is
not
a
bare
opinion
,
a
bare
perswasion
,
for
that
is
not
operative
to
bring
such
mercies
to
you
,
but
faith
seeth
things
that
are
not
present
,
as
if
present
,
the
things
were
before
we
believed
them
,
now
God
hath
promised
mercies
in
abundance
,
they
lie
open
to
us
,
the
very
believing
of
them
is
the
taking
and
receiving
of
them
,
God
hath
put
them
upon
that
Condition
,
and
not
onely
so
,
but
if
you
would
have
abundance
of
mercies
,
add
still
to
your
faith
,
therefore
you
have
those
words
,
be
it
to
thee
according
to
thy
faith
,
that
is
,
if
thy
faith
be
great
the
mercies
thou
shalt
have
shall
be
great
,
therefore
you
see
now
what
use
may
be
made
of
all
that
hath
been
said
touching
the
riches
of
mercies
,
that
you
might
be
convinced
of
this
,
that
according
to
your
faith
such
shall
your
tastings
be
of
the
precious
mercies
of
God
:
the
more
you
are
perswaded
of
the
greatness
of
his
precious
mercies
,
accordingly
shall
you
partake
of
them
,
and
accordingly
will
you
look
upon
your selves
as
bound
to
obey
,
and
love
him
under
the
apprehension
of
his
mercies
.
The
third
meanes
to
obtain
these
riches
of
his
mercy
The
third
meanes
to
obtain
mercy
.
is
humbly
to
rely
upon
the
author
of
them
,
as
to
desire
much
,
and
to
beleeve
much
,
so
to
depend
upon
him
,
to
wait
upon
him
,
the
more
you
do
that
,
the
more
readiness
will
you
finde
in
him
to
shew
you
mercie
.
I
follow
but
the
scriptures
in
this
,
and
set
forth
such
mercies
as
is
there
set
forth
,
and
this
I
take
out
of
those
places
of
scripture
,
In
thee
the
Fatherless
and
widow
finde
mercy
.
God
is
still
apt
to
help
such
as
are
in
Prison
and
in
a
low
degree
.
Quest.
what
is
the
reason
of
that
?
Quest.
Ans.
Answ.
B●cause
such
depend
upon
God
,
such
as
have
no
other
fathers
to
depend
upon
,
such
are
apt
to
depend
upon
God
,
and
he
sheweth
mercy
to
such
,
not
because
they
are
fatherless
,
but
because
they
depend
upon
him
.
So
you
have
it
exprest
by
the
Apostle
,
Widowes
(
saith
,
he
)
that
are
left
alone
trust
in
God
,
those
(
saith
he
)
are
widowes
indeed
,
they
might
have
trusted
in
God
while
they
had
husbands
,
but
that
is
our
weakness
while
we
have
other
props
we
are
apt
to
trust
upon
them
,
but
when
they
are
taken
from
us
we
are
apt
to
trust
in
God
.
So
the
woman
when
she
had
spent
all
in
Physicke
,
then
she
came
to
Christ
,
so
if
we
depend
upon
him
,
we
shall
be
as
the
fatherl
esse
and
widow
that
know
not
where
else
to
have
help
.
This
winneth
God
to
you
,
for
dependance
presupposeth
trust
,
for
upon
whom
you
depend
,
upon
him
,
you
trust
,
now
God
will
not
fail
those
that
trust
in
him
,
for
he
hath
put
so
much
nobleness
and
ingenuity
into
the
hearts
of
men
that
they
will
not
fail
those
that
put
their
trust
in
them
;
now
dependance
is
a
trust
in
God
,
therefore
the
more
you
depend
upon
God
the
more
mercy
you
shall
have
,
he
hath
put
that
instinct
into
every
Creature
,
the
hen
you
see
covereth
her
chickens
under
her
winges
because
they
depend
upon
her
.
He
is
worse
then
an
Infidel
(
saith
the
holy
Apostle
)
that
doth
not
provide
for
his
houshold
,
because
they
depend
upon
him
,
this
is
an
instinct
put
into
the
very
Infidels
.
If
God
have
put
this
instinct
into
the
Creature
will
he
not
do
it
himself
?
He
that
gave
them
this
disposition
certainly
he
himselfe
will
be
abundant
in
mercy
to
those
that
depend
upon
him
,
for
dependance
winneth
love
from
God
,
therefore
he
so
nurtereth
his
Children
,
that
commonly
before
he
bestow
mercy
upon
them
,
he
will
teach
th●m
what
it
is
,
and
therefore
he
helpeth
them
not
till
he
bring
them
to
extremities
,
that
so
they
may
depend
upon
him
,
and
then
he
sheweth
mercy
,
therefore
if
you
would
have
abundance
of
mercy
,
learn
to
depend
upon
God
,
that
is
to
do
these
two
things
.
1.
To
see
a
vanity
in
your selves
,
and
an
inability
in
every
What
it
is
to
depend
upon
God
.
creature
to
help
you
and
withall
to
see
an●
sufficiency
in
God
to
help
,
the
more
you
fail
in
this
the
less
you
depend
upon
God
,
the
safer
any
man
thinketh
himself
to
be
for
his
own
strength
,
for
his
friends
,
or
for
his
will
&c.
the
lesse
he
dependeth
upon
God
.
And
again
the
more
you
see
the
vanitie
of
these
outward
helps
,
and
withal
look
upon
God
,
and
see
an
allsufficiency
in
him
,
the
more
you
will
depend
upon
God
,
and
the
more
you
do
this
the
more
mercy
you
shall
have
,
and
when
you
do
not
this
,
that
undoes
you
.
Adam
and
Eve
when
they
depended
upon
God
,
all
was
well
with
them
,
but
when
they
wouldstand
of
themselves
,
that
overthrew
them
,
because
indeed
the
creature
hath
no
bottom
to
stand
upon
,
for
a
creature
hath
not
his
subsistence
in
it self
but
it
depends
upon
God
,
And
therefore
as
it
is
with
glasses
that
have
no
bottoms
,
if
you
set
them
down
they
wil
presently
break
,
so
the
Similie
.
creature
hath
not
a
bottom
of
his
own
to
stand
upon
,
but
he
hath
his
dependant
being
upon
God
,
therefore
when
he
will
have
a
bottom
of
his
own
to
stand
upon
,
that
overthroweth
him
,
as
we
say
of
some
plants
,
take
them
from
the
earth
where
once
they
were
planted
,
and
they
are
destroyed
,
Similie
.
so
we
say
of
accidents
that
have
their
being
in
another
,
set
them
upon
their
own
bottoms
and
they
vanish
,
and
come
to
nothing
,
so
it
is
with
the
creature
,
every
creature
hath
his
dependance
upon
God
,
when
it
cometh
to
stand
upon
a
bottom
of
it's
own
it
perisheth
,
therefore
the
more
you
depend
upon
God
the
more
mercy
you
shall
have
,
the
less
you
depend
upon
him
the
less
mercy
.
If
we
run
through
particulars
we
shall
finde
it
so
,
if
any
man
stand
upon
his
wisdom
and
trust
to
it
,
God
will
make
him
foolish
,
let
him
but
make
a
bottom
of
his
strength
in
2.
Sam.
12.
in
his
own
strength
shall
no
man
be
established
,
that
is
,
when
he
resteth
upon
his
strength
,
but
let
a
man
depend
upon
God
then
he
is
like
the
water
and
fire
in
their
own
places
,
they
are
where
they
should
be
,
like
a
stone
in
his
own
center
,
so
are
those
that
wait
upon
God
,
like
a
tree
in
his
proper
soil
:
while
he
dependeth
upon
the
creature
it
is
not
so
,
you
shall
find
it
so
in
all
examples
.
When
the
Israelites
depended
upon
God
he
carried
them
upon
Eagles
wings
(
saith
the
text
)
when
they
left
him
and
sought
to
the
creature
that
overthrew
them
:
So
Iehosaphat
when
he
depended
upon
God
,
(
Lord
(
saith
he
)
we
know
not
what
to
do
,
but
our
eyes
are
towards
thee
)
then
it
went
well
with
him
.
Asa
when
he
depended
upon
God
you
know
how
he
prospered
,
so
when
men
do
not
depend
upon
God
,
see
how
it
fared
with
them
,
Asa
when
he
did
not
depend
upon
God
but
sent
for
the
king
of
Ara●…
to
help
him
,
that
overthrew
him
,
the
Prophet
cometh
and
telleth
him
,
did
not
(
saith
he
)
a
great
army
of
Ethiopians
,
and
Lubims
come
against
thee
,
and
thou
dependest
upon
God
;
and
he
delivered
thee
?
but
now
it
is
not
so
.
So
for
the
diseases
in
his
feet
when
he
depended
upon
the
Physicians
that
cost
him
his
life
.
So
Saint
Peter
in
matter
of
Grace
and
sanctification
when
he
would
depend
upon
himself
,
see
how
fearfully
he
sell
:
Look
to
all
men
,
go
through
all
stories
,
and
you
shall
finde
that
while
men
depended
upon
God
it
went
well
with
them
.
Rehoboam
while
he
depended
upon
God
see
how
he
prospered
:
the
more
dependance
therefore
the
more
mercy
,
the
less
dependance
the
less
mercy
.
Quest.
Quest.
what
was
the
reason
why
Christ
would
not
have
his
disciples
to
premeditate
before
hand
what
they
should
say
?
Ans.
Because
they
might
still
depend
upon
him
.
And
Answ.
so
the
reason
why
God
fed
the
Israelites
with
Manna
,
he
might
have
fed
them
with
Bread
in
an
ordinary
Deut.
8.
2.
fashion
,
but
the
reason
is
set
down
in
Deut.
8.
2.
for
this
end
that
thou
mightest
know
that
man
liveth
not
by
bread
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
,
that
is
for
this
end
,
that
thou
mightest
learn
to
depend
upon
him
.
The
truth
is
,
we
are
all
of
the
disposition
of
the
prodigal
son
,
we
would
have
our
portion
in
our
own
hands
:
we
have
the
same
fault
that
Adam
had
,
every
creature
would
have
a
bottom
of
his
own
to
stand
upon
,
and
that
sinks
under
it
and
the
ruine
is
very
great
.
Finally
,
the
last
means
of
obtaining
these
riches
of
Gods
The
fourth
means
to
partake
of
Gods
mercy
.
mercies
is
to
walk
worthy
of
them
,
let
all
these
now
be
put
together
.
To
desire
the
mercies
of
God
,
To
believe
that
he
will
be
mercifull
,
to
depend
and
wait
uponhim
for
his
mercy
,
and
last
of
all
to
walk
worthy
of
them
and
you
shall
not
fail
of
having
your
part
in
these
riches
of
his
mercy
.
This
last
means
I
take
out
of
Math
,
10.
11.
When
the
disciples
were
sent
forth
by
Christ
to
preach
the
Gospel
,
Mat●
.
10
11.
even
the
glad
tidings
of
peace
,
to
preach
the
unsearchable
riches
of
Christ
,
they
were
commanded
to
make
enquirie
who
is
worthy
in
the
Citie
or
in
the
town
into
which
they
entred
,
and
if
any
man
(
saith
Christ
)
be
worthy
,
your
peace
shall
come
upon
him
,
that
is
,
he
shall
have
his
part
in
these
riches
of
mercy
that
you
preach
.
Therefore
we
put
this
as
the
last
way
of
obtaining
the
mercies
of
God
,
to
be
worthy
,
now
to
be
worthy
is
nothing
but
this
,
To
be
in
a
fit
disposition
to
receive
mercy
;
by
What
it
is
to
be
worthy
of
Gods
mercy
in
general
.
worthiness
is
not
meant
any
fitness
of
holiness
or
of
sanctification
,
any
Godly
sorrow
,
or
any
measure
of
repentance
,
that
is
not
the
meaning
,
that
such
as
have
these
they
onely
shall
obtain
these
mercies
,
for
these
things
follow
;
but
by
worthines
is
meant
a
fit
disposition
to
receive
the
mercies
of
God
,
and
so
you
have
the
words
used
in
other
places
of
Scripture
;
that
which
St.
Matthew
here
calleth
worthiness
St.
Luke
calleth
receiving
,
so
that
to
be
worthy
is
nothing
else
but
to
be
fit
to
receive
,
so
in
another
place
Luke
10.
8.
when
Paul
and
Barnabas
had
preached
the
Gospel
at
Antioch
,
and
when
the
Jewes
spake
against
those
things
Acts
13
,
45.
46.
which
were
spoken
by
Paul
,
contradicting
and
blaspheming
,
then
,
saith
the
text
,
Paul
and
Barnabas
waxed
bold
and
said
we
turn
from
you
,
because
you
judge
your selves
unworthy
,
that
is
,
because
you
reject
the
Gospel
preached
to
you
,
and
despise
these
glad
tidings
of
salvation
,
you
are
not
of
a
disposition
fit
to
receive
these
mercies
of
God
that
we
declare
to
you
.
So
those
that
were
invited
to
the
mariage
of
the
kings
son
in
the
gospel
,
the
text
saith
,
they
were
not
worthy
:
what
was
that
?
They
had
no
hunger
after
the
feast
,
they
prized
it
not
,
and
therefore
they
were
unwilling
to
come
.
If
you
would
therefore
have
the
mercies
of
God
,
be
worthy
of
them
,
labour
to
be
in
a
disposition
fit
to
receive
them
.
Now
(
as
we
said
before
)
by
worthiness
we
do
not
me
an
any
measure
of
grace
whatsoever
,
or
any
preparations
,
as
if
they
came
under
any
merit
or
desert
,
it
seems
good
to
the
God
of
all
grace
by
deeply
affecting
and
humbling
of
us
under
our
sins
to
beget
in
us
vehement
desires
after
Christ
our
Saviour
.
Again
you
must
take
a
resolution
to
serve
him
with
a
perfect
heart
for
the
time
to
come
,
though
you
have
no
worthiness
for
the
present
,
if
you
be
in
such
a
disposition
,
as
you
have
this
the
more
,
so
you
shal
have
the
more
mercies
.
But
this
is
not
all
,
it
is
true
this
is
required
in
the
beginnings
of
mercy
,
viz.
an
exceeding
great
desire
after
forgiveness
;
But
a
resolution
to
serve
God
for
the
time
to
come
,
this
is
to
receive
or
to
be
worthy
,
viz.
to
be
willing
to
part
with
father
and
mother
and
all
for
Christ
,
such
a
disposition
must
be
wrought
in
you
before
you
can
lay
hold
upon
any
part
in
these
riches
,
yet
I
say
this
is
not
all
,
but
if
you
would
have
these
mercies
continued
,
you
must
walk
worthy
of
them
;
those
gracious
qualifications
are
ordered
in
tendency
to
your
introduction
and
admittance
into
the
Covenant
of
grace
and
the
mercies
here
spoken
of
,
but
after
you
are
brought
into
covenant
with
God
,
you
cannot
secure
the
comfortable
contents
of
it
unlesse
you
labour
to
walk
worthy
of
them
,
pleasing
the
Lord
in
all
things
,
as
St
Paul
saith
,
and
as
it
is
in
Psal.
18.
25.
with
the
upright
man
thou
wilt
shew
thy selfe
upright
,
and
with
the
froward
thou
wilt
shew
thy selfe
froward
,
that
is
,
you
shall
finde
as
much
mercy
in
me
as
I
finde
Enemies
of
behaviour
in
you
,
but
if
you
walk
stubbornly
and
frowardlie
with
me
,
I
will
walke
stubbornly
with
you
.
Therefore
it
is
,
that
when
the
Saints
stepp
out
of
the
way
and
walk
unevenlie
with
God
that
he
chafteneth
and
afflicteth
them
,
herecompenseth
saith
Solomon
the
righteous
in
this
life
,
that
is
,
he
afflicteth
Prov.
11.
ult.
the
righteous
when
they
go
astray
from
his
waies
.
Put
this
together
with
that
place
in
1
Pet.
1.
17.
we
call
him
Pet.
1.
17.
father
that
judgeth
every
man
according
to
his
works
,
that
is
he
doth
this
to
his
own
children
,
chasteneth
,
and
afflicteth
them
when
their
carriage
to
him
is
not
upright
.
Therefore
,
saith
the
Apostle
,
making
this
as
a
motive
to
that
exhortation
which
followeth
;
passe
the
time
in
fear
,
take
heed
now
of
offending
:
for
we
call
him
father
that
judgeth
every
man
according
to
his
works
,
for
though
it
be
true
that
God
is
rich
in
mercy
,
yet
there
must
be
a
worthy
walking
,
for
he
holdeth
not
the
wicked
innocent
,
though
he
deal
wisely
and
lovingly
wi●h
his
children
,
yet
he
will
be
sanctified
in
them
,
he
will
have
such
a
carriage
from
them
as
befitteth
those
that
are
his
children
,
therefore
as
you
would
have
him
deal
mercifully
with
you
so
you
must
walk
worthy
of
his
mercies
.
The
next
Consectarie
is
this
.
If
God
be
rich
in
mercy
,
then
be
willing
to
serve
him
,
you
know
a
mercifull
man
,
Use.
5.
a
liberal
man
never
wanteth
workmen
,
every
man
is
willing
to
betake
himselfe
to
a
rich
and
merciful
master
,
That
is
the
use
I
finde
made
of
it
in
Deut.
28.
47.
Because
thou
servest
not
the
Lord
with
chearfulness
of
heart
for
the
abandance
Deut.
28
47.
of
all
things
,
as
if
he
should
have
said
,
seeing
he
hath
given
thee
abundance
of
all
things
he
lookes
that
thou
shouldest
serve
him
with
chearfulness
,
therefore
when
you
hear
of
the
riches
of
Gods
mercy
you
must
make
this
use
of
it
,
to
be
willing
to
serve
him
with
chearfulness
of
heart
.
So
it
is
in
Rom.
12.
I
beseech
you
by
the
mercies
of
God
that
you
present
your
bodies
as
a
living
sacrifice
holy
,
&c.
that
is
if
God
have
been
so
merciful
to
you
,
then
Rom.
12.
give
up
your selves
to
serve
him
altogether
,
consecrate
your selves
wholly
to
him
,
let
your
bodies
and
mindes
serve
for
no
other
use
but
for
his
service
;
for
so
it
is
,
when
a
thing
is
consecrated
to
the
Lord
,
nothing
else
hath
to
do
with
it
,
but
onely
the
Lord
,
if
he
be
therefore
an
exceeding
merciful
God
,
give
up
your selves
wholly
to
his
service
.
Object
.
This
is
that
we
had
need
to
exhort
you
to
,
it
Object
.
may
be
every
man
will
be
apt
to
say
,
we
serve
the
Lord
and
who
is
there
that
serveth
him
not
?
Answ.
But
my
brethren
the
truth
is
we
do
not
serve
the
Answ.
Lord
,
and
whatsoever
we
say
yet
we
serve
other
masters
and
not
him
,
we
serve
men
,
we
serve
the
world
,
we
serve
our
riches
,
we
serve
our
credits
,
we
serve
our
lusts
,
and
very
few
there
are
that
serve
the
Lord
,
that
is
look
what
men
have
an
eye
to
in
their
actions
,
that
they
serve
.
Consider
therefore
what
you
do
in
your
actions
;
look
what
you
do
with
respect
to
your
wealth
and
profit
,
therein
you
serve
but
your
profit
and
not
God
,
look
what
you
do
with
respect
to
honour
amongst
men
,
therein
you
serve
men
and
not
the
Lord
,
the
like
I
may
say
or
other
things
,
so
that
if
you
examine
your
actions
you
shall
finde
that
God
hath
but
a
little
part
in
all
your
performances
,
but
still
some
by-respect
cometh
in
between
.
But
you
must
know
that
all
the
talents
that
you
have
are
given
you
for
this
end
that
you
may
serve
your
master
with
them
,
all
the
riches
,
the
honour
,
the
strength
,
the
wit
,
the
learning
&c.
that
you
have
you
should
serve
the
Lord
with
them
,
but
we
do
not
serve
him
altogether
,
we
serve
respects
of
our
own
,
by
respects
we
serve
men
with
them
,
when
there
is
a
man
upon
whom
our
rising
dependeth
,
it
is
wonder
to
see
with
what
solicitude
and
vigilancy
we
serve
him
,
the
like
we
may
say
of
other
respects
that
we
have
in
things
that
concern
our selves
,
in
these
,
or
the
like
we
use
the
talents
that
God
hath
given
for
his
service
to
our
own
advantage
,
and
not
for
our
masters
benefit
.
When
we
do
things
in
sin●…rity
unto
God
as
in
the
sight
of
God
,
this
is
to
serve
the
Lord
,
this
we
should
do
in
all
our
callings
,
and
therefore
though
●…u
must
follow
your
callings
,
yet
as
it
is
said
of
servants
,
Eph
5
that
though
Ephes.
5.
they
serve
men
yet
they
are
the
servants
of
the
Lord
,
and
therefore
they
were
to
do
their
service
as
unto
the
Lord
,
even
so
should
every
man
in
his
calling
,
men
should
have
their
eyes
upon
the
Lord
,
do
it
because
he
commandeth
them
to
do
it
,
because
it
tendeth
to
his
glory
,
because
some
honour
will
redound
unto
him
thereby
.
Now
consider
what
is
the
reason
that
every
man
(
for
The
reason
why
men
serve
other
things
and
not
God
.
the
most
part
)
serves
other
things
and
not
the
Lord
,
it
is
because
they
think
they
give
better
wages
,
then
God
doth
,
you
think
you
shall
fare
the
better
if
you
serve
such
a
man
,
you
think
your
riches
will
do
you
a
better
turn
,
then
if
you
should
fix
your
eyes
onely
upon
God
,
you
think
your
credit
will
do
you
more
good
then
if
you
served
the
Lord
,
you
think
your
lusts
will
give
you
more
content
then
if
you
applied
your self
wholly
to
Gods
service
:
Therefore
if
you
would
amend
this
fault
,
draw
your
How
to
amend
it
.
hearts
from
the
creature
to
the
creator
,
and
consider
that
he
is
exceeding
merciful
,
that
he
is
rich
in
mercy
,
you
shall
not
lose
your
labour
,
for
he
is
a
good
master
,
he
hath
a
good
eye
,
that
is
,
he
considereth
what
his
servants
are
,
and
looks
upon
them
with
a
pittiful
eye
,
and
is
ready
to
help
them
at
every
need
,
and
therefore
as
it
is
said
of
the
kings
service
,
no
service
to
his
,
so
it
may
be
said
of
the
Lords
,
no
service
to
his
,
all
his
servants
have
found
it
so
,
otherwise
,
(
as
it
is
said
of
the
believers
in
Heb.
11.
)
Heb.
11.
they
had
opportunity
to
return
again
,
but
they
found
the
Lords
service
to
be
the
best
,
the
present
wages
he
giveth
are
better
then
the
wages
that
the
world
giveth
,
or
that
our
lust
giveth
u
,
besides
what
is
laid
up
for
us
for
eternity
.
In
a
word
if
we
could
perswade
you
to
this
that
God
is
rich
in
mercy
to
his
servants
,
you
would
do
all
you
did
with
respect
to
him
.
To
the
end
therefore
that
we
might
perswade
you
,
we
will
draw
you
to
particulars
,
you
shall
see
that
there
are
in
God
all
the
properties
of
a
good
master
,
which
may
perswade
you
to
give
up
your selves
to
his
service
.
First
,
He
is
ready
to
take
any
thing
at
a
servants
hand
that
he
can
do
,
he
looks
not
altogether
for
exactness
,
if
8
Properties
of
a
good
master
,
which
are
found
in
God
.
they
do
but
little
,
so
long
as
it
proceeds
from
a
pure
heart
,
he
accepteth
of
it
,
and
therefore
as
it
was
said
of
Daniel
,
though
he
was
sick
yet
he
was
about
the
kings
business
,
even
so
the
saints
and
servants
of
God
have
sick
souls
oftentimes
,
yet
notwithstanding
if
they
go
about
the
Lords
business
,
if
they
put
their
hands
but
to
the
work
,
and
do
but
shew
their
desire
to
it
,
the
Lord
considereth
it
,
and
takes
it
in
good
part
,
for
God
is
a
loving
and
a
wise
master
,
one
that
is
loving
,
he
seeth
what
his
servants
can
perform
,
as
it
is
in
Psalm
.
103.
he
knoweth
wherefore
we
are
Psalm
.
103.
made
,
and
therefore
will
exact
no
more
at
our
hands
then
we
are
able
to
do
.
Again
he
is
a
wise
master
;
he
knoweth
with
whom
he
hath
to
deal
,
and
therefore
though
we
are
not
so
exact
in
holiness
,
yet
if
we
serve
him
in
sincerity
,
though
with
much
weakness
,
he
accepteth
it
,
see
how
he
did
in
this
case
with
Iob
:
Iob
you
know
in
his
afflictions
,
mingled
with
his
patience
much
impatience
,
as
the
cursing
the
day
of
his
birth
,
and
wishing
for
death
&c.
yet
notwithstanding
see
how
God
maketh
mention
of
him
in
the
Epistle
of
St.
Iames
,
Iames.
5.
11
Have
you
not
heard
of
the
patience
of
Iob
?
So
Jam.
5.
11.
David
a
man
subject
to
many
and
great
failings
,
yet
God
passeth
by
all
,
and
accepts
of
him
,
and
giveth
him
this
report
,
that
he
was
a
man
after
his
own
heart
,
and
did
fulfill
his
pleasure
.
This
is
one
property
that
is
in
God
.
Secondly
he
is
a
kinde
master
,
ready
to
grant
what
his
servants
2.
Property
.
shall
ask
at
his
hands
,
he
hath
made
them
such
a
promise
,
Ask
what
you
will
and
it
shall
be
given
to
you
.
Thirdly
.
If
they
do
offend
in
any
thing
(
as
what
servants
3.
Property
.
are
there
properly
but
they
do
offend
?
)
if
they
be
lesser
and
ordinary
infirmities
,
he
passeth
them
by
as
if
he
saw
them
not
,
if
they
be
greater
sins
that
they
commit
,
he
is
ready
to
pardon
them
,
if
they
confesse
and
forsake
them
.
Fourthly
if
they
fall
into
any
misery
,
if
into
sickness
of
4.
Property
,
Psalm
.
41.
〈◊〉
Psalm
.
31
7.
body
,
he
tendreth
them
in
their
sickness
,
he
makes
their
bed
soft
in
their
sickness
,
that
is
,
he
sweeteneth
their
afflictions
,
if
they
fall
into
any
trouble
of
any
kinde
,
he
knoweth
their
soul
in
adversity
.
Men
are
ready
to
forget
us
in
adversity
,
but
the
Lord
knoweth
us
:
so
in
poverty
,
I
know
thy
poverty
(
saith
God
)
to
the
angel
of
the
church
of
Smyrna
,
In
a
word
in
all
outward
afflictions
,
he
looks
upon
them
,
tendereth
them
and
regardeth
them
:
many
others
masters
care
not
for
their
servants
much
when
they
are
weak
and
sick
,
but
God
tendereth
his
servants
in
all
their
afflictions
.
Fifthly
,
He
casteth
not
off
an
old
servant
though
he
do
5.
Property
.
ran
into
divers
transgressions
,
and
often
provoke
him
to
anger
,
with
men
one
fault
or
infirmity
in
a
servant
causeth
a
breach
,
yea
ten
years
service
is
often
lost
with
one
failing
,
with
one
contrary
action
;
but
God
doth
not
so
,
he
casteth
not
off
an
old
servant
,
but
makes
a
sure
covenant
with
him
,
even
the
sure
mercies
of
David
,
that
is
,
even
as
he
shewed
mercy
to
David
,
though
he
was
unconstant
,
and
failed
grievously
,
yet
he
had
sure
mercies
,
the
like
hath
every
one
of
his
servants
.
6.
Property
.
Rev.
2.
19.
Sixthly
,
he
observeth
all
that
they
do
,
there
is
not
an
action
or
worke
that
they
do
in
which
they
lose
their
labour
,
I
know
thy
work
(
saith
God
)
to
the
angel
of
the
Church
in
Thyatira
,
and
thy
charitie
,
and
thy
faith
,
and
thy
patience
&c.
not
any
thing
that
we
do
for
God
but
he
observeth
and
rewardeth
it
,
not
the
least
thing
we
suffer
for
him
,
but
he
considereth
it
,
and
giveth
an
hundred
fold
even
in
this
life
,
not
a
good
action
that
we
perform
but
shall
do
us
good
one
time
or
other
,
not
a
prayer
we
make
,
or
any
thing
we
do
in
sinceritie
of
heart
but
the
Lord
remembreth
it
though
we
forget
it
,
and
that
is
a
great
comfort
to
a
servant
,
all
that
ever
he
hath
done
evill
in
,
shall
be
forgotten
,
but
not
a
good
action
but
shall
be
remembred
,
and
recompensed
,
●nd
not
onely
to
him
shall
be
a
recompense
but
to
is
p●steriti●
also
,
many
a
servant
is
well
rewarded
by
his
master
or
his
time
,
but
it
may
be
his
children
are
never
the
better
for
it
,
but
I
have
been
young
and
now
am
old
(
sai●h
David
)
yet
never
saw
I
the
righteous
forsaken
or
their
seed
begging
bread
.
Seventhly
,
if
he
do
ch●stise
his
servants
,
it
is
with
much
gentleness
and
lenity
,
he
lays
no
more
on
then
needs
7.
Property
.
must
,
no
more
then
is
for
their
profit
,
no
more
then
they
can
well
●ear
.
You
shall
finde
this
excellently
exprest
in
Psalm
.
78.
Many
a
time
turned
he
his
anger
away
,
and
did
Psalm
.
78.
no●●●ir
up
all
his
wrath
,
for
he
remembred
that
they
were
but
flesh
&c.
They
offended
many
times
,
and
prov●ked
him
to
wrath
,
even
so
that
he
was
ready
to
strike
,
yet
he
turned
a
way
his
anger
many
a
time
,
that
is
often-times
they
deserved
affliction
,
●ut
he
would
not
afflict
them
.
Again
when
he
did
afflict
them
y●t
he
layd
it
not
on
heavy
,
he
stirred
not
up
all
his
wrath
,
for
he
remembred
they
were
but
flesh
.
8.
Property
.
Luke
,
18.
Lastly
,
his
servants
are
defended
by
him
,
he
avengeth
their
quarrel
,
he
Keepeth
them
in
safety
.
Luk
18.
Will
he
not
avenge
his
elect
that
pray
day
and
night
unto
him
?
I
tell
you
(
saith
Christ
)
that
he
will
avenge
them
quickely
,
he
reproveth
kings
for
their
sakes
,
as
it
is
in
the
Psalm
,
Touch
not
mine
annointed
&c.
It
may
be
said
of
the
Saints
,
that
they
are
all
annointed
,
he
hedgeth
them
about
,
he
keepeth
them
as
the
apple
of
his
own
eye
.
A
man
you
know
will
not
suffer
the
apple
of
his
eye
to
be
touched
in
any
wise
,
such
a
master
is
God
,
and
such
a
master
shall
you
finde
him
to
be
.
If
then
he
be
a
master
thus
rich
in
mercy
,
then
serve
no
other
master
,
serve
not
your
l●sts
and
those
by-respects
that
you
doe
in
your
actions
,
but
give
up
your selves
unto
God
,
Consecrate
your
bodies
and
souls
unto
him
,
remember
what
wages
he
giveth
,
and
make
that
use
of
it
,
to
serve
him
with
a
Chearful
heart
.
Last
of
all
to
conclude
this
point
,
If
God
be
so
rich
in
Use.
6.
mercy
then
this
will
follow
from
it
,
certainly
he
will
deal
well
with
his
church
,
he
will
deale
well
,
with
every
particular
Saint
in
his
a
fflictions
,
for
he
is
rich
in
mercy
,
that
is
,
he
is
of
a
mercifull
nature
,
and
can
do
nothing
contrarie
to
his
nature
,
but
all
his
wayes
are
mercy
and
truth
;
we
had
need
to
draw
this
use
from
this
doctrine
,
because
the
wayes
of
God
seem
somewhat
strange
to
flesh
and
blood
,
he
seemeth
to
deal
hardly
with
his
church
and
children
.
But
(
my
brethren
)
it
is
not
so
,
for
he
is
of
a
merciful
nature
,
therefore
all
his
wayes
,
not
a
way
he
goeth
,
not
an
action
he
doth
about
his
own
but
it
is
full
of
mercy
and
truth
.
First
,
for
the
Church
,
because
hee
seemeth
to
deal
hardly
Comfort
for
the
church
in
general
in
affliction
.
with
the
church
,
yet
let
us
learn
to
be
assured
that
he
is
still
of
a
merciful
nature
,
though
he
may
afflict
them
for
a
time
,
yet
he
will
in
the
end
deal
well
with
them
,
he
cannot
otherwise
chuse
,
that
is
,
the
church
in
the
end
shall
rise
again
,
though
it
seem
for
the
present
to
be
fallen
.
Excellent
is
that
place
to
this
purpose
in
Zach.
12.
3
,
4
,
5
,
6.
verses
,
where
the
Lord
putteth
together
three
similitudes
Zach.
12.
3.
4.
5.
6.
to
shew
the
success
of
the
churches
affliction
.
The
Church
(
saith
he
)
seemeth
to
be
swallowed
up
for
a
time
as
if
the
enemies
had
devoured
it
,
as
if
there
were
an
end
of
it
,
but
it
is
compared
to
the
devouring
of
a
cup
of
poison
,
now
you
know
a
cup
of
poison
though
it
do
not
as
soon
as
it
is
received
bring
the
body
to
dissol●tion
,
yet
notwithstanding
in
the
end
when
it
hath
had
its
full
time
of
working
,
it
destroyeth
the
whole
body
,
Even
so
will
the
church
be
to
those
that
devour
it
,
though
for
a
time
it
seemeth
not
to
work
,
yet
in
the
end
it
shall
bring
destruction
to
all
the
people
.
Again
men
seem
to
overthrow
the
church
,
as
one
that
setteth
his
shoulder
against
a
great
stone
to
overthrow
it
,
but
in
the
end
the
stone
falleth
back
again
,
and
crusheth
him
to
pieces
.
So
doth
God
deal
with
the
church
,
men
seem
sometimes
almost
to
overthrow
it
,
it
seemeth
sometime
to
be
at
the
point
of
utter
undoing
,
but
yet
neverthelesse
it
falleth
back
again
upon
them
like
a
mighty
stone
too
heavy
and
weighty
for
them
that
meddle
with
it
,
Even
so
shall
the
enemies
of
the
church
be
ruinated
,
and
crushed
with
it
.
Last
of
all
the
church
seemeth
to
be
covered
with
the
enemies
,
and
to
be
prest
down
with
them
as
a
few
coals
are
pressed
down
with
an
heap
of
wood
;
such
a
pressure
seemes
the
Church
to
be
under
sometimes
,
yet
you
know
though
the
coals
be
few
,
yet
a
little
fire
will
devour
all
that
wood
,
this
you
shal
find
to
be
the
issue
of
the
church
in
thus
it
was
with
Ierusalem
,
and
thus
you
shall
find
it
to
be
with
the
Churches
that
seem
now
to
be
overprest
,
and
overthrown
,
and
swallowed
up
with
the
enemies
,
it
shal
be
as
a
cup
of
poison
to
destroy
the
enemy
,
as
a
mighty
stone
to
crush
them
in
pieces
,
as
a
fire
in
the
midst
of
a
bundle
of
wood
to
devour
them
.
This
you
may
the
rather
take
notice
of
,
because
our
adversaries
Bellarmine
his
argument
for
their
Church
,
with
the
answer
to
it
.
use
it
as
an
argument
.
And
Bellarmine
amongst
the
rest
useth
it
as
a
special
argument
against
our
churches
,
and
a
confirmation
of
the
truth
of
theirs
.
viz.
the
many
victories
they
have
had
against
us
,
but
this
is
but
a
weak
argument
.
The
people
of
the
Iews
were
more
afflicted
then
all
their
Neighbors
,
and
there
is
good
reason
for
Gods
dealings
so
with
his
own
Church
.
Men
you
know
plow
the
field
that
belongeth
to
themselves
&
let
others
alone
,
men
take
their
own
Children
and
correct
them
oftentimes
,
the
children
of
strangers
they
meddle
not
with
,
and
if
this
be
true
of
particular
Christians
,
that
if
they
be
sons
they
must
be
chastned
;
must
it
not
be
true
also
of
the
whole
Church
,
which
is
nothing
but
a
company
of
those
that
are
his
children
;
let
not
this
therefore
trouble
you
,
God
will
be
merciful
to
them
in
the
end
,
for
he
is
of
a
merciful
nature
,
he
cannot
(
as
we
said
before
)
otherwayes
chuse
.
This
a
man
in
particular
may
apply
to
himself
,
men
Comfort
for
every
Christian
in
particular
in
affliction
.
when
they
are
in
trouble
,
or
under
some
affliction
are
apt
presently
to
say
,
O
I
shall
be
alwayes
thus
,
I
shal
never
see
better
dayes
;
my
brethren
this
is
a
great
fault
in
us
;
But
to
keep
to
the
matter
in
hand
,
the
way
to
comfort-you
is
to
remember
that
God
is
of
a
merciful
nature
,
he
will
not
take
his
children
at
advantage
,
but
he
considereth
what
they
are
able
to
bear
,
and
so
dealeth
tenderly
with
them
,
for
he
knoweth
what
they
are
,
that
they
are
but
flesh
,
therefore
will
deal
with
them
according
to
their
strength
,
for
he
is
a
merciful
God
,
So
likewise
for
things
you
want
,
and
complain
of
,
still
remember
this
that
God
is
merciful
.
But
it
will
be
objected
,
we
see
God
is
not
so
rich
in
mercy
to
all
the
saints
as
you
speak
of
,
many
of
his
own
children
are
poor
,
they
are
beneath
,
and
not
above
,
mean
in
gifts
,
and
mean
every
way
,
where
is
then
the
riches
of
his
mercie
?
Again
many
of
his
children
are
sorely
afflicted
,
who
have
worse
entertainment
in
the
world
then
they
?
upon
whom
are
afflictions
more
heaped
then
upon
those
that
serve
God
with
an
upright
heart
?
1.
Answ.
We
will
answer
this
briefly
,
to
begin
with
the
first
,
you
must
know
that
though
God
be
exceeding
rich
in
mercy
,
yet
there
is
a
difference
amongst
his
children
,
that
is
,
he
hath
made
divers
degrees
amongst
men
,
men
are
put
into
different
degrees
of
mercy
,
notwithstanding
all
do
taste
of
the
riches
of
his
mercy
.
you
know
in
the
body
there
is
the
foot
as
well
as
the
eye
,
so
in
the
body
of
Christ
there
are
members
of
all
sorts
.
In
a
great
house
there
is
use
of
vessels
of
divers
degrees
,
so
in
the
church
of
Christ
there
is
use
of
mean
christians
,
of
those
of
lower
parts
,
there
is
need
I
say
of
them
,
as
well
as
of
those
of
more
excellent
gifts
,
therefore
you
must
remember
this
,
that
though
God
be
rich
in
mercy
,
yet
he
takes
not
away
those
differences
and
degrees
that
are
amongst
men
,
and
if
you
ask
how
then
he
is
rich
in
mercy
?
I
say
every
man
hath
the
mercies
that
belongeth
to
him
in
his
kinde
,
a
man
of
a
lower
degree
hath
so
much
mercy
as
he
is
able
to
receive
,
he
hath
the
mercies
that
belong
unto
him
,
and
it
is
enough
for
him
,
for
we
say
if
a
man
have
his
appetite
filled
it
is
enough
,
take
a
man
that
is
lower
,
his
appetite
is
lower
,
and
the
mercies
that
he
hath
are
sufficient
to
give
him
satisfaction
,
for
the
appetite
followeth
the
form
,
and
when
that
s
satisfied
every
creature
is
in
its
perfection
.
Secondly
,
For
the
other
part
of
the
objection
concerning
2.
Answ.
those
afflictions
wherewith
God
seemeth
to
afflict
those
that
are
his
children
,
we
answer
,
That
his
love
is
to
them
constant
as
unto
sons
,
but
his
carriage
to
them
Reason
why
God
afflicteth
his
children
.
is
different
.
The
reasons
are
many
,
he
knoweth
their
constitutions
best
,
he
knoweth
their
conditions
best
,
as
a
stander
by
a
sick
patient
is
not
able
to
tell
what
the
physician
doth
,
although
the
physician
knoweth
,
so
God
layeth
sharp
afflictions
upon
his
children
,
he
himself
knoweth
the
reason
,
although
men
are
not
able
to
discern
it
.
Again
there
are
different
causes
,
it
may
be
upon
some
men
he
meaneth
to
bestow
more
grace
then
upon
others
,
therefore
he
afflicteth
them
more
,
he
will
have
them
purer
then
others
,
therefore
they
are
oftner
in
the
fire
,
some
he
intendeth
for
more
special
use
,
therefore
he
thresheth
them
cleaner
then
others
,
the
seed
corn
you
know
is
commonly
more
clean
threshed
and
winnowed
then
that
which
is
for
ordinary
use
,
so
God
dealeth
with
his
children
.
In
general
this
you
may
be
sure
of
,
that
God
will
deal
mercifully
with
you
,
he
is
not
ready
to
afflict
you
,
you
shall
not
tast
of
any
sharp
dealing
from
him
,
except
it
be
in
these
cases
.
1.
If
there
be
any
sin
that
lyeth
unrepented
of
,
then
look
to
be
scourged
by
affliction
.
When
Iosephs
brethren
5.
Special
cases
of
affliction
.
had
forgot
their
sin
,
God
calleth
them
back
again
by
affliction
.
Or
Secondly
,
in
case
they
go
about
any
evil
thing
,
or
any
indifferent
thing
in
an
evil
manner
,
then
oftentimes
God
meeteth
them
with
affliction
;
so
he
dealt
with
Iehosophat
,
2.
Chron.
20.
35
,
36
,
37.
because
he
went
about
an
evil
enterprize
to
joyn
himself
with
Ahazia
king
of
Israel
(
a
man
who
did
very
wickedly
)
to
make
ships
to
fetch
gold
from
Tarshish
,
the
ships
were
broken
that
they
were
not
able
to
go
.
Or
Thirdly
,
in
case
they
need
deeper
humiliation
,
then
they
must
look
for
affliction
,
David
was
humbled
when
Nathan
came
to
him
,
but
yet
you
may
see
Psalm
.
51.
(
which
was
made
a
great
while
afterwards
)
that
he
had
need
to
be
more
humbled
,
for
there
he
complaineth
that
his
bones
were
broken
.
Or
Fourthly
,
in
case
of
scandal
they
may
be
afflicted
lest
the
enemies
of
God
should
blaspheme
,
for
this
cause
(
saith
Nathan
to
David
)
because
thou
hast
given
occasion
to
the
enemies
of
God
to
blaspheme
,
the
sword
shall
not
depart
from
thy
house
,
so
when
the
Saints
fall
into
scandalous
sins
,
in
this
case
they
must
look
for
afflictions
.
Or
Lastly
,
to
prevent
an
inward
disease
,
and
thus
Saint
Paul
was
afflicted
,
for
when
he
was
taken
up
into
the
third
heaven
,
he
had
pride
growing
upon
him
,
and
began
2
Cor.
12.
2.
to
be
exalted
above
measure
,
therefore
the
Lord
sent
a
messenger
of
Satan
to
buffet
him
,
and
though
he
took
it
at
the
first
somewhat
amiss
,
yet
when
God
had
informed
him
that
it
was
to
heal
a
greater
disease
,
he
was
well
contented
;
in
this
case
therefore
God
often
afflicteth
to
prevent
sin
beginning
,
when
his
children
begin
to
be
stubborn
,
he
teacheth
them
by
affliction
to
be
obedient
.
Christ
himself
learned
obedience
by
affliction
,
so
if
his
children
begin
to
over-value
earthly
things
,
to
delight
over
much
in
them
,
to
wean
them
now
from
the
world
,
and
to
teach
them
to
know
the
vanity
of
the
creature
,
he
afflicteth
them
,
still
I
say
,
either
to
bring
them
back
to
repentance
,
or
to
meet
with
them
when
they
go
about
an
evil
enterprize
,
or
to
bring
them
to
deeper
humiliation
,
or
when
they
fall
into
scandalous
sins
,
or
lastly
to
prevent
a
further
sinning
,
except
in
these
cases
you
are
sure
alwayes
to
have
mercy
,
for
God
is
exceeding
rich
in
mercy
;
And
so
much
for
this
point
.
According
to
his
glorious
riches
,
or
the
riches
of
his
glory
.
The
next
point
to
be
observed
is
this
,
that
God
Doct.
reckoneth
it
his
Glory
to
be
merciful
,
his
mercy
is
his
glory
,
therefore
it
is
called
the
riches
of
his
glory
,
that
is
,
those
riches
of
mercy
are
glorious
,
which
will
appear
by
these
reasons
.
First
,
When
God
promised
to
shew
Moses
his
glory
,
for
that
was
Moses
his
request
,
that
God
would
1.
Reason
.
Exod.
33.
18.
and
34.
6.
shew
him
his
glory
,
you
see
there
what
God
did
,
he
made
known
his
mercy
,
for
that
was
all
he
did
,
when
he
proclamed
his
name
to
Moses
,
he
made
known
his
mercy
to
him
,
therefore
his
glory
consisted
in
that
,
for
when
he
would
make
known
his
glory
,
he
manifested
his
mercy
.
Secondly
,
That
which
is
the
object
of
praise
must
needs
2.
Reason
.
be
glorious
,
●ow
the
mercies
of
God
you
shal
finde
are
still
the
object
of
the
praises
of
the
saints
.
Look
into
the
book
of
Psalms
,
and
you
shall
see
how
abundant
David
is
in
praising
God
for
his
mercies
,
look
into
all
the
songs
made
by
Moses
,
or
Deborah
,
or
Esaiah
,
or
by
any
other
in
the
scripture
,
all
the
object
of
their
praise
was
his
mercy
;
now
whatsoever
the
object
of
praise
is
,
that
is
glorious
.
Thirdly
,
God
made
the
world
you
know
for
his
glories
sake
,
3.
Reason
.
to
make
manifest
that
now
that
which
he
did
in
making
the
world
was
to
communicate
his
mercy
and
his
goodness
to
the
creature
,
for
this
was
the
primary
and
first
intent
of
God
,
and
that
indeed
was
all
that
he
did
,
he
explicated
his
goodness
to
the
creature
,
and
then
made
angels
and
men
to
behold
it
,
now
I
say
if
he
made
the
world
for
his
glory
,
&
in
the
world
he
communicated
his
mercy
and
goodness
to
the
creature
,
his
mercy
then
must
needs
be
his
glory
.
Lastly
,
He
hath
put
into
men
a
natural
self-love
,
every
Last
Reason
.
creature
desireth
the
preservation
of
it self
,
now
the
mercies
of
God
tend
to
the
preservation
and
advantage
of
the
creature
,
therefore
the
creature
is
apt
to
give
him
praise
for
it
.
It
is
his
mercy
that
the
creature
is
ready
to
magnifie
with
al
propenseness
of
heart
,
with
all
readiness
of
disposition
,
now
when
God
had
man
in
his
hands
as
the
potter
the
clay
,
seeing
he
hath
so
fashioned
him
that
he
is
apt
to
praise
him
for
his
mercy
,
it
is
a
sign
that
he
would
have
his
mercy
to
be
his
glory
and
excellency
;
but
I
will
stay
no
longer
upon
the
proving
of
this
point
,
let
us
now
make
some
use
of
it
.
First
,
If
the
mercies
of
God
be
his
glory
doubt
not
Vse
.
1.
then
,
but
that
when
you
come
to
ask
at
his
hand
any
request
that
is
meet
for
you
,
he
will
be
ready
to
grant
it
,
for
it
is
his
glory
,
to
shew
mercy
,
and
God
loveth
his
glory
,
now
if
so
be
to
shew
mercy
be
his
glory
,
doubt
not
then
I
say
of
obtaining
what
you
desire
at
his
hands
,
for
glory
is
nothing
else
but
the
manifestation
of
some
excellency
to
the
view
and
knowledge
of
man
.
When
a
thing
is
excellent
and
beautiful
,
and
is
shut
up
,
we
say
What
glory
is
.
it
is
beautiful
,
but
not
glorious
,
except
it
be
explicated
and
spread
abroad
to
the
view
of
others
,
as
a
peacock
is
then
said
to
be
glorious
,
when
he
spreadeth
abroad
his
feathers
,
and
the
Sun
is
said
then
to
be
in
his
glory
when
he
shineth
in
his
brightness
,
when
Ahasuerus
made
that
great
feast
,
he
did
it
for
the
glory
of
his
kingdom
,
because
in
the
feast
,
his
riches
and
potency
was
manifest
,
therefore
it
made
him
glorious
.
So
doth
the
Lord
,
if
all
his
perfections
were
shut
up
in
himself
they
were
excellent
,
but
not
properly
glorious
,
for
glory
is
when
any
excellency
is
made
manifest
to
the
view
of
others
,
therefore
God
i●
said
to
be
glorious
when
he
manifesteth
his
mercy
.
If
therefore
this
be
his
glory
,
then
doubt
not
but
that
he
will
be
ready
to
shew
mercy
to
men
,
that
is
,
not
onely
to
be
merciful
in
himself
,
but
to
shew
mercy
to
you
,
learn
hence
now
to
strengthen
your
faith
,
and
to
come
with
more
boldness
to
the
throne
of
grace
,
and
beseech
God
to
grant
you
what
you
ask
,
that
he
might
glorifie
himself
,
when
you
have
therefore
occasion
to
ask
any
grace
,
any
help
,
or
any
succour
in
temptation
,
this
will
help
to
prevail
with
him
.
Lord
if
thou
shuttest
thy
hand
,
and
keepest
thy
mercy
within
thy self
,
what
glory
wilt
thou
bring
to
thy self
?
but
if
thou
openest
thy
hand
,
and
manifestest
thy
mercy
,
thence
will
glory
redound
to
thee
.
Use.
2.
Secondly
if
Gods
mercy
be
his
glory
or
his
excellency
,
then
let
us
praise
him
for
his
mercy
,
let
us
give
him
the
glory
of
it
,
for
that
he
looks
for
at
our
hands
;
on
Gods
part
there
is
but
this
to
make
him
glorious
,
viz.
an
explication
or
shewing
of
his
mercy
,
on
our
part
it
is
required
that
we
see
it
,
and
take
notice
of
it
,
be
inwardly
perswaded
that
he
is
merciful
.
Seeing
now
God
hath
done
his
part
in
making
manifest
his
mercy
,
let
us
also
do
our
dutie
,
and
give
him
what
is
required
on
our
part
,
even
to
praise
him
for
his
mercy
,
that
is
it
which
he
looks
for
from
his
Children
,
whatsoever
others
do
.
Wisdom
is
justified
of
her
children
,
whatsoever
others
do
,
let
the
Saints
and
children
of
God
justifie
him
for
his
mercy
,
let
them
say
that
he
is
merciful
.
Others
will
not
say
it
,
or
at
least
they
do
not
think
it
,
but
as
those
wicked
men
that
were
devoured
with
fire
that
came
from
God
,
brake
cut
into
this
speech
,
who
shall
dwell
with
everlasting
burnings
?
even
so
every
evil
man
thinketh
God
a
cruel
master
,
thinkes
him
a
severe
judge
,
this
secret
thought
hath
every
evil
man
in
him
,
but
yet
let
his
children
justifie
him
for
his
mercy
,
let
him
say
as
David
did
,
yet
God
is
good
to
Israel
&c.
that
is
,
though
he
afflict
them
often
,
yet
he
is
good
to
Israel
,
Isay
6.
and
to
them
that
are
of
a
pure
heart
.
Let
us
be
readie
to
say
as
the
Seraphims
in
Isay
6.
holy
and
holy
is
the
Lord
of
hostes
,
it
is
spoken
upon
this
occasion
,
The
prophet
Isaiah
was
sent
forth
upon
this
errand
,
to
make
the
hearts
of
the
people
heavy
,
this
seemed
a
strange
judgement
,
God
seemed
to
be
very
cruel
,
to
make
their
hearts
heavy
,
that
seeing
they
might
not
see
,
and
hearing
they
might
not
understand
,
yet
they
justified
God
notwithstanding
,
that
hee
was
holy
:
so
let
us
do
,
though
we
see
not
the
reason
of
all
his
wayes
,
yet
let
us
justifie
him
,
and
say
he
is
glorious
,
and
give
him
the
praise
of
his
mercy
,
that
is
,
let
us
be
perswaded
of
it
our selves
,
that
he
is
merciful
,
that
he
is
not
hard
to
the
wicked
,
that
he
is
an
indulgent
father
to
his
children
,
and
when
we
have
don
,
let
us
be
ready
to
speak
of
it
to
others
,
and
indeed
when
we
our selves
have
the
sence
of
his
mercies
,
then
we
will
be
ready
to
speak
of
them
to
others
,
then
speeches
will
come
from
us
easily
,
naturally
and
plentifully
,
but
contrariwise
when
we
are
not
inwardly
perswaded
of
the
mercies
of
God
our selves
,
our
speeches
,
of
them
come
forcibly
,
and
sparingly
,
and
truly
(
my
brethren
)
this
is
the
reason
we
are
so
little
in
praising
the
Lord
,
because
our selves
are
not
touched
with
a
sence
of
his
mercies
,
we
are
not
perswaded
he
is
so
exceeding
merciful
as
he
is
,
we
think
better
of
men
then
we
do
of
him
,
therefore
if
any
thing
greive
us
,
we
are
readier
to
complain
unto
men
,
then
unto
God
:
and
for
matter
of
mercy
,
we
are
exceeding
in
praising
of
those
men
that
are
merciful
to
us
,
but
we
are
not
perswaded
of
the
exceeding
mercifulness
of
God
,
for
if
we
were
,
we
would
be
speaking
of
his
praise
,
we
would
be
exhorting
others
to
serve
the
same
master
;
but
we
are
short
in
this
,
and
the
reason
is
because
we
are
not
perswaded
of
the
riches
of
his
mercy
our selves
.
I
will
now
add
but
one
word
more
,
fully
to
convince
you
Object
.
of
the
glorious
riches
of
mercy
that
is
in
God
,
because
you
may
object
,
Is
God
so
merciful
?
what
is
the
reason
then
that
he
doth
so
sharply
afflict
,
even
his
dearest
children
?
why
doth
he
afflict
evil
men
with
such
a
great
affliction
as
hell
i●
selfe
?
why
are
so
many
damned
,
and
why
do
so
many
perish
while
it
is
in
his
power
to
save
them
?
Lastly
is
he
not
an
hard
master
to
condemn
many
that
could
not
be
saved
,
as
the
Gentiles
,
that
came
not
to
the
knowledg
of
the
Gospel
before
Christs
time
?
and
since
also
doth
not
God
exact
that
at
their
hands
which
they
could
not
perform
,
and
doth
he
not
look
to
reap
there
where
he
did
not
sow
?
how
can
we
therefore
be
perswaded
of
his
exceeding
mercifulness
.
Answ.
1.
I
will
answer
all
these
breiflly
.
For
the
first
I
answer
that
though
God
indeed
be
exceeding
rich
in
mercy
,
yet
that
doth
not
contradict
his
other
Attributes
,
though
he
be
rich
in
mercy
yet
it
contradicteth
not
his
wisdom
,
therefore
he
afflicteth
his
children
,
otherwise
he
were
not
wise
,
as
you
have
heard
heretofore
at
large
.
Answ.
2.
Secondly
,
though
he
be
rich
in
mercy
yet
that
contradicts
not
his
ju●…ice
,
therefore
he
must
deal
with
the
wicked
according
to
their
sins
,
for
he
holdeth
not
the
wicked
innocent
,
their
punishments
therefore
are
great
because
their
Answ.
3.
sins
are
great
.
Thirdly
,
for
the
multitude
of
those
that
perish
,
though
he
be
rich
in
mercy
,
yet
his
mercy
contradicteth
not
his
libertie
,
he
hath
a
libertie
to
do
what
he
pleaseth
,
having
a
soveraigntie
over
all
creatures
,
he
is
free
to
chuse
more
or
fewer
to
his
kingdom
,
as
he
pleaseth
,
and
to
exercise
his
severitie
as
he
will
.
Lastly
,
in
that
it
is
said
hee
reapeth
where
he
doth
not
sow
,
Last
Answ
,
I
answer
,
he
doth
not
reape
where
he
doth
not
sow
,
and
therefore
in
that
he
sheweth
not
himselfe
a
hard
master
,
for
there
are
none
condemned
for
more
then
is
revealed
to
them
;
the
Gentiles
that
had
no
more
then
the
law
of
nature
revealed
to
them
,
they
are
condemned
for
no
more
but
for
the
breach
of
the
law
of
nature
.
If
the
Gospel
never
came
amongst
them
it
shall
never
be
required
at
their
hands
,
And
so
the
Jews
,
those
amongst
them
that
had
no
more
but
the
old
testament
made
known
to
them
shall
never
be
condemned
for
rejecting
the
Gospel
,
but
for
the
breach
of
that
law
which
they
had
.
So
Christians
as
their
means
have
been
more
,
as
their
light
is
more
,
as
more
truth
hath
been
revealed
to
them
so
God
will
require
more
at
their
hands
,
as
he
soweth
more
seed
,
so
he
will
look
for
a
greater
Crop
at
the
harvest
amongest
Christians
those
that
are
ignorant
(
if
there
be
no
fault
in
themselves
)
he
will
not
punish
for
that
they
know
not
his
will
.
A
Second
answer
to
this
is
,
that
there
is
a
great
difference
2.
Answ.
if
we
consider
the
manner
of
Gods
shewing
mercy
,
for
,
First
,
the
primarie
intent
of
God
,
was
to
shew
mercy
to
all
the
creatures
,
to
men
and
angels
both
,
now
the
execution
of
his
wrath
came
in
by
the
way
(
as
it
were
)
and
by
occasion
,
that
when
his
mercy
took
no
place
then
there
was
a
place
found
for
his
justice
.
First
he
began
with
mercy
,
he
set
the
angels
in
a
hapy
condition
.
Justice
now
came
in
when
his
mercy
took
no
place
,
so
to
mankinde
Similie
.
he
first
began
with
mercy
,
and
set
him
in
a
happy
estate
,
if
mercy
might
have
taken
place
,
there
had
been
no
room
or
his
wrath
,
for
as
we
say
of
bees
that
naturally
they
give
honey
,
they
sting
not
but
when
they
are
provoked
,
so
God
naturally
propensely
and
readily
sheweth
mercy
to
the
Creatures
,
he
never
exerciseth
his
wrath
but
when
we
offend
him
by
our
words
or
works
.
Thirdly
,
You
must
consider
that
God
is
exceeding
rich
3.
Answ.
in
mercy
,
in
that
he
offereth
mercy
to
mankinde
,
it
lieth
manifested
to
all
;
if
they
will
not
take
it
,
it
detracts
not
from
his
mercy
,
now
all
mankinde
hath
had
mercy
manifested
to
them
,
it
lyeth
open
to
them
,
if
they
take
it
not
,
it
is
not
because
he
is
not
rich
in
mercy
,
but
because
they
will
not
accept
it
.
Fourthly
,
He
is
merciful
,
even
to
evil
men
,
to
them
he
4.
Answ.
declareth
the
riches
of
his
patience
and
long
suffering
,
to
bear
with
them
from
day
to
day
,
to
feed
them
,
to
cloath
them
,
to
preserve
them
,
and
yet
they
make
conscience
of
nothing
,
their
lives
are
a
continual
rebellion
against
him
,
is
not
here
therefore
a
great
deal
of
mercy
manifested
?
Doth
he
not
as
the
Apostle
saith
,
bear
with
much
patience
the
vessels
of
wrath
fitted
for
destruction
.
Last
of
all
,
put
together
the
manner
of
the
execution
5.
Answ.
of
his
wrath
,
and
of
his
mercy
,
and
you
shall
see
this
difference
,
look
what
wrath
there
is
executed
in
the
world
,
and
you
may
thank
your selves
for
it
.
The
congregation
of
Corah
,
the
text
saith
,
Numb.
16.
destroyed
Numb.
16.
themselves
.
Mercy
is
not
so
,
that
cometh
from
God
,
the
day
spring
from
on
high
hath
visited
us
,
Luke
1.
Thy
Destruction
is
of
thy selfe
oh
Israel
saith
the
Prophet
,
but
we
may
thank
him
for
his
mercy
,
the
wages
of
sin
is
death
,
that
cometh
as
our
due
debt
,
but
the
guift
of
God
is
eternal
life
,
that
cometh
freely
.
Again
,
the
justice
of
God
is
but
even
measure
,
the
just
wages
of
an
hireling
,
just
no
more
then
our
sins
deserve
,
but
the
mercy
of
God
runneth
over
the
brink
as
a
mighty
sea
over
his
bounds
,
so
doth
not
the
other
,
therefore
his
mercy
is
exceeding
great
,
conclude
it
therefore
,
and
set
it
down
in
your
own
hearts
,
be
perswaded
of
it
your selves
,
and
be
ready
to
glorify
him
before
the
sons
of
men
.
Last
of
all
,
the
use
of
this
point
shall
be
this
,
that
if
it
Last
use
.
be
the
glory
of
God
to
be
merciful
,
then
labour
to
imitate
his
mercy
,
for
every
excellent
thing
that
is
glorious
is
worthy
to
be
imitated
,
therefore
imitate
God
in
this
,
so
the
scripture
would
have
us
,
be
you
merciful
as
your
heavenly
father
is
merciful
;
and
so
again
Col.
3.
as
the
elect
of
God
put
on
tender
mercy
,
that
is
,
if
God
be
merciful
,
be
you
merciful
likewise
,
and
so
Ephes
,
1.
forgive
one
another
,
And
why
?
as
dear
children
,
be
you
followers
of
God
,
&c.
he
is
so
,
therefore
be
you
so
,
make
this
use
therefore
of
Gods
being
merciful
,
be
you
merciful
as
he
is
merciful
,
that
is
consider
the
miseries
of
others
,
and
wherein
you
may
be
helpful
to
them
,
and
be
ready
to
shew
them
mercy
upon
any
occasion
.
As
it
is
the
glory
of
God
to
shew
mercy
,
so
,
(
as
Solomon
saith
)
it
is
the
glory
of
a
man
to
passe
by
an
infirmity
,
that
,
is
to
passe
by
the
faults
of
others
,
to
shew
mercy
to
them
,
to
forgive
them
,
and
not
to
take
things
in
the
worst
sence
,
this
is
acceptable
to
God
,
for
mercy
pleaseth
him
far
better
then
Sacrifice
,
all
the
duties
that
you
perform
to
God
,
though
you
serve
him
in
all
the
parts
of
his
worship
,
yet
put
these
and
shewing
of
mercy
unto
men
together
,
and
he
esteemeth
mercy
to
man
before
all
,
for
Isay
58.
6.
when
the
people
had
fasted
and
performed
those
duties
to
the
full
,
yet
notwithstanding
God
makes
this
exception
,
Is
this
the
fast
that
I
have
chosen
?
is
it
not
to
break
every
yoake
,
to
relieve
the
oppressed
,
to
shew
mercy
,
&c.
therefore
(
my
brethren
)
be
readie
to
shew
mercy
,
for
in
so
doing
you
shall
imitate
God
,
that
is
it
which
indeed
makes
you
good
men
,
every
man
would
be
a
good
man
,
now
goodness
standeth
in
this
,
to
be
merciful
,
for
goodness
is
but
a
relative
terme
,
and
it
standeth
in
conformity
with
the
chiefest
good
.
So
carry
your selves
therefore
that
you
may
be
counted
good
men
,
that
you
may
have
a
good
eye
,
which
is
nothing
but
this
,
to
be
ready
to
do
good
to
those
whom
you
see
in
miserie
,
herein
your
goodness
consisteth
,
all
that
you
do
without
it
is
not
accepted
,
whatsoever
goodness
you
do
unto
men
if
it
be
without
mercy
,
if
it
proceed
not
from
that
,
as
it
is
said
of
love
,
if
you
give
your
body
to
be
burned
,
and
yet
have
not
love
,
it
is
nothing
.
So
it
may
be
said
of
mercy
,
God
acaccepteth
of
no
action
that
you
performe
unlesse
it
come
from
mercy
,
labour
therefore
to
have
a
mercifull
heart
,
that
so
all
your
works
may
come
from
a
good
principle
,
for
actions
are
not
good
except
they
come
from
some
grace
within
,
(
I
speake
of
those
actions
which
are
actions
of
mercy
)
be
you
mercifull
therefore
as
your
heavenly
father
is
,
for
that
is
a
sign
that
you
have
the
same
spirit
that
he
hath
,
when
God
cometh
into
the
heart
of
any
man
he
receiveth
the
spirit
of
the
father
.
And
therefore
as
you
would
have
a
witnesse
,
and
testimony
to
your selves
that
you
are
the
sons
of
God
,
be
you
merciful
.
There
is
a
natural
mercy
,
I
confess
,
found
in
those
that
have
not
mercy
indeed
,
but
this
God
accepteth
,
not
,
because
such
mercies
are
but
counterfeit
to
the
true
mercy
.
Labour
to
be
merciful
as
God
is
,
to
abound
in
mercy
that
every
one
may
fare
the
better
for
you
wherever
you
dwell
and
whatsoever
you
doe
,
let
all
your
actions
be
works
of
mercy
,
so
will
God
accept
them
,
and
be
ready
to
render
mercy
to
you
again
.
INWARD
STRENGTH
The
desire
of
a
Christian.
Text
,
EPHES.
3.
16.
That
you
may
be
strengthened
by
the
spirit
in
the
inward
man
.
THese
words
are
a
part
,
and
indeed
the
sum
of
that
excellent
and
divine
prayer
that
Paul
made
for
the
Ephesians
the
principal
thing
that
the
Apostle
prays
for
is
this
,
that
they
may
be
strengthened
by
the
spirit
in
the
inward
man
,
and
this
the
Apostle
sets
down
in
such
a
manner
that
he
answereth
all
doubts
that
might
hinder
the
Ephesians
from
obtaining
this
gracious
priviledge
.
For
first
they
might
demand
this
of
Paul
,
you
pray
that
we
may
be
strong
in
the
inward
man
,
but
how
,
or
1.
what
means
shall
we
use
to
get
this
strength
?
the
Apostle
answereth
to
this
and
tels
them
,
the
means
to
be
strong
in
the
inward
man
is
to
get
the
spirit
,
that
you
may
be
strengthened
by
the
spirit
in
the
inward
man
.
Secondly
but
they
might
demand
,
But
how
shal
we
do
to
get
the
spirit
?
The
Apostle
answereth
to
this
,
you
must
pray
for
him
,
for
your selves
,
as
I
do
for
you
,
for
I
pray
that
he
would
grant
you
the
spirit
that
you
may
be
strengthened
in
the
inward
man
,
and
thus
you
must
do
for
your selves
,
be
earnest
in
prayer
to
get
the
spirit
,
which
he
hath
promised
to
those
that
ask
it
.
Thirdly
,
They
might
demand
,
but
what
should
move
God
to
give
us
his
spirit
,
and
to
hear
our
prayers
?
3.
To
this
he
answers
,
that
the
moving
cause
is
the
riches
of
his
glory
,
that
you
may
be
strengthened
in
the
Inward
man
.
Fourthly
,
they
might
demand
,
yea
,
but
what
shall
we
be
the
better
for
this
strength
if
we
get
it
?
4.
To
this
the
Apostle
answereth
in
the
verses
following
,
then
(
saith
he
)
you
shall
be
able
to
comprehend
,
with
all
saints
,
what
is
the
length
and
the
height
,
the
depth
and
the
breadth
of
the
riches
of
the
love
of
God
towards
you
in
Christ
.
Now
in
that
the
Apostle
above
all
other
good
that
he
wisheth
unto
them
,
prayes
for
this
,
that
they
may
be
strengthened
by
the
spirit
in
the
inward
man
,
I
gather
this
point
.
That
which
is
to
be
desired
of
every
Christian
,
and
to
be
Doctrine
.
earnestly
sought
for
,
is
this
,
that
they
may
be
strengthened
in
the
Inward
man
.
I
gather
it
thus
;
Saint
Paul
was
now
to
pray
for
some
special
good
to
the
Ephesians
,
and
considering
what
might
be
most
profitable
,
and
advantagious
,
he
makes
choice
of
this
above
all
other
good
things
,
making
it
the
sum
and
substance
of
his
prayer
,
that
you
may
be
strengthened
by
the
spirit
in
the
inward
man
.
I
shall
not
need
to
prove
this
by
any
other
places
of
scripture
,
because
the
place
in
hand
sufficiently
proves
the
point
,
as
being
the
main
scope
and
intent
of
the
spirit
of
God
in
this
place
to
shew
the
necessity
of
this
doctrine
of
strengthening
the
inward
man
.
But
for
the
fuller
explaning
of
this
point
we
will
first
shew
you
what
this
strength
is
,
and
then
wee
will
come
to
the
uses
.
There
is
therefore
a
twofold
strengthening
.
-
1
There
is
first
a
natural
-
2.
There
is
a
supernatural
|
Strength
.
|
First
I
say
there
is
a
Natural
strength
,
and
this
is
when
a
man
is
naturally
strong
or
able
,
either
in
the
parts
of
his
body
,
or
in
the
guifts
of
his
minde
;
as
for
example
,
a
man
that
hath
a
strong
memory
this
is
a
natural
strength
,
or
in
other
qualities
of
the
minde
,
or
else
when
a
man
is
strong
in
the
parts
of
his
body
,
these
are
natural
strengths
,
but
this
is
not
the
strength
that
is
here
meant
.
Secondly
there
is
a
Supernatural
strength
,
and
this
is
two
fold
.
The
first
is
a
Supernatural
strength
which
is
received
from
the
evil
spirit
,
which
is
when
Satan
shall
joyn
with
the
spirit
of
a
man
,
and
adds
a
Supernatural
strength
,
and
so
makes
him
to
doe
more
or
suffer
more
,
then
otherwise
by
Nature
he
were
able
to
doe
.
With
this
spirit
are
all
the
enemies
of
the
Church
strengthened
.
Paul
himself
,
before
he
was
committed
,
was
strengthened
by
this
spirit
.
Some
men
have
more
then
a
natural
strength
to
undergo
torments
,
and
yet
not
to
shrink
at
them
,
but
this
is
not
the
strength
here
meant
.
But
there
is
a
Second
supernatural
strength
which
comes
from
the
sanctifying
spirit
,
whereby
a
Christian
is
able
to
do
more
then
naturally
he
could
doe
,
and
this
is
the
strength
which
is
here
meant
in
this
place
,
and
with
this
strength
all
the
Saints
are
strengthened
[
that
is
]
this
was
the
strength
that
Eliah
,
Stephen
,
Iohn
Baptist
,
the
Apostles
and
the
rest
had
;
this
made
them
speak
boldly
in
the
name
of
Christ
.
But
you
shall
the
better
understand
what
this
strength
is
if
you
doe
but
consider
the
particulars
,
which
are
these
.
The
first
particular
wherein
this
spiritual
strength
is
seen
is
this
:
if
a
man
chearfully
thrive
under
many
afflictions
,
that
is
when
they
can
rejoyce
under
great
troubles
and
tryals
,
they
have
this
strength
,
as
Acts
5.
41.
it
is
said
of
the
Apostles
that
they
departed
from
the
Councel
rejoycing
that
Acts.
5.
41.
they
were
thought
worthy
to
suffer
rebuke
for
the
name
of
Christ
:
he
that
bears
some
troubles
hath
some
strength
,
but
to
bear
great
troubles
is
required
great
strength
,
that
is
to
stand
fast
to
Christ
,
to
profess
his
name
,
as
the
holy
Ghost
saith
in
Rev.
2.
13.
there
where
Satan
hath
his
throne
must
needs
be
a
great
Supernatural
work
of
the
spirit
.
Rev.
2.
13.
The
Second
particular
is
this
,
in
the
hour
of
temptation
,
when
the
storms
arise
and
the
flouds
lift
up
their
voyce
,
the
heart
is
stablished
,
being
founded
upon
the
rock
▪
so
that
the
gates
of
hell
cannot
prevail
against
it
,
all
Satans
darts
fall
upon
such
a
state
as
an
arrow
upon
a
rock
;
the
heart
is
fixed
like
mount
Zion
.
The
third
particular
wherein
this
spirituall
strength
is
seen
,
is
this
when
a
man
doth
believe
,
though
hee
have
all
reason
and
strength
against
him
,
this
is
to
be
strong
in
the
inward
man
,
but
to
go
further
that
you
may
the
better
know
what
this
strength
is
,
I
wil
give
you
a
definition
of
it
.
It
is
a
general
good
disposition
,
or
right
habit
,
a
temperature
or
a
due
frame
of
the
mind
,
wherby
it
is
enabled
to
please
God
in
all
things
.
1.
I
say
it
is
a
general
good
disposition
or
right
habit
,
because
a
disposition
to
some
one
particular
good
is
1.
not
strength
,
as
for
example
,
to
have
present
passion
to
good
&
not
to
continue
,
argueth
not
strength
in
the
inward
man
,
or
to
have
the
understanding
strong
,
&
yet
to
have
the
will
and
affections
weak
is
not
to
be
strong
in
the
inward
man
,
but
they
must
be
all
fortifi'd
as
for
example
,
a
man
or
a
woman
is
not
said
to
be
perfectly
beautiful
,
except
they
be
beau
tiful
in
all
parts
,
for
beauty
is
a
fit
composure
of
all
parts
:
so
likewise
a
man
is
not
throughly
strong
but
imperfect
except
he
be
strong
in
all
parts
,
that
is
strong
in
the
understanding
,
strong
in
the
will
,
strong
in
the
affections
.
2.
Secondly
I
call
it
a
temperature
or
due
frame
of
the
mind
,
because
it
sets
the
soul
in
order
,
that
is
,
it
sets
new
bits
on
the
faculties
,
and
fit
obiects
for
those
habits
;
the
soul
was
before
like
a
disordered
instrument
or
clock
that
went
at
randome
,
every
thing
was
out
of
its
place
,
but
when
this
strength
of
the
inward
man
is
communicated
to
the
soul
,
it
frames
it
a
new
,
that
is
,
it
puts
it
into
a
right
temper
again
.
3.
Thirdly
it
is
a
frame
whereby
a
man
is
enabled
to
please
God
in
all
things
,
because
it
sets
a
good
hew
upon
all
our
actions
,
for
as
varnish
makes
all
colours
fresh
,
so
doth
the
strength
of
the
inward
man
,
it
sets
a
deep
die
upon
all
our
actions
,
puts
a
grace
upon
them
,
and
makes
them
beautiful
,
nothing
without
it
will
hold
trial
,
every
thing
that
hath
the
tincture
and
virtue
of
the
strength
of
the
Inward
man
will
hold
good
,
it
sets
the
stamp
of
holiness
upon
them
as
implanted
by
the
spirit
,
and
therefore
they
are
acceptable
unto
God
.
Now
that
you
may
know
the
better
what
this
strength
is
,
you
must
first
inquire
what
weakness
is
,
now
by
weakness
we
doe
not
mean
weakness
before
a
man
be
converted
,
for
that
cannot
so
properly
be
called
weakness
as
wickedness
,
and
therefore
know
that
this
weakness
which
the
Apostle
speaks
of
here
,
which
is
proper
unto
Christians
is
of
two
sorts
.
The
First
is
weakness
or
a
small
measure
of
grace
,
as
in
1
Cor.
3.
1.
That
is
those
that
are
weak
in
knowledge
and
habes
in
Christ
.
The
Second
kinde
of
weakness
is
this
,
when
one
that
1
Cor.
3.
1.
hath
been
strong
is
now
fallen
sick
and
weak
,
that
is
,
he
is
fallen
into
a
consumption
of
grace
,
so
that
he
cannot
use
his
strength
and
his
grace
as
formerly
he
could
.
Now
those
that
are
weak
in
the
first
kinde
they
grow
stronger
and
stronger
,
but
they
that
are
weak
in
the
second
way
they
grow
weaker
and
weaker
,
therefore
if
there
be
any
here
that
are
such
that
have
made
profession
of
Christ
,
but
now
are
fallen
unto
the
love
of
the
world
,
that
were
once
lively
and
quickly
to
good
duties
,
but
are
now
backward
and
cool
,
my
counsel
to
them
shall
be
the
same
which
Christ
gives
to
the
Church
of
Ephesus
in
the
Rev.
2.
5.
Remember
from
whence
thou
art
fallen
,
and
Rev.
2.
5.
repent
,
and
to
doe
their
first
.
workes
,
lest
their
Candlestick
be
taken
from
them
;
that
is
,
let
them
remember
what
they
were
in
times
past
and
what
they
are
now
,
and
let
them
humble
themselves
,
and
turn
again
into
the
right
way
,
and
be
ashamed
of
themselves
that
they
have
run
away
so
far
from
Christ
,
and
that
in
time
too
,
lest
their
Candlestick
be
taken
away
from
them
,
that
is
,
lest
those
opportunities
to
good
,
and
the
offers
of
grace
be
taken
away
from
them
.
Again
as
there
are
kindes
of
weaknesses
,
so
there
are
degrees
of
weaknesses
.
The
first
degree
of
weakness
is
that
which
followes
a
relapse
,
and
this
is
of
two
sorts
.
1.
-
1
Sensible
.
-
2
Insensible
.
First
Sensible
,
and
that
is
when
the
understanding
is
good
in
regard
of
the
grace
it
knowes
,
yet
not
in
regard
of
the
good
it
feels
.
2.
There
is
a
weakness
Insensible
,
and
is
such
as
cannot
be
felt
,
and
this
is
when
men
change
their
opinions
of
sins
,
that
is
when
they
have
thought
otherwise
of
it
,
then
they
now
do
.
As
for
example
,
before
they
thought
every
sin
a
great
sin
,
but
now
they
think
some
to
be
little
or
none
at
all
.
The
Second
degree
of
weakness
,
is
that
which
followes
2.
the
new
birth
,
and
that
is
of
two
sorts
.
-
1
General
.
-
2
Particular
.
First
General
weakness
,
and
this
is
when
the
judgement
,
will
and
affections
are
all
weak
,
that
is
when
a
man
is
weak
in
all
the
parts
of
the
soul
,
and
over-run
with
an
universal
feebleness
.
The
Second
degree
is
a
particular
weakness
,
and
that
is
when
a
man
is
Generally
strong
,
and
yet
weak
in
some
parts
,
as
for
example
,
a
ship
may
be
strong
built
,
or
generally
strong
,
and
yet
having
a
leak
in
it
,
cannot
be
said
to
be
strong
in
all
parts
,
because
it
hath
that
in
it
which
will
at
last
destroy
it
:
so
it
is
with
a
Christian
,
if
there
be
but
a
leak
,
that
is
a
weakness
,
in
one
part
of
the
soul
,
he
is
not
strong
in
the
inward
man
,
therefore
a
man
must
take
heed
of
all
weakness
,
though
a
man
may
be
generally
strong
,
that
he
be
not
weak
in
some
things
.
Now
I
come
to
the
Reasons
,
wherefore
we
should
be
strong
in
the
inward
man
,
and
they
are
these
.
The
first
Reason
wherefore
we
should
be
strong
in
the
Reason
.
1.
inner
man
is
this
,
because
it
will
fit
us
for
many
imployments
,
that
is
,
it
will
make
us
go
through
much
work
with
great
ease
,
to
perform
the
weightiest
duties
in
Religion
in
such
manner
,
as
otherwise
we
could
never
be
able
to
perform
;
and
this
should
perswade
men
the
rather
to
pray
earnestly
for
this
,
because
God
rewards
men
according
to
their
works
,
that
is
,
it
is
not
for
beauty
,
riches
or
dignity
,
that
moves
God
to
give
grace
and
glory
unto
any
,
but
according
to
their
works
:
a
good
reason
it
is
therefore
to
perswade
men
to
be
strong
in
the
Inner
man
,
that
they
may
be
able
to
go
through
great
matters
for
God
,
and
that
with
great
strength
,
and
this
should
make
men
to
beg
the
spirit
,
because
he
works
in
us
effectually
to
the
strengthening
of
us
in
the
Inward
man
.
The
Second
reason
why
you
should
desire
to
be
strong
Reason
.
2.
in
the
Inward
man
is
this
,
because
it
brings
most
comfort
and
chearfulnes
into
the
soul.
First
,
because
it
makes
us
do
all
that
we
do
with
facility
and
easiness
,
that
which
we
do
is
easie
unto
us
.
As
for
example
,
a
man
that
is
weak
in
judgement
and
understanding
,
any
high
point
of
Religion
is
weariness
unto
him
,
because
he
wanteth
a
capacity
to
conceive
,
now
that
which
is
not
rightly
conceived
or
understood
,
he
hath
no
comfort
nor
delight
in
it
,
but
it
is
with
irksomness
&
much
weariness
unto
nature
,
where
as
the
same
things
unto
a
man
of
larger
capacity
;
they
are
easie
unto
him
and
he
delights
in
them
.
Secondly
,
the
more
strength
a
man
hath
in
the
Inward
2.
màn
,
the
more
health
in
the
soul
,
for
as
it
is
in
the
body
so
it
is
in
the
soul
,
the
more
Natural
strength
the
more
health
.
So
it
is
in
the
soul
,
the
more
strength
in
the
Inward
man
the
more
healthfull
in
grace
.
Thirdly
,
because
it
brings
sufficient
and
plenty
of
all
good
unto
the
soul
,
and
we
say
that
if
a
man
have
a
good
3.
outward
estate
he
is
like
to
hold
out
if
a
famine
or
other
calamities
should
come
;
so
it
is
with
a
christian
if
he
be
strong
in
the
Inward
man
though
a
spiritual
famine
should
come
he
is
likely
to
hold
out
and
to
keep
that
which
he
hath
,
on
the
contrary
when
a
man
is
poor
in
the
Inward
man
,
as
it
is
with
a
body
that
is
weak
,
every
thing
that
it
hath
is
ready
to
be
taken
away
,
as
a
bowl
that
hath
a
bias
,
the
strength
of
the
arm
takes
away
the
force
of
the
bias
:
so
strength
in
the
Inward
man
makes
us
to
bear
afflictions
strongly
and
joyfully
,
that
is
,
it
takes
away
the
bias
of
shame
and
reproach
which
otherwise
would
draw
us
to
be
offended
at
the
cross
.
4.
Because
it
strengthneth
a
man
against
temptations
,
and
therefore
the
Apostle
saith
,
be
stedfast
and
unmoveable
,
that
4.
is
,
it
makes
us
to
stand
fast
in
Christ
that
nothing
will
break
us
off
,
neither
temptation
,
affliction
,
reproach
,
shame
,
or
disgrace
,
because
God
and
Christ
are
united
together
in
us
;
and
on
the
contrary
what
is
the
cause
that
temptations
press
men
so
far
as
they
doe
,
but
because
they
are
not
careful
to
grow
strong
in
the
Inward
man
.
This
shewes
how
they
are
to
blame
that
seek
this
strength
least
,
or
not
at
all
for
let
us
look
upon
men
and
we
shall
Use.
1.
see
,
how
busy
they
are
to
get
riches
and
honour
,
or
pleasure
,
but
few
,
or
none
regard
strength
in
the
inward
man
,
which
is
the
health
,
beauty
,
strength
and
dignitie
of
the
soul
:
but
for
the
health
,
beauty
and
strength
and
wellfare
of
the
outward
man
,
they
take
great
care
and
spend
much
time
about
them
,
and
much
labour
to
adde
any
thing
unto
that
,
but
for
the
beauty
of
the
inward
man
they
care
not
,
they
respect
it
not
;
all
their
care
is
for
their
backs
and
bellies
,
still
regarding
the
things
that
may
advance
their
outward
estates
,
but
never
mind
the
strengthning
of
the
Inward
man
.
If
you
ask
them
why
they
do
not
pray
oftener
,
or
hear
or
receive
the
Sacraments
oftner
,
all
which
have
strengthening
vertue
in
them
;
to
this
they
can
answer
,
they
cannot
for
business
,
they
have
great
imployments
in
the
world
which
they
cannot
neglect
,
as
if
the
Inward
man
were
neither
worth
the
looking
after
,
nor
the
cherishing
,
and
yet
these
men
will
be
accounted
as
good
men
as
the
best
,
As
for
example
:
This
day
is
appointed
for
the
strengthening
o●
the
inward
man
,
but
how
do
you
neglect
it
?
how
often
were
you
in
prayer
and
holy
meditation
before
?
or
how
often
since
have
you
seriously
considered
on
the
things
that
you
have
heard
?
or
how
have
you
ca●t
aside
your
occasions
,
of
businesses
in
your
callings
?
or
are
they
not
now
fresh
in
your
memories
?
nay
do
not
your
hearts
run
after
them
,
even
now
when
I
am
perswading
you
to
the
contrary
?
If
they
be
,
whatsoever
you
say
of
your selves
,
you
have
no
care
to
grow
strong
in
the
inward
man
,
your
outward
man
carries
away
what
should
be
laid
out
upon
the
inner
.
And
that
you
may
see
you
have
good
reason
to
strengthen
the
inward
man
:
1.
consider
you
that
are
old
men
and
think
with
your selves
,
how
soon
the
inward
man
may
be
thrown
out
of
doors
,
and
how
soon
this
earthly
house
may
be
unpin'd
,
and
dissolved
.
Therefore
you
have
great
cause
to
strengthen
that
,
and
to
grow
strong
in
the
inward
man
,
as
your
outward
man
decayes
day
by
day
!
Secondly
,
you
young
men
you
have
need
to
strengthen
the
inward
man
,
for
as
there
is
a
time
of
springing
and
growing
strong
for
you
in
the
inward
man
,
so
there
is
a
time
of
not
springing
,
that
is
when
you
will
have
much
to
do
to
keep
that
which
you
have
without
increasing
of
it
:
therefore
while
the
opportunity
is
,
take
heed
of
neglecting
the
time
,
that
is
no
rule
to
be
relied
upon
that
God
calls
at
all
times
:
thou
knowest
not
whether
he
will
call
thee
hereafter
,
and
therefore
do
you
labour
to
grow
strong
in
the
inward
man
,
and
to
perswade
you
the
more
Consider
these
particulars
.
First
,
Consider
the
excellency
of
the
inward
man
,
that
it
1.
will
fit
you
for
great
imployments
;
as
for
example
it
will
make
you
see
God
in
his
holiness
,
and
to
converse
with
God
,
and
to
have
such
a
holy
familiarity
and
communion
with
him
as
will
joy
the
soul
,
this
will
bring
you
so
acquainted
with
God
,
as
that
you
will
be
esteemed
of
him
as
one
of
his
familiars
,
therefore
this
should
perswade
you
to
strengthen
the
Inward
man
.
Secondly
,
Consider
that
you
are
to
be
made
like
unto
the
2.
Image
of
God
,
and
you
are
predestinated
to
be
conformed
unto
Christ
,
but
this
cannot
be
except
the
Inward
man
be
strengthened
to
actions
of
holiness
,
and
therefore
the
Apostle
1
Pet
1.
as
he
that
hath
called
you
is
holy
,
so
be
you
holy
1
Pet.
1.
in
all
manner
of
conversation
,
that
is
,
seeing
you
are
called
unto
such
a
high
place
,
as
to
be
the
sons
of
God
by
grace
,
what
an
unworthy
thing
is
it
to
stoop
unto
base
things
.
As
for
example
,
what
a
base
thing
were
it
that
an
eagle
should
stoop
at
flies
?
although
it
be
unseemely
in
this
creature
,
yet
men
do
the
like
and
are
not
ashamed
,
when
men
stoop
to
the
world
and
will
be
vassals
to
their
lusts
,
and
be
any
thing
they
would
have
him
to
be
,
if
it
may
enlarge
his
outward
estate
:
beloved
there
is
a
great
losse
and
baseness
in
that
,
for
what
is
gold
or
honour
,
or
pleasure
to
Christ
,
grace
and
holiness
,
and
inward
worth
and
excellency
?
In
every
thing
that
there
is
loss
it
grievs
and
pains
us
,
as
for
example
we
grieve
when
we
see
wheat
given
to
swine
which
would
be
mans
meat
.
Again
we
grieve
when
we
have
set
up
a
fair
building
,
on
which
we
have
bestowed
much
cost
and
labour
,
and
now
to
have
Zim
and
Ohim
to
dwell
there
,
and
not
our selves
,
and
if
these
things
return
upon
us
with
vexation
then
how
much
more
have
we
cause
to
grieve
,
when
we
see
men
give
themselves
unto
their
lusts
,
that
is
,
they
give
their
souls
to
be
a
harbor
for
their
noisom
corruptions
which
ought
to
be
Temples
for
the
holy
Ghost
.
Thirdly
,
Consider
that
it
is
the
Inward
man
,
that
inables
a
man
to
do
those
things
that
are
honourable
to
God
,
and
3.
profitable
to
men
.
No
man
can
truly
honour
God
,
that
doth
it
not
by
the
strength
of
the
Inward
man
,
neither
can
any
man
be
truly
said
to
profit
another
,
except
it
be
the
Profit
that
flows
from
the
Inward
man
,
therefore
the
Apostle
Col.
3.
2.
saith
in
the
Col.
3.
2.
Set
your
affections
on
things
above
and
not
on
things
below
:
but
Satan
comes
and
robs
us
of
all
the
good
that
otherwise
we
might
do
,
&
first
he
robs
us
of
our selves
,
by
stealing
from
us
the
strength
of
our
affections
:
And
secondly
he
robs
our
parents
of
us
,
making
us
the
object
of
their
grief
;
And
thirdly
he
robs
the
Church
and
Common-wealth
of
us
,
by
making
us
unprofitable
Instruments
.
And
beloved
if
you
look
into
the
world
you
shall
find
it
true
:
as
for
example
look
unto
young
men
,
they
are
busied
in
eating
and
drinking
and
rising
up
to
play
,
but
never
regard
the
strengthening
of
the
Inward
man
,
and
so
having
poured
out
their
souls
to
vanity
,
become
unprofitable
to
others
and
dishonourable
in
their
generations
.
And
beloved
,
the
soul
is
unto
some
as
the
salt
is
unto
meat
;
onely
to
keep
it
from
putrifaction
,
for
the
body
is
advanced
into
the
souls
place
,
but
what
is
the
reason
that
we
put
it
thus
?
doth
not
this
prove
that
true
which
Solomon
saith
,
I
have
seen
servants
ride
and
masters
go
on
foot
,
that
is
when
you
imploy
your selves
and
spend
your
time
and
pains
in
getting
of
outward
dignitie
,
and
decking
the
outward
man
,
and
little
regarding
the
beautifying
of
the
Inward
man
.
You
prefer
dross
before
gold
,
copper
before
silver
,
you
set
the
body
in
the
souls
place
,
you
set
the
servant
on
horseback
,
but
the
master
must
go
on
foot
:
in
a
word
you
do
not
things
like
or
beseeming
Christians
:
and
on
the
contrary
,
you
doe
things
like
your selves
when
you
prefer
the
Inward
man
first
.
Fourthly
Consider
that
it
is
an
immortal
soul
;
thy
Inward
4.
man
is
of
a
different
original
from
thy
outward
,
why
do
you
eat
meat
that
perisheth
in
the
use
of
it
?
that
is
,
why
do
you
dote
upon
the
outward
man
that
perisheth
in
the
using
,
that
will
stand
you
in
no
stead
if
you
keep
it
,
and
why
do
you
not
rather
labor
for
the
meat
which
perisheth
not
?
that
is
,
why
do
you
not
labour
to
get
this
strength
of
the
Inward
man
which
is
of
an
immortal
substance
,
that
will
never
faile
nor
perish
in
the
use
;
as
for
example
;
you
have
built
a
temple
here
,
which
is
in
it self
a
good
work
,
but
I
say
except
you
build
also
in
your selves
the
Temple
of
the
Inward
man
,
all
your
labour
,
all
you
pains
,
all
your
cost
,
is
but
lost
labour
,
that
is
will
perish
,
and
stand
you
in
no
stead
when
you
should
need
it
,
and
the
whole
scope
of
the
scripture
is
to
this
end
,
to
shew
you
the
vanity
of
earthly
things
,
that
you
should
not
set
your
affections
upon
them
because
they
perish
in
the
use
.
And
again
wherefore
doe
you
lay
out
mony
for
that
which
profiteth
not
?
consider
therefore
that
it
is
a
spirit
,
and
again
it
is
infused
into
the
body
to
bear
rule
,
and
the
body
to
be
but
a
servant
to
the
inward
man
.
But
that
you
bee
not
deceived
,
there
is
a
Natural
strength
,
whereby
some
men
will
go
very
farre
,
and
there
is
a
moral
strength
,
take
heed
you
rest
not
in
that
.
I
speak
not
against
Natural
and
moral
strength
,
because
it
comes
from
God
and
is
good
,
for
I
say
we
do
not
take
away
those
,
but
we
exalt
the
other
above
them
,
therefore
I
beseech
you
look
that
you
do
not
content
your selves
therewith
,
but
labour
to
strengthen
the
Inward
man
.
And
here
a
question
ariseth
,
seeing
there
is
a
Natural
and
a
spiritual
strength
;
how
shall
a
man
come
to
know
,
whether
that
the
strength
he
hath
be
a
moral
or
a
spiritual
strength
?
yet
as
I
say
we
do
not
destroy
Natural
strength
,
but
we
use
it
as
men
do
wilde
horses
and
beasts
,
they
tame
them
to
make
them
sit
for
service
,
so
we
should
use
these
as
means
to
carry
us
to
their
right
end
,
we
will
then
come
to
shew
the
difference
between
Natural
and
spiritual
strength
.
The
First
difference
is
this
,
the
spiritual
strength
goes
Diff.
1.
further
then
the
natural
strength
,
that
is
,
look
what
the
natural
man
can
do
with
the
natural
strength
,
the
spiritural
man
can
do
more
,
he
can
go
further
both
in
degree
and
measure
:
and
the
reason
is
because
grace
elevates
nature
,
that
is
,
it
brings
it
unto
a
higher
pitch
:
grace
is
unto
the
soul
as
a
prospective
glass
unto
the
eye
,
it
brings
things
a
far
off
nigh
hand
:
Again
it
causes
a
man
to
see
things
in
a
more
excellent
manner
:
or
as
matter
that
is
elevated
by
fire
,
so
is
he
that
hath
this
strength
:
that
is
he
is
able
to
do
more
then
a
natural
strength
can
do
:
This
was
that
which
made
a
difference
between
Sampson
and
other
men
;
he
had
a
natural
strength
,
and
he
had
a
strength
to
do
more
then
other
men
could
do
:
and
that
this
strength
doth
go
further
then
natural
strength
we
will
prove
by
these
particulars
.
First
,
the
spiritual
strength
enables
you
to
see
more
,
1.
and
to
prize
grace
more
;
the
natural
strength
shewes
you
something
in
your
journey
,
but
it
shewes
you
not
the
end
of
your
journey
,
whereas
the
sight
that
the
inward
man
brings
unto
the
soul
,
adds
unto
it
,
as
in
1
Iere.
31.
1.
Then
Jere.
31.
1.
shall
ye
know
me
:
that
is
,
they
knew
me
before
,
but
now
they
know
me
in
another
manner
then
before
,
grace
presents
things
unto
the
soul
in
another
hue
then
nature
doth
.
Secondly
,
In
performances
:
all
natural
strength
leades
a
man
unto
a
form
of
godliness
:
but
this
strength
gives
a
2.
man
power
and
ability
to
do
good
;
labour
therefore
for
this
strength
,
that
your
heart
may
be
in
such
a
frame
in
holiness
,
that
you
may
do
Gods
will
on
earth
,
as
the
angels
do
in
heaven
,
which
the
carnal
man
cannot
do
,
that
is
,
he
that
hath
not
this
strength
,
he
will
never
labour
to
please
God
after
that
manner
:
because
he
cares
no
further
for
grace
,
but
that
he
may
escape
hell
,
but
the
spiritual
man
will
not
be
contented
to
have
the
pardon
of
sin
,
except
he
may
have
Grace
and
Holiness
too
.
Thirdly
,
It
enables
him
to
go
further
in
judgement
of
3.
things
;
that
is
the
natural
man
cares
not
if
he
can
get
but
just
so
much
holiness
as
will
bring
him
to
Heaven
,
but
the
spiritual
man
will
not
be
content
with
any
measure
:
but
it
is
with
a
spiritual
man
,
as
it
is
with
the
sun
;
the
clearest
sun
shine
shewes
the
most
moates
:
the
clearest
glass
the
least
spots
,
and
the
best
water
is
next
the
Fountain
:
even
so
when
the
spiritual
man
is
strong
in
the
Inward
man
:
it
sees
the
more
moates
and
bracks
in
the
spiritual
strength
,
and
labours
for
more
strength
against
weakness
,
which
a
natural
man
cannot
conceive
of
:
as
in
the
1
Pet.
4.
4.
They
think
it
strange
that
you
run
not
with
them
into
the
same
excesse
of
Ryot
:
that
is
,
they
know
not
the
reason
,
1
Pet.
4.
4.
or
they
cannot
conceive
what
should
keep
men
from
loving
such
and
such
vices
,
which
they
love
,
like
blind
men
they
hear
the
Pipe
but
see
not
the
persons
that
dance
,
so
they
hear
the
word
,
but
they
see
not
the
rule
by
which
the
spiritual
man
goes
.
As
a
Country
man
that
comes
and
sees
a
man
draw
a
Geometrical
line
,
he
marvels
what
he
means
to
spend
his
time
about
such
an
idle
thing
,
when
that
he
which
drawes
it
knowes
it
is
of
great
use
.
Fourthly
in
degree
,
that
is
in
the
generalitie
of
the
growth
,
when
you
grow
in
every
part
proportionable
.
A
4
▪
natural
man
may
grow
in
some
parts
,
but
not
in
all
parts
,
As
for
example
he
may
have
a
large
capacitie
of
knowledge
in
Divine
truth
,
yet
he
hath
but
weak
affections
to
God
,
or
it
may
be
his
affections
are
strong
,
but
his
judgement
is
weak
:
or
it
may
be
he
is
strong
in
both
:
that
is
,
he
knowes
the
good
,
and
after
his
manner
of
loving
he
loves
the
good
;
but
yet
there
is
weakness
in
the
will
,
he
will
not
yield
any
true
unreserved
obedience
to
God
:
but
it
is
not
thus
in
the
spiritual
strength
,
that
is
in
the
growth
of
the
inward
man
,
for
that
leads
him
unto
an
universal
growth
in
all
parts
.
Now
in
the
natural
growth
we
say
it
is
not
proper
Augmentation
except
there
be
a
growth
in
all
parts
,
as
if
a
man
should
grow
in
one
member
and
not
in
another
,
as
in
the
arm
or
legg
,
we
would
not
say
that
were
a
growth
,
but
a
disease
,
and
that
many
humours
in
the
body
were
met
together
,
that
it
were
rather
a
sign
it
should
be
cut
off
from
the
body
then
a
help
unto
the
rest
of
the
body
:
even
so
the
growth
in
the
natural
strength
in
any
one
part
of
the
soul
,
rather
hurts
then
helpes
,
that
is
,
it
rather
shewes
the
disease
of
the
soul
,
then
the
health
of
the
soul
:
but
the
spiritual
strength
growes
in
all
parts
;
so
much
for
the
first
difference
.
The
second
difference
is
in
the
beginning
and
ending
of
2.
Differ
.
that
strength
,
that
is
it
hath
another
Alpha
and
Omega
:
for
the
strength
of
the
spiritual
man
is
wrought
by
the
spirit
and
word
of
God
,
as
thus
,
the
principles
of
Religion
being
taught
him
out
of
Gods
word
,
hence
there
is
spiritual
strength
secretly
conveyed
into
the
soul
:
for
I
say
no
man
can
receive
the
spirit
,
or
this
spiritual
strength
but
by
the
Gospel
,
therefore
consider
what
the
goodness
is
that
you
have
,
and
how
you
came
by
it
,
whether
it
came
by
the
Gospel
or
no
;
if
it
did
you
shall
know
it
by
these
particulars
.
First
,
Examine
whether
ever
thou
wert
humbled
:
that
is
1.
examine
whether
by
the
Preaching
of
the
Law
you
have
had
such
a
fight
of
sin
,
that
hath
broken
your
hearts
.
If
thus
in
the
first
place
you
came
by
it
,
it
is
a
sign
that
it
is
the
true
growth
,
for
this
is
the
first
work
of
the
spirit
when
it
comes
to
change
the
heart
of
a
Christian
,
and
to
make
him
a
new
creature
it
deeply
humbleth
him
.
Secondly
,
Examine
whether
there
hath
followed
a
comfortable
conviction
and
manifestation
of
Gods
love
in
Christ
,
which
hath
not
onely
wrought
joy
and
comfort
against
the
former
fear
,
but
also
a
burning
and
affectionate
desire
after
Christ
and
Holiness
.
Therefore
if
the
Holiness
that
is
in
you
be
thus
wrought
it
doth
proceed
from
the
spirit
,
for
this
orderly
proceeding
of
the
spirit
doth
make
it
manifest
.
But
as
for
the
natural
strength
,
it
hath
no
such
beginning
:
it
is
not
wholly
wrought
by
the
word
:
it
may
be
he
hath
been
a
little
humbled
and
comforted
by
the
word
,
but
it
is
not
throughly
and
soundly
,
but
it
is
a
overly
habitual
strength
of
nature
picked
out
of
observations
and
example
.
Again
as
the
spiritual
strength
hath
a
different
beginning
,
so
it
hath
a
different
end
:
that
is
the
ends
of
them
are
as
far
,
if
not
further
different
then
the
beginning
,
for
as
the
spiritual
strength
hath
a
different
beginning
,
so
it
hath
a
different
end
;
that
is
the
end
of
them
are
so
far
,
if
not
further
different
then
the
beginning
:
for
as
the
Holiness
that
is
in
a
gracious
man
ariseth
from
a
higher
well
head
,
so
it
leads
a
man
to
a
more
noble
and
excellent
end
then
the
natural
strength
;
for
the
end
of
a
spiritual
mans
strength
is
Gods
glory
,
that
he
may
yield
better
obedience
unto
God
,
that
he
may
keep
touch
with
him
,
and
keep
in
with
him
that
he
may
have
more
familiarity
with
him
,
and
more
confidence
&
boldness
with
him
in
prayer
,
In
a
word
that
he
may
be
fit
for
every
good
work
.
But
the
end
of
the
natural
mans
strength
is
his
himself
,
his
own
profit
and
pleasure
,
&
his
own
good
:
for
as
the
rise
of
any
thing
is
higher
,
so
the
end
is
higher
.
As
for
example
,
water
is
lifted
upon
the
top
of
some
Mountain
or
high
place
because
it
may
go
further
,
then
if
it
were
upon
even
ground
,
so
when
a
man
is
strong
in
the
Inward
man
,
he
is
set
up
higher
,
he
hath
another
end
,
&
that
is
to
please
God
and
not
himself
,
and
thus
much
for
the
second
difference
.
The
third
difference
is
this
,
he
that
is
spiritually
strong
,
is
strong
in
faith
,
that
is
,
the
strength
of
the
Inward
man
3.
Differ
.
is
Faith
,
but
the
strength
of
the
outward
man
is
but
moral
strength
,
gained
by
the
diligent
improvements
of
nature
.
Now
it
is
faith
that
gives
strength
,
a
man
is
not
a
strong
man
in
Christ
,
or
in
the
Inward
man
,
that
hath
not
a
strong
faith
,
for
faith
it
the
only
thing
that
makes
a
man
strong
,
that
is
which
makes
a
difference
between
a
spiritual
man
,
and
a
natural
man
,
for
as
Reason
makes
a
difference
betwixt
men
and
beasts
,
so
faith
make
a
difference
between
a
holy
man
and
a
wicked
man
.
As
for
example
,
take
a
Philosopher
,
that
doth
excel
in
other
things
,
as
in
humane
knowledge
,
he
goes
before
other
men
,
yet
in
matters
of
faith
and
believing
he
is
as
blind
as
a
beetle
,
and
the
Reason
is
this
;
A
Christian
sees
and
doth
all
things
by
faith
;
but
the
other
onely
but
by
the
light
of
nature
,
and
this
is
the
same
that
the
Apostle
speaks
of
Heb.
11
Of
weak
they
became
strong
,
that
is
because
they
had
Heb.
11.
faith
,
and
were
strong
in
the
faith
,
and
trusted
,
and
believed
and
hoped
in
God
therefore
they
became
strong
;
that
is
they
did
that
which
other
men
could
not
do
that
wanted
faith
;
Sisera
might
do
as
great
things
as
Gideon
,
but
here
is
the
difference
;
Gideon
doth
them
all
out
of
Faith
,
the
other
doth
them
but
from
Nature
:
and
so
Socrates
may
in
worldly
things
be
as
wise
as
,
Paul
that
is
,
as
wise
in
understanding
and
in
policie
,
by
reason
of
excellent
natural
parts
:
but
here
is
the
difference
Paul
,
doth
all
things
out
of
faith
,
and
Socrates
doth
not
,
therefore
the
Apostle
saith
,
in
the
1
Tim.
4.
10.
We
are
strong
because
we
1
Tim.
4.
1●
.
trust
in
the
living
God
,
that
is
we
have
a
strong
faith
in
God
,
and
that
makes
us
stand
out
all
the
assaults
of
men
and
Divels
:
I
say
this
is
that
which
make
a
difference
betwixt
us
and
the
men
of
this
world
;
Diogenes
may
trample
under
his
feet
the
things
of
this
world
as
well
as
Moses
,
but
Moses
by
faith
chose
rather
the
things
of
another
life
then
these
.
Heb.
11.
That
is
faith
in
Christ
made
him
to
chuse
grace
Heb.
11.
before
the
things
of
this
world
;
but
it
was
not
thus
with
the
other
,
he
chose
it
not
out
of
faith
as
Moses
did
,
that
is
he
saw
not
Gods
Commandments
;
carnal
men
they
do
many
things
but
they
do
them
not
to
this
end
:
for
then
and
not
till
then
is
a
spiritual
man
strong
,
when
he
will
let
life
,
riches
,
honor
,
&
pleasure
,
liberty
and
all
go
for
Christ
,
which
he
cannot
do
without
faith
:
The
natural
man
will
never
do
this
;
this
is
the
only
property
of
faith
,
which
is
a
supernatural
work
in
the
soul
,
and
therefore
the
Holy
Ghost
saith
,
they
suffered
with
joy
the
spoiling
of
their
goods
,
that
is
they
let
them
willingly
go
,
life
and
liberty
,
and
all
shall
go
,
before
Christ
shall
go
.
A
noble
Romane
may
do
some
thing
for
his
country
,
and
for
himself
,
but
there
is
a
by
end
in
it
,
that
is
he
doth
it
not
in
a
right
manner
,
to
a
right
end
;
but
the
spiritual
strong
man
doth
all
things
in
a
spiritual
manner
,
to
a
saving
end
,
the
one
doth
it
for
vain
glory
but
the
other
in
uprightness
of
heart
.
For
in
faith
there
is
a
double
work
.
First
it
empties
a
man
,
that
is
,
as
a
man
that
hath
his
1.
hands
full
cannot
take
another
thing
,
till
he
hath
let
his
handful
fall
,
so
when
faith
enters
into
the
heart
of
a
man
it
empties
the
heart
of
self-love
,
self-will
,
that
is
it
purgeth
out
the
rubbish
that
is
naturally
in
every
mans
heart
,
and
lets
all
go
to
get
hold
on
Christ
:
all
shall
go
then
,
life
,
and
honour
,
profit
,
and
pleasure
,
and
he
is
the
truely
spiritual
man
,
that
can
thus
lose
the
world
to
cleave
to
Christ
,
and
miserable
are
they
that
cannot
,
and
by
emptying
himself
of
himself
,
he
is
filled
with
the
power
of
Christ
.
Secondly
,
As
it
empties
the
heart
of
that
which
may
keep
Christ
out
of
the
soul
,
so
in
the
second
place
he
seekes
all
things
in
God
and
from
God
,
that
is
he
first
seekes
Gods
Love
and
Gods
blessing
upon
what
he
doth
enjoy
,
and
then
he
goes
unto
secondary
means
,
and
useth
them
as
helpes
;
but
a
man
that
wanteth
faith
he
will
not
let
all
go
for
Christ
,
he
will
not
seek
first
unto
God
in
any
thing
,
but
unto
secondary
means
,
and
then
if
he
fails
,
that
is
if
he
want
power
to
supply
,
then
it
may
be
he
will
seek
unto
God
,
and
hence
it
is
that
he
will
not
lose
his
life
,
or
liberty
,
or
honour
for
Christ
,
because
he
sees
more
power
and
good
in
the
creature
then
in
God
.
Again
this
makes
the
difference
between
the
Christian
and
Christian
,
namely
Faith
,
and
hence
it
is
that
some
are
weak
,
and
others
are
strong
,
hence
it
is
that
some
are
more
able
then
others
,
for
the
greatest
duties
of
Religion
,
as
for
example
Caleb
and
Ioshua
can
do
more
then
the
rest
of
the
people
,
and
what
is
the
reason
but
because
they
were
stronger
in
the
faith
then
others
?
And
so
Paul
said
of
himself
that
he
could
do
more
then
they
all
,
because
Paul
had
a
stronger
faith
:
for
the
truth
of
a
mans
strength
is
known
by
his
strength
of
faith
that
he
hath
,
it
discovers
whether
he
be
naturally
strong
or
spiritually
strong
;
for
this
is
the
first
work
of
the
spirit
after
Humiliation
in
the
conversion
of
a
sinner
,
namely
to
work
faith
in
him
,
and
no
sooner
faith
but
assoon
strength
,
and
the
promise
followes
faith
.
He
that
believeth
,
and
is
baptixed
shall
be
saved
;
but
he
that
believeth
not
shall
be
damned
,
Mar.
15.
15.
And
this
Mark
15.
15.
is
the
course
that
we
take
,
first
we
preach
the
Law
unto
you
,
and
we
do
it
to
this
end
to
humble
you
,
and
to
break
the
hard
disposition
of
your
hearts
,
that
so
they
may
be
fit
to
receive
Christ
,
And
when
we
have
thereby
humbled
you
,
then
we
Preach
unto
you
the
Gospel
,
beseeching
and
exhorting
you
to
believe
in
Christ
,
for
the
pardon
of
sins
,
past
,
present
,
and
to
come
,
and
to
lay
down
the
arms
of
Rebellion
,
which
you
have
taken
up
against
Christ
,
and
you
shall
be
saved
,
And
yet
notwithstanding
how
few
are
either
humbled
by
the
one
or
perswaded
and
provoked
by
the
other
,
but
are
(
as
the
Prophet
saith
)
having
eyes
and
see
not
,
ears
,
but
they
hear
not
,
that
is
,
seeing
they
do
not
see
,
and
hearing
they
do
not
hear
,
as
for
example
,
when
a
man
is
shewed
a
thing
but
yet
he
mindes
it
not
,
that
is
the
eye
of
the
mind
is
upon
another
object
,
that
man
may
be
said
to
see
and
not
to
see
,
because
he
doth
not
regard
it
,
or
a
man
that
hath
a
matter
pleaded
before
him
,
hears
it
,
but
his
mind
being
otherwise
imployed
he
regards
it
not
:
in
that
respect
he
may
be
said
to
hear
,
and
not
to
hear
,
because
he
mindes
it
not
,
And
what
is
the
Reason
that
we
Preach
the
Law
,
and
the
judgements
of
God
so
much
unto
you
,
and
what
is
the
Reason
that
we
beseech
and
intreat
you
so
often
to
come
in
and
receive
Christ
,
and
you
shall
be
saved
,
time
after
time
,
and
day
by
day
,
and
yet
we
see
how
little
efficacie
the
word
hath
?
what
is
the
reason
that
the
word
wants
this
effect
in
you
,
as
not
to
humble
you
?
what
is
the
reason
,
that
you
are
not
more
affrighted
with
the
judgements
of
God
then
you
are
?
what
is
the
reason
that
you
remain
as
ignorant
and
careless
as
ever
you
were
,
but
because
you
do
not
believe
,
that
is
,
you
want
a
true
saving
and
applying
faith
;
for
if
you
had
,
the
word
would
work
other
effects
in
you
then
it
doth
,
as
for
example
:
if
one
should
tell
a
man
,
that
such
a
benefit
or
Legacie
is
befa●n
him
,
that
would
raise
him
to
great
honour
,
though
before
he
lived
but
in
a
mean
condition
;
if
this
man
did
but
believe
it
,
surely
he
would
be
affected
with
it
and
rejoyce
:
So
truly
if
you
did
but
believe
that
Christs
Grace
and
Salvation
were
so
excellent
,
and
that
Holiness
,
and
the
strengthening
of
the
Inward
man
,
would
bring
you
to
so
happy
a
condition
and
estate
,
as
to
be
the
heirs
of
Heaven
,
you
would
rejoyce
in
Christ
and
grace
onely
.
Again
if
you
did
but
believe
that
the
word
of
God
is
true
,
and
that
God
is
a
just
God
,
I
say
if
the
drunkard
did
but
believe
that
the
drunkard
shall
be
damned
:
or
if
the
Adulterer
did
believe
that
no
Adulterer
should
inherit
the
Kingdom
of
God
and
of
Christ
,
or
if
the
prophane
person
and
the
Gamester
did
but
know
that
they
must
give
an
accompt
for
all
their
mispent
time
and
idle
words
,
and
vain
communication
,
they
would
not
sport
themselves
in
their
sins
,
as
they
do
;
Again
if
we
did
but
believe
that
God
calleth
whom
and
when
he
pleaseth
,
and
that
many
are
called
but
few
are
chosen
,
that
is
,
if
a
man
consider
,
that
though
here
be
a
Church
full
of
people
,
yet
it
may
be
but
a
few
of
them
shall
be
saved
:
I
say
if
a
man
did
but
believe
this
,
surely
they
would
not
defer
their
repentance
,
That
is
,
They
would
not
put
off
the
motions
of
the
spirit
,
but
they
would
strike
while
the
Iron
is
hot
,
and
grinde
while
the
winde
blowes
.
But
men
will
not
believe
and
therefore
it
is
that
they
go
on
in
sin
as
they
do
.
It
is
not
so
for
earthly
things
,
men
are
easily
to
be
brought
to
believe
any
promise
of
them
,
As
for
example
:
If
a
man
shall
come
and
tell
a
man
of
a
commoditie
,
which
if
he
would
buy
,
and
lay
by
him
,
it
would
in
a
short
time
yield
an
hundred
for
one
,
oh
how
ready
would
men
be
to
buy
such
a
commoditie
with
the
wise
Merchant
,
Matth.
8.
44.
they
would
sell
all
that
ever
they
had
,
to
buy
this
;
oh
Matth.
8.
44.
that
men
would
be
thus
wise
for
their
souls
.
Beloved
I
tell
you
this
day
of
a
commoditie
,
the
best
,
the
richest
,
the
profitablest
commoditie
that
ever
was
bought
,
even
Christ
,
grace
and
salvation
for
which
if
you
will
but
lay
out
your
stock
to
buy
them
you
shall
have
them
,
that
is
if
you
have
but
a
desire
to
rest
your
wearied
souls
on
Christ
&
to
lay
him
up
in
your
hearts
,
I
tell
you
it
will
yield
you
an
hundred
for
one
:
Christ
who
is
the
commoditie
himself
saith
,
Mark
10.
He
that
for
saketh
Father
,
Mark
10.
and
Mother
,
wife
and
children
and
life
for
my
sake
shall
receive
an
hundred
fold
in
this
life
,
and
everlasting
life
in
the
world
to
come
:
but
men
will
not
believe
that
,
but
time
will
come
when
you
shall
see
it
to
be
true
,
and
befool
your selves
that
you
lost
so
precious
a
bargain
as
Christ
and
salvation
is
,
for
the
disbursing
of
a
little
profit
and
pleasure
,
but
as
I
said
before
the
difference
lies
here
,
men
want
faith
,
and
hence
it
is
that
they
neglect
the
strengthening
of
the
inward
man
,
And
are
so
over-burthened
with
losses
,
and
crosses
because
they
want
faith
.
And
so
much
for
the
third
difference
.
The
fourth
difference
is
this
,
natural
strength
leads
a
〈◊〉
Differ
.
man
unto
a
form
of
godliness
,
but
the
spiritual
strength
leads
a
man
unto
the
power
of
godliness
.
I
call
that
the
form
of
godliness
,
when
a
man
doth
perform
or
do
any
thing
with
carnal
affections
not
to
a
right
end
,
and
it
is
known
by
this
,
when
men
fall
away
from
that
stedfastness
,
or
form
,
or
shew
of
holiness
which
they
seemed
to
have
;
this
form
of
godliness
is
the
same
with
that
Heb
6.
which
have
tasted
of
the
word
of
life
,
and
yet
notwithstanding
Heb.
6.
fall
away
,
that
is
,
they
seemed
to
have
tasted
of
saving
grace
,
and
to
have
the
power
with
the
form
,
but
it
was
not
so
because
they
continued
not
,
that
is
,
they
lost
the
form
which
made
them
seem
to
be
that
,
which
now
it
appeares
they
were
not
.
Again
I
call
that
the
power
of
godliness
which
is
performed
by
the
Divine
power
,
force
and
efficacie
of
the
spirit
:
in
the
Rom.
2.
it
is
said
that
The
Gentiles
that
were
not
under
the
Law
did
by
nature
the
things
contained
in
the
Law
:
Rom.
2.
That
is
,
they
did
not
by
the
power
and
efficacie
of
the
spirit
,
but
by
Nature
.
This
Paul
speakes
of
in
the
2
Tim
2.
2
Tim.
2.
3.
3.
In
the
later
time
men
shall
come
in
form
of
godliness
,
that
is
with
a
form
or
shew
without
substance
or
power
of
the
spirit
,
But
the
inward
strength
which
is
in
the
Inward
man
doth
not
onely
teach
you
to
do
,
but
also
it
teacheth
you
how
to
do
them
;
from
an
inward
principle
of
sanctiing
grace
.
But
know
also
men
that
have
but
a
common
strength
,
have
some
bubbles
and
motions
to
good
,
and
they
seem
to
have
this
strength
,
because
they
have
the
law
of
nature
written
in
their
hearts
,
and
they
may
promise
much
,
and
yet
not
be
spiritually
strong
,
having
onely
a
form
,
because
he
cannot
do
spiritual
actions
in
a
spiritual
manner
,
for
he
goes
about
them
with
a
natural
strength
,
which
should
be
performed
with
a
spiritual
strength
in
1
Pet.
1.
3.
Who
are
kept
by
the
power
of
God
through
faith
unto
salvation
.
That
is
,
when
aman
is
truly
regenerated
,
when
he
hath
1
Pet.
1.
3.
not
power
of
his
own
to
do
the
will
of
God
,
then
he
hath
the
spirit
to
help
him
,
that
is
,
they
are
not
only
kept
by
his
power
,
but
also
they
are
inabled
to
all
the
acts
of
grace
betwixt
this
and
salvation
.
The
fift
difference
between
the
natural
and
the
spiritual
5.
Differ
.
strength
is
this
.
That
which
proceeds
from
the
spirit
is
alwayes
joyned
with
Reluctancy
of
the
will
,
but
in
the
natural
strength
there
is
no
Reluctancy
,
because
there
is
no
contraries
,
but
in
the
spiritual
man
,
there
are
two
contraries
,
the
flesh
and
the
spirit
;
in
every
new
man
there
are
two
men
,
and
you
know
these
can
never
agree
,
but
are
still
opposing
one
another
.
As
for
example
,
a
man
that
is
going
up
a
hill
he
is
in
labour
and
pain
,
but
he
that
is
going
down
a
hill
goes
with
much
ease
;
so
there
is
much
labour
and
pains
which
a
spiritual
man
takes
to
subdue
the
flesh
,
but
the
natural
man
hath
no
reluctancy
at
all
,
that
is
he
hath
no
fighting
and
strugling
with
corruption
,
but
he
goes
without
pain
,
because
he
is
but
one
,
he
is
one
man
,
and
one
cannot
be
divided
against
it self
,
but
in
every
spiritual
man
,
there
are
two
men
,
the
old
man
,
and
the
new
man
,
the
flesh
,
&
the
spirit
.
And
hence
growes
that
spiritual
combate
,
Gal.
5.
13.
The
flesh
lusteth
against
Galat.
5
13.
the
spirit
,
and
the
spirit
against
the
flesh
that
they
cannot
do
the
things
that
they
would
.
These
two
men
in
a
regenerate
man
strive
for
masteries
.
And
you
must
know
also
,
That
in
a
natural
man
there
may
be
a
kind
of
reluctancy
in
the
will
against
some
particular
sin
,
as
covetousness
strives
against
pride
,
and
pride
against
niggardness
;
yet
not
fighting
against
it
as
it
is
a
sin
but
as
it
crosseth
and
twarteth
his
covetousness
and
pride
.
Again
know
that
a
natural
man
may
have
reluctancy
in
some
part
of
the
soul
,
as
in
the
conscience
,
the
conscience
being
sensible
of
sin
,
hence
it
may
convince
the
man
,
and
yet
the
rest
of
the
faculties
be
at
peace
,
but
where
this
spiritual
strength
is
,
it
is
in
all
parts
,
not
one
facultie
against
another
,
but
all
are
fighting
against
sin
in
the
whole
man
.
Now
the
reason
that
there
is
not
this
reluctancy
in
every
facultie
in
a
natural
man
is
,
because
he
wants
saving
grace
to
oppose
the
workings
of
sin
.
That
is
,
grace
is
not
in
the
facultie
opposite
unto
the
corruption
that
is
in
it
,
but
in
the
holy
man
there
is
.
And
therefore
he
is
like
Rebekah
,
there
are
twins
in
him
,
Iacob
and
Esau
,
the
flesh
and
the
spirit
,
hence
it
is
that
Paul
complaineth
so
in
Rom.
7.
I
finde
another
Law
in
my
members
Rom.
7.
rebelling
against
the
Law
of
my
mind
:
A
Law
,
That
is
I
find
something
in
me
that
is
contrary
unto
me
,
and
in
my
members
,
That
is
in
my
body
and
soul
:
notwithstanding
I
see
the
evil
of
sin
as
most
contrary
to
grace
,
yet
I
cannot
avoid
it
,
I
cannot
do
the
things
that
I
would
.
But
the
natural
man
doth
not
hate
the
evil
of
sin
,
otherwise
then
as
it
brings
punishment
.
Secondly
,
I
do
delight
in
the
Law
of
God
in
the
inward
man
,
That
is
,
howsoever
I
am
captivated
and
violently
carryed
unto
the
committing
of
sin
,
yet
it
is
against
the
desire
of
my
soul
:
he
hath
no
pleasure
,
he
can
take
no
delight
in
it
,
for
his
delight
is
in
the
Inward
man
.
But
the
natural
man
looks
upon
the
Lawes
of
God
as
burthens
,
and
therefore
he
will
not
submit
himself
unto
them
,
because
he
is
not
strong
in
the
Inward
man
,
he
promiseth
,
but
he
performs
not
,
he
yields
,
and
yields
not
:
That
is
,
to
some
thing
but
no
to
every
thing
,
&
thus
much
for
this
last
difference
,
betwixt
natural
strength
,
and
the
spiritual
strength
.
Secondly
,
is
it
so
that
the
strength
of
the
inward
man
is
to
be
desired
above
all
things
,
then
in
the
second
place
2.
Use.
it
may
serve
for
exhortation
to
all
men
,
that
they
would
labour
to
grow
strong
in
the
Inward
man
,
And
that
they
would
now
at
the
last
gather
the
fragments
of
their
thoughts
and
desires
,
which
have
been
formerly
set
to
get
other
things
,
&
wholly
to
imploy
them
for
the
getting
of
this
strength
.
And
so
much
the
rather
,
because
other
things
are
as
the
husk
without
the
kernel
,
or
as
the
scabberd
without
the
sword
,
which
will
do
a
man
no
good
,
when
he
stands
in
need
of
them
.
As
for
example
,
to
be
strong
in
riches
,
honour
,
credit
(
and
this
is
all
the
strength
that
most
men
desire
)
what
good
will
these
do
,
when
you
come
to
wrestle
with
sin
and
death
?
yet
men
are
violent
after
these
,
but
to
be
strong
in
the
Inward
man
who
seekes
or
inquires
after
it
?
I
know
every
man
desires
to
be
strong
in
all
earthly
strength
,
but
I
beseech
you
above
all
things
labour
to
be
strong
in
the
Inward
man
,
It
is
the
folly
,
weakness
,
and
sickness
of
men
,
they
look
all
without
doors
,
and
upon
outward
things
,
That
is
to
the
strength
of
the
outward
man
,
but
they
seldom
or
never
look
within
at
all
,
that
is
to
strengthen
the
Inward
man
:
Oh
that
I
could
perswade
you
as
I
said
before
,
to
gather
up
your
thoughts
and
desires
together
,
and
set
the
soul
in
assurance
of
grace
,
that
you
may
mortifie
these
inordinate
affections
,
which
keep
back
the
strengthening
of
the
Inward
man
,
as
covetousness
,
pride
,
pleasure
,
self-love
,
vain
glory
and
the
like
:
Then
it
would
be
an
easie
work
,
and
no
burthen
unto
you
to
strengthen
the
Inward
man
:
but
here
men
stick
,
the
way
is
too
narrow
,
it
is
a
hard
matter
to
perswade
men
to
it
,
That
is
,
To
make
them
believe
there
is
such
excellencie
in
the
one
&
not
in
the
other
,
that
grace
is
the
better
part
,
Therefore
that
I
may
the
better
prevail
with
you
to
attend
to
the
strengthening
of
the
Inward
man
.
I
will
lay
down
some
motives
to
incite
you
to
it
.
The
first
motive
to
move
you
to
strengthen
the
inward
man
is
this
,
Because
your
comfort
lies
most
in
the
Inward
man
.
There
is
all
your
comfort
,
and
therefore
to
strengthen
that
is
to
adde
unto
your
comfort
:
As
for
example
the
sun
brings
comfort
with
it
,
because
that
bringeth
light
,
so
the
more
of
the
Inward
man
you
have
,
the
more
light
and
joy
.
Now
the
reason
wherefore
the
strengthening
of
the
Inward
man
brings
the
more
comfort
,
is
because
it
is
the
greater
facultie
,
and
the
greater
the
faculty
is
the
greater
is
the
joy
or
sorrow
.
As
for
example
,
take
a
man
that
is
troubled
in
mind
,
none
so
humble
,
none
so
Penitent
,
none
so
sorrowful
as
he
,
and
therefore
it
is
said
that
a
sound
heart
will
bear
his
infirmities
,
but
a
wounded
spirit
who
can
bear
?
That
is
a
man
may
be
able
to
speak
of
any
grief
,
but
the
grief
of
a
troubled
minde
who
can
expresse
?
On
the
contrary
take
a
man
that
is
at
peace
with
God
,
who
so
joyful
and
comfortable
as
he
?
Now
the
outward
man
is
the
lesser
facultie
,
and
therefore
it
is
capable
of
the
lesse
comfort
;
That
is
,
It
doth
not
in
any
measure
know
what
true
comfort
and
joy
there
is
in
the
Inward
man
.
Again
what
joy
the
outward
man
hath
in
these
outward
things
it
is
but
according
to
the
opinion
of
the
inward
man
,
That
is
;
the
comforts
is
no
more
then
they
are
esteemd
of
the
Inward
man
;
If
the
inward
man
do
not
esteem
them
as
worthy
the
rejoycing
in
,
they
will
not
bring
comfort
.
Again
all
the
pains
and
labour
,
and
all
things
else
you
do
bestow
upon
the
outward
man
is
but
lost
labour
,
that
will
do
no
good
,
brings
no
sound
peace
to
the
spirit
,
and
who
will
bestow
labour
on
a
vain
thing
?
but
if
you
strengthen
the
Inward
man
,
the
labour
that
you
take
about
that
will
bring
you
great
advantage
,
it
will
arm
you
against
all
losses
and
Crosses
,
and
reproach
and
povertie
that
you
shall
meet
withall
in
the
world
whiles
you
are
in
the
way
to
Heaven
.
Again
consider
that
though
you
be
strong
in
the
outward
man
,
yet
you
are
moveable
,
subject
to
shaking
and
fleeting
,
but
it
is
otherwise
with
the
Inward
man
,
it
makes
a
Christian
stedfast
and
immoveable
,
That
is
it
will
so
establish
the
heart
in
grace
that
he
will
stand
firm
unto
Christ
in
all
estates
;
It
is
with
the
outward
man
as
it
is
with
the
seas
:
Though
he
strength
of
the
stream
run
one
way
,
yet
the
winde
blowes
contrary
,
it
moves
,
and
stirrs
,
and
strives
,
and
disquiets
it
:
when
losses
and
crosses
come
,
they
break
the
frame
and
strength
of
the
outward
man
,
but
the
Inward
man
is
like
the
firm
ground
,
let
the
winde
blow
never
so
violent
,
yet
it
moves
not
,
it
stands
fast
.
Again
in
the
abundance
of
outward
things
there
is
no
true
contentment
,
neither
in
the
want
of
them
;
But
where
the
strength
of
the
Inward
man
is
,
there
is
no
cause
of
dejectedness
,
this
difference
we
shall
see
in
Adam
and
Paul
:
Adam
though
he
was
Lord
of
all
things
,
and
had
the
rule
of
all
the
creatures
;
Yet
when
he
was
weak
in
the
inward
man
,
what
joy
had
he
?
nay
what
fear
had
he
when
he
hid
himself
in
the
garden
?
Again
look
upon
Paul
,
who
in
the
want
of
these
outward
things
is
not
dejected
at
all
,
as
in
Acts
16.
It
is
said
that
when
Paul
and
Acts
16.
Silas
were
in
prison
in
the
stocks
,
the
prisoners
sung
for
joy
;
Now
what
was
the
reason
of
it
,
but
this
,
because
they
were
strong
in
the
Inward
man
,
and
therefore
you
see
that
all
true
peace
is
that
which
cometh
from
within
,
and
when
you
rejoyce
in
that
,
your
rejoycing
is
good
,
that
is
you
stand
upon
a
good
bottom
.
Alas
you
think
to
have
contentment
in
your
riches
but
you
will
be
befooled
,
they
will
deceive
you
.
If
you
build
upon
them
,
you
will
build
without
a
foundation
and
go
upon
another
mans
leggs
.
Now
were
it
not
far
better
for
you
to
get
leggs
of
your
own
,
and
to
build
upon
a
sure
foundation
;
And
this
you
shall
do
if
you
strengthen
the
inward
man
.
Again
consider
,
if
you
do
not
strengthen
the
Inward
man
,
wicked
thoughts
will
get
strength
in
your
hearts
,
and
evil
actions
in
your
hand
swere
it
not
better
to
be
strong
in
the
Inward
man
,
and
to
have
Holiness
and
grace
in
the
heart
;
let
this
therefore
move
you
to
strengthen
the
Inward
man
.
Thus
much
for
the
first
motive
.
The
second
motive
to
move
you
to
strengthen
the
inward
2.
Motive
.
man
is
this
,
if
you
labour
to
strengthen
the
Inward
man
,
you
shall
thereby
please
God
,
that
is
if
a
man
had
never
so
much
strength
,
yet
if
it
be
not
the
strength
of
the
Inward
man
he
cannot
please
God
.
That
is
he
cannot
perform
any
holy
duty
in
such
a
holy
manner
as
God
will
approve
of
.
And
therefore
the
Prophet
saith
that
God
doth
not
delight
in
any
mans
leggs
,
that
is
,
he
cares
not
for
any
mans
strength
,
be
it
never
so
great
or
excellent
,
except
it
be
the
strength
of
the
Inward
man
,
and
on
the
contrary
he
regards
the
holy
man
with
his
strength
,
though
outwardly
weak
,
as
in
Isai.
57.
I
will
dwell
with
Isai.
57.
him
that
is
of
an
humble
and
a
contrite
heart
.
That
is
,
he
that
is
of
a
contrite
spirit
,
he
is
spiritually
strong
,
therefore
I
will
dwell
with
him
.
What
is
the
reason
that
men
seek
so
much
the
favour
of
Princes
and
great
men
but
because
they
may
be
exalted
unto
honour
?
Wherefore
then
should
we
not
much
more
labour
to
have
favour
,
and
to
be
in
familiaritie
with
God
who
is
the
Kings
of
Kings
and
Lord
of
Lords
,
who
hath
power
to
exalt
one
and
to
pull
down
another
.
Now
if
we
would
but
bring
our
hearts
to
believe
this
,
that
instrengthning
the
inward
man
we
should
get
and
grow
in
favour
with
God
,
then
men
would
be
stirred
up
to
set
upon
this
work
.
But
withall
you
must
know
that
by
the
strength
of
this
Inward
man
you
do
not
please
God
by
the
way
of
merit
:
for
so
Christ
onely
,
and
none
but
Christ
pleased
God
.
But
when
you
strengthen
the
Inward
man
you
please
God
by
way
of
object
:
you
chuse
grace
and
favour
and
holiness
above
all
things
;
Merit
was
the
Argument
that
Christ
useth
unto
his
Father
to
glorifie
him
,
Iohn
17.
Father
I
John
17.
have
glorified
thee
on
earth
,
I
have
finished
the
work
,
therefore
glorifie
me
:
That
is
I
have
merited
this
at
thy
hand
that
thou
shouldst
glorifie
me
because
I
have
perfectly
pleased
thee
in
doing
thy
will
.
Again
it
is
the
Argument
that
Christ
useth
to
his
Disciples
in
Iohn
14.
Herein
is
my
Father
glorified
,
in
that
you
bring
forth
much
fruit
:
That
John
14.
is
when
you
grow
strong
in
the
Inward
man
,
and
can
bring
forth
fruit
according
to
his
will
,
you
please
God
,
and
therefore
it
is
that
the
Scripture
sets
forth
the
members
of
Christ
by
the
Olive
tree
,
and
to
sweet
oil
,
the
one
full
of
fatness
,
the
other
full
of
sweetness
,
so
the
Inward
man
makes
a
man
fat
,
that
is
rich
in
grace
,
and
like
oil
,
as
the
nature
of
it
is
to
cheer
,
and
beautifie
the
countenance
:
so
doth
grace
,
it
sweetneth
the
soul
,
and
makes
it
beautiful
unto
God
,
therefore
let
this
move
you
to
strengthen
the
Inward
man
,
that
thereby
you
may
please
God
.
The
third
Motive
to
perswade
you
to
strengthen
the
Inward
man
is
this
,
because
this
inward
strength
drawes
on
the
outward
strength
more
prosperous
:
Now
who
would
3.
Motive
.
not
thrive
in
the
things
of
the
world
?
but
if
you
turn
it
,
the
contrarie
will
not
hold
so
:
for
the
outward
strength
will
not
draw
on
the
inward
strength
,
therefore
our
Saviour
saith
,
Seek
ye
first
the
Kingdom
of
Heaven
,
and
the
Righteousness
thereof
and
all
other
things
shall
be
added
unto
you
,
That
is
the
way
for
you
to
thrive
in
the
outward
man
is
to
get
strength
in
the
Inward
man
first
,
seek
you
first
Christ
,
and
grace
,
and
Holiness
,
and
then
the
effect
will
follow
:
all
things
.
That
is
,
whatsoever
you
shall
stand
in
need
of
shall
be
given
you
.
And
in
the
48
of
Isaiah
18.
as
the
Lord
saith
,
Oh
that
my
people
had
but
a
Isai.
48.
18.
heart
to
consider
;
That
is
,
oh
that
my
people
would
but
be
wi●e
,
first
to
strengthen
the
Inward
man
and
then
,
as
it
followes
,
your
Prosperitie
should
be
as
the
floods
,
That
is
then
your
outward
strength
should
abound
like
floods
.
Again
in
Prov.
22.
the
wise
man
saith
that
the
reward
of
Holiness
Prov.
22.
is
riches
,
and
honour
,
and
life
,
That
is
be
that
is
strong
in
the
Inward
man
shall
have
whatsoever
may
be
necessary
o●
good
for
the
outward
man
,
and
therefore
we
should
strive
to
grow
strong
in
the
Inward
man
,
That
is
to
be
full
of
grace
and
spiritual
wisdom
,
especially
against
evil
dayes
,
that
when
they
come
we
may
have
strength
to
bear
them
.
Now
the
inward
man
will
bear
a
mountain
of
affections
,
and
reproaches
,
which
will
presse
and
squeise
the
outward
man
to
powder
.
A
sound
heart
will
bear
his
infirmities
,
but
a
wounded
conscience
who
can
bear
?
That
is
if
the
inward
man
be
weak
,
who
can
bear
the
burthen
of
afflictions
,
and
the
like
;
but
if
the
Inward
man
be
strong
then
the
will
will
bear
a
part
,
and
the
affections
will
bear
a
part
with
the
Conscience
,
and
so
the
burthen
will
be
the
lighter
;
but
if
you
be
not
strong
in
the
Inward
man
,
it
is
impossible
that
you
should
bear
them
,
therefore
let
us
not
busie
our selves
about
Phantasies
and
vain
things
that
will
stand
us
in
no
stead
,
but
let
us
labour
to
strengthen
the
inward
man
.
The
fourth
Motive
to
perswade
you
to
strengthen
the
inward
4.
Motive
.
man
is
,
because
a
man
is
that
which
he
is
in
the
Inward
man
.
A
man
without
the
Inward
man
is
but
a
scabberd
without
the
sword
,
that
is
worth
nothing
,
and
therefore
the
wise
man
saith
,
that
The
righteous
man
is
more
excellent
then
his
neighbour
,
That
is
the
excellencie
wherein
he
doth
exceed
him
is
the
Inward
man
,
and
therefore
Christ
in
the
Canticles
when
he
would
set
forth
the
excellencie
of
his
spouse
,
he
saith
that
She
was
fairer
then
the
daughters
of
men
,
That
is
shee
is
fairer
because
she
is
more
excellent
to
the
inward
man
,
she
is
All
glorious
within
:
Psa.
45.
Psal.
45.
That
is
the
holy
man
doth
as
far
exceed
the
natural
man
in
beauties
,
as
pearls
do
exceed
pebble
stones
,
as
gold
excels
brass
,
or
silver
copper
:
I
know
that
every
one
doth
desire
to
be
in
some
excellencie
,
I
say
it
is
a
propertie
in
nature
to
seek
for
some
excellency
.
Then
is
it
not
the
best
wisdom
to
seek
it
in
the
best
things
,
that
is
in
the
inward
man
?
Now
as
there
is
means
to
be
rich
in
the
outward
man
,
so
there
is
means
to
be
rich
in
the
inward
man
.
Therefore
I
beseech
you
use
the
means
that
you
may
be
rich
in
grace
and
Holiness
.
In
the
Prov.
30.
4.
The
wise
Prov
30.
4.
man
sets
forth
the
excellencie
of
that
man
that
is
strong
in
the
Inward
man
.
There
are
four
things
saith
he
that
are
excellent
:
a
Lion
a
hee
goat
,
a
grey
Hound
and
a
King
,
before
whom
there
is
no
standing
;
first
he
is
a
Lion
,
That
is
Prov.
30.
4.
he
is
strong
in
grace
;
secondly
be
is
a
grey
hound
,
That
is
he
is
swift
in
the
performance
of
all
holy
duties
:
Thirdly
a
hee
goat
,
serviceable
to
God
and
profitable
to
the
Church
;
fourthly
a
King
to
rule
,
and
over-rule
his
Iusts
.
Every
spiritual
man
is
a
King
because
he
bears
rule
in
the
inward
man
;
but
it
is
not
so
with
a
wicked
man
,
his
lusts
rule
him
that
he
is
a
slave
,
and
not
a
King
,
and
therefore
the
Apostle
saith
:
let
not
sin
reign
in
your
bodies
to
obey
it
in
the
lusts
thereof
:
That
is
;
if
it
once
reign
,
it
will
rule
,
and
if
it
rule
,
you
must
obey
whatsoever
drudgery
or
slavery
is
injoyned
you
.
Therefore
labour
to
get
strength
in
the
Inward
Man
,
And
know
also
that
you
shall
not
only
be
free
from
the
slavery
of
sin
but
you
shall
also
keep
your
excellencie
.
And
therefore
it
may
be
said
of
every
one
that
is
weak
in
the
inward
man
as
Iacob
said
of
Reuben
in
the
42.
of
Genesis
,
Thou
art
become
as
weak
as
water
:
That
is
,
thou
wast
that
Gen.
42.
which
thou
art
not
now
,
thou
wast
excellent
,
but
now
thou
hast
lost
it
.
So
I
say
unto
you
,
if
you
lose
the
strength
of
the
inward
man
you
will
lose
your
excellency
.
Now
no
man
would
willingly
lose
his
excellencie
;
if
you
would
not
lose
,
you
must
keep
strength
in
the
inward
man
:
In
the
1.
Psal.
the
Psalmist
sets
forth
the
excellencie
of
that
man
that
is
strong
in
the
Inward
man
.
He
shall
be
like
a
tree
that
is
Psal
1.
planted
by
the
rivers
of
water
.
First
he
sets
forth
the
propertie
of
the
spiritual
man
,
he
shall
be
green
,
secondly
he
shall
be
as
a
tree
planted
,
that
is
that
shall
not
easily
be
plucked
up
.
Thirdly
his
perpetuitie
:
his
branches
shall
shall
never
wither
,
That
is
he
shall
never
grow
unseemly
.
Fourthly
his
fruitfulness
;
he
shall
bring
forth
fruit
in
season
that
is
he
shall
be
fruitful
in
grace
.
But
on
the
contrary
,
when
a
man
grows
weak
in
the
inward
man
it
will
be
far
otherwise
with
him
,
he
will
be
like
a
tree
that
hath
lost
both
sap
and
root
,
leaf
and
fruit
,
set
in
an
barren
soil
with
withered
branches
and
fruitless
,
fit
for
nothing
but
the
fire
:
but
if
a
man
can
keep
the
strength
in
the
Inward
man
,
neither
reproach
,
disdain
nor
shame
or
the
Divel
shall
be
able
to
make
a
man
miserable
,
Therefore
keep
the
vigour
of
the
inward
man
safe
,
whatsoever
becomes
of
the
outward
man
.
And
there
is
good
reason
why
you
should
keep
the
inward
man
safe
,
because
it
keepes
the
soul
and
directs
it
to
that
right
end
.
In
the
1.
Eccles.
The
Eccles.
1.
wise
man
saith
all
things
are
vanitie
and
vexation
of
spirit
,
That
is
when
a
man
loseth
his
happiness
in
the
Inward
man
,
Though
he
keep
the
outward
man
secure
,
yet
it
is
but
vanitie
and
vexation
of
spirit
.
That
is
he
goes
besides
the
rule
he
should
go
by
:
For
there
is
a
rule
unto
every
creature
that
he
is
to
go
by
,
And
the
nearer
the
creature
comes
unto
the
rule
,
the
more
excellent
is
the
creature
,
but
if
it
go
besides
the
rule
it
looseth
its
excellency
.
As
for
example
the
fire
and
water
they
are
excellent
creatures
if
they
keep
to
their
rule
,
But
if
they
exceed
their
rule
,
they
become
hurtful
;
so
the
rule
of
the
soul
is
the
law
put
into
the
Inward
man
,
And
the
closer
you
keep
to
this
,
the
more
excellent
you
are
.
Therefore
that
you
may
keep
your
excellency
,
which
you
cannot
do
except
you
strengthen
the
Inward
man
,
let
this
move
you
to
a
diligent
attendance
to
it
.
In
the
third
place
this
may
serve
for
direction
,
for
you
3.
Use.
may
say
unto
me
,
you
have
shewed
us
what
this
inward
man
is
,
And
the
differences
betwixt
the
inward
strength
and
the
outward
strength
,
And
you
have
also
laid
down
Motives
to
move
us
to
strengthen
the
inward
man
:
But
alas
how
shall
we
strengthen
the
Inward
man
.
To
help
you
in
this
work
I
will
lay
down
some
means
,
by
the
use
of
which
you
may
be
strengthned
.
But
before
I
come
unto
the
particulars
it
will
not
be
amisse
to
stand
upon
the
general
,
That
is
to
perswade
you
a
little
,
to
desire
to
be
strong
:
for
if
you
could
but
bring
your
hearts
unto
this
,
but
desire
to
be
strengthned
,
it
will
be
a
great
means
to
move
us
to
prevail
against
whatsoever
may
seem
to
hinder
us
from
it
.
I
say
if
you
did
but
desire
it
,
that
is
if
you
did
but
know
the
excellency
of
the
Inward
man
,
it
would
work
a
holy
desire
in
you
,
and
a
true
desire
will
let
no
means
escape
that
will
further
a
man
.
This
is
the
same
means
that
Christ
useth
to
his
Disciples
when
he
would
have
them
in
love
with
faith
,
If
you
have
faith
saith
he
,
but
asmuch
as
a
grain
of
Mustard
seed
,
you
shall
be
able
to
remove
mountains
.
That
is
if
you
did
but
know
the
excellency
of
this
grace
of
saith
you
would
desire
it
,
and
if
you
did
but
desire
it
you
would
never
rest
till
you
had
got
it
;
so
if
you
did
but
prize
grace
and
the
worth
of
the
Inward
man
at
a
high
rate
,
you
should
be
sure
to
gain
it
.
Therefore
you
know
the
promise
in
the
5.
of
Matthew
,
Blessed
are
they
that
hunger
and
thirst
after
vighteousness
Matt.
5.
for
they
shall
be
satisfied
.
Therefore
if
you
would
but
bring
your
hearts
unto
this
frame
as
to
hunger
after
the
strength
of
the
Inward
man
,
you
shall
have
it
,
or
if
you
can
but
bring
your
hearts
to
this
temper
as
to
desire
and
seek
after
the
strength
of
the
Inward
man
,
you
shall
find
it
;
as
in
Prov.
2.
7.
If
thou
searchest
for
her
as
for
silver
,
and
diggest
for
her
as
for
hidden
treasure
then
thou
shalt
find
her
.
Prov
2.
7.
That
is
,
if
thou
didst
but
esteem
the
Inward
man
as
men
do
silver
,
and
prize
it
,
as
a
rich
treasure
at
a
high
rate
,
Then
the
effect
would
follow
you
,
shall
find
it
.
So
then
if
you
will
desire
salvation
,
and
happiness
,
and
the
strength
of
the
Inward
man
,
you
shall
have
it
,
for
you
will
never
thrive
in
grace
until
you
have
a
desire
to
thrive
:
grace
will
not
grow
till
there
be
a
desire
wrought
in
the
soul
,
for
when
men
do
not
delight
in
the
inward
man
,
they
never
grow
in
grace
and
holiness
.
That
is
they
are
not
as
trees
planted
,
that
bring
forth
seasonable
fruit
,
but
are
barren
;
do
what
you
will
to
it
,
the
soul
is
naught
,
for
the
spirit
hath
not
yet
tilled
the
heart
,
and
sown
in
it
the
first
beginning
of
the
seed
of
grace
which
is
an
earnest
desire
after
it
.
Now
as
it
is
good
in
the
bodily
●●ckness
to
know
the
means
of
recovery
,
so
in
the
sickness
and
weakness
of
the
Inward
man
it
is
good
to
know
the
means
by
which
it
may
be
strengthned
:
Therefore
we
will
come
to
the
particular
means
for
the
strengthning
of
the
Inward
man
.
1.
Means
.
The
first
means
to
strengthen
the
Inward
man
,
is
to
abound
in
spiritual
knowledge
,
because
the
more
knowledge
the
more
strength
;
for
the
spirit
of
Divine
truth
is
the
strength
of
the
soul
▪
for
as
the
soul
is
unto
the
body
,
so
is
the
word
unto
the
Inward
man
:
the
body
is
dead
without
the
soul
,
not
able
to
do
any
thing
,
so
the
Inward
man
without
the
spiritual
strength
,
which
is
wrought
in
the
soul
by
the
saving
knowledge
of
the
word
is
nothing
1
Pet.
2.
2.
but
weakness
.
Therefore
the
Apostle
saith
1
Pet.
2.
2.
As
new
born
babes
desire
the
sincere
milk
of
the
word
that
ye
may
grow
by
it
,
That
is
knowledge
in
the
word
will
make
you
grow
strong
in
Christ
;
The
contrary
to
this
we
see
the
1
Cor.
3.
1
Heb
5.
13.
Apostle
upbraids
the
Corinthians
with
:
1
Cor.
3.
1.
And
in
the
Heb.
5.
13.
because
they
were
weak
in
knowledge
he
calls
them
babes
;
for
saith
he
,
He
that
is
not
expert
in
the
Word
of
Righteousness
,
he
is
a
Babe
.
Therefore
labour
to
abound
in
spiritual
knowledge
that
you
may
be
strong
in
the
Inward
man
:
I
presse
this
the
more
,
because
I
fear
many
of
you
are
weak
,
because
you
are
ignorant
,
That
is
you
want
this
spiritual
knowledge
;
you
know
in
our
ordinary
talk
we
count
ignorance
folly
,
That
is
,
when
a
man
doth
any
thing
that
he
should
not
do
,
or
would
not
do
,
if
he
did
but
understand
himself
;
we
say
that
man
is
weak
in
judgement
,
or
it
is
folly
:
surely
this
weakness
in
the
Inward
man
is
folly
indeed
,
and
a
man
cannot
shew
his
weakness
more
then
to
be
weak
in
spiritual
knowledge
.
And
yet
you
must
know
that
a
man
may
have
much
knowledge
,
that
is
worldly
knowledge
,
and
the
notional
or
speculative
knowledge
of
Divine
truthes
,
and
yet
be
but
weak
in
the
inward
man
,
for
there
is
an
artificial
knowledge
which
fills
the
brain
,
but
the
spirit
goes
no
further
and
descends
no
lower
,
That
is
,
it
doth
not
sanctifie
that
knowledge
in
the
heart
,
and
the
inward
man
.
Again
there
is
a
knowledge
of
the
spirit
or
experimental
,
which
is
an
operative
knowledge
and
goes
along
with
this
other
knowledge
,
and
bends
it
to
Sanctification
,
and
is
practical
:
but
yet
you
must
know
,
I
say
before
you
can
be
strong
,
there
must
be
some
proportion
between
the
spiritual
knowledge
and
the
spiritual
strength
,
as
for
example
,
one
man
eates
and
is
fat
and
lusty
,
another
man
eates
and
is
still
lean
:
so
some
have
as
much
as
others
have
,
and
yet
are
not
so
strong
as
others
.
And
yet
we
say
not
but
as
the
lean
man
is
strengthened
by
the
meat
he
eates
:
so
he
that
hath
weaker
knowledge
is
strengthened
by
it
:
but
where
the
Lord
works
by
his
spirit
the
greatest
knowledge
,
accordingly
strength
is
increased
.
Therefore
I
beseech
you
labour
for
a
full
measure
of
saving
knowledge
,
that
is
,
for
a
working
,
purging
,
operative
and
powerful
knowledge
,
And
this
I
do
not
onely
speak
unto
you
that
are
weak
,
but
also
unto
you
that
are
strong
,
that
you
be
careful
to
adde
unto
your
knowledge
,
for
what
is
the
reason
that
you
do
not
grow
in
grace
,
but
because
you
are
not
careful
to
adde
more
knowledge
unto
that
which
you
have
?
It
may
be
you
pick
some
good
thing
from
some
Sermons
,
or
from
some
good
book
,
but
presently
you
forget
them
,
you
do
not
make
it
your
own
by
Meditation
,
it
slips
out
of
your
memory
again
,
and
so
doth
you
no
good
:
but
if
you
would
be
careful
to
adde
unto
it
,
you
would
grow
stronger
in
the
inward
man
then
you
do
.
And
here
is
the
misery
of
us
that
are
spiritual
Builders
▪
other
Builders
when
they
have
built
a
house
,
the
owner
lookes
to
it
himself
,
and
keepes
it
in
reparations
:
but
when
we
have
done
what
we
can
to
build
up
in
the
inward
man
,
and
think
that
you
will
put
to
your
hands
your selves
;
when
we
are
to
further
the
work
of
grace
,
you
begin
to
pull
down
your
buildings
again
your selves
by
your
ignorant
and
loose
lives
,
That
is
by
following
your
pleasure
,
your
sporting
and
gaming
,
and
prophaning
the
Lords
day
.
Therefore
you
must
labour
to
grow
in
knowledge
if
you
will
grow
strong
in
the
inward
man
.
The
second
means
to
be
used
,
if
you
would
grow
strong
in
the
inward
man
is
this
:
you
must
be
diligent
in
the
use
of
all
means
,
as
the
wise
man
saith
,
The
hand
of
the
diligent
maketh
rich
:
so
where
there
is
much
diligence
in
the
use
of
the
means
of
grace
,
there
is
much
strength
in
the
inward
man
:
no
men
get
spiritual
strength
,
but
they
that
are
diligent
,
And
therefore
this
is
the
reason
that
men
are
not
strong
in
the
spiritual
strength
,
because
like
the
sluggard
you
are
not
diligent
in
the
use
of
the
means
.
That
is
,
you
take
no
pains
for
grace
,
and
therefore
it
is
that
you
get
no
increase
.
for
according
to
the
proportion
of
your
pains
,
so
is
the
inward
man
strengthened
,
And
as
you
use
them
more
diligently
,
so
you
find
the
strength
of
them
more
operative
and
powerful
:
for
it
is
in
the
soul
as
it
is
with
the
body
:
If
you
be
not
diligent
and
careful
to
feed
the
body
,
it
will
wither
and
consume
away
,
and
grow
weak
,
so
if
you
feed
not
the
soul
diligently
,
and
use
the
means
constantly
,
you
will
breed
weakness
in
the
soul
,
and
the
more
remisse
and
secure
you
are
in
the
performance
of
holy
duties
,
the
weaker
you
are
.
It
may
be
you
think
it
will
not
weaken
you
to
omit
private
prayer
:
but
omit
it
once
,
and
it
will
make
you
careless
,
and
the
more
you
neglect
it
,
the
more
unfit
and
undisposed
will
you
find
your selves
when
you
would
,
and
your
strength
will
abate
.
Or
you
think
you
may
prophane
one
Sabbath
,
or
you
may
take
your
pleasure
immoderatly
sometimes
:
but
beloved
it
will
make
you
secure
,
That
is
the
more
a
man
doth
in
this
kinde
the
more
he
may
do
,
For
this
is
true
in
every
act
;
every
act
inclines
a
habit
,
and
a
habit
brings
custom
:
so
it
is
as
true
in
good
things
,
the
beginning
of
good
things
brings
many
particular
good
things
,
And
therefore
if
you
can
but
get
your
hearts
in
a
frame
of
grace
,
you
shall
find
a
supply
of
grace
:
because
Christ
saith
,
unto
whom
soever
hath
unto
him
shall
be
given
;
That
is
,
he
that
hath
grace
,
&
is
careful
in
the
use
of
the
means
,
by
Gods
appointment
he
shall
thrive
in
holiness
,
for
if
you
once
get
but
the
beginnings
of
saving
grace
,
and
be
industrious
,
and
careful
to
imploy
them
,
then
you
will
in
time
grow
strong
:
you
know
what
Christ
said
unto
the
servant
that
had
used
his
Talent
well
:
he
had
more
given
him
.
So
if
you
be
diligent
in
the
use
of
the
means
,
the
inward
man
will
grow
strong
:
but
for
the
using
of
the
means
observe
these
Rules
.
The
first
Rule
that
I
would
have
you
observe
,
if
you
would
have
the
means
effectual
,
is
this
:
you
must
use
all
1.
Rule
.
the
means
.
If
you
use
but
part
of
the
means
you
will
not
grow
strong
:
for
as
it
is
with
the
body
so
it
is
with
the
inward
man
;
for
the
health
and
growth
of
the
body
a
man
will
use
all
means
,
labour
and
recreation
.
In
health
,
for
the
whetting
of
the
facultie
;
Physick
in
sickness
.
In
a
word
he
will
use
every
thing
that
he
may
strengthen
the
body
.
Thus
you
must
do
for
the
strengthening
of
the
inward
man
,
you
must
use
all
means
,
As
hearing
of
the
word
,
receiving
the
Sacrament
,
prayer
,
Meditation
,
conference
,
Communion
of
Saints
,
particular
resolutions
to
good
,
or
else
the
inward
man
will
not
grow
strong
;
These
are
the
food
that
the
inward
man
feeds
on
:
It
is
wîth
the
inward
man
as
it
is
with
a
plant
:
If
you
would
have
a
plant
to
grow
,
then
you
must
set
it
in
a
good
soil
,
you
must
dig
about
it
and
dung
it
and
water
it
;
but
if
you
be
careless
where
you
set
it
,
it
will
not
prosper
and
thrive
:
even
so
if
you
do
not
add
fatness
of
soil
to
the
beginning
of
grace
,
That
is
if
you
do
not
use
all
the
meanes
,
As
the
Communion
of
Saints
,
and
prayer
,
and
hearing
of
the
word
;
the
inward
man
will
not
grow
strong
,
but
wither
and
die
that
is
you
will
be
dwar●es
in
grace
and
holines
.
The
second
Ruls
,
if
you
would
have
the
means
effectual
,
is
this
,
you
must
look
that
you
perform
holy
duties
strongly
:
2.
Rule
.
for
then
the
means
do
strengthen
the
inward
man
when
they
are
don
with
strong
affections
,
That
is
when
a
man
useth
them
not
remiss●ly
and
coldly
:
for
remisse
actions
weaken
the
habit
:
As
for
example
take
,
water
that
is
exceeding
hot
,
and
put
cold
water
to
it
,
and
you
will
weaken
it
;
so
perform
Holy
duties
and
use
the
means
of
grace
remissely
;
and
they
will
weaken
the
habit
to
good
,
that
is
it
will
work
an
indisposition
in
the
soul.
Therefore
do
them
strongly
,
with
much
zeal
and
fervency
of
affections
that
the
inward
man
may
grow
strong
by
the
performance
of
them
.
The
third
Rule
if
you
would
have
means
effectual
,
3.
Rule
.
Then
you
must
be
constant
in
the
use
of
the
means
;
for
what
is
the
reason
there
is
so
little
thriving
in
grace
,
that
men
remain
cripples
in
grace
,
but
because
they
use
the
means
of
grace
but
by
fits
and
halfes
;
That
is
they
are
not
constant
in
a
good
course
of
life
,
they
are
still
off
and
on
:
they
shoot
sometimes
short
,
and
at
other
times
they
hit
the
mark
,
That
is
they
come
seldom
unto
the
means
:
Now
and
then
they
pray
,
and
now
and
then
they
use
the
Communion
of
Saints
;
Now
this
inconstancie
disableth
the
facultie
,
and
weakens
it
,
And
therefore
it
is
impossible
you
should
thrive
in
grace
except
you
be
constant
.
The
Apostle
Iames
calls
them
unstable
men
;
That
is
let
these
never
think
to
receive
strength
in
the
inner
man
till
they
come
to
more
constancie
in
good
.
Therefore
labour
to
be
constant
in
Prayer
,
in
hearing
,
in
Meditation
,
in
the
Sacrament
,
and
in
conference
,
which
if
you
be
not
:
you
will
not
grow
strong
in
the
Inward
man
.
The
fourth
Rule
,
if
you
would
have
the
means
effectual
4.
Rule
.
is
this
,
you
must
take
heed
of
depending
on
the
means
without
an
eye
to
God
in
them
;
For
know
that
the
means
without
God
is
but
as
a
pen
without
ink
,
a
pipe
without
water
,
or
a
scabberd
without
a
sword
,
That
is
they
will
not
strengthen
the
inward
man
without
God
:
for
it
is
the
spirit
that
puts
life
in
the
means
:
And
yet
you
must
not
cut
off
the
pipe
from
the
well
head
,
that
is
you
must
not
depend
upon
God
without
the
use
of
the
means
;
but
you
must
use
both
:
First
seek
unto
God
,
and
depend
upon
him
for
the
strengthening
of
the
inward
man
,
and
withall
use
the
means
constantly
,
because
,
as
water
is
carryed
from
the
well
head
through
the
pipe
;
And
so
from
the
pipe
to
many
places
:
so
the
means
are
as
pipes
to
conveigh
graces
unto
the
soul
,
therefore
use
them
,
and
●ut
them
not
off
by
carelesness
:
if
you
do
you
will
cut
off
the
strength
of
the
inward
man
.
The
third
means
if
you
would
strengthen
the
inward
man
is
.
You
must
get
rectified
judgements
?
That
is
,
3.
Means
.
you
must
see
that
your
judgements
be
right
,
for
men
do
deceive
themselves
in
their
judgements
;
they
think
that
they
have
strong
judgements
,
and
that
they
are
able
to
judge
of
things
,
when
indeed
,
they
are
marvellous
weak
;
And
that
you
may
not
deceive
your selves
I
will
lay
you
down
some
signes
of
a
rectified
judgement
.
The
first
sign
of
a
rectified
judgement
is
this
,
you
shall
know
it
by
your
constancy
.
That
is
,
so
much
constancie
in
1.
Sign
.
good
,
and
so
much
is
your
judgement
rectified
:
And
on
the
contrary
so
much
inconstancy
,
and
so
much
weakness
.
As
for
example
,
when
a
man
hath
propounded
a
rule
to
himself
&
is
not
constant
in
it
,
it
argueth
that
he
is
weak
in
his
judgement
,
because
he
keepes
not
close
to
the
Rule
;
That
is
,
there
are
stronger
or
more
arguments
to
the
contrary
,
which
makes
him
to
fall
away
,
and
not
sit
down
by
the
Rule
;
That
is
he
is
posed
,
because
he
is
but
weak
in
judgement
:
As
for
example
suppose
a
man
should
come
and
proffer
a
man
an
100.
pounds
not
to
leave
such
a
practise
,
And
another
man
should
come
,
&
offer
him
two
hundred
pounds
to
leave
it
.
If
the
man
be
weak
in
judgement
he
will
be
drawn
by
the
greater
reward
though
it
be
to
his
hurt
.
Therefore
if
you
would
not
be
beaten
off
,
and
made
to
sit
down
by
stronger
Arguments
,
then
you
have
in
your selves
,
then
you
must
get
your
judgements
rectified
,
which
you
shall
know
by
your
constancy
in
Holy
duties
,
or
whether
a
little
profit
or
pleasure
will
draw
you
away
:
if
you
do
,
whatsoever
you
think
of
your selves
:
your
judgements
are
weak
.
The
second
sign
whereby
you
shall
know
whether
your
judgements
be
rectified
,
is
this
,
examine
whether
your
2.
Sign
.
Passions
be
strong
.
Strong
sinful
passions
argue
a
weak
judgement
;
when
the
passions
of
a
man
are
strong
,
it
weakeneth
the
understanding
,
and
therefore
Paul
in
the
Acts
14.
when
they
would
have
made
him
a
God
he
cries
out
.
We
are
men
subject
to
like
Passions
as
you
are
,
That
is
full
of
weakness
.
As
if
he
should
say
;
your
vehement
passions
in
this
thing
proves
your
weakness
of
judgement
.
Therefore
labour
to
have
strong
affections
to
good
:
for
the
strength
of
affections
come
from
the
inward
man
:
Again
the
strength
of
the
affections
shew
the
abiding
of
the
spirit
in
the
soul.
As
in
the
1
Sam.
11.
6.
it
is
said
that
1
Sam.
11.
6.
The
spirit
of
the
Lord
came
upon
Saul
and
he
was
angry
.
That
is
his
affections
were
strong
for
Gods
glory
.
And
in
the
Acts
4.
32.
After
they
were
filled
with
the
Holy
Ghost
they
spake
Act.
4.
32.
boldly
;
That
is
they
had
strong
affections
for
Gods
glory
;
And
therefore
the
spirit
is
compared
to
fire
and
oil
:
for
fire
that
burns
and
consumes
,
and
oil
that
mollifies
and
softeneth
:
so
doth
the
spirit
,
therefore
examine
whether
you
burn
in
the
inward
man
,
That
is
see
whether
you
have
strong
affections
to
good
,
if
not
your
judgements
are
weak
,
And
again
see
what
cheerfulness
you
have
,
examine
whether
your
hearts
are
soft
,
tender
and
plyable
,
then
it
is
a
sign
the
spirit
is
there
;
It
is
true
a
strong
man
may
have
passion
,
but
it
is
but
now
and
then
,
that
is
,
it
continueth
not
,
it
is
not
alwayes
,
yet
so
much
passion
as
he
hath
,
it
is
so
much
weakness
in
him
,
therefore
labour
to
overcome
your
passions
.
3.
Sign
.
The
third
sign
whereby
you
shall
know
whether
your
judgements
are
rectified
or
no
is
this
,
Examine
what
contentment
you
have
to
bear
losses
and
crosses
,
I
gather
this
out
of
the
Phil
4.
I
can
(
saith
the
Apostle
)
want
and
Phil.
4.
abound
,
I
can
do
all
things
through
Christ
that
strengtheneth
me
;
examine
then
whether
when
you
are
abused
and
reproached
for
Christ
whether
you
can
bear
it
patiently
;
that
is
,
can
you
be
content
to
suffer
reproach
and
disgrace
for
Christ
?
if
you
can
;
then
it
is
a
sign
that
you
are
strong
in
judgement
:
if
not
you
are
weak
whatsoever
you
think
of
your selves
.
In
the
Prov.
17.
saith
Solomon
:
A
Prov.
17.
wise
man
is
known
by
his
dignitie
:
so
I
may
say
a
man
that
is
strong
in
the
inward
man
is
known
by
his
bearing
of
reproach
,
without
seeking
for
revenge
again
;
this
man
is
spiritually
strong
in
judgement
.
Therefore
try
your
judgements
by
your
contentedness
,
and
ability
to
bear
the
reproaches
of
Christ
.
The
fourth
sign
whereby
you
shall
know
whether
you
have
rectified
judgements
is
this
,
examine
whether
you
4.
Sign
.
find
your selves
easie
to
be
deceived
:
if
so
it
is
a
sign
that
you
are
weak
in
judgement
.
And
therefore
this
is
the
Argument
that
Paul
useth
to
women
,
that
they
should
not
usurp
authority
over
the
man
,
1
Tim
2
12.
I
permit
not
a
woman
to
bear
rule
,
because
she
was
first
deceived
,
That
is
she
is
easilier
deceived
then
the
man
in
the
judgement
between
1
Tim.
2.
12.
good
and
evil
.
As
for
example
,
a
man
that
is
weak
in
judgement
is
like
a
childe
,
and
you
know
children
will
be
won
with
Counters
&
feared
with
bugbears
so
if
you
love
the
world
and
the
things
of
the
world
,
and
are
won
by
them
,
and
feared
with
the
losse
of
them
:
you
are
weak
in
judgement
,
That
is
you
are
weak
in
the
inward
man
.
Again
in
things
that
are
good
in
themselves
:
if
you
use
them
immoderately
,
and
then
seek
to
excuse
them
by
putting
a
false
gloss
upon
them
you
are
weak
in
judgement
.
As
for
example
;
In
studying
the
Law
,
the
thing
in
it self
is
good
;
but
if
you
by
studying
it
seek
to
excuse
your selves
from
strengthening
the
inward
man
,
that
you
have
no
time
nor
leisure
;
you
are
weak
in
judgement
because
you
are
easie
to
be
deceived
.
Therefore
as
you
are
affected
with
these
things
,
and
as
they
prevail
with
you
,
so
you
may
judge
of
your selves
.
The
fifth
sign
whereby
you
shall
know
whether
your
judgements
are
rectified
is
this
:
examine
whether
you
are
5.
Sign
.
in
the
times
of
tryal
,
as
you
are
in
these
times
;
so
you
are
either
strong
or
weak
,
and
so
God
esteems
of
you
;
for
God
esteems
a
man
strong
,
as
he
is
in
the
times
of
trial
;
Thus
he
approved
of
Abraham
,
for
Abraham
in
the
time
of
tryal
was
strong
,
and
Paul
in
the
time
of
tryal
was
strong
,
and
therefore
God
set
a
price
upon
them
:
that
is
he
prized
them
at
a
high
rate
.
Abraham
is
his
friend
,
and
Paul
is
his
chosen
vessel
;
and
not
only
when
the
temptation
is
past
,
but
when
the
temptation
is
present
.
Then
see
your
strength
whether
you
have
strength
to
Master
particular
corruptions
:
if
in
this
time
you
start
aside
,
you
have
flawes
and
much
weakness
in
you
:
That
is
you
are
like
a
broken
bowe
,
that
will
serve
for
shew
as
well
as
the
best
,
but
when
a
man
comes
to
draw
it
,
then
it
breaks
;
so
some
men
seem
to
be
strong
in
Christ
till
they
are
tryed
;
but
when
they
are
drawn
up
,
then
they
break
;
That
is
,
they
have
no
strength
to
withstand
sin
:
And
therefore
it
is
that
God
many
times
sends
temptations
and
afflictions
to
try
men
;
That
is
to
see
what
is
in
them
;
whether
they
be
such
as
they
seem
or
not
:
not
that
he
knowes
not
before
;
but
because
by
his
tryal
others
may
know
what
they
are
,
And
here
God
makes
a
difference
in
tryals
,
some
are
tryed
by
small
,
others
by
great
tryals
,
partly
because
Hypocrites
may
be
known
,
and
partly
because
he
may
stir
up
the
godly
to
get
more
strength
,
As
also
warn
them
not
to
depend
on
their
own
strength
:
therefore
in
the
Isai
40
last
:
Isai.
40.
of
strong
they
became
weak
.
That
is
he
that
thought
himself
to
be
strong
in
his
own
apprehension
is
weak
,
and
thus
much
for
the
third
means
.
The
fourth
means
,
if
you
would
grow
strong
in
the
inward
4.
Means
.
man
is
this
:
you
must
remove
the
excuses
and
those
impediments
which
hinder
the
growth
of
the
inward
man
.
The
first
hinderance
is
this
,
when
you
spend
your
1.
Hind
.
strength
upon
other
things
and
not
in
the
strengthning
of
the
inward
man
:
therefore
you
must
be
wise
to
take
away
those
things
that
you
spend
most
of
your
time
about
,
and
set
them
for
the
strengthning
of
the
inward
man
;
This
is
the
reason
you
grow
not
:
all
your
time
and
affections
are
so
after
the
things
of
the
world
,
and
how
you
may
grow
strong
in
that
;
that
you
cannot
minde
heavenly
things
.
Again
you
hinder
the
growth
of
the
inward
man
,
when
you
set
your
mind
&
affections
upon
base
and
vile
things
,
this
hindereth
the
growth
of
the
inward
man
:
such
a
man
is
a
weak
man
in
grace
.
As
for
example
,
A
man
that
hath
mony
to
bestow
at
market
,
if
when
he
shall
come
there
,
he
shall
bestow
it
upon
bawbles
and
not
upon
the
things
he
was
sent
to
buy
,
this
man
were
a
foolish
man
,
especially
he
knowing
that
he
shall
be
called
to
an
accompt
for
it
how
he
hath
laid
it
out
:
even
thus
and
much
more
foolish
are
men
,
when
they
spend
their
time
on
their
pleasure
and
lusts
which
are
base
things
,
and
not
in
strengthning
the
inward
man
,
they
forsake
a
great
prize
that
would
inrich
them
,
but
because
they
want
knowledge
,
that
is
,
they
are
weak
in
the
inward
man
,
They
are
not
able
to
judge
of
spiritual
things
.
Therefore
never
bragg
of
your
strength
except
it
be
the
strength
of
the
inward
man
,
and
take
heed
of
neglecting
the
time
.
Paul
would
have
the
gathering
for
the
poor
before
he
came
,
that
that
might
not
hinder
him
from
strengthning
of
the
inward
man
,
though
that
was
a
holy
work
.
It
was
a
good
speech
of
one
after
he
had
spent
much
time
in
writing
about
controversies
,
at
last
concludes
,
I
have
(
saith
he
)
spent
a
great
deal
of
time
,
but
not
in
strengthning
the
inward
man
;
the
Divel
hath
beguiled
me
,
but
he
shall
never
go
beyond
me
any
more
,
that
time
that
I
have
I
will
spend
to
another
end
.
It
were
wisdom
in
you
to
do
the
like
.
You
that
have
spent
and
do
spend
your
time
upon
trifles
,
and
bawbles
,
that
is
,
about
your
lusts
,
conclude
that
now
for
your
time
to
come
you
gather
your
strength
,
and
bend
all
your
labours
and
pains
to
this
end
for
the
strengthning
of
the
inward
man
,
and
say
with
your selves
,
we
had
a
prize
in
our
hands
,
that
is
,
we
had
much
time
,
whereby
we
might
have
strengthned
the
inward
man
,
but
we
had
no
heart
,
that
is
we
were
befooled
,
because
we
did
not
know
the
excellency
of
the
inward
man
,
But
we
will
do
so
no
more
;
The
time
now
that
we
have
shall
be
how
we
may
be
strengthned
in
the
inward
man
,
and
grow
in
favour
with
God
.
The
second
hinderance
which
must
be
removed
,
that
is
contrary
to
the
growth
of
the
inward
man
is
strong
lusts
,
that
is
,
unmortified
affections
.
There
are
inward
hinderances
,
which
must
be
removed
before
the
soul
can
grow
strong
in
grace
,
these
venome
the
soul
,
and
keep
off
the
stroak
of
the
sword
;
That
is
,
It
keepes
the
plaster
from
the
sore
,
As
for
example
if
a
man
be
wounded
with
an
arrow
,
so
long
as
the
arrowes
head
is
in
the
wound
no
plaster
will
heal
it
.
Now
as
it
is
thus
in
the
outward
man
,
so
it
is
with
the
inward
man
:
if
you
retain
any
lust
,
that
is
any
beloved
sin
,
and
so
come
unto
the
ordinances
of
God
:
you
will
come
without
profit
,
because
the
arrow
head
is
yet
in
the
wound
,
that
is
your
lusts
are
unmortified
,
and
so
long
you
cannot
be
healed
:
this
keepes
the
plaster
off
the
sore
.
You
know
what
pains
the
humors
of
the
body
will
breed
in
a
man
when
they
gather
into
any
part
of
the
body
,
and
how
they
will
hinder
the
augmentation
in
other
parts
:
so
when
these
evil
humours
of
the
soul
,
gather
together
,
and
begin
to
r●i●n
,
and
bear
rule
in
the
soul
,
it
is
impossible
that
the
soul
should
grow
in
holiness
till
they
be
purged
away
.
Therefore
be
earnest
with
God
to
purge
out
those
humours
:
whether
they
be
profit
or
pleasure
,
or
honour
,
or
any
thing
,
and
in
this
doing
you
strengthen
the
inward
man
:
and
the
stronger
the
inward
man
is
the
healthfuller
the
soul
is
.
I
say
it
is
impossible
you
should
thrive
in
the
inward
man
so
long
as
you
retain
any
sin
,
and
therefore
our
Saviour
saith
:
how
can
you
believe
seeing
you
seek
honour
one
of
another
?
That
is
if
you
prefer
,
the
love
of
profit
and
reputation
,
and
credit
in
the
world
before
grace
,
how
can
you
believe
?
that
is
how
can
you
be
strong
in
the
inward
man
?
The
fift
means
to
strengthen
the
inward
man
is
this
:
5.
Means
.
you
must
get
spiritual
courage
and
joy
;
That
is
you
must
get
joy
in
the
new
birth
.
The
contrary
to
this
is
Discouragement
,
And
again
nothing
so
available
to
make
a
man
strong
as
courage
and
joy
;
This
was
the
means
that
Nehemiah
used
in
the
8
of
Nehe.
when
he
would
build
up
the
walls
of
Jerusalem
he
saith
,
Be
not
discouraged
nor
sorrowful
,
for
the
joy
of
the
Lord
is
your
strength
:
Nehemiah
had
a
great
work
to
do
,
and
what
argument
useth
he
to
make
them
to
hold
out
,
but
this
to
be
full
of
comfort
and
joy
?
That
is
:
if
you
hold
your
courage
you
will
hold
your
strength
,
and
then
the
work
will
be
easie
unto
you
.
And
this
we
see
by
experience
,
That
great
courage
where
there
is
but
little
strength
will
do
more
then
great
means
with
little
courage
.
Ioshua
can
do
more
with
,
a
small
army
full
of
courage
then
with
a
great
army
with
little
courage
.
Again
I
say
to
those
that
are
travelling
towards
Heaven
,
take
heed
of
giving
discouragements
unto
any
;
for
this
is
the
property
of
the
Divel
to
discourage
men
,
And
therefore
this
is
one
way
whereby
he
makes
men
to
doubt
of
their
salvation
by
affrighting
them
,
making
them
to
question
Gods
love
towards
them
in
Christ
,
that
he
may
perswade
them
the
way
to
Heaven
is
narrow
and
hard
,
and
that
God
is
pure
and
just
withall
.
And
thou
art
full
of
strong
lusts
and
shall
never
subdue
them
.
it
will
be
in
vain
for
thee
to
set
upon
them
▪
hereupon
a
man
is
so
discouraged
,
that
he
neglects
the
mortifying
of
sin
.
But
be
not
discouraged
,
for
know
that
strength
to
resist
the
least
temptations
is
not
of
your selves
.
That
is
,
it
is
not
your
own
,
it
comes
not
from
any
power
of
your
own
,
but
it
is
by
the
strength
of
another
,
Then
for
your
comfort
know
that
he
that
gave
you
power
over
a
small
temptation
is
also
able
and
willing
and
will
certainly
help
you
against
a
raging
lust
.
And
so
likewise
for
the
performance
of
Holy
Duties
:
though
you
find
your selves
indisposed
to
pray
,
to
hear
,
or
the
like
,
you
know
that
it
is
God
that
●…s
the
heart
:
that
is
he
can
of
unfit
make
it
fit
,
of
unwilling
make
it
Luke
11.
14.
willing
,
and
remember
the
promise
in
the
Luke
11
14.
He
will
give
the
holy
ghost
to
them
that
ask
him
.
That
is
he
will
give
such
a
supply
of
grace
,
that
he
shall
be
enabled
to
withstand
any
temptation
;
Therfore
if
you
would
grow
strong
take
heed
of
discouragement
,
and
let
one
Christian
take
heed
of
discouraging
another
by
any
speech
,
action
or
behaviour
,
And
let
Ministers
take
heed
of
discouraging
their
flocks
:
for
it
is
the
propertie
of
false
prophets
to
discourage
the
people
from
God
;
And
this
is
the
sin
of
this
Land
,
especially
of
prophane
people
that
never
think
themselves
well
,
but
when
they
are
casting
reproachfull
speeches
against
those
that
labor
to
strengthen
the
inward
man
;
But
this
discovers
a
great
deal
of
corruption
in
them
,
and
it
is
a
means
to
pull
down
the
judgements
of
God
upon
them
:
But
take
heed
of
discouragements
.
That
is
be
not
cast
down
when
you
meet
with
such
as
will
revile
you
and
speak
evil
by
you
,
this
will
weaken
the
Inward
man
.
The
sixt
meanes
to
strengthen
the
inward
man
is
this
,
6.
Means
.
you
must
get
faith
,
That
is
,
you
must
labour
to
be
strong
in
the
Lord
,
you
must
go
about
all
things
with
Gods
strength
,
and
not
your
own
,
and
therefore
the
Apostle
saith
,
when
I
am
weak
then
I
am
strong
:
in
the
2
Cor.
12.
I
2
Cor.
12.
rejoyce
in
my
infirmities
,
that
the
Power
of
God
may
be
seen
in
my
weakness
:
That
is
,
I
rejoyce
in
those
infirmities
that
discover
my
own
weakness
to
God
,
that
I
may
not
put
any
confidence
thereby
in
my self
.
Again
I
rejoyce
in
my
infirmities
and
weakness
:
That
is
because
hereby
I
feel
my
weakness
,
that
I
may
go
out
of
my self
,
and
depend
wholly
upon
God
.
Therefore
when
you
go
about
any
business
,
or
perform
any
holy
action
unto
God
,
As
you
must
do
it
in
faith
,
so
you
must
renounce
all
strength
in
your selves
,
and
then
God
cannot
but
prosper
your
business
,
or
whatsoever
good
you
go
about
,
when
you
go
about
it
with
Gods
strength
as
Gideon
did
.
And
on
the
contrary
the
Lord
hath
pronounced
a
curse
against
him
that
shal
go
about
any
thing
with
his
own
strength
:
in
Ier.
17.
Cursed
Jere
17.
is
that
man
that
maketh
flesh
his
arm
.
That
is
,
that
goeth
about
any
thing
in
confidence
of
his
own
strength
without
faith
in
God
;
Thus
you
see
that
if
you
would
be
strong
in
the
inward
man
,
you
must
get
saving
faith
in
Christ
.
7.
Means
.
The
7.
means
:
If
you
would
grow
strong
in
the
inward
man
,
is
this
:
you
must
get
the
spirit
:
all
other
means
will
nothing
avail
you
except
you
get
this
:
for
this
is
that
that
makes
them
effectual
,
and
makes
a
difference
betwixt
men
:
Sampson
was
strong
and
so
were
other
men
,
but
Sampson
was
stronger
then
othermen
,
because
he
had
the
spirit
,
and
it
is
said
o●
Iohn
the
Baptist
that
he
came
in
the
spirit
of
Eliah
.
That
is
he
had
the
same
spirit
that
Eliah
had
,
and
therefore
he
had
the
greater
efficacie
.
If
Iohn
had
not
had
this
spirit
,
he
had
been
but
as
other
men
,
therefore
whatsoever
you
do
,
labour
above
all
things
to
get
the
spirit
,
nothing
will
strengthen
the
inward
man
,
except
you
have
the
spirit
:
It
is
the
spirit
that
makes
the
inward
man
to
grow
strong
.
And
thus
much
for
the
means
for
the
strengthening
of
the
inward
man
;
And
for
this
point
.
Now
we
proceed
:
The
next
thing
to
be
considered
is
the
means
which
the
Apostle
layes
down
,
whereby
they
may
be
strengthened
in
the
inward
man
;
Is
,
to
have
the
spirit
;
That
he
would
grant
you
,
&c.
That
you
may
be
strengthened
by
the
spirit
in
the
inward
man
:
That
is
,
if
you
would
knowwhat
would
strengthen
you
,
it
is
the
spirit
:
hence
note
this
point
.
That
Whatsover
saving
or
sanctifying
grace
,
or
strength
of
grace
any
man
hath
,
It
all
proceedes
from
the
sanctifying
spirit
:
I
Doctr.
say
all
saving
grace
,
all
strength
of
grace
comes
from
the
Spirit
;
Yet
do
not
mistake
me
,
as
if
I
did
exclude
the
Father
and
the
Son
,
for
they
work
together
in
every
act
;
The
Father
works
not
without
the
Son
,
The
Son
works
not
without
the
Father
:
The
Father
&
the
Son
work
not
without
the
Spirit
,
neither
doth
the
Spirit
work
without
the
Father
and
the
Son
:
for
what
one
doth
,
all
doe
:
But
I
ascribe
the
work
of
sanctification
unto
the
Spirit
:
because
it
is
the
proper
work
of
the
spirit
,
to
sanctifie
,
and
he
is
the
strengthener
of
all
grace
;
That
is
all
grace
comes
from
the
Father
:
as
the
first
cause
of
all
things
,
And
then
through
Christ
by
the
Spirit
Grace
is
wrought
in
the
soul
;
Therefore
those
3.
distinctions
of
the
Trinitie
are
good
.
The
Father
is
of
himself
alone
:
the
Son
is
of
the
Father
,
and
the
holy
Ghost
is
of
the
Father
and
the
Son
:
That
is
the
Holy
Ghost
proceeds
from
the
Father
and
the
Son
,
and
is
sent
into
the
hearts
of
his
children
to
work
grace
and
holiness
in
them
,
and
it
must
needs
be
so
that
the
holy
Ghost
is
the
onely
worker
and
strengthener
of
Grace
,
because
proceeding
from
such
an
holy
Fountain
,
as
the
Father
,
and
the
Son
are
,
the
fruit
must
needs
be
holy
,
and
the
way
to
get
sanctification
and
holiness
is
to
get
the
holy
Spirit
.
Now
in
that
,
that
is
sent
to
sanctifie
,
Two
things
are
to
be
required
;
First
he
that
is
sent
to
sanctifie
must
proceed
from
a
1.
holy
Fountain
;
But
the
Spirit
doth
proceed
from
a
most
holy
Fountain
and
pure
,
which
is
God
;
therefore
it
cannot
chuse
but
be
a
holy
work
that
he
worketh
.
The
second
thing
that
is
required
in
him
that
is
sent
to
2.
sanctifie
,
is
this
,
that
he
subsist
in
sanctification
.
That
is
,
that
he
depend
not
upon
another
for
sanctification
;
but
that
he
be
able
to
sanctifie
of
himself
:
Now
this
is
the
excellencie
of
the
holy
Ghost
;
He
is
sanctification
and
holiness
it self
,
that
is
subsisting
in
sanctification
,
and
abounding
in
holiness
,
And
therefore
able
to
strengthen
the
inward
man
.
But
that
you
may
more
fully
understand
this
point
I
will
shew
you
how
the
Spirit
strengtheneth
the
inward
man
working
holines
and
sanctification
:
And
this
will
appear
in
four
things
especially
.
The
first
way
how
the
Spirit
strengthneth
grace
in
the
1.
Wor
:
the
soul
,
Is
this
,
By
giving
unto
the
soul
an
effectual
,
operative
,
and
digestive
facultie
,
that
is
,
by
rearing
the
inward
man
in
the
soul
,
and
setting
up
the
building
of
grace
:
And
this
he
doth
by
shedding
abroad
in
the
heart
the
blessed
effects
of
grace
into
every
facultie
,
even
as
the
blood
is
in
used
into
every
vain
,
or
as
the
soul
goes
through
every
part
of
the
body
,
and
so
gives
life
unto
it
:
so
doth
the
Spirit
go
through
all
the
parts
of
the
soul
by
infusing
spiritual
life
and
power
into
them
;
therefore
the
Apostle
cals
it
in
the
Ephes
4.
his
effectual
power
:
that
is
Ephes.
4.
he
hath
such
efficacie
in
working
that
he
infuseth
spiritual
life
into
the
soul.
The
second
way
how
the
spirit
strengthens
grace
is
this
,
2.
Wor.
when
he
hath
set
up
the
building
,
and
swept
every
corner
of
the
soul
;
Then
he
enables
the
soul
to
do
more
,
then
it
could
do
by
nature
:
That
is
by
putting
new
habits
and
qualities
into
the
soul
;
As
first
when
a
man
can
do
no
more
then
a
natural
man
can
do
by
nature
,
then
the
spirit
fortifies
and
enables
the
soul
to
act
holily
and
spiritually
.
As
for
example
,
any
hand
can
cut
with
a
cheesil
or
the
like
instrument
:
But
if
he
can
by
it
make
a
picture
;
this
is
a
work
above
nature
,
No
man
can
do
it
unless
he
have
Art
and
Time
about
it
;
so
when
the
spirit
comes
into
the
heart
then
it
makes
a
man
to
do
more
then
he
can
naturally
do
.
Water
you
know
of
it self
is
cold
,
but
if
you
would
have
it
of
another
qualitie
,
then
you
must
put
a
qualitie
of
fire
in
it
:
so
the
soul
is
dead
and
cold
by
nature
:
but
if
a
qualitie
of
the
fire
of
the
spirit
be
added
unto
it
,
then
it
will
be
able
to
do
more
then
it
naturally
can
do
:
Therefore
examine
what
new
habits
and
qualities
be
in
you
:
that
is
,
whether
you
have
new
habits
of
patience
,
love
,
hope
,
experience
,
That
is
,
as
patience
begets
experience
,
and
experience
,
hope
:
so
where
the
spirit
is
it
doth
beget
new
habits
and
qualities
in
the
soul
:
by
which
it
is
able
to
do
more
then
naturally
it
can
do
:
as
I
said
,
it
first
builds
the
house
,
and
sweepes
the
rooms
,
and
then
it
fills
and
furnisheth
the
Roomes
with
new
habits
and
qualities
of
grace
.
The
third
way
how
the
Spirit
strengthens
grace
is
this
,
when
it
hath
given
us
new
habits
,
then
it
enables
3.
Wor.
and
helpes
us
to
use
those
habits
to
good
when
we
have
them
,
for
herein
appears
the
power
and
the
excellencie
of
the
spirit
,
not
onely
to
give
spiritual
life
and
strength
,
but
also
to
enable
us
to
the
use
of
that
strength
for
the
strengthening
of
the
inward
man
.
There
may
be
qualities
and
habits
in
the
soul
and
yet
want
of
power
to
use
them
.
As
for
example
a
man
that
is
asleep
,
he
hath
habits
and
qualities
,
but
he
wants
power
to
use
them
,
so
it
is
with
those
that
are
not
strengthened
in
the
inward
man
.
But
he
that
hath
the
spirit
,
hath
power
withal
to
use
those
habits
to
good
,
therefore
it
is
said
that
They
spake
as
the
spirit
gave
them
utterance
,
that
is
they
had
power
from
the
spirit
to
speak
,
to
do
and
use
those
habits
that
were
in
them
.
Thus
Sampson
by
the
power
of
the
spirit
had
power
to
use
his
strength
,
And
in
the
Acts
4
32
it
is
said
Acts
4.
32.
that
the
Apostles
spake
boldly
;
That
is
they
had
power
.
for
you
must
know
that
there
may
be
habits
of
grace
in
the
heart
and
yet
want
of
power
,
but
when
the
spirit
comes
then
it
puts
strength
in
the
inward
man
to
do
;
Thus
it
is
said
that
the
spirit
came
upon
Saul
,
and
he
prophesied
.
That
is
,
he
was
able
to
do
more
then
before
he
could
do
,
and
yet
know
that
you
may
have
true
grace
,
and
yet
now
and
then
for
the
present
want
action
,
that
is
power
to
do
yet
is
but
then
when
the
spirit
seems
to
absent
it self
from
the
soul
,
and
this
was
that
which
the
Apostle
speaks
of
Heb.
12.
12.
Brethren
you
have
forgotten
the
Consolation
,
Heb.
12.
12.
That
is
,
your
spiritual
strength
may
lie
hidden
,
dead
,
and
forgotten
,
but
the
spirit
will
return
,
and
then
you
shall
finde
good
again
.
The
fourth
way
whereby
the
spirit
strengthens
grace
in
4.
Wor.
the
soul
;
is
by
giving
efficacie
and
power
unto
the
means
of
growth
,
which
is
a
special
advantage
for
strengthening
of
the
inward
man
:
for
as
he
sets
up
the
building
,
and
furnisheth
the
Roomes
,
and
gives
power
unto
the
soul
to
use
them
:
so
that
which
makes
all
these
effectual
is
this
,
when
he
gives
power
and
efficacie
unto
the
means
that
are
for
the
strengthening
of
the
inward
man
:
Now
you
know
that
the
word
is
the
onely
ordinary
means
to
work
new
habits
and
qualities
in
us
,
that
is
to
c●l●…s
,
and
beget
us
into
Christ
,
but
if
the
spirit
should
not
add
this
unto
them
,
namely
efficacie
,
they
will
never
beget
us
into
Christ
,
Therefore
this
is
the
means
to
make
all
effectual
,
that
is
it
gives
a
blessing
to
the
means
of
grace
.
The
word
alone
without
the
spirit
is
,
as
I
told
you
,
as
a
scabberd
without
a
sword
,
or
b●t
as
a
sword
without
a
hand
,
that
will
do
no
good
though
you
should
stand
in
never
so
great
need
;
therefore
the
A●ostle
joyns
them
together
in
the
Acts
20.
he
cals
it
the
word
of
his
grace
,
that
is
the
spirit
must
work
grace
or
else
the
word
will
nothing
Acts
20.
avail
you
.
Again
prayer
is
a
means
to
strengthen
the
inward
man
:
but
it
the
spirit
be
not
joyned
with
it
,
it
is
nothing
worth
,
and
therefore
the
scripture
saith
,
Pray
in
the
Holy
Gho●t
:
That
is
,
if
you
pray
not
by
the
power
of
the
Holy
Ghost
,
you
will
never
obtain
grace
or
sanctification
.
The
spirit
is
unto
the
means
of
grace
,
as
rain
is
unto
the
plants
,
that
is
as
rain
makes
the
plants
to
thrive
and
and
grow
,
so
it
is
the
spirit
that
makes
the
inward
man
to
grow
in
holiness
.
Therefore
it
is
the
promise
which
God
makes
unto
his
Church
in
Isai.
44.
3.
He
will
pour
water
upon
the
dry
ground
.
That
is
,
the
heart
Isai.
44.
3.
which
was
before
barren
in
grace
and
holiness
,
shall
now
spring
up
in
holiness
,
and
grow
strong
in
the
inward
man
,
and
this
shall
be
when
I
pour
out
my
spirit
upon
them
,
Therefore
you
see
how
the
spirit
doth
strengthen
grace
in
the
soul
,
by
setting
up
the
building
of
grace
in
the
soul
,
and
then
by
furnishing
the
Roomes
with
new
habits
,
and
qualities
of
grace
,
And
then
by
giving
power
unto
the
soul
to
use
those
habits
,
And
then
by
giving
a
blessing
unto
all
the
means
of
grace
.
The
use
of
this
stands
thus
:
If
the
spirit
be
the
onely
means
to
strengthen
the
inward
man
,
then
it
will
follow
Use.
that
whosoever
hath
not
the
Holy
Ghost
,
hath
not
this
strength
,
And
whatsoever
strength
a
man
may
seem
to
have
to
himself
:
if
it
proceed
not
from
the
spirit
,
it
is
no
true
strength
,
but
a
half
and
counterfeit
seeming
strength
;
For
a
man
may
thus
argue
from
the
cause
to
the
effect
:
That
that
is
the
true
cause
of
strength
must
needs
bring
forth
strong
effects
,
And
on
the
contrary
,
That
which
is
not
the
true
cause
of
strength
,
cannot
bring
forth
the
effects
of
strength
;
so
that
no
natural
thing
can
bring
forth
the
strength
of
the
inward
man
,
because
it
wants
the
ground
of
all
strength
which
is
the
spirit
:
And
therefore
you
may
have
a
flash
,
or
a
seeming
power
of
strength
,
such
as
the
foolish
virgins
had
in
Matth.
25.
which
Mat.
25.
seemed
to
be
strong
in
the
inward
man
,
but
it
was
but
a
feigned
strength
,
because
they
had
not
the
spirit
:
It
is
the
spirit
,
that
must
give
you
assurance
of
salvati●n
,
and
happiness
,
And
I
have
chosen
this
point
in
regard
of
the
present
occasion
,
the
receiving
of
the
Sacrament
,
before
which
you
are
especially
to
examine
your selves
whether
you
have
this
or
no
,
which
if
you
have
not
then
you
have
neither
strength
in
the
inward
man
,
nor
any
right
or
interest
unto
Christ
.
for
I
may
well
follow
the
Apostles
rule
.
It
is
the
sign
of
those
that
are
Christs
,
they
have
the
spirit
:
In
the
1
Cor.
2.
10.
The
spirit
searcheth
the
deep
things
of
God
,
1
Cor.
2.
1●
.
which
he
hath
revealed
unto
us
by
his
spirit
.
And
in
the
Ephesians
1.
You
were
sealed
with
the
spirit
of
Promise
;
and
Ephes.
1.
Rom.
8.
in
the
Rom.
8.
That
they
should
be
raised
by
the
spirit
which
dwelleth
in
them
,
and
again
,
As
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sons
of
God
.
Thus
you
see
that
it
stands
you
upon
to
examine
your
s●lves
whether
you
have
the
spirit
,
but
above
all
places
there
are
2.
places
which
prove
the
necessitie
of
having
the
spirit
.
The
one
is
this
place
which
is
my
Text
:
That
you
may
be
strengthened
by
the
spirit
in
the
inward
man
;
and
the
other
place
is
that
which
Saint
Iohn
hath
in
the
1
Iob.
3.
14.
By
this
we
1
John
3.
〈◊〉
.
know
that
we
are
translated
from
death
unto
life
,
because
we
love
the
Brethren
.
That
is
,
if
we
be
united
in
the
bond
of
love
,
that
is
a
sign
that
we
have
the
spirit
,
and
having
the
spirit
it
is
the
cause
that
we
are
translated
,
that
is
,
changed
,
we
must
be
changlings
from
sin
to
grace
,
before
we
can
be
saved
.
Therefore
examine
,
what
effectual
spiritual
strength
you
have
:
what
spiritual
love
there
is
amongst
you
;
And
so
accordingly
you
may
judge
of
your
estates
whether
you
have
any
right
or
interest
unto
Christ
,
And
that
I
may
help
you
in
this
thing
I
will
lay
down
some
signs
by
which
you
may
know
whether
you
have
the
spirit
or
no.
The
first
sign
whereby
you
shall
know
whether
you
have
the
sanctifying
spirit
or
no
is
this
:
if
you
have
the
1.
Sign
.
sanctifying
spirit
you
will
be
full
of
fire
;
That
is
,
it
will
fill
you
with
spiritual
heat
and
zeal
,
now
if
you
find
this
in
you
,
then
it
is
the
sanctifying
spirit
and
therefore
Iohn
saith
of
Christ
in
Matth.
3.
That
he
will
baptize
them
with
the
spirit
and
with
fire
;
That
is
,
he
will
baptize
them
Matt.
3.
with
that
spirit
,
whose
nature
is
as
fire
,
that
will
fill
you
full
of
spiritual
heat
and
zeal
,
and
therefore
it
is
said
in
Acts
2.
that
they
had
tongues
as
of
fire
,
And
again
it
is
Acts
2.
said
,
That
the
Apostles
were
stirred
up
with
boldness
to
speak
;
That
is
,
when
they
saw
God
dishonoured
,
this
spirit
kindled
a
high
zeal
in
them
,
that
is
,
set
their
hearts
on
fire
:
it
set
their
tongues
on
fire
.
when
the
spirit
enters
into
the
heart
of
a
Christian
,
it
will
fill
it
full
of
zeal
:
the
heart
,
the
tongue
,
the
hands
,
the
feet
and
all
the
rest
of
the
parts
will
be
full
of
the
heat
of
the
spirit
:
for
it
is
imposssible
that
any
man
should
have
true
zeal
except
he
have
the
spirit
.
Therefore
it
is
said
that
they
spake
with
New
tongues
us
the
spirit
gave
them
utterance
,
that
is
they
spake
with
a
great
deal
of
zeal
of
another
nature
and
qualitie
then
they
did
before
.
Well
then
examine
what
heat
and
zeal
you
have
in
your
actions
:
so
much
heat
,
so
much
spirit
;
He
shall
Baptize
you
with
the
spirit
and
with
fire
;
That
is
.
if
you
have
the
sanctifying
spirit
you
shall
know
it
by
the
zeal
that
is
in
you
in
the
performance
of
holy
duties
.
Therefore
I
say
it
is
an
excellent
sign
,
whereby
a
man
may
know
,
whether
he
hath
the
spirit
or
no
:
Now
that
a
man
may
know
by
this
,
I
will
make
it
clear
by
this
example
.
Take
a
bottle
that
is
full
of
water
,
and
another
that
is
full
of
Aqua
vitae
,
look
upon
them
outwardly
and
they
are
all
of
one
colour
:
but
if
you
tast
them
,
the
one
is
hot
and
lively
:
the
other
is
cold
and
raw
:
So
look
unto
the
formal
outward
actions
of
wicked
men
,
they
have
the
same
colour
which
▪
the
actions
of
holy
men
:
but
if
you
tast
them
,
that
is
examine
their
lives
,
and
search
into
their
hearts
you
shall
find
a
great
difference
;
It
may
be
they
may
seem
to
have
light
and
heat
in
them
,
but
they
want
this
Spirit
;
for
they
have
neither
a
loathing
of
sin
nor
power
to
resist
sin
.
They
may
put
a
false
colour
upon
their
actions
but
it
will
not
hold
,
And
by
this
they
may
restrain
lusts
for
some
end
;
they
cannot
Master
and
subdue
them
:
and
it
may
heat
a
part
of
his
heart
,
but
it
cannot
heat
all
his
heart
:
But
where
the
sanctifying
Spirit
comes
,
it
heats
all
the
soul
:
That
is
,
it
kindles
a
holy
fire
in
all
the
faculties
to
burn
up
sin
that
is
there
.
Therefore
this
was
the
difference
between
Iohn
the
Baptists
Baptisme
and
Christs
;
Iohn
could
baptize
them
with
water
,
but
Christ
with
the
Spirit
and
with
fire
.
Therefore
examine
what
heat
there
is
in
you
against
evil
,
and
what
zeal
there
is
in
you
to
good
:
Are
you
cold
in
prayer
,
in
conference
,
in
the
Communion
of
Saints
?
it
is
a
sign
that
you
have
not
the
Spirit
:
It
may
be
you
read
,
hear
,
pray
and
confer●
;
but
see
with
what
heat
you
do
them
;
is
it
with
you
in
these
things
as
the
Apostle
would
have
you
to
be
in
earthly
things
in
the
2
Cor.
7.
30.
31.
To
sorrow
as
if
you
sorrowed
not
,
to
use
the
2
Cor.
7.
30.
31.
world
as
if
you
used
it
not
;
That
is
,
do
you
perform
holy
duties
with
that
coldness
,
as
if
you
cared
not
whether
you
did
them
or
did
them
not
?
Do
you
hear
,
as
if
you
heard
not
,
and
do
you
receive
the
Sacrament
as
if
you
received
it
not
,
do
you
pray
,
as
if
you
prayed
not
?
do
you
love
,
as
if
you
loved
not
?
then
surely
you
have
not
the
Spirit
;
And
on
the
contrary
if
you
find
spiritual
heat
and
zeal
in
you
,
a
nimbleness
and
quickness
to
good●
▪
it
is
a
sign
that
you
have
the
Spirit
:
●or
it
is
the
propertie
of
the
Spirit
to
heat
the
so●l
,
therefore
the
Prophet
saith
,
The
zeal
of
thy
house
hath
even
eaten
me
up
;
That
is
I
have
such
a
measure
of
zeal
wrought
in
me
by
thy
Spirit
that
I
cannot
see
thee
in
the
least
measure
dishonoured
but
I
must
burn
with
zeal
:
Therefore
examine
your selves
what
zeal
you
have
for
God
and
godliness
.
Are
you
hot
for
the
things
of
this
world
,
and
cold
for
grace
and
holiness
?
Then
whatsoever
you
think
of
your selves
yet
,
you
have
not
the
sanctifying
Spirit
.
There
is
not
a
holy
man
or
woman
,
that
belongs
unto
Christ
,
but
they
have
this
holy
fire
in
them
:
And
yet
I
would
not
have
you
to
mistake
me
,
as
if
every
Christian
did
attain
unto
the
like
heat
and
zeal
as
others
do
,
for
you
must
know
,
that
some
have
more
,
and
some
have
lesse
,
according
to
the
measure
of
the
sanctifying
Spirit
that
they
have
:
but
this
you
must
know
,
that
you
must
be
full
of
heat
,
full
in
some
measure
,
answerable
to
the
measure
of
the
sanctifying
Spirit
:
but
if
you
find
no
heat
at
all
in
you
:
then
you
have
not
a
grain
of
the
Spirit
in
you
;
Not
to
be
hot
is
to
be
luke
warm
:
and
luke
warmness
is
that
which
God
hates
:
it
is
a
temper
mixt
of
both
heat
and
cold
:
loathsome
to
nature
,
and
odious
to
God
,
and
therefore
in
Revel.
3.
Because
the
Laodiceans
were
neither
hot
nor
cold
,
but
luke
warm
,
that
is
,
they
had
neither
Revel.
3.
heat
to
God
:
nor
were
so
cold
as
to
forsake
the
Truth
;
That
is
,
sin
and
holiness
stood
in
arbitration
together
and
they
had
as
good
a
minde
unto
the
one
as
unto
the
other
;
Now
because
it
was
thus
with
them
,
therefore
saith
God
I
will
spew
them
out
:
and
in
the
next
verse
he
exhorts
them
To
be
zealous
and
amend
:
That
is
except
they
labour
to
be
hot
in
the
Spirit
,
they
cannot
be
saved
.
Again
in
Titus
2.
it
is
said
by
the
Apostle
,
That
Christ
Titus
〈◊〉
.
died
that
he
might
purchase
to
himself
a
people
zealous
of
good
works
,
that
is
,
this
zeal
must
not
be
a
constrained
zeal
but
a
willing
zeal
;
And
if
there
were
no
other
motive
to
move
men
to
be
zealous
but
this
,
because
Christ
came
to
redeem
them
for
this
end
that
they
might
be
zealous
of
good
works
for
his
glory
:
if
there
be
any
spark
of
the
fire
of
grace
in
us
,
it
will
burn
at
Christs
dishonour
:
And
if
Christ
came
to
this
end
to
make
men
zealous
:
then
surely
Christ
will
not
lose
his
end
:
but
they
that
Christ
will
save
shall
be
zealous
.
Therefore
I
beseech
you
labour
to
be
strong
in
the
inward
man
,
and
labour
to
get
the
Spirit
that
you
may
be
zealous
.
But
alas
men
think
that
they
have
drunk
too
much
of
this
cup
of
giddiness
;
That
is
they
think
they
need
not
be
so
zealous
as
they
are
;
but
I
say
if
you
be
not
,
it
is
a
sign
that
you
have
not
the
Spirit
;
especially
it
stands
men
now
upon
,
if
they
have
an
holy
zeal
in
them
to
shew
it
.
I
say
it
is
time
you
should
,
when
you
see
such
halting
between
two
opinions
:
shew
your
zeal
by
hating
and
abhorring
Poperie
,
and
labouring
to
draw
men
from
it
,
especially
now
when
we
see
men
so
desirous
to
go
into
Egypt
again
:
which
is
to
be
lamented
in
these
dayes
:
for
which
the
Lord
hath
stretched
out
his
hand
against
us
;
But
where
is
our
zeal
?
That
is
what
spiritual
heat
is
there
in
us
?
where
are
those
men
that
at
such
a
time
would
have
been
hot
and
zealous
?
where
are
the
generation
of
these
men
?
surely
they
are
all
gone
,
for
there
is
no
heat
nor
zeal
left
:
It
is
true
we
abound
in
knowledge
:
that
is
we
have
the
same
knowledge
that
they
had
,
but
we
want
their
zeal
and
Spirit
:
and
we
have
the
same
gifts
,
but
we
want
their
spirit
;
Therefore
let
us
now
shew
our selves
to
be
in
the
Spirit
:
that
is
to
have
the
Spirit
in
us
by
our
zeal
against
evil
.
But
you
will
say
that
many
holy
men
that
have
the
Object
.
Spirit
yet
they
are
not
so
hot
and
zealous
against
evil
but
are
marvellous
mild
and
patient
.
First
,
to
this
I
answer
;
that
holy
men
may
have
pits
Answ.
wherin
they
may
be
faln
,
I
say
they
may
have
dross
as
well
as
gold
,
and
hence
they
may
be
driven
through
a
strong
passion
and
lust
,
not
justly
to
scale
sins
aright
,
whence
ariseth
remissness
,
and
neglect
,
both
in
doing
good
and
resisting
evil
;
But
this
in
a
regenerate
man
I
call
but
a
passion
,
because
it
continues
not
;
for
prayer
and
the
Preaching
of
the
pure
word
will
recover
this
again
:
that
is
it
will
recover
his
strength
,
and
make
him
zealous
against
sins
.
But
if
you
see
a
man
(
what
profession
soever
he
makes
of
Christ
)
that
can
wink
at
sin
and
not
be
moved
at
it
,
and
the
word
nor
prayer
do
not
kindle
this
holy
fire
in
him
,
Then
plainly
that
man
is
a
dead
man
,
there
is
no
spark
of
holiness
in
him
;
Therefore
I
may
say
to
every
such
holy
man
,
as
they
were
wont
to
say
to
Hannibal
,
that
he
hath
fire
in
him
,
but
he
wants
blowing
;
so
I
say
unto
you
:
if
you
have
the
spirit
you
have
heat
in
you
:
but
if
this
heat
do
not
appear
at
all
times
or
at
sometime
,
it
is
because
it
wants
blowing
:
for
when
they
have
just
occasion
to
exercise
the
strength
of
the
inward
man
for
Gods
glory
,
they
will
shew
that
they
have
zeal
in
them
,
and
are
hot
,
and
lively
to
good
and
not
dead
in
sin
,
As
for
example
:
this
is
the
difference
between
a
man
that
is
dead
and
a
man
that
is
in
a
swoon
:
the
man
that
is
in
a
swoon
;
if
strong
waters
and
rubbing
of
his
joints
do
not
recover
him
,
it
is
a
sign
that
he
is
dead
:
so
if
the
word
will
not
work
in
you
,
but
you
remain
senseless
and
dead
without
spiritual
heat
in
you
,
it
is
a
sign
that
you
are
more
then
in
a
swoon
,
that
is
you
are
already
dead
in
the
Inward
man
.
It
is
said
of
the
Adamant
,
that
it
will
not
be
heated
with
fire
:
so
I
say
of
you
if
the
word
will
not
heat
you
when
you
are
rubbed
with
it
,
it
is
a
sign
that
you
are
like
the
Adamant
dead
unto
grace
.
Secondly
,
to
this
I
answer
,
that
howsoever
some
men
2.
Answ.
that
are
faithful
,
are
not
so
zealous
,
it
is
true
,
yet
I
say
it
is
no
good
argument
to
say
,
that
because
counterfeit
drugs
and
wares
have
the
same
sent
and
smell
that
good
wares
have
,
therefore
they
are
as
good
:
or
that
the
good
wares
have
not
the
like
;
It
were
better
to
say
that
they
have
the
fame
:
but
the
difference
is
in
this
that
they
have
a
false
die
,
and
glosse
upon
them
〈◊〉
so●l
,
say
there
is
false
and
counterfeit
zeal
,
and
there
is
a
true
zeal
;
That
is
,
there
may
be
a
zeal
without
heat
,
as
a
Painter
may
Paint
the
similitude
and
proportion
of
fire
,
but
he
cannot
give
heat
unto
it
;
or
as
there
may
be
pieces
of
coin
counterfeit
as
well
as
pieces
of
true
Metal
:
so
there
may
be
a
counterfeit
fire
as
well
as
true
fire
;
So
I
say
men
may
be
sanctified
,
and
yet
be
mild
and
not
of
a
hot
and
fierie
disposition
;
That
is
,
they
do
not
so
burn
in
the
Spirit
as
others
do
:
It
is
not
therefore
good
to
conclude
,
that
it
matters
not
whether
you
be
zealous
or
no
:
for
howsoever
it
be
true
in
him
,
it
may
be
false
in
thee
:
And
know
also
that
this
weakness
is
joyned
with
much
holy
zeal
,
though
it
be
not
outwardly
expressed
;
for
certainly
as
where
true
fire
is
there
is
heat
,
so
where
there
is
the
Spirit
,
there
is
zeal
.
Therefore
examine
whether
you
have
heat
in
you
:
if
you
have
not
you
have
not
the
Spirit
.
The
second
sign
whereby
you
shall
know
whether
you
2.
Sign
.
have
the
sanctifying
Spirit
or
no
is
this
:
if
you
find
that
you
are
not
onely
able
to
do
more
then
you
would
naturally
do
;
But
you
have
also
holiness
joyned
with
it
;
this
sign
I
make
of
two
parts
:
because
a
man
may
do
many
things
that
carry
a
shew
above
nature
;
and
yet
want
holiness
:
but
if
they
be
above
nature
,
and
then
have
holiness
joyned
with
them
it
is
a
sign
that
you
have
the
sanctifying
Spirit
.
First
,
I
say
it
will
make
you
to
do
more
then
you
could
1.
do
by
nature
,
that
is
it
puts
another
manner
of
strength
in
you
by
which
you
are
able
to
do
those
things
which
before
you
were
not
able
to
do
:
As
for
example
,
it
will
work
in
you
a
Patience
above
a
natural
Patience
;
This
we
see
in
Christ
himself
when
he
was
crucified
,
he
opened
not
his
mouth
:
he
was
like
a
Lamb
;
That
is
he
had
more
then
natural
patience
:
also
this
is
true
in
Paul
,
Peter
,
and
the
rest
of
the
Saints
;
also
it
works
in
us
love
above
a
natural
love
,
therefore
it
was
said
that
Christ
was
full
of
love
,
and
had
compassion
on
the
multitude
.
Again
it
works
joy
in
a
man
beyond
natural
joy
;
this
we
see
in
Paul
and
Silas
,
when
they
were
in
prison
,
they
sang
for
joy
.
And
the
Disciples
in
Acts
4.
Rejoyced
that
Acts
4.
they
were
thought
worthy
to
suffer
for
Christ
.
Again
it
works
in
a
man
boldness
,
above
a
natural
boldness
,
and
therefore
it
is
said
in
Acts
4.
That
they
preached
the
word
with
Acts
4.
great
boldness
;
That
is
with
a
boldness
above
a
natural
boldness
.
And
so
Luther
he
was
endued
with
a
Spirit
of
boldness
:
else
he
would
never
have
been
so
bold
in
the
defence
of
the
Truth
,
if
he
had
not
had
another
spirit
in
him
.
Again
it
works
in
a
man
wisdom
above
a
natural
wisdom
,
and
therefore
1
Sam.
18.
it
is
said
of
David
that
1
Sam.
18.
the
Spirit
of
the
Lord
was
with
him
,
therefore
Saul
was
afraid
of
him
;
And
so
Abimelech
feared
Abraham
because
he
saw
a
great
measure
of
wisdom
and
discretion
in
him
:
Again
it
works
in
a
man
strength
above
a
natural
strength
,
because
to
the
strength
of
nature
they
have
another
added
;
Again
it
will
make
you
see
above
a
natural
sight
;
Therefore
it
is
said
they
shall
not
need
to
teach
one
another
,
but
they
shall
be
all
taught
of
God
:
That
is
,
they
shall
see
into
the
excellencie
that
is
in
God
.
Therefore
examine
your selves
whether
you
have
the
Spirit
or
no
,
by
this
,
for
if
you
have
the
sanctifying
Spirit
then
you
shall
be
able
to
keep
down
lusts
,
to
have
power
and
abilitie
to
sanctisie
the
Sabbath
,
power
to
pray
,
power
to
hear
,
power
to
confer
,
power
to
meditate
,
power
to
love
,
power
to
obey
all
above
nature
;
and
a
power
to
forsake
life
and
libertie
,
riches
and
honour
,
pleasure
and
all
things
,
which
no
man
will
do
,
except
he
have
the
Spirit
.
Secondly
,
as
it
gives
a
strength
and
an
excellent
qualitie
above
nature
,
so
it
adds
unto
it
holiness
,
that
is
,
it
puts
a
tincture
of
goodness
upon
all
your
actions
,
it
warmeth
the
gifts
of
the
minde
,
and
puts
the
heart
in
a
frame
of
grace
:
many
men
have
a
kind
of
strength
but
they
want
holiness
and
sanctification
with
it
;
Now
a
man
is
said
to
be
a
holy
man
,
when
the
soul
is
separated
and
divided
from
things
that
are
contrarie
to
its
salvation
and
happiness
,
and
joyned
,
And
then
joyned
and
united
unto
Christ
wholly
and
totally
.
Then
,
and
not
until
then
is
a
man
a
true
holy
man
,
it
is
with
a
holy
man
in
this
case
,
as
it
is
with
a
spouse
,
she
is
separated
from
others
and
united
to
her
husband
,
are
joyned
to
the
Spirit
,
have
holiness
with
it
,
and
separated
from
sin
.
The
vessels
in
the
time
of
the
Law
they
were
holy
vessels
,
because
they
were
appointed
to
Gods
worship
,
in
like
maner
when
the
Spirit
comes
into
the
heart
,
it
sanctifies
it
and
makes
him
a
holy
man
by
making
him
in
all
his
aims
and
ends
to
pitch
upon
Gods
glory
;
And
this
can
no
man
do
till
the
spirit
of
Christ
be
his
.
In
Cant.
6.
3.
The
Church
Cantic.
6.
3.
saith
I
am
my
Beloveds
and
my
Beloved
is
mine
.
That
is
because
he
is
my
husband
,
and
I
am
his
spouse
,
therefore
I
will
labour
to
be
like
him
in
holiness
.
And
our
Saviour
prayeth
for
this
holiness
for
his
Disciples
,
In
Ioh.
17.
17.
John
17.
17
:
Sanctifie
them
through
thy
truth
,
thy
word
is
Truth
.
That
is
,
the
word
is
the
means
to
work
holiness
in
them
:
when
they
want
holiness
they
want
all
things
,
for
when
profit
and
pleasure
comes
,
then
the
Spirit
of
holiness
is
as
it
were
plucked
from
them
:
but
when
they
have
the
Spirit
,
then
they
see
the
vanitie
of
these
earthly
things
,
&
therefore
it
is
that
men
are
deceived
with
false
and
counterfeit
wares
,
because
they
want
the
Spirit
of
discerning
:
but
when
the
Spirit
of
God
comes
into
the
heart
of
a
Christian
,
then
it
shewes
him
the
vanitie
of
these
things
,
and
this
he
doth
by
enlightning
the
mind
;
and
therefore
it
is
that
they
are
kept
from
playing
the
Adulteresses
with
these
things
,
because
they
have
the
Spirit
of
discerning
.
Now
examine
what
strength
above
nature
,
what
conjunction
of
holiness
have
you
with
it
:
what
Spirit
of
discerning
have
you
?
are
not
these
things
in
you
?
then
you
have
not
the
Spirit
.
The
third
sign
,
whereby
you
shall
know
whether
you
3.
Sign
.
have
the
Spirit
or
no
,
is
this
.
examine
when
and
by
what
means
it
came
into
thy
heart
.
This
is
the
sign
that
the
Apostle
makes
in
Galat.
3.
Did
you
(
saith
he
)
receive
the
Galat.
3●
.
Spirit
by
the
work
of
the
Law
or
else
by
Faith
preached
?
That
is
,
if
you
have
the
Spirit
then
tell
me
how
you
came
by
it
?
how
and
by
what
means
came
he
first
into
the
heart
.
But
here
all
the
Question
is
how
a
man
may
know
,
Quest.
whether
the
Spirit
be
come
into
the
heart
in
the
right
manner
or
no.
To
this
I
answer
,
That
this
you
must
know
,
that
the
Answ.
onely
means
to
receive
the
Spirit
into
the
heart
:
that
is
the
right
conveyance
of
the
Spirit
into
the
heart
,
is
,
by
the
word
purely
preached
.
That
is
,
when
it
comes
in
the
evidence
of
the
Spirit
,
purely
without
the
mixture
of
any
thing
of
mans
with
it
,
and
further
you
shall
know
whether
you
have
received
the
Spirit
by
the
Preaching
of
the
word
by
these
two
things
.
-
1.
By
the
Antecedent
.
-
2
By
the
Consequent
.
First
I
say
you
shall
know
it
by
that
which
went
before
:
I
say
if
the
spirit
hath
been
brought
into
the
heart
by
the
word
,
then
there
will
be
a
deep
humiliation
wrought
in
the
soul
for
sins
,
And
then
Christ
and
the
Spirit
comes
into
the
heart
&
begins
to
cheer
up
the
dejected
sou
,
and
hereupon
there
will
be
a
through
change
wrought
in
the
whole
man
:
and
it
must
needs
be
so
,
because
the
nature
of
the
spirit
is
first
to
pull
down
what
mans
corruptions
have
built
,
And
then
to
lay
the
foundation
of
the
spiritual
building
,
Humilitie
.
And
then
afterwards
to
rear
the
buildings
of
grace
in
the
soul.
As
for
example
,
if
you
would
know
whether
the
plants
receive
vertue
from
the
Olive
,
or
no
,
Then
you
must
know
that
first
they
must
be
cut
off
from
their
own
stock
,
and
then
they
must
be
ingrasted
into
that
,
and
then
see
whether
they
have
the
fatness
of
the
Olive
,
and
then
whether
they
bear
the
Olive
leaves
.
So
a
Man
that
hath
not
received
the
the
spirit
by
the
word
,
he
shall
see
it
by
the
ripeness
of
sin
,
the
corrupt
branches
,
the
bitter
fruit
,
that
comes
,
and
is
brought
forth
by
him
.
But
on
the
contrarie
if
the
word
by
the
spirit
hath
cut
you
down
and
humbled
you
throughly
by
the
light
of
your
sin
,
and
then
ingrafted
you
into
Christ
,
by
working
in
you
a
saving
a
justifying
faith
,
and
if
it
hath
made
you
fat
and
well
liking
in
grace
that
you
have
brought
forth
better
fruit
then
you
could
do
before
,
then
surely
the
spirit
came
into
the
heart
the
right
way
and
works
,
in
the
right
manner
:
but
as
I
said
it
will
first
humble
you
by
the
word
:
as
in
Iohn
1.
8.
The
Spirit
shall
reprove
the
world
of
sin
of
Righteousness
;
and
of
judgement
.
First
he
will
reprove
John
1.
8.
them
of
sin
to
humble
them
.
Secondly
of
righteousness
,
because
they
have
not
believed
the
all-sufficiencie
of
Christ
.
Thirdly
of
judgements
,
that
they
might
change
their
opinions
,
that
they
might
do
those
things
,
and
bring
forth
that
as
fruit
is
agreeable
to
Gods
will
.
Secondly
consider
the
consequence
,
that
is
look
to
the
thing
that
followeth
the
spirit
where
it
comes
in
.
Where
the
spirit
comes
it
works
a
through
change
in
the
soul
:
I
call
it
not
a
bare
change
but
a
through
change
:
for
as
there
may
be
a
glistering
shew
of
something
like
gold
that
is
not
gold
:
so
there
may
be
a
cessation
and
a
change
from
sin
but
not
throughly
or
heartily
,
and
so
not
at
all
,
for
what
will
it
avail
Herod
to
forsake
some
,
and
like
of
Iohn
Baptist
in
some
things
well
,
if
he
will
not
forsake
all
,
and
like
of
Iohn
Baptist
in
reproof
of
all
:
In
like
manner
,
what
if
you
change
your
opinions
of
some
sins
,
That
is
,
what
if
ye
esteem
some
sins
to
be
sins
indeed
,
if
you
have
no
the
like
opinion
of
all
,
whatsover
you
think
of
your selves
,
as
yet
you
never
had
the
spirit
.
Therefore
if
you
would
know
whether
you
have
the
sanctifying
spirit
or
no
in
you
,
then
examine
whether
there
be
a
through
change
wrought
in
you
,
That
is
,
whether
you
do
not
esteem
every
sin
to
be
sin
,
but
also
what
spiritual
life
you
finde
in
you
;
I
say
you
shall
know
whether
the
holy
spirit
,
be
in
you
by
this
,
if
you
find
your
own
spirit
dead
in
you
,
and
Christs
spirit
quick
and
lively
in
you
,
And
this
you
shall
know
also
by
your
affections
,
That
is
,
if
you
have
other
affections
both
to
God
and
Christ
,
to
holiness
,
and
to
the
Saints
then
you
had
before
,
it
is
certain
you
have
the
spirit
,
for
this
is
that
which
followes
the
spirit
:
for
when
the
sanctifying
spirit
comes
into
the
heart
of
a
Christian
it
works
another
kinde
of
love
in
a
man
then
a
man
naturally
hath
,
and
again
it
makes
a
man
live
another
kind
of
life
then
he
did
before
.
Thus
it
was
with
Paul
in
2
Gal.
20.
I
live
,
but
not
I
,
but
Christ
in
me
.
That
Galat.
2.
20.
is
,
there
is
a
proportion
and
likeness
between
the
life
of
a
Christian
and
Christ
.
That
is
,
when
the
spirit
enters
into
the
heart
,
Then
it
will
begin
,
to
put
off
the
old
man
,
and
to
put
on
the
new
man
,
it
will
put
off
their
own
power
,
and
strength
to
good
,
and
put
on
Christ
onely
.
Yet
mistake
me
not
:
I
say
not
the
substance
of
the
soul
is
changed
,
for
the
soul
in
substance
is
the
same
as
it
was
before
.
But
here
is
the
difference
,
when
the
spirit
comes
,
it
puts
new
qualities
and
habits
unto
it
,
it
alters
and
changes
the
disposition
of
it
,
it
gives
it
that
sense
which
before
it
felt
not
,
and
the
sight
which
before
it
saw
not
:
hence
it
is
throughly
changed
in
regard
of
the
qualitie
,
and
disposition
of
what
it
was
,
and
yet
in
substance
remains
the
same
;
as
for
example
,
put
iron
into
the
fire
,
the
iron
is
the
same
it
was
in
substance
before
it
came
into
the
fire
:
but
now
it
hath
another
qualitie
;
it
was
cold
,
and
stiffe
,
and
hard
,
and
unpliable
;
but
now
it
is
hot
,
soft
,
and
plyable
:
and
this
change
is
throughout
in
every
part
of
it
,
and
yet
it
is
iron
still
;
So
it
is
with
the
spirit
,
when
it
comes
into
the
heart
of
a
Christian
;
he
mingleth
,
and
infuseth
spiritual
life
into
all
the
parts
of
the
soul
,
and
therefore
it
is
said
,
if
the
Spirit
of
Christ
be
in
you
,
the
body
is
dead
as
touching
sin
,
but
the
Spirit
is
alive
:
That
is
,
he
is
like
a
tree
that
wants
both
sap
and
root
:
or
as
a
man
that
is
dead
that
wants
a
soul
:
he
is
now
dead
whatsoever
he
was
before
;
Therefore
examine
if
this
thorow
and
great
change
be
you
:
see
then
what
death
there
is
in
you
to
sin
,
and
what
life
unto
holiness
:
I
call
it
a
thorow
and
great
change
,
because
a
little
one
will
never
bring
you
into
such
a
frame
as
to
be
fit
for
Heaven
:
And
again
the
Apostle
cals
it
a
great
change
in
Rom.
12.
2.
Rom.
12.
2.
Be
you
met
amorphosed
;
That
is
throughly
changed
,
new
moulded
again
:
In
the
1
Cor.
3.
You
are
(
saith
the
Apostle
)
1
Cor.
2.
changed
from
glory
to
glory
:
and
therefore
consider
that
every
change
will
not
serve
the
turn
:
but
it
must
be
a
great
change
,
the
changing
of
Christs
spirit
for
your
own
spirit
:
which
if
you
have
,
then
shall
you
come
out
of
every
affliction
,
&
every
difficulty
like
gold
out
of
the
furnace
,
like
cloth
out
of
the
die
:
of
Lions
you
shall
be
made
Lambes
,
of
Serpents
Doves
:
Therefore
see
if
this
change
be
in
you
or
no.
If
this
change
be
in
you
,
Then
when
your
old
guest
,
that
is
your
old
lusts
shall
come
and
find
that
their
old
companions
be
cast
out
of
doors
,
and
that
the
soul
is
swept
and
changed
,
they
will
not
stay
,
but
seek
abiding
elsewhere
.
And
on
the
contrary
if
your
opinions
of
sin
be
the
same
:
if
you
have
the
same
lusts
reigning
in
you
,
if
you
use
the
same
evil
company
,
and
have
the
same
haunts
that
ever
you
had
,
you
have
not
the
spirit
;
And
so
long
as
you
remain
thus
,
do
you
think
that
Christ
will
come
and
sup
and
dine
with
you
;
And
yet
you
will
not
erect
a
building
for
him
in
your
hearts
?
Therefore
,
if
you
would
have
Christ
and
the
spirit
,
labour
to
get
holiness
.
The
fourth
sign
whereby
you
may
know
whether
you
4.
Sign
.
have
the
spirit
,
is
this
:
If
it
be
but
a
common
spirit
.
you
shall
find
,
that
it
will
do
by
you
,
as
the
Angels
do
by
assumed
bodies
.
They
take
them
up
for
a
time
,
and
do
many
things
with
them
to
serve
their
own
turns
,
but
they
do
not
put
life
into
them
:
So
in
like
manner
examine
whether
the
spirit
makes
you
loving
men
,
or
no.
That
is
when
the
sanctifying
spirit
shall
joyn
with
the
soul
of
a
man
,
it
will
make
him
do
sutable
things
,
and
brings
forth
sutable
actions
.
The
body
is
dead
without
the
soul
,
so
the
soul
hath
of
it self
no
spiritual
life
to
good
without
the
spirit
:
Therefore
that
which
Paul
speaks
of
unchaste
widowes
that
they
are
dead
while
they
live
:
so
I
may
say
of
every
man
that
hath
not
the
Spirit
:
they
are
dead
men
,
dead
to
good
,
to
grace
,
to
holiness
.
I
say
there
is
no
life
without
the
Spirit
,
Men
are
not
living
men
,
because
they
walk
,
and
talk
,
and
the
like
,
but
they
are
living
men
that
live
in
the
Spirit
and
by
the
Spirit
:
And
on
the
contrary
there
is
no
true
life
,
neither
are
men
to
be
esteemed
living
men
that
want
the
spirit
:
Now
the
difference
between
the
assumed
bodies
,
and
the
bodies
which
have
the
souls
joyned
with
them
,
are
these
;
By
the
examinnation
of
which
it
will
appear
that
the
most
men
which
think
they
have
the
spirit
,
are
deceived
with
the
common
spirit
,
That
is
beause
they
do
the
actions
of
assumed
bodies
.
1.
Proper
▪
The
first
property
of
an
assumed
body
is
this
,
we
have
but
an
assumed
body
of
grace
and
holiness
,
when
in
the
practise
of
life
we
take
unto
our selves
the
things
that
are
evil
:
and
leave
the
things
that
are
truely
holy
and
good
.
I
do
not
say
when
I
hate
good
,
but
when
I
prefer
evil
before
good
,
setting
it
at
the
higher
end
of
the
Table
,
and
serving
it
first
,
and
attending
on
it
most
.
That
is
when
holy
duties
become
troublesome
,
and
wearisom
unto
you
,
when
it
goes
against
the
hair
,
as
we
say
,
that
they
crosse
our
nature
:
and
yet
you
will
not
crosse
it
for
the
love
of
Christ
:
when
it
is
thus
with
you
,
whatsoever
you
think
of
your selves
,
you
have
not
the
sanctifying
spirit
,
but
a
common
spirit
without
life
▪
The
second
propertie
of
an
assumed
body
of
grace
,
is
if
you
have
it
not
in
a
feeling
manner
.
The
sanctifying
2.
Proper
.
spirit
works
a
spiritual
sence
and
taste
in
the
soul.
That
is
,
if
you
have
the
sanctifying
spirit
,
then
holy
things
will
have
a
good
taste
,
it
will
be
sweet
unto
you
:
it
will
purge
out
that
which
is
contrary
to
the
growth
of
the
inward
man
.
On
the
contrary
the
common
spirit
will
never
make
you
to
taste
grace
,
as
it
is
grace
,
or
because
it
is
grace
.
That
is
grace
will
not
be
a
daintie
thing
,
and
it
will
be
without
a
good
savour
:
therefore
examine
,
what
taste
of
good
you
have
:
whether
you
can
relish
grace
or
no
:
if
not
you
have
not
the
sanctifying
Spirit
but
an
assumed
body
and
shew
of
grace
,
That
is
,
a
common
spirit
without
the
life
of
grace
.
The
third
propertie
of
assumed
bodies
,
they
are
unconstant
:
That
is
,
assumed
bodies
walk
for
a
time
but
they
3.
Proper
.
walk
not
alwayes
:
even
so
if
you
have
but
a
common
spirit
you
will
not
be
constant
in
good
,
but
off
and
on
from
the
Rule
:
A
man
that
is
living
in
Christ
,
you
shall
find
him
living
and
moving
,
and
doing
the
Actions
of
the
new
man
.
A
man
that
hath
a
common
spirit
may
do
some
things
that
are
good
:
he
may
keep
,
and
press
down
sin
,
for
a
while
,
but
not
alwayes
,
nor
then
neither
as
it
is
sin
,
but
because
it
crosseth
his
profit
or
pleasure
,
or
some
such
thing
:
Again
he
may
have
some
taste
or
relish
o
spiritual
things
,
But
he
is
not
cleansed
or
purged
by
them
.
Again
they
may
walk
as
a
living
man
walks
,
That
is
perform
holy
duties
,
but
they
are
not
constant
in
holy
duties
;
neither
do
they
perform
them
in
obedience
,
but
out
of
self
love
.
That
is
they
are
still
ebbing
,
and
seldom
flowing
.
They
omit
ostner
then
they
perform
.
Therefore
let
me
exhort
you
all
.
You
that
are
alive
,
and
have
been
dead
,
be
you
careful
to
prize
your
life
:
And
you
that
have
been
alive
,
and
now
are
dead
;
That
is
,
you
that
have
faln
from
your
holiness
and
zeal
,
and
have
lost
your
first
love
,
and
strength
,
labour
now
to
renew
it
again
:
But
you
that
are
alive
and
yet
are
falling
,
let
me
exhort
you
to
strengthen
the
things
that
are
ready
to
die
.
If
there
be
any
here
such
,
let
them
now
humble
themselves
,
and
seek
the
spirit
with
earnestness
,
That
they
may
be
renewed
,
That
they
may
be
strengthned
,
and
quickned
to
good
,
and
received
to
favour
again
;
But
if
you
will
not
but
continue
in
this
condition
still
,
you
have
but
a
name
that
you
are
alive
,
but
indeed
you
are
dead
:
In
Rom.
6.
it
Rom.
〈◊〉
is
said
:
That
they
that
die
in
Christ
shall
live
in
him
.
That
is
,
if
you
once
live
the
life
of
grace
,
and
have
received
the
sanctifying
spirit
,
you
shall
never
die
,
but
live
for
ever
in
Christ
.
This
was
the
promise
that
Christ
made
unto
his
Disciples
,
and
in
them
unto
every
Christian.
That
he
would
send
the
spirit
and
he
should
abide
with
them
for
ever
;
Therefore
examine
if
the
Spirit
do
remain
in
you
,
and
make
you
constant
in
good
:
if
not
it
is
not
the
sanfying
spirit
.
The
fifth
sign
whereby
you
shall
know
whether
you
5.
Sign
.
have
the
sanctifying
Spirit
is
this
,
examine
whether
it
be
the
Spirit
of
adoption
,
That
is
,
if
it
make
you
to
call
God
Father
,
Then
it
is
the
sanctifying
Spirit
:
in
Galat.
4.
6.
We
have
received
the
spirit
of
adoption
whereby
Gal.
4.
6.
we
cry
Abba
Father
;
That
is
,
this
is
the
property
of
the
holy
man
:
no
wicked
man
can
call
God
Father
,
because
he
hath
not
any
such
relation
unto
God
,
he
neither
loves
God
,
nor
God
loves
him
.
The
Apostle
saith
unto
the
Church
,
I
do
this
to
prove
or
know
the
naturalness
of
your
●●ve
.
That
is
,
they
that
have
the
spirit
,
they
have
as
it
were
a
natural
inclination
wrought
in
them
to
love
God
again
,
to
delight
in
God
,
and
in
the
Communion
of
Saints
.
And
therefore
our
Saviour
saith
in
Iohn
4.
It
is
my
meat
and
drink
to
do
the
will
of
my
Father
.
That
is
,
he
that
hath
God
for
his
Iohn
4.
Father
,
will
serve
him
willingly
without
constraint
:
as
willingly
as
a
man
will
eat
and
drink
,
without
wages
;
that
is
he
needs
not
to
have
wages
to
do
that
:
so
he
that
hath
the
spirit
,
he
will
delight
in
doing
Gods
will
,
he
will
serve
God
though
he
should
give
him
nothing
.
And
in
this
that
God
is
our
Father
,
it
will
raise
some
like
affections
in
us
to
love
God
again
;
so
likewise
in
prayer
to
have
God
to
be
our
Father
,
it
likewise
raiseth
Son-like
affections
in
us
,
whereby
we
do
not
only
believe
that
the
things
we
pray
for
,
we
shall
have
,
but
we
have
also
boldness
to
come
unto
him
as
unto
a
Father
,
which
no
man
can
do
till
he
have
this
spirit
of
adoption
.
Therefore
examine
with
what
confidence
,
and
boldness
you
pray
,
with
what
reverence
you
hear
,
with
what
affection
you
love
.
That
is
examine
,
whether
you
have
the
spirit
,
that
doth
make
you
to
call
God
Father
.
The
sixt
sign
whereby
you
shall
know
,
whether
you
6.
Sign
.
have
the
spirit
or
no
,
is
this
;
you
shall
know
it
by
the
manner
of
working
.
That
is
,
if
it
change
you
,
and
lie
combating
in
you
:
as
in
Galat.
5.
The
flesh
lusteth
against
Galat.
5.
the
spirit
and
the
spirit
against
the
flesh
;
That
is
if
you
have
the
Spirit
,
you
will
have
continual
fighting
,
and
striving
in
the
soul
,
and
this
will
not
be
onely
against
some
or
more
particular
lusts
,
but
against
all
that
it
knowes
to
be
a
sin
.
I
say
not
onely
that
there
is
a
striving
or
a
suppressing
,
but
it
is
by
way
of
lusting
:
Because
a
natural
man
that
hath
not
the
sanctifying
spirit
,
may
keep
down
a
lust
for
●●me
by-respects
,
but
it
is
not
from
a
〈◊〉
,
That
is
,
it
is
not
because
his
heart
hates
it
,
o●●…sses
it
by
another
power
then
a
natu●…
〈◊〉
,
〈◊〉
〈◊〉
love
of
sin
still
▪
But
the
opposing
and
resisting
of
sin
in
the
godly
,
is
by
way
of
lusting
,
because
they
hate
the
sin
,
and
they
fight
against
it
with
courage
.
Therefore
examine
what
lusting
there
is
in
you
,
that
is
what
hating
of
sin
,
and
then
see
with
what
courage
and
power
you
go
about
the
subduing
of
it
;
It
is
said
that
Iohn
Baptist
came
in
the
spirit
of
Elias
:
that
is
he
came
with
that
spirit
,
that
is
full
of
power
;
I
say
you
will
fight
faintly
against
sin
except
you
have
the
Spirit
:
when
the
Disciples
had
received
the
Spirit
,
in
Acts
4.
Acts
4.
They
spake
with
great
boldness
:
That
is
,
they
had
greater
power
to
speak
then
before
.
Therefore
the
Lord
exhorts
all
men
in
Isai.
30.
3.
Trust
not
in
them
they
are
men
and
not
Isai.
3
〈◊〉
.
Gods
;
As
if
the
very
name
of
men
were
weakness
,
That
is
they
are
men
that
have
no
power
,
it
is
God
that
hath
power
,
and
therefore
trust
not
in
them
,
but
in
every
thing
labour
to
see
the
power
of
God
in
it
,
and
seek
for
all
spiritual
power
to
good
by
God
,
and
examine
your selves
what
power
you
have
;
when
you
pray
,
what
power
have
you
to
go
through
to
the
end
?
when
you
hear
,
what
power
have
you
to
edification
?
when
you
see
evil
,
what
power
have
you
to
avoid
it
?
when
you
are
offered
the
pleasures
and
profits
of
the
world
,
what
power
have
you
to
forsake
them
,
if
they
may
prove
hurtful
unto
the
inward
man
?
if
you
have
strong
lusts
in
you
what
power
have
you
to
suppresse
,
and
lust
against
them
?
Therefore
you
shall
know
by
this
whether
you
have
the
sanctifying
spirit
or
no
,
by
the
working
of
it
.
7.
Sign
.
The
seventh
sign
,
whereby
you
shall
know
whether
you
have
the
sanctifying
spirit
or
no
,
is
this
;
you
shall
know
it
by
your
carriage
in
your
words
and
actions
,
and
by
your
Christian
like
walking
,
and
holy
conversation
.
And
this
is
the
same
the
Apostle
speaks
of
when
he
would
assure
Rom.
6.
them
of
their
resurrection
to
life
in
Rom.
6.
If
you
die
with
Christ
,
you
shall
also
rise
with
him
again
:
That
is
,
if
your
actions
be
the
actions
of
the
spirit
,
proceeding
from
the
inward
man
,
and
have
some
resemblance
of
Christ
,
then
you
Rom.
8.
shall
rise
again
,
and
live
with
him
.
And
in
Rom.
8.
he
Rom.
8.
comes
to
the
works
of
the
spirit
.
So
many
(
saith
he
)
as
are
led
by
the
Spirit
,
they
are
Sons
of
God
;
That
is
they
are
led
unto
all
holy
actions
and
the
duties
of
sons
,
and
then
he
comes
in
Galat.
5.
unto
the
fruits
of
the
spirit
;
The
Galat
5.
fruits
of
the
spirit
,
are
love
,
joy
and
peace
,
&c.
well
then
,
examine
whether
you
have
the
spirit
by
the
actions
of
the
spirit
,
and
by
the
working
and
fruits
of
the
spirit
,
and
by
the
teaching
of
the
spirit
:
For
it
is
the
Spirit
which
is
the
doctor
of
the
soul
,
that
teacheth
it
all
spiritual
and
saving
knowledge
;
and
therefore
the
Lord
saith
you
shall
not
need
to
be
taught
of
any
other
,
for
you
shall
be
all
taught
of
God
,
that
is
,
mens
teaching
will
never
be
effectual
to
work
grace
and
holiness
in
you
,
except
God
teach
by
his
spirit
.
Now
you
must
know
that
there
is
a
two
fold
teaching
;
First
there
is
a
teaching
of
beast
by
man
,
that
they
may
be
serviceable
unto
men
:
by
this
to
put
men
in
mind
of
the
spiritual
teaching
;
God
hath
put
such
a
power
in
the
creatures
that
they
cannot
chuse
but
they
must
do
it
,
there
is
a
necessitie
laid
upon
them
by
God
in
the
very
instinct
of
nature
.
So
when
the
spirit
comes
into
the
heart
of
a
Christian
,
it
openeth
another
light
in
the
minde
,
and
therefore
the
Apostle
saith
that
you
need
not
teach
you
to
love
:
for
you
are
taught
of
God
to
love
one
another
.
That
is
,
there
is
a
necessitie
laid
upon
you
,
and
therefore
you
must
needs
love
.
I
grant
that
sometimes
a
thief
may
be
in
the
high
way
,
but
it
is
for
a
bootie
,
and
a
holy
man
may
be
out
of
the
way
,
That
is
,
slipt
aside
;
but
here
is
the
difference
,
the
one
sets
himself
of
purpose
to
do
evil
:
and
the
other
is
inforced
unto
evil
unwillingly
.
And
you
shall
know
the
difference
between
these
two
;
in
these
2.
things
.
If
a
holy
man
have
gone
besides
the
way
,
as
soon
as
the
passion
or
temptation
is
overpast
,
he
will
return
again
into
the
right
way
;
he
will
not
go
forward
,
nor
stand
still
,
but
he
will
return
:
But
the
other
though
in
some
sence
he
knowes
it
,
and
is
told
he
is
besides
the
rule
,
yet
he
cares
not
,
he
will
go
on
forward
.
Therefore
examine
,
what
fruits
of
the
spirit
you
bring
forth
,
and
what
wayes
you
delight
in
.
Are
you
in
the
way
of
holiness
?
do
you
delight
to
pray
,
to
hear
,
to
receive
?
do
you
love
God
,
and
Christ
,
and
the
Communion
of
Saints
?
Then
it
is
a
sign
that
you
have
the
Spirit
.
But
on
the
contrary
if
you
follow
drunkenness
,
and
uncleanness
,
and
prophaning
of
the
Sabbath
,
in
gaming
,
and
in
sporting
,
and
idleness
,
you
never
had
the
Spirit
.
Again
,
consider
what
are
your
walkes
,
that
is
do
you
follow
your
old
evil
haunts
now
as
fast
as
ever
you
did
?
it
is
a
sign
that
you
have
not
the
Spirit
.
Again
,
think
not
that
it
will
excuse
you
to
say
,
that
whatsoever
your
actions
be
,
yet
you
have
good
hearts
:
for
you
must
know
that
your
hearts
are
far
worse
then
your
actions
,
as
I
said
before
:
for
if
you
had
the
Spirit
:
it
would
not
be
idle
in
you
.
but
as
it
makes
the
heart
holy
,
so
it
sends
forth
holy
speeches
and
actions
in
the
life
.
The
working
power
of
the
spirit
is
excellently
set
forth
in
that
passage
between
Eliah
,
and
Elizeus
:
in
the
Kings
:
It
is
said
that
Eliah
cast
his
mantle
about
Elizeus
:
Kings
.
presently
he
cries
out
,
let
me
go
first
(
saith
he
)
and
take
leave
of
my
Father
,
and
then
I
will
go
with
thee
.
Eliah
might
well
have
reasoned
thus
with
him
:
what
have
I
done
unto
thee
,
or
what
have
I
spoken
unto
thee
,
that
thou
shouldest
thus
reply
unto
me
,
as
if
I
tied
thee
unto
the
contrary
?
Said
I
any
such
word
unto
thee
that
thou
mightest
not
go
?
But
there
was
a
necessitie
laid
upon
Elizeus
by
the
spirit
to
go
with
him
,
and
therefore
he
could
not
chuse
but
break
out
into
these
words
:
That
is
,
the
spirit
now
entred
into
his
heart
,
that
he
was
not
now
his
own
man
,
he
must
now
go
where
the
spirit
would
have
him
,
and
do
that
which
the
spirit
bid
him
:
and
so
we
see
in
Act.
4.
20.
Acts
4.
20.
when
the
Jewes
came
to
Peter
,
and
commanded
that
he
should
not
preach
Christ
unto
them
,
he
answereth
that
he
cannot
chuse
,
but
he
must
preach
Christ
;
And
in
the
beginning
of
the
chapter
you
shall
see
the
reason
of
it
.
They
had
received
the
holy
Ghost
,
and
they
spake
boldly
:
Therefore
you
see
,
the
spirit
is
not
idle
,
but
marvellous
working
,
and
operative
.
Therefore
examine
what
power
you
have
,
what
actions
you
have
,
and
what
fruit
you
bring
forth
:
But
you
may
say
that
sometimes
the
spirit
seems
to
be
dead
in
the
heart
,
therefore
it
is
not
alwayes
working
.
Object
.
To
this
I
answer
that
the
propertie
of
the
spirit
is
alwayes
to
work
,
and
it
doth
alwayes
work
:
but
he
may
sometimes
withdraw
his
actions
of
growing
,
as
when
a
Answ.
Temptation
comes
,
which
before
you
have
resisted
;
but
now
you
are
taken
with
it
,
then
the
spirit
seems
to
absent
himself
by
withdrawing
his
power
,
but
notwithstanding
he
works
still
:
for
in
the
instant
there
is
lusting
,
and
labouring
in
you
against
it
:
and
afterwards
he
gives
you
power
to
return
again
.
Again
it
is
not
alwayes
thus
with
you
:
but
sometimes
onely
.
Thus
much
for
the
first
use
.
The
next
use
stands
thus
:
if
the
holy
ghost
doth
2.
Use.
strengthen
us
in
the
inward
man
,
then
let
me
above
all
things
exhort
you
to
seek
the
spirit
:
because
it
will
strengthen
you
in
the
inward
man
.
For
what
would
a
man
desire
either
for
the
outward
or
inward
man
,
but
if
he
have
the
spirit
,
he
shall
obtain
it
?
Would
a
man
be
enabled
to
pray
,
would
a
man
be
enabled
to
bear
losses
and
crosses
,
would
a
man
master
particular
lusts
,
is
a
man
in
bondage
,
and
would
be
set
at
liberty
from
sin
,
is
a
man
spiritually
dead
and
benummed
,
is
a
man
spiritually
affrighted
with
sin
,
would
a
man
walk
as
a
Christian
man
ought
to
walk
,
would
a
man
be
enabled
to
every
good
work
,
would
a
man
love
,
in
a
word
,
would
a
man
do
any
thing
that
is
holy
and
good
?
Let
him
get
the
Spirit
,
and
he
shall
do
these
,
and
much
more
.
Thus
much
for
the
general
what
the
spirit
can
do
for
a
Christian.
Now
I
come
unto
the
particulars
what
the
spirit
will
do
unto
them
where
he
comes
,
and
those
I
will
reduce
in
these
four
particular
things
.
The
first
benefit
is
this
which
a
Christian
gets
by
enjoying
1.
Benefit
.
the
spirit
.
That
it
puts
the
heart
in
a
good
frame
of
grace
,
I
say
that
the
spirit
,
and
the
spirit
onely
doth
this
:
And
I
speak
of
them
onely
that
have
the
spirit
:
That
it
sets
the
heart
in
a
frame
of
holines
and
new
obedience
which
nature
cannot
do
,
because
it
keepes
it
in
suspense
;
That
is
,
the
flesh
suffereth
it
not
to
do
what
it
would
,
as
to
break
the
stubbornness
of
nature
;
the
flesh
will
make
you
very
industrious
and
painful
in
evil
.
But
the
spirit
will
restrain
your
libertie
in
evil
:
That
is
,
it
will
not
suffer
you
to
do
what
you
would
;
though
the
lust
and
the
temptation
be
violent
to
carry
you
away
after
it
,
the
spirit
will
not
suffer
you
to
be
carried
after
that
manner
so
long
as
the
Spirit
lives
in
the
heart
;
but
if
once
the
Spirit
depart
out
of
the
heart
;
then
he
becomes
as
weak
as
water
.
Thus
it
was
with
Reuben
in
Gen.
44.
Reuben
is
become
as
weak
as
water
:
and
he
became
Gen.
44.
thus
after
he
had
defiled
his
fathers
bed
:
that
is
when
lust
and
opportunitie
met
together
,
they
took
away
strength
:
and
it
weakens
us
,
because
it
drawes
away
the
affections
from
good
.
But
when
the
spirit
comes
then
it
casts
us
into
another
frame
,
as
appears
if
we
do
but
compare
these
two
places
together
that
in
Iames
4.
5.
with
that
in
Act.
20.
James
4.
5.
Acts
20.
22.
22.
Saint
Iames
saith
;
That
the
Spirit
lusteth
after
envie
.
That
is
,
it
laboureth
to
carry
us
headlong
unto
the
committing
of
sin
and
to
the
doing
of
that
which
is
evil
;
but
then
comes
the
sanctifying
Spirit
and
it
stayes
us
,
and
makes
us
to
lust
after
God
,
that
is
,
it
bindes
up
your
spirits
,
suffers
us
not
to
do
that
which
other
wayes
we
would
do
.
Therefore
examine
whether
you
are
bound
with
another
Spirit
that
you
cannot
do
the
evil
that
you
would
do
:
then
it
is
certain
that
you
have
the
holy
Spirit
.
Therefore
Paul
in
the
place
forenamed
said
that
he
was
bound
in
the
Spirit
for
Ierusalem
:
as
if
he
had
said
,
the
spirit
of
God
bound
up
my
spirit
to
go
,
that
I
cannot
otherwise
chuse
:
Therefore
,
what
do
you
mean
to
break
mine
heart
?
what
do
you
mean
to
hinder
me
?
I
tell
you
there
is
a
necessitie
laid
upon
me
by
the
Spirit
that
I
must
go
,
whatsoever
death
befals
me
.
For
it
is
the
office
of
the
Spirit
to
bind
up
our
spirits
:
and
therefore
in
Rev.
1.
it
is
said
that
Iohn
was
in
the
Spirit
:
that
is
,
he
was
Revel
1.
compast
about
with
the
Spirit
,
he
was
in
the
Spirit
as
a
man
is
in
armour
.
It
keepes
I
say
our
spirits
in
a
spiritual
disposition
,
that
we
cannot
do
the
evil
we
would
.
The
second
benefit
that
a
Christian
hath
by
the
Spirit
2.
Benefit
.
is
this
,
that
it
enableth
him
to
see
,
and
believe
the
things
that
otherwise
he
would
not
believe
.
And
I
gather
it
from
that
place
of
the
Prophet
,
Isai.
6.
9.
where
it
said
.
seeing
Isai.
6.
9.
they
should
see
,
and
not
perceive
,
and
hearing
they
should
hear
and
not
understand
:
That
is
,
they
see
,
but
want
another
sight
,
which
is
the
sight
of
the
Spirit
,
and
therefore
he
cannot
see
.
A
man
may
have
a
great
fight
of
humane
things
by
learning
and
Philosophie
,
and
the
knowledge
of
Arts
and
sciences
,
by
these
he
may
see
both
into
natural
,
and
spiritual
things
,
in
some
measure
.
But
I
say
he
cannot
see
as
he
should
:
except
he
have
added
unto
this
another
sight
,
which
is
the
sight
that
the
spirit
brings
:
and
therefore
it
is
called
the
opening
of
the
eyes
,
and
the
boring
of
the
ears
:
and
it
is
that
which
Saint
Iohn
speaks
of
in
Iohn
1.
that
light
shined
in
darkness
,
and
the
darkness
comprehended
it
not
.
That
is
,
before
a
man
have
this
sight
of
the
Spirit
,
whatsoever
he
sees
it
is
with
a
great
deal
of
darkness
;
but
when
the
spirit
comes
,
it
drives
away
darkness
,
by
giving
us
another
eye
to
see
withall
:
and
the
darkness
comprehended
it
not
.
That
is
the
light
is
so
great
which
the
Spirit
brings
,
that
nothing
can
eclipse
the
light
of
it
.
Now
untill
a
man
have
the
spirit
,
he
doth
neither
see
,
or
believe
truely
:
you
will
not
believe
till
you
have
the
spirit
,
but
when
you
have
got
the
Spirit
then
you
will
believe
in
Christ
.
We
Preach
Christ
unto
all
,
and
exhort
you
to
believe
:
but
what
is
the
reason
,
that
some
believe
,
and
others
believe
not
,
but
because
they
do
not
see
?
that
is
,
they
want
the
spirit
to
shew
their
sin
to
humble
them
,
and
to
shew
them
Christ
to
comfort
them
:
and
therefore
Peter
cals
them
purblind
.
As
men
that
are
purblind
cannot
see
things
afar
off
,
so
men
without
the
spirit
are
purblind
men
,
that
cannot
see
Christ
,
grace
,
and
salvation
a
far
off
,
as
near
at
hand
,
but
if
they
had
the
Spirit
,
then
they
would
see
them
neer
hand
,
That
is
,
you
would
see
a
marvellous
beautie
in
Christ
,
and
holiness
.
It
is
that
which
the
Apostle
speaks
of
in
the
1
Cor.
2.
9.
The
1
Cor.
2.
9.
eye
hath
not
seen
,
nor
the
ear
heard
,
nor
hath
it
entered
into
the
heart
of
man
to
conceive
the
things
that
God
hath
laid
up
for
them
that
love
him
.
That
is
,
he
saw
them
before
,
but
he
saw
them
not
in
that
manner
that
he
sees
them
now
:
They
are
represented
unto
him
in
another
fashion
.
Again
he
sees
them
in
another
hue
,
that
is
,
he
sees
another
beautie
in
them
.
Thus
you
see
the
sanctifying
Spirit
openeth
the
eye
of
the
understanding
to
see
more
:
a
blind
man
might
see
,
if
if
he
had
but
the
facultie
of
seeing
:
so
spiritually
blind
persons
may
see
when
they
have
the
Spirit
.
The
third
benefit
that
a
Christian
hath
by
the
Spirit
is
3.
Benefit
.
John
14.
this
:
it
breeds
heavenly
and
spiritual
effects
in
the
soul
,
as
joy
and
comfort
,
and
the
like
:
and
therefore
in
Ioh.
14.
he
is
called
the
Comforter
.
First
I
say
,
the
spirit
will
bring
joy
into
the
soul
,
and
〈◊〉
therefore
in
Saint
Iohn
,
saith
Christ
,
he
will
lead
you
(
speaking
of
the
spirit
)
unto
all
truth
.
And
saith
the
Apostle
,
The
God
of
peace
fill
you
with
all
Peace
,
and
joy
in
believing
.
Now
I
make
a
difference
between
joy
and
comfort
thus
;
joy
is
unto
the
soul
as
a
wall
is
unto
a
City
,
that
is
,
as
the
wall
doth
compasse
the
City
,
and
so
is
a
defence
unto
it
,
and
keepes
out
many
enemies
that
other
wayes
would
destroy
it
:
so
doth
joy
,
it
walls
and
fences
the
soul
:
so
as
it
keepes
many
dangers
out
that
would
ruine
it
.
The
second
effect
is
comfort
,
and
this
I
call
a
bulwark
,
because
a
bulwark
is
of
greater
strength
to
beat
off
,
and
keep
out
any
that
shall
besiege
it
,
and
make
the
Citizens
more
secure
.
So
comfort
is
a
Bulwark
of
the
soul.
That
is
;
it
strengthens
the
soul
against
the
greatest
temptations
and
tryals
,
it
maketh
the
soul
secure
resting
upon
Christ
.
The
third
effect
that
the
spirit
begets
is
boldness
:
there
is
no
true
boldness
without
the
spirit
,
let
Adam
witness
3.
it
:
ask
him
what
boldness
he
had
when
he
hid
himself
from
God
;
and
what
was
the
reason
of
it
,
but
because
he
wanted
the
spirit
?
and
on
the
contrary
,
when
the
Disciples
had
received
the
Spirit
;
They
spake
with
boldnesse
.
The
fourth
effect
that
the
spirit
begets
,
i
holy
and
heavenly
desires
in
the
soul
,
therefore
the
Church
in
4.
Cant.
2
is
marvellous
inquisitive
to
find
Christ
:
and
what
is
the
reason
there
is
in
men
such
a
want
of
holy
desires
,
Cant.
2.
but
because
they
have
not
the
spirit
?
The
fifth
effect
is
,
That
the
spirit
begets
holy
indignation
:
holy
anger
is
an
effect
of
the
spirit
,
and
therefore
5.
thé
Apostle
saith
in
1
Cor.
7.
What
indignation
and
1
Cor.
7.
wrath
.
This
he
speaks
in
the
commendation
of
the
Corinthians
:
men
will
not
be
angry
with
sin
as
an
evil
,
untill
they
get
the
Spirit
.
The
sixth
effect
of
the
spirit
is
holy
affections
:
It
will
make
you
have
heavenly
affections
towards
God
,
to
grace
,
6.
to
the
Saints
.
Therefore
the
Lord
saith
,
Eze.
26.
21.
I
will
give
you
a
new
heart
.
Carnal
men
they
may
do
some
things
to
make
their
children
to
reverence
them
,
as
to
Ezek.
26.
21.
love
them
in
regard
of
some
donation
:
that
is
they
may
proffer
an
object
,
but
they
cannot
beget
holy
affections
.
That
is
the
onely
work
of
the
Spirit
thus
to
change
the
heart
.
The
seventh
effect
of
the
spirit
is
this
.
It
will
purge
the
soul
,
i.
e.
it
will
cast
out
all
rubbish
out
of
the
7.
soul
:
There
fore
the
Lord
saith
that
he
will
purge
the
sons
of
Levi
,
as
silver
.
That
is
that
they
may
be
fit
for
the
service
of
the
Priesthood
:
he
will
purge
out
of
them
by
the
spirit
,
that
which
other
wayes
would
make
them
unfit
.
And
David
in
Psal
51.
often
prayes
,
That
the
Lord
would
Psalm
51.
purge
him
,
and
then
after
he
prayes
for
the
restoring
of
the
spirit
making
the
absence
of
the
spirit
the
cause
of
his
uncleanness
.
The
eighth
effect
of
the
spirit
is
,
It
kindles
holy
affections
8.
to
good
in
us
;
and
this
is
that
that
giveth
us
great
advantage
against
sin
.
I
say
we
have
no
small
advantage
against
the
devil
when
the
heart
is
full
of
heavenly
affections
and
that
for
these
reasons
.
First
because
the
more
holy
affections
,
the
better
man
.
1.
Reason
.
That
is
God
accompts
more
of
him
.
A
man
is
esteemed
of
God
as
he
hath
or
hath
not
holy
affections
;
a
man
is
that
which
he
is
in
his
affections
,
that
is
,
a
man
is
not
a
good
man
,
because
he
knowes
much
:
but
he
is
a
holy
man
because
he
hath
holy
affections
;
when
he
is
full
of
love
to
God
,
to
Christ
and
to
the
Saints
.
The
second
reason
is
,
because
holy
affections
are
a
means
2.
Reason
.
or
a
second
cause
of
good
.
That
is
,
they
are
the
cause
of
good
actions
:
as
for
example
,
for
a
man
to
suffer
for
Christ
,
and
yet
not
to
do
it
with
holy
affections
,
out
of
love
unto
Christ
,
That
is
nothing
worth
.
Therefore
when
the
affections
are
ripe
they
are
drawn
upwards
by
the
spirit
both
to
do
,
and
to
suffer
.
The
third
reason
is
,
because
holy
affections
they
widen
3.
Reason
.
the
soul
,
that
is
they
make
the
soul
large
,
for
when
holy
affections
are
dead
in
you
,
the
soul
will
begin
to
shrink
in
,
even
as
cloth
that
is
not
thorowly
made
,
when
water
fals
upon
it
,
it
will
run
in
,
but
if
you
stretch
it
,
it
will
come
to
its
own
length
again
;
so
when
the
spirit
comes
and
●…rks
holy
affections
,
they
widen
the
soul
and
make
it
large
and
firm
.
Therefore
that
you
may
have
large
hearts
in
prayer
and
in
meditation
,
labour
to
get
the
spirit
:
that
you
may
have
holy
affections
kindled
in
you
.
The
fourth
benefit
that
a
Christian
hath
by
the
Spirit
is
this
,
it
will
make
the
heart
good
:
because
it
is
the
proper
4.
Benefit
.
work
of
the
holy
ghost
to
sanctifie
the
heart
,
that
is
to
cleanse
,
and
change
it
,
and
so
make
it
good
.
It
is
the
work
of
the
Spirit
,
to
work
repentance
,
a
thorow
change
,
because
men
for
the
most
part
mistake
repentance
.
That
is
men
do
think
,
that
if
they
be
turned
this
way
and
that
way
,
from
this
sin
,
and
from
that
sin
:
though
it
be
not
from
every
sin
and
evil
way
,
that
they
have
true
repentance
,
but
they
are
deceived
.
For
repentance
is
a
true
change
of
the
whole
man
consisting
both
of
soul
and
body
,
whereby
the
parts
and
faculties
of
both
,
are
turned
a
quite
contrary
way
:
That
is
,
the
heart
is
turned
out
of
the
way
of
sin
into
the
way
of
holiness
.
Now
that
a
partial
turning
is
not
repentance
I
will
make
it
clear
by
this
comparison
.
Take
any
natural
thing
that
is
of
an
earthly
substance
,
whose
nature
is
to
go
downwards
.
Yet
you
may
force
it
upwards
by
means
that
you
may
use
.
As
for
example
.
Water
you
know
is
of
an
earthly
substance
,
and
the
nature
of
it
is
to
descend
,
yet
you
see
by
the
force
and
strength
of
the
sun
,
it
is
drawn
upwards
;
first
into
vapors
,
and
then
congealed
into
ice
,
and
snow
,
and
rain
,
and
then
it
will
not
rest
,
till
it
descend
again
.
But
there
is
another
motion
of
things
;
light
and
spiritual
clouds
ascend
upwards
,
and
are
not
forced
,
but
naturally
do
it
.
Even
so
a
carnal
man
may
do
the
same
things
that
a
spiritual
man
doth
,
he
may
keep
down
some
lust
,
and
he
may
forsake
some
evil
:
That
is
,
he
may
forsake
his
drunkenness
,
and
his
uncleanness
,
and
his
old
evil
haunts
,
but
yet
he
doth
not
forsake
all
,
neither
doth
he
keep
out
sin
by
the
spirit
,
but
by
a
natural
strength
:
if
he
do
a
good
action
,
it●…
by
constraint
,
he
is
forced
by
something
to
do
it
,
but
it
changeth
not
his
heart
a
whit
:
he
may
take
a
resolution
to
be
good
,
and
to
be
better
;
yet
to
change
his
own
nature
is
not
in
his
own
power
,
for
this
is
the
work
of
the
holy
Ghost
.
Thus
much
for
this
use
and
for
this
point
.
We
now
come
to
a
third
point
:
the
Apostle
saith
he
would
have
them
To
be
strengthened
by
the
spirit
in
the
inward
man
:
noting
thus
much
,
that
God
must
give
them
the
spirit
,
before
they
could
have
him
.
The
point
is
this
,
That
The
Spirit
is
a
free
gift
:
I
say
that
the
sanctifying
Spirit
is
a
free
gift
,
I
gather
it
thus
.
The
Apostle
here
prayes
That
God
would
give
them
the
Spirit
.
Not
that
they
had
deserved
it
:
and
so
should
have
it
by
merit
:
as
the
Papists
teach
:
but
he
must
give
it
them
freely
without
defert
of
their
own
:
I
need
not
stand
in
the
proving
of
it
long
,
That
the
Spirit
is
a
free
gift
:
onely
I
will
shew
you
briefly
,
how
the
Spirit
is
a
free
gift
,
and
this
shall
be
in
these
five
particular
things
.
First
,
the
Spirit
is
a
free
gift
,
and
it
must
be
free
,
because
1.
the
Spirit
is
a
gift
:
and
what
more
freer
(
as
we
use
to
say
)
then
a
gift
is
:
Now
it
is
a
free
gift
,
because
it
is
not
merited
by
us
at
Gods
hands
,
it
is
not
extorted
and
drawn
from
God
by
force
,
nor
merited
by
desert
,
because
all
the
good
that
is
in
us
,
is
wrought
by
God
:
it
is
God
that
puts
the
very
first
stamp
of
holiness
upon
us
.
Secondly
,
The
Spirit
is
a
free
gift
,
because
the
Spirit
2.
is
a
free
Agent
,
that
is
,
it
works
freely
of
himself
:
Now
reason
is
the
free
Agent
of
the
outward
man
:
but
it
is
the
Spirit
that
gives
reason
.
Therefore
the
Spirit
must
be
most
free
:
Thirdly
,
The
Spirit
is
a
free
gift
by
his
carriage
towards
3.
them
that
he
will
save
,
he
might
have
chosen
the
elder
,
and
not
the
younger
,
That
is
he
might
have
chosen
Esau
and
not
Iacob
:
or
if
he
would
have
chosen
the
younger
,
Then
he
might
have
brought
him
first
out
of
the
womb
;
but
he
will
not
,
because
he
is
most
free
in
his
choice
;
he
will
have
Iacob
,
and
cast
off
Esau
:
and
so
he
might
have
chosen
honourable
and
Noble
men
to
have
both
preached
the
Gospel
,
and
to
be
saved
by
the
Gospel
:
he
might
have
chosen
them
onely
for
salvation
,
but
he
will
not
;
The
poor
,
they
shall
receive
the
Gospel
.
That
is
he
will
make
choice
of
them
for
salvation
:
he
might
as
well
have
chosen
Simon
Magus
,
as
Simon
Peter
:
but
he
will
not
,
therefore
he
is
free
.
Fourthly
the
Spirit
is
free
:
which
appears
by
the
paucitie
and
fewness
that
he
chuses
:
he
is
at
libertie
,
he
might
4.
have
saved
more
:
but
this
shewes
his
freedom
,
he
is
not
tied
to
one
more
then
to
another
.
The
winde
bloweth
,
where
it
listeth
.
That
is
,
he
cals
when
,
and
whom
he
will
!
Let
them
come
in
that
my
house
may
be
full
.
That
is
,
none
shall
come
,
no
more
,
no
lesse
then
I
have
chosen
.
Fifthly
that
the
Spirit
is
a
free
gift
appears
by
the
prosecution
of
his
decree
,
both
of
Election
and
reprobation
:
5.
nothing
more
free
then
the
Spirit
is
;
he
might
,
as
I
said
,
have
chosen
Esau
and
not
Iacob
:
for
there
cannot
a
reason
be
given
,
wherefore
he
should
chuse
the
one
and
not
the
other
;
he
will
chuse
the
wife
and
not
the
husband
,
and
he
will
chuse
the
husband
and
not
the
wise
;
he
will
chuse
the
childe
,
and
not
the
father
,
and
he
will
chuse
the
father
,
and
not
the
childe
.
Again
he
will
chuse
this
man
,
and
that
woman
,
and
not
another
man
or
the
other
woman
:
and
what
is
the
reason
of
it
?
surely
there
can
be
no
reason
given
of
it
▪
because
the
Spirit
is
free
to
chuse
,
and
chuse
not
;
Thus
briefly
I
have
shewed
you
that
the
Spirit
is
a
free
gift
.
Is
the
Spirit
then
a
free
gift
,
and
doth
it
work
freely
?
Use.
Then
let
them
consider
this
,
and
tremble
,
that
are
not
sanctified
by
the
Spirit
.
For
if
the
Spirit
work
freely
,
and
yet
thou
hast
not
sanctification
wrought
in
thee
,
it
is
a
sign
that
thou
doest
not
belong
unto
God
.
Again
if
the
winde
bloweth
where
it
listeth
,
then
it
stands
you
upon
to
do
as
Millers
and
Marriners
do
▪
to
watch
the
opportunitie
,
and
grind
when
the
Spirit
bloweth
upon
you
.
That
is
,
if
at
any
time
the
Spirit
doth
kindle
any
spark
of
grace
in
you
,
Take
heed
of
neglecting
the
opportunitie
:
That
is
,
do
not
say
in
this
case
unto
Note
.
the
Spirit
,
as
Festus
said
unto
Paul
,
That
you
will
hear
him
another
time
:
but
be
sure
if
the
Spirit
command
,
do
you
run
:
or
if
he
cals
,
be
sure
to
answer
him
,
left
he
call
you
no
more
:
I
have
often
told
you
,
there
is
a
time
when
he
will
call
you
no
more
:
Therefore
think
with
your selves
,
what
time
of
darkness
and
sorrow
it
will
be
to
you
,
then
,
when
with
the
five
foolish
virgins
you
shall
be
shut
out
of
heaven
and
happiness
,
There
is
a
time
when
he
will
swear
,
That
ye
shall
not
enter
into
his
rest
:
and
do
not
I
say
onely
labour
and
watch
for
the
opportunity
,
that
is
,
take
the
Spirit
when
it
is
offered
:
but
labour
to
get
the
oportunitie
,
That
is
,
use
the
means
whereby
you
may
get
him
:
And
for
your
help
herein
,
I
will
lay
down
some
means
whereby
you
may
get
the
Spirit
.
The
first
means
to
get
the
spirit
is
this
,
you
must
labour
1.
Means
.
to
know
the
spirit
:
for
what
is
the
reason
that
men
do
not
receive
the
spirit
,
but
because
they
know
him
not
:
that
is
they
do
not
know
him
in
his
puritie
in
his
free
working
,
in
his
incomprehensible
greatness
,
in
his
increase
in
holiness
,
and
therefore
they
put
off
the
working
of
the
spirit
:
when
men
think
now
that
their
sin
in
this
kind
is
not
so
great
as
Simon
Magus
was
;
It
is
true
,
say
they
,
Simon
Magus
his
sin
was
a
great
sin
,
and
worthy
of
punishment
,
because
he
thought
to
have
bought
the
spirit
with
mony
:
But
if
we
will
consider
mens
dealing
now
with
the
spirit
,
we
shall
find
that
the
same
sin
is
committed
still
.
I
say
men
think
that
they
do
not
commit
the
sin
of
Simon
Magus
,
when
indeed
you
do
;
you
know
how
great
the
sin
was
in
him
,
and
what
a
judgement
was
inflicted
against
him
,
and
your
sins
are
as
great
,
and
the
same
,
but
you
know
them
not
.
Therefore
let
us
compare
them
together
,
and
you
shall
see
that
they
are
all
one
,
and
that
in
these
three
particulars
.
First
Simon
Magus
thought
that
the
spirit
might
have
been
had
at
any
time
▪
for
he
neglected
the
means
,
and
despised
it
,
presupposing
that
at
any
time
with
a
small
reward
he
might
get
it
of
the
Apostle
:
what
shall
I
give
thee
&
c
?
And
so
when
you
put
off
the
Spirit
,
is
not
your
sin
the
same
,
thinking
that
you
may
have
him
when
you
will
:
that
you
can
have
him
at
your
pleasure
to
mortifie
a
strong
lust
,
a
sin
that
you
would
be
rid
of
,
and
for
a
sin
that
is
pleasing
to
your
nature
,
you
can
subdue
it
,
when
you
will
;
And
is
not
this
a
great
sin
,
as
great
as
Simon
Magus
his
was
;
but
can
you
do
this
,
can
you
mortifie
your
lusts
?
have
you
power
over
them
?
can
you
love
God
and
the
Saints
?
well
if
you
had
never
so
much
time
:
you
can
never
get
the
Spirit
except
that
God
give
him
.
Secondly
,
Simon
Magus
thought
,
that
it
was
in
the
power
of
man
to
give
the
Spirit
:
Therefore
he
asked
Peter
,
what
he
should
give
for
the
Spirit
:
and
is
not
your
sin
the
2.
same
?
do
not
many
men
think
that
it
is
in
the
power
of
men
to
give
the
spirit
,
when
all
the
time
of
their
life
they
will
neglect
the
calling
of
the
Spirit
,
but
in
some
great
affliction
,
that
is
when
they
lie
upon
their
death
bed
,
then
they
will
send
for
the
Minister
,
but
not
till
then
,
as
if
it
were
in
his
power
to
give
the
spirit
;
Oh
sir
what
shall
I
do
to
be
saved
?
can
you
tell
me
of
any
hope
of
salvation
,
and
the
like
?
Thirdly
,
Simon
Magus
desired
the
spirit
to
a
wrong
end
,
namely
for
his
own
advantage
,
that
upon
whom
soever
he
should
lay
his
hands
,
They
might
receive
the
holy
Ghost
.
3.
And
do
not
men
do
the
like
now
,
They
desire
to
have
the
spirit
,
and
they
could
wish
with
all
their
hearts
that
they
had
him
,
but
yet
not
to
a
right
end
.
That
is
for
Gods
glory
:
but
for
some
carnal
end
of
their
own
.
That
you
may
be
reputed
thus
and
thus
,
but
not
to
any
other
end
:
for
know
that
a
man
may
desire
grace
,
but
if
the
aim
of
his
desire
be
for
his
own
end
,
the
desire
is
sin
,
the
same
that
Simon
Magus
his
was
.
Therefore
I
beseech
you
not
to
defer
,
put
not
off
the
opportunitie
,
and
remember
what
the
Lord
saith
in
Hebr.
3.
To
day
if
you
will
hear
my
voice
harden
not
your
hearts
.
That
is
,
this
is
Hebr.
3.
the
day
,
now
have
you
the
opportunitie
,
the
candle
is
in
your
hands
,
and
you
may
light
your
souls
by
it
,
the
word
is
near
you
,
well
then
light
your
candles
by
it
:
you
may
now
light
them
whilst
the
fire
is
here
,
but
if
you
will
not
now
,
how
will
you
do
when
the
fire
is
out
?
That
is
when
you
shall
be
either
taken
from
the
means
,
or
the
means
from
you
:
therefore
labour
to
know
the
spirit
,
and
Judge
aright
of
him
if
you
would
get
him
.
The
second
means
to
get
the
spirit
is
faith
;
and
the
best
means
to
get
faith
is
to
be
conscionable
and
constant
2.
Means
.
in
hearing
the
word
Preached
.
That
is
,
the
Preaching
of
the
word
is
a
means
to
get
the
spirit
.
And
therefore
the
Apostle
said
Received
you
the
Spirit
by
the
work
of
the
Law
?
or
else
by
Faith
Preached
?
Gal.
3.
That
is
,
you
may
know
whether
you
have
the
Spirit
or
no
,
by
this
;
Galar
.
3.
examine
whether
you
have
gotten
●aith
by
the
Preaching
of
the
word
:
Our
Saviour
saith
,
that
The
Tree
is
known
by
his
fruit
;
That
is
,
the
branch
cannot
bear
fruit
,
except
it
receive
vertue
and
strength
from
the
root
:
so
if
we
get
not
faith
in
Christ
,
and
be
joyned
with
him
,
we
shall
never
get
the
spirit
.
Therefore
if
you
would
get
the
spirit
you
must
get
faith
:
for
faith
is
the
knitting
and
the
drawing
grace
,
it
will
draw
the
spirit
into
the
soul
,
and
it
will
knit
him
fast
unto
the
soul
,
that
it
can
never
depart
from
it
:
Faith
will
recover
the
spirit
if
it
seem
to
want
his
power
of
working
in
the
soul
,
it
will
return
him
if
he
seem
to
depart
away
:
it
will
enlarge
the
heart
,
if
the
spirit
seem
to
be
scanted
in
it
,
that
is
,
it
will
widen
the
narrow
bottle
of
our
hearts
:
And
you
know
what
our
Saviour
said
to
men
and
women
in
the
Gospel
:
be
it
unto
you
according
to
your
Faith
.
Therefore
if
you
would
get
the
Spirit
you
must
get
faith
in
your
hearts
:
That
is
,
if
you
would
get
a
large
measure
of
the
Spirit
,
then
get
a
large
measure
of
faith
:
for
what
is
the
reason
that
men
thrive
not
in
the
Spirit
,
but
because
they
thrive
not
in
faith
?
The
third
means
to
get
the
Spirit
is
an
earnest
desire
joyned
with
prayer
,
that
is
to
desire
,
and
3.
Means
.
pray
earnestly
for
the
Spirit
is
a
means
to
get
the
spirit
:
An
instance
of
this
we
find
in
Elishaes
servant
:
he
earnestly
desires
and
prayes
that
the
spirit
〈◊〉
Eliah
his
Master
might
be
doubled
upon
him
:
Not
that
he
meant
that
he
might
have
as
much
more
again
;
but
that
he
might
have
a
greater
measure
of
the
spirit
then
other
of
the
Prophets
,
and
he
did
obtain
his
desire
,
for
he
was
indued
with
a
greater
measure
of
the
spirit
then
other
of
the
Prophets
were
.
Even
so
,
if
you
would
but
desire
and
pray
earnestly
for
the
spirit
you
might
get
him
;
Solomon
desired
wisdom
,
and
prayed
for
it
,
and
he
had
it
,
and
that
in
a
larger
measure
then
those
that
went
before
him
:
so
if
you
would
pray
for
the
spirit
,
you
have
his
promise
,
in
Luke
11.
14.
That
he
would
give
the
holy
Ghost
unto
them
Luke
11.
14.
that
ask
him
:
and
this
he
doth
speak
by
way
of
opposition
.
If
you
that
are
evil
can
give
good
things
unto
your
children
,
then
much
more
will
God
give
you
his
Spirit
.
That
is
,
if
a
man
or
woman
will
be
importunate
for
grace
and
the
spirit
,
as
a
childe
will
be
unto
the
father
for
bread
,
then
he
cannot
deny
you
.
But
you
will
say
,
if
he
were
my
father
,
and
I
were
his
childe
,
then
it
is
true
,
he
would
give
me
his
spirit
:
But
Object
.
alas
,
he
is
not
for
any
thing
I
know
,
neither
my
father
,
nor
I
his
childe
.
To
this
I
answer
,
suppose
thou
be
not
his
childe
in
thy
Answ.
own
apprehension
,
yet
look
back
unto
the
14.
verse
,
and
see
what
importunitie
doth
:
Though
a
man
would
not
open
his
door
,
and
give
his
neighbour
that
which
he
would
have
:
yet
in
regard
of
the
importunitie
of
him
that
asketh
,
he
will
open
,
and
give
him
what
he
would
have
;
this
do
you
:
though
you
may
have
a
denial
sometimes
,
That
is
no
answer
at
all
,
or
an
angry
answer
,
yet
take
no
denial
,
and
your
importunitie
will
at
last
prevail
with
him
.
And
to
encourage
you
against
former
runnings
out
from
God
;
the
Apostle
saith
that
he
giveth
and
upbraideth
no
man
;
That
is
,
as
no
man
meriteth
James
1.
at
Gods
hand
;
so
no
man
shall
be
upbraided
with
any
railing
to
shame
him
,
he
gives
unto
all
men
that
come
unto
him
,
that
is
without
exception
of
persons
,
without
any
by-respects
,
freely
;
and
reproacheth
no
man
,
That
is
,
he
will
not
lay
before
him
either
that
which
might
hinder
him
from
coming
to
him
,
or
him
from
receiving
him
;
he
might
do
,
but
he
will
do
neither
.
And
you
know
the
promise
made
to
the
Disciples
,
They
must
go
to
Ierusalem
,
And
he
will
after
a
certain
time
send
the
spirit
,
but
they
must
wait
for
him
;
And
this
they
did
by
constant
prayer
,
and
they
had
the
promise
made
good
unto
them
:
for
they
had
the
Holy
Ghost
which
came
upon
every
one
of
them
,
Acts
2.
So
if
ye
be
constant
in
Acts
2.
prayer
,
what
though
for
the
present
you
get
him
not
,
yet
at
last
you
shall
have
him
;
thus
much
for
this
means
,
If
you
would
have
the
spirit
,
you
must
pray
and
desire
him
earnestly
.
The
fourth
means
to
get
the
spirit
is
to
obey
him
:
and
4.
Means
.
this
you
may
do
when
you
give
him
good
entertainment
:
that
is
when
you
indulge
him
with
heavenly
thoughts
,
and
do
what
he
would
have
you
to
do
:
out
if
you
slight
him
,
That
is
,
set
light
by
him
,
and
will
not
obey
and
be
ruled
by
him
,
you
will
never
get
him
:
And
this
you
do
,
when
you
resist
,
grieve
,
and
quench
the
spirit
:
you
resist
that
power
,
when
you
resist
the
light
which
the
spirit
hath
wrought
in
you
;
That
is
,
when
you
fight
against
it
:
against
illuminated
reasons
and
arguments
.
This
is
a
great
sin
,
You
grieve
the
spirit
,
when
you
mingle
two
contraries
together
.
That
is
,
when
with
the
profession
of
Religion
,
you
joyn
corrupt
speeches
and
actions
,
And
you
quench
the
spirit
when
you
neglect
the
motions
of
the
spirit
,
and
the
means
by
which
the
spirit
is
got
,
or
increased
,
or
kept
;
N●w
if
you
do
thus
,
you
shall
never
get
and
retain
the
spirit
.
But
if
on
the
contrary
,
you
love
,
cherish
,
and
obey
the
spirit
,
you
shall
have
him
and
keep
him
.
The
fifth
means
to
get
the
spirit
is
this
,
If
you
would
5.
Means
.
get
the
spirit
then
you
must
wait
upon
those
means
,
which
are
means
for
the
getting
of
the
spirit
.
Neglect
none
of
the
means
,
because
you
know
not
in
which
nor
when
the
spirit
will
come
:
it
may
be
he
will
come
now
and
not
another
time
:
it
may
be
he
will
breath
upon
you
at
such
a
ordinance
and
not
at
another
.
In
Acts
9.
whilest
Acts
9.
Peter
was
Preaching
unto
them
,
The
holy
Ghost
came
upon
them
that
heard
him
.
So
be
diligent
in
waiting
upon
the
means
,
and
the
holy
Ghost
at
one
time
or
other
will
come
.
Again
he
could
have
sent
the
spirit
to
Cornelius
without
the
sending
for
Peter
:
in
Acts
10
:
But
Peter
must
be
sent
for
,
and
he
must
Preach
unto
him
,
and
then
he
Acts
10.
shall
receive
the
holy
Ghost
.
Thus
much
for
the
means
,
and
for
this
time
.
CHRIST
the
best
INHABITANT
.
Text
,
EPHES.
3.
17.
That
Christ
may
dwell
in
your
hearts
by
Faith
.
I
Have
chosen
this
Text
,
by
reason
of
this
Sacramental
occasion
,
which
doth
represent
Christs
dwelling
in
us
:
and
it
is
the
second
head
of
Pauls
Prayer
.
The
first
was
,
That
they
might
be
strengthened
in
the
inward
man
.
This
;
That
Christ
may
dwell
in
their
hearts
by
faith
.
Having
in
the
former
discourse
opened
the
words
,
I
shall
not
need
to
adde
any
thing
here
.
The
point
hence
arising
is
:
That
it
is
a
great
prerogative
,
of
Doct.
which
all
the
Saints
are
partakers
,
that
they
have
Christ
to
dwell
in
their
hearts
.
The
Apostle
prayeth
for
it
,
being
directed
by
the
spirit
of
God
in
his
prayer
,
and
therefore
we
should
esteem
of
it
,
as
of
a
great
priviledge
:
And
as
of
that
,
of
which
all
the
Saints
are
partakers
,
because
it
is
necessarie
to
salvation
:
none
are
saved
without
it
.
Now
for
the
better
understanding
of
it
I
will
first
of
all
shew
you
these
two
things
.
-
1.
What
it
is
to
have
Christ
dwell
in
our
hearts
.
-
2.
What
benefits
we
receive
by
his
dwelling
in
them
.
For
the
first
,
what
it
is
to
have
Christ
to
dwell
in
our
What
it
is
to
have
Christ
dwell
in
the
Heart
.
hearts
;
To
this
I
answer
.
That
then
Christ
dwells
in
our
hearts
,
when
as
he
works
in
them
in
another
manner
then
he
did
before
,
he
hath
other
works
,
and
we
see
other
effects
then
formerly
:
First
he
shewes
himself
kinde
and
favourable
to
us
,
inlightning
,
giving
comfort
,
refreshing
,
framing
and
ruling
ou●
spirits
that
be●ore
he
did
not
:
and
he
doth
not
in
others
he
is
said
to
dwell
in
the
Temple
,
because
his
eyes
are
upon
it
,
his
ears
are
there
open
to
hear
the
prayers
of
men
,
his
mercy
seat
is
there
.
T
is
true
,
God
fills
heaven
and
earth
:
yet
he
is
said
to
dwell
in
the
Temple
,
because
there
he
manifesteth
his
peculiar
presence
;
so
the
phrases
of
the
Scripture
are
to
be
understood
.
Go
not
up
for
God
is
not
with
you
.
That
is
,
he
will
not
assist
you
.
God
dwells
where
he
assists
:
he
dwells
not
where
he
helpes
not
.
That
you
may
understand
this
;
consider
these
four
particulars
.
First
where
a
man
dwells
,
he
must
come
to
the
house
and
abide
in
it
:
so
Christ
comes
into
the
hearts
of
believers
〈◊〉
.
in
whom
he
dwells
,
and
unites
himself
to
them
,
and
their
hearts
to
him
.
And
that
is
done
by
a
double
act
of
the
Spirit
:
First
he
humbleth
and
convinceth
men
●t
consisteth
in
4
,
things
.
of
sin
,
he
makes
some
alive
,
and
us
to
be
dead
,
the
way
to
life
is
death
,
as
the
corn
dies
that
it
may
live
.
And
this
the
spirit
of
bondage
doth
by
putting
an
edge
to
the
Law
,
by
making
men
desirous
of
Christ
.
Secondly
the
Spirit
of
adoption
that
unites
us
,
that
perswades
us
The
cause
of
perseverance
in
Grace
.
that
Christ
is
ours
:
Love
makes
the
union
;
Faith
is
the
agent
in
this
union
:
but
it
doth
it
by
love
:
as
fire
is
said
to
heat
,
though
the
qualitie
doth
it
immediately
:
when
after
sound
humiliation
we
believe
reconciliation
with
Christ
;
there
is
a
love
to
Christ
,
then
there
is
a
union
.
That
is
the
first
word
,
he
unites
himself
to
the
heart
,
and
it
to
him
.
Secondly
,
It
is
not
enough
for
a
man
to
come
to
the
z.
place
,
to
be
conjoyned
to
it
for
a
time
:
but
he
must
continue
there
,
else
he
dwells
not
there
but
is
a
stranger
:
a
dwell
●r
must
continue
.
Christ
abides
with
us
for
ever
,
according
to
that
everlasting
Covenant
which
he
hath
made
with
〈◊〉
,
Is
55.
3
He
hath
made
an
everlasting
Covenant
Isai.
55.
3.
with
us
:
even
the
sure
mercies
of
David
.
He
never
seperates
himself
from
us
:
after
he
comes
he
continues
for
ever
.
But
it
may
be
objected
:
though
Christ
will
not
depart
Object
.
from
us
;
yet
we
may
depart
from
him
.
To
this
I
answer
,
that
he
will
not
suffer
us
to
depart
Answ.
Jere.
32
,
4.
from
him
,
Ier.
32.
4.
I
will
make
an
everlasting
Covenant
with
them
.
That
is
,
I
will
not
turn
away
from
them
to
do
them
good
,
but
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
,
we
are
knit
together
without
separation
,
he
never
departs
from
us
nor
we
from
him
;
The
reason
why
we
continue
in
the
state
of
grace
,
is
not
because
grace
is
of
an
unsatiable
nature
:
for
it
is
a
creature
,
and
may
vanish
as
all
other
creatures
do
:
But
it
never
failes
because
it
is
in
Christ
,
and
supported
by
his
arm
of
omnipotencie
.
The
light
in
the
air
may
quickly
perish
,
but
if
the
sun
be
ever
with
it
,
it
never
perisheth
,
●o
the
water
of
a
stream
may
fail
,
but
if
there
be
a
spring
to
supply
it
,
it
never
fails
:
grace
may
perish
as
it
did
in
Adam
,
but
men
ingrafted
into
the
second
Adam
can
never
fall
,
because
Christ
is
never
severed
from
them
;
we
have
his
word
for
it
,
he
keeps
us
by
his
power
:
There
is
an
everlasting
Covenant
on
both
sides
.
The
Sacrament
se
ls
this
unto
us
;
That
God
hath
made
a
Covenant
,
that
he
will
never
depart
from
it
,
and
we
set
our
seal
by
it
,
that
we
will
never
depart
from
him
,
Gal
5.
3.
He
that
is
circumcised
Gal.
5.
3.
is
bound
to
keep
the
whole
Law
.
So
he
that
receives
the
Sacrament
,
is
bound
,
he
engages
himself
to
keep
the
Law
of
faith
:
and
he
receives
that
oath
when
he
was
baptized
.
Thirdly
where
a
man
dwells
,
there
he
must
delight
:
else
he
is
not
said
properly
to
dwell
there
:
a
man
that
is
3.
imprisoned
,
is
not
said
to
dwell
in
the
spirit
,
because
he
delights
not
in
it
.
Now
Christ
is
said
to
dwell
in
us
,
because
he
delights
in
us
,
Esai
.
62.
4.
Thou
shalt
no
more
be
Isai.
62.
4.
called
forsaken
,
but
Hephsebah
:
because
the
Lord
delighteth
in
thee
;
presence
argues
delight
.
God
delights
in
the
Saints
therefore
he
dwells
in
them
,
he
works
in
them
that
which
is
pleasing
to
them
.
Artifex
amat
opus
proprium
.
He
loves
his
own
workmanship
.
Thus
,
First
God
delights
in
them
as
in
those
that
are
beautiful
,
Cant.
4.
1
,
2
,
3.
Thou
art
beautiful
my
Love
thou
art
fair
:
1.
Cant.
4.
1
,
2
,
3.
Thou
hast
Doves
eyes
,
thy
teeth
are
like
a
flock
of
sheep
,
which
are
shorn
,
which
came
up
from
washing
:
thy
lips
are
a
thread
of
Scarlet
:
thy
Temples
like
a
piece
of
Pomegranate
.
Secondly
as
one
delights
in
a
garden
,
so
God
delights
in
them
,
Cant.
4.
12.
because
he
hath
planted
them
,
with
such
graces
,
as
flourish
and
grow
up
in
them
.
〈◊〉
Cant.
4.
12.
Thirdly
as
one
delights
in
a
Feast
:
so
God
delights
in
them
,
Cant.
5.
1.
I
have
eaten
my
honey
comb
with
my
honey
,
3.
Cant.
5.
1.
Revel
3.
20.
I
have
drunk
my
wine
with
my
milk
,
Revel.
3.
20.
I
will
come
and
sup
with
them
.
I
delight
in
them
as
in
a
Feast
.
Fourthly
where
a
man
dwells
,
there
he
is
active
,
one
that
doth
nothing
is
not
said
to
dwell
in
the
place
,
but
rather
to
be
imprisoned
:
as
one
said
of
an
idle
man
4.
pointing
to
his
body
:
hic
situs
est
,
his
soul
was
buried
in
his
body
.
So
Christ
is
said
to
dwell
in
us
,
in
regard
of
his
activity
,
and
influence
,
in
regard
of
the
works
that
he
doth
in
us
:
he
works
efficaciously
in
the
soul
,
making
it
fit
for
himself
;
Christ
hath
an
influence
into
the
Saints
,
he
is
still
active
,
in
them
,
furnisheth
them
with
qualities
,
that
they
had
not
,
and
with
actions
that
they
did
not
before
:
as
one
having
an
house
makes
his
garden
:
he
dwells
in
us
as
the
fire
in
the
iron
.
That
is
as
the
fire
giveth
to
the
iron
all
the
qualities
,
and
properties
of
fire
;
as
hot
,
burning
,
and
giving
light
:
it
makes
it
like
the
fire
;
so
the
spirit
of
a
man
when
Christ
dwelleth
in
him
,
is
made
as
the
Spirit
of
Christ
in
all
thin●s
according
to
that
degree
of
grace
that
he
hath
received
.
We
now
come
to
the
second
thing
we
propounded
,
and
that
is
to
shew
you
the
benefits
that
we
have
by
Christ
his
dwelling
in
our
hearts
:
and
those
are
six
.
First
Where
ever
Christ
dwelleth
,
he
maketh
that
person
1.
6.
Benefits
of
Christ
dwelling
in
us
.
Psal.
24.
7.
glorious
:
he
filleth
his
heart
with
glory
.
This
I
take
out
of
the
Psal.
24.
v.
7.
Be
ye
lift
up
ye
everlasting
doors
.
That
the
King
of
glory
may
come
in
,
The
meaning
is
this
,
when
ever
Christ
cometh
into
any
mans
heart
,
he
comes
as
the
King
of
glory
.
That
is
,
not
as
one
that
is
glorious
in
himself
,
and
keepeth
his
glory
to
himself
:
but
as
one
that
communicateth
his
glory
to
that
place
where
he
cometh
.
For
there
is
that
difference
between
Christ
his
coming
in
to
an
house
,
and
the
coming
of
a
Prince
:
when
a
Prince
cometh
,
though
he
bring
never
so
much
glory
with
him
,
yet
he
putteth
it
not
upon
the
house
,
the
house
remaineth
the
same
.
But
when
Christ
cometh
into
the
heart
,
he
changeth
he
altereth
the
house
,
he
beautifieth
,
and
decks
the
soul
with
such
excellencies
,
as
in
themselves
are
glorious
,
and
appear
glorious
unto
the
view
of
others
.
So
Moses
when
he
was
with
God
,
his
face
did
shine
,
when
he
came
down
from
the
Mount
,
because
there
God
communicated
his
glory
to
him
.
Indeed
it
is
true
,
that
was
an
outward
visible
glory
:
but
yet
the
resemblance
of
that
inward
glory
,
which
God
communicateth
to
the
soul
of
him
in
whom
he
dwelleth
.
That
is
he
makes
an
impression
of
his
own
glory
,
of
his
own
Image
upon
that
heart
into
which
he
cometh
:
he
stampeth
it
,
I
say
,
upon
the
heart
,
and
it
is
glorious
in
the
Inward
man
;
it
shineth
forth
also
in
the
life
and
conversation
,
even
as
the
light
shineth
through
the
window
:
so
is
it
when
Christ
dwelleth
in
the
heart
:
he
putteth
a
glory
there
which
shineth
forth
:
makes
him
glorious
in
the
eyes
of
others
,
giveth
a
gracious
and
heavenly
tincture
to
all
his
actions
.
And
the
reason
is
,
because
where
he
dwelleth
he
bringeth
the
spirit
with
him
,
the
Spirit
of
glory
resteth
upon
them
:
as
you
have
it
in
1
Pet
4.
The
Spirit
of
glory
resteth
upon
1
Pet.
4.
you
when
you
are
railed
upon
for
his
names
sake
.
That
is
,
that
spirit
dwelleth
in
you
,
covereth
you
;
and
let
them
say
what
they
can
,
they
shall
not
be
able
to
hurt
you
,
for
you
are
compast
about
with
light
,
even
with
the
glorious
Spirit
of
God
.
As
if
one
should
cast
dirt
upon
the
Sun
,
he
cannot
obscure
the
glory
of
it
,
because
light
dwells
in
it
,
so
when
men
speak
evil
of
the
Saints
,
disgrace
and
revile
them
,
they
cannot
hurt
them
,
for
there
is
glory
in
them
that
shineth
about
them
.
Now
glory
is
nothing
else
but
the
manifestation
of
some
excellencie
to
the
view
of
others
:
so
we
attribute
still
the
word
,
glory
,
to
such
in
whom
we
see
some
excellency
:
to
see
a
man
in
gorgeous
apparel
,
An
Army
under
banners
,
to
see
a
ship
under
sail
,
we
say
they
are
glorious
.
So
Michal
said
of
David
,
How
glorious
was
the
King
of
Israel
to
day
?
because
then
he
manifested
himself
:
Now
when
God
sheddeth
abroad
his
Spirit
into
the
heart●
of
any
,
whom
he
infuseth
the
graces
of
his
Spirit
into
them
,
he
is
said
to
put
glory
into
them
,
This
Christ
doth
wheresover
he
cometh
,
because
he
furnisheth
them
with
grace
,
and
every
grace
is
glorious
,
As
it
is
said
of
wisdom
in
the
Proverbs
.
He
that
is
in
estimation
for
wisdom
and
glory
:
That
is
for
wisdom
which
is
glorious
:
so
when
Christ
cometh
into
the
heart
of
any
,
he
makes
them
wise
,
and
therefore
glorious
.
The
like
may
be
said
of
an●
other
v●rtue
;
therefore
in
the
Epistle
of
Peter
,
vertue
,
and
glory
,
are
joyned
together
.
In
a
word
,
the
Image
of
God
is
in
them
:
which
is
compounded
of
many
graces
,
Now
that
image
is
a
glorious
Image
,
2
Cor.
3.
You
are
changed
to
the
Image
of
God
from
glory
to
glory
.
That
is
from
one
2
Cor
3.
glo●i
us
degree
of
grace
to
another
;
And
this
is
the
first
b●n
si●
we
have
by
Christ
,
he
makes
them
glorious
in
whom
he
dwelleth
,
because
he
putteth
his
graces
in
them
,
and
stamps
his
similitudes
upon
them
.
Secondly
,
A
second
benefit
that
we
have
by
Christs
dwelling
in
us
,
i●
this
,
where
ever
he
dwelleth
,
he
ruleth
and
governeth
,
he
guideth
the
spirit
wherein
he
dwelleth
,
he
keepeth
the
heart
in
order
,
from
mutinies
and
tumults
:
he
keepeth
all
the
affections
in
obedience
,
And
this
is
a
great
benefit
,
and
this
he
doth
where
he
dwelleth
;
Therefore
in
Psal.
24.
it
is
said
Be
you
lift
up
ye
everlasting
Psal.
24.
doors
,
(
speaking
there
of
the
soul
which
onely
is
everlasting
▪
)
and
the
King
of
glory
shall
come
in
,
That
is
he
ruleth
as
a
King
,
dwelleth
as
a
King
,
that
ruleth
in
the
place
where
he
cometh
.
That
as
Satan
ruleth
in
the
hearts
of
the
children
of
disobedience
:
so
Christ
ruleth
in
the
children
of
obedience
:
he
guideth
them
,
and
governeth
them
,
he
ordereth
their
steps
the
right
way
,
That
is
,
when
there
are
in
them
lusts
fighting
in
their
mind
,
a
law
in
their
members
,
rebelling
against
the
Law
of
the
spirit
:
he
keepeth
down
these
Rebels
,
he
mortifieth
these
lusts
:
and
therefore
in
Rom.
8.
The
affections
are
said
to
be
servants
Rom.
8.
to
righteousness
,
That
is
because
righteousness
ruleth
in
the
hearts
of
those
in
whom
Christ
dwelleth
.
But
you
will
say
,
what
benefit
is
this
:
what
priviledge
Objection
.
is
it
to
have
Christ
rule
us
?
it
seemeth
rather
to
be
contrary
▪
it
seemeth
rather
that
this
is
to
be
restrained
,
and
to
be
over-ruled
;
is
it
not
better
to
have
our
liberty
?
I
answer
,
that
it
is
not
:
but
it
is
a
great
priviledge
to
Answer
.
have
Christ
govern
in
us
:
for
he
is
not
as
those
governours
that
govern
for
themselves
;
but
he
hath
the
propertie
of
a
good
governour
,
that
spendeth
his
sweetness
for
the
good
of
those
,
over
whom
he
is
a
governour
.
And
this
you
will
see
if
you
consider
what
a
government
it
is
.
For
it
freeth
you
from
the
government
of
other
Lords
:
from
the
goverment
that
your
lusts
have
over
you
,
Again
he
governeth
not
as
a
Tyrant
,
by
force
,
but
as
the
soul
governeth
the
members
without
difficultie
.
Now
as
it
is
said
of
the
Members
,
that
while
they
serve
and
obey
the
soul
,
That
very
labour
is
a
rest
,
and
that
obedience
is
a
liberty
:
even
so
the
soul
when
it
obeyeth
Christ
,
that
is
indeed
a
libertie
,
and
that
service
is
rest
,
the
reason
is
,
because
Christ
guideth
them
sweetly
in
whom
he
dwelleth
:
all
the
members
are
guided
by
the
soul
with
a
willing
resigation
,
so
that
from
an
inward
propensness
,
not
from
constraint
,
they
do
what
they
will
:
it
is
therefore
an
easie
government
.
Again
when
any
thing
is
made
obedient
to
what
is
the
proper
rule
of
it
,
it
is
the
better
for
it
:
for
therein
the
perfection
of
every
creature
lieth
,
when
the
Creature
hath
a
Law
given
it
,
according
to
which
if
it
work
,
it
is
in
the
best
condition
.
Now
God
himself
&
the
law
is
the
rule
to
which
every
man
should
conform
,
therefore
the
creature
is
best
,
when
it
is
in
obedience
to
him
;
even
as
is
the
body
of
man
,
when
it
is
best
governed
,
and
kept
closest
to
the
rule
,
it
is
best
in
health
:
Simile
.
so
it
is
in
the
soul
of
a
man
,
the
better
it
is
governed
,
the
more
obedient
it
is
to
Christ
,
the
better
it
is
in
health
:
for
every
rebellion
is
a
sickness
and
disturbance
to
the
foul
:
Therefore
you
have
a
great
benefit
,
when
Christ
dwelleth
in
your
hearts
as
a
King
;
If
it
were
not
for
that
my
Brethren
,
whether
would
your
unruly
affections
carry
you
?
how
would
those
rebels
wound
you
?
how
would
they
rob
you
of
all
that
that
is
good
?
those
foolish
and
hurtfullusts
that
are
in
you
,
how
would
they
drown
you
in
perdition
?
Now
when
Christ
dwelleth
in
the
heart
,
he
keepeth
down
these
lusts
,
keepeth
the
soul
in
good
temper
,
guideth
our
feet
into
the
way
of
peace
:
our
feet
of
themselves
would
be
running
into
miseries
and
dangers
,
his
goverment
keepeth
us
out
of
these
:
This
is
his
goverment
,
and
this
is
the
second
benefit
that
we
have
by
Christ
his
dwelling
in
us
.
The
third
benefit
is
this
,
where
Christ
dwelleth
there
3.
Benefit
.
he
comforteth
,
and
refresheth
the
heart
;
This
I
take
out
of
Esai
.
57.
15.
Thus
saith
the
Lord
,
the
high
and
loftic
one
Isai.
57.
15.
that
inhabiteth
eternitie
.
I
dwell
in
the
high
and
holy
place
,
with
him
also
that
is
of
a
contrite
,
and
humble
spirit
,
to
revive
the
spirit
of
the
humble
,
and
to
revive
the
heart
of
the
contrite
ones
;
In
that
place
you
have
Two
benefits
exprest
:
one
is
,
that
Christ
refresheth
the
heart
of
the
humble
in
whom
he
dwelleth
.
And
secondly
he
giveth
life
to
them
:
we
will
speak
of
both
:
and
begin
with
the
first
which
is
the
third
in
order
.
When
a
man
is
drooping
,
when
his
spirit
is
dejected
in
him
,
when
he
meditateth
of
nothing
but
of
fear
and
danger
.
Now
when
Christ
cometh
into
the
heart
,
he
setteth
all
at
rest
:
he
bringeth
a
tranquilitie
to
the
soul.
In
a
word
he
filleth
the
heart
with
joy
wheresoever
he
cometh
;
For
as
the
Sun
bringeth
light
into
the
world
,
so
Christ
bringeth
joy
into
the
heart
;
and
you
can
no
more
have
him
in
your
heart
without
some
joy
,
then
the
Sun
can
be
in
the
world
without
light
;
And
it
must
needes
be
so
,
because
where
Christ
cometh
,
he
bringeth
matter
of
joy
with
him
,
for
where
ever
he
cometh
he
bringeth
salvation
,
as
he
said
to
Zaccheus
,
this
day
is
salvation
come
unto
thine
house
.
Now
when
Christ
shall
say
unto
a
man
,
That
salvation
is
come
unto
him
,
he
bringeth
matter
of
joy
,
so
he
is
said
to
come
as
a
Bridegroom
.
Now
a
Bridegroom
is
alwayes
bringing
of
joy
,
so
it
is
compared
to
the
joy
in
harvest
,
and
to
the
joy
of
those
that
divide
the
spoil
.
Again
Christ
bringeth
his
spirit
,
and
his
spirit
is
a
spirit
of
joy
,
therefore
he
is
called
the
comforter
,
this
made
God
break
forth
into
this
speech
:
seemeth
the
consolations
of
God
a
small
thing
to
you
?
Again
he
bringeth
a
Kindom
,
and
that
Kingdom
consisteth
of
joy
,
in
Rom.
14.
17.
The
Kingdom
of
God
is
not
Rom.
14.
17.
meat
,
and
drink
,
but
Righteousness
and
Peace
,
and
joy
in
the
holy
Ghost
,
Again
where
Christ
dwelleth
,
you
cannot
have
him
but
you
must
have
much
joy
with
him
,
because
joy
followeth
him
naturally
;
at
his
right
hand
are
pleasures
for
evermore
.
Therefore
in
whomsoever
he
dwelleth
that
partie
must
needs
have
joy
.
Look
through
the
world
,
and
what
joy
some
ever
a
man
hath
,
it
is
accordding
to
the
measure
of
his
participation
with
God
.
Therefore
those
that
have
him
fully
,
as
in
heaven
,
they
have
a
fulness
of
joy
:
Those
that
have
him
not
at
all
,
as
in
hell
,
there
is
a
fulness
of
grief
:
Indeed
in
heaven
it
is
mid-day
,
and
in
hell
,
it
is
midnight
,
The
one
hath
the
sun
alwayes
with
them
;
the
other
darkness
it self
.
Now
those
that
are
in
the
way
to
both
,
as
the
Saints
which
are
in
the
spring
of
the
day
,
They
have
some
measure
of
joy
,
even
as
much
as
they
participate
of
God
,
and
the
reprobate
that
shall
be
damned
,
and
here
dwell
in
the
twi-light
,
they
have
some
flashes
of
joy
,
according
as
God
communicateth
himself
in
common
gifts
and
graces
unto
them
.
But
in
a
word
,
so
much
of
God
so
much
of
joy
a
man
hath
:
Now
when
God
himself
dwelleth
in
a
mans
heart
,
and
if
joy
thus
naturally
follow
him
,
it
must
needs
refresh
the
hearts
of
those
in
whom
he
dwelleth
:
so
much
for
the
third
Benefit
.
A
Fourth
Benefit
is
this
,
That
he
giveth
life
to
those
in
whom
he
dwelleth
,
that
is
he
maketh
them
living
men
;
4
Benefit
.
he
liveth
in
every
man
in
whom
he
dwelleth
as
the
vine
in
the
branches
.
That
is
all
the
actions
and
properties
of
life
we
draw
from
him
,
all
the
sense
we
have
is
from
him
,
in
him
we
live
,
move
,
and
have
our
being
,
and
this
is
a
great
Benefit
.
For
the
worst
living
thing
,
is
better
then
the
best
dead
thing
,
and
amongst
lifes
,
the
life
of
grace
which
Christ
giveth
is
the
best
life
;
because
it
cometh
nearest
to
the
life
of
God
,
and
Angels
:
And
they
have
onely
this
life
,
in
whom
Christ
dwellerh
,
for
the
most
living
men
are
but
ghosts
whilest
they
are
alive
:
now
when
Christ
cometh
into
their
hearts
;
he
putteth
life
into
them
,
he
makes
them
living
men
.
Again
those
that
are
in
Christ
:
though
they
have
some
root
of
life
continually
in
them
,
yet
they
are
often
,
dead
,
and
dull
,
and
indisposed
to
do
any
holy
duty
:
It
is
Christ
now
that
quickneth
them
,
and
maketh
them
ready
to
every
good
work
.
All
the
motions
,
all
the
fruites
of
life
in
your selves
,
are
but
the
budding
and
putting
forth
of
the
spirit
;
therefore
all
such
blossomes
are
precious
,
and
they
should
be
nourished
in
you
:
you
should
not
let
them
wither
for
want
of
sap
,
and
that
you
may
have
from
Christ
,
for
it
is
he
that
quickeneth
every
man
,
by
his
Spirit
;
That
look
as
the
old
Adam
maketh
sin
active
in
every
one
that
is
born
of
him
,
so
the
second
Adam
communicateth
grace
and
life
to
those
that
are
ingrafted
into
him
by
faith
.
Therefore
he
is
called
a
quickening
spirit
:
even
as
a
man
liveth
when
the
soul
is
conjoyned
to
the
body
,
so
the
soul
liveth
,
when
Christ
is
conjoyned
to
it
:
Look
upon
all
the
living
Saints
,
the
reason
why
they
live
among
such
a
multitude
of
dead
men
,
is
because
Christ
is
in
them
;
if
you
see
one
more
holy
then
another
,
more
active
,
more
nimble
in
the
wayes
of
Gods
commandments
then
another
,
it
is
because
Christ
dwelleth
more
in
him
then
in
another
:
if
you
find
your selves
more
ready
,
and
more
strong
to
perform
any
duty
,
it
is
because
Christ
helpeth
and
quickeneth
you
,
for
he
is
your
life
.
In
a
word
,
all
the
life
you
have
is
derived
from
his
inhabitation
,
and
dwelling
in
you
,
And
this
is
the
fourth
Benefit
that
we
receive
from
Christ
,
he
makes
us
living
men
.
The
fifth
benefit
we
have
and
receive
from
Christ
his
5
Benefit
.
dwelling
in
us
,
is
that
he
consecrateth
us
,
and
maketh
us
holy
.
Know
ye
not
saith
the
Apostle
1
Cor.
3.
17.
That
ye
are
the
Temple
of
God
,
and
that
the
spirit
dwelleth
in
you
.
That
is
Christs
act
,
no
man
is
holy
,
but
he
whom
Christ
consecrateth
,
and
he
consecrateth
the
soul
,
That
is
,
he
sanctifieth
it
,
sets
it
apart
,
maketh
a
temple
peculiar
to
himself
:
for
holiness
is
nothing
but
an
appropriating
something
to
Gods
use
,
and
sequestring
it
from
common
uses
:
Now
when
Christ
works
such
a
work
in
the
spirit
of
a
man
,
he
is
said
to
consecrate
a
man
,
to
sanctifie
him
.
And
that
he
doth
when
he
revealeth
to
us
the
vanitie
How
Christ
sanctifieth
us
.
of
earthly
things
on
one
side
,
And
the
excellencie
of
heavenly
things
on
the
other
side
.
By
this
means
the
heart
is
weaned
from
those
,
and
is
knit
and
married
to
these
in
a
conjugal
love
,
so
that
it
loveth
him
,
and
nothing
besides
;
and
this
I
say
Christ
doth
,
by
revealing
the
truth
,
making
earthly
things
to
appear
vain
as
they
are
,
and
God
to
appear
beautiful
and
excellent
as
he
is
:
For
when
he
appeareth
as
he
is
,
we
cannot
but
love
him
:
and
that
is
the
reason
it
is
said
,
Sanctifie
them
with
thy
truth
;
that
is
,
when
any
man
hath
the
truth
revealed
unto
him
,
he
seeth
things
as
they
are
,
then
his
spirit
cleaveth
unto
God
,
loveth
God
,
marrieth
it self
unto
God
,
keepeth
it self
proper
unto
him
,
weaneth
itself
,
and
estrangeth
it self
from
all
other
things
.
That
which
is
called
sanctifying
in
that
place
,
you
shall
find
in
two
places
of
Scripture
exprest
in
such
tearms
,
as
express
this
double
act
of
Christ
which
I
named
unto
you
,
as
in
the
2
Tit.
verse
penult.
He
hath
purified
to
himself
a
peculiar
people
;
that
is
,
he
hath
emptied
2
Tit.
them
of
whatsoever
may
draw
them
from
God
,
and
hath
sanctified
them
by
his
spirit
.
And
so
again
in
the
30.
Deut.
6.
And
the
Lord
God
will
circumcise
the
heart
,
that
thou
mayest
love
the
Lord
thy
God
with
all
thy
Deut.
30.
6.
heart
,
&c.
That
is
,
I
will
draw
you
to
me
,
your
hearts
shall
cleave
to
me
.
Now
then
when
these
two
acts
are
done
,
the
heart
circumcised
,
and
love
put
into
it
,
that
it
cleaveth
to
God
without
separation
.
This
is
the
sanctifying
of
the
heart
,
this
Christ
works
wheresoever
he
cometh
.
And
(
my
Brethren
)
this
is
not
an
easie
thing
to
do
,
and
indeed
no
man
can
do
it
but
Christ
:
for
this
holiness
of
spirit
is
not
onely
an
abstaining
from
the
things
common
and
unclean
,
from
pollution
of
flesh
and
spirit
;
it
is
not
an
abstaining
from
them
out
of
judgement
How
we
may
get
Christ
in
our
hearts
.
onely
,
but
then
a
mans
spirit
it
is
holy
,
when
he
hath
an
inward
propence
inclination
to
that
which
is
good
,
and
an
aversness
to
that
which
is
evil
.
When
the
spirit
hath
a
new
quality
put
into
it
,
Abhor
that
which
is
evil
,
and
cleave
to
that
which
is
good
,
this
is
holiness
,
not
to
abstain
from
the
evil
onely
,
but
to
abhor
it
,
not
onely
to
do
the
good
,
but
his
spirit
cleaveth
to
the
good
,
loveth
the
good
.
So
it
is
said
,
Lot
had
his
righteous
soul
vexed
with
the
unclean
conversation
of
the
Sodomites
,
that
is
,
he
had
a
holy
soul
,
and
in
this
his
holiness
was
seen
,
that
he
vexed
,
&c.
So
Moses
,
his
holiness
appeared
when
he
wept
,
when
he
Heb.
17.
16.
saw
the
people
commit
idolatry
;
so
Paul
,
his
spirit
was
stirred
within
him
,
when
he
saw
the
idolatry
of
the
people
of
Athens
.
So
when
a
mans
spirit
sti●reth
it self
after
this
manner
,
when
from
that
new
quality
that
is
put
into
it
,
it
works
out
the
uncleanness
that
is
in
it
:
this
is
the
holiness
of
the
spirit
,
and
no
man
hath
it
but
from
Christ
.
As
the
needle
,
unless
it
have
it
from
the
Loadstone
,
Simile
.
could
not
have
that
property
of
looking
to
the
North
;
so
it
is
with
the
spirit
of
a
man
,
before
Christ
dwelleth
in
him
,
before
he
hath
put
a
new
quality
of
holiness
,
he
never
looks
towards
God
,
but
when
it
is
done
once
,
it
cannot
do
otherwise
;
therefore
those
in
whom
Christ
dwelleth
cannot
sin
,
that
is
,
cannot
delight
in
sin
:
this
is
a
great
benefit
therefore
,
and
this
holiness
of
spirit
they
have
in
whom
Christ
dwelleth
,
To
be
holy
in
all
manner
of
conversation
,
to
be
holy
at
all
times
in
all
places
,
in
all
that
he
doth
to
have
a
holiness
of
spirit
acting
and
appearing
therein
.
It
is
a
hard
thing
,
and
therefore
the
benefit
is
the
greater
:
so
now
how
much
unholiness
we
may
find
in
the
spirits
of
men
,
when
the
spirit
of
a
man
steppeth
out
and
doth
what
it
doth
to
its
own
ends
,
and
looks
not
to
Christ
,
but
to
other
ends
,
this
is
unholiness
and
adultery
of
the
spirit
;
therefore
those
,
the
trade
of
whose
life
is
not
to
look
at
God
in
their
actions
,
but
to
themselves
,
to
pass
from
pleasure
to
pleasure
,
and
from
sport
to
sport
,
and
all
for
themselves
;
those
also
that
are
so
much
occupied
in
worldly
businesses
that
God
is
forgotten
,
this
is
exactly
contrary
to
holiness
,
for
here
the
spirit
turneth
it self
from
God
,
whereas
we
should
be
holy
in
all
manner
of
conversation
,
holy
in
every
thing
,
holy
in
eating
,
holy
in
drinking
,
holy
in
recreation
,
holy
in
all
our
business
,
holy
in
mirth
,
&c.
But
you
will
ask
how
shall
that
be
?
Quest.
Answ.
When
you
do
all
these
as
to
God
,
as
fit●ing
you
for
his
service
;
when
you
put
God
as
the
end
unto
all
that
you
do
,
then
is
your
spirit
holy
,
you
know
that
place
,
Whether
you
eat
or
drink
,
or
whatsoever
you
do
,
do
all
to
the
glory
of
God
.
That
is
,
respect
God
in
it
,
make
not
your selves
the
utmost
end
of
it
,
for
then
your
heart
is
unholy
,
for
holiness
is
to
keep
the
heart
close
to
God
,
peculiar
to
him
alone
,
eying
God
in
all
things
.
When
he
turneth
from
him
,
that
is
the
unholiness
of
the
spirit
.
This
benefit
we
have
by
Christ
dwelling
in
our
hearts
,
our
spirits
are
consecrated
unto
him
,
all
that
is
in
us
is
turned
,
and
looks
that
way
;
and
so
much
for
this
fifth
Benefit
.
The
sixth
and
last
benefit
we
have
by
Christ
dwelling
,
is
defence
,
he
defendeth
those
in
whom
he
dwelleth
,
he
6.
Benefit
.
covereth
them
,
he
is
a
buckler
and
protector
to
them
,
he
preserveth
them
from
all
evil
,
from
all
crosses
,
or
the
evil
of
crosses
.
This
is
a
great
benefit
.
For
there
is
this
difference
between
Christ
and
other
Inhabitants
,
other
Inhabitants
are
defended
by
the
house
wherein
they
dwell
,
but
here
the
Inhabitant
defendeth
the
house
.
And
the
reason
is
good
,
because
,
though
he
dwell
in
our
hearts
,
yet
he
is
our
habitation
,
as
it
is
in
the
Psalm
,
that
is
,
we
dwell
in
him
,
he
covereth
us
,
as
a
house
covereth
a
man
,
and
defendeth
him
from
the
violence
of
the
weather
.
This
you
have
excellently
exprest
in
the
4.
Isaiah
,
the
two
last
verses
,
Upon
all
their
glory
shall
be
a
Isaiah
4.
6.
defence
;
that
is
,
upon
all
the
people
of
God
which
are
glorious
,
he
calleth
them
glory
in
the
abstract
.
I
will
defend
them
from
all
evil
.
If
you
ask
what
defence
it
is
?
you
shall
see
a
distribution
of
it
,
in
the
verses
following
,
I
will
be
as
a
covering
in
the
heat
of
the
day
:
That
is
,
one
kind
,
and
a
place
of
refuge
and
covert
from
storm
and
from
rain
.
That
is
,
if
there
be
heat
I
will
keep
you
from
that
,
if
there
be
storms
and
rain
I
will
preserve
you
from
that
;
you
shall
be
as
a
man
within
doors
.
Thus
Christ
defendeth
those
that
belong
unto
him
,
he
is
a
covering
to
them
,
he
keepeth
them
safe
;
in
the
1
Cor.
3.
Him
that
destroyeth
1
Cor.
3.
the
Temple
of
God
,
him
will
the
Lord
destroy
.
It
is
his
Temple
,
it
is
the
place
where
he
dwelleth
,
and
be
assured
,
Christ
will
not
have
his
house
pulled
down
over
his
head
;
no
man
will
promise
his
Inheritance
to
be
spoyled
.
Now
Gods
children
are
his
portion
,
they
are
his
sheep
,
he
will
not
suffer
them
to
be
plucked
out
of
his
hands
.
Therefore
the
Prophet
Esay
compareth
his
Church
to
a
Tent
,
that
though
it
be
made
of
two
or
three
materials
,
onely
cords
and
stakes
,
yet
saith
he
,
there
shall
not
a
cord
be
broken
,
nor
a
stake
plucked
up
.
My
Brethren
,
if
you
look
upon
the
Church
,
you
will
wonder
that
they
should
not
have
been
swallowed
up
ere
this
time
,
but
know
that
God
dwelleth
in
this
Tent
,
he
keepeth
and
defendeth
them
.
Christ
dwelleth
thus
in
every
believer
,
in
particular
he
will
be
a
buckler
,
and
defence
unto
him
.
And
this
benefit
you
have
by
Christ
dwelling
in
you
.
And
so
much
for
the
Benefits
you
receive
by
Christs
Inhabitation
in
you
.
We
must
add
something
now
for
the
application
of
Use
1.
this
point
;
and
first
,
you
may
make
this
use
of
it
.
Learn
to
judge
aright
of
the
works
of
God
in
your
hearts
,
and
remember
that
it
is
wrought
by
Christ
himself
.
It
is
Christ
himself
that
is
in
you
,
that
consulteth
with
you
,
that
acts
in
you
,
that
enliveneth
you
to
every
duty
,
he
himself
is
given
us
of
God
,
to
be
our
wisdom
,
righteousness
,
sanctification
,
and
redemption
;
it
is
he
himself
that
Rev.
3.
will
come
in
and
sup
with
us
,
Rev.
3.
And
therefore
if
you
would
have
a
great
measure
of
grace
,
a
great
measure
of
comfort
and
refreshing
,
if
you
would
feel
the
life
of
grace
flowing
abundantly
in
your
hearts
,
fasten
your
eyes
upon
Christ
the
fountain
.
This
is
our
fault
(
my
Brethren
)
that
we
look
upon
grace
,
and
remission
of
sins
,
and
sanctification
,
separated
from
Christ
,
we
labour
not
for
Christ
in
the
first
place
,
we
look
upon
pardon
for
sin
,
we
go
unto
God
for
it
,
but
we
think
not
upon
Christ
;
learn
first
to
get
Christ
to
dwell
in
your
hearts
,
fasten
your
eyes
upon
him
,
intreat
him
to
come
thither
and
sup
with
you
,
and
then
take
from
him
justification
and
sanctification
,
the
spirit
and
every
grace
.
For
so
it
is
,
as
when
a
wife
marrieth
a
husband
,
she
must
not
think
of
the
titles
,
honours
and
commodities
that
he
bringeth
separately
from
Simile
.
himself
,
for
then
it
is
an
adulterous
thought
,
she
must
first
take
her
husband
,
and
then
those
other
things
come
along
with
him
:
so
must
we
do
with
Christ
,
fasten
our
eyes
upon
Christ
himself
,
love
him
,
cleave
to
him
,
labour
to
have
our
heart●
married
to
him
by
faith
,
then
we
have
remission
of
sins
,
then
we
have
adoption
,
then
we
have
reconciliawith
God
,
and
every
particular
grace
coming
along
with
him
.
Even
as
if
a
man
would
have
a
treasure
that
lieth
hid
in
a
field
,
he
must
first
have
the
field
it self
,
and
then
he
Simile
.
may
take
the
treasure
;
he
must
not
think
of
the
treasure
as
of
a
thing
abstracted
from
the
field
,
even
so
,
thou
must
get
Christ
,
for
in
him
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
and
of
his
fulness
,
we
receive
grace
for
grace
.
But
this
is
our
hinderance
,
that
we
look
upon
these
things
separately
and
apart
from
Christ
.
But
let
us
remember
that
it
is
Christ
that
dwelleth
in
our
hearts
,
and
although
indeed
it
is
by
his
spirit
,
yet
it
is
he
himself
that
is
the
fountain
of
all
;
get
Christ
therefore
more
and
more
into
your
hearts
;
for
you
must
know
that
there
are
degrees
of
dwelling
,
as
the
Sun
dwelleth
more
in
the
house
at
several
times
,
so
Christ
dwelleth
more
and
more
plentifully
in
the
hearts
of
men
,
even
as
there
is
a
neerer
union
between
us
and
him
,
and
so
he
dwelleth
in
us
accordingly
;
as
there
are
degrees
of
familiarity
between
friends
,
so
are
there
degrees
of
union
and
habitation
,
between
Christ
and
us
.
And
accordingly
are
there
degrees
in
all
the
effects
of
his
habitation
;
labour
therefore
to
get
Christ
in
your
hearts
.
But
you
will
say
,
how
shall
this
be
done
?
Quest.
Answ.
what
holiness
of
Spirit
is
.
Isay
57.
Labour
to
get
a
contrite
and
humble
heart
,
there
God
delighteth
to
dwell
;
there
are
but
two
places
in
which
he
delights
,
Isa.
57.
In
the
highest
heavens
,
and
with
him
also
that
is
of
an
humble
and
contrite
spirit
;
look
what
delight
he
hath
to
dwell
in
the
heavens
the
same
delight
he
takes
to
dwell
in
him
that
is
of
an
humble
spirit
.
This
is
the
reason
why
so
many
living
in
the
Church
have
not
Christ
in
them
;
they
are
not
yet
humbled
,
they
are
not
yet
sensible
of
their
sins
,
they
know
not
as
yet
that
they
are
children
of
wrath
;
whereas
a
man
that
is
humbled
,
and
broken
with
the
sense
of
his
sins
,
that
hath
his
heart
wounded
with
them
,
this
is
one
that
is
a
fit
habitation
for
Christ
to
dwell
there
.
Therefore
it
is
,
that
even
the
Saints
themselves
,
when
they
begin
to
have
their
hearts
lifted
up
in
them
,
that
Christ
removeth
them
far
from
him
,
and
therefore
also
is
it
that
he
humbleth
them
,
before
he
returneth
to
them
again
:
So
it
was
with
David
and
Hezekiah
,
when
they
were
li●ted
up
in
their
hearts
,
you
see
how
God
forsook
them
,
and
how
angry
he
was
with
them
:
get
humbled
hearts
therefore
.
When
you
can
say
to
Christ
in
good
earnest
,
as
the
Centurion
said
,
Lord
I
am
not
worthy
that
thou
shouldst
enter
under
my
roof
:
that
is
the
best
way
to
draw
his
favour
to
you
.
You
know
how
readily
Christ
healed
his
servant
,
how
he
admired
him
.
Again
,
the
neerer
you
draw
unto
him
,
the
more
he
will
dwell
in
you
;
it
is
the
Apostle
Iames
his
counsel
,
Ia
or
rather
the
Spirit
of
God
●y
St.
Iames
,
I●…
.
5.
Draw
neer
to
God
,
and
he
will
draw
neer
unto
you
.
And
Christ
I●
himself
,
in
Iohn
15.
4.
Abide
in
me
,
and
I
will
abide
in
you
.
That
is
,
if
we
would
come
n●●r
him
,
we
must
not
suffer
our selves
to
go
a
whoring
after
the
things
of
the
world
,
but
mind
him
,
draw
neer
unto
him
,
then
would
he
dwell
in
you
.
Again
,
the
wider
you
open
the
door
,
w●●n
he
knocks
,
the
further
he
●ntr●th
,
Rev.
3.
I
stand
at
the
door
and
knock
,
if
any
man
will
open
the
door
,
I
will
come
in
and
sup
with
〈◊〉
.
3.
him
;
that
is
I
will
come
in
and
dwell
with
him
,
enter
commons
with
him
.
Now
●…re
said
to
open
the
door
,
when
you
yield
to
his
knocking
,
that
is
,
when
you
are
stirred
up
to
any
good
duty
by
hearing
the
Word
:
all
all
provocations
are
knocking
at
the
door
,
the
more
you
yield
to
these
,
and
the
more
willing
you
are
to
perform
holy
duties
,
the
more
you
open
,
and
so
the
more
Christ
dwelleth
in
you
.
Again
,
the
less
you
live
to
your selves
,
and
the
more
you
are
emptied
of
your selves
,
the
more
Christ
dwelleth
in
you
,
the
less
you
live
to
pleasures
,
and
the
more
you
are
emptied
of
whatsoever
is
in
you
,
the
more
will
Christ
dwell
in
you
.
Again
,
the
cleaner
you
keep
your
heart
,
the
more
will
he
delight
to
dwell
in
you
,
a
man
that
is
of
a
neat
disposition
,
loveth
not
to
be
in
a
soul
place
;
so
Christ
abhorreth
to
dwell
in
a
heart
that
is
●oul
and
unclean
,
the
more
clean
therefore
you
keep
your
heart
from
Rebellions
and
unruly
lusts
,
and
the
more
you
are
free
from
any
kind
of
vanity
,
and
the
more
you
grow
up
in
holiness
,
the
more
will
Christ
delight
to
dwell
in
your
heart
.
Again
,
the
larger
spirit
a
man
getteth
,
and
the
stronger
he
is
in
the
inward
man
,
These
are
the
means
whereby
you
may
get
Christ
to
dwell
in
your
hearts
;
and
the
more
humble
and
contrite
spirit
you
are
of
,
the
nearer
you
draw
unto
him
;
the
wider
ye
open
the
doors
when
he
knocks
,
the
less
you
live
to
your selves
;
the
cleaner
you
keep
you
heart
,
the
stronger
you
are
in
the
inward
man
:
why
then
the
more
you
shall
have
Christ
governing
you
,
the
more
you
shall
have
him
putting
his
glory
upon
you
;
the
more
you
shall
find
him
comforting
and
refreshing
your
hearts
,
the
more
you
shall
find
him
quickning
you
to
every
good
work
;
the
more
he
will
defend
you
,
the
more
he
will
consecrate
you
:
But
still
remember
that
it
is
Christ
that
doth
all
,
when
you
do
any
holy
duty
,
when
you
have
any
strength
to
perform
any
thing
that
is
of
any
special
moment
,
it
is
Christ
that
dwelleth
in
you
,
that
acteth
in
you
;
as
the
Apostle
saith
,
it
is
Christ
that
liveth
in
me
;
that
is
,
if
you
see
any
holiness
in
me
,
if
you
see
me
excelling
others
in
grace
,
if
you
see
me
doing
great
and
strong
actions
of
Religion
,
it
is
not
I
that
do
it
but
Christ
that
liveth
in
me
,
it
is
he
that
strengtheneth
me
;
therefore
for
a
man
to
think
to
live
the
life
of
grace
without
Christ
,
is
as
if
a
man
should
think
to
live
a
natural
life
without
a
soul
,
no
wonder
therefore
that
you
cannot
abstain
from
such
and
such
a
lust
,
that
you
cannot
pray
,
that
you
cannot
sanctifie
the
Sabbath
;
no
wonder
,
seeing
you
want
Christ
,
no
man
else
can
do
it
.
Sampson
,
when
God
was
departed
from
him
,
became
as
another
man
;
the
reason
why
he
did
such
marvellous
things
,
above
the
reach
of
other
men
,
was
because
God
was
with
him
;
the
reason
why
the
Saints
do
so
much
,
is
because
God
is
in
them
,
he
liveth
in
them
,
he
enableth
them
to
do
all
that
they
do
;
therefore
if
you
find
your selves
as
common
men
as
other
men
,
not
able
to
do
peculiar
things
,
not
able
to
reach
that
pitch
of
holiness
which
God
requireth
,
and
is
expressed
in
the
lives
of
the
Saints
;
know
that
the
reason
is
,
because
you
have
not
Christ
:
remember
that
it
is
Christ
that
doth
all
,
and
therefore
in
all
the
things
that
you
do
,
if
you
find
your selves
at
a
dead
lift
,
if
you
be
unable
to
do
a
holy
duty
,
labour
to
sigh
for
Jesus
Christ
;
say
,
Lord
I
can
do
nothing
without
thee
,
it
is
thou
that
must
enable
me
to
every
good
work
,
I
cannot
so
much
as
think
a
good
thought
without
thee
:
labour
thus
to
have
recourse
to
Christ
,
it
is
he
that
must
quicken
and
enliven
us
,
or
else
we
are
but
dead
men
.
Secondly
,
If
Christ
live
in
the
Saints
,
then
let
them
Use.
2.
know
what
priviled
●e
they
have
,
and
triumph
,
and
rejoice
in
it
.
It
is
good
for
us
(
my
Brethren
)
often
to
reflect
upon
these
spiritual
priviledges
:
remember
now
that
you
have
Christ
in
you
,
that
must
be
a
great
advantage
to
you
.
When
Moses
was
to
go
up
with
the
people
into
the
promised
Land
,
he
would
not
be
content
with
●n
Exod.
33.
Angel
,
but
he
would
have
Gods
own
presence
,
God
yieldeth
to
his
opportunity
.
You
see
by
that
how
much
Moses
esteemed
of
Gods
presence
:
know
therefore
that
it
is
a
great
benefit
to
have
the
presence
of
Christ
in
the
soul
,
learn
to
esteem
it
so
;
it
bringeth
much
comfort
,
and
another
kind
of
comfort
then
any
other
creature
can
bring
.
Again
,
consider
if
Christ
dwell
in
you
,
you
are
made
living
Temples
,
in
the
1
Pet.
2.
4
,
5.
Ye
as
living
stones
are
built
up
a
spiritual
house
,
a
holy
Priesthood
,
to
offer
up
spiritual
sacrifice
acceptable
to
God
by
Iesus
Christ
.
They
were
dead
stones
,
and
dead
Temples
before
;
and
this
is
a
great
priviledge
,
for
we
have
all
the
benefits
that
the
Temple
had
:
no
sacrifice
you
know
was
accepted
but
from
the
Temple
,
no
prayer
was
accepted
but
what
came
from
the
Temple
,
or
directed
towards
the
Temple
.
So
it
is
with
the
Saints
,
all
their
prayers
are
accepted
,
because
Christ
dwelleth
in
them
,
and
they
are
his
spiritual
Temples
to
offer
up
spiritual
sacrifice
acceptable
to
God
through
Christ
,
it
is
peculiar
to
them
alone
;
others
may
pray
and
hear
the
Word
,
and
do
some
other
outward
duties
of
Religion
,
but
they
are
not
acceptable
,
because
they
are
not
Temples
of
Christ
.
Consider
this
(
my
Brethren
)
and
rest
not
in
your
outward
performances
,
nor
priviledges
:
labour
to
have
the
assurance
of
being
the
Temples
of
God
,
it
is
that
which
makes
your
sacrifice
accepted
.
This
confuseth
the
common
error
,
men
think
they
may
satisfie
their
lusts
,
&c.
and
yet
if
they
pray
morning
and
evening
,
receive
the
Sacrament
at
least
once
in
the
year
,
and
do
some
other
outward
performances
,
they
think
they
make
God
some
amends
.
But
alas
it
is
not
so
,
the
Lord
abhorreth
all
those
sacrifices
,
because
they
come
not
from
his
Temple
.
They
are
not
sacrifices
offered
upon
that
altar
they
should
be
,
they
are
not
yet
of
that
holy
Priesthood
spoken
of
before
,
and
yet
there
is
that
hypocrisie
in
the
spirits
of
men
,
that
they
are
neither
willing
to
omit
holy
duties
altogether
,
nor
willing
to
perform
them
in
that
holy
and
zealous
manner
as
they
ought
:
Labour
therefore
to
have
Chirst
dwelling
in
your
hearts
,
otherwise
nothing
will
be
accepted
.
I
thought
to
have
added
something
to
have
made
known
to
you
,
when
Christ
dwelleth
in
your
hearts
.
As
one
way
to
know
it
,
where
Christ
dwelleth
,
there
none
dwelleth
but
him
as
the
glory
of
God
filled
the
Temple
,
so
Christ
filleth
the
heart
.
Again
,
where
he
dwelleth
,
he
dwelleth
powerfully
,
he
is
strong
,
able
to
make
men
go
through
with
their
good
purposes
and
resolutions
.
Again
,
3.
He
continueth
and
abideth
there
for
over
,
he
makes
them
constant
in
performing
holy
duties
.
And
lastly
,
He
is
active
as
the
Sun
,
when
that
dwelleth
in
the
world
,
we
see
how
it
enlight●eth
the
world
,
so
Christ
enlightneth
the
soul
where
he
dw●lleth
,
makes
us
able
to
judge
all
things
.
Again
,
where
the
Sun
cometh
,
it
thaweth
the
frozen
earth
,
and
causeth
a
Spring
,
it
causeth
every
thing
to
flourish
;
so
Christ
dwelleth
in
the
heart
as
the
Sun
in
the
world
,
or
as
the
soul
in
the
body
,
see
what
a
beauty
the
soul
putteth
upon
the
●ody
,
what
motion
,
what
sence
;
such
an
al
eration
there
is
when
Christ
commeth
into
a
mans
heart
.
If
you
find
therefore
a
power
in
you
to
do
good
duties
,
not
weak
offers
,
and
breeding
of
good
conceptions
,
and
yet
have
no
strength
to
bring
them
forth
,
Christ
is
not
yet
in
you
.
But
if
Christ
be
in
you
,
where
he
dwelleth
,
he
dwelleth
powerfully
:
shall
the
Devil
think
you
,
powerfully
rule
those
in
whom
he
dwelleth
?
And
shall
not
Christ
strengthen
and
enable
those
in
whom
he
dwelleth
?
Again
,
if
you
finde
your
Religion
to
be
but
for
a
fit
,
if
upon
sicknesse
or
upon
the
apprehension
of
death
,
or
upon
the
touch
of
some
sermon
,
or
upon
some
fearful
accident
befalling
others
or
your selves
,
you
can
pray
,
and
hear
,
and
perform
the
outward
parts
of
Gods
Worship
,
and
yet
fall
off
again
afterwards
.
Know
for
certain
that
you
have
not
Christ
in
your
hearts
;
for
if
once
he
were
there
,
he
would
remove
no
more
,
●ut
●n●●le
you
to
?
constart
course
of
holiness
.
There
may
be
some
cl●uding
now
and
then
:
but
the
Sun
will
n●ver
set
upon
your
hearts
.
Lastly
,
If
you
find
not
an
alteration
in
your
soul
,
a
spring
in
the
inward
man
,
as
when
the
Sun
cometh
into
the
world
life
,
and
beauty
,
as
when
the
soul
commeth
into
the
body
,
be
assured
that
Christ
is
not
yet
come
into
your
heart
:
on
the
contrary
,
if
you
do
find
all
these
,
then
know
that
Christ
dwelleth
in
your
hearts
.
And
this
you
are
to
rejoyce
in
,
as
the
greatest
priviledge
vouch
safed
to
you
under
the
Covenant
of
Grace
.
THE
BUCKLER
Of
a
BELIEVER
.
ROM.
8.
Verse
34.
Who
shall
Condemn
?
It
is
Christ
that
is
dead
,
yea
rather
which
is
risen
again
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
also
for
us
.
IN
this
most
sweet
and
comfortable
Scripture
,
I
mean
the
eighth
Chapter
,
our
blessed
Apostle
Saint
Paul
shews
at
large
,
the
happy
and
safe
estate
of
every
true
believer
that
hath
his
part
in
Christ
;
where
he
proves
at
large
that
there
is
nothing
can
hinder
and
dis-anul
that
estate
,
but
that
he
must
enjoy
it
according
to
his
faith
,
shewing
withal
that
if
any
thing
could
hinder
it
,
it
must
come
either
from
sinne
,
or
from
the
crosse
,
the
punishment
of
sinne
.
Now
he
shews
this
and
proves
it
strongly
against
all
the
enemies
of
Salvation
,
that
neither
sinne
nor
the
crosse
can
do
it
,
and
therefore
not
any
thing
.
Sinne
cannot
do
it
,
verse
1.
Because
there
is
no
condemnation
,
that
is
for
sinne
,
to
them
.
The
crosse
cannot
do
it
,
because
as
vers.
28.
All
afflictions
they
shall
work
to
good
for
them
.
Therefore
once
in
Christ
nothing
can
hinder
them
from
eternal
Salvation
:
And
one
would
think
this
were
sufficient
proof
,
yet
as
if
all
this
were
nothing
,
Therefore
that
he
may
raise
the
true
believer
to
the
highest
pitch
of
sound
and
lasting
comfort
;
he
goes
further
,
and
would
have
him
to
insult
and
victorio
●sly
triumph
,
verse
33
,
34.
and
rise
to
the
highest
pitch
of
holy
confidence
,
speaking
here
in
a
kind
of
defiance
,
and
saying
,
If
any
man
dare
be
so
bold
as
to
accuse
one
that
believes
,
yet
where
is
he
that
can
condemn
him
?
as
if
he
had
said
,
There
is
none
at
all
that
can
;
So
that
briefly
in
these
words
contained
in
the
Text
,
is
laid
down
every
holy
believers
challenge
,
which
he
may
take
up
against
the
face
of
all
enemies
whatsoever
.
Wherein
observe
two
parts
.
First
,
A
true
beleevers
challenge
in
these
words
,
Who
shall
condemn
?
Secondly
the
person
in
whose
name
the
challenge
is
made
,
which
is
Christs
,
It
is
Christ
that
is
dead
,
&c.
For
though
the
beleever
is
weak
in
himself
:
yet
in
the
rock
Christ
,
strong
and
invincible
.
For
the
first
,
vi●
.
The
true
beleevers
challenge
,
it
is
the
more
to
be
noted
,
because
it
is
laid
down
by
way
of
interogation
:
For
that
hath
with
it
a
strong
confidence
and
a
kind
of
victorious
triumph
,
as
if
he
said
,
there
is
none
at
all
that
can
condemn
though
they
may
go
about
it
.
It
is
not
intorrogatio
rogantis
or
dubitantis
,
but
instantis
●t
triumph●…is
,
It
is
not
a
question
of
one
asking
by
way
of
doubt
,
but
of
one
earnest
in
affirming
,
and
Triumphing
.
So
that
the
point
then
is
this
.
There
is
not
any
one
in
heaven
,
earth
,
nor
any
where
else
,
that
can
bring
in
any
thing
to
condemn
a
true
believer
in
the
sight
of
God
.
Or
There
is
not
any
thing
in
this
world
,
nor
in
the
world
to
come
,
to
hinder
the
salvation
of
a
true
believer
.
Where
we
are
to
consider
,
First
,
What
it
is
to
condemn
.
Secondly
,
That
all
and
every
one
of
us
before
we
believe
are
in
the
estate
of
condemnation
,
and
therefore
easily
to
be
condemned
,
because
under
the
curse
of
the
law
and
the
guilt
of
sin
.
Thirdly
,
That
when
we
come
truly
to
believe
in
Christ
,
even
then
we
are
not
to
think
to
be
free
from
all
that
will
assay
and
seek
to
condemn
us
and
bring
us
to
perdition
and
destruction
.
Fourthly
,
That
though
there
be
many
,
as
the
Devil
and
all
his
instruments
,
that
aim
and
endeavour
by
many
means
to
spoil
us
of
our
faith
,
and
hinder
our
salvation
,
and
so
bring
us
to
destruction
,
yet
shall
none
ever
be
able
to
do
it
.
Lastly
,
We
will
make
application
of
all
to
our selves
,
For
the
first
,
namely
what
it
is
to
condemn
.
It
is
taken
1.
diversly
,
either
in
foro
publico
(
as
in
our
courts
)
when
one
is
guilty
of
some
offence
against
the
Law
,
and
so
is
bound
over
by
sentence
of
condemnation
to
suffer
for
it
.
Or
else
in
foro
conscientiae
,
in
the
court
of
Conscience
,
as
here
before
God
,
and
it
is
nothing
else
but
to
have
a
Conscience
guilty
of
sin
,
and
for
that
to
be
judged
of
God
to
Eternal
punishment
:
even
to
be
separated
from
the
Love
of
God
in
Christ
for
ever
and
ever
;
And
all
this
presupposeth
a
guiltiness
for
sin
that
justifies
the
Judgement
of
God
in
regard
of
the
just
sentence
of
condemnation
.
Now
who
shall
make
the
true
believer
guilty
before
God
,
being
once
in
Christ
?
The
answer
is
made
by
the
Apostle
,
There
is
not
one
that
can
.
Now
for
the
second
thing
observed
,
namely
that
those
2.
which
come
to
believe
,
while
they
were
in
a
state
of
Nature
and
under
the
curse
of
the
Law
,
were
in
an
estate
of
condemnation
,
This
is
proved
Eph.
2.
3.
Among
whom
we
also
(
faith
the
Apostle
)
had
our
conversation
,
&c.
And
were
by
nature
the
children
of
wrath
as
well
as
others
.
As
he
also
telleth
those
beleeving
Romanes
,
Rom.
6.
17.
Of
this
their
own
conscience
is
witness
against
them
.
The
Law
of
God
is
the
bill
of
inditement
,
God
the
Judge
,
the
Devil
the
executioner
,
and
hell
the
prison
from
whence
it
is
impossible
to
escape
until
they
come
soundly
to
believe
in
the
Lord
Jesus
.
For
the
third
,
When
a
man
hath
this
blessed
grace
of
3.
faith
,
and
begins
to
lay
hold
on
Christ
:
he
is
not
to
think
himself
safe
,
and
that
he
is
secured
from
all
that
will
seek
his
condemnation
.
For
the
Devil
will
do
what
he
can
still
to
winnow
all
goodness
and
grace
received
out
of
him
.
That
nothing
may
remain
but
chaffe
,
And
therefore
it
is
we
are
taught
in
the
Lords
Prayer
after
forgiveness
of
sins
,
to
pray
against
temptations
.
Though
thy
Sinns
be
pardoned
by
the
bloud
of
Christ
upon
thy
believing
,
yet
there
is
one
that
seeks
to
break
the
force
of
thy
faith
,
and
so
to
bring
thee
to
destruction
;
And
therefore
it
is
,
he
is
called
the
accuser
and
destroyer
,
Rev.
12.
10.
so
that
thou
must
look
,
that
though
thou
hast
got
out
of
his
paws
,
yet
he
hath
many
wayes
whereby
he
will
labour
what
he
can
to
bring
thee
back
,
to
condemn
and
destroy
thee
.
As
first
,
he
will
lay
unto
thee
the
wrath
of
God
,
to
drive
thee
to
despair
,
as
he
would
have
done
Iob
,
who
was
brought
to
sore
tryals
,
discovered
in
passionate
speeches
.
2.
The
curse
of
the
Law
is
inforced
against
thee
,
to
make
thee
think
thy
obedience
to
be
so
poor
,
as
God
will
not
accept
thee
.
3.
Want
of
faith
is
another
of
his
suggestions
,
and
for
this
he
will
alledge
the
condition
of
the
Gospel
,
and
tell
thee
that
thou
dost
not
believe
,
and
so
art
not
onely
under
the
curse
of
the
Law
,
but
the
Gospel
also
.
4.
The
sins
of
thy
conscience
,
that
he
will
buffet
thee
with
,
perswading
thee
that
such
a
sin
is
not
pardoned
,
or
pardonable
.
5.
He
will
muster
up
the
world
where
he
hath
many
Troops
following
him
to
choak
the
Word
,
and
quench
the
grace
of
God
that
is
in
thee
.
Lastly
,
He
will
fear
thee
with
the
grim
and
dismal
look
of
that
last
enemy
,
death
,
and
put
thee
under
fears
of
never
being
able
to
undergo
it
.
Now
for
the
fourth
circumstance
,
That
though
with
4●
all
his
power
,
cruelty
and
subtilty
as
before
he
doth
assail
,
yet
a
true
believer
,
he
shall
never
be
able
to
prevail
against
;
and
that
first
,
because
a
true
believer
,
his
debt
is
paid
by
the
death
of
Christ
:
Who
shall
condemn
?
faith
the
Apostle
,
Christ
is
mighty
and
strong
.
None
;
for
faith
hath
a
hand
that
layes
hold
on
Christ
,
so
that
if
Christ
perish
,
he
may
,
else
not
;
And
that
,
First
,
Even
because
Christ
hath
died
for
him
;
and
the
1
Reason
.
strength
of
the
Apostles
reason
stands
thus
.
A
man
in
debt
,
if
his
debt
be
paid
,
he
is
not
in
danger
of
the
Law
to
be
condemned
for
it
;
so
there
is
not
one
farthing
that
God
can
in
his
Justice
demand
at
a
Believers
hands
,
for
it
is
paid
by
Christ
.
There
is
a
double
debt
indeed
he
hath
,
but
if
both
be
paid
for
him
,
the
Law
shall
not
condemn
him
.
The
First
is
the
debt
of
obedience
to
the
Law
;
God
hath
required
of
every
child
of
Adam
to
obey
and
keep
the
whole
Law
,
and
he
hath
not
done
it
;
therefore
there
is
a
debt
unpaid
by
him
.
The
Second
debt
is
of
punishment
,
for
not
doing
it
,
and
that
is
the
curse
of
the
Law
.
Now
a
B●liever
may
produce
a
surety
that
hath
paid
both
,
namely
Christ
;
for
first
,
he
died
not
before
he
had
fufilled
the
Law
.
His
righteousness
,
obedience
,
and
all
was
for
us
;
He
took
our
nature
,
onely
that
we
might
have
our
part
in
him
;
he
did
all
in
our
stead
and
names
,
even
for
our
sake
;
upon
our
believing
in
him
,
all
is
ours
.
Secondly
,
by
his
death
he
removed
the
curse
which
is
the
punishment
of
sin
.
For
the
first
,
Rom.
10.
4.
(
Christ
is
the
end
of
the
Law
for
righteousness
,
to
every
one
that
believeth
)
think
of
this
,
and
labour
for
a
spirit
of
faith
,
ever
groan
in
thy
soul
,
till
thou
piercest
the
Heavens
and
obtainest
saith
.
For
the
second
,
Gal.
3.
13.
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
.
Pitch
on
these
places
,
and
lay
fast
hold
on
Christ
by
faith
,
and
they
will
uphold
thee
in
the
evil
hour
,
even
when
the
devil
labours
against
thee
with
all
his
forces
.
I
,
but
the
Devil
is
crafty
,
may
some
poor
soul
say
,
it
may
be
he
hath
some
bill
or
bond
yet
undischarged
that
I
know
not
of
,
which
he
may
demand
at
my
hands
.
No
saith
the
Gospel
,
he
hath
blotted
out
the
hand-writing
that
was
against
us
,
Col.
2.
14.
All
is
crost
and
cancelled
,
and
this
God
hath
spoken
and
sworn
to
,
therefore
let
him
do
what
he
can
,
onely
believe
thou
.
Every
writing
is
cancelled
,
there
is
not
a
whit
to
shew
in
the
fight
of
God
.
A
poor
man
is
indebted
a
great
sum
of
money
to
a
mighty
King
,
and
knows
not
what
to
do
,
having
nothing
to
pay
it
withal
,
whereupon
he
is
convicted
,
condemned
,
cast
into
prison
.
Now
it
pleaseth
the
Kings
onely
Son
to
undertake
the
debt
,
his
Father
is
content
,
and
in
process
of
time
he
payes
it
,
and
satisfieth
his
Father
,
who
then
I
pray
you
can
condemn
that
man
?
Even
so
is
it
with
the
poor
believer
,
he
ought
both
body
and
soul
,
and
was
to
be
put
into
the
prison
of
Hell
for
ever
,
for
breaking
Gods
Law
,
and
incurring
his
displeasure
;
But
the
Lord
Jesus
out
of
his
love
and
free
favour
,
undertakes
for
the
poor
believer
,
and
payes
his
debt
;
who
then
can
condemn
this
poor
Believer
?
Now
further
,
by
way
of
gradation
and
assent
,
to
make
us
raise
up
our
thoughts
in
assurance
of
this
,
the
2.
Reason
.
Apostle
useth
a
second
reason
,
that
is
,
Because
Christ
our
surety
is
not
onely
dead
for
us
,
and
so
hath
paid
our
debt
,
but
also
is
risen
again
to
make
the
poor
believer
more
sure
,
he
hath
paid
the
debt
.
And
the
strength
of
the
argument
is
thus
.
If
Christ
had
not
risen
again
,
but
been
still
in
the
power
of
the
grave
,
and
kept
under
by
the
enemy
of
our
salvation
,
the
poor
believer
might
have
been
justly
afraid
his
debt
had
not
been
paid
,
but
Christ
being
risen
and
out
of
hold
,
he
is
out
of
doubt
.
As
when
the
debtor
sees
the
Kings
Son
that
was
his
surety
at
liberty
,
and
in
the
Kings
Court
,
he
fears
not
but
his
debt
is
paid
;
so
when
the
poor
believer
sees
Christ
set
free
from
the
power
of
the
grave
,
&c.
he
knows
God
hath
accepted
the
payment
he
hath
made
as
sufficient
for
him
.
Let
us
therefore
look
upon
our selves
as
having
a
part
in
Christ
,
and
know
whatsoever
he
did
,
it
was
for
us
,
even
for
every
true
believer
;
so
that
he
rising
again
,
we
rise
again
,
which
being
so
,
it
manifests
that
God
hath
accepted
Christ
his
payment
,
if
any
thing
could
hinder
,
it
must
be
death
and
the
grave
;
but
Christ
being
risen
,
they
have
lost
their
power
,
and
so
none
able
to
condemn
,
Rom.
6.
9.
Christ
rose
for
us
never
to
dye
again
,
and
therefore
that
we
should
never
dye
eternally
.
A
third
reason
is
taken
from
the
sitting
of
Christ
at
3
Reason
.
the
right
hand
of
God
,
which
puts
all
out
of
question
that
he
paid
our
debt
when
he
laid
down
his
life
,
in
that
he
is
risen
and
ascended
up
to
his
Father
.
Now
God
would
never
have
admitted
him
to
sit
at
his
right
hand
had
the
work
been
unfinished
,
but
now
being
ascended
to
the
right
hand
of
his
Father
,
where
he
is
advanced
to
the
highest
pitch
of
honour
,
glory
and
Majesty
;
and
that
in
our
Nature
,
sitting
in
full
authority
King
of
heaven
&
earth
,
there
for
ever
by
his
spirit
,
to
gather
and
guide
all
his
children
,
and
quell
the
power
of
their
enemies
;
it
is
apparent
that
our
Sureties
payment
is
accepted
,
so
that
now
nothing
can
condemn
a
Believer
,
not
his
conscience
,
nor
any
thing
else
can
condemn
him
,
and
therefore
he
may
triumph
over
all
accusations
.
In
the
fourth
place
,
add
unto
all
this
,
that
Christ
doth
4
Reason
.
not
onely
sit
at
Gods
right
hand
,
but
so
as
that
he
also
maketh
intercession
for
every
true
beleever
,
having
not
onely
power
,
but
even
the
same
good
will
and
mind
that
ever
he
had
to
do
them
good
,
consider
this
well
,
whether
thou
beleeving
,
needest
to
fear
the
face
of
any
enemy
whatsoever
.
The
poor
man
that
was
indebted
to
the
great
King
,
For
whom
the
Kings
son
was
pleased
to
undertake
and
satisfie
,
when
he
sees
him
come
out
of
prison
,
set
at
liberty
in
his
fathers
Court
,
in
greater
honor
,
and
not
onely
so
,
but
highly
favoured
of
the
King
his
father
and
continually
requesting
him
for
that
poor
man
.
What
needs
he
now
care
for
all
his
enemies
?
He
need
not
be
affraid
to
look
all
officers
in
the
face
,
&c.
Is
this
the
secure
and
happy
estate
of
every
true
believer
,
Use
1.
out
of
himself
,
in
Christ
.
Then
see
the
necessity
of
using
all
those
means
(
and
that
constantly
)
whereby
Christ
our
Blessed
Redeemer
is
pleased
to
communicate
himself
and
this
his
grace
unto
us
.
Faith
is
a
special
gift
and
grace
,
and
comes
from
God
in
Christ
,
and
Christ
he
comes
onely
in
the
meanes
which
are
channels
and
conduit-pipes
.
Therefore
if
thou
wouldest
have
this
grace
,
and
be
strengthened
and
increased
therein
,
even
as
thou
wouldest
have
thy
soul
thus
dignified
,
use
carefully
all
the
means
.
As
The
word
which
is
the
Scepter
of
Christs
Kingdome
,
submit
thy
soul
to
it
:
If
thou
wilt
have
an
excellent
spirit
,
such
a
one
as
Ioshua
had
,
pray
to
God
for
it
,
and
take
heed
of
grieving
the
spirit
of
God
,
by
continuing
in
the
practice
of
any
known
sin
,
which
is
as
water
that
quenches
the
fire
,
but
rather
cherish
thy
faith
and
put
fuel
unto
it
,
by
constant
&
consionable
hearing
,
reading
,
prayer
,
meditation
,
receiving
the
Sacrament
,
holy
conference
,
and
watching
over
thy
heart
.
For
if
thou
put
fuel
to
thy
faith
,
and
keep
away
that
which
may
quench
it
,
thou
shalt
clearly
see
this
blessed
truth
,
and
find
the
power
of
faith
in
this
that
hath
been
said
.
Therefore
as
thou
wouldest
have
this
confidence
and
comfort
in
thy
heart
and
soul
,
use
the
means
for
it
.
The
dilligent
hand
becomes
rich
in
Gods
ordinary
providence
,
and
so
mayst
thou
in
this
grace
,
if
thou
use
diligence
,
there
is
no
way
else
:
Therefore
whilst
thou
hast
time
use
the
means
,
give
attendance
to
the
word
,
and
all
those
heavenly
meanes
before
mentioned
.
It
s
true
indeed
Christ
hath
freed
himself
by
dying
,
rising
Quest.
again
and
bring
at
the
right
hand
of
God
,
and
this
I
believe
,
saith
the
poor
soul
,
in
the
midst
of
his
fears
,
temptations
and
troubles
of
mind
,
but
how
should
I
bee
comforted
in
knowing
that
I
am
freed
from
all
that
danger
and
condemnation
which
my
sins
do
deserve
?
Yes
,
upon
this
ground
every
beleeving
soul
,
and
so
thou
Answ.
if
thou
doest
believe
,
mayest
be
sure
to
be
freed
as
Christ
himself
is
freed
,
and
that
even
because
Christ
undertook
and
did
all
this
for
the
poor
believing
soul
,
and
he
had
not
done
it
but
for
him
.
Esai
9.
6.
To●us
a
child
is
born
,
to
us
a
Sonne
is
given
,
All
he
did
was
for
us
and
for
our
Salvation
,
so
that
if
Christ
hath
any
happiness
,
thou
believing
in
him
mayest
be
assured
of
it
as
Christ
himself
?
All
Gods
intentions
towards
thee
are
founded
in
love
,
else
how
should
that
be
true
,
Iohn
3.
16.
God
so
Loved
the
world
,
&c.
Christ
also
took
all
upon
him
for
our
sake
,
even
to
redeem
and
save
us
,
he
needed
not
have
done
it
for
himself
,
for
he
was
God
in
glory
,
&c.
lift
up
therefore
thy
heart
by
faith
,
and
beleeve
this
and
thou
shalt
find
it
true
,
though
we
miserable
wretches
are
unworthy
of
any
such
mercies
,
yet
is
God
worthy
to
be
believed
;
Look
on
Christ
and
consider
who
he
is
,
and
reflect
it
upon
thy self
,
and
if
thou
canst
believe
the
Lord
Jesus
hath
done
all
this
for
thy
sake
;
To
help
and
strengthen
thee
to
this
.
First
,
Consider
Christ
did
it
for
us
;
that
believe
as
a
surety
,
we
were
all
bannk-rupts
in
the
law
of
God
,
for
want
of
obedience
thereunto
,
now
Christ
the
surety
of
mankind
comes
and
undertakes
for
us
and
hath
done
i●
▪
Hebrews
7.
22.
He
was
made
surety
of
●a
better
testament
.
Therefore
think
on
him
alwayes
as
thy
Surety
in
glory
;
Christ
there
is
said
to
be
a
Surety
of
better
things
then
the
legal
Rites
were
,
even
of
the
New
Testament
,
wherein
whatsoever
is
contained
,
it
is
for
us
,
and
there
it
is
treasured
up
;
ask
and
thou
shalt
have
,
seek
and
thou
shalt
find
.
All
he
did
,
he
did
as
my
Surety
,
all
the
evil
he
took
away
,
and
all
the
good
he
purchased
,
it
was
for
me
.
A
second
means
or
help
to
strengthen
thee
,
(
if
thou
art
one
that
art
humbled
for
sin
,
and
desirest
more
and
more
to
believe
)
is
to
know
that
God
hath
bound
himself
,
and
sworn
to
it
(
and
he
is
true
,
though
every
man
is
a
lyar
)
:
now
that
he
should
swear
to
that
Testament
of
Christs
blood
,
it
is
even
because
we
should
have
hearts
strengthened
to
believe
,
and
therefore
now
it
is
a
shame
if
we
have
not
more
faith
obedience
and
holiness
then
heretofore
.
Certainly
if
we
had
faith
instead
of
our
presumption
,
what
abundance
of
peace
of
conscience
and
sweet
and
comfortable
joy
might
we
have
,
because
Christ
hath
done
so
much
for
us
as
we
have
heard
,
and
all
,
that
nothing
might
hinder
the
salvation
of
a
poor
believing
soul.
Now
to
handle
this
point
as
it
is
contrary
to
the
erronious
Use
2.
doctrine
of
the
Church
of
Rome
.
Who
can
condemn
?
none
,
This
is
the
speech
of
the
Apostle
in
the
person
of
every
true
believer
,
as
well
as
those
to
whom
he
then
wrote
at
Rome
.
Onely
those
that
have
but
a
weak
faith
,
the
weaker
assurance
,
yet
all
shall
find
the
truth
her
▪
o●
if
they
believe
,
both
weak
&
strong
;
this
then
may
serve
in
the
next
place
against
that
tormenting
and
racking
Doctrine
of
doubting
so
much
maintained
by
Bellarmine
;
t
is
true
indeed
,
saith
he
,
we
doubt
not
of
Gods
mercy
and
the
merit
of
Christ
,
nor
of
the
efficacy
of
the
Sacrament
,
&c.
but
in
regard
of
our
own
indisposition
,
infirmities
,
unworthiness
and
sins
,
in
respect
of
these
we
ought
to
doubt
and
fear
.
And
so
by
a
counsel
hath
the
Romish
Church
accursed
all
such
as
say
they
are
assured
of
their
Salvation
,
though
here
every
believer
is
enjoyned
to
believe
it
assuredly
.
But
,
as
the
Psalmist
saith
,
he
that
loves
cursing
,
it
shall
enter
into
his
own
bowels
.
But
what
are
Bellarmines
reasons
against
assurance
?
First
,
Saith
he
because
of
our
unworthiness
.
Object
.
Answs
But
to
this
I
answer
,
to
what
purpose
should
the
Apostle
speak
that
which
he
doth
here
if
our
own
unworthiness
or
sins
could
condemn
?
But
if
they
stand
upon
unworthiness
we
will
say
as
much
of
our selves
as
they
can
possible
.
But
seeing
Christ
hath
undertook
,
as
our
surety
,
in
our
stead
,
and
God
through
his
grace
gives
power
to
believe
,
he
takes
away
our
unworthiness
and
gives
us
Christs
righteousness
to
go
out
and
in
as
he
hath
done
,
and
so
we
make
all
our
challenge
in
Christs
name
,
not
in
our selves
,
and
so
our
unworthiness
obliges
us
more
strongly
to
rest
our selves
upon
Christ
.
In
which
case
we
resemble
the
vine
that
goes
up
&
layes
hold
on
that
which
is
stronger
then
it self
,
so
we
in
our selves
weak
,
close
with
Christ
,
in
whom
God
looks
on
us
,
not
as
we
are
in
our selves
,
but
in
him
in
whom
he
is
well
pleased
.
So
we
stand
not
upon
,
nor
look
unto
our
righteousness
but
to
God
in
Christ
,
by
whom
our
sins
are
washed
away
in
his
bloud
,
and
our
persons
covered
with
his
righteousness
.
I
but
saith
he
the
promises
of
Salvation
are
made
conditionally
,
if
we
repent
and
beleeve
,
now
in
regard
of
Object
.
our selves
we
cannot
beleeve
,
and
therefore
we
are
to
doubt
.
To
this
the
Apostle
shall
answer
,
Though
the
promise
Answ.
of
Salvation
be
conditional
,
yet
every
on
that
truly
beliveth
,
his
faith
hath
from
God
a
light
in
it
that
makes
him
believe
and
repent
,
1
Cor.
2.
12.
Wee
have
received
,
saith
the
Apostle
not
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
freely
given
us
of
God
;
So
that
the
true
believer
hath
received
such
a
light
,
from
the
word
,
which
letteth
him
see
and
know
in
some
measure
,
that
hee
hath
faith
and
repentance
.
Then
what
can
hinder
him
from
believing
in
Christ
,
that
hath
done
all
this
for
him
,
he
may
know
he
is
chosen
in
that
he
is
effectually
called
,
he
may
know
he
is
effectually
called
in
that
he
hath
true
repentance
and
faith
in
the
Lord
Jesus
,
and
therefore
he
may
be
assured
of
his
Salvation
.
I
,
but
who
can
tell
,
saith
he
,
that
he
hath
sufficient
faith
and
sufficient
repentance
?
Object
.
Our
assurance
depends
not
upon
the
sufficiency
,
that
is
upon
the
measure
,
but
the
truth
of
our
faith
and
repentance
.
Answ.
As
our
faith
is
true
and
strong
,
so
is
our
assurance
;
though
it
be
but
as
smoaking
flux
,
yet
if
it
be
true
,
Christ
will
not
quench
it
.
It
stands
not
upon
this
,
how
much
or
how
little
we
believe
,
but
how
truly
,
Acts
16.
31.
Beleeve
in
the
Lord
Iesus
and
thou
shalt
be
saved
.
They
said
not
believe
thus
much
.
I
,
but
saith
he
,
a
true
believer
hath
many
secret
sins
,
how
can
he
then
be
assured
?
Object
.
The
true
believer
though
he
do
fall
into
sin
,
yet
if
he
Answ.
be
in
Christ
,
and
Christ
raign
over
him
,
then
sin
raigns
not
over
him
,
and
so
long
there
is
no
condemnation
to
him
,
as
it
is
Rom.
8.
1.
Seeing
that
sin
doth
but
dwell
,
though
it
trouble
,
so
it
raign
not
,
it
hinders
not
but
he
may
have
assurance
.
Assurance
may
stand
with
secret
sinnes
that
a
man
confesseth
and
humbles
himself
for
,
but
if
a
man
be
given
up
to
any
sin
,
he
cannot
be
assured
,
else
he
may
;
howsoever
sin
may
trouble
him
much
.
Lastly
,
He
saith
we
must
doubt
in
regard
of
our selves
,
because
all
we
have
is
but
natural
assurance
.
A
man
may
Object
.
hope
well
,
that
he
grants
,
but
he
cannot
be
certainly
assured
.
Romanes
5.
verse
5.
He
that
hath
sound
hope
is
assured
.
That
I
soundly
hope
I
know
,
for
I
truly
believe
,
Answ.
which
shews
what
the
Doctros
of
the
Romish
Church
are
,
Though
greatly
learned
,
yet
fearfully
given
over
to
delusion
;
for
all
true
hope
is
grounded
upon
present
faith
.
So
that
if
a
mans
hope
be
sound
his
faith
is
sound
,
and
therefore
the
true
believer
may
have
assurance
.
A
true
Christian
he
looks
not
on
himself
but
upon
Christ
what
he
hath
done
for
him
,
utterly
disclaiming
his
own
merits
.
Now
we
have
heard
this
great
Doctors
reasons
and
confuted
him
by
scripture
,
let
us
hear
the
instances
he
brings
out
of
Scripture
to
maintain
doubting
.
There
are
three
examples
Bellarmine
brings
of
holy
and
righteous
Object
.
men
in
Scripture
,
that
saith
he
,
durst
not
stand
upon
assurance
;
where
is
then
that
man
,
saith
he
,
that
dare
presume
of
his
assurance
?
The
first
is
Iob.
27.
6.
where
he
saith
my
heart
shall
not
reprove
me
all
my
dayes
.
I
have
lived
so
as
in
the
main
,
I
have
had
a
care
to
please
God
,
therefore
●…t
my
friends
say
what
they
will
,
I
will
never
forsake
my
righteousness
.
Now
saith
Bellarmine
,
If
a
man
can
say
thus
and
yet
fear
as
he
doth
,
Iob
9.
20.
saying
,
If
I
would
justifie
my self
my
own
mouth
shall
condemn
me
,
If
I
would
be
perfect
he
shall
judge
me
wicked
,
Though
I
were
perfect
,
yet
I
know
not
my
soul.
Who
then
dares
stand
upon
assurance
?
For
answer
hereunto
we
must
understand
and
know
that
Answ.
justification
is
double
:
First
from
Faith
,
Secondly
,
from
the
fruits
of
faith
,
namely
that
righteousness
we
receive
by
his
grace
,
the
Imputative
righteousness
that
is
by
faith
in
Christ
that
Iob
there
speakes
not
of
,
so
that
we
go
not
about
to
free
our selves
by
our
own
righteousness
,
or
any
thing
that
we
can
do
,
but
by
Christ
.
So
that
though
he
durst
not
justifie
himself
in
his
own
righteousness
and
integrity
of
life
,
yet
did
not
this
hinder
from
the
assurance
of
his
salvation
before
God
in
Christ
;
for
Iob
19.
25.
26.
I
am
sure
saith
he
my
redeemer
liveth
&c.
whom
I
my self
shall
see
and
mine
eyes
shall
behold
and
no
other
for
me
:
So
that
though
he
stood
not
upon
the
righteousness
of
works
for
himself
,
yet
he
was
assured
in
Christ
of
Eternal
Salvation
.
The
second
example
he
brings
is
of
David
,
Psalm
26.
1.
Object
.
who
saith
,
Iudge
me
O
Lord
for
I
have
walked
in
mine
Innocency
,
to
show
what
a
holy
and
righteous
man
he
was
,
and
yet
saith
Bellarmine
for
all
that
he
doubts
of
his
Salvation
,
as
appears
Psal.
19.
12.
where
he
saith
,
Lord
who
can
understand
his
errours
?
cleanse
me
from
secret
faults
.
Now
if
he
had
secret
sins
that
he
feared
might
hinder
him
,
how
then
could
he
have
assurance
?
We
deny
that
,
because
he
that
truly
believes
and
repents
,
Answ.
all
his
sins
both
secret
and
open
are
pardoned
,
known
and
unknown
he
confesses
and
repents
of
all
,
and
therefore
they
are
forgiven
,
Rom.
8.
1.
Labouring
to
know
his
sins
and
forsake
them
,
though
he
cannot
know
them
all
yet
is
he
accepted
.
So
the
not
knowing
of
our
sins
particularly
hinders
not
our
assurance
of
salvation
,
though
David
knew
them
not
,
yet
had
he
assurance
of
the
pardon
of
his
secret
sins
and
faults
as
well
as
other
,
in
Christ
.
I
,
but
he
was
afraid
he
might
be
blinded
in
them
,
and
so
he
might
doubt
,
saith
he
.
Object
.
We
deny
not
but
he
might
fear
,
for
we
say
none
can
be
assured
of
Salvation
,
but
he
that
fears
to
offend
.
As
Answ.
a
good
child
fears
to
offend
his
father
,
Now
his
fear
hinders
not
his
fathers
love
,
fear
of
Gods
favor
indeed
may
hinder
assurance
,
but
not
fear
to
offend
him
;
Fear
of
sinning
against
God
keeps
him
that
his
assurance
is
the
stronger
,
the
child
of
God
that
falls
into
sin
when
he
casts
off
his
fear
and
trembling
,
least
he
should
offend
against
God
,
dashes
and
weakens
the
strength
of
his
assurance
,
and
the
more
a
man
fears
to
sin
the
more
it
keeps
him
in
the
favour
of
God
,
2
Sam.
12.
12.
David
had
assurance
from
God
by
the
very
prophet
,
&c.
Ps.
32
:
when
he
confessed
his
sinnes
he
prophesied
that
God
forgave
them
;
besides
Psalm
73.
25.
he
testifies
to
all
the
world
that
he
had
none
in
heaven
but
his
reconciled
God
alone
,
all
which
shewes
how
strong
assurance
David
had
notwithstanding
all
his
fear
.
Again
in
the
third
place
he
brings
that
of
Paul
1
Cor.
4.
4.
where
he
saith
,
though
I
know
nothing
by
my self
,
yet
Object
.
am
I
not
thereby
Iustified
.
Whereby
Bellarmine
would
prove
that
Paul
could
not
be
assured
.
For
Answer
hereunto
,
we
must
know
that
the
Apostle
Answ.
there
speakes
not
of
the
justification
of
his
person
,
but
his
office
,
and
that
not
before
God
but
men
,
who
though
he
knew
he
had
used
all
faithfulness
in
his
doctrine
,
yet
I
stand
not
upon
that
,
saith
he
,
for
he
acknowledged
that
God
might
find
and
see
faults
enough
that
way
,
but
because
Christ
had
done
such
things
for
him
,
&c.
God
had
accepted
of
his
sincere
obedience
in
Christ
,
nothing
could
hinder
his
assurance
of
Gods
approbation
and
love
to
him
,
which
he
testifies
Rom.
8.
34.
shewing
his
assurance
that
nothing
could
seperate
him
from
the
love
of
God
in
Christ
,
so
that
none
of
these
holy
men
,
Iob
,
David
,
nor
Paul
,
howsoever
they
durst
not
stand
upon
their
works
,
yet
in
regard
of
Gods
love
in
Christ
,
they
were
all
assured
of
their
salvation
and
so
may
every
true
beleeving
soul.
What
comfort
else
could
we
have
at
the
day
of
death
?
First
,
Satan
who
at
first
was
an
angel
of
light
,
yet
fell
away
,
Object
.
saith
he
.
But
to
that
we
answer
,
Satan
he
had
never
a
covenant
Answ.
made
with
him
in
Christ
,
we
speak
onely
of
believers
.
Secondly
Adam
.
Object
.
Answ.
But
that
is
nothing
to
the
purpose
likewise
,
because
before
his
fall
he
was
never
in
this
covenant
of
grace
.
He
had
ability
to
stand
if
he
would
,
but
he
never
had
that
promise
before
his
fall
,
which
wee
have
in
Christ
,
As
namely
that
we
shall
continue
and
never
depart
away
,
God
putting
his
spirit
in
us
.
Thirdly
Saul
.
Object
.
Answ.
To
which
we
answer
that
he
was
never
a
truly
righteous
man
,
though
he
was
called
to
be
a
king
,
and
had
a
new
heart
fitted
with
endowments
for
his
kingly
office
,
yet
were
his
graces
but
common
graces
,
nor
peculiar
and
special
saving
graces
.
Fourthly
,
Salamon
,
Bellarmine
holds
that
he
perished
,
Object
.
yet
he
saith
that
he
was
a
man
beloved
of
God
,
2
Sam.
12
25.
Therefore
say
we
he
fell
not
totally
and
finally
,
he
Answ.
lost
not
all
grace
because
he
had
still
so
much
grace
as
kept
him
from
falling
finally
,
as
we
may
see
by
his
book
or
repentance
.
Fifthly
,
David
.
Bellarmine
saith
,
he
fell
totally
.
But
that
is
not
so
,
he
lost
not
all
when
he
fell
into
sin
,
Object
.
Answ.
as
appeareth
Psalm
51.
12.
Though
the
operation
of
his
faith
ceased
,
yet
lost
he
not
the
substance
and
habit
thereof
,
for
there
was
a
spirit
of
prayer
and
repentance
still
left
,
he
had
a
conflict
within
that
made
him
so
earnestly
pray
,
restore
me
to
the
joy
of
thy
salvation
,
&c.
where
note
he
prayes
not
simply
for
salvation
,
for
that
he
was
assured
of
,
but
for
the
comfort
of
it
,
and
his
prayers
we
know
were
the
prayers
of
faith
,
for
they
brought
him
joy
and
comfort
.
So
that
then
he
had
not
lost
all
his
faith
.
Sixtly
,
Peter
.
But
he
also
lost
not
all
,
which
to
hold
were
directly
Object
.
Answ.
contrary
to
that
of
our
Saviour
,
Luke
22.
32.
where
he
tels
Peter
,
that
he
had
prayed
to
the
Father
that
his
faith
might
not
fail
him
,
and
it
is
a
priveledge
Christ
hath
purchased
for
every
beleeving
soul
,
that
howsoever
he
may
be
grievously
and
continually
tempted
on
every
side
,
yet
shall
his
faith
never
utterly
fail
,
because
Christ
hath
prayed
for
it
.
Seventhly
,
He
brings
Simon
Magus
.
Object
.
Answ.
But
we
deny
him
to
be
a
true
believer
,
he
was
at
the
best
but
in
the
gall
of
bitterness
,
his
heart
was
stark
naught
,
and
therefore
for
him
to
fall
away
it
is
no
wonder
.
Lastly
,
Iudas
,
whom
we
deny
to
be
given
to
Christs
Object
.
&
Answ.
keeping
to
eternal
salvation
,
though
he
was
given
him
as
an
Apostle
,
for
Christ
to
prevent
all
,
declared
plainly
that
he
was
the
son
of
perdition
from
the
beginning
;
so
that
there
is
indeed
no
strength
in
all
these
to
weaken
and
hinder
the
assurance
of
him
that
truly
believes
,
onely
the
Devil
stirs
up
all
his
instruments
by
all
means
to
discourage
him
if
it
were
possible
,
but
he
shall
never
prevail
.
The
use
of
this
in
the
third
place
is
for
trial
,
namely
Use.
3.
that
we
should
examine
our selves
,
to
finde
if
we
have
this
insulting
and
triumphing
faith
,
whereby
we
may
be
able
to
look
up
to
God
in
the
day
of
tryal
and
hold
out
.
If
a
man
have
base
and
counterfeit
coyn
in
his
purse
,
he
cannot
abide
to
let
it
be
tryed
,
but
if
it
be
sound
and
good
,
he
is
not
affraid
to
bring
it
to
the
touchstone
.
God
in
this
case
will
take
nothing
for
currant
,
but
what
hath
his
own
stamp
upon
it
.
The
word
of
God
hath
that
in
it
that
will
try
us
;
let
us
therefore
every
one
deal
sincerely
with
our
own
hearts
,
as
in
the
sight
and
presence
of
Almighty
God
,
that
so
we
may
know
whether
we
have
this
blessed
Grace
of
Faith
or
no.
But
before
we
come
to
this
,
let
us
consider
these
grounds
.
First
,
That
all
that
live
under
the
Gospel
have
if
not
,
though
it
be
called
the
word
of
Faith
,
and
be
the
very
meanes
to
beget
Faith
.
For
this
,
look
2
Thess.
3.
2.
where
it
is
given
as
a
reason
why
those
that
truly
receive
the
Gospel
,
are
so
reproached
and
hardly
dealt
withall
,
by
the
world
,
even
because
all
men
have
not
Faith
,
for
if
all
had
Faith
,
then
could
all
be
of
the
same
minde
,
and
Holinesse
,
Righteousnesse
and
Love
would
be
their
delight
.
Secondly
,
That
this
triumphing
Faith
which
upholds
2.
a
man
,
and
opens
his
mouth
to
speak
upon
grounds
of
Faith
,
is
so
far
from
being
a
common
gi●t
to
all
,
that
but
few
indeed
have
it
.
It
is
a
special
and
peculiar
grace
that
makes
a
man
triumph
over
condemnation
.
That
this
was
hard
to
be
found
,
the
Prophet
complains
in
his
dayes
,
Isa.
53.
1.
Lord
,
Who
hath
believed
our
report
?
And
that
not
among
the
heathen
onely
,
but
even
among
the
people
of
God
.
The
like
complaint
Christ
takes
up
in
the
very
words
of
the
Prophet
,
Iohn
12.
38.
Rom.
10.
16.
He
admires
at
the
paucity
of
true
believers
.
So
now
the
sound
of
the
Gospel
hath
come
to
all
of
us
,
but
who
shewes
this
faith
of
Gods
elect
in
them
.
This
also
we
may
see
in
the
parrable
of
the
sower
,
wherein
is
set
forth
the
estate
of
the
visible
Church
.
Where
there
is
but
one
sort
of
the
four
kinds
of
hearers
that
bring
forth
this
fruit
.
Three
sorts
come
to
hear
,
some
but
for
fashion
sake
,
or
compelled
thereunto
,
some
to
get
knowledge
onely
,
some
to
carpe
,
scoff
,
or
catch
somewhat
to
run
to
rulers
with
,
or
to
judge
that
which
shall
judge
them
one
day
.
This
triumphing
faith
it
ariseth
from
an
Immortal
seed
of
Gods
word
alone
.
Thirdly
,
That
though
there
be
but
few
that
have
this
faith
,
yet
not
the
poorest
and
meanest
of
Gods
children
3.
if
they
have
any
true
hope
of
Gods
mercy
,
but
in
his
time
shall
come
to
it
.
Act.
13.
48.
As
many
as
were
ordained
to
eternal
life
believed
,
whosoever
is
Gods
childe
shall
have
this
faith
,
and
therefore
Titus
.
1.
1.
it
is
set
out
to
be
a
pecular
grace
and
gift
of
God
,
that
onely
belongeth
to
the
elect
,
Gal.
3.
6.
all
are
said
by
faith
in
Christ
to
be
Gods
sons
.
Iohn
10.
our
Saviour
shewes
as
none
will
,
so
none
can
believe
but
such
as
are
Gods
sheep
,
that
is
his
elect
,
even
those
that
are
chosen
in
Christ
to
eternal
life
.
The
fourth
thing
we
are
to
consider
as
a
matter
to
bee
believed
is
,
That
those
that
have
this
faith
that
will
4.
save
their
souls
,
they
may
know
they
have
it
.
Which
is
against
Bellarmines
reasons
of
diffidence
and
doubting
.
First
,
They
may
know
it
to
themselves
for
their
comfort
,
and
next
they
may
make
it
known
to
others
by
the
fruits
thereof
,
1
Cor
2.
12.
That
we
may
know
,
saith
the
Apostle
,
the
things
which
are
given
us
of
God
in
Christ
:
which
is
spoken
in
common
to
all
that
truly
believe
,
and
not
onely
to
any
special
person
:
the
true
beleever
hath
such
a
light
going
along
with
his
faith
that
he
comes
to
know
though
not
perfectly
,
yet
truly
and
infallibly
that
God
hath
chosen
,
Adopted
,
and
sanctified
him
,
&c.
He
takes
hold
of
the
promise
of
Salvation
,
upon
Gods
commandment
:
Faith
is
that
which
receiveth
the
word
and
promise
,
and
cherisheth
himself
in
a
special
manner
in
the
Word
and
Sacrament
.
The
Devils
works
are
in
darknesse
,
God
gives
his
in
light
,
and
therefore
his
children
are
called
Saints
in
light
,
Col.
1.
12.
and
Iohn
15.
10.
He
that
believes
in
the
Son
of
God
hath
the
witnesse
in
himself
,
So
that
thou
needest
not
have
others
tell
thee
that
thou
dost
believe
,
for
if
thou
hast
faith
indeed
,
t
is
not
so
hid
and
buried
in
thy
heart
but
that
thou
mayest
know
it
.
Secondly
,
Others
also
may
know
it
,
as
it
manifests
it
2.
self
in
the
fruits
,
Rom.
1.
8.
Their
faith
was
spoken
of
far
and
near
which
was
known
by
their
wonderful
change
,
they
were
become
new
creatures
such
as
were
now
of
a
holy
life
and
conversation
,
for
which
Paul
thanks
God
,
and
desires
to
be
with
them
to
be
comforted
with
their
faith
and
his
own
.
N●xt
to
this
consid●r
that
this
triumphing
faith
wheresoever
it
is
kindled
,
it
will
endure
the
tryal
,
even
the
fire
of
Gods
spirit
,
it
will
endure
also
the
fiery
tryal
of
affliction
,
1
Cor
3.
13.
It
is
not
a
chaffie
or
counterfeit
faith
,
that
all
the
troubles
or
temptations
can
blow
away
.
But
being
begotten
by
the
word
it
pacifies
the
conscience
and
stablishes
the
heart
in
the
bloud
of
Christ
,
And
purges
the
heart
to
make
it
fit
for
the
Holy
Ghost
to
dwell
in
,
also
it
works
by
love
and
makes
a
man
not
churlish
and
froward
but
loving
,
and
that
even
to
his
very
enemies
,
for
Christ
sake
,
thy
heart
will
tell
thee
thus
much
,
and
make
thee
say
,
I
thank
God
I
have
this
faith
in
me
.
Lastly
,
seeing
it
is
thus
,
namely
that
it
is
the
duty
of
all
&
every
one
that
lives
under
the
Gospel
to
prove
his
heart
,
and
search
it
to
the
bottom
,
2
Cor.
13.
5.
Examine
your selves
whether
you
be
in
the
faith
,
this
shewes
that
it
is
not
a
thing
to
be
taken
as
granted
that
we
have
this
faith
except
we
find
that
we
have
it
indeed
,
but
to
search
and
try
our selves
for
it
,
Because
else
we
are
in
a
great
danger
even
in
the
state
of
reprobates
.
Therefore
examine
thy self
,
and
if
thou
hast
it
,
bless
God
that
ever
thou
wert
born
to
be
brought
to
such
a
blessed
state
wherein
thou
mayst
thus
triumph
.
Now
for
the
notes
whereby
thou
mayest
try
thy self
,
they
may
be
these
.
The
first
is
taken
out
of
Rom.
8.
15.
yea
have
not
received
the
spirit
of
bondage
to
fear
again
,
but
the
spirit
of
adoption
whereby
we
cry
Abb●…
Father
.
Thou
hast
found
thy self
before
to
have
bin
in
an
estate
of
bondage
,
as
those
believing
Romans
there
,
who
were
accepted
in
an
estate
of
fear
and
bondage
under
the
curse
of
the
Law
and
condemnation
,
even
in
despair
of
themselves
,
the
spirit
of
Bondage
for
that
time
shews
us
the
law
that
condemns
us
and
makes
it
to
triumph
over
a
man
so
long
as
it
lasts
,
try
therefore
if
thou
hast
felt
thy
conscience
set
on
thee
,
and
found
thy self
to
be
condemned
for
thy
sins
.
Thus
all
Gods
children
truly
converted
indeed
have
felt
,
though
some
more
,
some
less
,
and
lyen
under
it
some
a
longer
,
some
a
shorter
time
;
if
thy
soul
have
drooped
,
been
afraid
to
be
utterly
cast
away
,
if
thou
hast
found
thy self
in
a
lost
estate
then
is
thy
case
good
,
for
this
goes
alwayes
before
that
insulting
faith
,
that
triumphs
against
all
condemnation
.
If
thou
hast
not
found
this
,
but
hast
gotten
faith
without
it
,
then
dost
thou
speak
peace
to
thy self
,
before
God
speakes
it
,
and
it
is
all
one
as
if
the
Israelites
should
have
looked
up
to
the
brazen
serpent
,
before
they
had
been
bitten
with
the
fiery
serpent
in
the
wilderness
:
who
had
been
never
the
better
,
not
finding
indeed
the
need
thereof
,
as
those
that
are
stung
and
troubled
with
fin
do
.
Many
are
driven
to
believe
because
they
are
convinced
thereof
in
their
judgement
,
and
the
example
of
others
they
think
would
shame
them
else
.
But
that
is
not
enough
,
thou
must
find
thy self
throughly
awakened
for
thy
sins
,
and
feel
thy self
lying
under
the
wrath
of
God
,
and
lost
as
it
were
in
thy self
before
thou
canst
truly
see
the
need
of
a
Saviour
,
and
look
up
to
him
effectually
.
Secondly
,
If
thou
hast
obtained
this
absolving
,
quitting
2.
and
triumphing
Faith
,
then
after
this
spirit
of
bondage
thou
hast
found
the
spirit
of
Adoption
spoken
of
in
the
same
place
,
Rom.
8.
15.
for
before
thou
hast
been
bitten
with
thy
sins
,
the
Devil
and
thine
own
conscience
,
thou
canst
not
receive
any
true
comfort
.
But
when
thou
once
findest
in
thee
nothing
but
matter
of
condemnation
,
&
art
driven
quite
out
of
thy self
,
then
the
spirit
,
with
the
Gospel
,
opens
thy
heart
and
inlargeth
it
to
rejoyce
,
and
draw
stronger
consolation
from
the
Gospel
then
the
law
could
bring
condemnation
.
So
that
if
thou
hast
found
the
spirit
of
grace
and
comfort
calming
thy
minde
and
purging
thy
conscience
,
and
so
sealing
thy
heart
,
and
giving
thee
som
assurance
that
thy
sins
are
forgiven
thee
,
then
is
thy
estate
good
:
assure
thy self
nothing
in
the
world
could
do
this
but
the
spirit
of
God
;
Ask
therefore
thine
own
soul
if
thou
hast
in
any
small
measure
in
truth
found
:
thus
then
hath
God
begun
this
triumphing
Faith
,
and
set
it
up
in
thee
.
Thirdly
,
If
thou
hast
this
Faith
,
then
art
thou
united
3
unto
Christ
and
hast
fellowship
with
him
,
thou
art
then
knit
to
Christ
as
a
man
to
his
wife
in
a
mariage
bond
,
for
thou
must
know
that
Christ
is
the
believer
in
a
spiritual
and
mystical
manner
,
Rom.
8.
1.
We
first
are
in
Christ
,
that
is
,
when
we
once
come
to
believe
;
and
then
Christ
is
in
us
(
as
it
is
vers.
10.
)
when
his
death
kills
the
body
of
sin
in
us
,
and
Iohn
17
21
,
23.
I
in
them
,
saith
Christ
,
and
they
in
me
,
which
shew
as
in
divers
other
places
in
like
manner
,
that
there
is
then
an
union
,
which
is
an
in●allible
note
that
floweth
imediately
from
the
grace
of
faith
once
begotten
&
wrought
in
any
poor
soul
,
1
Ioh.
1.
3.
They
have
fellowship
with
Christ
,
and
with
the
father
through
Christ
,
if
thou
hast
this
faith
,
then
is
there
a
bond
,
that
knits
thee
to
God
above
all
other
in
the
world
,
and
without
this
thou
canst
challenge
no
Salvation
from
Christ
.
let
every
one
therefore
examine
if
he
have
such
a
Faith
in
him
,
by
which
he
may
know
whether
he
finde
Christ
in
him
,
or
himself
in
Christ
,
and
so
a
blessed
fellowship
between
them
,
and
this
thou
mayest
know
,
if
thou
findest
not
the
world
and
sin
working
and
reigning
in
thee
,
but
the
spirit
of
Christ
having
the
rule
and
dominion
in
thee
,
Christ
he
is
the
ruler
and
governour
of
his
Church
and
children
;
O
blessed
man
that
hast
this
,
O
blessed
habitation
to
dwell
in
Christ
,
to
be
ingrasted
and
have
an
happy
being
and
fellowship
with
Christ
.
This
discovers
abundance
of
false
faith
in
most
men
in
the
world
,
that
dream
and
think
to
be
saved
by
Christs
death
on
the
Crosse
,
now
ascended
and
being
in
heaven
,
&c.
But
if
this
be
all
,
the
wickedest
heart
in
the
world
that
knows
of
this
may
say
as
much
,
but
here
is
the
disfence
that
cuts
the
thread
,
the
sound
believer
hath
further
the
spirit
of
Christ
to
kill
sin
in
him
,
he
hath
also
Christs
blood
in
him
,
that
is
the
worth
and
merit
thereof
,
taking
away
the
guilt
of
sin
,
and
purifying
his
conscience
,
which
he
findes
by
the
peace
of
it
He
hath
also
the
virtue
of
Christs
Resurrection
in
him
to
raise
up
his
dead
heart
.
Paul
desired
to
know
nothing
but
Christ
crucified
by
an
inward
experimental
knowledge
and
feeling
of
the
power
thereof
.
Also
as
Christ
is
now
in
heaven
making
intercession
for
him
,
so
he
hath
his
spirit
in
him
to
teach
and
assist
him
to
pray
for
pardon
of
sin
and
strength
against
the
world
,
and
the
Devil
,
and
that
remnant
thereof
,
inbred
corruption
that
still
remains
in
him
.
Try
thy self
for
this
,
and
if
thou
find
it
in
thee
,
go
on
,
thy
mariage
bond
here
shall
be
broken
,
and
soul
and
body
separated
by
death
,
yet
shall
thy
blessed
union
with
Christ
never
be
broken
,
but
though
thy
body
happen
to
lie
in
the
dust
for
a
time
,
yet
shall
it
one
day
be
raised
up
again
and
united
to
thy
soul
,
and
both
conjoyned
to
God
to
live
with
him
in
glory
forever
.
Fourthly
,
If
thou
hast
this
insulting
and
triumphing
4.
faith
,
then
thou
art
a
devoted
and
consecrated
man
to
God
and
Christ
,
to
serve
God
in
righteousness
and
true
holiness
all
thy
dayes
;
hence
all
believers
are
said
to
be
Saints
,
that
is
,
sanctified
and
set
apart
to
God
,
dealing
with
worldly
things
,
not
with
hearts
set
upon
them
,
but
using
them
as
if
they
used
them
not
,
even
with
holy
affections
,
and
hearts
consecrated
to
God
and
Christ
;
hence
also
is
it
,
that
they
are
called
temples
to
God
,
set
apart
to
their
Redeemer
by
Baptism
and
Profession
.
But
do
those
that
think
they
have
this
faith
thus
carry
themselves
?
this
belongs
to
every
man
and
woman
;
we
must
not
be
devoted
to
the
pleasures
of
this
world
,
but
keep
our
hearts
as
men
devoted
to
God
and
Christ
,
even
in
our
recreations
.
We
must
have
a
special
care
we
destroy
not
this
Temple
,
by
prostrating
our selves
to
base
lusts
;
try
thy self
for
this
,
and
though
none
can
do
this
as
they
should
,
yet
are
all
to
labour
and
endeavour
it
.
He
that
hath
this
assurance
to
be
able
to
challenge
and
triumph
over
his
enemies
in
Christ
,
must
be
the
most
fearful
5.
man
in
the
world
,
not
as
doubting
of
Gods
favour
,
but
in
being
afraid
to
sin
against
God
,
and
to
offend
any
of
his
Brethren
;
which
if
thou
dost
,
thou
shalt
be
the
stronger
in
this
triumphing
faith
.
Examples
hereof
we
have
throughout
the
whole
Scriptures
in
all
Gods
children
,
when
they
were
once
effectually
called
,
whose
carriage
I
pray
mark
what
it
was
,
Luke
19.
8.
Zacheus
made
restitution
abundantly
when
his
faith
had
embraced
Jesus
Christ
again
,
Act.
17.
Those
that
had
used
unlawful
A
●s
when
faith
once
entered
,
they
burnt
their
books
lest
they
should
draw
away
their
hearts
,
and
infect
and
hurt
others
,
they
so
hated
their
sin
;
and
Rom.
6.
1.
the
Apostle
abhors
even
so
much
as
to
think
of
his
former
conversation
,
to
live
in
the
corruption
of
it
.
They
that
have
this
faith
indeed
,
there
is
an
uproar
as
it
were
in
their
hearts
against
sin
;
and
when
they
are
overtaken
and
stumble
,
2
Cor.
7.
oh
how
careful
are
they
to
repent
,
and
pray
to
God
to
be
washed
from
their
sins
.
And
all
this
may
serve
to
shew
what
kind
of
persons
they
be
,
even
the
most
fearful
to
sin
,
and
careful
to
please
God
of
all
others
.
Paul
after
he
was
converted
,
would
rather
never
eat
,
then
he
would
justly
offend
his
Brother
,
and
all
because
God
had
given
him
this
triumphing
faith
.
This
care
and
fear
should
be
in
all
of
us
,
for
he
that
is
bold
in
sin
,
say
what
he
will
,
he
finds
not
this
faith
,
nor
can
triumph
in
it
.
Sixthly
,
It
a
man
have
this
,
then
is
he
the
most
forward
unto
,
and
fruitfulness
and
abounding
in
good
6.
works
above
all
others
in
the
world
;
for
this
faith
,
it
transplants
and
sets
us
(
being
by
nature
wilde
olives
)
into
Christ
the
true
Vine
,
who
is
no
barren
root
,
but
fruitful
,
2
Cor.
9.
this
we
may
see
in
the
believing
Corinthians
charity
,
he
speaks
of
there
,
and
in
the
woman
that
cast
all
that
she
had
into
the
Treasury
,
and
in
Zacheus
,
that
gave
half
his
goods
to
the
poor
;
faith
opened
his
heart
,
that
before
was
nigardly
;
and
so
Iohn
12.
how
did
Mary
pour
out
the
ointment
,
and
that
good
woman
,
Act.
9.
36.
so
full
of
chastity
;
so
also
Acts
2.
4.
they
were
now
content
all
should
be
for
Christ
.
Now
these
examples
with
many
more
,
are
all
set
down
for
our
learning
and
imitation
,
if
we
will
find
indeed
such
a
faith
as
will
save
our
souls
another
day
.
Seventhly
,
he
that
hath
this
insulting
faith
,
he
doth
already
conquer
his
enemies
,
he
finds
the
power
of
it
dayly
7.
in
giving
him
victory
in
some
kind
over
his
in-dwelling
sin
;
and
strengthening
him
against
the
world
and
temptations
,
leading
him
to
sin
,
though
he
find
them
not
fully
conquered
,
yet
is
not
his
heart
so
fully
and
altogether
taken
up
,
but
that
he
hath
some
freedom
in
the
midst
of
all
the
affairs
and
businesses
of
this
world
,
to
set
some
time
apart
for
Divine
exercises
to
honour
God
,
he
is
not
a
slave
to
the
world
,
1
Iohn
1.
5.
this
faith
lifts
him
so
up
,
as
he
is
above
the
dominion
of
the
world
,
though
he
may
be
often
foiled
,
yet
gets
he
up
again
,
and
gets
ground
of
lusts
daily
,
and
is
not
as
many
that
are
led
away
,
and
made
slaves
to
their
pleasures
,
profits
,
&c.
This
faith
gets
victory
over
the
immoderateness
of
recreations
and
delights
in
some
sort
.
Lastly
,
This
faith
,
't
is
no
phantasie
of
a
mans
brain
,
8.
but
that
which
Gods
Word
is
the
ground
of
,
and
therefore
he
that
hath
it
,
it
makes
him
receive
the
Ministers
testimony
to
Gods
Word
which
is
true
.
Now
this
faith
,
it
carries
life
in
it
,
whereby
a
man
may
know
he
hath
it
;
the
Scripture
is
manifest
for
this
,
Gal.
2.
20.
The
life
that
I
live
is
by
faith
in
the
Son
of
God
;
Hab.
2.
4.
The
just
shall
live
by
his
faith
;
and
that
righteousness
which
brings
into
Gods
presence
and
favour
,
it
hath
a
light
within
which
consists
,
1.
In
that
if
thou
hast
this
triumphing
faith
,
then
1.
thou
hast
a
sweet
apprehension
of
Gods
favour
by
an
inward
feeling
of
a
reconciliation
with
an
angry
God
whom
thou
hast
so
offended
.
2.
In
some
peace
of
Conscience
.
2.
3.
3.
Unspeakable
joy
in
the
Holy
Ghost
,
even
when
the
world
sets
against
thee
,
and
sorrows
oppress
thee
.
4
In
a
change
,
a
new
creature
,
the
D●vils
image
4
defaced
,
and
the
Image
of
God
that
was
lost
,
restored
.
5.
It
shews
it self
also
in
warranting
thy
actions
,
and
5.
letting
thee
see
that
the
thing
thou
dost
,
in
regard
of
the
substance
,
is
good
;
also
it
covers
the
defects
of
thy
actions
in
Christ
,
and
tells
thee
that
God
accepts
of
thy
po●r
endeavours
in
him
;
and
hereupon
it
is
that
Gods
children
,
when
they
find
God
reconciled
to
them
,
and
themselves
once
brought
into
his
favour
,
are
so
stirred
up
to
good
works
and
prayer
;
also
in
afflictions
,
that
it
is
which
keeps
the
heart
close
to
God
in
his
promises
;
neither
tying
God
to
time
,
means
,
nor
manner
,
but
waiting
patiently
for
deliverance
.
This
faith
also
,
it
hath
his
sence
,
an
eye
,
an
ear
,
a
Psal
119.
Luke
10.
23.
Mat.
3.
Luke
9.
1.
hand
,
&c.
likewise
its
voice
,
both
inward
and
outward
;
when
God
sayes
believe
,
it
makes
a
man
find
a
spirit
within
,
say●ng
,
Lord
I
believe
;
indeed
it
makes
him
also
outwardly
,
with
the
Publican
,
confess
his
sin
and
wretchedness
;
as
also
,
how
doth
a
true
believer
pray
:
he
not
onely
speaks
,
but
even
speaks
because
he
doth
believe
.
Now
of
the
lets
to
this
faith
,
there
are
a
world
of
hindrances
;
the
Devil
blows
into
the
brains
of
men
by
ordinary
conceits
,
arising
in
their
imaginations
,
to
hinder
and
keep
them
from
such
a
faith
as
may
assure
their
hearts
that
there
is
no
condemnation
belonging
to
them
,
and
so
go
on
cheerfully
about
their
business
,
having
all
their
wants
supplied
.
And
there
is
indeed
no
Christian
that
is
in
Christ
that
can
possibly
be
clean
without
them
,
onely
the
difference
is
,
some
have
more
,
some
less
;
but
let
us
all
well
weigh
them
,
and
they
will
appear
all
but
conceits
,
and
to
have
no
reality
and
truth
in
them
.
1.
Now
the
first
of
these
is
,
That
it
is
presumption
,
which
is
a
conceit
the
Papists
take
up
,
and
is
in
us
all
,
1.
so
far
as
we
are
naturally
Popish
;
we
think
this
faith
is
but
a
presumption
,
yet
this
is
but
a
meer
conceit
,
for
if
we
have
faith
,
it
assures
us
through
Christ
,
that
nothing
can
destroy
us
.
All
presumption
,
is
either
upon
a
mans
own
merit
,
or
Gods
mercies
(
as
Divines
acknowledge
.
)
Now
that
faith
doth
neither
of
these
it
is
plain
;
for
he
first
that
knows
Christ
according
to
his
Word
,
layes
hold
on
Christs
merits
,
and
Gods
mercy
in
him
,
and
so
applies
and
rests
thereupon
before
God
,
labouring
to
bring
forth
fruit
,
and
so
is
assured
of
Gods
love
.
And
this
is
no
presumption
,
for
he
relies
not
upon
his
own
merits
,
but
Christs
.
2.
This
faith
builds
not
on
Gods
mercy
at
large
,
but
2.
on
his
mercy
in
Christ
;
he
believes
on
him
that
hath
satisfied
Gods
justice
,
and
therefore
knows
that
God
cannot
but
must
needs
shew
mercy
:
If
this
were
presumption
,
who
would
seek
after
it
to
lose
his
labour
?
but
this
the
Lord
commands
,
and
therefore
it
is
no
presumption
,
but
obedience
and
duty
to
do
it
.
Nay
,
if
thou
shouldst
Vide
Joh.
14.
not
seek
after
this
faith
and
assurance
,
it
were
a
neglect
Joh.
1.
3
,
23.
and
contempt
of
the
Commandement
of
God
.
A
second
impediment
that
keeps
men
from
seeking
this
faith
is
a
conceit
that
it
is
impossible
ever
to
get
it
,
and
this
sticks
too
much
in
our
unbelieving
hearts
,
and
is
strongly
rooted
in
our
ignorant
Protestants
,
that
give
themselves
to
other
Books
,
but
not
to
the
careful
and
conscionable
reading
of
Gods
Book
,
where
there
is
nothing
so
beaten
upon
,
both
in
Old
and
New
Testament
,
as
that
we
should
trust
in
God
,
and
not
upon
our selves
;
and
that
this
which
belongs
to
every
child
of
God
that
shall
be
saved
is
no
conceit
of
impossibility
;
but
this
faith
belongs
to
every
child
of
God
,
therefore
not
impossible
to
be
attained
;
and
this
is
plainly
proved
,
Gal.
3.
26.
where
it
is
said
,
Ye
are
all
the
Sons
of
God
by
faith
;
there
is
none
the
Son
of
God
but
by
believing
in
the
Son
of
God
;
and
Act.
13.
40.
So
many
as
were
ordained
to
eternal
life
believed
:
which
shews
,
that
all
such
shall
have
this
faith
,
that
is
,
a
true
and
a
saving
faith
,
not
the
counterfeit
faith
of
the
world
;
for
it
is
a
gift
common
to
all
Gods
children
,
without
which
a
man
cannot
be
a
Son
of
God
.
A
third
hindrance
,
is
a
conceit
that
it
is
very
hard
and
3.
difficult
,
though
not
impossible
;
a
man
may
labour
will
some
say
,
seven
years
and
never
attain
thereunto
.
But
admit
it
be
hard
,
as
it
is
indeed
so
to
flesh
and
blood
,
to
which
every
good
course
is
irksom
;
yet
consider
,
that
the
first
point
in
Christianity
is
to
deny
our selves
,
and
to
go
to
Christ
,
alwayes
knowing
that
whatsover
the
first
Adam
lost
,
the
second
Adam
Christ
Jesus
hath
it
for
thee
.
N●w
Christ
,
he
hath
bidden
thee
to
take
upon
thee
his
yo●k
,
and
that
is
part
of
it
,
even
this
conquering
and
triumphing
faith
,
and
whatsoever
belongs
to
Christs
yoak
it
is
easie
.
Iohn
14
1.
Ye
believe
in
God
,
believe
also
in
me
,
saith
Christ
,
where
he
commands
thee
to
believe
;
and
Mat.
11.
28.
Christ
calls
thee
to
come
to
him
if
thou
be
heavy
laden
,
and
weary
of
thy
sins
.
Why
shouldst
thou
then
fear
any
thing
,
when
he
can
make
all
things
easie
to
thee
?
Go
therefore
to
God
in
Christs
Name
,
he
hath
promised
to
give
thee
above
all
thou
canst
ask
or
think
:
This
conceit
of
difficulty
in
obtaining
such
a
faith
,
it
belongs
onely
to
sluggish
and
slothsul
Christians
,
who
yet
notwithstanding
for
the
things
of
this
world
will
sit
up
all
night
,
and
ride
and
run
through
thick
and
thin
.
Be
not
thou
less
careful
and
diligent
for
thy
soul
,
this
faith
,
this
excellent
thing
,
will
quit
all
thy
pains
if
thou
dealest
not
in
thine
own
wisdom
and
strength
,
but
goest
out
of
thy self
and
seekest
it
of
Christ
,
which
if
thou
doest
,
then
shalt
thou
find
it
no
hard
thing
,
but
easie
,
because
God
will
give
it
thee
in
the
use
of
the
means
,
if
thou
be
constant
therein
.
Let
not
therefore
this
misconceit
by
any
means
hinder
thee
.
A
fourth
let
or
hindrance
,
is
a
conceit
that
it
is
either
needless
,
or
at
least
not
of
such
absolute
necessity
,
but
〈◊〉
.
that
a
man
may
do
well
enough
,
though
he
come
not
to
such
assurance
and
confidence
in
his
faith
,
as
to
insult
and
triumph
therein
;
And
this
is
a
conceit
that
hinders
those
that
are
more
forward
in
profession
then
others
,
and
in
the
performing
of
some
duties
more
careful
,
yet
go
not
home
to
God
so
throughly
as
they
should
,
but
keep
their
souls
aloof
as
it
were
from
God
;
but
without
this
faith
it
is
impossible
for
them
to
know
whether
they
be
elect
or
reprobates
,
hypocrites
,
or
the
true
children
of
God
indeed
,
and
therefore
let
such
know
it
is
of
absolute
necessity
,
2
Cor.
13.
5.
Know
ye
not
that
they
are
in
the
faith
,
saith
the
Apostle
,
except
ye
be
as
reprobates
?
Let
not
therefore
any
such
conceit
still
possess
thee
;
but
seeing
this
saith
is
of
absolute
necessity
,
as
the
truth
of
Gods
Word
shews
;
pluck
up
thy
heart
and
go
to
God
for
it
.
A
fifth
impediment
,
is
a
conceit
that
this
is
the
onely
way
to
open
a
gap
to
all
licentiousness
;
but
5.
who
are
they
that
say
thus
?
surely
none
but
Athiests
,
that
fear
neither
God
nor
man
,
or
else
Papists
,
that
are
blinded
themselves
,
and
would
blind
others
.
Oh
that
such
learned
men
as
many
of
them
be
,
should
be
so
grossly
ignorant
of
Gods
truth
;
Indeed
they
that
have
not
this
faith
,
may
open
a
gap
to
all
licentiousness
,
but
no
true
believer
that
hath
found
this
conquering
and
insulting
faith
,
for
he
is
the
most
fearful
man
of
all
other
to
commit
sin
,
and
before
this
a
man
never
makes
conscience
of
sin
,
Act.
15.
9.
and
Act.
26.
15.
when
this
once
comes
,
it
opens
his
eyes
and
makes
him
pry
into
his
own
heart
,
to
see
what
a
dunghil
it
is
,
and
so
makes
him
labour
to
cast
out
all
his
filthy
affections
and
sinful
lusts
,
and
to
endeavour
after
holiness
and
righteousness
;
so
far
is
this
from
making
a
man
licentious
:
for
it
is
the
very
ro●t
from
whence
all
holiness
of
heart
and
life
flows
,
and
therefore
let
no
man
suffer
this
conceit
to
hinder
him
from
seeking
this
faith
.
We
shall
be
kept
to
the
possession
of
that
salvation
we
once
believed
and
hoped
for
;
if
we
could
quite
lose
it
again
,
then
must
there
be
something
stronger
then
the
power
of
God
,
but
we
know
that
cannot
be
;
for
God
onely
hath
power
to
consume
all
things
from
the
earth
in
a
moment
,
with
the
breath
of
his
nostrils
;
and
therefore
there
is
nothing
above
his
power
:
O
then
in
how
blessed
an
estate
are
they
above
all
the
world
,
whom
the
Lord
hath
pleased
to
set
in
such
an
estate
,
as
once
to
be
assured
of
this
faith
,
and
walk
in
it
?
Beware
therefore
of
conceits
;
a
conceit
had
almost
made
the
Iaylor
to
kill
himself
,
Acts
16.
27.
2
Kings
7.
19
,
20.
a
conceit
hindered
the
Prince
:
go
thou
therefore
by
sound
judgement
from
the
Word
of
God
;
false
suppositions
and
conceits
make
men
so
differ
as
they
do
.
All
conceits
at
last
will
fall
on
thy
head
,
and
thou
with
thy
false
conceits
as
cha●t
,
be
blown
away
;
labour
thou
therefore
for
truth
and
right
in
all
things
,
that
will
be
a
Buckler
which
will
defend
thy
head
;
but
make
account
the
Devil
will
hinder
thee
herein
what
he
can
:
for
he
knows
well
enough
,
if
thou
once
get
this
,
thou
wilt
soon
be
gone
out
of
his
Kingdom
.
Now
come
we
to
consider
the
means
which
God
hath
appointed
to
work
this
faith
,
and
encrease
it
in
our selves
,
which
be
indeed
abundant
;
but
the
main
means
of
all
is
the
lifting
up
the
standard
,
The
preaching
of
the
Gospel
of
Jesus
Christ
;
And
therefore
we
are
diligently
to
attend
at
wisdoms
posts
to
hear
Gods
word
,
Rom.
10.
14.
It
is
that
which
opens
the
heart
and
so
lets
in
Christ
,
who
by
his
spirit
doth
inable
us
from
an
inward
light
and
power
to
say
,
Lord
I
believe
,
and
therefore
am
assured
of
my
salvation
.
This
faith
leaves
not
a
man
with
his
sins
about
him
to
go
on
in
the
course
of
this
world
,
still
doubting
,
for
he
can
tell
how
he
came
by
his
faith
,
and
it
is
not
a
common
but
a
true
substantial
faith
,
that
will
never
fail
when
hee
comes
to
stand
most
in
need
of
it
;
and
is
no
conceit
or
bare
imagination
gotten
by
contemplation
,
but
a
settled
perswasion
arising
from
Gods
word
,
even
the
root
of
all
good
works
,
that
can
possibly
be
accepted
in
Gods
sight
.
And
the
first
means
whereby
to
come
to
such
a
faith
〈◊〉
.
is
to
see
,
consider
and
take
to
heart
what
estate
we
are
in
without
believing
in
Christ
,
this
is
the
first
step
thereunto
,
and
before
this
a
man
can
never
come
truly
to
believe
and
so
to
be
knit
to
Christ
in
the
mariage
bond
of
Grace
.
Now
what
estate
we
are
in
before
may
easily
appear
by
these
particulars
,
as
That
we
all
in
Adam
are
fallen
away
,
and
so
have
lost
the
image
of
God
.
1.
Are
wholy
under
the
guilt
of
sin
.
The
children
of
Gods
wrath
.
2.
3.
4.
5.
In
the
power
and
snares
of
the
Devil
,
Under
the
curse
of
the
Law
,
howsoever
we
may
bless
our selves
and
the
world
think
us
blessed
,
&c.
And
lastly
guilty
of
eternal
condemnation
,
and
so
endangered
to
be
swallowed
up
of
the
gulfe
of
Hell
when
6.
we
are
dead
,
without
we
get
this
faith
.
Now
by
all
this
we
may
see
what
need
we
have
to
get
into
the
rock
Christ
,
it
being
the
estate
of
every
child
of
Adam
,
Kings
,
Emperors
,
&c.
even
all
and
every
one
by
nature
.
Which
when
the
poor
soul
strucken
with
the
word
,
comes
to
understand
aright
and
feel
it
as
in
the
presence
of
God
,
then
he
comes
To
think
how
he
shall
be
brought
to
God
again
.
1.
2.
3.
4.
How
he
may
be
born
again
being
of
such
a
sinful
case
.
How
he
may
get
the
heavy
curse
removed
.
How
he
shall
come
to
get
out
of
the
power
and
snares
of
the
Devil
.
How
to
come
to
be
a
child
of
Gods
love
.
5.
6.
To
think
how
he
shall
be
freed
from
the
gulfe
of
Hell
when
he
dies
.
Now
when
a
man
sees
this
and
is
convinced
throughly
thereof
in
his
judgement
,
hee
cannot
be
quiet
until
he
hath
sought
some
remedie
,
then
hath
he
set
the
first
step
to
this
blessed
estate
of
true
saving
faith
.
Examples
hereof
we
have
Act.
2.
In
those
three
thousand
that
were
converted
at
one
Sermon
:
who
having
their
case
layed
open
,
cryed
out
,
what
shall
we
do
to
be
saved
?
and
that
was
the
first
step
to
their
believing
,
for
after
that
they
came
to
believe
:
so
likewise
Act.
16.
30.
The
Iaylor
when
he
came
in
trembling
and
desired
to
know
by
what
means
to
come
to
salvation
,
then
the
Doctrine
of
faith
took
place
;
even
so
we
,
before
we
can
attain
to
this
faith
that
triumphs
against
condemnation
,
we
must
go
out
of
our selves
,
and
run
to
God
onely
in
Christ
,
without
whom
we
perish
:
And
the
reason
many
find
not
this
faith
,
is
,
because
they
have
a
general
and
conceited
faith
wherewith
they
content
themselves
,
which
makes
them
to
slubber
over
all
things
,
and
so
live
and
die
in
the
same
;
even
because
they
come
not
soundly
to
understand
by
the
word
of
God
their
woful
and
lamentable
estate
by
nature
,
the
true
and
effectual
knowledge
whereof
is
the
first
step
to
true
saving
faith
.
A
second
means
is
,
when
a
man
not
onely
sees
it
soundly
2.
and
so
doth
effectually
go
out
of
himself
,
but
also
resolveth
to
cast
away
that
sin
he
sees
in
himself
,
a
man
may
come
to
consider
his
estate
deeply
and
yet
go
on
in
wicked
courses
.
But
when
he
can
desire
with
all
his
heart
to
bee
rid
of
all
his
sinne
,
and
cast
it
off
,
it
is
a
special
meanes
and
a
further
step
to
this
faith
,
at
least
to
the
manifestation
of
it
to
us
.
Repent
and
believe
is
the
voice
of
the
gospel
.
No
man
can
believe
except
he
repent
,
and
cast
off
sin
,
so
no
man
can
repent
except
he
believe
,
and
have
some
hope
that
his
sins
may
be
pardoned
.
Many
see
their
sins
yet
cast
them
not
away
,
and
therefore
the
conscience
beats
them
off
and
will
not
let
them
believe
.
It
tels
them
that
Christ
and
such
a
soul
cannot
stand
together
.
The
door
is
shut
,
if
thou
makest
not
account
in
thy
affection
and
conversation
to
leave
all
sin
,
1
Io.
3.
6.
whosoever
,
saith
the
Apostle
,
sinneth
hath
not
seen
God
.
So
that
the
soul
hath
a
second
step
to
believe
when
a
man
truly
repents
of
all
his
sins
,
2
Cor.
6.
17
,
18.
Then
God
offers
himself
as
a
father
to
a
man
,
when
he
casts
off
such
as
are
lin
be
as
it
were
of
Satan
,
and
of
the
fellowship
of
darkness
,
that
is
when
a
man
casts
off
his
evil
company
and
all
sin
that
may
defile
his
soul
,
and
make
him
unworthy
to
be
Gods
child
;
and
therefore
when
a
man
casts
off
sin
and
the
instruments
of
sin
,
then
is
he
fit
to
believe
,
and
God
will
be
ready
to
sh●w
himself
unto
him
,
not
a
judge
but
a
father
,
Rev
3.
19.
When
a
man
begins
to
be
zealous
for
God
and
amend
his
sinful
wayes
and
courses
,
and
leaves
cherishing
those
abominable
sins
that
before
he
hath
lived
in
,
and
for
want
of
this
resolution
to
take
Christs
part
against
sin
,
it
comes
to
pass
a
mans
heart
and
conscience
will
not
let
him
come
to
lay
hold
of
Christ
,
even
because
he
harbors
Christs
enemies
that
will
not
suffer
him
to
come
in
.
A
third
means
is
when
a
man
renounces
as
well
his
3.
own
righteousness
as
his
sinnes
.
It
is
Christs
righteousness
that
must
make
us
righteous
before
God
,
that
is
our
justification
to
eternal
life
.
There
is
(
to
say
the
truth
)
no
righteousnesse
before
a
man
comes
to
be
in
Christ
,
onely
't
is
call'd
an
outward
righteousness
,
and
is
so
taken
before
men
;
and
therefore
if
thou
wilt
come
to
this
faith
,
thou
must
cast
off
all
,
not
conceit
of
righteousness
,
but
thine
own
righteousness
indeed
;
For
that
cannot
further
thee
in
this
point
,
as
thine
own
sins
cannot
hinder
thee
.
What
hindred
the
Jewes
and
Papist
,
and
thousands
of
Protestants
at
this
day
from
faith
that
should
uphold
their
souls
,
but
a
conceit
of
their
own
righteousness
?
The
Jewes
they
would
perform
obedience
to
the
law
,
and
venture
their
salvation
upon
that
righteousness
,
Rom.
10
2●
.
And
therefore
they
could
not
believe
.
So
the
Papists
now
,
they
do
still
in
part
stick
upon
their
own
righteousness
,
whereas
there
is
none
in
himself
righteous
but
God
alone
Iehouah
,
who
is
righteousness
,
as
he
proclaims
himself
.
We
lost
all
in
Adam
,
and
recover
all
again
in
Christ
.
Many
ignorant
Protestants
,
and
some
that
have
knowledge
also
,
will
not
stick
to
say
,
that
if
a
man
have
a
good
meaning
,
dealing
righteously
,
and
serving
God
,
he
shall
be
accepted
;
all
which
is
nothing
without
Christ
:
for
the
more
a
man
goes
on
in
good
intentions
,
before
he
be
in
Christ
by
faith
,
all
his
performances
are
but
cursed
abominations
,
and
so
further
off
from
faith
,
and
that
which
God
hath
most
severely
punished
,
as
he
did
Saul
,
his
good
intention
without
obedience
unto
him
.
But
may
some
say
,
if
it
be
so
,
then
it
is
better
to
sin
,
Object
.
and
not
do
good
works
●t
all
.
Not
so
,
for
then
thou
encreasest
thy
punishment
:
thy
Answ.
sin
is
the
less
if
thou
hast
a
good
meaning
,
because
thou
thinkest
that
thou
dost
that
which
is
good
;
if
thou
knewest
and
thoughest
otherwise
,
thy
condemnation
should
be
the
deeper
;
yet
know
this
,
till
thou
art
in
Christ
all
is
abominable
before
God
,
and
but
l●st
labour
,
Phil.
3.
5
,
6.
Paul
,
he
had
a
zeal
enough
in
him
,
before
he
came
to
believe
in
Christ
,
and
not
only
a
good
meaning
,
but
thought
he
did
more
,
and
better
then
others
,
and
for
his
righteousness
towards
man
,
he
was
unrebukeable
,
none
could
come
neer
him
,
but
after
he
came
to
see
it
was
a
hindrance
(
for
that
it
was
without
Christ
)
and
so
made
him
to
run
so
far
out
of
the
way
;
and
therefore
we
must
cast
off
all
our
own
righteousness
before
we
can
be
in
Christ
.
This
Paul
saw
,
and
that
made
him
come
to
Christ
,
and
say
that
he
counted
all
loss
,
yea
but
dung
that
he
might
win
Christ
,
and
be
found
clothed
in
that
righteousness
which
is
by
faith
in
him
,
which
before
he
could
not
attain
unto
,
notwithstanding
he
might
have
stood
upon
his
priviledges
,
and
have
boasted
of
the
excellent
things
he
had
done
,
yet
was
he
fain
to
cast
away
all
his
confidence
in
the
flesh
,
that
is
,
his
prerogatives
,
righteousness
and
zeal
,
&c.
and
so
must
we
cast
away
all
our
own
righteousness
and
goodness
,
and
fetch
all
from
God
,
and
serve
God
according
to
his
wil
,
and
not
after
ourown
phantasies
,
or
the
prescripts
of
man
,
dealing
also
truly
with
every
one
we
have
to
do
withall
.
'T
is
not
our
own
righteousness
,
but
the
relying
on
it
,
that
hinders
and
keeps
a
man
from
faith
,
without
which
all
is
but
abominable
,
even
our
eating
,
drinking
,
and
whatsoever
we
do
is
odious
before
God
,
untill
we
come
to
get
this
true
faith
,
to
triumph
over
condemnation
.
A
man
when
he
is
naked
in
in
himself
is
then
the
fitter
to
be
cloathed
with
Christs
robe
;
every
thing
is
then
sweet
to
him
,
and
so
he
comes
to
desire
and
say
,
Come
Lord
Iesus
.
A
fourth
means
is
,
a
poor
spirit
and
beggarly
,
that
is
,
such
a
one
as
hath
neither
comfort
within
nor
without
;
4.
when
nothing
will
now
so
comfort
him
,
as
the
thinking
of
his
present
estate
will
humble
him
.
And
this
will
make
a
man
poor
indeed
though
he
be
never
so
rich
,
and
bring
him
with
David
to
say
,
I
am
poor
and
needy
,
Lord
help
me
,
Psal.
70.
5.
This
will
let
him
see
that
he
is
a
poor
Lazer
,
begging
at
the
gates
of
God
,
who
is
rich
in
mercy
.
And
it
is
a
further
degree
to
bring
him
to
Christ
,
and
make
Christ
to
enrich
him
;
That
which
hinders
many
from
coming
to
Christ
is
,
that
they
are
full
enough
;
these
whatsoever
they
say
in
words
,
they
indeed
cast
off
Christs
righteousness
,
because
their
spirits
are
not
cast
down
to
beg
at
Gods
hand
;
if
they
have
children
,
honour
,
wealth
and
professions
,
tell
them
of
condemnation
,
they
are
proud
,
and
think
themselves
well
enough
;
they
will
tell
you
that
they
hope
to
be
saved
as
well
as
the
best
.
But
let
such
know
,
all
fulness
dwells
in
Christ
,
none
at
all
in
us
,
in
the
matter
of
salvation
.
Get
Christ
first
to
raign
in
thee
,
that
thou
mayest
after
come
to
raign
with
him
in
glory
.
A
fifth
means
is
,
the
fair
,
free
,
large
,
and
great
offer
of
5.
Grace
made
in
the
Gospel
,
where
are
they
now
that
say
they
would
,
and
so
would
indeed
believe
?
Iohn
3.
16.
God
so
loved
the
world
,
&c.
Here
is
a
means
to
bring
thee
to
believe
indeed
;
A
strange
thing
that
the
Judge
and
partie
offended
should
thus
offer
to
every
soul
to
whom
the
Gospel
comes
,
his
Son
,
that
God
himself
should
offer
a
pardon
,
who
would
not
strive
with
himself
and
sigh
and
groan
,
yea
even
burst
his
heart
in
pieces
to
believe
?
This
is
one
of
the
specialest
means
of
all
to
bring
a
man
to
believe
that
God
himself
the
party
offended
should
come
and
say
,
here
is
my
Son
,
take
him
unto
thee
;
Labour
therefore
to
get
him
,
lay
fast
hold
on
him
,
and
he
will
bless
and
comfort
thee
for
ever
.
If
thou
doest
open
thy
heart
and
let
him
in
,
he
offers
his
son
to
thee
to
believe
in
.
And
why
?
Is
it
because
thou
art
such
a
beautiful
and
great
person
?
&c.
No
,
it
comes
from
the
love
of
his
own
heart
,
and
therefore
it
is
free
.
As
thy
righteousness
cannot
further
it
,
so
thy
sins
cannot
hinder
it
,
if
thou
lay
but
hold
on
it
.
The
offer
is
not
onely
to
noble
,
rich
,
young
,
&c.
But
to
all
whosoever
believes
though
never
so
mean
,
poor
,
old
may
take
him
,
go
away
with
him
,
and
live
with
him
for
ever
.
Many
think
they
should
have
something
of
their
own
.
No
,
God
looks
at
his
own
love
,
and
so
do
thou
,
that
his
love
mercy
&
grace
,
may
be
magnified
in
thee
.
Let
us
therefore
stir
up
our
sev●s
and
look
and
seek
to
God
,
He
will
give
his
spirit
to
all
his
at
one
time
or
another
.
A
sixth
means
is
,
to
know
that
there
is
not
onely
a
free
6.
offer
,
but
also
a
commandment
to
enjoyn
us
,
not
to
refuse
and
neglect
Gods
offer
:
that
is
the
greatest
blessing
that
can
be
to
have
him
come
unto
thee
,
to
raign
over
thee
,
and
subdue
thy
sin
.
It
is
the
spirit
of
God
that
would
draw
thy
heart
to
believe
;
open
therefore
and
receive
it
.
Consider
for
this
1
Ioh.
3.
23.
This
is
his
commandment
that
we
should
believe
on
the
Name
of
his
Son
Iesus
Christ
,
And
search
thy
heart
to
try
if
thou
hast
gotten
such
a
faith
.
God
commands
thee
to
believe
,
and
therefore
it
is
not
indifferent
whether
thou
hast
it
or
no
,
or
to
think
onely
that
thou
hast
it
:
And
this
is
a
further
means
and
that
which
leaves
us
without
all
excuse
if
we
obey
not
.
A
man
oft
times
will
do
a
thing
upon
command
,
that
else
he
would
not
do
.
A
Seventh
means
is
to
remember
the
fearful
threatnings
,
Ioh
,
3.
18.
He
that
believeth
not
is
condemned
,
7.
because
he
hath
not
believed
in
the
Name
of
the
onely
begotten
Son
of
God
,
God
sees
all
is
little
enough
we
have
such
carnal
hearts
,
consider
that
well
and
it
will
awaken
thee
out
of
thy
security
and
make
thee
see
thou
canst
not
tell
what
to
do
if
thou
dost
not
get
this
faith
,
which
except
thou
dost
seek
to
God
for
and
get
,
even
this
that
here
hath
been
said
shall
stand
up
in
Judgement
against
thee
another
day
.
Now
to
encourage
thee
hereunto
know
this
,
that
God
hath
promised
that
though
thou
canst
not
do
it
,
yet
if
thou
seek
to
him
he
will
help
thee
.
Go
to
God
therefore
upon
his
promise
,
if
thou
wouldest
not
have
thy
portion
with
the
condemned
Devils
.
He
that
will
not
believe
hath
nothing
to
uphold
him
against
the
guilt
of
conscience
,
then
the
which
there
needs
no
more
.
He
that
hath
the
wrath
of
an
infinite
God
to
wrestle
withall
cannot
but
be
condemned
;
The
care
of
this
therefore
ought
to
be
above
all
other
care
for
wife
,
children
or
any
thing
else
in
the
world
whatsoever
.
But
you
are
very
strict
and
hard
may
some
possibly
say
.
Object
.
If
thou
think
strange
of
this
,
think
strange
of
God
,
for
here
is
nothing
spoken
but
from
God
.
Answ.
8.
A
eighth
and
a
chief
means
is
the
word
preached
,
Rom.
10.
17.
Faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
.
Therefore
be
careful
to
come
as
thou
oughtest
to
the
word
,
and
bring
others
under
the
sound
of
the
Gospel
which
is
the
word
of
faith
;
submit
thy self
to
it
and
God
will
not
fail
thee
,
this
do
and
it
shall
com
,
it
will
come
,
yea
it
must
needs
come
,
because
God
is
faithfull
and
unchangeable
;
stumble
not
therefore
at
any
thing
that
is
said
by
the
faithful
Ministers
of
Gods
word
,
if
any
weakness
pass
,
bear
with
it
,
and
take
all
in
the
best
part
.
If
thou
get
this
●aith
thou
shalt
eat
and
drink
,
and
sl●ep
and
trade
,
and
live
in
the
world
with
more
comfort
then
ever
thou
didest
,
and
after
live
with
the
Lord
Jesus
for
ever
.
The
last
means
is
prayer
which
serveth
as
bellows
to
9.
blow
up
all
,
pray
that
thou
mayest
see
,
consider
,
and
take
to
heart
thy
woful
and
lamentable
estate
by
nature
,
then
will
thy
sighs
and
groans
bestrong
and
powerful
with
God
Pray
with
all
,
that
God
will
be
pleased
to
humble
thee
and
inable
thee
to
do
all
as
aforesaid
.
To
stir
thee
up
to
this
lay
thine
ear
and
hear
how
the
damned
souls
in
Hell
,
that
neglected
and
refused
grace
do
roar
,
yell
and
howl
,
that
now
would
give
worlds
if
they
had
them
,
to
enjoy
the
time
that
the
Lord
affords
thee
to
repent
in
;
consider
these
things
wisely
,
and
the
Lord
give
thee
understanding
in
all
things
.
CHRIST
THE
FOUNTAIN
OF
STRENGTH
to
all
his
SAINTS
.
2
TIM.
2.
1.
Thou
therefore
my
son
,
be
strong
in
the
grace
which
is
in
Christ
Iesus
.
NOw
that
we
are
met
together
to
receive
the
Lords
supper
and
to
be
partakers
of
that
holy
Sacrament
,
we
are
seriously
to
consider
what
we
are
to
do
,
When
we
draw
near
to
the
Lord
in
such
a
holy
business
:
you
shall
find
that
there
are
two
things
to
be
done
.
One
is
,
that
every
man
is
to
examine
himself
,
that
is
,
to
try
whether
there
be
any
grace
in
his
heart
or
no
,
any
beginnings
of
grace
:
because
if
there
be
no
grace
,
a
man
eats
,
and
drinks
his
own
damnation
,
or
judgement
to
himself
.
Another
thing
is
,
if
there
be
any
grace
,
then
the
end
of
the
sacrament
is
for
the
confirmation
,
and
the
strengthening
of
this
grace
,
and
to
build
him
up
further
:
therefore
we
must
consider
how
we
should
grow
in
that
grace
.
This
text
will
help
us
in
both
these
.
For
in
this
inquisition
whether
there
be
anygrace
in
our
hearts
or
no
,
we
must
examine
it
by
some
characters
of
grace
.
Now
the
principal
character
is
that
it
makes
a
man
strong
,
grace
give●
a
man
power
and
strength
,
which
is
intimated
in
this
.
Thou
therefore
my
son
be
strong
in
the
grace
which
is
in
Christ
Iesus
.
And
then
for
the
growth
of
grace
,
the
question
is
where
we
shall
have
it
?
Surely
it
is
to
be
drawn
out
of
the
fountain
,
that
is
in
Iesus
Christ
,
be
strong
in
grace
,
that
is
,
the
grace
that
we
receive
from
Iesus
Christ
.
Now
we
do
not
take
it
immediately
from
him
,
we
do
not
come
so
near
to
the
well-head
:
but
we
draw
it
by
certain
conconduit-pipes
:
there
are
certain
veins
,
and
arteries
,
that
convey
this
grace
from
Christ
to
the
heart
of
a
Christian
,
certain
duggs
by
which
we
suck
it
from
him
,
and
those
are
the
Lords
Ordinances
,
the
word
,
and
sacraments
.
This
text
will
give
us
opportuuity
of
both
these
.
The
scope
briefly
is
this
:
when
the
Apostle
had
told
Timothy
what
his
own
sufferings
were
,
how
many
difficult
cases
he
had
passed
through
,
saith
he
thou
art
my
son
;
thou
must
go
in
the
same
steps
thy
father
hath
gone
before
thee
,
thou
must
also
suffer
persecution
;
thou
hast
also
the
ministery
of
grace
committed
to
thee
,
therefore
be
strong
in
the
Lords
work
.
But
how
shall
he
be
strong
?
Saith
the
Apostle
,
nothing
strengtheneth
but
grace
,
be
strong
,
through
the
grace
,
or
in
the
grace
,
&c.
that
is
,
it
is
onely
grace
that
strengtheneth
in
the
inner
man
,
that
makes
a
man
able
to
do
spiritual
and
holy
duties
.
But
whence
shall
we
have
this
grace
?
Saith
he
,
be
strong
in
the
grace
which
is
in
Christ
Iesus
;
that
is
,
the
grace
which
is
received
from
Christ
Jesus
:
not
onely
that
which
is
received
at
our
first
conversion
,
but
which
we
receive
continually
.
As
the
Air
receives
light
from
the
Sun
,
by
a
continual
influxion
;
so
there
is
a
continual
influence
of
grace
from
Christ
.
Adam
had
grace
originally
inherent
in
him
,
but
it
is
not
so
with
us
;
there
is
not
that
inherency
,
(
though
there
be
that
also
,
yet
it
differs
from
the
other
)
because
the
grace
that
we
have
now
,
is
wholly
received
from
our
conjunction
with
Christ
Jesus
.
We
should
therefore
presently
lose
all
if
there
were
a
disjunction
between
Christ
and
us
.
And
that
is
the
ground
why
we
cannot
fall
from
grace
,
because
we
cannot
be
divided
from
Christ
.
Now
I
say
,
in
these
words
you
shall
see
a
character
,
or
property
of
grace
;
Thou
my
son
be
strong
in
the
grace
which
is
in
Christ
Iesus
.
This
point
then
you
see
doth
first
offer
it self
to
us
evidently
;
That
It
is
the
property
,
or
nature
of
grace
to
make
us
strong
;
Doct.
1.
It
is
the
property
of
grace
to
make
us
strong
.
to
make
us
able
to
perform
the
duties
of
new
obedience
.
So
that
now
,
when
you
are
to
come
to
the
Sacrament
,
and
to
consider
whether
you
have
grace
;
that
is
a
business
in
which
you
may
occupy
your
minds
,
to
consider
whether
you
have
this
character
of
grace
,
that
it
make
you
strong
,
and
able
to
do
the
work
of
the
Lord
.
For
the
opening
of
this
point
,
I
will
do
two
things
.
First
,
I
will
shew
you
what
grace
is
,
what
is
signified
by
this
word
Grace
,
that
we
may
understand
what
is
meant
by
it
.
Secondly
,
I
will
shew
you
the
reason
why
it
makes
us
strong
.
First
of
all
,
grace
,
it
is
a
supernatural
peculiar
quality
,
Grace
What
?
wrought
in
our
hearts
by
the
Holy
Ghost
,
whereby
we
are
enabled
to
please
God
in
all
things
.
First
,
I
say
grace
is
a
quality
,
for
you
must
know
,
there
is
a
double
grace
mentioned
in
the
Scripture
:
There
is
A
quality
.
the
grace
of
justification
,
which
is
a
thing
in
God
alone
,
it
is
his
favour
to
us
,
whereby
he
accepts
us
in
his
Son
,
Rom.
6.
14.
Sin
shall
have
no
dominion
over
you
,
for
you
are
not
under
the
Law
but
under
grace
;
that
is
,
you
are
in
the
state
of
grace
,
or
favour
with
God
:
so
in
Rom.
3.
Ye
Rom.
6.
14.
are
justified
freely
by
his
grace
,
that
is
,
of
his
meer
favour
,
not
of
debt
,
or
due
,
not
by
works
.
Rom.
3.
But
now
there
is
mention
made
likewise
of
grace
in
other
places
,
where
you
shall
see
it
is
taken
for
an
inherent
quality
,
as
in
Heb.
12.
the
last
verse
but
one
;
Seeing
we
have
such
a
kingdom
,
let
us
have
grace
in
our
hearts
to
Heb.
12.
serve
him
with
godly
fear
and
reverence
.
Mark
it
,
Let
us
have
grace
to
serve
him
;
that
is
,
let
us
labour
to
have
this
holy
quality
of
grace
wrought
in
our
hearts
,
that
it
may
strengthen
and
enable
us
to
serve
him
,
that
so
we
may
please
him
in
all
things
with
fear
and
reverence
;
so
likewise
,
2
Pet.
3.
ult
.
But
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
Iesus
Christ
;
growth
is
properly
of
that
which
is
a
permanent
thing
,
of
that
which
is
an
inherent
thing
,
as
when
a
thing
is
said
to
grow
whiter
and
whiter
,
&c.
so
I
say
,
grace
is
an
inherent
quality
,
which
is
stamped
upon
the
heart
,
which
is
begotten
in
the
heart
.
But
then
I
add
,
that
it
is
a
supernatural
quality
,
that
is
,
it
is
such
a
quality
as
elevates
and
raiseth
a
man
,
that
●2
Supernatural
enableth
a
man
to
do
more
then
he
is
able
to
do
by
the
strength
of
nature
.
As
for
example
,
to
illustrate
it
;
If
you
take
water
of
it self
,
you
know
it
is
able
to
make
your
hands
cold
,
or
any
thing
that
is
put
into
it
;
but
if
you
will
have
water
do
any
thing
above
the
nature
of
it
,
you
must
put
in
a
higher
quality
;
if
you
will
have
it
heat
,
you
must
put
it
to
the
fire
.
So
it
is
here
,
we
are
able
to
do
the
things
agreeable
to
nature
,
without
any
special
help
;
but
when
we
are
to
do
the
duties
of
new
obedience
,
to
please
God
,
to
do
things
that
nature
cannot
reach
unto
,
we
must
have
a
higher
quality
infused
into
our
hearts
:
therefore
I
say
,
grace
is
a
supernatural
quality
that
raiseth
nature
,
that
elevates
it
,
that
helps
it
to
do
more
then
otherwise
it
is
able
to
do
.
Again
,
I
add
,
that
it
is
a
supernatural
peculiar
quality
,
3.
Peculiar
.
because
there
are
some
common
supernatural
gifts
,
as
those
gifts
of
temperance
,
knowledge
,
patience
,
meekness
,
and
the
like
;
these
are
the
gifts
of
the
Holy
Ghost
,
and
these
are
many
times
wrought
in
the
hearts
of
those
that
are
not
truly
sanctified
;
and
these
are
supernatural
gifts
too
:
but
yet
they
are
but
common
gifts
;
they
are
such
gifts
as
the
Holy
Ghost
bestows
upon
those
that
are
not
elected
to
life
.
But
now
saving
grace
is
a
gift
peculiar
to
the
Elect
,
peculiar
to
those
that
are
within
the
Covenant
;
therefore
to
make
a
distinction
,
we
put
them
together
in
the
description
,
and
say
it
is
a
supernatural
peculiar
quality
.
Again
,
further
I
add
,
that
it
is
wrought
in
us
by
the
4.
Wrought
by
the
holy
ghost
.
Holy
Ghost
,
because
no
creature
in
heaven
or
earth
is
able
to
work
grace
in
any
mans
heart
:
for
to
put
grace
into
the
heart
,
is
to
put
life
into
the
heart
;
now
to
put
life
into
the
heart
,
is
the
property
of
the
Spirit
,
it
is
he
that
makes
a
man
to
live
another
life
,
that
as
it
is
onely
fire
that
can
beget
heat
,
so
it
is
onely
the
Holy
Ghost
that
can
beget
life
.
It
is
true
,
other
instruments
are
used
;
the
Word
is
an
instrument
,
and
holy
men
are
instruments
,
but
yet
it
is
the
Holy
Ghost
that
works
it
principally
,
and
all
instruments
can
do
nothing
without
the
influence
of
the
Holy
Ghost
.
I
add
again
,
to
make
it
yet
more
full
,
that
it
is
wrought
5.
Whereby
we
are
enabled
to
please
God
.
by
the
Holy
Ghost
,
whereby
we
are
enabled
to
please
God
;
All
those
other
common
graces
,
and
all
the
effects
and
fruits
of
them
,
though
the
things
be
good
in
themselves
,
and
supernatural
,
because
they
come
from
the
holy
Spirit
,
yet
they
do
not
please
God
,
that
is
,
the
Lord
is
not
so
well
pleased
,
as
to
accept
the
man
,
that
is
the
Subject
and
the
Agent
of
them
to
eternall
life
.
Onely
by
faith
a
man
is
able
to
please
God
,
and
faith
you
know
is
the
principle
and
root
of
all
other
graces
,
it
is
onely
grace
that
makes
a
man
able
to
please
him
,
because
the
Lord
delights
in
that
which
is
like
to
himself
.
This
grace
is
the
stamp
and
Image
of
God
;
till
a
man
then
have
such
a
quality
in
him
,
and
that
all
the
works
that
he
doth
proceeds
from
this
Image
,
he
pleaseth
not
God
.
Lastly
,
I
add
,
it
enableth
him
to
please
God
in
all
things
;
for
it
is
the
property
of
grace
,
that
as
it
hath
a
6.
In
all
things
.
general
being
spread
through
the
whole
soul
,
so
it
hath
general
effects
,
that
is
,
it
hath
an
influence
into
all
a
mans
life
,
into
all
his
actions
,
so
that
whatsoever
he
doth
,
there
is
some
tincture
of
grace
seen
in
it
,
some
leaven
(
as
I
may
say
)
of
grace
,
some
taste
of
grace
.
Such
a
grace
as
is
bestowed
upon
a
man
as
a
common
gift
,
it
helps
a
man
to
do
such
a
particular
business
;
it
makes
him
m●ek
,
it
makes
him
temperate
,
it
makes
him
to
understand
his
profession
,
it
makes
him
able
to
rule
,
&c.
but
yet
this
property
it
hath
not
,
to
have
a
general
influence
into
all
that
a
man
doth
,
into
all
his
actions
;
for
that
is
only
the
property
of
saving
grace
,
it
enableth
us
to
please
God
in
all
things
.
So
we
see
briefly
what
grace
is
.
Now
I
say
,
this
grace
strengtheneth
us
wheresoever
it
is
,
it
makes
a
man
strong
in
the
inner
man
,
it
makes
him
Grace
maketh
strong
.
able
to
do
the
duties
of
new
obedience
,
he
is
not
onely
willing
and
desirous
,
and
purposing
to
do
them
,
but
it
gives
him
power
,
and
strength
,
and
vigor
to
go
through
with
the
work
;
and
the
reasons
are
two
.
First
,
because
grace
changeth
the
nature
of
a
man
,
when
a
mans
nature
is
changed
,
that
he
doth
naturally
,
Reas.
1.
Grace
changeth
mans
nature
.
he
doth
it
strongly
.
There
is
nothing
so
strong
as
the
course
of
nature
;
you
see
it
is
hard
to
turn
that
:
other
things
that
are
not
natural
,
their
course
is
easily
altered
;
but
to
make
a
man
another
man
,
of
a
Lion
to
make
him
a
Lamb
;
this
grace
can
do
,
and
nothing
else
.
Now
take
all
feigned
and
counterfeit
things
,
they
are
feigned
,
and
return
quickly
to
their
own
nature
again
.
You
know
guilded
things
last
not
long
,
the
guilt
weareth
off
;
colours
that
are
not
wadded
,
they
will
not
last
,
because
they
are
but
counterfeit
,
and
counterfeit
things
abide
not
,
they
have
no
strength
in
them
.
Now
grace
,
changing
a
mans
nature
,
it
runs
strongly
,
it
makes
a
man
able
to
do
the
things
he
is
set
on
work
to
do
,
that
is
the
first
Reason
.
Secondly
,
Grace
is
the
vigour
,
or
strength
,
or
efficacy
Reas.
2.
Grace
is
the
efficacy
of
the
spirit
.
of
the
spirit
,
the
very
force
,
and
power
of
the
holy
Ghost
.
As
it
is
said
of
the
Gospel
,
It
is
the
power
of
God
to
salvation
:
so
you
may
say
grace
,
it
is
the
power
of
the
spirit
.
All
other
things
in
a
man
do
but
proceed
from
the
flesh
,
that
is
they
have
a
root
in
the
flesh
:
common
graces
have
a
rise
in
our selves
;
though
there
is
a
help
of
the
holy
Ghost
in
them
,
yet
there
is
something
of
the
flesh
in
them
.
Now
whatsoever
cometh
of
the
flesh
,
though
it
be
beautiful
,
yet
it
is
as
a
flower
that
will
fade
away
.
There
is
a
weakness
in
all
flesh
,
as
there
is
a
strength
in
spirit
,
Isa.
21.
3.
which
is
intimated
Isa.
21.
3.
Fear
not
the
Egyptians
for
they
are
flesh
,
and
not
spirit
.
As
if
he
had
said
,
if
there
be
nothing
with
them
but
an
arm
of
flesh
,
they
are
but
weak
:
for
weakness
is
that
that
follows
the
flesh
as
naturally
as
the
shaddow
doth
the
body
.
Now
I
say
grace
is
the
immediate
work
of
the
spirit
,
the
very
power
of
the
holy
Ghost
which
is
able
to
out-wrestle
all
difficulties
,
and
to
help
us
against
all
spiritual
wickednesses
,
&
assist
us
in
all
holy
obedience
.
But
it
may
be
objected
,
I
but
grace
though
it
do
Object
.
strengthen
thus
,
yet
it
is
but
a
creature
:
for
though
it
be
a
quality
that
is
wrought
by
the
holy
Ghost
in
the
heart
,
if
it
be
so
,
yet
it
is
but
a
creature
;
therefore
seeing
every
creature
is
subject
to
weakness
,
how
doth
grace
strengthen
a
man
thus
?
To
this
I
answer
,
First
that
grace
is
a
quality
of
that
nature
,
Answ.
Grace
an
emptying
quality
.
that
it
empties
a
man
of
himself
,
it
is
an
emptying
quality
.
It
is
not
as
other
indowments
,
other
qualities
,
and
other
habits
put
into
the
soul
,
but
it
is
an
emptying
quality
that
takes
a
man
off
from
his
own
bottom
,
it
cuts
him
off
from
his
own
root
,
and
ingrafts
him
into
another
,
it
teacheth
him
to
depend
upon
God
.
For
if
you
look
upon
faith
which
is
the
main
grace
,
and
gift
,
(
as
it
were
)
the
root
and
foundation
to
all
other
graces
,
is
it
not
an
emptying
Grace
?
what
is
faith
but
to
teach
a
man
to
trust
in
God
?
Now
no
man
trusts
in
another
fully
but
he
distrusts
himself
fully
;
it
makes
a
man
nothing
in
himself
,
and
wholly
dependant
upon
the
Lord
.
Even
such
is
grace
,
it
takes
a
man
quite
off
from
any
root
of
his
own
,
and
makes
him
as
ivie
that
hangs
upon
and
clasps
about
the
tree
,
receives
its
being
,
and
sustenance
from
it
.
So
grace
it
annihilates
the
creature
as
it
were
,
it
takes
a
man
off
from
that
sufficiency
that
every
man
seeks
to
have
in
his
own
spheare
,
in
his
own
nature
,
it
teacheth
a
man
to
know
that
he
is
not
able
to
think
a
good
thought
,
nor
to
do
a
good
work
of
himself
.
Again
I
answer
,
though
it
be
a
quality
,
and
that
our
strength
is
from
God
immediately
,
yet
God
will
have
We
must
use
meanes
of
strength
.
us
to
use
means
,
and
instruments
,
wherein
he
himself
helps
us
to
do
.
For
it
is
true
,
if
any
man
will
trust
to
this
habitual
grace
,
which
I
say
is
an
inherent
quality
wrought
in
the
heart
by
the
holy
Ghost
,
if
any
man
will
grow
careless
in
the
strength
of
this
grace
,
and
say
,
well
,
I
am
now
a
man
grown
strong
,
I
have
now
gotten
some
good
measure
of
grace
,
therefore
now
I
will
venture
upon
occasions
of
sin
,
&c.
Here
a
man
makes
flesh
his
arm
,
though
he
do
trust
to
grace
:
for
he
ought
not
so
to
do
,
he
ought
to
look
up
to
God
,
for
another
transient
exciting
and
assisting
grace
:
besides
this
inherent
quality
which
I
speak
of
to
have
a
dependance
upon
him
;
and
yet
not
altogether
to
rest
in
that
,
for
then
a
man
should
not
be
bound
to
increase
in
grace
,
and
to
grow
in
it
,
which
every
man
is
bound
to
do
,
grow
in
grace
and
in
the
knowledge
of
Iesus
Christ
.
Therefore
there
is
a
use
of
that
,
you
must
make
account
you
are
so
much
the
stronger
by
it
:
for
no
man
will
labour
for
a
thing
but
he
will
know
some
end
of
it
.
As
we
see
in
other
things
,
a
man
may
use
the
strength
of
horses
,
and
of
men
,
he
may
use
means
and
friends
;
but
still
it
is
required
that
he
remember
how
he
useth
them
,
that
his
eye
be
still
upon
the
Lord
as
him
that
giveth
the
strength
.
It
is
he
that
keeps
that
grace
in
being
,
it
is
he
that
must
act
it
,
and
stir
it
up
to
do
the
works
we
are
to
do
from
time
to
time
.
The
chief
use
we
are
now
to
make
of
it
is
,
to
examine
Use.
To
examine
if
we
have
grace
.
and
try
our selves
whether
we
have
grace
in
our
hearts
or
no
,
by
this
property
,
and
character
of
grace
here
set
down
,
that
it
makes
a
man
strong
,
thou
my
son
be
strong
in
the
grace
,
&c.
We
must
I
say
examine
our selves
:
for
there
are
two
special
times
wherein
the
Lord
himself
makes
a
privy
search
(
as
it
were
)
the
one
is
at
the
time
of
the
Sacrament
,
the
other
at
the
day
of
death
.
Therefore
when
men
come
to
the
Lords
Table
,
the
Lord
(
as
it
were
)
goes
down
himself
,
and
takes
a
view
of
the
guests
,
and
sees
whether
they
be
so
qualified
as
men
ought
to
be
that
come
to
his
Table
:
therefore
look
to
your selves
now
you
are
bidden
,
examine
your selves
.
In
the
Law
a
man
might
not
come
to
the
passeover
but
he
must
be
circumcised
:
those
you
know
were
but
legal
types
,
and
resembled
somewhat
else
.
You
must
not
come
to
the
Lords
Supper
,
but
there
must
be
this
circumcision
made
without
hands
,
there
must
be
such
a
fitness
in
you
as
you
may
be
accepted
:
therefore
you
must
examine
your selves
when
you
come
hither
.
Again
another
time
wherein
the
Lord
makes
this
privy
search
is
at
our
entrance
into
the
wedding
chamber
,
at
the
day
of
death
,
When
the
Bridegroom
goes
in
,
then
the
Lord
searcheth
whether
we
have
oyl
in
our
Lam●s
or
no
:
whether
those
that
offer
to
enter
in
have
any
effects
,
any
tincture
of
his
Sons
blood
upon
them
.
The
effect
of
Heb.
9.
14.
his
Sons
blood
you
shall
see
Heb.
9.
14.
It
is
to
purge
the
conscience
from
dead
works
.
If
there
be
no
strikes
(
as
it
were
)
of
his
blood
,
if
there
be
no
dye
of
it
,
he
gives
the
destroying
Angel
power
to
devour
them
:
because
there
is
not
that
grace
that
is
the
effect
of
the
blood
of
Christ
:
they
have
no
oyl
in
their
Lamps
,
therefore
they
are
shut
out
.
Therefore
I
say
,
when
we
come
to
the
Lords
Table
,
let
us
consider
what
we
do
:
for
you
must
know
that
the
Lord
admits
none
to
his
Table
but
friends
,
such
as
are
of
his
acquainance
;
those
that
are
strangers
to
him
may
not
presume
.
If
thou
come
to
the
Lords
Table
,
&
be
a
stranger
to
him
:
that
is
,
if
thou
want
grace
in
thy
heart
,
this
quality
that
we
now
speak
of
,
thou
hast
nothing
to
do
here
:
for
you
must
know
that
no
man
must
sit
at
his
Table
here
in
earth
,
that
is
not
to
sit
at
his
Table
in
Heaven
,
to
sit
with
Abraham
,
Isaak
and
Iacob
in
his
Kingdom
.
The
Lord
will
take
it
for
a
great
presumption
;
therefore
take
heed
of
intruding
upon
this
duty
.
When
the
Ark
was
brought
among
the
Philistines
,
and
the
Bethshemites
would
be
so
bold
as
to
look
into
it
,
the
Lord
smote
fifty
thousand
of
them
for
it
.
What
was
the
reason
of
this
?
say
they
who
shall
stand
before
this
holy
Lord
God
.
If
the
Lord
were
thus
ready
to
revenge
himself
on
them
for
prophaning
of
that
which
was
but
a
type
,
what
will
he
do
for
prophaning
the
body
and
blood
of
his
Son
?
You
know
that
is
the
comparison
,
Heb.
12.
If
any
man
transgressed
against
the
Law
of
Moses
,
Heb.
12.
he
received
a
recompence
and
reward
:
What
will
he
do
then
to
those
that
contemn
the
salvation
that
is
brought
by
his
Son
?
So
if
the
Lord
would
do
this
for
the
prophaning
of
the
Ark
that
was
but
a
type
of
Christ
Jesus
,
but
a
legal
rite
,
that
had
but
a
shew
of
holinesse
;
what
will
he
do
,
when
we
shall
neglect
,
and
abuse
and
prophane
those
things
that
are
holy
indeed
?
We
do
not
know
what
danger
we
incur
when
we
come
negligently
to
the
Lords
Supper
.
You
see
in
1
Cor.
11.
That
their
negligent
coming
to
the
Lords
Supper
,
because
1
Cor.
11.
they
did
not
discern
the
Lords
Body
,
that
is
,
because
they
did
not
discern
the
holinesse
,
the
preciousnesse
and
excellency
of
his
body
,
because
they
did
not
consider
the
holinesse
of
that
duty
;
therefore
saith
the
Text
,
the
Lord
strook
many
of
them
with
sicknesse
,
and
some
with
death
.
It
was
certainly
some
contagion
,
some
sicknesse
at
that
time
more
then
ordinary
.
And
if
you
compare
it
with
that
before
mentioned
of
the
Bethshemites
,
you
may
see
plainly
that
it
is
the
Lords
ordinary
course
to
inflict
a
more
then
ordinary
judgement
upon
those
that
are
prophaners
of
holy
things
:
therefore
we
may
well
say
among
other
causes
,
that
the
unholy
coming
to
the
Lords
Table
is
the
cause
of
that
great
plague
that
of
late
hath
been
in
this
place
.
But
you
will
say
,
I
have
received
it
and
it
may
be
Object
.
negligently
,
but
I
have
felt
no
such
thing
as
this
you
speak
of
.
Perhaps
thou
hast
not
;
but
there
is
the
spiritual
plague
Answ.
and
judgement
which
the
Lord
hath
put
upon
thee
,
as
a
revenge
for
thy
unworthy
receiving
of
the
Sacrament
.
When
Iohn
Baptist
came
to
preach
,
the
Scripture
saith
he
brought
the
ax
with
him
,
not
that
men
were
to
be
cut
off
from
their
natural
life
;
but
the
meaning
is
,
when
men
abuse
these
holy
Ordinances
,
and
will
not
receive
the
offer
of
the
Gospel
,
and
will
not
profit
by
the
Gospel
.
When
we
do
but
preach
the
Gospel
onely
to
your
ears
,
and
no
more
,
the
Lord
commonly
smites
such
souls
with
spiritual
judgements
;
he
gives
up
such
souls
to
hardness
of
heart
:
therefore
when
you
come
hither
,
ask
your selves
this
question
,
what
grace
have
I
in
my
heart
?
have
I
any
life
,
any
stomack
,
any
taste
to
feed
upon
the
Lord
in
the
Sacrament
?
have
I
white
raiment
to
cover
my
nakedness
?
if
not
,
what
do
I
here
?
You
shall
see
in
1
Cor.
10.
when
men
offer
to
come
to
this
Sacrament
without
grace
,
what
saith
the
Apostle
?
Do
you
provoke
the
Lord
to
anger
?
are
ye
stronger
then
he
?
that
is
,
the
Lord
takes
it
as
a
provokation
to
his
face
,
as
if
ye
did
despight
the
very
spirit
of
grace
:
and
so
afterward
saith
he
,
●e
cannot
drink
the
cup
of
the
Lord
and
the
cup
of
devils
,
ye
cannot
partake
of
the
Table
of
the
Lord
and
the
Table
of
devils
;
and
therefore
for
a
man
to
come
to
this
holy
Sacrament
,
and
not
cleanse
himself
from
all
pollution
and
filthiness
of
flesh
and
spirit
,
but
will
be
partaker
of
the
Lords
Table
,
and
join
with
it
filthiness
which
should
be
abhorred
,
in
so
doing
he
provokes
the
Lord
to
anger
;
and
what
follows
that
?
The
Lord
will
put
his
strength
against
him
to
destroy
him
,
Are
ye
stronger
then
he
?
Therefore
if
I
might
but
obtain
so
much
,
let
me
intreat
you
to
enter
into
consideration
of
this
.
To
help
you
to
this
,
we
will
apply
the
point
,
That
the
property
of
grace
is
to
make
a
man
strong
;
Now
this
power
of
grace
is
seen
in
three
things
.
First
,
the
power
and
strength
of
grace
is
seen
in
this
,
That
it
heals
corrupt
nature
,
and
it
elevates
and
helps
us
Strength
of
grace
in
three
things
.
to
do
more
then
common
nature
can
reach
to
;
for
there
are
two
things
in
every
natural
man
;
corrupt
nature
,
which
is
contrary
to
grace
,
and
common
nature
,
which
is
beneath
1.
It
cures
corrupt
nature
.
grace
.
Now
when
saving
and
sanctifying
grace
is
come
into
the
heart
,
it
heals
corrupt
nature
,
and
enableth
to
do
more
then
common
nature
can
do
.
Consider
therefore
whether
this
grace
cure
those
hereditary
diseases
which
we
have
received
from
Adam
,
those
diseases
which
breed
in
the
heart
:
Take
any
thing
besides
grace
,
if
the
Syre
,
and
the
Dam
trot
,
it
is
a
hard
thing
to
work
the
contrary
in
the
off-spring
;
but
grace
is
able
to
heal
those
diseases
that
are
hereditary
.
If
you
bring
a
man
to
a
Physitian
,
and
say
such
a
man
hath
a
hereditary
disease
which
he
hath
received
from
his
parents
,
he
will
presently
give
him
over
as
a
desperate
Patient
;
but
grace
can
cure
those
natural
and
hereditary
diseases
.
Therefore
in
Iames
4.
5.
sai●h
he
,
The
spirit
that
is
in
us
lusteth
after
envy
,
that
is
,
there
is
this
natural
disease
in
every
man
,
that
his
spirit
is
lusting
;
the
word
there
used
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
still
boyling
,
or
bubbling
forth
,
it
is
still
lusting
after
envy
;
But
how
shall
we
do
to
help
it
?
saith
he
,
the
Scripture
offers
more
grace
,
that
is
,
the
Scripture
gives
grace
that
can
do
more
then
nature
can
do
;
it
is
able
to
heal
that
very
l●●ing
whatsoever
it
be
.
That
is
,
you
must
not
think
when
a
man
hath
a
strong
natural
infirmity
hanging
upon
him
,
that
all
the
vows
and
resolulutions
and
purposes
in
the
world
can
help
him
,
it
is
beyond
natural
help
,
but
it
is
not
past
the
help
of
grace
.
When
Naaman
the
Assyrian
could
not
be
healed
,
he
inquired
what
he
should
do
,
and
when
he
came
to
the
Prophet
,
there
he
was
healed
:
so
when
the
Disciples
could
not
cast
the
Devil
out
of
the
man
,
they
went
to
Christ
,
and
he
was
able
to
do
it
.
When
thou
goest
about
to
cast
out
any
natural
infirmity
,
or
to
heal
any
of
thy
hereditary
diseases
,
think
with
thy self
,
though
by
nature
I
cannot
do
it
,
yet
let
me
go
to
Christ
,
let
me
go
to
grace
,
that
is
able
to
do
it
,
though
it
be
past
the
cure
of
nature
,
it
is
not
past
Christs
cure
,
it
is
not
past
the
help
of
grace
.
When
Christ
was
upon
the
earth
,
they
brought
to
him
those
that
had
old
festred
diseases
,
those
that
were
born
blind
,
and
deaf
,
and
dumb
,
and
he
healed
them
.
The
same
Christ
doth
now
to
the
souls
of
men
in
the
world
,
and
that
by
the
vertue
and
power
of
grace
here
spoken
of
;
Therefore
consider
with
your selves
what
natural
infirmities
you
have
,
what
hereditary
diseases
you
have
;
if
you
find
that
they
are
not
healed
in
you
,
that
those
bloody
issues
run
as
fresh
as
ever
they
did
,
you
have
not
this
grace
:
for
it
is
able
to
heal
nature
,
and
to
cure
it
wheresoever
it
comes
.
But
you
will
say
,
Is
there
any
man
that
hath
these
natural
Quest.
infirmities
so
wholly
healed
and
cured
?
I
answer
,
No
,
I
say
not
that
they
are
altogether
healed
,
Answ.
but
they
are
cured
by
grace
,
that
is
,
grace
so
far
heals
them
,
that
it
gets
the
Mastery
over
them
,
there
is
the
power
of
grace
seen
,
therefore
it
is
called
a
Kingdom
,
The
Kingdom
of
God
is
in
power
,
that
is
,
it
is
such
a
Kingdom
that
gets
the
Mastery
wheresoever
it
is
,
it
hath
the
dominion
over
the
disease
,
and
as
we
say
,
the
power
of
any
object
it
stands
in
this
,
that
it
subdues
the
faculty
:
so
herein
the
power
of
grace
is
manifested
,
in
that
it
overcomes
those
corruptions
that
are
most
hereditary
.
As
for
example
,
take
the
grace
of
faith
,
I
do
not
say
that
it
heals
all
infidelity
and
doubting
,
but
it
overcomes
it
,
so
that
it
hath
the
mastery
and
prevalency
over
it
;
faith
is
predominant
above
infidelity
.
For
it
is
a
rule
that
the
School-men
have
,
and
a
true
one
;
faith
doth
not
exclude
all
doubting
,
but
faith
overcomes
doubting
:
that
is
the
nature
of
it
,
though
it
be
assaulted
with
doubttings
,
yet
it
overcomes
them
;
and
as
it
is
the
nature
of
faith
,
so
of
every
saving
grace
,
it
is
prevalent
and
powerful
.
So
is
the
grace
of
knowledge
,
it
comes
with
a
full
evidence
and
demonstration
of
the
Spirit
,
and
brings
every
thought
into
subjection
to
it
:
though
it
suffers
ignorance
,
and
some
other
errors
it
may
be
to
remain
,
yet
it
overcomes
ignorance
.
And
so
spiritual
love
,
it
brings
under
,
and
eats
up
,
and
swallows
all
other
loves
:
and
spiritual
fear
brings
under
all
other
fears
.
True
desire
subjugates
all
other
inordinate
desires
;
whereas
on
the
contrary
,
when
grace
is
not
true
,
you
shall
have
a
kind
of
faith
,
and
a
kind
of
knowledge
,
and
some
good
purposes
and
desires
,
and
some
fear
of
God
:
but
these
,
though
they
be
in
the
heart
,
they
are
not
commanding
and
prevailing
objects
that
bring
the
heart
into
subjection
,
they
lie
there
glowing
as
a
coal
in
the
dark
,
but
they
do
not
overcome
the
darkness
,
but
still
their
foolish
heart
is
full
of
darkness
,
as
the
Scripture
saith
,
Rom.
1.
So
that
you
must
remember
,
that
it
Rom.
1.
so
heals
these
diseases
,
that
yet
still
it
gets
the
victory
over
the
disease
,
though
it
doth
not
altogether
take
away
the
disease
:
not
that
it
dries
up
the
fountain
of
these
issues
,
so
that
they
are
no
more
,
but
the
meaning
is
,
that
it
gets
the
dominion
over
them
,
it
masters
them
,
and
brings
them
down
,
that
they
have
not
the
prevailing
force
as
formerly
;
for
it
is
the
nature
of
sincerity
that
it
gets
the
mastery
.
Sincerity
is
of
that
quality
,
that
though
it
be
the
least
of
all
graces
in
the
beginning
,
yet
it
grows
the
strongest
of
all
other
.
So
I
say
grace
heals
after
that
manner
;
as
for
example
,
when
a
man
is
recovered
out
of
his
sickness
,
take
the
least
degree
of
health
,
this
least
Simile
.
degree
hath
the
victory
over
the
whole
disease
,
it
hath
overcome
it
.
We
say
it
hath
not
overcome
it
fully
and
totally
,
yet
that
little
degree
of
health
runs
through
the
whole
man
,
and
it
over
comes
the
disease
,
and
at
length
grows
stronger
and
stronger
.
So
wheresoever
these
healing
qualities
of
grace
come
,
they
have
so
much
power
as
to
get
the
mastery
over
corruption
.
Though
the
natural
corruptions
byass
us
,
and
draw
us
aside
,
yet
I
say
they
are
healed
.
For
mark
that
by
the
way
,
there
is
a
great
deal
of
difference
between
that
unevenness
and
inconstancy
that
comes
from
the
natural
corruption
of
a
man
unsanctified
,
and
that
that
proceeds
from
the
remainder
of
those
corruptions
that
are
left
in
the
soul
after
saving
grace
;
In
the
one
there
is
an
unevenness
of
the
kind
,
in
the
other
,
the
unevennes●
of
degrees
.
As
for
example
,
a
man
that
hath
not
his
heart
sanctified
,
he
hath
his
corruptions
exprest
by
fits
,
this
we
say
is
an
unevenness
of
kind
,
when
a
man
sets
himself
in
holy
courses
,
and
presently
gives
over
himself
to
all
his
lusts
.
This
is
that
unevenness
spoken
of
,
Iam.
1.
such
a
man
is
unstable
Jam.
1.
in
all
his
wayes
;
the
meaning
is
,
such
a
man
hangs
between
two
objects
,
that
he
knows
not
whether
he
shall
chuse
this
or
that
:
like
a
man
that
hath
two
wayes
before
him
,
and
knows
not
whether
of
them
he
shall
go
,
either
this
way
,
or
that
,
but
sometimes
he
is
for
God
,
another
time
he
is
for
his
lusts
,
his
mind
hangs
in
such
an
aequi
librio
,
that
he
hath
nothing
to
sway
him
,
such
an
unevenness
there
is
in
a
natural
man
.
Now
this
double-mindedness
is
opposed
to
singleness
of
heart
,
when
a
man
is
resolved
to
chuse
one
in
such
a
manner
,
that
he
subjugates
and
leaves
his
choice
and
leaning
to
the
other
.
So
it
is
when
grace
is
come
into
the
heart
,
when
it
heals
corruption
,
it
brings
a
man
to
such
a
pass
,
that
he
chuseth
the
wayes
of
God
,
he
chuseth
to
serve
God
with
all
his
heart
,
with
uprightness
,
and
he
chuseth
it
in
a
fixed
,
resolved
manner
.
And
though
he
may
be
byassed
,
and
drawn
aside
,
through
the
weakness
and
sickness
that
is
left
yet
behind
,
yet
I
say
he
is
pitched
upon
one
object
,
therefore
he
is
not
said
to
have
the
inconstancy
of
kind
,
he
is
not
instable
in
his
wayes
:
so
that
though
he
may
be
sometimes
carried
out
of
his
way
,
yet
because
he
hath
set
himself
wholly
to
serve
the
Lord
,
we
may
say
that
he
hath
a
single
heart
:
for
grace
doth
not
take
away
all
unevennes
.
The
holiest
men
that
have
the
most
grace
,
yet
that
grace
is
subject
to
ebbing
and
flowing
,
it
is
sometimes
in
a
greater
degree
,
&
somtimes
in
a
less
.
You
see
a
bowl
that
is
cast
out
of
a
mans
hand
;
so
far
as
the
strength
of
the
man
lasts
it
carries
the
bowl
along
to
the
place
which
he
aims
at
notwithstanding
the
bias
be
(
at
it
were
)
contrary
;
so
it
is
here
,
the
bias
of
corruption
that
is
left
within
us
,
is
not
quite
cut
off
or
taken
away
;
but
yet
the
strength
of
grace
with
which
the
soul
is
first
acted
,
it
keeps
us
along
,
and
carries
us
in
the
wayes
of
righteousness
notwithstanding
that
biass
that
is
within
us
that
inclines
to
the
contrary
.
Hence
it
is
,
that
sometimes
the
Saints
are
carried
aside
in
their
wayes
with
some
unevenness
,
but
it
is
the
unevenness
of
degrees
I
say
,
not
the
unevenness
of
kind
.
This
I
add
that
as
we
should
exclude
those
that
have
no
grace
,
notwithstanding
they
have
some
good
intentions
towards
God
;
so
we
must
be
careful
that
we
discourage
not
those
that
have
some
failing
,
and
some
expressions
of
their
corruptions
,
yet
the
bent
of
their
soul
is
set
aright
.
This
then
is
one
thing
wherein
you
shall
see
the
evident
power
of
grace
when
it
is
in
the
heart
,
it
heales
the
hereditary
diseases
of
the
heart
.
Therefore
let
every
man
examine
himself
by
that
,
whether
that
grace
which
is
in
him
hath
so
much
power
in
it
as
to
cure
those
natural
diseases
Grace
raiseth
common
nature
.
whereunto
he
is
subject
.
Now
I
say
,
it
doth
not
onely
cure
the
diseases
of
the
soul
,
but
it
elevates
,
and
raiseth
common
nature
to
do
more
then
that
which
otherwise
it
could
do
.
That
is
,
herein
the
power
of
grace
is
seen
,
that
it
makes
you
able
to
do
that
which
no
man
else
can
do
,
and
that
which
thou
thy self
couldest
never
do
before
.
As
for
example
,
for
a
man
to
delight
in
the
commandments
of
God
,
it
is
more
then
any
natural
man
in
the
world
can
do
:
because
delight
(
as
we
say
,
)
ariseth
from
a
suitableness
in
the
subject
to
the
object
.
Now
unless
there
be
a
suitableness
between
the
wayes
of
God
and
the
heart
of
a
man
,
there
cannot
possibly
be
any
delight
in
the
wayes
of
God
.
It
is
one
thing
to
approve
the
wayes
of
God
,
and
another
thing
to
delight
in
them
.
Other
men
that
are
but
civil
men
may
approve
the
wayes
of
God
,
but
they
cannot
delight
in
them
;
this
is
more
then
a
natural
man
can
reach
unto
.
If
therefore
thou
find
this
in
thee
,
be
assured
the
strength
of
grace
is
there
.
So
,
to
love
God
,
we
find
that
peculiar
to
the
Saints
,
that
is
more
then
any
hypocrite
in
the
world
can
do
,
if
any
man
therefore
find
that
grace
so
strong
in
him
that
it
makes
his
heart
cleave
to
the
Lord
wholly
,
and
long
after
him
that
he
loves
him
,
and
seekes
his
face
:
that
he
loves
him
not
for
other
respects
,
but
beholding
him
in
his
person
,
in
his
attributes
,
and
in
all
his
excellencies
he
can
love
him
above
all
things
,
this
no
man
by
nature
can
attain
to
.
And
so
to
hate
sin
;
no
man
by
nature
can
hate
sin
,
but
by
the
power
of
grace
,
for
all
hatred
ariseth
from
contrary
,
and
onely
grace
is
contrary
to
sin
;
it
is
grace
that
makes
a
man
a
sin
hater
.
It
is
possible
for
another
man
sometimes
to
fall
out
with
sin
,
and
to
abstain
from
some
particular
acts
of
sin
:
but
to
hate
sin
,
no
man
can
do
it
naturally
.
For
there
is
no
man
that
hates
any
thing
,
but
he
hates
the
whole
kind
thereof
;
as
the
sheep
hates
the
wolf
,
therefore
it
hates
every
wolf
.
And
again
hatred
we
know
is
implacable
,
when
a
man
is
angry
,
he
is
reconciled
again
sometimes
,
but
when
a
man
hates
a
thing
,
he
would
have
it
quite
taken
away
.
Now
no
man
is
able
to
do
this
but
by
the
power
of
grace
,
to
hate
all
sin
,
every
where
,
in
himself
as
well
as
in
others
,
to
hate
it
so
,
as
to
desire
to
have
it
utterly
destroyed
,
and
to
be
implacably
out
with
it
so
as
never
again
to
be
reconciled
to
it
.
This
is
the
property
of
grace
.
This
thou
hast
that
thou
hatest
the
works
of
the
Nicholaitans
.
We
are
deceived
in
that
,
when
we
think
we
hate
sinne
,
because
we
abstain
from
some
acts
of
sinne
:
if
thou
didst
hate
it
,
thou
wouldest
hate
it
every
where
and
every
kind
of
sin
:
Thou
wouldest
not
onely
fall
out
with
it
when
it
doth
thee
a
shrewd
turn
,
but
thou
wouldest
be
out
with
it
for
ever
.
When
a
man
finds
that
he
can
hate
sin
,
that
he
can
love
God
,
and
delight
in
his
Commandements
,
and
love
the
Saints
,
&c.
these
are
things
that
no
man
can
do
by
nature
;
therefore
if
thou
find
these
things
,
there
is
more
in
thee
then
nature
,
herein
is
the
strength
of
grace
seen
.
Now
it
is
true
,
there
are
other
things
which
a
man
may
do
,
which
hath
not
this
saving
grace
;
but
grace
hath
this
efficacy
,
that
it
makes
thee
do
more
then
any
man
will
or
can
do
by
common
nature
.
As
for
example
,
wheresoever
the
power
of
grace
is
,
it
makes
a
man
deny
himself
,
whereas
another
man
would
not
,
it
will
make
a
man
refuse
gain
,
and
profit
,
and
advantage
to
himself
,
when
another
man
would
not
;
it
makes
a
man
able
to
forgive
his
enemies
,
which
before
he
could
not
do
.
But
you
will
say
,
other
men
may
do
this
that
have
no
grace
.
But
they
never
do
it
in
sincerity
,
here
is
the
difference
;
grace
makes
a
man
do
it
ordinarily
in
his
common
course
,
another
man
may
have
some
fits
in
these
things
,
but
to
do
it
when
a
man
is
himself
,
to
do
it
upon
deliberation
,
this
is
the
strength
of
grace
,
therefore
you
may
try
your selves
by
that
.
Am
I
able
to
do
more
then
common
nature
can
do
?
if
thou
canst
not
,
be
sure
that
grace
is
not
there
;
for
is
there
not
an
efficacy
and
power
in
grace
?
and
why
should
we
say
there
is
a
power
in
it
,
if
we
see
not
the
effects
of
that
power
?
if
thou
do
no
more
then
another
man
can
do
,
thou
givest
just
cause
to
those
that
are
Atheists
,
to
think
that
this
power
of
grace
is
but
a
meer
notion
,
but
a
fancy
.
Is
it
thinkest
thou
for
the
honour
of
God
,
that
thou
shouldest
be
reckoned
a
man
within
the
Covenant
;
and
to
be
such
a
one
as
hath
grace
wrought
in
thy
heart
,
and
have
no
power
of
grace
in
thy
life
?
Therefore
examine
thy self
by
that
,
canst
thou
do
more
then
a
man
can
do
by
the
strength
of
natural
abilities
?
or
by
the
accession
of
moral
vertues
,
or
good
education
,
or
humane
wisdom
,
&
c
?
This
is
the
first
thing
wherein
the
power
of
grace
is
seen
;
I
named
three
to
you
.
We
told
you
one
is
,
that
it
heals
corrupt
nature
,
and
raiseth
common
nature
above
its
own
sphear
.
Now
secondly
,
that
whereby
you
may
examine
whether
2.
Grace
enables
to
〈◊〉
of
n●w
obedience
you
have
this
property
of
grace
,
whether
you
have
this
strength
of
grace
in
you
or
no
,
it
is
this
:
Consider
what
you
are
able
to
do
in
the
acts
of
new
obedience
;
the
power
of
grace
is
seen
,
that
it
enableth
you
to
do
them
,
when
another
man
cannot
do
them
.
In
the
first
we
had
to
do
with
the
nature
;
and
then
I
told
you
that
grace
heals
corrupt
nature
,
and
puts
more
into
you
then
common
nature
:
This
second
thing
is
distinct
from
that
,
and
is
seen
in
the
actions
.
And
the
third
is
seen
in
the
intententions
:
In
these
three
the
strength
of
grace
is
seen
.
There
is
scarce
any
man
but
hath
some
good
intentions
,
some
good
purposes
;
but
when
they
come
to
the
birth
,
there
is
no
strength
to
bring
forth
,
men
are
not
able
to
perform
them
.
Now
grace
wheresoever
it
is
,
hath
so
much
strength
,
as
not
onely
to
beget
good
motions
,
but
it
is
powerful
and
effectuall
to
bring
them
forth
into
act
.
Grace
is
an
effectual
Mid-wife
to
bring
purposes
and
conceptions
to
performances
,
enabling
us
to
do
them
.
Therefore
by
that
you
may
try
it
,
whether
grace
strengthen
you
to
performance
,
and
practice
that
which
you
purpose
and
desire
to
do
.
It
is
observed
,
that
your
fennish
and
rotten
ground
suddenly
shootes
out
a
broad
blade
of
grass
,
but
we
know
it
is
unprofitable
to
any
man
,
whereas
good
ground
that
brings
forth
good
grass
,
brings
it
not
forth
so
suddenly
,
nor
so
broad
;
so
those
that
have
unsoundness
of
heart
,
they
may
go
so
far
as
to
have
some
sudden
good
purposes
,
and
desires
,
and
motions
,
and
conceptions
,
but
y●t
they
come
to
nothing
,
they
are
but
foggy
purposes
as
it
w●re
,
they
do
not
last
,
they
vanish
away
;
and
what
is
the
reason
of
that
?
they
want
true
rooting
,
they
want
this
grace
that
should
strengthen
them
,
and
make
the
soyl
good
.
There
wants
that
depth
of
earth
,
that
is
,
there
wants
that
depth
of
sincerity
,
and
there
wants
that
sound
and
convincing
knowledge
to
carry
them
through
all
objections
,
and
that
is
the
reason
that
men
have
good
desires
,
and
yet
so
little
performance
.
Let
his
desires
be
never
so
good
,
when
he
meets
with
stronger
reasons
and
arguments
from
the
flesh
,
or
the
world
,
or
the
devil
,
he
gives
over
,
because
he
hath
no
strength
to
answer
them
.
So
that
when
we
come
to
perform
our
desires
,
it
is
grace
that
must
give
us
strength
,
when
we
have
not
that
we
give
over
.
The
power
of
grace
therefore
is
alwayes
seen
,
in
that
it
enableth
us
to
go
through
the
work
,
to
perform
it
.
Therefore
the
world
is
exceedingly
deceived
in
the
misapplication
of
that
distinction
,
the
Lord
accepts
the
will
for
the
deed
.
I
say
the
misapplication
of
that
is
the
cause
why
there
is
so
much
laziness
and
dulness
in
men
,
that
they
do
not
set
themselves
to
go
through
with
holy
duties
,
for
say
they
,
we
have
a
desire
,
and
a
purpose
,
and
the
Lord
accepts
the
will
for
the
deed
.
You
are
exceedingly
deceived
,
the
Lord
indeed
will
accept
the
will
for
the
deed
,
when
there
is
such
an
impediment
as
that
you
cannot
proceed
:
for
what
is
the
occasion
of
that
speech
of
the
Apostle
to
the
Corinthians
,
when
they
had
liberal
minds
to
supply
the
necessities
of
the
Churches
,
and
yet
they
wanted
money
,
in
this
case
saith
the
Apostle
,
the
Lord
accepts
the
will
for
the
deed
.
Wilt
thou
say
now
therefore
,
because
thou
hast
a
good
desire
to
serve
God
,
to
pray
,
to
keep
to
Gods
truth
,
to
keep
thy
heart
close
to
him
,
and
thou
hopest
the
Lord
will
take
the
desire
for
the
deed
,
and
yet
thou
wilt
be
negligent
in
them
?
what
impediment
hast
thou
?
If
thou
wouldest
bestow
time
in
prayer
,
if
thou
wouldest
bestow
time
in
working
on
thy
heart
to
warm
it
,
and
to
quicken
it
to
duty
,
thou
shouldest
have
the
deed
as
well
as
the
will
,
what
hinders
thee
then
?
where
therefore
there
is
no
impediment
,
the
Lord
will
not
accept
the
will
for
the
deed
.
Look
how
much
will
there
is
,
so
much
deed
there
will
be
:
when
the
will
is
wrought
by
the
spirit
of
God
,
the
deed
will
follow
.
I
am
able
saith
Saint
Paul
(
not
onely
to
purpose
,
and
intend
,
but
)
to
do
all
things
.
If
thou
hast
the
power
of
grace
in
thee
,
as
he
here
exhorts
Timothy
to
be
strong
,
thou
wilt
go
through
with
the
work
,
I
say
if
thou
hast
the
power
and
strength
of
grace
in
thee
,
thou
hast
strength
and
ability
to
do
all
these
things
.
Again
,
as
the
power
of
grace
is
seen
in
enabling
thee
and
to
be
constant
in
them
.
to
do
;
so
further
it
is
seen
in
this
that
when
thou
hast
begun
to
do
,
it
keeps
thee
from
fainting
in
well-doing
.
Another
man
will
have
some
fits
in
well-doing
,
but
he
is
uneven
,
he
is
unlike
himself
.
Now
herein
the
power
of
grace
is
seen
that
though
a
man
be
sometimes
transported
through
the
violence
of
corruption
,
and
passion
,
and
the
like
,
yet
grace
brings
him
back
again
:
that
is
,
he
is
not
quite
carried
away
with
temptations
,
as
the
chaff
with
the
wind
,
but
he
is
held
with
a
strong
anchor
,
that
though
he
float
up
and
down
,
and
be
off
and
on
in
degrees
,
yet
he
is
not
carried
clean
away
;
Therefore
you
shall
see
,
2
Pet.
3.
ult.
take
heed
saith
he
,
that
you
be
not
drawn
away
from
your
stedfastness
,
but
grow
in
grace
,
&c.
2
Pet.
3.
ult.
As
if
he
should
say
,
this
is
the
power
of
grace
,
that
it
will
keep
a
man
,
that
though
he
do
sin
,
and
forget
God
,
and
have
some
such
falls
as
David
had
,
yet
herein
is
the
power
of
it
,
that
it
never
lets
a
man
go
quite
,
but
still
it
brings
him
back
again
.
This
is
much
for
the
comfort
of
those
that
are
upright
hearted
:
for
some
man
might
say
alas
though
I
do
purpose
,
and
have
performed
,
and
kept
on
in
a
good
course
yet
I
am
apt
to
fail
back
again
to
my
old
sins
,
and
am
ready
to
return
to
my
old
courses
.
It
is
true
,
thou
mayst
do
so
;
but
yet
herein
be
assured
that
the
strength
of
grace
will
be
manifested
in
thy
heart
to
k●●p
t●…e
from
falling
from
thy
steadfastness
,
it
will
keep
thee
along
,
it
will
not
suffer
thee
to
go
quite
away
,
thou
wilt
not
depart
from
the
Lord
,
Ier.
32
40
,
I
will
plant
Jer.
32.
40.
my
fear
in
their
hearts
that
they
shall
not
depart
from
me
.
As
for
example
,
take
Saul
,
and
David
,
Saul
was
in
a
good
course
a
great
while
,
and
he
made
many
turnings
aside
,
yet
the
Lord
kept
him
by
the
common
assistance
of
his
spirit
,
yet
at
length
he
went
quite
away
from
the
Lord
.
But
now
David
,
how
many
turnings
aside
had
he
?
how
many
great
infirmities
had
he
?
yet
he
had
the
sure
mercies
of
David
,
the
strength
of
grace
kept
him
along
that
he
never
departed
from
the
living
God
,
he
never
went
aside
,
so
as
he
returned
no
more
.
Therefore
if
thou
find
this
,
that
though
thou
fall
,
yet
thou
art
returning
again
,
that
thy
heart
is
never
at
rest
till
thou
hast
gotten
the
Lord
again
,
it
is
a
sign
that
thou
hast
the
true
touch
of
the
spirit
.
As
the
needle
we
know
that
is
touched
with
the
load-stone
,
it
never
is
at
quiet
till
it
find
the
north
point
again
.
Lastly
,
As
the
strength
of
grace
is
seen
in
enabling
us
to
do
,
and
in
keeping
us
from
fainting
:
so
it
is
seen
in
the
particular
things
we
do
,
in
those
good
duties
that
we
perform
,
the
hearing
of
the
word
,
communicating
,
the
partaking
of
all
the
holy
ordinances
,
in
all
the
duties
belonging
to
Gods
Worship
,
herein
I
say
the
power
of
grace
is
seen
.
For
as
everything
is
in
its
being
,
so
it
is
in
its
working
:
look
what
being
and
essence
it
hath
,
such
is
the
work
of
it
.
Now
take
those
that
are
common
,
and
counterfeit
graces
,
which
are
not
sound
and
right
,
they
are
able
to
reach
the
form
of
good
duties
,
but
not
the
substance
:
but
where
there
is
true
lively
grace
,
there
a
man
is
able
to
do
the
thing
indeed
,
that
is
,
he
can
do
holy
duties
as
he
ought
to
do
them
.
This
is
the
property
of
grace
that
it
enableth
you
to
do
the
things
you
do
with
a
pure
heart
:
for
my
brethren
it
is
grace
that
purifieth
the
heart
,
it
is
that
which
makes
the
inside
clean
;
other
things
may
cleanse
the
hands
,
and
the
head
;
Philosophy
,
education
,
and
parts
of
morality
;
but
the
power
of
grace
is
such
,
as
that
when
you
come
to
do
duties
,
it
purifies
the
heart
:
because
grace
makes
a
man
wise
.
Now
a
wise
man
will
be
sure
to
look
to
the
foundation
,
that
is
,
to
look
to
the
heart
wherewith
he
performs
every
duty
;
the
foundation
is
all
in-all
;
a
wise
man
will
see
with
what
heart
he
performs
every
duty
:
the
outward
performance
is
but
as
the
top
of
the
building
,
the
foundation
is
the
principal
.
Besides
grace
puts
a
treasure
into
a
mans
heart
,
and
makes
him
prize
that
treasure
;
and
where
a
mans
treasure
is
there
his
eye
will
be
:
he
will
look
therefore
to
his
heart
in
the
performance
of
duties
.
Besides
,
it
teacheth
a
man
to
exalt
God
as
God
in
his
heart
,
and
when
he
is
so
exalted
,
he
is
more
to
him
then
a
thousand
witnesses
.
It
enableth
him
to
seek
praise
with
God
,
and
not
with
men
.
Again
,
it
gives
a
man
light
,
whereby
he
can
discern
of
the
secret
failings
of
his
heart
.
Another
man
that
hath
not
light
he
cannot
see
them
;
he
can
see
grosse
enormities
,
but
it
is
grace
onely
that
makes
us
to
see
small
moats
,
inward
failings
;
it
is
grace
therefore
that
makes
the
inside
clean
.
And
not
onely
so
,
but
it
makes
us
perform
duties
in
a
holy
and
lively
manner
,
it
enableth
us
to
do
them
to
purpose
.
To
perform
them
in
a
holy
manner
:
for
this
is
to
perform
duties
in
a
holy
manner
,
when
the
heart
is
apprehensive
of
the
presence
of
God
in
the
businesse
onely
;
for
holinesse
is
to
sequester
a
thing
,
and
to
appropriate
it
for
the
use
of
God
onely
:
so
when
thou
comest
to
perform
a
good
duty
,
if
thy
heart
be
altogether
looking
upon
the
Lord
,
,
so
that
nothing
without
have
to
do
with
it
,
if
nothing
else
come
in
,
and
take
up
thy
heart
;
not
the
sight
of
men
,
or
the
opinion
of
the
creature
,
or
the
by-respects
of
any
thing
,
none
of
these
come
and
take
a
part
of
thy
heart
,
and
use
it
(
●s
it
were
)
that
is
to
perform
a
duty
in
a
holy
manner
;
Otherwise
,
whatsoever
takes
away
the
heart
,
or
sets
it
on
work
,
abates
this
holinesse
;
for
then
the
heart
is
not
made
peculiar
to
God
in
the
performance
of
a
duty
,
for
it
meddles
with
common
things
.
Grace
I
say
enableth
to
do
this
,
because
grace
sanctifieth
,
that
is
,
it
makes
a
man
really
and
in
good
earnest
appropriate
,
and
sequester
his
heart
and
minde
to
the
Lord
;
so
that
he
onely
looks
to
him
to
serve
him
holily
in
all
duties
:
so
is
it
when
we
pray
,
or
preach
,
or
do
any
publique
or
private
duty
,
this
is
the
holinesse
of
the
heart
,
when
it
is
done
onely
to
the
Lord
.
Again
I
say
,
it
makes
us
perform
duties
,
not
onely
in
a
holy
,
but
in
a
lively
manner
;
for
grace
is
the
life
of
the
soul.
Where
this
life
is
not
,
we
may
do
duties
,
but
they
are
but
dead
works
.
Vital
actions
are
onely
proper
to
grace
,
because
onely
grace
works
life
:
a
man
never
comes
to
perform
a
work
that
is
a
living
work
,
but
so
far
as
it
comes
from
grace
;
grace
is
the
fire
of
the
holy
Ghost
.
Grace
is
to
the
soul
as
the
lively
and
natural
heat
is
in
the
body
,
which
onely
acts
it
,
and
makes
it
to
do
the
works
thereof
.
So
grace
in
the
soul
is
that
onely
which
begets
livelinesse
in
duties
wherewith
they
are
to
be
performed
.
Lastly
,
I
add
,
it
makes
us
perform
them
in
a
holy
,
lively
and
substantial
manner
,
that
is
,
to
do
them
to
some
purpose
.
Take
another
man
,
he
doth
these
duties
,
but
to
what
purpose
are
they
?
when
we
come
to
pray
,
and
to
do
these
duties
,
they
are
then
done
as
they
should
be
,
when
the
end
is
obtained
,
then
every
businesse
is
done
,
when
the
end
of
it
is
effected
,
otherwise
it
is
not
done
;
we
do
not
say
a
thing
is
done
,
because
a
man
hath
been
about
it
,
but
because
he
hath
obtained
that
end
for
which
he
took
the
businesse
in
hand
.
Consider
now
what
is
the
end
of
the
duties
you
do
,
what
is
the
end
of
your
praying
,
what
is
the
end
of
your
hearing
?
is
the
end
of
your
hearing
edification
?
is
the
end
of
your
praying
to
be
strengthened
in
grace
?
prayer
is
a
lost
prayer
except
the
heart
be
strengthened
by
prayer
,
except
the
heart
be
made
better
,
and
more
composed
into
communion
with
God
,
you
pray
not
in
the
holy
Ghost
.
Now
then
examine
your selves
by
this
;
grace
onely
enableth
a
man
so
to
pray
that
he
shall
grow
more
heavenly
in
every
prayer
:
whensoever
any
other
prayer
is
made
without
this
power
of
grace
,
it
is
lip-labour
,
it
doth
the
heart
no
good
.
And
so
for
keeping
of
the
Sabaoth
,
The
Sabaoth
is
made
for
man
,
that
is
,
it
is
made
for
mans
use
,
for
mans
benefit
,
for
mans
advantage
.
What
is
the
advantage
we
get
by
a
Sabaoth
?
That
wee
may
be
built
up
and
grow
in
grace
and
in
knowledge
and
the
like
.
Now
a
man
without
saving
grace
may
abstain
from
all
bodily
labour
,
and
servile
work
on
the
Sabaoth
day
,
and
be
occupied
in
holy
duties
:
but
to
keep
it
so
as
to
get
advantage
by
it
,
so
as
to
get
growth
in
knowledge
and
in
grace
,
so
that
he
shall
have
a
greater
stock
of
grace
laid
up
in
his
soul
by
the
use
of
the
ordinances
upon
that
day
;
this
grace
enableth
a
man
to
do
.
So
,
when
a
man
comes
to
hear
to
purpose
,
to
hear
so
as
to
please
God
in
his
hearing
;
to
hear
so
as
to
get
something
into
his
heart
by
hearing
,
this
onely
grace
enableth
to
.
You
know
what
our
Saviour
saith
,
Luke
18.
Take
heed
how
you
hear
,
for
to
him
that
hath
shall
be
given
.
intimating
that
when
you
hear
aright
,
you
have
more
given
in
then
you
had
before
.
Grace
now
enableth
a
man
so
to
do
the
duty
,
that
there
is
not
onely
the
task
,
the
businesse
,
the
work
done
and
passed
over
,
but
it
is
done
to
purpose
.
So
when
you
come
to
receive
the
Sacrament
,
what
is
the
end
of
your
receiving
?
onely
to
come
,
or
to
come
with
some
outward
reverence
,
or
shews
of
devotion
,
&
c
?
No
;
the
utmost
end
of
receiving
the
Sacrament
is
to
get
more
strength
of
grace
,
to
get
more
assurance
of
Faith
,
to
get
more
perswasion
of
the
love
of
God
towards
you
,
that
your
sinfull
corruptions
may
be
more
healed
;
that
the
grace
that
is
in
you
may
be
more
enlivened
.
I
say
grace
enableth
to
do
this
,
and
herein
the
power
of
it
is
seen
:
for
without
the
power
of
grace
you
may
do
all
these
things
,
but
not
to
purpose
.
I
cannot
enlarge
these
thing
;
but
to
finish
this
point
,
I
beseech
you
in
a
word
consider
,
whether
you
have
the
strength
of
grace
in
you
or
no
,
otherwise
you
receive
the
Sacrament
in
vain
.
And
let
no
man
think
,
I
will
make
up
this
with
my
absence
,
and
fit
my self
against
another
time
;
that
is
not
the
way
:
Not
to
sacrifice
,
as
well
as
to
sacrifice
amiss
,
was
a
sin
:
he
that
came
not
up
to
the
passeover
as
well
as
he
that
came
uncircumcised
was
to
be
cut
off
:
he
that
would
not
come
to
the
feast
,
as
well
as
he
that
came
not
with
the
wedding
garment
,
they
were
both
lyable
to
judgement
;
therefore
I
say
take
heed
.
And
if
there
were
no
other
argument
to
move
men
not
to
defer
their
conversion
,
this
were
enough
,
that
if
a
man
come
without
grace
to
the
Sacrament
,
he
eats
and
drinks
his
own
damnation
;
if
he
defer
to
come
,
he
provokes
the
Lord
to
anger
,
and
if
he
come
unworthily
without
grace
,
he
provokes
him
to
anger
likewise
.
2
TIM.
2.
1.
Thou
therefore
my
son
,
be
strong
in
the
grace
which
is
in
Christ
Iesus
.
THe
next
point
that
we
are
to
handle
out
of
these
words
is
this
;
That
All
grace
is
recived
from
Iesus
Christ
.
Doct.
All
grace
is
received
from
Christ
.
We
can
receive
no
grace
but
from
him
,
and
in
him
there
is
enough
to
be
had
.
There
is
none
but
from
him
,
we
know
nothing
but
what
we
are
taught
by
him
as
a
Prophet
:
whatsoever
we
do
is
lost
labour
,
except
it
be
made
acceptable
through
him
as
a
Priest
:
we
are
able
to
overcome
no
lust
,
to
do
no
duty
but
through
the
power
we
have
from
him
as
a
King
.
Besides
,
I
add
further
,
that
as
all
grace
is
from
him
,
so
in
him
there
is
enough
grace
to
be
had
;
We
all
of
his
fulness
receive
grace
for
grace
;
that
is
,
Joh.
1.
we
receive
the
variety
of
graces
that
he
had
,
grace
for
grace
.
As
the
child
receives
limb
for
limb
,
or
as
the
wax
receives
of
the
seal
character
for
character
,
print
for
print
,
so
we
receive
the
quantity
of
grace
that
we
have
,
from
that
fulness
that
is
in
him
.
But
how
is
this
grace
received
from
Christ
?
Quest.
We
take
it
not
immediately
out
of
the
fountain
,
but
it
is
derived
to
us
by
certain
conduit-pipes
,
therefore
Answ.
take
heed
of
that
,
of
expecting
to
receive
grace
from
Christ
without
these
means
.
Again
,
we
must
not
think
that
these
means
will
do
it
without
him
;
we
must
not
break
off
the
conduit-pipes
from
the
Well-head
,
as
we
must
not
go
to
the
Well-head
without
them
.
Now
the
means
whereby
we
receive
grace
,
is
by
the
Word
and
Sacraments
:
we
are
not
born
of
him
by
carnal
generation
as
Adam
,
but
instead
of
that
generation
,
when
we
have
taken
him
,
there
is
a
spiritual
relation
instead
of
it
in
Gods
sight
,
and
by
vertue
of
that
we
receive
grace
and
strength
from
him
.
Therefore
if
ye
would
receive
more
grace
,
increase
of
How
to
draw
near
to
Christ
.
grace
,
labour
to
draw
near
him
,
and
then
you
drawn
near
him
when
your
will
is
brought
to
a
greater
degree
of
willingness
to
have
him
for
your
husband
.
But
yet
in
general
we
must
know
,
that
grace
is
received
from
Christ
,
as
we
receive
corruption
from
Adam
;
the
old
man
he
doth
not
more
powerfully
communicate
corruption
and
sin
to
us
,
then
the
new
man
is
powerful
to
communicate
grace
and
life
.
So
that
when
we
are
once
in
Christ
as
we
are
in
Adam
,
we
are
sure
to
have
grace
from
him
;
and
then
we
are
in
Christ
when
we
have
taken
him
,
and
are
matched
with
him
,
and
united
to
him
.
As
a
man
may
be
matched
to
his
wife
,
after
the
match
is
past
in
a
greater
degree
of
will
;
when
there
is
a
greater
degree
to
have
such
a
woman
for
his
wife
,
or
a
women
to
have
such
a
man
for
her
husband
.
The
will
may
be
wound
to
a
higher
degree
and
peg
of
willingness
.
Therefore
our
business
is
,
when
we
come
to
receive
the
Sacrament
,
to
labour
to
increase
that
willingness
,
to
labour
to
add
to
that
resolu●ion
of
taking
Christ
.
Now
1.
To
see
Christs
willingn●…
to
match
w●…
u●
.
that
is
done
by
a
distinct
and
clear
apprehension
of
Christs
willingness
to
match
with
us
:
we
must
know
that
the
gift
of
righteousnes
is
freely
offered
;
there
is
nothing
required
,
but
that
we
be
willing
to
take
it
;
there
is
nothing
required
but
sincerity
on
our
part
.
Now
this
false
opinion
,
that
there
is
more
then
that
required
,
is
that
which
keeps
us
asunder
.
Now
to
bring
our
hearts
nearer
to
Christ
(
for
when
we
are
near
him
,
then
we
receive
most
grace
from
him
:
)
first
,
I
say
the
apprehension
of
that
must
be
clear
.
Then
secondly
,
we
must
labour
to
be
divorced
from
2.
To
be
divorced
from
all
other
Husbands
.
all
other
husbands
:
when
the
mind
is
weaned
from
all
earthly
things
,
to
which
they
are
too
much
wedded
,
to
have
those
lingrings
cut
off
,
when
we
affect
riches
or
pleasures
too
much
,
or
whatsoever
the
heart
is
taken
up
abo●t
;
in
what
measure
a
man
is
earthly
minded
,
in
that
measure
his
heart
is
disjoyned
from
Christ
.
Now
the
way
to
bring
our
hearts
nearer
,
is
to
be
divorced
from
these
.
But
when
is
this
love
inordinate
?
Quest.
Answ.
When
love
to
outward
things
is
inordinate
.
Then
you
may
know
it
is
inordinate
and
adulterous
love
,
when
it
is
a
let
of
your
love
to
your
Husband
:
God
gives
you
leave
to
take
and
to
use
outward
comforts
;
you
may
rejoyce
in
them
,
he
commands
you
so
to
do
:
onely
this
you
must
take
care
of
,
that
your
love
to
your
Husband
be
not
lessened
.
If
a
man
be
so
busie
in
his
calling
and
business
,
that
he
find
himself
more
indisposed
to
draw
near
to
his
Husband
the
Lord
,
that
he
is
more
unfit
to
pray
,
and
to
holy
conference
,
it
is
an
adulterous
occupying
of
himself
about
the
works
of
his
calling
.
So
when
he
loves
his
children
,
or
friends
,
his
sports
and
recreations
,
whatsoever
his
mind
is
occupyed
about
,
look
how
far
it
lessens
his
love
to
God
,
and
daunts
,
and
hinders
,
and
interrupts
that
,
in
the
same
measure
it
is
adulterous
.
Therefore
if
you
would
draw
near
to
Christ
,
consider
how
your
affections
run
out
:
for
he
looks
on
you
with
a
jealous
eye
.
And
you
must
take
pains
with
your
hearts
to
labour
to
have
those
lusts
mortified
:
you
must
reason
out
the
matt●r
with
your selves
;
for
there
is
no
man
that
loves
any
thing
inordinately
,
but
it
ariseth
from
deceit
;
and
there
is
nothing
so
good
,
but
we
must
let
it
go
,
and
cleave
to
Christ
:
and
if
we
cannot
do
it
with
ordinary
pains
,
we
must
do
more
then
ordinary
.
There
are
some
lusts
,
as
some
Devils
that
will
not
be
cast
out
without
fasting
and
prayer
:
Now
when
we
loose
our
hearts
from
these
things
,
that
is
a
means
to
draw
near
the
Lord
.
Lastly
,
to
add
to
this
,
consider
the
need
we
stand
in
▪
of
Christ
,
and
to
that
add
the
vertues
of
our
Husband
,
3.
See
our
need
of
Christ
,
and
his
excellency
what
need
we
have
of
him
,
and
what
benefit
we
have
by
him
.
Consider
thy
need
of
him
;
thou
art
in
such
a
case
,
that
when
thou
art
out
of
him
,
thou
art
subject
to
an
extent
,
and
to
be
laid
in
prison
:
but
when
thou
hast
him
for
thy
Husband
,
thou
art
under
cover
.
But
you
will
say
,
I
hope
I
am
past
this
.
Object
.
Answ.
Thou
must
know
that
thou
hast
continual
need
of
it
;
thou
hast
need
of
him
every
day
,
thou
hast
need
of
him
to
redeem
thee
from
every
evil
that
thou
escapest
from
day
to
day
:
thou
hast
need
of
him
to
help
thee
to
every
comfort
,
thou
hast
need
of
him
to
assist
thee
to
every
duty
thou
performest
.
And
withal
consider
,
when
thou
feest
thy
need
(
for
therfore
we
do
not
prize
Christ
,
because
we
know
him
not
,
and
we
know
him
not
,
because
we
know
not
our selves
;
how
impotent
and
weak
we
are
without
him
,
we
are
able
to
do
nothing
without
him
.
I
say
when
we
have
considered
what
our
need
is
of
him
,
then
let
us
consider
the
vertues
of
our
Husband
,
and
the
portion
we
have
with
him
.
Consider
the
vertues
of
our
Husband
;
we
are
all
too
short
in
this
:
consider
the
excellency
that
is
in
Christ
,
the
beauty
that
is
in
him
,
to
draw
us
near
to
him
.
Thou
must
look
on
him
as
one
full
of
beauty
,
the
fairest
of
ten
thousand
,
as
we
do
with
men
that
we
converse
with
:
if
it
be
a
man
that
hath
worth
in
him
,
that
you
daily
converse
with
,
now
you
see
one
excellency
,
and
then
another
,
now
one
spark
appears
,
and
then
another
;
so
learn
to
know
Christ
by
experience
continually
.
And
then
as
we
must
know
him
by
the
description
of
himself
in
his
Word
:
so
to
know
him
by
his
actions
,
by
all
his
carriage
,
to
see
what
a
one
he
is
.
There
is
no
Husband
so
kind
as
he
,
there
is
no
master
so
bountiful
as
he
,
there
is
no
friend
so
loving
as
he
.
Consider
how
patient
,
●…nd
●…ow
wise
he
is
:
how
he
disposeth
things
for
thy
advantage
,
better
then
thou
couldest
do
of
thy self
.
Withal
consider
the
portion
thou
hast
with
him
,
1
Cor.
3.
18.
see
it
there
,
All
things
are
yours
,
whether
Paul
,
or
Apollo
,
2
Cor.
3.
ult.
or
Cephas
,
or
the
World
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
are
all
yours
;
that
is
,
as
if
he
had
said
,
if
here
be
not
enough
,
think
all
that
thou
canst
,
all
is
thine
,
that
portion
thou
hast
with
thy
Husband
;
all
the
gifts
in
the
world
,
a●l
the
excellent
men
in
the
world
,
they
are
made
for
thy
service
.
And
if
thou
think
not
that
enough
,
the
things
of
the
world
,
he
tells
thee
all
the
World
is
thine
,
every
thing
in
the
world
,
of
what
condition
soever
it
is
,
thou
shalt
have
no
want
of
it
if
thou
have
need
of
it
,
all
the
world
is
thine
,
and
then
Life
is
thine
;
that
is
,
when
a
man
may
be
afraid
that
if
he
live
long
,
such
and
such
things
may
befall
him
:
no
,
faith
he
,
life
is
for
thy
advantage
.
I
,
but
may
not
death
come
too
soon
,
and
do
me
a
shrewd
turn
by
coming
on
me
as
a
snare
?
No
,
faith
he
,
let
it
come
when
it
will
,
death
shall
be
advantage
.
That
benefit
a
goodly
man
hath
,
that
whensoever
death
comes
,
it
shall
be
the
fittest
season
of
all
other
times
.
Therefore
when
a
man
stands
in
fear
that
he
knows
not
what
shall
become
of
him
,
this
is
his
security
,
that
whensoever
death
comes
,
it
shall
be
for
his
advantage
.
And
then
if
that
content
thee
not
,
that
thou
shalt
have
present
things
,
for
we
are
apt
to
fear
future
things
;
and
who
knows
what
may
fall
out
for
the
time
to
come
?
Those
things
are
yours
for
your
advantage
.
If
this
be
not
enough
,
all
things
are
yours
,
whatsoever
thy
heart
can
wish
or
desire
,
this
portion
thou
hast
with
thy
husband
.
I
say
we
are
to
exercise
our selves
in
the
meditation
of
these
things
,
that
it
may
encline
our
hearts
the
more
to
him
,
and
make
us
come
more
willingly
to
match
with
him
;
and
to
confirm
us
in
the
choice
we
have
made
.
When
this
is
done
,
that
we
are
willing
to
match
with
him
,
and
to
take
him
in
a
greater
degree
then
before
,
this
is
to
eat
his
flesh
,
and
drink
his
blood
.
For
,
taking
him
,
and
comming
to
him
and
eating
his
flesh
,
are
promiscuously
used
,
Ioh.
6.
He
that
eats
more
gets
John
6.
more
strength
,
he
that
drinks
deeper
gets
more
refreshing
:
he
that
takes
him
more
gets
more
grace
from
him
.
Now
taking
him
thus
;
this
resolution
to
take
him
for
a
Lord
for
a
King
,
for
a
Master
,
for
a
Husband
:
as
there
are
more
degrees
added
to
it
,
so
you
shall
find
more
abundance
of
grace
and
life
flowing
from
him
to
your
hearts
.
So
much
shall
serve
for
this
point
.
There
is
but
one
point
more
,
and
so
we
will
have
done
with
this
text
.
We
have
handled
,
First
his
,
that
It
is
the
property
of
grace
to
make
a
man
strong
:
In
that
it
differs
from
counterfeit
grace
.
Secondly
,
That
all
grace
is
from
Christ
.
Now
there
is
another
lies
in
this
;
in
the
manner
of
the
exhortation
,
and
the
occasion
of
it
.
Now
my
Son
be
strong
,
that
is
,
Timothy
,
know
that
thou
hast
grace
,
and
strength
in
thee
;
but
now
thou
art
to
preach
the
Gospel
,
to
fight
the
good
fight
of
faith
,
now
thou
hast
many
things
to
suffer
:
now
thou
hast
great
imployments
in
hand
,
stir
up
or
use
the
strength
that
thou
hast
.
This
is
the
point
hence
;
that
We
must
not
onely
get
strengthening
grace
,
but
use
it
,
and
Doct.
We
must
not
onely
get
strength
but
use
it
.
improve
it
.
That
is
,
the
strength
that
we
have
,
it
must
not
be
as
a
sleeping
habit
,
lie
still
there
,
but
we
must
draw
it
forth
to
action
,
bring
it
out
to
practise
,
and
that
upon
all
occasions
.
So
I
say
we
must
not
onely
get
habitual
strength
,
but
use
it
,
stir
it
up
,
bring
it
forth
to
action
upon
all
occasions
.
You
see
how
it
is
gathered
from
the
words
,
Thou
my
Son
be
strong
.
But
you
will
say
to
me
,
What
are
those
occasions
,
wherein
Quest.
we
must
in
such
a
special
manner
stir
up
this
strength
?
I
say
,
upon
all
occasions
:
but
yet
to
pitch
your
thoughts
Answ.
Upon
what
●…ons
especially
to
stir
up
our
strength
.
on
some
,
I
will
name
these
three
.
First
,
in
imployments
which
are
done
with
any
special
hazzard
,
in
such
stir
up
thy
strength
,
for
you
see
that
is
spoken
to
Timothy
here
,
that
is
i●
there
be
any
action
to
be
done
that
will
cost
the
loss
of
thy
credit
or
estate
,
or
friends
:
if
there
be
any
action
to
be
done
that
will
cost
In
times
of
speciall
employment
.
thee
imprisonment
,
losse
of
liberty
and
disgrace
,
now
be
strong
.
If
the
action
have
any
such
difficulty
,
such
losses
and
crosses
depend
upon
it
,
now
be
strong
to
go
through
with
it
;
do
not
say
now
there
is
a
Lion
in
the
way
,
and
bauke
it
,
but
be
strong
,
stand
fast
,
break
through
all
such
impediments
,
be
undaunted
,
quit
thy self
as
a
man
:
for
this
i●
a
time
to
be
strong
.
As
it
was
said
to
Sampson
,
the
Philistines
are
upon
thee
,
now
it
is
a
time
to
use
thy
strength
.
So
I
may
say
to
every
man
,
when
there
is
a
speciall
business
lies
on
him
which
must
be
done
with
hazzard
,
having
a
fountain
of
strength
in
Christ
,
use
it
.
This
is
that
which
the
Scripture
calls
boldness
:
when
the
Apostles
were
to
preach
the
Gospel
,
and
had
the
priests
,
and
the
whole
Counsel
against
them
,
now
was
the
time
for
them
to
speak
boldly
:
therefore
you
see
it
is
so
expressed
,
when
Ioshua
was
to
fight
with
the
Canaanites
,
with
the
Anakims
,
and
cities
walled
up
to
heaven
,
Now
be
of
a
good
courage
,
be
strong
,
(
that
word
is
used
,
Jos.
1.
6.
Jer.
26.
Ios.
1.
6
)
that
is
,
now
is
the
time
.
So
Ieremy
,
Ier.
26.
when
he
had
a
special
business
to
be
done
with
much
hazard
,
that
he
must
go
&
speak
in
the
name
of
the
Lord
to
the
King
,
and
Princes
,
and
people
,
which
were
ready
to
put
him
to
death
,
Now
be
strong
,
and
keep
not
a
word
back
.
So
Iohn
Baptist
,
he
was
to
tell
Herod
of
his
fault
,
of
that
sin
;
you
know
what
hazzard
that
action
was
accompanied
with
:
now
it
was
a
time
for
Iohn
to
stir
up
his
strength
and
to
use
it
.
So
in
all
such
exigences
as
these
when
God
puts
us
to
the
tryal
whether
we
will
do
any
thing
for
him
;
whether
we
will
part
with
any
thing
for
his
sake
;
whether
we
will
deny
our selves
,
and
take
up
our
cross
and
follow
him
,
I
say
these
are
the
times
.
And
therefore
i●
a
man
have
any
treasure
in
heaven
,
and
be
perswaded
of
the
vanity
,
and
worthlesness
of
outward
things
:
herein
stands
his
boldness
to
neglect
them
,
to
let
them
go
,
so
he
may
do
service
to
God
,
and
bring
glory
to
his
name
,
and
do
good
to
the
Church
:
for
indeed
in
that
stands
the
stirring
up
of
our
strength
.
As
Luther
said
,
when
he
was
so
bold
,
he
gives
the
reason
of
his
boldness
:
saith
he
,
What
Luther
.
can
they
take
from
me
?
my
credit
?
what
care
I
for
that
,
it
is
but
small
;
they
may
take
away
my
estate
,
that
is
but
little
:
they
may
take
away
my
life
,
but
I
make
no
account
of
it
saith
he
;
if
other
men
made
as
little
account
of
these
things
as
I
do
,
they
would
be
as
bold
as
I.
Therefore
I
say
now
it
is
a
time
for
a
man
to
stir
up
his
strength
,
to
be
willing
to
part
with
these
things
,
when
actions
come
that
have
hazzard
accompanying
them
,
and
opposition
,
and
persecution
,
and
resistance
from
this
temptation
,
and
from
that
,
Now
be
strong
in
the
Lord
,
Ephes.
6.
When
there
comes
temptations
,
if
any
thing
be
to
be
suffered
,
be
strong
to
endure
it
;
If
Ephes.
6.
any
thing
be
to
be
done
,
be
strong
to
go
through
with
it
;
if
be
any
special
duty
,
be
strong
,
wrestle
with
the
Lord
as
Iacob
did
in
distresse
,
there
was
his
course
,
stir
up
thy
strength
at
that
time
,
and
wrestle
with
all
thy
strength
.
So
,
if
●he
businesse
be
to
contend
for
the
common
truth
and
faith
,
a
man
must
be
strong
:
what
though
it
be
accompanied
with
hazzard
?
this
is
a
time
for
a
man
to
stir
up
his
strength
;
that
is
one
case
.
A
second
is
,
in
all
great
changes
of
estate
,
for
that
is
a
time
when
a
man
should
stir
up
his
strength
,
because
then
2.
In
change
of
a
mans
estate
,
a
man
is
most
apt
to
be
weak
.
That
is
,
if
a
man
●al●
into
great
crosses
and
afflictions
and
adversities
:
and
again
if
he
be
raised
to
prosperity
more
then
ordinary
,
now
〈◊〉
him
be
strong
:
that
is
,
let
him
look
to
himself
and
take
heed
now
that
his
heart
be
not
broken
by
the
one
,
nor
puffed
up
with
the
other
:
now
is
the
time
for
a
man
to
be
strong
upon
these
great
changes
.
As
the
body
of
a
man
when
he
comes
into
a
strange
Countrey
,
to
change
of
diet
and
air
,
he
is
affected
with
it
,
it
works
upon
him
:
so
the
soul
of
a
man
in
all
great
changes
of
estate
that
it
falls
into
,
cannot
but
be
affected
with
them
:
Therefore
the
Scripture
calls
it
drunkennesse
:
A
man
may
be
drunk
with
prosperity
,
and
adversity
,
and
a
man
is
apt
to
be
so
:
that
is
when
a
man
is
drunk
his
brain
is
weak
,
and
the
beer
or
wine
is
strong
:
so
when
the
heart
of
a
man
is
weak
and
the
operation
is
strong
,
the
estate
that
falls
on
him
is
strong
,
it
makes
him
drunk
both
wayes
.
A
man
is
drunk
with
prosperity
one
while
,
another
while
with
adversities
;
this
is
a
time
to
be
strong
.
As
the
Apostle
expresseth
it
,
Phil.
4.
I
am
able
to
want
,
and
to
abound
,
Phil.
4.
to
pass
through
good
report
,
and
evil
report
,
That
is
,
now
in
this
great
change
,
if
you
talk
of
strength
,
I
am
able
to
do
all
things
through
strength
from
Christ
.
A
man
in
an
even
condition
,
it
is
nothing
for
him
to
keep
his
minde
in
an
even
temper
;
but
in
the
unevenness
of
a
mans
condition
,
now
to
keep
his
minde
equally
disposed
,
that
is
the
difficulty
.
And
it
is
not
onely
difficult
in
that
which
riseth
from
the
unevenness
of
a
mans
estate
;
but
the
suddenness
of
the
change
.
When
a
sudden
change
comes
,
look
to
thy self
,
be
strong
.
As
we
say
of
the
body
(
it
is
a
rule
of
Physicians
)
it
indures
not
sudden
changes
;
no
more
can
the
minde
,
but
it
is
apt
to
be
disquieted
and
put
out
of
temper
.
As
when
a
man
hath
had
a
great
heat
,
and
sudden
cold
comes
:
when
a
man
is
in
one
condition
,
and
suddenly
comes
into
another
,
now
is
the
time
to
stir
up
strength
.
That
is
the
second
.
Thirdly
and
lastly
,
there
are
certain
seasons
and
opportunities
,
3.
In
the
seasons
of
using
several
graces
.
wherein
a
man
is
called
to
exercise
such
and
such
a
grace
;
now
is
the
time
,
when
we
must
be
strong
to
put
that
grace
in
practice
.
Sometimes
there
is
a
season
of
using
the
grace
of
patience
,
sometimes
of
love
sometimes
of
temperance
,
sometimes
one
grace
,
sometimes
another
:
whensoever
these
seasons
and
opportunities
come
;
now
put
forth
these
graces
,
and
let
them
have
their
perfect
work
,
every
grace
in
his
season
.
That
is
the
time
now
when
a
man
is
to
stir
up
his
strength
in
those
opportunities
and
turnings
of
a
mans
life
.
Such
things
fall
out
every
day
;
now
one
grace
is
to
be
used
,
and
then
another
:
now
be
careful
to
stir
them
up
,
as
we
see
,
2
Pet.
1.
5.
when
a
man
hath
one
grace
,
saith
the
Apostle
,
let
2
Pet.
1.
5.
him
add
one
to
another
:
Therefore
give
all
diligence
thereto
,
join
vertue
with
faith
,
and
with
faith
knowledge
,
and
with
knowledge
,
temperance
,
with
temperance
,
patience
,
with
patience
godliness
,
with
godliness
,
brotherly
kindness
,
with
brotherly
kindness
,
love
.
That
is
,
suppose
,
saith
the
Apostle
,
thou
hast
faith
,
perhaps
there
i●
need
of
more
then
that
,
there
comes
seasons
when
thou
art
to
do
good
works
,
to
add
works
to
thy
faith
,
therefore
remember
in
such
a
case
to
join
vertue
to
it
:
for
vertue
is
taken
here
for
action
,
a
readiness
in
a
man
to
perform
,
to
bring
that
faith
into
use
.
But
when
you
are
set
on
work
,
perhaps
it
may
be
a
difficult
case
to
know
what
a
man
in
discretion
should
do
in
this
ambiguous
case
:
therefore
add
knowledge
and
prudence
,
to
guide
and
direct
you
in
that
you
do
;
but
when
you
have
gotten
prudence
,
and
know
what
is
to
be
done
,
then
add
to
knowledge
,
temperance
.
It
may
be
a
man
may
know
well
enough
what
to
do
,
but
he
is
drawn
aside
with
some
pleasure
and
lust
;
for
it
is
usual
for
a
man
to
know
,
but
because
he
is
byassed
the
wrong
way
with
some
inordinate
affection
,
he
performs
not
that
〈◊〉
knows
,
therefore
saith
the
Apostle
,
now
is
the
season
to
add
temperance
to
knowledge
,
to
abstain
from
those
things
.
And
besides
,
as
pleasures
are
a
means
on
the
one
side
to
keep
him
from
the
practise
of
what
he
knows
,
so
there
are
likewise
some
dangers
and
difficulties
,
somewhat
that
a
man
is
to
suffer
.
When
a
good
action
is
to
be
done
,
a
men
shall
find
many
crosses
and
oppositions
,
somewhat
he
must
part
with
:
therefore
add
not
temperance
onely
,
but
patience
,
that
is
,
a
time
for
patience
,
or
else
he
cannot
do
any
thing
to
purpose
.
When
both
these
are
done
,
joyn
with
patience
godliness
.
A
man
may
do
much
,
and
join
temperance
and
patience
,
but
these
are
moral
vertues
,
a
man
may
do
them
for
other
ends
;
he
may
be
a
good
servant
,
but
he
may
serve
a
wrong
Master
:
therefore
saith
he
,
eye
God
in
all
you
do
,
join
to
these
godliness
,
do
it
out
of
sincerity
,
advance
him
and
his
glory
,
and
do
it
not
for
your
own
ends
:
and
with
godliness
,
brotherly
kindness
,
that
is
,
that
the
work
and
business
you
do
,
though
it
must
be
done
to
the
Lord
,
for
his
sake
,
and
so
you
must
do
it
in
a
godly
manner
:
yet
your
business
is
with
men
for
the
most
part
,
therefore
you
must
join
with
godliness
,
brotherly
kindness
,
that
you
do
it
out
of
love
to
men
,
as
well
as
out
of
sincere
respect
to
God
.
I
,
but
there
are
other
men
in
the
world
besides
godly
men
,
and
we
have
to
do
with
them
,
and
there
are
many
businesses
to
do
for
their
sake
and
advantage
;
therefore
saith
the
Apostle
,
add
to
brotherly
kindness
,
love
,
that
is
,
love
to
all
mankind
,
that
when
you
do
any
action
,
he
means
actions
of
mercy
and
compassion
,
you
must
do
it
out
of
love
to
them
,
though
they
be
strangers
from
the
Covenant
of
grace
.
Now
mark
,
these
are
the
times
and
seasons
,
wherein
a
man
is
to
stir
up
the
strength
of
all
these
graces
;
you
see
they
come
in
season
one
after
another
.
Put
case
,
a
man
exercise
one
,
and
leave
another
unexercised
in
its
season
,
there
is
a
deformity
and
want
:
when
a
man
useth
other
graces
,
and
not
temperance
;
suppose
a
man
will
do
any
thing
,
but
when
he
is
to
suffer
,
he
will
baulk
the
way
because
of
the
Cross
,
he
is
loath
to
suffer
,
he
wants
patience
:
here
is
a
thing
wherein
his
weakness
is
seen
;
therefore
be
strong
,
that
is
,
in
every
thing
,
in
the
practice
of
all
the
graces
we
receive
,
that
they
may
have
their
perfect
work
.
Well
,
the
use
of
this
in
a
word
is
,
To
put
us
in
mind
Use.
To
put
forth
the
strength
we
have
.
of
our
duty
,
and
to
quicken
us
,
that
we
may
all
remember
what
person
we
sustain
,
what
we
have
to
do
,
for
what
end
we
come
into
the
world
,
and
to
do
it
:
for
that
which
the
Apostle
saith
here
to
Timothy
,
we
have
all
need
to
have
it
repeated
to
us
,
and
to
be
put
in
mind
of
it
upon
every
occasion
.
Now
be
strong
to
do
this
,
and
this
;
for
all
the
actions
of
a
mans
life
are
divided
into
these
two
main
heads
:
Either
they
are
such
actions
as
are
bestowed
in
Actions
of
men
of
two
sorts
.
gathering
strength
;
as
when
we
pray
,
&
keep
the
Sabbaoth
,
and
read
and
are
occupied
in
holy
duties
,
now
our
business
is
to
gather
strength
.
But
now
there
are
other
actions
that
stand
in
converse
,
in
doing
the
business
and
works
of
our
calling
;
when
we
are
to
grapple
with
troubles
and
temptations
,
when
we
fall
upon
change
of
our
estate
,
&c.
these
are
times
of
spending
and
not
of
gathering
,
these
are
times
to
use
strength
:
now
we
must
be
as
carefull
to
use
our
strength
as
to
gather
it
,
we
must
be
as
careful
to
stir
up
our
strength
,
as
the
Apostle
saith
to
Timothy
,
Thou
my
Son
be
strong
in
the
Lord
,
we
must
stir
up
our
strength
.
I
say
,
we
have
need
to
be
called
upon
,
for
you
must
not
think
that
the
Lord
doth
all
.
It
is
true
,
he
puts
life
in
us
,
but
when
we
have
life
once
,
then
we
may
move
and
stir
our selves
:
he
kindles
the
sacrifice
from
heaven
at
first
,
but
when
the
sacrifice
is
kindled
,
when
you
have
got
fire
,
you
must
keep
it
alive
,
and
blow
it
up
,
and
put
fuel
to
it
.
Therefore
Iude
20.
build
up
,
Edifie
your
Jude
20.
selves
.
It
is
true
,
the
Lord
first
layes
the
foundation
:
he
first
layes
us
upon
the
corner
stone
,
he
begins
the
building
,
but
when
it
is
begun
,
we
must
not
think
that
it
belongs
onely
to
the
Minister
to
build
us
up
,
or
to
the
Lord
to
build
us
up
,
but
we
must
edifie
our selves
:
that
is
,
we
must
still
be
adding
to
the
building
,
now
one
stone
,
and
then
another
:
so
we
have
the
building
of
grace
going
up
in
our
hearts
,
this
should
stir
us
up
to
use
our
strength
.
And
this
is
a
matter
of
special
moment
,
the
rather
because
all
the
graces
we
have
otherwise
are
flitting
habits
in
the
soul.
Some
things
we
have
that
are
altogether
for
use
;
as
money
,
it
is
all
for
use
;
if
a
man
use
it
not
,
he
were
as
good
not
to
have
it
.
And
physick
,
if
a
man
have
the
best
receipts
and
cordials
,
if
he
use
them
not
,
he
were
as
good
not
to
have
them
:
and
so
skill
in
a
Trade
,
if
a
man
do
not
use
it
,
he
were
as
good
not
to
have
it
.
Of
this
nature
is
grace
,
all
the
end
of
grace
is
for
use
:
the
end
of
every
habit
is
for
action
,
as
we
know
not
the
Tree
but
by
the
fruit
.
Now
consider
,
if
the
end
of
all
the
strength
and
grace
we
have
be
but
for
action
,
that
it
may
be
stirred
up
,
Then
you
should
not
onely
busie
your selves
in
gathering
strength
,
but
let
half
your
thoughts
at
least
be
occupied
in
considering
,
how
shall
I
spend
this
strength
,
&
use
these
graces
?
To
be
on
the
thriving
hand
is
good
,
or
else
thou
wilt
have
no
strength
to
spend
;
yet
that
is
the
special
thing
.
The
rather
because
it
is
a
general
fault
among
us
,
it
is
an
old
complaint
;
we
learn
more
for
knowledge
and
dispute
,
then
for
living
.
That
is
,
when
you
come
to
hear
,
you
are
glad
of
notions
,
and
there
is
delight
in
them
,
and
perhaps
we
add
to
our
knowledge
,
and
perhaps
some
habitual
strength
too
we
add
to
that
we
had
before
:
but
you
must
learn
to
live
;
he
that
hath
knowledge
must
learn
to
bring
it
into
practice
,
especially
you
that
are
able
to
do
it
.
Some
cannot
pray
,
but
you
that
can
pray
,
converse
profitably
,
stir
up
your
own
hearts
to
it
when
you
are
in
company
.
You
neglect
this
,
and
live
as
if
you
had
not
such
grace
wrought
in
you
,
as
if
you
were
not
regenerate
,
as
if
you
had
not
tasted
of
the
powers
of
the
world
to
come
.
I
say
it
is
a
shame
for
you
,
therefore
your
business
is
now
Helps
to
exercise
spiritual
strength
.
to
stir
up
your selves
to
this
.
And
to
help
you
in
that
,
I
will
briefly
name
to
you
some
helps
.
You
must
know
that
there
is
an
essential
power
,
whereby
a
man
is
strong
and
able
,
if
he
will
put
his
strength
to
it
,
to
do
of
himself
.
And
besides
this
,
there
is
a
certain
energy
,
an
ability
present
,
as
of
body
or
mind
,
ready
1.
Exercise
.
at
every
turn
to
do
holy
actions
.
Therefore
if
you
ask
how
you
shall
do
this
;
how
you
shall
bring
this
habitual
power
to
this
readiness
and
nimbleness
?
I
say
exercise
your selves
to
godliness
.
Use
makes
perfect
in
other
things
:
so
in
this
,
the
more
a
man
accustoms
himself
,
the
more
his
soul
is
ready
to
do
every
good
action
.
As
the
hand
gets
a
habit
to
play
on
the
Lute
,
or
in
writing
,
or
other
things
that
are
done
with
the
hand
,
by
often
applying
it self
to
the
work
:
so
the
soul
when
it
often
applies
it self
to
such
actions
,
it
turns
it self
into
it
,
it
gets
readiness
and
nimbleness
.
Therefore
be
ready
to
do
it
upon
all
occasions
with
facility
and
delight
,
upon
all
sudden
opportunities
;
It
fashions
a
man
,
as
it
is
said
2
Tim.
2.
21.
as
a
vessel
prepared
to
every
good
work
.
The
2
Tim.
2
,
21.
meaning
is
this
,
that
even
as
you
see
a
vessel
is
fitted
for
such
a
turn
,
as
a
spoon
,
or
a
salt
,
or
a
cup
,
&c.
as
there
are
variety
of
vessels
,
so
they
are
fitted
for
such
a
turn
or
use
:
so
a
Christian
should
be
a
vessel
fitted
for
good
works
.
Now
this
vessel
is
not
fitted
on
the
sudden
,
but
is
moulded
every
day
more
and
more
,
and
is
brought
to
a
better
,
and
better
fashion
,
and
as
it
is
fashioned
more
,
so
it
is
readier
to
its
proper
work
.
Now
it
is
this
suiting
and
applying
your selves
to
good
works
,
that
makes
you
ready
.
If
a
vessel
be
not
fit
for
the
turn
,
it
will
not
do
the
business
so
readily
;
there
is
an
impediment
in
it
:
so
it
is
with
the
mind
,
when
it
is
not
accustomed
.
Every
action
you
do
,
helps
to
mould
the
soul
more
,
and
makes
it
a
vessel
fit
for
the
Lord
,
and
for
every
good
work
.
Besides
this
,
as
there
must
be
a
moulding
of
the
heart
,
and
fitting
it
for
exercise
,
so
there
must
be
a
removing
of
2.
Removing
of
impediments
.
impediments
that
hinder
.
Therefore
we
see
in
that
place
,
2
Tim.
2.
21.
If
any
man
purge
himself
from
these
,
he
shall
be
a
vessel
unto
honour
,
sanctified
,
and
meet
for
the
Masters
use
,
and
prepared
to
every
good
work
.
There
is
a
certain
rustiness
that
cleaves
to
the
wheels
of
the
soul
,
that
it
moves
not
nimbly
and
readily
in
the
doing
the
works
we
are
called
to
do
,
this
rust
must
be
rubbed
off
.
There
be
impediments
of
divers
sorts
:
worldly-mindedness
is
a
great
impediment
and
hindrance
.
And
so
cares
,
and
pleasures
,
and
lusts
,
those
that
are
called
thorns
,
that
hinder
growth
:
all
these
impediments
,
this
uncircumcision
of
heart
,
these
hinder
from
working
,
and
these
must
be
removed
before
we
can
be
ready
to
do
it
.
We
see
in
Psal.
51.
saith
David
there
,
Lord
deliver
me
Psal.
51.
from
blood
guiltiness
;
this
sin
that
I
have
committed
,
and
my
tongue
shall
sing
joyfully
of
thy
righteousness
:
open
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
.
The
meaning
is
this
,
David
found
that
that
was
the
sin
wherewith
his
soul
was
hindred
,
that
it
made
him
unfit
,
so
that
though
there
were
a
fountain
of
grace
in
his
heart
,
yet
it
was
not
able
to
flow
forth
,
but
was
stopped
up
(
as
it
were
;
)
therefore
he
prayes
to
God
to
open
his
mouth
.
How
should
it
be
opened
?
by
removing
that
sin
,
by
taken
away
that
indisposition
which
that
sin
had
brought
on
his
mind
.
As
we
see
a
fountain
may
be
stopped
up
with
mud
,
or
dirt
,
or
stones
,
or
any
thing
,
remove
these
,
and
the
fountain
is
open
,
and
when
it
is
open
,
it
is
ready
to
flow
out
.
So
then
there
must
be
a
removing
the
impediments
:
let
every
man
see
what
it
is
that
hinders
him
,
when
there
is
a
fountain
of
grace
,
when
it
flows
not
out
readily
.
If
a
man
be
not
ready
to
good
works
,
there
is
some
impediment
that
must
be
removed
.
But
that
is
not
enough
to
use
our selves
,
and
fashion
our
hearts
to
them
,
and
to
remove
the
impediments
;
But
3.
To
beg
the
Holy
Ghost
to
help
us
.
thirdly
,
there
is
a
work
of
the
Holy
Ghost
he
must
act
,
and
stir
us
up
:
there
is
a
certain
work
of
the
Spirit
that
must
help
us
upon
all
occasions
.
For
even
as
you
see
in
Trees
;
there
may
be
sap
enough
in
a
Tree
,
yet
till
the
Simile
.
Spring-time
come
,
till
the
heat
of
the
Sun
come
,
till
moysture
come
,
that
sap
is
not
drawn
up
to
the
branches
,
and
so
long
it
brings
not
forth
fruit
nor
leaves
.
So
a
man
may
have
much
grace
in
his
heart
,
much
habitual
grace
;
but
unless
this
be
brought
forth
more
immediately
to
act
,
there
is
no
fruit
brought
forth
.
Now
what
is
it
that
brings
it
near
the
branches
?
Why
,
that
which
makes
the
spring-time
of
good
actions
,
and
fills
a
man
with
the
fruits
of
righteousness
,
it
is
the
holy
Ghost
that
is
the
moysture
,
and
the
Sun
,
and
the
rain
that
moystens
and
quickens
us
.
There
must
be
a
certain
action
of
the
spirit
I
say
,
to
help
us
to
do
every
good
work
;
we
must
seek
to
the
Lord
for
this
:
Lord
I
have
such
a
business
to
do
,
I
confess
I
am
unapt
and
indisposed
to
it
,
I
beseech
thee
help
to
quicken
me
by
thy
spirit
.
But
further
there
are
certain
duties
that
more
immediately
fit
and
prepare
us
,
that
is
,
the
communion
of
Saints
,
4.
Prayer
and
communion
of
Saints
.
that
whets
,
and
warms
us
,
and
stirs
up
the
grace
of
God
in
us
.
So
likewise
prayer
:
be
much
in
prayer
,
and
in
the
communion
of
Saints
,
and
that
will
make
a
man
strong
,
it
will
make
him
ready
to
use
his
strength
,
and
the
grace
he
hath
.
But
I
hasten
.
The
main
thing
that
I
have
to
commend
to
you
to
stir
you
up
to
use
your
strength
to
do
the
Lords
work
,
and
5.
To
seek
the
things
that
are
Jesus
Christs
.
to
use
the
grace
you
have
upon
all
occasions
for
his
advantage
,
it
is
this
consideration
,
to
deny
your selves
,
and
to
seek
the
things
of
Jesus
Christ
;
that
is
the
last
thing
I
will
pitch
on
:
for
that
is
all
in
all
.
What
is
the
reason
that
a
man
useth
not
the
strength
he
hath
?
because
he
seeks
his
own
things
,
and
not
the
things
of
Jesus
Christ
.
If
the
heart
were
brought
to
this
to
deny
it self
,
and
to
neglect
its
own
things
,
and
to
seek
the
things
that
are
Jesus
Christs
,
he
would
be
ready
then
to
stir
up
his
strength
;
he
would
be
ready
then
to
run
,
and
to
go
to
do
any
service
to
the
Lord
.
You
have
that
in
Phillip
.
2.
I
Phillip.
2.
have
no
man
like
minded
that
will
faithfully
care
for
your
things
,
for
every
man
seeks
his
own
,
and
not
the
things
that
are
Iesus
Christs
.
Now
to
heal
that
disease
in
your selves
,
to
bring
your
hearts
to
a
quite
contrary
temper
,
not
to
seek
your
own
things
but
the
things
that
are
Christs
,
labor
to
have
this
wrought
on
your
hearts
,
and
that
is
it
that
will
most
immediately
prepare
you
,
and
inable
you
to
use
your
strength
for
the
Lord
upon
all
occasions
.
You
will
say
,
how
shall
we
do
this
?
Quest.
Consider
that
there
is
a
necessity
lies
upon
you
to
do
Answ.
it
.
And
if
there
did
not
a
necessity
lie
on
you
,
yet
it
were
best
for
you
to
do
it
.
And
if
it
were
not
best
for
thee
,
yet
Christ
hath
deserved
it
at
thy
hands
,
he
is
worthy
of
it
that
thou
shouldest
not
seek
thy
own
things
,
but
the
things
of
Jesus
Christ
.
These
things
we
will
a
little
inlarge
,
and
so
end
.
First
,
I
say
there
is
a
necessity
lies
on
thee
to
do
it
.
It
1.
There
is
a
necessity
so
to
do
.
is
true
,
if
thou
wert
thy
own
master
,
if
a
man
were
sui
juris
,
he
might
do
with
himself
what
he
would
;
he
might
seek
his
own
things
:
but
if
thou
be
none
of
thine
own
,
if
thou
have
hired
thy self
to
Christ
,
if
thou
have
sold
thy self
to
him
,
thou
art
his
;
and
if
thou
be
his
,
there
is
a
necessity
lies
on
thee
now
to
seek
his
things
,
and
not
thine
own
.
A
woman
,
while
shee
is
a
maid
or
a
widow
,
shee
may
dispose
of
her self
as
shee
will
,
shee
may
seek
her
own
things
,
and
stand
upon
her
own
bottom
:
but
when
she
is
married
once
she
must
please
her
husband
,
and
be
obedient
to
him
.
I
say
when
thou
art
Christs
once
(
for
I
speak
to
those
that
profess
themselves
to
be
his
;
those
that
have
strength
,
and
need
nothing
but
to
stir
it
up
)
other
men
may
do
what
they
will
,
as
it
is
said
,
when
there
was
no
King
in
Israel
every
man
did
what
was
good
in
his
own
eyes
.
But
when
thou
hast
put
thy self
under
his
yoak
,
and
accepted
him
for
thy
King
,
thou
must
live
by
the
laws
of
his
Kingdom
,
and
be
subject
to
thy
Prince
.
When
thou
hast
taken
Christ
for
thy
King
,
(
as
every
man
hath
that
is
once
entred
into
Covenant
with
him
)
I
say
there
is
a
necessity
lies
upon
thee
.
Christ
saith
plainly
to
thee
;
he
saith
to
every
man
if
thou
wilt
be
mine
,
I
will
tell
thee
before
what
thou
shalt
do
,
thou
must
deny
thy self
,
and
take
up
thy
cross
and
follow
me
.
Choose
whether
thou
wilt
enter
into
my
service
,
and
make
the
match
or
no
,
but
if
thou
wilt
be
my
disciple
,
this
thou
must
do
:
so
when
thou
art
once
his
disciple
thou
art
bound
to
it
,
thou
art
not
now
left
to
thy
Liberty
.
And
besides
if
there
were
not
this
necessity
put
upon
thee
,
yet
secondly
it
is
best
for
thee
,
and
indeed
that
is
that
which
moves
every
one
of
us
.
It
is
best
for
th●…
not
to
seek
thine
own
,
The
reason
why
men
seek
their
own
is
because
they
think
it
best
.
I
say
it
is
best
for
thee
not
to
seek
thine
own
.
For
you
know
there
are
two
wayes
for
a
man
to
provide
for
himself
;
one
is
by
looking
immediately
to
himself
,
and
seeking
the
things
that
belong
to
his
profit
,
and
credit
,
and
pleasure
.
The
other
is
by
neglecting
himself
,
and
by
serving
the
Lord
,
and
committing
it
to
him
.
Now
consider
which
is
the
most
compendious
way
to
a
mans
happiness
.
I
say
it
is
the
next
way
,
the
best
policie
for
a
man
to
provide
for
himself
,
even
out
of
self-love
,
it
is
for
him
not
to
seek
his
own
things
but
the
things
that
are
Christs
.
For
there
are
but
two
wayes
for
a
man
to
do
good
to
himself
.
The
one
is
direct
,
when
his
end
is
to
do
good
to
himself
,
that
is
his
object
,
he
goes
about
without
any
more
ado
;
The
other
is
when
he
doth
it
by
way
of
reflexion
,
that
is
when
he
serves
God
and
men
faithfully
,
and
leaves
it
to
him
to
serve
him
.
This
is
the
best
way
for
a
man
to
look
to
himself
to
serve
God
,
not
to
seek
his
own
things
but
the
things
that
are
Christs
,
why
?
because
he
cannot
do
as
much
for
himself
as
Christ
can
.
Think
in
all
the
needs
thou
hast
,
how
little
thou
canst
do
for
thy self
.
When
thou
art
sick
,
thou
canst
not
heal
thy self
:
when
thou
art
at
the
point
of
death
,
thou
canst
not
deliver
thy self
.
When
thou
hast
businesse
to
do
,
thou
canst
not
bring
thine
enterprizes
to
passe
.
When
thou
art
in
a
doubtful
case
,
thou
knowest
not
how
to
advise
thy self
.
God
is
onely
wise
.
Go
through
all
the
business
thou
hast
need
of
;
God
onely
is
able
to
do
it
.
Besides
,
if
thou
go
to
seek
happiness
in
thy self
,
if
thou
seek
thy
own
things
,
know
that
thou
seekest
that
which
is
not
to
be
had
there
;
that
is
the
way
to
undo
thy self
:
because
it
is
not
in
the
nature
of
the
creature
;
the
happiness
of
the
creature
stands
not
in
its
own
compass
,
but
in
another
without
it self
:
therefore
if
thou
seek
happiness
in
thy self
thou
art
undone
by
it
.
As
if
a
glass
be
left
to
it self
,
and
be
not
held
up
,
it
falls
,
and
breaks
in
pieces
.
That
is
the
nature
of
every
creature
,
if
it
go
about
to
stand
on
its
own
bottom
,
it
is
the
way
to
break
it
assunder
,
to
undo
it
.
Besides
,
consider
what
an
unreasonable
thing
it
is
,
thou
mayest
not
seek
thy self
.
It
is
true
God
may
seek
himself
,
and
his
own
end
;
he
is
the
utmost
cause
,
there
is
none
before
him
;
there
is
no
end
beyond
him
,
he
may
therefore
do
all
for
his
own
end
,
for
his
own
glory
,
he
may
seek
his
own
things
.
But
thou
art
a
creature
,
and
every
creature
stands
in
subordination
to
somewhat
above
it
:
therefore
thy
happiness
is
in
seeking
anothers
end
;
if
thou
seek
thy
own
end
,
thou
turnest
the
course
of
nature
;
therefore
thou
art
bound
to
do
it
.
Again
,
when
thou
seekest
thy self
and
thine
own
things
,
what
dost
thou
please
?
Thy
flesh
,
thy
disease
,
thou
givest
it
that
it
calls
for
,
that
will
destroy
thee
.
He
that
hearkeneth
to
and
gratifies
his
disease
,
strengthens
his
disease
and
kills
himself
.
So
,
when
a
man
hearkens
to
himself
,
to
his
own
lusts
and
desires
that
the
flesh
requires
of
him
,
(
for
whatsoever
is
contrary
to
this
grace
here
,
is
but
the
flesh
,
that
the
more
thou
hearkenest
to
,
thou
strengthenest
that
wihch
will
be
thy
destruction
;
because
thou
dost
not
withdraw
from
it
that
fuel
that
it
desires
:
Therefore
it
is
best
for
thee
in
all
respects
,
not
to
seek
thy
own
things
but
the
things
of
Christ
.
But
besides
this
necessity
that
lies
upon
thee
if
thou
be
3.
Christ
hath
deserved
it
.
his
;
and
that
it
is
best
for
thee
.
Then
consider
if
he
do
n●●
deserve
it
at
thy
hands
,
if
it
were
not
best
for
thee
,
is
not
he
worthy
?
Consider
that
in
1
Cor.
1.
The
Apostle
tells
them
of
divisions
among
them
,
some
were
of
Paul
1
Cor.
1.
and
some
of
Apollo
,
&c.
saith
the
Apostle
,
Was
Paul
crucified
for
you
?
As
if
he
had
said
,
you
must
consider
that
Christ
is
he
that
hath
deserved
all
at
your
hands
,
and
will
you
tie
your selves
to
Paul
,
or
Apollo
,
and
not
consider
what
the
Lord
hath
done
?
hath
not
he
been
crucified
for
you
?
And
what
is
it
to
be
crucified
for
you
?
Is
it
a
small
thing
to
suffer
death
?
to
have
his
body
broken
?
I
,
but
that
was
the
least
thing
in
it
,
to
have
his
soul
poured
out
for
your
transgressions
;
that
is
with
grief
and
anguish
of
heart
,
as
he
expresseth
it
himself
,
My
soul
is
heavie
to
the
death
.
And
he
made
it
good
,
it
fell
cut
so
,
it
was
effected
:
in
the
cold
night
when
Peter
crept
to
the
fire
,
he
sweat
water
and
blood
.
I
say
consider
that
Christ
was
crucified
;
and
what
it
is
to
be
crucified
:
But
this
was
but
little
to
that
conflict
on
the
Crosse
,
that
brought
forth
those
words
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
I
say
consider
that
expression
,
Was
Paul
crucified
for
you
?
Consider
what
it
was
to
be
crucified
,
and
if
it
were
not
best
for
thee
,
yet
Christ
deserves
it
.
Consider
besides
,
hath
not
he
done
as
much
for
thee
?
he
requires
that
thou
shouldst
not
seek
thy
own
things
,
but
the
things
that
are
Christs
,
he
hath
not
sought
his
own
things
,
but
denyed
himself
for
thee
.
He
might
have
enjoyed
happiness
and
glory
with
his
father
for
ever
:
but
he
denyed
himself
,
and
was
willing
to
part
with
his
glory
and
riches
,
2
Cor.
8.
He
that
was
rich
became
poor
for
our
sakes
,
that
we
through
him
might
be
made
2.
Cor.
8.
rich
.
He
was
willing
to
part
with
every
thing
,
to
part
with
his
glory
,
and
endure
shame
;
to
part
with
his
life
,
and
subject
himself
to
the
cursed
death
of
the
Cross.
He
requires
no
more
of
thee
then
he
hath
done
for
thee
;
and
is
not
he
worthy
,
and
deserves
at
thy
hands
that
thou
shouldest
serve
him
upon
all
occasions
,
and
stir
up
thy
grace
,
that
thou
shouldest
not
let
it
lie
sleeping
,
sometimes
out
of
negligence
,
sometimes
of
purpose
to
serve
thy self
.
Besides
,
consider
what
he
hath
done
for
thee
,
and
see
if
he
have
not
deservedit
?
When
thou
wert
subject
to
death
,
he
hath
taken
thee
out
of
the
jawes
of
death
,
and
hath
given
thee
life
:
when
thou
wert
loathsom
,
he
washed
thee
,
and
put
beauty
upon
thee
,
when
thou
wert
a
bondslave
he
made
thee
a
King
,
&c.
And
not
onely
these
standing
favours
,
but
consider
that
every
day
he
gives
thee
meat
,
and
drink
,
and
cloathes
,
is
it
not
he
that
takes
the
care
of
thee
?
Consider
what
thou
art
that
he
doth
this
for
;
art
thou
not
in
thy self
,
and
every
man
a
more
vile
wretch
then
the
dust
thou
treadest
on
?
a
vile
,
condemned
person
,
a
lump
and
heap
of
sin
and
misery
?
Now
that
the
Lord
should
respect
such
a
creature
as
this
,
to
be
crucified
for
him
,
to
deny
himself
,
to
lay
aside
his
glory
,
to
do
so
much
for
him
when
he
stood
in
such
a
condition
.
Besides
all
this
,
he
hath
done
it
out
of
love
,
as
the
Apostle
expresseth
it
,
he
loved
me
,
and
gave
himself
for
me
.
Gal.
2.
20
,
Love
begets
love
,
as
fire
begets
fire
,
and
makes
a
man
ready
to
do
any
thing
.
If
a
man
consider
that
Jesus
Christ
abounded
in
love
,
there
is
no
creature
in
the
world
that
ever
loved
another
so
much
as
Christ
loves
his
Church
.
He
loved
thee
with
all
impediments
,
he
loved
thee
though
thou
didst
forget
him
,
and
recompence
him
evil
for
good
,
and
dishonouredst
him
again
and
again
,
yet
his
love
continued
the
same
to
thee
.
Thou
feest
by
experience
he
abounds
in
love
to
thee
;
he
hath
all
the
properties
of
love
,
he
is
not
easily
provoked
,
he
is
long
suffering
,
he
is
bountiful
;
he
takes
a
small
thing
in
good
part
.
Let
all
this
work
on
thy
heart
,
and
say
Christ
is
worthy
,
he
deserves
it
:
And
besides
all
this
,
if
thou
stir
up
thy
strength
,
and
put
it
forth
with
loss
to
thy self
for
his
sake
,
to
his
use
,
consider
,
he
regards
it
,
and
looks
on
all
thy
works
and
sufferings
,
Rev.
2
I
know
thy
works
Rev.
2.
and
thy
sufferings
,
that
is
,
I
know
every
thing
that
thou
doest
for
my
sake
,
I
take
notice
of
every
thing
thou
suffrest
for
my
sake
.
So
that
every
man
is
to
take
this
into
consideration
,
to
put
him
on
to
do
this
,
that
the
Lord
sits
in
heaven
,
and
considers
what
cost
thou
art
at
for
his
sake
upon
any
occasion
,
what
pains
thou
takest
in
matters
that
concerns
him
,
what
solicitude
is
in
thy
heart
for
him
:
what
thoughts
thou
bestowest
in
any
business
of
his
to
bring
it
to
pass
;
this
he
observes
.
Remember
,
he
considers
what
advantages
thou
deprivest
thy self
of
in
thy
estate
,
or
otherwise
,
to
do
his
work
;
he
considers
what
friends
thou
losest
to
keep
close
to
him
,
what
advancement
and
preferment
thou
partest
with
for
his
service
.
I
say
there
shall
none
of
these
be
lost
,
not
a
cup
of
cold
water
,
that
is
,
not
the
least
of
these
actions
;
there
is
not
one
,
but
it
is
upon
Gods
score
,
he
reckons
it
among
his
debts
that
he
will
be
sure
to
pay
.
All
this
shall
further
thy
account
,
all
this
is
seed
sown
to
the
Spirit
,
all
these
good
works
shall
lie
at
thy
door
to
do
thee
good
one
time
or
other
.
Now
add
to
all
this
,
the
consideration
of
thy
engagement
how
thou
art
tied
.
I
would
ask
any
man
(
for
I
speak
to
those
that
are
in
Covenant
,
to
those
that
have
strength
in
them
.
)
Our
duty
is
now
to
exhort
you
to
stir
up
your
strength
,
and
to
use
it
in
difficult
cases
for
Christs
advantage
,
I
say
consider
what
thou
hast
done
,
thou
hast
given
thy self
to
Christ
,
and
if
thou
hast
given
thy self
,
doth
it
not
follow
that
with
thy self
thou
hast
given
all
things
?
As
Christ
when
he
gives
himself
to
us
,
he
gives
all
with
himself
,
My
well
beloved
is
mine
,
and
I
am
his
.
This
is
true
on
both
sides
;
so
I
say
whatsoever
is
Christs
is
ours
,
and
accordingly
whatsoever
is
ours
should
be
his
.
So
I
must
think
with
my self
,
is
it
so
great
a
thing
for
me
to
part
with
my
wealth
and
liberty
for
Christs
sake
,
or
with
life
,
and
all
?
all
this
is
none
of
mine
.
A
Wife
,
when
she
is
married
,
nothing
is
hers
,
all
is
her
husbands
;
the
Lord
that
I
bestow
it
upon
,
it
is
all
his
,
I
must
not
think
it
a
great
matter
that
is
spent
for
his
advantage
:
There
is
that
agreement
between
us
,
so
much
we
profess
,
when
we
are
baptized
in
his
name
.
You
see
that
is
added
in
that
place
,
1
Cor.
1.
Were
you
baptized
in
the
name
of
Paul
?
as
if
he
should
say
,
what
do
you
adhere
to
these
men
?
Christ
was
crucified
,
and
not
Paul
;
so
you
were
baptized
in
the
Name
of
Christ
.
The
meaning
is
this
,
That
a
man
when
he
is
baptized
(
as
you
know
it
was
at
mens
conversion
then
)
he
enters
a
Covenant
in
Baptism
,
and
binds
himself
to
him
in
whose
Name
he
is
baptized
,
that
is
,
he
then
gives
himself
to
him
,
and
all
that
is
his
;
that
is
,
to
be
baptized
in
his
name
.
As
in
Circumcision
,
they
were
bound
to
keep
the
whole
Law
:
so
when
a
man
is
baptized
into
Christ
,
he
is
bound
to
seek
the
things
of
Jesus
Christ
,
and
not
his
own
any
longer
,
he
is
tied
to
it
,
he
hath
made
a
vow
to
do
it
.
Consider
this
,
and
see
if
there
be
not
reason
that
thou
shouldest
deny
thy self
?
What
if
it
be
a
difficult
case
?
what
if
it
cost
thee
somewhat
?
what
if
it
cost
thee
thy
own
pains
,
that
thy
own
business
lye
still
?
what
if
it
cost
thee
much
money
,
that
thou
lose
in
thy
Estate
?
what
if
it
cost
thee
friends
?
what
if
it
cost
thee
imprisonment
,
or
whatsoever
?
yet
consider
,
if
thou
have
not
reason
to
stir
up
thy
strength
for
Christs
advantage
,
to
do
him
much
service
.
Let
it
not
lie
there
,
and
say
,
such
a
thing
should
be
done
,
and
it
were
well
done
of
him
that
can
put
himself
forward
to
it
:
but
thou
must
do
it
thy self
,
thou
art
his
Disciple
,
thou
art
tied
to
it
:
for
when
a
man
is
married
to
Chiist
,
he
must
resolve
it
the
best
way
to
give
himself
to
please
his
Husband
.
Is
it
not
the
best
way
?
shall
not
a
man
provide
best
for
himself
by
seeking
the
things
of
Christ
and
not
his
own
?
Lastly
,
hath
not
Christ
deserved
it
at
thy
hands
?
is
he
not
worthy
?
Mat.
10.
33.
you
have
that
expression
,
He
that
for
sakes
not
father
and
mother
,
is
not
worthy
of
me
,
As
Mat.
10.
33.
if
he
should
say
,
when
you
come
to
me
I
require
this
,
that
you
forsake
your selves
,
and
hate
father
and
mother
if
need
be
,
that
you
do
not
love
father
,
or
son
,
or
mother
,
but
let
all
go
.
If
you
say
,
this
is
a
hard
condition
,
I
will
put
you
to
this
,
saith
the
Lord
;
have
not
I
done
as
much
for
you
,
besides
that
which
I
will
do
?
will
not
Heaven
pay
for
all
?
will
not
I
give
you
an
hundred
fold
for
the
present
?
have
not
I
been
crucified
for
you
?
he
that
will
not
do
this
,
he
is
not
worthy
of
me
,
as
if
he
should
say
,
I
am
worth
more
then
that
.
So
,
if
a
man
say
it
is
a
hard
task
,
that
he
should
not
seek
his
own
things
,
but
stir
up
his
strength
with
any
loss
to
himself
for
the
advantage
of
Christ
;
is
not
the
Lord
worthy
of
more
?
and
thou
art
unworthy
of
any
interest
in
Christ
,
if
thou
think
him
not
worthy
of
this
;
he
that
hates
not
son
and
daughter
,
that
neglects
not
that
natural
love
to
them
for
me
,
is
not
worthy
of
me
.
GODLINESS
OUR
GLORY
.
2
Tim.
3.
5.
Having
a
form
of
Godliness
,
but
denying
the
power
thereof
;
from
such
turn
away
.
THis
duty
which
is
commended
to
us
in
these
words
will
well
fall
in
with
our
general
scope
;
which
we
have
told
you
was
to
shew
you
First
,
What
we
are
out
of
Christ
.
Secondly
,
What
we
have
by
him
,
and
how
we
are
ingrafted
into
him
.
And
thirdly
,
What
we
are
to
do
for
him
.
Now
we
have
told
you
that
you
are
to
labor
for
faith
,
and
love
,
and
good
works
,
which
we
have
already
finished
.
But
men
are
apt
to
have
a
form
,
a
shew
,
and
appearance
of
all
this
,
whenas
they
have
not
the
life
and
power
.
Therefore
that
you
may
not
be
deceived
,
we
have
thought
good
to
add
this
to
all
the
rest
,
take
heed
how
you
content
your selves
in
having
a
form
of
godlinesse
onely
,
without
the
power
of
it
.
The
Apostle
in
this
place
as
you
may
see
intends
to
describe
the
diseases
of
the
latter
times
,
which
are
the
times
into
which
we
are
fallen
.
And
you
may
see
in
the
former
part
of
the
Chapter
how
many
the
diseases
of
the
soul
are
:
so
that
the
diseases
of
the
body
,
as
many
as
they
are
,
do
hardly
exceed
the
diseases
of
the
inward
man
.
He
tells
them
that
in
the
latter
times
there
should
be
men
that
should
be
lovers
of
themselves
,
coveteous
,
boasters
,
proud
,
blasphemers
,
disobedient
to
parents
,
unthankful
,
unholy
without
natural
affection
,
truce
breakers
,
false
accusars
,
incontinent
,
fierce
,
despisers
of
those
that
are
good
,
Traytors
,
heady
,
high
minded
,
lovers
of
pleasures
more
then
lovers
of
God
.
And
then
he
puts
this
as
the
last
of
all
,
having
a
form
of
godliness
,
but
denying
the
power
thereof
.
There
is
something
in
that
why
he
puts
it
down
last
:
for
when
men
hear
themselves
accused
of
all
those
things
formerly
named
by
the
Apostle
,
perhaps
they
will
be
ready
to
answer
,
We
hope
we
are
not
so
bad
,
I
hope
we
serve
God
,
I
hope
we
are
worshippers
of
God
as
well
as
others
,
I
hope
we
are
not
Athiests
.
Saith
the
Apostle
,
deceive
not
your selves
in
that
.
I
deny
not
saith
he
,
but
that
notwithstanding
all
these
diseases
which
are
all
mortal
diseases
,
you
may
yet
have
a
form
of
godlinesse
,
but
it
is
such
a
form
as
is
disjoyned
from
the
power
of
it
:
therefore
even
that
he
puts
among
the
rest
,
having
a
form
of
godlinesse
,
but
denying
the
power
thereof
.
It
is
true
,
this
form
is
good
,
his
meaning
is
not
to
reject
that
;
for
wheresoever
there
is
the
power
of
godliness
there
is
also
the
form
;
that
you
must
take
for
granted
,
it
is
impossible
that
they
should
be
disjoyned
.
Wheresoever
there
is
true
gold
,
there
will
be
a
yellownesse
,
there
will
be
all
the
qualities
of
gold
:
though
many
times
you
have
counterfeit
pieces
,
that
carry
the
colour
having
not
the
true
qualities
of
the
mettal
.
So
here
the
Apostles
intent
is
not
to
reject
the
form
:
but
all
the
scope
of
the
Apostle
,
and
the
main
matter
which
he
drives
at
is
,
that
men
should
not
have
the
form
without
the
power
,
and
life
,
having
a
form
of
godliness
,
but
have
denyed
the
power
thereof
.
The
first
point
that
we
will
commend
to
you
out
of
these
words
(
for
you
see
they
need
not
much
explication
,
they
are
very
plain
)
it
is
this
,
(
before
we
come
to
that
which
is
the
main
)
that
It
is
Godliness
which
is
required
by
God
,
and
that
is
onely
Doct.
Godliness
only
required
,
and
accepted
of
God
.
acceptable
to
him
.
You
see
that
lieth
in
the
front
of
the
text
,
and
first
offereth
it self
to
our
view
.
For
when
the
question
is
about
the
form
,
and
the
power
of
godliness
,
it
must
needs
be
taken
for
granted
,
that
godliness
is
a
thing
required
by
God
of
every
man
.
The
very
light
of
nature
will
teach
a
man
so
much
that
,
there
must
be
godliness
.
Now
when
we
come
to
consider
what
this
godliness
is
,
then
there
comes
in
a
second
consideration
,
not
a
form
of
it
,
but
the
power
.
So
we
will
begin
with
that
first
,
that
godliness
is
here
required
of
every
man
.
It
is
godliness
which
is
not
in
the
form
but
in
the
power
.
So
then
here
,
first
of
all
we
must
consider
,
that
nature
1.
Nature
is
not
enough
.
is
not
enough
but
there
must
be
godliness
.
Nature
is
not
enough
,
that
is
,
natural
vertues
,
for
God
hath
caused
,
nature
to
bring
forth
many
excellent
vertues
which
are
the
common
gifts
of
the
holy
Ghost
,
as
they
are
called
.
For
there
is
a
natural
patience
,
a
natural
weakness
,
a
natural
temperance
.
Some
men
by
nature
are
more
sober
,
more
temperate
,
more
abstenious
from
inordinate
and
loose
courses
:
but
it
is
not
this
that
will
be
accepted
with
God
.
It
is
true
indeed
these
,
are
very
beautiful
,
and
aimable
in
their
kind
,
considered
in
their
own
sphear
.
As
you
know
the
flower
that
the
grass
beareth
hath
a
beauty
in
it
,
and
all
natural
vertues
,
are
like
the
flower
of
the
grass
;
that
is
,
nature
is
but
flesh
,
and
this
flesh
hath
a
flower
growing
upon
it
,
and
that
flower
hath
a
beauty
and
excellency
in
it
,
yea
it
is
a
flower
of
Gods
own
making
:
but
yet
God
doth
not
accept
this
as
a
thing
wherein
he
delighteth
:
because
these
natural
vertues
they
neither
come
from
him
,
that
is
,
not
from
his
sanctifying
spirit
;
neither
do
they
look
to
him
,
and
therefore
it
must
be
godliness
and
not
nature
.
Secondly
,
It
must
be
godliness
,
and
not
moral
vertues
,
for
that
goeth
a
step
beyond
nature
;
natural
vertues
are
2.
Nor
moral
vertues
.
bred
and
born
with
us
:
but
moral
vertues
are
something
more
:
for
they
are
begotten
,
or
acquired
in
us
,
by
practise
and
education
,
and
the
engraving
of
the
moral
Law
concurring
together
.
And
these
have
an
excellency
much
beyond
natural
vertues
,
and
they
are
very
fair
in
the
eyes
of
men
;
but
abhominable
in
the
sight
of
God
:
because
these
moral
vertues
have
no
respect
to
him
,
therefore
the
Lord
hath
no
respect
to
them
.
Wherefore
I
say
,
as
it
must
be
godliness
,
and
not
nature
;
so
it
must
be
godliness
,
and
not
moral
vertues
,
But
yet
you
must
go
one
step
further
,
it
must
be
godliness
;
and
not
onely
the
actions
of
Religion
and
worship
which
may
be
exhibited
and
offered
to
God
,
and
yet
3.
Not
actions
of
outward
worship
.
may
proceed
from
self-love
,
and
may
tend
to
a
mans
self
,
as
making
himself
the
utmost
end
of
it
.
For
you
must
know
that
a
man
may
go
far
in
the
duties
of
godliness
,
and
in
the
outward
actions
of
Religion
;
and
yet
I
say
all
that
he
doth
may
proceed
from
self-love
,
and
he
may
make
himself
the
utmost
end
of
all
.
That
is
,
when
a
man
considers
that
God
is
the
governor
of
the
world
,
that
he
alone
hath
the
keyes
of
hell
,
and
of
death
,
the
power
of
salvation
and
damnation
,
and
of
all
good
and
evil
in
this
life
,
which
are
but
degrees
and
stairs
which
lead
to
those
two
ends
hereafter
.
A
man
when
he
considers
this
,
may
out
of
the
strength
of
natural
wisdom
,
do
much
for
God
,
and
to
God
,
and
yet
for
all
this
,
not
have
this
true
godliness
here
required
.
For
even
as
a
man
may
be
very
obsequious
to
another
,
and
very
observant
of
him
,
upon
whom
he
depends
,
from
whom
he
looks
for
some
good
thing
,
or
in
whose
power
it
is
to
do
him
mischief
,
and
hurt
.
So
when
a
man
looks
upon
God
as
the
great
governour
of
the
world
,
who
is
able
to
do
him
good
or
hurt
;
he
may
do
many
duties
of
his
service
and
worship
,
he
may
be
exact
in
the
performance
of
many
things
,
and
yet
for
all
this
not
make
God
his
utmost
end
:
but
useth
him
onely
as
a
bridge
to
carry
him
over
to
his
own
end
,
which
I
say
a
man
may
naturally
do
.
Therefore
godliness
is
none
of
these
three
;
not
natural
vertues
,
not
moral
vertues
;
no
nor
a
great
degree
of
the
actions
of
Religion
,
which
a
man
may
perform
,
and
yet
not
be
truly
godly
.
I
say
it
is
none
of
these
,
for
in
all
these
,
the
creature
may
be
turned
upon
his
own
hinges
;
it
may
be
moved
out
of
its
own
principle
,
it
may
look
to
it self
in
all
these
;
and
see
an
excellencie
,
and
happiness
in
it self
,
within
its
own
compass
,
within
its
own
circle
.
Whereas
true
godliness
,
empties
a
man
of
himself
,
and
teacheth
him
to
seek
God
,
and
to
magnifie
him
in
all
Godliness
what
.
things
,
to
look
at
him
in
all
things
.
For
you
must
know
that
godliness
is
a
grace
,
not
begotten
by
nature
,
nor
acquired
by
practise
,
but
infused
by
God
which
doth
habituate
the
soul
,
and
all
the
faculties
of
it
to
turn
to
and
fro
,
as
the
will
of
God
shall
direct
it
,
and
that
for
his
sake
.
And
it
doth
it
after
this
manner
.
First
,
it
takes
a
man
off
from
his
own
bottom
,
and
makes
a
man
see
that
there
is
nothing
in
himself
.
Again
,
it
pitcheth
a
man
upon
a
higher
end
then
nature
can
reach
unto
.
And
when
it
hath
done
these
two
,
the
third
will
easily
follow
,
it
makes
a
man
follow
God
,
and
seek
God
in
all
things
,
for
you
must
know
that
so
long
as
a
man
depends
upon
himself
,
so
long
as
he
is
bottomed
upon
himself
,
so
long
as
he
seeks
his
happiness
within
himself
,
so
long
he
will
look
to
himself
,
and
no
further
.
Therefore
for
a
man
to
look
to
God
altogether
,
he
must
first
be
taken
off
from
himself
,
and
he
must
be
pitched
upon
God
.
So
that
godlinesse
hath
another
Alpha
and
Omega
then
either
nature
or
moral
vertues
have
.
It
hath
a
higher
well-head
then
nature
,
and
consequently
,
it
looks
higher
,
and
runs
higher
then
nature
with
all
its
strength
.
After
this
manner
doth
godliness
teach
a
man
to
look
to
God
,
and
to
follow
God
in
all
things
.
It
is
the
nature
of
every
man
living
to
look
to
himself
,
and
that
constantly
,
till
he
find
something
better
then
himself
to
rest
upon
.
Now
godliness
enlighteneth
a
man
,
and
teacheth
him
to
know
,
that
his
good
is
contained
in
God
,
more
then
in
himself
,
therefore
he
is
willing
,
no
longer
to
depend
upon
himself
,
and
to
seek
himself
,
and
to
place
his
happiness
upon
himself
,
but
in
God
.
And
then
he
is
resolved
to
follow
God
in
all
things
.
This
is
the
property
of
godliness
;
this
is
a
godly
man
.
As
we
use
to
say
in
our
common
speech
that
,
such
a
man
is
a
Lutheran
,
because
he
followes
Luther
in
all
things
:
so
such
a
man
is
an
Aristotilian
,
because
he
followes
Aristotle
:
such
a
man
followes
his
Prince
,
or
such
a
great
man
,
and
therefore
so
we
term
him
by
such
a
name
:
so
I
say
,
he
is
a
godly
man
that
looks
to
God
in
all
things
,
that
resolves
to
follow
him
,
to
set
him
up
,
to
magnifie
him
,
that
goes
by
the
rule
that
he
hath
appointed
,
he
is
properly
a
godly
man
.
Therefore
the
word
here
used
will
help
in
us
the
describing
of
godliness
.
The
word
translated
godliness
,
in
the
Original
,
signifieth
to
honor
,
or
to
worship
,
or
to
prize
,
or
to
esteem
much
.
So
that
a
godly
man
is
he
that
prizeth
God
much
,
or
esteemeth
him
much
,
that
extols
him
,
and
magnifieth
him
in
his
apprehension
.
This
therefore
in
a
word
is
to
be
a
godly
man
,
to
exalt
God
as
God
in
his
heart
.
There
are
two
things
in
that
.
You
must
do
it
in
your
hearts
,
otherwise
the
Lord
regards
it
not
.
It
is
true
,
men
give
him
generally
an
outward
worship
onely
,
but
doth
he
look
to
that
?
doth
he
regard
your
presenting
your selves
before
him
in
the
congregation
?
It
is
good
that
it
should
be
so
;
but
is
it
that
which
he
chiefly
regards
?
No
;
it
is
the
inward
reverence
of
the
heart
that
he
looks
unto
.
And
again
,
you
must
Exalt
him
as
God
in
your
hearts
.
To
exalt
God
what
.
You
will
say
,
What
is
that
?
It
consists
in
these
Two
things
.
First
,
He
that
will
do
that
,
must
be
utterly
emptied
of
himself
;
that
is
,
he
must
see
no
beauty
,
nor
excellency
,
nor
goodness
in
himself
,
he
must
make
nothing
of
himself
,
think
of
himself
as
a
man
not
worth
the
looking
after
.
And
not
so
onely
,
but
he
must
see
also
an
emptinesse
of
all
power
and
ability
to
help
himself
.
And
this
doth
not
bring
the
creature
upon
his
knees
onely
,
but
it
layes
him
flat
upon
the
ground
with
his
face
in
the
dust
,
and
viles
him
in
his
own
eyes
.
When
a
man
shall
see
that
he
is
not
able
to
sustain
himself
,
together
with
the
sight
of
the
worthlessness
that
is
in
him
,
not
having
any
thing
to
move
another
to
do
it
.
I
say
this
is
one
thing
,
wherein
this
exalting
of
God
consisteth
.
When
a
man
seeth
neither
any
beauty
,
or
excellency
in
himself
,
nor
any
power
or
ability
to
help
himself
,
nothing
to
deserve
help
nor
ability
to
afford
himself
any
help
.
But
this
is
for
the
first
thing
,
wherein
the
exalting
of
God
as
God
doth
consist
.
There
is
a
second
thing
,
and
that
is
to
see
(
on
the
other
side
)
all
fulnesse
in
God
,
to
see
in
him
all
excellency
and
beauty
,
and
all
goodnesse
,
and
all
power
and
strength
,
and
out
of
that
to
magnifie
him
,
to
extoll
him
in
your
hearts
,
to
set
him
high
as
he
is
God
,
to
love
him
above
all
.
In
a
word
,
to
look
upon
him
as
being
all
in
all
things
,
to
answer
our
being
nothing
in
every
thing
.
These
two
must
concur
together
to
make
up
godlinesse
,
to
enable
us
to
exalt
God
as
God
in
our
hearts
,
to
be
fully
convinced
that
there
is
nothing
but
emptinesse
in
our selves
,
and
withall
to
see
all
fulness
in
God
;
for
so
long
as
a
man
sees
any
thing
in
himself
,
so
long
as
he
thinks
that
there
is
either
excellency
in
himself
,
or
strength
and
power
in
him
,
so
long
he
will
lean
upon
himself
,
and
trust
himself
,
and
proportionably
,
he
will
draw
his
heart
from
the
Lord
.
And
again
on
the
other
side
,
in
what
measure
a
man
sees
an
emptiness
in
himself
,
and
a
fulnesse
in
God
,
in
that
measure
he
will
withdraw
his
heart
from
himself
,
and
every
creature
,
and
pitch
it
upon
the
Lord
.
By
this
time
then
you
see
what
this
godliness
is
which
is
here
commended
to
us
.
And
now
I
have
declared
to
you
what
it
is
,
to
win
your
hearts
to
a
more
full
assent
to
this
,
that
nothing
but
godliness
is
accepted
;
we
will
shew
you
some
reasons
for
it
:
For
a
man
will
ask
this
.
What
is
the
reason
that
God
delights
not
in
nature
,
or
natural
vertues
,
or
in
moral
habits
?
Why
doth
he
not
delight
in
these
?
Why
will
he
accept
of
nothing
but
godliness
?
First
,
there
is
this
reason
for
it
,
because
the
Lord
loves
Reas.
1.
Godliness
only
is
like
to
God
.
nothing
but
that
which
is
like
himself
;
as
indeed
no
man
doth
,
nor
no
creature
.
No
man
loves
any
thing
but
that
which
hath
a
likeness
,
a
consimilitude
with
something
within
himself
.
For
all
love
you
know
comes
from
similitude
,
all
delight
comes
from
likeness
.
Therefore
the
things
that
have
no
similitude
with
us
,
we
neither
love
nor
delight
in
them
.
Now
therefore
when
God
looks
upon
man
,
and
sees
his
own
Image
upon
him
;
when
he
sees
that
stamp
upon
a
man
,
he
loves
it
,
and
delights
in
it
,
for
it
is
like
himself
.
But
now
whatsoever
is
from
nature
,
whatsoever
is
but
moral
vertues
,
it
is
but
from
the
earth
,
and
is
earthly
,
it
is
but
from
the
flesh
,
and
it
is
fleshly
.
But
that
which
is
supernatural
,
that
which
is
infused
into
us
from
God
,
that
Image
of
his
which
is
stamped
upon
us
,
is
from
Heaven
,
and
is
heavenly
;
it
is
from
the
Spirit
,
and
it
is
spiritual
.
Now
God
that
is
a
Spirit
,
and
is
holy
,
he
loves
that
which
is
spiritual
and
holy
,
he
loves
his
own
Image
wheresoever
he
finds
it
.
Now
godliness
is
onely
heavenly
;
for
all
other
beauties
that
seem
so
gaudy
to
us
,
are
but
from
the
earth
,
and
are
the
beauty
of
the
flesh
,
therefore
the
Lord
delights
not
in
them
:
the
Lord
loves
it
not
with
the
love
of
complacency
,
so
as
to
be
well
pleased
with
it
.
That
is
one
reason
.
Secondly
,
the
reason
why
the
Lord
doth
love
nothing
but
godliness
,
that
he
loveth
none
of
the
rest
,
so
as
to
delight
in
them
:
for
there
is
a
kind
of
love
that
he
gives
them
,
as
you
know
our
Saviour
Christ
looked
on
the
young
man
in
the
Gospel
,
and
loved
him
:
but
I
say
he
doth
not
delight
in
them
,
he
loves
them
not
with
that
special
and
peculiar
love
,
because
all
these
ornaments
they
do
but
beautifie
the
creature
in
it self
.
Now
no
creature
may
rejoyce
in
it self
,
or
boast
in
it self
,
no
creature
may
magnifie
it self
,
which
it
would
do
if
it
might
find
an
excellency
in
it self
.
Therefore
the
Lord
will
have
the
creature
to
find
no
excellency
in
it self
,
and
therefore
he
doth
not
magnifie
these
things
,
he
sets
no
price
upon
them
.
And
the
Lord
would
have
the
creature
to
know
so
much
,
he
onely
magnifies
and
esteems
that
which
draws
the
creature
from
it self
,
makes
the
creature
his
;
therefore
he
prizeth
and
esteemeth
onely
the
emptying
graces
.
You
shall
see
the
Scripture
doth
not
magnifie
those
moral
vertues
that
Aristotle
,
and
Plutarch
,
and
Seneca
,
and
the
rest
of
those
Heathens
magnified
.
For
the
scope
of
the
Scripture
looks
another
way
,
and
magnifieth
those
emptying
graces
most
.
As
faith
(
for
instance
)
which
emptyeth
the
creature
of
it self
,
and
makes
a
man
to
see
nothing
in
himself
,
not
to
trust
in
himself
,
but
teacheth
a
man
to
look
for
all
from
God
,
therefore
the
Scripture
magnifieth
faith
,
O
woman
great
is
thy
faith
!
that
is
,
this
is
the
thing
that
onely
makes
thee
amiable
;
this
is
it
that
makes
me
set
a
high
price
upon
thee
.
And
so
in
that
speech
to
the
Centurion
,
I
have
not
found
so
great
faith
,
no
not
in
Israel
.
It
was
that
which
set
Iacob
in
that
high
esteem
with
God
,
that
which
got
him
that
title
of
honour
to
be
called
Israel
,
it
was
his
faith
.
And
why
is
it
,
but
because
the
Lord
regards
that
onely
in
the
creature
which
makes
a
man
his
,
which
draws
a
man
nearer
to
him
,
and
more
out
of
himself
?
Now
this
godliness
doth
;
for
it
makes
a
man
to
see
nothing
in
himself
,
but
all
in
God
,
and
therefore
to
follow
God
altogether
,
to
seek
God
altogether
.
Now
all
other
ornaments
,
all
natural
and
moral
vertues
do
beautifie
and
adorn
the
creature
within
himself
,
they
make
a
man
to
see
something
within
himself
,
now
no
creature
is
to
do
this
;
no
not
the
creature
when
it
was
in
the
flower
of
all
its
bravery
.
When
Adam
and
the
Angels
would
begin
to
look
on
something
in
themselves
,
and
forget
God
,
and
to
think
that
they
were
some
body
,
and
would
stand
upon
their
own
bottom
,
then
they
fell
.
For
the
creature
of
it self
is
as
a
glass
without
a
bottom
,
if
you
set
it
down
it
breaks
,
for
it
hath
Simile
.
nothing
to
sustain
it
,
but
as
long
as
a
man
holds
it
in
his
hand
,
so
long
it
is
safe
.
Such
a
thing
is
every
creature
in
it self
.
Angels
and
men
,
they
are
without
a
bottom
when
the
Lord
doth
not
hold
them
in
his
own
hand
,
when
they
will
go
about
to
stand
of
themselves
,
they
fall
and
break
,
and
that
was
the
cause
of
the
fall
of
the
Angels
,
and
the
fall
of
Adam
,
and
of
all
of
us
in
him
,
viz.
self-dependance
.
Our
repairing
again
,
the
restoring
of
the
creature
,
must
be
by
learning
to
be
altogether
Gods
,
to
magnifie
God
,
to
look
to
God
,
and
to
look
to
him
altogether
:
for
that
is
indeed
onely
prized
and
magnified
by
him
.
And
this
is
the
second
reason
wherefore
godliness
is
only
accepted
by
God
;
because
it
teacheth
a
man
onely
to
mind
him
,
to
look
to
him
,
to
draw
near
to
him
;
it
makes
a
man
altogether
his
,
and
not
his
own
.
We
will
add
one
more
,
the
Lord
regards
onely
godliness
and
nothing
else
,
because
it
gives
him
all
the
glory
.
Reas.
3.
It
gives
God
glory
.
Now
onely
the
Lord
may
seek
his
own
glory
,
because
he
hath
no
other
end
beyond
himself
.
Every
creature
you
know
is
made
for
a
further
end
,
and
therefore
is
bound
to
seek
something
above
it self
,
even
as
it
stands
subordinate
to
that
.
Every
man
is
subordinate
;
a
man
in
the
Common-wealth
must
seek
the
good
of
that
.
Every
man
is
subordinate
to
God
,
therefore
he
must
seek
the
glory
of
God
;
for
the
subordination
will
so
carry
it
.
But
now
the
Lord
,
he
hath
none
above
himself
,
therefore
he
may
and
doth
seek
his
own
glory
;
now
nothing
gives
glory
to
God
but
godliness
.
In
1
Cor.
11.
The
man
is
the
glory
of
God
,
and
the
woman
1
Cor.
11.
is
the
glory
of
the
man
.
The
meaning
of
it
is
this
;
look
how
the
woman
is
the
glory
of
the
man
,
so
is
the
man
the
glory
of
God
,
that
is
,
a
man
must
have
nothing
in
himself
,
for
then
he
would
have
some
glory
to
himself
,
but
he
must
be
wholly
the
Lords
,
he
must
be
wholly
fashioned
and
accommodated
to
him
,
(
as
the
woman
to
the
Husband
)
for
then
he
is
the
Lords
glory
.
Even
as
a
picture
,
you
know
it
hath
nothing
of
it self
but
all
from
the
Painter
,
therefore
the
picture
is
the
glory
of
the
Painter
,
we
use
to
phrase
it
so
,
because
it
hath
all
from
him
;
we
call
it
the
glory
of
the
Painter
,
because
it
shews
his
glory
.
And
so
a
woman
hath
all
from
the
man
,
and
she
should
seek
to
imitate
him
,
because
she
is
the
glory
of
the
man
,
she
is
to
have
no
power
of
her
own
.
Therefore
that
is
to
be
observed
,
which
is
said
,
ver.
3.
that
the
Ver.
3.
head
of
every
man
is
Christ
,
and
the
head
of
the
woman
is
the
man
.
That
is
,
Christ
is
the
head
of
every
man
,
as
the
man
is
the
head
of
the
woman
.
Now
because
the
man
is
the
head
of
the
woman
,
the
woman
is
to
have
no
power
upon
her
head
,
that
is
,
no
ensign
of
power
;
this
is
to
be
subject
to
the
man
.
After
the
same
manner
Christ
is
every
mans
head
,
that
is
,
no
man
is
to
have
any
power
of
his
own
,
he
is
to
do
nothing
of
himself
,
or
for
himself
,
but
to
do
all
for
Christ
,
to
be
perfectly
subject
to
him
,
even
as
the
creature
to
the
creature
,
even
as
the
clay
to
the
Potter
;
for
Christ
is
the
head
of
the
man
,
and
God
saith
,
he
is
Christs
head
.
That
is
,
Christ
as
he
was
the
Son
of
God
,
and
the
Mediator
,
he
looked
to
God
,
and
was
altogether
subject
to
him
.
Therefore
I
say
it
is
that
the
Lord
looks
at
,
nothing
but
godliness
,
because
godliness
giveth
him
glory
,
all
the
rest
giveth
glory
to
the
creature
but
not
to
the
Lord
.
So
much
shall
serve
for
the
reasons
.
We
will
come
to
make
some
use
of
it
.
You
see
now
what
godliness
is
,
and
the
reasons
why
the
Lord
accepts
nothing
but
godliness
,
why
nothing
is
pleasing
to
him
but
godliness
.
First
,
Then
let
us
make
this
use
of
it
,
let
us
not
content
our selves
then
with
any
thing
that
nature
hath
wrought
Use.
To
content
your selves
with
nothing
but
godliness
.
in
us
;
let
us
not
content
our selves
with
moral
vertues
:
let
us
not
content
our selves
with
common
care
of
worshiping
of
God
,
nor
with
all
the
outward
actions
and
shewes
of
Religion
onely
,
for
all
this
is
not
acceptable
to
God
,
as
you
see
:
but
let
us
labour
for
this
which
is
called
true
Godliness
;
this
is
all
in
all
.
Therefore
you
shall
find
that
the
Apostle
Saint
Peter
,
2
Pet.
1.
he
exhorts
you
2.
Pet.
1.
to
this
that
we
are
now
about
,
Saith
he
add
to
your
faith
vertue
,
to
your
vertue
knowledge
,
to
your
knowledge
temperance
,
to
your
temperance
patience
,
and
to
your
patience
godliness
.
Mark
,
what
is
his
meaning
in
this
?
surely
this
,
As
if
he
should
say
,
when
you
here
me
speak
to
you
of
patience
,
and
temperance
,
&c.
and
that
all
these
are
goodly
vertues
,
you
must
add
godliness
to
all
,
or
else
they
are
nothing
worth
,
the
Lord
will
not
regard
them
;
that
is
,
you
must
look
to
God
in
them
all
,
there
must
be
more
then
nature
in
you
,
you
must
reach
at
an
higher
end
then
nature
can
,
and
therefore
content
not
your selves
with
any
of
these
.
But
you
will
say
,
what
do
you
cast
away
nature
and
civility
?
are
these
nothing
worth
these
moral
vertues
?
Object
.
No
;
my
brethren
this
is
not
my
meaning
,
they
are
of
very
much
worth
as
we
said
before
,
Jesus
Christ
looked
Answ.
upon
the
young
man
and
loved
him
.
There
was
that
in
him
which
was
truly
aimable
within
its
compass
,
and
sphear
.
But
it
is
one
thing
to
be
lovely
to
salvation
,
and
another
thing
to
be
aimable
in
its
own
degree
and
kind
.
Therefore
we
do
not
say
we
cast
away
these
,
they
are
very
necessary
,
God
hath
placed
them
there
himself
:
but
as
we
have
said
heretofore
,
Godliness
doth
make
use
of
all
these
:
these
are
like
the
stream
,
and
the
wind
that
must
carry
along
the
ship
.
If
it
were
not
for
these
natural
powers
and
vertues
,
we
should
not
be
able
to
do
the
duties
of
godliness
.
Onely
this
we
say
,
there
must
be
some
what
superadded
to
it
,
that
godliness
must
sit
at
the
stern
,
and
turn
the
rudder
,
and
rule
the
compass
,
and
guide
the
scope
of
the
ship
to
the
right
haven
.
So
that
I
say
godliness
doth
not
take
away
nature
but
addeth
to
it
.
As
you
know
your
riders
of
horses
;
when
a
rider
comes
to
a
horse
full
of
mettle
;
he
doth
not
take
away
that
mettle
,
he
doth
not
extinguish
it
,
but
he
endeavours
to
improve
it
,
in
a
right
way
,
he
fashons
it
,
and
brings
it
under
,
and
makes
it
of
use
for
the
rider
.
Even
so
Godliness
,
when
it
cometh
to
a
man
,
if
it
find
much
mettle
in
a
man
,
many
excellent
vertues
which
nature
hath
planted
in
him
:
many
moral
vertues
which
customs
,
and
education
hath
edded
to
it
:
Godliness
it
casts
not
away
these
,
but
orders
them
,
and
breakes
them
,
and
subdues
them
,
and
makes
them
serviceable
to
God
,
and
man
.
So
doth
the
Physician
when
he
comes
to
his
patient
,
he
doth
not
overthrow
all
the
humours
in
the
body
,
and
extinguish
them
,
but
onely
he
corrects
them
,
onely
he
adds
to
those
that
are
defective
,
and
takes
down
those
that
are
excessive
,
and
composeth
,
and
helps
them
into
a
right
frame
.
Even
so
doth
godliness
with
nature
,
it
composeth
,
and
ordereth
,
and
addeth
to
nature
,
it
elevates
nature
,
it
puts
a
higher
end
upon
it
,
it
adds
a
spiritualness
to
it
.
As
for
example
,
nature
hath
made
a
man
to
love
himself
,
to
love
his
Children
.
It
is
natural
affection
that
hath
taught
a
man
to
grieve
for
that
which
is
evil
,
and
obnoxious
to
himself
,
when
it
is
upon
a
man
.
Godliness
now
doth
but
make
a
right
use
of
this
.
When
nature
hath
digged
a
fountain
of
tears
,
godliness
doth
but
turn
the
stream
the
right
way
.
When
nature
hath
put
such
a
principle
in
us
as
love
,
godlinesse
comes
and
teacheth
us
to
love
this
,
and
that
for
God
,
and
from
God
.
Therefore
our
exhortation
is
,
that
you
would
but
add
godliness
to
all
these
.
You
will
say
,
what
is
that
?
That
is
,
learn
to
be
emptied
of
your selves
,
to
cast
away
all
these
as
St.
Paul
did
,
to
reckon
them
as
dross
and
dung
,
that
you
may
be
found
in
Christ
.
As
you
must
do
this
for
justification
,
so
you
must
do
it
in
matter
of
sanctification
:
for
you
must
know
this
,
that
when
Christ
comes
to
dwell
in
a
man
,
that
man
must
no
longer
live
to
himself
,
and
for
himself
,
but
to
the
Lord
,
and
for
the
Lord
.
Now
every
man
,
the
less
he
lives
to
himself
,
and
in
himself
,
the
more
he
will
live
to
Christ
,
and
in
Christ
.
Therefore
I
say
,
the
thing
we
would
exhort
you
to
is
this
,
that
you
would
contend
with
your selves
,
and
reason
the
matter
seriously
,
why
a
man
should
no
more
look
to
himself
,
but
to
God
altogether
.
For
a
man
is
a
reasonable
creature
,
and
it
is
certain
,
that
till
a
man
see
reason
why
he
should
not
look
to
himself
,
he
will
do
it
:
but
let
him
be
perswaded
,
it
is
best
for
me
to
look
no
more
to
my self
,
to
stand
no
more
upon
my
own
bottom
,
but
it
is
safest
for
me
to
seek
the
Lord
.
I
say
this
reasoning
with
our selves
,
so
as
to
be
convinced
of
it
,
will
bring
us
to
serve
God
altogether
.
For
when
you
are
come
to
this
once
,
to
see
that
it
is
onely
God
in
whom
all
your
happiness
is
,
you
will
no
longer
look
to
your selves
.
Therefore
you
must
learn
to
consider
well
of
those
speeches
,
God
is
onely
wise
,
and
onely
good
,
and
onely
excellent
;
consider
well
of
them
.
We
think
that
he
is
wise
,
that
he
is
good
,
but
not
onely
wise
,
and
onely
good
,
the
more
you
do
this
,
the
more
godly
you
grow
;
the
more
you
are
out
of
conceit
with
your selves
,
the
more
you
grow
into
a
high
opinion
of
God
,
to
set
up
him
,
the
more
the
Lord
dwells
in
your
hearts
:
for
you
must
know
,
there
are
degrees
of
Gods
dwelling
in
a
mans
heart
.
As
a
vessel
,
the
more
it
is
emptied
of
that
which
was
in
it
,
the
more
it
admits
of
other
liquor
that
Simile
.
is
poured
into
it
.
As
it
is
in
a
house
,
another
man
may
dwell
in
it
,
but
I
may
keep
a
room
in
it
;
but
when
there
is
no
In-mate
in
the
house
,
then
a
man
is
said
to
dwell
in
it
plentifully
,
to
be
altogether
in
it
,
to
be
the
Lord
of
every
room
.
So
it
is
when
God
comes
to
dwell
in
the
heart
of
a
man
;
so
far
as
a
man
bears
rule
in
his
own
heart
,
&
keeps
possession
there
himself
,
so
much
less
is
God
there
.
And
so
much
less
as
he
is
in
himself
,
so
much
less
as
he
rules
in
himself
,
so
much
more
plentifully
doth
God
dwell
there
,
because
God
rules
most
when
a
man
doth
subject
himself
to
him
altogether
,
that
is
,
when
he
doth
nothing
but
his
work
,
when
he
considers
what
it
is
that
the
Lord
would
have
him
to
do
in
every
thing
.
When
a
man
resigns
up
himself
to
God
,
he
resigns
up
his
affections
and
all
,
to
be
ruled
and
regulated
according
to
his
will
,
to
act
according
to
his
pleasure
.
When
a
man
is
to
speak
any
thing
,
he
will
be
still
looking
what
warrant
he
hath
from
the
Lord
,
and
so
when
he
is
to
do
any
thing
.
Oh
my
Brethren
,
that
we
could
do
but
this
.
As
men
when
they
serve
great
Kings
and
Princes
,
when
they
see
that
their
making
or
marring
depends
upon
them
;
whatsoever
may
displease
them
,
that
they
will
curiously
and
carefully
look
to
avoid
,
and
what
may
please
them
,
they
will
exactly
observe
.
Is
not
the
Lord
,
the
great
King
of
heaven
and
earth
?
should
we
not
look
on
him
altogether
?
This
is
without
exception
,
no
man
shall
erre
in
this
.
In
following
a
man
,
a
man
may
hurt
himself
,
he
may
be
led
into
by-wayes
,
that
may
turn
to
his
disadvantage
;
but
in
following
God
it
is
not
so
.
Take
the
wisest
man
that
is
,
yet
he
is
subject
to
some
error
,
but
the
Lord
he
is
righteous
altogether
,
his
wayes
are
perfect
.
Therefore
if
a
man
would
take
that
resolution
to
himself
;
Well
,
I
will
look
upon
my self
no
more
,
nor
to
any
creature
,
but
I
will
deny
my self
altogether
,
and
look
to
God
,
and
see
what
he
will
have
me
to
do
,
whether
I
sink
or
swim
,
whatsoever
becomes
of
me
:
this
is
the
wisest
man
,
and
the
happiest
man
;
and
this
is
the
property
of
godliness
.
And
as
you
do
this
the
more
,
so
the
more
you
are
godly
men
.
And
the
root
of
all
this
is
,
when
a
man
makes
no
account
of
himself
,
and
sees
God
in
all
:
for
a
man
will
have
a
ground
for
what
he
doth
.
And
if
you
could
bring
your
hearts
to
this
,
to
see
all
your
happiness
in
God
,
and
all
your
safety
there
,
you
would
soon
deny
your selves
in
every
thing
else
,
and
seek
him
altogether
.
And
now
onely
we
will
add
,
by
reason
of
the
Sacrament
which
is
to
be
administred
.
You
that
are
now
to
Application
to
the
Sacrament
.
receive
,
have
occasion
especially
to
make
use
of
this
;
though
it
be
a
work
that
we
have
all
to
do
,
as
at
all
other
times
,
so
especially
at
this
time
.
But
you
will
say
,
what
is
this
to
the
Sacrament
?
You
must
know
what
the
Sacrament
is
,
and
then
you
shall
see
how
close
this
will
come
to
it
;
Mark
16
,
we
find
these
words
,
He
that
believeth
Mark
16.
and
is
baptized
shall
be
saved
,
he
that
will
not
believe
shall
be
damned
.
What
is
the
meaning
of
that
,
He
that
believeth
and
is
baptized
shall
be
saved
?
The
meaning
is
this
,
saith
he
,
if
you
will
believe
in
Jesus
Christ
,
if
you
will
take
him
for
your
Lord
and
Husband
;
and
if
you
will
be
baptized
.
What
is
Baptism
?
When
you
are
baptized
,
you
are
baptized
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
that
is
,
you
shall
give
up
your selves
to
God
altogether
.
You
shall
bear
his
Name
,
you
shall
be
no
more
your
own
;
for
you
are
baptized
into
his
Name
,
and
you
are
called
,
after
his
Name
,
as
the
Wife
is
called
after
the
Name
of
her
Husband
;
so
you
shall
be
called
Christians
.
Now
when
you
take
this
Sacrament
,
you
must
do
this
really
;
for
doth
the
Lord
care
for
the
title
?
no
,
but
you
must
give
over
your selves
to
him
really
.
So
that
when
you
are
to
be
called
by
his
Name
,
the
meaning
is
,
you
must
do
it
in
the
substance
,
you
must
give
up
your selves
to
his
service
indeed
.
That
is
,
you
must
do
two
things
in
the
Sacrament
.
First
,
you
profess
this
to
all
the
world
,
that
whereas
before
you
served
other
gods
,
or
served
your selves
,
now
you
profess
to
all
the
world
that
you
are
the
servants
of
God
.
So
that
we
say
,
when
you
come
to
receive
the
Sacrament
,
you
not
onely
profess
that
you
are
Christians
,
but
you
bind
your selves
to
be
so
really
.
I
say
in
the
receiving
of
the
Sacrament
of
the
Lords
Supper
,
there
are
these
two
things
done
.
First
,
the
Lord
engageth
himself
to
you
,
I
will
be
your
Master
,
I
will
be
your
General
,
I
will
be
your
Husband
,
And
again
,
you
engage
your selves
to
him
,
that
he
shall
be
your
Lord
,
and
you
his
people
,
that
he
shall
be
your
Master
,
your
General
,
and
you
will
be
his
servants
and
his
followers
.
This
is
done
every
time
you
receive
the
Sacrament
;
the
Lord
renews
his
Covenant
with
you
,
it
is
done
at
your
first
coming
in
,
at
your
first
ingrafting
into
the
Church
by
Baptism
:
but
the
Lords
Covenant
is
renewed
in
this
Sacrament
:
therefore
that
you
may
not
forget
it
,
he
saith
,
Take
this
is
my
body
;
that
is
,
take
this
as
a
sign
of
it
,
that
I
have
given
my self
for
you
:
and
when
you
take
it
,
it
is
a
sign
that
you
give
your selves
up
unto
the
Lord
.
So
that
think
with
your selves
therefore
,
when
you
come
to
the
Sacrament
,
you
profess
your selves
to
be
Christians
,
godly
men
,
that
is
,
men
that
will
serve
God
,
and
serve
Christ
altogether
.
This
Sacrament
I
say
,
it
is
but
a
renewing
of
the
Covenant
,
for
that
is
the
end
of
it
,
it
is
but
the
celebrating
of
the
nuptials
anew
.
As
sometimes
you
know
men
will
keep
their
marriage-day
a
Festival
yearly
.
So
we
do
in
receiving
the
Sacrament
of
the
Lords
Supper
;
as
Ionathan
and
David
,
they
had
made
an
oath
together
before
,
but
they
renewed
it
again
and
again
,
that
they
might
be
strengthened
and
confirmed
in
one
anothers
love
.
So
this
is
your
worthy
receiving
of
this
Sacrament
,
to
strengthen
your
former
Covenant
with
God
.
Therefore
it
is
good
when
you
are
to
receive
,
to
think
how
much
since
the
last
time
,
your
hearts
are
estranged
from
God
;
how
much
you
have
forgotten
God
.
He
is
your
Lord
,
your
Master
,
you
must
be
his
servants
:
therefore
renew
it
now
,
and
bring
your
hearts
back
again
.
This
is
indeed
the
very
renewing
of
the
Covenant
,
and
a
drawing
near
to
God
;
and
it
giveth
strength
unto
you
,
and
makes
the
union
more
firm
;
that
is
,
the
more
that
we
are
perswaded
that
he
is
our
Husband
,
and
that
we
have
married
our selves
to
him
,
the
greater
is
the
strength
of
affection
.
And
you
shall
find
it
by
experience
,
every
grace
is
strengthened
and
enlarged
by
this
,
and
every
sin
is
abated
,
and
mortified
,
and
subdued
;
This
is
done
in
the
eating
of
his
flesh
,
and
the
drinking
of
his
blood
.
So
that
every
Sacrament
day
a
man
renews
his
assurance
,
he
reneweth
his
union
with
God
in
Christ
:
this
is
properly
feeding
upon
Christ
,
you
are
strengthened
by
it
,
your
hearts
are
more
established
in
well
doing
,
there
is
more
joy
,
and
more
peace
,
your
faith
is
increased
,
which
encreaseth
every
grace
;
you
are
more
weaned
from
the
world
.
As
when
the
heart
of
the
wife
draweth
near
to
the
Husband
,
it
is
more
weaned
and
alienated
from
strangers
.
This
I
say
is
to
eat
the
flesh
of
Christ
,
and
to
drink
his
blood
:
when
withal
you
add
a
right
application
of
all
that
Christ
hath
done
,
for
the
enabling
of
you
to
the
duties
of
godliness
.
A
FORM
of
GODLINESS
NO
GODLINESS
Without
the
POWER
.
2
Tim.
3.
5.
Having
a
form
of
Godliness
,
but
denying
the
power
thereof
;
from
such
turn
away
.
YOu
know
the
point
that
we
delivered
to
you
in
the
morning
out
of
these
words
;
That
It
is
Godliness
that
is
required
of
every
man
,
that
is
only
acceptable
to
the
Lord
.
We
gave
you
the
reasons
of
it
,
and
made
some
Use
of
it
.
And
before
we
come
to
the
other
point
,
or
to
some
further
Use
that
we
should
make
of
this
,
we
will
add
a
word
or
two
to
that
which
we
prest
in
the
morning
,
that
we
should
not
content
our selves
with
any
thing
but
godliness
.
For
we
are
apt
to
be
deceived
in
this
case
,
to
mistake
,
and
to
think
that
our
common
care
of
serving
God
,
and
that
moral
vertues
and
civility
are
godliness
.
But
it
is
enough
for
you
to
know
that
the
Lord
accepts
nothing
but
that
which
is
more
then
nature
,
that
which
himself
hath
wrought
in
us
by
his
holy
Spirit
.
Aristotle
himself
,
though
a
Heathen
man
,
was
able
to
say
,
that
natural
vertues
are
very
like
the
true
,
they
come
so
near
it
,
that
there
is
nothing
more
like
.
As
Natural
vertues
like
true
vertues
.
natural
meekness
will
do
as
much
as
the
best
moral
meekness
;
nay
as
much
as
any
spiritual
meekness
:
stupidity
will
do
as
much
as
Christian
courage
,
and
natural
temperance
and
ability
in
a
man
to
rule
and
govern
himself
.
There
are
many
of
these
natural
vertues
,
which
for
the
outside
(
for
I
speak
of
that
)
and
for
the
shew
,
for
some
kind
of
performance
,
may
go
as
far
as
those
that
are
spiritual
.
But
there
is
a
great
difference
between
them
;
because
the
one
sort
proceed
but
from
nature
,
and
they
look
but
to
a
mans
self
.
And
you
shall
find
they
alway
have
this
property
,
they
are
done
without
difficulty
,
without
resistance
,
without
any
reluctancy
,
therefore
they
are
not
praise-worthy
,
there
is
no
thanks
for
any
man
to
do
such
an
action
.
Indeed
they
are
beautiful
things
as
I
told
you
then
,
the
flowers
of
the
grasse
,
the
flower
of
the
flesh
is
beautiful
,
they
are
the
works
of
Gods
own
hand
,
for
he
hath
wrought
them
in
us
,
but
he
himself
must
have
the
glory
,
and
not
we
.
That
which
we
must
look
for
is
spiritual
vertues
,
spiritual
graces
,
which
the
Apostle
exhorts
us
unto
,
Add
to
your
patience
,
vertue
,
to
vertue
,
temperance
,
and
brotherly
kindness
,
and
then
to
all
add
godliness
.
Godliness
which
makes
a
man
look
to
God
,
it
hath
alway
the
flesh
to
resist
it
,
it
doth
what
it
doth
with
some
difficulty
and
reluctancy
.
For
the
stream
of
nature
is
still
running
a
contrary
way
.
This
is
that
you
must
labour
for
;
therefore
remember
this
rule
,
that
godliness
is
something
alwayes
above
nature
.
If
therefore
there
be
no
more
in
you
then
what
you
have
by
nature
,
or
by
education
,
or
practice
,
be
assured
it
is
not
right
.
As
you
see
it
in
the
Simile
.
earth
,
the
earth
is
able
to
bring
forth
grass
,
and
some
kind
of
flowers
of
it self
;
but
if
you
will
have
it
bear
corn
and
wine
,
things
of
a
more
pretious
nature
,
there
must
be
plowing
,
and
sowing
,
and
planting
;
there
must
be
some
other
seed
cast
into
it
then
is
found
in
the
earth
:
there
must
be
some
work
of
man
upon
it
.
So
it
is
with
our
hearts
,
by
reason
of
those
engravings
of
the
moral
Law
,
and
the
work
of
nature
in
us
,
we
are
able
to
do
much
,
we
are
able
to
bring
forth
many
excellent
flowers
,
we
are
able
to
do
many
things
that
are
very
good
and
beautiful
,
though
they
be
not
spiritually
so
.
But
that
which
is
godliness
,
that
is
it
which
must
be
wrought
by
a
supernatural
power
,
there
must
(
to
follow
the
metaphor
)
be
plowing
and
sowing
:
that
is
,
no
man
living
hath
this
thing
which
we
call
godliness
in
him
,
but
it
must
be
wrought
after
this
manner
.
Godliness
how
wrought
.
First
,
there
must
be
a
plowing
of
the
heart
,
he
must
be
humbled
,
he
must
be
taught
to
know
that
he
is
a
child
of
wrath
,
a
man
that
never
hath
had
any
of
this
plowing
,
that
hath
never
been
thus
humbled
in
the
sence
of
sin
,
and
the
apprehension
of
Gods
wrath
,
he
may
be
assured
that
he
hath
nothing
in
him
but
nature
,
he
hath
nothing
in
him
that
is
of
a
supernatural
work
,
that
is
,
the
work
of
the
sanctifying
Spirit
,
he
hath
nothing
of
that
yet
wrought
in
him
,
for
that
is
never
done
without
plowing
.
Again
,
this
is
not
all
;
for
a
man
may
be
plowed
,
he
may
have
quick
and
sharp
terrors
of
conscience
,
and
yet
have
no
feed
sown
;
there
may
be
harrowing
you
know
where
there
is
no
sowing
.
It
was
the
case
of
Iudas
and
Achitophel
,
and
so
it
is
the
case
of
divers
others
,
and
therefore
we
must
go
further
;
there
must
be
seed
thown
into
the
heart
by
the
hand
of
God
,
by
the
sanctifying
spirit
;
that
is
,
after
a
man●
heart
hath
been
thus
hurried
,
he
must
come
home
to
God
by
Christ
,
and
have
his
heart
calmed
by
the
assurance
of
Gods
love
.
When
he
is
thus
united
to
Christ
by
faith
,
after
he
hath
been
humbled
,
then
the
Lord
soweth
seed
;
what
seed
?
The
immortal
seed
of
his
Word
,
which
by
the
operation
of
the
sanctifying
Spirit
of
God
,
works
that
in
the
heart
which
is
above
all
natural
principles
.
Now
when
this
is
done
,
there
is
a
crop
which
God
is
delighted
in
,
a
crop
pleasing
and
acceptable
to
him
.
For
we
shall
never
bring
forth
fruit
to
the
spirit
,
till
the
same
spirit
hath
sown
our
hearts
with
these
spiritual
and
supernatural
graces
.
This
onely
I
add
,
that
when
I
have
exhorted
you
not
to
content
your selves
with
moral
vertues
,
that
you
may
know
in
a
word
what
this
godliness
is
.
That
it
is
first
a
thing
that
is
alway
exercised
with
reluctancy
,
alway
with
difficulty
,
you
shall
alway
find
a
contrary
stream
of
corrupt
nature
running
against
it
,
you
shall
alway
find
the
flesh
rebelling
against
it
.
And
secondly
,
it
is
alway
wrought
with
plowing
and
sowing
.
And
if
you
find
not
these
two
in
your selves
,
be
assured
that
that
which
is
in
you
is
not
godliness
.
So
much
for
this
first
Consectary
or
Use
that
we
draw
from
this
doctrine
.
Secondly
,
we
must
exhort
you
from
hence
now
to
do
the
thing
,
and
exalt
God
for
God
in
your
hearts
;
to
be
Use
2.
To
excel
God
for
God
.
godly
men
,
(
to
use
the
phrase
of
Scripture
)
to
make
him
your
God
,
and
to
have
no
other
gods
before
his
face
.
You
will
say
,
What
other
gods
?
Not
to
make
your
riches
your
god
,
as
covetousness
is
called
Idolatry
,
Quest.
Answ.
not
to
make
your
belly
your
god
.
Now
that
is
but
a
part
for
the
whole
;
that
is
,
to
make
no
kind
of
creature
your
god
,
nothing
in
the
world
;
not
to
make
the
praise
of
men
your
god
,
&c.
Now
what
is
it
to
make
these
things
a
mans
god
?
It
is
to
exalt
these
things
for
God
in
a
mans
heart
,
when
you
place
your
summum
bonum
in
any
of
these
,
that
if
they
be
taken
from
you
,
you
think
your selves
undone
,
and
if
you
enjoy
them
,
you
think
your selves
well
,
and
in
a
happy
condition
.
In
a
word
,
it
is
to
do
the
same
to
these
that
you
should
do
to
God
.
When
a
man
shall
think
,
well
,
I
live
in
credit
among
men
,
I
have
a
good
estate
,
I
am
at
liberty
,
and
all
things
go
well
with
me
,
I
am
now
well
,
and
if
I
be
put
off
from
this
condition
,
if
my
estate
be
taken
away
,
if
my
credit
with
men
be
taken
away
,
then
I
am
undone
;
when
a
mans
heart
is
thus
affected
with
these
things
,
he
makes
them
his
God
;
for
he
gives
them
that
which
is
proper
to
God
,
to
think
that
these
things
can
make
him
happy
or
miserable
.
Therefore
you
shall
observe
that
the
phrase
of
Scripture
Ro.
3.
10.
is
,
that
they
have
not
the
fear
of
God
before
their
eyes
.
Rom.
3.
10.
That
is
,
a
man
that
doth
exalt
God
in
his
heart
,
he
looks
upon
God
altogether
,
he
is
alwayes
before
his
eyes
.
That
is
he
thinks
himself
happy
so
long
as
he
hath
his
favour
,
he
fears
nothing
but
the
loss
of
that
,
therefore
whatsoever
he
doth
he
hath
still
his
eye
upon
God
,
As
when
a
man
fears
any
thing
he
will
be
sure
to
have
his
eye
upon
that
,
because
that
is
the
thing
which
he
thinketh
can
do
him
good
or
hurt
.
So
I
say
when
a
man
hath
God
before
his
eyes
,
when
he
feareth
him
altogether
,
when
he
dares
do
nothing
without
his
warrant
,
this
is
to
exalt
him
for
God
.
Contrary
to
this
was
Davids
miscarriage
,
2
Sam.
12.
Thou
hast
(
saith
God
by
Nathan
to
him
)
cast
my
commandments
behinde
thy
back
.
Indeed
David
did
it
out
of
infirmity
upon
a
special
temptation
;
but
when
a
man
shall
do
it
in
his
general
course
,
that
he
shall
alwayes
cast
God
behind
his
back
;
this
is
not
to
exalt
God
for
God
in
his
heart
,
but
to
cast
him
away
.
And
a
man
is
said
to
cast
him
away
,
when
he
is
not
still
observing
of
him
,
when
he
is
not
alway
seeing
what
his
will
is
,
and
what
his
commandments
are
.
Therfore
we
should
labor
to
do
what
the
Psalmist
prayeth
for
,
that
the
Lord
would
turn
away
our
eyes
and
our
hearts
and
affections
from
regarding
vanity
,
that
is
from
receiving
any
thing
into
our
hearts
which
is
vanity
,
that
so
our
hearts
may
be
placed
upon
God
altogether
,
to
fear
him
,
to
delight
in
him
and
nothing
besides
.
This
is
the
thing
we
ought
to
do
to
the
Lord
;
and
this
is
Godliness
,
this
is
to
exalt
him
.
Now
to
do
this
we
must
do
two
things
.
First
,
To
look
for
all
from
God
.
And
then
the
second
will
easily
follow
,
we
shall
be
ready
to
do
all
for
God
,
I
say
to
do
this
effectually
.
First
,
We
must
learn
to
know
God
aright
,
to
have
our
1.
To
look
for
all
from
God
.
hearts
so
filled
(
as
it
were
)
so
satisfied
and
contented
with
him
,
that
we
need
to
look
for
nothing
else
.
When
a
mans
heart
looks
upon
God
as
an
adaequate
object
,
as
the
main
principle
of
his
happinesse
,
that
the
having
of
him
is
essential
,
and
substantial
to
his
happiness
,
and
he
looks
upon
all
other
things
but
as
accessories
onely
,
he
cares
not
how
other
things
go
;
he
hath
learned
so
far
to
know
God
,
that
his
heart
is
fully
satisfied
with
him
,
he
is
content
to
have
communion
with
him
though
he
have
him
alone
.
So
that
he
looks
upon
riches
,
and
poverty
,
upon
honour
,
and
disgrace
,
upon
good
report
,
and
evil
report
,
as
upon
things
of
smaller
moment
,
that
if
the
worst
befal
,
it
is
no
great
matter
,
because
he
hath
the
Lord
.
He
that
hath
the
sun-shine
what
cares
he
for
a
candle
?
A
man
that
seeth
God
,
and
enjoyes
him
,
and
is
satisfied
with
him
,
he
regards
not
other
things
.
And
then
when
a
man
sees
God
is
this
manner
,
the
second
will
follow
,
he
will
be
ready
to
do
all
for
him
:
for
those
two
will
follow
one
another
.
As
the
yvie
though
it
have
no
root
of
it self
,
it
cleaves
fast
to
the
tree
,
and
depends
upon
it
.
Let
a
man
be
brought
once
to
this
,
to
see
that
he
hath
nothing
of
his
own
,
and
that
God
is
all
in
all
to
him
,
he
will
easily
depend
upon
God
,
and
cleave
to
him
;
but
still
remember
that
God
be
all
in
all
.
That
as
it
is
said
(
Col.
3.
)
of
Christ
,
there
is
in
him
neither
Iew
Collos.
3.
nor
Gentile
,
but
Christ
is
all
in
all
to
us
.
That
is
,
we
must
make
God
all
,
and
he
must
be
so
in
all
things
.
And
in
this
we
fail
for
the
most
part
;
we
can
be
content
to
have
God
for
part
,
but
to
make
him
our
all
,
to
seek
all
our
comfort
from
him
,
all
our
happiness
,
and
to
do
it
not
onely
in
some
things
but
in
all
things
,
herein
we
come
short
.
But
when
we
are
able
to
do
this
,
to
look
upon
God
as
all
in
all
to
us
,
then
we
shall
be
ready
to
do
all
to
him
:
and
that
is
the
other
thing
that
we
must
do
,
to
refer
all
to
him
to
care
for
nothing
but
to
please
him
,
to
do
all
in
sincerity
,
to
do
it
to
the
Lord
.
For
otherwise
,
it
is
not
godliness
,
you
may
do
much
,
but
you
may
do
it
for
by-ends
,
for
vain
glory
,
for
self-respects
:
but
that
which
we
exhort
you
now
unto
is
,
to
do
it
for
the
Lord
in
sincerity
.
For
the
Lord
hath
a
quick
eye
,
he
observes
narrowly
whatsoever
you
do
,
what
ends
you
have
in
all
your
actions
.
It
may
be
you
do
much
,
but
if
it
be
not
done
for
him
,
you
have
a
reward
indeed
,
but
this
is
not
that
which
is
acceptable
to
God
.
For
as
it
is
said
of
the
word
of
God
,
Heb.
4.
that
it
divides
between
the
Heb.
4
flesh
and
the
spirit
,
between
the
marrow
and
the
bones
.
What
is
the
meaning
of
that
?
that
is
,
it
divides
between
the
actions
of
the
flesh
,
and
of
the
spirit
.
That
when
any
man
doth
a
business
of
the
Lords
,
the
word
discernes
it
,
because
it
.
is
the
word
that
cometh
from
the
spirit
.
So
here
when
we
do
any
business
,
the
Lord
seeth
how
far
the
spirit
hath
a
hand
in
it
,
and
how
far
the
fl●sh
,
and
he
discerneth
exactly
between
them
,
though
it
be
as
near
as
the
bone
,
and
the
marrow
.
As
if
he
should
say
,
even
as
the
bones
,
and
the
marrow
,
even
as
the
joynts
and
the
sinnews
,
the
eye
of
man
cannot
see
into
them
,
yet
the
Lord
searcheth
the
reins
to
the
bottom
,
he
discerneth
what
of
the
flesh
,
and
what
of
the
spirit
is
in
every
action
.
And
my
brethren
,
you
should
learn
to
do
thus
to
your selves
,
to
judge
your selves
after
this
manner
;
to
consider
in
all
the
actions
you
do
,
whether
you
do
them
in
sincerity
to
the
Lord
:
for
it
is
godliness
no
further
,
it
,
is
something
it
may
be
which
is
good
,
some
moral
vertues
it
may
be
,
or
else
an
act
of
Religion
,
and
publick
worship
,
but
it
is
not
godliness
except
it
be
done
for
the
Lord
.
Therefore
you
must
do
th●se
two
things
,
〈◊〉
him
for
God
in
your
hearts
,
look
for
all
from
him
,
care
for
no
comfort
but
what
comes
from
him
,
it
is
no
matter
what
you
loose
so
you
have
him
,
you
reckon
him
the
main
,
you
reckon
him
essential
to
your
happiness
.
Other
things
if
they
be
better
or
worse
,
so
it
is
,
it
is
no
no
great
matter
.
And
again
to
do
it
in
sincerity
as
to
God
.
Last
of
all
,
if
this
be
the
thing
that
the
Lord
looks
for
from
you
,
then
labour
to
excel
in
it
,
because
it
is
the
Use.
To
exalt
in
godliness
.
best
excellency
you
have
:
for
that
in
a
man
which
is
onely
acceptable
to
God
is
certainly
the
best
thing
in
him
,
and
the
more
he
excels
in
such
a
thing
,
the
more
acceptable
.
Every
man
seeks
after
excellency
,
why
should
we
not
labor
to
excel
in
this
?
that
is
labour
to
be
very
godly
to
do
very
much
for
the
Lord
.
Every
man
is
ready
to
do
something
for
some
body
,
he
will
do
something
for
his
friend
,
for
his
Wife
,
for
his
Children
,
for
his
Prince
,
for
his
countrey
,
and
it
is
well
,
you
should
do
all
this
:
but
now
look
upon
the
Lord
,
and
see
in
how
many
respects
you
are
bound
to
him
more
then
to
all
these
.
And
think
if
I
ought
to
do
for
all
these
,
how
much
more
ought
I
to
do
for
the
Lord
?
And
therefore
consider
what
you
have
to
do
and
how
much
you
are
bound
to
him
,
and
labour
to
excel
in
godliness
,
that
is
to
do
much
for
God
.
A
man
will
do
much
for
himself
,
he
will
devise
what
is
for
his
own
good
,
he
will
project
it
,
and
study
it
with
solicitousness
;
now
a
man
is
bound
to
love
God
above
himself
,
and
therefore
to
do
more
for
God
then
for
himself
.
This
is
a
thing
that
is
much
forgotten
among
us
,
and
by
those
whom
we
call
godly
men
,
they
forget
it
,
they
think
not
what
they
have
to
do
for
the
Lord
.
You
have
many
opportunities
afforded
to
you
,
remember
that
to
be
a
godly
man
,
is
as
you
have
opportunities
,
as
to
do
much
for
God
,
so
to
do
much
to
him
.
God
observes
what
talents
every
man
hath
,
what
occasions
,
what
hints
every
man
hath
to
do
him
service
,
what
advantages
,
what
power
he
hath
in
his
hand
,
and
he
looks
that
all
these
should
be
improved
for
his
advantage
.
It
is
no
better
then
thievery
,
and
robbery
to
take
these
from
God
,
and
to
bestow
them
upon
your selves
.
As
you
reckon
it
in
a
steward
to
be
the
greatest
theft
to
turn
his
masters
good
and
benefit
to
his
own
profit
:
so
when
a
man
shall
have
an
eye
to
himself
in
all
these
things
,
it
is
an
extream
robbery
of
God
,
for
you
knew
you
should
use
them
all
for
God
.
And
the
more
you
do
for
him
(
for
he
sees
it
,
and
observes
it
)
will
recompence
every
man
a
hundred
fold
.
No
man
payes
wages
so
as
he
doth
:
but
we
will
not
stand
to
urge
this
;
because
I
would
not
be
kept
from
handling
that
which
is
the
main
scope
of
this
text
.
Having
a
form
of
Godliness
but
denying
the
power
thereof
.
The
second
point
that
we
would
deliver
to
you
,
it
lies
so
plain
that
there
needs
no
further
opening
of
the
text
for
the
gathering
of
it
,
it
is
this
,
that
Most
men
have
but
a
form
of
Godliness
,
though
the
Lord
require
Doct.
2.
Most
men
have
but
a
form
of
godlinesse
.
the
power
of
it
.
We
will
even
deliver
it
plainly
as
it
lies
.
It
is
a
point
that
needs
no
proof
,
and
I
wish
it
did
,
I
wish
that
it
were
not
written
in
Capital
letters
in
the
fore-heads
of
most
men
,
that
he
that
runs
may
read
it
.
For
if
we
look
about
us
we
shall
see
a
form
of
Godliness
every
where
:
but
the
power
and
life
of
it
is
exceeding
rare
.
Our
business
will
be
rather
to
consider
the
cause
of
this
disease
.
What
the
reason
is
that
the
form
of
godliness
is
to
be
found
frequently
enough
,
and
the
power
and
life
of
godliness
is
so
rare
,
and
so
seldom
to
be
seen
.
And
we
shall
find
these
reasons
of
it
.
First
,
Men
will
have
a
form
of
godliness
:
because
there
Reas.
1.
To
satisfie
conscience
.
Rom.
2.
16
,
must
be
something
to
satisfie
that
conscience
which
every
man
hath
.
For
there
is
a
natural
conscience
which
the
Apostle
speaketh
of
,
Rom.
2.
16.
speaking
of
the
Gentiles
he
saith
this
of
them
,
their
thoughts
accusing
or
excusing
one
another
.
So
that
there
is
a
natural
conscience
even
in
men
that
yet
know
not
God
aright
.
Now
that
natural
conscience
must
have
something
to
satisfie
it
,
it
will
not
be
at
rest
else
:
Now
because
men
are
unable
to
judge
,
and
discern
aright
,
therefore
a
form
of
godliness
is
enough
for
them
,
they
are
quieted
,
and
satisfied
and
contented
with
that
,
although
they
have
not
the
power
thereof
it self
.
Even
as
children
you
know
are
contented
with
counters
,
because
they
do
not
know
their
worth
.
Satan
deals
with
us
in
this
case
as
we
do
with
them
,
when
they
cry
,
and
are
unquiet
,
such
flight
things
of
no
moment
contents
us
though
they
be
as
empty
,
and
as
beggarly
as
counters
,
and
rattles
,
because
men
are
not
able
to
judge
what
the
conscience
will
have
:
something
it
must
have
to
satisfie
it
.
he
gives
us
that
which
is
but
a
form
,
which
is
but
counterfeit
,
that
hath
not
the
power
,
and
life
of
godliness
:
and
hence
it
is
that
men
are
contented
with
it
.
Secondly
,
Another
cause
,
why
the
form
is
found
every
Reas.
2.
A
form
is
easie
.
where
,
but
not
the
power
,
it
is
because
the
form
of
godliness
is
very
easie
,
but
the
power
and
life
of
it
is
very
hard
and
difficult
.
It
is
an
easie
thing
to
do
the
things
wherein
the
shew
,
and
the
form
consists
.
It
is
an
easie
thing
to
come
to
Church
,
to
hear
the
word
,
to
here
prayers
;
it
is
an
easie
thing
to
read
a
prayer
every
day
in
private
,
it
is
an
easie
thing
to
have
such
a
formality
in
serving
of
God
,
these
are
things
that
are
done
with
facility
.
But
come
now
to
the
power
and
life
of
godliness
,
that
mortifieth
thy
lusts
,
that
subdueth
thee
and
keeps
in
thy
affections
,
that
searcheth
thy
heart
,
and
thine
inward
intentions
,
that
requireth
other
aims
,
and
ends
.
It
is
another
thing
to
do
this
;
it
is
a
very
hard
thing
,
for
a
man
to
cross
himself
,
to
deny
himself
.
Let
any
man
examine
himself
in
those
things
to
which
he
is
strongly
enclined
,
when
he
shall
find
in
himself
that
he
hath
such
,
and
such
opportunities
,
in
such
,
and
such
companies
,
in
such
,
and
such
occasions
,
how
hard
a
thing
it
is
for
him
now
to
stick
to
the
rule
,
and
to
subdue
,
and
mortifie
his
sinful
lusts
.
I
say
the
power
of
godliness
doth
this
.
And
again
,
it
doth
not
suffer
you
to
do
holy
duties
in
a
customary
manner
;
but
you
do
them
in
another
manner
,
you
do
not
onely
pray
,
but
your
prayers
will
be
frequent
,
and
fervent
.
And
so
for
hearing
,
your
hearing
will
be
in
another
manner
,
it
will
be
hard
and
difficult
,
though
the
form
be
easie
.
And
because
it
is
easie
,
therefore
it
is
that
men
content
themselves
onely
with
a
form
of
Religion
,
but
deny
the
power
of
it
.
Again
,
Thirdly
,
another
cause
of
it
is
this
.
Satan
resists
Reas.
3.
Satan
and
the
World
resist
not
a
form
.
you
not
when
there
is
but
a
form
,
nor
the
world
opposeth
against
thee
,
when
there
is
but
a
form
.
For
Satan
knowes
that
the
form
of
Godliness
alone
will
never
hurt
him
,
and
therefore
he
doth
not
trouble
men
,
nor
is
he
busie
to
withdraw
men
out
of
that
form
by
any
temptation
;
but
now
when
he
comes
to
a
man
that
sets
upon
godlinesse
indeed
,
there
he
will
not
be
idle
,
but
be
ready
to
betray
him
every
way
,
and
will
leave
no
temptation
unattempted
;
because
he
knoweth
that
the
power
of
godliness
plucketh
a
man
out
of
the
power
of
Satan
.
And
as
Satan
resists
not
,
so
the
world
doth
not
much
resist
it
,
because
it
doth
not
much
cross
the
world
;
for
the
world
will
surely
resist
that
which
crosseth
it
.
By
the
world
I
mean
the
multitude
of
men
,
the
common
sort
of
men
,
I
say
such
as
these
resist
not
the
form
of
godliness
,
because
it
crosseth
them
not
.
Indeed
the
power
and
life
of
godliness
is
very
cross
to
the
World
:
those
that
are
strict
to
practise
indeed
according
to
their
knowledge
,
that
have
Religion
not
onely
in
shew
,
but
in
truth
,
that
walk
exactly
and
precisely
according
to
the
Rule
,
these
men
go
a
contrary
course
to
the
world
,
they
go
against
the
crowd
,
and
against
the
stream
of
the
world
,
and
therefore
the
crowd
of
the
world
goes
against
them
;
for
the
world
loves
her
own
:
now
a
form
of
godliness
may
be
notwithstanding
,
a
man
may
be
the
worlds
own
;
but
when
a
man
hath
the
power
of
godliness
he
is
not
the
worlds
own
,
but
he
is
anothers
;
and
therefore
is
it
that
men
hate
and
oppose
,
and
cry
down
the
power
of
godliness
.
Hence
it
is
too
that
men
are
so
discouraged
in
labouring
after
the
power
,
and
that
it
is
so
rare
among
men
,
because
the
world
so
opposeth
,
and
hates
it
.
And
not
onely
so
,
this
is
not
all
,
but
the
flesh
resists
it
:
the
flesh
doth
not
much
resist
the
form
,
because
there
is
no
great
contrariety
between
the
form
and
the
flesh
;
therefore
you
see
carnal
men
,
Papists
,
&c.
that
know
not
the
power
of
godliness
;
they
will
be
very
exact
in
all
.
formal
performances
of
duties
.
But
now
the
flesh
resisteth
the
power
of
godliness
,
it
runs
with
a
strong
stream
against
it
,
it
fighteth
against
it
.
So
that
hence
it
is
you
see
,
that
the
power
of
godliness
is
so
rare
,
because
that
the
devil
,
the
world
and
the
flesh
,
resist
the
power
,
and
they
do
not
so
to
the
form
.
And
this
is
the
third
cause
,
why
the
form
is
so
common
,
and
the
power
and
life
is
so
rare
,
and
seldom
found
amongst
us
.
We
will
add
yet
one
cause
more
of
this
general
disease
,
why
we
have
the
form
without
the
power
:
that
is
,
Reas.
4.
It
agrees
with
the
common
light
of
nature
because
in
men
there
is
a
common
light
which
will
go
so
far
as
to
approve
of
the
formality
of
Religion
;
but
they
want
so
much
light
as
to
distinguish
of
the
power
and
life
of
Religion
,
to
approve
that
.
I
speak
now
of
a
mans
own
heart
,
not
of
others
.
There
are
two
things
in
Religion
;
there
is
a
formality
,
a
common
care
of
worshipping
God
,
a
form
of
godliness
.
And
there
is
besides
this
,
the
life
and
the
power
:
that
which
is
called
the
new
creature
,
that
which
is
called
regeneration
,
that
which
is
called
the
change
of
the
heart
.
Now
a
man
that
hath
the
common
light
,
that
is
not
yet
sanctified
,
he
can
go
so
far
as
to
approve
the
first
,
to
say
,
it
is
good
in
me
,
and
it
is
good
in
others
,
it
is
fit
that
God
should
be
worshipped
,
something
should
be
done
.
A
man
hath
as
much
light
as
the
moral
Law
,
and
as
a
common
illumination
can
afford
him
.
And
therefore
we
see
men
that
are
not
yet
regenerate
,
that
are
not
acquainted
with
the
life
of
Religion
,
they
can
approve
of
moral
honesty
,
of
just
dealing
between
man
and
man
,
of
a
common
care
of
serving
of
God
,
which
indeed
is
good
and
excellent
;
onely
we
find
fault
with
this
,
that
there
is
no
more
;
if
there
be
no
more
,
it
is
but
a
form
.
Now
I
say
,
the
common
light
which
every
man
hath
,
will
go
so
far
as
to
approve
this
.
But
come
now
to
the
life
and
power
,
there
is
required
a
sanctified
light
,
a
peculiar
light
,
which
is
given
but
to
few
:
no
man
hath
it
till
he
be
regenerate
and
born
again
,
till
God
hath
put
it
into
him
by
his
holy
Spirit
.
Now
because
this
light
is
rare
,
it
is
but
thin
sown
:
hence
it
is
that
there
are
but
few
that
find
out
the
beauty
and
excellency
of
the
power
of
godliness
,
but
rather
dislike
it
,
and
disapprove
it
,
because
they
have
not
light
enough
to
see
it
.
But
the
common
light
is
frequent
and
ordinary
,
and
hence
it
is
that
the
form
of
godliness
is
common
,
whereas
the
life
and
power
is
rare
.
And
you
may
add
this
to
it
,
that
is
the
reason
why
men
are
so
shie
of
it
,
every
man
wonders
at
it
,
as
things
that
are
rare
,
every
man
wonders
at
them
,
as
we
do
at
new
fashions
,
as
men
gaze
at
new
Stars
and
Comets
.
The
form
because
it
is
common
,
it
is
therefore
approved
,
it
passeth
amongst
men
without
wondring
;
but
the
other
is
rare
and
seldom
found
,
and
therefore
it
is
gazed
at
,
and
wondred
at
,
and
pointed
at
.
But
though
this
be
common
among
men
,
and
brings
men
but
to
the
form
of
godliness
,
yet
the
Lord
requires
the
power
of
godliness
;
it
is
not
the
form
alone
that
God
regards
.
And
what
need
we
add
any
reason
for
this
?
you
know
men
regard
not
complements
and
shews
,
they
look
to
reallities
;
Therefore
we
will
rather
hasten
to
make
some
use
of
it
.
If
this
be
so
,
that
the
form
of
godliness
is
so
common
Use.
To
examine
whether
we
have
〈◊〉
〈◊〉
.
without
the
power
,
let
every
man
look
the
more
carefully
to
it
,
that
it
be
not
his
case
.
In
epidemical
diseases
,
that
run
over
a
people
,
or
a
City
,
or
a
Country
,
if
a
man
have
but
the
beginning
of
such
a
sickness
〈◊〉
sickness
which
is
but
like
it
,
he
is
very
curious
,
〈◊〉
the
disease
is
common
.
If
any
of
us
have
a
disease
li●e
the
plague
,
we
will
be
exceeding
careful
,
to
be
〈◊〉
whether
it
be
the
plague
or
no
:
especially
at
those
times
when
it
is
a
common
disease
.
This
therefore
should
make
us
more
careful
to
examine
and
search
our
hearts
,
whether
we
have
this
disease
or
no
,
this
form
of
godliness
without
the
power
.
For
it
is
a
very
dangerous
disease
;
though
many
of
the
other
diseases
named
in
this
Chapter
seem
to
be
more
hainous
,
that
men
should
be
traiterous
,
heady
,
high-minded
,
lovers
of
pleasures
more
then
lovers
of
God
,
&c.
yet
I
say
there
is
no
disease
so
dangerous
as
this
,
because
it
breeds
in
a
man
a
false
opinion
of
peace
.
A
man
thinks
he
is
in
a
good
estate
when
he
is
not
;
he
thinks
all
is
well
with
him
when
it
is
not
so
:
therefore
it
is
a
more
dangerous
disease
then
any
of
the
other
here
mentioned
.
As
we
say
of
a
Consumption
in
the
first
beginning
of
it
,
there
is
nothing
that
is
more
hardly
discerned
,
nor
nothing
more
difficulty
cureable
and
dangerous
then
it
is
afterward
.
So
we
may
say
of
a
form
of
godliness
without
the
power
,
there
is
nothing
more
hardly
discerned
,
and
nothing
more
dangerous
,
nothing
more
killing
.
And
I
wish
that
we
were
as
careful
to
find
out
the
Symptoms
of
the
diseases
of
our
souls
,
as
we
are
of
the
diseases
of
our
bodies
.
But
the
truth
is
,
we
make
it
the
least
of
our
care
,
and
the
least
of
our
study
,
and
enquiry
to
acquaint
our selves
with
those
spiritual
distempers
,
the
issues
whereof
must
needs
be
death
.
And
the
worse
the
soul
is
,
the
less
it
feels
.
The
more
sick
any
man
is
of
this
disease
,
of
having
a
form
of
godliness
without
the
power
,
the
less
ready
,
and
the
more
backward
he
is
to
examine
whether
he
be
sick
of
it
or
no.
That
is
the
general
fault
of
men
,
they
will
not
try
and
examine
themselves
.
There
are
two
things
that
keep
men
off
from
discerning
aright
whether
this
disease
be
in
them
or
no.
The
Two
things
hinder
this
examination
.
one
is
unwillingness
to
search
and
examine
,
wherein
men
do
like
to
a
man
that
hath
a
broken
Estate
;
he
is
alway
unwilling
to
search
and
to
dive
into
the
bottom
,
he
is
loath
to
be
discouraged
,
loath
to
be
disquieted
.
And
another
is
,
disability
to
judge
.
One
of
these
two
keep
us
off
,
either
our
unwillingness
to
search
,
or
our
inability
to
judge
.
But
now
this
I
say
to
you
,
though
I
should
say
no
more
,
me
thinks
this
should
be
enough
.
It
is
a
disease
of
the
soul
,
and
it
is
a
dangerous
disease
,
it
concerns
your
lives
.
But
for
the
other
,
our
disability
to
judge
;
we
may
say
something
more
of
that
.
Children
and
fools
,
weak
men
,
they
are
deceived
with
counterfeit
things
,
that
have
but
a
shew
and
appearance
;
so
are
the
great
part
of
the
world
deceived
with
this
:
they
would
try
,
but
are
not
able
.
Therefore
that
you
may
know
what
this
power
of
godliness
is
,
we
will
in
brief
shew
you
what
is
meant
by
it
,
that
you
may
learn
to
get
it
;
and
how
it
differs
from
the
shew
and
form
of
godliness
.
And
this
we
will
do
exceeding
briefly
.
And
we
will
declare
it
to
you
what
this
power
of
godliness
is
,
and
how
it
differeth
from
the
form
;
by
these
five
expressions
Fire
differences
between
the
power
&
form
of
godliness
.
which
will
be
as
so
many
differences
arising
from
the
very
Word
.
As
first
of
all
,
when
it
is
godliness
indeed
,
it
differeth
from
the
form
,
even
as
true
things
differ
from
that
1.
It
is
true
.
which
is
counterfeit
.
That
is
,
it
is
true
godliness
,
and
the
other
is
but
counterfeit
.
Now
a
thing
is
said
to
be
counterfeit
,
when
it
hath
many
properties
of
the
true
,
and
many
qualities
of
the
true
;
but
yet
it
wants
that
same
property
,
that
we
say
is
inseperable
to
the
true
.
The
form
of
godliness
hath
many
things
in
it
like
godliness
;
but
that
which
indeed
distinguisheth
it
,
that
wherein
the
truth
of
godliness
consisteth
,
that
it
wanteth
.
But
you
will
say
,
how
shall
we
know
this
?
Quest.
Answ.
You
shall
know
it
partly
by
the
wearing
,
and
by
the
use
.
A
counterfeit
thing
is
discovered
by
the
use
,
as
counterfeit
colours
they
wear
out
,
they
last
not
long
;
a
counterfeit
drug
is
known
by
the
working
of
it
:
a
bow
that
is
not
sound
,
but
rotten
,
you
shall
know
it
when
it
is
used
.
When
a
friend
is
put
to
it
,
and
comes
to
the
tryal
,
you
shall
know
whether
he
be
counterfeit
by
that
.
So
put
this
godliness
to
the
act
,
see
what
it
is
when
you
come
to
performances
,
when
you
come
to
bring
things
into
execution
,
you
shall
find
,
if
there
be
nothing
but
a
form
,
it
will
fail
you
in
those
cases
.
It
will
not
do
the
thing
,
it
carries
a
shew
indeed
,
but
when
you
come
to
real
and
spiritual
performances
of
the
duties
of
godliness
,
when
it
comes
to
the
wearing
,
when
it
comes
to
the
use
,
there
it
fails
and
holds
not
out
.
And
again
,
as
it
is
discerned
by
this
,
so
likewise
there
are
some
certain
properties
of
it
,
which
the
form
of
godliness
always
wants
.
For
as
all
graces
have
some
peculiar
properties
,
as
effectual
faith
,
diligent
love
,
and
patient
hope
,
so
hath
godliness
.
Now
it
is
too
large
a
point
to
run
through
the
properties
of
godliness
,
but
a
wise
man
that
hath
his
senses
rightly
exercised
,
he
needs
not
to
stand
to
examine
the
truth
of
his
godliness
by
the
use
and
wearing
of
it
,
but
he
may
examine
it
by
that
he
hath
learned
,
by
that
which
he
knoweth
to
be
the
true
properties
of
it
.
As
a
skilful
man
needs
not
to
try
the
drug
he
hath
,
by
the
operation
and
working
of
it
,
because
he
is
skilful
.
Take
a
man
that
is
accustomed
to
taste
wine
,
a
small
taste
serves
his
turn
,
by
that
he
can
presently
discern
of
the
quality
and
properties
of
that
wine
,
whether
it
be
strong
or
small
,
although
he
drink
not
much
of
it
.
You
should
learn
to
have
this
skill
,
and
that
is
the
thing
we
teach
you
to
be
accustomed
to
know
the
true
from
the
false
.
It
concerns
you
much
,
it
concerns
you
above
all
other
things
.
If
you
buy
cloth
that
you
take
to
be
well
wadded
or
dyed
in
grain
,
if
afterward
you
find
it
to
be
but
a
washy
colour
,
it
is
but
the
loss
of
that
cloth
.
And
so
if
counterfeit
gold
be
put
upon
you
,
it
is
but
the
loss
of
that
gold
.
But
if
it
come
to
this
,
what
do
you
lose
by
it
?
you
lose
the
salvation
of
your
souls
.
What
if
a
man
have
a
counterfeit
deed
of
his
Lands
?
he
loseth
but
his
Estate
;
but
if
a
man
have
a
counterfeit
pardon
,
it
costs
him
his
life
,
he
loseth
that
by
it
.
Such
is
this
godliness
,
your
life
and
salvation
depends
upon
it
.
Therefore
try
it
,
not
onely
by
the
use
of
it
,
but
by
those
rules
and
properties
that
have
been
given
you
.
This
is
one
way
to
know
it
.
It
is
true
Godliness
,
and
not
counterfeit
.
Secondly
,
the
second
way
,
taken
from
the
word
here
2.
It
is
powerful
.
we
find
,
it
is
powerful
,
whereas
the
form
is
weak
,
and
powerless
,
and
inefficatious
,
having
a
form
of
godliness
(
saith
the
Apostle
)
but
denying
the
power
.
So
that
if
you
would
know
whether
it
be
right
godliness
indeed
that
you
have
,
consider
whether
it
have
the
power
of
godliness
or
no
,
whether
it
be
strong
in
you
;
for
if
it
be
weak
and
inefficatious
,
that
it
is
able
to
do
little
,
certainly
it
is
not
godliness
.
And
therefore
you
may
know
it
by
the
strength
of
it
,
it
is
powerful
.
As
you
may
see
by
all
that
which
makes
up
godliness
.
The
Word
of
God
is
a
powerful
Word
,
that
Word
that
begets
this
godliness
.
Therefore
the
Apostle
saith
,
1
Thess.
1.
5.
The
Gospel
1
Thes.
1.
5.
came
to
you
not
in
word
,
but
in
power
.
And
St.
Paul
speaking
of
it
in
another
place
,
he
saith
,
It
is
the
power
of
God
to
salvation
.
I
say
it
is
a
powerful
Word
that
doth
the
thing
for
which
it
is
sent
;
It
hath
such
a
power
to
heal
the
soul
of
a
man
that
is
sick
to
death
.
As
we
say
of
Medicines
,
that
they
are
good
when
they
are
powerful
,
to
do
the
thing
that
they
are
applied
for
.
So
this
Word
is
powerful
to
work
this
change
,
to
beget
godliness
.
So
the
Holy
Ghost
is
a
spirit
of
power
,
and
therefore
Acts
10.
38.
Act.
10.
38.
It
is
said
,
that
Iesus
Christ
was
anointed
with
the
Holy
Ghost
and
with
power
.
That
is
,
wheresoever
the
Holy
Ghost
is
,
there
is
much
power
accompanying
of
it
,
therefore
you
have
them
commonly
put
together
,
the
Holy
Ghost
and
Power
.
Till
you
be
indued
with
power
from
on
high
,
that
is
,
till
you
receive
the
Holy
Ghost
that
shall
make
you
powerful
.
Even
so
certainly
it
is
,
that
as
the
Word
and
the
Holy
Ghost
,
which
make
up
godliness
in
the
hearts
of
men
are
powerful
and
mighty
,
so
is
godliness
it self
very
powerful
.
You
will
say
powerful
,
in
doing
what
?
Quest.
Answ.
It
is
powerfull
in
bringing
all
into
subjection
to
it
,
it
brings
every
thought
,
and
every
lust
,
and
every
unruly
affection
into
subjection
.
It
is
as
a
powerful
Kingdom
set
up
in
the
heart
of
a
man
:
for
there
is
a
Kingdom
of
Christ
,
which
is
set
up
in
the
heart
of
the
regenerate
,
and
he
rules
by
his
Scepter
,
the
rod
of
his
mouth
,
his
word
,
and
that
Kingdom
is
powerful
to
bring
all
into
subjection
.
As
it
is
,
1
Cor.
4.
19.
20.
The
Kingdom
of
God
is
not
in
word
,
but
in
power
.
That
is
the
Kingdom
of
God
,
whereever
it
is
found
,
whereever
it
is
set
up
in
a
mans
heart
that
is
regenerate
;
it
not
onely
teacheth
him
what
he
shall
do
,
consisting
in
word
;
but
it
powerfully
ruleth
there
;
it
brings
all
into
subjection
there
:
it
makes
a
man
strong
to
bring
down
all
his
lusts
,
to
mortifie
all
his
corruptions
.
That
as
we
say
of
a
good
rider
,
he
is
powerful
to
master
,
and
to
break
the
horse
,
he
is
powerful
to
guid
,
and
to
over-rule
him
.
Such
a
thing
is
godliness
in
a
mans
heart
.
Let
a
mans
heart
be
never
so
rebellions
;
yet
when
this
Kingdom
comes
,
it
is
a
Kingdom
of
power
,
it
brings
all
into
subjection
.
So
again
it
is
powerful
in
enabling
us
to
perform
,
not
onely
to
purpose
,
and
intend
well
,
but
it
enableth
us
to
do
also
,
it
doth
not
only
breed
in
us
good
conceptions
as
oft-times
men
have
,
but
when
the
children
come
to
the
birth
,
there
is
no
power
to
bring
forth
.
So
many
times
men
have
good
purposes
,
and
desires
,
but
there
is
no
power
to
bring
them
into
execution
.
But
now
this
godliness
enableth
us
to
do
,
to
perform
all
that
we
purpose
.
Again
it
enableth
us
to
resist
.
When
a
temptation
cometh
a
weak
man
is
not
able
to
stand
out
,
the
bankes
are
too
weak
for
the
stream
,
they
are
not
able
to
resist
the
billowes
,
the
tempest
;
but
godliness
makes
a
man
powerful
to
do
all
this
.
The
form
is
but
weak
,
it
makes
you
able
to
desire
,
or
to
purpose
,
and
resolve
it
may
be
,
but
it
doth
not
bring
the
thing
to
act
,
it
doth
not
overcome
,
and
overmaster
your
unruly
lusts
,
it
brings
not
all
things
into
subjection
.
It
enableth
you
to
take
good
purposes
to
your selves
,
but
you
have
not
ability
to
perform
those
good
purposes
.
They
are
in
a
weak
heart
,
like
new
wine
in
old
vessels
,
they
are
weak
they
last
not
,
they
continue
not
there
.
So
it
is
where
there
is
this
form
onely
,
and
no
more
,
men
purpose
well
;
but
have
no
strength
to
bring
them
forth
.
And
so
again
where
there
is
but
a
form
you
are
weak
in
resistance
,
you
are
not
able
to
stand
out
against
temptations
,
but
when
you
are
assaulted
with
sutable
temptations
agreeing
with
your
own
lusts
,
when
the
occasion
is
present
,
and
the
temptation
is
strong
,
you
are
able
to
do
nothing
by
way
of
resistance
when
there
is
but
a
form
.
But
where
there
is
true
godliness
,
there
is
a
power
,
and
ability
.
You
see
these
two
things
then
,
It
is
true
,
and
not
counterfeit
,
whereas
the
form
is
counterfeit
.
Secondly
,
where
there
is
godliness
indeed
there
is
a
power
;
but
where
there
is
a
form
onely
there
is
weakness
,
and
no
power
.
I
will
but
name
the
rest
.
Thirdly
,
Where
there
is
true
godliness
,
there
is
substance
;
3.
It
is
substantial
.
Quest.
Answ.
where
the
other
is
onely
,
there
is
but
a
shaddow
of
it
.
You
will
say
what
is
the
substance
?
The
substance
is
that
reality
in
every
duty
.
As
for
example
,
to
receive
the
Sacrament
,
to
receive
it
after
a
common
fashion
as
men
do
it
,
that
come
to
it
out
of
custom
,
with
some
kind
of
slight
,
and
overly
preparation
;
but
they
fail
in
the
substance
;
the
substance
of
receiving
is
to
receive
it
with
faith
,
and
love
.
And
so
again
to
hear
the
word
:
to
hear
it
negligently
in
a
common
fashion
,
is
but
the
shaddow
of
hearing
;
there
is
something
like
to
hearing
,
which
carrieth
a
resemblance
of
it
;
but
the
substance
of
hearing
is
to
hear
,
so
as
to
practise
,
to
hear
and
obey
;
to
hear
so
that
the
word
may
work
powerfully
upon
your
hearts
:
this
is
the
reality
,
and
substance
of
it
.
And
so
to
pray
,
in
a
customary
manner
is
the
shaddow
;
to
do
it
in
an
humble
and
holy
fashion
is
the
substance
,
and
reality
.
Godliness
if
it
be
right
it
is
substantial
.
It
is
not
a
meer
shaddow
,
and
resemblance
.
But
I
can
but
point
at
things
.
Again
Fourthly
.
Godliness
wheresover
it
is
indeed
,
it
goes
through
with
the
work
,
it
brings
the
thing
to
4.
It
goes
through
with
the
work
pass
;
but
where
there
is
onely
a
form
,
it
sits
down
in
the
middle
,
it
gives
over
,
it
holds
not
out
.
Fifthly
,
And
lastly
,
to
conclude
all
,
the
form
is
but
partial
,
5.
It
is
universal
.
but
true
godlines
is
total
,
and
universal
,
it
makes
a
man
do
every
thing
,
it
makes
a
man
able
to
suffer
every
thing
.
Where
there
is
but
the
form
onely
,
it
makes
a
man
but
partial
in
the
duties
of
godliness
,
he
is
but
here
,
and
there
in
it
.
These
things
I
should
have
enlarged
;
but
so
much
shall
serve
for
this
time
,
and
for
this
Text.
A
PATTERN
OF
Wholesome
Words
.
OR
,
Pauls
Charge
to
Timothy
,
IN
A
Treatise
on
2
Tim.
1.
13.
being
the
sum
of
sundry
Sermons
Preached
by
the
late
faithful
and
worthy
Minister
of
Jesus
Christ
,
IOHN
PRESTON
.
Dr.
in
Divinity
,
Chaplain
in
Ordinary
to
his
Majesty
,
Mr.
of
Emanuel
Colledge
in
Cambridge
,
and
sometime
Preacher
of
Lincolns
Inne
.
LONDON
,
Printed
by
I.
T.
for
Francis
Eglesfield
at
the
sign
of
the
Marigold
in
St.
Pauls
Church-yard
,
1658.
A
PATTERN
OF
Wholesome
Words
:
2
Tim.
1.
13.
Keep
a
true
pattern
of
wholesome
Words
.
IN
this
Epistle
Paul
speaks
to
Timothy
,
as
to
a
Minister
.
After
the
salutation
,
he
addes
two
exhortations
.
First
,
To
stir
up
those
which
were
in
him
.
Secondly
,
Not
to
be
ashamed
of
the
testimony
of
the
Gospel
,
verse
8.
Next
of
all
he
adds
this
Exhortation
,
Keep
a
true
,
&c.
In
the
words
as
there
are
two
parts
,
so
two
points
.
First
,
The
words
of
a
Minister
must
be
wholesome
.
Secondly
,
He
must
have
a
pattern
or
systeme
of
wholesome
words
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
in
the
Original
is
,
have
,
hold
,
a
pattern
.
The
words
of
a
Minister
must
be
wholesome
.
The
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
stands
in
two
things
.
First
,
In
nourishment
.
Secondly
,
In
healing
;
That
is
,
they
must
be
such
,
as
will
make
a
supply
of
that
which
is
wanting
,
and
if
any
be
fallen
it
will
heal
them
.
They
must
be
like
Ezechiel
his
tree
,
the
fruit
whereof
is
good
for
meat
,
and
the
leaves
for
medicine
.
Now
that
the
words
of
a
Minister
may
be
wholesome
;
four
things
are
to
be
taken
heed
of
.
First
,
That
there
be
no
evil
,
no
poyson
in
them
;
for
first
,
evil
words
corrupt
good
manners
,
if
in
our
ordinary
talk
there
must
be
no
evil
,
much
less
when
a
man
stands
in
Gods
stead
.
And
besides
,
they
bely
God
in
them
,
for
he
spake
them
not
.
Gods
words
are
pabulum
animarum
,
the
food
of
souls
.
Now
such
as
the
meat
is
,
such
is
the
complection
:
so
what
food
the
soul
feeds
on
,
such
is
the
temper
of
it
,
if
on
wholesome
food
,
a
good
heart
,
if
on
unwholesome
,
an
evil
heart
.
Secondly
,
They
must
be
such
,
as
are
not
onely
pleasing
to
the
pallat
,
and
delightful
to
the
taste
,
as
some
Sermons
that
are
neatly
made
,
which
like
musick
tickle
the
ears
for
the
present
,
but
leave
no
fruit
behinde
them
:
but
they
must
be
good
for
substance
.
Thirdly
,
They
may
be
such
as
go
down
to
the
Stomack
,
and
yet
not
breed
good
bloud
;
and
that
is
when
the
wo●d
is
delivered
in
vain
Phylosophy
,
and
in
pythanology
;
for
these
breed
windy
and
flatulent
humours
,
whereas
the
words
of
ministers
ought
to
be
such
as
the
holy
Ghost
speaks
,
they
must
be
full
of
spirit
,
and
full
of
power
.
Fourthly
,
They
must
take
heed
that
they
be
not
raw
,
frigid
,
and
undigested
;
but
they
must
have
heat
and
vigour
.
As
raw
meat
nourisheth
not
at
all
,
or
very
little
;
so
indigest
words
hinder
nourishment
.
Therefore
Ministers
must
be
like
the
furnace
in
Daniel
,
seven
times
hotter
then
the
rest
.
Ministers
are
the
salt
of
the
earth
,
if
Dan.
3.
19.
therefore
they
have
lost
their
savour
,
wherewith
shall
Math.
5.
13.
they
season
others
;
if
they
be
cold
how
should
they
heat
others
,
if
dead
how
quicken
others
;
therefore
Paul
bids
Timothy
,
verse
6.
stirre
up
the
Gifts
of
God
which
are
in
him
.
When
therefore
words
are
unfit
and
weak
,
they
hinder
nourishment
.
Object
.
But
some
may
say
,
what
positive
rule
will
you
set
down
that
words
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wholesome
words
.
Conform
them
to
Gods
Word
;
the
purer
the
Word
,
Answ.
the
wholesomer
,
1
Pet.
2
2.
As
new
born
babes
desire
the
sincere
milk
of
the
Word
to
grow
thereby
:
As
it
is
true
in
Philosophy
,
Nutrimor
ex
iis
,
ex
quibus
constamus
,
We
are
nourished
of
the
same
things
of
which
we
are
made
;
as
the
word
of
faith
begot
us
,
so
it
must
nourish
us
.
Now
that
is
pure
which
is
plenum
sui
,
and
hath
nihil
alieni
,
that
is
,
no
other
thing
mingled
with
it
,
as
we
say
that
is
pure
air
or
water
that
hath
nothing
mixt
with
it
;
so
that
is
the
pure
Word
,
when
no
heterogenea
are
mixed
,
but
the
Word
onely
(
either
for
substance
or
unfolded
)
is
delivered
.
So
Paul
in
this
Text
,
bids
Timothy
keep
the
true
pattern
of
wholesome
words
,
which
he
had
heard
of
him
;
if
these
things
perswade
not
,
I
will
add
some
Reasons
.
First
,
because
Ministers
are
feeders
of
the
people
;
If
Reas.
1.
Iohn
.
21.
16.
thou
lovest
me
feed
my
sheep
.
The
Word
of
God
is
the
childrens
bread
,
and
it
is
unlawful
either
to
defraud
them
of
it
,
or
to
give
them
other
instead
of
it
:
Now
there
can
be
no
feeding
,
unless
the
meat
be
such
as
is
fit
for
nourishment
;
for
otherwise
it
will
not
make
them
fat
.
Ministers
are
the
Stewards
of
the
Word
of
God
:
Now
1
Cor.
4.
2.
It
is
required
in
a
Steward
to
be
faithful
.
Now
their
unfaithfulness
stands
in
two
things
.
First
,
to
the
children
,
when
they
rob
them
of
their
portion
of
the
bread
of
life
and
salvation
,
and
become
guilty
of
their
blood
,
Acts
20.
26.
I
take
you
to
record
saith
Paul
that
I
am
free
from
the
blood
of
all
men
,
as
if
he
had
said
,
if
I
had
spent
my
time
in
things
that
would
not
profit
you
,
I
had
been
guilty
of
your
blood
.
Secondly
,
They
are
unfaithful
to
God
,
they
are
his
flock
,
feed
the
flock
of
God
,
Acts
20.
28.
Now
what
will
God
say
when
he
shall
come
and
find
his
flock
starved
;
suppose
that
a
master
give
his
servant
provender
,
and
he
either
for
idleness
or
turning
it
to
his
own
advantage
,
doth
not
feed
his
cattel
;
but
starve
them
,
will
he
not
be
displeased
with
him
?
what
then
shall
that
great
shepherd
say
to
those
Ministers
,
who
by
idleness
,
or
turning
it
to
their
glory
and
advantage
,
do
not
feed
his
flock
?
1
Cor.
3.
17.
They
that
destroy
the
Temple
of
God
,
them
will
God
destroy
.
Again
they
must
be
pure
words
,
no
Heterogenea
must
be
mixed
.
And
why
;
because
if
there
be
,
it
takes
away
the
efficacy
of
the
word
,
it
will
not
work
because
God
delights
not
to
work
with
it
,
1
Pet.
2.
2.
As
new
born
babes
,
&c.
as
if
he
should
have
said
,
that
if
the
word
be
not
sincere
they
cannot
grow
by
it
,
so
,
1
Cor.
1.
17.
Christ
sent
me
to
preach
the
Gospel
,
not
in
wisdom
of
words
least
the
cross
of
Christ
should
be
made
of
none
effect
,
that
is
,
if
I
had
preached
in
wisdom
of
words
,
none
would
have
been
converted
;
and
so
Christ
should
have
died
in
vain
.
But
may
we
not
adorn
it
,
it
will
adde
strength
to
it
?
Quest.
Answ.
Saint
Paul
saith
,
that
it
will
do
so
in
our
own
conceit
,
but
the
foolishnesse
of
preaching
is
the
strength
of
God
unto
salvation
.
When
the
walls
of
Iericho
fell
down
,
it
was
not
the
Rams
horns
that
did
it
;
nor
was
it
the
water
that
healed
Naaman
,
but
God
that
sanctified
those
plain
means
.
So
God
having
sanctified
the
foolishnesse
of
preaching
,
it
is
powerful
to
the
conversion
of
many
;
And
if
one
speak
with
the
tongue
of
an
Angel
,
if
God
did
not
sanctifie
it
,
it
would
not
be
effectual
.
Secondly
,
Because
God
is
jealous
of
his
word
which
is
the
rule
of
his
worship
;
what
jealousie
is
,
we
may
see
by
Reas.
2.
the
Emperour
who
would
not
onely
have
his
wife
without
fault
,
but
also
without
suspition
of
fault
;
so
God
would
not
onely
have
his
word
to
be
without
mixture
,
but
he
would
not
have
it
to
come
nigh
it
,
and
therefore
we
must
consider
that
Ministers
are
Embassadors
and
interpretors
.
First
,
Embassadors
and
therefore
ought
to
deliver
their
embassage
as
nakedly
as
may
be
,
they
are
interpreters
,
and
therefore
the
less
they
mix
of
their
own
,
the
better
it
is
;
so
the
more
purely
the
word
is
delivered
,
the
better
it
is
.
The
Orators
of
Athens
were
then
suspected
when
they
began
to
speak
besides
the
matter
,
making
excursions
into
florid
expressions
.
So
there
is
a
suspition
in
the
Ministers
when
they
mix
their
words
with
Gods
,
God
is
not
pleased
with
it
.
Secondly
,
Because
the
native
colour
of
the
word
is
best
,
when
it
is
without
any
other
tincture
,
if
the
face
be
fair
enough
what
needs
it
painting
?
other
things
since
the
fall
being
out
of
order
there
are
arts
to
reduce
them
;
but
the
word
is
pure
as
being
immediate
from
the
spirit
,
it
is
enough
to
adorn
the
word
with
it
own
ornaments
,
it
needs
no
beauty
but
it
own
,
it
is
best
when
it
is
steeped
in
it
own
liquor
;
because
whatsoever
is
added
unto
it
,
doth
not
adorn
it
as
conceits
do
an
oration
,
but
detracts
from
it
something
:
as
for
men
of
a
masculine
virtue
to
be
calamistrati
est
compti
,
for
them
to
be
effeminate
,
it
doth
not
add
but
detract
from
their
gravity
,
so
the
word
being
of
a
Masculine
Oratory
,
when
such
light
things
are
added
,
it
detracts
from
the
beauty
of
it
.
Thirdly
,
Because
words
are
pictures
and
characters
of
Reas.
3.
things
.
Preaching
is
the
Character
of
the
word
,
and
the
word
is
the
character
of
Gods
mind
.
The
word
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
pattern
,
preaching
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
made
according
to
that
pattern
,
it
must
resemble
that
,
and
the
more
the
better
,
the
excellency
of
the
picture
is
,
that
it
come
as
near
the
thing
pictured
as
may
be
;
as
our
measures
must
be
no
bigger
then
the
standard
:
so
must
our
preaching
be
equal
to
the
standard
,
viz.
the
word
of
God
.
May
we
not
adde
something
to
it
to
beautefie
it
and
make
it
acceptable
to
the
ear
,
and
digresse
from
the
Object
.
standard
a
little
?
It
is
not
enough
that
it
be
either
broader
or
longer
then
Answ.
the
word
,
but
as
it
must
be
like
the
word
,
as
for
matter
so
for
manner
,
look
what
oratory
you
find
in
the
Word
,
that
use
,
and
though
you
cannot
reach
it
,
yet
you
must
aim
at
it
.
A
Painter
would
have
his
Picture
like
the
person
pictured
in
every
thing
,
in
the
cast
of
the
eye
,
and
colour
of
the
face
;
so
must
it
be
in
preaching
:
as
in
the
Word
there
is
no
affectation
,
you
must
square
your
preaching
to
that
.
Fourthly
,
Because
we
must
abstain
from
the
appearance
of
evil
,
suppose
the
drink
be
never
so
good
,
yet
if
it
be
Reas.
4.
muddy
,
the
stomack
goes
against
it
,
when
the
husks
of
meat
gives
a
suspition
of
rottenness
,
the
eater
is
offended
.
That
therefore
no
offence
be
given
,
we
must
deliver
pure
words
as
near
as
we
may
.
May
we
use
no
art
,
nor
author
?
I
speak
not
against
the
use
,
but
the
abuse
of
them
,
the
Object
.
Answ.
coralaries
and
uses
are
these
.
First
,
If
the
Minister
must
keep
a
pattern
of
wholesome
words
,
whatsoever
then
is
different
from
wholesome
words
Use.
must
be
abstained
from
;
and
hence
two
sorts
of
words
are
reproved
.
First
,
When
there
is
a
tincture
of
error
and
falshood
in
1.
their
words
,
that
are
not
sound
for
Doctrine
,
squinteyed
words
that
speak
not
plainly
but
border
on
errour
,
as
when
words
tend
to
Popery
and
Arminianism
,
this
is
the
means
to
bring
heresie
into
the
Church
,
for
it
comes
into
the
Church
as
water
into
a
ship
,
that
comes
insensibly
and
by
little
and
little
,
but
sinks
the
ship
on
a
suddain
;
and
therefore
it
is
said
,
the
envious
man
soweth
tares
in
the
night
when
none
saw
him
,
whereas
if
he
had
sown
in
the
day
every
one
would
have
resisted
him
,
or
at
the
least
have
taken
heed
of
him
.
Paul
saith
they
come
creeping
into
widdowes
houses
,
but
it
is
secretly
and
unawars
,
whereas
if
they
did
knock
at
the
door
and
come
in
violently
,
every
one
would
have
a
weapon
to
keep
them
out
.
so
,
Gal.
2.
4.
they
come
in
privily
to
spie
our
liberty
.
Therefore
it
is
a
true
saying
,
Principia
Haereseos
sunt
verecunda
,
the
beginning
of
heresies
are
bashful
,
and
if
they
were
not
so
promoted
,
the
endeavours
of
them
that
trade
in
heresie
would
not
become
so
effectual
;
for
who
will
take
poyson
by
it self
,
but
when
it
is
mingled
with
milk
,
and
a
fish
will
not
take
a
bare
hook
,
but
when
it
is
baited
;
for
when
so
it
is
not
easily
discerned
.
If
one
bring
a
plain
piece
of
brass
none
will
take
it
,
but
if
it
be
guilt
and
have
the
Kings
stamp
on
it
,
one
may
be
deceived
;
so
when
heresies
are
propounded
in
words
that
are
not
distastful
,
many
are
deceived
;
all
deceit
comes
by
similitude
(
as
we
may
say
)
of
virtue
,
saepe
latet
vitium
proximitate
boni
,
vice
oft
lieth
hid
under
a
shew
of
good
,
so
of
truth
falsehood
often
lieth
under
a
likeness
of
truth
.
It
is
an
act
therefore
of
prudence
to
discern
between
things
that
are
alike
,
for
every
one
can
discern
between
things
that
differ
;
besides
what
reason
is
there
that
if
the
meaning
be
good
,
the
terms
should
be
ambiguous
,
when
we
see
how
ready
people
are
to
take
things
by
the
wrong
hand
,
and
the
most
Orthodoxal
writers
have
been
mistaken
,
though
the
Fathers
have
writ
well
,
yet
how
much
have
they
been
wrested
by
the
Papists
to
maintain
errors
,
though
indeed
there
be
some
fault
in
them
,
Let
us
come
to
Paul
whose
words
are
without
exception
.
Peter
saith
many
did
wrest
2.
Pet.
3.
16.
the
word
of
God
to
their
own
perdition
,
great
need
then
is
there
that
words
should
be
plain
,
easy
and
perspicuous
,
therefore
the
fathers
that
lived
presently
after
Pelagius
admonished
the
people
,
saying
,
Cavete
fibras
virulentiae
,
Pelagianorum
,
take
heed
of
the
strings
of
the
heresies
of
the
Pelagians
.
Hence
may
arise
this
question
whether
it
be
good
to
Quest.
symbolize
with
our
adversaries
,
whether
it
be
a
good
policie
to
be
used
,
that
they
do
not
flie
further
from
us
.
Such
is
not
the
policie
of
God
,
but
of
Satan
.
First
Answ.
mark
Gods
institution
of
the
Church
for
the
Jewes
,
if
he
did
ever
appoint
symbolizing
with
Nations
.
How
often
in
Leviticus
,
would
he
not
have
them
do
many
things
,
because
the
nations
did
them
,
when
as
otherwise
they
might
have
been
done
;
For
what
other
cause
did
he
command
the
Cananites
to
be
slain
,
man
woman
and
children
?
why
else
would
he
have
the
Kings
burnt
,
and
their
ashes
cast
into
the
brook
Kidron
,
and
their
names
blotted
out
of
mens
memories
if
it
were
possible
?
Therefore
this
course
should
not
be
affected
,
because
it
is
contrary
to
Gods
policy
,
and
that
God
hath
thus
done
,
look
into
the
stories
of
the
Church
,
and
see
if
there
was
ever
any
good
by
done
it
,
we
may
find
that
much
hurt
hath
been
done
;
what
contentions
,
rents
,
and
schismes
have
been
made
in
the
Church
?
how
many
Churches
have
been
ruinated
by
it
?
As
Arius
his
heresie
was
stirred
up
by
this
:
wherefore
we
must
do
with
heresies
as
men
do
with
a
fire
in
a
town
,
leaving
not
a
spark
least
it
stir
up
novum
insendium
a
new
fire
,
least
it
fall
out
in
cutting
up
of
heresies
,
as
it
is
in
cutting
up
of
weeds
,
if
the
seeds
do
but
fall
,
there
will
be
new
weeds
though
not
presently
.
God
commands
that
all
heresies
should
be
resisted
,
therefore
there
must
be
no
removing
of
some
,
and
admitting
〈◊〉
.
of
other
,
that
God
hath
commanded
so
,
Ier.
15.
19.
when
Ieremy
went
on
in
such
a
course
that
the
people
began
to
contend
with
him
,
he
being
weary
of
their
clamors
began
to
turn
unto
them
,
nay
saith
God
let
them
return
to
thee
,
but
return
not
thou
to
them
,
and
good
reason
that
a
string
out
of
tune
,
should
be
set
to
that
in
tune
,
and
not
the
other
set
out
to
that
.
And
therefore
it
was
an
excellent
answer
of
a
man
to
some
that
were
better
States
men
then
Church
men
,
That
Religion
was
of
a
stiff
nature
it
would
break
,
not
bend
,
there
must
be
no
coming
half
way
in
religion
.
Now
when
God
commits
a
thing
to
us
we
must
do
it
thoroughly
.
One
example
we
have
in
Moses
,
who
,
when
God
bad
him
take
all
away
,
he
would
not
leave
a
hoof
:
so
that
if
there
be
but
the
husks
of
heresie
to
cover
it
they
must
not
be
left
;
no
not
so
much
as
that
which
may
cover
the
feet
of
heresie
.
For
then
we
do
detractare
mandato
,
detract
from
Gods
Commandement
:
and
especially
they
that
sweep
Gods
house
they
must
not
suffer
cob-webs
to
be
in
it
,
least
they
breed
spiders
and
they
new
cob-webs
,
and
so
the
Church
become
as
defiled
as
ever
it
was
.
3.
It
draws
not
them
to
us
,
but
it
is
as
tares
that
it
may
take
hold
of
and
pluck
us
to
them
,
and
as
stirrups
that
thereby
they
may
get
into
the
saddle
.
Again
it
is
not
in
Heresies
as
it
is
in
the
symbolizing
Elements
;
that
they
easily
be
transmutated
one
into
the
other
,
therefore
so
far
as
in
our
power
is
,
let
〈◊〉
take
that
councel
concerning
heresies
,
that
Salomon
gives
of
water
,
to
stop
every
crevis
,
for
else
it
will
run
in
and
make
a
breach
,
and
offer
an
inundation
;
so
let
not
us
entertain
a
word
of
heresie
,
especially
let
Ministers
keep
the
hedge
whole
that
there
be
no
gap
where
the
foxes
may
enter
in
,
for
the
small
grapes
must
not
be
neglected
;
see
and
understand
the
place
,
Cant.
2.
13.
2.
A
second
fault
is
,
when
words
are
not
sound
,
for
matter
that
concern
practice
,
as
for
defence
of
usury
,
unjust
non-residency
from
Livings
,
&c.
we
must
take
heed
that
in
these
we
fail
not
of
wholesome
words
.
And
that
for
that
place
,
Mat.
5.
19.
He
that
breaks
the
least
Commandment
and
teaches
men
so
,
shall
be
the
least
in
the
Kingdom
of
Heaven
.
It
is
a
fearful
note
that
is
affixed
to
the
name
of
Ieroboam
,
this
is
he
that
made
Israel
to
sinne
.
I
confess
it
is
good
to
know
liberties
,
as
well
as
restraintments
,
and
I
would
have
none
to
put
a
sore
upon
mens
consciences
,
except
on
good
ground
;
if
matters
be
doubtful
,
then
let
them
alone
,
onely
that
which
is
sure
must
be
spoken
in
the
pulpit
,
yet
of
the
two
it
is
safer
not
to
do
them
when
dubious
;
he
that
teaches
any
thing
not
to
be
lawful
,
had
best
be
sure
least
he
make
Israel
to
sin
,
and
least
his
words
be
like
the
words
of
Humeneus
,
that
fretted
like
a
cankar
,
an
evil
that
soon
over●●
reads
the
body
;
Men
in
this
case
are
like
tinder
,
and
one
or
two
words
may
set
them
on
fire
,
it
is
sure
that
to
live
at
ones
living
,
and
not
take
upon
usury
,
is
safest
.
And
if
men
will
do
it
,
let
not
the
Minister
have
a
hand
in
them
;
for
it
is
a
fearfull
thing
to
have
other
mens
sinnes
set
on
our
score
,
though
our
own
be
but
small
.
3.
A
third
is
such
as
are
unwholesome
,
but
more
frequent
,
The
two
former
wounded
Religion
in
the
legges
and
arms
,
but
this
doth
Petere
Iugulum
,
kill
it
at
the
heart
,
and
that
is
when
Religion
is
disgraced
in
the
general
by
Puritanism
,
or
what
terms
soever
.
If
these
words
were
onely
heard
in
Taverns
,
and
desperate
deboised
persons
spake
●…h
desperate
words
,
it
were
no
great
matter
;
but
for
the
pulpit
to
bend
this
way
,
is
unwholesome
.
Words
against
sinne
are
like
fire
in
green
wood
,
that
if
it
be
not
followed
,
it
will
die
;
but
in
this
case
an
intimation
is
enough
,
and
it
passes
like
lightning
into
mens
hearts
and
consciences
;
one
push
sets
down
the
hill
,
but
it
requires
much
labour
to
get
up
.
One
stroke
with
the
oars
sets
down
the
stream
,
but
it
is
hard
to
go
against
the
stream
:
since
therefore
men
are
tender
in
this
case
,
these
words
are
to
be
taken
heed
of
:
all
that
men
can
do
is
not
enough
to
cry
down
sinne
,
and
all
the
arguments
that
can
be
used
cannot
restrain
them
.
If
all
Ministers
should
joyn
together
to
cry
down
the
Atheism
of
the
times
it
were
not
enough
.
How
much
to
blame
are
they
then
that
disgrace
Religion
,
and
make
it
run
into
the
rocks
and
dare
not
look
out
.
These
Elimases
cast
dirt
in
the
face
of
it
on
every
side
,
and
well
may
they
be
called
Elimases
,
for
as
he
perverted
the
straight
ways
of
God
,
so
they
make
Religion
seem
crooked
as
water
doth
a
staff
,
and
as
a
false
glasse
makes
the
face
look
deformed
,
and
God
pronounces
a
wo
against
such
,
Wo
to
them
that
make
sweet
things
sowre
.
It
is
no
jesting
matter
to
bring
an
evil
report
upon
the
holy
land
;
for
God
said
they
should
not
enter
into
it
,
but
die
in
the
wildernesse
.
But
because
these
have
something
to
say
for
themselves
,
we
will
see
their
defence
,
and
I
will
we
could
quench
their
tongues
set
on
fire
by
the
fire
of
Hell
.
Object
.
2.
They
say
they
speak
against
Hypocrites
.
Answ.
It
were
well
if
it
were
so
,
and
I
would
wish
their
words
were
as
sharp
as
raisors
to
them
,
for
they
make
others
fare
worse
;
but
then
what
need
this
generality
of
Obloquies
?
all
are
not
Hypocrites
;
as
in
a
great
payment
,
some
bad
gold
may
crowd
in
,
so
among
Christians
may
be
found
Hypocrites
.
It
is
a
signe
therefore
that
in
thus
speaking
they
call
religious
men
Hypocrites
,
and
Religion
hypocrisie
.
Consider
what
makes
an
Hypocrite
,
not
the
ill
report
of
bold
calumniators
,
for
then
Christ
should
not
be
blameless
;
If
they
call
him
Belzebub
,
how
much
more
you
,
Act.
28.
22.
The
Iews
tell
Paul
his
sect
is
every
where
spoken
against
.
Neither
do
some
slips
,
or
some
grose
sins
make
a
Hypocrite
,
2.
for
then
David
,
Salomon
,
Peter
,
and
all
the
Apostles
should
be
Hypocrites
.
For
in
many
things
we
sin
all
;
but
the
course
of
life
contrary
to
the
profession
,
as
some
flashes
of
goodness
make
not
a
good
man
,
so
some
slips
make
not
an
evil
man
:
therefore
in
thus
speaking
they
speak
against
Christians
.
It
is
not
to
be
expected
that
Religion
should
be
spoken
3
against
under
the
name
of
Religion
,
For
if
the
Devil
could
speak
against
it
,
he
would
not
speak
against
it
under
the
name
of
Religion
,
but
Hypocrisie
;
when
therefore
these
words
are
so
general
,
and
he
that
speakes
them
knowes
they
will
not
be
so
taken
,
it
is
a
sign
that
Religigion
is
spoken
against
under
the
name
of
hypocrisie
,
and
religious
men
under
the
name
of
H●pocrites
.
They
say
they
speak
against
the
shewes
;
cannot
men
Obj.
3.
be
religious
say
they
in
secret
,
but
they
must
hang
out
flags
of
it
,
and
be
so
much
in
appearing
?
Where
the
truth
of
Religion
is
,
there
will
be
showes
;
Answ.
painted
Religion
and
painted
fire
cannot
heat
,
break
●orth
or
ascend
;
but
if
it
be
true
fire
,
or
true
Religion
,
it
will
break
forth
and
shew
it self
,
as
they
say
in
the
Spanish
proverb
,
three
things
cannot
be
kept
in
,
fire
,
love
,
and
a
mans
cough
:
so
I
may
add
grace
as
a
fourth
.
As
there
cannot
be
a
candle
in
a
Lanthorn
,
but
it
may
be
seen
through
the
horn
;
so
there
cannot
be
true
grace
but
there
will
be
shewes
:
so
that
shewes
cannot
be
separated
from
Religion
which
is
true
,
no
more
then
light
from
the
Sun
,
or
heat
from
the
fire
.
Shews
are
commanded
as
well
as
substance
,
for
as
the
〈◊〉
.
Glory
of
a
King
is
in
the
multitude
of
his
Souldiers
,
so
the
Glory
of
Christ
is
in
them
that
profess
his
Name
,
we
are
commanded
as
well
to
confess
in
mouth
as
to
believe
in
heart
.
What
need
speaking
against
shewes
in
these
blasting
times
,
which
have
nipt
them
in
the
head
,
when
all
that
3.
can
be
said
is
not
enough
to
keep
men
from
denying
of
Christ
.
They
say
although
they
know
not
what
to
call
it
,
yet
4.
Obj.
they
love
religion
and
religious
men
:
therefore
they
mean
not
them
,
and
they
think
it
much
uncharitableness
to
be
so
judged
of
.
Many
while
they
thus
speak
that
they
conceive
it
not
to
Answ.
be
religion
that
they
speak
against
,
I
may
say
of
them
as
Peter
said
of
them
that
crucified
Christ
,
they
did
it
of
ignorance
;
for
had
they
known
that
,
they
would
not
have
crucified
the
Lord
of
life
:
so
if
they
knew
it
were
religion
they
spake
against
,
they
would
not
speak
thus
;
But
it
is
their
misery
that
they
know
it
not
,
and
it
is
but
a
little
excuse
to
say
I
was
a
blasphemer
(
saith
Paul
)
but
I
did
it
out
of
Ignorance
and
zeal
;
so
Christ
saith
the
Jews
knew
not
what
they
did
,
and
yet
his
blood
shall
be
required
of
them
,
Yea
,
it
is
upon
them
as
we
see
at
this
day
,
and
Iude
saith
,
they
spake
evil
of
the
things
they
knew
not
,
and
yet
their
sentence
is
,
they
shall
be
reserved
to
the
blackness
of
darkness
.
So
though
they
know
not
that
it
is
religion
that
they
speak
against
,
yet
they
are
persecutors
and
God
accounts
them
so
.
Saul
heard
a
voice
saying
,
Saul
Saul
why
persecutest
thou
me
?
when
he
himself
thought
he
had
done
well
.
And
if
they
say
Lord
we
know
it
not
,
I
will
answer
them
,
that
in
as
much
as
they
did
it
to
these
,
they
did
it
to
me
,
In
other
cases
there
is
a
difference
and
some
plead
for
ignorance
,
as
if
a
man
kill
another
man
in
stead
of
a
stag
,
he
is
no
murtherer
;
but
if
a
man
strike
at
Religion
with
his
tongue
,
though
he
knew
it
not
,
he
is
a
blasphemer
,
because
he
is
bound
to
know
;
for
if
a
man
be
brought
up
among
hereticks
,
he
is
an
heretick
because
he
is
bound
to
the
contrary
.
Let
these
therefore
that
have
used
these
speeches
kick
no
more
against
pricks
,
least
they
bring
that
curse
on
them
which
was
on
them
that
brought
an
ill
report
upon
the
holy-land
,
viz.
that
they
should
not
enter
into
it
.
The
second
use
is
for
hearers
,
that
they
have
a
part
Use.
2.
in
this
exhortation
as
well
as
Ministers
;
as
they
must
deliver
nothing
but
that
which
is
wholesome
;
so
they
must
receive
none
else
:
and
there
are
two
duties
for
them
.
First
,
As
the
Minister
must
not
mingle
any
thing
in
his
preaching
,
but
that
which
is
sound
,
so
hearers
must
be
careful
not
onely
that
they
do
not
here
gross
points
of
heresie
:
but
if
there
be
any
tincture
of
error
in
the
points
they
hear
,
they
must
not
maintain
them
:
As
one
that
hath
an
Antipathy
with
a
thing
,
(
as
with
a
serpent
)
will
not
onely
be
affraid
of
it
whilest
it
is
alive
,
but
he
is
loth
to
handle
the
skin
of
it
,
though
it
be
stuft
with
hay
:
So
hearers
should
be
afraid
of
the
tincture
of
the
skin
of
heresie
.
A
man
cannot
be
too
curicus
of
infectious
things
:
for
as
he
will
not
come
into
the
house
where
they
are
,
so
he
will
not
touch
the
cloth
of
those
that
have
them
:
For
we
ought
to
hate
the
garment
spotted
with
the
flesh
.
First
,
Hearers
must
be
rightly
disposed
to
receive
that
which
is
wholesome
,
and
therefore
three
duties
in
scripture
are
commanded
to
hearers
.
1.
To
be
able
to
discern
that
which
is
wholesome
,
&
that
which
is
not
,
1
Thes.
5.
21.
prove
all
things
,
1
Ioh.
4.
1.
try
the
spirits
,
that
is
,
get
spiritual
tasts
,
whereby
you
may
judge
of
it
;
for
as
the
pallat
or
the
taste
diserns
corporal
food
;
so
there
is
a
faculty
in
every
regenerate
soul
for
this
end
,
that
it
may
discern
betwixt
that
meat
which
is
wholesome
,
and
that
which
is
not
.
As
a
natural
mans
taste
is
a
signe
of
natural
life
,
so
a
spiritual
taste
is
a
signe
of
a
spiritual
life
;
and
it
is
certain
,
that
they
whose
pallats
are
not
vitiated
with
corrupt
humors
,
can
judge
of
their
meat
,
Rom.
12.
2
be
transformed
in
the
renewing
of
your
mindes
,
to
try
,
(
as
a
Toutch-stone
doth
the
silver
)
what
is
the
acceptable
will
of
God
from
that
which
is
not
.
And
they
that
finde
not
this
taste
in
them
,
either
they
have
no
spiritual
life
,
or
else
their
pallats
are
vitiated
with
corrupt
humors
.
If
therefore
we
want
this
discerning
taste
,
we
must
labour
to
get
it
,
if
we
be
sick
and
our
pallats
do
corrupt
,
we
must
labour
convalescere
,
to
wax
whole
that
so
we
may
judge
a
right
.
For
as
the
best
hearers
love
the
purest
word
,
so
the
hearers
whose
hearts
are
full
of
corruption
love
the
froth
of
eloquence
.
Secondly
,
To
desire
that
which
is
good
,
1
Pet.
2.
2.
As
new
born
babes
desire
the
sincere
milk
of
the
word
.
As
if
he
should
have
said
,
there
are
no
babes
but
they
will
desire
the
dugge
.
Perhaps
you
may
keep
them
quiet
with
apples
a
while
,
but
they
will
cry
for
it
at
length
.
And
if
you
have
once
tasted
of
the
sweetness
of
the
Word
,
you
will
desire
it
;
when
you
have
found
out
what
meat
is
nourishing
,
then
desire
it
;
that
is
,
chuse
the
savourest
meat
,
read
the
books
that
are
must
profitable
,
delight
in
them
above
others
;
and
if
we
were
truly
thirsty
and
hungry
we
would
do
so
.
A
thirsty
man
stands
not
to
look
at
the
carving
of
the
cup
,
but
drinks
off
the
wine
:
and
a
hungry
man
had
rather
have
a
good
meals
meat
,
then
hear
a
whole
noise
of
musicians
,
and
he
will
not
stand
commending
,
but
he
will
fall
to
his
meat
,
though
this
be
too
little
practised
;
for
many
when
the
Word
is
delivered
finde
no
relish
in
it
,
but
are
ready
to
complain
of
the
plainness
,
and
simplicity
of
the
spirit
,
which
to
do
is
to
do
as
children
,
that
bites
the
nipples
of
the
teats
that
gives
the
sweetest
milk
.
And
this
secondly
shews
their
vanity
,
for
when
they
meet
with
a
Sermon
partly
good
,
partly
not
,
wherein
Heterogenies
are
mixed
(
for
otherwise
I
know
not
how
better
to
call
them
)
this
is
sure
to
go
into
their
table
books
,
I
mean
not
sound
and
wholesome
points
,
but
pretty
sayings
,
and
frothy
matters
;
and
these
are
not
unfitly
compared
to
our
sileing
bowls
,
that
let
all
the
milk
run
through
,
but
retain
the
hairs
and
that
which
is
nought
,
that
sticks
in
them
;
for
how
choise
soever
their
eloquence
is
,
it
is
but
as
hairs
in
that
case
,
although
they
be
flowers
in
an
oration
,
yet
are
they
but
weeds
in
a
Sermon
.
Thirdly
,
To
hold
that
which
is
good
,
to
retain
and
keep
it
in
memory
,
1
Thess.
5.
21.
The
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
hold
it
fast
,
let
it
stay
in
your
affections
,
comprehend
it
,
when
you
have
heard
it
,
keep
it
,
let
it
not
slip
away
,
but
practise
it
,
and
this
is
to
hold
it
.
Now
this
is
done
by
recalling
and
by
repeating
the
Word
after
it
is
delivered
.
This
is
commended
in
Mary
,
that
shee
laid
up
the
Word
in
her
heart
,
she
laid
it
as
one
that
layes
a
thing
up
to
have
it
to
use
against
another
time
.
Why
is
Luke
2
,
51
:
this
Word
recorded
if
not
to
be
imitated
?
suppose
they
were
the
words
of
Angels
,
are
not
Ministers
the
Angels
of
God
?
So
it
is
said
that
the
Holy
Ghost
brought
to
the
disciples
mindes
all
the
things
that
he
had
told
them
.
Now
Iohn
14
,
25.
the
Holy
Ghost
would
do
no
unnecessary
thing
,
and
doth
not
Christ
speak
as
well
to
us
as
he
did
to
them
,
onely
with
this
difference
,
to
them
he
spake
immediately
,
but
to
us
by
his
Ministers
.
What
other
was
the
fault
of
the
first
ground
,
the
seed
lay
on
a
while
,
whilest
the
●ower
was
by
,
but
after
it
was
stollen
away
by
the
Devil
,
because
it
was
not
repeated
and
wrought
in
the
memory
;
so
when
a
S●rmon
is
done
,
if
it
be
soon
forgot
,
as
we
have
a
natural
proneness
thereunto
,
the
Devil
hath
a
hand
in
it
,
and
this
hath
brought
Gods
Judgements
on
many
;
therefore
take
heed
saith
our
Saviour
how
you
hear
,
Luke
8.
18
when
Christ
delivered
any
thing
in
publick
,
the
Disciples
repeated
it
in
private
,
and
came
to
Christ
and
asked
him
of
such
things
they
doubted
of
,
Act.
17.
11.
The
men
of
Berea
searcheth
the
Scriptures
whether
these
things
were
so
which
they
had
heard
,
which
they
could
not
do
without
repeating
.
Where
there
is
a
double
duty
performed
.
First
,
they
did
repeat
it
,
Secondly
,
they
tryed
it
.
To
make
this
evident
,
consider
these
four
things
.
First
,
not
repeating
the
Word
of
God
after
it
is
preached
,
doth
quench
the
spirit
,
and
that
is
sin
,
1
Thess.
5
24.
Now
it
is
quenched
thus
,
In
the
time
of
preaching
(
for
that
is
the
time
when
the
Holy
Ghost
breaths
into
our
hearts
,
as
he
did
into
Cornelius
)
when
he
stirs
up
motions
and
we
let
them
die
,
and
recall
them
not
,
we
quench
and
grieve
the
spirit
,
for
then
it
is
a
mercy
of
God
to
trouble
us
,
the
time
of
healing
being
nigh
if
he
step
in
(
as
it
was
in
the
pool
of
Bethesda
)
while
the
heart
is
soft
,
therefore
put
in
the
plough
and
join
with
God
;
for
we
must
not
be
like
those
that
are
Sea-sick
,
while
they
are
on
the
Sea
they
are
troubled
,
but
as
soon
as
they
get
to
shore
,
out
of
the
Church
door
,
they
are
well
enough
:
If
God
at
any
time
breaths
his
Word
into
us
,
we
must
do
as
Mariners
do
,
who
because
they
have
not
winde
at
their
call
,
when
it
doth
blow
,
they
hoise
up
sail
,
and
go
on
their
Journey
;
the
Word
and
Spirit
blow
when
it
listeth
,
therefore
we
must
take
opportunity
to
set
our
souls
in
the
way
of
Heaven
,
to
recall
the
motions
which
have
been
stirred
up
in
the
inner
Chamber
of
our
hearts
,
and
to
make
use
of
them
,
lest
by
often
neglecting
them
,
the
Spirit
grow
wearie
,
and
cease
to
strive
any
more
.
It
is
despising
of
prophesie
which
is
a
pearl
,
Mat.
7.
6.
Christ
will
not
have
him
admonished
that
before
contemptuously
2.
refused
it
,
because
he
will
have
no
pearls
be
cast
before
swine
.
If
admonitions
be
pearls
,
then
much
more
instructions
;
if
a
private
admonition
be
a
pearl
,
then
sure
publick
instructions
:
Now
that
is
despising
of
prophesie
,
which
is
made
plain
thus
.
Suppose
a
man
give
another
a
pearl
,
while
the
giver
is
by
,
he
looks
on
it
and
beholds
the
beauty
of
it
,
but
when
he
is
gone
,
he
casts
it
away
and
trampleth
it
under
his
feet
.
So
it
is
,
if
while
the
Word
is
delivering
we
attend
to
it
,
and
when
Sermon
is
done
reject
it
,
and
look
no
more
on
it
,
but
cast
it
away
,
is
not
this
a
despising
of
prophesie
?
It
is
food
of
the
soul
,
and
therefore
not
to
recal
it
,
is
as
it
were
children
to
take
▪
meat
of
their
parents
hands
,
and
perhaps
taste
of
it
,
but
after
cast
it
away
;
or
it
is
as
if
sheep
should
tread
their
fodder
under
their
feet
.
So
it
is
when
the
Word
is
delivered
(
for
it
is
the
food
of
the
soul
)
to
receive
it
,
and
after
to
cast
it
away
.
It
will
not
profit
us
except
it
be
remembred
and
hid
3.
in
our
hearts
,
we
shall
get
no
good
by
it
;
meat
though
it
be
eaten
,
yet
if
it
stay
not
with
us
,
it
will
not
nourish
us
:
unless
therefore
we
labour
to
gather
something
from
it
,
and
retain
it
,
it
will
not
breed
succum
&
sanguinem
,
nourishment
in
us
as
it
ought
.
But
this
is
much
neglected
of
among
men
,
for
as
many
go
into
Gardens
,
some
to
see
the
variety
of
flowers
,
some
to
smell
of
them
,
but
onely
it
is
the
Bee
that
fastens
on
them
and
gets
Honey
out
of
them
:
So
many
come
to
Church
,
some
to
see
what
variety
the
Minister
hath
,
some
get
sweetness
for
the
time
,
but
onely
they
that
do
insidere
&
notare
,
lay
them
up
and
minde
them
,
get
profit
by
them
.
See
this
in
other
things
,
let
a
man
hear
a
Philosophy
Lecture
,
or
Logick
,
never
so
long
,
if
he
recals
not
what
he
hears
,
it
will
be
long
enough
ere
he
be
an
Artist
,
and
are
not
Gods
Ordinances
much
more
to
be
respected
?
Not
respecting
of
it
takes
Gods
name
in
vain
,
and
the
〈◊〉
.
Judgement
of
it
is
fearful
,
viz.
He
will
not
hold
him
guiltless
;
And
that
which
is
a
taking
of
Gods
Name
in
vain
,
is
plain
thus
.
The
creatures
are
made
known
by
many
things
that
are
not
their
names
,
as
by
qualities
and
accidents
,
but
whatsoever
God
is
made
known
by
,
is
his
Name
:
therefore
to
abuse
his
creatures
,
o●
the
works
of
his
mercy
,
since
he
is
made
known
by
them
,
is
a
taking
of
his
Name
in
vain
;
and
these
that
do
so
,
God
will
not
hold
them
guiltless
;
if
not
those
that
take
his
Name
in
vain
in
other
things
,
much
less
in
this
,
therefore
the
Word
is
like
Ionathans
Bow
,
it
never
returns
home
empty
,
it
is
like
the
Sun
that
softens
wax
,
but
hardens
clay
;
so
that
if
the
Word
light
on
a
muddy
heart
,
it
makes
it
worse
,
if
on
good
,
it
softens
it
,
and
makes
it
better
.
There
is
not
a
Sermon
which
is
heard
,
but
it
sets
us
nearer
Heaven
or
Hell
.
On
the
contrary
,
not
repeating
is
the
cause
that
many
are
alwayes
learning
,
but
never
come
to
the
knowledge
of
the
Truth
:
Suppose
all
that
is
delivered
be
not
profitable
,
mind
that
which
is
,
and
know
there
is
a
necessity
laid
on
these
.
If
a
man
be
convinced
of
the
truth
,
let
him
take
heed
how
he
omits
it
,
for
if
he
do
,
he
shall
be
beaten
with
many
stripes
,
because
sinne
grows
out
of
measure
sinful
.
If
whatsoever
be
delivered
be
meat
to
nourish
,
Physick
to
heal
,
then
we
must
learn
to
esteem
it
much
:
What
is
Use.
3.
the
reason
that
men
account
of
the
Phylosophers
Stone
so
much
,
if
it
could
be
got
?
Why
do
men
labour
all
their
lives
for
it
,
and
spend
their
Estate
to
get
it
,
when
they
see
so
many
before
them
to
have
lost
their
labours
?
It
is
true
,
it
heals
all
the
diseases
of
the
body
,
but
this
heals
all
the
diseases
of
the
soul
,
and
this
may
be
attained
,
the
other
cannot
.
Let
us
therefore
as
Salomon
bids
us
,
buy
the
truth
,
that
is
,
beat
any
pains
for
it
,
lose
outward
contentments
for
it
,
and
when
we
have
got
it
,
sell
it
not
for
pleasure
,
idleness
,
or
things
that
will
not
profit
us
;
and
this
we
would
do
,
if
we
were
as
sensible
of
spiritual
diseases
as
of
bodily
,
for
then
we
would
turn
the
Word
over
and
over
,
and
find
plaisters
for
our
sores
If
a
man
be
troubled
with
the
Stone
or
Gout
,
whither
will
he
not
go
?
and
what
will
he
not
give
for
remedy
?
so
if
a
man
have
but
the
least
grain
of
grace
in
him
,
he
shall
find
spiritual
diseases
as
sore
as
temporal
.
If
we
did
see
our
diseases
,
we
would
to
the
Word
and
get
them
healed
,
we
would
gather
reasons
and
apply
them
in
particular
▪
1
▪
Suppose
a
man
have
a
disease
like
a
Feaver
,
an
inflamation
of
lust
;
see
what
reasons
the
Word
hath
against
it
,
and
apply
them
in
particular
.
First
,
if
they
take
their
pleasure
,
they
shall
lose
their
profit
in
God
;
for
an
hours
pleasure
eternity
of
pain
.
This
consideration
caused
Iob
to
make
a
Covenant
with
his
eyes
not
to
look
on
a
maid
.
Secondly
,
consider
what
great
punishments
are
to
the
works
of
sin
and
iniquity
,
Iob
31.
3.
strange
sins
have
strange
punishments
.
Thirdly
,
sweet
sins
have
bitter
punishments
;
this
sin
of
lust
,
or
any
other
pleasing
sin
is
sweet
,
therefore
the
punishment
must
be
bitter
,
as
sweet
as
honey
at
first
,
but
as
bitter
as
gall
after
,
as
soft
as
oyle
,
but
as
sharp
as
a
raisor
.
Fourthly
,
it
is
an
irrecoverable
disease
,
they
that
go
into
it
return
not
again
,
neither
take
hold
of
the
wayes
of
life
,
that
is
,
ordinarily
they
do
not
.
Make
a
plaister
of
these
reasons
,
and
apply
them
,
and
they
will
heal
.
2.
Suppose
a
man
hath
a
swelling
of
pride
,
see
what
2.
the
Scripture
saith
of
it
.
First
,
God
resists
the
proud
,
he
sets
himself
against
him
;
think
then
that
God
is
thy
enemy
,
the
mighty
God
,
that
doth
what
he
will
in
Heaven
and
Earth
.
Secondly
,
God
sends
the
proud
empty
away
,
he
may
fill
him
with
honour
,
and
things
that
may
do
him
more
hurt
,
but
he
sends
them
away
empty
of
good
things
.
Thirdly
,
God
knows
him
afar
off
.
Fourthly
,
it
brings
destruction
,
when
a
wall
swells
it
is
nearer
breaking
;
so
when
the
heart
is
pu●t
up
,
it
is
nearer
destruction
:
apply
these
reasons
,
and
they
will
prick
the
bladder
of
pride
,
and
make
it
flat
,
and
will
bring
down
the
pride
of
the
heart
.
Suppose
a
man
hath
a
Paralysis
,
or
a
Palsie
of
anger
,
3
that
a
man
would
be
quiet
and
cannot
:
Consider
first
,
Anger
rests
in
the
bosom
of
fools
;
all
anger
comes
of
folly
,
else
when
a
mans
anger
is
over
,
why
doth
he
repent
him
of
what
he
hath
done
?
Secondly
,
it
comes
from
pride
;
cure
pride
,
and
heal
anger
.
Thirdly
,
it
is
a
shame
to
be
angry
,
for
a
fool
is
known
by
his
anger
,
but
a
wise
man
covers
his
shame
.
It
is
a
shame
to
be
drunk
,
so
to
be
angry
;
for
anger
distempers
the
soul
as
drunkards
doth
the
body
:
for
all
these
are
as
drunkenness
and
the
actions
that
proceed
from
them
as
vomits
.
Suppose
a
man
hath
a
leturgy
of
idleness
,
consider
first
it
brings
beggery
,
secondly
it
makes
our
Sacrifices
dead
,
4.
our
prayers
cadaverosa
sacrificia
,
carcases
of
sacrifices
,
and
have
neither
life
nor
soul
in
them
,
as
the
carcase
hath
the
lineaments
of
the
body
but
wanting
soul
,
none
delight
in
it
;
so
prayers
have
the
lineaments
of
a
dury
but
wanting
life
God
abhors
them
.
Apply
this
medicine
and
it
will
quicken
us
,
and
make
us
shake
off
this
disease
.
Suppose
a
man
hath
a
humor
of
vain
glory
,
see
what
the
Scripture
saith
of
it
.
First
he
hath
his
reward
,
his
applause
5.
is
the
reward
,
and
he
shall
have
no
other
.
And
will
it
not
be
a
terrible
thing
when
a
man
hath
performed
a
duty
,
and
hath
applause
of
men
and
no
more
,
for
God
to
say
to
him
,
thou
hast
thy
reward
.
Secondly
it
is
an
empty
thing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
like
a
bubble
,
with
a
mans
breath
it
is
soon
broken
.
Suppose
he
hath
a
plurisie
of
security
,
consider
first
,
I
〈◊〉
.
Prov.
32.
ease
slayeth
fooles
,
it
s
an
ordinary
thing
whereby
fooles
forget
God
.
Secondly
it
brings
sudden
destruction
as
a
plurisie
brings
present
death
if
a
man
be
not
let
blood
,
Esa.
47.
11.
Evil
comes
and
he
knowes
not
the
cause
of
it
,
mischief
falls
on
him
and
he
knowes
not
how
to
put
it
off
,
desolation
comes
suddenly
and
he
knowes
it
not
,
labor
therefore
to
be
let
blood
speedily
.
Lastly
,
suppose
a
man
have
an
unfavoury
breath
of
evil
〈◊〉
.
speeches
.
First
pray
with
David
,
Psal.
141.
3.
Set
a
watch
O
Lord
before
my
mouth
,
and
keep
the
door
of
my
lips
.
Secondly
as
unsavoury
breath
comes
from
unsound
lungs
,
So
evil
speeches
come
from
an
unsound
heart
;
therefore
preserve
good
things
in
thy
heart
,
and
the
speeches
that
come
from
it
will
be
good
:
For
out
of
the
aboundance
of
the
heart
the
mouth
speaketh
,
What
goods
are
in
the
work-house
are
brought
in
the
Shop
.
Let
therefore
this
plaister
be
laid
to
the
sore
and
abide
there
,
for
so
it
must
si
morbus
sit
contumax
,
if
the
disease
be
violent
.
As
the
word
healeth
those
that
be
sick
,
so
it
nourisheth
and
strengtheneth
bab●s
,
and
those
that
are
bruised
reeds
,
who
complain
with
Paul
that
they
cannot
do
as
they
would
,
they
are
unable
to
pray
and
perform
good
duties
as
they
would
,
they
find
themselves
still
weak
,
they
are
able
to
grapple
with
an
easy
lust
but
a
strong
one
is
too
hard
for
them
,
they
are
able
to
creep
but
not
to
run
the
way
of
Gods
commandments
.
Go
to
the
word
,
be
conversant
there
,
and
it
will
strengthen
thee
though
insensibly
,
as
daily
sucking
makes
a
child
battle
,
though
they
see
it
not
,
so
if
one
be
conversant
in
the
word
he
will
grow
stronger
by
it
,
and
will
make
himself
as
a
grey-hound
comely
to
run
,
and
run
apace
,
not
onely
in
plain
wayes
,
and
like
a
child
that
cannot
get
up
a
pair
of
stairs
,
but
it
will
make
him
climb
the
craggiest
rocks
,
and
will
make
him
a
victorious
King
,
able
to
overcome
strong
temptations
,
as
St.
Paul
said
to
the
people
when
they
asked
him
how
they
should
do
when
he
was
gone
,
he
said
I
will
commit
you
to
God
and
his
word
of
grace
,
intimating
that
if
they
had
that
,
it
were
no
matter
whether
they
had
him
or
no.
Therefore
if
one
have
lost
his
first
love
,
his
first
beauty
and
colour
,
let
him
go
to
the
word
and
it
will
bring
it
again
,
because
it
takes
away
the
sickness
that
takes
away
the
colour
,
onely
some
cautions
must
be
observed
.
First
,
It
must
be
constantly
read
,
it
is
not
enough
when
we
are
hindred
of
other
businesses
,
then
to
take
a
bo●k
in
our
hands
by
accident
;
but
it
must
be
read
constantly
,
his
is
commanded
the
King
who
hath
the
greatest
bu●…s
,
Deut.
17.
18
Ios.
1.
10.
The
word
is
commanded
to
be
read
day
and
night
,
if
we
must
read
it
day
and
●ight
,
the
least
that
we
can
do
is
to
read
some
part
of
it
ev●ry
day
.
The
best
way
therefore
is
to
bind
our
s●lv●s
〈◊〉
,
as
〈◊〉
priv●te
prayer
,
so
to
reading
,
for
it
is
a
part
of
the
●…rifice
,
this
is
evi●●nt
in
David
that
did
edee●…
〈◊〉
〈◊〉
his
appointed
food
,
he
had
rather
miss
his
meat
th●n
this
Word
,
he
had
rather
keep
a
constant
course
in
reading
the
word
then
in
his
appointed
food
.
Secondly
,
It
must
be
read
with
delight
and
meditation
,
Psal.
1.
2
The
blessed
man
delights
in
Gods
Law
,
and
meditates
in
it
day
and
night
,
viz.
he
reads
and
doth
delight
in
that
he
reads
and
meditates
in
it
,
for
both
go
together
,
and
therefore
he
is
like
the
tree
planted
by
the
waters
side
,
that
brings
forth
his
fruit
in
due
season
,
but
he
that
reads
it
without
delight
is
as
a
dry
tree
that
sucks
no
sap
from
the
root
,
and
hence
it
is
that
meditating
is
put
for
reading
,
Ios.
1.
8.
Thou
shalt
meditate
in
it
day
and
night
,
and
so
I
take
all
places
to
be
meant
where
meditation
is
commended
;
for
want
whereof
a
man
is
confused
in
those
things
that
he
most
delights
in
,
and
will
be
excellent
in
,
therefore
the
word
must
be
read
with
delight
.
Thirdly
,
It
must
be
read
with
prayer
,
if
we
receive
not
our
ordinary
food
without
prayer
,
much
less
spiritual
,
why
then
should
we
read
the
word
without
it
;
the
means
indeed
hath
a
nourishing
faculty
inherent
in
it
,
but
yet
we
must
pray
,
or
else
it
will
not
put
forth
his
force
,
the
word
bath
a
nourishing
facultie
going
along
with
it
whereby
it
nourishes
,
but
the
holy
Ghost
must
work
and
cooperate
,
and
unless
he
do
so
,
it
cannot
profit
,
and
this
is
the
reason
why
many
hear
and
profit
nothing
,
because
the
holy
spirit
works
not
with
it
,
and
it
works
not
because
they
pray
not
for
it
,
that
so
they
may
have
it
,
Luke
.
11.
13.
God
will
give
his
holy
spirit
to
them
that
ask
him
,
had
we
not
need
then
to
pray
as
David
did
,
Psal.
119.
Lord
teach
me
thy
statutes
,
and
open
mine
eyes
to
see
the
wonders
of
thy
Law
,
he
reads
it
,
but
he
knowes
that
prayer
will
fetch
down
the
spirit
,
pray
then
for
it
,
for
that
puts
a
nourishing
faculty
into
the
Word
,
and
the
word
nourisheth
not
without
it
.
If
we
do
thus
it
will
strengthen
us
if
we
be
weak
,
and
heal
us
if
we
fall
into
a
consumption
of
grace
.
Fourthly
,
It
must
be
read
or
heard
in
faith
,
that
was
the
reason
that
it
nourished
not
,
and
why
it
did
not
strengthen
because
it
wanted
faith
,
look
what
seed
is
thrown
into
baren
ground
it
takes
no
root
downward
nor
brings
no
fruit
upward
:
such
is
the
word
to
an
unfaithful
heart
,
but
look
what
seed
is
sown
in
good
soil
and
that
is
fruitful
,
so
is
it
with
the
word
being
heard
with
faith
,
1
Thes.
1
,
2.
13.
It
wrought
in
all
those
that
believed
,
as
if
he
should
have
said
,
it
is
believing
of
the
word
that
makes
it
effectual
,
otherwise
it
is
as
the
shining
of
the
Sun
to
blind
eyes
,
and
falling
of
rain
upon
rocks
.
Though
they
of
themselves
do
lighten
,
and
be
enough
of
themselves
to
lighten
and
make
them
fruitful
,
yet
the
fault
is
not
in
the
Sun
nor
the
rain
.
The
word
is
a
sword
,
but
faith
sets
an
edge
on
it
to
divide
between
the
marrow
and
the
bones
,
that
makes
it
lively
,
without
which
it
is
a
dead
word
,
there
is
no
life
at
all
in
it
.
See
it
in
particulars
,
the
word
saith
,
Thou
shalt
not
steal
,
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
,
did
you
believe
this
and
seriously
consider
this
that
it
is
Gods
commandement
,
it
would
be
effectual
unto
you
to
make
you
beware
,
were
that
in
Rom.
7.
duly
considered
,
that
the
least
sinne
keeps
on
in
the
state
of
damnation
;
it
would
make
them
look
about
them
and
try
whether
they
were
in
the
faith
or
no.
If
that
in
Gal.
5.
were
seriously
considered
that
whosoever
is
in
Christ
hath
crucified
the
flesh
,
and
the
affections
of
it
,
that
if
any
lust
be
alive
in
us
we
are
not
Christians
.
Were
this
well
weighed
it
would
make
natural
men
know
that
they
were
in
a
damnable
estate
.
It
is
profitable
therefore
in
reading
of
the
word
,
to
joyn
with
it
such
disjunctions
as
these
which
follow
,
either
it
is
the
word
or
it
is
not
,
if
it
be
,
then
it
is
true
or
not
true
.
If
true
,
then
infallible
,
for
so
it
is
if
it
be
the
Word
of
God
,
and
thus
ought
we
to
build
on
it
,
and
guide
our
course
of
life
by
it
,
Prov.
12.
13.
if
that
were
considered
,
viz.
That
none
should
be
established
by
wickedness
;
then
men
would
not
get
goods
,
by
inordinately
and
by
unlawful
means
,
nor
in
an
indirect
manner
,
if
that
1
Cor.
6.
9.
were
considered
,
that
no
fornicators
nor
adulterers
,
shall
enter
into
the
Kingdom
of
Heaven
,
if
this
I
say
were
believed
and
applyed
in
particular
,
men
would
not
continue
in
it
,
nor
rest
tell
they
were
washed
and
sanctified
,
if
threatnings
in
the
word
were
throughly
believed
,
they
would
make
us
fear
,
if
the
promises
were
believed
,
they
would
make
us
rejoyce
,
if
the
commandements
were
believed
,
they
would
make
us
obey
.
Concerning
outward
things
,
if
one
bring
another
newes
of
any
true
good
,
if
he
believe
,
how
doth
he
rejoyce
;
on
the
contrary
,
if
we
tell
one
of
an
evil
about
to
happen
to
him
,
as
if
a
Physician
should
tell
a
man
he
should
die
presently
,
if
he
should
believe
it
,
it
would
make
him
sad
,
if
one
told
another
of
a
good
course
of
life
,
if
he
did
believe
it
to
be
so
,
he
would
take
it
;
so
if
there
be
any
promise
in
the
word
if
it
were
believed
it
would
make
a
man
to
rejoyce
,
if
we
did
believe
any
threatnings
we
would
fear
them
more
then
any
cross
,
if
we
did
believe
any
direction
we
would
follow
it
,
faith
is
the
pen
that
writes
the
word
in
the
heart
,
to
wit
in
the
will
,
which
hath
an
influence
in
the
whole
man
,
therefore
God
m●kes
his
convenant
that
he
will
write
his
word
in
their
hearts
.
Fifthly
,
It
must
be
received
with
an
honest
heart
,
Luke
8.
15.
it
is
required
,
and
it
is
the
quality
of
the
fruitful
ground
to
receive
the
seed
of
the
word
into
an
honest
heart
,
that
is
when
a
man
comes
with
resolution
to
do
whatsoever
he
sees
to
be
Gods
will
.
And
it
stands
in
two
things
.
First
,
To
be
easy
to
be
convinced
of
a
truth
,
to
be
hard
to
be
convinced
of
an
untruth
,
is
a
sign
of
an
honest
heart
,
Ier.
4.
3.
2
These
that
Ieremy
told
they
should
not
go
into
Egypt
would
not
believe
,
but
said
he
spake
falsely
,
and
the
reason
was
because
they
were
unwilling
to
sta●
in
Iudea
,
whence
it
is
plain
that
if
the
will
be
bent
to
do
a
thing
,
the
understanding
will
hardly
hold
the
contrary
.
Let
reasons
be
brought
out
of
the
Scriptures
to
prove
usury
unlawful
,
and
to
prove
that
sabboths
must
be
kept
holy
,
if
men
will
not
be
kept
in
,
or
will
not
be
so
straight
laced
,
they
will
not
be
convinced
,
the
spirit
must
convince
them
.
Otherwise
for
the
Minister
to
speak
without
the
spirit
,
is
as
it
were
to
bring
,
a
letter
〈◊〉
written
without
a
candle
to
read
being
dark
,
For
the
Minister
may
bring
reasons
,
but
if
the
spirit
light
us
not
to
read
them
they
will
not
profit
us
nor
convince
us
.
Secondly
,
It
stands
in
doing
whatsoever
we
are
convinced
of
.
See
an
example
of
an
honest
heart
to
be
considered
in
Cornelius
,
Act.
10.
33.
we
are
here
present
,
saith
he
to
Peter
,
to
hear
whatsoever
is
commanded
of
God
to
hear
,
viz.
to
obey
.
See
in
Nathaniel
,
behold
a
true
Isralite
,
in
whom
there
is
no
guile
.
This
is
guile
in
a
mans
heart
,
when
he
makes
a
shew
to
do
many
things
and
deceives
himself
in
doing
them
.
See
in
Paul
when
he
was
strucken
down
to
the
earth
,
Act.
9.
he
said
,
Lord
what
wilt
thou
that
I
do
?
and
I
will
do
it
.
And
so
he
did
not
onely
in
doing
but
suffering
for
him
:
and
such
a
heart
is
in
every
man
after
conversion
,
for
till
then
he
will
not
give
his
shoulders
to
the
yoke
.
See
an
example
of
an
honest
heart
seemingly
in
Iohanan
,
Ier.
42.
where
he
bids
Ieremy
to
go
to
God
and
see
if
they
should
go
down
into
Egypt
,
there
he
made
a
shew
that
he
would
do
whatsoever
God
commanded
:
yet
after
he
tells
him
he
intends
it
not
,
unless
the
word
should
run
with
the
streams
of
his
affections
,
Ezech.
14.
3.
these
men
saith
God
have
set
up
idols
in
their
heart
,
yea
and
a
stumbling
block
before
their
faces
.
So
that
there
is
an
Idol
in
the
hearts
of
many
,
when
they
come
to
hear
,
and
that
hinders
their
profiting
by
it
,
and
hearing
by
accident
that
makes
it
worse
,
as
we
see
in
Physick
impurum
stomacum
quo
magis
nutrieris
eo
magis
laseris
,
an
impure
stomack
the
more
it
is
nourished
the
worse
it
is
,
because
the
stomack
is
of
that
nature
that
either
it
assimulates
the
meat
into
nourishment
,
or
else
rejects
it
,
but
unto
an
unhonest
heart
the
word
is
a
reproach
,
and
therefore
when
in
the
Word
it
meets
with
admonitions
it
swells
and
is
moved
at
them
as
if
it
were
provoked
by
a
defamation
.
This
concerns
Ministers
onely
,
if
the
words
of
a
Minister
must
be
wholesome
,
then
Ministers
must
behave
Use
4.
The
fourth
Corollarie
.
themselves
accordingly
.
And
there
are
six
advertisements
for
them
;
First
,
That
concerns
the
act
of
doing
,
and
the
five
other
the
manner
.
First
,
If
the
words
of
a
Minister
must
be
wholesome
,
then
he
must
be
diligent
,
because
his
words
must
be
health
and
Physick
,
if
he
neglect
this
,
then
he
hinders
them
both
of
the
profit
of
health
and
Physick
.
And
as
none
must
do
this
,
so
especially
not
those
that
have
a
flock
depending
on
them
.
For
if
he
be
worse
then
an
infidel
that
provides
not
temporal
food
for
his
family
,
what
is
he
then
that
provides
not
spiritual
food
for
them
that
depend
on
him
,
asmuch
as
a
family
doth
upon
a
master
?
if
he
loves
not
his
brother
that
hath
this
worlds
goods
,
and
seeth
him
want
,
and
gives
not
to
him
,
how
then
doth
he
love
God
,
that
hath
spiritual
food
and
seeth
others
want
and
gives
it
not
?
As
we
count
rich
men
cursed
who
are
hoarders
up
of
corn
when
the
year
is
plentiful
,
by
not
bringing
it
into
the
markets
;
So
there
is
no
famine
of
the
word
,
knowledge
doth
abound
as
water
in
the
sea
,
yet
a
famine
is
made
,
because
Ministers
bring
it
not
out
into
the
congretions
that
the
people
may
feed
thereof
and
live
.
As
any
thing
has
more
in
nature
,
so
it
communicates
more
to
others
.
The
greatest
luminary
gives
the
greatest
light
,
the
fullest
fountain
the
most
water
,
the
most
fruitful
soil
brings
forth
the
most
fruit
;
so
ought
we
in
good
things
to
do
as
the
preacher
did
,
Eccl.
12
9.
The
more
wise
he
was
,
the
more
he
taught
the
people
knowledge
.
The
Word
is
Physick
,
therefore
they
are
the
Physicians
and
must
heal
them
,
least
they
take
that
complaint
,
Ier.
8.
last
,
Is
there
no
balm
in
Gilead
,
is
there
no
Physitian
there
?
Why
then
is
not
the
health
of
my
people
recovered
?
Let
us
make
up
the
similitude
a
little
,
the
word
is
balm
,
the
Ministers
the
physicians
,
the
people
patients
,
now
we
reckon
him
no
better
then
a
murtherer
,
that
being
sent
to
a
sick
man
should
take
his
fee
,
and
all
this
time
he
is
with
him
,
spend
his
time
in
sporting
,
and
let
his
patient
die
;
so
if
the
people
that
are
sick
for
knowledge
,
send
for
a
Physitian
,
a
Minister
,
and
give
him
his
fee
,
and
he
neglect
them
,
and
they
perish
,
he
is
a
murtherer
.
Though
many
perish
,
ex
morbo
&
non
ex
defectu
medici
,
by
reason
of
the
disease
and
not
the
defect
of
the
Physician
,
yet
this
is
the
fault
in
most
.
Again
if
the
word
be
food
,
then
the
Ministers
are
shepherds
,
and
a
shepherd
must
not
feed
himself
with
ease
and
pleasure
,
(
not
but
that
these
may
be
conveniently
taken
,
)
but
he
must
not
spend
his
time
in
them
.
See
if
this
induction
be
not
made
,
Ezech.
34.
23.
Wo
to
the
shepherds
that
feed
themselves
,
should
not
the
shepherds
feed
the
flock
?
they
eat
the
fat
and
clothe
them
with
the
wooll
:
they
kill
them
that
are
fed
by
other
.
But
here
because
they
think
they
feed
when
they
do
Quest.
not
,
the
question
may
be
,
what
it
is
to
feed
them
?
It
consists
in
three
things
.
First
,
Let
every
one
feed
Answ.
his
own
flock
;
it
is
best
for
the
mother
to
feed
her
own
childe
,
while
it
is
done
by
step-mothers
its
not
so
well
done
,
because
they
want
natural
love
,
the
opinion
of
propriety
makes
them
more
careful
,
and
that
which
is
most
remarkable
is
,
that
the
want
of
large
wages
doth
not
discourage
from
it
,
and
it
is
not
substitutes
and
proxies
that
shall
give
account
for
the
sheep
,
but
the
shepherd
himself
.
Secondly
,
Let
it
be
frequently
done
,
not
once
a
quarter
,
or
once
a
month
,
The
people
are
weak
,
therefore
they
must
be
fed
with
a
little
and
often
,
line
,
upon
line
,
precept
,
upon
precept
,
for
weak
stomacks
will
not
bear
much
at
a
time
,
but
it
is
best
to
give
them
often
and
a
little
,
hence
it
was
that
Paul
,
2
Tim.
4.
charged
Timothy
before
God
,
and
our
Lord
Jesus
Christ
to
be
instant
in
season
.
See
what
Canons
the
Counsels
have
induced
hence
,
and
thou
shalt
find
to
preach
in
season
,
and
out
of
season
,
is
to
preach
twice
every
Sabboth
day
,
when
the
people
meet
together
,
for
then
it
is
seasonable
to
instruct
them
,
and
not
to
let
them
go
away
without
their
food
.
And
out
of
season
is
as
oft
as
opportunity
is
offered
,
and
the
Minister
is
able
.
Thirdly
,
Let
them
be
fed
with
convenient
food
,
let
it
be
such
as
they
can
eat
,
else
they
may
die
for
all
that
.
Therefore
it
is
not
enough
to
preach
unto
them
,
but
to
Catechise
them
to
their
capacity
.
For
want
of
this
it
is
that
Ministers
though
they
have
been
diligent
in
preaching
,
yet
the
people
perish
,
and
are
as
ill
at
seven
years
end
as
before
.
Now
two
things
are
required
to
make
the
food
convenient
,
the
matter
and
the
manner
.
First
,
The
matter
,
that
their
termes
be
not
too
high
,
so
that
the
people
understand
them
not
.
Secondly
,
The
manner
,
some
people
are
so
weak
,
that
a
continued
course
doth
not
profit
them
.
And
it
were
to
be
wished
that
Ministers
would
do
this
:
teach
them
in
a
Catechizing
manner
;
For
then
many
souls
would
be
saved
,
which
die
for
want
of
knowledge
.
Yet
the
people
though
they
were
ignorant
,
they
should
not
spend
their
whole
life
in
Catechizing
,
for
these
people
are
like
narrow
mouthed
bottels
,
pour
water
in
drop
by
drop
,
and
they
will
receive
it
,
but
if
you
pour
it
in
by
full
streams
,
it
will
fall
beside
.
So
if
the
ignorant
be
taught
line
by
line
it
will
profit
them
,
when
a
continued
course
is
too
high
for
them
,
it
will
not
,
therefore
the
Minister
must
deliver
the
word
in
such
manner
as
they
can
fittest
receive
it
,
and
this
is
laid
upon
their
charge
,
for
they
must
instruct
the
people
.
And
if
they
find
that
this
course
doth
not
do
it
,
they
must
feed
them
with
food
convenient
for
them
,
to
express
it
by
a
similitude
,
children
are
put
to
a
nurse
which
should
give
them
milk
,
but
if
she
spreads
a
table
with
wholesome
meat
constantly
,
which
is
too
strong
for
them
,
and
if
their
parents
come
and
find
them
dead
,
shall
she
be
excused
though
she
say
it
was
not
her
fault
,
for
she
provided
meat
for
them
.
So
it
is
if
the
Minister
provide
wholesome
meat
on
the
table
twice
a
Sabboth
,
yet
if
the
people
perish
because
they
cannot
eat
it
,
he
shall
not
be
excused
,
and
therefore
Ministers
ought
to
consider
the
pretiousness
of
a
soul
,
and
they
must
be
careful
that
if
the
people
perish
,
it
must
not
be
for
wants
of
knowledge
,
they
may
preach
to
them
,
and
yet
they
may
perish
for
Cathedram
habet
in
Coelo
qui
corda
docet
,
He
it
is
that
sits
in
Heaven
that
turnes
the
heart
,
onely
they
must
inform
the
understanding
.
The
other
five
advertisements
concern
the
manner
.
First
,
Their
preaching
must
not
be
a
general
discourse
,
Advert
.
but
a
particular
.
And
this
is
gathered
from
the
text
thus
,
because
general
discourses
fit
not
,
neither
heal
nor
nourish
,
but
are
like
lightnings
that
break
the
air
,
but
light
upon
no
particular
subject
;
if
they
do
it
is
seldom
;
so
these
general
discourses
make
great
shewes
,
but
men
are
not
inflamed
with
them
.
As
if
a
Minister
should
find
faith
in
a
text
,
and
discourse
of
it
,
but
never
apply
it
,
Ministers
are
fullones
animarum
the
fullers
of
the
soules
,
and
it
is
not
enough
for
them
to
bring
soap
,
though
it
be
of
the
best
,
but
they
must
apply
it
to
scour
the
blots
out
of
mens
hearts
and
consciences
.
They
are
builders
,
therefore
it
is
not
enough
to
square
the
stones
,
and
bring
profitable
matter
,
but
application
makes
the
building
go
forward
,
and
that
is
the
laying
of
one
stone
upon
another
,
yea
it
is
that
wherein
practising
consists
,
interpretation
and
application
,
to
expound
and
apply
;
what
else
did
Paul
mean
,
when
he
bad
Timothy
Tim.
2.
15.
to
divide
the
word
,
to
wit
,
not
to
deliver
it
in
gross
,
but
tell
them
in
particular
,
such
a
thing
serves
to
cut
down
such
a
sin
:
for
when
the
word
is
applyed
it
is
a
searching
plaister
.
First
to
draw
out
corruption
and
then
to
heal
.
I
appeal
to
every
mans
breast
,
if
the
word
be
not
more
effectual
when
it
is
applied
,
for
then
men
fall
down
and
say
that
God
is
in
them
of
a
truth
,
viz.
you
speak
in
the
evidence
of
the
spirit
,
1
Cor.
14.
25.
If
the
matter
be
good
and
substantial
it
is
no
matter
,
the
Hearers
may
apply
it
,
therefore
it
is
supervacaneous
Object
.
needless
to
do
it
.
This
is
all
one
,
as
if
a
Chyrurgion
should
say
to
a
Patient
Answ.
that
hath
a
swelled
arm
,
I
have
prepared
a
knife
,
and
cannot
he
launch
and
cut
his
arm
himself
?
as
this
would
be
a
folly
in
them
,
so
it
is
in
Ministers
to
say
so
,
for
it
is
as
dear
cutting
off
spiritual
hands
and
legs
,
as
it
is
to
cut
corporal
;
therefore
it
is
not
enough
to
bring
good
matter
,
but
they
must
press
it
on
them
,
not
in
a
word
or
two
,
or
by
intimation
onely
,
but
to
lay
it
on
them
with
as
full
a
hand
,
and
as
seriously
as
they
can
,
and
as
perticularly
as
they
can
.
Men
are
so
mannerly
this
way
,
that
they
will
be
ready
to
lay
admonitions
on
other
mens
consciences
,
rather
then
on
their
own
,
this
thing
will
they
say
belongs
to
such
a
one
,
but
not
unto
me
,
Heb.
13.
22.
suffer
the
word
of
exhortation
a
while
.
He
speaks
as
a
Physitian
there
to
his
patient
,
suffer
me
to
see
the
wound
and
to
put
a
tent
into
it
;
which
shewes
that
there
is
a
backwardness
in
our selves
,
and
therefore
if
Ministers
will
do
any
good
,
they
must
apply
the
word
home
.
Secondly
,
As
they
must
apply
,
so
they
must
not
misapply
.
And
this
is
gathered
from
the
Text
thus
;
Physick
if
Adver.
2.
it
be
misapplied
it
will
not
heal
.
And
meat
misapplied
will
not
nourish
.
And
this
misapplying
of
the
Word
may
be
double
.
First
,
General
.
Secondly
,
Particular
.
First
,
General
,
when
they
give
milk
to
them
to
whom
strong
meat
belongeth
,
and
when
they
give
strong
meat
to
them
to
whom
milk
belongeth
.
And
this
second
is
most
failed
in
,
when
Ministers
preach
to
ignorant
people
,
and
walk
as
it
were
in
clouds
.
When
they
deliver
the
Word
in
scholastical
terms
,
this
is
as
it
is
in
the
fable
,
to
put
meat
into
a
narrow
mouth'd
pot
,
though
the
Crane
get
it
out
yet
the
Fox
cannot
.
So
though
Schollers
can
pick
out
the
meaning
,
the
plainer
people
cannot
;
it
is
the
fault
of
some
to
preach
University
Sermons
to
the
people
,
which
they
have
made
for
a
more
learned
auditory
.
It
is
all
one
as
if
a
man
should
come
to
a
fair
where
there
were
none
but
poor
people
,
and
bring
Jewels
to
self
,
he
might
carry
them
home
again
,
the
people
would
not
buy
of
them
because
their
purses
would
not
reach
the
price
,
or
because
they
know
not
the
use
of
them
;
but
bring
spades
and
such
things
as
they
have
use
of
,
and
you
may
sell
them
:
So
when
they
preach
these
Sermons
to
the
people
,
though
they
be
pearls
,
yet
they
be
such
as
the
peoples
capacity
cannot
reach
to
;
but
bring
plain
Doctrine
,
such
as
they
have
use
of
,
and
you
do
them
good
.
The
second
particular
,
and
that
is
when
that
particular
part
is
misapplied
concerning
healing
,
and
nourshing
,
conf●ting
and
dehorting
;
this
is
two-fold
.
First
,
Concerning
Time
.
Secondly
,
Persons
.
First
,
For
the
time
,
either
when
they
comfort
too
soon
,
or
where
comfort
does
not
belong
,
so
that
they
are
like
a
wound
too
soon
healed
,
that
breaks
out
worse
,
Esay
50.
19.
God
hath
given
me
the
tongue
of
the
learned
to
minister
a
word
in
due
time
to
him
that
is
weary
;
they
that
be
weary
must
be
refreshed
.
Again
,
secondly
,
they
stay
too
long
ere
they
comfort
,
2
Cor.
2
7.
Let
not
the
Incestious
person
stay
too
long
least
he
be
swallowed
up
of
grief
.
Secondly
,
When
it
is
misapplied
to
the
persons
,
when
they
speak
peace
to
whom
God
speaks
not
peace
,
and
when
they
speak
to
the
grief
of
those
whom
God
would
not
have
cast
down
,
Ezek.
13.
10.
They
cry
peace
where
there
is
no
peace
,
and
dishearten
those
that
are
sincere
,
that
is
to
apply
playsters
where
there
is
no
sore
,
and
to
strengthen
the
hands
of
the
wicked
.
But
of
this
I
will
say
no
more
but
that
,
Prov.
17.
15.
He
that
justifies
the
wicked
and
condemns
the
just
both
of
them
shall
be
an
abhomination
unto
the
Lord
.
Thirdly
,
Their
words
must
be
pleasant
,
they
must
not
Adver.
3.
be
such
as
people
loath
.
This
is
gathered
thus
.
Meat
will
not
nourish
unlesse
it
be
eaten
,
and
if
they
like
it
not
they
will
not
eat
it
,
and
so
will
not
be
nourished
;
therefore
the
words
must
be
such
as
please
the
appetite
of
an
honest
and
good
hearer
,
such
as
excite
and
sharpen
.
Ministers
must
be
like
shepherds
that
give
the
sheep
the
tender
grasse
,
and
not
the
blown
fodder
;
and
therefore
the
Steward
was
commended
that
brought
out
of
his
treasury
things
both
new
and
old
.
So
Ministers
may
bring
variety
of
dishes
,
but
with
this
caution
,
that
they
be
out
of
Gods
pantry
,
Eccles.
12.
10.
He
taught
the
people
,
and
in
teaching
for
the
manner
,
he
sought
out
pleasant
words
,
and
upright
writings
,
even
the
words
of
truth
where
three
things
are
observable
.
First
,
He
took
not
what
came
first
to
hand
,
but
sought
out
pleasant
words
.
2.
He
had
veriety
.
3.
They
;
were
pleasant
and
yet
upright
.
The
choicenesse
hindred
not
the
truth
,
nor
the
pleasantnesse
their
uprightnesse
.
So
Ministers
must
make
their
words
as
pleasant
as
they
can
,
yet
they
must
have
no
flowers
but
out
of
Gods
Garden
,
no
honey
but
out
of
his
Hive
,
no
physick
but
out
of
his
Shop
,
and
they
must
be
as
eloquent
as
they
can
make
them
.
It
is
commended
in
Apollo
that
he
was
an
Eloquent
man
,
but
it
was
in
confuting
the
Iews
;
so
long
as
it
runs
in
a
right
channel
,
let
it
run
with
as
strong
a
stream
as
it
can
,
yea
the
Ministers
are
bound
to
this
,
for
cursed
is
he
that
doth
the
work
of
the
Lord
negligently
;
and
therefore
they
must
use
all
their
art
to
this
purpose
:
And
this
made
Paul
cry
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Who
is
fit
for
these
things
?
But
some
may
say
,
What
must
they
do
that
their
words
2
Cor.
2.
16.
Object
.
must
be
pleasant
?
First
,
They
must
be
good
for
substance
,
well
wrought
,
there
must
be
strength
and
power
in
them
,
they
must
be
Answ.
wine
,
not
water
,
silver
not
drosse
,
cream
not
whey
,
let
them
be
of
the
best
.
Secondly
,
Let
them
be
new
for
matter
and
manner
,
for
things
common
breed
loathing
,
the
best
dishes
if
we
feed
every
day
on
them
,
we
shall
loath
them
in
the
end
.
Manna
though
it
was
the
best
food
,
Angels
food
,
yet
the
Israelites
grew
weary
of
it
,
and
the
word
is
not
onely
common
when
it
is
not
new
,
but
it
loses
the
efficacy
;
Physick
if
it
grow
familiar
to
the
body
,
it
will
not
work
;
so
when
admonitions
are
familiar
there
is
not
so
much
notice
taken
of
them
,
they
pierce
not
so
effectually
,
nor
enter
into
the
soul.
Fourthyl
,
Their
words
must
be
methodically
delivered
.
Advert.
4.
This
is
gathered
thus
;
the
word
is
meet
,
as
meat
will
not
nourish
unlesse
it
be
retained
,
no
more
will
the
word
,
and
that
is
not
retained
without
method
.
He
that
preaches
without
this
puts
water
into
a
sieve
that
will
run
out
,
so
the
word
confusedly
taught
runs
out
and
stayes
not
with
them
;
if
it
do
,
it
doth
them
no
good
,
they
may
be
compared
to
the
walls
of
Besaxtim
the
joynters
whereof
were
so
close
that
,
unum
continum
putares
Lapidem
,
you
would
think
it
were
one
stone
,
though
it
be
a
commendation
in
a
wall
,
it
is
not
in
a
sermon
for
three
reasons
.
First
,
The
end
of
preaching
is
not
onely
to
stir
up
the
the
affections
,
but
to
enform
the
judgement
,
and
that
is
performed
when
it
is
remembred
,
now
the
memory
is
strenghtened
by
method
:
and
although
the
other
kind
of
preaching
may
please
(
as
it
is
doubtful
;
for
long
wayes
are
most
tedious
where
there
is
no
turning
)
yet
when
it
is
most
remembred
it
doth
most
good
,
and
it
is
then
most
remembred
when
it
is
most
methodically
delivered
.
Secondly
,
The
end
of
preaching
is
to
beget
knowledge
in
the
people
,
and
this
is
done
by
method
:
for
it
helps
the
understanding
and
the
memory
.
Thirdly
,
It
s
necessary
that
the
word
be
repeated
,
now
method
helps
that
,
when
one
thing
is
linked
to
another
.
And
this
is
needful
because
we
have
more
then
a
natural
forgetfulnesse
in
good
things
,
and
the
Devil
is
ready
to
steal
away
the
word
that
is
sown
in
our
hearts
;
since
therefore
we
are
so
forgetful
,
and
the
Devil
so
ready
,
we
had
need
of
all
the
helps
we
can
:
and
therefore
Ministers
must
make
their
points
plain
,
and
frame
their
method
to
that
purpose
.
Fifthly
,
Their
words
must
be
all
spiritual
,
holy
,
substantial
,
not
frothy
or
light
,
and
how
much
is
this
better
Adver.
5.
then
to
fetch
in
haeterogenea
that
cost
so
much
labour
;
what
racking
is
there
of
wits
to
please
the
people
,
and
what
choise
of
phrase
,
when
plain
preaching
profits
more
;
we
may
say
of
these
as
of
smiths
small
plates
,
wherein
they
shew
their
workmanship
;
they
cost
much
pains
but
profit
least
;
so
these
spend
their
enterals
like
the
spider
,
and
do
no
good
but
only
to
shew
their
skill
:
is
it
not
better
to
take
grapes
from
the
tree
then
painted
grapes
,
to
fetch
in
haeterogenea
;
because
this
is
much
failed
in
,
we
will
shew
the
causes
of
it
.
First
,
They
then
shall
want
applause
,
and
bring
contempt
to
themselves
.
1.
They
shall
get
better
applause
then
they
should
have
if
they
had
the
other
,
viz.
the
applause
of
God
.
Shall
the
Heathen
man
esteem
his
conscience
,
pro
amplissimo
Theatro
,
and
shall
not
we
esteem
the
testimony
of
our
conscience
above
other
things
,
we
that
have
the
life
of
Christ
in
us
and
believe
the
scripture
,
that
God
rewards
them
that
do
good
,
and
shall
we
be
carried
away
more
to
please
the
inordinate
appetite
of
curious
hearers
,
then
for
conscience
towards
God
.
Hear
what
Saint
Chrysostom
said
of
him self
,
for
it
is
remarkable
,
When
I
first
began
to
preach
I
was
a
childe
and
delighted
in
rattles
,
in
the
applause
of
the
people
,
but
when
I
was
a
man
I
began
to
despise
them
;
so
ought
Ministers
to
be
rather
delighted
fletu
then
plausu
populi
,
with
the
weeping
then
the
applause
of
the
people
.
But
secondly
,
their
auditory
will
not
rellish
it
when
Pithanologia
is
not
mixt
with
their
preachings
.
Though
they
be
bound
to
please
a
good
hearer
,
yet
they
are
not
bound
to
please
the
inordinate
appetite
of
hearers
;
and
if
their
taste
be
vitiated
,
they
must
see
quid
morbus
,
non
quid
ager
postulat
;
What
the
disease
,
not
what
the
sick
party
requireth
.
There
is
a
disease
called
malacia
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pica
]
wherein
the
party
desires
coals
and
ashes
,
for
the
humors
that
possesses
the
mouth
and
the
stomack
.
Now
a
good
Physitian
will
not
give
him
coals
,
but
labour
to
purge
him
of
that
disease
,
and
feed
him
with
good
meat
;
so
suppose
the
Auditory
be
inordinate
Hearers
,
they
must
not
be
pleased
,
for
morbi
augentur
similibus
,
diseases
are
increased
by
their
likes
,
but
they
must
seek
to
purge
the
peoples
stomacks
of
these
impure
humors
,
and
feed
them
with
wholesom
food
.
Is
it
not
for
more
reason
that
those
which
are
of
uncircumcised
ears
,
should
be
healed
,
then
that
the
Word
should
be
mingled
to
please
them
?
Is
it
not
better
that
they
should
be
purged
to
taste
the
pure
water
,
then
that
their
food
be
squared
for
them
?
But
for
the
quoting
of
humane
testimonies
,
&c.
if
they
be
lawful
to
be
used
,
why
should
we
be
restrained
?
And
herein
before
I
come
to
the
reasons
,
I
will
promise
these
six
rules
or
grounds
,
wherein
I
will
lay
down
the
restraints
and
liberties
,
the
cases
wherein
we
may
,
or
may
not
use
them
.
First
,
whatsoever
we
deliver
in
preaching
,
must
be
per
1.
Ground
.
se
credibile
,
and
that
by
primary
authority
in
it self
,
not
derived
from
others
,
this
is
plain
.
(
1.
)
Because
the
Ministers
are
Embassadors
,
yea
Gods
own
mouth
,
Ier.
15.
19.
Now
this
they
cannot
be
,
unless
they
deliver
the
word
purely
.
(
2.
)
Because
the
hearers
must
receive
it
as
Gods
word
,
and
if
they
must
so
hear
it
,
Ministers
must
so
preach
it
;
therefore
purely
.
(
3.
)
Because
in
preaching
we
preach
to
the
consciences
of
men
,
and
this
we
do
not
unless
the
word
be
Gods
;
for
he
beholds
the
conscience
,
and
tries
the
heart
and
the
reins
;
and
therefore
unless
we
speak
it
from
God
we
cannot
do
this
.
(
4.
)
That
which
we
deliver
in
preaching
,
must
be
received
with
faith
,
and
that
not
humane
,
whereby
I
believe
there
was
a
City
of
Rome
,
and
such
a
man
as
Pompey
,
though
I
saw
him
not
;
but
divine
,
and
that
is
true
,
that
omnis
fitles
fundatur
in
Verbo
Dei
,
that
all
our
faith
is
grounded
on
the
Word
of
God
;
and
unless
that
all
that
we
deliver
be
Gods
Word
,
this
faith
will
not
be
grounded
on
it
;
so
that
this
is
true
,
that
all
exhortations
must
by
the
Word
be
interpreted
or
applyed
,
not
the
sayings
of
men
,
or
quotations
of
Authors
,
because
the
Mininister
is
Gods
Embassador
,
and
the
Word
must
be
delivered
as
Gods
Word
by
faith
,
otherwise
we
shall
never
speak
to
the
conscience
.
To
this
ground
are
four
liberties
.
First
,
we
may
use
them
in
case
of
application
,
though
the
rule
it self
is
to
be
proved
,
and
confirmed
by
Scripture
,
yet
when
we
come
to
apply
it
to
the
manners
of
men
,
if
for
proof
,
that
they
are
guilty
of
such
a
fault
,
we
produce
an
Author
,
we
shall
rightly
do
it
.
So
Paul
,
Tit.
1.
12●
One
of
your
own
Prophets
have
said
,
the
Grecians
are
lyars
,
evil
beasts
,
slow-bellies
.
Mark
the
manner
of
speech
;
he
proveth
not
thereby
,
that
they
ought
to
be
such
(
for
that
he
takes
as
proved
otherwise
)
but
when
he
comes
to
apply
it
,
he
tells
them
that
one
of
their
own
Prophets
said
so
,
so
1
Cor.
1.
11.
It
hath
been
declared
to
me
by
them
of
the
house
of
Cloe
,
that
there
are
contentions
amongst
you
;
he
doth
not
prove
by
any
of
the
house
of
Cloe
,
that
there
ought
to
be
contentions
amongst
them
;
but
when
he
came
to
apply
it
,
he
tells
them
that
some
of
the
house
of
Cloe
told
him
so
.
If
we
were
to
shew
the
gross
Idolatry
that
was
in
the
wisest
of
the
Heathen
,
and
produce
Homer
or
Plato
to
shew
it
,
we
should
use
them
right
.
So
if
we
were
to
shew
the
Atheism
and
wickedn●sse
of
the
Popes
;
if
we
use
Platina
,
or
any
other
of
their
Prophets
,
to
shew
it
,
we
use
them
right
.
Secondly
,
we
may
use
them
for
instances
,
as
suppose
we
were
to
prove
that
the
moral
Law
was
written
in
the
heart
by
nature
,
we
may
prove
it
by
Rom.
2.
if
when
it
is
proved
we
bring
an
instance
out
of
Plutarch
or
Seneca
,
we
shall
rightly
use
them
.
So
for
Historical
relation
,
if
we
were
to
prove
the
change
of
the
Sabboth
,
we
might
do
it
by
Scripture
,
but
if
we
did
produce
the
History
of
those
that
lived
presently
after
the
Apostles
,
we
in
so
doing
shall
use
it
aright
.
So
for
the
fulfilling
of
prophesies
,
when
we
find
prophesies
in
Esay
,
Ieremy
,
and
we
bring
Heathen
Authors
to
shew
the
event
of
them
,
we
shall
use
them
aright
.
Thirdly
,
in
case
of
consutation
,
if
we
were
to
confute
error
,
we
may
produce
Authors
,
that
so
we
may
not
seem
to
fight
with
our
own
shadow
,
and
to
fasten
that
on
them
which
is
not
true
.
So
Christ
used
the
Pharisees
,
Mat.
23.
that
said
,
Whosoever
sweareth
by
the
Temple
it
is
nothing
,
but
whosoever
sweareth
by
the
gold
of
the
Temple
is
a
debtor
.
And
as
he
did
it
in
the
general
,
so
may
we
in
the
particular
.
Fourthly
,
comparatively
,
to
shame
Christians
with
the
practice
and
judgement
of
the
Heathen
,
who
see
more
in
their
own
light
,
then
we
do
in
the
Sun-shine
of
the
Gospel
,
1
Cor.
11.
14.
Paul
proves
by
the
Law
of
nature
that
it
is
a
shame
for
a
man
to
wear
long
hair
;
doth
not
the
Law
of
nature
teach
you
,
that
if
a
man
have
long
hair
,
it
is
a
shame
unto
him
?
If
in
this
case
we
say
an
Heathen
Writer
saw
this
,
and
why
should
not
we
?
thus
we
use
them
aright
.
Secondly
,
Christ
receiveth
not
mans
testimony
,
Iohn
5.
2.
Ground
.
34.
and
he
gave
the
reason
,
ver.
36.
Because
I
have
a
greater
witness
then
that
of
Iohn
.
If
it
be
objected
that
Iohn
bare
record
of
Christ
,
and
all
the
Disciples
were
sent
forth
as
witnesses
of
him
in
all
Iudea
and
Samaria
.
I
answer
,
they
were
not
co-witnesses
,
but
declaratory
witnesses
,
as
a
Praeco
or
Cryer
witnesseth
that
he
speaks
nothing
but
that
which
is
suggested
from
the
chief
Speaker
,
and
a
Scribe
,
that
he
writes
nothing
but
that
which
was
dictated
unto
him
from
another
,
and
those
which
had
been
present
at
some
things
,
that
they
relate
nothing
but
what
they
have
seen
and
heard
.
And
this
distinction
of
a
declaratory
witness
,
I
have
from
that
place
in
Iohn
,
where
it
is
said
,
He
confirmed
his
witness
by
signs
and
wonders
.
Now
none
can
be
witnesses
declaratory
,
because
they
see
not
Christ
,
nor
have
their
doctrine
immediately
from
the
Holy
Ghost
.
May
I
not
say
it
is
so
interpreted
,
because
they
agree
in
it
?
No
,
the
Scripture
receives
no
witness
but
his
own
;
as
the
light
cannot
be
seen
but
by
the
light
,
so
the
Word
is
not
to
be
interpreted
but
by
the
Word
;
to
say
this
is
the
sence
,
because
Augustine
,
Calvin
,
and
other
Writers
say
so
,
it
is
not
reason
enough
:
if
we
will
give
a
sence
,
it
must
be
because
the
litteral
sence
is
so
.
Secondly
,
because
the
sence
of
it
agrees
with
other
places
of
Scripture
.
Thirdly
,
because
it
is
answerable
to
the
analogy
of
faith
.
To
this
restraint
there
is
this
liberty
,
though
the
Word
receive
not
the
witness
,
yet
the
men
that
deliver
it
may
.
So
Amos
,
in
the
11.
Chapter
useth
an
external
argument
,
when
he
would
evidence
that
he
was
a
true
Prophet
,
he
useth
this
witness
,
ver.
14.
I
was
a
heardman
,
and
the
Lord
took
me
as
I
followed
the
flock
:
so
Paul
,
Gal.
2.
9.
Cephas
and
Iohn
gave
to
me
the
right
hand
of
fellowship
.
So
in
preaching
,
though
the
Word
need
no
witness
,
yet
the
men
that
preach
it
may
;
and
that
First
,
in
case
of
partiality
,
if
the
nature
of
the
point
be
such
,
that
gives
suspicion
of
partiality
,
as
in
a
point
of
controversie
,
we
may
alleadge
these
that
are
not
partial
:
as
for
the
Supremacy
of
the
Pope
,
when
they
alleadge
that
place
;
On
this
rock
will
I
build
my
Church
.
If
we
being
thought
partial
,
did
alleadge
Augustine
,
who
lived
before
the
Pope
challenged
to
himself
Universall
Authority
,
and
proved
that
by
this
Rock
was
meant
this
profession
,
we
use
them
aright
.
Secondly
,
if
the
person
be
suspected
of
novelty
,
he
may
produce
an
Author
to
shew
that
what
he
saith
is
not
new
,
but
that
which
was
used
before
.
This
reason
Augustine
gives
,
why
he
uses
Cyrill
and
Optatus
,
in
his
Book
against
the
Pelagians
,
not
to
confirm
,
but
to
shew
that
he
neither
spake
nor
taught
any
other
doctrine
,
but
that
they
did
before
.
And
therefore
it
is
observeable
,
that
Fathers
in
their
Sermons
did
not
quote
them
.
And
well
were
it
if
those
that
followed
them
so
much
in
other
things
,
would
follow
them
in
this
.
But
in
case
of
controversie
,
so
they
did
,
and
that
with
this
caution
,
to
shew
that
it
was
no
new
doctrine
they
taught
;
so
we
may
shew
that
we
teach
no
new
thing
,
not
onely
by
modern
Writers
,
but
also
by
antient
.
Thirdly
,
in
case
of
singularity
;
to
remove
that
,
we
may
produce
the
confession
of
Churches
,
Canons
,
and
Councels
,
and
the
consent
of
Orthodoxal
Fathers
.
Fourthly
,
in
case
of
explication
of
an
Hebrew
word
,
that
we
produce
examples
of
men
that
write
in
the
same
tongue
,
and
shew
the
meaning
,
for
as
much
as
the
Holy
Ghost
writ
in
that
language
,
we
shall
use
them
aright
.
So
for
Chronology
and
Geography
in
explication
of
Daniels
weeks
against
the
Jews
,
if
we
produce
Authors
to
shew
how
many
Kings
of
Persia
there
were
,
how
long
they
raigned
,
we
use
them
aright
.
Thirdly
,
the
third
ground
is
taken
from
the
Office
of
a
Minister
,
a
Minister
as
a
Minister
ought
onely
to
use
3
Ground
.
Gods
Word
,
not
mans
;
the
reasons
are
,
First
,
from
his
Name
,
he
is
a
Minister
of
the
Gospel
,
therefore
not
a
Minister
of
humane
learning
;
humane
sentences
are
humane
sayings
,
1
Cor.
4.
1.
We
are
dispensers
of
the
mysteries
of
God
,
and
not
of
men
.
Secondly
,
a
Minister
as
a
Minister
speaks
from
God
to
men
,
but
when
he
produceth
humane
sayings
,
he
speaks
from
man
to
man
.
Thirdly
,
as
he
is
a
Minister
,
so
the
weapons
of
his
warfare
are
spiritual
and
mighty
through
God
,
not
carnal
,
that
is
not
humane
sayings
.
Therefore
when
he
useth
humane
learning
,
he
speaks
not
as
he
is
a
Minister
,
2
Cor.
10.
4.
Humane
testimonies
are
carnal
weapons
,
therefore
to
this
there
is
this
liberty
;
that
although
a
man
do
that
,
not
as
he
is
a
Minister
,
yet
if
in
preaching
some
passage
require
it
;
he
may
speak
from
men
to
men
,
and
fight
with
carnal
weapons
.
True
it
is
,
that
when
a
man
confutes
with
carnal
and
Philosophical
reasons
,
he
shoots
with
their
own
bow
and
contends
with
their
own
weapons
,
yet
may
they
use
them
.
(
1.
)
For
such
reasons
,
though
they
be
humane
,
yet
they
may
convince
;
so
Goliahs
head
was
cut
off
with
his
own
sword
.
(
2.
)
Though
they
beget
no
faith
,
yet
they
may
dispose
to
it
.
(
3.
)
Though
they
build
not
up
so
directly
them
that
believe
,
yet
they
are
helps
to
take
away
scruples
,
and
to
answer
objections
and
temptations
,
and
in
this
regard
he
may
use
them
;
onely
with
some
due
cautions
.
When
the
nature
of
the
point
,
and
the
Auditory
requireth
1.
it
;
such
points
seldom
fall
out
,
but
when
they
do
,
we
may
do
it
.
That
it
be
done
with
intimation
,
that
it
is
an
external
argument
,
lest
those
that
hear
it
mistake
it
.
2.
This
observed
,
a
Minister
may
lay
aside
the
person
of
a
Minister
,
and
use
mens
arguments
and
reasons
,
Acts
17.
23.
speaking
to
the
people
that
were
ignorant
,
saith
,
I
saw
it
written
on
the
Altars
to
the
unknown
God
:
when
he
would
prove
that
they
were
created
,
he
saith
,
In
him
we
live
,
we
move
and
have
our
being
,
as
one
of
you
have
said
we
are
all
his
off
spring
.
As
if
he
should
say
,
this
Poet
hath
authority
with
you
,
else
it
were
but
a
weak
argument
,
and
if
he
did
it
,
so
may
we
.
Suppose
we
were
to
prove
the
Scriptures
to
be
the
Word
of
God
,
we
may
prove
it
,
because
its
that
on
which
faith
is
grounded
;
if
in
this
we
do
produce
humane
reasons
,
we
do
aright
.
The
fourth
ground
concerns
the
use
of
humane
learning
,
and
it
is
this
.
That
the
excellency
of
humane
4.
Ground
.
wisdom
is
not
to
be
used
in
the
testimonies
of
God
.
That
is
,
not
in
preaching
the
Gospel
.
I
alleadge
the
Apostles
own
word
,
I
came
not
unto
you
in
the
excellency
of
speech
,
or
of
wisdom
;
contrary
to
those
that
think
,
if
the
Divine
truth
be
found
,
learning
may
be
laid
in
it
,
and
the
ground
work
may
be
wrought
with
gold
.
If
any
think
themselves
straightned
in
this
opinion
,
see
1
Cor.
2.
1.
I
came
to
you
saith
Paul
,
not
in
excellency
of
speech
or
wisdom
;
what
wisdom
doth
he
mean
?
not
Divine
wisdom
,
for
that
he
had
in
aboundance
,
but
humane
wisdom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
came
not
to
shew
the
testimony
of
God
by
it
,
But
I
esteemed
to
know
nothing
among
you
,
but
Christ
and
him
crucified
;
That
is
,
I
accounted
nothing
else
worth
the
knowing
:
to
this
there
are
these
liberties
.
It
may
and
ought
to
be
studied
,
as
it
prepares
the
understanding
to
deliver
the
Divine
truth
,
and
therefore
1.
Students
are
to
be
exhorted
to
study
it
as
a
necessary
help
,
so
that
he
is
a
Lay-man
that
wants
it
.
It
may
be
used
in
preaching
,
yet
not
in
the
substance
2.
and
words
of
the
Author
,
for
that
is
to
mingle
chaff
with
wheat
.
It
is
certain
,
all
our
weapons
must
be
spiritual
,
yet
we
may
sharpen
our
weapons
at
the
forge
of
Heathen
Writers
,
they
may
have
an
influence
into
our
Sermons
,
as
the
Stoicks
say
.
When
we
give
hey
unto
our
beasts
,
we
look
not
for
hey
again
,
but
for
fruit
,
wool
and
milk
So
we
must
not
utter
them
in
the
same
words
,
but
digest
and
turn
them
in
succum
&
sanguinem
,
that
the
understanding
may
be
strengthened
,
and
then
we
may
deliver
them
the
better
.
The
Israelites
must
not
put
the
jewels
that
they
took
from
the
Egyptians
into
the
Temple
in
the
same
manner
,
but
melted
.
So
humane
Writers
may
not
be
used
in
the
same
fashion
we
take
them
,
but
melte●
&
turned
into
another
shape
,
we
may
use
them
.
Paul
is
plain
for
it
,
I
came
not
in
the
excellency
of
speech
or
wisdom
;
where
two
things
are
spoken
against
(
1.
)
the
mingling
of
the
Word
with
corrupt
glosses
,
(
2.
)
delivering
it
so
mingled
.
The
fifth
gro●nd
concerns
humane
el●quence
,
and
that
5.
Ground
.
is
this
,
we
must
not
use
the
excellency
or
wisdom
of
words
,
but
deliver
the
word
in
the
plain
evidence
of
the
spirit
and
of
Power
.
That
is
,
that
there
be
no
mingling
of
humane
learning
with
divine
mysteries
in
shewing
the
testimonies
of
God
,
though
the
words
be
pure
matter
,
we
may
not
set
an
excellent
stile
upon
them
,
but
plainess
which
becomes
the
gravity
of
it
.
The
word
may
be
delivered
in
an
high
still
,
yet
so
as
pearls
,
that
it
may
shine
in
its
natural
brightness
,
otherwise
it
rather
beautifies
the
speaker
then
the
word
;
I
appeal
to
the
consciences
of
men
,
if
in
these
deliverances
it
doth
not
sapere
aliquid
humani
,
and
though
we
think
not
so
at
the
first
,
yet
many
on
their
death
beds
have
said
it
.
If
this
seem
to
slight
,
see
the
Apostle
,
I
came
not
saith
he
in
humame
wisdom
,
that
is
in
tricks
of
wit
,
and
in
the
thirteenth
verse
which
words
we
speak
not
in
the
words
that
mans
wisdome
teacheth
,
but
which
the
holy
Ghost
teacheth
.
He
was
not
onely
careful
that
his
master
was
found
,
but
that
his
words
were
also
plain
,
1
Cor.
1.
17.
Christ
sent
me
to
preach
the
Gospel
,
not
in
the
wisdome
of
words
.
And
what
can
be
meant
by
this
but
that
curiousness
of
stile
,
which
rather
weakens
then
strengthens
the
work
.
To
this
there
is
this
liberty
;
that
when
we
cannot
well
express
our selves
otherwise
,
when
some
sentence
taken
out
of
an
Author
,
will
more
pithily
express
our
mind
,
we
may
use
it
,
onely
these
cautions
observed
.
The
phrase
must
not
be
light
or
metrical
speeches
,
that
1.
it
stand
not
upon
paranomasias
and
verbal
conceits
,
that
it
do
tickle
the
ears
and
move
laughter
,
or
poetical
allusions
,
as
the
hire
of
a
whore
might
not
be
brought
into
the
temple
though
it
was
silver
,
because
of
the
baseness
of
the
thing
whence
it
was
raised
,
so
though
they
be
as
fit
as
others
,
yet
they
must
not
be
brought
into
sermons
because
of
the
base
ground
whence
they
were
raised
.
Let
it
not
be
done
frequently
or
with
affectation
,
but
occasionally
when
we
meet
with
it
,
and
so
that
ordinary
2.
people
may
know
that
it
comes
by
the
way
,
the
better
to
express
our
mind
.
In
this
case
it
is
not
meet
the
Author
should
be
named
,
3.
for
if
it
be
to
express
our
minde
the
naming
of
the
Author
is
needless
.
See
the
ground
of
this
liberty
,
1
Cor.
15.
34.
where
when
the
Apostle
would
use
that
frame
of
words
or
expression
which
came
into
his
mind
he
is
silent
touching
the
Authors
name
.
And
if
the
Apostle
out
of
a
Poet
,
why
may
not
we
out
of
some
other
,
express
our
mind
.
Let
not
the
words
be
light
,
but
full
of
gravity
,
fitting
1.
the
matter
in
hand
.
It
must
not
be
done
frequently
but
seldom
.
2.
3.
It
is
not
alwayes
convenient
to
name
the
Author
,
Christ
useth
this
in
his
preaching
.
Sometimes
he
took
a
proverb
to
express
himself
,
and
sometimes
alludes
to
such
sayings
among
the
Jewes
,
and
if
we
take
short
speeches
to
express
our selves
more
pithily
,
we
do
no
more
then
Christ
and
Paul
did
.
The
sixth
ground
is
concerning
the
use
of
unknown
6.
Ground
.
tongues
and
it
is
this
.
That
the
word
is
not
to
be
spoken
in
an
unknown
tongue
,
1
Cor.
14.
halfe
a
chap.
spent
in
the
proving
this
.
Whence
I
gather
that
to
an
auditory
of
Schollars
a
man
may
speak
a
sentence
in
it
own
words
;
because
to
them
it
is
known
,
onely
this
must
be
observed
,
that
it
be
not
vainly
done
,
as
in
quoting
Scripture
in
Latine
sometimes
,
when
English
would
serve
to
express
it
better
.
2.
Upon
the
same
ground
I
gather
,
that
to
an
auditory
of
Common
people
we
may
not
use
a
Latine
phrase
or
sentence
because
to
them
it
is
not
known
.
It
is
true
indeed
we
may
not
speak
a
whole
sermon
in
Obj.
Larine
,
but
some
words
we
may
use
.
Where
God
absolutely
forbids
a
thing
,
he
forbids
it
Answ.
not
secundum
majus
&
minus
but
altogether
.
But
we
interpret
it
afterward
.
Obj.
Answ.
Notwithstanding
that
is
not
to
be
done
,
for
1.
It
is
idle
and
needless
,
why
may
not
English
alone
serve
?
it
is
an
idle
word
,
and
if
that
be
at
no
time
to
be
spoken
,
much
less
in
preaching
the
Gospel
.
2.
It
is
usually
done
out
of
ostentation
.
For
when
men
hear
them
they
think
they
do
it
to
shew
their
learning
,
and
so
do
it
out
of
vanity
;
if
the
auditory
be
mixt
a
Latine
word
may
sometimes
be
used
,
if
wholly
Ignorant
then
not
at
all
.
By
this
you
may
see
how
far
we
may
go
in
using
humane
sayings
.
Now
the
using
of
them
in
other
cases
as
for
ostentation
and
vain
glory
or
such
like
,
is
not
to
be
done
.
I
will
adde
some
reasons
,
and
answer
some
objections
.
1.
Reason
.
We
may
not
do
it
because
ordinary
quotations
of
Fathers
(
not
in
some
named
Cases
)
have
the
nature
of
a
confirming
testimony
,
though
we
intend
it
not
yet
the
nature
of
the
work
is
such
,
though
it
be
not
intentio
agentis
,
yet
if
it
be
conditio
operis
,
it
excuseth
him
not
,
as
if
a
man
swear
and
say
I
thought
it
not
,
it
excuseth
him
not
,
if
we
quote
Saint
Augustine
it
is
as
much
as
if
we
quoted
Saint
Peter
,
or
Saint
Iohn
,
If
it
be
without
intimation
,
though
we
intend
illustration
,
and
not
confirmation
,
yet
the
condition
of
the
work
is
such
,
Suppose
a
stranger
come
,
what
difference
would
he
know
between
Saint
Augustine
,
and
Saint
Peter
.
2.
It
is
needless
,
for
whatever
we
deliver
out
of
other
authors
it
is
either
dissonant
or
consonant
to
the
word
.
If
it
differ
,
why
do
we
use
it
at
all
,
if
it
be
agreeing
,
the
word
is
profitable
of
it self
,
Christ
receives
not
witness
from
men
,
and
to
do
that
,
is
to
bring
a
candle
into
the
Sun-shine
,
or
to
cast
water
into
the
Sea
.
When
the
Sun-shine
of
the
Gospel
makes
a
thing
clear
,
what
needs
the
candle
of
humane
testimonies
be
used
.
3.
God
delights
to
work
by
his
own
ordinances
.
The
word
is
the
power
of
God
to
Salvation
,
if
we
were
able
to
speak
with
tongues
of
Angels
,
and
God
wrought
not
by
it
,
it
would
not
convert
a
man
,
but
would
be
like
pens
without
ink
,
or
conduit
pipes
without
water
.
To
work
is
proper
to
the
holy
Ghost
,
as
it
is
proper
to
fire
to
heat
,
and
he
onely
makes
the
means
effectual
.
The
Rams
hornes
will
do
more
if
God
work
with
them
,
then
the
best
trumpets
.
And
the
waters
of
Iordan
will
heal
when
all
therivers
in
Damascus
will
not
,
and
when
God
saith
my
word
is
sufficient
unto
Salvation
,
what
need
others
;
and
this
is
Pauls
reason
,
why
he
was
not
ashamed
of
the
simplicity
of
the
word
,
because
it
is
the
power
of
God
unto
Salvation
.
Suppose
their
sayings
were
more
choice
then
Scripture
(
as
some
think
they
be
)
yet
to
convert
the
heart
they
are
not
so
effectual
.
Gold
is
not
so
good
as
iron
to
make
a
knife
,
but
if
a
man
would
have
a
knife
to
cutt
,
steel
is
better
,
so
suppose
they
were
choicer
sayings
,
yet
to
convert
the
soul
the
word
onely
must
be
used
.
Suppose
upon
the
use
of
humane
learning
some
should
4.
be
converted
,
the
praise
would
be
to
mans
wisdom
and
not
to
Gods
,
1
Cor.
1.
17.
I
preach
not
so
,
saith
Paul
,
least
the
Crosse
of
Christ
should
be
in
vain
,
as
if
he
should
say
it
would
be
attributed
to
my
oratorical
perswasion
and
not
to
the
power
of
God
,
if
I
should
preach
in
the
wisdom
of
words
.
The
Word
is
not
bettered
by
it
but
made
worse
,
the
5
Word
is
better
without
,
and
that
in
three
respects
.
1.
It
is
more
powerful
without
it
,
it
cuts
deeper
.
The
Word
is
a
two
edged
sword
,
the
more
naked
the
sword
is
,
the
deeper
it
cuts
,
but
when
we
clothe
it
with
humane
sayings
,
it
is
put
into
a
scabbard
;
so
the
purer
the
Word
is
,
the
more
effectual
it
is
.
Therefore
Paul
said
,
I
delivered
it
not
in
eloquence
of
words
,
least
Christs
Crosse
should
be
in
vain
.
2.
It
is
never
the
whit
more
beautiful
,
for
add
mixture
of
heathen
beauty
with
it
,
but
more
beautiful
without
it
,
as
they
say
of
a
Diamond
,
quicquid
absconditur
perditur
,
so
much
as
is
hidden
is
lost
,
though
it
be
in
gold
,
because
it
is
better
all
might
be
seen
;
so
to
have
the
Word
purely
delivered
,
is
better
then
if
it
be
covered
in
golden
sayings
,
and
so
much
as
is
buried
is
lost
,
because
it
is
more
excellent
.
Gold
is
not
covered
because
it
is
better
then
iron
;
and
when
the
Word
which
is
Gold
is
mixt
with
humane
sayings
,
why
say
we
that
it
is
adorned
?
3.
The
Word
is
not
better
in
regard
of
the
perspecuity
of
it
,
1
Cor.
2
1.
Paul
would
not
speak
in
the
excellency
of
speech
or
of
wisdom
,
because
it
is
the
power
of
God
unto
salvation
.
As
if
he
should
say
,
if
I
should
so
preach
,
it
would
not
be
evident
that
God
spoke
by
it
.
A
glasse
the
freer
it
is
from
painting
,
the
better
it
transmits
the
light
;
so
the
freer
the
Word
is
from
humane
sayings
the
better
it
transmits
the
power
of
the
Holy
Ghost
.
6.
It
is
against
the
example
of
the
prophets
,
Christ
and
the
Apostles
in
their
preaching
to
the
people
,
and
howsoever
we
are
not
to
live
by
example
,
but
by
rule
,
when
we
have
to
do
with
men
,
but
when
the
example
is
Christ
,
then
it
is
absolute
;
Now
we
find
it
in
all
probabillity
that
they
did
not
quote
them
,
though
their
Sermons
be
not
fully
but
briefly
recorded
,
yet
we
do
not
find
in
their
Epitoms
any
quotation
of
Authors
,
but
saith
the
Lord
Iehovah
,
the
Lord
of
Hosts
,
&c.
Neither
let
any
object
they
had
no
Authors
,
for
the
Church
continued
long
before
,
there
were
as
ancient
as
these
,
there
were
Colledges
and
schools
of
prophets
,
besides
the
Apocrypha
.
7.
Consider
that
the
use
and
custom
is
not
good
,
it
is
dangerous
when
quotations
come
into
request
,
the
Scripture
goeth
out
,
and
Religion
falleth
,
the
exalting
of
humane
wisdom
is
advanced
.
As
when
Popery
overspread
the
earth
,
quotations
were
much
in
use
.
Luther
renewed
the
Doctrine
of
Christ
and
preached
it
purely
,
The
Authors
grew
out
of
request
;
the
Scriptures
rose
up
and
grew
.
And
we
read
in
Sleiden
that
Luther
being
to
dispute
with
Cardinal
Cajetan
,
desired
that
nothing
might
be
quoted
but
the
Scripture
,
but
could
not
obtain
it
;
and
Religion
had
never
gotten
the
upper
hand
,
had
not
the
Scriptures
been
heard
more
then
they
were
before
;
we
are
apt
to
give
too
much
to
them
,
and
deifie
them
;
and
though
the
Fathers
were
Excellent
in
their
times
,
yet
it
is
too
much
to
deifie
them
,
though
the
Scriptures
be
chief
Judge
,
yet
they
are
Assessors
,
yea
the
truth
is
they
are
more
esteemed
then
the
Scripture
with
many
,
for
we
retain
no
other
sense
then
what
they
have
agreed
on
,
not
but
that
they
may
be
used
,
but
for
them
to
step
into
the
Pulpit
and
speak
when
God
doth
,
this
is
too
much
.
In
this
regard
we
ought
to
abstain
,
because
it
is
doubtful
8.
whether
they
may
be
used
or
no
;
in
doubtful
cases
men
will
be
scrupulous
,
and
whatsoever
is
not
of
faith
is
sin
;
so
that
this
is
the
case
,
though
we
are
not
sure
they
may
be
used
,
yet
we
are
sure
they
may
not
;
in
this
case
chuse
the
surest
part
,
and
leave
that
which
is
doubtful
,
we
may
quote
the
Scripture
,
but
whether
Fathers
or
no
,
it
is
doubtfull
,
and
we
ought
to
chuse
that
which
is
certain
.
The
Scriptures
are
sufficient
and
able
to
make
a
man
9.
perfect
to
every
good
work
,
2
Tim.
3.
16
,
17.
some
interpret
it
in
all
works
of
the
Ministery
;
what
is
there
that
can
be
desired
,
that
is
not
here
?
Here
is
milk
for
babes
,
meat
for
strong
men
,
Heb.
5.
14.
if
thou
desire
elegant
dressing
,
Eccle.
2.
The
Preacher
sought
out
pleasant
words
:
if
powerful
dressing
,
which
is
chiefly
to
be
aimed
at
,
this
is
fittest
;
no
writing
so
full
of
arguments
to
convert
the
soul
,
and
work
on
the
soul
as
this
:
go
no
further
,
but
content
your self
with
it
.
It
is
done
for
illustration
,
not
for
confirmation
,
therefore
Object
.
it
may
be
done
.
The
ground
of
this
answer
is
in
the
first
reason
,
for
Answ
whatsoever
is
intended
,
yet
it
is
conditio
operis
,
why
should
they
bring
in
Paul
and
Ieremy
to
be
a
testimony
,
and
the
sayings
of
Thomas
Aquinas
,
brought
in
after
the
same
manner
,
not
to
be
a
testimony
as
well
?
Suppose
it
be
not
brought
in
but
to
press
the
exhortation
,
2.
because
the
argument
must
be
pressed
as
well
as
proved
,
it
hath
the
nature
of
a
confirming
argument
.
We
may
take
examples
from
the
doings
of
men
as
we
Object
.
are
Ministers
,
why
then
may
we
not
illustrate
it
from
their
sayings
,
as
Christ
did
?
There
is
a
great
difference
,
because
it
is
evident
he
uused
Answ.
similitudes
from
their
doing
,
to
expres
that
by
which
he
spake
to
the
people
,
because
they
arise
from
sence
;
it
s
an
illustration
and
expressing
that
which
is
obscure
,
but
saying
is
an
inartificial
argument
.
If
we
may
bring
in
things
we
find
,
why
should
we
rob
them
of
their
credit
,
and
not
name
them
?
Object
.
I
appeal
to
the
conscience
of
men
,
whether
they
aim
not
at
their
own
credit
more
then
the
Authors
;
and
we
Answ.
shall
find
it
to
be
their
own
for
which
they
name
them
,
otherwise
if
we
should
deliver
nothing
,
but
name
the
Author
,
why
not
for
all
that
we
receive
from
them
;
which
none
expects
.
Although
we
receive
knowledge
from
Authors
,
yet
we
2.
are
not
to
bring
it
in
altogether
such
as
we
find
it
,
but
we
must
cast
it
into
a
mould
and
digest
it
;
many
times
flowers
grow
afresh
from
old
stalks
;
the
sayings
of
Authors
are
fresh
flowers
,
but
when
they
are
inserted
unseasonably
they
wither
.
If
that
be
of
moment
,
why
do
we
not
name
all
,
as
well
one
as
another
?
why
do
we
not
name
the
3.
meanest
,
as
if
it
were
a
fault
to
rob
the
rich
,
and
none
to
rob
the
poor
?
May
we
not
use
them
for
ornament
to
set
it
out
better
.
Object
.
Though
the
things
be
ornaments
in
themselves
,
such
as
have
excellency
in
them
,
yet
they
are
not
so
to
the
2.
word
,
they
beautifie
not
that
,
for
all
ornaments
come
not
from
the
thing
put
to
it
,
but
from
the
suitableness
of
it
.
Those
speeches
that
would
adorn
an
oration
,
will
not
a
Sermon
.
There
is
an
Eloquence
that
adorns
a
speech
,
but
agrees
not
to
the
gravity
of
the
Word
.
In
the
opinion
of
some
men
they
beautifie
the
Word
;
Object
.
and
what
is
the
beauty
of
pearls
but
opinion
?
In
the
opinion
of
those
that
be
weak
,
possibly
it
may
Answ.
be
so
,
but
those
that
are
perfect
,
think
them
no
ornaments
,
but
contrary
,
1
Cor.
2.
6.
you
will
be
desirous
,
saith
Paul
,
of
enticing
words
;
its
true
,
the
weak
will
,
but
we
preach
wisdom
to
the
perfect
.
That
is
,
strong
men
will
think
it
wisdom
,
though
others
despise
it
;
weeds
in
Corn
adorn
it
to
children
,
but
wise
men
will
account
the
worse
of
it
;
so
to
the
weak
,
mingling
of
it
will
adorn
the
Word
,
but
to
strong
men
it
is
better
without
it
.
May
we
not
guild
it
to
the
pallat
of
the
hearer
,
that
so
Object
.
it
may
go
down
the
better
?
Were
it
onely
a
simple
dressing
of
meat
,
it
were
not
amiss
;
Answ.
let
the
Preacher
seek
out
pleasant
words
,
but
when
there
is
such
sweetness
that
it
hinders
nourishment
,
there
is
no
reason
the
pallat
should
be
pleased
,
but
the
stomack
cleansed
to
taste
it
;
if
the
pallat
should
be
followed
,
some
there
are
that
relish
not
this
impure
meat
,
why
ought
it
then
to
be
pleased
?
they
ought
,
because
they
desire
wholesom
food
.
Modern
Divines
have
greater
knowledge
in
the
tongues
;
1.
the
Fathers
,
some
were
Latines
,
some
Grecians
,
some
Hebrewitians
,
none
had
the
skill
of
all
three
,
as
Calvin
and
Beza
had
.
They
differ
in
interpreting
Scripture
;
see
the
best
,
2.
Augustine
upon
the
Psalms
,
and
you
would
wonder
how
wide
he
is
in
his
interpretation
.
I
spare
to
name
them
,
I
acknowledge
this
,
against
Pelagius
he
was
wonderfully
assisted
from
God
;
such
broad
difference
there
is
in
his
writings
and
in
his
Sermons
.
Compare
Calvin
with
the
best
,
and
he
went
beyond
him
,
so
that
in
opinion
of
Divines
,
he
is
the
best
since
the
Apostles
,
Qui
maximus
textualis
est
optimus
Theologus
.
The
Fathers
spent
their
strength
in
particular
controversies
3.
against
Pelagius
,
Arius
,
&c.
that
their
chief
strength
ran
that
way
,
and
when
the
water
runs
strong
in
one
channel
,
it
is
weakned
in
another
;
but
modern
Writers
are
stronger
in
general
,
and
when
they
wrote
against
the
heresies
,
they
were
wonderfully
assisted
;
so
that
there
is
no
greater
difference
betwixt
them
.
Their
errors
were
more
then
the
errors
of
modern
Divines
.
Augustin●
,
after
his
retractations
fell
into
error
,
the
reason
was
,
because
he
lived
in
the
dayes
when
God
made
way
for
Antichrist
.
Calvin
was
raised
up
to
abolish
him
.
Where
was
heresie
so
great
as
in
Popery
?
and
therefore
it
was
more
needful
that
those
that
rose
up
in
darkness
should
have
more
assistance
then
ordinary
,
so
that
modern
writters
are
as
well
to
be
quoted
.
Now
what
remains
but
that
we
do
consider
what
is
said
&
be
convinced
,
and
practise
that
we
know
.
Why
go
we
beyond
the
doors
to
them
,
that
is
in
an
inordinate
course
?
Why
do
we
go
into
the
wide
waste
to
gather
flowers
,
when
the
scripture
is
the
garden
of
Eden
,
it
is
true
we
may
find
violets
by
the
way
,
so
may
we
in
common
writers
,
there
is
a
choisness
in
them
,
but
nothing
to
this
.
They
may
shine
as
glow-worms
in
the
dark
,
but
having
the
Scripture
,
why
do
we
so
tenaciously
adhere
to
them
?
If
any
man
say
it
seems
not
so
to
us
,
we
relish
it
not
.
It
is
hard
to
relish
it
,
and
if
the
disposition
be
so
,
we
may
speak
as
long
as
we
will
but
convince
none
putandum
de
quaestibus
,
we
cannot
make
honey
seem
sower
to
the
taste
,
onely
this
,
be
not
ruled
by
the
pallat
,
but
labor
to
bring
it
into
taste
.
But
some
man
may
say
,
what
is
the
right
line
which
is
index
sui
&
obliqui
?
I
will
now
therefore
declare
what
the
right
manner
of
preaching
is
,
onely
this
I
desire
that
it
be
without
censure
of
those
that
think
otherwise
.
That
we
tye
no
man
but
that
he
practise
it
as
he
sees
it
grounded
on
the
Word
of
God
and
on
good
reason
.
And
first
I
define
what
preaching
is
,
It
is
a
publick
interpreting
or
dividing
the
Word
,
performed
by
an
Embassadour
,
or
Minister
,
who
speakes
to
the
people
in
stead
of
God
in
the
name
of
Christ
.
1.
It
is
a
publick
interpreting
,
and
this
is
one
main
d●fference
by
which
it
differs
from
private
delivery
of
it
.
So
Paul
saith
we
suffer
not
women
to
preach
in
the
Church
,
though
they
may
privately
,
so
that
this
is
essential
to
it
.
2
Interpreting
or
dividing
the
word
or
parting
of
it
.
Interpreting
,
Nehem.
8.
8.
They
read
in
the
book
and
1.
gave
the
sense
,
that
is
they
did
explicate
it
in
paraphrastical
terms
.
Dividing
,
2
Tim.
2.
15.
Study
to
shew
thy self
approved
2
unto
God
a
workman
that
needeth
not
to
be
ashamed
,
dividing
the
word
aright
.
Now
I
take
the
dividing
to
consist
in
these
three
things
.
In
collecting
some
point
from
the
text
taken
out
to
be
handled
.
1.
In
gathering
places
of
scripture
that
tend
to
the
proof
2.
and
confirmation
of
it
:
for
notions
be
scattered
in
Scripture
as
cards
that
are
mingled
,
but
when
every
shuit
is
gathered
and
put
together
they
make
up
a
pair
.
In
application
of
it
to
the
particular
persons
of
men
,
3.
but
of
this
afterward
.
Performed
by
an
Embassador
or
Minister
,
for
if
a
private
3.
man
,
not
designed
by
the
Church
,
speak
publickly
,
it
makes
him
not
a
preacher
,
for
he
must
be
an
Embassador
,
commissioned
.
In
the
stead
and
name
of
Christ
;
for
if
an
Embassadour
4.
speak
from
himself
and
not
from
Christ
,
he
speaketh
not
from
God
to
men
,
but
from
men
to
men
,
2
Cor.
5.
20.
Wee
are
Embassadors
for
Christ
,
as
if
God
did
beseech
you
by
us
.
Ministers
are
Embassadors
sent
on
purpose
from
Christ
,
and
what
they
speak
is
in
Christs
Name
,
and
declare
what
is
told
them
.
The
Apostles
from
Christ
,
and
we
from
them
as
praecones
.
In
this
consider
the
matter
and
the
manner
.
The
matter
of
preaching
is
the
word
,
the
adequate
object
of
it
is
that
,
Luke
.
16.
They
have
Moses
and
the
Prophets
let
them
hear
them
,
1
Pet.
4.
11.
If
a
man
speak
let
him
speak
as
the
Oracles
of
God
.
The
manner
in
which
two
things
are
considerable
.
〈◊〉
.
1.
2.
For
the
manner
of
interpreting
.
For
the
manner
of
dividing
.
First
,
It
is
necessary
that
there
be
Gramatical
Analysis
of
the
sence
of
the
word
,
if
need
be
:
some
are
so
plain
that
they
need
it
not
.
Let
a
Rhetorical
Analysis
be
added
as
explaining
the
metaphors
and
figures
in
it
,
and
then
let
the
sense
be
given
,
which
being
confirmed
.
First
from
the
scope
of
the
text
.
Secondly
from
the
collection
of
other
Scriptures
.
Thirdly
from
the
Analogy
of
Faith
.
Let
the
Logical
Analysis
be
given
because
it
makes
a
thing
to
be
better
known
when
it
is
known
in
the
Parts
.
From
the
manner
of
delivering
the
word
to
the
people
in
it
there
are
two
things
,
First
,
A
discovering
the
point
.
2.
Secondly
,
The
applying
of
it
.
It
may
be
wondered
why
the
delivering
,
&c.
is
divided
into
proposition
and
applycation
?
but
I
answer
,
it
is
not
simple
but
relative
diviing
of
it
to
the
people
,
and
that
includes
,
First
,
severing
,
and
Secondly
,
applying
also
.
Suppose
we
were
to
give
a
loafe
of
bread
to
children
,
the
parts
must
be
divided
from
the
whole
.
Secondly
,
It
must
be
given
unto
them
,
So
let
the
point
be
gathered
from
the
text
and
and
severed
one
from
another
,
and
Thirdly
,
let
it
be
applied
.
First
,
For
severing
in
it
there
are
two
things
.
First
,
let
it
be
collected
directly
,
for
a
clear
collection
giveth
light
to
it
;
here
then
is
to
be
noted
that
the
point
must
be
such
a
conclusion
that
the
medius
terminus
be
in
the
text
.
Let
it
be
evident
to
them
that
it
is
so
collected
,
that
〈◊〉
.
the
main
thing
may
have
a
good
ground
that
it
be
not
slightly
but
evidently
collected
.
Secondly
,
For
applying
it
in
two
things
.
-
1.
The
preparation
and
clearing
it
.
-
2.
Deducting
from
it
.
The
preparation
which
consists
in
explication
and
confirmation
.
〈◊〉
.
First
,
explication
,
when
the
main
point
is
collected
and
severed
from
the
text
,
it
is
a
proposition
that
hath
a
subject
and
a
predicate
,
if
either
be
obscure
,
it
is
needful
it
should
be
opened
,
and
here
is
a
place
where
common
places
may
be
used
,
sometime
it
may
be
omitted
if
the
point
b●perspicuous
,
or
used
more
or
less
as
he
seeth
good
.
Secondly
,
Let
him
shew
the
extent
of
it
by
two
things
.
1.
bringing
it
to
particulars
,
2.
When
it
needs
limitations
to
give
caution
.
Secondly
,
Confirmation
,
and
that
two
wayes
.
First
,
By
conferring
it
with
other
places
of
Scripture
.
So
did
Paul
;
here
this
rule
is
observed
,
that
the
places
bee
not
many
,
but
pregnant
,
and
that
wee
do
not
barely
name
the
words
,
but
open
them
,
and
shew
how
the
point
is
confirmed
from
them
.
Secondly
,
Let
reasons
be
added
,
and
though
the
point
otherwise
be
cleared
for
the
truth
,
yet
adde
Reasons
;
Because
when
we
know
the
ground
,
we
know
it
the
better
,
and
it
increaseth
a
mans
assent
,
and
makes
him
yield
the
more
.
Here
wee
may
annex
answering
of
Objections
,
or
resolving
of
questions
,
replying
that
which
is
deducted
from
the
point
;
In
it
two
things
are
considerable
.
-
1.
The
substance
of
the
thing
deduced
.
-
2.
The
working
of
it
on
the
hearts
of
the
hearers
.
Two
consectaries
of
this
may
be
added
to
four
heads
.
-
1.
For
Doctrines
informing
the
judgement
.
-
2.
For
confutation
of
Errours
.
-
3.
For
reproof
of
sin
.
-
4.
For
Exhortation
to
some
virtue
,
or
to
the
performance
of
some
duty
.
The
ground
of
these
four
is
in
2
Timoth.
3.
16.
All
Scripture
is
given
by
inspiration
,
and
is
profitable
for
Doctrine
,
that
is
the
first
.
So
for
reproof
or
redarguation
,
that
is
the
second
.
For
correction
,
that
is
the
third
.
For
instrustion
or
exhortation
,
that
is
the
fourth
.
If
there
be
a
question
whether
these
words
be
so
meant
,
See
2
Timoth.
4.
〈◊〉
.
Be
instant
in
season
and
out
of
season
to
rebuke
,
to
reprove
(
the
word
is
to
check
for
sinne
)
Exhort
with
all
long-suffering
and
Doctrine
.
Object.
1
Cor.
14.
3.
It
is
said
,
the
Scripture
is
profitable
to
comfort
,
why
is
not
that
a
distinct
head
?
Answ.
It
is
to
be
refered
to
the
head
of
doctrine
,
for
if
it
be
a
thing
the
judgement
is
informed
by
,
as
properly
a
doctrine
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
work
of
it
is
on
the
minds
of
men
,
and
they
are
several
as
the
Consectaries
are
.
First
,
the
working
of
a
Consectary
that
tends
to
preaching
.
2.
Shew
how
evidently
it
is
delivered
from
the
main
points
,
for
then
it
works
kindly
upon
the
hearts
of
the
Hearers
,
and
frees
the
Minister
from
finister
respects
at
that
time
.
2.
If
the
nature
of
the
point
,
or
the
condition
of
the
Hearers
do
require
it
,
then
reduce
other
places
of
the
Scripture
that
tend
to
the
pressing
of
it
.
3.
Answer
objections
by
clear
distinctions
.
Secondly
,
in
confutation
applying
of
it
;
First
,
it
is
necessary
that
it
be
shewed
how
evidently
it
is
drawn
from
the
main
point
,
for
that
will
be
like
the
breaking
out
of
a
great
light
that
scatters
mist.
2.
Let
the
errors
be
evidently
declared
.
3.
Let
reasons
be
brought
to
confute
them
,
and
annexed
to
that
in
the
Text
,
so
that
first
,
they
be
sound
.
2.
That
they
be
clear
to
the
understanding
of
the
Hearers
;
and
here
may
be
an
addition
of
answering
objections
.
2.
Shewing
ones
opinion
.
3.
Resolving
scruples
.
3.
For
reproof
that
they
may
be
absolute
in
six
degrees
.
1.
Let
the
sin
be
set
forth
in
its
colours
,
and
weighed
in
the
ballance
of
the
Sanctuary
,
and
so
the
hainousnesse
of
it
may
be
seen
.
2.
Let
it
be
described
to
the
full
,
by
bringing
it
down
to
the
particulars
,
else
it
will
be
too
big
a
net
,
and
men
will
find
evasions
,
but
if
it
be
brought
to
the
threads
of
particulars
,
none
will
get
out
,
and
if
it
be
delivered
in
gross
,
it
will
fasten
on
none
.
3.
Let
the
persons
be
notified
that
are
guilty
,
not
by
name
or
circumstances
,
that
the
Congregation
may
know
,
but
that
they
may
be
convinced
in
their
consciences
,
and
that
is
done
by
delivering
the
signs
of
the
vice
we
reprove
.
In
diseases
we
see
not
the
Radices
,
but
the
Symptomes
of
it
,
so
we
see
not
sin
in
the
heart
,
but
in
the
practice
.
Therefore
signs
are
good
.
4.
Let
reproof
be
renewed
,
not
naked
as
it
is
drawn
from
the
Text
,
but
with
other
reasons
,
to
make
us
afraid
of
committing
it
,
as
from
the
danger
,
the
consequents
,
the
effects
,
and
Gods
judgements
on
such
sins
:
and
here
if
speeches
be
edged
with
Rhetorick
,
to
make
a
division
between
the
marrow
and
the
bones
,
it
shall
be
fitly
done
.
5.
The
secret
reasons
must
be
answered
,
that
keep
men
in
the
practice
of
sin
,
for
if
there
be
but
one
objection
unanswered
,
the
reproof
will
not
fasten
on
them
,
for
no
man
sinneth
but
by
false
reasons
,
therefore
they
are
called
deceitful
lusts
,
and
this
is
required
,
2
Cor.
10.
4.
The
weapons
of
our
warfare
are
spiritual
,
casting
down
imaginations
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
6.
Let
such
medicable
rules
be
prescribed
,
as
may
keep
men
from
it
.
4.
In
exhortation
to
some
vertue
,
or
to
the
performance
of
some
duty
;
this
is
absolved
in
five
degrees
.
1.
Let
the
vertue
exhorted
be
commended
to
the
people
,
and
set
forth
in
the
beauty
of
it
,
that
so
they
may
be
stirred
up
to
love
and
like
it
.
2.
Let
it
be
shewed
how
defective
men
are
in
practise
of
it
;
for
men
are
as
ready
to
arrogate
in
that
,
as
to
derogate
in
other
things
,
to
think
they
have
it
when
they
have
it
not
.
And
this
is
done
two
ways
;
First
,
by
bringing
down
that
duty
to
particulars
;
more
motes
are
seen
in
a
little
of
the
Sun-shine
,
then
in
the
whole
shade
.
Secondly
,
by
describing
the
particular
speeches
and
actions
of
men
,
shewing
the
difference
between
them
;
and
this
discovereth
the
disagreement
in
the
minds
of
men
.
3.
Let
exhortations
be
renewed
not
simply
,
but
with
motives
to
stir
up
to
embrace
the
vertues
,
and
to
this
it
is
needful
that
we
use
a
cloud
of
arguments
,
let
the
speech
be
framed
with
such
figures
as
becomes
it
.
So
that
,
First
,
it
be
with
gravity
:
secondly
,
with
concealing
of
art
.
4.
Let
the
false
reasons
be
shewed
that
keep
us
from
embracing
of
it
;
for
either
we
think
the
practice
of
it
brings
into
danger
or
difficulty
;
therefore
let
these
be
done
away
.
5.
Shew
them
the
way
,
the
means
how
they
may
go
on
,
as
if
it
be
demanded
what
ground
of
Scripture
,
for
this
?
I
answer
,
for
interpreting
and
dividing
the
Word
,
we
have
precepts
,
the
working
of
it
is
from
example
,
only
let
these
cautions
be
added
:
First
,
In
all
points
this
kind
of
handling
is
not
to
be
used
;
for
sometime
Explications
,
Reasons
,
or
Consectary
may
be
omitted
as
occasion
serve
,
these
transitions
are
not
alwayes
manifested
;
but
so
the
right
rule
be
known
,
we
may
put
them
together
as
it
seem
good
:
I
should
have
added
several
other
directions
,
but
I
must
defer
them
till
another
time
.
AN
ANTIDOTE
AGAINST
HEART-FEARS
.
JOHN
14.
1.
Let
not
your
hearts
be
troubled
.
THe
point
that
we
delivered
out
of
these
words
was
this
;
That
Doct.
Our
hearts
should
be
stablished
in
the
day
of
fear
.
It
is
the
will
and
advice
of
Christ
our
Lord
and
Master
,
that
our
hearts
should
be
established
,
and
not
be
troubled
in
the
day
of
fear
.
Now
after
we
had
delivered
the
reasons
of
this
point
,
we
came
then
to
set
down
some
means
,
how
we
might
be
capable
of
this
advice
and
instruction
,
that
our
Lord
and
Saviour
perswades
us
unto
.
Some
of
the
means
I
have
already
opened
unto
you
;
four
we
handled
in
the
fore-noon
.
Means
to
keep
the
heart
from
fear
.
The
first
was
,
to
set
our selves
another
task
,
another
employment
,
and
so
divert
our
thoughts
and
affections
1.
To
divert
the
thoughts
another
way
.
Heb.
10.
from
fears
about
these
outward
things
.
This
point
we
opened
at
large
,
and
shewed
what
effect
it
took
in
the
case
of
Saint
Paul
and
other
Christians
,
Heb.
10.
In
Abraeham
,
and
his
family
in
removing
out
of
the
Land
where
he
had
possessions
:
being
he
was
mindful
of
another
possession
in
Heaven
,
and
regarding
not
the
possessions
he
left
.
Again
,
a
second
means
we
delivered
was
this
,
to
get
a
clear
light
to
burn
by
us
,
that
so
we
be
not
mistaken
in
2.
Get
a
clear
light
by
us
:
the
apprehension
of
things
:
for
this
ground
was
here
delivered
,
that
nothing
works
upon
the
heart
and
affections
of
a
man
according
to
the
truth
of
it
,
but
evermore
according
to
the
apprehension
.
Indeed
if
the
apprehension
be
joyned
with
truth
,
then
it
works
according
to
the
truth
of
it
;
or
else
the
apprehension
stirs
up
the
affections
.
As
in
that
example
,
Mark
.
6.
49.
The
disciples
were
troubled
Mark
.
6.
49.
when
they
saw
Christ
himself
supposing
that
he
had
been
a
spirit
.
A
third
means
that
we
delivered
,
and
opened
at
large
in
the
fore-noon
,
was
to
take
heed
of
promising
our selves
3.
Not
to
promise
our selves
much
from
the
world
:
great
matters
from
the
things
of
this
world
:
for
this
is
a
truth
,
when
a
mans
hopes
lift
him
up
to
Heaven
,
if
he
be
disappointed
of
this
home
he
is
thrown
down
to
Hell
.
Therefore
we
should
use
the
things
of
the
world
,
as
if
we
used
them
not
,
according
to
Saint
Pauls
exhortation
:
then
when
a
man
useth
them
as
if
he
used
them
not
,
he
will
be
as
if
he
had
them
not
.
Other
things
I
added
for
the
opening
of
this
point
.
Fourthly
,
The
last
thing
that
I
touched
in
the
fore-noon
it
was
this
,
to
labour
to
be
humbled
,
labour
I
say
,
to
be
4.
Get
a
humble
heart
.
humbled
under
the
hand
of
God
:
for
as
it
is
said
a
froward
proud
heart
finds
nothing
good
,
nothing
that
it
is
contented
with
but
it
will
pick
quarrels
with
God
,
measure
out
what
portion
he
will
;
So
on
the
contrary
,
a
spirit
that
is
truly
humbled
,
finds
nothing
but
that
which
is
good
:
Whatsoever
God
affords
a
man
that
is
truly
humbled
,
he
takes
it
for
a
great
savour
and
mercy
.
I
opened
that
place
,
Isay.
49.
the
Lord
saith
the
pastures
of
his
Isay
49.
people
should
be
in
the
High
wayes
,
and
on
the
tops
of
the
Mountains
.
There
is
the
poorest
feeding
of
all
,
the
grass
is
the
shortest
,
there
is
nothing
to
be
gotten
,
yet
sheep
will
live
and
do
well
with
such
feeding
,
where
the
fat
oxen
would
be
starved
:
so
a
poor
and
mean
Saint
will
pick
a
contented
life
,
where
a
proud
heart
gets
nothing
but
vexation
,
and
trouble
.
We
proceed
to
a
fifth
means
;
for
there
are
three
more
.
5.
To
be
strong
in
Gods
strength
.
Ephes.
6.
10.
The
fifth
means
we
must
add
,
which
ought
to
take
place
before
any
other
,
and
that
is
it
which
the
Apostle
speaks
of
,
Ephes.
6
10.
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
:
What
is
that
?
that
is
account
and
esteem
the
power
of
the
Lord
as
your
own
.
Now
if
a
man
had
so
much
strength
,
and
power
of
his
own
as
the
Lord
hath
,
he
would
make
no
question
that
any
man
should
be
able
to
encounter
with
him
,
or
any
trouble
or
temptation
in
the
world
.
Now
if
we
were
perswaded
that
the
power
and
strength
that
God
hath
,
were
ours
,
that
he
would
be
ready
to
put
it
out
for
our
comfort
and
deliverance
that
would
stablish
our
hearts
;
as
David
saith
,
be
strong
and
he
shall
stablish
your
hearts
:
be
strong
,
and
relie
on
him
,
and
then
that
will
strengthen
,
and
stablish
your
hearts
.
And
here
before
we
euter
into
conflict
with
trouble
,
take
heed
that
we
do
not
strengthen
our selves
in
other
things
:
this
breeds
a
man
much
vexation
of
spirit
in
the
day
of
fear
and
danger
;
because
he
gives
his
heart
to
rely
upon
a
broken
staff
,
the
arm
of
flesh
,
and
when
these
come
to
break
,
and
disappoint
him
,
he
falls
to
the
ground
.
Therefore
,
my
brethren
,
however
we
be
provided
in
regard
of
second
means
against
the
time
of
tryal
,
as
for
example
,
it
may
be
we
have
healthfull
bodies
,
good
estates
,
and
are
full
of
friends
in
this
countrey
,
and
in
forreign
countreys
,
where
we
may
betake
our selves
whatever
may
happen
;
yet
we
must
look
on
these
things
as
David
did
on
his
sword
and
his
bow
when
he
went
to
the
battel
,
I
will
not
trust
in
my
bow
,
my
sword
shall
not
helpe
me
.
Mark
,
he
sayth
not
that
his
bow
should
help
him
,
or
his
sword
deliver
him
.
Now
surely
David
knew
what
his
sword
was
,
and
what
his
bow
could
do
:
but
before
he
set
out
,
he
gave
these
his
good
word
,
he
made
sure
before
hand
that
these
should
not
be
his
strength
:
and
if
he
did
overcome
,
they
should
not
carry
the
praise
and
thanks
of
it
,
but
he
would
be
sure
to
reserve
these
for
the
Lord
,
which
were
his
due
.
So
we
should
do
in
other
things
,
though
we
have
this
and
that
means
to
support
,
and
sustain
our selves
,
take
heed
that
we
be
not
strong
in
these
,
for
these
will
deceive
us
.
You
know
,
though
a
man
of
himself
be
never
so
weak
and
frail
a
creature
,
as
indeed
our
hearts
being
conscious
and
privy
,
we
are
but
earthen
vessels
,
very
brittle
,
capable
of
troubles
,
and
sorrowes
;
and
many
paines
,
and
much
bitterness
,
and
we
have
but
little
power
to
withstand
them
:
now
this
is
a
cause
of
trembling
and
fear
,
But
suppose
we
were
weaker
then
we
are
;
and
frailer
,
yet
notwithstanding
if
we
have
one
to
assist
us
,
and
second
us
and
stand
by
us
,
that
is
able
enough
,
as
able
as
we
desire
,
this
makes
us
partakers
of
that
strength
.
As
for
example
,
a
feather
,
or
any
light
thing
that
is
easiest
tossed
with
the
wind
,
if
it
be
tied
fast
to
a
rock
,
it
partakes
of
the
same
firmness
and
stability
with
the
rock
.
So
we
though
we
be
never
so
frail
,
and
easily
tossed
up
and
down
with
the
storms
of
afflictions
and
troubles
in
the
world
,
yet
if
we
bind
our selves
with
cords
to
the
Lord
,
the
Scripture
pronounceth
such
to
be
a
rock
,
constant
.
It
is
a
metaphor
that
Christ
useth
.
Look
to
the
tract
of
the
ancient
fathers
,
the
patriarches
,
and
other
servants
of
God
,
where
they
found
the
Lord
,
we
shall
be
sure
to
find
him
;
he
stands
still
,
he
is
a
rock
now
,
as
he
was
at
the
foundation
of
the
world
.
Two
helps
to
it
.
〈◊〉
To
consider
what
God
hath
done
for
others
.
Now
then
there
are
two
things
to
be
considered
that
will
help
us
to
do
this
,
to
be
strong
in
the
might
of
the
Lord
.
First
,
Consider
what
God
hath
done
,
how
he
hath
dealt
with
others
in
this
case
when
they
were
under
temptations
,
when
they
were
in
the
point
and
heat
of
tryal
.
Look
in
Psalm
.
22.
there
are
diverse
places
in
that
Psalm
22.
Psalm
to
this
purpose
,
I
will
onely
name
them
.
Not
far
from
the
beginning
,
Our
Fathers
trusted
upon
thee
,
and
thou
heardest
them
,
and
they
were
delivered
.
And
so
in
the
verse
following
there
is
a
place
to
the
like
purpose
,
they
cryed
to
thee
and
thou
deliveredest
them
,
they
trusted
on
thee
and
were
not
confounded
.
This
was
one
means
whereby
David
got
this
strength
of
the
Lord
,
because
the
Lord
always
dealt
so
with
other
of
his
servants
,
all
those
trusted
in
thee
and
were
delivered
.
They
made
thee
their
strength
,
they
were
strong
in
thee
,
and
they
found
thy
strength
to
support
them
.
And
so
in
other
places
,
Psal.
119.
53.
you
shall
find
such
a
place
David
was
greatly
perplexed
,
and
Psalm
.
119.
53.
troubled
much
;
but
saith
he
yet
nevertheless
I
called
to
mind
the
dayes
of
old
,
and
was
comforted
within
me
.
So
I
comforted
my self
by
calling
to
mind
the
dayes
of
old
.
This
is
a
great
matter
of
comfort
,
and
a
reason
why
we
should
be
strong
in
the
Lord
,
because
the
Lord
hath
alway
done
so
for
others
,
there
was
never
any
that
went
away
disappointed
,
but
sped
of
that
they
sought
for
.
Now
if
a
man
should
hear
a
report
of
a
fountain
,
that
were
excellent
to
cure
such
diseases
:
the
man
before
he
goes
perhaps
he
hath
no
great
conceit
or
opinion
of
it
,
but
yet
he
will
try
:
but
all
the
way
as
he
goes
he
meets
with
companies
that
come
running
one
after
another
,
and
they
tell
him
that
they
went
as
diseased
as
he
,
and
he
hears
no
news
to
the
contrary
at
any
hand
,
but
they
all
agree
that
they
are
perfectly
sound
:
this
man
will
not
imagine
his
case
to
be
worse
then
the
rest
.
So
brethren
,
if
you
lock
back
and
consider
all
the
examples
of
the
children
of
God
in
all
ages
,
if
you
hear
but
of
one
man
that
trusted
in
the
Lord
,
and
was
not
delivered
,
and
supported
,
then
let
all
this
fall
to
the
ground
,
let
all
we
have
said
be
accounted
nothing
:
but
if
the
Lord
have
never
disappointed
any
,
let
it
be
acknowledged
as
a
truth
,
and
encourage
us
to
come
to
him
.
Again
,
more
particularly
,
consider
what
he
hath
done
●2
.
What
he
hath
done
for
us
.
for
us
since
we
knew
him
,
and
were
acquainted
with
him
,
since
we
came
under
his
Government
and
protection
.
I
make
no
question
but
he
that
hath
had
the
hardest
measure
,
hethat
hath
felt
the
worst
since
he
came
into
the
world
,
yet
he
hath
had
some
pledge
of
Gods
mercy
and
favour
towards
him
.
Now
this
course
we
ought
to
take
at
all
times
,
when
we
receive
any
favour
as
a
pledge
of
Gods
love
,
we
should
lay
it
up
in
our
store-house
and
treasury
.
For
the
pledges
of
Gods
love
there
is
a
double
use
to
be
made
of
them
;
Carnal
,
natural
men
go
without
that
which
is
best
,
and
most
comfortable
;
for
the
present
use
it
may
be
what
they
take
,
that
is
welcom
;
for
God
delivers
them
out
of
sicknesse
,
out
of
fear
,
&c.
to
a
better
estate
and
favour
.
Now
a
godly
man
besides
the
present
comfort
should
lay
up
the
things
themselves
.
For
there
will
be
a
day
and
time
of
necessity
when
we
shall
need
these
comforts
,
to
strengthen
our
hearts
.
For
alwayes
the
Lord
deals
not
alike
,
he
gives
not
alway
a
full
cup
,
now
it
is
necessary
that
a
man
should
be
provided
with
grounds
of
comfort
for
a
day
of
need
.
In
Luke
9
44.
there
is
a
Luke
9.
44.
notable
place
.
Christ
there
wrought
a
great
miracle
,
he
cast
out
a
devil
;
and
when
the
work
was
done
,
he
comes
to
his
Disciples
,
and
bids
them
make
this
use
of
it
,
Lay
,
or
put
these
words
,
Let
these
sayings
sink
down
into
your
ears
.
When
they
were
all
amazed
at
the
mighty
power
of
God
,
at
the
power
of
Christ
that
had
wrought
this
miracle
in
dispossessing
a
devil
;
but
when
they
wondred
every
one
at
the
thing
that
Jesus
did
,
Christ
said
to
his
Disciples
,
Let
these
sayings
,
&c.
that
is
,
these
works
,
mark
what
I
have
done
,
what
you
see
you
have
an
experiment
of
my
power
;
and
then
he
gives
the
reason
,
For
the
Son
of
man
shall
be
delivered
into
the
hands
of
men
,
&c.
but
they
understood
not
these
sayings
.
You
will
say
how
could
this
be
understood
?
it
seemeth
hard
,
Let
those
sayings
sink
down
into
your
ears
;
for
the
Son
of
man
shall
be
delivered
into
the
hands
of
men
.
As
if
he
should
have
said
,
remember
,
now
you
have
an
experiment
of
my
power
and
Godhead
,
let
it
be
a
means
to
strengthen
you
;
for
the
dayes
will
come
when
your
faith
will
be
put
to
the
tryal
,
when
I
shall
be
delivered
into
the
hands
of
men
,
when
you
shall
see
me
crucified
,
and
then
you
will
be
ready
to
stagger
,
and
waver
in
your
hearts
:
Therefore
now
when
you
see
an
experiment
of
my
power
and
ability
,
lay
it
up
in
your
hearts
,
that
you
may
be
stablished
in
that
day
.
So
in
divers
places
in
the
Psalms
.
David
took
that
course
when
he
was
in
trouble
,
and
fear
and
perplexity
;
he
brings
out
of
his
Treasury
ancient
things
,
pledges
of
Gods
love
,
and
so
he
recovered
himself
.
So
,
if
a
man
can
but
get
hold
of
a
promise
of
God
,
he
may
work
himself
,
and
wind
himself
into
the
Armes
of
God
;
for
this
is
like
a
rope
,
or
a
line
taken
out
from
him
,
if
a
man
take
hold
of
it
by
Faith
,
and
depend
upon
it
;
That
is
the
power
of
the
Word
of
Truth
,
Isay
50.
9.
Isay
50.
9.
I
said
not
to
Iacob
seek
my
face
in
vain
,
but
I
the
Lord
declare
faithful
things
.
I
declare
faithful
words
.
So
when
God
I
say
,
hath
given
a
man
a
promise
that
he
will
not
leave
him
nor
forsake
him
.
First
there
is
in
every
promise
of
that
nature
,
there
is
a
spiritual
truth
in
it
;
and
in
the
heart
of
a
man
that
is
a
believer
,
there
is
a
spirit
of
Faith
likewise
;
and
these
two
know
one
another
.
Now
the
spirit
of
Faith
in
the
man
meets
there
with
the
spirit
of
truth
and
power
in
the
Word
(
in
regard
it
comes
from
God
)
these
joyn
together
,
and
draw
a
man
close
to
God
.
So
though
a
man
see
not
God
,
yet
he
rests
his
soul
,
and
stayes
upon
him
,
because
he
leans
on
that
promise
.
As
as
a
Mariner
at
Sea
that
casts
an
Anchor
,
that
holds
Simile
.
the
Ship
,
he
sees
not
the
Anchor
,
that
falls
to
the
bottom
,
yet
he
knows
the
Cable
will
hold
it
safe
,
the
Ship
may
tosse
the
length
of
it
,
but
no
further
.
So
the
Anchor
that
the
soul
hath
in
the
promises
of
God
,
it
is
fixed
;
now
though
a
man
see
him
not
stand
by
and
strengthen
him
in
the
tryal
,
yet
he
hath
the
Word
of
truth
for
it
.
And
these
promises
,
though
it
be
a
long
time
ere
they
speak
,
yet
at
such
times
as
these
then
they
speak
.
Before
then
,
they
are
sealed
up
,
and
it
is
not
known
perfectly
what
treasure
is
in
them
,
whether
they
be
empty
,
or
any
thing
worth
;
but
when
there
comes
a
day
of
tryal
,
now
is
the
the
time
;
the
Lord
hath
made
such
promises
for
such
a
day
.
And
here
I
must
give
you
a
caveat
concerning
this
means
.
If
you
will
be
strong
in
the
Lord
make
not
haste
,
that
is
the
phrase
that
is
used
,
he
that
believeth
maketh
not
haste
:
That
is
,
he
gives
the
Lord
liberty
,
he
lets
him
move
round
in
his
sphere
,
he
is
not
ready
to
snatch
deliverence
out
of
his
hand
,
but
let
the
Lord
take
his
own
leisure
;
for
then
he
will
do
things
best
.
And
this
is
an
item
that
must
be
understood
.
The
Lord
notwithstanding
those
promises
that
are
plentifully
made
for
the
safety
and
preservation
of
his
,
yet
many
times
he
deferres
the
fulfilling
of
them
to
the
last
cast
.
Many
times
he
will
use
all
that
liberty
that
he
hath
left
himself
:
for
indeed
therefore
it
is
left
,
he
may
use
it
when
it
seems
good
in
his
eyes
:
I
mean
a
liberty
in
regard
of
the
means
how
he
will
help
,
and
of
the
time
when
he
will
help
us
;
but
further
we
know
he
hath
left
himself
no
liberty
,
but
hath
bound
himself
,
and
it
is
impossible
he
should
deceive
us
,
if
we
rest
and
rely
on
him
for
this
,
and
cast
our selves
in
the
armes
of
God
.
Nay
we
make
no
question
,
as
long
as
we
have
the
promise
of
God
and
keep
our
hearts
,
and
our
faith
close
cleaving
to
that
,
we
are
sure
the
Lord
in
his
own
time
will
remember
us
,
and
come
to
us
to
deliver
us
.
Remember
that
which
is
said
Psal.
9.
Salvation
belongs
to
the
Lord
.
Therefore
if
it
belong
to
him
,
let
us
take
heed
Psalm
9.
that
we
ascribe
it
to
him
not
to
be
strong
in
any
other
.
Even
as
the
making
of
any
thing
in
Art
belongs
to
such
and
such
a
Trade
,
shoos
to
a
shoo-maker
,
there
are
none
makes
them
but
those
of
that
trade
,
and
so
for
other
things
:
so
Salvation
belongs
to
the
Lord
,
there
is
nothing
in
heaven
or
earth
that
can
work
salvation
but
he
;
all
the
help
that
is
done
in
the
earth
he
doth
it
himself
.
Now
the
onely
way
for
a
man
to
make
him
his
friend
that
is
able
to
work
it
,
is
to
ascribe
it
to
him
,
to
acknowledge
it
belongs
to
him
,
that
he
hath
been
the
do●r
of
it
from
the
foundation
of
the
World
,
and
so
will
continue
this
blessed
trade
,
and
gracious
manner
of
working
and
doing
for
his
.
So
much
now
for
the
fift
means
,
be
strong
in
the
Lord
.
A
sixth
means
is
this
,
Wee
must
likewise
compell
,
6.
Means
.
To
consider
all
shall
work
together
for
the
best
,
Rom
,
8.
28.
and
work
our
hearts
to
take
this
cordial
,
you
have
it
,
Rom.
8.
28.
We
know
saith
Saint
Paul
that
all
things
work
together
for
the
best
to
those
that
love
God
.
I
say
,
let
us
have
this
perswasion
in
our
hearts
ready
,
that
all
things
shall
work
together
for
the
best
:
therefore
,
they
shall
not
hurt
thee
:
Now
he
saith
they
work
together
,
that
is
to
be
marked
;
the
Apostle
saith
not
that
this
or
that
thing
alone
worketh
for
good
to
the
servants
of
God
.
As
now
there
are
divers
ingredients
in
a
receipt
;
if
a
man
take
one
or
two
or
three
,
they
may
poyson
and
kill
,
and
be
deadly
,
but
altogether
being
tempered
by
the
Physician
,
are
a
preservative
,
and
save
life
.
So
if
a
man
stay
Gods
leisure
,
as
before
I
said
,
to
adde
one
thing
to
another
,
to
do
that
he
hath
to
do
,
as
well
as
that
he
hath
done
;
when
you
put
all
together
,
and
make
the
up
shot
of
all
,
you
shall
see
and
acknowledge
it
for
the
best
.
David
saith
,
It
was
good
for
him
to
have
been
in
adversity
.
Now
certainly
whatsoever
hath
been
true
,
in
regard
of
the
time
past
,
hath
been
true
for
the
present
then
as
now
.
It
was
as
true
for
David
when
he
was
in
adversity
to
say
it
is
good
for
me
to
be
afflicted
,
as
well
as
after
when
he
was
come
out
of
it
to
say
it
was
good
that
he
had
been
;
for
if
it
were
not
good
,
then
it
was
never
good
.
Therefore
in
regard
of
this
,
the
assurance
that
all
things
shall
work
for
good
,
we
are
commanded
to
give
thanks
in
all
things
,
Ephes.
5.
Ephes
5.
25.
25.
There
is
great
reason
to
thank
God
for
all
things
,
since
a
part
and
portion
of
our
comfort
and
happiness
is
in
all
things
,
in
Iohn
.
16.
Christ
useth
these
words
,
he
Iohn
16.
tells
them
that
they
should
mourn
,
and
the
world
should
rejoyce
,
but
their
sorrow
should
be
turned
into
joy
.
Now
I
conceive
the
meaning
of
those
words
not
onely
to
be
this
,
that
they
should
have
an
exchange
in
time
;
their
sorrow
,
and
mourning
should
not
last
alway
with
them
,
but
they
should
have
a
condition
of
comfort
.
But
this
I
take
it
is
further
implyed
,
that
that
joy
and
those
comforts
that
succeeded
their
sorrow
,
that
happiness
should
be
answerable
in
the
degree
and
quantity
,
to
that
sorrow
,
and
sufferings
they
had
.
For
you
know
when
one
thing
is
turned
into
another
the
more
of
the
substance
there
is
of
that
from
which
the
conversion
and
change
is
made
,
so
much
accrews
to
that
in
which
the
change
is
made
.
As
for
example
,
in
Iohn
.
2.
we
read
of
a
change
of
water
into
wine
.
There
were
six
water
pots
Iohn
2.
full
.
Now
so
much
water
as
there
was
,
so
much
wine
when
the
miracle
was
wrought
.
If
there
had
been
twelve
pots
more
,
if
they
had
been
all
full
,
there
had
been
so
much
wine
as
there
was
water
.
So
(
brethren
)
the
more
sorrow
and
trouble
,
and
affliction
any
man
undergoes
here
;
when
a
change
comes
,
when
the
Lord
comes
about
to
us
,
and
turns
all
,
comfort
comes
in
more
abundance
,
it
comes
in
more
plenty
.
This
I
take
to
be
the
meaning
of
David
,
Psal.
30.
11.
he
useth
the
same
Psalm
30.
11.
word
that
Christ
doth
to
his
disciples
,
thou
hast
turned
my
heaviness
into
joy
;
and
the
latter
part
of
the
verse
seems
to
favour
this
interpretation
,
thou
hast
loosed
my
sackcloth
,
and
girded
me
with
gladness
,
implying
that
as
Davids
sorrow
was
large
enough
to
make
a
garment
of
sackcloth
:
so
his
joy
was
large
enough
to
make
him
a
vesture
of
gladness
.
So
we
have
this
assurance
that
all
shall
work
for
the
best
;
whatsoever
God
hath
in
hand
to
do
with
us
,
and
however
he
deal
by
us
,
we
shall
see
it
to
be
best
in
the
latter
end
:
For
God
can
draw
light
out
of
darkness
:
take
that
rule
that
is
the
purest
comfort
,
and
light
that
is
drawn
out
of
darkness
;
I
say
God
will
do
it
;
though●●
be
hard
,
he
will
set
his
mighty
hand
to
do
it
.
In
Iudges
.
14.
Sampson
slew
a
Lion
that
came
roaring
Iudges
14.
upon
him
:
put
the
case
that
six
Lions
had
come
upon
him
roaring
,
if
Sampson
had
been
sure
of
the
victory
,
and
to
have
slain
them
as
fast
as
they
came
on
him
,
it
had
been
no
matter
how
many
he
had
meet
with
:
especially
considering
that
within
a
few
dayes
after
(
as
we
see
in
the
story
)
he
came
,
and
in
the
carkase
of
the
Lion
he
found
honey
.
This
Lion
resembles
the
troubles
and
afflictions
of
this
world
,
that
come
roaring
upon
us
,
and
threaten
a
deluge
,
and
confusion
:
but
we
have
the
promise
of
God
that
cannot
deceive
us
,
God
will
not
suffer
us
to
be
tempted
above
that
we
are
able
,
but
with
the
temptation
will
give
an
issue
.
Now
what
if
they
come
never
so
thick
,
and
roar
never
so
loud
?
what
if
the
waves
threaten
to
overwhelm
us
?
(
as
David
saith
)
we
are
sure
of
the
victory
before
hand
.
As
Samson
found
honey
in
the
carkase
,
so
when
we
look
back
upon
affliction
conquered
and
subdued
,
we
shall
find
honey
in
the
carkase
,
that
is
abundance
of
comfort
,
and
experience
of
the
love
of
God
helping
us
to
go
through
them
,
and
overcoming
them
.
But
you
will
say
,
it
is
true
,
it
may
be
God
will
give
an
issue
,
but
it
may
be
a
great
while
first
;
alas
!
what
shall
Object
.
we
do
in
the
mean
time
?
If
we
had
any
thing
to
support
and
sustain
our selves
,
this
were
something
,
we
should
be
able
to
endure
while
Gods
rod
rested
on
us
;
but
this
fills
our
spirits
full
of
bitterness
,
this
is
that
which
is
gall
and
wormwood
.
To
this
I
answer
,
there
is
none
of
us
that
love
our
outward
estate
,
that
love
our
Children
,
and
houses
,
better
Answ.
To
wait
Gods
time
,
then
a
usurer
loves
his
money
,
yet
we
see
he
usually
takes
this
course
,
he
puts
it
out
of
his
hand
a
long
time
upon
security
,
knowing
that
being
abroad
it
works
for
him
all
the
while
,
and
will
come
home
with
advantage
.
Why
then
should
Christians
make
more
adoe
,
and
trouble
themselves
more
about
this
,
if
at
any
time
God
borrow
these
things
at
their
hands
,
their
life
,
or
credit
,
or
outward
man
;
God
takes
them
for
a
time
that
he
may
restore
them
again
more
rich
,
and
plentiful
then
he
took
them
.
But
you
will
say
,
how
shall
we
do
in
the
mean
time
?
yet
we
are
not
satisfied
:
alas
if
God
should
strip
us
of
all
Object
.
comfort
we
do
not
know
where
to
betake
our selves
,
what
will
become
of
us
,
we
shall
go
out
of
home
and
harbor
?
userers
though
they
do
so
and
so
with
their
money
,
yet
they
keep
so
much
by
them
that
they
may
live
upon
,
and
they
are
rich
men
,
&c.
To
this
in
a
few
words
I
answer
,
many
times
men
that
Answ.
love
money
,
we
see
what
hard
shift
they
make
to
live
,
though
their
money
increase
,
we
see
they
pinch
and
pine
,
so
what
if
a
Christian
have
nothing
else
to
find
himself
with
the
comfort
and
contentment
of
his
being
,
what
if
he
have
nothing
to
live
by
but
faith
,
and
a
joyful
expectation
of
deliverance
,
that
he
sees
comming
though
afar
off
?
Such
a
mans
case
is
not
much
to
be
pitied
,
Heb.
11.
35.
there
is
a
notable
place
.
It
is
said
,
they
are
racked
not
accepting
deliverance
,
they
made
not
reckoning
of
Heb.
11
,
35.
deliverance
,
that
is
,
they
did
not
care
for
it
,
they
did
not
desire
it
.
What
was
the
reason
?
It
is
said
,
that
they
might
obtain
a
better
resurrection
.
So
they
might
have
it
at
that
day
,
at
the
great
day
,
they
cared
not
for
the
present
what
pain
they
did
undergoe
.
You
know
,
it
is
a
usual
thing
with
men
,
if
there
be
any
Simile
.
great
sum
or
payment
of
money
comes
to
them
,
they
say
they
desire
rather
to
have
the
whole
sum
together
though
they
stay
longer
then
to
have
it
by
small
parcels
,
it
doth
them
little
good
.
So
if
we
were
able
to
see
and
conceive
it
were
better
for
us
to
have
it
at
the
day
of
the
resurection
,
it
were
better
then
to
have
our
comfort
,
to
have
that
reward
together
as
it
were
that
the
Lord
hath
provided
and
laid
up
for
us
.
You
see
the
Lord
himself
,
that
is
wise
for
his
glory
,
and
more
provident
then
we
can
be
for
our
happiness
and
comfort
,
he
hath
taken
this
course
to
make
one
notible
day
of
the
world
for
his
glory
.
You
see
in
the
mean
time
how
he
suffers
himself
to
be
contemned
,
and
suffers
an
eclipse
of
his
glory
:
he
suffers
men
to
live
in
rebellion
,
and
opposition
against
him
,
he
suffers
men
to
swear
,
and
blaspheme
his
name
.
Now
it
is
in
his
power
no
question
to
strike
dumb
the
swearer
,
as
soon
as
the
blasphemy
is
out
of
his
mouth
;
and
to
strike
the
Adulterer
:
yet
these
are
wrapt
up
in
silence
,
they
hear
no
news
from
heaven
of
anger
.
What
is
the
reason
of
this
?
because
God
hath
made
a
day
of
great
assize
,
a
more
honourable
day
,
and
he
hath
reserved
this
honor
for
that
day
,
to
make
that
a
notable
day
,
as
the
Scripture
calls
it
.
Secondly
,
I
answer
to
the
last
objection
,
and
that
is
more
pertinent
,
and
comfortable
to
the
heart
,
when
we
question
how
we
shall
do
in
the
mean
time
till
deliverance
be
sent
,
if
we
be
put
upon
hard
service
,
and
tryals
.
I
answer
it
is
a
most
usual
and
common
thing
in
the
Inward
comforts
supply
outward
.
providence
of
God
,
and
the
dispensation
of
his
goodness
to
his
Church
,
when
men
are
at
the
lowest
ebbe
in
the
world
,
and
outwardly
,
then
he
makes
a
more
plentiful
supply
of
the
inward
comforts
and
consolations
of
his
spirit
,
Mark
,
and
remember
;
for
now
it
is
not
a
thing
thaty
ou
must
look
to
find
till
there
be
occasion
.
A
man
cannot
know
whether
this
be
true
or
no
till
he
have
experience
that
the
world
leave
him
;
when
he
hath
little
comfort
in
the
world
,
then
he
shall
find
the
truth
of
this
.
You
heard
that
place
opened
at
large
in
the
forenoon
,
2
Cor.
5.
16.
though
our
outward
man
perish
our
inward
man
2
Cor.
5.
16.
is
renewed
day
by
day
.
He
saith
not
there
,
after
our
outward
man
is
perished
,
when
God
hath
pulled
down
the
old
building
,
he
will
build
a
new
house
:
no
,
but
in
the
while
he
takes
the
ruins
a
pieces
,
the
timber
of
the
outward
man
,
and
builds
a
new
house
,
he
makes
it
up
in
other
comforts
,
so
in
2
Cor.
1.
3.
4.
blessed
be
God
the
father
of
2
Cor.
1.
3
,
4.
Christ
,
&c.
Who
comforteth
us
in
all
our
tribulations
,
he
saith
not
that
comforteth
us
after
tribulation
,
but
in
the
time
of
tribulation
,
so
in
2
Cor.
11.
When
I
am
weak
then
I
am
2
Cor.
11
:
strong
.
This
sounds
as
a
riddle
:
that
is
,
when
I
am
full
of
infirmities
,
when
I
am
compassed
with
heavy
dangers
,
I
am
at
the
best
pass
,
and
strongest
in
the
inward
man
.
So
David
,
Psalm
.
94.
14.
he
saith
there
,
in
the
midest
Psal.
94.
14.
of
my
sorrowes
and
troubles
thy
comforts
refreshed
my
soul.
David
stayed
not
till
his
sorrow
was
past
;
but
then
when
his
troubles
were
about
him
,
the
Lords
hand
was
to
comfort
him
.
And
so
diverse
other
places
you
shall
find
to
the
like
purpose
.
Now
if
you
look
you
shall
find
examples
of
this
.
When
had
Abraham
the
father
of
the
faithful
,
those
frequent
apparitions
and
revelations
from
God
?
was
it
not
after
he
had
left
his
countrey
?
When
he
was
in
his
own
land
,
among
his
possessions
there
was
nothing
but
silence
,
but
after
he
was
abroad
the
Lord
appeared
to
him
from
time
to
time
.
And
so
in
one
place
after
this
.
As
long
as
Lot
was
with
him
to
comfort
him
,
there
is
no
mention
that
the
Lord
revealed
himself
to
him
:
but
that
is
the
particular
expression
,
Gen.
18.
6.
Then
saith
he
after
Lot
was
departed
Gen.
18.
6.
from
him
the
Lord
came
to
Abraham
and
fell
a
talking
with
him
,
and
renewed
that
great
promise
,
that
in
him
all
the
Nations
of
the
world
should
be
blessed
.
So
Iacob
in
his
journey
,
when
a
man
would
have
thought
he
had
had
the
hardest
nights
lodging
,
that
ever
he
had
since
he
was
man
upon
the
earth
,
when
he
had
nothing
but
heaven
for
his
Canopy
and
a
hard
stone
for
his
pillow
,
he
had
the
most
glorious
,
and
blessed
vision
of
the
ladder
,
that
had
the
top
of
it
in
heaven
,
and
the
foot
on
earth
.
So
Hagar
,
she
never
had
an
Angel
to
comfort
her
till
she
wept
by
the
well
,
and
was
cast
out
of
her
mistresses
house
.
And
so
in
the
story
of
Ioseph
,
we
shall
not
finde
it
expresly
said
that
God
was
with
him
,
till
he
was
in
prison
,
and
there
you
shall
find
these
very
words
.
Not
to
name
all
passages
to
this
purpose
,
in
Dan.
3.
Those
three
Dan.
3.
children
,
as
they
are
called
,
they
never
had
the
familiar
presence
of
the
fourt●
man
,
till
they
were
cast
into
the
furnace
.
They
might
have
gone
long
enough
,
and
served
God
,
and
faithfully
too
,
and
yet
never
have
had
that
interview
,
that
presence
in
a
visible
manner
of
the
Sonne
of
God
standing
by
them
if
they
had
not
been
cast
into
the
furnace
.
So
Christ
himself
till
he
sweat
drops
of
blood
,
we
read
not
of
Angels
sent
from
Heaven
,
but
then
they
were
present
to
comfort
him
,
Luke
23.
43.
And
so
in
the
Luke
23.
43.
history
of
the
Acts
we
shall
find
still
the
Apostles
when
they
were
brought
to
any
danger
,
any
trouble
,
any
imprisonment
,
or
the
like
,
evermore
there
were
messengers
sent
from
Heaven
to
them
.
So
we
may
assure
our selves
out
of
all
these
promises
and
experiences
of
the
Saints
of
God
,
that
then
we
are
likeliest
to
have
the
quickest
commerce
,
and
the
clearest
interview
between
Heaven
and
us
,
we
are
like
to
hear
oftest
from
Heaven
,
and
have
more
plenty
of
comforts
from
God
,
when
we
are
deepest
in
trouble
;
when
we
are
plunged
in
troubles
in
the
World
,
then
the
Lord
reacheth
most
plenty
of
joy
from
Heaven
.
Therefore
as
Christ
saith
Iohn
16.
concerning
his
presence
with
his
Disciples
,
It
is
expedient
that
I
go
,
the
Comforter
Iohn
16.
cannot
come
else
,
but
if
I
go
I
will
send
him
to
you
.
So
I
say
it
is
true
,
it
is
expedient
for
us
that
God
depart
from
us
in
outward
things
;
for
till
he
leave
us
in
these
,
the
comforts
of
the
Holy
Ghost
come
not
so
purely
to
us
,
I
say
there
is
need
that
they
should
leave
us
that
we
may
have
those
comforts
.
This
is
the
sixth
means
,
for
us
to
assure
our selves
,
and
know
this
with
Saint
Paul
,
that
all
things
shall
work
for
the
best
.
There
is
onely
one
more
remains
,
that
is
that
which
Means
.
7.
Prayer
.
must
go
along
with
all
the
rest
,
Prayer
.
You
know
there
is
a
large
Charter
granted
to
prayer
;
but
besides
that
general
one
,
Whatsoever
we
ask
according
to
his
will
we
shall
receive
;
there
are
special
particular
promises
in
this
case
,
that
if
any
man
,
be
driven
to
a
strait
and
necessity
,
if
he
send
this
messenger
into
the
presence
of
God
,
he
shall
have
a
guard
sent
down
presently
to
him
.
Look
in
that
place
Phil.
4.
6.
In
nothing
be
careful
,
sait●
the
Apostle
,
but
let
your
prayers
and
requests
be
made
known
to
the
Lord
.
And
Phil.
4.
6.
what
follows
?
The
peace
of
God
which
passeth
understanding
shall
keep
your
hearts
and
mindes
in
the
Love
of
God
through
Christ
Iesus
.
As
if
he
should
say
,
do
but
this
,
if
you
be
in
any
extremity
or
distress
,
trouble
not
your selves
and
your
thoughts
about
it
;
but
this
is
your
course
,
your
onely
wisdom
is
,
let
your
requests
be
made
known
to
God
with
thanksgiving
.
I
told
you
before
,
we
must
give
thanks
whatsoever
the
case
was
,
because
light
is
working
out
,
for
us
as
David
saith
Light
is
sown
for
the
righteous
;
therefore
a
man
hath
cause
to
thank
God
as
well
when
he
sowes
,
as
when
he
reaps
,
therefore
the
work
must
begin
with
thanksgiving
;
and
then
assure
your selves
that
the
peace
of
God
which
passeth
all
understanding
shall
keep
your
hearts
and
mindes
through
Christ
Iesus
.
The
word
in
the
Original
is
properly
,
a
warlike
guard
,
that
saveth
from
the
assault
of
an
enemy
.
Implying
that
if
we
make
our
case
known
to
God
,
and
be
thankful
,
then
he
will
send
such
a
safe
guard
,
such
a
garison
of
peace
about
your
souls
,
that
you
shall
enjoy
your selves
,
and
think
your selves
in
a
happy
condition
.
Now
because
we
are
apt
to
enquire
,
but
in
what
manner
,
Quest.
how
shall
we
finde
our selves
in
such
a
case
?
What
constitution
of
soul
shall
we
have
?
Saith
Saint
Paul
,
this
is
more
then
I
can
tell
you
;
it
Answ.
is
a
peace
which
passeth
understanding
:
I
cannot
explain
it
,
and
tell
you
that
,
what
manner
of
peace
it
is
;
but
this
you
shall
have
,
this
is
the
operation
,
the
nature
and
benefit
of
it
,
that
it
will
guard
your
hearts
through
Christ
;
that
peace
that
comes
first
from
Jesus
Christ
,
shall
keep
your
hearts
and
minds
from
being
troubled
.
So
our
Saviour
layes
the
same
ground
in
another
place
,
Iohn
14.
27.
My
peace
I
leave
you
,
my
peace
I
give
unto
Iohn
.
14.
27.
you
,
not
as
the
World
gives
so
give
I
,
Let
not
your
hearts
be
troubled
.
As
if
he
should
say
,
I
leave
you
that
which
will
preserve
your
souls
in
peace
,
peace
of
conscience
,
assurance
of
the
favour
of
God
:
therefore
since
you
have
that
means
to
keep
you
and
save
you
,
never
let
your
hearts
be
troubled
.
In
one
place
Christ
speaketh
thus
to
Peter
,
saith
he
,
Thinkest
thou
not
that
I
can
pray
to
my
Father
,
and
he
will
send
me
more
then
twelve
Legions
of
Angels
?
but
how
then
should
the
Scripture
be
fulfilled
.
So
I
say
,
on
the
contrary
,
think
you
if
you
pray
to
your
Father
in
Heaven
,
that
he
will
not
send
this
peace
to
guard
your
souls
?
how
should
the
Scripture
else
be
fulfilled
?
For
there
is
one
and
the
same
authority
of
Scripture
,
that
if
none
for
Christs
sake
shall
be
frustrate
,
or
falsefied
,
much
more
(
if
there
were
any
difference
)
is
it
true
of
every
particular
promise
of
grace
and
mercy
made
to
those
that
belong
to
God
.
So
now
you
have
the
seventh
and
last
means
,
whereby
to
establish
and
strengthen
our
hearts
in
the
day
of
fear
.
But
now
happily
you
will
object
and
say
,
It
is
true
,
Object
.
these
things
that
you
deliver
may
be
good
,
and
to
purpose
,
but
alas
,
I
find
little
strength
in
my
heart
,
I
am
the
same
man
I
was
,
I
find
no
great
courage
or
resolution
wrought
in
me
.
To
this
I
answer
;
First
,
my
brethren
,
you
must
first
Answ.
gather
sticks
and
make
a
fire
,
before
you
can
warm
your selves
:
you
must
first
gather
these
and
the
like
savoury
meditations
out
of
the
Word
of
God
,
before
you
can
find
the
strength
and
vertue
of
them
upon
your
souls
and
consciences
.
It
is
an
old
report
concerning
the
Phenix
(
it
is
no
matter
for
the
truth
of
it
,
it
concerns
us
not
)
when
it
is
about
to
die
,
she
gathers
in
Arabia
,
plenty
of
spices
that
are
odouri
erous
,
Calamus
and
the
like
,
and
the
Sun
sets
fire
on
them
,
and
the
bird
burns
her self
to
ashes
in
the
midst
of
the
perfume
:
so
my
brethren
,
if
in
the
dayes
of
peace
and
health
we
gather
sweet
meditations
and
considerations
,
out
of
the
Word
of
God
,
we
shall
find
in
the
day
of
need
the
Holy
Ghost
will
come
,
and
set
all
on
fire
as
it
were
;
and
so
whensoever
you
offer
your
sacrifice
to
God
,
whether
it
be
your
life
,
or
estate
,
or
whatsoever
,
it
will
not
onely
be
a
savour
of
a
sweet
smell
in
the
nostrils
of
God
,
but
in
your
own
souls
you
will
find
it
a
sweet
and
comfortable
thing
to
offer
up
your
sacrifice
in
the
midst
of
those
strong
and
sweet
perfumes
.
Again
,
whereas
you
say
,
you
have
not
that
great
strength
of
spirit
wrought
in
you
.
It
is
no
great
matter
;
for
the
present
,
the
Lord
doth
not
call
you
to
these
troubles
,
he
puts
you
not
upon
that
service
.
You
must
know
that
such
things
as
these
,
that
strengthen
the
spirit
,
God
gives
them
not
to
boast
of
.
If
a
man
had
them
now
,
what
would
he
do
?
he
would
boast
of
them
;
such
excellent
gifts
as
these
are
not
for
this
purpose
,
but
for
our
use
and
Gods
glory
.
We
must
look
for
this
to
be
done
in
the
day
of
necessity
,
when
we
have
need
of
it
.
Then
we
shall
be
just
in
the
case
of
Sampson
,
Iudg.
16.
after
his
hair
was
cut
off
,
the
Lord
departed
from
him
,
and
he
Iudg.
16.
was
as
another
man
:
yet
when
the
Lord
had
another
piece
of
business
for
him
,
at
that
time
the
Lord
restored
his
strength
,
and
so
he
pulled
the
beams
,
and
supports
,
and
pillars
of
the
house
upon
the
Philistines
heads
.
So
the
Apostles
of
our
Lord
and
Saviour
,
Mat.
10.
It
is
said
,
In
that
very
hour
,
when
you
are
brought
before
Rulers
,
be
not
careful
what
you
shall
answer
,
for
in
that
hour
it
shall
be
given
you
.
Now
if
a
man
had
come
before
that
hour
and
time
,
surely
the
Apostles
had
been
but
like
other
men
,
they
could
have
said
no
more
for
themselves
,
they
could
no
more
have
convinced
their
adversaries
,
&c.
but
the
Lord
promised
to
give
it
in
that
hour
.
So
brethren
,
this
is
a
ground
of
comfort
,
God
will
work
strength
in
that
hour
,
in
the
time
of
affliction
,
the
Lord
sees
we
may
do
him
service
in
that
day
,
and
therefore
he
will
make
us
strong
.
But
still
you
will
reply
,
you
are
sure
it
is
not
so
with
Object
.
〈◊〉
.
you
,
you
have
found
experience
of
the
contrary
,
you
have
had
far
less
tryals
and
afflictions
,
then
happily
may
befall
you
,
or
are
like
to
befall
you
,
and
you
have
found
your selves
much
distempered
.
You
will
say
,
I
was
not
able
to
run
with
the
foot-men
,
how
shall
I
hold
out
with
the
horse
?
To
this
I
answer
divers
things
.
Answ.
1.
First
,
it
may
be
a
mans
strength
may
increase
more
afterwards
,
then
i●
was
at
the
first
,
then
the
same
burden
is
not
the
same
,
when
there
is
a
disproportion
of
strength
and
enabling
to
bear
it
.
As
Abraham
,
Gen.
12.
you
shall
find
that
he
was
another
manner
of
man
,
then
he
was
,
Gen.
12.
Gen.
22.
for
when
the
tryall
was
but
little
,
he
began
to
Gen
22.
falter
,
when
he
went
into
Egypt
:
but
when
he
came
to
offer
Isaac
,
he
was
couragious
,
and
stuck
close
to
God
.
Again
,
secondly
,
I
answer
,
there
may
be
another
reason
2.
why
there
may
be
a
less
affliction
,
and
it
may
be
born
with
much
impatience
,
when
a
great
and
heavy
one
may
be
born
with
more
patience
and
more
comfort
.
The
Great
afflictions
may
be
born
with
more
patience
then
less
.
reason
hereof
is
this
,
because
when
a
man
hath
but
one
particular
loss
,
when
a
man
hath
but
a
light
cross
,
this
serves
onely
to
provoke
and
stir
up
corruption
in
him
,
and
then
a
man
(
as
it
were
)
is
armed
against
God
,
then
he
is
ready
to
fight
against
him
:
but
now
if
the
temptation
or
tryal
be
a
sore
,
and
through
temptation
,
it
will
vanquish
and
subdue
corruption
,
and
bring
him
on
his
knees
,
and
so
he
falls
flat
before
the
Lord
:
In
such
a
case
I
say
,
a
man
that
hath
his
corruption
subdued
,
though
it
were
a
tryal
tentimes
greater
,
and
more
sore
,
yet
he
may
live
upon
better
terms
with
the
Lord
,
and
more
comfortably
then
another
man
with
a
lighter
cross
.
As
it
falls
out
many
times
in
the
time
of
War
and
hostility
Simile
.
between
two
Cities
or
Nations
,
the
weaker
part
in
the
time
of
War
indures
and
sustains
more
inconvenience
and
blood-shed
,
and
loss
of
men
,
then
after
the
full
conquest
is
made
,
especially
if
the
government
of
the
Conqueror
be
moderate
and
just
,
as
it
is
sometimes
.
So
as
long
as
a
man
stands
out
with
God
in
pride
of
spirit
,
and
will
not
yield
,
he
lives
far
more
uncomfortably
then
when
he
is
truly
humbled
and
subjected
to
God
.
Thirdly
and
lastly
,
these
general
and
greater
afflictions
may
be
born
more
comfortably
,
and
a
less
may
more
disquiet
and
trouble
the
heart
;
because
when
a
man
hath
been
afflicted
but
in
some
one
thing
,
or
a
few
things
,
and
hath
many
outward
contentments
and
comforts
yet
remaining
to
him
;
this
is
the
usual
course
of
men
in
such
a
case
,
they
think
when
their
spirits
are
bruised
and
wounded
with
grief
of
heart
,
they
have
lost
such
a
friend
,
they
have
lost
part
of
such
an
Estate
or
credit
,
then
presently
they
fall
to
other
things
that
are
left
them
,
and
they
think
to
make
themselves
whole
there
;
when
they
have
lost
their
contentment
in
one
particular
they
enjoy
,
they
think
to
make
them
whole
,
and
to
supply
it
with
the
outward
things
that
remain
.
This
succeeds
not
,
because
the
wound
that
is
made
in
the
spirit
,
by
the
loss
of
that
whatsoever
it
be
thou
art
crossed
with
,
it
may
be
the
anger
of
the
Lord
is
mixed
with
it
;
it
may
be
the
arrow
of
the
Lord
sticks
in
thy
soul.
Now
if
that
be
thy
case
,
all
the
outward
application
of
comforts
of
the
world
will
not
do
the
turn
.
Onely
that
hand
that
strook
the
arrow
in
our
side
is
able
to
pluck
it
out
of
us
.
And
we
see
nothing
more
frequent
and
usual
in
the
world
;
men
as
long
as
they
have
other
things
to
solace
themselves
with
,
to
set
their
delight
on
,
they
never
go
to
God
.
If
a
man
go
to
God
for
comfort
,
it
is
(
as
it
were
)
because
he
shuts
every
door
else
against
him
,
he
hath
no
passage
else
,
that
he
must
needs
go
that
way
,
or
no
way
.
Therefore
as
long
as
God
affords
men
the
things
of
the
world
to
solace
and
comfort
them
,
they
do
their
utmost
to
seek
it
there
;
but
when
God
takes
away
all
things
,
and
strikes
away
every
prop
,
that
he
hath
nothing
to
rest
on
:
(
as
the
Dove
that
Noah
sent
,
that
had
no
rest
for
the
sole
of
her
foot
,
till
she
returned
to
the
Ark
)
this
forceth
a
man
of
necessity
to
the
Lord
.
Now
though
the
wound
were
ten
times
more
grievous
and
heavy
,
coming
to
the
right
Physitian
,
the
Lord
that
made
the
wound
,
he
can
cure
it
,
and
comfort
a
man
again
.
If
a
man
have
but
a
scratch
with
a
pin
,
if
he
have
an
unskilful
Chyrurgion
,
the
wound
goes
on
to
ranckle
more
and
more
,
and
at
last
it
costs
a
man
his
life
.
On
the
other
side
,
if
a
man
have
a
wound
that
is
dangerous
,
if
he
go
to
one
that
is
skilfull
,
this
man
recovers
and
lives
in
the
world
.
So
many
times
,
many
men
live
with
disquiet
minds
,
they
go
to
the
world
and
seek
to
be
whole
there
,
they
seek
their
Physitian
there
,
and
make
the
wound
that
is
made
worse
,
and
the
latter
end
is
worse
then
the
beginning
.
But
now
,
though
a
man
be
never
so
empty
of
comfort
,
and
be
struck
down
,
and
the
hand
of
God
be
never
so
heavy
upon
him
,
if
he
go
to
God
and
seek
to
him
,
the
Lord
is
able
to
make
him
a
comfortable
man
again
,
and
to
revive
his
spirit
,
and
bring
him
again
from
the
grave
.
So
we
see
that
objection
fully
answered
,
that
though
we
be
not
able
to
stand
under
lighter
afflictions
,
we
may
be
able
and
strong
enough
to
bear
greater
.
So
much
for
this
time
.
THE
LAW
OF
SIN
and
GRACE
COMBATING
.
Rom.
7.
23.
But
I
see
another
Law
in
my
members
warring
against
the
law
of
my
mind
and
leading
me
captive
to
the
law
of
sin
which
is
in
my
members
.
THat
which
is
to
be
done
for
the
solemnity
of
this
day
,
[
](A55752-e44010-b)‖
‖
Novem.
5.
(
which
hath
been
most
profitable
,
and
necessarily
set
a
part
by
the
Church
,
for
the
rememberance
of
our
deliverance
from
the
Gun-powder
Treason
)
I
leave
it
to
be
performed
by
another
.
We
have
now
pitched
upon
a
text
which
will
serve
for
our
particular
use
.
This
day
indeed
puts
us
in
mind
of
a
great
Treason
,
which
was
intended
against
the
whole
State
,
both
of
Church
and
Common-wealth
;
and
this
will
put
us
in
mind
of
a
Treason
within
us
.
Now
it
is
true
,
that
these
outward
Treasons
,
and
when
we
hear
of
Wars
and
rumours
of
Wars
,
such
things
as
are
terrible
to
us
,
every
man
is
ready
to
be
affected
&
affrighted
with
things
of
this
nature
,
change
of
state
,
loss
of
goods
,
abreption
of
life
,
these
things
are
naturally
terrible
to
us
,
the
very
hearing
of
them
.
But
this
now
is
a
War
within
,
which
is
much
more
dangerous
,
and
concerns
every
one
of
us
to
be
affected
with
a
thousand
times
more
,
for
it
is
a
deadly
War
,
a
War
that
devours
the
soul
;
the
other
destroys
onely
the
body
,
this
is
a
War
which
kills
us
with
an
everlasting
death
,
when
as
the
other
is
onely
the
loss
of
a
temporal
life
.
And
this
is
a
War
which
is
for
the
most
part
forgotten
,
and
not
minded
;
for
it
is
a
fight
that
makes
no
noise
,
it
comes
not
with
the
sound
of
drums
and
trumpets
,
it
carrieth
along
with
it
no
terrible
appearance
,
hence
it
is
that
we
think
of
it
but
little
.
Now
what
do
we
serve
for
,
that
are
the
watch-men
of
your
souls
,
but
to
stir
you
up
to
a
mindfulness
of
this
War
?
to
sound
an
allarm
to
you
,
and
if
you
will
be
stirred
up
to
work
your
deliverance
,
well
,
if
not
,
we
have
delivered
our
own
souls
,
and
he
that
perisheth
,
his
blood
shall
be
upon
his
own
head
.
In
this
Chapter
,
in
the
verse
before
my
Text
,
the
Apostle
Paul
triumpheth
in
that
liberty
which
he
had
through
the
grace
of
God
;
I
delight
,
saith
he
,
in
the
Law
of
God
concerning
the
inner
man
,
though
I
find
many
temptations
to
the
contrary
.
But
when
he
had
exprest
that
triumph
,
he
comes
now
with
another
caution
,
which
he
expresseth
in
these
words
that
I
have
read
;
But
I
see
another
Law
in
my
members
warring
against
the
Law
of
my
mind
,
and
leading
me
captive
to
the
Law
of
sin
that
is
in
my
members
.
That
is
,
I
find
in
my self
a
strong
inclination
,
a
strong
habit
of
sin
,
carrying
me
violently
to
that
which
is
evil
.
Now
this
he
sets
forth
by
these
properties
.
First
,
he
calls
it
a
Law
Secondly
,
he
saith
,
it
is
a
Law
in
his
members
.
Thirdly
,
he
describes
it
from
the
opposite
,
it
is
such
a
Law
as
fights
with
the
Law
of
his
mind
.
Lastly
,
he
describes
it
from
the
effect
or
event
,
and
success
that
this
Law
in
his
members
hath
against
the
Law
of
his
mind
,
it
sometimes
carried
him
captive
to
the
Law
of
sin
,
which
was
in
his
members
.
So
that
you
shall
find
these
five
things
put
together
in
the
Text.
First
,
that
there
is
a
Law
,
that
is
,
a
strong
inclination
to
evil
which
is
in
every
mans
nature
.
Secondly
,
this
Law
lies
not
idle
,
but
it
fighteth
and
warreth
;
I
find
saith
he
,
a
Law
in
my
members
warring
against
the
Law
in
my
mind
.
Thirdly
,
though
they
do
fight
and
contend
,
yet
in
every
regenerate
man
it
finds
resistance
,
therefore
he
saith
,
It
fights
against
the
Law
of
his
mind
,
that
is
,
there
is
a
Law
,
a
strong
inclination
to
good
in
every
regenerate
man
,
which
makes
resistance
against
this
Law
of
sin
.
Fourthly
,
though
this
Law
of
sin
do
find
resistance
,
yet
it
sometimes
prevails
;
for
he
saith
,
it
leads
him
captive
to
the
Law
of
sin
,
sometimes
it
overcometh
and
over-ruleth
.
Lastly
,
though
it
do
overcome
,
yet
never
doth
any
regenerate
man
lie
under
this
captivity
;
for
in
that
he
saith
it
carryeth
him
captive
,
it
argueth
reluctancy
,
a
keeping
a
stir
to
vindicate
himself
from
that
bondage
to
his
former
liberty
.
So
you
see
by
this
the
full
meaning
of
the
words
.
But
for
the
present
,
we
will
pitch
upon
these
two
points
,
which
we
will
handle
at
this
time
.
First
of
all
,
That
there
is
a
Law
of
sin
in
every
mans
nature
,
strongly
inclining
him
to
that
which
is
evil
.
Secondly
,
That
in
every
regenerate
man
there
is
a
Law
of
grace
resisting
that
,
and
strongly
inclining
him
to
that
which
is
good
.
To
begin
with
the
first
;
I
say
,
There
is
a
law
of
sin
in
every
mans
nature
strongly
inclining
Doct.
There
is
a
law
of
sin
in
everymans
nature
enclining
him
to
that
which
is
evil
.
him
to
that
which
evil
.
For
the
better
understanding
of
this
,
we
must
know
that
there
are
two
laws
on
both
sides
.
There
is
the
Law
of
God
expressed
in
the
Scriptures
which
is
without
,
and
there
is
a
Law
within
every
regenerate
man
,
that
is
,
the
regenerate
part
,
that
which
the
Scripture
calls
the
spirit
,
and
this
agreeth
with
the
Law
of
God
in
every
thing
;
so
far
forth
as
a
man
is
regenerate
,
so
far
he
agrees
with
the
Law
of
God
.
Even
as
you
see
one
tally
agrees
with
another
,
so
doth
the
regenerate
part
within
,
and
the
Law
of
God
without
,
agree
together
.
On
the
other
side
again
there
are
two
Laws
likewise
.
First
the
Law
of
sin
which
is
without
us
;
that
is
,
the
very
decalogue
(
as
I
may
call
it
)
or
the
summary
of
evil
which
the
Devil
prescribes
to
his
servants
;
and
then
there
is
answerable
within
,
another
Law
paralelling
that
Law
of
sin
without
,
and
that
is
a
strong
habit
,
a
strong
inclination
which
carrieth
the
unregenerate
man
violently
to
sin
against
God
;
and
this
the
Scripture
calls
by
divers
names
,
sometimes
it
calls
it
The
old
Adam
,
sometimes
it
calls
it
flesh
;
because
it
deads
and
dulls
the
spirit
.
Sometimes
it
is
called
the
body
of
sin
,
because
it
is
the
very
heap
of
lusts
.
Sometimes
it
is
called
the
body
of
death
,
because
it
leads
to
death
and
destruction
.
Now
that
I
may
fully
open
unto
you
what
this
strong
What
this
inclination
is
.
inclination
is
,
wee
will
go
no
further
then
this
very
verse
we
have
read
;
for
you
shall
have
it
described
by
these
four
things
.
First
,
it
is
a
Law
.
Secondly
,
a
Law
in
the
members
.
Thirdly
,
it
is
a
Law
that
fighteth
.
Fourthly
,
it
is
a
Law
that
sometimes
prevails
,
and
leadr
us
captive
.
We
will
go
through
them
all
very
briefly
.
First
,
It
is
said
to
be
a
Law
;
because
as
a
Law
it
commands
〈◊〉
.
It
is
a
Law
.
with
authority
;
so
doth
this
incline
us
to
ill
,
it
commands
strongly
,
so
that
it
will
not
be
refused
.
And
again
,
as
it
commands
,
so
it
forbids
as
powerfully
,
and
will
not
be
denied
.
It
commands
that
which
is
evil
to
be
done
by
us
,
and
carries
us
strongly
to
it
;
and
it
forbids
us
the
doing
of
that
which
is
good
as
powerfully
.
The
Apostle
speaks
of
some
,
2
Pet.
Having
eyes
full
of
adultery
that
cannot
cease●to
sin
.
Again
,
it
is
called
a
Law
because
it
punisheth
and
rewardeth
as
a
Law
doth
;
for
a
Law
is
nothing
else
but
that
rule
that
hath
threatnings
joyned
to
the
breach
of
it
,
and
rewards
for
the
obedience
thereof
.
So
hath
this
law
of
sinne
that
is
in
us
,
if
we
do
obey
,
it
rewards
us
with
pleasure
,
The
pleasures
of
sin
for
a
season
:
if
we
disobey
,
it
punisheth
us
again
with
grief
.
As
we
shall
see
Ahab
when
he
had
a
little
resisted
this
Law
,
how
this
Law
of
sinne
punished
him
,
it
laid
him
sick
upon
his
bed
.
And
so
Amnon
when
a
stop
was
put
in
the
course
of
this
Law
that
was
in
his
members
,
it
made
him
sick
.
In
this
respect
it
is
said
to
be
a
Law
,
because
it
commands
powerfully
,
and
because
it
punisheth
and
rewards
as
a
Law
.
Secondly
,
It
is
said
to
be
a
Law
in
our
members
;
and
2.
A
law
in
the
members
.
that
first
,
because
it
inclines
us
to
evil
,
not
morally
evil
;
as
when
a
man
perswades
a
man
by
strength
of
reason
to
a
thing
.
But
physically
,
and
naturally
;
that
look
what
a
natural
inclination
there
is
in
the
stomack
to
eat
and
to
drink
,
such
a
natural
propensness
and
inclination
there
is
in
the
heart
of
a
natural
man
to
sin
.
As
you
see
a
wheel
when
a
weight
is
hung
upon
it
,
it
goes
,
and
it
cannot
chuse
but
go
.
So
is
it
with
the
nature
of
a
man
,
it
inclin●s
him
unto
evil
naturally
,
and
he
cannot
resist
it
.
Secondly
,
It
is
said
to
be
a
Law
of
the
members
because
it
discovers
it self
in
the
members
;
that
is
,
in
the
faculties
of
the
soul
,
and
the
members
of
the
body
,
whensoever
they
come
to
be
used
in
the
performance
of
any
holy
duty
.
For
at
you
se●
it
is
in
the
body
,
if
there
be
a
lameness
Simile
.
or
soreness
in
any
member
,
pernaps
for
the
present
you
see
it
not
,
〈◊〉
feel
it
not
till
you
come
to
use
that
member
.
So
it
is
with
the
Law
of
sin
,
in
our
members
when
we
fit
at
quiet
and
go
not
about
any
duty
of
holy
obedience
,
this
Law
lies
still
in
the
soul
,
and
is
quiet
:
but
when
the
faculties
are
to
be
acted
,
when
the
member
is
called
forth
to
do
a
thing
;
when
a
work
is
to
be
performed
that
is
good
,
then
the
Law
of
the
members
discovers
it self
.
Then
you
shall
find
the
lameness
,
the
crookedness
the
soureness
,
the
backwardness
that
is
in
your
hearts
to
do
any
thing
that
is
good
.
And
last
of
all
it
is
called
the
Law
of
the
members
;
because
,
though
it
be
also
in
the
will
and
in
the
mind
,
and
in
those
higher
parts
of
the
soul
,
yet
chiefly
it
is
operative
in
the
members
,
there
you
shall
see
it
most
.
As
on
the
other
side
,
the
Law
of
grace
,
though
it
be
in
the
whole
man
,
regulating
,
and
guiding
the
whole
outward
man
,
yet
it
rests
especially
in
the
mind
and
the
will
;
as
you
see
Simile
,
light
is
most
in
the
candle
though
it
shine
through
the
horns
of
the
lant-horn
:
so
this
is
called
,
a
Law
in
the
members
,
because
though
it
reach
to
the
inward
parts
of
the
the
soul
,
yet
it
is
chiefly
seen
,
and
is
most
operative
in
the
members
.
Thus
you
see
why
it
is
called
a
Law
,
and
why
a
Law
of
the
members
.
Thirdly
,
it
is
added
here
that
it
is
a
warring
Law
,
it
is
a
Law
that
wars
or
fights
against
the
Law
of
the
mind
.
3
:
It
is
a
warring
Law
.
Simile
.
Now
it
is
said
to
be
so
,
because
it
breaks
the
Law
of
God
,
it
makes
resistance
,
it
goes
out
of
compass
.
So
that
as
in
a
state
,
while
men
carry
themselves
,
orderly
,
and
live
by
the
Laws
,
they
are
reckoned
good
subjects
,
but
when
they
grow
mutinous
against
the
Lawes
,
and
their
lawful
Prince
then
they
are
accounted
rebels
:
so
is
it
with
our
affections
so
long
as
they
keep
within
compass
,
and
contain
themselves
in
their
own
sphear
that
the
Lord
hath
appointed
them
to
move
in
,
so
long
they
are
called
ordinate
affections
:
but
when
they
exceed
their
measure
,
and
flow
over
their
bancks
,
then
they
are
said
to
be
warring
lusts
,
inordinate
lusts
.
As
for
example
in
Rachel
,
the
desire
of
Children
was
a
lawful
thing
;
but
when
she
came
to
be
so
importunate
,
and
so
unreasonable
,
so
excessive
in
her
desire
that
either
she
must
have
Children
or
else
she
must
die
,
then
it
was
a
warring
lust
.
So
was
Esaus
desire
of
pottage
.
It
is
a
lawful
thing
to
desire
the
things
of
this
life
,
the
comforts
of
this
life
,
but
to
desire
them
in
that
measure
:
in
that
excess
,
it
degenerates
from
an
ordinate
affection
,
and
turns
to
an
unruly
lust
.
Such
was
Davids
desire
of
numbring
the
people
.
And
therefore
it
is
not
without
cause
that
the
holy-Ghost
useth
this
expression
here
,
I
find
,
saith
the
Apostle
,
a
Law
in
my
members
warring
:
For
as
the
word
in
the
Original
signifies
,
it
wageth
a
war
against
the
Law
of
the
mind
,
even
as
one
army
doth
against
another
.
For
there
are
a
Legion
of
lusts
,
an
army
of
lusts
fighting
against
an
army
of
graces
.
And
if
we
shall
a
little
open
this
to
you
,
you
shall
see
that
it
wageth
war
,
and
exerciseth
a
fight
,
in
that
How
it
warreth
.
manner
that
one
army
doth
against
another
:
For
First
,
This
Law
in
our
members
,
these
warring
,
fighting
1.
They
stop
the
passages
.
lusts
,
they
take
the
bridges
,
they
keep
the
passages
,
that
is
,
when
we
are
about
to
perform
any
good
duty
,
it
stops
us
in
our
proceedings
,
and
suffers
us
not
to
do
it
.
If
a
man
have
any
good
motion
,
or
intention
put
into
his
mind
,
to
pray
,
to
hear
the
word
,
or
to
do
any
other
holy
duty
,
then
commeth
a
prohibition
:
this
Law
hath
a
prohibiting
party
in
the
soul
,
that
stayes
the
proceedings
.
As
you
see
Saint
Paul
often
complains
that
when
he
would
do
good
evil
was
present
with
him
.
That
is
,
he
found
a
prohibition
in
his
flesh
;
so
that
either
the
mind
is
taken
off
from
the
main
duty
,
or
it
causeth
us
to
ommit
the
duty
,
altogether
;
or
if
it
cannot
do
that
,
it
hinders
us
from
such
a
lively
performance
of
it
,
that
is
required
:
or
if
it
cannot
do
that
neither
,
yet
it
puts
us
upon
the
d●…ing
of
the
duty
,
for
evil
ends
,
for
vain
glory
,
&c.
And
this
is
one
part
of
the
war
,
it
stops
the
passages
.
But
this
is
not
all
,
it
doth
not
onely
hinder
us
from
doing
2
Provokes
to
ill
.
that
which
is
good
,
barely
resisting
;
but
it
goes
further
it
instigates
and
provokes
us
to
that
which
is
evil
.
Therefore
this
Law
is
said
to
fight
against
the
soul
by
way
of
lusting
,
The
flesh
lusteth
against
the
spirit
,
that
is
,
it
fighteth
,
as
fire
fighteth
with
water
,
or
sickness
with
health
:
for
as
in
sickness
,
sickness
not
onely
hindereth
those
operations
which
we
might
otherwise
perform
,
but
it
likewise
weakens
that
strength
,
that
vigour
of
the
body
which
should
make
us
able
to
resist
it
:
so
is
it
with
this
Law
in
our
members
it
doth
not
onely
hinder
from
doing
good
,
but
it
weaketh
those
good
things
that
are
in
us
yea
it
extinguisheth
them
,
as
we
shall
see
it
oft
by
experience
,
those
that
have
good
things
in
them
by
education
and
the
like
,
how
they
are
deaded
and
damped
when
they
suffer
these
warring
lusts
to
prevail
against
them
.
Moreover
as
it
hinders
us
in
good
,
and
instigates
to
evil
,
so
it
doth
it
not
slugish
;
but
as
the
manner
is
in
3.
It
is
watchful
.
war
they
keep
watch
continually
:
so
this
Law
in
the
members
,
it
never
slumbers
truly
,
it
never
keeps
any
conditions
of
peace
,
but
is
ready
to
take
all
occasions
,
it
lies
in
continual
ambush
;
and
therefore
if
we
sleep
at
any
time
and
stand
not
upon
our
guard
,
and
watch
;
if
we
fall
to
surfe●ing
and
drunkness
,
and
neglect
our
watch
by
any
kind
of
excess
,
it
is
ready
to
take
the
advantage
:
as
Ahab
did
of
the
Army
of
Benhadad
,
or
as
David
did
the
Philistines
at
Ziglag
,
he
came
upon
them
when
they
were
all
eating
,
and
drinking
,
and
dancing
and
making
merry
.
So
this
law
in
our
members
when
we
have
forgotten
our selves
at
any
time
.
When
we
exceed
in
our
pleasures
,
for
this
you
must
take
for
a
rule
,
when
there
is
any
excess
,
be
it
in
things
lawful
,
that
putteth
us
into
a
spiritual
slumber
,
we
lie
open
unto
the
advantage
of
our
adversaries
:
therefore
the
rule
is
be
sober
and
watch
,
least
you
enter
into
temptation
.
That
is
you
shall
surely
enter
into
temptation
if
you
watch
not
,
and
you
cannot
watch
except
you
be
sober
,
that
is
except
you
be
temperate
in
the
use
of
all
●…l
things
:
Let
there
be
any
excess
in
sports
,
and
recreations
,
in
meats
,
and
drinks
,
it
casts
us
into
a
slumber
,
and
then
this
enemy
takes
advantage
against
us
.
Therefore
in
a
word
,
let
us
never
think
to
have
an
end
of
this
War
,
to
be
at
peace
:
for
it
doth
not
onely
watch
diligently
;
but
if
at
any
time
this
Law
in
our
〈◊〉
be
wasted
and
spent
,
that
is
,
if
it
give
over
for
a
〈◊〉
yet
it
gets
a
new
supply
,
and
gather
together
its
forces
again
.
That
lust
that
is
dispelled
to
day
,
gathers
n●w
forces
against
tomorrow
.
Partly
,
because
i●
hath
●ome
strong
holds
within
us
,
to
which
it
retireth
for
a
〈◊〉
.
And
partly
because
there
is
a
root
of
sin
in
us
which
breedeth
new
blossoms
.
And
as
it
is
in
your
gardens
,
though
Simile
.
you
weed
them
to
day
,
yet
you
shall
find
them
full
of
weeds
again
within
a
few
dayes
;
so
it
is
with
our
hearts
,
there
is
still
a
new
root
of
corruption
that
keeps
place
,
and
spro●ts
up
as
oft
as
they
are
suppressed
.
And
lastly
,
to
add
one
thing
more
,
it
is
such
a
War
as
4.
It
useth
stratagems
.
is
not
without
stratagems
and
wiles
.
That
as
it
is
in
W●r
,
we
do
not
onely
go
to
it
by
main
●orce
,
but
we
use
many
devices
,
and
advantages
,
and
wiles
,
and
policies
to
prevail
against
the
enemy
.
So
in
this
War
▪
you
shall
see
here
,
this
Law
in
the
members
,
if
you
observe
the
proceedings
of
it
,
you
shall
find
how
it
strengthens
its
faction
in
us
by
policies
:
so
that
when
any
good
motion
cometh
,
it
hath
most
voices
to
cry
it
down
:
therefore
it
works
in
us
an
ill
opinion
of
the
wayes
o●
God
,
o●
the
strictness
and
purity
of
Religion
,
it
makes
us
think
well
of
luke-warmness
.
And
besides
,
it
possesseth
the
●●queports
,
the
sences
,
&
admitteth
no
objects
but
those
that
agreewith
it
.
And
again
,
it
draws
us
from
ourstrong
holds
,
from
prayer
,
from
hearing
the
Wo●●
,
from
holy
performances
:
as
Ioshua
did
the
men
of
A●●
,
when
he
drew
them
from
the
City
,
such
a
stratagem
it
useth
,
and
that
makes
it
dangerous
to
us
;
when
we
are
drawn
from
our
strong
holds
,
as
the
Conies
from
their
borroughs
,
then
it
soon
cos●ns
us
,
and
easily
takes
us
.
Again
,
it
takes
away
supply
from
the
inward
man
;
as
you
see
the
Philistines
in
the
time
of
hostility
between
them
and
the
Israelites
,
they
would
not
suffer
a
Smith
to
be
in
Israel
:
so
this
Law
takes
away
the
supply
that
should
be
given
to
the
regenerate
part
.
Again
,
it
affrights
us
with
false
fears
,
as
you
know
it
was
the
stratagem
that
Gideon
used
in
his
War
,
he
came
upon
the
Host
of
the
Medianites
in
such
a
manner
,
that
he
put
them
all
in
a
fear
,
he
deceived
them
with
a
false
fear
.
So
this
Law
of
our
members
,
affrights
us
with
false
fears
,
perswades
us
,
that
such
and
such
lusts
can
never
be
overcome
;
it
tells
us
,
that
perfect
walking
with
God
will
never
stand
with
the
times
,
we
shall
never
come
to
preferment
,
nor
rise
in
the
world
,
if
we
observe
the
purity
of
Religion
,
and
the
like
.
Again
,
it
draws
us
from
God
,
in
that
it
sets
us
upon
those
things
that
are
contrary
to
him
,
it
causeth
us
to
rebell
against
him
.
When
his
Law
commands
one
thing
,
it
puts
a
contrary
inclination
into
us
,
whereby
we
resist
the
Law
of
God
,
and
are
led
captive
to
this
Law
of
sin
,
and
indeed
at
last
to
death
and
destruction
.
These
things
if
we
considered
aright
,
we
should
not
be
so
negligent
in
maintaining
this
War
as
we
are
:
this
is
the
fight
that
this
Law
in
our
members
hath
.
I
say
,
consider
the
stratagems
,
it
many
times
assaults
us
with
light
skirmishes
,
and
after
brings
in
the
main
battel
,
which
we
observe
not
.
Thus
Peter
was
foiled
,
he
was
first
brought
into
the
High-Priests
Hall
out
of
curiosity
,
to
see
and
to
hear
,
and
then
afterwards
fell
to
the
denial
of
his
Master
.
David
was
first
drawn
to
less
sins
,
and
then
to
greater
.
So
likewise
Salomon
.
These
stratagems
it
useth
,
which
every
man
must
be
careful
to
observe
,
that
he
may
grow
expert
in
this
War
.
But
I
will
not
stand
to
enlarge
this
any
further
.
You
see
then
these
three
things
;
It
is
a
Law
,
a
Law
in
the
members
,
and
a
Law
that
warres
against
the
Law
of
the
mind
.
Now
the
last
is
,
that
it
leads
us
captive
,
and
that
it
4.
It
leads
us
captive
.
doth
so
,
you
shall
see
from
these
particulars
.
You
know
,
one
part
of
captivity
or
bondage
,
is
for
a
man
to
be
detained
in
a
strange
Country
,
to
be
kept
in
prison
,
to
be
kept
from
his
friends
,
and
from
his
business
and
employment
at
home
.
So
doth
this
Law
in
our
members
,
it
detains
us
in
our
own
Country
,
it
keeps
us
from
God
,
from
the
things
that
are
heavenly
,
where
our
coversation
ought
to
be
continually
:
it
keeps
us
in
prison
,
it
with-holds
us
from
those
that
are
our
proper
companions
.
And
then
again
,
you
see
in
bondage
there
is
no
rest
given
to
those
that
are
slaves
,
so
this
Law
in
our
members
,
it
breedeth
a
restlessnesse
,
it
gives
us
no
leave
to
eat
,
or
drink
,
or
sleep
:
that
is
,
it
so
hurries
the
souls
of
men
to
and
fro
,
it
so
occupies
the
thoughts
,
it
so
takes
up
a
mans
affections
,
that
he
is
still
busied
in
doing
the
things
it
commands
,
There
is
no
rest
saith
my
God
to
the
wicked
.
Again
,
in
bondage
there
are
hard
tasks
put
upon
men
;
as
you
know
it
was
part
of
the
bondage
of
the
children
of
Israel
in
Egypt
,
that
the
Egyptians
gave
them
more
to
do
then
they
could
possibly
compass
,
they
were
to
make
so
many
tale
of
Brick
,
and
yet
they
were
not
allowed
the
materials
.
So
is
it
in
this
captivity
,
our
lusts
give
us
more
to
do
then
we
can
perform
.
The
lust
of
pride
and
ambition
in
Haman
,
we
see
it
set
him
on
more
then
he
could
possibly
compass
.
The
lust
of
covetousness
in
Ahab
for
Na●aoths
Vineyard
,
you
see
how
hardly
it
charged
him
,
and
what
difficult
things
it
put
him
upon
.
Again
,
it
addeth
this
to
it
,
if
there
be
not
a
performance
of
what
it
requires
,
as
the
Task-Masters
in
Egypt
did
to
the
children
of
Israel
,
they
beat
them
:
so
if
we
cannot
do
the
things
that
these
lusts
sets
us
about
,
as
the
Apostle
expresseth
it
,
1
Tim.
6.
They
pierce
us
through
wi●h
many
sorrows
.
That
which
is
said
there
of
the
lust
of
riches
,
may
be
said
of
any
other
lust
,
when
it
is
not
satisfied
,
it
pierceth
us
through
with
many
sorrows
.
Lastly
,
as
in
bondage
a
man
is
set
on
work
,
about
business
which
is
not
for
his
own
good
,
but
onely
for
the
advantage
of
his
Master
that
commands
him
:
so
doth
this
Law
in
our
members
,
it
sets
us
about
a
work
that
stands
onely
with
our
hurt
:
Therefore
in
that
place
,
1
Tim.
6.
they
are
called
hurtful
lusts
,
that
is
,
lusts
that
hurt
the
party
,
that
fight
against
the
soul
,
and
indeed
〈◊〉
1
Tim.
6.
onely
for
the
profit
of
the
Devil
.
And
herein
they
deceive
us
,
so
that
we
think
,
that
we
do
our selves
a
great
pleasure
,
and
that
we
act
that
which
is
for
our
own
profit
and
advantage
,
and
yet
in
the
mean
time
there
is
no
thing
redounds
to
the
soul
but
hurt
,
the
advantage
is
onely
to
Satan
.
We
carry
Uriah's
Letter
,
which
we
think
to
be
for
our
own
advantage
,
and
indeed
it
is
for
our
destruction
:
Therefore
as
they
are
said
to
be
hurtful
lusts
,
so
it
is
added
,
they
are
foolish
lusts
,
that
is
,
we
are
fools
for
our
labour
,
in
yielding
to
their
commands
.
So
now
you
see
these
four
things
:
That
as
it
is
a
Law
,
a
Law
of
the
members
,
a
Law
that
warreth
,
so
it
is
a
Law
that
in
warring
,
leads
captive
.
And
so
much
shall
serve
for
the
explication
of
the
first
point
.
Namely
,
that
there
is
a
strong
inclination
in
every
mans
nature
,
leading
him
captive
,
or
carrying
him
strongly
to
that
which
is
evil
.
Now
Secondly
,
I
add
again
to
this
,
That
In
every
regenerate
man
there
is
a
contrary
Law
,
a
Law
Doct.
The
Law
of
the
〈◊〉
in
the
regenerate
carrieth
them
to
●hat
,
which
is
good
.
of
his
mind
,
residing
this
Law
in
his
members
,
and
carrying
him
as
powerfully
to
do
that
which
is
good
.
And
this
is
a
Law
,
even
as
the
other
is
,
because
it
commands
and
forbids
powerfully
,
it
so
commands
us
to
do
a
duty
,
to
perform
an
action
of
new
obedience
,
that
withall
it
gives
us
strength
and
ability
to
perform
it
;
as
the
Apostle
saith
,
I
am
able
to
do
all
things
through
Christ
that
strengthneth
me
.
And
again
,
it
forbids
as
powerfully
,
as
we
see
in
Ioseph
,
when
he
had
that
temptation
from
his
Mistriss
,
saith
he
,
How
dare
I
do
this
and
sin
against
God
?
That
is
,
there
was
a
certain
Law
within
him
,
that
came
with
a
prohibition
,
that
would
not
suffer
him
to
do
it
.
Again
,
it
punisheth
and
rewardeth
as
the
other
;
if
we
do
well
,
and
resist
the
other
,
it
refresheth
us
with
joy
unspeakable
and
glorious
;
if
we
do
not
obey
it
,
it
breedeth
remorse
within
us
.
As
we
see
in
David
,
when
he
had
sinned
in
cutting
off
the
lap
of
Sauls
garment
,
his
heart
smote
him
.
Now
it
is
said
to
be
the
Law
of
the
2.
Why
called
the
Law
of
the
mind
.
mind
,
because
it
wonderously
enlargeth
the
mind
,
to
see
the
wondrous
things
contained
in
the
Law
of
God
,
it
enlighteneth
the
mind
,
We
are
renewed
in
the
spirit
of
our
mind
,
to
see
those
things
that
others
see
not
,
to
see
the
secrets
of
God
.
You
may
read
over
the
Bible
an
hundred
times
,
and
yet
know
nothing
,
except
you
have
it
in
the
spirit
of
your
minds
.
Again
,
it
not
onely
reveals
these
truths
to
you
that
are
regenerate
,
but
likewise
it
puts
a
strong
inclination
into
your
minds
to
do
them
.
And
therefore
it
is
a
part
of
the
Covenant
,
Ier.
32.
40.
I
will
put
my
Law
into
their
Ier.
32.
40.
hearts
,
that
they
may
fear
my
Name
,
that
is
,
I
will
so
ingraft
it
in
their
hearts
,
that
they
shall
not
onely
know
my
will
,
but
they
shall
have
a
strong
inclination
to
do
it
;
they
shall
be
careful
to
please
me
,
and
fearful
to
offend
me
.
Yea
,
not
onely
so
,
it
doth
not
onely
enlighten
us
,
and
give
us
a
strong
inclination
to
do
it
,
but
when
we
come
to
the
performance
,
it
gives
us
ability
to
do
it
.
Other
men
have
good
desires
,
and
good
motions
and
purposes
,
but
when
they
come
to
the
birth
,
they
have
,
no
strength
,
to
bring
forth
.
New
purposes
are
in
them
,
as
new
wine
in
old
bottles
,
or
as
new
pieces
to
old
cloathes
.
When
a
man
hath
an
old
nature
still
,
though
he
have
good
desires
,
and
now
and
then
,
new
purposes
and
resolutions
,
yet
they
abide
not
there
,
they
are
not
fruitfull
there
;
but
this
Law
doth
not
onely
put
good
intentions
into
a
man
,
but
when
they
come
to
the
performance
,
it
gives
the
deed
as
well
as
the
will
;
He
works
in
us
both
the
will
and
the
deed
also
.
Now
as
this
is
a
Law
you
see
,
and
such
a
Law
of
the
mind
.
So
likewise
,
it
is
a
Law
that
makes
resistance
:
for
that
is
intimated
in
these
words
,
Warring
against
the
Law
of
3.
It
makes
resistance
.
my
mind
,
that
is
,
it
resists
the
Law
of
sin
,
and
fights
against
it
.
In
a
regenerate
man
,
there
is
a
certain
strong
habit
,
a
certain
strong
inclination
,
which
is
called
the
spirit
,
or
the
regenerate
part
,
which
runs
in
a
contrary
course
to
the
Law
of
sin
:
and
whensoever
the
Law
of
sin
assaults
us
,
this
makes
resistance
,
and
carries
us
a
contrary
way
.
Only
this
is
here
carefully
to
be
observed
,
that
we
be
not
deceived
herein
.
For
this
objection
may
be
made
;
Object
.
Is
this
proper
onely
to
regenerate
men
?
There
are
many
men
besides
that
were
never
acquainted
with
this
work
of
regeneration
,
yet
such
a
man
finds
resistance
in
himself
,
he
finds
something
in
himself
that
opposeth
this
Law
of
his
members
.
For
there
is
a
natural
conscience
in
a
man
,
there
is
another
Law
which
is
like
this
Law
of
the
mind
,
and
it
makes
resistance
in
the
natural
man
as
well
as
it
;
which
is
spoken
of
,
Rom.
2.
15.
the
Apostle
there
speaks
Rom.
2.
15.
of
the
Law
written
in
the
minds
of
the
Gentiles
;
having
not
a
Law
,
they
do
the
things
that
are
written
in
the
Law
,
being
a
Law
to
themselves
,
&c.
So
that
you
must
know
and
mark
,
that
in
a
man
that
is
yet
but
a
meer
natural
man
,
that
is
not
yet
regenerate
,
there
may
be
a
very
strong
resistance
of
that
which
is
evil
:
yea
,
he
may
make
conscience
of
many
things
in
secret
,
it
may
make
him
keep
a
constant
course
in
the
performance
of
many
duties
,
when
no
eye
seeth
him
.
There
is
a
certain
vigor
and
strength
in
the
natural
conscience
,
which
shews
it self
upon
occasion
,
and
yet
it
differeth
much
from
that
Law
of
the
regenerate
part
,
which
fighteth
against
the
Law
of
sin
.
You
will
say
,
how
shall
we
know
it
?
Because
this
is
a
matter
of
great
moment
therefore
I
Answ.
Differences
between
natural
conscience
and
the
Law
of
the
mind
in
the
regenerate
.
will
shew
you
the
difference
in
these
five
things
.
First
of
all
,
when
the
natural
conscience
(
the
law
that
the
Apostle
there
speaketh
of
which
sheweth
the
effect
in
the
conscience
,
when
that
)
strives
against
the
Law
in
the
members
,
it
is
no
more
but
the
contention
of
that
one
part
of
the
soul.
There
may
be
a
light
which
discovers
that
which
is
evil
,
which
may
cause
a
man
to
approve
1.
In
the
combatants
.
of
that
which
is
good
:
but
this
light
is
kept
within
the
compass
of
the
conscience
,
and
goeth
no
further
,
it
doth
not
enlighten
the
whole
soul.
As
you
may
see
,
a
spark
of
fire
may
lie
in
a
dark
room
,
which
you
may
see
there
,
but
it
doth
not
enlighten
all
the
room
as
a
candle
doth
when
it
cometh
.
After
this
manner
there
may
be
many
sparks
of
truth
,
which
may
lie
in
the
conscience
of
a
natural
man
,
there
he
seeth
them
,
and
observeth
them
,
but
they
do
not
enlighten
the
whole
soul
;
that
is
,
this
light
is
not
shed
into
the
rest
of
the
faculties
,
the
will
and
affections
are
not
wrought
upon
by
it
;
therefore
the
contention
is
onely
in
the
conscience
,
and
that
part
of
the
soul.
But
now
in
the
fight
of
the
regenerate
it
is
quite
otherwise
;
there
every
faculty
,
all
the
faculties
fight
in
their
courses
,
as
it
is
said
the
stars
fought
against
Sisera
.
A
man
fights
against
it
in
his
judgement
,
in
his
understanding
,
in
his
will
and
affections
.
That
is
,
a
man
that
is
sanctified
,
he
is
enlightened
to
looke
upon
sin
with
another
eye
then
before
.
When
he
looked
on
his
beloved
lust
before
,
he
looked
on
it
as
one
that
which
was
pleasant
and
profitable
to
him
:
now
he
looks
on
it
as
poyson
,
as
an
enemy
,
as
a
thing
contrary
to
him
;
so
that
he
fights
against
sin
in
his
judgement
.
And
while
a
man
fights
against
sin
in
his
judgement
,
though
it
may
sometimes
transport
him
,
yet
so
long
as
his
judgement
is
right
,
I
say
when
that
is
set
right
,
there
is
a
continual
fighting
against
sin
:
for
it
is
one
thing
to
know
,
and
approve
;
but
when
the
bent
of
the
mind
is
set
against
sin
,
then
when
the
passion
is
past
he
returns
again
,
and
goes
on
in
the
wayes
of
godliness
.
And
then
as
he
fights
against
this
Law
in
his
mind
,
so
likewise
he
doth
it
in
his
will
,
as
Saint
Paul
saith
,
I
do
the
things
that
I
would
not
,
as
if
he
should
say
,
my
will
stands
f●●m
,
though
sometimes
I
am
transported
.
And
so
Ioshua
,
I
and
my
house
will
serve
the
Lord
.
That
is
,
there
was
a
fixed
,
constant
mature
,
resolute
will
to
do
that
which
was
good
.
So
David
oft
we
shall
hear
him
say
,
I
have
sworn
to
run
the
wayes
of
thy
commandements
.
And
as
in
the
mind
and
will
,
so
likewise
in
the
affections
,
the
affections
fight
against
this
Law
of
sin
,
in
a
man
that
is
regenerate
,
he
fears
anoath
,
it
is
the
expression
,
in
,
Eccl.
Eccles.
9.
9.
that
is
,
his
fear
is
set
a
work
against
sin
.
And
so
his
desire
,
My
heart
breaks
for
the
desire
I
have
after
thy
commandements
,
Psal.
119.
As
if
he
should
say
,
If
I
had
my
desire
,
there
is
nothing
that
I
would
wish
so
soon
as
to
have
my
sinful
lusts
mortified
,
to
have
my
soul
enabled
to
keep
thy
commandements
.
And
so
for
joy
,
I
rejoyce
greatly
,
saith
David
,
to
keep
thy
commandements
.
And
so
for
sorrow
,
Peter
wept
bitterly
.
This
is
the
first
difference
in
a
natural
man
,
the
combate
is
onely
between
the
conscience
and
the
rest
of
the
soul
:
but
in
the
regenerate
,
the
whole
soul
,
all
the
parts
and
faculties
fight
against
this
Law
in
the
members
,
this
law
of
sin
.
Again
as
there
is
a
difference
in
the
combatants
,
so
secondly
,
there
is
a
difference
in
the
manner
of
the
fight
.
2.
In
the
manner
of
the
fight
.
A
natural
man
though
he
make
resistance
,
yet
it
is
but
a
faint
resistance
;
he
fights
as
one
that
is
not
willing
to
overcome
,
or
ca●es
not
whether
he
get
the
victory
or
no
;
he
gives
but
a
faint
denyal
.
When
a
suitor
is
but
faintly
denyed
,
we
know
it
makes
him
the
more
importunate
.
So
we
shall
see
balaam
,
when
the
messengers
came
from
Balaak
King
of
Moab
he
indeed
gave
them
a
denyal
,
but
it
was
such
a
kind
of
denyal
as
that
they
saw
he
had
a
good
will
to
the
journey
notwithstanding
;
therefore
they
did
not
give
over
to
importun
him
.
So
the
prophet
that
came
to
Bethel
,
when
he
began
to
enter
into
tearms
with
the
old
Prophet
,
we
see
he
was
not
strong
and
peremptory
in
the
resistance
;
a
parleying
castle
we
know
will
not
long
hold
out
:
when
we
come
to
these
faint
Simile
.
denyals
,
and
no
more
,
there
is
no
likelyhood
of
prevailing
.
Now
the
resistance
that
the
regenerate
part
makes
,
it
is
a
strong
,
and
resolute
resistance
,
like
that
of
Saint
Paul
when
he
was
to
go
to
Ierusalem
,
why
do
you
weep
,
and
break
my
heart
(
saith
he
)
I
am
not
onely
ready
to
be
bound
,
but
to
die
for
the
Name
of
Christ
?
Like
that
of
David
,
what
have
I
to
do
with
you
yee
sons
of
Zerviah
?
So
I
say
,
this
regenerate
part
,
it
fights
not
faintly
against
the
Law
in
the
members
,
but
it
fights
strongly
,
like
a
hearty
enemy
,
whom
nothing
will
satisfie
,
but
a
conquest
.
Secondly
,
for
the
manner
of
fighting
this
is
another
property
in
it
that
the
regenerate
part
doth
not
dally
with
sin
:
for
it
fights
out
of
enmity
,
and
when
there
is
an
enmity
there
,
a
man
will
not
indure
any
thing
,
no
not
the
very
appearance
of
evil
.
As
a
Pigeon
that
hates
the
Hauk
will
not
endure
the
feather
of
a
Hauk
.
So
it
is
with
the
regenerate
part
,
it
will
not
onely
abstain
from
gross
sins
,
but
from
every
thing
that
is
called
evil
from
the
tincture
,
from
the
garment
spotted
with
the
flesh
.
Whereas
a
naturul
man
perhaps
abstains
from
the
gross
act
,
but
comes
as
near
as
he
can
to
the
brink
of
sin
.
Many
men
will
resolve
never
to
be
drunk
,
yet
you
shall
find
them
go
to
the
tavern
,
and
sit
there
till
they
be
overtaken
.
Balaam
took
up
a
resolution
,
I
will
go
with
you
,
saith
he
,
but
I
will
not
say
any
thing
but
what
the
Lord
shall
bid
me
.
there
he
would
abstain
from
the
gross
act
,
but
you
see
what
the
issue
was
:
even
as
the
Levite
,
he
would
not
stay
all
night
in
Benjamin
,
by
no
means
,
but
he
would
be
perswaded
to
eat
his
break-fast
.
This
is
the
second
difference
,
when
the
regenerate
part
fights
,
the
resistance
is
out
of
enmity
,
it
hates
all
that
is
called
sin
,
it
cleanseth
it self
from
all
pollution
of
flesh
,
and
spirit
.
The
other
doth
not
so
,
it
resists
onely
the
gross
acts
,
but
dallies
with
that
which
hath
affinity
with
sin
.
Lastly
,
In
this
manner
of
the
fight
there
is
this
difference
that
the
natural
conscience
though
it
strive
and
contend
3.
against
the
Law
of
the
members
,
yet
it
doth
not
fight
against
it
as
it
is
sin
;
but
against
the
shame
,
against
the
disprofit
,
against
those
evil
consequences
that
follow
sin
committed
,
against
hell
,
against
wrath
,
against
eternal
death
;
for
these
are
things
sensible
to
him
;
but
against
sinne
it self
as
it
is
sinne
he
doth
not
resist
,
but
the
regenerate
part
resists
the
sinne
it self
,
because
there
is
something
within
him
that
is
contrary
to
sinne
,
and
therefore
he
makes
resistance
against
sinne
as
it
is
sinne
;
the
other
I
say
never
makes
resistance
against
it
as
it
is
sin
,
but
against
the
consequents
and
effects
of
it
,
and
this
is
the
second
difference
,
they
differ
in
the
manner
of
the
fight
.
Thirdly
,
They
differ
in
the
object
,
in
the
thing
about
which
this
contention
is
;
he
that
hath
onely
a
natural
3.
In
the
object
of
this
fight
.
conscience
,
to
fight
against
the
Law
of
the
members
,
his
strife
is
not
about
things
of
that
nature
that
the
others
are
,
moral
vices
,
and
moral
vertues
,
they
know
,
and
are
sensible
of
;
they
resist
the
one
,
and
stand
for
the
other
:
things
that
belong
to
outward
credit
and
civill
honesty
,
things
that
are
morally
good
,
these
things
they
are
sensible
of
,
and
the
contention
is
about
them
and
no
other
.
You
see
Herod
was
careful
about
his
oath
,
and
why
?
because
of
those
that
sat
at
Table
with
him
,
and
this
was
the
great
matter
that
swayed
him
.
And
so
Darius
had
a
contention
when
he
put
Daniel
into
the
Lions
den
,
but
his
promise
to
the
Princes
overruled
him
.
But
there
is
another
kind
of
contention
in
the
regenerate
,
about
things
of
another
nature
,
spiritual
evils
,
spiritual
wickednesse
,
he
fights
against
those
evils
that
are
contrary
to
the
image
of
God
,
that
are
contrary
to
that
purity
and
holiness
that
God
requires
.
Other
men
see
not
the
things
of
this
nature
,
therefore
they
cannot
resist
them
.
When
the
Sunne
shines
clear
we
know
we
may
see
the
least
moat
;
so
where
there
is
a
clear
light
of
grace
that
shines
in
a
mans
heart
,
he
sees
spiritual
evils
which
another
man
sees
not
,
he
resists
them
,
and
his
chief
business
indeed
is
about
them
.
Another
man
cannot
perceive
them
,
and
therefore
cannot
resist
them
:
this
is
another
difference
,
they
differ
in
the
object
.
Fourthy
,
This
fight
differs
in
the
success
,
there
is
a
different
4.
In
the
success
▪
success
and
event
in
these
two
fights
;
a
natural
man
though
he
have
many
good
motions
and
inclinations
,
and
intentions
suggested
to
him
,
yet
he
walks
after
the
vanity
that
is
in
his
minde
,
that
is
his
law
:
that
is
,
though
he
have
many
remorses
and
checks
,
yet
if
you
observe
him
,
in
the
constant
course
of
his
life
,
he
serves
the
flesh
and
the
lusts
thereof
.
But
in
the
regenerate
it
is
contrary
,
though
he
have
many
evil
inclinations
,
many
evil
suggestions
,
yet
he
walks
after
the
spirit
,
and
not
after
the
flesh
,
that
is
,
his
constant
course
is
good
.
And
if
you
object
,
are
they
not
foyled
many
times
?
Obiect
.
Did
not
David
fall
?
and
Peter
fall
?
I
answer
,
It
is
true
,
they
may
be
foyled
in
a
particular
Answ.
combate
,
and
yet
may
get
the
victory
notwithstanding
.
A
man
may
have
a
blow
,
such
a
blow
as
may
make
him
stoop
,
and
yet
prevail
against
his
enemy
;
so
though
in
a
particular
combate
they
may
be
overthrown
,
yet
they
get
the
victory
over
their
lusts
.
Therefore
Peter
,
though
he
were
so
timerous
at
that
that
time
to
deny
his
Master
,
yet
afterwards
wee
finde
he
was
as
bold
as
a
Lion
.
So
David
,
though
he
was
overcome
in
that
particular
combate
,
yet
the
victory
was
on
his
side
,
all
his
life
was
chaste
and
pure
,
and
holy
afterward
.
Last
of
all
,
there
is
a
difference
in
the
continuance
of
5.
In
the
continuance
.
this
fight
;
for
a
natural
man
doth
make
resistance
,
yet
he
groweth
weary
of
it
,
and
layeth
down
the
wasters
in
the
end
,
and
yields
to
the
sinne
;
and
saith
thus
with
himself
,
Well
,
I
see
I
shall
never
get
the
victory
over
this
or
that
particular
lust
,
therefore
I
will
contend
no
more
against
it
.
But
now
in
the
regenerate
this
fight
continueth
to
the
end
.
As
you
shall
see
in
Peter
,
Peter
saith
our
saviour
,
when
thou
art
old
,
they
shall
gird
thee
and
carry
thee
whether
thou
wouldest
not
.
There
was
a
resistance
,
he
was
carried
whether
he
would
not
,
he
was
carried
where
the
spirit
would
,
but
where
the
flesh
would
not
,
and
this
was
when
he
was
old
,
so
there
was
a
continual
resistance
:
so
it
was
with
Nicodemus
;
he
began
,
and
he
held
out
,
because
grace
in
him
was
as
a
spring
that
still
enlargeth
it self
more
and
more
.
In
others
it
is
not
so
.
Iudas
,
he
was
like
a
pond
,
and
not
like
a
spring
,
though
he
held
out
a
long
while
,
and
was
on
Christs
side
,
and
carried
his
colours
,
yet
he
continued
not
so
,
Ioash
,
and
Amaziah
,
they
made
resistance
,
but
we
see
they
continued
not
.
And
the
reason
is
,
because
in
a
natural
man
,
the
combatants
do
not
continue
,
those
good
things
that
are
in
him
,
are
but
as
blossoms
,
they
vanish
;
Now
when
that
which
should
maintain
the
contention
vanisheth
,
there
must
needs
be
an
end
of
the
combate
,
but
in
the
other
it
continues
to
the
end
.
A
word
for
application
very
briefly
.
When
we
hear
Use.
Bewail
our
condition
under
this
law
in
our
members
.
that
there
is
such
a
Law
in
our
members
;
it
should
teach
us
to
reflect
upon
our selves
,
that
we
may
be
able
to
cry
out
as
Saint
Paul
doth
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
For
if
a
man
had
but
his
eyes
open
,
to
see
this
Law
in
his
members
overspreading
his
whole
soul
,
and
fighting
against
the
regenerate
part
,
against
the
Law
of
his
mind
,
which
should
be
in
every
man
,
it
would
make
a
man
amazed
in
himself
;
it
would
make
a
man
wonder
that
he
had
lived
so
long
with
himself
,
and
knew
himself
no
better
.
And
in
this
case
it
takes
away
that
ordinary
excuse
that
men
have
:
for
men
are
ready
to
say
,
alas
▪
I
have
resisted
such
and
such
a
sin
,
I
have
a
nature
exceedingly
inclined
to
them
.
But
alas
thou
art
deceived
in
this
:
for
this
Corruption
of
nature
hateful
to
God
.
is
so
far
from
excusing
thee
,
as
that
this
very
thing
that
thou
hast
a
strong
inclination
to
evil
,
it
makes
thy
sin
out
of
measure
sinful
.
For
even
as
it
is
in
good
actions
,
the
more
zeal
there
is
,
the
better
is
the
good
work
,
so
is
it
in
evil
works
,
the
more
lust
there
is
in
every
evil
work
,
the
greater
is
the
sin
:
for
the
more
lust
there
is
,
the
more
sin
:
and
the
more
wilfull
a
man
is
in
sin
the
more
is
the
sin
.
Take
a
serpent
,
or
a
toad
,
that
is
hateful
to
the
nature
Simile
.
of
a
man
;
though
it
hurt
us
not
yet
we
loath
it
,
because
it
is
contrary
to
our
nature
.
So
this
Law
in
our
members
,
this
strong
inclination
to
that
which
is
evil
,
though
it
should
not
break
forth
to
actual
transgressions
,
yet
it
is
hateful
to
the
pure
eyes
of
God
;
therefore
we
should
humble
our selves
for
this
,
and
not
excuse
our selves
because
of
our
evil
nature
.
The
worse
thy
nature
is
,
the
more
cause
thou
hast
to
abhor
thy self
,
and
there
is
great
reason
for
it
:
because
sin
is
worse
in
the
root
then
in
the
branches
;
the
bitterness
is
more
there
as
the
soureness
is
more
in
the
leaven
,
then
in
the
dough
.
As
the
heat
is
more
in
the
fire
then
in
the
air
that
is
heated
by
it
.
So
there
is
more
evil
in
this
nature
of
ours
,
then
in
any
outward
act
of
sin
.
Therefore
let
no
man
excuse
himself
with
this
to
say
,
I
have
a
Law
in
my
members
that
prompts
me
strongly
to
sin
against
God
.
It
is
all
one
as
if
a
thief
should
excuse
himself
and
say
I
am
of
a
purloyning
nature
,
I
cannot
Simile
.
hold
my
hands
when
I
see
any
thing
but
I
must
needs
steal
.
If
a
servant
should
come
to
his
Master
,
and
say
,
Sir
,
I
was
drunk
,
and
could
not
do
your
business
,
would
this
excuse
him
?
So
this
Law
in
our
members
,
this
necessity
,
this
strong
inclination
to
evil
,
is
it
not
our selves
that
have
brought
it
upon
us
?
we
are
the
authors
of
that
Original
sin
.
And
besides
that
we
intend
it
the
more
by
custom
in
sin
:
often
relapses
intend
this
Original
corruption
,
and
make
it
prevalent
.
You
will
say
how
shall
a
man
do
then
?
how
shall
a
man
Quest.
be
saved
?
I
answer
,
except
thou
find
in
thy self
this
Law
of
the
Answ.
mind
resisting
this
Law
in
the
members
:
except
thou
find
another
man
in
thee
,
a
regenerate
part
created
in
thee
,
that
fighteth
against
this
Law
in
the
members
,
thou
canst
not
be
saved
.
But
you
will
say
again
,
how
shall
I
know
it
,
seeing
there
may
be
a
resistance
arising
from
the
natural
conscience
?
Object
.
I
answer
,
thou
shalt
know
it
by
thy
constant
and
ordinary
Answ.
How
to
know
the
law
of
natural
conscience
from
the
law
of
the
mind
in
the
regenerate
.
God
judgeth
men
by
their
constant
course
.
course
,
whether
thou
walk
after
the
spirit
or
no.
For
we
are
not
to
judge
of
our selves
,
or
of
any
other
by
a
step
or
two
.
If
you
will
judge
of
a
man
by
a
step
or
two
,
you
shall
find
Noah
drunk
;
you
shall
finde
Mases
speaking
unadvisedly
with
his
lips
;
You
shall
find
David
lying
,
and
murdering
,
and
making
another
drunk
;
you
shall
find
Iehosaphat
making
a
league
with
Ahab
which
God
had
forbidden
him
;
you
shall
finde
Hezekiah
boasting
of
his
treasure
,
and
Peter
forswearing
of
his
master
,
and
Paul
,
and
Barnabas
in
such
a
passion
,
that
they
were
fain
to
part
assunder
,
This
you
shall
see
,
if
you
shall
observe
a
step
or
two
onely
;
and
so
you
shall
condemn
the
Generation
of
the
righteous
.
Again
,
on
the
other
side
,
if
you
observe
a
man
by
a
step
or
two
,
you
shall
see
Cain
sacrificing
;
you
shall
see
Saul
among
the
Prophets
,
you
shall
see
Iudas
among
the
disciples
,
you
shall
see
Iehu
restoring
religion
,
you
shall
see
Iohn
Baptist
getting
Herod
into
his
house
,
and
hearing
him
gladly
.
You
shall
see
Felix
trembling
at
a
Sermon
.
So
that
I
say
if
you
observe
your selves
or
others
onely
by
a
step
or
two
,
you
shall
justifie
the
wicked
,
and
condemn
the
just
:
for
the
best
men
have
their
swervings
,
and
the
worst
men
have
their
good
moods
.
A
thief
may
sometimes
go
in
the
right
way
,
Simile
.
and
a
good
man
may
sometimes
miss
the
the
right
way
,
and
go
out
of
it
:
therefore
you
must
observe
what
your
constant
course
is
.
For
the
constant
course
of
a
mans
life
ariseth
from
the
inward
root
and
bent
of
his
disposition
,
and
look
what
the
inward
bent
of
his
disposition
is
,
in
that
he
will
be
constant
.
Sometimes
he
may
do
the
contrary
,
yet
he
will
return
again
.
As
you
see
waters
that
are
naturally
Simile
.
sweet
,
if
brackish
waters
break
in
to
them
,
they
grow
salt
indeed
;
yet
if
the
nature
of
that
water
be
sweet
,
it
will
work
out
that
brackishness
,
and
return
to
its
former
sweetness
.
So
here
,
let
a
mans
disposition
be
good
,
let
his
heart
be
regenerate
:
let
him
be
renewed
in
the
spirit
of
his
mind
,
though
sin
break
into
him
,
yet
he
purgeth
it
out
,
he
cleanseth
himself
from
it
;
though
sometimes
he
be
stopped
in
a
good
course
,
yet
he
breakes
over
this
damme
,
and
falls
to
his
former
course
,
that
is
to
those
holy
wayes
that
he
was
wont
to
walk
in
.
So
it
is
on
the
other
side
,
take
but
an
evil
man
,
whose
course
is
to
do
evil
,
though
he
may
be
stopped
sometimes
,
and
may
have
some
good
purposes
,
and
desires
,
yet
his
heart
works
them
out
,
and
he
returns
to
his
old
byass
.
And
therefore
you
mu●…try
your selves
by
your
constant
course
.
Take
a
swine
,
put
him
into
a
clean
medow
,
he
keeps
Simile
.
himself
clean
:
but
let
him
come
into
a
durty
lane
,
and
he
will
wallow
in
the
myre
:
and
if
you
wash
him
again
,
yet
if
he
come
near
such
a
puddle
again
he
will
do
the
like
,
and
why
?
because
his
swinish
nature
is
not
washed
:
and
so
long
as
his
nature
remains
his
constant
course
will
be
suitable
.
So
it
is
with
the
unregenerate
man
,
when
his
nature
is
not
changed
his
constant
course
will
be
evil
.
God
may
sometimes
hedg
a
man
in
,
and
when
a
man
is
put
into
a
way
where
Simile
.
there
is
a
hedg
on
either
side
,
so
long
as
that
lane
lasts
he
must
keep
on
:
but
if
he
be
at
liberty
,
when
he
is
at
the
end
of
that
lane
,
he
turns
aside
.
So
I
say
God
oft
times
hedgeth
in
the
wayes
of
men
.
So
he
hedged
in
Ioash
,
so
long
as
Iehoiada
lived
,
it
is
said
he
did
that
which
was
upright
in
the
sight
of
the
Lord
,
but
after
when
this
hedge
was
taken
away
,
when
he
died
,
he
fell
to
Idolatry
.
So
much
for
this
time
.
SELF-SEEKING
Opposite
to
CHRISTS
INTEREST
.
PHILIP.
2.
21.
For
all
men
seek
their
own
,
and
not
the
things
that
are
Iesus
Christs
.
THe
occasion
of
these
words
you
shall
see
in
the
two
verses
going
before
them
.
The
The
Apostle
tells
the
Philippians
to
whom
he
wrote
,
that
he
would
send
Timothy
to
them
,
which
(
saith
he
)
will
be
much
for
your
advantage
;
and
he
gives
them
this
reason
of
it
:
for
saith
he
in
the
words
before
,
he
will
be
very
diligent
to
do
you
any
good
,
to
take
care
of
your
matters
,
which
he
sets
out
comparatively
,
saith
he
I
have
no
man
like
minded
,
who
will
naturally
,
or
faithfully
take
care
to
your
things
.
Now
he
gives
a
reason
why
he
saith
he
had
no
man
like
minded
to
Timothy
,
that
would
faithfully
and
naturally
take
care
for
their
matters
;
for
saith
he
,
this
is
the
condition
of
men
,
this
I
have
found
by
experience
,
every
man
seekes
his
own
things
and
not
the
things
of
Iesus
Christ
.
So
you
see
these
words
containe
a
complaint
of
that
common
condition
that
common
frailty
,
that
generall
desease
and
corruption
to
which
all
men
are
subject
,
every
man
is
apt
to
seek
his
owne
things
:
every
man
is
apt
to
it
,
and
for
the
most
part
doth
it
,
he
seekes
his
own
things
,
and
not
the
things
which
are
Jesus
Christs
.
The
words
are
so
plain
that
I
need
not
to
analyse
,
or
open
them
,
or
stand
long
upon
the
exposition
.
These
three
things
you
shall
see
may
very
easily
be
observed
out
of
them
.
First
,
Whereas
the
Apostle
complaines
of
it
as
a
great
fault
,
and
a
sin
,
that
men
seek
their
own
things
,
and
not
the
things
of
Jesus
Christ
;
one
conclusion
hence
then
is
,
that
It
is
every
mans
duty
,
or
every
man
ought
to
seek
the
things
of
Iesus
Christ
and
not
his
own
.
Doct.
This
you
know
must
needs
be
a
conclusion
arising
from
hence
;
for
if
it
be
the
complaint
of
the
Apostle
of
the
corruption
that
is
in
men
in
this
kind
:
then
by
the
contrary
rule
it
must
be
every
mans
duty
to
seek
the
things
of
Jesus
Christ
.
Secondly
,
Though
this
be
the
duty
of
every
man
,
yet
when
we
look
to
the
execution
,
and
performance
of
this
duty
,
every
man
is
ready
to
do
the
contrary
every
man
seeks
his
own
things
:
and
because
every
man
doth
the
contrary
,
therefore
the
duty
is
the
more
precious
.
When
a
man
denies
himself
because
there
are
so
few
that
deny
themselves
,
that
makes
self
denial
to
be
the
more
regarded
and
esteemed
,
God
makes
the
more
account
of
it
:
for
he
hath
no
need
of
such
men
as
will
not
deny
themselves
,
and
seek
the
things
of
Jesus
Christ
.
There
is
scarce
any
man
but
seeks
his
own
things
▪
therfore
you
need
not
wonder
why
all
the
world
is
ready
to
go
in
a
wrong
way
,
a
man
in
this
business
hath
so
few
to
keep
him
company
.
It
is
a
thing
that
alway
hath
been
,
every
man
is
apt
to
seek
his
own
things
.
Therefore
let
not
a
man
be
discouraged
with
it
,
it
is
no
more
then
hath
been
,
it
is
no
more
then
you
are
〈◊〉
look
for
:
for
the
most
seek
themselves
and
their
own
things
.
Those
that
will
seek
the
things
of
Jesus
Christ
,
the
world
accounts
them
busie-bodies
because
they
are
occupied
about
things
that
the
world
likes
not
of
,
it
hath
been
the
custom
of
all
times
to
seek
their
own
things
;
and
it
is
in
every
mans
nature
thus
to
do
:
he
that
doth
best
and
doth
deny
himself
,
yet
he
hath
the
same
nature
with
the
rest
;
so
then
that
is
the
second
observation
,
that
every
man
doth
it
,
he
seeks
his
own
things
.
And
lastly
from
this
opposition
,
every
man
seekes
his
owne
things
and
not
the
things
of
Jesus
Christ
;
there
is
this
third
conclusion
,
that
for
the
most
part
our
owne
things
,
and
the
things
that
tend
to
Jesus
Christ
and
his
advantage
,
they
are
contrary
and
opposite
one
to
the
other
:
for
our
natures
are
contrary
,
there
is
an
enmity
between
Christ
and
us
,
that
which
we
do
for
Christ
must
needs
be
contrary
to
our selves
,
that
which
is
for
the
advantage
of
Christ
,
for
the
most
part
is
for
our
disadvantage
.
And
the
reason
is
I
say
because
of
the
contrariety
between
our
natures
and
the
nature
of
Jesus
Christ
and
his
wayes
.
Now
we
will
begin
with
the
first
,
that
Doct.
It
is
the
duty
of
every
man
to
seek
the
things
of
Jesus
Christ
.
It
is
the
duty
of
every
man
not
to
seeke
his
owne
things
,
but
the
things
of
Iesus
Christ
.
It
is
not
only
the
duty
of
every
man
,
but
it
is
best
for
every
man
to
do
it
.
It
is
a
thing
that
you
are
all
perswaded
of
,
that
you
ought
not
to
seek
your
own
things
:
and
therefore
to
spend
time
in
proving
the
point
were
a
needlesse
labor
,
our
business
will
be
to
perswade
you
to
the
duty
;
And
to
that
end
,
we
will
use
no
more
motives
,
but
those
in
the
text
.
The
one
is
taken
from
our selves
and
the
other
from
Christ
.
Reas.
1.
From
our selves
.
There
is
this
reason
from
your selves
,
why
you
should
seeke
the
things
o●
Jesus
Christ
:
because
God
hath
commanded
you
so
to
do
.
You
know
this
is
the
command
,
Thou
shalt
love
the
Lord
above
all
and
thy
neighbor
as
thy self
.
Christ
is
to
be
loved
above
all
,
above
your selves
.
Now
for
the
most
part
when
we
hear
such
a
command
as
this
;
we
look
upon
it
as
a
legal
precept
,
which
onely
shewes
a
man
his
sin
,
and
to
be
as
a
Scholemaster
,
a
precept
that
no
man
can
keep
.
But
you
must
know
that
it
is
not
so
:
for
every
command
is
to
be
kept
by
every
regenerate
man
.
It
is
said
that
not
the
least
tittle
of
the
Law
shall
perish
,
heaven
and
earth
shall
passe
away
first
.
The
meaning
is
not
that
no
man
can
be
saved
,
nor
no
man
is
in
Christ
,
but
he
that
keeps
every
jot
,
and
little
of
the
Law
:
but
we
must
endeavour
to
keep
even
the
very
least
tittle
of
Gods
commands
with
all
our
might
:
If
God
will
not
suffer
the
least
command
to
pass
,
but
you
must
bend
your selves
with
all
your
strength
to
keep
it
,
then
this
which
is
a
main
command
to
Love
God
above
all
,
you
must
think
you
are
bound
to
keep
it
,
and
every
regenerate
man
doth
keep
it
in
some
measure
,
he
keeps
it
in
sincerity
,
and
truth
with
an
upright
heart
,
though
he
cannot
rise
to
that
degree
,
and
height
as
he
should
do
.
Now
I
say
,
it
is
not
onely
a
command
,
but
it
is
best
for
every
man
to
deny
himself
,
and
not
to
seek
his
own
things
,
partly
because
his
good
is
contained
in
God
more
then
in
himself
,
and
so
he
shall
provide
better
for
himself
in
self-denial
,
by
seeking
God
then
by
looking
directly
to
his
own
matters
.
The
beeing
of
the
beams
(
you
know
)
are
in
the
Sun
more
then
in
themselves
.
So
is
every
mans
good
contained
in
God
from
whom
it
floweth
,
even
as
the
beam
doth
from
the
Sun
.
A
man
shall
provide
better
for
himself
in
seeking
Gods
glory
then
in
looking
immediately
to
his
own
preservation
.
Therefore
you
shall
find
,
Deut.
10.
13.
This
is
that
the
Lord
thy
God
requires
of
thee
that
thou
keep
his
commandments
Deut.
10.
13.
that
he
hath
given
thee
for
thy
wealth
.
Mark
it
,
the
commands
of
God
are
given
for
our
advantage
.
Whensoever
a
man
is
a
looser
by
keeping
any
command
,
though
it
appear
so
,
he
is
not
so
indeed
,
for
every
command
is
for
our
wealth
.
So
I
say
it
is
best
for
us
,
partly
because
our
good
is
contained
in
God
.
And
partly
also
,
because
God
is
the
end
of
every
creature
:
now
you
know
the
perfection
of
every
creature
stands
in
obtaining
its
end
.
Whatsoever
the
end
of
any
thing
is
,
when
it
hath
gotten
that
end
,
it
is
brought
into
a
perfect
condition
.
For
there
are
certain
rules
that
God
hath
given
to
every
creature
to
walk
by
,
to
attain
its
end
,
that
in
attaining
thereof
it
might
attain
perfection
;
so
he
hath
given
to
the
fire
,
and
to
the
water
,
&c.
when
they
kept
close
to
that
rule
there
is
the
perfection
of
them
.
So
he
hath
given
a
rule
to
the
reasonable
creatures
to
walk
by
,
that
is
to
walk
in
his
commands
,
now
in
keeping
close
to
them
that
creature
attains
his
happiness
,
he
puts
himself
into
a
happy
condition
.
Now
God
is
not
bound
to
this
;
because
he
is
the
utmost
end
,
the
utmost
cause
,
there
is
nothing
beyond
him
,
and
therefore
he
may
do
all
for
himself
:
but
if
the
creature
do
all
things
for
himself
,
he
destroyes
himself
,
because
there
is
a
cause
,
an
end
beyond
him
.
Now
as
there
is
this
reason
for
the
duty
,
why
we
should
do
it
in
regard
of
our selves
,
So
also
in
regard
of
Christ
.
Partly
in
respect
of
his
2.
In
respect
of
Christ
.
love
and
goodness
,
he
hath
already
shewed
to
us
:
you
know
when
a
man
hath
done
much
for
one
he
hath
reason
to
respect
him
.
When
Christ
hath
done
so
much
for
us
,
if
there
were
nothing
to
come
there
is
reason
,
and
justice
,
and
equity
to
seek
him
,
to
do
whatsoever
may
be
for
his
advantage
,
that
we
should
seek
not
our
own
things
but
the
things
of
Jesus
Christ
.
And
partly
also
why
we
should
seek
the
things
of
Jesus
Christ
,
is
in
regard
of
the
wages
which
are
to
come
,
they
are
so
large
that
he
is
not
worthy
to
have
them
;
he
is
not
worthy
to
be
saved
by
him
that
will
not
do
something
for
him
,
that
will
not
deny
himself
,
and
neglect
his
own
things
for
his
sake
.
So
you
see
what
reason
there
is
for
this
duty
why
we
should
do
.
Now
to
make
use
of
it
,
if
this
be
a
duty
that
lies
upon
every
man
not
to
seek
his
own
things
,
but
the
things
of
Use.
Jesus
Christ
;
what
remains
,
but
that
you
consider
how
you
have
kept
this
,
and
if
you
be
failing
in
it
,
that
you
stir
up
your selves
to
do
it
in
a
better
manner
then
you
have
done
formerly
.
Let
every
man
therefore
ask
this
question
with
himself
,
have
I
sought
the
things
of
Jesus
Christ
?
have
I
not
many
times
sat
stil
for
my
own
ease
,
for
my
own
safety
,
for
my
credit
,
and
profit
,
when
if
I
had
stirred
I
might
have
done
something
for
the
advantage
of
Jesus
Christ
?
And
consider
that
our
behaving
of
our selves
after
this
manner
is
not
onely
sinful
,
but
it
is
very
unreasonable
,
and
disadvantagious
for
our selves
:
for
the
more
we
lose
for
Christ
the
more
we
gain
;
he●
that
will
be
content
to
be
no
body
in
the
flesh
,
he
shall
be
the
more
in
the
spirit
.
For
that
rule
holds
true
,
he
that
will
lose
his
life
shall
save
it
:
I
say
it
holds
true
in
every
thing
else
,
he
that
will
lose
his
credit
,
shall
gain
his
credit
:
he
that
will
be
content
to
let
go
his
friends
,
or
profits
,
or
advantages
,
he
shall
be
a
gainer
by
it
.
So
that
he
that
is
most
prodigal
of
all
these
things
to
spend
them
for
Christs
advantage
,
he
that
is
most
forward
to
suffer
imprisonment
,
and
loss
of
goods
,
to
indure
infamy
and
disgrace
for
Christs
sake
,
he
is
the
wisest
man
,
the
happiest
man
,
he
provides
best
for
himself
.
For
alas
,
(
my
brethren
)
what
is
it
that
we
have
of
all
our
labors
under
the
Sun
?
but
onely
the
riches
of
good
works
,
those
onely
go
with
us
.
The
good
that
we
do
is
onely
a
foundation
sure
,
and
stedfast
,
as
you
have
it
,
1
Tim.
6.
19.
Laying
up
a
sure
foundation
,
that
is
,
a
foundation
upon
which
you
may
build
.
All
other
things
that
you
have
in
this
life
,
are
of
a
contingent
nature
;
but
your
good
works
,
the
things
you
do
for
God
,
your
seeking
after
the
things
of
Christ
,
they
are
of
a
sure
nature
,
and
will
not
fail
you
.
Therefore
let
us
consider
what
we
do
in
this
case
,
when
we
come
to
any
business
wherein
we
are
to
deny
our selves
,
and
let
us
think
thus
with
our selves
,
what
are
these
things
that
I
call
mine
own
?
The
truth
is
there
is
no
man
that
hath
any
thing
that
is
his
own
:
therefore
when
there
is
an
occasion
offered
you
to
speak
any
thing
,
you
ought
to
say
,
this
is
not
my
credit
,
this
is
not
my
wealth
,
this
is
not
my
strength
;
these
are
not
my
friends
;
this
is
not
my
estate
,
but
they
are
the
Lords
;
and
shall
I
withold
them
from
him
,
when
he
stands
in
need
of
them
?
this
is
to
rob
God
of
his
due
,
it
is
sacriledge
.
This
consideration
will
make
a
man
think
that
it
is
reasonable
for
him
to
do
it
when
he
considers
that
it
is
none
of
his
,
but
it
is
Gods
.
It
is
a
thing
that
we
seldom
consider
of
,
whensoever
any
opportunity
cometh
,
it
is
as
a
messenger
from
God
,
and
tels
you
that
the
Lord
hath
need
of
such
a
thing
,
and
will
you
not
bestow
on
him
that
which
is
his
own
?
You
know
the
story
what
is
said
,
1
Chron.
29.
when
the
people
had
1
Chron
,
29.
given
largely
to
the
Temple
of
the
Lord
,
saith
David
,
we
have
given
thee
of
what
was
thine
own
,
that
is
there
is
reason
we
should
do
this
,
we
have
done
no
such
great
matter
,
it
is
thy
own
,
and
we
have
given
thee
but
what
way
thy
own
.
So
whensoever
you
come
to
do
any
thing
,
you
must
know
whensoever
the
Lord
gives
you
an
opportunity
,
for
the
improvement
of
your
health
,
and
credit
,
and
friends
or
estate
,
or
whatsoever
the
Lord
proves
you
by
.
This
is
that
which
is
said
,
Gen.
27.
1.
Gen.
27.
1.
that
the
Lord
would
prove
Abraham
to
try
him
,
and
he
bad
him
go
and
offer
his
onely
Son
.
I
say
when
the
Lord
calls
us
to
any
occasion
or
opportunity
,
to
deny
our selves
,
or
to
part
with
any
thing
for
the
advantage
of
Christ
,
at
this
time
he
proves
thee
what
thou
wilt
do
,
and
if
thou
bee
content
to
lose
thy
credit
,
to
be
disadvantaged
in
thy
estate
or
any
other
way
,
he
will
deal
with
thee
as
he
did
with
Abraham
,
Abraham
did
not
lose
his
Son
,
but
he
received
him
again
:
so
it
will
be
with
every
one
that
looseth
any
thing
,
or
parts
with
any
thing
for
the
advantage
of
Christ
.
Now
I
beseech
you
consider
this
,
that
so
you
may
quicken
your selves
to
do
this
duty
.
Consider
what
you
are
out
of
Christ
,
and
what
you
have
by
being
in
Christ
,
and
what
great
reason
there
is
that
you
should
do
all
this
,
and
more
for
Christ
,
whensoever
God
calls
you
to
it
;
what
reason
there
is
for
you
to
part
with
whatsoever
he
calls
●or
.
But
you
will
say
,
what
are
these
things
of
Jesus
Christ
which
I
ought
to
seek
?
Quest.
I
answer
,
that
you
may
know
it
distinctly
,
the
meaning
Answ.
Things
of
Jesus
Christ
,
what
.
of
it
is
this
,
when
we
are
exhorted
not
to
seek
our
own
things
,
but
the
things
of
Jesus
Christ
.
That
is
,
when
any
matter
of
your
own
,
any
advantage
of
your
own
,
any
thing
that
tends
to
your
own
profit
,
or
credit
shall
come
in
competition
with
any
thing
that
is
Christs
,
now
to
let
that
go
,
this
is
to
seek
his
things
,
and
not
your
own
.
But
to
pitch
you
upon
some
particulars
,
I
will
name
to
you
these
five
.
First
of
all
,
if
a
mans
estate
come
in
competition
with
Christ
,
that
he
must
be
a
loser
in
that
for
doing
something
for
Christ
:
here
now
to
be
content
to
be
a
loser
in
thy
estate
that
thou
mayest
advantage
Christ
,
this
is
not
to
seek
thy
own
things
,
but
the
things
of
Christ
.
You
shall
see
Saint
Paul
was
willing
to
do
thus
,
it
was
his
practise
,
and
you
shall
see
his
practise
in
diverse
particulars
,
1
Cor.
9.
I
was
content
(
saith
he
)
to
take
nothing
that
I
might
make
the
Gospel
free
,
that
I
might
further
the
Gospel
.
Thus
did
Moses
,
he
was
content
to
let
go
the
treasures
of
Egypt
,
and
indure
afflictions
with
the
people
of
God
.
When
the
treasures
of
Egypt
,
and
the
honour
of
being
the
son
of
Pharaohs
daughter
came
in
competition
with
God
,
he
lets
them
all
go
.
So
Heb.
10.
34.
it
is
said
of
the
believers
that
they
suffered
the
spoiling
of
their
goods
with
joy
,
that
is
,
Heb.
10.
34.
when
the
falling
away
from
a
good
conscience
,
and
the
spoiling
of
their
goods
me●
together
upon
a
narrow
bridg
they
were
willing
to
suffer
the
spoiling
of
their
goods
that
they
might
keep
close
to
the
profession
of
their
faith
:
Again
,
if
a
mans
credit
come
in
competition
with
any
thing
that
tends
to
the
advancement
of
Christ
,
now
to
be
content
to
be
despised
,
to
be
content
to
be
trampled
on
,
that
Christ
may
have
glory
,
this
is
,
not
to
seek
a
mans
self
but
the
things
of
Christ
.
So
you
see
St.
Paul
was
content
to
pass
through
evil
report
,
and
good
report
.
And
Moses
was
content
not
to
be
accounted
the
Son
of
Pharaohs
Daughter
.
And
David
was
content
to
be
spoken
against
of
great
men
,
and
to
be
the
song
of
the
drunkards
,
Psalm
.
31.
13.
Psalm
.
31.
13
:
Thirdly
,
if
a
mans
case
,
and
quietness
,
or
convenience
,
his
Wife
,
or
Children
,
or
all
that
he
hath
shall
come
in
competition
with
standing
for
the
truth
.
Now
to
contend
earnestly
for
the
faith
once
given
to
the
Saints
,
and
to
let
all
these
things
go
,
this
is
to
seek
the
things
of
Jesus
Christ
.
So
did
Paul
,
he
was
content
to
be
hated
of
his
own
countrey
men
the
Jewes
,
to
be
driven
from
City
to
City
,
and
from
Countrey
to
Countrey
.
So
did
Saint
Chrysostom
in
Constantinople
,
when
the
faction
of
the
Arians
prevailed
,
when
it
came
in
competition
,
whether
he
would
renounce
his
Bishoprick
,
or
subscribe
to
the
Arian
Heresie
,
he
was
content
rather
to
part
with
all
he
had
,
then
to
submit
to
any
sinful
complyance
.
Fourthly
,
if
a
mans
life
come
in
competition
(
as
oft
times
it
doth
)
now
to
neglect
it
,
to
do
as
Saint
Paul
did
,
my
life
is
not
dear
to
me
,
that
is
,
I
do
not
reckon
it
as
a
matter
of
any
worth
when
it
comes
in
competition
with
the
Lord
Jesus
Christ
.
Lastly
,
when
the
doing
of
any
business
for
the
Church
and
our
own
business
comes
together
,
now
to
do
as
Saint
Paul
did
,
1
Cor.
9.
with
watchings
,
and
painfulness
,
with
1
Cor.
9.
hunger
,
and
thirst
,
and
cold
,
and
nakedness
did
I
serve
God
and
wait
upon
the
Churches
.
This
taking
paines
so
the
Church
is
the
thing
that
Timothy
is
commended
for
that
he
did
not
seek
his
own
things
,
that
is
,
he
was
not
careful
to
further
his
own
matters
,
but
was
willing
to
suspend
them
in
serving
the
Church
.
This
is
not
to
seek
a
mans
own
things
,
but
the
things
that
are
Jesus
Christs
.
But
this
I
name
to
you
but
in
brief
,
that
I
might
pitch
you
upon
the
particulars
,
wherein
a
man
is
not
to
seek
his
own
things
,
but
the
things
of
Iesus
Christ
.
But
the
chief
thing
to
be
considered
is
,
what
it
is
to
seek
?
for
in
the
duty
there
are
but
two
things
;
the
Object
,
the
things
you
are
to
seek
.
And
the
Act
,
what
it
is
To
seek
,
what
.
to
seek
.
To
seek
a
mans
own
things
,
or
the
things
that
are
Jesus
Christs
,
that
is
,
to
do
it
with
all
intention
,
to
do
it
with
all
earnestnesse
;
so
the
word
signifieth
,
to
do
things
as
a
man
would
do
them
for
himself
.
Therefore
you
shall
see
the
Apostle
using
the
same
,
if
you
take
the
word
in
the
former
verse
,
I
have
no
man
like
minded
,
who
will
faithfully
,
the
word
in
the
Original
is
,
naturally
care
for
your
matters
,
that
is
,
when
a
man
takes
care
for
the
things
of
Christ
,
as
he
would
take
care
for
his
own
things
;
for
a
man
naturally
looks
to
himself
and
his
own
matters
.
So
to
seek
the
things
of
Jesus
Christ
is
to
do
them
after
that
manner
,
and
that
consists
in
these
three
things
.
To
do
it
-
-
1
Willingly
.
-
2
Diligently
.
-
3
Faithfully
.
First
,
A
man
must
do
it
willingly
:
as
you
know
when
a
man
hath
any
thing
to
do
for
himself
,
he
doth
it
with
willingnesse
,
this
the
Lord
requires
at
our
hands
to
be
willing
to
do
them
,
which
is
much
more
then
to
do
them
.
As
the
Apostle
saith
,
2
Cor.
8.
10.
It
is
expedient
for
you
who
have
begun
not
onely
to
do
,
but
to
be
willing
a
year
2
Cor.
8.
10.
ago
.
It
is
a
greater
matter
to
do
things
with
an
inward
willingnesse
,
and
an
inward
propensnesse
of
minde
then
to
do
the
things
themselves
.
Therefore
that
condition
is
required
,
Iude
3.
we
are
exhorted
to
contend
earnestly
,
that
is
that
you
do
it
with
much
intention
of
mind
;
to
contend
earnestly
as
a
man
that
is
in
an
argument
contendeth
,
or
as
a
man
that
is
wrestling
,
after
this
manner
you
must
contend
for
the
common
faith
.
For
you
must
know
that
it
is
not
enough
for
a
man
simply
to
do
a
thing
,
but
he
must
do
it
with
such
an
intention
as
is
required
.
Therefore
Titus
2.
God
Tit.
2.
vlt.
hath
purified
to
himself
a
people
,
zealous
of
good
works
,
that
is
,
a
people
not
onely
ready
to
do
them
,
but
such
as
are
earnest
and
desirous
to
do
them
;
when
a
man
is
inflamed
with
a
strong
and
earnest
affection
to
do
a
thing
.
So
we
see
in
Rom.
12.
11.
among
the
exhortations
there
,
Rom.
12.
11.
2
Cor.
11.
18.
be
ye
fervent
in
spirit
,
or
as
the
word
is
,
burning
in
spirit
.
An
example
of
this
we
have
in
the
Apostle
Paul
,
2
Cor.
11.
18.
you
shall
there
have
an
expression
of
his
own
minde
,
in
taking
care
for
the
things
of
Jesus
Christ
.
I
am
cumbred
daily
(
saith
he
)
and
have
the
care
of
all
the
Churches
.
The
word
in
the
Original
is
,
it
lies
upon
me
as
a
continual
burden
.
It
is
not
a
thing
that
I
take
up
now
and
then
by
fits
,
but
it
is
a
thing
that
lies
upon
me
alwayes
,
I
am
daily
cumbred
,
saith
he
,
or
I
daily
take
care
for
all
the
Churches
.
My
soul
is
distracted
,
for
so
the
word
is
likewise
in
the
Original
,
my
thoughts
are
as
it
were
upon
the
rack
,
when
I
think
upon
the
things
that
belong
to
the
Churches
.
And
then
he
saith
,
Who
is
offended
,
and
I
burn
not
?
that
is
,
when
there
is
any
disadvantage
to
the
Church
,
when
I
see
any
man
stumble
,
it
is
not
a
thing
that
I
look
lightly
upon
,
but
I
take
it
to
heart
,
I
am
burned
with
grief
;
that
is
,
it
takes
a
deep
impression
in
me
.
Therefore
you
must
not
think
when
you
come
to
do
any
thing
for
Jesus
Christ
,
to
do
it
as
of
necessity
:
but
you
must
think
,
and
plot
with
your selves
,
as
about
your
own
businesse
;
you
must
seek
for
occasions
,
and
when
you
see
a
door
opened
,
to
go
in
at
it
:
for
to
have
abilities
and
not
to
use
them
,
to
have
opportunities
and
not
to
employ
them
,
it
is
another
manner
of
matter
then
we
think
it
is
;
for
not
onely
thorns
and
bryers
,
but
unfruitfull
trees
are
appointed
for
burning
;
and
cowardlinesse
in
doing
duties
,
deserves
a
curse
as
well
as
the
not
doing
them
.
Therefore
Iudges
6
Curse
ye
Meroz
because
Judges
.
6.
they
came
not
out
to
help
the
Lord
against
the
mighty
.
A
man
must
not
sit
still
and
say
,
if
such
a
thing
had
come
in
my
way
,
I
would
have
helped
the
Lord
;
but
you
must
go
out
and
seek
occasions
;
this
is
to
do
it
with
willingnesse
and
propensnesse
of
mind
.
Therefore
the
Apostle
,
Rom.
15.
12
I
●aused
the
Gospel
to
abound
from
Ierusalem
Rom.
15.
12.
to
〈◊〉
:
●●r
I
was
exceeding
ambitious
to
preach
the
Gospel
,
not
where
Christ
had
been
preached
,
&c.
that
is
,
as
an
ambitions
man
,
whether
he
be
young
or
old
is
never
well
,
but
is
alwayes
seeking
all
occasions
for
his
honour
and
preferment
;
so
saith
he
,
I
was
ambitious
to
preach
the
Gospel
every
where
,
therefore
I
caused
the
Gospel
to
abound
:
that
is
the
thing
you
must
consider
that
it
is
not
enough
to
do
these
things
,
but
to
do
them
willingly
,
there
is
that
necessity
put
upon
you
.
You
shall
see
what
an
accent
and
Emphasis
David
puts
upon
it
,
1
Chron.
29.
14.
〈◊〉
I
thank
thee
that
thou
hast
put
1
Chron.
29.
14
〈◊〉
the
heart
〈◊〉
〈◊〉
people
to
offer
willingly
:
he
repeats
it
five
times
;
as
it
he
should
say
,
this
is
all
in
all
that
they
〈◊〉
willingly
.
So
that
therein
it
is
seen
that
a
man
doth
that
he
doth
for
God
with
a
perfect
heart
,
when
he
doth
it
willingly
;
when
he
doth
it
otherwise
,
it
is
done
with
an
hypocritical
and
unsound
heart
.
That
is
the
first
thing
we
must
do
in
seeking
the
things
of
Jesus
Christs
we
must
do
them
with
much
intention
of
mind
,
wi●●
〈◊〉
willingness
and
forwardness
.
Se●…
As
we
must
do
them
willingly
,
so
we
must
do
them
diligently
:
many
a
man
will
say
,
it
may
be
I
do
2
Diligence
.
the
things
,
〈◊〉
I
do
them
with
all
my
heart
,
willingly
,
but
now
this
is
another
condition
that
you
do
them
diligently
,
Rom
▪
12
11.
be
〈◊〉
〈◊〉
in
doing
ser●…
;
and
in
Rom.
12.
11.
Chap.
15.
〈◊〉
〈◊〉
〈◊〉
,
●e●
him
〈◊〉
with
〈◊〉
;
the
like
may
〈◊〉
o●
all
duties
.
For
you
must
know
that
God
observes
the
manner
of
doing
things
as
well
as
the
things
.
Therefore
Revel.
3.
he
saith
,
I
know
thy
labour
.
The
word
in
the
Original
is
such
labour
is
a
man
takes
in
harvest
,
I
know
how
thou
sweatest
at
the
work
:
so
I
say
it
is
not
enough
to
do
the
things
except
you
do
them
diligently
.
You
will
say
,
What
is
it
to
do
a
thing
diligently
?
Quest.
Answ.
It
is
to
do
it
with
all
our
might
,
Thou
shalt
serve
the
Lord
thy
God
with
all
thy
might
,
that
is
,
all
the
strength
a
man
hath
he
is
to
improve
it
,
and
to
imploy
it
upon
the
Lord
,
and
his
businesse
.
For
you
must
know
,
every
man
hath
a
different
strength
,
one
man
hath
more
authority
,
more
wit
,
more
liberty
of
speech
then
another
.
As
every
man
hath
a
different
strength
,
so
he
must
bestow
all
his
strength
;
one
man
may
do
much
more
then
another
,
and
yet
he
may
do
the
thing
he
doth
exceeding
remissely
and
negligently
.
Another
man
that
doth
a
great
deal
lesse
,
yet
doing
it
diligently
,
putting
forth
his
whole
strength
,
he
doth
a
great
deal
more
:
therefore
the
Lord
requires
that
every
man
should
do
what
is
his
proportion
.
Look
how
much
thou
goest
beyond
another
in
thy
might
,
so
thou
must
go
as
far
beyond
him
in
performance
,
otherwise
it
is
done
remissely
.
As
now
take
a
childe
and
a
Simile
.
tall
man
,
that
both
go
to
a
goal
,
when
the
child
runnes
,
the
man
man
walks
;
the
child
doth
it
diligently
with
all
his
might
,
whereas
the
other
doth
it
negligently
.
So
is
it
when
we
do
not
improve
all
our
might
we
have
for
the
advantage
of
the
Lords
Work
.
For
you
must
know
when
any
man
hath
to
do
any
businesse
,
he
is
not
to
compare
himself
simply
with
another
,
to
say
another
man
doth
no
more
:
It
is
no
matter
what
the
thing
is
,
but
what
proportion
it
holds
with
thy
strength
and
ability
.
When
the
Widdow
gave
all
that
she
had
,
the
Text
saith
,
That
she
gave
more
then
they
that
put
more
into
the
Treasury
;
because
it
was
the
utmost
that
she
could
give
.
As
we
say
he
hath
given
most
that
hath
least
left
behinde
;
so
he
bestows
most
upon
the
Lord
that
leaves
the
least
of
his
strength
unimproved
.
And
again
,
it
requires
not
onely
that
you
put
all
your
Constancy
.
strength
to
it
,
but
that
you
be
constant
in
doing
it
;
for
if
a
man
hold
not
out
,
this
man
is
not
diligent
,
but
negligent
.
It
is
a
usual
thing
for
men
in
doing
the
Lords
businesse
to
be
weary
in
well
doing
,
to
give
over
well-doing
;
therefore
you
must
add
that
also
to
it
,
that
if
you
will
do
it
diligently
you
must
do
it
constantly
.
That
was
the
commendation
of
Caleb
;
they
that
came
from
Egypt
went
a
great
way
in
the
wildernesse
,
and
brake
through
many
difficulties
,
but
they
gave
over
.
Whereas
Caleb
had
a
constant
spirit
which
clave
to
the
Lord
that
he
went
through
.
So
the
Apostle
exhorts
them
,
Heb.
3.
Heb.
3.
Confirm
your
feeble
hands
,
and
weak
knees
,
least
that
which
is
halting
he
turned
out
of
the
way
.
This
is
accounted
negligence
,
when
a
man
grows
weary
,
that
his
hands
begin
to
faint
,
and
he
begins
to
leave
his
way
;
therefore
to
hold
out
in
well-doing
is
to
do
a
thing
diligently
,
and
this
is
the
second
thing
required
to
seek
the
things
of
Jesus
Christ
.
First
,
To
seek
them
willingly
.
And
then
to
do
his
work
diligently
.
Thirdly
,
and
lastly
,
as
to
do
it
willingly
and
diligently
,
so
to
do
it
faithfully
.
Many
a
man
may
be
willing
to
3.
Faithfully
.
do
something
for
Christ
,
and
to
be
diligent
too
for
the
time
;
but
to
do
it
faithfully
,
that
is
without
any
respect
to
himself
,
not
for
his
own
ends
,
but
to
do
it
for
the
Lord
,
and
for
his
sake
,
that
is
that
which
is
required
.
Therefore
whereas
the
word
here
in
the
new
Translation
is
translated
naturally
,
the
other
Translation
hath
the
word
faithfully
,
who
will
faithfully
care
for
your
matters
.
So
that
for
a
man
when
he
comes
to
do
the
things
of
Jesus
Christ
to
have
an
eye
to
himself
,
to
be
considering
what
will
make
for
my
advantage
;
what
profit
shall
I
have
by
it
?
and
so
to
be
put
on
by
that
motive
,
this
is
to
do
the
work
of
Christ
unfaithfully
.
And
herein
our
hearts
for
the
most
part
are
exceeding
deceitful
,
when
we
have
to
do
any
thing
for
Christ
,
the
flesh
in
us
is
ready
to
have
the
first
and
the
chief
hand
in
any
such
businesse
:
that
is
,
self-respects
,
and
self-aims
are
ready
to
mingle
themselves
with
the
best
actions
we
do
,
unlesse
we
have
a
narrow
eye
to
them
.
You
know
Iehu
did
the
work
of
the
Lord
very
diligently
,
but
not
faithfully
:
for
his
zeal
was
not
for
the
Lord
,
but
for
himself
.
They
that
followed
Christ
many
of
them
followed
him
far
;
but
it
was
not
for
him
,
but
for
the
loaves
,
because
they
were
fed
with
them
,
and
were
filled
.
You
see
Baalam
professed
much
,
that
if
Balaak
would
give
him
his
house
full
of
gold
and
silver
,
yet
he
would
not
go
from
the
Word
of
the
Lord
;
but
yet
this
was
not
done
faithfully
,
he
had
an
eye
to
himself
in
all
this
.
So
I
say
,
a
man
may
do
the
things
of
Christ
diligently
,
and
yet
not
faithfully
.
Two
servants
may
both
be
very
diligent
in
their
masters
work
,
and
yet
there
may
be
a
broad
difference
between
them
,
the
one
hath
indeed
an
eye
to
his
masters
profit
,
the
other
to
his
own
.
This
is
all
in
all
therefore
to
consider
whether
the
talents
that
we
use
,
we
use
them
for
our
Masters
advantage
or
our
own
.
Thou
mayest
do
very
much
,
thou
mayest
use
thy
talent
as
diligently
as
any
man
;
yet
if
thou
examine
thy
heart
,
and
deal
strictly
with
thy self
,
thou
mayest
find
that
,
these
are
used
for
thy self
and
not
for
thy
Master
,
which
is
the
greatest
folly
in
the
world
.
For
,
my
brethren
,
what
do
we
gain
when
we
take
a
great
deal
of
pains
for
Christ
?
surely
there
is
nothing
ours
,
but
the
sincerity
we
do
it
withall
.
It
is
for
other
mens
advantage
,
the
most
glorious
and
specious
,
works
we
perform
,
the
greater
they
are
,
the
more
may
be
the
profit
and
benefit
of
the
Church
by
them
:
but
there
is
nothing
thine
own
,
but
thy
faithfulnesse
and
sincerity
in
doing
them
.
Therfore
consider
this
,
whether
when
we
do
any
thing
for
Christ
,
we
do
it
faithfully
or
no
,
for
in
this
our
hearts
are
apt
to
deceive
us
.
How
many
are
there
,
that
pass
not
much
for
the
doing
of
the
thing
so
themselves
may
have
their
end
?
Diotrophes
was
willing
to
work
with
the
Apostle
;
but
it
was
to
have
the
preheminence
.
How
many
great
actions
are
overthrown
for
want
of
this
faithfulness
that
men
do
not
simply
do
that
which
they
do
,
but
out
of
contention
,
and
vain
glory
they
do
it
?
How
many
great
actions
I
say
are
overthrown
?
So
that
when
two
men
are
both
of
them
alike
set
to
do
a
thing
,
both
are
willing
to
do
the
work
,
yet
because
one
may
not
have
the
praise
of
it
,
the
glory
of
it
,
because
he
may
not
be
first
,
and
chief
in
the
business
therefore
he
lets
it
go
.
I
cannot
better
compare
it
,
then
to
two
men
that
are
to
carry
a
beam
in
at
a
narrow
door
;
both
would
be
first
in
,
Simile
.
and
when
they
do
so
,
we
see
they
carry
it
a
cross
,
and
in
a
twhart
manner
,
and
so
they
cannot
do
it
:
if
one
would
be
first
,
and
another
second
it
might
be
done
with
ease
.
So
when
the
business
of
Christ
is
to
be
done
,
we
go
crossly
about
it
,
and
the
work
is
left
undone
,
because
every
one
seeks
for
his
own
particular
preheminence
.
But
you
will
say
,
if
it
be
a
thing
wherein
the
heart
is
so
exceeding
deceitful
,
how
shall
I
find
whether
I
do
that
Quest.
I
do
faithfully
with
a
single
sincere
heart
or
no
?
Consider
what
thou
doest
when
thy
own
case
and
Christs
are
severed
:
if
thou
find
that
when
thy
own
credit
,
Answ.
How
to
know
we
do
the
things
of
Christ
faithfully
.
Simile
.
and
profit
and
advnage
is
involved
in
Christs
business
,
then
thou
art
willing
,
and
forward
in
the
work
of
Christ
,
and
not
otherwise
,
thou
mayest
suspect
thy self
.
When
one
servant
followes
two
Masters
that
go
before
,
while
they
go
together
it
is
difficult
to
know
to
whom
he
belongs
,
but
when
they
part
,
you
know
who
the
Master
is
by
the
servants
following
of
him
.
So
there
is
a
time
wherein
Christ
,
and
thy
own
cause
go
together
,
when
Religion
and
thy
own
credit
go
together
,
but
when
they
are
parted
,
and
severed
one
from
another
;
then
consider
which
thou
followest
,
whether
thou
hast
the
same
diligence
,
and
solicitude
in
the
business
of
Christ
,
when
there
is
no
interest
of
thy
own
joyned
with
it
.
Moreover
consider
what
thou
doest
,
when
thou
hast
to
do
with
people
that
are
ill
deserving
:
for
if
thou
do
what
thou
doest
for
Christ
,
though
men
do
not
answer
thy
pains
,
but
carry
themselves
in
a
contrary
manner
to
thee
,
yet
if
it
be
done
for
Christ
thou
wilt
continue
to
do
it
.
That
was
the
tryal
of
Saint
Pauls
faithfulness
,
when
the
Jewes
set
themselves
against
him
,
and
would
have
pulled
him
in
pieces
,
yet
he
continued
in
the
same
faithfulness
in
his
service
of
Christ
,
and
the
Church
.
If
you
shall
give
over
because
men
use
you
ill
,
it
is
an
Argument
that
you
did
what
you
did
not
simply
for
Christ
.
If
you
do
what
you
do
to
get
the
love
,
and
credit
,
and
applause
of
men
,
when
you
miss
of
that
you
will
then
give
over
,
and
that
is
a
sign
of
insincerity
.
Again
,
when
an
action
is
done
,
consider
what
it
is
that
runs
in
thy
thoughts
,
when
the
business
is
past
,
consider
about
what
thy
mind
is
most
solicitous
,
whether
about
thy
credit
,
to
think
what
am
I
thought
of
?
or
about
thy
riches
or
honor
,
what
have
I
gotten
by
it
?
Or
whether
art
thou
solicitous
whether
the
business
of
Christ
hath
succeeded
?
whether
the
affairs
of
the
Church
hath
prospered
:
for
herein
is
the
tryal
of
a
man
.
A
man
is
content
to
be
a
losser
for
Christ
,
when
he
is
willing
to
lose
that
which
is
dearest
to
him
.
As
one
saith
,
it
is
a
mans
excellency
,
to
be
content
to
lose
his
credit
with
men
rather
then
his
conscience
towards
God
:
so
I
say
when
a
man
is
careless
what
becomes
of
whatsoever
belongs
to
him
,
but
all
his
solicitousness
,
all
his
study
,
and
taking
care
,
is
for
the
business
of
Christ
.
This
was
Saint
Pauls
case
too
,
he
cared
not
so
the
work
went
on
,
what
became
of
himself
.
So
you
see
here
what
the
condition
is
that
is
required
,
to
seek
the
things
of
Jesus
Christ
,
you
must
seek
them
diligently
,
and
faithfully
,
that
is
you
must
seek
them
as
you
seek
your
own
things
:
for
when
a
man
hath
any
thing
to
do
of
his
own
,
he
doth
it
willingly
,
and
diligently
,
and
faithfully
,
after
that
manner
you
ought
to
do
the
things
of
Jesus
Christ
.
But
you
will
say
,
this
is
a
hard
,
and
difficult
thing
for
a
man
to
seek
the
things
of
Jesus
Christ
after
this
Object
.
manner
,
who
is
able
thus
to
do
them
?
So
to
do
them
,
in
sincerite
,
and
with
diligence
,
and
faithfulness
,
as
not
to
mingle
any
self-respect
,
or
aim
at
his
own
ends
?
I
answer
,
it
is
true
,
and
the
holiest
men
that
are
,
have
some
such
tincture
in
their
best
actions
;
but
they
are
not
to
be
discouraged
,
so
it
be
not
the
chief
:
but
they
are
to
be
humbled
,
and
to
strive
against
it
.
And
this
use
(
by
the
way
)
you
may
make
of
it
,
that
a
man
may
see
how
little
cause
he
hath
to
be
puffed
up
,
or
to
be
conceited
for
his
best
actions
,
if
he
consider
how
unfaithfully
he
hath
done
them
;
how
unwillingly
,
how
negligently
.
But
I
say
though
these
things
be
in
us
,
we
are
not
to
think
that
the
things
we
do
are
presently
done
in
hypocrisie
.
The
thing
that
we
are
to
look
to
is
that
those
aimes
,
and
respects
to
our selves
that
are
mingled
with
our
best
actions
,
do
not
prevail
that
we
do
not
allow
them
in
our selves
.
But
you
will
say
,
how
shall
we
bring
our
hearts
to
this
,
not
to
seek
our
own
things
but
the
things
of
Jesus
Quest.
Christ
?
In
a
word
this
you
must
do
,
you
must
give
your
own
selves
to
Christ
:
when
a
man
hath
once
given
himself
to
Answ.
Christ
,
he
will
be
ready
to
give
all
that
is
his
.
In
2
Cor.
8.
The
Apostle
had
occasion
to
speak
of
their
readiness
to
supply
the
necessities
of
the
Saints
,
and
he
gives
this
as
a
reason
thereof
,
because
they
had
given
themselves
to
Christ
.
So
the
way
to
prepare
your
hearts
to
seek
the
things
of
Jesus
Christ
,
is
to
give
your selves
to
Christ
.
Therefore
no
natural
man
can
do
it
,
because
he
makes
himself
the
end
,
he
sets
himself
up
for
his
end
,
because
he
hath
not
given
himself
to
Christ
.
But
a
regenerate
man
is
able
to
give
all
to
Christ
,
because
he
hath
already
given
himself
to
Christ
.
But
you
will
say
,
what
is
it
to
give
a
mans
self
to
Quest.
Christ
?
When
a
man
is
perswaded
of
this
,
that
Christ
will
take
care
of
him
,
and
provide
better
for
him
then
Answ.
To
give
our selves
to
Christ
,
what
.
he
can
himself
,
he
is
willing
to
submit
to
Christ
,
and
give
himself
to
Christ
.
A
man
will
never
go
off
of
his
own
bottom
till
he
be
assured
of
a
better
foundation
.
And
partly
also
it
is
done
by
changing
a
mans
opinion
of
himself
:
for
every
unregenerate
man
hath
a
different
opinion
of
himself
to
that
which
he
hath
when
he
is
regenerate
.
One
man
thinks
that
that
which
consists
in
his
private
,
and
outward
happiness
and
safety
,
and
therefore
his
profit
,
or
credit
,
or
whatsoever
may
make
up
that
,
that
he
reckons
himself
,
and
that
he
will
build
upon
.
But
when
a
man
is
in
Christ
his
opinion
is
changed
,
there
is
a
new
part
,
a
regenerate
part
in
him
,
and
where
that
is
in
a
man
,
that
he
reckons
to
be
himself
.
What
a
man
hath
an
opinion
to
be
himself
,
whatsoever
makes
up
that
self
that
he
will
draw
to
himself
.
When
a
man
reckons
the
regenerate
part
to
be
himself
,
he
is
willing
to
be
a
loser
by
all
other
things
,
so
that
that
self
may
be
a
gainer
:
because
he
knowes
that
all
this
while
is
no
loser
in
himself
,
so
long
as
he
growes
in
grace
,
and
keeps
a
good
conscience
;
so
long
as
he
knowes
,
and
is
perswaded
that
God
will
take
care
of
him
,
far
better
then
himself
can
do
,
so
long
the
building
up
of
himself
goes
forward
,
and
he
takes
care
for
nothing
else
besides
.
This
is
for
a
man
to
give
up
himself
to
Christ
.
●2
.
It
must
be
done
with
all
in
ention
.
Secondly
,
it
is
not
enough
to
give
up
a
mans
self
to
Christ
:
for
though
his
heart
be
prepared
to
seek
the
things
of
Christ
,
yet
he
must
give
diligence
to
intend
it
.
he
must
pray
that
God
will
set
it
into
his
heart
,
and
keep
it
in
his
heart
,
that
upon
all
occasions
when
he
is
put
to
it
he
may
1
Chron.
29.
seek
the
things
of
Jesus
Christ
,
that
as
you
have
it
,
1
Chro.
29
It
is
Davids
prayer
Lord
(
saith
he
)
I
beseech
thee
to
keep
this
in
the
purpose
of
the
heart
of
this
people
for
ever
.
When
they
had
offered
willingly
:
he
knew
that
that
was
an
extraordinary
matter
and
would
soon
slip
out
of
their
minds
,
thereforehe
prayes
that
God
would
keep
it
in
the
purpose
of
their
hearts
for
ever
.
Now
when
a
man
seekes
his
own
things
,
it
is
natural
for
a
man
,
and
that
a
man
doth
easily
,
but
to
seek
the
things
of
Jesus
Christ
that
is
above
nature
,
and
then
there
must
be
much
intention
;
a
man
must
have
something
in
him
to
move
him
to
mind
it
most
,
and
above
all
other
things
.
When
a
boat
goes
against
the
streame
,
and
against
the
wind
you
know
there
must
be
much
labour
Simile
.
to
drive
it
on
.
So
to
seek
the
things
of
Christ
,
it
being
above
the
the
stream
of
nature
,
there
must
be
anintention
from
above
,
you
must
beseech
God
to
keep
it
in
the
intention
of
your
hearts
.
Now
again
to
these
two
,
when
a
man
hath
given
3.
It
must
be
done
by
faith
.
up
himself
to
Christ
,
and
when
he
doth
mind
it
,
and
intend
it
,
and
pray
for
it
,
you
must
add
to
this
faith
without
which
no
man
can
do
it
:
for
this
objection
presently
cometh
:
what
;
must
I
seek
the
things
of
Jesus
Christ
,
and
not
mine
own
,
what
will
then
become
of
me
?
how
shall
I
provide
for
my self
,
or
for
my
family
,
and
those
that
depend
upon
me
?
Now
there
must
be
faith
to
give
this
answer
,
the
Lord
will
1.
In
Gods
promises
.
provide
for
thee
.
For
till
a
man
think
that
there
is
another
that
hath
will
and
power
to
take
care
for
him
,
and
to
provide
for
him
,
it
is
impossible
that
he
should
seek
the
the
things
of
that
other
:
but
believe
this
once
that
God
will
take
care
for
thee
,
and
then
thou
wilt
be
content
to
deney
thy self
.
As
if
a
Master
should
say
to
his
servant
,
be
you
diligent
in
my
service
,
I
will
take
care
for
your
meat
and
drink
,
and
clothing
,
and
when
your
apprentiship
is
out
,
I
will
give
you
sufficient
to
live
upon
:
if
the
servant
believe
this
,
he
will
be
willing
to
neglect
all
other
things
,
and
to
seek
his
Masters
profit
,
and
to
intend
his
Masters
business
.
So
here
we
should
seek
the
things
of
Jesus
Christ
,
for
saith
he
I
will
provide
for
you
.
I
will
take
care
for
you
,
you
shall
want
nothing
in
this
present
life
,
you
shall
have
all
things
necessary
,
and
when
your
appentiship
is
at
an
end
,
I
will
provide
an
inheritance
for
you
.
If
you
will
believe
these
things
,
and
these
promises
,
you
will
then
seek
the
things
of
Jesus
Christ
,
and
not
your
own
things
.
You
have
a
promise
for
this
,
Mat.
6.
seek
ye
first
the
Math.
6.
Kingdom
of
God
,
and
the
righteousness
thereof
,
that
is
,
mind
this
one
thing
,
seek
not
your
own
things
,
seek
the
Kingdom
of
God
,
and
then
all
things
else
shall
be
ministred
unto
you
:
that
is
,
God
will
undertake
to
provide
for
you
the
things
of
this
life
,
you
shall
have
enough
of
them
.
Now
to
believe
this
promise
,
this
faith
in
the
promise
,
is
that
which
prepares
,
and
enables
the
heart
not
to
seek
its
owne
things
,
but
the
things
of
Christ
.
Now
you
must
have
not
onely
faith
in
the
promise
,
2.
In
Gods
providence
.
but
faith
in
the
providence
of
God
:
for
a
man
may
believe
the
promise
,
but
because
he
doth
not
believe
the
particular
providence
of
God
,
that
he
is
not
onely
able
,
but
that
he
doth
bring
things
to
pass
,
and
that
all
things
are
guided
by
him
,
he
is
ready
to
doubt
and
to
fear
a
loss
if
he
seek
the
things
of
Jesus
Christ
.
As
Iacob
,
and
Rebecka
,
they
had
both
faith
in
the
promise
,
but
because
they
had
not
a
faith
in
the
particular
providence
of
God
about
the
bestowing
of
the
blessing
,
therefore
we
know
how
they
missed
.
So
Moses
had
faith
in
the
promise
that
God
would
provide
meat
for
a
moneths
time
,
but
he
knew
not
how
;
therefore
you
see
how
many
objections
he
brought
,
shall
all
the
fishes
of
the
sea
be
brought
together
?
and
all
the
beasts
of
the
field
?
&c.
Therefore
I
say
,
put
these
together
,
when
a
man
hath
faith
in
both
,
that
is
in
the
promise
of
God
,
and
in
the
particular
providence
of
God
,
that
enableth
a
man
not
to
seek
his
own
things
.
You
shall
see
them
joyned
together
,
2
Tim.
3.
for
I
2
Tim.
〈◊〉
know
(
saith
the
Apostle
)
whom
I
have
trusted
,
and
I
am
perswaded
that
he
is
able
to
keep
that
which
I
have
committed
to
him
to
that
day
.
Mark
it
,
as
if
he
should
say
do
not
wonder
at
me
that
I
am
willing
to
lose
my
liberty
,
and
my
ease
,
or
to
endure
so
much
cold
,
and
nakedness
,
to
expose
my self
to
so
many
perills
as
I
do
:
for
I
trust
God
,
I
believe
God
,
I
have
committed
my
safety
and
my
life
,
and
my
health
,
and
all
that
belongeth
to
me
to
him
,
and
I
know
he
is
able
to
keep
it
.
So
I
say
now
when
you
are
about
any
business
of
Christ
in
which
there
is
any
difficulty
,
or
any
hardness
;
or
any
likelyhood
of
losing
any
thing
,
except
thou
believe
the
particular
providence
of
God
,
and
canst
commit
that
which
thou
hast
to
God
,
and
say
I
dare
trust
him
,
and
I
know
that
he
will
keep
it
for
me
,
thou
wilt
never
be
able
to
deny
thy self
,
and
to
do
the
things
of
Jesus
Christ
:
but
if
thou
think
,
that
what
thou
losest
for
God
,
God
will
keep
it
for
thee
,
thou
wilt
say
thus
wi●h
thy self
,
I
will
commit
this
unto
God
,
I
know
it
shall
be
reserved
for
me
,
and
therefore
whatsoever
becomes
of
these
things
,
I
will
do
the
work
,
I
will
do
the
business
of
Christ
,
I
will
imploy
my self
in
his
service
▪
this
makes
a
man
bold
in
the
most
difficult
cases
.
So
David
,
I
will
lay
me
down
(
saith
he
)
and
sleep
,
because
the
Lord
sustaineth
me
.
That
is
,
I
care
not
for
any
thing
,
I
have
committed
my self
,
and
my
safety
,
and
all
unto
God
;
and
therefore
when
his
heart
was
quieted
,
and
setled
upon
this
that
he
knew
wh●m
he
had
trusted
;
he
had
faith
in
God
,
in
his
promise
,
and
in
his
providence
,
he
had
ground
enough
for
rest
.
This
is
the
third
thing
that
prepares
us
to
give
up
our selves
to
Jesus
Christ
.
Now
fourthly
,
Wee
must
adde
to
our
faith
Love
,
for
Love
enableth
a
man
to
seek
the
things
of
Jesus
Christ
.
4.
By
love
.
〈◊〉
Cor.
13.
Therefore
,
1
Cor.
13.
it
is
said
that
Love
seeketh
not
her
own
things
.
If
you
would
bring
your
hearts
not
to
seek
your
own
things
,
but
the
things
of
Christ
,
get
Love
.
That
is
,
you
must
know
that
self-love
seeks
its
own
things
:
and
the
more
self-love
is
in
any
man
,
the
more
respect
he
hath
to
himself
,
the
more
he
seeks
his
own
things
,
which
tend
to
his
own
advantage
,
but
the
love
of
another
makes
a
man
seek
the
things
of
another
,
it
makes
a
man
bountiful
,
as
Saint
Paul
saith
,
I
am
ready
to
be
bestowed
for
your
sakes
.
And
therefore
you
have
that
saying
that
love
ed●fieth
;
that
is
,
it
makes
the
magistrate
to
take
care
for
the
good
of
the
people
,
the
Minister
for
his
charge
,
&c.
The
Mother
and
the
nurse
,
where
they
love
,
you
see
what
pains
they
take
,
what
neglect
they
expresse
of
themselves
,
and
all
,
that
they
may
do
good
to
the
Child
:
for
that
is
the
nature
of
love
;
And
therefore
when
we
do
not
seek
the
things
of
Christ
,
it
is
an
argument
that
we
want
the
love
of
Christ
,
and
the
2
Cor.
5.
love
of
God
.
You
see
the
Apostle
Paul
,
2
Cor.
5.
he
gives
this
reason
why
he
sought
the
things
of
Christ
with
the
neglect
of
himself
.
The
Love
of
Christ
constraineth
me
saith
he
.
As
if
he
should
say
,
though
I
undergoe
much
scorn
,
and
discredit
,
and
losse
in
the
world
:
yea
I
am
content
to
be
thought
to
be
out
of
my
wits
,
to
be
accounted
any
thing
:
for
the
love
of
Christ
constraineth
me
;
that
is
,
it
makes
me
ready
to
do
any
thing
,
seeing
it
is
for
Christ
and
his
advantage
,
I
am
willing
to
be
so
accounted
of
.
Now
how
came
he
to
this
love
of
Christ
?
why
thus
we
judge
(
saith
he
)
that
if
Christ
died
for
us
,
&c.
So
that
if
you
would
bring
your
hearts
not
to
seek
your
own
things
;
but
the
things
of
Jesus
Christ
,
you
must
labour
to
have
your
hearts
enflamed
with
the
love
of
Christ
,
and
that
you
may
do
so
,
use
the
means
that
Saint
Paul
layeth
down
;
he
died
for
me
,
he
is
worthy
of
it
,
he
deserves
it
of
me
,
he
hath
done
this
,
and
this
for
me
:
therefore
there
is
reason
I
should
no
longer
live
to
my
sel●
;
therefore
there
is
reason
I
should
seek
his
things
,
that
I
should
do
his
work
.
Thus
to
stir
up
our
hearts
to
love
the
Lord
Jesus
,
is
the
means
●o
prepare
us
to
seek
him
.
And
so
you
see
the
business
we
have
to
do
:
we
are
to
seek
the
things
of
the
Lord
Jesus
,
willingly
,
diligently
,
and
faithfully
.
And
also
what
it
is
that
prepares
,
and
disposeth
the
heart
so
to
do
.
First
,
to
give
up
our selves
to
Christ
.
Secondly
,
to
labor
to
have
it
kept
in
the
purpose
of
our
hearts
.
Thirdly
,
to
have
faith
in
the
promises
,
and
providence
of
God
.
Lastly
,
to
have
Love
to
the
Lord
Jesus
.
And
so
much
for
this
point
,
and
for
this
time
.
PRAYERS
PREVALENCY
.
2
CHRON.
32.
24
,
25.
And
in
those
dayes
Hezekias
was
sick
unto
the
death
;
and
he
prayed
to
the
Lord
who
spake
to
him
,
and
gave
him
a
sign
,
but
Hezekias
did
not
render
according
to
the
mercies
bestowed
upon
him
,
but
his
heart
was
lifted
up
,
and
wrath
came
upon
Israel
.
WE
made
some
entrance
into
these
words
in
the
morning
;
In
those
dayes
Hezekiah
was
sick
to
the
death
.
Those
words
we
have
done
withall
.
And
he
prayed
to
the
Lord
:
hence
we
observed
this
:
That
Prayer
is
the
chief
means
to
obtain
any
thing
at
Gods
hands
.
〈◊〉
.
It
was
the
means
whereby
Hezekiah
obtained
his
recovery
when
he
was
sick
to
the
death
.
So
it
is
a
general
rule
that
prayer
is
the
chiefest
means
of
all
other
to
obtain
any
thing
at
Gods
hands
.
The
reasons
of
it
we
gave
in
the
morning
,
we
came
to
apply
it
.
And
the
first
Use
was
this
.
If
it
be
the
chiefest
means
of
all
other
,
therefore
Use.
To
esteem
our
prayers
.
we
should
learn
to
esteem
of
our
prayers
more
then
we
do
,
to
set
them
at
a
higher
rate
,
to
know
what
the
efficacy
of
prayer
is
.
When
prayers
are
performed
in
a
customary
negligent
manner
;
when
men
think
it
may
be
they
will
be
answered
,
and
it
may
be
they
will
not
,
it
may
be
they
will
do
them
good
,
it
may
be
not
,
no
marvel
if
they
misse
of
the
effect
.
If
men
did
believe
that
prayer
were
so
effectual
to
bring
their
enterprizes
to
passe
,
they
would
surely
be
more
frequent
and
fervent
in
this
duty
.
We
shewed
you
in
the
morning
what
the
efficacy
of
prayer
was
,
we
purpose
to
repeat
nothing
.
Onely
there
is
an
objection
or
two
,
that
we
will
answer
,
and
so
passe
from
this
point
.
First
,
This
may
be
objected
,
how
can
prayer
be
so
effectual
a
means
to
obtain
any
thing
at
Gods
hands
,
when
Object
.
the
Lord
is
purposed
to
do
what
he
will
do
,
and
how
can
the
intreaty
of
a
weak
man
change
the
purpose
of
God
,
or
altar
his
mind
?
he
knows
what
we
have
need
of
before-hand
,
before
we
ask
,
and
God
is
subject
to
no
alteration
?
To
this
I
answer
,
It
is
true
,
when
we
seek
to
the
Lord
by
prayer
,
he
is
not
changed
by
any
of
our
petitions
that
Answ.
God
is
not
changed
by
our
prayers
but
our selves
.
we
make
to
him
;
but
the
change
is
wrought
upon
us
;
because
we
are
made
more
fit
to
receive
mercy
from
him
then
before
we
were
.
Simile
.
As
for
example
,
When
a
patient
desires
his
Physician
,
to
give
him
a
cordial
,
to
give
him
some
restoring
physick
,
something
that
is
pleasant
to
him
;
The
Physician
delayes
,
and
defers
,
he
will
not
for
the
present
hearken
to
his
request
,
at
length
he
doth
it
.
Why
is
it
?
not
because
the
Physician
is
altered
,
but
because
there
is
an
alteration
in
the
patient
;
he
is
now
purged
,
and
vomitted
;
his
body
is
cleansed
,
and
so
made
fit
to
receive
the
cordial
,
therefore
the
Physician
yields
to
his
request
:
there
is
some
suitablenesse
now
between
him
,
and
the
physick
which
he
requires
:
there
is
no
alteration
in
the
Physician
,
but
in
the
patient
.
So
when
we
seek
any
thing
at
Gods
hands
we
do
not
cause
him
to
alter
his
mind
,
but
there
is
a
change
wrought
in
us
:
so
that
when
we
think
we
bring
God
to
us
by
our
prayers
,
we
rather
bring
our selves
to
God
.
That
is
,
when
we
contend
with
God
in
prayer
,
and
use
arguments
to
perswade
him
,
those
arguments
perswade
our selves
to
repentance
,
to
faith
,
to
more
obedience
and
willingnesse
to
serve
him
,
and
so
our
hearts
are
drawn
more
near
to
him
;
when
we
think
we
draw
God
near
to
us
,
in
this
action
we
draw
our selves
near
to
him
,
and
when
our
hearts
are
drawn
near
to
him
,
when
our
faith
is
strengthened
by
the
arguments
that
we
use
,
then
the
Lord
is
moved
to
do
that
which
before
he
was
not
moved
to
do
.
Not
because
he
is
altered
,
or
any
way
changed
,
but
because
the
change
is
in
us
,
we
are
more
fit
to
receive
the
mercy
that
we
beg
for
then
before
.
Again
Secondly
,
it
may
be
objected
,
many
obtain
Object
.
mercies
,
and
blessings
at
Gods
hands
without
prayer
,
therefore
it
seemes
that
prayer
is
not
so
great
a
means
to
obtain
mercies
;
because
they
are
ours
sometimes
without
prayer
.
I
answer
it
is
true
,
men
may
have
,
and
have
usually
Answ.
Mercies
bestowed
without
prayer
are
not
blessings
.
many
great
mercies
bestowed
upon
them
without
prayer
,
but
there
is
a
great
deal
of
difference
:
because
that
mercy
which
is
obtained
by
prayer
,
it
comes
with
a
blessing
and
it
comes
by
vertue
of
the
promise
that
the
Lord
hath
made
.
And
it
is
one
thing
to
receive
the
same
mercy
in
a
way
of
blessing
,
and
another
thing
to
receive
it
i●…n
ordinary
course
.
The
same
comfort
may
come
to
one
man
with
a
blessing
,
and
may
be
conveyed
to
another
man
with
a
curse
.
There
is
a
two-fold
way
of
Gods
bestowing
of
mercies
.
One
is
when
he
conveyes
them
to
a
man
by
vertue
of
a
promise
.
Another
is
when
he
bestowes
them
by
a
common
providence
.
When
God
dispenseth
mercies
by
a
common
providence
,
thou
must
not
think
thy self
to
be
such
a
gainer
in
the
receiving
of
such
a
mercy
when
thou
hast
not
sought
the
Lord
for
it
:
it
may
be
thou
hast
more
cause
to
judge
thy self
better
in
the
want
of
that
mercy
.
Ahab
had
been
better
to
have
wanted
a
vineyard
.
Ieroboam
had
better
to
have
wanted
the
Kingdom
.
Gehazi
had
better
to
have
wanted
Naamans
courtefie
;
there
goes
a
curse
with
those
things
that
we
have
in
that
manner
,
when
we
have
them
without
prayer
,
or
when
we
have
them
by
a
common
providence
,
when
we
receive
them
in
the
neglect
of
this
duty
;
and
yet
in
the
mean
time
we
may
have
as
much
as
others
.
And
though
this
be
that
which
men
are
ready
to
object
,
yet
this
is
the
way
to
forfeit
all
that
they
have
.
As
you
know
when
men
will
be
ready
to
take
in
their
Simile
.
goods
at
the
Custom-house
,
and
to
steal
the
Custom
,
oft-times
it
is
the
way
to
lose
all
the
whole
fraight
,
and
to
forfeit
their
whole
venture
.
So
it
is
here
,
when
we
use
the
means
that
God
hath
appointed
,
and
walk
in
his
way
,
and
observe
his
ordinances
,
then
we
shall
have
mercies
at
Gods
hands
.
And
when
God
bestowes
them
not
in
mercy
as
a
blessing
(
for
so
he
doth
not
except
you
seek
to
him
;
)
you
must
needs
conclude
,
that
you
not
onely
have
them
as
a
curse
,
but
in
having
them
out
of
his
way
,
you
forfeit
all
the
rest
.
Therefore
I
say
prayer
indeed
is
the
means
to
obtain
any
thing
at
Gods
hands
.
Hezekiah
prayed
,
and
he
was
delivered
.
But
here
,
one
causion
is
to
be
added
,
and
that
is
,
What
prayer
obtaines
blessings
.
that
it
is
not
every
kind
of
prayer
,
it
must
be
such
a
prayer
as
the
Lord
looks
for
at
●ur
hands
:
it
must
be
a
prayer
so
qualified
as
he
hath
appointed
;
for
though
it
be
true
that
prayer
be
the
key
that
opens
the
door
into
the
Lords
treasury
,
and
when
we
go
about
to
open
this
lock
,
we
must
have
this
key
,
otherwise
we
go
in
a
wrong
way
,
yet
faith
is
the
hand
that
must
turn
this
key
.
There
are
certain
conditions
required
in
prayer
.
Every
customary
formal
,
ordinary
prayer
will
not
prevail
with
God
.
No
;
〈◊〉
Saint
Paul
saith
,
I
serve
him
night
and
day
,
but
I
serve
him
in
the
spirit
,
you
must
pray
in
the
spirit
;
that
is
,
when
you
pray
to
the
Lord
you
must
pour
forth
your
spirits
to
him
in
your
petitions
:
your
suites
that
you
make
to
him
must
not
be
such
only
as
your
understandings
dictate
to
you
;
but
the
will
and
affections
,
the
intentions
of
your
souls
must
go
together
in
the
performance
of
the
duty
,
otherwise
it
is
but
an
hypocritical
performance
of
the
duty
.
For
this
is
hypocrisie
,
Hypocrisie
,
what
.
when
a
man
is
neither
willing
to
omit
the
duty
altogether
nor
careful
to
do
it
in
that
manner
that
he
ought
.
Therefore
,
you
must
know
that
you
may
make
a
prayer
that
is
but
the
expression
of
your
〈◊〉
and
will
he
think
you
receive
such
a
prayer
as
th●…
No
,
your
prayers
must
be
an
expression
of
those
holy
●esir●●
,
that
arise
from
the
regenerate
part
,
it
must
be
the
voice
of
the
spirit
in
you
:
that
is
,
the
voice
of
the
regenerate
part
stirred
up
,
and
acted
by
the
Holy
Ghost
.
When
your
prayers
are
such
prayers
(
though
it
be
true
〈◊〉
flesh
is
mingled
with
them
)
they
will
prevail
:
for
●hat
is
still
required
.
Therefore
I
say
every
prayer
will
not
prevail
,
it
must
be
such
a
kind
of
prayer
as
God
appoints
.
Now
why
hath
God
appointed
prayer
?
It
is
that
our
hearts
may
be
quickened
and
drawn
near
to
the
Lord
,
that
our
hearts
may
be
put
into
a
fitter
frame
of
prayer
.
And
therefore
when
thou
shalt
pray
,
and
thy
heart
▪
never
a
whit
the
warmer
,
never
a
whit
the
nearer
drawn
to
God
by
it
,
the
business
is
not
done
.
For
the
same
rule
is
true
in
this
as
in
other
things
;
a
business
we
say
is
not
done
,
when
the
end
is
not
obtained
,
when
the
enterprize
is
not
brought
to
pass
.
So
I
say
,
you
have
not
prayed
,
say
what
you
will
,
express
what
you
will
except
your
hearts
are
made
warmer
by
it
,
and
drawn
nearer
to
God
by
it
,
and
brought
to
a
better
frame
by
it
.
When
you
edifie
your selves
,
this
is
the
prayer
God
accepts
.
Therefore
we
must
take
heed
of
that
common
errour
,
that
because
we
hear
that
prayer
will
prevail
;
therefore
we
use
some
certain
formalities
,
and
make
some
petitions
,
and
so
we
do
make
account
to
prevail
with
God
;
this
is
the
common
errour
of
people
:
we
are
deceived
in
this
,
it
is
not
every
kind
of
prayer
that
will
do
it
.
An
ordinary
prayer
would
not
have
recovered
Hezekiah
,
and
restored
him
to
health
.
It
was
the
fault
of
Gehazi
when
he
had
got
the
staff
,
he
thought
to
recover
the
child
:
but
he
wanted
Elisha's
spirit
.
A
man
may
make
a
prayer
to
God
,
but
when
he
wants
the
spirit
of
prayer
,
he
cannot
expect
an
answer
:
for
the
promise
is
not
made
to
such
:
Therefore
when
we
deliver
this
point
to
you
,
that
prayer
is
an
effectual
means
to
prevail
with
God
for
any
thing
,
you
must
understand
that
those
conditions
must
accompany
it
that
the
Lord
requires
.
And
so
much
for
this
point
,
he
prayed
to
the
Lord
,
Who
spake
unto
him
.
We
must
be
very
brief
in
this
,
because
we
hasten
to
the
next
verse
.
Two
things
we
may
observe
out
of
these
words
.
First
,
That
We
ought
to
observe
what
answer
the
Lord
gives
to
our
prayers
.
Obser
:
We
ought
to
observe
Gods
answer
to
our
prayers
.
You
see
the
Holy
Ghost
notes
it
here
,
he
prayed
to
the
Lord
,
and
the
Lord
gave
him
a
good
answer
,
he
told
him
that
the
thing
he
desired
should
be
done
;
I
say
we
should
learn
when
we
seek
to
the
Lord
,
to
consider
what
answer
we
have
from
him
.
Otherwise
we
do
as
children
that
Simile
.
shoot
arrows
,
and
consider
not
where
they
light
.
When
we
send
our
prayers
,
and
consider
not
what
answer
they
have
;
it
is
an
argument
that
we
do
it
not
in
faith
,
we
do
it
not
diligently
,
but
in
a
negligent
manner
.
When
a
Fowler
layeth
baits
and
snares
to
catch
birds
,
if
he
believe
them
to
be
effectual
,
he
will
be
still
looking
to
them
,
to
see
whether
any
thing
be
taken
or
no
,
to
see
what
successe
he
hath
.
When
we
come
to
call
upon
the
Lord
,
we
should
consider
whether
our
prayers
prevail
,
what
success
they
have
.
You
see
Elias
when
he
prayed
to
the
Lord
,
he
sent
his
servant
to
see
what
answer
the
Lord
had
given
;
and
he
sent
him
seven
times
to
see
whether
any
cloud
appeared
:
he
was
very
dilegent
to
consider
,
whether
the
Lord
gave
him
any
answer
to
his
prayers
.
Whensoever
therefore
we
call
upon
the
Lord
,
we
should
observe
that
.
For
indeed
in
this
our
walking
with
God
doth
consist
:
when
we
converse
with
the
Lord
from
day
to
day
as
we
ought
;
It
stands
not
in
this
onely
,
that
we
open
our
minds
to
him
,
and
make
our
requests
known
to
him
;
but
that
we
should
consider
what
the
Lord
doth
unto
us
back
again
.
If
the
Lord
grant
our
requests
,
we
ought
to
take
notice
of
it
,
that
we
may
praise
him
,
and
give
him
thanks
.
If
he
do
not
answer
them
,
that
we
may
consider
what
the
cause
is
.
Many
causes
it
may
be
there
are
why
the
Lord
doth
not
hear
.
It
may
be
thou
doest
not
pray
aright
.
It
may
be
thou
retainest
the
love
of
some
particular
sinne
in
thee
.
It
may
be
God
doth
it
for
the
tryal
of
thee
.
It
is
good
for
thee
to
observe
.
When
any
thing
falls
upon
men
amisse
,
and
contrary
to
their
expectation
,
or
to
their
prayers
,
they
are
ready
to
attribute
it
to
other
causes
:
it
is
good
rather
to
say
that
thou
hast
prayed
amisse
,
and
that
is
the
cause
of
it
.
When
a
man
is
distempered
in
his
health
,
either
he
will
say
that
he
hath
not
taken
physick
,
or
else
it
was
not
physick
fit
for
him
;
it
is
still
forgotten
whether
he
hath
prayed
to
God
,
or
whether
he
hath
prayed
amisse
.
In
Iames
4.
there
the
cause
is
Jam.
4.
given
,
you
have
either
not
prayed
,
or
prayed
amisse
,
you
ask
and
receive
not
,
because
you
ask
amisse
;
therefore
you
do
not
obtain
.
It
may
be
I
say
that
that
may
be
the
cause
why
thy
prayers
are
not
heard
,
that
thou
prayest
amisse
.
Therefore
you
should
do
in
this
case
,
as
a
fisher-man
doth
that
hath
cast
a
bait
,
and
hath
waited
long
,
and
nothing
Simile
.
taken
;
he
takes
up
the
angle
,
and
sees
whether
or
no
the
bait
be
well
placed
,
and
whether
things
be
in
the
right
order
or
no.
When
we
see
we
do
not
obtain
any
thing
at
Gods
hands
by
our
prayers
,
that
we
have
sought
the
Lord
,
and
got
no
answer
;
let
us
look
well
to
our
prayers
,
and
see
whether
there
be
not
something
amisse
there
.
Besides
,
it
may
be
when
thou
prayest
,
thou
art
mistaken
in
the
thing
thou
askest
;
it
may
be
the
thing
thou
desirest
is
not
good
for
thee
:
for
there
are
many
cases
wherein
we
seek
to
the
Lord
,
wherein
we
are
perswaded
that
if
we
had
it
,
it
would
be
good
for
us
;
but
if
it
were
granted
it
may
be
it
would
be
our
undoing
.
The
Lord
denies
many
things
to
a
man
in
mercy
,
as
he
grants
many
things
to
men
in
judgement
.
It
may
be
thy
great
advantage
that
though
thou
pray
,
and
pray
earnestly
,
yet
thy
requests
are
denied
.
Again
,
it
may
be
the
Lord
hath
done
the
thing
,
but
in
another
manner
then
thou
expectest
:
many
times
the
same
thing
is
done
,
though
not
in
the
same
fashion
.
A
man
desires
money
and
riches
,
it
may
be
the
Lord
denies
him
that
,
and
gives
him
meat
,
and
drink
,
and
cloathing
.
A
man
desires
his
enemies
may
be
at
peace
with
him
,
God
denies
him
this
it
may
be
,
but
he
gives
him
a
helmet
to
bear
it
off
;
and
so
for
other
things
.
I
say
it
is
to
be
considered
that
the
Lord
may
do
the
same
thing
in
another
manner
,
though
it
be
not
in
the
same
kind
that
we
expect
.
Besides
,
God
may
do
it
by
another
means
then
we
look
for
.
Commonly
we
pitch
upon
some
means
,
which
we
think
,
if
it
fail
,
all
is
gone
,
but
the
Lord
may
go
another
way
to
work
.
I
will
instance
no
more
in
these
things
;
for
this
is
not
the
thing
that
I
must
stand
upon
.
Onely
I
say
that
when
we
make
our
prayers
to
God
,
we
must
consider
what
answer
we
have
of
them
.
And
this
we
should
do
upon
this
occasion
of
Thanksgiving
[
](A55752-e50400-b)*
*
After
the
great
plague
.
1625.
,
when
we
have
sought
to
the
Lord
in
prayer
,
and
fasting
,
as
we
have
done
,
we
are
now
to
consider
what
answer
the
Lord
hath
given
:
he
hath
removed
the
judgement
:
we
must
set
it
down
among
the
memorandums
of
his
mercy
,
that
he
hath
heard
our
prayers
and
healed
our
land
.
But
I
say
,
I
must
not
stand
upon
this
.
Doct.
When
we
pray
to
God
he
is
ready
to
hear
.
The
second
thing
that
is
to
be
observed
is
this
.
And
the
Lord
spake
to
him
.
Observe
,
that
When
we
pray
to
the
Lord
,
he
is
exceeding
ready
to
hear
.
As
we
see
he
was
ready
hear
to
hear
Hezekiah
.
And
so
David
,
and
Asa
,
and
Iehoshaphat
,
so
he
will
do
to
us
to
the
end
of
the
world
,
when
men
seek
to
him
.
Onely
,
this
must
be
considered
,
that
the
Lord
hath
an
ear
open
to
our
prayer
:
but
if
it
be
no
prayer
,
if
it
be
but
a
lip-labour
,
if
it
want
the
conditions
of
prayer
,
the
Lord
rejects
it
.
And
this
is
not
because
he
hearkens
not
to
it
,
but
because
it
is
no
prayer
.
Therefore
make
account
when
thou
goest
about
to
pray
,
that
God
doth
encline
his
ear
to
hear
,
that
is
,
he
doth
not
onely
hear
the
prayers
of
his
servants
but
also
of
those
that
are
carnal
men
,
of
those
that
are
strangers
,
and
that
are
without
the
covenant
as
yet
.
As
you
shall
see
,
2
Chron.
12.
It
is
said
that
Rehoboam
,
and
the
Princes
humbled
themselves
,
and
sought
to
2
Cor.
12.
to
the
Lord
,
and
Rehoboam
was
not
upright
hearted
:
yet
because
he
and
the
Princes
did
humble
themselves
,
the
Lord
did
not
destroy
them
but
sent
them
deliverance
.
So
did
he
to
Ahab
,
he
heard
him
.
And
so
it
may
be
the
Lord
hath
done
with
us
in
removing
this
judgement
,
though
it
may
be
our
prayers
,
and
our
humiliation
,
and
fasting
have
been
but
overly
,
and
perfunctory
:
yet
it
may
be
the
Lord
hath
heard
us
:
for
he
is
ready
to
hear
prayers
.
Although
mens
hearts
be
not
humbled
aright
in
their
prayers
,
yet
when
men
are
humbled
in
any
manner
before
him
to
shew
that
he
is
ready
to
hear
prayers
,
he
hears
them
.
And
this
is
a
thing
that
should
wound
our
hearts
,
and
break
them
more
then
any
thing
in
the
world
to
make
us
see
that
the
Lord
is
patient
,
and
long
suffering
:
that
though
the
humiliation
of
men
he
not
sound
,
and
according
to
what
he
expects
,
yet
he
is
ready
to
remove
the
judgement
.
And
this
use
we
should
further
make
of
it
,
that
if
the
Lord
hear
when
humiliation
is
not
found
,
what
wil
he
do
when
our
prayers
are
servent
and
sound
,
when
our
humiliation
is
perfect
?
This
is
a
thing
that
we
ought
to
take
notice
of
that
when
the
Lord
is
so
ready
to
hear
,
we
should
be
encouraged
to
pray
,
and
to
seek
unto
him
.
For
when
the
Lord
shall
do
as
he
hath
done
with
us
,
when
he
shall
stay
the
plague
;
when
he
shall
say
to
it
,
as
he
doth
to
the
raging
sea
,
thus
far
thou
shalt
go
,
and
no
further
,
when
we
look
upon
this
,
and
observe
this
dealing
of
the
Lord
,
we
should
have
a
store
house
of
such
experiments
as
these
,
that
we
may
learn
thereby
to
know
the
Lord
,
and
to
trust
him
;
that
we
may
be
encouraged
thereby
to
seek
unto
him
:
For
when
such
actions
as
these
are
slighted
,
we
take
his
name
in
vain
,
and
the
Lord
will
not
hold
us
guiltless
if
we
take
his
Name
in
vain
:
no
more
will
he
if
we
pass
by
these
actions
of
his
without
taking
notice
.
Therefore
it
is
well
that
such
a
day
as
this
is
set
apart
,
that
we
may
remember
it
,
and
consider
what
answer
the
Lord
gives
our
prayers
,
and
acknowledge
it
:
but
I
will
not
stand
to
enlarge
this
.
The
next
words
are
,
And
he
gave
him
a
sign
.
You
know
there
is
a
double
ground
of
asking
a
sign
;
A
sign
asked
on
a
double
ground
.
One
is
when
a
man
asks
a
sign
,
to
tempt
the
Lord
.
As
the
Iewes
asked
a
sign
,
not
out
of
a
desire
to
profit
by
it
,
but
because
they
would
see
what
the
Lord
would
do
:
and
this
Christ
denyed
them
,
this
is
a
sinful
asking
of
a
sign
.
There
is
another
asking
of
a
sign
,
when
it
is
to
confirm
our
faith
,
when
the
intention
is
good
,
and
the
heart
is
upright
.
Thus
Hezekiah
asked
a
sign
,
and
the
Lord
gave
him
a
sign
;
hence
observe
,
that
The
Lord
tenders
a
weak
faith
.
He
will
not
quench
the
smoaking
flax
,
nor
break
the
Obser.
The
Lord
tenders
a
weak
faith
.
bruised
reed
:
but
he
is
ready
to
supply
it
,
when
it
is
but
as
a
grain
of
mustard-seed
.
When
Hezekiah
had
not
faith
enough
to
believe
what
the
Prophet
had
told
him
from
the
mouth
of
the
Lord
,
the
Lord
added
a
sign
.
But
I
come
to
the
next
words
.
And
Hezekiah
did
not
render
according
to
the
mercies
the
Lord
bestowed
upon
him
.
Whence
this
is
the
observation
I
will
deliver
to
you
,
that
When
the
Lord
bestowes
a
mercy
,
he
looks
for
praise
and
Doct.
The
Lord
looks
for
thankfulness
answerable
to
his
mercies
.
thankfulness
,
and
that
it
should
bear
a
proportion
to
the
blessing
received
.
For
so
the
words
are
brought
in
,
Hezekiah
prayed
and
the
Lord
answered
him
,
and
gave
him
the
thing
he
desired
:
but
Hezekiah
rendered
not
to
the
Lord
according
to
the
Mercies
bestowed
upon
him
,
implying
that
the
Lord
looked
for
something
at
his
hands
,
he
expected
that
he
should
be
thankful
:
Hezekiah
was
ready
to
glorifie
himself
,
when
the
Amhassadors
came
from
the
King
of
Babylon
,
and
he
did
not
render
according
to
the
mercies
received
.
This
the
Lord
observed
,
and
it
is
set
down
,
noting
that
when
the
Lord
bestowes
a
mercy
,
he
looks
that
we
should
be
thankful
,
and
that
our
thankfulness
should
be
according
to
the
mercies
.
This
is
a
point
that
needeth
no
proof
,
that
the
Lord
looketh
for
thankfulness
.
Onely
I
will
shew
you
why
this
is
a
thing
that
the
Lord
makes
so
great
account
of
.
You
must
consider
,
that
this
duty
of
thankfulness
of
Thankfulness
a
free
duty
.
all
other
that
we
can
offer
to
the
Lord
,
it
is
the
most
free
,
it
is
the
greatest
testimony
of
sincerity
and
ingenuity
in
us
,
for
when
we
pray
to
the
Lord
it
may
proceed
out
of
self
love
:
but
when
we
are
thankful
,
that
comes
out
of
love
to
the
Lord
:
prayer
may
tend
to
our
own
profit
,
but
thankfulness
tends
to
Gods
Glory
:
therefore
we
should
be
the
more
abundant
in
this
duty
:
because
the
nature
of
this
duty
is
such
as
is
more
commendable
,
it
is
more
free
,
it
is
a
testimony
of
more
sincerity
and
ingenuity
in
us
.
Besides
it
is
a
duty
that
stirs
us
up
more
to
think
well
of
the
Lord
and
to
speak
well
of
him
;
for
when
we
come
to
give
thanks
for
mercies
,
it
pitcheth
our
thoughts
upon
his
goodness
,
and
upon
the
great
works
he
hath
done
for
us
;
and
this
causeth
us
to
think
better
of
the
Lord
,
and
makes
us
the
more
willing
to
obey
him
,
and
therefore
it
is
an
acceptable
duty
.
Again
it
is
a
commendable
thing
,
Psal.
33.
1.
Rejoyce
ye
righteous
:
for
it
is
a
comely
thing
to
praise
the
Lord
.
That
is
,
Psal.
33.
1.
it
is
a
duty
of
that
nature
,
that
it
is
not
onely
comly
at
some
times
;
as
things
are
comely
commonly
with
reference
:
for
nothing
in
it self
is
comely
but
in
reference
to
such
and
such
things
:
but
now
thankfulness
is
of
that
nature
that
it
is
alway
beautiful
,
and
comely
at
all
times
;
because
it
i●
simply
so
,
and
therefore
it
continues
for
ever
.
You
know
it
is
the
commendation
of
love
,
that
it
shall
continue
when
prophesie
,
and
faith
,
and
other
graces
shall
faile
:
so
it
is
the
commendation
of
thankfulness
that
even
in
heaven
it
is
comely
;
for
there
we
shall
praise
the
Lord
for
ever
.
But
now
you
must
know
that
the
Lord
doth
not
onely
look
for
thankfulness
,
but
that
we
should
render
according
to
the
mercies
we
have
received
:
so
that
in
our
thankfulness
there
must
be
these
four
conditions
.
First
,
you
must
consider
that
when
you
come
to
give
4
Conditions
in
thankfulness
.
thanks
for
any
mercy
to
the
Lord
;
it
is
not
such
a
free-will
offering
,
as
that
you
may
chuse
whether
you
will
do
it
or
no
:
but
you
must
know
that
you
are
bound
to
it
:
1.
It
must
be
done
of
necessity
.
therefore
this
word
yielding
here
,
it
shewes
that
it
was
such
a
debt
as
Hezekiah
did
owe
to
the
Lord
.
When
you
are
to
give
thanks
therefore
,
you
must
not
go
about
this
duty
as
if
you
might
do
it
,
or
not
do
it
,
and
it
is
no
great
matter
:
but
that
it
is
such
a
thing
as
the
Lord
requires
.
For
when
the
Lord
bestowes
any
mercy
upon
us
,
he
keeps
this
property
still
in
his
own
hands
to
have
thanks
rendred
to
him
.
Sutable
praise
,
and
thanksgiving
is
the
rent
and
fine
(
as
I
may
say
)
which
the
Lord
would
have
us
give
him
for
all
the
things
we
enjoy
.
Now
when
we
do
not
give
him
praise
,
we
with
hold
that
from
him
which
is
his
due
.
As
when
a
rent
is
due
to
a
Land-lord
,
and
is
not
paid
him
,
you
detain
that
from
him
which
is
his
right
.
And
you
see
in
this
verse
that
when
Hezekiah
did
not
render
according
to
the
mercies
received
,
wrath
came
upon
him
.
When
wrath
shall
come
upon
a
man
for
neglecting
of
a
duty
,
it
is
an
argument
,
that
it
is
not
so
free
as
that
he
might
neglect
it
if
he
please
;
but
that
he
must
do
it
of
necessity
.
This
is
the
first
thing
that
you
are
to
consider
that
the
Lord
requires
it
exactly
at
your
hands
,
it
is
a
thing
that
you
owe
to
the
Lord
.
Secondly
,
you
must
render
according
to
the
mercies
2.
Proportionable
to
mercies
received
.
received
;
that
is
,
there
must
be
a
suitableness
and
proportion
,
between
your
thankfulness
and
the
mercies
bestowed
.
Wherein
two
things
are
to
be
observed
.
One
is
when
you
have
many
mercies
you
must
be
much
in
thankfulness
,
when
all
that
you
have
are
mercies
,
you
must
alway
be
giving
thanks
.
You
shall
see
it
,
1
Thes.
5.
In
all
things
give
thanks
:
for
that
is
the
will
of
God
towards
you
,
that
is
,
it
is
not
enough
to
be
thankful
to
God
for
some
mercies
,
no
nor
for
mercies
in
general
,
to
say
,
God
be
thanked
for
all
his
benefits
,
and
so
to
name
them
in
the
gross
;
but
in
all
things
give
thanks
;
that
is
,
for
every
particular
thing
,
for
every
mercy
received
.
And
this
is
a
special
thing
,
and
a
thing
that
we
are
exceedingly
apt
to
fail
in
,
that
we
do
not
give
thanks
for
all
things
.
If
we
could
come
once
to
take
notice
,
and
to
particularize
the
variety
of
mercies
that
we
have
received
;
they
would
be
as
so
many
sparks
to
kindle
a
flame
of
love
,
and
to
knit
us
to
the
Lord
,
when
as
it
may
be
mercies
in
the
general
will
not
so
much
affectus
.
And
besides
when
we
give
thanks
so
in
the
general
onely
,
we
are
apt
to
forget
them
:
but
when
we
give
thanks
in
particular
for
things
,
this
quickens
us
,
and
keeps
us
near
to
the
Lord
.
Therefore
you
must
remember
this
,
that
in
your
giving
thanks
,
you
are
to
remember
every
thing
in
particular
,
to
render
to
the
Lord
according
to
the
mercies
bestowed
.
Again
,
Thirdly
,
according
to
the
mercies
received
.
3.
According
to
the
greatness
of
mercies
.
This
is
another
condition
,
that
the
extent
of
your
thankfulnesse
be
according
to
the
greatnesse
of
the
mercies
;
For
you
shall
observe
in
the
Scriptures
,
that
when
blessings
are
there
mentioned
,
the
Lord
sets
an
ac●…
upon
the
special
benefits
;
when
he
names
what
he
had
done
for
his
people
,
as
his
people
of
Israel
,
I
brought
you
out
of
Egypt
,
and
delivered
you
from
Pharaoh
,
these
,
and
these
great
mercies
I
wrought
for
you
,
The
Lord
looks
for
great
thankfulness
for
great
mercies
.
So
when
he
speaks
to
David
I
tooke
thee
from
the
Ewes
with
yong
and
gave
thee
the
Kingdome
,
&c.
These
great
mercies
.
As
you
must
be
thankfull
for
all
,
so
you
must
render
according
to
the
greatness
of
them
.
This
mercy
bestowed
upon
Hezekiah
was
a
great
mercy
,
and
that
he
was
not
thankful
for
it
accordingly
,
the
Lord
took
it
ill
at
his
hands
.
Therefore
that
you
may
fulfil
this
condition
,
you
ought
to
look
back
to
the
former
passages
of
your
lives
,
and
consider
what
notable
blessings
you
have
received
,
what
great
deliverances
.
And
still
remember
that
as
the
mercies
go
beyond
them
which
others
have
,
so
we
must
go
beyond
them
in
thanksgiving
;
for
we
ought
to
render
to
the
Lord
according
to
the
mercies
received
.
Fourthly
,
This
is
also
required
,
that
it
be
presently
done
;
but
Hezekiah
did
not
render
according
to
the
mercies
4.
Presently
;
received
.
It
might
have
been
said
though
Hezekiah
had
not
yet
done
it
,
yet
he
might
do
it
afterward
;
for
the
Ambassadours
came
to
him
immediately
after
his
recovery
:
yet
because
he
did
not
do
it
at
that
time
,
but
deferred
it
,
you
see
the
Lord
takes
the
deferring
to
do
it
for
an
omission
of
it
.
The
Lord
looked
for
this
at
his
hands
,
that
as
he
had
received
great
mercies
from
him
,
so
he
should
be
careful
to
render
thanks
,
and
to
render
it
presently
.
It
is
a
sinne
against
God
in
a
special
manner
,
although
we
should
perform
a
duty
,
yet
to
put
it
off
and
not
perform
it
in
due
season
.
Every
duty
we
perform
ought
to
have
right
circumstances
:
the
very
deferring
of
our
thankfulnesse
is
that
which
debaseth
,
and
lesseneth
it
as
well
as
the
omission
of
it
.
David
when
he
would
shew
himself
thankful
for
the
mercies
he
had
received
,
he
would
not
go
to
bed
,
nor
suffer
his
eyes
to
slumber
,
till
he
had
found
out
a
place
for
God
.
We
should
therefore
take
heed
of
delayes
in
this
kind
.
When
we
go
about
any
ill
action
indeed
it
is
good
to
delay
;
but
in
the
service
of
the
Lord
the
more
hast
the
better
.
In
the
service
of
the
Devil
,
and
sin
,
the
more
hast
the
worst
speed
.
To
use
an
argument
from
the
greater
to
the
less
.
As
we
see
in
Abraham
there
was
two
great
commands
that
he
had
:
the
one
was
to
put
away
Ishmael
;
The
other
to
offer
Isaack
:
The
Text
notes
this
that
in
both
of
them
,
he
rose
early
,
he
did
not
defer
it
:
For
although
they
were
duties
very
contrary
to
his
flesh
,
as
he
was
a
man
:
yet
because
the
Lord
commanded
it
,
he
did
them
speedily
.
I
say
,
if
in
these
duties
,
(
which
were
burdensome
,
and
hard
duties
,
)
it
is
noted
in
the
text
that
Abraham
did
them
speedily
:
what
ought
we
to
do
in
the
duty
of
thankfulness
?
It
was
the
commendation
of
Abrahams
servant
that
he
would
not
eat
nor
drink
till
he
had
done
his
Masters
business
,
and
declared
his
message
.
When
we
have
business
of
the
Lords
to
do
,
it
is
a
sign
of
diligence
to
do
it
speedily
.
Why
is
that
noted
in
the
servant
of
Abraham
?
Is
it
not
for
our
learning
?
These
four
things
therefore
are
to
be
observed
.
Now
to
apply
this
.
If
this
be
a
thing
that
the
Lord
〈◊〉
.
looks
for
at
our
hands
,
that
we
render
according
to
the
mercies
received
:
Then
let
every
one
of
us
,
consider
whether
we
have
answered
this
expectation
of
the
Lord
or
no
?
Among
men
there
is
nothing
so
grevious
as
when
their
expectation
is
crossed
.
When
a
man
expects
a
thing
from
his
Wife
,
or
his
Friend
or
his
Child
,
and
receives
not
according
to
that
expectation
,
there
can
be
nothing
more
grievous
.
When
we
answer
not
the
Lords
expectation
,
it
causeth
his
wrath
to
be
kindled
.
4.
In
what
cases
God
expects
extraordinary
thanks
.
Now
you
shall
find
that
in
these
cases
,
in
case
of
great
affliction
,
in
case
of
great
deliverance
,
in
case
of
great
means
;
in
all
these
cases
the
Lord
expects
great
thankfulness
.
When
the
Lord
sendeth
afflictions
,
and
we
do
not
make
use
of
them
,
when
we
are
not
drawn
in
by
them
,
when
we
are
not
wrought
upon
by
them
:
This
is
a
thing
that
provokes
him
to
anger
.
You
know
what
is
said
of
Ahaz
,
that
when
he
was
afflicted
,
he
was
worse
,
and
worse
.
This
is
King
Ahaz
,
he
rebelled
yet
more
and
more
:
A
brand
is
set
upon
him
.
The
Lord
looked
for
fruit
from
the
fig-tree
,
and
when
he
found
it
not
,
he
cursed
it
.
When
the
Lord
shall
send
such
a
mercy
as
he
hath
now
to
us
,
to
remove
this
visitation
,
be
sure
the
Lord
looks
now
for
something
more
then
ordinary
at
your
hands
.
Consider
therefore
how
you
answer
his
expectation
.
And
if
you
say
,
every
one
of
us
hath
not
such
interest
in
it
:
Those
that
have
been
in
the
danger
,
and
been
in
the
fire
,
and
have
escaped
out
of
it
,
let
them
look
to
it
.
No
,
my
brethren
let
us
know
that
every
one
of
us
have
an
interest
in
it
:
for
let
me
ask
you
,
When
the
Lord
sends
a
sickness
,
and
it
lights
but
upon
one
place
of
the
Kingdome
,
yet
the
Lord
is
at
controversie
with
the
whole
Nation
,
he
is
at
war
with
the
whole
land
.
For
the
end
of
a
plague
is
to
discover
the
wrath
of
God
,
and
that
he
is
displeased
with
the
whole
people
.
Now
consider
with
thy self
when
the
Lord
hath
a
controversie
with
the
Land
,
who
is
he
that
should
answer
this
?
there
is
no
action
of
a
whole
body
so
considered
that
can
be
expected
,
but
every
particular
man
,
must
take
notice
of
it
;
and
if
every
particular
man
why
doth
it
not
belong
to
thee
as
well
as
to
another
?
The
Lord
looks
for
this
at
the
hands
of
every
man
that
he
should
consider
his
dealing
in
sending
this
sickness
,
and
visitation
,
and
that
he
should
consider
again
his
mercy
,
in
removing
it
to
humble
himself
under
the
one
,
and
be
thankful
for
the
other
.
And
this
thankfulness
is
to
be
inward
,
and
in
truth
.
I
say
this
belongs
to
every
one
of
us
.
And
remember
,
that
if
we
answer
not
his
expectation
,
wrath
will
return
upon
us
,
as
it
is
said
it
did
upon
Hezekiah
as
the
text
saith
,
I
confess
we
have
cause
to
fear
that
the
Lords
expectation
is
not
answered
among
us
,
that
we
have
not
profited
by
this
judgement
as
we
ought
.
Let
us
remember
this
,
that
if
we
have
not
,
a
worse
thing
will
befal
us
.
For
it
is
a
usual
thing
with
the
Lord
to
send
diverse
afflictions
,
to
take
away
one
to
try
us
,
and
to
make
known
his
patience
,
and
if
we
do
not
amend
,
then
lesser
wedges
make
way
for
greater
,
Levit.
26.
Ier.
34.
as
it
is
Levit.
26.
If
ye
return
not
I
will
send
greater
judgments
,
I
will
plague
you
seven
times
more
.
That
in
Ier.
34.
is
worthy
our
observation
;
when
the
Lord
had
sent
Nebuchadnezar
to
beseige
Ierusalem
;
upon
the
Covenant
that
they
made
with
the
Lord
though
it
were
feigned
,
the
Lord
drew
him
back
,
and
set
them
at
liberty
:
but
afterward
,
because
they
did
not
keep
their
promise
,
and
observe
the
Covenant
that
they
had
made
,
the
Lord
sent
him
the
second
time
,
and
destroyed
them
utterly
.
Do
we
know
what
the
Lord
will
do
yet
further
?
The
Lord
hath
removed
this
sickness
,
but
who
knows
whether
he
may
not
send
a
greater
then
this
,
if
we
do
not
render
according
to
the
mercies
received
?
although
the
sickness
be
removed
,
yet
be
assured
that
there
is
wrath
out
,
and
it
will
seize
upon
us
.
Indeed
it
is
possible
to
defer
it
,
and
to
stay
it
,
yet
if
we
do
not
render
to
the
Lord
,
if
we
do
not
humble
our selves
,
we
have
cause
to
fear
that
there
is
not
an
end
.
In
2
Chron.
7.
14.
See
what
conditions
the
Lord
requires
when
he
will
heale
a
land
indeed
,
If
2
Chron.
7
,
14.
my
people
humble
themselves
and
pray
,
and
seek
my
face
,
and
turne
from
their
evill
wayes
,
then
I
will
hear
in
heaven
,
&c.
Marke
it
.
The
Lord
never
heals
a
land
to
purpose
,
he
never
heals
the
wound
to
the
bottom
,
but
when
their
sins
are
healed
and
forgiven
,
when
the
disease
is
taken
away
:
till
men
turne
from
their
evill
wayes
,
till
,
they
seek
the
Lords
face
,
and
his
presence
,
till
men
be
humbled
aright
,
till
they
do
thus
,
their
healing
is
but
a
skinning
of
the
wound
,
it
will
break
out
again
.
Therefore
we
must
not
think
that
all
is
past
because
the
Lord
hath
removed
it
for
the
present
,
he
may
send
the
sword
,
and
a
greater
plague
,
and
therefore
we
are
to
consider
this
,
and
no
man
is
to
put
it
off
.
God
observes
how
every
man
is
affected
with
these
works
of
his
:
he
that
doth
not
consider
,
but
neglect
it
,
he
takes
the
name
of
God
in
vain
.
In
a
special
manner
I
say
the
Lord
observes
this
,
how
men
behave
themselves
at
such
times
,
whether
they
do
more
for
him
then
they
were
used
to
do
.
These
great
actions
of
the
Lord
,
ought
not
to
be
passed
by
negligently
,
but
he
expects
great
answering
of
such
great
mercies
.
But
you
will
say
,
wherein
doth
this
rendring
to
the
Lord
according
to
the
mercies
received
,
consist
?
What
is
this
Quest.
Wherein
true
thankfulness
consists
Answ.
Psal.
107.
thankfulnesse
?
I
answer
,
as
it
is
said
of
love
,
so
it
may
be
said
of
thankfulness
,
it
must
not
be
in
word
onely
,
but
in
deed
,
and
in
truth
.
Not
but
that
it
must
be
in
word
,
Psal.
107.
It
is
required
that
we
confesse
the
loving
kindnesse
of
the
Lord
before
men
,
we
should
be
ready
to
speak
of
it
,
but
that
is
not
all
,
it
must
be
indeed
,
and
in
truth
.
And
that
consists
in
two
things
.
One
is
that
our
hearts
be
affected
with
the
mercies
,
and
loving
kindness
of
the
Lord
,
that
the
heart
be
enlarged
towards
the
Lord
with
love
,
and
fear
of
his
holy
Name
.
For
when
a
man
doth
kindness
to
another
,
that
which
winneth
love
is
to
consider
the
bountifulness
of
the
mans
disposition
.
When
we
observe
the
Lords
patience
and
long-suffering
this
should
teach
us
the
knowledge
of
the
Lord
,
and
this
should
make
us
consider
what
a
God
he
is
,
that
so
his
mercies
may
cause
us
to
love
him
,
and
that
thereby
our
hearts
may
be
enlarged
towards
him
.
So
David
in
Psal.
18.
I
love
the
Lord
for
he
hath
done
thus
and
thus
,
&c.
This
is
to
be
thankful
indeed
when
our
hearts
are
affected
towards
God
,
when
we
think
the
better
of
the
Lord
:
for
therein
Davids
affections
were
right
,
that
he
was
still
speaking
good
of
the
Lord
more
and
more
,
he
is
worthy
(
saith
he
)
to
be
praised
.
So
when
we
learn
to
trust
the
Lord
,
he
hath
done
thus
,
and
thus
,
therefore
we
will
trust
him
.
And
when
our
hearts
remember
the
Lord
,
when
we
think
of
him
continually
.
And
secondly
,
as
one
part
stands
in
this
,
in
the
affection
of
the
heart
:
so
likewise
in
our
actions
,
then
we
are
thankful
to
the
Lord
indeed
,
when
we
do
something
for
him
;
when
our
thankfulness
is
not
a
thing
consisting
onely
in
fancy
,
and
notion
and
imagination
,
but
when
it
produceth
action
,
and
when
we
do
the
works
of
the
Lord
more
abundantly
.
When
a
man
will
set
his
thoughts
on
work
to
study
what
he
may
do
,
or
what
he
can
do
for
the
Lord
.
And
when
he
shall
do
this
,
not
onely
for
the
reward
to
come
;
for
that
gives
not
a
lustre
to
the
action
,
but
it
proceeds
from
thankfulnesse
indeed
,
when
a
man
doth
that
which
he
doth
,
because
the
Lord
hath
done
thus
and
thus
for
him
,
therefore
he
will
serve
him
.
Herein
our
thankfulnesse
is
seen
when
we
do
something
really
,
because
it
is
for
the
Lord
.
Saint
Paul
as
he
abounded
in
thankfulnesse
,
so
he
abounded
in
labour
.
Iacob
,
because
the
Lord
had
heard
him
,
he
would
give
him
the
Tenth
of
his
goods
,
and
the
Lord
should
be
his
God
.
So
when
we
have
received
special
mercies
,
we
should
do
some
special
thing
for
God
,
some
extraordinary
thing
,
to
pray
more
,
to
be
more
frequent
and
fervent
,
to
be
at
more
cost
for
the
Lord
upon
such
occasions
,
to
be
more
exact
in
reforming
our
lives
,
and
more
fearful
of
offending
God
.
In
a
word
,
as
the
Lord
enlargeth
himself
in
mercies
to
us
,
so
our
hearts
should
be
enlarged
to
him
to
do
as
much
as
may
be
.
And
thus
our
thankfulnesse
is
exprest
when
we
have
opportunity
,
when
ever
men
come
in
place
,
and
occasions
wherein
they
have
opportunity
to
do
service
to
God
;
now
to
venture
more
,
to
be
more
zealous
for
his
sake
,
to
be
more
solicitous
,
to
do
something
,
to
be
more
intent
for
the
glory
of
God
;
this
is
to
be
thankful
according
to
the
mercies
received
:
a
man
must
set
his
thoughts
on
work
to
do
something
extraordinary
,
when
there
is
an
extraordinary
mercy
bestowed
.
To
help
us
now
to
do
this
,
is
to
remove
that
which
hinders
it
.
You
shall
see
what
hindred
Hezekiah
,
His
heart
was
lifted
up
:
he
did
not
render
according
to
the
mercies
received
from
the
Lord
;
for
his
heart
was
lifted
up
.
In
this
there
are
three
things
.
First
,
his
heart
was
lifted
up
to
other
things
to
minde
them
,
and
it
was
not
lift
up
to
the
Lord
to
think
of
him
,
and
to
serve
him
.
So
that
there
was
forgetfulnesse
in
him
;
that
is
one
thing
intended
,
when
a
man
shall
lift
up
his
heart
to
other
things
,
to
minde
other
things
,
to
do
other
things
his
heart
forgets
the
Lord
.
Therefore
the
Lord
when
he
would
have
his
mercies
remembered
,
he
appoints
something
to
keep
them
in
mind
.
He
hath
appoynted
the
Sacrament
of
the
Lords
Supper
,
do
this
in
remembrance
of
me
.
The
passeover
was
appoynted
to
be
taught
to
their
Children
,
that
when
they
should
ask
them
what
they
did
meane
by
such
a
thing
?
they
should
tell
them
that
the
Lord
had
delivered
them
out
of
the
land
of
Egypt
.
Forgetfulness
is
the
cause
of
unthankfulness
:
therefore
to
remember
the
mercies
of
the
Lord
is
one
thing
that
helps
us
to
be
thankful
,
that
is
,
to
observe
the
passages
of
his
providence
towards
us
,
and
about
us
.
Therefore
we
must
exercise
faith
in
his
providence
,
that
is
,
labour
to
see
God
through
every
mercy
.
Those
that
want
this
eye
of
faith
it
is
impossible
for
them
to
be
thankful
.
If
we
had
the
eye
of
faith
the
creatures
would
be
as
a
glass
to
help
us
to
see
God
better
.
When
Esau
was
kind
to
Iacob
,
he
saw
the
face
of
God
in
Esau
,
I
have
seen
thy
face
as
the
face
of
God
,
saith
he
,
that
is
,
he
saw
the
face
of
God
through
Esaus
face
.
It
is
not
the
creature
,
it
is
not
thy
friend
that
brings
thee
comfort
.
But
as
we
say
of
a
messenger
that
brings
good
tidings
,
it
is
not
the
messenger
that
comforts
the
heart
,
but
the
good
tidings
that
he
brings
:
this
is
to
lift
up
the
heart
to
the
Lord
,
&
the
contrary
is
to
lift
up
the
heart
to
vanity
.
Secondly
,
to
lift
up
the
heart
,
that
is
by
reason
of
that
strength
,
and
those
riches
,
by
reason
of
that
wealth
and
plenty
which
he
had
,
his
heart
began
to
swell
within
him
,
he
began
to
bear
himself
aloft
too
much
upon
it
to
think
himself
secure
,
this
caused
him
to
forget
the
mercies
received
.
Indeed
there
is
a
double
exaltation
of
the
mind
.
One
is
when
a
man
lifts
up
his
heart
,
because
he
hath
the
Exaltation
of
the
mind
double
.
Lord
to
be
his
God
:
this
is
a
holy
magnanimity
;
this
makes
a
man
to
keep
on
his
course
like
a
Lion
;
and
in
this
we
are
all
defective
.
But
there
is
another
lifting
up
,
and
height
of
the
heart
,
when
we
think
we
are
secure
,
by
reason
of
that
support
that
we
have
of
the
creature
,
and
so
we
begin
to
settle
upon
our
bottom
,
to
rest
on
the
creature
,
this
was
Hezekiahs
fault
.
You
shall
see
the
same
phrase
used
,
2
Chron.
26.
16.
It
is
said
there
2
Chron.
26.
16.
of
Vzziah
,
that
the
Lord
helped
him
till
he
was
mighty
;
but
when
he
was
strong
his
heart
was
lifted
up
,
he
thought
himself
secure
now
:
he
thought
he
could
do
well
without
God
,
and
so
his
heart
was
lifted
up
.
So
Rehoboam
when
the
Kingdom
was
strengthened
in
his
hand
,
he
forsook
the
Law
of
the
Lord
,
that
was
the
lifting
up
of
his
heart
.
The
last
is
,
when
the
heart
is
lift
up
with
a
carnal
rejoycing
.
You
shall
see
this
in
the
text
in
Hezekiah
,
when
the
Ambassadours
came
to
him
he
was
glad
of
them
,
there
was
a
false
joy
.
Outward
blessings
,
the
more
they
have
of
our
love
the
less
God
hath
of
our
thankfulness
.
Indeed
there
is
a
spiritual
joy
,
and
the
more
of
that
the
more
thankfulness
:
but
in
Hezekiah
it
was
a
carnal
joy
,
a
secure
rejoycing
in
the
outward
things
that
God
had
bestowed
upon
him
,
and
that
made
him
to
forget
his
thankfulness
.
There
is
a
joy
that
the
Lord
calls
for
in
his
people
,
Deut.
26.
11
,
12.
he
requires
this
,
that
they
should
Deut.
26.
11.
12.
Psal.
33.
Psal.
107.
rejoyce
in
any
case
;
because
they
should
be
thankful
,
therefore
they
are
put
together
often
in
the
Psalm
,
as
Psal.
33.
and
Psal.
107.
rejoyce
in
the
Lord
and
be
thankful
:
but
when
the
joy
is
carnal
;
when
we
rejoyce
immediately
in
the
very
creature
,
this
is
that
which
hinders
our
thankfulness
.
FREE
GRACE
MAGNIFIED
.
REVEL.
22.
17.
Let
him
that
is
a
thirst
come
,
and
whosoever
will
let
him
take
of
the
waters
of
life
freely
.
NOt
to
stand
to
open
the
words
,
we
may
observe
in
them
five
parts
.
First
,
an
offer
to
all
men
.
Secondly
,
that
God
calleth
and
inviteth
us
to
come
.
Thirdly
,
that
whosoever
will
come
must
thirst
.
Fourthly
,
that
if
they
so
come
they
shall
take
of
the
water
of
life
.
Fifthly
,
and
that
freely
.
I
purpose
at
this
time
to
speak
of
the
second
,
viz.
That
God
inviteth
man
to
come
.
The
point
wee
will
deliver
is
not
a
point
of
controversie
,
which
we
rather
decline
,
but
a
point
of
singular
and
great
comfort
,
and
that
is
that
●●●rious
Gospel
which
Paul
did
so
much
magnifie
,
that
mystery
the
Angels
did
so
much
labour
to
prie
into
,
that
secret
that
was
so
much
kept
from
the
Iewes
,
-
and
revealed
in
due
time
to
the
Gentiles
,
and
that
is
the
offer
of
Christ
to
all
men
in
the
world
,
that
would
take
him
without
all
exceptions
of
persons
or
sins
,
God
doth
not
onely
or
meerly
offer
Christ
,
but
he
sendeth
out
his
Ministers
and
Ambassadours
,
beseeching
us
to
be
reconciled
,
he
doth
not
onely
tell
us
that
there
is
a
Marriage
of
his
Son
,
and
that
whosoever
will
come
may
come
,
but
he
sendeth
Messengers
to
beseech
,
and
to
use
an
holy
violence
and
earnest
perswasion
;
yea
,
and
not
onely
thus
,
but
he
commandeth
men
and
chargeth
them
upon
their
allegiance
to
come
,
this
is
his
commandment
saith
the
Apostle
that
ye
believe
on
him
whom
he
hath
sent
,
yea
he
chargeth
us
upon
death
and
damnation
to
come
,
If
you
believe
you
shall
be
saved
,
If
you
believe
not
you
shall
not
be
damned
.
The
first
reason
of
this
is
,
because
God
would
not
Reas.
1.
have
the
death
of
his
Son
to
be
of
none
effect
,
he
would
not
have
the
blood
of
his
Son
spilt
in
vain
,
and
therefore
he
doth
not
make
a
bare
offer
of
Christ
,
but
he
beseecheth
and
compelleth
men
to
come
and
believe
on
him
:
Saint
Paul
useth
the
same
reason
why
he
would
not
preach
with
eloquent
words
,
because
then
he
should
convert
none
to
Christ
,
and
if
none
be
converted
to
Christ
,
the
death
of
Christ
would
be
in
vain
and
of
none
effect
,
so
say
I
,
if
God
did
not
send
out
his
Messengers
to
beseech
and
perswade
and
command
men
to
believe
,
the
death
of
Christ
would
be
in
vain
.
The
second
reason
is
to
shew
forth
the
riches
of
Gods
mercy
and
the
abundance
of
his
love
to
mankind
,
the
Reas.
2.
same
motives
he
had
to
give
Christ
,
the
same
motives
he
hath
to
entreat
men
to
believe
,
and
this
is
his
love
,
and
this
he
sheweth
to
the
elect
,
that
they
might
know
the
greatness
and
largeness
of
his
love
to
them
;
and
to
the
wicked
,
that
the
glory
of
his
justice
might
appear
in
their
damnation
,
when
they
shall
see
that
they
have
displeased
and
despised
so
gracious
an
offer
.
The
third
reason
is
,
because
it
is
acceptable
to
God
Reas.
3.
that
the
Gospel
should
be
obeyed
,
that
is
,
that
men
should
believe
that
they
might
live
and
not
dye
;
and
therefore
he
saith
he
desireth
not
the
death
of
a
sinner
,
and
so
are
many
speeches
scattered
in
the
Scripture
,
Oh
that
my
people
would
harken
,
why
will
ye
die
O
ye
house
of
Israel
?
these
and
many
more
sheweth
that
it
is
a
thing
very
pleasing
to
God
that
,
men
should
not
perish
,
but
that
they
come
in
and
believe
,
and
live
for
ever
.
But
here
may
objections
arise
,
for
when
you
hear
that
it
Object
.
is
a
thing
pleasing
to
God
that
all
men
should
believe
,
here
it
may
be
objected
.
How
can
these
two
stand
together
,
that
God
desires
that
men
should
believe
and
live
,
and
he
it
is
that
must
give
them
ability
to
believe
,
and
yet
doth
not
,
he
hath
it
in
his
power
to
make
them
to
believe
,
and
yet
will
not
,
notwithstanding
he
expresseth
in
the
forenamed
places
of
scripture
such
an
earnest
desire
to
have
men
live
and
not
die
.
To
this
I
answer
,
that
the
scope
of
all
places
in
scripture
Answ.
is
,
to
shew
that
if
men
will
come
in
,
there
shall
be
no
impedient
upon
Gods
part
,
and
they
shew
that
he
is
full
of
mercy
and
compassion
,
the
fault
shall
be
in
their
own
stubborness
and
contempt
,
and
these
declare
that
it
is
more
acceptable
to
God
to
save
them
,
then
to
condemn
them
,
and
that
he
is
full
of
mercy
and
ready
to
forgive
,
that
he
hath
such
a
disposition
as
was
in
the
father
of
the
Prodigal
.
This
I
say
is
the
main
scope
of
those
and
such
like
places
of
Scripture
.
But
there
is
a
double
consideration
of
the
will
of
God
,
it
is
either
simply
considered
,
and
so
to
believe
and
repent
and
obey
,
all
these
are
pleasing
to
him
,
for
it
cannot
be
but
when
any
object
is
put
into
the
will
of
any
,
if
it
be
suitable
and
agreeable
to
the
will
,
it
must
needs
●…well-pleasing
to
it
,
and
therefore
God
being
Holy
and
pure
must
needs
be
delighted
in
the
faith
and
repentance
and
obedience
of
his
creature
,
but
then
there
is
a
secret
will
of
God
,
by
which
he
dispenseth
to
man
an
ability
to
believe
,
and
this
he
giveth
to
some
and
not
to
others
,
for
reasons
best
known
to
himself
,
and
in
this
consideration
all
those
places
of
Scripture
are
to
be
taken
and
considered
,
that
he
will
have
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
,
and
that
it
is
not
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
;
so
that
according
to
the
first
consideration
we
must
understand
that
it
is
acceptable
to
God
to
have
men
to
believe
.
It
may
be
objected
,
is
it
possible
that
the
same
will
Object.
2.
should
be
carried
upon
the
same
object
in
different
respects
,
as
if
God
should
will
the
damnation
and
Salvation
of
Iudas
both
at
one
time
?
To
this
I
answer
,
that
it
is
most
possible
for
a
man
to
will
and
nill
one
and
the
same
thing
upon
the
same
object
if
it
Answ.
be
in
different
respects
;
as
for
example
,
a
man
may
will
his
friends
departure
from
him
,
and
yet
not
will
it
,
he
wills
his
departure
out
of
a
desire
he
hath
of
his
friends
good
,
and
yet
will
it
not
out
of
a
love
he
hath
of
his
friends
company
,
and
so
God
here
he
willeth
that
all
men
should
be
saved
,
and
therefore
he
beseecheth
men
to
believe
,
because
it
is
agreeing
to
him
,
and
it
is
so
,
neither
can
it
be
otherwise
because
of
the
conformity
the
thing
it self
hath
with
his
will
;
yet
he
will
not
use
all
means
to
bring
this
to
pass
,
A
father
will
not
have
his
son
drunk
,
if
he
will
tie
him
up
in
a
chamber
he
will
not
be
drunk
,
yet
he
will
not
take
such
a
course
,
though
he
hath
a
will
his
son
should
not
be
drunk
,
so
God
though
he
do
will
that
men
should
believe
and
repent
and
be
saved
,
yet
he
will
not
be
said
to
use
all
means
for
the
effecting
of
it
in
all
men
,
because
he
will
glorifie
his
justice
as
well
his
as
mercy
.
It
may
be
here
objected
that
when
God
offereth
Christ
to
all
,
and
beseecheth
them
and
perswadeth
them
,
and
Objection
2.
commandeth
men
to
come
in
and
believe
,
and
yet
knoweth
before
hand
that
man
of
himself
hath
no
ability
to
believe
,
It
may
seem
that
God
hath
some
collusion
and
deceit
in
this
,
in
that
notwithstanding
he
knoweth
men
cannot
believe
of
themselves
,
yet
he
offereth
Christ
and
perswadeth
and
commandeth
men
to
lay
hold
on
him
by
faith
.
To
this
I
answer
first
,
that
God
may
seriously
offer
Answ.
and
give
a
thing
,
and
yet
know
aforehand
that
the
party
to
whom
it
is
offered
will
not
receive
it
out
of
the
stubborness
and
refractoriness
of
his
own
will
.
A
Prince
may
offer
and
give
a
pardon
to
a
Rebel
,
and
yet
know
aforehand
that
the
Rebel
to
whom
it
is
offered
,
out
of
pride
and
contempt
will
not
receive
it
;
so
I
say
when
God
offereth
Christ
,
he
offereth
him
in
good
earnest
,
here
is
no
deceit
,
what
he
promiseth
he
will
perform
,
he
offereth
him
to
the
reprobate
,
to
this
I
will
adde
two
similitudes
,
The
one
by
St.
Ambrose
on
those
words
The
Sunne
shineth
upon
the
just
and
unjust
,
now
(
saith
he
)
if
any
but
of
neglect
or
carelesness
of
it
hides
himself
in
a
place
to
keep
the
Sun
off
from
him
,
the
fault
is
not
in
the
Sun
but
in
him
.
And
another
useth
this
similitude
;
the
death
of
Christ
is
like
a
medicine
,
that
hath
efficacy
enough
to
heal
all
mankind
,
if
they
will
apply
it
,
now
if
men
will
not
take
it
,
and
receive
it
,
it
is
not
out
of
a
defect
in
the
thing
it self
,
but
out
of
the
contempt
and
stubborness
of
their
own
will
.
It
may
be
further
objected
here
,
God
doth
Command
Objection
4.
and
beseech
men
to
believe
and
to
be
saved
,
(
which
seemeth
to
be
an
unreasonable
thing
)
when
as
it
is
impossible
for
them
to
do
so
of
themselves
,
as
if
a
man
should
beseech
&
command
a
man
to
escape
out
of
prison
,
when
he
is
inthralled
and
bound
with
chaines
,
or
for
a
man
to
command
or
intreat
a
man
to
come
out
of
a
Well
when
it
is
so
deep
that
he
cannot
.
To
this
I
answer
first
,
that
there
is
an
end
in
speaking
Answ.
to
a
man
inspiritual
bonds
,
to
desire
and
command
him
to
escape
,
for
the
very
words
do
put
life
into
such
a
man
,
such
is
the
word
we
preach
,
it
hath
power
going
along
with
it
to
put
life
into
those
that
hear
it
,
as
Christ
when
he
spake
to
the
sick
man
to
arise
,
it
was
to
some
purpose
,
such
I
say
is
the
word
we
do
preach
.
Secondly
,
I
answer
that
these
similitudes
hold
not
,
because
it
is
very
difficult
to
exhort
and
command
a
man
to
do
a
thing
when
there
is
an
extream
impediment
,
as
it
is
with
a
man
in
a
Well
and
in
Prison
.
But
that
is
not
the
case
here
,
for
if
a
man
hath
but
the
will
to
come
to
Christ
,
there
is
no
external
impediment
,
and
therefore
if
we
exhort
and
command
men
to
come
to
Christ
,
and
they
come
not
,
we
cannot
onely
say
that
they
cannot
come
,
but
rather
that
they
will
not
come
;
here
then
is
reason
enough
for
our
exhortations
in
this
kind
.
It
may
be
objected
that
men
cannot
will
to
come
,
there
is
an
impossibility
,
though
no
external
impediment
,
because
Object.
5.
they
cannot
will
.
To
this
I
answer
first
,
that
it
is
false
that
men
cannot
will
,
in
two
cases
indeed
it
is
true
,
either
when
the
thing
Answer
.
is
not
revealed
to
a
man
,
in
such
a
case
it
may
be
truly
said
that
a
man
cannot
will
,
because
the
thing
is
not
made
known
to
him
,
and
therefore
those
that
never
heard
of
Christ
can
not
will
Christ
,
and
therefore
they
shall
not
be
condemned
for
not
receiving
of
Christ
.
Secondly
,
If
the
thing
be
revealed
to
a
man
,
yet
if
it
be
revealed
as
a
thing
impossible
,
in
this
case
also
a
man
cannot
will
;
it
is
against
the
order
of
nature
for
a
man
to
will
that
which
he
conceiveth
to
be
impossible
to
be
attained
,
for
he
must
look
upon
it
as
a
thing
possible
to
be
had
afore
it
can
be
said
that
he
can
will
it
.
But
Christ
is
revealed
to
men
in
the
Church
,
and
so
propounded
not
as
a
thing
impossible
,
but
as
a
thing
possible
;
now
it
cannot
be
said
onely
that
they
cannot
will
,
but
that
they
will
not
will
,
and
therefore
when
as
men
complain
,
that
it
is
impossible
to
will
,
here
is
the
glory
of
Gods
justice
made
manifest
,
because
there
is
a
freedom
in
the
manner
of
refusing
,
they
might
have
had
Christ
if
they
would
.
It
is
objected
that
the
Covenant
that
is
made
by
God
,
seemeth
to
be
made
with
the
elect
onely
,
and
therefore
Object.
6.
the
condition
belongeth
onely
to
them
,
how
can
Christ
belong
to
all
,
seeing
the
exhortation
and
commandement
must
not
exceed
the
Covenant
,
for
the
benefit
is
propounded
to
the
Elect
,
and
the
condition
to
be
required
of
none
but
of
such
as
are
within
the
covenant
.
To
this
I
answer
,
that
there
is
a
Covenant
of
grace
,
and
Answ.
that
is
double
,
either
a
general
covenant
propoudned
without
exception
,
Let
whosoever
will
come
and
believe
in
Christ
he
shall
be
saved
,
here
is
none
excluded
,
and
that
none
are
excluded
out
of
this
general
covenant
this
reason
will
shew
.
Baptism
the
seal
of
the
Covenant
is
to
be
administered
to
all
within
the
Church
,
to
Infants
though
afterwards
they
do
not
actually
and
visibly
believe
.
Now
God
would
not
appoint
that
the
seal
of
the
Covenantshould
be
given
to
those
to
whom
it
doth
not
generally
belong
.
But
secondly
,
there
is
another
Covenant
of
grace
which
belongeth
,
peculiarly
to
the
elect
,
for
in
this
God
doth
not
onely
promise
to
give
salvation
,
if
men
believe
,
but
he
promiseth
to
give
them
ability
to
believe
,
as
may
be
seen
,
Ier.
31.
33.
Ier.
31.
33.
Ezekiel
36.
Ezekiel
36.
In
the
first
place
God
promiseth
that
he
wil
put
his
law
in
their
inward
parts
,
and
that
they
shall
not
teach
any
more
every
man
his
neighbour
,
but
they
shall
all
know
me
from
the
least
to
the
greatest
,
and
so
the
like
in
other
places
,
where
God
promiseth
the
thing
,
and
ability
of
performing
of
it
,
which
belongeth
onely
to
the
Elect
,
But
the
other
general
Covenant
belongeth
to
all
without
exception
.
Lastly
it
is
here
objected
,
that
the
prayer
which
Christ
Object
7.
made
before
his
death
,
was
but
onely
for
some
I
pray
not
for
the
world
but
for
those
that
thou
hast
given
me
out
of
the
world
,
and
therefore
the
death
of
Christ
belongeth
to
such
onely
as
he
made
intercession
for
.
To
this
I
answer
,
that
the
intercession
and
prayer
of
Answ.
Christ
doth
not
fall
upon
his
death
,
to
make
that
belong
to
some
and
not
to
others
,
for
that
is
not
mentioned
in
the
intercession
,
but
the
prayer
falleth
upon
the
persons
to
whom
his
deathis
effectual
,
and
therefore
he
prayeth
that
some
may
have
ability
to
come
(
that
they
may
believe
and
be
saved
)
though
others
have
not
.
I
pray
for
them
,
I
pray
not
for
the
rest
that
belong
not
to
my
election
;
Therefore
where
you
finde
any
other
intercession
of
Christ
in
any
other
place
,
you
must
understand
,
that
it
falleth
not
on
the
act
of
his
redemption
,
but
on
such
to
whom
his
death
is
made
effectual
,
for
Christ
is
made
the
second
Adam
,
and
by
his
death
he
hath
set
open
the
gates
of
heaven
to
all
that
believe
,
but
to
some
he
giveth
ability
to
come
,
and
to
others
he
denieth
it
.
So
much
for
the
clearing
of
this
point
;
the
use
of
it
followeth
.
And
first
,
if
Christ
be
offered
to
all
freely
without
exception
,
Use
1.
and
also
seeing
God
hath
commanded
,
and
beseech
men
to
come
and
receive
him
;
then
let
us
take
good
heed
of
refusing
of
it
,
for
if
there
be
no
greater
mercy
then
the
offer
of
Christ
,
so
then
there
is
no
greater
curse
followeth
,
then
if
it
be
refused
.
For
the
clearing
of
this
point
we
are
to
know
that
we
are
all
by
nature
enemies
to
God
,
and
this
enmity
we
encrease
by
our
personal
rebellions
,
and
so
we
are
become
liable
to
the
curse
,
man
now
being
in
this
condition
,
God
sendeth
forth
his
messengers
to
beseech
men
to
be
reconciled
,
assuring
them
that
the
pardon
is
general
,
no
matter
what
they
are
or
have
been
,
but
if
they
thirst
after
Christ
he
is
for
them
;
but
indeed
you
must
take
whole
Christ
,
as
well
as
Priest
or
Prophet
,
as
a
King
to
rule
over
all
your
affections
;
hereupon
some
take
him
and
others
will
not
,
they
think
the
condition
too
hard
,
and
therefore
they
will
not
forgo
their
profits
and
pleasurs
,
and
their
liberties
falsly
so
called
,
and
therefore
notwithstanding
this
year
of
Jubile
,
they
love
their
old
master
still
,
that
is
the
lust
that
they
serve
,
and
they
would
rather
be
bored
in
the
ear
to
serve
them
perpetually
,
they
love
the
flesh-pots
of
Egypt
,
and
loathe
this
spiritual
Manna
,
notwithstanding
it
is
the
most
precious
and
excellent
that
ever
was
offered
to
mankind
.
Now
this
I
say
of
all
the
sins
that
can
be
committed
,
Original
sins
,
All
our
personal
rebellions
provoke
not
God
so
much
to
anger
,
as
the
rejection
of
his
Son
,
for
this
contempt
of
the
Gospel
,
we
know
how
angry
God
was
with
those
that
refused
to
come
to
the
Marriage
of
his
Son
,
they
had
in
many
things
carried
themselves
stubbornly
against
God
aforetime
,
yet
God
was
never
so
angry
as
now
,
he
was
now
angry
to
the
death
.
A
resemblance
of
this
we
have
in
the
Iewes
before
they
entered
into
the
land
of
Canaan
,
when
they
refused
the
offer
that
God
made
to
them
,
nothing
angered
God
so
much
as
this
,
they
had
committed
grosse
idolatry
,
and
many
great
rebellions
,
yet
the
refusing
of
Gods
mercies
in
offering
them
that
good
land
provoked
God
more
to
wrath
then
all
the
rest
,
and
now
he
sweares
in
his
wrath
that
they
should
not
enter
into
his
rest
,
and
so
cut
them
off
,
but
Caleb
and
Ioshua
,
and
God
was
angry
afterwards
with
them
many
times
,
yet
his
wrath
came
not
upon
them
to
the
uttermost
till
they
had
refused
Christ
,
because
the
Gospel
was
preached
so
freely
,
and
Christ
offered
unto
them
,
and
they
refused
it
,
therefore
the
wrath
of
God
came
upon
them
,
as
it
is
to
be
seen
at
this
day
.
This
is
a
point
that
we
had
need
to
put
you
in
mind
of
,
because
many
when
they
look
back
upon
their
former
wayes
and
see
what
they
have
done
,
consider
not
what
they
do
when
they
do
refuse
Christ
Iesus
,
and
the
pardon
that
hath
been
offered
,
how
they
have
taken
the
grace
of
God
in
vain
,
whereas
I
assure
you
,
whatsoever
your
sins
be
,
sins
often
committed
against
conscience
and
knowledge
,
which
are
the
circumstances
that
aggrevateth
sin
,
they
are
nothing
to
the
rfeusing
of
the
pardon
offered
in
Christ
.
To
this
end
consider
,
that
when
Christ
is
offered
,
it
is
not
such
an
offer
as
when
a
man
offereth
a
thing
,
if
it
be
not
taken
the
party
offering
looseth
nothing
,
but
it
is
such
an
offer
as
when
the
thing
offered
is
spilt
and
lost
,
if
it
be
not
received
and
taken
,
not
as
when
a
man
inviteth
another
to
a
feast
and
he
cannot
come
,
the
master
is
at
no
charge
,
but
when
the
promise
is
made
,
and
the
dinner
prepared
,
and
then
the
guests
not
to
come
,
it
is
loss
,
so
it
is
in
this
offer
of
Christ
,
all
is
ready
Christ
is
slain
,
and
his
blood
is
poured
out
,
if
you
do
not
come
and
take
it
,
you
put
away
from
you
the
blood
of
Christ
,
and
so
in
as
much
as
in
you
lieth
you
make
the
death
of
Christ
of
none
effect
,
and
so
by
consequence
you
shall
be
guilty
of
the
blood
of
Christ
,
and
therefore
the
Apostle
saith
,
1
Pet.
1.
19.
You
are
not
redeemed
1
Pet.
1.
19.
with
silver
and
gold
but
with
the
precious
blood
of
Christ
.
First
,
If
you
had
put
God
to
the
losse
of
silver
and
gold
and
precious
stones
it
had
been
no
great
losse
,
but
you
have
put
him
to
the
losse
of
Christ
and
his
blood
,
so
that
whosoever
refuseth
Christ
is
guilty
of
the
spilling
of
his
most
precious
blood
.
Secondly
,
consider
that
the
Gospel
which
you
refuse
agrevateth
the
sin
,
for
the
Gospel
disobeyed
hath
much
more
terrour
then
the
law
disobeyed
,
and
therefore
the
Apostle
in
,
Heb.
2.
verse
2.
reasoneth
to
this
purpose
,
for
saith
he
,
If
the
Law
that
was
given
by
Angels
,
was
stedfast
,
and
every
transgression
received
a
due
reward
,
how
shall
we
escape
if
we
neglect
so
great
salvation
,
which
was
manifested
to
us
by
his
Son
,
and
so
Chap.
10.
If
the
Law
that
was
given
by
Moses
,
if
he
that
disobeyeth
that
Law
should
die
,
how
much
more
shall
he
be
worthy
of
punishment
that
trampleth
underfoot
the
blood
of
Christ
.
First
,
It
is
the
refusing
of
Christs
most
precious
blood
,
therefore
I
say
in
these
respects
,
the
Gospel
hath
more
terrour
in
it
then
the
Law
disobeyed
;
For
the
clearer
understanding
of
this
,
you
are
to
know
that
the
Gospel
hath
two
parts
.
Not
onely
if
you
believe
you
shall
be
saved
,
but
also
if
you
believe
not
you
shall
be
damned
,
which
sheweth
that
the
Gospel
broken
is
more
terrible
then
the
Law
,
and
therefore
Iohn
Baptist
the
first
preacher
of
the
Gospel
came
with
more
terrour
and
severity
then
the
Prophets
did
,
he
came
in
a
course
habit
,
and
severe
in
his
doctrine
,
and
therefore
when
he
came
to
preach
the
Gospel
,
he
saith
,
Now
is
the
axe
laid
to
the
root
of
the
tree
,
and
those
that
are
found
chaffe
shall
be
cast
into
the
fire
,
and
what
was
the
reason
,
because
the
Gospel
was
preached
,
therefore
if
it
be
refused
,
and
this
pardon
rejected
,
God
will
now
sooner
lay
the
axe
to
the
root
,
then
aforetime
,
and
so
indeed
they
found
it
by
experience
afterwards
,
for
if
we
observe
the
Scripture
from
the
time
that
the
Iews
became
a
Nation
,
for
all
their
transgressions
he
gave
them
not
a
fullbill
of
divorcement
,
till
Christ
was
preached
unto
them
,
and
they
refused
to
receive
him
,
then
those
natural
branches
were
broken
off
and
the
wild
Olive
ingrafted
in
,
till
that
time
I
say
the
Iewes
were
not
rejected
;
by
this
therefore
we
may
see
the
danger
of
refusing
the
Gospel
,
God
had
indured
their
provocations
,
yet
now
for
their
refusing
of
Christ
he
cut
them
off
,
and
so
he
will
do
to
every
particular
person
,
for
there
is
no
Law
that
can
be
preached
that
is
so
dangerously
refused
as
the
Gospel
,
and
therefore
we
shall
see
the
Carriage
that
is
appointed
to
the
seventy
Disciples
which
he
sent
forth
to
preach
the
Gospel
,
that
when
they
offered
Christ
,
and
the
Kingdom
of
Heaven
,
and
remission
of
sins
,
if
they
will
receive
the
mercy
offered
so
it
is
,
they
shall
be
saved
,
but
if
not
,
Tell
them
the
Kingom
of
God
is
come
near
them
indeed
,
but
seeing
they
have
refused
it
,
shake
off
the
dust
of
your
feet
against
that
City
,
and
here
you
may
see
what
terrour
there
is
in
the
Gospel
,
if
they
would
receive
it
,
well
and
good
,
if
not
,
shake
off
the
dust
of
your
feet
against
them
;
and
further
consider
that
nothing
but
their
refusing
the
land
of
Canaan
made
God
swear
in
his
wrath
that
they
should
not
enter
into
his
rest
,
God
can
bear
with
other
sins
,
but
this
is
a
sin
that
provoketh
God
to
anger
more
then
the
rest
.
For
the
better
understanding
hereof
we
will
compare
the
Law
and
the
Gospel
together
;
you
shall
find
these
differences
between
them
.
First
,
the
condition
of
the
Law
is
,
do
this
and
live
.
The
condition
of
the
gospel
is
,
Believe
and
live
.
The
condition
of
the
law
is
much
more
difficult
,
the
condition
of
the
Gospel
is
more
easie
,
and
therefore
the
sin
committed
against
the
Law
is
less
hainous
then
the
sin
against
the
Gospel
.
Secondly
,
the
command
in
the
Law
cost
God
nothing
but
his
word
,
but
the
command
in
the
Gospel
cost
him
the
Death
of
his
Son
.
Thirdly
,
when
we
broke
the
Law
we
did
it
in
the
loins
of
Adam
,
with
whom
we
accompanied
our
voices
and
consent
,
but
when
we
reject
the
Gospel
we
do
it
in
our
own
persons
.
Fourthly
,
when
the
Law
was
broken
there
was
but
one
breach
to
God
,
but
in
rejecting
of
the
Gospel
there
is
a
is
a
double
Law
transgrest
,
for
when
we
had
cast
our selves
into
a
desperate
condition
with
Adam
,
God
offered
us
an
help
and
means
of
recovery
,
now
the
refusing
of
this
makes
sin
the
greater
,
by
how
much
the
more
the
mercy
is
the
greater
,
with
the
Angels
Gods
intent
was
to
exercise
onely
a
single
,
mercy
,
and
therefore
a
peremptory
command
was
given
them
;
If
you
will
obey
you
shall
live
.
But
now
this
was
not
onely
offered
to
mankind
,
but
a
second
mercy
was
also
offered
a
greater
then
ever
was
offered
to
the
Angels
,
now
God
offereth
thee
a
board
to
swim
upon
,
after
ship-rack
;
to
the
Angels
God
would
show
but
one
kind
of
mercy
,
to
mankind
a
double
mercy
,
a
sparing
mercy
,
a
merciful
mercy
,
and
so
a
severer
kind
of
justice
upon
the
refusal
of
it
;
and
therefore
the
reprobates
that
live
in
the
Church
shall
exceed
the
Devils
in
Hell
in
judgement
,
because
they
have
had
more
mercy
tendred
to
them
then
ever
the
Devils
had
,
and
therefore
in
this
respect
God
will
exercise
on
them
a
more
severe
kind
of
justice
.
Let
all
these
things
teach
you
how
dangerous
it
is
to
disobey
the
Gospel
and
to
refuse
Christ
.
Thirdly
,
you
are
to
consider
that
Christ
who
is
offered
unto
you
is
the
Chiefest
of
all
Gods
works
,
the
utmost
end
that
God
propounded
to
himself
in
making
of
mankind
,
it
is
he
that
is
the
top
of
his
fathers
glory
,
in
whom
the
glory
of
God
most
shineth
;
therefore
be
assured
God
will
not
lose
his
,
chiefest
glory
,
he
will
not
lose
one
jot
of
his
glory
,
much
lesse
the
principal
part
of
it
,
and
therefore
he
that
refuseth
Christ
,
contemneth
the
chiefest
of
Gods
works
,
and
layeth
the
chiefest
of
his
glory
in
the
dust
,
and
therefore
God
will
not
suffer
that
to
be
done
without
great
judgement
.
Whatsoever
God
is
known
by
,
that
is
his
Name
,
whatsoever
he
makes
himself
more
known
by
that
is
his
special
Name
,
and
his
Name
he
will
not
suffer
to
be
taken
in
vain
,
and
therefore
he
saith
,
he
will
not
hold
him
guiltless
th●●
taketh
his
Name
in
vain
,
and
certainly
this
will
bring
the
heaviest
,
condemnation
,
the
offer
of
Christ
being
the
greatest
mercy
that
was
ever
shewed
to
any
creature
either
in
Heaven
or
in
earth
,
and
therefore
the
refusing
of
this
mercy
must
needs
produce
the
greatest
judgement
:
and
for
this
Capennaum
though
exalted
to
Heaven
,
was
cast
down
to
Hell
,
if
it
had
had
no
more
means
th●●
Tyre
and
Zidon
their
condemnation
should
have
been
no
more
,
but
the
means
were
greater
,
because
the
Gospel
was
more
plentifully
preached
to
them
,
and
therefore
seeing
by
this
means
they
were
lifted
up
to
Heaven
,
their
condemnation
should
be
the
greater
;
and
this
is
Gods
manner
of
proceeding
in
all
his
wayes
,
when
he
first
created
Adam
,
had
he
no
more
then
created
him
,
his
sin
in
transgressing
the
Law
had
not
been
so
much
,
but
because
he
gave
him
a
possibility
of
living
for
eyer
,
therefore
he
was
condemned
to
die
for
ever
,
because
he
rejected
the
mercy
offered
;
If
we
had
been
guilty
of
Adams
sin
onely
,
we
should
have
had
the
judgement
that
Adam
had
upon
breach
of
the
condition
.
But
we
are
offered
Christ
,
and
to
be
heirs
of
Heaven
upon
condition
of
obedience
to
the
Law
of
faith
,
answerable
therefore
to
the
greatness
of
this
m●●y
shall
be
the
greatness
of
this
condemnation
if
we
refuse
it
.
Let
all
these
things
stir
us
up
most
affectionately
to
embrace
Christ
,
and
consider
what
an
injury
and
offence
it
is
against
God
to
refuse
Christ
.
Remember
those
compassionate
tearmes
that
he
useth
,
Come
unto
me
,
And
why
will
ye
dye
O
house
of
Israel
?
And
I
delight
not
in
the
death
of
a
sinner
,
and
many
such
like
places
,
take
heed
of
refusing
when
God
offereth
his
Sonne
,
rather
kisse
the
Sonne
least
he
be
angry
and
ye
perish
,
and
remember
not
onely
to
take
him
,
but
take
him
in
time
,
now
God
calleth
upon
you
,
and
if
you
will
not
hear
,
beware
least
when
you
call
he
will
not
hear
,
when
the
day
of
sickness
and
extremity
commeth
,
then
you
will
finde
that
Christ
is
Christ
indeed
,
and
that
faith
is
faith
indeed
,
and
that
the
feet
of
the
messenger
are
beautiful
,
but
then
you
shall
not
see
them
,
for
this
is
Gods
judgement
,
if
they
will
not
receive
it
in
time
of
peace
,
he
either
offereth
it
no
more
,
or
else
giveth
them
no
hearts
to
receive
it
,
therefore
defer
not
the
taking
of
his
offer
,
take
heed
least
God
swear
in
his
wrath
you
shall
not
enter
into
his
rest
,
if
you
refuse
this
excellent
gift
,
Remember
that
though
it
be
true
,
that
the
whole
time
of
this
life
be
a
time
of
grace
,
yet
there
is
an
opportunity
in
which
God
offereth
grace
,
and
after
that
offer
,
it
is
no
more
;
And
therefore
he
would
offer
Ierusalem
no
more
peace
,
because
she
knew
not
the
time
of
her
visitation
,
and
afterwards
God
either
offered
her
none
at
all
,
or
gave
her
not
an
heart
to
take
it
.
If
God
beseech
and
intreat
men
to
believe
,
then
it
followeth
that
faith
is
a
thing
very
pleasing
and
acceptable
Vse
〈◊〉
.
to
God
;
if
you
therefore
make
the
Querie
of
the
Iews
,
Question
.
What
shall
we
do
to
work
the
workes
of
God
?
I
answer
with
Christ
,
believe
on
him
whom
he
hath
sent
,
So
also
if
you
ask
what
is
the
great
Commandement
?
I
answer
,
that
you
believe
in
the
onely
begotten
Sonne
of
God
,
you
can
do
nothing
so
acceptable
to
God
as
to
believe
on
his
Sonne
,
for
faith
is
the
very
life
of
a
Christian
,
that
which
distinguisheth
him
from
all
other
men
.
But
what
is
this
faith
?
It
is
not
a
small
matter
to
believe
(
as
our
adversaries
afaffirm
)
which
riseth
out
of
the
mistaking
of
the
nature
of
faith
,
for
it
is
not
onely
to
give
assent
unto
a
proposition
that
it
is
true
,
but
this
justifying
faith
taketh
and
layeth
hold
on
Christ
,
now
in
taking
there
are
two
things
to
be
understood
.
First
,
You
must
let
go
all
that
is
in
your
hands
before
.
Secondly
,
You
must
lay
hold
on
the
thing
offered
,
so
in
faith
,
first
,
there
is
an
emptying
quality
where
by
a
man
is
made
empty
of
all
that
is
in
himself
,
he
must
forgo
father
and
mother
,
and
pleasures
and
profits
,
and
all
to
receive
Christ
:
Secondly
,
there
is
an
apprehending
quality
to
lay
hold
on
Christ
,
a
forsaking
of
any
thing
that
is
precious
,
and
a
receiving
of
him
,
and
a
resting
on
him
with
a
purpose
to
serve
him
onely
with
a
perfect
heart
,
and
a
willing
mind
,
it
is
true
,
there
is
much
excellency
and
necessity
in
works
;
but
faith
is
the
wel-head
from
whence
all
the
streams
of
good
works
arise
;
And
therefore
faith
exceedeth
them
,
as
much
as
the
cause
doth
the
effect
,
for
faith
is
the
spring
of
good
works
,
the
more
faith
the
more
works
,
where
there
is
more
oyl
,
there
is
the
greater
flame
;
faith
then
being
the
cause
of
works
,
it
must
needs
follow
,
that
the
stream
cannot
rise
higher
then
the
fountain
.
Again
,
all
the
good
works
that
we
do
,
give
not
so
much
glory
to
God
as
faith
;
now
nothing
is
so
dear
unto
God
as
his
glory
;
and
therefore
faith
is
most
acceptable
to
God
,
and
therefore
it
is
said
,
Abraham
believed
and
gave
glory
to
God
,
first
by
his
believing
him
to
be
such
a
God
as
he
professed
himself
to
be
;
and
so
that
which
makes
him
evident
to
all
the
world
,
to
be
a
God
most
merciful
is
,
the
receiving
of
Christ
by
faith
:
Further
in
this
doth
the
true
worship
of
God
principally
consist
,
now
God
delighteth
in
his
worship
,
and
the
worship
of
God
consisteth
not
onely
in
the
bowing
of
the
knee
,
but
it
mainly
consisteth
in
the
inward
perswasion
of
the
heart
,
when
a
man
is
perswaded
that
God
is
a
most
holy
,
a
most
wise
;
just
and
merciful
God
,
and
out
of
this
he
worshippeth
and
obeyeth
him
,
and
this
is
an
act
of
faith
;
Remember
therefore
that
faith
is
that
which
God
doth
principally
c●ll
for
,
and
therefore
faith
goeth
far
before
works
,
in
as
much
as
without
faith
it
is
impossible
to
please
God
,
Let
us
therefore
be
exhorted
to
labour
to
believe
,
seeing
it
is
a
thin●s
so
acceptable
to
God
,
and
that
this
exhortation
be
not
in
vain
,
it
is
needful
for
men
to
know
whether
they
believe
or
no
,
to
this
end
therefore
I
will
give
you
two
or
three
signes
of
faith
.
First
if
you
would
know
whether
you
truly
believe
,
whether
you
are
within
the
number
of
those
that
are
within
the
compasse
of
regeneration
,
consider
whether
you
be
soundly
humbled
,
for
that
is
a
preparation
that
goeth
before
faith
,
and
without
which
no
man
is
made
ever
partaker
of
Christ
,
for
the
direction
of
Christ
is
made
to
those
that
mourn
in
Zion
,
not
that
it
is
simply
necessary
to
salvation
,
but
because
without
this
no
man
cometh
to
Christ
,
I
denie
not
but
God
is
able
to
send
Lightning
without
thunder
,
hee
might
have
preached
the
Gospel
to
Adam
without
the
Law
,
but
his
will
was
not
so
,
he
first
convinceth
Adam
of
his
sin
,
and
then
preacheth
the
Gospel
,
first
he
made
a
preparation
by
fire
and
an
earthquake
before
he
came
in
the
soft
and
still
voice
;
so
God
humbleth
a
man
before
he
worketh
by
faith
to
lay
hold
on
Christ
.
The
murderer
will
not
seek
to
the
City
of
refuge
,
before
the
revenger
of
blood
follow
him
,
and
this
must
not
be
done
slightly
,
but
your
conscience
must
be
awakened
to
apprehend
sin
fully
,
and
this
prepareth
you
for
Christ
,
for
in
these
three
things
stands
the
sound
conversion
of
a
sinner
to
God
:
first
,
humiliation
,
secondly
,
the
taking
of
Christ
as
the
chiefest
good
,
thirdly
,
when
you
will
not
forsake
for
him
any
worldly
thing
.
And
these
three
things
follow
one
another
,
for
if
sin
be
the
chiefest
sorrow
,
Christ
must
needs
be
the
chiefest
joy
,
&
if
we
once
have
Christ
we
can
never
forgo
him
;
those
therefore
that
are
not
soundly
humbled
have
cause
to
fear
that
they
have
no
part
in
Christ
.
Secondly
,
Consider
whether
you
live
in
Christ
or
no
,
for
if
you
live
not
in
him
you
have
not
received
him
,
for
who
taketh
Christ●s
●n●r●ted
into
him
as
into
a
living
stock
;
if
you
would
therefore
know
whether
you
have
taken
Christ
in
good
earnest
or
no
(
for
many
think
they
have
Christ
when
they
have
him
not
:
)
I
ask
you
this
question
,
do
you
grow
in
Christ
,
and
wax
green
in
Christ
,
are
you
changed
into
the
same
nature
with
him
?
If
you
find
these
things
,
it
is
a
sure
sign
you
have
taken
Christ
,
but
if
you
find
not
this
new
life
in
you
,
it
is
a
sign
you
never
received
him
,
and
this
is
not
a
light
cha●●●
,
but
a
great
and
manifest
change
,
as
apparent
as
the
difference
is
betwixt
a
dead
man
and
a
living
man
,
because
when
a
man
takes
the
Son
he
hath
the
spirit
of
the
Son
within
him
,
and
if
he
hath
the
spirit
he
hath
the
dispossition
of
the
Son
,
the
same
life
that
the
Son
hath
;
for
the
spirit
is
to
the
soul
,
as
the
soul
is
to
the
body
,
and
therefore
if
you
find
no
life
,
it
is
a
sign
you
have
no
part
in
Christ
.
Lastly
,
Consider
whether
you
be
broken
off
from
the
old
stock
upon
which
you
did
grow
,
from
whence
you
did
take
sap
and
bring
forth
fruit
those
ther●fore
deceive
themselves
that
think
they
can
take
Christ
and
yet
follow
their
pleasure●
,
and
covetousness
,
this
cro●…th
their
co-mixtures
,
and
I
assure
you
they
make
the
way
too
broad
,
for
whosoever
will
receive
Christ
must
p●rt
with
all
things
else
,
though
they
be
nev●r
so
dear
to
him
.
FINIS
.